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Full text of "Commentary on a harmony of the Evangelists, Matthew, Mark, and Luke"

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COMMENTARY 



ON A 



HARMONY OF THE EVANGELISTS, 

MATTHEW, MARK, AND LUKE. 



VOL. III. 



.* 



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THE CALVIN TRANSLATION SOCIETY, 



INSTITUTED IN MAT M.DCCC.XIJII. 




FOR THE PUBLICATION OF TRANSLATIONS OF THE WORKS OF 
JOHN CALVIN. 



. 



uOMMENTARY 



ON A 




HARMOM OF THE EVANGELISTS, 

MATTHEW, MARK, AND LUKE. 
BY JOHN CALVIN. 



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

BY THE REV. WILLIAM PRINGLE. 



VOLUME THIRD. 




EDINBURGH : 

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



[Sntereti at tatt oners 



THE EDINBURGH PRINTING COMPANY, 

12, South St David Street. 



CONTENTS OF VOLUME III. 



PAGE 

COMMENTARY, . 7 

TABLE I. OF THE CHAPTERS AND VERSES OF THE THREE EVAN 
GELISTS, SHOWING WHERE THE EXPOSITION OF THEM 
WILL BE FOUND, .... 399 

TABLE II. OF GREEK WORDS EXPLAINED, . . . 405 

TABLE III. OF HEBREW WORDS EXPLAINED, . 408 

TABLE IV. OF PASSAGES OF SCRIPTURE ILLUSTRATED, . 409 

INDEX, ...... 429 



COMMENTARY 



ON A 



HARMONY OF THE EVANGELISTS. 



MATTHEW. 

XXI. 10. And when lie 
entered into Jerusalem, the 
whole city was moved, say 
ing, Who is this? 11. And 
the multitudes said, This is 
Jesus the prophet of Naza 
reth in Galilee. 12. And 
Jesus entered into the temple 
of God, and drove out all 
that sold and bought in the 
temple, and overturned the 
tables of the money-changers, 
and the seats of those who 
sold doves ; 13. And said to 
them, It is written, My house 
shall be called a house of 
prayer ; but you have made 
it a den of robbers. 14. And 
the blind and lame came to 
him in the temple, and he 
cured them. 15. AVhen the 
chief priests and the scribes 
saw the wonderful works 



MARK. LUKE. 

XI. 11. And the Lord en- XIX. 39. 
tered 1 into Jerusalem, and And some 
into the temple ; and when he of thePha- 
had looked around on all risees out 
things, and it was now even- of the mul 
ing, he went out to Bethany titude said 
with the twelve. 12. And the to him, 
next day, when they departed Master, re- 
from Bethany, he was hungry, buke thy 

13. And when he saw at a disciples, 
distance a fig-tree having 40. To 
leaves, he came, if perhaps he whom he 
would find any thing on it. 2 said, I say 
And when he came to it, he to you, that 
found nothing but leaves ; for if these be 
it was not the season of figs, silent, the 

14. And Jesus answering said stones will 
to the fig-tree, Let no man eat cry out. 3 
fruit from thee henceforth for (A little 
ever. And his disciples heard after.) 45. 
it. 15. And they come to And hav- 
Jerusalem. And Jesus enter- ing enter 
ed into the temple, and began ed into the 



" Ainsi le Seigneur entra ;" " thus the Lord entered." 

2 " II y alia pour veoir s il y trouveroit quelque chose ;" "he went to 
it to see if he would find any thing on it." 

3 " Les pierres soudain crier ont ;" " the stones will suddenly cry 
out." 

VOL. III. B 



COMMENTARY ON A 



MATTHEW. 

which he did, and the child 
ren crying in the temple, and 
saying, Hosanna to the Son 
of David ! they were en 
raged, 1 16. And said to him, 
Hearest thouwhat these say? 
And Jesus saith to them, 
Yes ; and have you never 
read, Out of the mouth 2 of 
infants and sucklings thou 
hast perfected praise ? 17. 
And, leaving them, he went 
out of the city into Bethany, 
and lodged there. 18. And 
in the morning, returning to 
the city, he was hungry. 19. 
And when he saw a fig-tree 
near the road, he came to it, 
and found nothing on it but 
leaves only. And he said to 
it, Let no fruit grow on thee 
henceforth for ever ; and im 
mediately the fig-tree wither 
ed. 20. And when his dis 
ciples saw it, they wondered, 
saying, How quickly is the 
fig-tree withered ! 21. And 
Jesus answering said to them, 
Verily I say to you, If you 
have faith, and do not 
doubt, not only will you do 
what has taken place in 
the fig-tree, but also, if you 
shall say to this mountain, 
Be thou removed, and thrown 
into the sea, it shall be 
done. 22. And all things, 
whatsoever you shall ask in 
prayer, believing, 3 you shall 



MARK. LUKE. 

to drive out those who sold temple, he 
and bought in the temple, and began to 
overturned the tables of the drive out 
money-changers, and the seats those who 
of those who sold doves ; 16. sold and 
And did not suffer any man to bought in 
carry a vessel through the it, 46. Say- 
temple. 17. And taught, say- ing to 
ing to them, Is it not written, them, It is 
My house shall be called by all written, 
nations a house of prayer ? My house 
But you have made it a den of is a house 
robbers. 18. And the scribes of prayer ; 
and chief priests heard it, and but you 
sought how they would put have made 
him to death ; for they dread- it a den of 
ed him, because the whole robbers, 
multitude admired his doctrine. 47. And 
19. And when it was evening, he taught 
he went out of the city. 20. daily in the 
And in the morning, passingby temple, 
the fig-tree, they saw that it And the 
was dried up from the root. 4 chief 
21. And Peter, remembering, priests,and 
saith to him, Ilabbi, 5 lo, that scribes,and 
fig-tree which thou cursedst is rulers of 
dried up ! 22. And Jesus an- the people, 
swering saith to them, Have sought to 
faith in God. 23. Yerily I say put him to 
to you, Whoever shall say to death, 48. 
this mountain, Be thou re- And did 
moved, and thrown into the sea, not find 
and shall not doubt in his heart, what to 
but shall believe that what he do ; for all 
saith shall be, he shall have the people 
whatever he saith. 24. There- hung upon 
fore I say to you, Whatever you his lips, 
ask, praying, believe that you while they 
will receive it, and you shall were hear- 
have it. ins him. 



THERE is a difference between Matthew and Mark in their 
narrative of the withering of the Jig-tree ; for Matthew says 
that it was on the day after that Christ made a public 



"Us en furent indignez ;" "they were enraged at it." 
2 " Par la bouche ;" " by the mouth." 
" Ayans foy ;" " having faith." 

4 u Estoit seche jusqu aux racines;" "was withered even to the 
roots." 

5 "Maistre;" "Master." 



HARMONY OF THE EVANGELISTS. 

appearance as King, while Mark appears to throw it back to 
the following day. But the solution is easy ; for they agree 
in this respect, that Christ, on the day after that he made 
his solemn entrance into the city, cursed the tree ; only 
Mark states what Matthew had omitted, that the occurrence 
was observed by the disciples on the following day. 1 So 
then, though Mark has stated more distinctly the order of 
time, he makes no contradiction. 

He appears to diifer more openly both from Matthew and 
from Luke in the narrative of chastising the traders; 2 for 
while both of them declare that Christ, as soon as he entered 
into the city and temple, drove out those who sold and bought, 
Mark simply says that he looked around on all things, but 
has thrown back the driving of them out till another day. 3 
But I reconcile them in this way, that Mark, not having 
spoken about the purifying of the temple, afterwards inserts it, 
though not in its proper place. He relates that, on the first 
day, Christ came into the temple, and there looked round on 
all things* Now why did he look so earnestly, except for 
the purpose of correcting something that was wrong ? For, 
having been formerly accustomed to pay frequent visits to 
the temple, it was not the novelty of the sight that affected 
him. Now as Mark ought immediately to have added, that 
those who sold and bought in the temple were driven out of it, 
he says that Christ went out of the city ; but, having omitted 
what was worthy of being related, he inserts it afterwards. 

But perhaps some will be more inclined to believe that, in 
this narrative also, Mark observed the order of time, which 
the other two Evangelists had disregarded ; for though they 
appear to indicate an uninterrupted succession of events, yet 
as they do not name a particular day, there would be no 

1 " Que le jour ensuyvant les disciples prindrent garde a ce qui estoit 
advenu a 1 arbre ;" " that, on the following day, the disciples took 
notice of what had happened to the tree." 

2 "En Thistoire des marchans chassez hors du temple ;" " in the nar 
rative of the merchants driven out of the temple." 

3 " Et puis il remet a 1 autre jour ensuyvant ceste reformation du 
temple;" u and then he throws back to the other following day that 
reformation of the temple." 

4 " Et la regarda tout autour ce qui s y faisoit;" " and there looked 
all around at what was done in it." 



10 COMMENTARY ON A 

impropriety in dividing what we find to be connected in 
their writings. For my own part, however, I prefer the 
conjecture which I stated first ; for it is probable that this 
demonstration of his power was made by Christ in presence 
of a large multitude. But any one who will consider how 
little care the Evangelists bestowed on pointing out dates 
will not stumble at this diversity in the narrative. 

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

12. And Jesus entered into the temple. Though Christ 
frequently ascended into the temple, and though this abuse 
continually met his eye, twice only did he stretch out his 
hand to correct it ; once, at the commencement of his em 
bassy, 1 and now again, when he was near the end of his 
course. But though disgraceful and ungodly confusion reigned 
throughout, and though the temple, with its sacrifices, was 
devoted to destruction, Christ reckoned it enough to ad- 

1 " Quand il commentja a exercer son office d ambassadeur ;" "when 
he began to discharge his office as ambassador." 



HARMONY OF THE EVANGELISTS. 11 

minister twice an open reproof of the profanation of it. 
Accordingly, when he made himself known as a Teacher 
and Prophet sent by God, he took upon himself the office of 
purifying the temple, in order to arouse the Jews, and make 
them more attentive ; and this first narrative is given by 
John only in the second chapter of his Gospel. But now, 
towards the end of his course, claiming again for himself the 
same power, he warns the Jews of the pollutions of the 
temple, and at the same time points out that a new restora 
tion is at hand. 

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

But it is asked, Since Christ saw the temple filled with 
gross superstitions, why did he only correct one that was 
light, or, at least, more tolerable than others ? I reply, Christ 
did not intend to restore to the ancient custom all the sacred 
rites, and did not select greater or smaller abuses for correc 
tion, but had only this object in view, to show by one visible 
token, that God had committed to him the office of purifying 



12 COMMENTARY ON A 

the temple, and, at the same time, to point out that the wor 
ship of God had been corrupted by a disgraceful and mani 
fest abuse. Pretexts, indeed, were not wanting for that 
custom of keeping a market, which relieved the people from 
trouble, that they might not have far to go to find sacrifices ; 
and next, that they might have at hand those pieces of 
money which any man might choose to offer. Nor was it 
within the holy place that the money-changers sat, or that 
animals intended for sacrifice were exposed to sale, but only 
within the court, to which the designation of the temple is 
sometimes applied ; but as nothing was more at variance 
with the majesty of the temple, than that a market should be 
erected there for selling goods, or that bankers should sit 
there for matters connected with exchange, this profanation 
was not to be endured. And Christ inveighed against it the 
more sharply, because it was well known that this custom 
had been introduced by the avarice of the priests for the sake 
of dishonest gain. For as one who enters a market well- 
stocked with various kinds of merchandise, though he does 
not intend to make a purchase, yet, in ponsequence of being 
attracted by what he sees, changes his mind, so the priests 
spread nets in order to obtain offerings, that they might 
trick every person out of some gain. 

13. It is written. Christ quotes two passages taken out of 
two Prophets ; the one from Isa. Ivi. 7, and the other from 
Jer. vii. 11. What was written by Isaiah agreed with the 
circumstances of the time ; for in that passage is predicted 
the calling of the Gentiles. Isaiah, therefore, promises that 
God will grant, not only that the temple shall recover its ori 
ginal splendour, but likewise that all nations shall flow to it, 
and that the whole world shall agree in true and sincere 
piety. 1 He speaks, no doubt, metaphorically ; for the spiritual 
worship of God, which was to exist under the reign of Christ, 
is shadowed out by the prophets under the figures of the law. 
Certainly this was never fulfilled, that all nations went up to 
Jerusalem to worship God; and therefore, when he declares 

1 " A la vraye ct droite cognoissance de Dieu ;" " in the true and 
right knowledge of God." 



HARMONY OF THE EVANGELISTS. 13 

that the temple will be a place of prayer for all nations, this 
mode of expression is equivalent to saying, that the nations 
must be gathered into the Church of God, that with one 
voice they may worship the true God, along with the children 
of Abraham. But since he mentions the temple, so far as it 
then was the visible abode of religion, Christ justly reproaches 
the Jews with having applied it to totally different purposes 
from those to which it had been dedicated. The meaning 
therefore is : God intended that this temple should exist till 
now, as a sign on which all his worshippers should fix their 
eyes ; and how base and wicked is it to profane it by thus 
turning it into a market ? 

Besides, in the time of Christ, that temple was actually a 
house of prayer ; that is, so long as the Law, with its shadows, 
remained in force. But it began to be a house of prayer for 
all nations, when out of it resounded the doctrine of the 
Gospel, by which the whole world was to be united in one 
common faith. And though shortly afterwards it was totally 
overthrown, yet even in the present day the fulfilment of this 
prophecy is manifest ; for, since out ofZion went forth the law, 
(Isa. ii. 2 ; Mic. iv. 2,) those who wish to pray aright must 
look to that beginning. I do acknowledge that there is no 
distinction of places, for it is the will of the Lord that men 
should call upon Him everywhere ; but as believers, who 
profess to worship the God of Israel, are said to speak in the 
language of Canaan, (Isa. xix. 18,) so they are also said to 
come into the temple, because out of it flowed the true religion. 
It is likewise the fountain of the waters, which, enlarged to 
an astonishing degree within a short period, flow in great 
abundance, and give life to those that drink them, as Ezekiel 
(xlvii. 9) mentions, 1 which, going out from the temple, spread, 
as Zechariah (xiv. 8) says, from the rising to the setting sun. 
Though in the present day we make use of temples (or churches) 
for holding the holy assemblies, yet it is for a different reason ; 
for, since Christ was manifested, no outward representation 

1 " Et aussi c est ceste source des quatre fleuves desquels Ezekiel 
(xlvii. 2) parle, qui doyvent arrouser les quatre coins du monde ;" " and 
this is also the source of the four rivers of which Ezekiel (xlvii. 2) speaks, 
which are to water the four quarters of the world." 



14 COMMENTARY ON A 

of him under shadows is held out to us, such as the fathers 
anciently had under the Law. 

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

But you have made it a den of robbers. Christ means that 
the complaint of Jeremiah (vii. 11) applied equally well to his 
own time, in which the temple was not less corrupted. The 
prophet directs his reproof against hypocrites, who, through 
confidence in the temple, allowed themselves greater liberty in 
sinning. For, as it was the design of God to employ out 
ward symbols, as a sort of rudiments, for instructing the Jews 
in true religion, so they satisfied themselves with the empty 
pretence of the temple, as if it were enough to give their 
attention to outward ceremonies ; just as it is customary with 
hypocrites to change the truth of God into a lie, (Rom. i. 25.) 
But the prophet exclaims that God is not bound to the 
temple, or tied to ceremonies, and therefore that they falsely 
boast of the name of the temple, which they had made a den of 
robbers. For as robbers in their dens sin with greater hardi 
hood, because they trust that they will escape punishment, 
so by means of a false covering of godliness hypocrites grow 
more bold, so that they almost hope to deceive God. Now 
as the metaphor of a den includes all corruptions, Christ 
properly applies the passage of the prophet to the present 
occasion. 

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

14. And the blind and lame came to him. That the autho- 



HARMONY OF THE EVANGELISTS. 15 

rity which Christ had claimed for himself out of the usual 
course might not be suspected of rashness, he supported it by 
miracles. He therefore cured the blind and lame in the temple, 
in order to proclaim that the rights and honour of Messiah 
truly belonged to him ; for by these marks the prophets 
describe him. Hence we again perceive what I hinted a 
little ago, that it is not every one of the people who is called 
to imitate this action of Christ, lest he inconsiderately raise 
himself to the throne of the Messiah. We ought indeed to 
believe that the lame and blind, who were cured, were wit 
nesses of the divine power of Christ, as if God, by his voice 
from heaven, approved what had been proclaimed by the 
multitude. 1 

15. When the chief priests and scribes saw. Luke relates 
that the Pharisees began to grumble, while he was still on 
the road. 2 It was the disciples that were then crying out : 
the others wished to have them silenced. Christ replied, that 
it was in vain for them to make opposition ; because God 
would rather make the stones cry out than permit the reign of 
His Son to be forgotten. It is probable that, as the crying out 
was not diminished, and as even the children now joined in it, 
the scribes and priests were roused to still fiercer indignation, 
and then commenced a new attack on Christ. They appear 
indirectly to reproach him by alleging that he is desirous to 
obtain the praises of children. 

But we must observe whence their displeasure arose. 
That it was connected with ungodly malice and outrageous 
contempt of God is evident from the fact, that his miracles 
gave them not less uneasiness than the shouts of applause. 
But I now inquire about some more special reason. What 
was it that chiefly vexed them ? Now we know how eagerly 
they contended for their authority ; for the object to which 
their zeal carried them was, that the tyranny, which they 

1 " Comme si Dieu eust d enhaut approuve par sa voix les louanges 
que le peuple avoit proclamees en 1 honneur de Christ ;" " as if God had 
from on high approved by his voice the praises which the people had pro- 
claimed in honour of Christ." 

2 " Christ estant encore en chemin j" " Christ being still on the road." 



16 COMMENTARY ON A 

had once claimed, might continue to be enjoyed by them ; 
and it was no slight diminution of their power, if the people 
were at liberty to bestow on Christ the title of King. Even 
in trifling matters they wished their decisions to be regarded 
as oracles, 1 so that it might not be permitted to approve or 
reject any thing but according to their pleasure. They 
therefore reckon it to be foolish and unreasonable, that the 
people should confer the title of Messiah on one whom they 
do not treat with any respect. And certainly, if they had 
done their duty, it would have been proper for them to direct 
the whole people, and to go before them as their leaders. 
For the priests had been appointed, that from their lips 
all might seek the knowledge of the Law, and, in short, that 
they might be the messengers and interpreters of the God of 
armies, (Mai. ii. 7.) But as they had basely extinguished 
the light of truth, Christ appropriately replies, that they 
gain nothing by endeavouring to suppress the doctrine of 
salvation, for it will rather break out from the stones. 

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

16. And have you never read? The scribes and priests 
seize on this as an opportunity of calumniating Christ, that 

1 " Pour arrests ou revelations celestes ;" " as decisions or revelations 
from heaven." 



1IAEMONY OF THE EVANGELISTS. 17 

he allows himself to be called a King by children; as it is 
always the custom of wicked people haughtily to despise the 
mean condition of the disciples of Christ. This malicious 
design Christ checks by a quotation from David, who makes 
even infants to be the heralds of the glory of God. Liter 
ally the words run, Out of the mouth of infants and sucklings 
thou hast founded strength, (Psalm viii. 2 ;) by which David 
means that, though every tongue were silent, 1 God needs 
no other orators to proclaim his power than mere infants, 
who are still hanging on their mothers breasts. In them 
selves, no doubt, they are silent ; but the wonderful provi 
dence of God, which shines in them, serves the purpose of 
splendid and powerful eloquence. For he who considers 
with himself how the child is formed in the mother s womb, 
is nourished there for nine months, afterwards comes into the 
world, and finds nourishment provided as soon as it is born, 
must not only acknowledge that God is the Creator of the 
world, but will be altogether carried away into admiration of 
Him. 2 Thus the sun and moon, though they are dumb 
creatures, are said to have a loud and distinct voice for sing 
ing the praises of God, (Psalm xix. 1, 2.) But since the 
praises of God are heard from the tongue of infants, Christ 
infers from this, that it is not strange if He cause them to 
be uttered by children who have already acquired the use of 
speech. 

18. And returning in the morning. Between that solemn 
entrance of Christ, of which w 7 e have spoken, and the day of 
the Passover, he had passed the night in Bethany ; and dur 
ing the day he appeared in the temple for the purpose of 
teaching. Matthew and Mark relate what happened during 
that interval, that Christ, when coming into the city, was 
hungry, approached a fig-tree, and, having found nothing on it 
but leaves, cursed it ; and that tne tree, which had been cursed 

1 " Quand toutcs bouches seroyent closes, et toutes langues se tair- 
oyent;" "though every mouth were closed, and every tongue were 
silent." 

2 " Mais aussi il entrera en une grande admiration de sa puissance et 
sagesse infinie ;" " but also will greatly admire His infinite power and 
wisdom." 



18 COMMENTARY ON A 

by his voice, immediately withered. I take for granted that 
Christ did not pretend hunger, but was actually hungry ; for 
we know that he voluntarily became subject to the infirmi 
ties of the flesh, though by nature he was free and exempt 
from them. 

But here lies the difficulty. How was he mistaken in 
seeking fruit on a tree that had none ; more especially, when 
the season of fruit had not yet arrived ? And again, Why 
was he so fiercely enraged against a harmless tree ? But there 
would be no absurdity in saying, that as man, he did not 
know 1 the kind of tree ; though it is possible that he 
approached it on purpose, with full knowledge of the result. 
Certainly it was not the fury of passion that led him to curse 
the tree, (for that would not only have been an unjust, but 
even a childish and ridiculous revenge ;) but as hunger was 
troublesome to him according to the feeling of the flesh, he 
determined to overcome it by an opposite affection ; that is, 
by a desire to promote the glory of the Father, as he else 
where says, My meat is to do the will of my Father, (John iv. 
34 ;) for at that time he was contending both with fatigue 
and with hunger. I am the more inclined to this conjecture, 
because hunger gave him an opportunity of performing a 
miracle and of teaching his disciples. So when he was pressed 
by hunger, and there was no food at hand, he finds a repast 
in another way ; that is, by promoting the glory of God. He 
intended, however, to present in this tree an outward sign of 
the end which awaits hypocrites, and at the same time to 
expose the emptiness and folly of their ostentation. 

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

1 " II n a pas cognu de loin : ;" "he did not know at a distance." 



HARMONY OF THE EVANGELISTS. 19 

it may naturally be inferred that one put the question in the 
name of all. 

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

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

This passage shows also that the true test of faith lies in 
prayer. If it be objected, that those prayers are never heard, 
that mountains should be thrown into the sea, the answer is easy. 
Christ does not give a loose rein to the wishes of men, that 
they should desire any thing at their pleasure, when he 



20 



COMMENTARY ON A 



places prayer after the rule of faith ; 1 for in this way the 
Spirit must of necessity hold all our affections by the bridle 
of the word of God, and bring them into obedience. Christ 
demands a firm and undoubting confidence of obtaining an 
answer ; and whence does the human mind obtain that confi 
dence but from the word of God ? We now see then that 
Christ promises nothing to his disciples, unless they keep 
themselves within the limits of the good pleasure of God. 

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



MATTHEW. 

XXL 23. And 

when he was come 
into the temple, the 
chief priests and elders 
of the people came to 
him, saying, By what 
authority doest thou 
these things? and who 
gave thee that autho 
rity ? 2 24. And Jesus 
answering said to 
them, I also will ask 



MARK. 

XI. 27. And they 
come again to Jerusa 
lem; and while he was 
walking in the temple, 
the chief priests, and 
scribes, and elders, come 
to him. 28. And they 
say to him, By what 
authority doest thou 
these things ? and who 
gave thee that authority 2 
to do these things ? 29. 



LUKE. 

XX. 1. And it hap 
pened on one of those 
days, while he was 
teaching the people in 
the temple, and preach 
ing the gospel, the chief 
priests, and scribes, with 
the elders, came upon 
him, 2. And spoke to 
him, saying, Tell us, by 
what authority doest 
thou these things? or 



1 " Yeu qu il met les prieres apres la regie de foy, et veut qu elles soyent 
conduites par icelle ;" " since he places prayers after the rule of faith, 
and wishes that they should be regulated by it." 

2 " Et qui est celuy qui t a donne ceste authorite ?" " And who is he 
that <rave thee that authority?" 



HARMONY OF THE EVANGELISTS. 



21 



MATTHEW. 

you something, which 
if you shall tell me, I 
also will tell you by 
what authority I do 
these things. 25. 
Whence was the bap 
tism of John ? From 
heaven, or from men ? 
But they thought 
within themselves, 
saying, If we shall say, 
From heaven, he will 
say to us, Why then 
did you not believe 
him? 26. But if we 
shall say, From men, 
we dread the multi 
tude, for they all 
hold John for a 
prophet. 27. And 
answering Jesus, they 
said, We do not 
know. And he saith 
to them, Neither do 
I tell you by what 
authority I do these 
things. 



MARK. 

And Jesus answering 
said to them, I will also 
ask you something, and 
answer me, and I will 
tell you by what autho 
rity I do these things. 
30. Whether was the 
baptism of John from 
heaven, or from men ? 
Answer me. 31. And 
they thought within 
themselves, saying, If 
we shall say, From hea 
ven, he will say, Why 
then did you not believe 
him? 32. But if we say, 
From men, they dreaded 
the people ; L for all 
reckoned John that he 
was truly a prophet. 33. 
And they answering say 
to Jesus, We do not 
know. And Jesus an 
swering saith to them, 
Neither will I tell you 
by what authority I do 
these things. 



LUKE. 

who is he that gave thcc 
that authority? 3. And 
Jesus answering said to 
them, I will also ask 
you something, and an 
swer me. 4. Was the 
baptism of John from 
heaven, or from men ? 
5. But they reasoned 
within themselves, say 
ing, If we shall say, 
From heaven, he will 
say, Why then did you 
not believe him? 6. But 
if we shall say, From 
men, all the people will 
stone us ; for they are 
convinced that John is a 
prophet. 7. And they 
answered, That they did 
not know whence it 
was. 8. And Jesus 
said to them, Neither 
do I tell you by what 
authority I do these 
thin 0-3. 



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

1 u Nous craignous le peuple ;" " we dread the people." 



22 COMMENTARY ON A 

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

25. Whence ivas the baptism of John ? Christ interrogates 
them about the baptism of John, not only to show that they 
were unworthy of any authority, because they had despised 
a holy prophet of God, but also to convict them, by their 
own reply, of having impudently pretended ignorance of a 
matter with which they were well acquainted. For we 
must bear in mind why John was sent, what was his com 
mission, and on what subject he most of all insisted. He 
had been sent as Christ s herald. He was not deficient in 
his duty, and claims nothing more for himself than to pre 
pare the way of the Lord, (Mai. iii. 1 ; Luke vii. 27.) In 
short, he had pointed out Christ with the finger, and had 
declared him to be the only Son of God. From what source 
then do the scribes mean that the new authority of Christ 
should be proved, since it had been fully attested by the 
preaching of John ? 

We now see that Christ employed no cunning stratagem 
in order to escape, but fully and perfectly answered the 



HAEMONY OF THE EVANGELISTS. 23 

question which had been proposed ; for it was impossible to 
acknowledge that John was a servant of God, without ac 
knowledging that he was Himself the Lord. He did not 
therefore shelter arrogant men, 1 who, without any commis 
sion, but out of their own hardihood, take upon them 
selves a public office ; nor did he countenance, by his ex 
ample, the sophistical art of suppressing the truth, as many 
crafty men falsely plead his authority. I do acknowledge 
that, if wicked men lay snares for us, we ought not always 
to reply in the same way, but ought to be prudently on our 
guard against their malice, yet in such a manner that truth 
may not be left without a proper defence. 

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

But they thought within themselves. Here we perceive the 
impiety of the priests. They do not inquire what is true, 
bor do they put the question to their own conscience ; 2 and 
they are so base as to choose rather to shuffle than to acknow- 

1 " Ainsi done Christ n a point voulu yci armer de response des 
glorieux et outrecuidez ;" " so then Christ did not intend here to arm, 
by his reply, haughty and presumptuous men." 

2 " Et n examinent point la chose selon leur conscience ;" " and do 
not examine the thing according to their conscience." 

VOL. III. C 



24 COMMENTARY ON A 

ledge what they know to be true, that their tyranny may not 
be impaired. In this manner, all wicked men, though they 
pretend to be desirous of learning, shut the gate of truth, if 
they feel it to be opposed to their wicked desires. So then 
Christ does not allow those men to go without a reply, but 
sends them away ashamed and confounded, and, by bringing 
forward the testimony of John, sufficiently proves that he is 
furnished with divine power. 1 

MATTHEW. 

XXI. 28. But what think you ? 2 A man had two sons, and, coming to 
the first, he said, Son, go work to-day in my vineyard. 29. And he 
answering said, I will not ; 3 but afterwards he repented, and went. 
30. Andcoming to the other, he spoke in the same manner. But he 
answering said, I [go,] Sir, and went not. 31. Which of the two did 
what his father wished ? 4 And they say to him, The first. Jesus saith to 
them, Verily I say to you, That the publicans and the harlots will go before 
you into the kingdom of God. 32. For John came to you by the way of 
righteousness, and you did not believe him ; but the publicans and the 
harlots believed him. And you, when you had seen it, were not moved 
by repentance 5 to believe in him. 

This conclusion shows what is the object of the parable, 
when Christ prefers to the scribes and priests those who were 
generally accounted infamous and held in detestation ; for he 
unmasks those hypocrites, 6 that they may no longer boast of 
being the ministers of God, or hold out a pretended zeal for 
godliness. Though their ambition, and pride, and cruelty, 
and avarice, were known to all, yet they wished to be reckoned 
quite different persons. And when, but a little ago, they 
attacked Christ, they falsely alleged that they were anxious 
about the order of the Church, as if they were its faithful and 
honest guardians. Since they attempt to practise such gross 
imposition on God and men, Christ rebukes their impudence 

1 u Qu il est muni et authorize d une puissance divine ;" " that he is 
furnished and authorized by a divine power." 

2 " Mais que vous en semble ?" " But what think you of it?" 

3 " Je n y veux point aller ;" " I will not go to it." 

4 " Lequel des deux feit la volonte du pere ?" " Which of the two did 
the will of the father?" 

5 " Yous n avez point eu de repentance apres ;" " you had not repent 
ance afterwards." 

6 " Car il oste a ces hypocrites le masque duquel ils se couvroyent ;" 

"for he takes away from those hypocrites the mask with which they 
covered themselves." 



HARMONY OF THE EVANGELISTS. 25 

by showing that they were at the greatest possible distance 
from what they boasted, and were so far from deserving that 
elevation with which they flattered themselves, that they 
ranked below the publicans and the harlots. For as to the 
profession which they made of being eminent in observing the 
worship of God, and of being zealots of the Law, Christ tells 
them that it is quite as if a son were, in words, to promise obe 
dience to his father, but afterwards to deceive him. 1 So far as 
regards the publicans and the harlots, he does not excuse their 
vices, but compares their dissolute life to the obstinacy of a 
rebellious and debauched son, who at first throws off his 
father s authority ; but shows that they are greatly preferable 
to the scribes and Pharisees in this respect, that they do not 
continue to the end in their vices, but, on the contrary, sub 
mit gently and obediently to the yoke which they had fiercely 
rejected. We now perceive the design of Christ. Not only 
does he reproach the priests and scribes with obstinately 
opposing God, and not repenting, though so frequently 
admonished, but he strips them of the honour of which they 
were unworthy, because their ungodliness was worse than the 
lasciviousness of the harlots. 

30. /, Sir. 2 This phrase is borrowed from the Hebrew 
language ; for, when the Hebrews wish to offer their services, 
and to declare that they are ready to obey, 3 they speak in this 
manner, " Here I am, Sir." It is a laudable virtue in itself, 
as soon as God has spoken, to yield to Him ready and cheer 
ful obedience ; and Christ does not here give the commenda 
tion to slowness. But as both are improper to delay before 
doing your duty, and to promise what you do not perform 
Christ shows that this hypocrisy is less to be endured than 
the fierceness which, in process of time, is subdued. 

32. For John came. As John was a faithful servant of 
God, whatever he taught Christ ascribes to God himself. It 
might have been more fully expressed thus : God came 

1 " Et puis qu il 1 abusast, et n en feist rien ;" " and afterwards de 
ceived him, and did nothing of it." 

2 " Seigneur, j y vay ;" u Sir, I go to it." 

3 " Qu ils sont prests dc faire ce qui leur sera commando ;" " that they 
are readv to do what shall be commanded them." 



26 



COMMENTARY ON A 



pointing out the way of righteousness by the mouth of John; 
but as John spoke in the name of God, and not as a private 
individual, he is most properly named instead of God, Now 
this passage gives no small authority to the preaching of the 
word, when those persons are said to have been disobedient 
and rebellious against God, who despised the pious and holy 
warnings of a teacher whom He had sent. 

There are some who give a more ingenious exposition of 
the word righteousness , and I allow them to enjoy their own 
opinion ; but, for my own part, I think that it means no 
thing more than that John s doctrine was pure and right ; as 
if Christ had said, that they had no good reason for reject 
ing him. When he says that the publicans believed, he does 
not mean that they assented in words, but that they sin 
cerely embraced what they had heard. Hence we infer, 
that faith does not consist solely in a person s giving his assent 
to true doctrine, but that it embraces something greater and 
loftier, that the hearer, renouncing himself, devotes his life 
wholly to God. By saying that they were not moved even 
by such an example, he presents an aggravated view of their 
malice ; for it was an evidence of the lowest depravity, not 
even to follow the harlots and the publicans. 1 



MATTHEW. 

XXI. 33. Hear another 
parable :. There was a 
certain householder, who 
planted a vineyard, and 
surrounded it by a ditch, 
and digged a wine-press 
in it, and built a tower, 
and let it to husbandmen, 
and went abroad. 34. 
And when the season of 
the fruits drew near, he 
sent his servants to the 
husbandmen, that they 
might receive its fruits. 



MARK. 

XII. 1. And he 

began to speak to 
them by parables : 
A man planted a 
vineyard, and sur 
rounded it by a 
hedge, and digged a 
ditch, 3 and built a 
tower, and let it to 
husbandmen, and 
went abroad. 2. 
And at the proper 
season he sent a ser 
vant to the husband- 



LUKE. 

XX. 9. And he be 
gan to speak to the 
people this parable : 
A certain man planted 
a vineyard, and let it 
to husbandmen, and 
went abroad for a long 
time. 10. And at the 
proper season he sent 
a servant to the hus 
bandmen, that they 
might give him of the 
fruit of the vineyard ; 
and they beat him, 



1 " Car 9 a este un signe de gens du tout depravez et desesperez, de 
ne suyvre point, a tout le moins quand les peugers et les paillardes leur 
monstrent le chemin;" "For it was a mark of people altogether de 
praved and desperate, not to follow, at the very least, when the publicans 
and the harlots point out to them the road." 

2 " Et y fouyt une fosse pour les esgouts d un pressoir;" "and 
digged in it a ditch for the cistern of a wine-press." 



HARMONY OF THE EVANGELISTS. 



27 



MATTHEW. 

35. And the husbandmen, 
having seized his servants, 
wounded one, killed an 
other, and stoned another. 

36. Again, he sent other 
servants more numerous 1 
than the first, and they 
did to them in the same 
manner. 37. And last of 
all he sent to them his 
son, saying, They will re 
verence my son. 38. And 
when the husbandmen saw 
his son, they said within 
themselves, This is the 
heir : come, let us kill him, 
and seize on his inherit 
ance. 39. And they 
caught him, and cast him 
out of the vineyard, and 
killed him. 40. When 
therefore the proprietor of 
the vineyard shall come, 
what will he do to those 
husbandmen ? 41. They 
say to him, Since they are 
wicked, he will miserably 
destroy them, and will let 
his vineyard to other hus 
bandmen, who will render 
to him the fruit in its 
seasons. 42. Jesus saith 
to them, Have you never 
read in the Scriptures, 
The stone which the build 
ers rejected is made the 
head of the corner ; 2 this 
is done by the Lord, and 
is wonderful in our eyes ? 3 

43. Therefore I say to 
you, The kingdom of God 
shall be taken from you, 
and shall be given to a 
nation yielding its fruits. 

44. And whosoever shall 
fall on this stone shall be 
bruised, but on whomso- 



MARK. 

men to receive from 
the husbandmen of 
the fruit of the vine 
yard. 3. But they 
seized him, and beat 
him, and sent him 
away empty. 4. 
And again he sent to 
them another ser 
vant ; and they 
threw stones at him, 
and bruised his head, 
and sent him away 
disgraced. 5. And 
again he sent an 
other, and him they 
killed, and many 
others, beating some 
and killing some. 6. 
And while he had 
yet one son, 4 his 
well-beloved, he sent 
him also last to them, 
saying, They will 
reverence my son. 7. 
But the husbandmen 
said within them 
selves, This is the 
heir : come, let us 
kill him, and the in 
heritance shall be 
ours. 8. And they 
seized him, and kill 
ed him, and cast 
him out of the vine 
yard. 9. What then 
will the proprietor of 
the vineyard do ? lie 
will come and de 
stroy the husband 
men, and give the 
vineyard to others. 
10. And have you 
not read this Scrip- 
ture,The stone which 
the builders reject 
ed is made the head 



LUKE. 

and sent him away 
empty. 11. And 
again he sent yet 
another servant ; and 
him also they wound 
ed, and treated shame 
fully, and sent away 
empty. 12. Again he 
sent also a third ; but 
him also they wounded 
and drove out. 13. 
And the proprietor of 
the vineyard said, 
What shall I do ? I 
will send my well-be 
loved son ; perhaps 
they will reverence 
him when they see 
him. 14. But when 
the husbandmen saw 
him, they thought 
within themselves, say 
ing, This is the heir : 
come, let us kill him, 
that the inheritance 
may be ours. 15. And 
they cast him out of 
the vineyard, and slew 
him. What then 
shall the proprietor 
of the vineyard do to 
them? 16. He will 
come and destroy 
those husbandmen, 
and give the vineyard 
to others. And when 
they heard this, they 
said, God forbid. 17. 
And he looked at 
them, and said, What 
then is this that is 
written, The stone 
which the builders re 
jected is made the 
head of the corner ? 
18. Every one that 
shall fall on this stone 



1 " En plus grand nombre ; " " in greater number." 

2 "Est mise au principal lieu du coin ;" u is put in the chief place of 
the corner." 

3 " Devant nos yeux ;" " before our eyes." 

4 u Or voyant qu il avoit encore mi fils ;" " But perceiving that he 
had still one son." 



28 



COMMENTARY ON A 



MATTHEW. 

ever it shall fall, it will 
crush him. 45. And when 
the chief priests and 
Pharisees heard his par 
ables, they knew that he 
spoke of them. 46. And 
though they sought to 
take him, they dreaded 
the multitudes, because 
they reckoned him a pro 
phet. 



MAKK. 

of the corner ; 11. 
This is done by the 
Lord, and is wonder 
ful in our eyes ? ] 12. 
And they sought to 
take him, and dread 
ed the multitude ; for 
they knew that he 
had spoken the par 
able against them : 
and they left him, 
and went away. 



LUKE. 

will be bruised ; but 
on whomsoever it 
shall fall, it will crush 
him. 19. And the 
chief priests and 
scribes sought at that 
hour to lay hands on 
him ; (and they dread 
ed the people ;) for 
they knew that he had 
spoken this parable 
against them. 



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

A man planted a vineyard. This comparison frequently 
occurs in Scripture. With respect to the present passage, 
Christ only means that, while God appoints pastors over his 



u Devant nos yeux ;" " before our eyes." 



HARMONY OF THE EVANGELISTS. 29 

Church, he does not convey his right to others, but acts in 
the same manner as if a proprietor were to let a vineyard or 
field to a husbandman, who would labour in the cultivation of 
it, and make an annual return. As he complains by Isaiah 
(v. 4) and Jeremiah, (ii. 21,) that he had received no fruit 
from the vine on the cultivation of which he had bestowed so 
much labour and expense ; so in this passage he accuses the 
vine-dressers themselves, who, like base swindlers, appropriate 
to themselves the produce of the vineyard. Christ says that 
the vineyard was well furnished, and in excellent condition, 
when the husbandmen received it from the hands of the pro 
prietor. By this statement he presents no slight aggravation 
of their crime ; for the more generously he had acted toward 
them, the more detestable was their ingratitude. Paul em 
ploys the same argument, when he wishes to exhort pastors 
to be diligent in the discharge of their duty, that they are 
stewards, chosen to govern the house of God, which is the 
pillar and ground of truth, (1 Tim. iii. 16.) And properly ; for 
the more honourable and illustrious their condition is, they 
lie under so much the deeper obligations to God, not to be 
indolent in their work. So much the more detestable (as we 
have already said) is the baseness of those who pour contempt 
on the great kindness of God, and on the great honour which 
they have already received from Him. 

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

And let it to husbandmen. God might indeed of himself, 
without the agency of men, preserve his Church in good 

1 " Son vigne ;" " His vineyard." 



30 COMMENTARY ON A 

order ; but he takes men for his ministers, and makes use of 
their hands. Thus, of old, he appointed priests to be, as it 
were, cultivators of the vineyard. But the wonder is, that 
Christ compares the prophets to servants, who are sent, after 
the vintage, to demand the fruit ; l for we know that they 
too were vine-dressers, and that they held a charge in com 
mon with the priests. I reply, it was not necessary for 
Christ to be careful or exact in describing the resemblance 
or contrariety between those two orders. The priests were 
certainly appointed at first on the condition of thoroughly 
cultivating the Church by sound doctrine ; but as they 
neglected the work assigned them, either through careless 
ness or ignorance, the prophets were sent as an extraordi 
nary supply, to clear the vine from weeds, to lop off the 
superfluous wood, and in other ways to make up for the ne 
glect of the priests ; and, at the same time, severely to reprove 
the people, to raise up decayed piety, to awaken drowsy 
souls, and to bring back the worship of God and a new life. 
And what else was this than to demand the revenue which 
was due to God from his vineyard ? All this Christ applies 
justly and truly to his purpose ; for the regular and per 
manent government of his Church was not in the hands of 
the prophets, but was always held by the priests ; just as if 
a lazy husbandman, while he neglected cultivation, claimed 
the place to which he had been once appointed, under the 
plea of possession. 

35. And wounded one, and killed another. Here Mark and 
Luke differ a little from Matthew ; for while Matthew men 
tions many servants, all of whom were ill-treated and in 
sulted, and says that afterwards other servants were sent more 
numerous than the first, Mark and Luke mention but one at a 
time, as if the servants had been sent, not two or three to 
gether, but one after another. But though all the three 
Evangelists have the same object in view, namely, to show 
that the Jews will dare to act towards the Son in the same 
manner as they have repeatedly done towards the prophets, 

1 " Le fruit de la vignc ;" " the fruit of the vine." 



HARMONY OF THE EVANGELISTS. 31 

Matthew explains the matter more at large, namely, that 
God, by sending a multitude of prophets, contended with 
the malice of the priests. 1 Hence it appears how obstinate 
their malice was, for the correction of which no remedies 
were of any avail. 2 

37. They will revere?ice my son. Strictly speaking, indeed, 
this thought does not apply to God ; for He knew what would 
happen, and was not deceived by the expectation of a more 
agreeable result ; but it is customary, 3 especially in parables, 
to ascribe to Him human feelings. And yet this was not 
added without reason ; for Christ intended to represent, as in 
a mirror, how deplorable their impiety was, of which it was 
too certain a proof, that they rose in diabolical rage against 
the Son of God, who had come to bring them back to a 
sound mind. 4 As they had formerly, as far as lay in their 
power, driven God from his inheritance by the cruel mur 
der of the prophets, so it was the crowning point of all their 
crimes to slay the Son, that they might reign, as in a house 
which wanted an heir. Certainly the chief reason why the 
priests raged against Christ was, that they might not lose 
their tyranny, which might be said to be their prey ; for he 
it is by whom God chooses to govern, and to whom He has 
given all authority. 

The Evangelists differ also a little in the conclusion. For 
Matthew relates that he drew from them the confession, by 
which they condemned themselves ; while Mark says simply 

1 " Que Dieu no s est point lasse pour la cruaute des sacrificateurs, 
d envoyer dcs prophetes ; mais les suscitant comme par troupes, a com- 
batu centre leur malice;" "That God did not, on account of the 
cruelty of the priests, fail to send prophets ; but raising them up as it 
were in troops, fought against their malice." 

2 " Vcu que tous les moyens et remedes que Dieu y a employ ez n ont 
rien servi ;" " since all the means and remedies which God employed for 
it were of no avail." 

3 " C est la coustume de 1 Escriture ;" "it is the custom of Scripture." 

4 " Qui estoit venu pour les retirer de leurs meschantes fa9ons de 
falre ;" " who had come to withdraw them from their wicked courses of 
life." 

5 " Pource qu ils avoyent peur de perdre la proye ; c est a dire, de 
diminuer quelque chose de leur tyrannic ;" " because they were afraid 

^of losing the prey ; that is to say, of diminishing something of their 
tyranny. 



32 COMMENTARY ON A 

that Christ declared what punishment must await servants 
so unprincipled and wicked. Luke differs, at first sight, more 
openly, by saying that they turned away with horror from 
the punishment which Christ had threatened. But if we 
examine the meaning more closely, there is no contradiction ; 
for, in regard to the punishment which such servants deserved, 
there can be no doubt that they agreed with Christ, but 
when they perceived that both the crime and the punish 
ment were made to apply to themselves, they deprecated 
that application. 

42. Have you never read in the Scriptures 9 We must re 
member Avhat we said a little before, that, as the priests and 
scribes kept the people devoted to them, it was a principle 
current among them, that they alone were competent to 
judge and decide as to the future redemption, so that no one 
ought to be received as Messiah, unless he were approved 
and sanctioned by their voice. They therefore maintain that 
what Christ had said is impossible, that they would slay the 
son and heir of the proprietor of the vineyard. But Christ con 
firms his statement by the testimony of Scripture, and the 
interrogation is emphatic, as if he had said, " You reckon it 
highly absurd to say that it is possible for the vine-dressers to 
conspire wickedly against the Son of God. But what then ? 
Did the Scripture (Psalm cxviii. 22) foretell that he would be 
received with joy, and favour, and applause ; or did it not, 
on the contrary, foretell that the rulers themselves would 
oppose him ?" 

The passage which he quotes is taken from the same psalm 
from which had been taken that joyful exclamation, 1 Save? 
O Lord. Blessed is he that cometh in the name of the Lord. 
That it is a prediction of the reign of the Messiah is evident 
from this consideration, that David was appointed by God 
to be king, on the condition that his throne would remain for 



1 " Ceste priere de louange ;" " that prayer of praise." 

2 Our author alludes to the word Hosanna, (uaotvva,,} which he had 
explained (Harmony, vol. i. p. 452) to be formed, by a slight alteration 
of the sound, from a Hebrew phrase used in the cxviii. Psalm, Hoshiana, 
(10 s^nn,) Save now } we beseech tliee. Ed. 



HARMONY OF THE EVANGELISTS. 33 

ever, so long as the sun and moon would shine in heaven, and 
that, when decayed, it would again be restored by the favour 
of God to its former prosperity. Since, therefore, that psalm 
contains a description of the reign of David, there is also 
added the perpetuity of it, on which the restoration depends. 
If the discourse had related to any temporal reign, Christ 
would have acted improperly in applying it to himself. But 
we must also observe what sort of reign God raised up in the 
person of David. It was that which He would establish in 
the true Messiah to the end of the world ; for that ancient 
anointing was but a shadow. Hence we infer that what was 

O 

done in the person of David was a prelude and figure of 
Christ. 

Let us now return to the words of the psalm. The scribes 
and priests reckoned it incredible that Christ should be re 
jected 1 by the rulers of the Church. But he proves from the 
psalm, that he would be placed on his throne by the wonderful 
power of God, contrary to the will of men, and that this had 
already been shadowed out in David, whom, though rejected 
by the nobles, God took to give an instance and proof of 
what he would at length do in his Christ. The prophet takes 
the metaphor from buildings ; for, since the Church is God s 
sanctuary, Christ, on whom it is founded, is justly called the 
corner-stone; that is, the stone which supports the whole weight 
of the building. If one were to examine minutely every 
thing that relates to Christ, the comparison would not apply 
in every part ; but it is perfectly appropriate, for on him the 
salvation of the Church rests, and by him its condition is 
preserved. And therefore the other prophets followed the 
same form of expression, particularly Isaiah and Daniel. But 
Isaiah makes the closest allusion to this passage, when he 
represents God as thus speaking, Lo, I lay in Zion a founda 
tion-stone^ a precious and elect stone, against ichich both houses 
of Israel shall stumble I (Isa. xxviii. 16.) The same mode of 
expression frequently occurs in the New Testament. 

The amount of it therefore is, that the kingdom of God 
will be founded on a stone, which the builders themselves will 

1 " Ne pouvoient croire que Christ peust cstre rejette ;" " could not 
believe that Christ could be rejected." 



34 COMMENTARY ON A 

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

That stone is made the head of the corner. Still more 
emphatic is this clause, in which God declares that the 
wicked, by rejecting Christ, will avail nothing, but that his 
rank will remain unimpaired. The design of it is, that 
believers, relying on that promise, may safely look down with 
contempt and derision on the wicked pride of men ; for when 
they have made all their contrivances, Christ will still, in 
opposition to their wishes, retain the place which the Father 
has appointed to him. How fiercely soever he may be 
assailed by those who appear to possess honour and dignity, 
he will nevertheless remain in his own rank, and will abate 
nothing on account of their wicked contempt. In short, the 



HARMONY OF THE EVANGELISTS. 35 

authority of God will prevail, that he may be the elect and 
precious stone, which supports the Church of God, his king 
dom and temple. The stone is said to be made the head of 
the corner, not that he is only a part of the building, (since it 
is evident from other passages that the Church is entirely 
founded on Him alone,) but the prophet merely intended to 
state that he will be the chief support of the building. Some 
go into ingenious arguments about the word corner, that 
Christ is placed in the corner, because he unites two separate 
walls, the Gentiles and Jews. But in my opinion, David 
meant nothing more than that the corner-stone supports the 
chief weight of the building. 

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

Let the Pope now go with his mitred bishops, and let 
them boast that they ought to be believed in all things, 
because they occupy the place of pastors. Even granting 
that they were lawfully called to the government of the 
Church, yet they have no right to claim any thing more than 
to hold the title of prelates of the Church. But even the 
title of calling does not belong to them ; for, in order to raise 
them to that tyranny, it would be necessary that the whole 



36 COMMENTARY ON A 

order of tlie Church should be overturned. And even though 
they might justly claim ordinary jurisdiction, yet, if they 
overturn the sacred house of God, it is only in name that 
they must be "reckoned builders. Nor does it always happen 
that Christ is rejected by those who are entrusted with the 
government of the Church ; for not only were there many 
godly priests under the Law, but also, under the reign of 
Christ, there are some pastors who labour diligently and 
honestly in building the Church; but as it was necessary 
that this prediction should be fulfilled, that the builders should 
reject the stone, wisdom must be exercised in distinguishing 
between them. And the Holy Spirit has expressly warned 
us, that none may be mistaken as to an empty title or the 
dignity of calling. 

This has been done by the Lord. As it is a matter too far 
removed from the ordinary judgment of men, that the pastors 
of the Church should themselves reject the Son of God from 
being their Prince, the prophet refers it to the secret purpose 
of God, which, though we cannot comprehend it by our 
senses, we ought to contemplate and admire. Let us there 
fore understand, that this cuts short every question, and that 
every man is expressly forbidden to judge and measure the 
nature of Christ s kingdom by the reason of the flesh ; for 
what folly is it to wish to subject to the capacity of our mind 
a miracle which the prophet exhorts us to adore ? Will you 
then receive nothing but what appears to yourself to be 
probable, in reference to the kingdom of Christ, the com 
mencement of which the Holy Spirit declares to be a mystery 
worthy of the highest admiration, because it is concealed 
from the eyes of men ? So then, whenever the question relates 
to the origin, restoration, condition, and the whole safety of 
the Church, we must not consult our senses, 1 but must 
honour the power of God by admiring his hidden work. 2 
There is also an implied contrast between God and men ; for 
not only are we commanded to embrace the wonderful method 

1 " Qu il nous souviene de ne nous arrester point a ce que nos sens 
peuvent comprendre ;" " let us remember not to stop at what our senses 
can comprehend." 

2 " Son ceuvre incomprehensible ;" " his incomprehensible work." 



HARMONY OF THE EVANGELISTS. 37 

of governing the Church, because it is the work of God, but 
we are likewise withdrawn from a foolish reverence for men, 
which frequently obscures the glory of God ; as if the prophet 
had said, that however magnificent may be the titles which 
men bear, it is wicked in any man to oppose them to God. 

This furnishes a refutation of the diabolical wickedness of 
the Papists, who do not scruple to prefer to the word of God 
a decision of their pretended Church. For on what does 
the authority of the word of God depend, according to them, 
but on the opinion of men, so that no more power is left to 
God than what the Church is pleased to allow him ? Far 
otherwise does the Spirit instruct us by this passage, namely, 
that as soon as the majesty of God 1 appears, the whole 
world ought to be silent. 

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

1 " La majeste du Fils de Dieu ; " " the majesty of the Son of God. 1 



38 COMMENTARY ON A 

for if he spared not the natural branches, (Rom. xi. 21,) what 
will he do with those which were ingrafted ? The Jews 
thought that the kingdom of God dwelt among them by 
hereditary right, and therefore they adhered obstinately to 
their vices. We have unexpectedly come into their room 
contrary to nature, and therefore much less is the kingdom 
of God bound to us, if it be not rooted in true godliness. 

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

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

Those persons are said to fall upon Christ, who rush for 
ward to destroy him ; not that they occupy a more elevated 
position than he does, but because their madness carries them 
so far, that they endeavour to attack Christ as if he were 



HARMONY OF THE EVANGELISTS. 



30 



below them. But Christ tells them that all that they will 
gain by it is, that by the very conflict they will be broken. 
But when they have thus proudly exalted themselves, he tells 
them that another thing will happen, which is, that they will 
be bruised under the stone, against which they so insolently 
dashed themselves. 

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



MATTHEW. 

XXII. 15. Then the 
Pharisees went away, 
and took counsel how 
they might entrap him 
in his words. 16. And 
they send to him their 
disciples, with the He- 
rodians, saying, Master, 
we know that thou art 
true, and teachest the 
way of God in truth, and 
carest not for any man ; 
for thou regardest not 
the person of men. 17. 
Tell us then , What think- 
estthou? Is it lawful to 



MARK. 

XII. 13. And they 
send to him certain 
Pharisees and Hero- 
dians, to entrap him 
in his words. 14. And 
they, when they came, 
said to him, Master, 
we know that thou art 
true, and carest not 
for any man ; for thou 
regardest not the per 
son of men, but teach 
est the way of God 
in truth. Is it lawful 
to give tribute to 
Cesar, or not ? Shall 



LUKE. 

XX. 20. And they 
watched him, and sent 
spies, who would pre 
tend to be righteous 
men, to entrap him in 
his words, and to deliver 
him to the authority 
and power of the go 
vernor. 21. And they 
put a question to him, 
saying, Master, we know 
that thou sayest and 
teachest uprightly, and 
regardest not a person, L 
but teachest the way of 
God in truth. 22. Is 



1 " Et n es point acccpteur de pcrsonnes ;" " and art not an accepter 
of persons." 

VOL. III. D 



40 



COMMENTARY ON A 



MATTHEW. 

give tribute to Cesar or 
not? 18. But Jesus, 
perceiving their wicked 
ness, saith, Why do you 
tempt me, hypocrites ? 
19. Show me the tribute- 
money. And they pre 
sented to him a dena 
rius. 20. And he saith 
to them, Whose is this 
image and inscription? 
21. They say to him, 
Cesar s. Then said he 
to them, Render there 
fore to Cesar the things 
which are Cesar s, and 
to God the things which 
are God s. 22. And hav 
ing heard these things, 
they wondered, and left 
him, and went away. 



MAEK. 

we give, or shall we 
not give ? 15. But he, 
knowing their hypo 
crisy, said to them, 
Why do you tempt 
me ? Bring me a de 
narius, that I may see 
it. 16. And they 
brought it ; and he 
saith to them, Whose 
is this image and in 
scription ? And they 
said to him, Cesar s. 
17. And Jesus answer 
ing said to them, Ren 
der to Cesar those 
things which are Ce 
sar s, and to God those 
things which are 
God s. 1 And they 
wondered at him. 2 



LUKE. 

it lawful for us to give 
tribute to Cesar, or not? 
23. And having per 
ceived their craftiness, 
he said to them, Why 
do you tempt me ? 24. 
Show me a denarius. 
Whose image and in 
scription hath it ? They 
answering said, Cesar s. 
25. And he said to them, 
Render therefore to 
Cesar those things which 
are Cesar s, and to God 
those things which are 
God s. 26. And they 
could not find fault with 
his words in presence 
of the people ; and won 
dering at his reply, they 
were silent. 



Matthew XXII. 15. That they might entrap him in his 
words. The Pharisees, perceiving that all their other attempts 
against Christ had been fruitless, at length concluded that 
the best and most expeditious method of destroying him was, 
to deliver him to the governor, as a seditious person and a dis 
turber of the peace. There was at that time, as we have 
seen under another passage, 3 great disputing among the Jews 
about the tribute-money ; for, since the Romans had claimed 
for themselves the tribute-money, which God commanded to 
be paid to Himself under the Law of Moses, (Exod. xxx. 13,) 
the Jews everywhere complained that it was a shameful and 
intolerable crime for profane men to lay claim, in this manner, 
to a divine prerogative ; besides that, as this payment of 
tribute, which was enjoined on them by the Law, was a 
testimony of their adoption, they looked upon themselves as 
deprived of an honour to which they had a just claim. Now 



1 "Rendez a Cesar ce qui est a Cesar, et k Dieu ce qui est a Dieu ;" 
" render to Cesar what is Cesar s, and to God what is God s." 

2 " Et furent esmerveillez de luy ;" " and they were astonished at 
him." 

3 Harmony, vol. ii. p. 368. 



HARMONY OF THE EVANGELISTS. 41 

the deeper any man s poverty was, 1 the bolder did it render 
him to raise sedition. 

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

With the Herodians. They take along with them the 
Herodians, because they were more favourable to the Roman 
government, and therefore would be more disposed to raise 
an accusation. It is worthy of attention that, though those 
sects had fierce contentions with each other, so bitter was 
their hatred against Christ, that they conspired to destroy 
him. What the sect of the Herodians was, we have formerly 
explained ; 2 for, Herod being only half a Jew, or a spurious 
and corrupt professor of the Law, those who desired that the 
Law should be kept with exactness and in every part, con 
demned him and his impure worship ; but he had his flatterers, 
who gave plausible excuses for his false doctrine. In addition 
to the other sects, therefore, there sprung up at that time a 
religion of the Court. 

1 " Salon qu un cliacun estoit plus poure, et n avoit rien a perdre ;" 
" according as any man was poorer, and had nothing to lose." 

2 Harmony, vol. ii. p. 282. 



42 COMMENTAKY ON A 

16. Master, we know that thou art true. This is the right 
eousness which they counterfeit, when they offer humble 
subjection to Christ, as if they were desirous to learn, and 
as if they not only had some relish for piety, but also were 
fully convinced of his doctrine ; for if \vhat they said had 
been from the heart, this would have been true uprightness. 
And therefore from their w r ords we may obtain a definition 
of a good and faithful teacher, such as they pretended to be 
lieve Christ to be. They say that he is true, and teaches the 
way of God; that is, he is a faithful interpreter of God, and 
that he teaches it in truth ; that is, without any corruption. 
The way of God is contrasted with the inventions of men, 
and with all foreign doctrines ; and truth is contrasted with 
ambition, covetousness, and other wicked dispositions, which 
usually corrupt the purity of instruction. So then he ought 
to be reckoned a true teacher, who does not introduce the 
contrivances of men, or depart from the pure word of God, 
but gives out, as it were, with his hands what he has learned 
from the mouth of God, and, who, from a sincere desire of 
edification, accommodates his doctrine to the advantage and 
salvation of the people, and does not debase it by any dis 
guise. As to this latter clause, when Paul asserts that he 
does not MAKE MERCHANDISE of the word of God, (2 Cor. ii. 
17,) he means that there are some persons who use dex 
terity, and do not openly overturn sound doctrine, or incur 
the disgrace of holding wicked opinions, but who disguise 
and corrupt the purity of doctrine, because they are ambi 
tious, or covetous, or easily turned in various directions ac 
cording to their earnest desire. He therefore compares 
them to jockeys, (xyrnjXXsiWrgs,) because they deprave the 
pure use of the word of God. 

For thou regardest not the person of men. It is also worthy 
of attention, that those hypocrites likewise add, that Christ 
teaches rightly, because he has no regard for the person of men. 
Nothing has a more powerful tendency to withdraw teachers 
from a faithful and upright dispensation of the word than to 
pay respect to men; for it is impossible that any one who 
desires to please men (Gal. i. 10) should truly devote himself 



HARMONY OF THE EVANGELISTS. 43 

to God. Some attention, no doubt, is due to men, but not 
so as to obtain their favour by flattery. In short, in order 
to walk uprightly, we must necessarily put away respect of 
persons, which obscures the light and perverts right judgment, 
as God frequently inculcates in the Law, (Deut. i. 16 ; xvi. 
19,) and as experience also points out. Thus Christ (John 
vii. 24) contrasts acceptance of persons (cr^oo wcroX^^/av) and 
sound judgment as things totally different. 

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

19. Shoio me the tribute-money. When Christ orders them 
to bring forward a coin, though at first sight it appears to be 
of no great importance, yet it is sufficient for breaking their 
snares. In this way they had already made an acknowledg 
ment of subjection, so that Christ did not find it necessary 
to enjoin upon them any thing new. The coin was stamped 
with Cesar s likeness ; and thus the authority of the Roman 
government had been approved and admitted by the general 
practice. Hence it was evident that the Jews themselves 
had voluntarily come under obligation to pay tribute, for 



44 COMMENTARY ON A 

they had given up to the Romans the power of the sword j 1 
and there was no propriety in making a separate dispute 
about the tribute-money, for that question depended on the 
general arrangements of the government. 

21. Render therefore to Cesar those things which are Cesar s. 
Christ reminds them that, as the subjection of their nation 
was attested by the coin, there ought to be no debate on that 
subject ; as if he had said, "If you think it strange to pay 
tribute, be not subjects of the Roman Empire. But the 
money (which men employ as the pledge of mutual exchanges) 
attests that Cesar rules over you ; so that, by your own silent 
consent, the liberty to which you lay claim is lost and gone." 
Christ s reply does not leave the matter open, but contains 
full instruction on the question which had been proposed. 
It lays down a clear distinction between spiritual and civil 
government, in order to inform us that outward subjection 
does not prevent us from having within us a conscience free 
in the sight of God. For Christ intended to refute the error 
of those who did not think that they would be the people of 
God, unless they were free from every yoke of human 
authority. In like manner, Paul earnestly insists on this 
point, that they ought not the less to look upon themselves 
as serving God alone, if they obey human laws, if they pay 
tribute, and bend the neck to bear other burdens, (Rom. xiii. 
7.) In short, Christ declares that it is no violation of the 
authority of God, or any injury done to his service, if, in 
respect of outward government, the Jews obey the Romans. 
He appears also to glance at their hypocrisy, because, 
while they carelessly permitted the service of God to be 
corrupted in many respects, and even wickedly deprived 
God of his authority, they displayed such ardent zeal about 
a matter of no importance ; as if he had said, " You are 
exceedingly afraid, lest, if tribute be paid to the Romans, the 
honour of God may be infringed ; but you ought rather to 
take care to yield to God that service which he demands from 

1 "Pource qu ils avoyent laisse usurper aux Remains la souveraine 
puissance ;" " because they had allowed the Romans to usurp the su 
preme power." 



HARMONY OF THE EVANGELISTS. 45 

you. and, at the same time, to render to men what is their 
due." We might be apt to think, no doubt, that the dis 
tinction does not apply ; for, strictly speaking, when we 
perform our duty towards men, we thereby render obedience 
to God. But Christ, accommodating his discourse to the com 
mon people, reckoned it enough to draw a distinction between 
the spiritual kingdom of God, on the one hand, and political 
order and the condition of the present life, on the other. 
We must therefore attend to this distinction, that, while the 
Lord wishes to be the only Lawgiver for governing souls, the 
rule for worshipping Him must not be sought from any other 
source than from His own word, and that we ought to abide 
by the only and pure worship which is there enjoined ; but 
that the power of the sword, the laws, and the decisions of 
tribunals, do not hinder the worship of God from remaining 
entire amongst us. 

But this doctrine extends still farther, that every man, 
according to his calling, ought to perform the duty which he 
owes to men ; that children ought willingly to submit to their 
parents, and servants to their masters ; that they ought to be 
courteous and obliging towards each other, according to the 
law of charity, provided that God always retain the highest 
authority, to which every thing that can be due to men is, 
as we say, subordinate. 1 The amount of it therefore is, that 
those who destroy political order are rebellious against God, 
and therefore, that obedience to princes and magistrates is 
always joined to the worship and fear of God ; but that, on 
the other hand, if princes claim any part of the authority of 
God, we ought not to obey them any farther than can be 
done without offending God. 

22. They wondered at him. Here, too, it appears how God 
turns to a different purpose the wicked attempts of His ene 
mies, and not only disappoints their expectation, but even 
drives them back with disgrace. It will sometimes happen, 
no doubt, that wicked men, though vanquished, do not cease 
to growl ; but, though their insolence be not subdued, how- 

1 " Est subalterne, comme on dit ; c est a dire, en depend ;" " is subor 
dinate, as we say ; that is, depends upon it." 



46 



COMMENTARY ON A 



ever numerous may be their assaults on the Word of God, 
there is an equal number of victories which God has in his 
hand, to triumph over them and Satan their head. But in 
this reply, Christ intended to give a peculiar display of his 
glory, by compelling those men to depart crowned with 
shame. 



MATTHEW. 

XXII. 23. The 
same day came to 
him the Sadducees, 
who say that there 
is no resurrection, 
and interrogated 
him, 24. Saying, 
Master, Moses said, 
If a man die, not 
having a child, 1 his 
brother shall marry 
his wife, and raise up 
seed to his brother. 
25. Now there were 
amongst us seven 
brothers, and the 
first, having married 
a wife, died, and, 
having no seed, left 
his wife to his bro 
ther. 26. In like 
manner, the second, 
and the third, till the 
seventh. 27. And 
last of all the woman 
died also. 28. In 
the resurrection, 
therefore, whose wife 
shall she be of the 
seven ? for they all 
had her. 29. And 
Jesus answering said 
to them, You err, 
not knowing the 
Scriptures, nor the 
power of God. 30. 
For in the resurrec 
tion they neither 
marry nor are given 
in marriage, but are 
as the angels of God 



MARK. 

XII. 18. And the 
Sadducees come to 
him, who say that there 
is no resurrection ; and 
they interrogated him, 
saying, 19. Master, 
Moses wrote to us, 
that, if any man s bro 
ther die, and leave a 
wife, and do not leave 
children, his brother 
shall take his wife, 
and raise up seed to 
his brother. 20. There 
were seven brothers ; 
and the first took a 
wife, and he, dying, left 
no seed. 21. And 
the second took her, 
and died, and neither 
did he leave any seed ; 
and the third likewise. 
22. And the seven took 
her, and did not leave 
seed. And last of all 
the wife died also. 23. 
In the resurrection, 
therefore, when they 
shall rise again, whose 
wife of them shall she 
be ? for the seven had 
her for a wife. 24. 
And Jesus answering 
said to them, Is it not 
the reason why you 
err, that you do not 
know the Scriptures, 
nor the power of God ? 
25. For when they 
shall rise again from 
the dead, they neither 



LUKE. 

XX. 27. And some of 
the Sadducees, who say 
that there is no resurrec 
tion, came, and interro 
gated him, 28. Saying, 
Master, Moses wrote to us, 
that if any man s brother 
die having a wife, and he 
die without children, his 
brother shall take his wife, 
and raise up seed to his bro 
ther. 29. ]S r ow there were 
seven brothers, and the 
first took a wife, and died 
without children. 30. And 
the second took her, and 
also died without children. 
31. And the third took 
her, and in like manner all 
the seven, and left no 
children, and died. 32. 
Last of all the woman also 
died. 33. In the resur 
rection, therefore, whose 
wife of them shall she 
be ? for the seven had 
her for a wife. 34. And 
Jesus answering said unto 
them, The children of this 
world marry, and are 

S ven in marriage. 35. 
ut they who shall be 
counted worthy of that 
world, 2 and of the resur 
rection from the dead, 
neither marry nor are 

fiven in marriage. 36. 
or they cannot die any 
more ; for they are equal 
to the angels, and are 
the children of God, 



1 " Sans avoir enfans ;" " without having children." 

2 "Dignes d obtenir cc siecle-la;" "worthy to obtain that world." 



HARMONY OF THE EVANGELISTS. 



MATTHEW. 

in heaven. 31. But 
as to the resurrec 
tion of the dead, 
have you not read 
Vhat was spoken to 
you by God, saying, 
32. I am the God of 
Abraham, and the 
God of Isaac, and 
the God of Jacob ? 
God is not the God 
of the dead, but of 
the living. 33. And 
when the multitudes 
heard it, they were 
astonished at his 
doctrine. 



MARK. 

marry nor are given in 
marriage ; but are as 
the angels of God who 
are in heaven. 26. 
But as to the dead, 
that they rise again, 
have you not read in 
the book of Moses, how 
God spoke to him in the 
bush, saying, I am the 
God of Abraham, and 
the God of Isaac, and 
the God of Jacob ? 27. 
God is not the God of 
the dead, but the God 
of the living ; therefore 
you greatly err. 



LUKE. 

being the children" of the 
resurrection. 37. But 
that the dead rise again, 
even Moses showed at the 
bush, when he says that 
the Lord is the God of 
Abraham, and the God of 
Isaac, and the God of Ja 
cob. 38. But he is not the 
God of the dead, but of the 
living ; for all live to him. 
39. And some of the 
scribes answering said, 
Master, thou hast spoken 
well. 40. And they did not 
venture to put any more 
questions to him. 



Matthew XXII. 23. The same day came to him the Saddu- 
cees. We see here how Satan brings together all the 
ungodly, who in other respects differ widely from each other, 
to attack the truth of God. For, though a deadly strife 
existed between these two sects, 1 yet they conspire together 
against Christ ; so that the Pharisees are not displeased to 
have their own doctrine attacked in the person of Christ. 
Thus in the present day, we see all the forces of Satan, 
though in other respects they are opposed to each other, ris 
ing on every hand against Christ. And so fierce is the 
hatred with which the Papists burn against the Gospel, that 
they willingly support Epicureans, Libertines, and other 
monsters of that description, provided that they can avail 
themselves of their aid for accomplishing its destruction. In 
short, we see that they come out of various camps to make 
an attack on Christ ; and that this was done, because all of 
them alike hated the light of sound doctrine. Now the Sad- 
ducees propose a question to Christ, that by the appearance 
of absurdity they may either lead him to take part in their 
error, or, if he disagree with them, that they may hold hkn up 
to disgrace and ridicule among an uneducated and ignorant 

1 " Combien que ces deux sectes se fissent tous les jours la guerre 1 un 
contre 1 autre ;" " though those two sects were every day making war 
against each other." 



48 COMMENTARY ON A 

multitude. It is no doubt possible, that they had been 
formerly accustomed to employ this sophistry for harassing 
the Pharisees, but now they attempt to take Christ in the 
same snare. 

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

Now this enables us to perceive the dreadful confusion of 
the Jewish Church, that their rulers 1 in religious matters 
took away the expectation of a future life, so that, after the 
death of the body, men differed in no respect from brute 
beasts. They did not indeed deny that our lives ought to 
be holy and righteous, and were not so profane as to con 
sider the worship of God to be superfluous ; on the con 
trary, they maintained that God is the Judge of the world, 
and that the affairs of men are directed by His providence. 
But as the reward of the godly, and likewise the punish 
ment due to the wicked, were limited by them to the present 
life, even though there had been truth in their assertion, that 

1 " Une partie des principaux cliefs de la religion ;" " a part of the 
chief leaders in religion." 



IIAKMONY OF THE EVANGELISTS. 40 

every man is now treated impartially according to his merit, 1 
yet it was excessively absurd to restrict the promises of God 
within such narrow limits. Now experience plainly shows 
that they were chargeable with the grossest stupidity, since 
it is manifest that the reward which is laid up for the good 
is left incomplete till another life, and likewise that the 
punishment of the wicked is not wholly inflicted in this 
world. 

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

24. Master, Moses said. As it was enough to mention the 
bare fact, why do they make use of this preface? They 
cunningly employ the name of Moses, for the purpose of 
proving that they were lawful marriages, which had been 
contracted not by the will of men, but by the command and 
appointment of God himself. But that God should contra 
dict Himself is impossible. Their sophistry therefore is this : 
" If God shall one day collect believers into His kingdom, 
He will restore whatever He had given to them in the world. 
What then shall become of the woman, whom God assigned 
to seven husbands ?" Thus all ungodly persons and here 
tics forge their calumnies, that by means of them they may 

1 " Que Dieu traittc yci un chacun selon qu il a merite ;" "that God 
here treats every one according as he has deserved." 



50 COMMENTARY ON A 

disfigure the true doctrine of godliness, and put to shame 
the servants of Christ. Nay, the Papists are restrained by 
no shame from openly ridiculing God and his word, when 
they attempt to take us by surprise. And not without 
reason, therefore, does Paul enjoin a teacher to be furnished 
with armour for repelling the adversaries of the truth, 
(Titus i. 9.) With respect to the law, (Deut. xxv. 5,) by 
which God commanded the relatives, who were nearest of 
kin, to succeed the dead in marriage, if the first had died 
without children, the reason was, that the wornan who had 
married into a particular family should leave offspring in it. 
But if there had been children by the first marriage, a mar 
riage within the degrees forbidden by the law (Lev. xviii. 
16) would have been incestuous. 

29. You err, not knowing the Scriptures. Though Christ 
addresses the Sadducees, yet this reproof applies generally to 
all inventors of false doctrines. For, since God makes known 
His will clearly in the Scriptures, the want of acquaintance 
with them is the source and cause of all errors. But this is 
no ordinary consolation to the godly, that they will be safe 
from the danger of erring, so long as they humbly, modestly, 
and submissively inquire from the Scriptures what is right 
and true. As to the power of God being connected by Christ 
with the word, it refers to the present occasion. For, since 
the resurrection far exceeds the capacity of the human senses, 
it will be incredible to us, till our minds rise to the contem 
plation of the boundless power of God, by ichich, as Paul tells 
us, he is able to subdue all things to himself, (Philip, iii. 21.) 
Besides, the Sadducees must have been void of understanding, 
when they committed the error of estimating the glory of the 
heavenly life according to the present state. In the mean 
time, we learn that those men form and express just and wise 
sentiments respecting the mysteries of the heavenly kingdom, 
who join the power of God with the Scriptures. 

30. But are like the angels of God in heaven. He does not 
mean that the children of God will be, in all respects, like 
the angels, but only so far as they shall be free from every 



HARMONY OF THE EVANGELISTS. 51 

infirmity of the present life ; thus affirming that they will no 
longer be exposed to the wants of a frail and perishing life. 
Luke expresses more clearly the nature of the resemblance, 
that they can no longer die, and therefore there will be no 
propagation of their species, as on earth. Now he speaks 
of believers only, for no mention had been made of the 
wicked. 

But a question arises, Why does he say that they will 
then be the children of God, because they will be children of 
the resurrection ; since God bestows this honour on those who 
believe on him, though shut up within the frail prison of the 
body ? And how would we be heirs of eternal life after death, 
unless God already acknowledged us as children ? I reply : 
As we are ingrafted by faith into the body of Christ, we are 
adopted by God as his children, and of this adoption the Spirit 
is the ivitness, seal, earnest, and pledge, so that with this assur 
ance we may freely cry, Abba, Father, (Rom. viii. 15 ; Gal. 
iv. 6.) Now though we know that we are the children of God, yet 
as it doth not yet appear what we shall be, till, transformed into 
his glory, we shall see him as he is, (1 John iii. 2,) we are not 
as yet actually reckoned to be his children. And though we 
are renewed by the Spirit of God, yet as our life is still hidden, 
(Col. iii. 3,) the manifestation of it will truly and perfectly 
distinguish us from strangers. In this sense our adoption is 
said by Paul to be delayed till the last day, (Rom. viii. 23.) 

Luke XX. 37. But that the dead shall rise. After having 
refuted the objection brought against him, Christ confirms, 
by the testimony of Scripture, the doctrine of the final resur 
rection. And this is the order which must always be observed. 
Having repelled the calumnies of the enemies of the truth, 
we must make them understand that they oppose the word 
of God ; for until they are convicted by the testimony of 
Scripture, they will always be at liberty to rebel. Christ 
quotes a passage from Moses, because he was dealing with 
the Sadducees, who had no great faith in the prophets, or who, 
at least, held them in no higher estimation than we do the 
Book of Ecclesiasticus, or the History of the Maccabees. 
Another reason was, that, as they had brought forward 



52 COMMENTARY ON A 

Moses, he chose rather to refer to the same writer than to 
quote any of the prophets. Besides, he did not aim at col 
lecting all the passages of Scripture, as we see that the 
apostles do not always make use of the same proofs on the 
same subject. 

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

Christ s argument, however, is drawn not so much from 
the ordinary form of expression as from the promise which is 
contained in these words. For the Lord offers himself to be 
our God on the condition of receiving us, on the other hand, 
as his people, which alone is sufficient for the assurance of 
perfect happiness. Hence that saying of the Church by the 
prophet Habakkuk, (i. 12,) Thou art our God from the begin 
ning : we shall not die. Since, therefore, the Lord promises 
salvation to all to whom he declares that he is their God, 
and since he says this respecting Abraham, Isaac, and Jacob, 
it follows that there remains for the dead a hope of life. If it 
be objected, that souls may continue to exist, though there be 
no resurrection of the dead, I replied, a little before, that those 
two are connected, because souls aspire to the inheritance 
laid up for them, though they do not yet reach that condition. 



HARMONY OF THE EVANGELISTS. 53 

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

39. And some of the scribes answering. As it is probable 
that all of them were actuated by evil dispositions towards 
him, this confession was extorted, by a secret exercise of 
divine power, from some of them, that is, from the Pharisees. 
It may be that, though they could have wished that Christ 
had been disgracefully vanquished and silenced, when they 
perceived that his reply has fortified them against the oppo 
site sect, 1 ambition led them to congratulate him on having 
obtained a victory. Perhaps, too, they burned with envy, 
and did not wish that Christ should be put down by the 
Sadducees. 2 Meanwhile, it was brought about by the won 
derful providence of God, that even his most deadly enemies 
assented to his doctrine. Their insolence, too, was restrained, 
not only because they saw that Christ was prepared to sus 
tain every kind of attack, but because they feared that they 
would be driven back with disgrace, which already had fre 
quently occurred ; and because they were ashamed of allowing 
him, by their silence, to carry off the victory, by which his 
influence over the people would be greatly increased. When 

1 " Contra la secte dcs Sadduciens, leurs adversaires ;" " against the 
sect of the Sadducees, their adversaries." 

2 " Que ce fussent les Sadduciens qui emportassant la victoire par dessus 
Christ ;" " that it should be the Sadducees who carried the victory over 
Christ." 



54 



COMMENTARY ON A 



Matthew says that all were astonished at his doctrine, we 
ought to observe that the doctrine of religion was at that 
time corrupted by so many wicked or frivolous opinions, that 
it was justly regarded as a miracle that the hope of the resur 
rection was so ably and appropriately proved from the Law. 



MATTHEW. 

XXII. 34. 

But when the 
Pharisees 
heard that he 
had put the 
Sadducees to 
silence, they 
assembled 
together. 
35. And one 
of them, a 
doctor of the 
law, put a 
question to 
him, tempt 
ing him, and 
saying, 36. 
Master, 
which is the 
great com 
mandment 
in the law? 

37. Jesus 
Siiith to him, 
Thou shalt 
love the 
Lord thy 
God with all 
thy heart, 
and with all 
thy soul, 
and with all 
thy mind. 

38. This is 
the first and 
great com 
mandment. 

39. And the 
second is 
like it, Thou 
shalt love 
thy neigh 
bour as 
much as 



MARK. 

XII. 28. And when 
one of the scribes 
came, and heard them 
disputing together, 
and saw that he had 
answered them well, 
he put a question 
to him, Which is 
the first command 
ment of all? 29. 
And Jesus answered 
him, The first of all 
the commandments is, 
Hear, O Israel, the 
Lord our God is one 
Lord. 30. And, Thou 
shalt love the Lord 
thy God with all thy 
heart, and with all thy 
soul, and with all thy 
mind, and with all thy 
strength ; this is the first 
commandment. 31. 
And the second, which 
is like it, is this, Thou 
shalt love thy neigh 
bour as thyself: there is 
no other commandment 
greater than these. 32. 
And the scribe said 
to him, Master, thou 
hast answered well with 
truth, that there is one 
God, and there is no 
other besides him. 33. 
And that to love him 
with all the heart, 
and with all the under 
standing, and with all 
the soul, and with all 
the strength, and to love 
his neighbour as him 
self, is better than all 
burnt-offerings and 



LUKE. 

X. 25. And, lo, a certain 
lawyer 1 rose up, tempting him, 
and saying, Master, what shall 
I do to inherit eternal life ? 26. 
And he said to him, What is 
written in the law ? how read- 
est thou ? 27. He answering said, 
Thou shalt love the Lord thy God 
with all thy heart, and with all 
thy soul, and with all thy strength, 
and with all thy mind ; and thy 
neighbour as thyself. 28. And 
he said to him, Thou hast 
answered right : do this, and thou 
shalt live. 29. But he wishing to 
justify himself, said to Jesus, And 
who is my neighbour ? 30. And 
Jesus answering said, A certain 
man went down from Jerusalem 
to Jericho, and fell among rob 
bers, who even stripped him of his 
raiment, and, having wounded 
him, went away, leaving him half- 
dead. 31. And it happened that 
a certain priest came down 
that way, and having seen him, 
passed by. 32. And in like 
manner a Levite, going near 
the place, having approached and 
seen him, passed by. 33. And a 
certain Samaritan, on his journey, 
came to him, and when he saw 
him, was moved with compassion. 
34. And approaching, bound up 
his wounds, pouring in oil and 
wine ; and, setting him on his own 
beast, conducted him to an inn, 
and took care of him. 35. And, 
next day, as he was departing, he 
drewj out two denarii, and gave 
them to the landlord, and 
said to him, Take care of 
him, and whatever thou spend - 
est more, when I return, I 



1 " Un docteur de la loy ;" " a elector of the law. 1 



HARMONY OF THE EVANGELISTS. 55 

MATTHEW. MARK. LUKE. 

thyself. 40. sacrifices. 34. And will repay thee. 36. Which there- 

On these Jesus, when he saw that fore of these three, thinkest thou, 

two com- he had replied skilfully, was neighbour to him who 

mandments said to him, Thou art fell among robbers ? 37. And 

the whole not far from the king- he said, He who took compas- 

law and the domofGod. And after sion on him. Jesus therefore said 

prophets that, no man ventured to him, Go, and do thou in like 

depend. to put a question to him. manner. 

Although I think that this narrative has nothing more 
than a resemblance to what is related by Matthew in the 
22d, and by Mark in the 12th chapter, of his Gospel, and 
that they are not the same ; I have chosen to collect them 
into one place, because, while Matthew and Mark affirm that 
this was the last question by which our Lord was tempted, 
Luke makes no mention of that circumstance 3 and seems 
intentionally to leave it out, because he had stated it in another 
passage. And yet I do not dispute that it may be the same 
narrative, though Luke has some things different from the 
other two. They all agree in this, that the scribe put a 
que stion for the sake of tempting Christ ; but he who is 
described by Matthew and Mark goes away with no bad 
disposition ; for he acquiesces in Christ s reply, and shows a 
sign of a teachable and gentle mind : to which must be added, 
that Christ, on the other hand, declares that he is not far from 
the kingdom of God. Luke, on the other hand, introduces a 
man who was obstinate and swelled with pride, in whom no 
evidence of repentance is discovered. Now there would be 
no absurdity in saying that Christ was repeatedly tempted on 
the subject of true righteousness, and of keeping the Law, 
and of the rule of a good life. But whether Luke has related 
this out of its proper place, or whether he has now passed by 
the other question because that former narrative relating to 
doctrine was sufficient the similarity of the doctrine seemed 
to require me to compare the three Evangelists with each 
other. 

Let us now see what was the occasion that led this scribe 
to put a question to Christ. It is because, being an ex 
pounder of the Law, he is offended at the doctrine of the 
gospel, by which he supposes the authority of Moses to be 

VOL. III. E 



56 COMMENTARY ON A 

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

Luke X. 26. What is written in the law? He receives 
from Christ a reply different from what he had expected. 
And, indeed, no other rule of a holy and righteous life was 
prescribed by Christ than what had been laid down by the 
Law of Moses ; for the perfect love of God and of our neigh 
bours comprehends the utmost perfection of righteousness. 
Yet it must be observed, that Christ speaks here about ob 
taining salvation, in agreement with the question which had 
been put to him ; for he does not teach absolutely, as in 
other passages, how men may arrive at eternal life, but how 
they ought to live, in order to be accounted righteous in the 
sight of God. Now it is certain that in the Law there is 
prescribed to men a rule by which they ought to regulate 
their life, so as to obtain salvation in the sight of God. That 
the Law can do nothing else than condemn, and is therefore 
called the doctrine of death, and is said by Paul to increase 
transgressions, (Rom. vii. 13,) arises not from any fault of 
its doctrine, but because it is impossible for us to perform what 
it enjoins. Therefore, though no man is justified by the Law, 



HARMONY OF THE EVANGELISTS. 57 

yet the Law itself contains the highest righteousness, be 
cause it does not falsely hold out salvation to its followers, if 
any one fully observed all that it commands. 1 Nor ought 
we to look upon this as a strange manner of teaching, that 
God first demands the righteousness of works, and next 
offers a gratuitous righteousness without works ; for it is 
necessary that men should be convinced of their righteous 
condemnation, that they may betake themselves to the 
mercy of God. Accordingly, Paul (Rom. x. 5, 6) compares 
both kinds of righteousness, in order to inform us that the 
reason why we are freely justified by God is, that we have 
no righteousness of our own. Now Christ in this reply 
accommodated himself to the lawyer^ and attended to the 
nature of his question ; for he had inquired not how salva 
tion must be sought, but by what works it must be obtained. 

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

1 u S il s en trouvoit quelqu uri qui observast entierement ce qu ellc 
commande ;" " if any one were found who observed entirely what it 
commands," 



58 COMMENTARY ON 2! 

petuous zeal, what excuse is left for the hearers of the Law, 
if they remain indifferent, after that God has revealed him 
self to them ? 

What follows is an abridgment of the Law, 1 which is also 
found in the writings of Moses, (Deut. vi. 5.) For, though 
it is divided into two tables, the first of which relates to the 
worship of God, and the second to charity, Moses properly 
and wisely draws up this summary, 2 that the Jews may per 
ceive what is the will of God in each of the commandments. 
And although we ought to love God far more than men, 
yet most properly does God, instead of worship or honour, 
require love from us, because in this way he declares that no 
other worship is pleasing to Him than what is voluntary ; for 
no man will actually obey God but he who loves Him. But 
as the wicked and sinful inclinations of the flesh draw us 
aside from what is right, Moses shows that our life will not 
be regulated aright till the love of God fill all our senses. 
Let us therefore learn, that the commencement of godli 
ness is the love of God, because God disdains the forced 
services of men, and chooses to be worshipped freely and 
willingly ; and let us also learn, that under the love of God 
is included the reverence due to him. 

Moses does not add the mind, but mentions only the 
heart, and the soul, and the strength ; and though the pre 
sent division into four clauses is more full, yet it does not 
alter the sense. For while Moses intends to teach generally 
that God ought to be perfectly loved, and that whatever 
powers belong to men ought to be devoted to this object, he 
reckoned it enough, after mentioning the soul and the heart, 
to add the strength, that he might not leave any part of us 
uninfluenced by the love of God ; and we know also that 
under the word heart the Hebrews sometimes include the 
mind, 3 particularly when it is joined to the word soul. 
What is the difference between the mind and the heart, both 

1 " Un abbrege ou sommaire de la Loy ;" " an abridgment or sum 
mary of the Law." 

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

3 " L entendement ;" " the understanding." 



HARMONY OF THE EVANGELISTS. 59 

in this passage and in Matthew, I do not trouble myself to 
inquire, except that I consider the mind to denote the loftier 
abode of reason, from which all our thoughts and delibera 
tions flow. 

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

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

Again, when Moses commanded us to love our neighbours 
as ourselves, he did not intend to put the love of ourselves 
in the first place, so that a man may first love himself, and 
then love his neighbours; as the sophists of the Sorbonne 
are wont to cavil, that a rule must always go before what 
it regulates. But as we are too much devoted to ourselves, 
Moses, in correcting this fault, places our neighbours in an 
equal rank with us ; thus forbidding every man to pay so 
much attention to himself as to disregard others, because 
kindness unites all in one body. And by correcting the self- 

1 "Car 1 amour qu ont les enfans do cc monde les uns envers les autres 
n est point une vray amour, mais est une amour mercenaire ;" " for the 
love which the children of the world have for each other is not a true 
love, but is a mercenary lovc k " 



60 COMMENTARY ON A 



love (p/Xaur/ay) which separates some persons from others, he 
brings each of them into a common union, and as it were 
into a mutual embrace. Hence we conclude, that charity 
is justly pronounced by Paul to be the bond of perfection, 
(Col. iii. 14,) and, in another passage, the fulfilling of the law, 
(Kom. xiii. 10;) for all the commandments of the second 
table must be referred to it. 

Luke X. 28. Do this, and thou shalt live. I have explained 
a little before, how this promise agrees with freely bestowed 
justification by faith ; for the reason why God justifies us 
freely is, not that the Law does not point out perfect right 
eousness, but because we fail in keeping it, and the reason 
why it is declared to be impossible for us to obtain life by it 
is, that it is iveah through our flesh, (Rom. viii. 3.) So then 
these two statements are perfectly consistent with each 
other, that the Law teaches how men may obtain righteous 
ness by works, and yet that no man is justified by works, 
because the fault lies not in the doctrine of the Law, but 
in men. It was the intention of Christ, in the meantime, 
to vindicate himself from the calumny which, he knew, 
was brought against him by the unlearned and ignorant, 
that he set aside the Law, so far as it is a perpetual rule of 
righteousness. 

29. But he wishing to justify himself . This question might 
appear to be of no importance for justifying a man. But if 
we recollect what was formerly stated, that the hypocrisy of 
men is chiefly detected by means of the second table for, 
while they pretend to be eminent worshippers of God, they 
openly violate charity to wards their neighbours it will be easy 
to infer from this, that the Pharisee practised this evasion, in 
order that, concealed under the false mask of holiness, he 
might not be brought forth to light. So then, aware that 
the test of charity would prove unfavourable to him, he 
seeks concealment under the word neighbour, that he may not 
be discovered to be a transgressor of the Law. But we have 
already seen, that on this subject the Law was corrupted by 
the scribes, because they reckoned none to be their neighbours 



HAKMONY OF THE EVANGELISTS. 61 

but those who were worthy of it. Hence, too, this principle 
was received among them, that we have a right to hate our 
enemies, (Matth. v. 43.) For the only method to which 
hypocrites can resort for avoiding the condemnation of them 
selves, is to turn away as far as they are able, that their life 
may not be tried by the judgment of the Law. 

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

But Christ intended to draw the reply from the Pharisee, 
that he might condemn himself. For in consequence of the 
authoritative decision being generally received among them, 
that no man is our neighbour unless he is our friend, if Christ 
had put a direct question to him, he would never have made 
an explicit acknowledgment, that under the word neighbour 
all men are included, which the comparison brought forward 
forces him to confess. The general truth conveyed is, that 
the greatest stranger is our neighbour, because God has 
bound all men together, for the purpose of assisting each 
other. He glances briefly, however, at the Jews, and espe 
cially at the priests ; because, while they boasted of being the 
children of the same Father, and of being separated by the 
privilege of adoption from the rest of the nations, so as to be 
God s sacred heritage, yet, with barbarous and unfeeling 
contempt, they despised each other, as if no relationship had 
subsisted between them. For there is no doubt that Christ 
describes the cruel neglect of brotherly kindness, with which 
they knew that they were chargeable. But here, as I have 



62 COMMENTARY ON A 

said, the chief design is to show that the neighbourhood, which 
lays us under obligation to mutual offices of kindness, is not 
confined to friends or relatives, but extends to the whole 
human race. 

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

(guidance and teaching of nature are sufficient to show that 
man was created for the sake of man. Hence it is inferred 
that there is a mutual obligation between all men. 

The allegory which is here contrived by the advocates of 
free will is too absurd to deserve refutation. According to 
them, under the figure of a wounded man is described the 
condition of Adam after the fall ; from which they infer that 
the power of acting well was not wholly extinguished in him ; 
because he is said to be only half-dead. As if it had been 
the design of Christ, in this passage, to speak of the corrup 
tion of human nature," and to inquire whether the w T ound 
which Satan inflicted on Adam were deadly or curable ; nay, 
as if he had not plainly, and without a figure, declared in 
another passage, that all are dead, but those whom he quickens 
by his voice, (John v. 25.) As little plausibility belongs to 
another allegory, which, however, has been so highly satis 
factory, that it has been admitted by almost universal consent, 
as if it had been a revelation from heaven. This Samaritan 
they imagine to be Christ, because he is our guardian ; and 

1 " Par leur fausse glose et cavillation meschante ;" "by their false 
gloss and wicked sophistry." 



HARMONY OF THE EVANGELISTS. 63 

they tell us that wine was poured, along with oil, into the 
wound, because Christ cures us by repentance and by a 
promise of grace. They have contrived a third subtlety, that 
Christ does not immediately restore health, but sends us to 
the Church, as an innkeeper, to be gradually cured. I acknow 
ledge that I have no liking for any of these interpretations ; 
but we ought to have a deeper reverence for Scripture than 
to reckon ourselves at liberty to disguise its natural meaning. 
And, indeed, any one may see that the curiosity of certain 
men has led them to contrive these speculations, contrary to 
the intention of Christ. 

Matthew XXII. 40. On these two commandments. I now 
return to Matthew, where Christ says that all the Law and the 
Prophets depend on these two commandments ; not that he in 
tends to limit to them 1 all the doctrine of Scripture, but 
because all that is anywhere taught as to the manner of living 
a holy and righteous life must be referred to these two lead 
ing points. For Christ does not treat generally of what the 
Law and the Prophets contain, but, in drawing up his reply, 
states that nothing else is required in the Law and the Pro 
phets than that every man should love God and his neigh 
bours ; as if he had said, that the sum of a holy and upright 
life consists in the worship of God and in charity to men, 
as Paul states that charity is the fulfilling of the law, (Kom. 
xiii. 10.) And therefore some ill-informed persons are mis 
taken in interpreting this saying of Christ, as if we ought to 
seek nothing higher in the Law and the Prophets. For as a 
distinction ought to be made between the promises and the 
commandments, so in this passage Christ does not state gene 
rally what we ought to learn from the word of God, but ex 
plains, in a manner suited to the occasion, the end to which 
all the commandments are directed. Yet the free forgiveness 
of sins, by which we are reconciled to God, confidence in 
calling on God, which is the earnest of the future inheritance, 
and all the other parts of faith, though they hold the first rank 
in the Law, do not depend on these two commandments ; for it 

1 " Restraindrc a ce sommaire ;" " to limit to this summary." 



64 COMMENTARY ON A 

is one thing to demand what we owe, and another thing to 
offer what we do not possess. The same thing is expressed 
in other words by Mark, that there is no other commandment 
greater than these. 

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

33. Is better than all burnt-offerings and sacrifices. But it 
appears to be incongruous that sacrifices, which are a part of 
divine worship, and belong to the first table of the Law, 
should be reckoned of less importance than charity towards 
men. The reply is, Though the worship of God is greatly 
preferable, and is more valuable than all the duties of a holy 
life, yet its outward exercises ought not to be estimated so 
highly as to swallow up brotherly kindness. For we know 
that brotherly kindness, in itself and simply, is pleasing to 
God, though sacrifices are not regarded by him with delight 
or approbation, except with a view to another object. Be 
sides, it is naked and empty sacrifices that are here spoken 



HARMONY OF THE EVANGELISTS. 65 

of ; for our Lord contrasts a hypocritical appearance of piety 
with true and sincere uprightness. The same doctrine is to 
be found very frequently in the prophets, that hypocrites may 
know that sacrifices are of no value, unless spiritual truth be 
joined to them, and that God is not appeased by offerings of 
beasts, where brotherly kindness is neglected. 

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

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



66 



COMMENTARY ON A 



MATTHEW. 

XXII. 41. And when the 
Pharisees were assembled, 
Jesus asked them, 42. Say 
ing, What think you of 
Christ? whose son is he? 
They say to him, David s. 
43. He saith to them, How 
then doth David by the Spirit 
call him Lord, saying, 44. 
The Lord said to my Lord, 
Sit at my right hand, till I 
have made thy enemies thy 
footstool? l 45. If David then 
calleth him Lord, how is he 
his son? 46. And no man 
could make any reply to 
him ; 2 nor did any man from 
that day venture to put any 
more questions to him. 



MARK. 

XII. 35. And Jesus 
answering said, while 
he was teaching in the 
temple, How do the 
scribes say that Christ 
is the son of David ? 
36. For David himself 
by the Holy Spirit 
said, The Lord said to 
my Lord, Sit at my 
right hand, till I make 
thy enemies thy foot 
stool. 1 37. David 
himself therefore call 
eth him Lord ; and 
whence is he his son ? 
And a vast multitude 
heard him gladly. 



LUKE. 

XX. 41. And 

he said to them, 
How do they say 
that Christ is the 
son of David ? 
42. And David 
himself saith in 
the Book of 
Psalms, The Lord 
said to my Lord, 
Sit at my right 
hand, 43. Till I 
make thy enemies 
thy footstool. 1 
44. David there 
fore calleth him 
Lord ; and how is 
he his son ? 






Matthew XXII. 42. What think you of Christ? Mark 
, and Luke express more clearly the reason why Christ put 
this question. It was because there prevailed among t/ie^l 
scribes an erroneous opinion, that the promised Eedeemer 
would be one of David s sons and successors, who would bring I 
along with him nothing more elevated than human nature^J 
For from the very commencement Satan endeavoured, by all 
the arts which he could devise, to put forward some pre- 
%V tended Christ, who was not the true Mediator between God 

9 

and men. God having so frequently promised that Christ 
would proceed from the seed, or from the loins, of David, this 
conviction was so deeply rooted in their minds, that they 
could not endure to have him stripped of human nature. 
Satan therefore permitted Christ to be acknowledged as a 
s true man and a son of David, for he would in vain have 
N .^attempted to overturn this article of faith ; but what was 
worse he stripped him of his Divinity, as if he had been only 
one of the ordinary descendants of Adam. But in this man 
ner the hope of future and eternal life, as well as spiritual 



1 " Jusques a tant que je mettray tes ennemis pour le marchepied de tes 
pieds ;" " till I shall place thy enemies as the footstool for thy feet." 

2 " Et nul ne luy pouvoit respondre une parolle ;" " and none could 
answer a word to him." 






HARMONY OF THE EVANGELISTS. 67 

righteousness, was abolished. And ever since Christ was 
manifested to the world, heretics have attempted by various 
contrivances and as it were under ground to overturn 
sometimes his human, and sometimes his Divine nature, that 
either he might not have full power to save us, or we might 
not have ready access to him. Now as the hour of his death 
was already approaching, the Lord himself intended to attest 
his divinity, that all the godly might boldly rely on him; 
for if he had been only man, we would have had no right 
either to glory in him, or to expect salvation from him. 

We now perceive his design, which was, to assert that he 
was the Son of God, not so much on his own account, as to 
make our faith rest on his heavenly power. For as the 
weakness of the flesh, by which he approached to us, gives 
us confidence, that we may not hesitate to draw near to him, 
so if that weakness alone were before our eyes, it would 
rather fill us with fear and despair than excite proper con 
fidence. Yet it must be observed, that the scribes are not re 
proved for teaching that Christ ivould be the Son of David, but 
for imagining that he was a mere man, who would come from 
heaven, to assume the nature and person of a man. Nor 
does our Lord make a direct assertion about himself, but 
simply shows that the scribes hold a wicked error in expecting 

that the Redeemer will proceed only from the earth and from 

human lineage. But though this doctrine was well known 
to be held by them, we learn from Matthew, that he interro 
gated them in presence of the people what their sentiments 
were. 

43. How then does David by the Spirit call him Lord ? The 
assertion made by Christ, that David spoke by the Spirit, is 
emphatic ; for he contrasts the prediction of a future event 
with the testimony of a present event. By this phrase he 
anticipates the sophistry by which the Jews of the present 
day attempt to escape. They allege that this prediction 
celebrates the reign of David, as ifj representing God to be 
the Author of his reign, David would rise above the mad 
attempts of his enemies, and affirmed that they would gain 
nothing by opposing the will of God. That the scribes might 



G8 COMMENTARY ON A 

not shelter themselves under such an objection, Christ began 
with stating that the psalm was not composed in reference to 
the person of David, but was dictated by the prophetic Spirit 
to describe the future reign of Christ ; as it may easily be 
learned even from the passage itself, that what we read there 
does not apply either to David, or to any other earthly king ; 
for there David introduces a king clothed with a new priest 
hood, by which the ancient shadows of the Law must be 
abolished, (Psalm ex. 4.) 

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



HARMONY OF THE EVANGELISTS. 69 

But now another question arises : Might not God have 
raised up one whom he appointed from among mankind to be 
a Redeemer, so as to be David s Lord, though he was his son ? 
For here it is not the essential name of God, but only 
Adonai 1 that is employed, and this term is frequently applied 
to men. I reply : Christ takes for granted that he who is 
taken out of the number of men, and raised to such a rank of 
honour, as to be the supreme Head of the whole Church, is 
not a mere man, but possesses also the majesty of God. For 
the eternal God, who by an oath makes this claim for himself, 
that before him every knee shall bow, (Isa. xlv. 23,) at the same 
time swears that he will not give his glory to another, (Isa. 
xlii. 8.) But, according to the testimony of Paul, when 
Christ was raised to kingly power, there was given to him a 
name which is above every name, that before him every knee 
should boic, (Rom. xiv. 11 ; Philip, ii. 9.) And though Paul 
had never said this, yet such is the fact, that Christ is above 
David and other holy kings, because he also ranks higher 
than angels ; which would not apply to a created man, un 
less he were also God manifested in the flesh, (1 Tim. iii. 16.) 
I do acknowledge that his divine essence is not expressed 
directly and in so many words ; but it may easily be inferred 
that He is God, who is placed above all creatures. 

44. The LOED said to my Lord. Here the Holy Spirit 
puts into the mouth of all the godly a song of triumph, that 
they may boldly defy Satan and all the ungodly, and mock 
at their rage, when they endeavour to drive Christ from his 
throne. That they may not hesitate or tremble, when they 
perceive great emotions produced in the earth, they are com 
manded to place the holy and inviolable decree of God in 
opposition to all the exertions of adversaries. The meaning 
therefore is : whatever may be the madness of men, all that 

1 Our authorized version of Psalm ex. 1 runs thus : The LORD said 
unto my Lord. While the word Lord occurs twice in this clause, the 
Translators have followed their ordinary method of printing the first in 
small capitals, to present it to the eye of the reader as standing for the 
Hebrew word mrr, (Jehovah,} which our Author calls " the essential name 
of God," while the second stands for jrw, (Adonai,} my Lord, which, as he 
also mentions, " is frequently applied to men." Ed. 



70 



COMMENTAKY ON A 



they shall dare to contrive will be of no avail for destroying 
the kingdom of Christ, which has been set up, not by the 
will of men, but by the appointment of God, and therefore is 
supported by everlasting strength. Whenever this kingdom 
is violently attacked, let us call to remembrance this revela 
tion from heaven ; for undoubtedly this promise was put into 
the hand of Christ, that every believer may apply it to his 
own use. But God never changes or deceives, so as to re 
tract what has once gone out of his mouth. 

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



MATTHEW. MAKE. 

XXIII. 1. Then Jesus spoke to XII. 38. 

the multitude, and to his disciples, And he said 

2. Saying, The scribes and the Pha- to them in 
risees sit in the chair of Moses, his doc- 

3. Observe and do, therefore, all trine, Be- 
things whatever they command you ware of the 
to observe; but do not according scribes, who 
to their works ; for they say and do love to walk 
not. 4. For they bind heavy and in robes, 
intolerable burdens, and lay them and love 
on men s shoulders ; but they refuse salutations 



LUKE. 

XL 45. And one of 
the lawyers 1 answer 
ing said to him, Mas 
ter, in saying these 
things thou also re- 
proachestus. 46. And 
he said, Woe also to 
you, lawyers ! for you 
k>ad men with bur 
dens which are intol 
erable ; and you your- 



Un des docteurs de la 1 oy ;" " one of the doctors of the law. 



HARMONY OF THE EVANGELISTS. 



71 



MATTHEW. 

to touch them with their finger. 
5. And they do all their works that 
they may be seen by men, and make 
their phylacteries broad, and wear 
large fringes on their robes, 6. And 
love the first places at entertain 
ments, and the first seats in the 
synagogues, 7. And salutations in 
the market-place, and to be called 
by men Rabbi. 1 8. But as for you, 
be not called Rabbi ; 2 for there is 
one who is your Master, Christ ; and 
you are all brethren. 9. And do 
not call any one on earth your 
Father ; for one is your Father, who 
is in heaven. 10. And be not call 
ed Masters ; 3 for one is your Master, 
Christ. 11. He who is greatest 
among you shall be your servant. 
12. But he that exalteth himself 
shall be humbled; and he that 
humbleth himself shall be exalted. 



MARK. 

in the mar 
ket-places, 
39. And the 
first seats in 
the syna 
gogues, and 
the first 
places at 
entertain 
ments. 



LUKE. 

selves touch not the 
burdens with one of 
your fingers. (A little 
before. ) 43. Woe to 
you, Pharisees ! who 
desire the first seats 
in the synagogues, 
and salutations in the 
market-place. 

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



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

1 "Estre appelez des hommes Maistres ;" "to be called by men 
Masters." 

2 " JSTe soyez point appelez Maistres ;" " be not called Masters." 

3 u Docteurs ;" " doctors." 

4 " Offens6 et scandalize des vices qu on voyoit es scribes ;" " offended 
and scandalized at the vices which they saw in the scribes." 



YOL. III. 



72 COMMENTARY ON A 

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

But that no man might put a different interpretation on 
what he was about to say, he begins by stating, that what 
ever sort of men the teachers were, it was altogether unrea 
sonable, either that on account of their filth the word of God 
should receive any stain, or that on account of their wicked 
examples men should hold themselves at liberty to commit 
sin. And this wisdom ought to be carefully observed ; for 
many persons, having no other object in view than to bring 
hatred and detestation on the wicked and ungodly, mix and 
confound every thing through their inconsiderate zeal. All 
discipline is despised, and shame is trampled under foot ; in 
short, there remains no respect for what is honourable, and, 
what is more, many are emboldened by it, and intentionally 
blazon the sins of priests, that they may have a pretext for 
sinning with less restraint. But in attacking the scribes, 
Christ proceeds in such a manner, that he first vindicates the 



HARMONY OF THE EVANGELISTS. 73 

Law of God from contempt. WQ must attend to this cau 
tion also, if we desire that our reproofs should be of any 
service. But, on the other hand, we ought to observe, that 
no dread of giving offence prevented Christ from exposing 
ungodly teachers as they deserved ; only he preserved such 
moderation, that the doctrine of God might not come to be 
despised on account of the wickedness of men. 

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

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

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



74 COMMENTARY ON A 

holiness of life. That the word scribes, agreeably to the 
Hebrew idiom, denotes the teachers or expounders of the 
Law, is well known ; and it is certain that Luke calls the same 
persons lawyers. 1 

Now our Lord refers peculiarly to the Pharisees, who 
belonged to the number of the scribes, because at that time 
this sect held the highest rank in the government of the 
Church, and in the exposition of Scripture. For we have 
formerly mentioned that, while the Sadducees and Essenes 
preferred the literal interpretation of Scripture, the Pharisees 
followed a different manner of teaching, which had been 
handed down, as it were, to them by their ancestors, which 
was, to make subtle inquiries into the mystical meaning of 
Scripture. This was also the reason why they received their 
name ; for they are called Pherusim, that is, expounders. 2 
And though they had debased the whole of Scripture by 
their false opinions, yet, as they plumed themselves on that 
popular method of instruction, their authority was highly 
esteemed in explaining the worship of God and the rule of a 
holy life. The phrase ought, therefore, to be thus inter 
preted : " The Pharisees and other scribes, or, the scribes, 
among whom the Pharisees are the most highly esteemed, when 
they speak to you, are good teachers of a holy life, but by 
their works they give you very bad instructions ; and there 
fore attend to their lips rather than to their hands." 

It may now be asked, Ought we to submit to all the 
instructions of teachers without exception ? For it is plain 
enough, that the scribes of that age had wickedly and basely 
corrupted the Law by false inventions, had burdened wretched 
souls by unjust laws, and had corrupted the worship of God 
by many superstitions ; but Christ wishes their doctrine to 
be observed, as if it had been unlawful to oppose their 
tyranny. The answer is easy. He does not absolutely com 
pare any kind of doctrine with the life, but the design of 
Christ was, to distinguish the holy Law of God from their 
profane w r orks. For to sit in the chair of Moses is nothing 
else than to teach, according to the Law of God, how we ought 

1 "Docteurs de la %;" " teachers" or "doctors of the law." 

2 Harmony, vol. i. p. 281. 



HARMONY OF THE EVANGELISTS. 75 

to live. And though I am not quite certain whence the 
phrase is derived, yet there is probability in the conjecture 
of those who refer it to the pulpit which Ezra erected, from 
which the Law was read aloud, (Neh. viii. 4.) Certainly, 
when the Kabbins expounded Scripture, those who were about 
to speak rose up in succession ; but it was perhaps the cus 
tom that the Law itself should be proclaimed from a more 
elevated spot. That man, therefore, sits in the chair of 
Moses who teaches, not from himself, or at his own sugges 
tion, but according to the authority and word of God. But 
it denotes, at the same time, a lawful calling ; for Christ 
commands that the scribes should be heard, because they 
were the public teachers of the Church. 

The Papists reckon it enough, that those who issue laws 
should possess the title and occupy the station ; for in this 
way they torture the words of Christ to mean, that we are 
bound to receive obediently whatever the ordinary prelates 
of the Church enjoin. But this calumny is abundantly 
refuted by another injunction of Christ, when he bids them 
beware of the leaven of the Pharisees, (Matth. xvi. 6.) If 
Christ pronounces it to be not only lawful, but even proper, 
to reject whatever of their own the scribes mingle with the 
pure doctrine of the Law, certainly we are not bound to em 
brace, without discrimination or the exercise of judgment, 
whatever they are pleased to enjoin. Besides, if Christ had 
intended here to bind the consciences of his followers to the 
commandments of men, there would have been no good 
ground for what he said in another passage, that it is in vain 
to worship God by the commandments of men, (Matth. xv. 9.) 
Hence it is evident, that Christ exhorts the people to obey 
the scribes, only so far as they adhere to the pure and simple 
exposition of the Law. For the exposition of Augustine is 
accurate, and in accordance with Christ s meaning, that 
" the scribes taught the Law of God while they sat in the 
chair of Moses ; and, therefore, that the sheep ought to hear 
the voice of the Shepherd by them, as by hirelings." To 
which words he immediately adds : " God therefore teaches 
by them ; but if they wish to teach any thing of their own, 
refuse to hear, refuse to do them." With this sentiment 



76 COMMENTARY ON A 

accords what the same writer says in his Fourth Book of 
Christian Doctrine : " Because good believers do not obe 
diently listen to any sort of man, but to God himself; there 
fore we may profitably listen even to those whose lives are 
not profitable." It was, therefore, not the chair of the scribes, 
but the chair of Moses, that constrained them to teach what 
was good, even when they did not do what was good. For 
what they did in their life was their own ; but the chair of 
another man did not permit them to teach what was their 
own. 

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



HARMONY OF THE EVANGELISTS. 77 

in commanding others, unless he shall first become his own 
teacher. 1 

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

And make their phylacteries broad, and enlarge the fringes of 
their robes. For why were their fringes made broader, and 
their phylacteries more magnificent, than what was custom 
ary, except for idle display? The Lord had commanded 
the Jews to wear, both on their forehead and on their 
raiment, some remarkable passages selected out of the Law, 
(Deut. vi. 8.) As forgetfulness of the Law easily creeps 
upon the flesh, the Lord intended in this manner to keep it 
constantly in the remembrance of his people ; for they were 
likewise enjoined to inscribe such sentences on the posts of 
their houses, (Deut. vi. 9,) that, wherever they turned their 
eyes, some godly warning might immediately meet them. 

1 "Si prcmierement il ne se regie luy-mesme, et s assul ijetit aux mesmcs 
ehoses qu il commande ;" " if he do not first rule himself, and submit to 
the same things which he commands." 



78 COMMENTARY ON A 

But what did the scribes do ? In order to distinguish them 
selves from the rest of the people, they carried about with 
them the commandments of God more magnificently in 
scribed on their garments; and in this boasting there was 
displayed an offensive ambition. 

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

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

6. And love the first places at entertainments. He proves, 
by evident signs, that no zeal for piety exists in the scribes, 
but that they are wholly devoted to ambition. For to seek 
the first places and the first seats belongs only to those who 
choose rather to exalt themselves among men, than to enjoy 



HARMONY OF THE EVANGELISTS. 79 

the approbation of God. But above all, Christ condemns 
them for desiring to be called masters; for, though the name 
Rabbi in itself denotes excellence, yet at that time the pre 
vailing practice among the Jews was, to give this name to 
the masters and teachers of the Law. But Christ asserts that 
this honour does not belong to any except himself; from 
which it follows that it cannot, without doing injury to him, 
be applied to men. But there is an appearance of excessive 
harshness, and even of absurdity, in this, since Christ does 
not now teach us in his own person, but appoints and or 
dains masters for us. Now it is absurd to take away the 
title from those on whom he bestows the office, and more 
especially since, while he was on earth, he appointed apostles 
to discharge the office of teaching in his name. 

If the question be about the title, Paul certainly did not 
intend to do any injury to Christ by sacrilegious usurpation 
or boasting, when he declared that he was a master and 
teacher of the Gentiles, (1 Tim. ii. 7.) But as Christ had no 
other design than to bring all, from the least to the greatest, 
to obey him, so as to preserve his own authority unimpaired, 
we need not give ourselves much trouble about the word. 
Christ therefore does not attach importance to the title be 
stowed on those who discharge the office of teaching, but 
restrains them within proper limits, that they may not rule 
over the faith of brethren. We must always attend to the 
distinction, that Christ alone ought to be obeyed, because 
concerning him alone was the voice of the Father heard 
aloud from heaven, Hear him, (Matth. xvii. 5 ;) and that 
teachers are his ministers in such a manner that he ought to 
be heard in them, and that they are masters under him, so 
far as they represent his person. The general meaning is, 
that his authority must remain entire, and that no mortal 
man ought to claim the smallest portion of it. Thus he is 
the only Pastor ; but yet he admits many pastors under him, 
provided that he hold the pre-eminence over them all, and 
that by them he alone govern the Church. 

And you are all brethren. This opposite clause must be 
observed. For, since ice are brethren, he maintains that no 
man has a right to hold the place of a master over others ; 



80 COMMENTARY ON A 

and hence it follows, that he does not condemn that authority 
of masters which does not violate brotherly intercourse 
among the godly. In short, nothing else is here enjoined 
than that all should depend on the mouth of Christ alone. 
Nearly to the same purpose does Paul argue, when he says 
that we have no right to judge one another, for all are 
brethren, and all must stand before the judgment-seat of Christ, 
(Rom. xiv. 10.) 

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

10. For one is your Master, even Christ. He repeats a 
second time the former statement about Christ s office as 
Master, in order to inform us that the lawful order is, that 
God alone rule over us, and possess the power and author 
ity of a Father, and that Christ subject all to his doc 
trine, and have them as disciples ; as it is elsewhere said, 
that Christ is the only head of the whole Church, (Eph. i.. 



HARMONY OF THE EVANGELISTS. 



81 



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

11. He who is greatest among you. By this conclusion he 
shows that he did not, after the manner of the sophists, dis 
pute about words, but, on the contrary, looked to the fact, that 
no man, through forgetfulness of his rank, might claim more 
than was proper. He therefore declares that the highest 
honour in the Church is not government, but service. Who 
ever keeps himself within this limit, whatever may be the 
title which he bears, takes nothing away either from God or 
from Christ ; as, on the other hand, it serves no good purpose 
to take the name of a servant for the purpose of cloaking that 
power which diminishes the authority of Christ as a Master. 
For of what avail is it that the Pope, when he is about to 
oppress wretched souls by tyrannical laws, begins with styling 
himself the servant of servants of God, but to insult God 
openly, and to practise shameful mockery on men ? Now 
while Christ does not insist on words, he strictly forbids his 
followers to aspire or desire to rise any higher than to enjoy 
brotherly intercourse on an equal footing under the heavenly 
Father, and charges those who occupy places of honour to 
conduct themselves as the servants of others. He adds that 
remarkable statement which has been formerly explained, 1 he 
that humbleth himself shall be exalted. 



MATTHEW. 

XXIII. 13. But woe to you, 
scribes and Pharisees, hypocrites ! for 
you shut up the kingdom of heaven 
against men ; for you do not enter 
yourselves, and do not permit those 
who come to enter. 14. And woe 
to you, scribes and Pharisees, hypo 
crites ! for you devour widows houses, 
and that under the disguise of a long 
prayer ; therefore you will be the 
more severely punished. 15. Woe 
to you, scribes and Pharisees, hypo- 



MARK. 

XII. 40. 
Who de 
vour wi 
dows hou 
ses, and that 
under the 
disguise of a 
longprayer. 
These shall 
receive a 
severer con 
demnation. 



LUKE. 

XI. 52. Woe to 
you, lawyers ! for you 
have taken away the 
keyofknowledge: you 
did not enter your 
selves, and you hin 
dered those who were 
entering. 

XX. 47. Who de 
vour widows houses, 
and by way of pre- 



1 Harmony, vol ii. p. 165. 



82 COMMENTARY ON A 

MATTHEW. MARK. LUKE. 

crites ! for you compass sea and land tence make long 
to make 1 one proselyte; and when prayers. 3 These shall 
he is made, 2 you make him twice as receive greater con- 
much the child of hell as yourselves. demnation. 

He breaks out into still stronger language of condemnation, 
and he does so not so much on their account, as for the 
purpose of withdrawing the common people and simple-minded 
men from their sect. 4 For though we see frequently in 
Scripture the judgment of God pronounced against the repro 
bate, so as to render them the more inexcusable, yet in their 
person the children of God receive a useful warning, not to 
involve themselves in the snares of the same crimes, but to 
guard against falling into similar destruction. Certainly, 
when the scribes, after overturning the worship of God and 
corrupting the doctrine of godliness, would endure no correc 
tion, and with desperate madness, to their own destruction 
and that of the whole nation, opposed the redemption which 
was offered to them, it was proper that they should be held 
up to the hatred and detestation of all. And yet Christ did 
not so much consider what they deserved, as what would be 
useful to the uneducated and ignorant ; for he intended, to 
wards the close of his life, to leave a solemn testimony, that 
no man might, except knowingly and willingly, be deceived 
by persons so base and wicked. 

We know how powerfully a foolish reverence for false 
teachers hinders simple people from getting clear of their 
erroneous views. The Jews were at that time deeply imbued 
with false doctrine, and had even imbibed from their earliest 
years many superstitions. While it was hard and difficult in 
itself to bring them back to the right path, the chief obstacle 
lay in the foolish opinion which they had formed about the 



1 " Afin de gaigner un proselyte ;" " in order to gain one proselyte." 

2 u Et quand il est gaigne ;" u and when he is gained." 

3 " Lesquels devorent les maisons des vefues, sous ombre de faire longue 
oraison ;" " who devour the houses of widows, under the pretence of 
making a long prayer." 

4 " De suyvre telle maniere de gens;" "from following that sort of 
people." 



HARMONY OF THE EVANGELISTS. 83 

false teachers, whom they regarded as the lawful prelates of 
the Church, the rulers of divine worship, and the pillars of 
religion. Besides, they were so strongly fascinated, that they 
could scarcely be drawn away from those teachers but by 
violent fear. It is not therefore for the purpose of cursing 
the scribes that Christ pronounces against them the dreadful 
vengeance of God, but to withdraw others from their impos 
tures. In like manner, we are compelled at the present day 
to thunder loudly against the Popish clergy, for no other 
reason than that those who are tractable, and not quite des 
perate, may direct their minds to their salvation, and, moved 
by the judgment of God, may break the deadly snares of 
superstitions by which they are held captive. 

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

Matthew XXIII. 13. You shut up the kingdom of heaven. 
Christ pronounces a curse on them, because they pervert 
their office to the general destruction of the whole people ; 
for since the government of the Church was in their hands, 
they ought to have been, as it were, porters for the kingdom of 
heaven. What purpose is served by religion and holy doctrine 
but to open heaven to us ? For we know that all mankind are 



84 COMMENTARY OX A 

banished from God, and excluded from the inheritance of 
eternal salvation. Now the doctrine of religion may be said 
to be the door by which we enter into life, and therefore 
Scripture says metaphorically, that the keys of the kingdom 
of heaven are given to pastors, as I have explained more fully 1 
under Matthew xvi. 19. And we ought to abide by this defi 
nition, which appears still more strongly from the words of 
Luke, in which Christ reproaches the lawyers with having 
taken away the key of knowledge, which means that, though 
they were the guardians of the Law of God, they deprived 
the people of the true understanding of it. As, therefore, in 
the present day, the keys of the kingdom of heaven are com 
mitted to the custody of pastors, that they may admit believers 
into eternal life, and exclude unbelievers from all expectation 
of it, so the priests and scribes anciently under the Law held 
the same office. 

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

14. For you devour widows houses. He now proceeds 
farther, for he not only accuses them of open crimes which 
demand hatred and detestation, but even tears away the dis- 



Ilarmony, vol. ii. p. 292. 



IIAEMONY OF THE EVANGELISTS. 85 

guises of virtues, by which they deceived the common people. 
If it be objected, that there was no need of reproving those 
things which could do no harm by their example, we ought 
to recollect that it was impossible to promote the salvation 
of those who were held bound by the errors of the scribes, 
unless they turned away entirely from such persons. This 
reason, therefore, constrained Christ to expose the vain 
appearance of virtues, which nourishes superstitions. 

And that under the pretence of a long prayer. He says in 
general that, even when they appear to do what is right, they 
wickedly abuse the pretence of religion. Long prayers con 
tained some evidence of remarkable piety ; for the more holy 
a man is, the more eminently is he devoted to prayer. But 
Christ says that the Pharisees and scribes were so impure, that 
even the chief part of the worship of God was not used by 
them without committing sin, because constancy in prayer 
w r as with them a trap for base gain. For they sold their 
prayers in exactly the same manner as hirelings dispose of 
their daily labour. 1 Hence also we infer that our Lord docs 
not exactly reprove long prayers, as if in itself it W 7 ere an 
impropriety particularly since pastors ought to be eminently 
devoted to prayer but to condemn this abuse, because a 
thing laudable in itself was turned to a wicked purpose. For 
when men aim at gain by means of hired prayers, the more 
fervent the appearance of what they call devotion becomes, 
the more is the name of God profaned. And as this false 
conviction had been long and deeply seated in the minds of 
the common people, on this account Christ employs harsher 
threatenings ; for the pollution of so sacred a thing was no 
light offence. That it was chiefly widows that were imposed 
on need not excite surprise, because silly women are more 
prone to superstition, and therefore it has always been cus 
tomary for base men to make gain of them. Thus Paul 
brings a charge against the false teachers of his age, that 
they lead captive silly women laden with sins, (2 Tim. iii. 6.) 

1 " Que les mcrccnaircs ct ouvriers ont accoustume de vcndre leur 
labour, et se loer a la journce ;" " as hirelings and labourers are wont to 
sell their labour, and to hire themselves out for the day." 



86 COMMENTARY ON A 

15. For you compass sea and land. The scribes had also 
acquired celebrity by their zeal in labouring to bring over to 
the Jewish religion the strangers and uncircumcised. And 
so, if they had gained any one by their false appearances, or 
by any other stratagem, they gloried wonderfully over it as 
an increase of the Church. On this account also they re 
ceived great applauses from the common people, that by 
their diligence arid ability they brought strangers into the 
Church of God. Christ declares, on the contrary, that so 
far is this zeal from deserving applause, that they more and 
more provoke the vengeance of God, because they bring 
under heavier condemnation those who devote themselves to 
their sect. We ought to observe how corrupt their condi 
tion at that time was, and what confusion existed in religion ; 
for as it was a holy and excellent work to gain disciples to 
God, so to allure the Gentiles to the Jewish \vorship 
which was at that time degenerate, and was even full of 
Avicked profanation was nothing else than to hurry them 
from Scylla to Charybdis. 1 Besides, by a sacrilegious abuse 
of the name of God, they drew down upon themselves a 
heavier condemnation, because their religion allowed them 
grosser licentiousness of crime. An instance of the same 
kind may be seen at the present day among the monks ; 
for they are diligent in culling proselytes from every quarter, 
but those proselytes, from being lascivious and debauched 
persons, they render altogether devils : for such is the 
filthiness of those puddles, within which they carry on 
their revellings, that it would corrupt even the heavenly 

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



HARMONY OF THE EVANGELISTS. 87 

angels. 1 Yet the monk s habit is a very suitable mantle for 
concealing enormities of every description. 

MATTHEW. 

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

Matthew XXIII. 16. Woe to you, blind guides ! As ambi 
tion is almost always connected with hypocrisy, so the 
superstitions of the people are usually encouraged by the 
covetousness and rapacity of pastors. The world has, in 
deed, a natural propensity to errors, and even draws down 
upon itself, as if on purpose, every kind of deceit and im 
posture; but improper modes of worship come to gain a 
footing only when they are confirmed by the rulers 2 them 
selves. And it generally happens, that those who possess 
authority not only, by their connivance, fawn upon errors, 
because they perceive that they are a source of gain to them, 
but even assist in fanning the flame. Thus we see that the 
superstitions of Popery were heightened by innumerable 
expedients, while the priests opened their mouths for the 
prey ; and even now they daily contrive many things by 
which they delude still more the foolish multitude. And 
when minds have once fallen under the darkening influence 
of the enchantments of Satan, nothing is so absurd or mon 
strous as not to be eagerly swallowed. 

It was on this account that the Jews had more reverence 
for the gold of the temple, and for the sacred offerings, than for 
the temple and the altar. But the sacredness of the offerings 
depended on the temple and the altar, and was only something 

1 " Les anges de Paradis ;" " the angels of Paradise." 

2 " Quand les prelats les conferment : " " when the prelates confirm 
them." 

VOL. III. G 



88 COMMENTARY ON A 

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

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

18. And whosoever shall swear by the altar. Here our 
Lord does what ought to be done in correcting errors ; for 
he leads us up to the source, and shows, by the very nature 
of an oath, that the temple is far more valuable than the gifts 
which are offered in it. He accordingly assumes this prin 
ciple, that it is not lawful to swear but by the name of God 
alone. Hence it follows that, whatever forms men may em 
ploy in swearing, they must give to God the honour which is 
due to him ; and hence also it follows in what manner and to 
what extent we are at liberty to swear by the temple, namely, 
because it is the residence or sanctuary of God ; and by heaven, 
because there the glory of God shines. God permits himself 
to be called as a witness and judge, by means of such symbols 



HARMONY OF THE EVANGELISTS. 89 

of his presence, provided that he retain his authority unim 
paired ; for to ascribe any Divinity to heaven would be de 
testable idolatry. Now so far as God holds out to us a 
brighter mirror of his glory in the temple than in offerings, so 
much the greater reverence and sacredness is due to the 
name of the temple. We now perceive, therefore, in what 
sense Christ says that we swear by him who inhabits heaven, 
when we swear by heaven itself. His design is, to direct all 
forms of swearing to their lawful end and object. 

MATTHEW. LUKE. 

XXIII. 23. Woe to you, scribes and Phari- XI. 42. But woe to 

sees, hypocrites ! for you pay tithe of mint, and you, Pharisees! for you 

anise, and cummin, and have omitted the more pay tithe of mint, and 

important points of the law, judgment, and rue, and every kind 

mercy, and faith. The latter you ought to have of herb, and pass by 

done, and not to have omitted the former, judgment and the love 

24. Blind guides, who strain out the gnat, but of God. The latter 

swallow the camel. 25. Woe to you, scribes you ought to have 

and Pharisees, hypocrites ! for you cleanse the done, and not to have 

outer part of the cup and of the dish, but within omitted the former, 

they are full of extortion and intemperance. {A little after.} 44. 

26. Blind Pharisee, cleanse first what is within Woe to you, scribes 

the cup and dish, that the outer parts of them and Pharisees, hy- 

also may be made clean. 27. Woe to you, pocrites ! for you are 

scribes and Pharisees, hypocrites ! for you are as tombs which do 

like whitened sepulchres, which outwardly indeed not appear, and the 

appear beautiful, but within are full of dead men who walk over 

men s bones, and of all filthiness. 28. So you them are not aware of 

also outwardly indeed appear righteous to men ; them, 
but within you are full of hypocrisy and iniquity. 

Christ charges the scribes with a fault which is found in 
all hypocrites, that they are exceedingly diligent and careful 
in small matters, but disregard the principal points of the Law. 
This disease has prevailed in almost all ages, and among all 
nations ; so that men have, in most cases, endeavoured to 
please God by observing with exactness some trivial matters. 
Finding that they cannot entirely release themselves from 
all obedience to God, they have recourse to this second 
remedy of expiating any heinous offences by satisfactions 
which are of no value. Thus we see that the Papists, while 
they transgress the chief commandments of God, are ex 
tremely zealous in the performance of trifling ceremonies. 
Hypocrisy of the same kind is now reproved by God in the 



90 COMMENTAEY ON A 

scribes, who, while they were very diligent and careful in 
paying tithes, cared little about the principal points of the Law. 
To expose more fully to ridicule their offensive ostentation, 
he does not say generally that they paid tithes, but tithes of 
mint, and anise, and (as Luke has it) of every kind of herb, so 
as to make a display of extraordinary zeal for piety at the 
least possible expense. 

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

The word faith, I am aware, is interpreted by some per 
sons differently, as including, by synecdoche, the whole 
worship of God ; but Christ, according to his custom, here 
brings the true test of holiness to brotherly love, and there 
fore does not refer to the first table. Nor is it inconsistent 
with this view that, instead of faith, Luke uses the expres 
sion, the love of God ; for the design of Christ was, to show 
what it is that the Lord chiefly requires of us in his Law. 
It is well known that the Law was divided into two tables, 
so as to point out, first, what we owe to God, and next, what 
we owe to men. Luke expresses both parts, as if Christ had 
said, that the chief design of the Law is, that we should love 
God, and that we should be just and merciful towards our 
neighbours. Matthew satisfies himself with one part ; and 



HARMONY OF THE EVANGELISTS. 91 

there is no absurdity in calling the duties of charity the prin 
cipal points of the Law, since charity itself is pronounced by 
Paul to be the perfection of the Law ; as he also says, that the 
Law is fulfilled if we love our neighbours, (Rom. xiii. 10.) 
And Christ, when formerly interrogated as to the command 
ments of the Law, quoted none but those which belonged to 
the second table. 

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

And yet the question is not fully answered ; for tithes, 
which Christ places inferior to judgment and mercy, were a 
part of divine worship, and some part of them was usually 
bestowed on the poor, so that tithes contained a double sacri 
fice. I reply : Tithes are not simply compared to alms, and 
faith, sm(\. judgment, but the pretended holiness of the scribes 
is compared with the sincere and pure feeling of charity. 
Why were they so ready and willing to pay tithes, but in 



92 COMMENTARY ON A 

order to pacify God at the least expense and trouble ? For 
they did not regard the principal point ; and therefore those 
light matters, by which they attempted to deceive God and 
men, ought not to be reckoned among the duties of charity. 

Matthew XXIII. 23. The former you ought to have done. 
This is intended to anticipate their calumny ; for they might 
have put an unfavourable interpretation on his discourse, and 
charged him with setting no value on what the Law of God 
had enjoined. He therefore acknowledges that whatever 
God has enjoined ought to be performed, and that no part 
of it ought to be omitted, but maintains that zeal for the 
whole Law is no reason why we ought not to insist chiefly on 
the principal points. Hence he infers that they overturn the 
natural order who employ themselves in the smallest matters, 
when they ought rather to have begun with the principal 
points ; for tithes were only a kind of appendage. Christ there 
fore affirms that he has no intention to lessen the authority 
even of the smallest commandments, though he recommends 
and demands due order in keeping the Law. It is therefore 
our duty to preserve entire the whole Law, which cannot be 
violated in any part without contempt for its Author ; for He 
who has forbidden us to commit adultery, and to kill, and to 
steal, has likewise condemned all impure desire. Hence we 
conclude that all the commandments are so interwoven with 
each other, that we have no right to detach one of them from 
the rest. Wherefore it is also written, Cursed is every one 
that performeth not all things that are written, (Deut. xxvii. 
26; Gal. iii. 10;) by which words the righteousness of the 
whole Law, without exception, is enforced. But this rever 
ence, as we have said, does not take away the distinction 
between the commandments, or the true design of the Law, 
to which those who truly observe it direct their mind, that 
they may not merely amuse themselves on the surface. 

24. Blind guides. This is a proverbial saying, by which 
he beautifully describes the affected scrupulousness of hypo 
crites about trifling matters ; for they utterly shrink from 
very small faults, as if a single transgression appeared to them 



HARMONY OF THE EVANGELISTS. 93 

more revolting than a hundred deaths, and yet they freely 
permit themselves and others to commit the most heinous 
crimes. They act as absurdly as if a man were to strain out 
a small crumb of bread, and to swallow a whole loaf. 

Straining out 1 a gnat, and swallowing a camel. We know 
that a gnat is a very small animal, and that a camel is a huge 
beast. Nothing therefore could be more ridiculous than to 
strain out the wine or the water, so as not to hurt the jaws 
by swallowing a gnat, and yet carelessly to gulp down a 
camel? But it is evident that hypocrites amuse themselves 
with such distinctions ; for while they pass by judgment^ 
mercy ) and faith) and even tear in pieces the whole Law, they 
are excessively rigid and severe in matters that are of no 
great importance ; and while in this way they pretend to kiss 
the feet of God, they proudly spit in his face. 

25. For you cleanse the outer part. Our Lord follows out 
the same statement, and employs a figure for reproaching the 
scribes with being eagerly bent on this single object of making 
a brilliant appearance before men. For by the outer part of 
the dish he metaphorically expresses the outward appearance ; 
as if he had said, " You give yourselves no concern about any 
cleanness but what appears outwardly, which is quite as if 
one were carefully to wash off the filth of the dish without, 
but to leave it filthy within." That the expression is meta- 

1 In rendering the words, ol $ / v X io vreg rov KVwf, Campbell resorts 
to a circumlocution, who strain your liquor, to avoid swallowing a gnat ; 
and he adds the following note: " E. T. Who strain at a gnat. I do 
not understand the import of this expression. Some have thought that it 
has sprung originally from a mere typographical error of some printer, 
who has made it strain at, instead of strain out " 1 The conjecture men 
tioned by Campbell is strongly confirmed by the earlier English versions. 
" Blinde leders ; clensenge a gnat, but swolowynge a camel. " (Wiclif, 
1380.) " Ye blinde gydes, which strayne out a gnat, and swalowe a 
cammyll." (Tyndale, 1534.) " Ye blynde gydes, which strayne out a 
gnat, and swalowe a camell." (Cranmer, 1539.) " Ye blynde gydes, 
which strayne out a gnate, and swalow a cammel." (Geneva, 1557.) 
"Blinde guides, that strain a gnat, and swallow a camel." (Rheims, 
1582.) The coincidence of those versions in supporting the true reading 
is very remarkable, and the substitution of at for out is more likely to have 
been the effect of accident than of design. Ed. 

2 " Et cependant ne faire point de difficulte d engloutir un chameau 
tout entier ;" " and yet make no difficulty about swallowing a whole 

camel." 

*" 



94 COMMENTARY ON A 

phorical is evident from the second clause, in which the un- 
cleanness within is condemned, because WITHIN tliey are full 
of intemperance a7id extortion. He therefore reproves their 
hypocrisy, in not endeavouring to regulate their life, except 
before the eyes of men, in order to procure for themselves 
an empty reputation for holiness. Thus he recalls them to 
the pure and sincere desire of a holy life. Cleanse first, he 
says, that which is within ; for it would be ridiculous to feast 
your eyes with outward splendour, and yet to drink out of a 
cup full of dregs, or in other respects filthy. 1 

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

1 " Plene de lie et de bourbe, ou autrement orde et sale ;" " full of 
dregs and of mud, or otherwise nasty and filthy." 



HARMONY OF THE EVANGELISTS. 



95 



MATTHEW. 

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



LUKE. 

XI. 47. Woe to you, for you 
build the monuments * of the. pro 
phets, and your fathers slew them. 2 
48. Truly you testify that you ap 
prove of the actions of your fathers ; 3 
for they indeed slew them, and you 
build their sepulchres. 49. There 
fore also the Wisdom of God hath 
said, I will send to them prophets 
and apostles, and some of them they 
will slay and persecute : 50. That 
the blood of all the prophets, which 
hath been shed since the creation of 
the world, may be demanded from 
this generation; 51. From the blood 
of Abel to the blood of Zechariah, 
who perished between the altar and 
the temple. Assuredly I tell you, 
That it shall be demanded from this 
generation. 

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

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



Matthew XXIII. 29. For you build the sepulchres of the 
prophets. An unfounded opinion is entertained by some, that 
the scribes are here reproved for superstition, in foolishly 
honouring the deceased prophets by splendid sepulchres, as the 
Papists now transfer the honour of God to departed saints. 



1 u Les sepulchres ;" u the sepulchres." 

2 u Lesquels vos peres ont occis ;" " whom your fathers slew." 

3 " Quo vous consentez aux ceuvres de vos peres ;" " that you con 
sent to the actions of your fathers." 



96 COMMENTARY ON A 

and even are so perverse as to adore their images. They had 
not yet arrived at such a pitch of blindness and madness, and 
therefore the design of Christ was different. The scribes 
endeavoured to gain the favour of the ignorant multitude, 
and indeed of all the Jews, by this additional hypocrisy, that 
they cherished with reverence the memory of the prophets ; 
for while in this manner they pretended to maintain their 
doctrine, any one would have supposed that they were faith 
ful imitators of them, and very keen zealots for the worship 
of God. It was a proposal, therefore, which was likely to 
prove highly acceptable, to erect monuments for the prophets, 
because in this way religion might be said to be drawn out 
of darkness, that it might receive the honour which it de 
served. And yet nothing was farther from their design than 
to restore doctrine, which might appear to have been ex 
tinguished by the death of the prophets. But though they 
were not only averse to the doctrine of the prophets, but 
most inveterate enemies to it, yet they honoured them when 
dead with sepulchres, as if they had made common cause 
with them. 

It is customary, indeed, with hypocrites thus to honour, 
after their death, good teachers and holy ministers of God, 
whom they cannot endure while they are alive. Nor does 
this arise merely from the common fault, which Horace thus 
describes : a We hate virtue while it is in safety, but when it 
has been removed from our eyes, we seek it with envy ;" 1 but 
as the ashes of the dead no longer give annoyance by harsh 
and severe reproofs, they who are driven to madness by the 
living voices of those men are not unwilling, by adoring 
them, to make an empty display of religion. It is a hypo 
crisy which costs little to profess warm regard for those who 
are now silent. 2 Thus each of the prophets, in his own age, 
was contemptuously rejected, arid wickedly tormented, by the 
Jews, and, in many instances, cruelly put to death ; while 

1 Virtutem Jncolumem odimus, 

Sublatam ex oculis quEerimus invidi. 

Lib. III. Carm. XXIV. 

2 u Qui ne peuvent plus crier centre les vices ;" " who can no longer 
* ,, exclaim against vices." 



HARMONY OF THE EVANGELISTS. 97 

posterity, though not a whit better than their fathers, pre 
tended to venerate their memory, instead of embracing their 
doctrine ; for they too were actuated by equal hostility 
towards their own teachers. 1 As the world not venturing 
altogether to despise God, or at least to rise openly against 
him contrives this stratagem of adoring the shadow of God 
instead of God, so a similar game is played in reference to 
the prophets. 

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

Our Lord, perceiving that the scribes and priests of his 
age were eager to obtain the applause of the people, on the 
ground of their being devout worshippers of the prophets, 
reproves them for deceit and mockery, because they not only 
reject, but even cruelly persecute, the prophets that are now 
present, 2 and whom God has sent to them. But it is a dis 
play of base hypocrisy, and shameful impudence, to desire to 

1 " Car aussi ils ne traittoyent pas mieux ceux qui les enseignoient fide- 
lement queleurs peres avoyent faitaux autres ;" " for they too acted no 
better towards those who taught them faithfully than their fathers had 
done to others." 

2 " Et lesquels ils voyent devant leurs yeux tous les jours ;" "and 
whom they see before their eyes every day," 



98 COMMENTARY ON A 

be thought religious on account of worshipping the dead, 
while they endeavour to murder the living. 

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

O 

fury of the fathers, which you condemn by raising sepulchres 
for the dead, is imitated by you in the murder of the living." 

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



HAKMONY OF THE EVANGELISTS. 99 

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

34. Therefore, !o, I send to you. Luke introduces it in a 
still more emphatic manner, Wherefore also the Wisdom of 
God hath said ; which some commentators explain thus : 
" I, who am the eternal Wisdom of God, declare this con 
cerning you." But I am more inclined to believe that, 
according to the ordinary custom of Scripture, God is here 
represented as speaking in the person of his Wisdom ; so 
that the meaning is, " God foretold long ago, by the pro 
phetic Spirit, what would happen with regard to you." This 



100 COMMENTARY ON A 

sentence, I acknowledge, is nowhere to be found literally : 
but as God denounces the incorrigible obstinacy of that 
people in many places of Scripture, Christ draws up a kind 
of summary of them, and by this personification l expresses 
more clearly what was the judgment of God as to the incur 
able wickedness of that nation. For if those teachers would 
have no success, it might have appeared strange that Christ 
should have desired them to weary themselves to no purpose. 
Men argue thus : " God labours in vain, when he sends his 
word to the reprobate, who, he knows, will continue obsti 
nate." And hypocrites, as if it were sufficient of itself to 
have preachers of the heavenly doctrine continually with 
them, though they show themselves to be disobedient, enter 
tain the conviction that God is reconciled and favourable 
to them, provided that the outward word be heard amongst 
them. 

Thus the Jews fiercely boasted that, in comparison of 
other nations, they had always enjoyed the best prophets and 
teachers, and, as if they had deserved so great an honour, 
they considered this to be an undoubted proof of their own 
excellence. 2 To put down this foolish boasting, Christ not 
only affirms that they do not excel other nations on the 
ground of having received from God distinguished prophets 
and expounders of his Wisdom, but maintains that this ill- 
requited favour is a greater reproach, and will bring upon 
them a heavier condemnation, because the purpose of God 
was different from what they supposed, namely, to render 
them more inexcusable, and to bring their wicked malice 
to the highest pitch ; as if he had said, " Though prophets 
have been appointed to you by heaven in close succession, it 
is idly and foolishly that you claim this as an honour ; for 
God had quite a different object in his secret judgment, 
which was, to lay open, by an uninterrupted succession of 
gracious invitations, your wicked obstinacy, and, on your 
being convicted of it, to involve the children in the same 
condemnation with the fathers." 

1 " En introduisant la Sapience de Dieu parlant ;" " by introducing 
the Wisdom of God as speaking." 

2 "Comme un certain tesraoignage qu ils estoyent gens de bien;" 
" as an undoubted proof that they were good people." 



HARMONY OF THE EVANGELISTS. 101 

With regard to the words, the discourse as related by 
Matthew is defective, but its meaning must be supplied from 
the words of Luke. The mention of scribes and ivise men 
along with prophets tends to magnify the grace of God ; by 
which their ingratitude becomes more apparent^ since, 
though God left nothing undone for their instruction, they 
made no proficiency. Instead of wise men and scribes, Luke 
mentions apostles, but the meaning is the same. This pass 
age shows that God does not always bestow salvation on 
men when he sends his word to them, but that he some 
times intends to have it proclaimed to the reprobate, who, 
he knows, will continue obstinate, that it may be to them 
the savour of death unto death, (2 Cor. ii. 16.) The word of 
God, indeed, in itself and by its own nature, brings salva 
tion, and invites all men indiscriminately to the hope of 
eternal life ; but as all are not inwardly drawn, and as God 
does not pierce the ears of all, in short, as they are not 
renewed to repentance or bent to obedience, those who 
reject the word of God render it, by their unbelief, deadly 
and destructive. 

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



102 COMMENTARY ON A 

of God, because it may be immediately objected that it lies 
with God to make them repent, for the gift of faith and re 
pentance is in his power. 

We shall next be met by this objection, What is the reason 
why God, by a fixed and deliberate purpose, appoints the 
light of his word to blind men ? When they have been de 
voted to eternal death, why is he not satisfied with their 
simple ruin ? and why does he wish that they should perish 
twice or three times ? There is nothing left for us but to 
ascribe glory to the judgments of God, by exclaiming with 
Paul, that they are a deep and unfathomable abyss, (Rom. 
xi. 33.) But it is asked, How does he declare that the pro 
phecies will turn to the destruction of the Jews, while his 
adoption still continued to be in force towards that nation ? 
I reply, As but a small portion embraced the word by faith 
for salvation, this passage relates to the greater number or 
the whole body ; as Isaiah, after having predicted the general 
destruction of the nation, is commanded to seal the laic of 
God among the disciples, (Isa. viii. 16.) Let us know then 
that, wherever the Scripture denounces eternal death against 
the Jews, it excepts a remnant, (Isa. i. 9 ; Rom. xi. 5 ;) that 
is, those in whom the Lord preserves some seed on account 
of his free election. 

35. That upon you may come. He not only takes away 
from them their false boasting, but shows that they had re 
ceived prophets for a totally different purpose, that no age 
might be free from the criminality of wicked rebellion ; for 
the pronoun you embraces generally the whole nation from 
its very commencement. If it be objected, that it is not con 
sistent with the judgment of God that punishment should be 
inflicted on the children for the sins of the parents, the answer 
is easy. Since they are all involved in a wicked conspiracy, 
we ought not to think it strange if God, in punishing all 
without reserve, make the punishment due to the fathers to 
fall upon the children. Justly then is the whole nation in 
\vhatever age individuals may have lived called to account, 
and likewise punished, for this unceasing contempt. For as 
God, by an uninterrupted course of patience, has unceasingly 



HARMONY OF THE EVANGELISTS. 103 

contended with the malice of the whole people, so the whole 
people is justly held guilty of the inflexible obstinacy which 
continued to the very last ; and as every age had conspired 
to put to death its own prophets, so it is right that a general 
sentence should be pronounced upon them, and that all the 
murders, which have been perpetrated with one consent, 
should be avenged on all. 

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

To the blood of Zechariah. He does not speak of Zechariah 
as the latest martyr ; for the Jews did not then put an end 
to the murder of the prophets, but, on the contrary, their 
insolence and madness increased from that period ; and pos 
terity, who followed them, satiated themselves with the blood 
which their fathers only tasted. Nor is it because his death 
was better known, though it is recorded in Scripture. But 
there is another reason, which, though it deserves attention, 
has escaped the notice of commentators ; in consequence of 
which they have not only fallen into a mistake, but have like 
wise involved their readers in a troublesome question. We 
might suppose it to have arisen from forgetfulness on the part 
of Christ, that, while he mentions one ancient murder, he 
passes by a prodigious slaughter which afterwards took place 
under Manasseh. For until the Jews were carried to 
Babylon, their wicked persecutions of holy men did not cease ; 
and even while they were still under affliction, we know with 
what cruelty and rage they pursued Jeremiah, (xxxii. 2.) 
But our Lord on purpose abstains from reproaching them 
with recent murders, and selects this murder, which was more 
ancient which was also the commencement and source of 
base licentiousness, and afterwards led them to break out 
into unbounded cruelty because it was more suitable to his 
VOL. in. 



104 COMMENTARY OX A 

design. For I have lately explained, that his leading object 
was to show that this nation, as it did not desist from impiety, 
must be held guilty of all the murders which had been perpe 
trated during a long period. Not only, therefore, does he 
denounce the punishment of their present cruelty, but says 
that they must be called to account for the murder of Zecha 
riah, as if their own hands had been imbrued in his blood. 

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

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



HARMONY OF THE EVANGELISTS. 105 

could not restrain the Jews from profaning that sacred place 
by a detestable murder. 

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

Thou who killest the prophets. Christ does not reproach 
them with merely one or another murder, but says that this 
custom was so deeply rooted, that the city did not care to 
slay every one of the prophets that were sent to it. For the 
participle, dtfoxrefvouffa rovg crgopTjrag, (KILLING the prop/lets,) 
is put for an epithet ; as if Christ had said, " Thou who ought - 
est to have been a faithful guardian of the word of God, 
a teacher of heavenly wisdom, the light of the world, the 
fountain of sound doctrine, the seat of divine worship, a 
pattern of faith and obedience, art a murderer of the prophets, 
so that thou hast acquired a certain habit of sucking their 
blood." 1 Hence it is evident, that they who had so basely 
profaned the sanctuary of God deserved every kind of 
reproaches. Yet Christ had likewise the intention to obviate 
the scandal which soon after arose, that believers, when they 
saw him basely put to death at Jerusalem, might not be 
confounded by the novelty of such an exhibition. For by 
these words they were already warned that it was not 
wonderful if a city, which had been accustomed to strangle 

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



106 COMMENTARY ON A 

or stone the prophets, should cruelly put to death its own 
Redeemer. This shows us what value we should attach to 
places. There never certainly was a city in the world on 
which God bestowed such magnificent titles, or such distin 
guished honour ; and yet we see how deeply it was sunk by 
its ingratitude. 

O 

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

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



HARMONY OF THE EVANGELISTS. 107 

almost all of whom were rejected by the great body of the 
people. 

As a hen collecteth her brood under her wings. We now 
perceive the reason why Christ, speaking in the person of 
God, compares himself to a hen. It is to inflict deeper dis 
grace on this wicked nation, which had treated with disdain 
invitations so gentle, and proceeding from more than maternal 
kindness. It is an amazing and unparalleled instance of love, 
that he did not disdain to stoop to those blandishments, by 
which he might tame rebels into subjection. A reproof 
nearly similar is employed by Moses, that God, like an eagle 
with outspread wings, (Deut. xxxii. 11,) embraced that people. 
And though in more than one way God spread out his wings 
to cherish that people, yet this form of expression is applied 
by Christ, in a peculiar manner, to one class, namely, that 
prophets were sent to gather together the wandering and dis 
persed into the bosom of God. By this he means that, when 
ever the word of God is exhibited to us, he opens his bosom 
to us with maternal kindness, and, not satisfied with this, 
condescends to the humble affection of a hen watching over 
her chickens. Hence it follows, that our obstinacy is truly 
monstrous, if we do not permit him to gather us together. 
And, indeed, if we consider, on the one hand, the dreadful 
majesty of God, and, on the other, our mean and low con 
dition, we cannot but be ashamed and astonished at such 
amazing goodness. For what object can God have in view 
in abasing himself so low on our account ? When he com 
pares himself to a mother, he descends very far below his 
glory ; how much more when he takes the form of a hen, and 
deigns to treat us as his chickens ? 

Besides, if this charge was justly brought against the 
ancient people, who lived under the Law, it is far more appli 
cable to us. For though the statement which I quoted a 
little ago from Moses was always true, and though the com 
plaints which we find in Isaiah are just, that in vain did God 
spread out his hands every day to embrace a hard-hearted and 
rebellious people, (Isa. Ixv. 2,) that, though he rose up early, 
(Jer. vii. 13,) he gained nothing by his incessant care of 
them ; yet now, with far greater familiarity and kindness, he 



108 COMMENTARY ON A 

invites us to himself by his Son. And, therefore, whenever 
he exhibits to us the doctrine of the Gospel, dreadful ven 
geance awaits us, if we do not quietly hide ourselves under 
his wings, by which he is ready to receive and shelter us. 
Christ teaches us, at the same time, that all enjoy safety and 
rest who, by the obedience of faith, are gathered together to 
God ; because under his wings they have an impregnable 
refuge. 1 

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

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

1 " Un refuge qui ne pent faillir, et centre lequel il n y a point de 
puissance qui ait lieu ;" " a refuge which cannot fail, and against which 
no power can succeed." 



HARMONY OF THE EVANGELISTS. 109 

the wilderness, but that Christ himself was tempted, 1 (1 Cor. 
x. 9.) 

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

If it be objected, that it is absurd to suppose the existence 
of two wills in God, I reply, we fully believe that his will is 
simple and one ; but as our minds do not fathom the deep 
abyss of secret election, in accommodation to the capacity of 
our weakness, the will of God is exhibited to us in two ways. 
And I am astonished at the obstinacy of some people, who, 
when in many passages of Scripture they meet with that 
figure of speech 2 (ctv$w*wa4i/a) which attributes to God 
human feelings, take no offence, but in this case alone refuse 
to admit it. But as I have elsewhere treated this subject 
fully, that I may not be unnecessarily tedious, I only state 
briefly that, whenever the doctrine, which is the standard of 
union, 3 is brought forward, God wills to gather all, that all 
who do not come may be inexcusable. 

1 "Mais que Christ luy-mesme a este tente au desert par le peuple 
delivere d Egypte ;" " but that Christ himself was tempted in the wil 
derness by the people that had been delivered from Egypt." 

2 " Antropopaihie ; c est, quandDieu s attribue des affections semblablcs 
a cellos des hommes, comme quand il dit {Gen. vi. 6) qu il Jest repenti 
(V avoir fait I homme ; et semblables passages." " Anthropopathy ; that is, 
when God ascribes to himself feelings similar to those of men, as when he 
says (Gen. vi. 6) that he repented of having made man ; and similar 
passages." 

3 " De vraye union ;" " of true union." 



1 10 COMMENTARY ON A 

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

38. Lo, your house is left to you desolate. He threatens 
the destruction of the temple, and the dissolution of the 
whole frame of civil government. Though they were dis 
figured by irreligion, crimes, and every kind of infamy, yet 
they were so blinded by a foolish confidence in the temple, 
and its outward service, that they thought that God was 
bound to them ; and this was the shield which they had 
always at hand : " What ? Could God depart from that 
place which he has chosen to be his only habitation in the 
world ? And since he dwells in the midst of us, we must 
one day be restored." In short, they looked upon the 
temple as their invincible fortress, as if they dwelt in the 
bosom of God. But Christ maintains that it is in vain for 
them to boast of the presence of God, whom they had driven 
away by their crimes, and, by calling it their house, (lo^ YOUR 
HOUSE is left to you,) he indirectly intimates to them that it 
is no longer the house of God. The temple had indeed been 
built on the condition, that at the coming of Christ it would 
cease to be the abode and residence of Deity ; but it would 
have remained as a remarkable demonstration of the con 
tinued grace of God, if its destruction had not been occa 
sioned by the wickedness of the people. It was therefore 
a dreadful vengeance of God, that the place which Himself 

1 " Ce rassemblement et ceste reunion ;" " this gathering together 
and this union." 

2 " Quand ildit, Dieu a voulu, vous nc Favez point voulu;" " when he 
says, God would, you would not. 1 1 



HARMONY OF THE EVANGELISTS. Ill 

had so magnificently adorned was not only forsaken by 
Him, and ordered to be razed to the foundation, but con 
signed to the lowest infamy to the end of the world. Let 
the Romanists now go, and let them proceed, in opposition 
to the will of God, to build their Tower of Babylon, while 
they see that the temple of God, which had been built by 
his authority and at his command, was laid low on account 
of the crimes of the people. 

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

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

So then the true meaning of the present passage, in my 
opinion, is this : " Hitherto I have lived among you in 
humility and kindness, and have discharged the office of a 
teacher ; and now, having finished the course of rny calling, 



112 COMMENTARY ON A 

I shall depart, and it will not be possible for you any longer 
to enjoy my presence, but him whom you now despise as a 
Redeemer and a minister of salvation, you will find to be your 
Judge." In this manner the passage agrees with the words 
of Zechariah, They shall look on him whom they pierced, (Zeeh. 
xii. 10 ; John xix. 37.) But Christ appears also to make an 
indirect allusion to their vain hypocrisy, because, as if they 
ardently longed for the promised salvation, they sung daily 
the words of the psalm, Blessed be he that cometh in the name 
of the Lord, (Psalm cxviii. 26 ;) while they treated with scorn 
the Redeemer that was offered to them. In short, he declares 
that he will not come to them until, trembling at the sight 
of his dreadful majesty, they shall exclaim when it is too 
late that truly he is the Son of God. And this threatening 
is addressed to all despisers of the Gospel, more especially to 
those who falsely profess his name, Avhile they reject his doc 
trine ; for they will one day acknowledge that they cannot 
escape the hands of him whom they now mock by their hypo 
critical pretensions. For the same song is now sung by the 
Papists, who, after all, care nothing about Christ, until, armed 
with vengeance, he ascends his tribunal. We are also re 
minded, that so long as Christ exhibits himself to us in the 
name of the Father as the herald of salvation and Mediator, 
we ought not only to honour him with our lips, but sincerely 
to wish that he would make us and the whole world subject to 
himself. 

Luke XI. 53. And while he ivas saying these things to 
them. I have formerly mentioned that the preceding sen 
tences were not inserted by Luke in their proper place. 
For while he was relating that Christ at a dinner reproved 
the scribes, he introduced also the latest discourses by 
which, a little before his death, he reproved their wicked 
courses ; and in like manner, the reproof which we have just 
now examined is inserted by Luke, in connection with a 
different narrative. If any one prefer to follow the opinion 
of those who conjecture that Christ repeated the same dis 
courses on various occasions, I have no great objection. After 
pronouncing the curses which have been now explained, he 
concludes by saying that all the scribes became more in- 



HARMONY OF THE EVANGELISTS. 113 

veterate against Christ, so that they did not cease to entrap 
him by ensnaring questions; which ought to be referred to 
the conversation held at the table, rather than to his latest 
discourse. But I have not thought it a matter of great im 
portance to be very exact about the time a matter which the 
Evangelist has disregarded. 

MARK. LUKE. 

XII. 41. And while Jesus was sitting XXI. 1. And, lifting up his 

opposite to the treasury, he perceived eyes, he saw those rich men 

how the multitude threw money into the who were throwing their gifts 

treasury ; and many rich persons put in into the treasury. 2. And he 

much. 42. And a poor widow came, saw also a certain poor widow 

and threw in two mites, which make a throwing into it two mites. 3. 

farthing. 43. And having called his And he said, Verily I say to 

disciples to him, he said, Verily I say to you, that this poor widow hath 

you, that this poor widow hath thrown thrown in more than all : 4. 

in more than all who have thrown into For all these, out Of their 

the treasury : 44. For they all have abundance, have thrown into 

thrown in out of their abundance ; but the offering of God ; but she out 

she out of her poverty hath thrown in of her poverty hath thrown in 

all that she had, all her living. 1 all the living which she had. 2 

Mark XII. 43. Verily I say to you. This reply of Christ 
contains a highly useful doctrine, that whatever men offer to 
God ought to be estimated not by its apparent value, 3 but 
only by the feeling of the heart, and that the holy affection 
of him who, according to his small means, offers to God the 
little that he has, is more worthy of esteem than that of him 
who offers a hundred times more out of his abundance. In 
two ways this doctrine is useful, for the poor, who appear 
not to have the power of doing good, are encouraged by our 
Lord not to hesitate to express their affection cheerfully out 
of their slender means ; for if they consecrate themselves, their 
offering, which appears to be mean and worthless, will not 
be less valuable than if they had presented all the treasures 
of Croesus. 4 On the other hand, those who possess greater 

1 " Toute sa substance ;" " all her substance." 

2 "Tout le vivre, ou lien, qu clle avoit;" " all the living, or wealtli, 
that she had." 

3 u Selon le prix qu il vaut au monde ;" "according to the price at 
which it is estimated by the world." 

4 " De Croesus, lequel on dit avoir este siriche;" " of Croesus, who 
is said to have been so rich." The allusion is to Crcesus, King of Lydia, 
whose vast wealth was a proverb among the Greeks and Romans. Ed. 



114 



COMMENTARY ON A 



abundance, and who have received from God larger com 
munications, are reminded that it is not enough if in the 
amount of their beneficence they greatly surpass the poor 
and common people ; because it is of less value in the sight 
of God that a rich man, out of a vast heap, should bestow a 
moderate sum, than that a poor man, by giving very little, 
should exhaust his store. This widow must have been a 
person of no ordinary piety, who, rather than come empty into 
the presence of God, chose to part with her own living. 
And our Lord applauds this sincerity, because, forgetting 
herself, she wished to testify that she and all that she pos 
sessed belonged to God. In like manner, the chief sacrifice 
which God requires from us is self-denial. As to the sacred 
offerings, it is probable that they were not at that time 
applied properly, or to lawful purposes ; but as the service of 
the Law was still in force, Christ does not reject them. 
And certainly the abuses of men could not prevent the sin 
cere worshippers of God from doing what was holy, and in 
accordance with the command of God, when they offered for 
sacrifices and other pious uses. 



MATTHEW. 

XXIV. 1. And 

Jesus went out, and 
departed from the 
temple, and his dis 
ciples came to him, to 
point out to him the 
buildings of the temple. 
2. And Jesus said to 
them, Do you not see 
all these things? Verily 
I say to you, There 
shall not be left one 
stone upon another 
that shall not be thrown 
down. 3. And while 
he was sitting on the 
mountain of Olives, the 
disciples came to him 
privately, saying, Tell 
us, when will these 
things be ? and what is 
the sign of thy coming, 
and of the end of the 



MARK. 

XIII. 1. And while 
he was going out of 
the temple, one of his 
disciples saith to him, 
Master, see what 
stones and what build 
ings ! 2. And Jesus 
answering saith to 
him, Seest thou these 
vast buildings ? There 
shall not be left one 
stone upon another 
that shall not be 
thrown down. 3. And 
while he was sitting 
on the mountain of 
Olives, opposite to the 
temple, Peter, and 
James, and John, and 
Andrew, asked him 
privately, 4. Tell us, 
when will these things 
be, and what is the sign 



LUKE. 

XXI. 5. And while 
some were saying con 
cerning the temple, 
that it was adorned 
with beautiful stones 
and gifts, he said, 
6. The days will 
come, when of those 
things which you see 
there shall not be left 
one stone upon an 
other which shall not 
be thrown down, 7. 
And they asked him, 
saying, Master, when 
shall these things be? 
and what is the sign 
when those things shall 
begin to take place? 
8. And he said, Take 
heed that you be not 
deceived ; for many 
will come in my name, 



HARMONY OF THE EVANGELISTS. 



115 



MATTHEW. 

world ? 4. And Jesus 
answering said to them, 
Take heed that no man 
deceive you. 5. For 
many will come in my 
name, saying, I am 
Christ, and will de 
ceive many. 6. For 
you will hear of wars 
and rumours of wars ; 
see that you be not 
troubled ; for all these 
things must happen, 
but the end is not yet. 
7. For nation will rise 
against nation, and 
kingdom against king 
dom, and there will 
be pestilences, and 
famines, and earth 
quakes in various 
places. 8. But all 
these things are the 
beginnings of sorrows. 



MARK. 

when all these things 
shall be accomplished ? 
5. And Jesus an 
swering began to say 
to them, Take heed 
that no man deceive 
you. 6. For many 
will come in my name, 
saying, I am Christ, 
and will deceive many. 
7. And when you shall 
hear of wars and 
rumours of wars, be 
not troubled ; for these 
things must be, but the 
end is not yet. 8. For 
nation will rise against 
nation, and kingdom 
against kingdom ; and 
there will be earth 
quakes in various 
places. These things 
are the beginnings of 
sorrows. 



LUKE. 

saying, It is I ; and 
the time approaches : 
do not therefore fol 
low them. 9. But 
when you shall hear 
of wars and seditions, 
be not terrified : for 
these things must first 
take place ; but the 
end is not immedi 
ately. 1 10. Then he 
said to them, Nation 
will rise against na 
tion, and kingdom 
against kingdom ; 11. 
And there will be great 
earthquakes in vari 
ous places, and fa 
mines, and pestilences ; 
and there will be 
frightful appearances 
and great signs from 
heaven. 



Matthew XXIV. 1. And Jesus went out. The disciples 
undoubtedly perceived that Christ was paying, as it were, 
his last adieu to the temple. It remained, therefore, that he 
should erect a new temple far more magnificent, and that he 
should produce a more flourishing condition of the kingdom, 
as had been foretold by the Prophets ; for he had nothing to 
do with that temple, in which every thing was opposed to 
him. But again, the disciples could not believe that the 
magnificent splendour of the temple would give way to Christ. 
And it ought to be carefully observed that, owing to the 
prodigious costliness of the temple, their eyes were so dazzled 
by the splendour of its present aspect, that they could 
scarcely entertain the hope that the kingdom of Christ would 
arise. They do not, indeed, in express terms acknowledge 
their hesitation, but they tacitly throw out a suggestion of 
it, when they allege, in opposition to Christ, the mass of 
stones which must be got out of the way, and which must 
indeed be utterly laid low if he intended to reign. Many 



1 " La fin ne sera point si tost ;" " the end will not be so soon." 



11G COMMENTARY ON A 

simple persons of our own day are carried away by a similar 
admiration of Popery ; for, perceiving it to be supported by 
very great wealth and by immense power, they are filled 
with absolute amazement, so as to despise a Church of mean 
and slovenly aspect. Many even think that we are mad in 
labouring to effect its destruction, as if this were nothing less 
than an attempt to draw down the sun out of heaven. And 
yet, there is no reason to wonder that a spectacle so impos 
ing held the disciples of Christ in astonishment ; for how 
great expense that building cost Herod, may be concluded 
from the single fact, that he kept ten thousand workmen 
employed on it for eight successive years. Nor is it without 
reason that they admire the stones which, Josephus tells us, 
were superlatively beautiful, and were fifteen 1 cubits in 
length, twelve in height, and eight in breadth. Besides, so 
great was the reverence entertained for the temple even in 
remote districts, that scarcely any person would venture to 
suppose that it could ever be destroyed. 

2. Verily I say to you. As the vast size and wealth of the 
temple, like a veil hung before the eyes of the disciples, did 
not permit them to elevate their faith to the true reign of 
Christ, which w 7 as still future, so he affirms with an oath, 
that those things which occupy their attention will quickly 
perish. This prediction of the destruction of the temple, 
therefore, opened up a path for the ignorant and weak. 2 
Now, though it was advantageous that the temple should be 
destroyed, lest its services and shadows might exercise an 
undue influence on the Jews, who were already too much 
attached to earthly elements, yet the chief reason was, that 
God determined, by this dreadful example, to take vengeance 
on that nation, for having rejected his Son, and despised the 
grace which was brought by him. And, therefore, this 
threatening must have intimidated the disciples from taking 
part with a rebellious people ; as the punishments which 

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

2 " Afin qu ils ne trouvassent aucun destourbier de ce coste-la ;" " that 
they might not find any impediment in that respect." 



HARMONY OF THE EVANGELISTS. 117 

Scripture denounces against the wicked ought now to deter 
us from those crimes which provoke the wrath of God. 
Every thing that it tells us, even about the fading and transi 
tory aspect of the world, ought to correct the vanity of our 
senses, which too eagerly follow pomp, and luxury, and plea 
sure. But more especially, what it declares respecting the 
fearful destruction of Antichrist and his followers, ought to 
remove every obstacle which hinders us from pursuing the 
right course of faith. 

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

We now perceive that they leap at once to various ques 
tions, because they had given way to these foolish imagina 
tions, that the temple could not fall without shaking the 
whole world ; that the termination of the shadows of the 
Law, and of the whole world, would be the same ; that it 
would be immediately followed by the exhibition of the glory 
of Christ s kingdom, which would make the children of God 



118 COMMENTARY ON A 

perfectly happy ; that a visible renovation of the world was 
at hand, which would instantly bring order out of a state of 
confusion. But above all, a foolish hope which they enter 
tained, as to the immediate reign of Christ, drove them to 
hasten to the attainment of happiness and rest, without 
attending to the means. Just as, when they see that Christ 
is risen from the dead, (Acts i. 6,) they rush forward to 
grasp at that happiness, which is laid up for us in heaven, 
and which must be attained through faith and patience. 

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

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



HARMONY OF THE EVANGELISTS. 119 

to wait patiently for the time of reaping ; and that it arises 
from improper delicacy or effeminacy, if we lose courage on 
account of the frost, or snow, or clouds of winter or other 
unpleasant seasons. 

Take heed lest any man deceive you. There are two charges 
which Christ expressly gives to the disciples, to beware of 
false teachers, and not to be terrified by scandals. By these 
words he gives warning that his Church, so long as its 
pilgrimage in the world shall last, will be exposed to these 
evils. But they might be apt to think that this was incon 
sistent, since the prophets gave a widely different description 
of the future reign of Christ. Isaiah predicts that all will then 
be taught of God, (liv. 13.) The words of God are : I will 
pour out my Spirit on all flesh ; and your sons and your 
daughters shall prophesy ; your young men shall see visions, and 
your old men shall dream dreams, (ii. 28.) A still more abun 
dant light of understanding is promised by Jeremiah. No 
longer shall any man teach his neighbour, nor a man his brother, 
saying, Know the Lord ; for all shall know me from the least to 
the greatest, (xxxi. 34.) And, therefore, we need not wonder 
if the Jews expected, that when the Sun of righteousness had 
arisen, as Malachi (iv. 2) had predicted, they would be 
entirely free from every cloud of error. Hence, also, the 
woman of Samaria said, When the Messiah cometh, he will 
teach us all things, (John iv. 25.) Now we know what 
splendid promises of peace, righteousness, joy, and abundance 
of all blessings, are to be found everywhere in Scripture. 
We need not, therefore, wonder if they expected that, at the 
coming of Christ, they would be delivered from commotions 
of war, from extortions and every kind of injustice, and, in 
short, from famine and pestilence. 

But Christ warns them, that false teachers will henceforth 
give no less annoyance to the godly than false prophets gave 
to the ancient people ; and that disturbances will be not less 
frequent under the Gospel than they formerly were under 
the Law. Not that those prophecies which I have just 
mentioned will fail to be accomplished, but because the full 
accomplishment of them does not immediately appear in one 
day ; for it is enough that believers now obtain a taste of 

VOL. III. I 



120 COMMENTARY ON A 

those blessings, so as to cherish the hope of the full enjoyment 
of them at a future period. And, therefore, they were greatly 
mistaken, who wished to have, at the commencement of the 
Gospel, an immediate and perfect exhibition of those things 
which we see accomplished from day to day. Besides, that 
happiness which the prophets ascribe to the reign of Christ, 
though it cannot be altogether annihilated by the depravity 
of man, is retarded or delayed by it. It is true that the Lord, 
in contending with the malice of men, opens up a way for his 
blessings through every obstacle ; and, indeed, it would be 
unreasonable to suppose, that what is founded on the unde 
served goodness of God, and does not depend on the will of 
man, should be set aside through their fault. 

Yet, that they may receive some punishment for their 
ingratitude, he drops upon them in small measure his favours, 
which would otherwise flow on them in the richest abundance. 
Hence arises a labyrinth of evils, through which believers 
wander all their life, though they are pursuing the straight 
road to salvation, having Christ for their guide, who holds 
out to them the torch of his Gospel. Hence arises a multi 
tude of combats, so that they have a hard warfare, though 
there is no danger of their being vanquished. Hence arise 
disturbances so numerous and so sudden, that they are kept 
in perpetual uneasiness, though, resting on Christ, they 
remain firm to the end. And since Christ enjoins his disciples 
to beware of impostures, let us know that the means of defence 
will not be wanting, provided that they are not wanting to 
themselves. 1 And therefore, whatever arts Satan may 
employ, let us entertain no doubt that we shall be safe from 
them, if every one of us keep diligent watch on his own 
station. 

5. For many shall come in my name. He does not as yet 
speak generally of false and perverse doctrines, but refers to 
one class which was a sort of introduction to all errors, by 
which Satan has attempted, in various ways, to corrupt the 
pure doctrine of the Gospel. For shortly after Christ s 

1 "Pourveu qu ils soyent songneux a en user ;" " provided that thev 
are careful to use them." 



HARMONY OF THE EVANGELISTS. 121 

resurrection, there arose impostors, every one of whom 
professed to be the Christ. And as the true Redeemer had 
not only been removed from the world, but oppressed by the 
ignominy of the cross, and yet the minds of all were excited 
by the hope and inflamed with the desire of redemption, 
those men had in their power a plausible opportunity of 
deceiving. Nor can it be doubted, that God permitted such 
reveries to impose on the Jews, who had so basely rejected 
his Son. Though those mad attempts speedily disappeared, 
yet God determined that disturbances of this kind should 
arise among the Jews ; first, that they might be exposed to 
infamy and hatred; secondly, that they might altogether 
abandon the hope of salvation ; and, lastly, that having been 
so frequently disappointed, they might rush to their destruc 
tion with brutal stupidity. For when the world turned away 
from the Son of God, to whom it belonged to collect them 
into holy union, it was right that it should be driven hither 
and thither by tempests ; and by the same vengeance of God 
it was brought about, that more were carried away by a 
foolish credulity, than were brought by a right faith to obey 
God. This circumstance, too, was expressly stated by 
Christ, that believers might not faint at perceiving the crowd 
of madmen ; for we know how prone we are to follow a multi 
tude, especially when we are few in number. 

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

For all these things must take place. He adds this, not for 
the purpose of assigning a reason, but of warning them that 
none of these thim/s happened accidentally, or without the 
providence of God, that they may not uselessly kick against 
the spur ; for nothing has a more powerful efficacy to bring 



122 COMMENTARY ON A 

us into subjection, than when we acknowledge that those 
things which appear to be confused are regulated by the 
good pleasure of God. True, indeed, God himself never 
wants proper causes and the best reasons for allowing the 
world to be disturbed ; but as believers ought to acquiesce 
in his mere good pleasure, Christ reckoned it enough to 
exhort the disciples to prepare their minds for endurance, 
and to remain firm, because such is the will of God. 

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

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



HARMONY OF THE EVANGELISTS. 



123 



MATTHEW. 

XXIV. 9. Then 
will they deliver 
you up to be af 
flicted, and will kill 
you ; and you will 
be hated by all na 
tions on account of 
my name. 10. And 
then will many be 
offended, and will 
deliver up one an 
other, and will hate 
one another. 11. 
And many false pro 
phets will arise, and 
will deceive many. 
12. And because 
iniquity will a- 
bound, the love of 
many will be cool 
ed. 13. But he who 
shall persevere to 
the end will be sav 
ed. 14. And this 
gospel of the king 
dom will be preach 
ed throughout the 
whole world for a 
testimony to all 
nations ; and then 
will the end come. 



MARK. 

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



LUKE. 

XXI. 12. But before 
all these things they will 
lay hands upon you, and 
will persecute you, de 
livering you up to sy 
nagogues and prisons, 
and dragging you before 
kings and rulers on ac 
count of my name. 13. 
But it will happen 1 to 
you for a testimony. 14. 
Settle it therefore in 
your hearts, that you 
must not premeditate 
your defence. 2 15. For 
I will give you a mouth 
and wisdom, which all 
who oppose you will not 
be able to contradict or 
oppose. 16. And you 
will also be delivered up 
by parents, and bro 
thers, and relatives, and 
friends ; and some of you 
they will put to death. 17. 
And you will be hated 
by all on account of my 
name. 18. And not a 
hair of your head will be 
lost. 19. In patience 
possess your souls. 3 



Matthew XXIV. 9. Then will they deliver you up to be 
afflicted. Christ now foretells to the disciples another kind of 
temptation, by which, in addition to ordinary afflictions, their 
faith must be tried ; and that is, that they will be hated and 
detested by the whole world. It is painful and distressing 
enough in itself that the children of God should be afflicted 
in such a manner as not to be distinguished from the repro 
bate and the despisers of God, and should be subjected to the 



1 " Et cela vous adviendra en (ozj, servira pour} tesmoignage ;" " and 
this will happen to you as a testimony, or, will serve for a testimony." 

2 " Mettez done en vos coeurs de ne premediter comment vous re- 
spondrez ;" " settle then in your hearts not to premeditate how you shall 



answer. 

3 



"Possedez vos ames par vostre patience ;" " possess your souls by 
your patience." 



124 COMMENTARY ON A 

same punishments which those men endure on account of 
their crimes ; and it appears to be still more unjust that they 
should be severely oppressed by grievous calamities from 
which the ungodly are exempted. But as wheat, after having 
been beaten by the flail along with the chaff, is pressed down 
and Bruised by the millstone, so God not only afflicts his 
children in common with the ungodly, but subdues them by 
the cross even beyond others, so that we might be apt to 
think them more unhappy than the rest of mankind. 

But Christ treats here strictly of the afflictions which the 
disciples had to endure on account of the gospel. For, though 
what Paul says is true, that those whom God hath elected 
are likewise appointed by him to bear the cross, that they may 
be conformed to the image of his Son, (Rom. viii. 29,) yet he 
does not distinguish all by this special mark of enduring per 
secution from the enemies of the gospel. It is of this species 
of the cross that Christ now speaks, when it becomes neces 
sary that believers should incur the hatred, meet the re 
proaches, and provoke the fury, of the ungodly for the testi 
mony of the gospel. For he intended to warn his disciples 
that the doctrine of the gospel, of which they were to be 
witnesses and messengers, would never be pleasant or agree 
able to the world, as he had formerly explained to them. He 
foretells not only that they will have to contend with a few 
enemies, but that, wherever they come, all nations will oppose 
them. 

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



HARMONY OF THE EVANGELISTS. 125 

more fully attested, when they have defended it at the risk 
of their lives. 

If the apostles had only given their attention to preaching 
the gospel, and had not stood so firmly in defending it against 
the furious attacks of enemies, the confirmation of it would 
not have been so complete. But when they did not hesitate 
to expose their lives, and w^ere not driven from their purpose 
by any terrors of death, their unshaken constancy made it 
manifest, how firmly they were convinced of the goodness of 
their cause. It was therefore an authentic seal of the gospel, 
when the apostles advanced without terror to the tribunals 
of kings, and there made an open profession of the name of 
Christ. Accordingly, Peter calls himself a witness of the 
sufferings of Christ, (1 Pet. v. 1,) whose badges he wore ; and 
Paul boasts that he was placed for the defence of the gospel, 
(Philip, i. 17.) This is eminently worthy of attention, that 
those on whom God bestows so great an honour, as to make 
them defenders of his truth, may not through base treachery 
fall from the faith. 

Mark XIII. 11. Neither premeditate. This sentence, as 
well as the one which immediately follows, we have explained 1 
under Matthew x. 19. Our Lord s design in these words is, 
to relieve the disciples from that anxiety which interferes 
with the cheerful discharge of our duty, when we doubt our 
inability to sustain the burden. Not that he wishes us to 
fall asleep in indolent security, for nothing is more advan 
tageous than to have such a consciousness of our weakness 

G 

as produces humility and excites to prayer. But Christ 
advises us to cast all our cares into the bosom of our Father, 
so that, relying on his promised aid, we may pursue our 
course with cheerfulness. The promise is stated in different 
words by Luke ; not that Christ will deliver his people from 
death, (for this must not always be expected,) but that he 
will give them a mouth and wisdom, to confound their adver 
saries. Now though Christ supplies them both with presence 
of mind and with ability to speak, yet I look upon these two 

1 Harmony, vol. i. p. 453. 



126 COMMENTAKY ON A 

words as connected by that figure of speech which is called 
liypallage ; as if Christ had promised that he would guide 
their tongues, so as to enable them to make a wise and suit 
able reply. 

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

Luke XXI. 19. In your patience. Here Christ enjoins 
on his followers a different method of defending their life 
from what is dictated by carnal reason. For naturally 
every man desires to place his life in safety ; we collect from 
every quarter those aids which we think will be best, and 
avoid all danger ; and, in short, we do not think that we are 
alive, if we are not properly defended. But Christ pre 
scribes to us this defence of our life, that we should be 
always exposed to death, and walk through Jire, and water, 
x^ r and sword, (Ps. Ixvi. 12.) And, indeed, no man will commit 
his soul into the hands of God in a right manner, unless 
he have learned to live from day to day constantly pre 
pared to die. 1 In a word, Christ orders us to possess our 

1 u Sinon qu estant tousjours prest a mourir, il ait apprins de vivre 
comme le jour vient, sans faire son conte de demeurer jusques au lende- 
main ;" " except that, being always ready to die, he has learned to live, 
as the day comes, without reckoning on being alive till to-morrow." 



HARMONY OF THE EVANGELISTS. 127 

life both under the cross, and amidst the constant terrors 
of death. 

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

11. And many false prophets will arise. This warning 
differs from the former, in which Christ foretold that many 
would come in his name. For there he spoke only of impost 
ors, who, shortly after the commencement of the Gospel, 
gave out that they were the Christ ; but now he threatens 
that in all ages false teachers will arise, to corrupt sound 
doctrine, as Peter tells us (2 Pet. ii. 1) that the Church will 
be no less exposed to this evil under the Gospel than it 
anciently was under the Law. There is therefore no reason 
why error, and certain impostures of the devil and corrup 
tions of piety, should strike pious minds with dismay ; since 
no man is properly founded on Christ, who has not learned 
that we must stand firm against such attacks; for this is 
the undoubted trial of our faith, when it is in no degree 
shaken by the false doctrines which arise. Nor does he only 
say that false prophets will come, but likewise that they will 
be so crafty as to deceive and draw away sects after them. 1 
No ordinary caution is necessary here ; for the multitude 
of those who are going astray is like a violent tempest, 
which compels us to leave the course, if we arc not firmly 

1 "En sorte qu ils auront des disciples, et feront des scctes;" "so 
that they will have disciples, and will form sects." 



128 COMMENTARY ON A 

fixed on God. On this subject something was said but 
lately. 

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

14. And the gospel of the kingdom ivill be preached through 
out the whole world. Our Lord, having delivered a discourse 
which gave no small occasion for sorrow, seasonably adds 
this consolation, to raise up minds that were cast down, or 
to uphold those which were falling. Whatever may be the 
contrivances of Satan, and how numerous soever may be the 



HARMONY OF THE EVANGELISTS. 129 

multitudes which he carries away, yet the gospel will main 
tain its ground till it be spread through the ivhole world. 
This might indeed appear to be incredible ; but it was the 
duty of the apostles, relying on this testimony of their 
Master, to cherish hope against hope, and, in the mean 
time, to strive vigorously to discharge their office. As to 
the objection brought by some, that to this day not even the 
slightest report concerning Christ has reached the Antipodes 
and other very distant nations, this difficulty may be speedily 
resolved ; for Christ does not absolutely refer to every por 
tion of the world, and does not fix a particular time, but only 
affirms that the gospel w r hich, all would have thought, was 
immediately to be banished from Judea, its native habita 
tion would be spread to the farthest bounds of the world 
before the day of his last coming. 

For a testimony to all nations. He describes this to be the 
end of preaching; for although God has never left himself 
(apdgrvgov) without witness, (Acts xiv. 17,) and although in a 
special manner he testified to the Jews concerning himself, 
yet it was a testimony remarkable beyond all others when he 
revealed himself in Christ ; and therefore Paul says, that he 
was manifested in due time, (1 Tim. ii. 6,) because this was 
the proper season for calling the whole world to God. Let 
us, therefore, learn that, wherever the gospel is preached, it 
is as if God himself came into the midst of us, and solemnly 
and expressly besought us, that we may not wander in dark 
ness, as if we knew not where to go, and that those who refuse 
to obey may be rendered inexcusable. 

And then will the end come. This is improperly restricted 
by some to the destruction of the temple, and the abolition 
of the service of the Law ; for it ought to be understood as 

referring to the end and renovation of the world. Those 

o 

two things having been blended by the disciples, as if the 
temple could not be overthrown without the destruction of 
the whole world, Christ, in replying to the whole question 
which had been put to him, reminded them that a long and 
melancholy succession of calamities was at hand, and that 
they must not hasten to seize the prize, before they had 
passed through many contests and dangers. In this manner. 



130 



COMMENTARY ON A 



therefore, we ought to explain this latter clause : " The end 
of the world will not come before I have tried my Church, 
for a long period, by severe and painful temptations;" for it 
is contrasted with the false imagination which the apostles 
had formed in their minds. Hence, too, we ought to learn 
that no particular time is here fixed, as if the last day were 
to follow in immediate succession those events which were 
just now foretold; for the believers long ago experienced 
the fulfilment of those predictions which we have now 
examined, and yet Christ did not immediately appear. But 
Christ had no other design than to restrain the apostles, who 
were disposed to fly with excessive eagerness to the posses 
sion of the heavenly glory, and to show them the necessity 
of patience ; as if he had said, that redemption was not so 
close at hand as they had imagined it to be, but that they 
must pass through long windings. 



MATTHEW. 

XXIY. 15. When 
therefore you shall see the 
abomination of desolation, 
which is described by 
Daniel the prophet, stand 
ing in the holy place, (let 
him that readeth under 
stand,) 16. Then let 
them who are in Judea nee 
to the mountains. 17. 
Let not him who is on the 
house-top go down to car 
ry any thing out of his 
house; 18. And let not 
him who is in the field re 
turn to carry away his 
clothes. 19. But woe to 
the women with child, and 
to them that give suck in 
those days. 20. And pray 
that your flight may not be 
in the winter, nor on the 
sabbath. 1 21. For there 
will then be great tribula 
tion, such as hath not been 
from the beginning of the 
world till this time, nor 
will be. 22. And unless 



MARK. 
XIII. 14. But 

when you shall see 
the abomination of 
desolation, which is 
described by Daniel 
the prophet, stand 
ing where it ought 
not, (let him that 
readeth under 
stand,) then let them 
that are in Judea 
flee to the moun 
tains ; 15. And let 
not him who is on 
the house-top go 
down into the house, 
or enter into it, to 
carry away any thing 
out of his house. 16. 
And let not him that 
is in the field return 
back to bring away 
his cloak. 17. But 
woe to the women 
with child, and to 
them that give suck 
in those days. 18. 
But pray that your 



LUKE. 

XXI. 20. And when 

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



1 u Ny an jour du Sabbath ;" " nor on the Sabbath- 



HARMONY OF THE EVANGELISTS. 



131 



MATTHEW. 

those days had been short 
ened, no flesh would have 
been saved, but on account 
of the elect those days 
shall be shortened. 23. 
If any one shall then say 
to you, Lo, here is Christ, 
or there, do not believe it. 
24. For false Christs and 
false prophets shall arise, 
and shall perform great 
signs and wonders, so that 
even the elect (if it were 
possible) will be led into 
error. 25. Lo, I have 
foretold it to you. 26. If 
then they shall say to 
you, Lo, he is in the de 
sert, go not out ; lo, he 
is in the secret cham 
ber, do not believe it. 
27. For as the light 
ning goeth out of the 
east, and shineth even to 
the west, so shall also be 
the coming of the Son of 
man. 28. For wherever 
the carcase is, there will 
the eagles also be gathered 
together. 



MARK. 

flight may not be in 
the winter. 19. For 
in those days there 
shall be tribulation, 
such as hath not been 
from the beginning 
of the creation which 
God created till this 
time, nor will be. 20. 
And unless the Lord 
had shortened the 
days, no flesh would 
have been saved, but 
on account of the elect 
whom he hath chosen, 
he hath shortened the 
davs. 21. And if any 
one shall then say to 
you, Lo, here is 
Christ, or, lo, there, 
do not believe it. 22. 
For false Christs and 
false prophets shall 
arise, and shall per 
form signs and won 
ders to deceive (if it 
were possible) even 
the elect. 23. But take 
heed ; lo, I have fore 
told to you all things. 



LUKE. 

nations ; and Jerusa 
lem shall be trodden 
down by the Gentiles, 
till the times of the 
Gentiles be fulfilled. 

XVII. 22. And he 

said to the disciples, 
The days will come 
when you shall de 
sire to see one of the 
days of the Son of 
man, and shall not 
see it. 23. And they 
will say to you, Lo, 
he is here, or, lo, 
he is there ; do not 

o, nor follow them. 1 
4. For as the light 
ning, flashing from 
one side which is un 
der heaven, shineth 
to the other side 
which is under heaven, 
so shall be also the 
Son of man in his 
day. 25. But he must 
first suffer many 
things, and be reject 
ed by this generation. 



Matthew XXIV. 15. When you shall see the abomination of 
desolation. Because the destruction of the temple and city 
of Jerusalem, together with the overthrow of the whole 
Jewish government, was (as we have already said) a thing 
incredible, and because it might be thought strange, that the 
disciples could not be saved without being torn from that 
nation, to which had been committed the adoption and the 
covenant (Rom. ix. 4) of eternal salvation, Christ confirms 
both by the testimony of Daniel. As if he had said, That 
you may not be too strongly attached to the temple and to 
the ceremonies of the Law, God has limited them to a fixed 
time, 2 and has long ago declared, that when the Redeemer 



1 u Mais n y allez point, et ne les suyvez point ;" " but go not there, and 
do not follow them." 

" Dieu a limite certain temps auquel ces choses prendrent fin ;"- 
" God has limited a certain time when those things shall be terminated." 



132 COMMENTARY ON A 

should come, sacrifices would cease ; and that it may not give 
you uneasiness to be cut off from your own nation, God has 
also forewarned his people, that in due time it would be 
rejected. Such a prediction was not only well adapted for 
removing ground of offence, but likewise for animating the 
minds of the godly, that amidst the sorest calamities know 
ing that God was looking upon them, and was taking care of 
their salvation they might betake themselves to the sacred 
anchor, where, amidst the most dreadful heavings of the 
billows, their condition would be firm and secure. 

But before I proceed farther, I must examine the passage 
which is quoted by Christ. Those commentators are, I 
think, mistaken, who think that this quotation is made from 
the ninth chapter of the Book of Daniel} For there we do 
not literally find the words, abomination of desolation ; and it 
is certain that the angel does not there speak of the final 
destruction which Christ now mentions, but of the tempo 
rary dispersion which was brought about by the tyranny of 
Antiochus. 2 But in the twelfth chapter the angel predicts, 
what is called the final abrogation of the services of the 
Law, 3 which was to take place at the coming of Christ. For, 
after having exhorted believers to unshaken constancy, he fixes 
absolutely the time both of the ruin and of the restoration. 4 



1 The passage here referred to, and from which CALVIN thinks that 
the quotation is not made, is Daniel ix. 27, And he shall confirm the 
covenant with many for one week; and in the midst of the week he shall 
cause the sacrifices and the oblation to cease, and for the overspreading OF 
ABOMINATIONS he shall make it DESOLATE, even until the consummation, 
and that determined shall be poured upon the DESOLATE. The other pass 
age, from which he supposes the quotation to have been actually made, 
is Daniel xii. 11, And from the time that the daily sacrifice shall be taken 
away, and THE ABOMINATION THAT MAKETH DESOLATE set up, there shall 
be a thousand two hundred and ninety days. We have given both pass 
ages, as they stand in the authorized version. Ed. 

2 Antiochus, known in history by the sirname Epiphanes, or, Illus 
trious, but more frequently denominated by the Jews who had beheld his 
cruelties, and by others who were shocked at the indecency of his public 
life, Antiochus Epimanes, or, Furious. Ed. 

3 " Du service et des ceremonies de la Loy ;" " of the service and of 
the ceremonies of the Law." 

4 " Car apres qu il avoit exhorte les fideles a une Constance ferme et 
bien assuree, et avoit predit que 1 advenement de Christ mettroit fin aux 
ceremonies, et donne pour signe la profanation externe du temple, finale- 
ment au chapitre treizicme (douzicme?} il determine un temps certain 



HARMONY OF THE EVANGELISTS. 133 

From the time, says he, that the daily sacrifice shall be taken 
away, and THE ABOMINATION OF DESOLATION set up, there 
will be a thousand two hundred and ninety days. Blessed is he 
who shall wait till he come to the thousand three hundred and 
thirty-five days, (Daniel xii. 11, 12.) 

I am aware that this passage is tortured in a variety of 
ways on account of its obscurity ; but I consider the natural 
meaning of it to be, that the angel declares that, after the 
temple has been once purified from the pollutions and idols 
of Antiochus, another period will arrive when it will be 
exposed to a new profanation, and when all its sacredness 
and majesty will be for ever lost. 1 And as that message 
was sad and melancholy, he again recalls the prophet to 
one year, and two years, and six months. These words 
denote both the duration and the close of the calamities ; for, 
in an interrupted succession of calamities, the course of one 
year appears to us very long, but when that space of time is 
doubled, the distress is greatly increased. The Spirit there 
fore exhorts believers to prepare themselves for the exercise 
of patience, not only for a single year, that is, for a long 
period, but to lay their account with enduring tribulations 
through an uninterrupted succession of many ages. There 
is no small consolation also in the phrase, half a time, (Dan. 
xii. 7 ;) for though the tribulations be of long continuance, 
yet the Spirit shows that they will not be perpetual. And, 
indeed, he had formerly used this form of expression : The 
calamity of the Church shall last through a time, times, and 
half a time, (Dan. vii. 25.) But now he reckons the period 
of three years and six months by days, that believers may be 
more and more hardened by a very long continuance of 
calamities ; for it is customary with men in adversity to 
compute time, not by years or months, but by days, a single 

tant de la ruine que du restablissement." "For after having exhorted 
believers to a firm and assured constancy, and having predicted that the 
coming of Christ would put an end to ceremonies, and having given the 
outward profanation of the temple as a sign, finally, in the thirteenth 
{twelfth ?) chapter he determines a fixed time both for the ruin and for 
the restoration." 

1 u Sans esperance de plus la recouvrer ; " " without the expectation 
of ever again recovering it." 



134 COMMENTARY ON A 

day being, in their estimation, equal to a year. 1 He says 
that those will be happy who bear up to the end of that period ; 
that is, who with invincible patience persevere to the end. 

Now Christ selects only what suited his purpose, namely, 
that the termination of sacrifices was at hand, and that the 
abomination, which was the sign of the final desolation, would 
be placed in the temple. But as the Jews were too strongly 
attached to their present condition, and therefore paid little 
attention to the prophecies which foretold the abolition of it, 
Christ, as if endeavouring to gain their ear, bids them read 
attentively that passage, where they would learn that what 
appeared to them difficult to be believed was plainly declared 
by the Prophets. 2 Abomination means profanation ; for this 
word denotes uncleanness? which corrupts or overturns the 
pure worship of God. It is called desolation, because it 
drew along with it the destruction of the temple and of the 
government ; as he had formerly said, (Dan. ix. 27,) that 
the pollution introduced by Antiochus was, as it were, the 
standard of temporary desolation ; for such I conceive to be 
the meaning of the wing, or, "spreading out." 1 It is a mistake 
to suppose that this expression denotes the siege of Jerusalem, 
and the mistake receives no countenance from the -words of 
Luke, who did not intend to say the same thing, but some- 



1 In prophetic language one day stands for a year, a Jewish month 
(of thirty days) for thirty years, and a Jewish year (of three hundred and 
sixty days) for three hundred and sixty years. Thus a time, or Jewish 
year, stood for three hundred and sixty years ; times, or two Jewish 
years, stood for seven hundred and twenty years ; and half a time, or 
half of a Jewish year, stood for one hundred and eighty years ; so that the 
time, times, and half a time, (Dan. vii. 25 ; xii. 7 ; Rev. xii. 14,) or 
three years and a half, represented one thousand two hundred and sixty 
years. By a similar computation, forty -two months, (Rev. xi. 2 ; xiii. 
5,) of thirty days each, denoted the same period. Ed. 

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

3 " La pollution, immondicite, et souillure j 1 " pollution, unclean- 
ness, and defilement." 

4 ontyn o ttpw ws, the wing (or, spreading out) of ABOMINATIONS which 
maketh DESOLATE. Ed. 



HARMONY OF THE EVANGELISTS. 135 

thing quite different. For that city having been formerly 
delivered, when it appeared to be in the midst of destruction, 
lest believers should expect something of the same kind in 
future, Christ declares that, as soon as it would be surrounded 
by armies, it was utterly ruined, because it was wholly de 
prived of divine assistance. The meaning therefore is, that 
the issue of the war will not be doubtful, because that city is 
devoted to destruction, which it will not be able to escape 
any more than to rescind a decree of heaven. Accordingly, 
Luke shortly afterwards adds, that Jerusalem ivill be trodden 
down by the Gentiles, a mode of expression which denotes 
utter ruin. But as it might appear to be strange that the 
holy city should be thus given up to the Gentiles, to do with 
it as they pleased, he adds a consolation, 1 that it was only for 
a time that so much liberty was allowed to the Gentiles, till 
their iniquity was ripe, and the vengeance which had been 
reserved for them was fully displayed. 

16. Then let them who are in Judea flee to the mountains. 
Having shown by the testimony of the prophet that, when 
the temple had been profaned, the services of the Law would 
soon afterwards be abolished, he adds, that fearful and appal 
ling calamities will soon overtake the whole of Judea, so that 
there will be nothing more desirable than to withdraw to a 
distance from it ; and, at the same time, he states that they 
will be so sudden, that there will scarcely be time allowed 
for the most rapid flight. For such is the import of the ex 
pressions, Let not him who is on the house-top enter into the house ; 
let not him who is in the field turn back ; that is, lest, by 
attempting to save their property, they themselves perish. 
Again, Woe to the women with child, and to them that give suck ; 
for they will not be in a fit condition for flight. Again, Pray 
that your flight may not be in the winter ; that is, that neither 
a regard to the sacredness of the day, nor the roughness of 
the roads, nor the shortness of the days, may prevent or 

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

VOL. III. K 



136 COMMENTARY OX A 

retard your flight. The design of Christ therefore was, first, 
to arouse his followers, that they might no longer indulge the 
hope of ease and repose, and the enjoyments of an earthly 
kingdom ; and, secondly, to fortify their minds, that they 
might not give way under ordinary calamities. Such an 
admonition, no doubt, was far from being agreeable, but, in 
consequence of their stupidity, and the great weight of the 
calamities, it was highly necessary. 

21. For there tcill then be great tribulation. Luke says also, 
that there will be days of vengeance, and of icrath on that 
people, that all things ichich are written may be fulfilled. For 
since the people, through obstinate malice, had then broken 
the covenant of God, it was proper that alarming changes 
should take place, by which the earth itself and the air would 
be shaken. True, indeed, the most destructive plague 
inflicted on the Jews was, that the light of heavenly doctrine 
was extinguished among them, and that they were rejected 
by God ; but they were compelled as the great hardness of 
their hearts made it necessary that they should be compelled 
to feel the evil of their rejection by sharp and severe chas 
tisements. Xow the true cause of such an awful punishment 
was, that the desperate wickedness of that nation had reached 
its height. For not only had they haughtily despised, but 
even disdainfully rejected the medicine which was brought 
for their diseases ; and, what was worse, like persons who 
were mad or possessed by the devil, they wreaked their 
cruelty on the Physician himself. 1 Since the Lord executed 
his vengeance on those men for their inveterate contempt of 
the Gospel, accompanied by incorrigible rage, let their 
punishment be always before our eyes ; and let us learn 
from it, that no offence is more heinous in the sight of God, 
than obstinacy in despising his grace. But though all 
who in like manner despise the Gospel will receive the same 
punishment, God determined to make a very extraordinary 
demonstration in the case of the Jews, that the coming of 

1 " Us s estoyent ruez cruellement, centre la personne mesme du Mede- 
cin, le mettant a mort/ " They had pursued with cruel rage the very 
person of the Physician, putting him to death." 



HARMONY OF THE EVANGELISTS. 137 

Christ might be regarded by posterity with greater admira 
tion and reverence. For no words can express the baseness 
of their criminality in putting to death the Son of God, who 
had been sent to them as the Author of life. Having 
committed this execrable sacrilege, they did not cease to incur 
the guilt of one crime after another, and thus to draw down 
upon themselves every ground of utter destruction. And, 
therefore, Christ declares that never afterwards will there be 
such tribulation in the world ; for, as the rejection of Christ, 
viewed in itself, and especially as attended by so many 
circumstances of detestable obstinacy and ingratitude, was 
worthy of abhorrence above all the sins committed in all ages, 
so also it was proper that, in the severity of punishment with 
which it was visited, it should go beyond all others. 

22. And unless those days had been shortened. He presents 
an appalling view of those calamities, but at the same time 
mingles it with this consolation, that they would be sufficient 
to exterminate the very name of the Jews, if God did not 
look to his elect, and on their account grant some alleviation. 
This passage agrees with that of Isaiah : Unless the Lord had 
left us a small seedy we would have been as Sodom, and we would 
have been like Gomorrah, (Isa. i. 9.) For it was necessary, as 
Paul assures us, that the vengeance of God, which had been 
displayed in the Babylonish captivity, should be again fulfilled 
at the coming of Christ, (Rom. ix. 29.) Nay more, in pro 
portion as our wickedness was greater, it deserved a greater 
severity of punishment. And therefore Christ says that, 
unless God put a period to those calamities, the Jews will 
utterly perish, so that not a single individual will be left ; 
but that God will remember his gracious covenant, and will 
spare his elect, according to that other prediction of Isaiah, 
Though thy people were like the sand of the sea, a remnant only 
shall be saved, (Isa. x. 22.) 

This affords us a striking proof of the judgment of God, 
when he afflicts his visible Church to such a degree, that we 
would be ready to conclude that it had altogether perished ; 
and yet, in order is preserve some seed, he miraculously rescues 
from destruction his elect, though few in number, that, 



138 COMMENTARY ON A 

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

Yet it ought to be observed, that it was on account of the 
elect that God restrained the fierceness of his anger, that he 
might not consume them all. For why did he determine 
that a few should remain out of a vast multitude ? and what 
reason had he for giving them a preference above others? 
It was because his grace dwelt in the people whom he had 
adopted ; and, that his covenant might not fail, some were 
elected and appointed to salvation by his eternal purpose. 
Hence Paul ascribes to free election (Rom. xi. 5) the reason 
why out of an immense nation a remnant only was saved. 
Away then with human merits, when our attention is directed 
exclusively to the good pleasure of God, that the distinction 



HARMONY OF THE EVANGELISTS. 139 

between some persons and others may depend solely on this, 
that those who have been elected must be saved. To state 
the matter more clearly and fully, Mark uses a superfluity of 
words, 1 expressing it thus, on account of the elect, whom he 
hath chosen, he hath shortened the days. Certainly the use of 
the word elect might have been sufficient, if he had not in 
tended to state expressly that God is not induced by external 
causes to bestow his favour on some rather than on others ; 
but that, because he has elected those whom he will save, he 
ratifies the secret purpose of his grace in their salvation. 

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

23. If any one shall then say to you. He again repeats 
what he had said about impostors, and not without reason ; 
for there was great danger arising from this temptation, that 
wretched men, while their affairs were in a troubled and des 
perate condition, would be deceived by false pretences, would 
seek phantoms instead of Christ, and would embrace the 
delusions of Satan, as if they were assistance from God. As 
the Jews, when they were so severely oppressed on account 
of having despised redemption, needed, at least, violent 
remedies to restrain them from treachery, Satan cunningly 
held out to them new hopes, which would withdraw them 
still farther from God. And certainly, when we are left 
without direction in adversity, nothing is more pernicious 
than to be deceived, under the disguise of the name of God, 
by falsehoods which not only shut against us the door of 

1 "II use de redite, ou de paroles superflues ;" "he makes use of a 
repetition, or of superfluous words." 



140 COMMENTARY ON A 

repentance, but increase the darkness of infidelity, and at 
length overwhelm us with despair, and drive us to madness. 
The repetition of the statement, therefore, was far from being 
superfluous, when the danger was so great ; and especially 
when Christ warns them that false prophets will come pre 
pared with no ordinary instruments of deception, with signs 
and wonders fitted to confound weak minds. For since it is 
by miracles that God attests the presence of his power, and 
since they are therefore seals of the true doctrine, we need 
not wonder if impostors gain credit by them. By this kind 
of delusion God revenges the ingratitude of men, that they 
who rejected the truth may believe a lie, and that they who 
shut their eyes against the light which was offered to them 
may be plunged deeper and deeper in darkness. He exer 
cises, at the same time, the constancy of his followers, which 
Comes to shine with greater brightness, when they give way 
to no kind of impostures. 

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



HAKMONY OF THE EVANGELISTS. 141 

24. So that even the elect (if it were possible) will be led into 
error. This was added for the purpose of exciting alarm, 
that believers may be more careful to be on their guard ; for 
when such unbounded freedom of action is allowed to false 
prophets, and when they are permitted to exert such powers 
of deceiving, those who are careless and inattentive would 
easily be entangled by their snares. Christ therefore exhorts 
and arouses his disciples to keep watch, and at the same 
time reminds them that there is no reason for being troubled 
at the strangeness of the sight, if they see many persons on 
every hand led away into error. While he excites them to 
solicitude, that Satan may not overtake them in a state of 
sloth, he gives them abundant ground of confidence on whicb 
they may calmly rely, when he promises that they will be 
safe under the defence and protection of God against all the 
snares of Satan. And thus, however frail and slippery the 
condition of the godly may be, yet here is a firm footing on 
which they may stand ; for it is not possible for them to fall 
away from salvation, to whom the Son of God is a faithful 
guardian. For they have not sufficient energy to resist the 
attacks of Satan, unless in consequence of their being the sheep 
of Christ, which none can pluck out of his hand, (John x. 28.) 
It must therefore be observed, that the permanency of our 
salvation does not depend on us, but on the secret election 
of God; for though our salvation is kept through faith, as 
Peter tells us, (1 Pet. i. 5,) yet we ought to ascend higher, 
and assure ourselves that we are in safety, because the 
Father hath given us to the Son, and the Son himself de 
clares, that none who have been given to him shall perish,, 
(Johnxvii. 12.) 

25. Lo, I have foretold it to you. Mark expresses our 
Lord s meaning more fully. But take heed : lo, I have fore 
told you all things. By these words we are taught that they 
who are dismayed by the stumbling-blocks which Christ 
predicted are altogether inexcusable ; for since the will of 
God ought to be our rule 3 it is sufficient that we have 
received timely warning that such is his pleasure. Again, 
as he declares that he is faithful, and will not svffer us to be 



142 COMMENTARY ON A 

tempted beyond what we are able to bear, (1 Cor. x. 13,) we 
shall never be in want of strength to resist, provided that 
our weakness be not nourished by indifference. 

26. Lo, he is in the desert. Luke connects this discourse 
with another reply of Christ ; for, having been interrogated 
by the Pharisees about the coming of the kingdom of God, 
he replied, that it would not come with observation ; and then 
follows in Luke s narrative that, turning to his disciples, he 
informed them that the days would come when they icould no 
longer see a day of the Son of man. By these words he 
intended to charge them to walk in the light, before the dark 
ness of the night overtook them, (John xii. 35 ;) for this ought 
to have been a very powerful excitement to endeavour to 
make progress, so long as they enjoyed the presence of Christ, 
when they learned that very serious disturbances were at 
hand. "Whether or not Christ admonished his disciples twice 
on this subject is uncertain ; but I think it probable that 
Luke, while he was speaking of the coming of the kingdom of 
God, introduced sentences taken from a different occasion, 
which he frequently does, as we have seen in other instances. 

But as this passage has been, through ignorance, tortured 
in various ways, that the reader may ascertain the true 
meaning, he must attend to the contrast between a state of 
concealment and that extension of the kingdom of Christ 
far and wide, and which would be sudden and unexpected, 
as the lightning flashes from the east to the west. For we 
know that the false Christs in accordance with the gross 
and foolish hope of that nation drew along with them as 
large bodies of men as they could collect into the recesses of 
the desert, or into caverns, or other places of retirement, in 
order to throw off the yoke of the Roman government by 
force and by arms. The meaning therefore is, that every 
one who collects his forces into a secret place, in order to 
regain the freedom of the nation by arms, falsely pretends 
to be the Christ; for the Redeemer is sent to diffuse his 
grace suddenly and unexpectedly through every quarter of 
the world. But these two things are quite contrary, to 
shut up redemption within some corner, and to spread it 
through the whole world. The disciples were thus reminded 



HARMONY OF THE EVANGELISTS. 143 

that they must no longer seek a Redeemer within the small 
enclosure of Judea, because he will suddenly extend the 
limits of his kingdom to the uttermost ends of the world. 
And, indeed, this astonishing rapidity, with which the gospel 
flew through every part of the world, was a manifest testi 
mony of divine power. For it could not be the result of 
human industry, that the light of the gospel, as soon as it 
appear, darted from one side of the world to the opposite 
side like lightning ; and therefore it is not without reason 
that Christ introduces this circumstance for demonstrating 
and magnifying his heavenly glory. Besides, by holding out 
this vast extent of his kingdom, he intended to show that 
the desolation of Judea would not hinder him from reigning. 

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

There also will the eagles be gathered together. When the 
Papists interpret the word carcase to denote the company of 
those who profess the same faith, and allegorically explain 
the eagles to represent acute and sagacious men, 1 it is exces- 

1 "Les gens subtils ct de jugement, a scavoir Ics docteurs ;" "men 
of acuteness and judgment, namely, the doctors." 



144 



COMMENTARY ON A 



sively absurd; 1 for Christ had manifestly no other design 
than to call to himself, and to retain in union to him, the 
children of God, wherever they were scattered. Nor does 
Christ simply employ the word body, but (crrw^a) carcase ; 2 
and he ascribes nothing to eagles but what we might apply 
to crows or vultures, according to the nature of the country 
which w r e inhabit. I attach as little value to the ingenuity 
of other commentators, who say that the death of Christ 
had a sweet savour, to draw the elect to God ; for, in my 
opinion, Christ intended to argue from the less to the greater, 
that if birds have so great sagacity as to flock in great 
numbers from distant places to a single carcase, it would be 
disgraceful in believers not to assemble to the Author of 
life, from whom alone they derive their actual nourishment. 



MATTHEW. 

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



MARK. 

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



LUKE. 

XXI. 25. Andthere 
shall be signs in the 
sun, and in the moon, 
and in the stars, and on 
the earth the anguish 
of nations in despair, 
the sea and the waves 
roaring : 26. Men 
fainting through fear, 3 
and expectation of 
those things which 
shall come on the 
world ; for the powers 
of heaven shall be 
shaken. 27. And then 
shall they see the Son 
of man coming in a 
cloud with great 
power and glory. 28. 
But when these things 
begin to take place, 
look up, and lift up 
your heads, for your 
redemption is at hand. 



1 " II n y a ne rime ne raison en cela ;" "there is neither rhyme nor 
reason in it." 

2 u Aussi le mot Grec duquel use TEvangeliste, He signifi e pas simple - 
ment un corps, mais un corps mort." -"The Greek word, too, which the 
Evangelist employs, does not denote simply a lody., but a dead body" 

3 " Tellement que les hommes seront comme morts de peur;" "so 
that men will be as if dead through fear." 



HARMONY OF THE EVANGELISTS. 145 

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

Having now ascertained Christ s intention, we shall have 
no difficulty in perceiving the meaning of the words to be, 
that heaven will not be darkened immediately, but after that 
the Church shall have passed through the whole course of its 
tribulations. Not that the glory and majesty of the kingdom 
of Christ will not appear till his last coming, but because till 
that time is delayed the accomplishment of those things 
which began to take place after his resurrection, and of which 
God gave to his people nothing more than a taste, that he 



146 COMMENTARY ON A 

might lead them farther on in the path of hope and patience. 
According to this argument, Christ keeps the minds of be 
lievers in a state of suspense till the last day, that they may 
not imagine those declarations which the prophets made, 
about the future restoration, to have failed of their accom 
plishment, because they lie buried for a long period under 
the thick darkness of tribulations. 

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

30. Then shall appear the sign of the Son of man. By this 
term Christ points out more clearly the difference between 
the present condition of his kingdom and its future glory ; for 
it is a sort of admission that, amidst the darkness of tribula 
tions^ the majesty of Christ will not fully appear, and men 
will not perceive the redemption which he has brought. The 
confused mixture of things which we now perceive does cer- 



HAKMONY OF THE EVANGELISTS. 147 

tainly, on the one hand, darken our minds, and, on the other 
hand, bury the grace of Christ, and make it almost vanish 
from our sight, so that the salvation obtained by him, so far 
as relates to the perception of the flesh, is not comprehended. 
And therefore he declares that he will appear openly at his 
last coming, and, surrounded by the heavenly power, which 
will be a sign erected on an elevated spot, he will turn the 
eyes of the whole world upon himself. 1 

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

He alludes, I think, to Zechariah xii. 1114, where God, 
informing them that a striking display of his judgment will 
soon be made, declares that there will be lamentation in every 
family, such as is not usually seen at the funeral of a first 
born son. There is no reason, therefore, why any person 
should expect the conversion of the world, for at length 
when it will be too late, and will yield them no advantage 
they shall look on him whom they pierced, (Zech. xii. 10.) 
Next follows the explanation of that sign, that they shall see 
the Son of man coming in the clouds, who at that time was 
living on earth in the garb of a despised servant. And thus 

1 u La puissance celeste, de laquelle il sera environne, servira comme 
(Tune enseigne desployee pour contreindre tout le monde a le regarder ;" 
" the heavenly power, by which he shall be surrounded, will serve as a 
standard displayed to compel the whole world to look at him." 



148 COMMENTARY ON A 

he warns them that the glory of his kingdom will be heavenly, 
and not earthly, as the disciples had falsely imagined. 

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

Luke XXI. 28. And when these things begin to take place. 
Luke expresses more clearly the consolation by which Christ 
animates the minds of his followers ; for, though this sentence 
contains nothing different from the words of Matthew, which 
we have just now explained, yet it shows better for what 
purpose the angels will come, as we are told, to gather the elect. 
For it was necessary to contrast the joy of the godly with 
the general sorrow and distress of the world, and to point 
out the difference between them and the reprobate, that they 
might not view with horror the coming of Christ. We know 
that Scripture, when it speaks not only of the last judgment, 



HARMONY OF THE EVANGELISTS. 149 

but of all the judgments which God executes every day, 
describes them in a variety of ways, according as the 
discourse is addressed to believers or to unbelievers. To 
what purpose is the day of the Lord to you? says the prophet 
Amos, (v. 18.) It is a day of darkness and gloominess, 1 not of 
light; of sorrow, not of joy; of destruction, not of salvation. 
On the other hand, Zechariah (ix. 9) bids the daughter of Zion 
rejoice on account of the coming of her King ; and justly, for 
as Isaiah (xxxv. 4) tells us the same day which brings wrath 
and vengeance to the reprobate brings good-will and re 
demption to believers. 

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



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



150 



COMMENTARY ON A 



MATTHEW. 

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



MARK. 

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



LUKE. 

XXI. 29. And he 

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



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



HARMONY OF THE EVANGELISTS. 151 

prepares his people by the cross and by afflictions ; for what 
Paul maintains in reference to each of the members must be 
fulfilled in the whole body, that if the outward man is decayed, 
the inward man is renewed day by day, (2 Cor. iv. 16.) 

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

34. This generation shall not pass away. Though Christ 
employs a general expression, yet he does not extend the 
discourses to all the miseries which would befall the Church, 
but merely informs them, that before a single generation shall 
have been completed, they will learn by experience the truth 
of what he has said. For within fifty years the city was 
destroyed and the temple was rased, the whole country was 
reduced to a hideous desert, and the obstinacy of the world 
rose up against God. Nay more, their rage was inflamed 
to exterminate the doctrine of salvation, false teachers arose 
to corrupt the pure gospel by their impostures, religion 
sustained amazing shocks, and the whole company of the 
godly was miserably distressed. Now though the same evils 
were perpetrated in uninterrupted succession for many ages 
afterwards, yet what Christ said was true, that, before the close 
of a single generation, believers would feel in reality, and by 
undoubted experience, the truth of his prediction ; for the 
apostles endured the same things which we see in the present 
day. 1 And yet it was not the design of Christ to promise 
to his followers that their calamities would be terminated 
within a short time, (for then he would have contradicted 
himself, having previously warned them that the end was not 
yet ;) but, in order to encourage them to perseverance, he 

1 " Que nous voyons aujourdhui advcnir aux fidcles ;". " which we see 
in the present day happen to believers." 

VOL. III. L 



152 COMMENTAEY ON A 

expressly foretold that those things related to their own age. 
The meaning therefore is : " This prophecy does not relate 
to evils that are distant, and which posterity will see after the 
lapse of many centuries, but which are now hanging over you, 
and ready to fall in one mass, so that there is no part of it 
which the present generation will not experience." So then, 
while our Lord heaps upon a single generation every kind of 
calamities, he does not by any means exempt future ages from 
the same kind of sufferings, but only enjoins the disciples to 
be prepared for enduring them all with firmness. 

35. Heaven and earth shall pass away. In order to secure 
greater confidence in his statements, he illustrates their 
certainty by this comparison, that it is more firm and stable 
than the entire structure of the world. 1 But this form of 
expression is explained by commentators in a variety of ways. 
Some refer it to the passing away of heaven and earth at the 
last day, by which their frail constitution will be brought to 
an end ; while others explain it to mean, that sooner shall the 
entire structure of the world perish, than the prophecy which 
we have just heard shall fail to be accomplished. But as 
there can be no doubt that Christ expressly intended to raise 
the minds of his followers above the contemplation of the 
world, I think that he refers to the continual changes which 
we see in the world, and affirms, that we ought not to judge 
of his sayings by the changeful character of the world, 
which resembles the billows of the sea ; for we know 
how easily our minds are carried away by the affairs of the 
world, when it is undergoing incessant change. For this 
reason, Christ enjoins his disciples not to allow their atten 
tion to be occupied by the world, but to look down, from 
what may be called the lofty watch-tower of divine providence, 
on all that he foretold would happen. Yet from this passage 
we draw a useful doctrine, that our salvation, because it is 
founded on the promises of Christ, does not fluctuate accord 
ing to the various agitations of the world, but remains 
unshaken, provided only that our faith rises above heaven and 
earthy and ascends to Christ himself. 

1 " Quo tout 1 ordre de nature qui se voit au ciel ct a la terre ;" 
" than the whole order of nature which is seen in heaven and in earth." 



HAEMCXNY OF THE EVANGELISTS. 153 

36. But of that day and hour. By this sentence, Christ 
intended to hold the minds of believers in suspense, that they 
might not, by a false imagination, fix any time for the final 
redemption. We know how fickle our minds are, and how 
much we are tickled by a vain curiosity to know more than 
is proper. Christ likewise perceived that the disciples were 
pushing forward with excessive haste to enjoy a triumph. 
He therefore wishes the day of his coming to be the object 
of such expectation and desire, that none shall dare to inquire 
when it will happen. In short, he wishes his disciples so to 
wajk in the light of faith, that while they are uncertain as to 
the time, they may patiently wait for the revelation of him. 
We ought therefore to be on our guard, lest our anxiety 
about the time be carried farther than the Lord allows ; for 
the chief part of our wisdom lies in confining ourselves 
soberly within the limits of God s word. That men may not 
feel uneasy at not knowing that day, Christ represents angels 
as their associates in this matter ; for it would be a proof of 
excessive pride and wicked covetousness, to desire that we 
who creep on the earth should know more than is permitted 
to the angels in heaven. 1 

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

1 " Aux anges de Paradis ;" " to the angels in Paradise." 



154 COMMENTARY ON A 

As to the first objection, that nothing is unknown to God, 
the answer is easy. For we know that in Christ the two 
natures were united into one person in such a manner that 
each retained its own properties ; and more especially the 
Divine nature was in a state of repose, and did not at all 
exert itself, 1 whenever it was necessary that the human 
nature should act separately, according to what was peculiar 
to itself, in discharging the office of Mediator. There would 
be no impropriety, therefore, in saying that Christ, who knew 
all things, (John xxi. 17,) was ignorant of something in re 
spect of his perception as a man ; for otherwise he could not 
have been liable to grief and anxiety, and could not have 
been like us, (Heb. ii. 17.) Again, the objection urged by 
some that ignorance cannot apply to Christ, because it is 
the punishment of sin is beyond measure ridiculous. For, 
first, it is prodigious folly to assert that the ignorance which 
is ascribed to angels proceeds from sin ; but they discover 
themselves to be equally foolish on another ground, by not 
perceiving that Christ clothed himself with our flesh, for the 
purpose of enduring the punishment due to our sins. And 
if Christ, as man, did not know the last day, that does not 
any more derogate from his Divine nature than to have been 
mortal. 

I have no doubt that he refers to the office appointed to 
him by the Father, as in a former instance, when he said 
that it did not belong to him to place this or that person at his 
right or left hand, (Matth. xx. 23 ; Mark x. 40.) For (as I 
explained under that passage 2 ) he did not absolutely say that 
this was not in his power, but the meaning was, that he had 
not been sent by the Father with this commission, so long as 
he lived among mortals. So now I understand that, so far 
as he had come down to us to be Mediator, until he had fully 
discharged his office, that information was not given to him 
which he received after his resurrection ; for then he ex 
pressly declared that power over all things had been given 
to him, (Matth. xxviii. 18.) 

1 " La Divinite s est tenue comine cachee ; c est a dire, n a point demon - 
stre sa vertu ;" " the Divine nature was kept, as it were, concealed 5 that 
is, did not display its power." 

2 Harmony, vol. ii. p. 421. 



HARMONY OF THE EVANGELISTS. 



155 



MATTHEW. MARK. 



XXIV. 37. 

But as the days 
of Noah were, 
so shall also the 
coming of the 
Son of man be. 
38. For as in 
the days that 
came before the 
deluge, they 
were eating and 
drinking, mar 
rying and _ giv 
ing in marriage, 
till the day 
when Noah en 
tered into the 
ark, 39. And 
knew not until 
the deluge 
came, 1 and took 
them all away : 
so shall also the 
coming of the 
Son of man be. 

40. Two men 
shall then be in 
the field; one 
is taken, and 
the other is left. 

41. Two wo 
men shall be 
grinding at the 
mill ; one is 
taken, and the 
other is left. 

42. Watch 
therefore, for 
you know not 
at what hour 
your Lord will 
come. 



XIII. 33. 

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



LUKE. 

XVII. 26. And as it happened in the days 
of Noah, so shall it be also in the days of the 
Son of man. 27. They ate, they drank, 
they married wives, and were given in mar 
riage, till that day when Noah entered into 
the ark ; and the deluge came, and destroyed 
them all. 28. In like manner also, as it 
happened in the days of Lot, they ate, they 
drank, they bought, they sold, they planted, 
they builded ; 29. But on the day that Lot 
went out of Sodom, it rained fire and brim 
stone from heaven, and destroyed them all. 
30. In all these respects shall the day be when 
the Son of man shall be revealed. 31. In that 
day, let not him who shall be on the house 
top, and his furniture in the house, go down 
to take them away ; and in like manner, let 
not him who shall be in the field return to 
what he hath left behind. 32. Remember 
Lot s wife. 33. Whosoever shall seek to 
save his soul, shall lose it ; and whosoever 
shall lose it, will beget it to life. 2 34. 1 tell 
you, in that night two men shall be in one 
bed ; one shall be taken, and the other shall 
be left. 35. Two women shall be grinding 
together ; one shall be taken, and the other 
shall be left. 36. Two men shall be in the 
field ; one shall be taken, and the other 
shall be left. 37. Then they answering say 
to him, Where, Lord ? And he said to them, 
Wherever the carcase is, there will the 
eagles also be gathered together. 

XXI. 34. And take heed to yourselves, 
lest at any time your hearts be overcharged 
with surfeiting and drunkenness, and the 
cares of this life, and that day come upon 
you suddenly. 35. For as a snare shall it 
come 3 on all who dwell on the face of the 
whole earth. 36. Watch therefore, pray 
ing at all times that you may be permitted 
to escape all those things which shall happen, 
and to stand before the Son of man. 



Matthew XXIV. 37. But as the days of Noah were. 
Although Christ lately expressed his desire to keep the 



1 u Et ne cognurent le deluge, jusqu a ce qu il fust venu;" "and 
were not aware of the deluge, until it was come." 

2 " II 1 engendrera en vie, ou, la vivifiera, ou, luy fera avoir vie /" 
" he will beget it to life, or, will quicken it, or, will cause it to have life. 1 

8 " Car il surprendra comme un laqs ;" " for it will come unawares at 



a snare. 



156 COMMENTARY ON A 

minds of his followers in suspense, that they might not 
inquire too anxiously about the last day ; yet, lest the indif 
ference arising out of the enjoyments of the world should 
lull them to sleep, he now exhorts them to solicitude. He 
wished them to be uncertain as to his coming, but yet to be 
prepared to expect him every day, or rather every moment. 1 
To shake off their sloth, and to excite them more powerfully 
to be on their guard, he foretells that the end will come, 
while the world is sunk in brutal indifference ; just as in 
the days of Noah all the nations were swallowed up by the 
deluge, when they had no expectation of it, but rioted in 
gluttony and voluptuousness, and shortly afterwards, the 
inhabitants of Sodom, while they were abandoning them 
selves without fear to sensuality, were consumed by fire 
from heaven. Since indifference of this sort will exist about 
the time of the last day, believers ought not to indulge 
themselves after the example of the multitude. 

We have now ascertained the design of Christ, which was, 
to inform believers that, in order to prevent themselves 
from being suddenly overtaken, they ought always to keep 
watch, because the day of the last judgment will come when 
it is not expected. Luke alone mentions Sodom, and that in 
the seventeenth chapter, where he takes occasion, without 
attending to the order of time, to relate this discourse of 
Christ. But it would not have been improper that the two 
Evangelists should have satisfied themselves with a single 
example, though Christ mentioned two, more especially 
when those examples perfectly agreed with each other in 
this respect, that at one time the whole human race, in the 
midst of unbroken indolence and pleasure, was suddenly 
swallowed up, 2 with the exception of a few individuals. 
When he says that men were giving their whole attention 
to eating, drinking, marriage, and other worldly employ 
ments, at the time when God destroyed the whole world by 
a deluge, and Sodom by thunder ; these words mean that 

1 "De jourcn jour, ou plustost d licure en heure ; " " from day to 
day, or rather from hour to hour." 

2 "Avoit este soudainemeht destruit par les eaux;" " was suddenly 
destroyed by the waters." 



HARMONY OF THE EVANGELISTS. 157 

they were as fully occupied with the conveniences and enjoy 
ments of the present life, as if there had been no reason to 
dread any change. And though we shall immediately find 
him commanding the disciples to guard against surfeiting 
and earthly cares, yet in this passage he does not directly 
condemn the intemperance, but rather the obstinacy, of those 
times, in consequence of which, they despised the threaten- 
ings of God, and awaited with indifference their awful 
destruction. Promising to themselves that the condition in 
which they then were would remain unchanged, they did 
not scruple to follow without concern their ordinary pur 
suits. And in itself it would not have been improper, or 
worthy of condemnation, to make provision for their wants, 
if they had not with gross stupidity opposed the judgment of 
God, and rushed, with closed eyes, to unbridled iniquity, as 
if there had been no Judge in heaven. So now Christ de 
clares that the last age of the world will be in a state of 
stupid indifference, so that men will think of nothing but the 
present life, and will extend their cares to a long period, pur 
suing their ordinary course of life, as if the world w r ere always 
to remain in the same condition. The comparisons are highly 
appropriate ; for if we consider what then happened, we shall 
no longer be deceived by the belief that the uniform order of 
events which we see in the world will always continue. For 
within three days of the time, when every man was conduct 
ing his affairs in the utmost tranquillity, the world was 
swallowed up by a deluge, and five cities were consumed by 
fire. 

39. And knew not until the deluge came. The source and 
cause of their ignorance was, that unbelief had blinded their 
minds ; as, on the other hand, we are informed by the Apostle, 
that Noah beheld at a distance, by the eyes of faith, the 
vengeance of God which was still concealed, so as to enter 
tain an early dread of it, (Heb. xi. 7.) And here Christ 
compares Noah with the rest of the world, and Lot with the 
inhabitants of Sodom, that believers may learn to withdraw, 
lest they wander and be cut off along with others. But 
it must be observed that the reprobate, at that time, were 



158 COMMENTARY ON A 

hardened in their wickedness, because the Lord did not show 
his grace to any but his servants, by giving them a salutary 
warning to beware in proper time. Not that information of 
the future deluge was altogether withheld from the inhabit 
ants of the world before whose eyes Noah, in building the 
ark for more than a hundred years, presented a warning of 
the approaching calamity but because one man was specially 
warned, by divine revelation, of the future destruction of the 
whole world, and raised up to cherish the hope of salvation. 
Though the report of the last judgment is now widely circu 
lated, and though there are a few persons who have been 
taught by God to perceive that Christ will come as a Judge 
in due time, yet it is proper that those persons should be 
aroused by this extraordinary kindness of God, and that their 
senses should be sharpened, lest they give themselves up to 
the indifference which so generally prevails. For Peter com 
pares the ark of Noah with our baptism on this ground, that 
a small company of men, separated from the multitude, is 
saved amidst the waters, (1 Peter iii. 20, 21.) To this small 
number, therefore, our minds must be directed, if we desire 
to escape in safety. 

40. Two men shall then be in the field. Before mentioning 
this, Luke inserts some sentences ; the first of which is re 
presented by Matthew as belonging to the destruction of 
Jerusalem, Let not him who shall be on the house-top go 
down into his house to carry away his furniture. But it is 
possible that Christ applied the same words to various sub 
jects. Luke states also a warning, that the disciples should 
remember Lots wife ; that is, that they should forget those 
things which are behind, (Philip, iii. 13,) and advance towards 
the end of the heavenly calling. For Lofs wife was changed 
into a pillar of salt, (Gen. xix. 26,) because, hesitating 
whether there were good reasons for departing from the city, 
she looked behind her, by which she gave the lie to the hea 
venly oracle. Perhaps, too, regret at leaving her nest, in 
which she had dwelt with comfort, induced her to turn her 
head. Since, therefore, God intended that she should remain 
as an everlasting demonstration, our minds ought to be 



HARMONY OF THE EVANGELISTS. 159 

strengthened by the constancy of faith, that they may not 
hesitate and give way in the middle of the course ; and they 
ought also to be trained to perseverance, in order that, bidding 
adieu to the fascinations of a transitory life, they may rise 
cheerfully and willingly towards heaven. 

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



1 GO COMMENTARY ON A 

solid union, and in which all the children of God must be 
gathered. 

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

O 

uninterrupted attention which keeps our minds in full activity, 
and makes us pass through the world like pilgrims. 

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

For you know not at what hour your Lord will come. It 
ought to be observed, that the uncertainty as to the time 
of Christ s coming which almost all treat as an encourage 
ment to sloth ought to be felt by us to be an excitement 
to attention and watchfulness. God intended that it should 
be hidden from us, for the express purpose that w r e may keep 
diligent watch without the relaxation of a single hour. For 



HARMONY OF THE EVANGELISTS. 



161 



what would be the trial of faith and patience, if believers, 
after spending their whole life in ease, and indolence, and 
pleasure, were to prepare themselves within the space of 
three days for meeting Christ ? 



MATTHEW. MARK. 



LUKE. 

XII. 35. Let your loins be girt, 
and your lamps burning ; 36. And 
yourselves like men who wait for their 
master, till he shall return from the 
marriage, that, when he shall come 
and knock, 4 they may open to him 
immediately. 37. Blessed are those 
servants whom their lord, when he 
cometh, shall find watching. Verily 
I tell you, that he will gird himself, 
and make them sit down at table, and 
will come forward and serve them. 38. 
And if he shall come in the second 
watch, or if he shall come in the third 
watch, and find them so, blessed are 
those servants. 39. But know this, 
that if the householder had known at 
what hour the thief would come, he 
would certainly have watched, and 
would not have permitted his house to 
be broken into. 40. And therefore be 
you also ready ; for the Son of man will 
come at an hour when you are not ex 
pecting him. 41. And Peter saith to him, 
Lord, sayest thou this parable to us, or 
likewise to all ? 42. And the Lord 
said, Who is a faithful and wise stew 
ard, whom his master will appoint over 
his household, to give them their allow 
ance of food at the proper time ? 43. 
Blessedisthat servant, whom his master, 
when he cometh, shall find acting in this 
manner. 44. Verily I tell you, that he 
will appoint him over all that he pos 
sesses. 45. But if that servant shall say 
in his heart, My master delayeth his 
coming, and shall begin to beat the 
men-servants, and maids, and to eat and 

3 "II le constituera, ou, luy donnera en charge?" 1 "he will appoint 
him, or, will commit to Ms charge." 

2 " C est ainsi comme si un homme, &c.; on, Le Fils de Vhomme est tout 
un comme si un homme," &c. " It is as if a man, &c. ; or, The Son of 
man is all one as if a man," &c. 

3 " Quand le Seigneur de la maison viendra ;" " when the Lord of the 
house will come." 

4 " Et frappcra a la porte ;" " and shall knock at the gate." 



XXIV. 43. But 


XIII. 34. 


know this, that if 


As a man 2 


the householder 


who is going 


had known at 


abroad, and 


what hour the thief 


hath left his 


would come, he 


house, and 


would certainly 


hath given 


have watched, and 


it in charge 


would not have 


to his ser 


permitted his 


vants, and 


house to be brok 


hath assign 


en into. 44. 


ed to every 


Therefore, be you 


man his 


also ready ; be 


work, and 


cause the Son of 


hath com 


man will come at 


manded the 


an hour when you 


porter to 


are not aware. 


watch. 35. 


45. Who is the 


Watch 


faithful and wise 


therefore ; 


servant, whom his 


(for you 


master hath ap 


know not 


pointed over his 


when your 


household, to give 


Lord will 


them food in due 


come, 3 


season? 46. Bless- 


whether in 


e 1 is that servant, 


the evening, 


whom his master, 


or at mid 


when he cometh, 


night, or at 


shall find acting in 


the cock- 


this manner. 47. 


crowing, or 


Verily I say to 


in the morn 


you, He will ap 


ing ;) 36. 


point him 1 over 


Lest, when 


all his proper 


he shall 


ty. 48. But if that 


come sud 


wicked servant 


denly, he 


shall say in his 


find you 



162 



COMMENTARY ON A 



MATTHEW. 



MARK. 



heart, My master sleeping. 37. 
delayeth to come ; But what 

49. And shall begin I say to you 
to beat his fellow- I say to all, 
servants, and even Watch. 

to eat and drink 
with drunkards ; 

50. The master of 
that servant will 
come on a day when 
he doth not look 
for him, and at an 
hour when he is not 
aware ; 51. And 
shall cut him off, 
and assign his por 
tion with hypo 
crites : weeping and 
gnashing of teeth 
shall be there. 



LUKE. 

drink, and to be drunken ; 46. The 
master of that servant will come on a 
day when he doth not expect him, and 
at an hour when he is not aware, and 
will cut him off, and assign his portion 
with the unfaithful. 47. But that ser 
vant, who knew his master s will, and did 
not make himself ready, nor did accord 
ing to his will, shall be beaten with many 
stripes. 48. But he who knew not, and 
did things worthy of stripes, shall be 
beaten with few stripes. And to whom 
soever much hath been given, much will 
be demanded from him, and to whom 
men have intrusted much, from him 
they will exact more. 49. I came to 
send a fire on the earth, and what do 
I wish, if it be already kindled? 1 50. 
But I have to be baptized with a bap 
tism, and how am I distressed till it be 
accomplished ! 



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

In a few words Christ glances rapidly at the manner in 
which believers ought to conduct their pilgrimage in the 
world ; for first he contrasts the girding of the loins with 
sloth, and burning lamps with the darkness of ignorance. 
First, then, Christ enjoins the disciples to be ready and 
equipped for the journey, that they may pass rapidly 
through the world, and may seek no fixed abode or resting- 
place but in heaven. The warning is highly useful; for 

1 " Et que veux-je plus s il est ja allume ? OM, sinon qu ilsoit allumef 
" And what do I wish more, if it be already kindled ? or, And what do I 
wish more than that it be kindled ?" 



HARMONY OF THE EVANGELISTS. 163 

though ungodly men have likewise in their mouth this form 
of expression, " the course of life," yet we see hoAV they lay 
themselves down in the world, and remain unmoved in their 
attachment to it. But God does not bestow the honourable 
title of his children on any but those who acknowledge that 
they are strangers on the earth, and who not only are at all 
times prepared to leave it, but likewise move forward, in an 
uninterrupted " course," towards the heavenly life. Again, 
as they are surrounded on all sides by darkness, so long as 
they remain in the world, he furnishes them with lamps, as 
persons who are to perform a journey during the night. 
The first recommendation is, to run vigorously ; and the 
next is, to have clear information as to the road, that believ 
ers may not weary themselves to no purpose by going astray ; 
for otherwise it would be better to stumble in the way, than 
to perform a journey in uncertainty and mistake. As to the 
expression, girding the loins, it is borrowed from the ordinary 
custom of Eastern nations in wearing long garments. 

Luke XII. 36. And you yourselves like men that wait for 
Jhcir master. He uses another parable not mentioned by 
Matthew, who writes more briefly on this subject ; for he 
compares himself to a householder who, while he is joining in 
the festivities of the marriage-feast, or in other respects 
indulging in pleasure, out of his own house, wishes his ser 
vants to conduct themselves with modesty and sobriety at 
home, attending to their lawful occupations, and diligently 
waiting for his return. Now though the Son of God has 
departed to the blessed rest of heaven, and is absent from 
us, yet as he has assigned to every one his duty, it would be 
improper for us to give way to indolent repose. Besides, as 
he has promised that he wih 1 return to us, we ought to hold 
ourselves prepared, at every moment, to receive him, that he 
may not find us sleeping. For if a mortal man looks upon it 
as a duty which his servants owe him, that, at whatever hour 
he returns home, they shall be prepared to receive him, how 
much more has he a right to demand from his followers that 
they shall be sober and vigilant, and always wait for his 
coming ? To excite them to greater alacrity, he mentions 



164 COMMENTARY ON A 

that earthly masters are so delighted with such promptitude 
on the part of their servants, that they even serve them ; 
not that all masters are accustomed to act in this manner, 
but because it does sometimes happen that a master, who is 
kind and gentle, admits his servants to his own table, as if 
they were his companions. 

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

Matthew XXIV. 43. But know this. Another simili-^ 
tude is now employed by Christ, in exhorting his disciples 
to keep diligent watch; for if any person shall hear that 
robbers are prowling in the night, fear and suspicion will 
not allow him to sleep. Since, therefore, we are informed 
that Christ s coming will be sudden and unexpected, like 
that of a robber, and since we are expressly forewarned that 
we must always watch, lest he come upon us when asleep, 
and we be swallowed up with the ungodly, there is no 
excuse for our indolence; more especially since there is 
reason to dread not only a breach of the wall, and a loss of 
our property, but a deadly wound to ruin our soul, unless we 
are on our guard. The tendency of these words therefore 
is, that the warning of Christ should arouse us ; for, though 
the last judgment be delayed for a long time, yet it hangs 
over us every hour; and, therefore, when there is ground 
for alarm, and when danger is near, it is unreasonable that 
we should be sluggish. 



HARMONY OF THE EVANGELISTS. 165 

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

Let all who are called to an honourable office learn from 
this, that they are so much the more strongly bound, not only 
to bestow their labour faithfully, but to strive with their 
utmost zeal and industry to discharge their duty. For 
while it is enough for ordinary servants to go through their 
daily toil, stewards, whose office embraces the care of the 
whole family, ought to go much farther. Otherwise Christ 
charges them with ingratitude, because, while they have 
been chosen before others, they do not answer to their 
honour ; for why does our Lord prefer them to the rest, but 
in order that they may excel all by extraordinary fidelity and 
wisdom ? True, indeed, all are enjoined, without exception, 



166 COMMENTARY ON A 

to be sober, and to give earnest attention, but drowsiness 
would be peculiarly disgraceful and inexcusable in pastors. 
He next holds out even the hope of a reward to encourage 
them to diligence. 

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

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

Luke XII. 47. But that servant. There is great weight in 
this circumstance, which is mentioned by Luke alone, that, 
in proportion as any man knowingly and willingly takes 



HARMONY OF THE EVANGELISTS. 167 

pleasure in despising the Lord, he deserves severer punish 
ment. A comparison is made between the greater and the 
less to this effect : If punishment does not fail to be inflicted 
on a servant who errs through mistake, what shall become of 
the wicked and rebellious servant, who purposely, as it were, 
tramples under foot the authority of his master ? It ought to 
be remembered, however, that those who are appointed to 
govern the Church do not err through ignorance, but basely 
and wickedly defraud their Master of his right. 

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



1G8 COMMENTAKY ON A 

of God. But granting that faults committed through 
mistake were pardoned, it would be highly unreasonable that 
the same favour should be extended to those who sin wilfully, 
since with deliberate malice they rage against God. 

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

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



IIAKMONY OF THE EVANGELISTS. 169 

diligently employed in their duty. It is proper to observe, 
also, that the same fire of doctrine, when it burns on all 
sides, consumes chaff and straw, but purifies silver and 
gold. 

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

MATTHEW. 

XXV. 1. Then shall the kingdom of heaven be like ten virgins, who 
took their lamps, and went out to meet the bridegroom. 2. And five of 
them were foolish, and five were wise. 3. They that were foolish, while 
they took their lamps, took no oil with them : 4. But the wise took oil in 
their vessels along with their lamps. 5. And while the bridegroom tarried, 
they all slumbered and slept. 6. And at midnight a cry arose, Behold, 
the bridegroom conieth ; go you out to meet him. 7. Then all those 
virgins arose, and trimmed their lamps. 8. And the foolish said to the 
wise, Give us of your oil ; for our lamps are going out. 9. But the wise 
answered, saying, By no means, lest there be not enough for you and for 
us ; ] but go you rather to them that sell, and buy for yourselves. 10. And 



1 " De peur que nous n en ayons point assez pour nous et pour 
" lest we have not enough of it for us and for you." 



vous ;" 



170 COMMENTARY ON A 

MATTHEW. 

while they went to buy, the bridegroom came, and they that were ready 
went in with him to the marriage, and the door was shut. 11. And after 
wards came also the other virgins, saying, Lord, Lord, open to us. 
12. But he answering said, Verily I tell you, I know you not. 13. Watch, 
therefore, for you know not the day nor the hour in which the Son of 
man shall come. 

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

Matthew XX Y. 1. Then shall the kingdom of heaven. By 
this term is meant the condition of the future Church, which 
was to be collected by the authority and direction of Christ. 
He employs this remarkable title, that believers may not 
deceive themselves by an erroneous opinion that they have 
arrived at absolute perfection. The parable is borrowed from 



HARMONY OF THE EVANGELISTS. 171 

the ordinary custom of life ; for it was a childish speculation 
of Jerome and others, to adduce this passage in praise of 
virginity ; while Christ had no other object in view than to 
lessen the uneasiness which they might be apt to feel in 
consequence of the delay of his coming. He says, therefore, 
that he asks nothing more from us than is usually done for 
friends at a marriage-feast. The custom was, that virgins 
who are tender and delicate should, by way of respect, 
accompany the bridegroom to his chamber. But the gene 
ral instruction of the parable consists in this, that it is not 
enough to have been once ready and prepared for the 
discharge of duty, if we do not persevere to the end. 

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

5. And while the bridegroom tarried, they all slumbered and 
slept. Some interpret this slumbering in a bad sense, as if 
believers, along with others, abandoned themselves to sloth, 
and w r ere asleep amidst the vanities of the world ; but this is 
altogether inconsistent with the intention of Christ, and with 
the structure of the parable. There would be greater pro 
bability in explaining it to denote death, which overtakes 
believers before the coming of Christ ; for it is not at that 
time only that we must look for salvation, but also when we 
have left the world and are sleeping in Christ. But I take 
it more simply as denoting earthly occupations, in which 



172 COMMENTARY ON A 

believers must be engaged, so long as they dwell in the body ; 
and, though forgetfulness of the kingdom of God ought never 
to steal upon them, yet the distracting influence of the occu 
pations of this world is not inappropriately compared to 
sleep. For they cannot be so constantly occupied with the 
thought of meeting Christ, as not to be distracted, or 
retarded, or entangled by a variety of cares, in consequence 
of which, while they watch, they are partly asleep. 

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

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

9. Lest there he not enough for you and us. We know that 
the Lord distributes his gifts so variously to each, according 
to his measure, in order that they may give mutual aid to 
each other, and may employ for the general advantage what 
has been intrusted to each individual ; and that in this way 
is preserved the sacred connection which exists among the 



HARMONY OF THE EVANGELISTS. 173 

members of the Church. But Christ here points out the 
time when he shall summon all men to his tribunal, each 
carrying his bundle, that he may bring with him according 
as he has done in his body. That portion of grace received, 
which every man has laid up for himself, is, therefore, justly 
compared to a stock of provisions for a journey, which would 
not be enough for a greater number of persons. 

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

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



MATTHEW. LUKE. 

XXV. 31. Now when the Son of man shall come in XXI. 37. 

his glory, and all the holy angels with him, then shall he And he taught 

sit upon the throne of his glory : 32. And all the na- in the temple 

tions shall be assembled before him ; and he shall sepa- by day ; but 

rate them from one another, as a shepherd separateth at night he 

the sheep from the goats. 33. And he shall place the went out, and 

sheep on his right hand, and the goats on the left. 34. lodged in the 

Then will the King say to those who shall be on his right mountain, 

hand, Come, you blessed of my Father, inherit the which is called 



174 



COMMENTARY ON A 



LUKE. 

the mountain 
of Olives. 38. 
And early in 
the morning 
all the people 
came to him, 
to hear him in 
the temple. 



MATTHEW. 

kingdom prepared for you from the foundation of the 
world : 35. For I was hungry, and you gave me to eat ; 
I was thirsty, and you gave me to drink ; I was a 
stranger, and you received me kindly ; 36. I was naked, 
and you clothed me ; I was sick, and you visited me ; I 
was in prison, and you came to me. 37. Then shall the 
righteous answer him, saying, Lord, when did we see 
thee hungry, and fed thee ? or thirsty, and gave thee 
drink ? 38. And when did we see thee a stranger, and 
received thee kindly ? or naked, and clothed thee ? 39. 
Or when did we see thee sick, or in prison, and came to 
thee? 40. And the King answering will say to them, 
Verily I tell you, So far as you did it to one of these my 
brethren, you did it to me. 41. Then will he say also 
to those who shall be on the left hand, Depart from me, 
you cursed, into everlasting fire, which is prepared for 
the devil and his angels : 42. For I was hungry, and 
you gave me no food ; I was thirsty, and you gave me 
no drink : 43. I was a stranger, and you did not receive 
me kindly ; I was naked, and you did not clothe me ; I 
was sick, and in prison, and you did not visit me. 44. 
Then will they also answer him, saying, Lord, when did 
we see thee hungry, or thirsty, or a stranger, or naked, or 
sick, or in prison, and did not assist tbee ? 45. Then 
will he answer them, saying, Verily I tell you, So far as 
you did it not to any of the least of these, you did it not 
to me. 46. And these shall go away into everlasting 
punishment, and the righteous into everlasting life. 1 



Matthew XXV. 31. Now when the Son of man shall come 
in his glory. Christ follows out the same doctrine, and what 
he formerly described under parables, he now explains clearly 
and without figures. The sum of what is said is, that believ 
ers, in order to encourage themselves to a holy and upright 
conduct, ought to contemplate with the eyes of faith the 
heavenly life, which, though it is now concealed, will at 
length be manifested at the last coming of Christ. For, 
when he declares that, when he shall come with the angels, then 
ivill he sit on the throne of his glory ^ he contrasts this last 
revelation with the disorders and agitations of earthly war 
fare ; as if he had said, that he did not appear for the pur 
pose of immediately setting up his kingdom, and therefore 
that there was need of hope and patience, lest the disciples 
might be discouraged by long delay. Hence we infer that 



1 " Mais lesjustes iront ;" " but the riyhteous will go." 



HARMONY OF THE EVANGELISTS. 175 

this was again added, in order that the disciples, being freed 
from mistake about immediate and sudden happiness, might 
keep their minds in warfare till Christ s second coming, and 
might not give way, or be discouraged, on account of his 
absence. 

This is the reason why he says that he will then assume 
the title of King ; for though he commenced his reign on the 
earth, and now sits at the right hand of the Father, so as to 
exercise the supreme government of heaven and earth ; yet 
he has not yet erected before the eyes of men that throne, 
from which his divine majesty will be far more fully displayed 
than it now is at the last day; for that glory, of which we 
now obtain by faith nothing more than a taste, will then 
have its full effect. So then Christ now sits on his heavenly 
throne, as far as it is necessary that he shall reign for re 
straining his enemies and protecting the Church ; but then 
he will appear openly, to establish perfect order in heaven 
and earth, to crush his enemies under his feet, to assemble 
his believing people to partake of an everlasting and blessed 
life, to ascend his judgment-seat ; and, in a word, there will 
be a visible manifestation of the reason why the kingdom was 
given to him by the Father. He says that he will come in his 
glory ; because, while he dwelt in this world as a mortal man, 
he appeared in the despised form of a servant. And he calls 
it HIS glory, though he elsewhere ascribes it to his Father, but 
the meaning is the same ; for he means simply the divine 
glory, which at that time shone in the Father only, for in 
himself it was concealed. 1 

32. And all nations shall he assembled before him. He 
employs large and splendid titles for extolling his kingdom, 
that the disciples may learn to expect a different kind of 
happiness from what they had imagined. For they were 
satisfied with this single consideration, that their nation was 
delivered from the miseries with which it was then oppressed, 
so that it w r ould be manifest that God had not in vain estab 
lished his covenant with Abraham and his posterity. But 

1 " Pource qu en Christ elle estoit cachee et ne se monstroit ;" "be 
cause in Christ it was concealed, and was not exhibited." 



176 COMMENT AKY ON A 

Christ extends much farther the benefit of the redemption 
brought by him, for he will be the Judge of the whole world. 
Again, in order to persuade believers to holiness of life, he 
assures them that the good and the bad will not share alike ; 
because he will bring with him the reward which is laid up 
for both. In short, he declares that his kingdom will be fully 
established, when the righteous shall have obtained a crown 
of glory, and when the wicked shall have received the reward 
which they deserved. 

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

34. Come, you blessed of my Father. We must remember 
Christ s design ; for he bids his disciples rest satisfied now 
with hope, that they may with patience and tranquillity of 
mind look for the enjoyment of the heavenly kingdom ; and 
next, he bids them strive earnestly, and not become wearied 
in the right course. To this latter clause he refers, when he 
promises the inheritance of the heavens to none but those 
who by good works aim at the prize of the heavenly calling. 
But before speaking of the reward of good works, he points 
out, in passing, that the commencement of salvation flows 
from a higher source ; for by calling them llessed of the Father, 
he reminds them, that their salvation proceeded from the 



HARMONY OF THE EVANGELISTS. 177 

undeserved favour of God. Among the Hebrews the phrase 
blessed of God means one who is dear to God, or beloved by 
God. Besides, this form of expression was not only em 
ployed by believers to extol the grace of God towards men, 
but those w r ho had degenerated from true godliness still held 
this principle. Enter, thou blessed of God, said Laban to 
Abraham s servant, (Gen. xxiv. 31.) We see that nature 
suggested to them this expression, by which they ascribed to 
God the praise of all that they possessed. There can be no 
doubt, therefore, that Christ, in describing the salvation of 
the godly, begins with the undeserved love of God, by which 
those who, under the guidance of the Spirit in this life, aim 
at righteousness, were predestinated to life. 

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

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



178 COMMENTARY ON A 

for each of the elect, for the persons here addressed by Christ 
are the blessed of the Father. 

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

35. For I was hungry. If Christ were now speaking of the 
cause of our salvation, the Papists could not be blamed for 
inferring that we merit eternal life by good works ; but as 
Christ had no other design than to exhort his people to holy 
and upright conduct, it is improper to conclude from his 
words what is the value of the merits of works. With regard 
to the stress which they lay on the word for, as if it pointed 
out the cause, it is a weak argument ; for we know that, when 
eternal life is promised to the righteous, the word for does 
not always denote a cause, but rather the order of procedure. 1 
But we have another reply to offer, which is still more clear ; 
for we do not deny that a reward is promised to good works, 
but maintain that it is a reward of grace, because it depends 
on adoption. Paul boasts (2 Tim. iv. 8) that a crown of 
righteousness is laid up for him ; but whence did he derive that 
confidence but because he was a member of Christ, who 
alone is heir of the heavenly kingdom ? He openly avows 
that the righteous Judge will give to him that crown ; but 
whence did he obtain that prize but because by grace he 
was adopted, and received that justification of which we are 
all destitute ? We must therefore hold these two principles, 
first, that believers are called to the possession of the king- 

1 " Elle ne touche pas tousjours la cause et le fondement de salut, 
mais plustost 1 ordre et la procedure ^ue Dieu y tient ;" "it does not 
always refer to the cause and foundation of salvation, but rather to the 
order and procedure which God observes in regard to it." 



HARMONY OF THE EVANGELISTS. 179 

dom of heaven, so far as relates to good works, not because 
they deserved them through the righteousness of works, or 
because their own minds prompted them to obtain that right 
eousness, but because God justifies those whom he previously 
elected, (Bom. viii. 30.) Secondly, although by the guid 
ance of the Spirit they aim at the practice of righteousness, 
yet as they never fulfil the law of God, no reward is due to 
them, but the term reward is applied to that which is bestowed 
by grace. 

Christ does not here specify every thing that belongs to a 
pious and holy life, but only, by way of example, refers to 
some of the duties of charity, by which we give evidence that 
we fear God. For though the w r orship of God is more 
important than charity towards men, and though, in like 
manner, faith and supplication are more valuable than alms, 
yet Christ had good reasons for bringing forward those evi 
dences of true righteousness which are more obvious. If a 
man were to take no thought about God, and were only to 
be beneficent towards men, such compassion would be of no 
avail to him for appeasing God, who had all the while been 
defrauded of his right. Accordingly, Christ does not make 
the chief part of righteousness to consist in alms 3 but, by 
means of what may be called more evident signs, shows what 
it is to live a holy and righteous life ; as unquestionably 
believers not only profess with the mouth, but prove by 
actual performances, that they serve God. 

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



1 80 COMMENTARY ON A 

to aid simple-minded men by advice, to deliver wretched 
persons from the jaws of wolves, are deeds of mercy not less 
worthy of commendation than to clothe the naked or to feed 
the hungry. 

But while Christ, in recommending to us the exercise of 
charity, does not exclude those duties which belong to the 
worship of God, he reminds his disciples that it will be an 
authentic evidence of a holy life, if they practise charity, 
agreeably to those words of the prophet, I choose mercy, and 
not sacrifice, (Hosea vi. 6 ;) the import of which is, that hypo 
crites, while they are avaricious, and cruel, and deceitful, and 
extortioners, and haughty, still counterfeit holiness by an 
imposing array of ceremonies. Hence also we infer, that if 
we desire to have our life approved by the Supreme Judge, 
we must not go astray after our own inventions, but must 
rather consider what it is that He chiefly requires from us. 
For all who shall depart from his commandments, though 
they toil and wear themselves out in works of their own 
contrivance, will hear it said to them at the last day, Who 
hath required those things at your hands ? (Isa. i. 12.) 

37. Then will the righteous answer him. Christ represents 
the righteous as doubting what they know well his will 
ingness to form a just estimate of what is done to men. 1 
But as this was not so deeply impressed on their minds as it 
ought to have been, he holds out to them this lively repre 
sentation. 2 For how comes it that we are so slow and 
reluctant to acts of beneficence, but because that promise is 
not truly engraven on our hearts, that God will one day 
repay with usury what we bestow on the poor ? The admira 
tion which Christ here expresses is intended to instruct us 
to rise above the apprehension of our flesh, whenever afflicted 
brethren ask our confidence and aid, that the aspect of a 
despised man may not hinder us from treating him with 
kindness. 

1 " La charite qu on exerce envers les homines ;" " the charity which 
is exercised towards men." 

2 " II leur represents ail vif, tout ainsi que si la chose se faisoit devant 
leurs yeux ;" u he represents it to them in a lively manner, quite as if the 
thing were done before their eyes." 



HARMONY OF THE EVANGELISTS. 181 

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

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

41. Depart from me, you cursed. He now comes to the 
reprobate, who are so intoxicated by their fading prosperity, 
that they imagine they will always be happy. He threatens, 
therefore, that he will come as their Judge, and that he will 



182 COMMENTARY ON A 

make them forget those luxurious enjoyments to which they 
are now so entirely devoted ; not that the coming of Christ 
will strike them with terror for they think that they havs 
made a covenant with death, (Isa. xxviii. -15,) and harden 
themselves in wicked indifference but that believers, warned 
of their dreadful ruin, may not envy their present lot. For 
as promises are necessary for us, to excite and encourage us 
to holiness of life, so threatenings are likewise necessary to 
restrain us by anxiety and fear. We are therefore taught 
how desirable it is to be united to the Son of God ; because 
everlasting destruction and the torment of the flesh await all 
those whom he will drive from his presence at the last day. 
He will then order the wicked to depart from him, because 
many hypocrites are now mixed with the righteous, as if 
they were closely allied to Christ. 

Into everlasting fire. We have stated formerly, 1 that the 
termjtfre represents metaphorically that dreadful punishment 
which our senses are unable to comprehend. It is therefore 
unnecessary to enter into subtle inquiries, as the sophists do, 
into the materials or form of this fire ; for there would be 
equally good reason to inquire about the worm, which Isaiah 
connects with the fire : for their worm shall not die, neither 
shall their fire be quenched, (Isa. Ixvi. 24.) Besides, the same 
prophet shows plainly enough in another passage that the 
expression is metaphorical ; for he compares the Spirit of 
God to a blast by which t\\Qfire is kindled, and adds a mixture 
of brimstone, (Isa. xxx. 33.) Under these words, therefore, we 
ought to represent to our minds the future vengeance of 
God against the wicked, which, being more grievous than 
all earthly torments, ought rather to excite horror than a 
desire to know it. But we must observe the eternity of this 
fire, as well as of the glory which, a little before, was pro 
mised to believers. 

Which is prepared for the devil. Christ contrasts with him 
self the devil, as the head of all the reprobate. For though 
all the devils are apostate angels, yet many passages of Scrip 
ture assign the highest authority to one who assembles under 

1 Harmony, vol. i. p. 200 ; vol. ii. p. 124. 



HARMONY OF THE EVANGELISTS. 183 

him, as in one body, all the wicked to perdition ; in the 
same manner as believers assemble to life under Christ, and 
grow under him, till, having reached perfection, they are en 
tirely united by him to God, (Eph. iv. 13 ; Col. ii. 19.) 
But now Christ says, that hell is prepared for the devil, that 
wicked men may not entertain the belief that they will be 
able to escape it, when they hear that they are involved in 
the same punishment with the devil, who, it is certain, was 
long ago sentenced and condemned to hell, without any hope 
of deliverance. 

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

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

VOL. III. N 



184 



COMMENTARY ON A 



MATTHEW. 

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



MARK. 

XIV. 1. And after two 
days was the passover, and 
the feast of unleavened 
bread ; and the chief priests 
and scribes sought how 
they would seize him by 
craft, and kill him. 2. But 
they said, Not during the 
festival, lest there be a com 
motion among the people. 
3. And while he was in 
Bethany, in the house of 
Simon the leper, while he 
sat at table, a woman 
came, having an alabaster- 
box of ointment of spike 
nard, very precious ; and 
she broke the box, and 
poured it on his head. 4. 
And there were some who 
were angry within them 
selves, and said, Why is 
this waste of the ointment ? 

5. For this might have 
been sold for more than 
three hundred denarii, 2 and 
given to the poor. And 
they murmured against her. 

6. But Jesus said, Let her 
alone : why do you trouble 
her ? she hath performed a 
good action towards me. 

7. For you have the poor 
always with you, and when 
ever you choose, you may 
do good to them ; but me 
you have not always. 1 8. 
She hath done what she 
could ; she hath come be 
forehand, to anoint my 
body to the burying. 9. 
Verily I tell you, Whereso 
ever this gospel hath been 
preached throughout the 
whole world, this also which 
she hath done shall be told 
in remembrance of her. 



LUKE. 
XXII. l. 

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



1 "Maisvous ne m aurez point tousjours;" "but you will not have 
me always." 

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



HAKMOXY OF THE EVANGELISTS. 185 

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

Matthew XXYI. 3. Then were assembled the chief priests. 
Matthew does not mean that they assembled during the two 
days, but introduces this narrative to show, that Christ was 
not led by any opinion of man to fix the day of his death ; 
for by what conjectures could he have been led to it, since 
his enemies themselves had resolved to delay for a time ? 
The meaning therefore is, that by the spirit of prophecy he 
spoke of his own death, which no man could have suspected 
to be so near at hand. John explains the reason why the 



186 COMMENTARY ON A 

scribes and priests held this meeting : it was because, from 
day to day, the people flocked to Christ in greater multitudes, 
(John xi. 48.) And at that time it was decided, at the in 
stigation of Caiaphas, that he should be put to death, because 
they could not succeed against him in any other way. 

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

6. And when Jesus was in Bethany. What the Evange 
list now relates had happened a little before Christ came to 
Jerusalem, but is here introduced seasonably, in order to 
inform us what was the occasion that suddenly drove the 
priests to make haste. They did not venture to attack 
Christ by open violence, and to oppress him by stratagem 
was no easy matter ; but now that Judas suggests to them a 
plan of which they had not thought, the very facility of 
execution leads them to adopt a different opinion. As to 



HARMONY OF THE EVANGELISTS. 187 

some slight diversity between John s narrative and that of 
Matthew and Mark, it is easy to remove the apparent incon 
sistency, which has led some commentators erroneously to 
imagine that it is a different narrative. John (xii. 3) 
expresses the name of the woman who anointed Christ, which 
is omitted by the other two Evangelists ; but he does not 
mention the person who received Christ as a guest, while 
Matthew (xxvi. 6) and Mark (xiv. 3) expressly state that he 
was then at supper in the house of Simon the leper. As to its 
being said by John that his feet were anointed, while the other 
two Evangelists say that she anointed his head, this involves 
no contradiction. Unquestionably we know that ointments 
were not poured on the feet ; but as it was then poured in 
greater abundance than usual, John, by way of amplification, 
informs us that Christ s very feet were moistened with the 
oil. Mark too relates, that she broke the alabaster-box, and 
poured the whole of the ointment on his head ; and it agrees 
very well with this to say that it flowed down to his feet. 
Let us therefore hold it to be a settled point, that all the three 
Evangelists relate the same narrative. 

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



188 COMMENTARY ON A 

who are in the habit of carping wickedly at the best 
actions ? 

We ought to draw from it another warning, not to pro 
nounce rashly on a matter which is not sufficiently known. 
The disciples seize on what Judas said, and, as it has some 
show of plausibility, they are too harsh in forming a judg 
ment. They ought, on the contrary, to have inquired more 
fully if the action deserved reproof; more especially when 
their Master was present, by whose decision it was their 
duty to abide. Let us know, therefore, that we act impro 
perly, when we form our opinion without paying regard to 
the word of God ; for, as Paul informs us, None of us liveth or 
dieth to himself, but all must stand before the judgment-seat of 
Christ, where we must give our account, (Rom. xiv. 7, 10 ; 2 
Cor. v. 10.) And though there was a wide difference be 
tween Judas and the others because he wickedly held out a 
plausible cloak for his theft, while the rest were actuated by 
foolish simplicity still we see how their imprudence withdrew 
them from Christ, and made them the companions of Judas. 

10. Why do you trouble the woman ? It is wonderful that 
Christ, whose whole life was a rule and pattern of temperance 
and frugality, now approves of immoderate expense, which 
appears to have been closely allied to luxury and superfluous 
indulgence. But we must observe the kind of defence which 
he employs; for he does not maintain that the woman did right, 
in such a manner as if he wished that the same thing should 
be done every day, but maintains that what she had done in 
a single instance was agreeable to God, because it must have 
been done for a good reason. Though Christ had no desire 
ibr the use of the ointment, yet this anointing pleased him on 
account of the circumstances in which it happened. Hence 
we infer that certain extraordinary w r ays of acting are some 
times approved by God, and yet that it would be improper 
to make them an example. Nor have we any reason to 
doubt that Mary was led by a secret movement of the Spirit 
to anoint Christ ; as it is certain that, whenever the saints 
were called to any extraordinary performance, they were led 
by an unusual movement, so as not to attempt any thing 



HARMONY OF THE EVANGELISTS. 189 

without the guidance and authority of God. There was no 
precept in existence enjoining on Mary this anointing, nor was 
it necessary that a law should be laid down for every single 
action ; but as the heavenly calling is the only origin and prin 
ciple of proper conduct, and as God rejects every thing which 
men undertake at their own suggestion, Mary was directed 
by the inspiration of the Spirit, so that this duty, which she 
performed to Christ, was founded on assured confidence. 

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

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



190 COMMENTARY ON A 

this consolation, that what is reckoned bad on earth is pro 
nounced to be good in heaven. 

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

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



HARMONY OF THE EVANGELISTS. 191 

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

13. Wheresoever this gospel shall be preached. He says that 
this action will do honour to Mary, because it will be praised 
by the doctrine of the gospel. Hence we infer, that we 
ought to estimate our works not by the opinion of men, but 
by the testimony of the word of God. When he says that 
she will be held in honourable remembrance throughout the 
whole world, by this comparison he indirectly censures his 
disciples ; for among strangers, and in distant parts of the 
world, all nations, with one consent, will applaud this action, 
which the members of his own household condemned with 
such bitterness. Christ gently reproves the disciples also, 
for not entertaining sufficiently honourable views of his future 
reign ; but at the same time, by this expression he bears 
testimony to the calling of the Gentiles, on which our salva 
tion is founded. In what sense the gospel must be preached 
throughout the whole world, we have explained 1 under Matthew 
xxiv. 14. 

1 See p. 128 of this volume. 



192 



COMMENTARY ON A 



MATTHEW. 

XXVI. 14. Then 
one of the twelve, 
who was called 
Judas Iscariot, 
went to the chief 
priests, 15. And 
said to the m, What 
will you give me, 
and I will deliver 
him to you ? And 
they appointed to 
him thirty pieces 
of silver. 16. And 
from that time he 
sought an oppor 
tunity to betray 
him. 17. Now on 
the first day of un 
leavened bread, 
the disciples came 
to Jesus, saying to 
him, Where dost 
thou wish us to 
prepare for you to 
eat the passover? 
18. And he said, 
Go into the city to 
such a man, and 
say to him, The 
Master saith, My 
time is near; I 
keep the passover 
at thy house with 
my disciples. 19. 
And the disciples 
did as Jesus com 
manded them, and 
prepared the pass- 
over. 1 20. And 
when the evening 
was come, he sat 
down at table with 
the twelve. 



MARK. 

XIV. 10. And Judas 
Iscariot, one of the 
twelve, went to the chief 
priests, to betray him to 
them. 11. And when 
they heard it, they were 
glad, and promised that 
they would give him 
money ; and he sought 
how he might betray 
him at a convenient time. 

12. And on the first day 
of unleavened bread, 
when they sacrificed the 
passover, 1 his disciples 
say to him, Where dost 
thou wish us to go and 
prepare, that thou may- 
est eat the passover ? l 

13. And he sendeth two 
of his disciples, and saith 
to them, Go into the city, 
and you will meet a man 
carrying a pitcher full of 
water : follow him. 14. 
And wherever he shall 
enter, say to the master 
of the house, The Master 
saith, Where is the guest- 
chamber, where I may 
eat the passover 1 with my 
disciples? 15. And he will 
show you a large room 
furnished ; there make 
ready for us. 16. And his 
disciples went away, and 
came into the city, and 
found as he had said to 
them, and made ready 
the passover. 1 17. And 
when the evening was 
come, he arrived with 
the twelve. 



LUKE. 

XXH. 3. But Satan en 
tered into Judas, surnamed 
Iscariot, one of the twelve. 

4. And he went away, and 
talked with the chief priests 
and magistrates, how he 
would betray him to them. 

5. And they were glad, and 
agreed that they would give 
him money. 6. And he pro 
mised, and sought an oppor 
tunity to betray him to 
them in the absence of the 
multitude. 7. And the day 
of unleavened bread came, 
when the passover l must be 
sacrificed. 8. And he sent 
Peter and John, saying, Go 
and prepare for us the pass- 
over, 1 that we may eat. 9. 
And they said to him, 
Where dost thou wish us to 
prepare ? 10. And he said 
to them, Lo, when you are 
going into the city, you will 
meet a man carrying an 
earthen pitcher of water; fol 
low himinto the house which 
he shall enter. 11. And you 
shall say to the master of the 
house, The Master saith, 
Where is the guest-chamber, 
where I may eat the pass- 
over l with my disciples ? 1 2 . 
And he will show you a large 
room furnished ; there make 
ready. 13 . And they went, 
and found as he had said to 
them, and made ready the 
passover. 1 14. And when 
the hour was come, he sat 
down at table, and the 
twelve apostles with him. 



Matthew XXVI. 14. Then one of the twelve, who tuas called 
Judas Iscariot. Christ s admonition was so far from being of 
any avail for softening the heart of Judas, or producing any 
change in it for the better, that he immediately went away, 



1 " Uagneau de pasque ;" u the passover laml)" or, as it is more gene 
rally expressed, " the paschal lamb" 



HARMONY OF THE EVANGELISTS. 193 

without any concern, to transact an infamous bargain with 
his enemies. It was amazing and prodigious stupidity, that 
he considered himself to have found, in the expense of the 
ointment, a fair excuse for so heinous a crime; and next, 
that, after having been warned by the words of Christ, he 
did not perceive what he was doing. 1 The bare mention of 
the burying ought to have softened a heart of iron ; for it 
would have been easy to infer from it, that Christ offered 
himself as a sacrifice for the salvation of the human race. 
But we see in this mirror how great is the blindness of wicked 
desires, and how powerfully they fascinate the mind. Judas 
was inflamed with the desire to steal ; long practice had 
hardened him in wickedness ; and now when he meets with 
no other prey, he does not scruple to betray basely to death 
the Son of God, the Author of life, and, though restrained 
bv a holy admonition, rushes violently forward. 

With good reason, therefore, does Luke expressly say that 
Satan entered into him ; not that the Spirit of God formerly 
directed him, for he would not have been addicted to theft 
and robbery, if he had not been the slave of Satan. But 
Luke means, that he was at that time wholly given up to 
Satan, so that, like a desperate man, he violently sought his 
destruction. For though Satan drives us every day to 
crimes, and reigns in us, when he hurries us into a course of 
extraordinary wickedness ; yet he is said to enter into the 
reprobate, when he takes possession of all their senses, over 
throws the fear of God, extinguishes the light of reason, and 
destroys every feeling of shame. This extremity of ven 
geance God does not execute on any but those who are 
already devoted to destruction. Let us therefore learn to 
repent early, lest our long-continued harshness should con 
firm the reign of Satan within us ; for as soon as we have 
been abandoned to this tyranny, his rage will have no bounds. 
It is particularly worthy of notice, that the cause and source 
of so great blindness in Judas was avarice, which makes it 
evident that it is justly denominated by Paul the root of all 
evils, (I Tim. vi. 10.) To inquire here whether or not Satan 

1 " Que c estoit qu il alloit fuire ;" " what he was going to do." 



194 COMMENTARY ON A 

entered into Judas bodily is an idle speculation. We ought 
rather to consider how fearfully monstrous it is, that men 
formed after the image of God, and appointed to be temples 
for the Holy Spirit, should not only be turned into filthy 
stables or sinks, but should become the wretched abodes of 
Satan. 

17. Now on the first day of unleavened bread, the disciples 
came to Jesus. It is first inquired, Why does the day which 
preceded the sacrificing of the lamb receive the name of the 
day of unleavened bread ? For the Law did not forbid the 
use of leaven till the lamb was eaten, (Exod. xii. 1 8.) But 
this difficulty may be speedily removed, for the phrase refers 
to the following day, as is sufficiently evident from Mark and 
Luke. Since, therefore, the day of killing and eating the 
passover was at hand, the disciples ask Christ where he wishes 
them to cat the passover. 

But hence arises a more difficult question. How did 
Christ observe that ceremony on the day before the whole 
nation celebrated the public passover ? For John plainly 
affirms that the day on which Christ was crucified was, 
among the Jews, the preparation, not of the Sabbath, but of 
the passover, (John xix. 14 ;) and that they did not enter into 
the hall of judgment, lest they should be defiled, because next 
day they were to eat the passover, (John xviii. 28.) I am 
aware that there are some who resort to evasions, which do 
not, however, give them any relief; for no sophistry can set 
aside the fact that, on the day they crucified Christ, they 
did not keep the feast, (when it would not have been lawful 
to have any public execution,) and that they had, at that 
time, a solemn preparation, so that they ate the passover 
after that Christ had been buried. 

It comes now to be inquired, Why did Christ anticipate ? 
For it must not be supposed that, in this ceremony, he took 
any liberty which was at variance with the prescriptions of the 
Law. As to the notion entertained by some, that the Jews, 
through their eagerness to put Christ to death, delayed the 
passover, it is ably refuted by Bucer, and, indeed, falls to 
the ground by its own absurdity. I have no doubt, there- 



HARMONY OF THE EVANGELISTS. 195 

fore, that Christ observed the day appointed by the Law, 
and that the Jews followed a custom which had been lono- 

o 

in use. First, it is beyond a doubt that Christ was put to 
death on the day before the Sabbath ; for he was hastily 
buried before sunset in a sepulchre which was at hand, (John 
xix. 42,) because it was necessary to abstain from work after 
the commencement of the evening. Now it is universally 
admitted that, by an ancient custom, when the passover 
and other festivals happened on Friday, they were delayed 
till the following day, because the people would have reckoned 
it hard to abstain from work on two successive days. The 
Jews maintain that this law was laid down immediately after 
the return of the people from the Babylonish captivity, and 
that it was done by a revelation from heaven, that they may 
not be thought to have made any change, of their own accord, 
in the commandments of God. 

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

18. Go into the city to such a man. Matthew specifies a 
certain man ; the other two Evangelists relate that the dis 
ciples were sent as to an unknown individual, because a sign 
was given to them of a man carrying a pitcher of water. But 



196 COMMENTARY ON A 

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

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



HAEMONY OF THE EVANGELISTS. 



197 



the import of what Paul says, that Christ our passoccr is 
sacrificed for us, (1 Cor. v. 7.) 

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

20. When the evening was come, he sat down at table. Not 
to eat the passover, which they were bound to do standing, as 
travellers, when they are in haste, are wont to take food 
hastily, with shoes on their feet, and a staff in their hand, (Exod. 
xii. 11 ;) but I consider the meaning to be, that after having 
observed the solemn rite, he sat down at table to supper. 
Accordingly, the Evangelists say, iv hen the evening was come : 
for, at the commencement of the evening, they killed the 
lamb, and ate the flesh of it roasted. 



MATTHEW. 

XXVI. 21. And 

while they were eating, 
he said, Verily I tell you, 
That one of you will be 
tray me. 22. And they 
became exceedingly sor 
rowful, and began every 
one of them to say to 
him, Lord, is it I? 23. 
But he answering said, 
He who hath dipped his 



MARK. 

XIV. 18. And 
while they were sitting 
at table and eating, 
Jesus said, Verily I tell 
you, 1 One of you that 
eateth with me will be 
tray me. 19. And 
they began to be sor 
rowful, and every one 
of them to say to him, 
Is it I? And another 



LUKE. 

XXII. 15. And he 
said to them, With 
desire I have desired 
to eat this passover 
with you before I suf 
fer. 16. For I tell 
you, henceforth I will 
not eat of it any more, 
till it be fulfilled in 
the kingdom of God. 
(And a little after.} 



1 This clause has been omitted, through oversight, in CALVIN S Latin 
version ; but the defect is supplied as in other instances by the French 
copy, " Je vous dy en verite ;" " / tell you in truth" Ed. 



198 



COMMENTARY ON A 



MATTHEW. 

hand with me in the 
dish will betray me. 24. 
The Son of man indeed 
goeth, as it is written of 
him ; but woe to that 
man by whom the Son 
of man is betrayed ! It 
would have been good 
for that man if he had 
not been born. 25. 
And Judas, who betray 
ed him, answering, said, 
Rabbi, is it I ? ] He said 
to him, Thou hast said it. 



MARK. 

said, Is it I? 20. And he 
answering said to them, 
It is one of the twelve, 
who dippeth with me 
in the dish. 21. The 
Son of man indeed go 
eth, as it is written of 
him ; but woe to that 
man by whom the 
Son of man is betray 
ed ! It had been 
good for that man 
if he had not been 
born. 



LUKE. 

21. But yet, lo, the 
hand of him that be- 
trayeth me is with me 
at the table. 22. And 
the Son of man indeed 
goeth, according to 
what hath been deter 
mined ; but woe to 
that man by whom he 
is betrayed ! 23. And 
they began to inquire 
among themselves, 2 
which of them it was 
that would do this. 



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

22. They began every one of them to say to him. I do not 
think that the disciples were alarmed, as persons struck with 
terror are wont to give themselves uneasiness without any 
reason ; but, abhorring the crime, they are desirous to clear 
themselves from the suspicion of it. It is, indeed, a mark of 
reverence, that when indirectly blamed, they do not reply 

1 " Maistre, est-ce moy ?" " Master, is it I ?" 

2 " Lors ils commencerent a s entredemander Tun a 1 autre ;" "then 
they began to ask one another." 



HARMONY OF THE EVANGELISTS. 199 

angrily to their Master, but each person constitutes himself 
his own judge, (as the object which w 7 e ought chiefly to aim 
at is, to be acquitted by his own mouth ;) but, relying on a 
good conscience, they wish to declare frankly how far they 
are from meditating such a crime. 

23. But he answering said. Christ, by his reply, neither 
removes their doubt, nor points out the person of Judas, but 
only confirms what he said a little before, that one of his 

friends sitting at the table is the traitor. And though they 
thought it hard to be left in suspense and perplexity for a 
time, that they might employ themselves in contemplating 
the atrocity of the crime, it was afterwards followed by 
another advantage, when they perceived that the prediction 
of the psalm was fulfilled, He that ate pleasant food with me 1 
hath lifted up his heel agamst me, (Psalm xli. 10.) Besides, 
in the person of Judas, our Lord intended to admonish his 
followers in all ages, not to be discouraged or faint on 
account of intimate friends proving to be traitors ; because 
the same thing that was experienced by Him who is the 
Head of the whole Church, must happen to us who are 
members of it. 

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

We now perceive what is intended by the words of Christ. 
Jt was, that the disciples, knowing that what was done was 
regulated by the providence of God, might not imagine that 
his life or death was determined by chance. But the useful- 

1 " Celuy qui mangeoit en ami avec moy ;" " he that ate with me as a 
friend" 

VOL. III. O 



200 COMMENTARY ON A 

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

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



HAKMONY OF THE EVANGELISTS. 201 

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

It had been good for that man. By this expression we are 
taught what a dreadful vengeance awaits the wicked, for 
whom it would have been better that they had never been born. 
And yet this life, though transitory, and full of innumerable 
distresses, is an invaluable gift of God. Again, we also 
infer from it, how detestable is their wickedness, which not 
only extinguishes the precious gifts of God, and turns them 
to their destruction, but makes it to have been better for 
them that they had never tasted the goodness of God. But 
this phrase is worthy of observation, it would have been good 
for that man if he had never been born ; for though the con 
dition of Judas was wretched, yet to have created him was 
good in God, who, appointing the reprobate to the day of 
destruction, illustrates also in this way his own glory, as 
Solomon tells us : The Lord hath made all things for himself; 
yea, even the wicked for the day of evil, (Prov. xvi. 4.) The 



202 



COMMENTARY ON A 



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



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



MATTHEW. 

XXVI. 26. And while 
they were eating, Jesus 
took bread ; and when 
he had given thanks, 
broke it, and gave it to 
the disciples, and said, 
Take, eat ; this is my 
body. 27. And hav 
ing taken the cup and 
given thanks, he gave it 
to them, saying, Drink 
you all of it. 28. For 
this is my blood of the 
new testament, which is 
shed for many for the re 
mission of sins. 29. And 
I tell you, I will not 
henceforth drink 1 of the 
fruit of the vine, till that 



MARK. 

XIV. 22. And while 
they were eating, Jesus 
took bread, and when 
he had blessed, 2 he 
broke it, and gave it to 
them, and said, Take, 
eat ; this is my body. 
23. And he took the 
cup, and when he had 
given thanks, he gave it 
to them, and they all 
drank of it. 24. And 
he said to them, This is 
my blood of the new 
testament, which is 
shed for you. 25. Verily 
I tell you, henceforth 
I will not drink of the 
fruit of the vine, till 



LUKE. 

XXII. 17. And he 

took the cup, and gave 
thanks, and said, 
Take this, and divide 
it among yourselves. 
18. For I tell you, 
that I will not drink 
of the fruit of the 
vine, until the king 
dom of God shall 
come. 19. And he 
took bread, and when 
he had given thanks, 
he broke it, and gave 
it to them, saying, 
This is my body, which 
is given for you ; do 
this in remembrance 
of me. 20. In like 



1 " Que de ceste heure je ne boiray de ce fruict de vigne ;" "that 
from this hour I will not drink of the fruit of the vine." 

2 " Et apres avoir rendu graces ;" " and after having given thanks." 



HARMONY OF THE EVANGELISTS. 203 

MATTHEW. MAKK. LUKE. 

day when I shall drink it that day when I shall manner also the cup, 1 

new with you in the king- drink it new in the after that he had sup- 

dom of my Father. 30. kingdom of God. 26. ped, saying, This cup 

And when they had sung And when they had is the new testament 

a hymn, they went out sung a hymn, they went in my blood, which is 

into the mountain of out into the mountain shed for you. 

Olives. of Olives. 

As Luke mentions that the cup was twice presented by 
Christ, we must inquire, in the first place, if it be a repeti 
tion, (as the Evangelists are wont frequently to say the 
same thing twice,) or if Christ, after having tasted the cup, 
repeated the same thing a second time. This latter con 
jecture appears to me to be probable ; for we know that the 
holy fathers, during sacrifices, observed the solemn rite of 
tasting the cup ; 2 and hence those words of the Psalmist, 
/ will take the cup of salvation, and will call on the name of the 
Lord, (Ps. cxvi. 13.) I have no doubt, therefore, that Christ, 
according to the ancient custom, tasted the cup in the holy 
feast, which otherwise could not have been correctly observed ; 
and Luke expressly mentions this, before coming to give an 
account of the new mystery, which was a totally different 
institution from the paschal lamb. It was in compliance 
also with received and ordinary custom, that he is expressly 
said to have given thanks, after having taken the cup. For at 
the commencement of the supper, I have no doubt, he prayed, 
as he was accustomed never to sit down at table without 
calling on God ; but now he wished to discharge once more 
the same duty, that he might not leave out a ceremony which, 
I have just now shown, was connected with the sacred act of 
taking the cup and tasting it. 3 

Matthew XXVI. 26. And ivhile they were eating, Jesus took 
bread. I do not understand these words to mean that with 

1 " SemblaUement aussi leur bailla la coupe;" " in like manner also he 
gave them the cup. 1 1 

* " Quo les saincts peres ont observe ceste ceremonie solennelle de 
prendre la coupe, et gouster un peu de ce qui estoit dedans ;" " that the 
holy fathers observed this ceremony of taking the cup, and tasting a little 
of what was within it." 



3 



" De prendre la coupe, et en goust 



er. 



204 COMMENTARY ON A 

the paschal supper was mixed this new and more excellent 
supper, but rather that an end was then put to the former 
banquet. This is still more clearly expressed by Luke, when 
he says that Christ gave the cup after that he had supped ; for 
it would have been absurd that one and the same mystery 
should be broken off by an interval of time. And therefore 
I have no doubt that, in immediate succession, after having 
distributed the bread, he added the cup ; and what Luke 
relates particularly respecting the cup, I regard as including 
also the bread. While they were eating, therefore, Christ took 
bread, to invite them to partake of a new supper. 1 The 
thanksgiving was a sort of preparation and transition to con 
sider the mystery. Thus when the supper was ended, they 
tasted the sacred bread and wine ; because Christ had pre 
viously aroused them from their indifference, that they might 
be all alive to so lofty a mystery. And, indeed, the nature of 
the case demands that this clear testimony of the spiritual 
life should be distinguished from the ancient shadow. 

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

When he had given thanks. Matthew and Mark employ 



1 "D un nouveau souper, c est, a scavoir de la Gene;" "of a new 
supper, that is, of the Lord s Supper." 



HABMONY OF THE EVANGELISTS. 205 



the word svXo^ffa^ 1 (having blessed ;) but as Luke employs, 
instead of it, the word sv^a^sr^ag, (having given thanks,^) 
there can be no doubt as to the meaning ; and as they after 
wards use the word thanksgiving in reference to the cup, they 
expound with sufficient clearness the former term. So much 
the more ridiculous is the ignorance of the Papists, who 
express the blessing by the sign of the cross, as if Christ had 
practised some kind of exorcising. But we must recollect 
what I lately noticed, that this thanksgiving is connected with 
a spiritual mystery. While it is true that believers are 
commanded to give thanks to God, because he supports them 
in this fading life, Christ did not merely refer to ordinary 
eating, but directed his view to the holy action, in order to 
thank God for the eternal salvation of the human race. For 
if the food which descends into the belly ought to persuade 
and arouse us to praise the fatherly kindness of God, how 
much more powerfully does it excite, and even inflame, us to 
this act of piety, when he feeds our souls spiritually ? 

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

The same words teach us what sort of sacrifice it is that 
Christ recommends to us in the Supper. He bids his 

1 In the Greek text, CALVIN appears to have followed the ordinary 
reading, gyAoyJffs, instead of tv-^oi^iar^au.^^ for which there appears to be 
a preponderance of authorities. Ed. 



206 COMMENTARY ON A 

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

This is my body. As to the opinion entertained by some, 
that by those words the bread was consecrated, so as to 
become the symbol of the flesh of Christ, I do not find fault 
with it, provided that the word consecrated be understood 
aright, and in a proper sense. So then, the bread, which 
had been appointed for the nourishment of the body, is 
chosen and sanctified by Christ to a different use, so as to 
begin to be spiritual food. And this is the conversion 1 which 
is spoken of by the ancient doctors 2 of the Church. But we 
must at the same time hold, that bread is not consecrated by 
whispering and breathing, but by the clear doctrine of faith. 
And certainly it is a piece of magic and sorcery, when the 
consecration is addressed to the dead element ; for the bread is 
made not to itself, but to us, a symbol of the body of Christ. 
In short, consecration is nothing else than a solemn testimony, 
by which the Lord appoints to us for a spiritual use an 
earthly and corruptible sign ; which cannot take place, unless 
his command and promise are distinctly heard for the edifi 
cation of faith ; from which again it is evident, that the low 
whispering and breathing of the Papists are a wicked profa 
nation of the mystery. Now if Christ consecrates the bread, 
when he declares to us that it is his body, we must not 
suppose that there is any change of the substance, but must 
only believe that it is applied to a new purpose. And if the 
world had not been long ago so bewitched by the subtlety of 

1 " La conversion, ou cliangcmciit ;" " the conversion, or change/ 

2 " LOP anciens docteurs." 



HARMONY OF THE EVANGELISTS. 207 

the devil, that, when the monster of transubstantiation had 
once been introduced, it will not now admit any light of 
true interpretation on these words, it would be superfluous 
to spend any more time in investigating their meaning. 

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

They are delighted with the plain and literal sense. 
Why then shall not the same rule apply to all the sacraments ? 
Certainly, if they do not admit that the Rock was actually 
Christ, the calumny with which they load us is mere affecta 
tion. If we explain that the bread is called his body, because 
it is the symbol of his body, they allege that the whole doc 
trine of Scripture is overturned. For this principle of 
language has not been recently forged by us, but has been 
handed down by Augustine on the authority of the ancients, 
and embraced by all, that the names of spiritual things are 
improperly ascribed to signs, and that all the passages of 
Scripture, in which the sacraments are mentioned, ought to 

1 " Par une figure qui s appelle metonymie ; c est a dire, transmutation 
de nom ;" " by a figure which is called metonymy ; that is, the putting of 
one name for another." 



208 COMMENTARY ON A 

be explained in this manner. When we bring forward a 
principle which has been universally admitted, what purpose 
does it serve to raise a loud clamour, as if it were something 
new and strange ? But let obstinate people cry out as they 
please, all men of sound judgment and modesty will admit, 
that in these words of Christ there is a sacramental form of 
expression. Hence it follows, that the bread is called his body, 
because it is a symbol of the body of Christ. 

Now there are two classes of men that rise up against us. 
The Papists, deceived by their transubstantiation, maintain 
that what we see is not bread, because it is only the appear 
ance that remains without the reality. But their absurd 
fancy is refuted by Paul, who asserts that the bread which we 
break is the communion of the body of Christ, (1 Cor. x. 16.) 
Besides, their notion is at variance with the very nature of a 
sacrament, which will not possess all that is essential to it, if 
there be not a true outward symbol. For whence shall we 
learn that our souls feed on the flesh of Christ, if what is 
placed before our eyes be not bread, but an empty form ? 
Besides, what will they say about the other symbol ? For 
Christ does not say, This is my blood, but, THIS CUP is the new 
testament in my blood. According to their view, therefore, 
not only the wine, but also the materials of which the cup is 
composed, must be transubstantiated into blood. Again, the 
words related by Matthew / will not drink henceforth of this 
fruit of the vine plainly show that what he delivered to the 
disciples to drink was wine ; so that in every way the igno 
rance of the Papists is fully exposed. 

But there are others who reject the figure, and, like mad 
men, unsay what they had just said. According to them, 
bread is truly and properly body ; for they disapprove of 
transubstantiation, as wholly devoid of reason and plausibi 
lity. But when the question is put to them, if Christ be 
bread and wine, they reply that the bread is called body, 
because under it and along with it the body is received in the 
Lord s Supper. But from this reply it may be readily 
concluded, that the word body is improperly applied to the 
bread, which is a sign of it. And since those men have 
constantly in their mouth, that Christ spoke thus in reference 



HARMONY OF THE EVANGELISTS. 209 

to a sacramental union, it is strange that they do not consi 
der what they say. For what is the nature of a sacramental 
union between a thing and its sign ? Is it not because the 
Lord, by the secret power of his Spirit, fulfils what he 
promises ? So then those later instructions about the letter 
are not less absurd than the Papists. 

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

But there are three mistakes against which it is here neces 
sary to be on our guard ; first, not to confound the spiritual 
blessing with the sign ; secondly, not to seek Christ on earth, 
or under earthly elements ; thirdly, not to imagine any other 
kind of eating than that which draws into us the life of Christ 
by the secret power of the Spirit, and which we obtain by 
faith alone. First, as 1 have said, let us always keep in view 
the distinction between the sign and the thing signified, if 
we do not wish to overturn every thing ; for otherwise we 
shall derive no advantage from the sacrament, if it do not, 
according to the measure of our small capacity, lead us from 
the contemplation of the earthly element to the heavenly 
mystery. And therefore, whoever will not distinguish the 
body of Christ from the bread, and the blood from the wine, 
will never understand what is meant by the Lord s Supper, 
or for what purpose believers use these symbols. 

Secondly, we must attend to the proper method of seeking 
Christ ; that is, our minds must not be fixed on the earth, 



210 COMMENTARY ON A 

but must ascend upwards to the heavenly glory in which he 
dwells. For the body of Christ did not, by clothing itself 
with an incorruptible life, lay aside its own nature ; and 
hence it follows that it is finite. 1 But he has now ascended 
above the heavens, that no gross imagination may keep us 
occupied with earthly things. And certainly, if this mystery 
is heavenly, nothing could be more unreasonable than to 
draw down Christ to the earth, when, on the contrary, he 
calls us upwards to himself. 

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

29. But I tell you. This sentence is put by Matthew and 
Mark immediately after the Holy Supper, when Christ had 
given the symbol of his blood in the cup ; from which some 
infer that Luke relates here the same thing which we shall 
find him repeating shortly afterwards. But this difficulty is 
easily obviated, because it is of little importance in itself at 
what precise moment Christ said this. All that the Evan 
gelists intend to state by it is, that the disciples were warned 
both of their Master s approaching death, and of the new and 
heavenly life : for the more nearly the hour of his death 
approached, there was the greater necessity for them to be 
confirmed, that they might not altogeiher fall away. Again, 

1 "Dont s ensuit qu il n est past infini, mais consistc en quelque certain 
l} eu " " whence it follows that it is not infinite, but remains in some 
particular spot." 



HARMONY OF THE EVANGELISTS. 211 

as he intended to place his death before their eyes in the 
Holy Supper, as in a mirror, it was not without reason that 
he again declared that he was now leaving the world. But 
as this intelligence was full of sadness, a consolation is im 
mediately added, that they have no occasion for shrinking 
from the thought of his death, which will be followed by a 
better life. As if he had said : " It is true, indeed, that I 
am now hastening to my death, but it is in order that I may 
pass from it to a blessed immortality, not to live alone with 
out you in the kingdom of God, but to have you associated 
with me in the same life." Thus we see how Christ leads 
his disciples by the hand to the cross, and thence raises them 
to the hope of the resurrection. And as it was necessary 
that they should be directed to the cross of Christ, that by 
that ladder they might ascend to heaven; so now, since 
Christ has died and been received into heaven, we ought to 
be led from the contemplation of the cross to heaven, that 
death and the restoration of life may be found to agree. 

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

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



212 COMMENTARY ON A 

Father, (John xx. 17.) Besides, the disciples had not yet 
entered into the kingdom of God, so as to drink new wine 
with Christ^ being partakers of the same glory. And when 
we read that Christ drank after his resurrection, though he 
declared that he would not do so until he had assembled his 
disciples in the kingdom of God, the apparent contradiction 
is easily removed. For it is not exactly of meat and drink 
that he speaks, but of the intercourse of the present life. 
Now we know that Christ did not at that time drink for the 
purpose of invigorating his body by food, or of holding inter 
course with his disciples, but only to prove his resurrection 
of which they were still doubtful and thus to raise their 
minds on high. Let us therefore rest satisfied with the 
natural meaning, that our Lord promises to his disciples that, 
having hitherto lived with them on earth as a mortal man, 
he will hereafter make them his associates in a blessed and 
immortal life. 

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

Matthew XXVI. 27. Drink you all of it. As it was the 



HARMONY OF THE EVANGELISTS. 213 

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

But it would even appear that the express reason why our 
Lord commanded all to drink of the cup was, in order to prevent 
this sacrilege from entering into the Church. As to the 
bread, w r e read that he simply said, Take, eat. Why does he 
expressly command them all to drink, and why does Mark 
explicitly say that they all drank of it, if it were not to guard 
believers against this wicked novelty ? And yet this severe 
prohibition has not deterred the Pope from venturing to 
change and violate a law established by the Lord ; for he 
has withheld all the people from using the cup. And to prove 
that his rage has reason on its side, he alleges that one of the 
kinds is sufficient, because the fash includes the blood by con- 
comitancy. 1 On the same pretext they would be at liberty 
to set aside the whole of the sacrament, because Christ 
might equally well make us partakers of himself without any 
external aid. But those childish cavils yield no support to 
their impiety; for nothing can be more absurd than that 
believers should, of their own accord, part with the aids 
which the Lord has given, or allow themselves to be deprived 

1 " Per concomitantiam, comine disent ses supposts ; c est a dire, pource 
que Fun ne^peut estre sans 1 autre ;" " By concomitancy, as its partisans 
talk ; that is, because the one cannot exist without the other." 



214 COMMENTARY ON A 

of them ; and, therefore, nothing can be more intolerable 
than this wicked mangling of the mystery. 

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

Which is shed for many. By the word many he means 
not a part of the world only, but the whole human race ; for 
he contrasts many with one ; as if he had said, that he will 
not be the Redeemer of one man only, but will die in order 
to deliver many from the condemnation of the curse. It must 
at the same time be observed, however, that by the words 
for you as related by Luke Christ directly addresses the 
disciples, and exhorts every believer to apply to his own ad 
vantage the shedding of blood. Therefore, when we approach 
to the holy table, let us not only remember in general that the 
world has been redeemed by the blood of Christ, but let 
every one consider for himself that his own sins have been 
expiated. 1 

Of the new testament. Luke and Paul (1 Cor. xi. 25) ex 
press it differently, the new testament in my blood, but the 
meaning is the same ; for it is only by a spiritual drinking 
of blood that this covenant is ratified, so as to be firm and stable. 
Yet it may easily be inferred from it, how foolishly supersti 
tious the Papists and others of the same stamp are in rigidly 
adhering to the words ; for, with all their bluster, they can 
not set aside this exposition of the Holy Spirit, that the cup 
is called blood, because it is the new testament IN BLOOD. But 
the same argument applies to the bread ; from which it will 
follow that it is called the body ; because it is the testament IN 

1 " Que la purgation de ses pechez a este faite ;" " that satisfaction lias 
been made for his own sins." 



HARMONY OF THE EVANGELISTS. 215 

THE BODY. They have no right now to contend that we ought 
to rely on the simple words of Christ, and shut our ears 
against expositions from without. It is Christ himself that 
speaks, and surely they will not deny that he is well quali 
fied to interpret his own words. Now Christ openly declares 
that he called the bread HIS BODY, for no other reason than 
because he has made with us an everlasting covenant, that, 
the sacrifice having been once offered, we may now be 
spiritually fed. 

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

Mark XIV. 26. When they had sung a hymn. Our three 
Evangelists leave out those divine discourses, 1 which John 
relates to have been delivered by our Lord, both in the house 
and on the road. For, as we have elsewhere stated, their 
object was rather to embrace the history of our Lord s actions 
than his doctrine. They glance only at the fact, that he 
went out of his own accord where Judas was to come ; and 
their object is to inform us that he made such an arrange 
ment of his time, as willingly to meet him who betrayed him. 

1 u Ces beaux propos pleins de majeste divine ;" " those beautiful dis 
courses, full of divine majesty." 



VOL. III. 



216 



COMMENTARY ON A 



MATTHEW. 

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



MARK. 

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



LUKE. 

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



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

Luke XXII. 31. Lo, Satan hath desired. The other two 
Evangelists relate more briefly and simply, that our Lord 
foretold to his disciples their fall. But the words of Luke 
contain more abundant instruction ; for Christ does not speak 
of the future trouble in the way of narrative, but expressly 
declares, that they will have a contest with Satan, and, at 
the same time, promises to them victory. It is a highly useful 
admonition, whenever we meet with any thing that gives us 
offence, to have always before our eyes the snares of Satan ; 
as Paul also teaches, that we wrestle not with flesh and blood, 
but with spiritual armies, (Eph. vi. 12.) The meaning of the 



HARMONY OF THE EVANGELISTS. 217 

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

That he may sift you as wheat. The metaphor of sifting is 
not in every respect applicable ; for we have elsewhere seen 1 
that the Gospel is compared to a winnowing -fan or sieve, by 
which the wheat is purified from the chaff, (Matth. iii. 12 ;) 
but here it simply means to toss up and down, or to shake with 
violence, because the apostles were driven about with unusual 
severity by the death of Christ. This ought to be under 
stood, because there is nothing in which Satan takes less 
delight than the purification of believers. Yet though it be 
for a different purpose that he shakes them, it is nevertheless 
true, that they are driven and tossed about in every direc 
tion, just as the wheat is shaken by the winnowing -fan. But 
we shall shortly afterwards see that a still more disastrous 
fulfilment of these words was experienced by the disciples. 
And this is what is meant by the words of our Lord, as related 

1 Harmony, vol. i. p. 199, 



218 COMMENTARY ON A 

by Matthew and Mark : you will all be offended at me. They 
mean that the disciples will not only be attacked, but will 
nearly give way ; because the ignominious treatment of 
Christ will quite overpower their minds. For whereas it was 
their duty to advance steadily with their Master to the cross, 
fear kept them back. Their infirmity is thus exhibited to 
them, that by prayers and groans they may betake them 
selves to God s holy protection. 

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

But though the prophet utters a general threatening that 
the Church will be deprived of shepherds, still this is justly and 
properly applied to Christ. For since he was the prince of 
all the shepherds, on whom alone the salvation of the Church 
depended, when he was dead, it might be thought that all 
hope was utterly gone. And, indeed, it was an extremity of 



HARMONY OF THE EVANGELISTS. 219 

temptation, when the Kedeemer, who was the breath and 
life of his people, after having begun to collect the flock of 
God, was suddenly dragged to death. But so much the 
more strikingly was the grace of God displayed, when out of 
dispersion and death the remaining flock was again assembled 
in a wonderful manner. 

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

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

33. Peter answering. Though Peter uses no hypocrisy, but 
speaks with sincere affection, yet as a false confidence in his 
virtue carries him away into foolish boasting, he is justly 
reproved by Christ, and shortly afterwards is severely 
punished for his rashness. Thus the event showed, that 
Peter promised more for himself than he was able to accom 
plish, because he had not been sufficiently careful to examine 



220 COMMENTARY ON A 

himself. Hence too we see more clearly, how stupid is the 
intoxication of human presumption, that, when he is again 
reminded of his weakness by the Son of God, and that with 
the solemnity of an oath, he is so far from yielding, or even 
from making any abatement of his foolish confidence, that he 
goes on to show those lofty pretensions with more fierceness 
than ever. 

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

This claims our attention, that every man, remembering 
his own weakness, may earnestly resort to the assistance of 
the Holy Spirit ; and next, that no man may venture to take 
more upon himself than what the Lord promises. Believers 
ought, indeed, to be prepared for the contest in such a 
manner that, entertaining no doubt or uncertainty about the 
result and the victory, they may resist fear ; for trembling and 
excessive anxiety are marks of distrust. But, on the other 
hand, they ought to guard against that stupidity which 
shakes off all anxiety, and fills their minds with pride, and 
extinguishes the desire to pray. This middle course between 
two faulty extremes 1 is very beautifully expressed by Paul, 
when he enjoins us to work out our salvation with fear and 
trembling, because it is God that worketh in us to will and 
perform, (Philip, ii. 12, 13.) For, on the one hand, having 
humbled us, he entreats us to seek supplies elsewhere ; and, 
on the other hand, lest anxiety should induce sloth, he 
1 " Entre ees deux extrernitez viuieuses." 



HARMONY OF THE EVANGELISTS. 221 

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

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

LUKE. 

XXII. 35. And he said to them, When I sent you without purse, or 
scrip, or shoes, did you want any thing ? And they said, Nothing. 36. 
He therefore said to them, But now let him who hath a purse take it, and, 
in like manner, a scrip ; and let him who hath not a sword sell his 
garment and buy one. 37. For I tell you, that this also which is written 
must be accomplished in me, And he was reckoned with the transgressors. 
For those things which relate to me have an end. 1 38. And they said, 
Lord, lo, here are two swords. And he said to them, It is enough. 

Luke XXII. 35. And he said to them. The whole object 
of this discourse of Christ is to show, that hitherto he spared 
his disciples, so as to lay on them no heavier burden than 
they were able to bear. He reminds them of the indulgence 
exercised during the past time, that they may now prepare 
themselves with greater alacrity for severer warfare. For 

i "Prenent fin, o, ont accomplissement ;" "take end, or, have their 
fulfilment: 



222 COMMENTARY ON A 

why did he, while they were altogether destitute of skill and 
training, keep them in the shade and in repose, at a distance 
from the darts of the enemy, except that, by gradually 
gathering courage and strength during the interval of leisure, 
they might be better prepared for fighting? The meaning 
is : " Hitherto you have had an easy and prosperous condition, 
because I wished to treat you gently, like children ; the full 
time is now come, when I must employ you in Iabour 3 like 
men." But the comparison which he makes between the 
two periods is still more extensive ; for if they wanted 
nothing, when they proceeded to discharge their office 
without taking with them a stock of provisions, when a state 
of peace allowed them leisure to provide for their necessities, 
much more now, in the midst of tumult and excitement, 
ought they to lay aside anxiety about the present life, and 
run wherever necessity calls them. And although Christ 
makes special mention of what he had done in reference to 
the twelve apostles, he shows likewise, that while we are still 
beginners and weak in faith, he continues to indulge us till 
we grow up to be men ; and, therefore, that they act impro 
perly who devote their leisure to the pursuit of luxuries, 
Avhich abate the vigour of their faith. And let us not doubt 
that Christ has regard to us in the present day, since he does 
not hurry us into the battle while we are still untrained and 
inexperienced, but, before sending us to the field, supplies 
us with arms and courage. 

36. But now let him who hath a purse take it. In meta 
phorical language he threatens that they will soon meet with 
great troubles and fierce attacks ; just as when a general, 
intending to lead the soldiers into the field of battle, calls 
them to arms, and orders them to lay aside every other care, 
and think of nothing else than fighting, not even to take any 
thought about procuring food. For he shows them as is 
usually done in cases of extreme danger that every thing 
must be sold, even to the scrip and the purse, in order to 
supply them with arms. And yet he does not call them to an 
outward conflict, but only, under the comparison of fighting, 
he warns them of the severe struggles of temptations which 



IIAKMONY OF THE EVANGELISTS. 223 

they must undergo, and of the fierce attacks which they must 
sustain in spiritual contests. That they might more willingly 
throw themselves on the providence of God, he first reminded 
them, as I have said, that God took care to supply them 
with what was necessary, even when they carried with them 
no supplies of food and raiment. Having experienced so 
large and seasonable supplies from God, they ought not, for 
the future, to entertain any doubt that he would provide for 
every one of their necessities. 

37. That this also which is written must be accomplished in 
me. This adverb also is emphatic ; for Christ means, that he 
had not yet discharged every part of his office, till he had 
been ranked with ungodly and wicked men, as if he had been 
one of their class. But that their minds might not be too much 
disturbed by the baseness of such a transaction, he quotes a 
prediction of Isaiah, (liii. 12,) which, it is certain, cannot be 
explained but as referring to the Messiah. Now since it is 
there said that he was to be reckoned among transgressors, such 
a spectacle, however atrocious, ought not to alarm believers, 
or to alienate them from Christ, who could not have been 
their Redeemer in any other way than by taking upon him 
self the shame and disgrace of a wicked man. For nothing 
is better adapted to remove grounds of offence, when we are 
alarmed by any strange occurrence, than to acknowledge 
that it so pleases God, and that whatever takes place by his 
appointment is not done rashly, or without a good reason ; 
more especially when that which is made evident by the 
event itself was anciently predicted. Since, then, the dis 
ciples ought to expect a Redeemer such as God had formerly 
promised, and since Isaiah had expressly declared, that in 
order that he might deliver us from the guilt of offences the 
punishment must be laid on him, (Isa. liii. 5, 6,) this ought to 
be sufficient for abating the horror of the disciples, and for 
preventing them from entertaining less esteem for Christ. 

For those things which relate to me have an end. By these 
words, immediately added, he means that the prophets spoke 
nothing in vain. For this Greek phrase, rsXo$ ;/, have an 
end, means that they are accomplished, or put in effect.. 



224 COMMENTARY ON A 

Now when every thing that the prophets spoke is verified 
by the event, it ought rather to contribute to strengthen our 
faith, than to strike us with alarm or anxiety. But while 
Christ encourages and comforts the disciples by this single 
argument, that all the predictions must be accomplished, the 
very procedure of the divine purpose contains within itself 
no ordinary ground of confidence, which is, that Christ was 
subjected to the condemnation which we deserved, and was 
reckoned among transgressors, that we, who are transgressors, 
and loaded with crimes, might be presented by him to the 
Father as righteous. For we are reckoned pure and free 
from sins before God, because the Lamb, who was pure and 
free from every blemish, was placed in our room, as we shall 
have occasion to state again under the next chapter. 

38. Lord, lo, here are two swords. It was truly shameful 
and stupid ignorance, that the disciples, after having been so 
often informed about bearing the cross, imagine that they 
must fight with swords of iron. When they say that they 
have two swords, it is uncertain whether they mean that they 
are well prepared against their enemies, or complain that 
they are ill provided with arms. It is evident, at least, that 
they were so stupid as not to think of a spiritual enemy. As 
to the inference which the Doctors of Canon Law draw 
from these words that their mitred bishops have a double 
jurisdiction it is not only an offensive allegory, but a detest 
able mockery, by which they ridicule the word of God. 
And it was necessary that the slaves of Antichrist should fall 
into such madness, of openly trampling under feet, by sacri 
legious contempt, the sacred oracles of God. 

MATTHEW. MARK. LUKE. 

XXYL 36. Then Jesus XIV. 32. And _ they XXIL 39. And 

cometh with them to a come to a place which is he came out, and 

place which is called called Gethsemane ; and went (as he was 

Gethsemane, and saith to he saith to his disciples, wont) to the moun- 

the disciples, Sit here Sit here until I have tain of Olives ; and 

until I go yonder and prayed. 33. And he his disciples also fol- 

pray. 37. And, having taketh with him Peter, lowed him. 40. And 

taken with him Peter and and James, and John, when he came to 

the two sonsofZebedee, And he began to be the place, he said 

he began to be affected afraid, and to be very to them, Pray that 



IIAKMONY OF THE EVANGELISTS. 



225 



MATTHEW. 

with grief and sorrow. 
38. Then Jesus saith to 
them, My soul is sorrow 
ful, even to death: re 
main here, and watch 
with me. 39. And pro 
ceeding a little farther, 
he fell on his face, pray 
ing, and saying, My 
Father, if it be possible, 
let this cup pass from me ; 
but yet not as I will, but 
as thou wilt. 40. And 
he came to the disciples, 
and found them sleep 
ing, and said to Peter, 
Couldst not thou watch 
with me one hour? 41. 
Watch and pray, that you 
may not enter into temp 
tation : the spirit indeed 
is willing, but the flesh is 
weak. 42. He went away 
again the second time, 
and prayed, saying, My 
Father, if this cup can 
not pass from me, ex 
cept I drink it, thy will 
be done. 43. And he 
came, and found them 
sleeping again ; for their 
eyes were heavy. 44. 
And he left them, and 
went away again, and 
prayed a third time, say 
ing the same words. 



MARK. 

sorrowful. 34. And 
he saith to them, My 
soul is sorrowful, even 
to death : remain 
here and watch. 35. 
And he went forward 
a little, and fell on the 
ground, and prayed that, 
if it were possible, the 
hour might pass from 
him; 36. And said, Abba, 
Father, all things are 
possible to thee ; remove 
this cup from me : but 
yet not what I will, but 
what thou wilt. 37. And 
he corneth, and findeth 
them sleeping, and saith 
to Peter, Simon, sleepest 
thou? Couldst thou not 
watch one hour? 38. 
Watch and pray, that 
you may not enter into 
temptation : the spirit 
indeed is willing, but 
the flesh is weak. 39. 
And he went away again, 
and prayed, saying the 
same words. 40. And 
he returned, and found 
them sleeping again ; 
for their eyes were 
heavy, and they did not 
know what to answer 
him. 



LUKE. 

you may not enter 
into temptation. 41. 
And he withdrew 
from them about a 
stone s cast, and 
kneeled down, and 
prayed, 42. Saying, 
Father, if thou wilt, 
remove this cup 
from me ; but yet 
not my will, but 
thine be done. 43. 
And there appear 
ed to him an an 
gel from heaven, 
strengthening him. 

44. And, being in 
agony, he prayed 
more earnestly ; and 
his sweat was like 
drops of blood fall 
ing to the ground. 

45. And when he 
had risen from 
prayer, and come 
to his disciples, he 
found them sleep 
ing through sor 
row. 46. And he 
saith to them, Why 
do you sleep ? 
Arise ; and pray, 
that you may not 
enter into tempta 
tion. 



Matthew XXVI. 36. Then Jesus cometh with them. Luke 
mentions the mountain of Olives only. Mark and Matthew 
add a more minute description of the place. But Luke 
expresses what is still more to the purpose, that Christ came 
there according to his custom. Hence we infer, that he did 
not seek retirement for the purpose of concealing himself, 
but, as if he had made an assignation with his enemies, he 
presented himself to death. On this account John says 
(xviii. 2) that the place was known to the traitor, because 
Jesus ivafs wont to come there frequently. In this passage, 
therefore, his obedience is again described to us, because he 



226 COMMENTARY ON A 

could not have appeased the Father but by a voluntary 
death. 

Sit here. By leaving the disciples at a distance, he spares 
their weakness ; as if a man, perceiving that he would soon 
be in extreme danger in battle, were to leave his wife and 
children in a situation of safety. But though he intended to 
place them all beyond arrow-shot, yet he took three of them 
who accompanied him more closely than the rest, and these 
were the flower and choice, in which there was greater 
vigour. And yet he did not take them, as if he believed 
that they would be able to sustain the attack, but that they 
might afford a proof of the defect which was common to 
them all. 

37. He began to be affected with grief. We have seen that 
our Lord formerly contended with the fear of death ; but as 
he now fights face to face with temptation, such an attack 
is called the beginning of grief and sorrow. Hence we infer 
that the true test of virtue is only to be found when the 
contest begins ; for then the weakness of the flesh, which 
was formerly concealed, shows itself, and the secret feelings 
are abundantly displayed. Thus, though God had already 
tried his Son by certain preparatory exercises, he now wounds 
him more sharply by a nearer prospect of death, and strikes 
his mind with a terror to which he had not been accustomed. 
But as it appears to be inconsistent with the divine glory of 
Christ, that he was seized with trembling and sadness, many 
commentators have laboured with toil and anxiety to find 
some way of evading the difficulty. But their labour has 
been ill-judged and of no use ; for if we are ashamed that 
Christ should experience fear and sorrow, our redemption 
will perish and be lost. 

Ambrose justly says : " I not only do not think that there 
is any need of excuse, but there is no instance in which I 
admire more his kindness and his majesty; for he would not 
have done so much for me, if he had not taken upon him my 
feelings. He grieved for me, who had no cause of grief for 
himself; and, laying aside the delights of the eternal Godhead, 
he experiences the affliction of my weakness. I baldly call 



HARMONY OF THE EVANGELISTS. 227 

it sorrow, because I preach the cross. For he took upon him 
not the appearance, but the reality, of incarnation. It was 
therefore necessary that he should experience grief, that h e 
might overcome sorrow, and not shut it out ; for the praise 
of fortitude is not bestowed on those who are rather stupified 
than pained by wounds." Thus far Ambrose. 

Certainly those who imagine that the Son of God was 
exempt from human passions do not truly and sincerely 
acknowledge him to be a man. And when it is even said 
that the divine power of Christ rested and was concealed 
for a time, that by his sufferings he might discharge all that 
belonged to the Redeemer, this was so far from being absurd, 
that in no other way could the mystery of our salvation have 
been accomplished. For Cyril has properly said : " That 
the suffering of Christ on the cross was not in every respect 
voluntary, but that it was voluntary on account of the will 
of the Father, and on account of our salvation, you may easily 
learn from his prayer, Father, if it be possible, let this cup pass 
from me. For the same reason that the Word of God is God, 
(John i. 1,) and is naturally life itself, (John xi. 25,) nobody 
doubts that he had no dread of death ; but, having been 
madejlesh, (John i. 14,) he allows the flesh to feel what be 
longs to it, and, therefore, being truly a man, he trembles 
at death, when it is now at the door, and says, Father, if it be 
possible, let this cup pass from me ; but since it cannot be other 
wise, let it be not as I will, but as thou wilt. You see how 
human nature, even in Christ himself, has the sufferings and 
fears which belong to it, but that the Word, who is united 
to it, raises it to a fortitude which is worthy of God." He 
at length concludes : " You perceive that it was not for the 
sake of the flesh that the death of Christ was voluntary, 
but that it was voluntary, because, on account of it, accord 
ing to the will of the Father, salvation and life were bestowed 
on men." Such are the views of Cyril. 

Still the weakness which Christ took upon himself must 
be distinguished from ours, for there is a great difference. 
In us there is no affection unaccompanied by sin, because 
they all exceed due bounds and proper restraint ; but when 
Christ was distressed by grief and fear, he did not rise against 



228 COMMENTARY ON A 

God, but continued to be regulated by the true rule of mo 
deration. We need not wonder that, since he was innocent, 
and pure from every stain, the affections which flowed from 
him were pure and stainless ; but that nothing proceeds 
from the corrupt nature of men which is not impure and 
filthy. Let us, therefore, attend to this distinction, that 
Christ, amidst fear and sadness, was weak without any taint 
of sin; but that all our affections are sinful, because they 
rise to an extravagant height. 

The kind of feelings, by which Christ was tempted, is also 
worthy of notice. Matthew says that he was affected by grief 
and sorrow, (or anxiety ;) Luke says that he was seized with 
anguish ; and Mark adds that he trembled. And whence came 
his sorrow, and anguish, and fear, but because he felt that 
death had something in it more sad and more dreadful than 
the separation of the soul and body ? And certainly he un 
derwent death, not merely that he might depart from earth 
to heaven, but rather that, by taking upon himself the curse 
to which we were liable, he might deliver us from it. He had 
no horror at death, therefore, simply as a passage out of the 
world, but because he had before his eyes the dreadful 
tribunal of God, and the Judge himself armed with incon 
ceivable vengeance ; and because our sins, the load of which 
was laid upon him, pressed him down with their enormous 
weight. There is no reason to wonder, therefore, if the 
dreadful abyss of destruction tormented him grievously with 
fear and anguish. 

38. My soul is sorrowful. He communicates to them his 
sorrow, in order to arouse them to sympathy ; not that he 
was unacquainted with their weakness, but in order that 
they might afterwards be more ashamed of their carelessness. 
This phrase expresses a deadly wound of grief; as if he 
had said, that he fainted, or was half-dead, with sorrow. 
Jonah (iv. 9) makes use of a similar phrase in replying to 
the Lord ; lam angry even to death. I advert to this, because 
some of the ancient writers, in handling this passage with a 
misapplication of ingenuity, philosophize in this w r ay, that 
the soul of Christ was not sorrowful IN DEATH, but only even 



HARMONY OP THE EVANGELISTS. 229 

to death. And here again we ought to remember the cause 
of so great sorrow ; for death in itself would not have so 
grievously tormented the mind of the Son of God, if he had 
not felt that he had to deal with the judgment of God. 

39. And he went forward a little. We have seen in other 
passages, that in order to excite himself to greater earnest 
ness of prayer, the Lord prayed in the absence of witnesses ; 
for when we are withdrawn from the gaze of men, we succeed 
better in collecting our senses, so as to attend more closely 
to what we are doing. It is not, indeed, necessary nay 
more, it is not always proper that we should retire to 
distant corners whenever we pray ; but when some great 
necessity urges us, because the fervour of prayer is more 
freely indulged when we are alone, it is useful to us to pray 
apart. And if the Son of God did not disregard this aid, it 
would be the greatest madness of pride in us not to apply it 
for our own advantage. Add to this, that when God alone 
is witness, as there is nothing then to be feared from ambi 
tion, the believing soul unfolds itself with greater familiarity, 
and with greater simplicity pours its wishes, and groans, 
and anxieties, and fears, and hopes, and joys, into the bosom 
of God. God allows his people to make use of many little 
modes of speaking, when they pray alone, which, in the 
presence of men, would savour of ostentation. 

And fell on his face. By the very gesture of falling on the 
earth, Christ manifested his deep earnestness in prayer. 
For though kneeling, as our expression of respect and reve 
rence, is commonly used in prayer, Christ, by throwing 
himself on the ground as a suppliant, placed himself in a 
pitiable attitude on account of the vehemence of his grief. 

My Father, if it be possible. In vain do some persons 
labour to show that what is here described is not a prayer, 
but only a complaint. For my own part, while I own that 
it is abrupt, I have no doubt that Christ offered a prayer. 
Nor is it inconsistent with this, that he asks a thing that is 
impossible to be granted to him ; for the prayers of believers 
do not always flow on with uninterrupted progress to the 
end, do not always maintain a uniform measure, are not 



230 COMMENTARY ON A 

always arranged even in a distinct order, but, on the 
contrary, are involved and confused, and either oppose each 
other, or stop in the middle of the course ; like a vessel tossed 
by tempests, which, though it advances towards the harbour, 
cannot always keep a straight and uniform course, as in a 
calm sea. We must remember, indeed, what I lately men 
tioned, that Christ had not confused emotions, like those to 
which W T C are accustomed, to withdraw his mind from pure 
moderation ; but, so far as the pure and innocent nature of 
man could admit, he was struck with fear and seized with 
anguish, so that, amidst the violent shocks of temptation, he 
vacillated as it were from one wish to another. This is 
the reason why, after having prayed to be freed from death, 
he immediately restrains himself, and, submitting to the 
authority of the Father, corrects and recalls that wish which 
had suddenly escaped him. 

But it may be asked, How did he pray that the eternal 
decree of the Father, of which he was not ignorant, should 
be revoked ? For though he states a condition, if it be 
possible, yet it wears an aspect of absurdity to make the 
purpose of God changeable. We must hold it to be utterly 
impossible for God to revoke his decree. According to 
Mark, too, Christ would seem to contrast the power of God 
with his decree. All things, says he, are possible to thee. 
But it would be improper to extend the power of God so far 
as to lessen his truth, by making him liable to variety and 
change. I answer, There would be no absurdity in supposing 
that Christ, agreeably to the custom of the godly, leaving 
out of view the divine purpose, committed to the bosom of 
the Father his desire which troubled him. For believers, 
in pouring out their prayers, do not always ascend to the 
contemplation of the secrets of God, or deliberately inquire 
what is possible to be done, but are sometimes carried away 
hastily by the earnestness of their wishes. Thus Moses 
prays that he may be blotted out of the book of life, (Exod. 
xxxii. 33 ;) thus Paul wished to be made an anathema^- 
(Rom. ix. 3.) This, therefore, was not a premeditated 

1 "A desire cTestre separe de Christ;" "desired to be separated from 
Christ." 



HARMONY OF THE EVANGELISTS. 

prayer of Christ ; but the strength and violence of grief 
suddenly drew this word from his mouth, to which he imme 
diately added a correction. The same vehemence of desire 
took away from him the immediate recollection of the heavenly 
decree, so that he did not at that moment reflect, that it was 
on this condition 1 that he was sent to be the Redeemer of 
mankind ; as distressing anxiety often brings darkness over 
our eyes, so that we do not at once remember the whole 
state of the matter. In short, there is no impropriety, if in 
prayer we do not always direct our immediate attention to 
every thing, so as to preserve a distinct order. When Christ 
says, in the Gospel by Matthew, that all things are possible 
to God, he does not intend by these words to bring the power 
of God into conflict with unchangeable truth and firmness ; 
but as there was no hope which is usually the case when 
affairs are desperate he throws himself on the power of 
God. The word (vorfigiov) cup or chalice as we have men 
tioned elsewhere denotes the providence of God, which 
assigns to each his measure of the cross and of affliction, just as 
the master of a house gives an allowance to each servant, and 
distributes portions among the children. 

But yet not as I will, but as thou wilt. We see how Christ 
restrains his feelings at the very outset, and quickly brings 
himself into a state of obedience. But here it may first be 
inquired, How was his will pure from all vice, while it did 
not agree with the will of God ? For if the will of God is the 
only rule of what is good and right, it follows, that all the 
feelings which are at variance with it are vicious. I reply : 
Though it be true rectitude to regulate all our feelings by 
the good pleasure of God, yet there is a certain kind of indi 
rect disagreement with it which is not faulty, and is not 
reckoned as sin ; if, for example, a person desire to see the 
Church in a calm and flourishing condition, if he wish that 
the children of God were delivered from afflictions, that all 
superstitions were removed out of the world, and that the 
rage of wicked men were so restrained as to do no injury. 



1 " Avec ceste condition de souffrir la mort ;" " on this condition of 
suffering death." 

VOL. III. O 



232 COMMENTARY OX A 

These things, being in themselves right, may properly be 
desired by believers, though it may please God to order a 
different state of matters : for he chooses that his Son should 
reign among enemies ; that his people should be trained 
under the cross ; and that the triumph of faith and of the 
Gospel should be rendered more illustrious by the opposing 
machinations of Satan. We see how those prayers are holy, 
which appear to be contrary to the will of God; for God 
does not desire us to be always exact or scrupulous in inquir 
ing what he has appointed, but allows us to ask what is 
desirable according to the capacity of our senses. 

But the question has not yet been fully answered : for since 
we have just now said that all the feelings of Christ were 
properly regulated, how does he now correct himself? For 
he brings his feelings into obedience to God in such a 
manner as if he had exceeded what was proper. Certainly 
in the first prayer we do not perceive that calm moderation 
which I have described ; for, as far as lies in his power, he 
refuses and shrinks from discharging the office of Mediator. 
I reply : When the dread of death was presented to his mind, 
and brought along with it such darkness, that he left out 
of view every thing else, and eagerly presented that prayer, 
there was no fault in this. Nor is it necessary to enter into 
any subtle controversy whether or not it was possible for 
him to forget our salvation. We ought to be satisfied with 
this single consideration, that at the time when he uttered a 
prayer to be delivered from death, he was not thinking of 
other things which would have shut the door against such a 
wish. 

If it be objected, that the first movement, which needed 
to be restrained before it proceeded farther, was not so well 
regulated as it ought to have been, I reply : In the present 
corruption of our nature it is impossible to find ardour of 
affections accompanied by moderation, such as existed in 
Christ ; but we ought to give such honour to the Son of God, 
as not to judge of him by what we find in ourselves. For in 
us all the affections of the flesh, when strongly excited, break 
out into rebellion, or, at least, have some mixture of pollution ; 
but Christ, amidst the utmost vehemence of grief or fear, 



HARMONY OF THE EVANGELISTS. 233 

restrained himself within proper bounds. Nay more, as 
musical sounds, though various and differing from each other, 
are so far from being discordant, that they produce sweet 
melody and fine harmony ; so in Christ there was a remark 
able example of adaptation between the two wills, 1 the will 
of God and the will of man, so that they differed from each 
other without any conflict or opposition. 

This passage shows plainly enough the gross folly of those 
ancient heretics, who were called Monothelitcs* because they 
imagined that the will of Christ was but one and simple ; for 
Christ, as he was God, willed nothing different from the 
Father ; and therefore it follows, that his human soul had 
affections distinct from the secret purpose of God. But if 
even Christ was under the necessity of holding his will cap 
tive, in order to subject it to the government of God, though 
it was properly regulated, how carefully ought we to repress 
the violence of our feelings, which are always inconsiderate, 
and rash, and full of rebellion ? And though the Spirit of 
God governs us, so that we wish nothing but what is agree 
able to reason, still we owe to God such obedience as to 
endure patiently that our withes should not be granted. 3 
For the modesty of faith consists in permitting God to 
appoint differently from what we desire. Above all, when 
we have no certain and special promise, we ought to abide 
by this rule, not to ask any thing but on the condition that 
God shall fulfil what he has decreed ; which cannot be done, 
unless we give up our wishes to his disposal. 

It comes now to be inquired, what advantage did Christ 
gain by praying? The apostle, in writing to the Hebrews, 
says that he was heard (dcro rys evXapetag) on account of his 
fear : for so ought that passage to be explained, and not, as 
it is usually explained, on account of his reverence, (Heb. v. 7.) 
That would not have been consistent, if Christ had simply 

1 " Les deux volontes." 

2 Moj/o0AijT*/ is compounded of ft,6i/o$, one, and $gA<y, / will. The 
Monothelite heresy sprung up in the Seventh Century, and is fully detailed 
by our ecclesiastical historians. Its leading tenet was, that Christ had 
not one will as God, and another will as Man. Ed. 

3 " Que nos souhaits ne vienent point a leur issue, quand ainsi luy 
plaist ;" u that our wishes should not succeed, when it so pleases Him." 



234 COMMENTARY ON A 

feared death ; for he was not delivered from it. Hence it 
follows, that what led him to pray to be delivered from death 
was the dread of a greater evil. When he saw the wrath of 
God exhibited to him, as he stood at the tribunal of God 
charged with the sins of the whole world, he unavoidably 
shrunk with horror from the deep abyss of death. And, 
therefore, though he suffered death, yet since its pains were 
loosed as Peter tells us, (Acts ii. 24,) and he was victo 
rious in the conflict, the Apostle justly says, that he was 
heard on account of his fear. Here ignorant people rise up 
and exclaim, that it would have been unworthy of Christ to 
be afraid of being swallowed up by death. But I should wish 
them to answer this question, What kind of fear do they 
suppose it to have been which drew from Christ drops of 
Mood? (Luke xxii. 44.) For that mortal sweat could only 
have proceeded from fearful and unusual horror. If any 
person, in the present day, were to sweat blood, and in such 
a quantity that the drops should fall to the ground, it would 
be reckoned an astonishing miracle ; and if this happened to 
any man through fear of death, we would say that he had a 
cowardly and effeminate mind. Those men, therefore, who 
deny that Christ prayed that the Father would rescue him 
from the gulf of death, ascribe to him a cowardice that would 
be disgraceful even in an ordinary man. 

If it be objected, that the fear which I am describing 
arises from unbelief, the answer is easy. When Christ was 
struck with horror at the divine curse, the feeling of the flesh 
affected him in such a manner, that faith still remained firm 
and unshaken. For such was the purity of his nature, that 
he felt, without being wounded by them, those temptations 
which pierce us with their stings. And yet those persons, 
by representing him not to have felt temptations, foolishly 
imagine that he was victorious without fighting. And, indeed, 
we have no right to suppose that he used any hypocrisy, 
when he complained of a mortal sadness in his soul ; nor do 
the Evangelists speak falsely, when they say that he ivas 
exceedingly sorrouful, and that he trembled. 

40. And he came to his disciples. Though he was neither 



HARMONY OF THE EVANGELISTS. 235 

delivered from fear, nor freed from anxiety, yet he inter 
rupted the ardour of prayer, and administered this consola 
tion. For believers are not required to be so constant in 
prayer as never to cease from conversing with God ; but on 
the contrary, following the example of Christ, they continue 
their prayers till they have proceeded as far as their infirmity 
allows, then cease for a short time, and immediately after 
drawing breath return to God. It would have been no slight 
alleviation of his grief, if his disciples had accompanied him, 
and taken part in it ; and on the other hand, it was a bitter 
aggravation of his sufferings, that even they forsook him. 
For though he did not need the assistance of any one, yet 
as he had voluntarily taken upon him our infirmities, and as 
it was chiefly in this struggle that he intended to give a proof 
of that emptying of himself ] of which Paul speaks, (Philip, ii. 7,) 
we need not wonder if the indifference of those whom he had 
selected to be his companions added a heavy and distressing 
burden to his grief. For his expostulation is not feigned, 
but, out of the true feeling of his mind, he declares that he 
is grieved at having been forsaken. And, indeed, he had good 
grounds for reproaching them with indifference, since, amidst 
the extremity of his anguish, they did not watch at least one 
hour. 

41. Watch and pray. As the disciples were unmoved by 
their Master s danger, their attention is directed to them 
selves, that a conviction of their own danger may arouse 
them. Christ therefore threatens that, if they do not watch 
and pray, they may be soon overwhelmed by temptation. As 
if he had said, " Though you take no concern about me, do 
not fail, at least, to think of yourselves ; for your own interests 
are involved in it, and if you do not take care, temptation 
will immediately swallow you up." For to enter into temptation 
means to yield to it. 1 And let us observe, that the manner of 
resistance which is here enjoined is, not to draw courage from 
reliance on our own strength and perseverance, but, on the 
contrary, from a conviction of our weakness, to ask arms and 

1 " Succomber et estre veiricu ;" u to yield and to be overcome." 



236 COMMENTARY ON A 

strength from the Lord. Our watching, therefore, will be of 
no avcail without prayer. 

The spirit indeed is willing. That he may not terrify and 
discourage his disciples, he gently reproves their slothfulness, 
and adds consolation and good ground of hope. And, first, 
he reminds them, that though they are earnestly desirous to 
do what is right, still they must contend with the weakness 
of the flesh, and, therefore, that prayer is never unneces 
sary. We see, then, that he gives them the praise of willing 
ness, in order that their weakness may not throw them into 
despair, and yet urges them to prayer, because they are not 
sufficiently endued with the power of the Spirit. AA herefore, 
this admonition relates properly to believers, who, being re 
generated by the Spirit of God, are desirous to do what is 
right, but still labour under the weakness of the flesh ; for 
though the grace of the Spirit is vigorous in them, they are 
weak according to the flesh. And though the disciples alone 
have their weakness here pointed out to them, yet, since 
what Christ says of them applies equally to all, we ought to 
draw from it a general rule, that it is our duty to keep dili 
gent watch by praying ; for we do not yet possess the power 
of the Spirit in such a measure as not to fall frequently through 
the weakness of the flesh, unless the Lord grant his assistance 
to raise up and uphold us. But there is no reason why 
we should tremble with excessive anxiety ; for an undoubted 
remedy is held out to us, which we will neither have far to 
seek nor to seek in vain ; for Christ promises that all who, 
being earnest in prayer, shall perseveringly oppose the sloth- 
fulness of the flesh, will be victorious. 

42. Again he went away a second time. By these words 
Christ seems as if, having subdued fear, he came with greater 
freedom and courage to submit to the will of the Father ; for 
he no longer asks to have the cup removed from him, but, 
leaving out this prayer, insists rather on obeying the purpose 
of God. But according to Mark, this progress is not 
described ; and even when? Christ returned a second time, we 
are told that he repeated the same prayer ; and, indeed, I 
Imve no doubt, that at each of the times when he prayed, 



HARMONY OF THE EVANGELISTS. 237 

fear and horror impelled him to ask that he might be delivered 
from death. 1 Yet it is probable that, at the second time, he 
laboured more to yield obedience to the Father, and that 
the first encounter with temptation animated him to approach 
death with greater confidence. Luke does not expressly 
relate that he prayed three several times, but only says that, 
when he was pressed with anguish, he prayed with greater 
copiousness and earnestness, as if he had continued to pray 
without any intermission. But we know that the Evan 
gelists sometimes leave out circumstances, and only glance 
rapidly at the substance of what took place. Accordingly, 
when he says towards the close, that Christ came to his dis 
ciples, it is a hysteron proteron ; 2 just as, in another clause, he 
relates that an angel from heaven appeared, before he speaks 
of Christ s anguish. But the inversion of the order carries 
no absurdity ; for, in order to inform us that the angel was 
not sent without a good reason, the necessity for it is after 
wards stated ; and thus the latter part of the narrative is, in 
some sort, a reason assigned for the former. Now though it 
is the Spirit of God alone that imparts fortitude, that does 
not hinder God from employing angels as his ministers. 
And hence we may conclude what excruciating distresses 
the Son of God must have endured, since it was necessary 
that the assistance of God should be granted to him in a 
visible manner. 

43. Ami found them sleeping again. This drowsiness arose 
neither from excessive eating and drinking, nor from gross 
stupidity, nor even from effeminate indulgence of the flesh, 
but rather as Luke tells us from immoderate sorrow. 
Hence we perceive more clearly how strong is the tendency 
of our flesh to indifference ; since even dangers lead us to 
forgetfulness of God. Thus on every hand Satan finds 
suitable and ready opportunities of spreading his snares for 
us. For if we dread no danger, he intoxicates and drowns 

1 " A requerir qu il ne veinst point a ceste mort;" " to ask that he 
might not come to that death." 

* Hysteron proteron (vart^ov a-gG rcgoj ) is a figure of rhetoric, by which 
the natural order of events is reversed. Ed. 



238 



COMMENTARY ON A 



us in sleep ; and if we experience fear and sorrow, which 
ought to arouse us to pray, he overwhelms our senses, so 
that they do not rise to God ; and thus, in every respect, 
men fall away and forsake God, till he restores them. We 
must observe also this circumstance, that the disciples, after 
having been sharply reproved, almost at that very moment 
fall again asleep. Nor is this said of the whole body, but of 
the three whom Christ had selected to be his chief com 
panions ; and what shall we say of the greater number, when 
this happened to the flower of them ? Now the repetition of 
the same words was not a vain repetition, (/SarrrcXoy/a,) which 
Christ formerly condemned in hypocrites, (Matth. vi. 7,) who 
hope that they will obtain by idle talking what they do not 
ask honestly and sincerely. 1 But Christ intended to show by 
his example, that we must not be discouraged or grow weary 
in praying, if we do not immediately obtain our wishes. So 
then, it is not a superfluous repetition of the words, if a repulse 
which we have experienced is so far from extinguishing the 
ardour of prayer, that we ask a third and fourth time what 
God appears to have denied. 



MATTHEW. 

XXVI. 45. Then he 
cometh to his disciples, and 
saith to them, Sleep on now, 
and take your rest : lo, the 
hour is at hand, and the Son 
of man is delivered into the 
hands of sinners. 46. Arise, 
let us go : lo, he who be- 
trayeth me is approaching. 
47. While he was still speak 
ing, lo, Judas, one of the 
twelve, cometh, and with 
him a great multitude with 
swords and clubs, 2 from the 
chief priests and elders of the 
people. 48. Now he who 
betrayed him had given them 



MARK. 

XIV. 41. And he cometh 
the third time, and saith to 
them, Sleep on now, and 
take your rest : it is enough, 
the hour is come ; lo, the Son 
of man is betrayed into the 
hands of sinners. 42. Arise, 
let us go : lo, he who be- 
trayeth me is approaching. 
43. And immediately, while 
he was still speaking, Judas, 
who was one of the twelve, 
cometh. and with him a great 
multitude with swords and 
clubs, 2 from the chief priests, 
and scribes, and elders. 44. 
Now he who betrayed him 



LUKE. 

XXII. 47. 
And while 
he was still 
speaking, lo, 
a multitude, 
and he who 
was called 
Judas, one of 
the twelve, 
went before 
them, and 
approached 
Jesus to kiss 
him. 48. 
And Jesus 
said to him, 
Judas, be- 



1 Harmony, vol. i. p. 313. 

2 Our English versions have generally rendered |yA<yj/ by staves ; but 
with two exceptions : swerdis and battis, (Wiclif, 1580 ;) swordes and 
duhbcs, (Rheiins, 1582.) Campbell has adopted the term clubs. Ed. 



HARMONY OF THE EVANGELISTS. 



239 



MATTHEW. 

a sign, saying. Whomsoever 
I shall kiss, it is he: take 
him. 49. And immediately 
approaching, he said to 
Jesus, Hail, Rabbi, and 
kissed him. 50. And Jesus 
said to him, Friend, for what 
purpose comest thou ? Then 
they approached, and laid 
hands on Jesus, and took him. 



MARK. 



LUKE. 



had given them a sign, say- trayest thou 
ing, Whomsoever I shall kiss, the Son of 
it is he 



take him, and lead 
him away cautiously. 45. 
And having come, he im 
mediately approacheth him, 
and saith, Rabbi, Rabbi, 1 
and kissed him. 46. And 
they laid hands on him, and 
took him. 



of 



man with 

kiss? 



Matthew XXVI. 45. Sleep on now, and take your rest. 
It is plain enough, that Christ now speaks ironically, but 
we must, at the same time, attend to the object of the irony. 
For Christ, having gained nothing by warning his disciples, 
not only gives an indirect reproof of their indifference, but 
threatens, that how indolent so ever they may choose to be, 
no longer delay will be allowed them. The meaning there 
fore is, " Having hitherto wasted my words on you, I shall 
now come to exhort you ; but whatever permission I may 
give you to sleep, the enemies will not allow it to you, but 
will compel you to watch against your will." In Mark, it is 
accordingly added, It is enough ; as if he had said, that there 
is no more time for sleeping. And this is the way in which 
the Lord usually chastises the indolence of men, that those 
who wax deaf to words may at length be compelled, by 
their sufferings, to arouse themselves. Let us, therefore, 
learn to give immediate attention to the words of the Lord, 
lest what he wishes to draw from us voluntarily may be too 
late forced from us by necessity. 

46. Arise, let us go. By these words he declares that, after 
having prayed, he was furnished with new arms. He had 
formerly, indeed, been sufficiently voluntary as to dying; 
but, when he came to the point, he had a hard struggle with 
the weakness of the flesh, so that he would willingly have 
withdrawn from dying, provided that he had been permitted 
to do so with the good-will of his Father. He, therefore, 
obtained by prayers and tears (Heb. v. 7) new strength from 



1 " Maistre, Maistre ;" " Master, Master." 



240 COMMENT AKY ON A 

heaven ; not that he ever hesitated through want of strength, 
but because under the weakness of the flesh, which he had 
voluntarily undertaken, he wished to labour anxiously, and 
with painful and difficult exertion, to gain a victory for us in 
his own person. But now, when the trembling is allayed, 
and the fear is subdued, that he may again present a volun 
tary sacrifice to the Father, he not only does not retire or 
conceal himself, but cheerfully advances to death. 

47. Wldle lie was still speaking. The Evangelists are care 
ful to state that our Lord foresaw what happened ; from which 
it might be inferred, that he was not dragged to death by 
external violence, except so far as wicked men carried into 
execution the secret purpose of God. Although, therefore, 
a melancholy and frightful spectacle was exhibited to the 
disciples, yet they received, at the same time, grounds of 
confidence to confirm them, since the event itself showed 
that nothing occurred by chance ; and since Christ s predic 
tion directed them to contemplate the glory of his divinity. 
The circumstance of an armed multitude having been sent by 
the chief priests , and of a captain and band having been ob 
tained by request from Pilate, makes it evident, that an evil 
conscience wounded and tormented them, so that they did 
every thing in a state of terror. For what need was there 
for so great a force to take Christ, who, they were aware, 
was not provided with any defensive arms? The reason for 
such careful preparation was, that the divine power of Christ, 
which they had been compelled to feel by numerous proofs, 
inwardly tormented them ; but, on the other hand, it is a 
display of amazing rage, that, relying on the power of arms, 
they do not hesitate to rise up against God. 

48. Now he who betrayed him. I have no doubt that Judas 
was restrained, either by reverence for our Lord, or by shame 
for his crime, from venturing openly to avow himself as one 
of the enemies ; and the warning which, Mark tells us, he 
gave the soldiers to lead him away cautiously, was given, I 
conjecture, for this reason, that he recollected the numerous 
proofs by which Christ had formerly attested his divine 



HARMONY OF THE EVANGELISTS. 241 

power. But it was, at the same time, astonishing madness, 
either to attempt to conceal himself by frivolous hypocrisy, 
when he came into the presence of the Son of God, or to 
oppose the tricks and dexterity of men to his boundless 
power. 

49. Hail, Rabbi. I have no doubt that Judas, as if trem 
bling for his Master s danger, pretended by these words to 
have some feeling of compassion ; and, accordingly, in Mark 
a pathetic repetition is expressed, 1 Rabbi, Rabbi. For though 
he was impressed with the majesty of Christ, still the devil so 
fascinated his mind, that he felt assured that his treachery was 
concealed by a kiss, and by soothing words. This salutation, 
or exclamation, therefore, was a pretence of compassion. I 
offer the same opinion about the kiss ; for though it was a 
very common practice among the Jews to welcome friends 
with a kiss, yet as Judas had left Christ but a little before, 
he seems now as if he had become suddenly alarmed at his 
danger to give the last kiss to his Master. Thus he excels 
the rest in the appearance of affection, when he appears to 
be deeply grieved at being separated from his Master ; but 
how little he gained by his deception is evident from Christ s 
reply. 

50. Friend, for what purpose contest thou? Luke expresses 
it more fully : Judas, betrayest thou the Son of man with a 
kiss? except that there is greater force in this reproof, that 
the benevolence of his Master, and the very high honour con 
ferred on him, are wickedly abused for the purpose of the 
basest treachery. For Christ does not employ an ironical 
address when he calls him friend, but charges him with in 
gratitude, that, from being an intimate friend, who sat at his 
table, he had become a traitor, as had been predicted in the 
psalm : If a stranyer had done this, I could have endured if ; 
but now my private and familiar friend, with whom I took food 
pleasuntlu, who accompanied me to the temple of the Lord, hath 

1 " II y a une repetition comme d un homme parlant de grande affec 
tion ;" ik there is a repetition, as if by a man who spoke from strong 
feeling." 



242 



COMMENTAKY ON A 



prepared snares against me. 1 This shows clearly what I 
hinted a little ago that, whatever may be the artifices by 
which hypocrites conceal themselves, and whatever may be 
the pretences which they hold out, when they come into the 
presence of the Lord, their crimes become manifest; and it 
even becomes the ground of a severer sentence against them, 
that, having been admitted into the bosom of Christ, they 
treacherously rise up against him. For the word friend, as 
we have stated, contains within itself a sharp sting. 

Let us know that this evil, which Christ once sustained in 
his own person, is an evil to which the Church will always 
be exposed that of cherishing traitors in her bosom ; and, 
therefore, it was said a little before, The traitor approached, 
who was one of the twelve, that we may not be immediately 
distressed by such instances ; for the Lord intends to try our 
faith in both ways, when, without, Satan opposes us and the 
Church by open enemies, and, within, he attempts secret 
destruction by means of hypocrites. We are taught, at the 
same time, that we who are his disciples ought to worship 
God with sincerity ; for the apostacies, which we see every 
day, excite us to fear, and to the cultivation of true godli 
ness, as Paul says, Let every one that calleth on the name of God 
depart from iniquity, (2 Tim. ii. 19.) We are all commanded 
to kiss the Son of God, (Ps. ii. 12 ;) and we ought, therefore, 
to see that no one give him a traitor s kiss, otherwise it will 
cost us dear to have been elevated to so great an honour. 



MATTHEW. 

XXVI. 51. And, lo, one 
of those who were with 
Jesus, stretching out his 
hand, drew his sword, and, 
striking the servant of the 
high priest, cut off his ear. 
52. Then Jesus said to 
him, Put thy sword again 
into its place ; for all who 
take the sword shall perish 
by the sword. 53. Think- 
est thou that I cannot now 



MARK. 

XIV. 47. But one 
of those who were pre 
sent drew his sword, 
and struck the ser 
vant of the high priest, 
and cut off his ear. 
48. And Jesus an 
swering said to them, 
Are you come out, 
as against a robber, 
with swords and 
clubs to seize me ? 



LUKE. 



And 



XXII. 49. 
those who were 
around him, seeing 
what would happen, 
said to him, Lord, 
shall we strike with 
the sword ? 50. 
And one of them 
struck a servant of 
the high priest, and 
cut off his right ear. 
51. And Jesus an- 



1 Our Author, quoting from memory, has blended two passages of a 
kindred spirit : Psalm xli. 10, and Psalm Iv. 12, 13, 14. Ed. 



HARMONY OF THE EVANGELISTS. 



243 



MATTHEW. 

pray to my Father, and he 
will gr ant to me more than 
twelve legions of angels ? 
54. How then shall the 
scriptures be fulfilled, that 
thus it must be ? 55. 
At that hour 1 Jesus said 
to the multitudes, You 
are come out, as against 
a robber, with swords 
and clubs to seize me. 
I sat daily with you, 
teaching in the temple, 
and you did not take me. 
56. But all this was 
done, that the scriptures 
of the prophets mi 2. lit be 
fulfilled. Then all the 
disciples forsook him, and 
fled. 



MARK. 

49. I was daily with 
you in the temple 
teaching, and you did 
not seize me. But 
(this was done,) that 
the scriptures might 
be fulfilled. 2 50. 
And they all for 
sook him, and fled. 
51. And a young 
man followed him, 
having a linen cloth 
wrapped about his 
naked body ; and the 
young men seized 
him. 52. And he 
left the linen cloth, 
and fled from them 
naked. 



LUKE. 

swering said, Per 
mit it to be thus far ; 
and, having touched 
his ear, he healed 
him. 52. And Jesus 
said to those who 
had come to him, 
the chief priests, and 
rulers of the temple, 
and elders, Are you 
come out, as against 
a robber, with swords 
and clubs ? 53. 
When I was daily 
with you in the 
temple, you did not 
lay hands on me ; 
but this is your hour, 
and the power of 
darkness. 



Matthew XXVI. 51. And, lo, one of those who were icith 
Jesus. Luke says, that all the disciples made an agreement 
together to fight for their Master. Hence it is again evi 
dent, that we are much more courageous and ready for fight 
ing than for bearing the cross ; and, therefore, we ought 
always to deliberate wisely what the Lord commands, and 
what he requires from every one of us, lest the fervour of 
our zeal exceed the bounds of reason and moderation. 
When the disciples asked Christ, Shall we strike with the 
sword? they did so, not with the intention of obeying his 
injunction; but by these words they declared that they 
were prepared and ready to repel the violence of enemies. 
And, indeed, Peter did not wait till he was commanded or 
permitted to strike, but inconsiderately proceeded to unlaw 
ful violence. It appears, at first view, to be praiseworthy 
valour in the disciples, that, forgetting their own weakness, 
though they are unable to make resistance, they do not hesitate 
to present their bodies before their Master, and to encounter 
certain death; for they choose rather to perish with the 

1 u A ce mesme instant ;" u at that very instant." 

2 " Mais (il faut) que les Escritures soyent accomplis ;" " but the 
Scriptures must be fulfilled." 



244 COMMENTARY ON" A 

Lord than to survive and look on while he is oppressed. 
But as they improperly attempt more than the calling of 
God commands or permits, their rashness is justly con 
demned ; and therefore let us learn, that in order that our 
obedience may be acceptable to the Lord, we must depend 
on his will, so that no man shall move a finger, except so far 
as God commands. One reason ouo-ht, above all, to lead us 

o r 

to be zealous in cultivating this modesty ; which is, that 
instead of a proper and well-regulated zeal, confused irregu 
larity for the most part reigns in us. 

Peter s name is not mentioned here by the Evangelists ; 
but John (xviii. 10) assures us and from what occurs shortly 
afterwards in the narrative it is evident that it was Peter 
who is here described, though the name is suppressed. Yet 
Luke enables us easily to infer that there were others also 
who took part in the same outrage ; for Christ does not speak 
to one person only, but says to all alike, Permit 1 it to be tints 
far. 

52. Put thy sword again into its place. By these words, 
Christ confirms the precept of the Law, which forbids pri 
vate individuals to use the sword. And above all, we 
ought to attend to the threatening of punishment which is 
immediately added ; for men did not, at their own pleasure, 
appoint this punishment for avenging their own blood ; but 
God himself, by severely prohibiting murder, has declared 
how dearly he loves mankind. First, then, he does not choose 
to be defended by force and violence, because God in the 
Law forbade men to strike. This is a general reason ; and 
he immediately descends to a special reason. 

But here a question arises. Is it never lawful to use vio 
lence in repelling unjust violence ? For though Peter had to 
deal with wicked and base robbers, still he is condemned for 
having drawn his sword. If, in such a case of moderate 
defence, an exception was not allowed, Christ appears to tie 
up the hands of all. Though we have treated this question 



1 Our Author s argument is obviously founded on the circumstance, 
that the verb tars, permit, is in the plural number. Ed. 



HARMONY OF THE EVANGELISTS. 245 

more copiously 1 under Matthew v. 39, yet I shall now state 
my opinion again in a few words. First, we must make a 
distinction between a civil court and the court of conscience ; 2 
for if any man resist a robber, 3 he will not be liable to pub 
lic punishment, because the laws arm him against one who is 
the common enemy of mankind. Thus, in every case when 
defence is made against unjust violence, the punishment 
which God enjoins earthly judges to carry into execution 
ceases. And yet it is not the mere goodness of the cause 
that acquits the conscience from guilt, unless there be also 
pure affection. So then, in order that a man may properly 
and lawfully defend himself, he must first lay aside excessive 
wrath, and hatred, and desire of revenge, and all irregular 
sallies of passion, that nothing tempestuous may mingle with 
the defence. As this is of rare occurrence, or rather, as it 
scarcely ever happens, Christ properly reminds his people of 
the general rule, that they should entirely abstain from using 
the sicord. 

But there are fanatics who have foolishly misapplied this 
passage, so as to wrest the sword out of the hands of judges. 
They contend that it is unlawful to strike with the sword. 
This I acknowledge to be true, for no man is at liberty to 
take the sword at his own pleasure, so as to commit murder; 
but I deny that magistrates who are God s ministers, and 
by whom he executes his judgments ought to be viewed as 
belonging to the ordinary rank. And not only so, but by 
these words of Christ, this very power is expressly ascribed 
to them : for when he declares that murderers must be put to 
death, it follows, that the sword is put into the hands of 
judges, that they may take vengeance for unjust murders. 
It will sometimes happen, indeed, that men addicted to the 
shedding of blood are punished by other means ; but this is 
the ordinary way in which the Lord determined that the 
fierce cruelty of wicked men should be restrained from riot- 

1 Harmony, vol. i. p. 298. 

2 " Entre la jurisdiction externe ou civile, et le jugement spirituel, qui 
a son siege en la conscience ;" " between external or civil jurisdiction, and 
the spiritual judgment, \vhich has its seat in the conscience." 

3 u Si quelqu un use de violence pour repousser un brigand j" "if any 
one use violence for repelling a robber." 



246 COMMENTARY ON A 

ing with impunity. Certain doctors of what is called 1 Canon 
Law have ventured to proceed to such a pitch of impudence 
as to teach, that the sword was not taken from Peter, but he 
was commanded to keep it sheathed until the time came for 
drawing it ; and hence we perceive how grossly and shame 
fully those dogs have sported with the word of God. 

53. Thinkest thou that I cannot now pray to my Father ? 
Now follows that special reason which I mentioned a little 
ago ; for Christ reminds them, that he would have at his 
command a better and more legitimate kind of defence, were 
it not that he must obey the decree of the Father. The sub 
stance of what he says is this. " As he has been appointed by 
the eternal purpose of God to be a sacrifice, and as this has 
been declared by the predictions of Scripture, he must not 
fight against it." Thus Peter s rashness is condemned on 
another ground, that he not only endeavours to overturn a 
heavenly decree, but also to obstruct the path of the redemp 
tion of mankind. Not only did Peter draw his sword unlaw- 
ful!y, but the disciples were foolish and mad ; for though 
they were few in number, and feeble they attempted to make 
some resistance to a band of soldiers and a very great multi 
tude. On this account, the Lord, in order to make their 
folly more manifest, employs this comparison. " If he wished 
to have a guard to defend his life, he would immediately ob 
tain not eleven angels, but a large and invincible army, and 
since he does not implore that angels may be sent to assist 
him, much less would he resort to ill-considered means, from 
which no advantage was to be expected ; for the utmost that 
could be effected by the disciples would be of no more ser 
vice than if a few rooks were to make a noise." 

But here some commentators labour to no purpose in 
inquiring how Christ could have obtained a commission of 
angds from his Father, by whose decree it was that he had to 
suffer death. For the two things are inconsistent : that he 
exposed his Son to death naked and defenceless, because it 
was necessary that it should be so, and because it had been 
appointed ; and yet, that he might have been prevailed on 
1 " Qu on appelle." 



HARMONY OF THE EVANGELISTS. 247 

by prayer to send him relief. But Christ speaks condition 
ally, that he has a far better method of defending his life, 
were it not that the will of the Father was opposed to it. 
This takes away all contradiction, for Christ refrained from 
presenting such a request to his Father, because he knew 
that it was contrary to his decree. Yet from this we draw 
a useful doctrine, that those who resort to unlawful means 
on the plea of necessity pour dishonour on God. If a man is 
destitute of lawful aid and support, he runs headlong to 
wicked schemes and sinful undertakings ; and the reason is, 
that few look for the secret protection of God, which alone 
ought to be sufficient to set our minds at rest. Are we 
threatened with danger ? Because no remedy can be dis 
covered according to the flesh, we make this or the other 
contrivance, as if there were no angels in heaven, who 
Scripture frequently tells us are placed as guardians for our 
salvation, (Heb. i. 14.) In this way we deprive ourselves of 
their assistance ; for all who are impelled, by their restless 
ness and excessive anxiety, to stretch out their hands to for 
bidden remedies for evils, do unquestionably renounce the 
providence of God. 

54. How then shall the Scriptures be fulfilled ? By this ex 
pression Christ means, that he ought not to attempt any 
method of escaping death, to which he knew that he was 
called by the Father. For himself, indeed, he had no need 
of the Scriptures to inform him that God had appointed that 
he should die at that time ; but because mortals do not know 
what God has determined to do until it be revealed by his 
word, Christ, with a view to his disciples, properly refers to 
the testimony which God gave of his will. We know that 
whatever affliction happens to us, it is inflicted by God him 
self; but since we are uncertain as to the result, when we 
seek remedies which he allows, we do not rise against his 
government ; but when his will has been ascertained, nothing 
more remains for us than to acquiesce. Though in this pass 
age Christ teaches nothing more than that he ought patiently 
to suffer death, because the Scriptures have declared that it 
must be so, yet the use of this doctrine is evidently more ex 
tensive, namely, that Scripture is a sufficient bridle for sub- 

VOL. III. R 



248 COMMENTARY ON A 

duing the rebellion of the flesh ; because God points out to 
us what is his will for the very purpose of keeping us in sub 
jection to his will. Accordingly, Paul ascribes to Scripture this 
office, that it trains us to patience, (Rom.xv.4,) and supplies us 
with all the comfort that we need in adversity. His reproof 
of the disciples, as given by Luke, is more brief, Permit them 
to do thus far ; but still he severely condemns their presump 
tion, in having gone so far as to perform an unlawful action, 
though at the same time he holds out a hope of pardon, if 
they suppress their improper zeal, and proceed no farther. 

Luke XXII. 51. And having touched his ear, he healed him. 
By his foolish zeal Peter had brought grievous reproach on 
his Master and his doctrine ; and there can be no doubt, that 
this was a contrivance by which Satan attempted to involve 
the Gospel in eternal disgrace, as if Christ had kept company 
with assassins and seditious persons for revolutionary pur 
poses. This, I think, was the reason why Christ healed the 
wound which Peter had inflicted. But a fearful and amaz 
ing stupidity must have seized his adversaries, who were not 
at all affected by having seen such a miracle. And yet there 
is the less reason to wonder that they did not see the power 
of Christ displayed in the person of another, when, after 
having themselves been laid prostrate by his voice, they still 
continued to rage, (John xviii. 6.) Such is the spirit of 
giddiness by w r hich Satan maddens the reprobate, when the 
Lord has given them over to blindness. Above all, in the 
person himself who was healed, there is a striking instance 
of ingratitude ; for neither did the divine power of Christ 
subdue him to repentance for his hardness, nor was he over 
come by kindness so as to be changed from an enemy into a 
disciple. For it is a foolish imagination of the monks that 
he was also healed in his soul, that the work of Christ might 
not be left incomplete ; as if the goodness of God were not 
every day poured out on those who are unworthy. 

Matthew XXVI. 55. Are you come out, as against a rol 
ler ? By these words Christ expostulates with his enemies 
for having intended to bring odium upon him, by coming 



HAKMOXY OF THE EVANGELISTS. 249 

provided with a great body of soldiers ; for the meaning is 
this, " What necessity was there for making such a display 
of arms against me, as if your object had been to overcome 
some robber? But I have always lived peaceably amongst 
you, and without using arms ; and when I was teaching in 
the temple, you might easily have seized me without any 
military force." Yet, while he complains of their malice in 
violently rushing upon him, as if he were a seditious man, he 
again wounds their evil conscience by reminding them, that 
though they had a traitor for their leader, they approached 
him with trembling, and with many marks of distrust. 

56. Now all this was done. The other two Evangelists 
express it somewhat differently ; for what Matthew relates 
in his own person, Mark appears to attribute to Christ. Luke 
employs even different words : this is your hour, and the power 
of darkness. But the design of the Holy Spirit is, beyond all 
doubt, that whatever may be the contrivances of wicked 
men, nothing whatever has been done but by the will and 
providence of God ; for, as he had said a little before, 1 God 
has testified nothing by the prophets but what he had de 
termined with himself, (Luke xxii. 37.) First, therefore, we 
are here informed, that whatever may be the unbridled rage 
by which Satan and all ungodly men are actuated, still the 
hand of God always prevails, so as to draw them reluctantly 
wherever he pleases. Secondly, we are informed, that though 
wicked men fulfil what was predicted in the Scriptures, yet, 
since God does not employ them as his lawful ministers, but 
directs them, by a secret movement, to that which was 
farthest from their wish, they are not excusable ; and that, 
while God makes a righteous use of their malice, blame 
still attaches to them. At the same time, let us observe 
that Christ said this in order to remove the offence, which 
would otherwise have greatly disturbed weak minds, when 
they saw him so reproached and outraged. 

Still Christ intended not only to promote the advantage of 
his disciples, but also to repress the pride of his adversaries, 

1 See p. 223 of this volume. 



250 COMMENTARY ON A 

that they might not triumph as if they had achieved a victory. 
For this reason, in Luke s narrative he says, this is your hour; 
by which he means that the Lord grants them this liberty 
for a short time. The power of darkness denotes the power 
of the devil, and this term had also a strong tendency to 
abase their glory ; for though they exalt themselves ever so 
much, Christ shows that they are still nothing more than the 
slaves of the devil. While all things are mingled in con 
fusion, and while the devil, by spreading darkness abroad, 
appears to overturn the whole order of the world, let us know 
that the providence of God shines above in heaven, to bring 
at length to order what is confused ; and let us, therefore, 
learn to raise the eyes of faith to that calm sky. Then all 
the disciples forsook him, and fled. Hence we may again infer 
how much more ready they were to fight rashly than to 
follow their Master. 

Mark XIV. 51. And a young man. How some persons have 
come to dream that this was John 1 I know not, nor is it of 
much importance to inquire. The chief point is, to ascertain 
for what purpose Mark has related this transaction. I think 
that his object was, to inform us that those wicked men as 
usually happens in riotous assemblies stormed and raved 
without shame or modesty ; which appeared from their 
seizing a young man who was unknown to them, and not sus 
pected of any crime, so that he had difficulty in escaping out 
of their hands naked. For it is probable that the young man, 
who is mentioned, had some attachment to Christ, and, on 
hearing the tumult by night, without stopping to put on his 
clothes, and covered only with a linen garment, came either 
to discover their traps, or, at least, that he might not be 
wanting in a duty of friendship. 2 We certainly perceive 
as I just now said that those wicked men raged with cruel 
violence, when they did not even spare a poor young man, 

1 " Aucuns ont songe que c estoit Jean, Pun des Apostres ;" " some 
have dreamed that it was John, one of thje Apostles." 

2 " Ou, pour le moins a fin de faire devoir d ami envers Jesus Christ ; r 
" or, at least, in order to perform the duty of a friend towards Jesus 
Christ." 



HARMONY OF THE EVANGELISTS. 



251 



who had left his bed, almost naked, and run, on hearing the 
noise. 



MATTHEW. 

XXVI. 57. But they 
who had apprehended 
Jesus led him to Caiaphas 
the high priest, where the 
scribes and elders were as 
sembled. 58. And Peter 
followed him at a distance, 
as far as to the court of 
the high priest, and having 
gone in, he sat with the 
servants to see the end. 
59. And the chief priests 
and elders, and the whole 
council, sought false wit 
ness against Jesus, to put 
him to death, 60. And 
found none ; even though 
many false witnesses 
came, they found none : 
but at length came two 
false witnesses, 61. Who 
said, This man said, I can 
destroy the temple of God, 
and build it in three 
days. 



MARK. 

XIV. 53. And they led 
Jesus to the high priest, and 
all the chief priests, and elders, 
and scribes, assembled with 
him. 54. And Peter followed 
him at a distance, as far as to 
the palace of the high priest ; 
and he sat along with the ser 
vants, and warmed himself at 
the fire. 55. And the chief 
priests, and the whole council, 
sought evidence against Jesus, 
to put him to death, and found 
none. 56. For many bore 
false witness against him, but 
their declarations did not agree. 
57. Then some arose, and bore 
false witness against him, say 
ing, 58. We have heard him 
say, I will destroy this temple, 
which was made with hands, 
and within three days I will 
build another, made without 
hands. 59. But even here 
their testimony did not agree. 



LUKE. 

XXII. 54. 
And, having 
seized him, 
they led and 
brought him 
to the house 
of the high 
priest ; and 
Peter fol 
lowed at a 
distance. 



Luke follows a different order from Matthew and Mark in 
the narrative ; but when we come to the proper place, we 
will endeavour to reconcile the points in which they differ. 
It will be proper, in the meantime, to glance briefly at those 
things which claim our attention in the words of Matthew 
and Mark. First, in order to remove the offence of the 
cross, we ought to consider the advantage which we have 
derived from Christ s emptying of himself, (Philip, ii. 7 ;) for 
thus will the inestimable goodness of God, and the efficacy 
of his grace, be found to remove by its brightness every thing 
in it that was disagreeable or shameful. According to the 
flesh, it was disgraceful that the Son of God should be seized, 
bound, and made a prisoner ; but when we reflect that by 
his chains we are loosed from the tyranny of the devil, and 
from the condemnation in which we were involved before 
God, not only is the stumbling-block, on which our faith 



252 COMMENTAKY ON A 

might have struck, removed out of the way, but in place of 
it there comes an admiration of the boundless grace of 
God, who set so high a value on our deliverance, as to give 
up his only-begotten Son to be bound by wicked men. This 
will also be a pledge of the astonishing love of Christ towards 
us, that he spared not himself, but willingly submitted to 
wear fetters on his flesh, that our souls might be freed from 
fetters of a far worse description. 

Matthew XXYI. 57. But they who had seized Jesus led 
him to Caiaphas. Though the Jews had been deprived of 
what is called the higher jurisdiction, there still lingered among 
them some vestiges of that judicial authority which the Law 
confers on the high priest, (Deut. xvii. 8 ;) so that, w r hile 
they had lost the absolute authority, 1 they retained the 
power of administering moderate correction. This is the 
reason why Christ is brought before the high priest to be 
interrogated ; not that a final sentence may be pronounced 
on him by that tribunal, but that the priests may afterwards 
present him before the governor, under the aggravating 
influence of their decision. 2 Caiaphas the high priest was 
also named Joseph, and this man as w r e are told by the 
historian Josephus was appointed to be high priest by 
Valerius Gratus, governor of Judea, when Simon, the son of 
Camithus, w r as deposed from that office. 3 The Evangelists 
give his surname only, 4 perhaps because he was more gene 
rally named, and better known, by it. 

Matthew says that the priests assembled in the house of 
Caiaphas ; not that they were already assembled at midnight, 
before Christ was brought, but because the place of meeting 

1 " La puissance de condamncr a mort ;" " the power of condemning 
to death." 

2 u Estant desja charge par leur jugement, et que cela soit un prejudice 
centre luy ;" u being already accused by their decision, and that this 
may excite a prejudice against him." 

3 Ant. XVIII. ii. 2. Repeated allusions have been made, in earlier 
portions of the Commentary, to this remarkable passage in the writings of 
the great Jewish historian. The reader will find it quoted at length. 
Harmony, vol. i. p. 177, n. 1. Ed. 

4 That is, instead of calling him Joseph Caiaphas, they call him simply 
Caiaphas. Ed. 



HARMONY OF THE EVANGELISTS. 253 

had been appointed, that, as soon as the information reached 
them, they might meet hastily at an early hour in the morn 
ing ; though we have lately seen that some who belonged to 
the order of the priesthood went out by night, along with 
the soldiers, to seize Christ. But we have frequently seen, in 
other passages, that the Evangelists were not very exact in 
adhering to the order of time. In this passage, certainly, 
they had no other object in view than to show that the Son 
of God was oppressed by a wicked conspiracy of the whole 
council. And here a frightful and hideous spectacle 1 is 
placed before our eyes ; for nowhere else than at Jerusalem 
was there at that time either a temple of God, or lawful wor 
ship, or the face of a Church. The high priest was a figure 
of the only Mediator between God and men ; those who sat 
along with him in the council represented the whole Church 
of God ; and yet all of them unite in conspiring to extinguish 
the only hope of salvation. But as it had been declared by 
a prediction of David, that the stone which the builders rejected 
would nevertheless become the head-stone of the corner, (Ps. 
cxviii. 22 ;) and as Isaiah had foretold that the God of armies 
would be to the whole people of Israel a stone of stumbling, on 
which they would dash themselves, (Isa. viii. 14,) the Lord 
wisely made provision that such wickedness of men should 
not perplex believing souls. 

59. Sought false witness. By these words the Evangelists 
remark, that nothing was farther from the design of the priests 
than to inquire into the cause, so that, when the matter was 
thoroughly understood, they might decide what was proper. 
For they had previously resolved to put Christ to death, and 
now they only seek a pretence for oppressing him. Now 
it is impossible that equity can have any place where an ex 
amination of the cause is not the first step. In seeking false 
witnesses, their treacherous cruelty is manifested ; and when, 
after being disappointed of their expectation, they still do not 
desist, this affords a still more striking display of their blinded 
obstinacy. Thus, amidst the darkness of their rage, the in- 

1 " Voire qui nous doit faire dresser les cheveux en la teste ;" " one 
that ought to make the hair stand 011 our head." 



254 



COMMENTARY ON A 



nocence of the Son of God shone so brightly, that the devils 
themselves might know that he died innocent. 

It ought to be observed, also, that the appellation of false 
witnesses is applied not to those who contrive a lie which had 
no foundation, but to those who calumniously pervert what 
was justly said, and turn it into a crime ; an instance of 
which is here expressly related as to the destruction and re 
building of the temple. Christ had indeed said, that when the 
temple of his body was destroyed, he would raise it up within 
three days, (John ii. 19.) The false witnesses do not now re 
sort to some new contrivance, but they put a wrong inter 
pretation on his words, as if he boasted that he would prac 
tise some juggling in building the temple. Now as the ca 
lumny was trivial and worthless, we may readily infer from 
it how greatly the priests and scribes were blinded by their 
fury, since, without any pretext, they demand that Christ 
shall be put to death. 



MATTHEW. 

XXVI. 62. And the 
high priest, rising up, 
said to him, 1 Answerest 
thou nothing ? What is 
it that those men testify 
against thee? 63. And 
Jesus was silent. And 
the high priest answering 
said to him, I adjure thee 
by the living God, that 
thou tell us if thou art the 
Christ, the Son of God. 
64. Jesus saith to him, 
Thou hast said it ; but 
yet 1 tell you, hereafter 
you shall see the Son of 
man sitting at the right 
hand of power, and com 
ing in the clouds of hea 
ven. 65. Then the high 
priest rent his clothes, 
saying, He hath blas 
phemed ; what further 
need have we of wit- 



MARK. 

XIV. 60. And the 
high priest, rising up 
in the midst, inter 
rogated Jesus, say 
ing, Answerest thou 
nothing? What is it 
that those men testify 
against thee? 61. But 
he was silent, and 
answered nothing. 
Again the high priest 
interrogated, and said 
to him, Art thou the 
Christ, the Son of the 
Blessed ? 2 62. And 
Jesus said, I am ; and 
you shall see the Sen 
of man sitting at the 
right hand of power, 
and coming in the 
clouds of heaven. 63. 
And the high priest 
rent his garments, and 
said, What further 



LUKE. 

XXII. 63. And the 

men who held Jesus 
mocked him, and 
struck him ; 64. And, 
having blindfolded 
him, struck him on the 
face . And they int er- 
rogated him, saying, 
Prophesy, Who is it 
that struck thee ? 65. 
And many other abu 
sive things they spoke 
against him. 66. And 
as soon as it was day, 
the elders of the people, 
and chief priests, and 
scribes, assembled, and 
led him into their coun 
cil, 67. Saying, Art 
thou the Christ ? Tell 
us. And he said to them, 
If I tell you, you will 
not believe. 68. And 
if I also put a question, 



1 " Adonc le souverain sacrificateur se leva, et luy dit ;" "then the 
high priest rose, and said to him." 

* Le Fils de Dieu Benit;" " the Son of the Blessed God." 



HARMONY OF THE EVANGELISTS. 



255 



MATTHEW. 



lo, now you have 
his blasphemy. 



nesses 
heard 

66. What think you? 
And they answering said, 
He is worthy of death. 

67. Then they spat in 
his face, and gave him 
blows j 1 and others struck 
him on the face with the 
palms of their hands, 

68. Saying, Prophesy to 
us, Christ, Who was it 
that smote thee ? 



MARK. 

need have we of wit 
nesses ? 64. You have 
heard the blasphemy : 
what think you ? And 
they all condemned 
him to be worthy of 
death. 65. And some 
began to spit on him, 
and to cover his face 
with a veil, and to give 
him blows, and to say 
to him, Divine. 2 And 
the servants gave him 
blows. 



LUKE. 

you will not answer me, 
nor let me go. 69. 
Hereafter shall the Son 
of man sit at the right 
hand of the power of 
God. 70. And they all 
said, Art thou then the 
Son of God? He said, 3 
You say that I am. 71. 
And they said, What 
further testimony do 
we need ? for we our 
selves have heard from 
his own mouth. 



Matthew XXVI. 62. And the high priest, rising up. It is 
certain that Christ was silent when false witnesses pressed 
hard upon him, not only because they did not deserve a 
reply, but because he did not seek to be now acquitted, 
knowing that his hour was come. But Caiaphas triumphs 
over him on account of his silence, as if he was struck dumb 
by being vanquished ; which is usually the case with men 
who are conscious of having done wrong. But it is an in 
stance of extreme wickedness that he insinuates that Christ 
is not free from blame, because witnesses speak against him. 
The question, What is it that those men testify against thee ? 
amounts to this : " How comes it that those men oppose thee, 
but because they are urged by conscientious views ? For 
they would not have appeared against thee without a good 
reason." As if he did not know that those witnesses had 
been procured by fraud : but this is the way in which wicked 
men, when they find themselves in the possession of autho 
rity and power, throw off shame, and indulge in arrogance. 
Christ was again silent, not only because the objection was 
frivolous, but because, having been appointed to be a sacri 
fice, he had thrown aside all anxiety about defending himself. 

63. / adjure thee by the living God. The high priest thought 
that this alone was a crime sufficient to condemn Christ, if 

1 " Et le buffeterent ;" u and buffeted him." 

2 " Propheteze-nous ;" " prophesy to us." 

3 " II leur dit ;" " he said to them." 



256 COMMENTAEY ON A 

he professed that he was the Christ. But since they all 
boasted of expecting redemption from Christ, he ought first to 
have inquired if such was the fact. That there would be a 
Christ, by whose hands the people were to be delivered, they 
would not have ventured to deny. Jesus came publicly for 
ward, bearing the title of the Christ. Why do they not con 
sider the fact itself? Why do they not examine the signs, by 
means of which a correct decision might have been formed ? 
But, having already determined to put Christ to death, they 
are satisfied with this pretence of sacrilege, that he claimed 
for himself the glory of Divinity. And yet Caiaphas examines 
the matter on oath, as if he had been prepared to yield as 
soon as it w y as fully ascertained ; but all the while his whole 
mind is filled with a malicious hatred and contempt of Christ, 
and is so blinded by pride and ambition, that he takes for 
granted, that as soon as the fact has been ascertained, with 
out inquiring whether it is right or wrong, he will have just 
grounds for condemning him. 

If thou art the Christ, the Son of God. From the words of 
Caiaphas we may infer, that it was at that time common 
among the Jews to bestow on the Messiah the title of the 
Son of God ; for this form of interrogation could not have 
originated in any other way than from the ordinary custom ; 
and, indeed, they had learned from the predictions of Scrip 
ture that he was not less the Son of God than the Son of 
David. It appears, too, that Caiaphas employed this epithet, 
with the view either of terrifying Christ, or of exciting a 
prejudice against him ; as if he had said : " See where you 
are going ; for you cannot call yourself the Christ, without 
claiming, at the same time, the appellation of Son of God, 
with w T hich Scripture honours him." Such is also his reason 
for using the word Blessed, which Mark gives instead of 
God; for this pretended reverence 1 for God was intended to 
bring a heavier charge against Christ than that of profaning 
the holy name of God. 



1 " Ce mot duquel Caiaphe use, faisant semblant d avoir une grande 
reverence a la majeste Divine ;" " this word which Caiaphas employs, 
pretending to have a great veneration for the Divine majesty." 



HARMONY OF THE EVANGELISTS. 257 

64. Thou hast said it. Luke inserts another reply, by 
which Christ reproves the malice of the priests, in not 
inquiring with a desire to know. If I tell you, says he, you 
will not believe : by which words he means, that though he 
were to prove to them a hundred times that he was the 
Christ, it would be of no avail with obstinate men. For 
they had not only heard, but had beheld with their eyes 
miracles, which, though Christ had been silent, would have 
confirmed his heavenly and divine power, and would even 
have cried aloud, that he was the promised Redeemer. 

He next adds a confession, which, though it is related in 
many words by Matthew, does not convey a different mean 
ing. Jesus affirms that he is the Christ, not for the purpose 
of avoiding death, but rather of inflaming the rage of his 
enemies against him. Though at that time he was exposed 
to contempt, and almost annihilated, by his mean garb, he 
announces, that at the proper time he will at length come 
with royal majesty, that they may tremble before the Judge, 
whom they now refuse to acknowledge as the Author of 
salvation. The meaning therefore is, that they are widely 
mistaken, if from his present appearance they form a judg 
ment of what he is ; because it is necessary that he should 
be humbled, and almost reduced to nothing, before he appear 
adorned with the emblems of his royal power, and with mag 
nificent splendour. For by this word hereafter he distin 
guishes between his first and second coming. 

We may draw from this a useful doctrine, which is still 
more extensive. For how comes it that wicked men are so 
much at their ease ? How comes it that they are so insolent 
in rebellion, but because they do not set a high value on the 
crucified Jesus ? It is therefore necessary to remind them 
of a dreadful judgment, which, with all their stupidity, they 
will not be able to avoid. And though they ridicule as a 
fable what is said about the future coming of Christ, still it 
is not in vain that the Judge summons them to his tribunal, 
and orders them to be summoned by the preaching of the 
Gospel, that they may be rendered the more inexcusable. 
But this announcement is fitted to be of very great use even 
to believers, that they may now with the eyes of hope look 



258 COMMENTARY ON A 

for Christ sitting at the right hand of the Father, and patiently 
wait till he comes, and may likewise believe that the rage of 
wicked men against him, while absent, will not be without 
its consequences ; for they will be compelled to behold him 
on high coming from heaven, whom now they not only despise, 
but even trample upon in their pride. 

Sitting at the right hand of power. The metaphor contained 
in the term right hand must be well known, for it frequently 
occurs in Scripture. Christ then sits at the right hand of the 
Father, because he is his deputy ; and it is called the right 
hand OF POWER, because it is only through the agency of 
his Son that God now displays his power, and will execute 
judgment at the last day. 

65. Then the high priest rent his garments. By this we see 
how little advantage was derived by wicked men from the 
miracles by which Christ had proved his Divinity. But we 
need not wonder, that under the mean garb of a servant, the 
Son of God was despised by those who were unmoved by 
any anxiety about the promised salvation. For if they had 
not entirely laid aside every pious feeling, their deplorable 
condition ought to have led them to look anxiously for the 
Redeemer ; but when they now, without making any inquiry, 
reject him when offered to them, do they not, as far as lies 
in their power, destroy all the promises of God ? The high 
priest first pronounces Christ to be a blasphemer, to which 
the others afterwards assent. The rending of the clothes 
plainly shows how boldly and wickedly those who profanely 
despise God make false pretensions of zeal. It would indeed 
have been praiseworthy in the high priest, if he heard the 
name of God shamefully profaned, not only to feel inward 
resentment and excruciating pain, but to make an open 
display of his detestation ; but while he refused to make 
inquiry, he contrived an unfounded charge of blasphemy. 
And yet, this treacherous hypocrite, while he assumed a 
character which did not belong to him, taught the servants 
of God with what severity of displeasure they ought to regard 
blasphemies, and condemned by his example the shameful 
cowardice of those who are no more affected by an outrage on 



HARMONY OF THE EVANGELISTS. 



259 



religion, than if they heard buffoons uttering their silly 
jokes. 

Then they spat in his face. Either Luke has inverted the 
order of the narrative, or our Lord twice endured this highly 
contemptuous treatment. The latter supposition appears to 
me to be probable. And yet, I have 110 doubt that the 
servants were emboldened to spit on Christ, and to strike him 
with greater insolence, after they had seen that the council, 
so far as their decision had influence, condemned him to 
death. The object of all these expressions of contempt was, 
to show that nothing was more unlikely than that he should 
be a prince of prophets, who, in consequence of being blind 
folded, 1 was not able even to ward off blows. But this inso 
lence was turned by the providence of God to a very 
different purpose ; for the face of Christ, dishonoured by 
spitting and blows, has restored to us that image which had 
been disfigured, and almost effaced, by sin. 



MATTHEW. 

XXYI. 69. Now 

Peter was sitting with 
out in the court. And 
a maid came to him, 
saying, Thou also 
wast with Jesus the 
Galilean. 70. But 
he denied before them 
all, saying, I know 
not what thou sayest. 

71. And as he was go 
ing out into the porch, 
another maid saw 
him, and said to those 
who were there, This 
man also was with 
Jesus the JSTazarene. 

72. And again he 
denied with an oath, 
I do not know the 
man. 73. After a 
little came those who 
were standing by, 
and said to Peter, 



MARK. 

XIV. 66. And while 
Peter was below in the 
court, one of the maids 
of the high priest came ; 

67. And when she saw 
Peter warming himself, 
she looked at him, and 
said, Thou also wast 
with Jesus the Nazarene. 

68. But he denied, say 
ing, I know him not, 2 
nor do I understand 
what thou sayest. And 
he went out into the 
porch, and the cock 
crew. 69. And the 
maid, when she saw him 
again, began to say to 
those that stood by, 
This is one of them. 70. 
But he denied it again. 
And a little after, those 
that stood by said again 
to Peter, Surely thou 



LUKE. 

XXII. 55. And when 
they had kindled a fire 
in the midst of the 
hall, and had sat down 
together, Peter also 
sat down amongst 
them. 56. And when 
a certain maid saw him 
sitting near the fire, 
she fixed her eyes upon 
him, and said, This man 
also was with him. 57. 
But he denied him, 
saying, Woman, I do 
not know him. 58. 
And after a little while, 
another person, seeing 
him, said, Thou also 
wast one of them. But 
Peter said, Man, I am 
not. 59. And after the 
lapse of about an hour, 
another affirmed, say 
ing, Undoubtedly this 



1 " Lequel ayant seulement un voile devant les yeux ;" " who having 
only a veil before his eyes." 

2 " Je ne le cognoy point." 



260 



COMMENTARY ON A 



MATTHEW. 

Surely thou also art 
one of them ; for thou 
art convicted by thy 
speech. 74. Then he 
began to curse and to 
swear, that he did 
not know the man, 
And immediately the 
cock crew. 75. And 
Peter remembered 
the saying of Jesus, 
who had told him, 
Before the cock crow, 
thou wilt thrice deny 
me. And he went 
out, and wept bitterly. 



MARK. 

art one of them ; for thou 
art also a Galilean, and 
thy speech agreeth with 
it. 71. But he began to 
curse and to swear, (say 
ing,) I know not that 
man of whom you speak. 
72. And the second time 
the cock crew ; and 
Peter remembered the 
word which Jesus had 
spoken to him, Before 
the cock crow twice, 
thou wilt thrice de 
ny me ; and he began 
to weep. 1 



LUKE. 

man was also with him ; 
for he is a Galilean, CO. 
And Peter said, Man, I 
know not what thou say- 
est. And immediately, 
while he was still speak 
ing, the cock crew. 61. 
And the Lord turned 
and looked at Peter; and 
Peter remembered the 
word of the Lord, how 
he said to him, Before 
the cockcrow, thou wilt 
thrice deny me. 62. 
And Peter went out, 
and wept bitterly. 



Peter s fall, which is here related, is a bright mirror of our 
weakness, In his repentance, also, a striking instance of the 
goodness and mercy of God is held out to us. This narra 
tive, therefore, which relates to a single individual, contains 
a doctrine which may be applied to the whole Church, and 
which indeed is highly useful, both to instruct those who are 
standing to cherish anxiety and fear, and to comfort those 
who have fallen, by holding out to them the hope of pardon. 
And first it ought to be observed, that Peter acted inconsi 
derately, when he entered into the hall of the high priest. It 
was his duty, no doubt, to follow his Master ; but having 
been warned that he would revolt, he ought rather to have 
concealed himself in some corner, so as not to expose himself 
to an occasion of sinning. Thus it frequently happens that 
believers, under an appearance of virtue, throw themselves 
within the reach of temptation. 

It is therefore our duty to pray to the Lord to restrain and 
keep us by his Spirit, lest, going beyond our measure, we 
be immediately punished. We ought also to pray, whenever 
we commence any undertaking, that he may not permit us 
to fail in the midst of our efforts, or at the beginning of the 
work, but may supply us with strength from heaven till the 
end. Conviction of our weakness ought not, indeed, to be a 
reason for indolence, to prevent us from going wherever God 

1 " Et s estant jette hors, pleura ;" " and he ran out and wept." 



HARMONY OF THE EVANGELISTS. 261 

calls us ; but it ought to restrain our rashness, that we may 
not attempt any thing beyond our calling ; and it ought also 
to stimulate us to prayer, that God, who has given us grace 
to begin well, may also continue to give us grace to per 
severe. 

Matthew XXVI. 69. A maid came to him. Here we see 
that there is no necessity for a severe contest, or for many 
forces or implements of war, to overpower a man ; for any 
man, who is not supported by the hand of God, will instantly 
fall by a slight gale or the rustling of a falling leaf. Peter 
undoubtedly was not less courageous than any of us, and he 
had already given no ordinary proof of his valour, though it 
was exercised in a rash and improper manner ; and yet he 
does not wait until he is dragged before the tribunal of the 
high priest, or until his enemies attempt to put him to death 
by violence, but, terrified by a woman s voice, immediately 
denies his Master. And yet but lately he thought himself a 
valiant soldier even to death. Let us therefore remember 
that our strength is so far from being sufficient to resist 
powerful attacks, that it will give way, when there is the 
mere shadow of a battle. But in this way God gives us the 
just reward of our treachery, when he disarms and strips us 
of all power, so that, when we have thrown off the fear of 
him, we tremble for a mere nothing. For if a deep fear of 
God had dwelt in Peter s heart, it would have been an invin 
cible fortress ; but now, naked and defenceless, he trembles 
while he is still far from danger. 

70. But he denied before them all. This circumstance 
aggravates the criminality of Peter, that, in denying his 
Master, he did not even dread a multitude of witnesses. 1 
And the Spirit intended expressly to state this, that even the 
presence of men may excite us to hold fast the confession of 
faith. For if we deny Christ before the weak, they are 
shaken by our example, and give way ; and thus we destroy 

1 " Qu il n a point craint de renier son Maistre, mesmement en la pre 
sence de tant de tesmoins ;" " that he did not fear to deny his Master, 
even in presence of so many witnesses." 



262 COMMENTARY ON A 

as many souls as we can ; but if, in presence of those who 
wickedly despise God and oppose the Gospel, we withhold 
from Christ the testimony which is due to him, we expose 
his sacred name to the ridicule of all. In short, as a bold and 
open confession edifies all the godly, 1 and puts unbelievers to 
shame, so apostacy draws along with it the public ruin of faith 
in the Church, and the reproach of sound doctrine. The 
more eminent a man is, therefore, he ought to be the more 
careful to be on his guard ; for his elevation makes it im 
possible for him to fall from it without doing greater harm. 

/ know not what thou sayest. The form of denial, which is 
here set down, shows sufficiently that the wretched sophists, 
who endeavour to escape by ambiguous expressions, which 
they turn to a variety of meanings, when they are called to 
give an account of their faith, gain nothing by their dexterity 
in fraud. Peter does not absolutely deny the whole doctrine 
of the Gospel ; he only denies that he knew the man ; but, 
because in the person of Christ he indirectly buries the light 
of the promised redemption, he is charged with base and 
shameful treachery. But lately he had heard from the mouth 
of the Lord, that the confession of faith is a sacrifice accept 
able to God ; and therefore a mode of denying, which with 
holds from God his lawful worship, and from Christ the 
honour that is due to him, admits of no excuse. Let us 
therefore hold, that as soon as we depart from a plain and 
candid profession of Christ, we deprive him of the testimony 
to which he has a lawful claim. 

71. Another maid saw him. From the words of Mark we 
are rather led to conjecture that it was the same maid ; at 
least he does not state that it was a different maid from the for 
mer one. But there is no contradiction here ; for it is probable 
that the statement which proceeded from one maid, flew from 
the lips of one to those of another, so that the first maid point 
ed him out to many persons and at several times, and others 
joined her in asserting that he was the person, and in spread 
ing the discovery of him more widely. John even relates 

1 " Tous enfans de Dieu ;" " all the children of God." 



HARMONY OF THE EVANGELISTS. 263 

(xviii. 25) that, at the second time, the question was put to 
Peter, not by a maid, but by a multitude of men; from 
which it is evident that the word, which had been pronounced 
by the maid, was caught by the men standing by, who 
attacked Peter. 

There is another difference between Mark and the other 
three Evangelists ; for he mentions that the cock crew twice, 
while they say that the cock crew not until after Peter had 
thrice denied our Lord. But this difficulty is easily obviated ; 
for Mark says nothing that is inconsistent with the narrative 
of the other Evangelists, but explains more fully what they 
pass by in silence. Indeed, I have no doubt that, when Christ 
said to Peter, before the cock crow, he meant the cock-crowing^ 
which includes many Growings ; for cocks do not merely crow 
once, but repeat their Growings many times ; and yet all the 
Growings of a single watch are called but one cock-crowing. 
80 then, Matthew, Luke, and John, say that Peter thrice 
denied our Lord before the cock-crowing was ended. Mark 
states more distinctly one circumstance, that within a short 
space of time Peter was brought even to the third denial, and 
that, though he had been warned by the first crowing, he did 
not repent. None of us will say that profane historians are 
inconsistent with each other, when some one of them relates 
what the others have not touched ; and, therefore, though 
Mark s narrative is different, still it does not contradict the 
others. 

72. And the second time he denied with an oath. It deserves 
attention, that Peter, after finding that he could not escape 
by a simple denial, doubles his crime by adding an oath ; and 
a little after, when he is still more vehemently pressed, he 
proceeds even to cursing. Hence we infer that a sinner, after 
having once fallen, is always hurried on from bad to worse ; 
so that those who begin with ordinary offences afterwards 
rush headlong into the basest crimes, from which at first they 
would have recoiled with horror. And this is the just ven 
geance of God, after we have deprived ourselves of the 

1 1 J L heure de la imict en laquelle les coqs chantent ;" " the hour of 
the night in which cocks crow." 

VOL. III. S 



264 COMMENTARY ON A 

assistance of the Holy Spirit, to allow Satan a violent exercise 
of power over us, that, having subdued and made us his 
slaves, he may drive us wherever he pleases. But this 
happens chiefly in a denial of the faith ; for when a man, 
through fear of the cross, has turned aside from a pure pro 
fession of the Gospel, if he perceive that his enemies are not 
yet satisfied, will proceed farther, and what he had not ven 
tured fully to acknowledge he denies flatly with an oath, and 
without any ambiguity of words. 

We ought also to observe, that almost in a single moment 
Peter thrice gave way ; for this shows how unsteady we are, 
and how liable to fall, whenever Satan drives us. Certainly 
we shall never cease to fall, if the Lord do not stretch 
out his hand to uphold us. When the vigour of the grace 
of Christ was extinguished in Peter, whoever might after 
wards meet him, and interrogate him about Christ, he would 
have been ready to deny a hundred or a thousand times. 
Although, then, it was very base in him to fall thrice, yet the 
Lord spared him by restraining the tongues of enemies 
from making additional attacks upon him. Thus, also, it is 
every day necessary for the Lord to bridle Satan, lest he 
overwhelm us with innumerable temptations ; for though he 
does not cease to employ many instruments in assailing 
us, were it not that the Lord, paying regard to our weak 
ness, restrains the violence of his rage, we would have to con 
tend against a prodigious amount of temptations. In this 
respect, therefore, we ought to praise the mercy of the Lord, 
who does not permit our enemy to make advances against us, 
almost the hundredth part of what he would desire. 

74. Then he began to curse and to swear. In this third 
denial, Peter s unfaithfulness to his Master reached its utmost 
height. Not satisfied with swearing, he breaks out into 
cursing, by which he abandons his body and soul to destruc 
tion ; for he prays that the curse of God may fall upon him, 
if he knows Christ. It is as much as if he had said, May I 
perish miserably, if I have any thing in common with the 
salvation of God ! So much the more ought we to admire the 
goodness of Christ, who rescued his disciple from such fatal 



HARMONY OF THE EVANGELISTS. 265 

ruin, and healed him. Now this passage shows, that when a 
man, falling through weakness of the flesh, denies the truth, 
though he knows it, this does not amount to " blasphemy 
against the Holy Spirit," (Matth. xii. 31, 32.) Peter had 
unquestionably heard from the mouth of the Lord how de 
testable treachery it is to deny him before men ; and what 
dreadful vengeance, before God and before his angels, (Matth. 
x. 39 ; Luke xii. 9,) awaits those who, through a cowardly 
dread of the cross, abandon the confession of faith ; and not 
without reason had he, a little before, preferred death and 
every kind of torment to denying Christ. Now, therefore, 
he throws himself down knowingly, and after previous warn 
ing ; but afterwards he obtains pardon ; from which it fol 
lows that he sinned through weakness, and not through 
incurable malice. For he would willingly have rendered to 
Christ the duties of friendship which he owed him, had not 
fear extinguished the sparks of proper affection. 

75. And Peter remembered the word of Jesus. To the 
voice of the cock, Luke informs us, there was also added the 
look of Christ ; for previously as we learn from Mark he 
had paid no attention to the cock when crowing. He must, 
therefore, have received the look from Christ, in order that 
he might come to himself. We all have experience of the 
same thing in ourselves ; for which of us does not pass by 
with indifference and with deaf ears I do not say the varied 
and numerous songs of birds, which, however, excite us to 
glorify God but even the voice of God, which is heard 
clearly and distinctly in the doctrine of the Law and of the 
Gospel ? Nor is it for a single day only that our minds are 
held by such brutal stupidity, but it is perpetual, until he 
who alone turns the hearts of men deigns to look upon us. It 
is proper to observe, however, that this was no ordinary look, 
for he had formerly looked at Judas, who, after all, became 
no better by it. But in looking at Peter, he added to his eyes 
the secret efficacy of the Spirit, and thus, by the rays of his 
grace, penetrated into his heart. Let us therefore know, 
that whenever any one has fallen, his repentance will never 
begin, until the Lord has looked at him. 



266 



COMMENTARY ON A 



And he went out and wept Utterly. It is probable that 
Peter went out through fear, for he did not venture to weep 
in presence of witnesses ; and here he gave another proof of 
his weakness. Hence we infer that he did not deserve par 
don by satisfaction, but that he obtained it by the fatherly 
kindness of God. And by this example we are taught that 
we ought to entertain confident hope, though our repentance 
be lame ; for God does not despise even weak repentance, 
provided that it be sincere. Yet Peter s tears, which he shed 
in secret, testified before God and the angels that his repent 
ance was true ; for, having withdrawn from the eyes of men, 
he places before him God and the angels ; and, therefore, 
those tears flow from the deep feelings of his heart. This 
deserves our attention; for we see many who shed tears 
purposely, so long as they are beheld by others, but who 
have no sooner retired than they have dry eyes. Now there 
is no room to doubt that tears, w r hich do not flow on account 
of the judgment of God, are often drawn forth by ambition 
and hypocrisy. 

But it may be asked, Is weeping requisite in true repent 
ance ? I reply, Believers often with dry eyes groan before the 
Lord without hypocrisy, and confess their fault to obtain 
pardon ; but in more aggravated offences they must be in no 
ordinary degree stupid and hardened, whose hearts are not 
pained by grief and sorrow, and who do not feel ashamed even 
so far as to shed tears. And, therefore, Scripture, after having 
convicted men of their crimes, exhorts them to sackcloth and 
ashes, (Dan. ix. 3 ; Jonah iii. 6 ; Matth. xi. 21.) 



MATTHEW. 

XXVII. 1. But when it was morning, all the 
chief priests and elders of the people took coun 
sel against Jesus, to put him to death. 2. And 
they led him away bound, and delivered him to 
Pontius Pilate the governor. 8. Then Judas, 
who had betrayed him, perceiving that he was 
condemned, repented, and brought back the 
thirty pieces of silver to the chief priests and 
elders, 4. Saying, I have sinned in betraying 
innocent blood. But they said, What is that to 
us ? see thou to that. 5. And having thrown 
down the pieces of silver in the temple, he re- 



MABK. LUKE. 



XV. 1. 

And imme 
diately on 
the break of 
day, the 
chief priests, 
with the 
elders and 
scribes, and 
the whole 
council, 
after having 


XXIII. 

1. And 
the whole 
multitude 
of them 
arose,and 
led him 
away to 
Pilate. 



HARMONY OF THE EVANGELISTS. 267 

MATTHEW. MARK. LUKE. 

tired, and went away, and strangled himself, deliberated, 
6. And the chief priests, having taken the pieces led Jesus 
of silver, said, It is not lawful for us to throw away bound, 
them into the treasury, for they are the price of and deliver - 
blood. 7. And having taken counsel, they ed him to 
bought with them the potter s field for a bury- Pilate, 
ing-place to strangers ; 8. For which reason that 
field is called, The field of blood, to this day. 

9. Then was fulfilled what was spoken by Jere 
miah the prophet, saying, And they took thirty 
pieces of silver, the price of him who was valued, 
whom they of the children of Israel valued, 

10. And gave them for the potter s field, as the 
Lord appointed me. 

Matthew XXVII. 1. But when it was morning. The high 
priest, with his council, after having examined him at an 
unseasonable hour of the night, finally resolve, at sun-rise, 
to place him at the bar of the governor. By so doing, they 
observe the form of judicial proceedings, that they may not 
be suspected of undue haste, when they run to Pilate at an 
unusually early hour, as usually happens in cases of tumult. 
But it is probable, that when Christ had been led away from 
their council, they immediately held a consultation, and, 
without long delay, resolved what they would do ; for we 
have been already told at what time Christ went out from 
them and met Peter, which was after the cock-crowing, and 
just as day was breaking. The Evangelists, therefore, do 
not mean that they removed from the place, 1 but only relate, 
that as soon as it was daylight, they condemned Christ to 
death, and did not lose a moment in earnestly putting into 
execution their wicked design. What Luke formerly stated, 
(xxii. 66,) that they assembled in the morning, ought not to be 
explained as referring to the very beginning, but to the last 
act, which is immediately added : as if he had said, that as 
soon as it was day, our Lord having acknowledged that he 
was the Son of God, they pronounced their sentence of his 
death. Now if they had been permitted to decide in taking 
away life, they would all have been eager, in their fury, to 
murder him with their own hands ; but as Pilate had cog- 

1 u Du. lieu ou ils avoyent este assemblez la nuict ;" " from the place 
where they had been assembled during the night." 



268 COMMENTARY ON A 

nizance of capital crimes, they are constrained to refer the 
matter to his jurisdiction ; only they entangle him by their 
own previous decision. 1 For the stoning of Stephen (Acts 
vii. 59) took place in a seditious manner, as happens in cases 
of tumult ; but it was proper that the Son of God should be 
solemnly condemned by an earthly judge, that he might efface 
our condemnation in heaven. 

3. Then Judas, perceiving that he was condemned. By this 
adverb (TOTS) then, Matthew does not fix the exact point of 
time ; for we shall find him shortly afterwards adding, that 
Judas, when he saw that the priests disdainfully refused to 
take back the reward of his treason, threw it down in the 
temple. But from the house of Caiaphas they came straight 
to the Pretorium, and stood there until Christ was con 
demned. It can scarcely be supposed that they were found 
in the temple on that day ; but as the Evangelist was speak 
ing of the rage and madness of the council, he inserted also 
the death of Judas, by which their blind obstinacy, and the 
hardness of their hearts like iron, were more fully displayed. 

He says that Judas repented; not that he reformed, but 
that the crime which he had committed gave him uneasiness ; 
as God frequently opens the eyes of the reprobate, so as to 
begin to feel their miseries, and to be alarmed at them. For 
those who are sincerely grieved so as to reform, are said not 
only /Asra/y-gXs/v, 2 but also /^ravos/j/, 2 from which is derived also 
a, 2 which is a true conversion of the soul to God. So 



1 " C est a dire, de 1 avis qu ils en avoyent desja donne en leur con- 
seil ;" " that is to say, by the opinion which they had already given re 
specting him in their council." 

2 The import of those Greek words is brought out more fully in our 
Author s French version. " Car ceux qui sont vrayement desplaisans 
pour s amender, non seulement cognoissent leurs fautes, mais aussi changent 
de courage, ce qui est bien ici exprime ;" " for those who are truly dis 
satisfied with themselves so as to reform, not only know their faults, but 
also have the resolution to amend, which is well expressed here." He 
then goes on to say that Matthew attributes to Judas " une repentance 
que les Grecs nomment ^gTa^eAg/as, qui est forcee, et laisse 1 homme tout 



abruti ; non pas celle qu ils nomment fAtrdivoia., qui est une vraye conver 
sion de I homme a Dieu;" " a repentance which the Greeks call meta- 



meleia, (^gres^gAs/ot,) which is forced, and leaves the man altogether brut 
ish ; not that which they call metanoia, (fteroivoia,) which is a true conversion 
of the man to God." 



HAKMONY OF THE EVANGELISTS. 269 

then, Judas conceived disgust and horror, not so as to turn to 
God, but rather that, being overwhelmed with despair, he 
might serve as an example of a man entirely shut out from 
the grace of God. Justly, indeed, does Paul say, that the 
sorrow which leads to repentance is salutary, (2 Cor. vii. 10;) 
but if a man stumble at the very threshold, he will derive 
no advantage from a confused and mistaken grief. What 
is more, this is a just punishment with which God at length 
visits the wicked, who have obstinately despised his judg 
ment, that he gives them up to Satan to be tormented with 
out the hope of consolation. 

True repentance is displeasure at sin, arising out of fear 
and reverence for God, and producing, at the same time, a 
love and desire of righteousness, Wicked men are far from 
such a feeling ; for they would desire to sin without inter 
mission, and even, as far as lies in their power, they en 
deavour to deceive both God and their own conscience ; l but 
notwithstanding their reluctance and opposition, they are 
tormented with blind horror by their conscience, so that, 
though they do not hate their sin, still they feel, with sorrow 
and distress, that it presses heavily and painfully upon them. 
This is the reason why their grief is useless ; for they do not 
cheerfully turn to God, or even aim at doing better, but, 
being attached to their wicked desires, they pine away in 
torment, which they cannot escape. In this way, as I have 
just said, God punishes their obstinacy; for although his 
elect are drawn to him by severe chastisements, and as it 
were contrary to their will, yet he heals in due time the 
wounds which he has inflicted, so that they come cheerfully 
to him, by whose hand they acknowledge that they are struck, 
and by whose wrath they are alarmed. The former, there 
fore, while they have no hatred to sin, not only dread, but 
fly from the judgment of God, and thus, having received an 
incurable wound, they perish in the midst of their sorrows. 

If Judas had listened to the warning of Christ, there would 
still have been place for repentance ; but since he despised 
so gracious an offer of salvation, he is given up to the do 
minion of Satan, that he may throw him into despair. But 

1 " Et Dieu, ct lour propre conscience." 



270 COMMENTARY ON A 

if the Papists were right in what they teach in their schools 
about repentance, we could find no defect in that of Judas, 
to which their definition of repentance fully applies ; for we 
perceive in it contrition of heart, and confession of the mouth, 
and satisfaction of deed, as they talk. Hence we infer, that 
they take nothing more than the bark ; for they leave out 
what was the chief point, the conversion of the man to God, 
when the sinner, broken down by shame and fear, denies 
himself so as to render obedience to righteousness. 

4. What is that to us f Here is described the stupidity and 
madness of the priests, since even after having been warned 
by the dreadful example of Judas, still they do not think 
about themselves. I do acknowledge that hypocrites, as they 
are accustomed to flatter themselves, had some plausible ex 
cuse at hand for distinguishing between their case and that 
of Judas ; for they did not think that they were partakers of 
his crime, though they abused the treachery of Judas. But 
Judas not only confesses that he has sinned, but asserts the 
innocence of Christ ; from which it follows, that they had 
meditated the death of a righteous man, and, therefore, that 
they were guilty of a detestable murder. Nor is there any 
room to doubt that God intended to sear their consciences 
with a hot iron, to discover the hidden corruption. Let us 
therefore learn, that when we see wicked persons, with whom 
we have any thing in common, filled with alarm, those are so 
many excitements to repentance, and that they who neglect 
such excitements aggravate their criminality. We ought also 
to believe, that the crime of one man can have no effect in 
acquitting all those who are in any way involved in it ; and 
still more, that the leading perpetrators of a crime can gain 
no advantage by distinguishing between themselves and their 
agents, that they may not suffer the same punishment. 

5. And he went away^ and strangled himself. This is the 
price for which Satan sells the allurements by which he flat 
ters wicked men for a time. He throws them into a state 
of fury, so that, voluntarily cutting themselves off from the 
hope of salvation, they find no consolation but in death. 
Though others would have permitted Judas to enjoy the 



HAEMONY OF THE EVANGELISTS. 271 

thirty pieces of silver, by which he had betrayed Christ and 
his own salvation, he throws them down, and not only deprives 
himself of the use of them, but, along with the base reward 
of the death of Christ, he throws away also his own life. 
Thus, though God does not put forth his hand, wicked men 
are disappointed of their desires, so that, when they have 
obtained their wishes, they not only deprive themselves of 
the enjoyment of unsatisfying benefits, but even make cords 
for themselves. But though they are their own executioners 
by punishing themselves, they do not in any respect alleviate 
or diminish the severity of the wrath of God. 

6. It is not lawful for us to throw it into the treasury. 
Hence it plainly appears that hypocrites, by attending to 
nothing more than the outward appearance, are guilty of 
gross trifling with God. Provided that they do not violate 
their Corban, (Mark vii. 11,) they imagine that in other 
matters they are pure, and give themselves no concern about 
the infamous bargain, by which they, not less than Judas, 
had provoked against themselves the vengeance of God. But 
if it was unlawful to put into the sacred treasury the price of 
blood, why was it lawful for them to take the money out of 
it ? for all their wealth was derived from the offerings of the 
temple, and from no other source did they take what they 
now scruple to mingle again with it as being polluted. Now, 
whence came the pollution but from themselves ? 

8. For a burying-place to strangers. The more that wicked 
men endeavour to conceal their enormities*, the more does 
the Lord watch over them to bring those enormities to light. 
They hoped that, by an honourable disguise, they would bury 
their crime, were they to purchase a barren field for burying 
strangers. But the wonderful providence of God turns this 
arrangement to an opposite result, so that this field became a 
perpetual memorial of that treason, which had formerly been 
little known. For it was not themselves that gave this 
name to the place, but after the occurrence was generally 
known, the field was called, by common consent, The field of 
Hood ; as if God had commanded that their disgrace should 



272 COMMENTARY ON A 

be in every man s mouth. It was a plausible design to pro 
vide a burying-place for strangers, if any of those who came 
up to Jerusalem from distant countries, for the purpose of 
sacrificing, should happen to die there. As some of them 
were of the Gentiles, I do not disapprove of the opinion of 
some ancient writers, that this symbol held out the hope of 
salvation to the Gentiles, because they were included in the 
price of the death of Christ ; but as that opinion is more in 
genious than solid, I leave it undetermined. The word cor- 
bana, (treasury,) is Chaldaic, and is derived from the Hebrew 
word ^lj (corbanj) of which we have spoken elsewhere. 



9. Then was fulfilled what was spoken by Jeremiah the pro 
phet. How the name of Jeremiah crept in, I confess that I 
do not know, nor do I give myself much trouble to inquire. 
The passage itself plainly shows that the name of Jeremiah 
has been put down by mistake, instead of Zechariah, (xi. 
13 ;) for in Jeremiah we find nothing of this sort, nor any 
thing that even approaches to it. Now that other passage, 
if some degree of skill be not used in applying it, might seem 
to have been improperly distorted to a wrong meaning ; but 
if we attend to the rule which the apostles followed in quot 
ing Scripture, we shall easily perceive that what we find there 
is highly applicable to Christ. The Lord, after having com 
plained that his labours were of no avail, so long as he dis 
charged the office of a shepherd, says that he is compelled by 
the troublesome and unpleasant nature of the employment to 
relinquish it altogether, and, therefore, declares that he will 
break his crook, and will be a shepherd no longer. He after 
wards adds, that when he asked his salary, they gave him thirty 
pieces of silver. The import of these words is, that he was 
treated quite as contemptuously as if he had been some mean 
and ordinary labourer. For the ceremonies and vain pretences, 
by which the Jews recompensed his acts of kindness, are 
compared by him to thirty pieces of silver, as if they had been 
the unworthy and despicable hire of a cowherd or a day- 
labourer ; and, therefore, he bids them throw it before a 
potter in the temple ; as if he had said : "As for this fine 
present which they make to me, which would not be less dis- 



HARMONY OF THE EVANGELISTS. 273 

honourable in me to accept than it is contemptuous in them to 
offer it, let them rather spend it in purchasing tiles or bricks 
for repairing the chinks of the temple." To make it still more 
evident that Christ is the God of armies, towards whom the 
people had been from the beginning malicious and ungrate 
ful, when he was manifested in the flesh, (1 Tim. iii. 16,) it 
became necessary that what had formerly been spoken 
figuratively should now be literally and visibly accomplished 
in his person. So, then, when he was compelled by their 
malice to take leave of them, and to withdraw his labours 
from them as unworthy of such a privilege, they valued him 
at thirty pieces of silver. And this disdain of the Son of God 
was the crowning act of their extreme impiety. 

The price of him that was valued. Matthew does not quote 
the words of Zechariah ; for he merely alludes to the metaphor, 
under which the Lord then complains of the ingratitude of 
the people. But the meaning is the same, that while the 
Jews ought to have entirely devoted themselves, and all that 
they possessed, to the Lord, they contemptuously dismissed 
him with a mean hire ; as if, by governing them for so many 
ages, he had deserved nothing more than any cowherd would 
have received for the labours of a single year. He complains, 
therefore, that though he is beyond all estimation, he was 
rated by them at so low a price. 

Whom they of the children of Israel did value. This expres 
sion, which he uses towards the close, must be taken in a 
general sense. Judas had struck a bargain with the priests, 
who were the avowed representatives of the whole people ; so 
that it was the Jews who set up Christ for sale, and he was 
sold, as it were, by the voice of the public crier. The price 
was such as was fit to be given to a potter. 

10. As the Lord appointed me. By this clause Matthew 
confirms the statement, that this was not done without the 
providence of God ; because, while they have a different 
object in view, they unconsciously fulfil an ancient prediction. 
For how could it have occurred to them to purchase afield 
from a potter, if the Lord had not turned their blameworthy 
conduct so as to carry into execution his own purpose ? 



274 



COMMENTARY ON A 



MATTHEW. MARK. 



LUKE. 

XXIII. 2. And they began to accuse 
him, saying, We have found this man 
subverting the nation, and forbidding to 
give tribute to Cesar, saying, that he is 
the Christ, a King. 3. And Pilate asked 
him, saying, Art thou the King of the 
Jews ? And he answering said to him, 
Thou sayest it. 2 4. And Pilate said to 
the chief priests and to the multitudes, I 
find no fault in this man. 5. But they per 
sisted, saying, He stirreth up the people, 
teaching throughout the whole of Judea, 
beginning from Galilee even to this place. 
6. And when Pilate heard mention made 
of Galilee, he asked if the man was a 
Galilean. 7. And as soon as he learned 
that he belonged to Herod s jurisdiction, he 
sent him to Herod, who also was at Jeru 
salem at that time. 8. And when Herod 
saw Jesus, he was very glad ; for he had 
long cherished a desire to see him, be 
cause he heard many things concerning 
him ; and he hoped that he would see 
some miracle 4 wrought by him. 9. And 
he asked him in many words ; but he 
made no reply to him. 10. And the chief 
priests and scribes stood, and vehemently 
accused him. 11. But Herod, with his 
attendants, despised him ; and having 
mocked him, sent him back to Pilate 
clothed with a shining 5 robe. 12. And 
on the same day Pilate and Herod be 
came friends ; for previously they had 
been at enmity with each other. 



Matthew XXVII. 11. Now Jesus stood before the governor. 
Though it was a shocking exhibition, and highly incompatible 
with the majesty of the Son of God, to be dragged before the 
judgment-seat of a profane man, to be tried on the charge of 
a capital offence, as a malefactor in chains ; yet we ought to 
remember that our salvation consists in the doctrine of the 



XXVII. 11. 


XV. 2. And 


Now Jesus 


Pilate asked 


stood 1 before 


him, Art thou 


the governor. 


the King of 


And the go 


the Jews ? 


vernor asked 


And he an 


him, saying, 


swering said 


Art thou the 


to him, Thou 


King of the 


sayest it. 2 


Jews ? Jesus 


3. And the 


saith to him, 


chief priests 


Thou sayest it. 2 


accused him 


12. And when 


of many 


he was accused 


things. 4. 


by the chief 


And Pilate 


priests and 


again asked 


elders, he an- 


him, saying, 


swerednothing. 


Answerest 


13. Then Pilate 


thou nothing? 


saith to him, 


Lo, how 


Hearest thou 


many things 


not how many 


do they tes 


things they 
testify against 


tify against 
thee ? 3 5. But 


thee? 3 14. And 


Jesus again 


he did not 


answered no 


answer him a 


thing, so that 


single word, so 


the governor 


that the go 


wondered. 


vernor was 




greatly aston 




ished. 





1 "Or Jesus fut amene devant le gouverneur." ".Now Jesus was 
brought before the governor." 

2 "Tuledis." 

3 " Combien de tesmoignages ils amenent contre-toy?" "how many 
testimonies they produce against thee ?" 

4 " Quelque signe, ow, miracle;" "some sign, or, miracle" 

5 "D un vestement blanc, ou, reluysant ;" "with a white (or, shining ) 
robe." 



HARMONY OF THE EVANGELISTS. 275 

cross, which is folly to the Greeks, and an offence to the Jews, 
(1 Cor. i. 23.) For the Son of God chose to stand bound 
before an earthly judge, and there to receive sentence of 
death, 1 in order that we, delivered from condemnation, may 
not fear to approach freely to the heavenly throne of God. 
If, therefore, we consider what advantage we reap from Christ 
having been tried before Pilate, the disgrace of so unworthy 
a subjection will be immediately washed away. And cer 
tainly none are offended at the condemnation of Christ, 2 but 
those who are either proud hypocrites, or stupid and gross 
despisers of God, who are not ashamed of their own iniquity. 

So then, the Son of God stood, as a criminal, before a 
mortal man, and there permitted himself to be accused and 
condemned, that we may stand boldly before God. His 
enemies, indeed, endeavoured to fasten upon him everlasting 
infamy ; but we ought rather to look at the end to which the 
providence of God directs us. For if we recollect how dread 
ful is the judgment-seat of God, and that we could never 
have been acquitted there, unless Christ had been pronounced 
to be guilty on earth, we shall never be ashamed of glorying 
in his chains. Again, whenever we hear that Christ stood 
before Pilate with a sad and dejected countenance, let us 
draw from it grounds of confidence, that, relying on him as our 
intercessor, we may come into the presence of God with joy 
and alacrity. To the same purpose is what immediately 
follows : he did not answer him a single word. Christ was 
silent, while the priests were pressing upon him on every 
hand ; and it was, in order that he might open our mouth 
by his silence. For hence arises that distinguished privilege 
of which Paul speaks in such magnificent terms, (Rom. viii. 
15,) that we can boldly cry, Abba, Father ; to which I shall 
immediately refer again. 

Art thou the King of the Jews ? Although they attempted 
to overwhelm Christ by many and various accusations, still 
it is probable that they maliciously seized on the title of 



1 u Et Ik estre traitte comme un criminel digne de mort ;" " and there 
to be treated as a criminal worthy of death." 

2 " De la condamnation a laquelle Christ s est souniis ;" " at the con 
demnation to which Christ submitted." 



276 COMMENTARY ON A 

King, in order to excite greater odium against him on the 
part of Pilate. For this reason Luke expressly represents 
them as saying. We have found him subverting the nation, and 
FORBIDDING TO GIVE TRIBUTE TO CESAR, saying that he is 
the Christ, A KING. Nothing could have been more odious 
than this crime to Pilate, whose greatest anxiety was to 
preserve the kingdom in a state of quietness. From the 
Evangelist John we learn that he was accused on various 
grounds ; but it is evident from the whole of the narrative 
that this was the chief ground of accusation. In like man 
ner, even at the present day, Satan labours to expose the 
Gospel to hatred or suspicion on this plea, as if Christ, by 
erecting his kingdom, were overturning all the governments 
of the world, and destroying the authority of kings and 
magistrates. Kings too are, for the most part, so fiercely 
haughty, that they reckon it impossible for Christ to reign 
without some diminution of their own power ; and, therefore, 
they always listen favourably to such an accusation as that 
which was once brought unjustly against Christ. 

On this account Pilate, laying aside all the other points, 
attends chiefly to the sedition ; because, if he had ascertained 
that Christ had in any way disturbed the public peace, he 
would gladly have condemned him without delay. This is 
the reason why he asks him about the kingdom. According to 
the three Evangelists, the answer of Christ is ambiguous ; 
but we learn from John (xviii. 36) that Christ made an 
open acknowledgment of the fact which was alleged against 
him ; but, at the same time, that he vindicated himself from 
all criminality by denying that he was an earthly king. 
But as he did not intend to take pains to vindicate himself, 
as is usually the case with criminals, the Evangelists put 
down a doubtful reply ; as if thev had said, that he did not 
deny that he was a king, but that he indirectly pointed out 
the calumny which his enemies unjustly brought against 
him. 

12. He answered nothing. If it be asked why the Evan 
gelists say that Christ was silent, while we have just now 
heard his answer from their mouth, the reason is, that he had 



HARMONY OF THE EVANGELISTS. 277 

a defence at hand, but voluntarily abstained from producing 
it. And, indeed, what he formerly replied about the king 
dom did not arise from a desire to be acquitted, but was only 
intended to maintain that he was the Redeemer anciently 
promised, before whom every knee ought to bow, (Isa. xlv. 23.) 
Pilate wondered at this patience ; for Christ, by his silence, 
allowed his innocence to be suspected, when he might easily 
have refuted frivolous and unfounded calumnies. The in 
tegrity of Christ was such that the judge saw it plainly 
without any defence. But Pilate wished that Christ might 
not neglect his own cause, and might thus be acquitted 
without giving offence to many people. And up to this point, 
the integrity of Pilate is worthy of commendation, because, 
from a favourable regard to the innocence of Christ, he urges 
him to defend himself. 

But that we may not, like Pilate, wonder at the silence of 
Christ, as if it had been unreasonable, we must attend to the 
purpose of God, who determined that his Son whom he had 
appointed to be a sacrifice to atone for our sins should be 
condemned as guilty in our room, though in himself he was 
pure. Christ therefore was at that time silent, that he may 
now be our advocate, and by his intercession may deliver us 
from condemnation. He was silent, that we may boast that 
by his grace we are righteous. And thus was fulfilled the 
prediction of Isaiah, (liii. 7,) that he was led as a sheep to the 
slaughter. And yet he gave, at the same time, that good con- 
fession, which Paul mentions, (1 Tim. vi. 12,) a confession 
not by words, but by deeds ; not that by which he consulted 
his own advantage, but that by which he obtained deliverance 
for the whole human race. 

Luke XXIII. 4. And Pilate said to the chief priests and 
scribes. As Christ was come to bear the punishment of our 
sins, it was proper that he should first be condemned by the 
mouth of his judge, that it might afterwards be evident that 
he was condemned for the sake of others, and not for his own. 
But as Pilate, from a dread of exciting a tumult, did not 
venture absolutely to acquit him, he willingly availed himself 
of the opportunity which presented itself, of submitting him 



278 COMMENTARY ON A 

to the jurisdiction of Herod. This Herod was he who bears 
the surname of Antipas, to whom was left the tetrarchy of 
Galilee, when Archelaus was a prisoner at Vienna, and when 
Judea had been annexed to the province of Syria. Now 
though we shall shortly afterwards find Luke relating that 
this mark of respect pacified Herod, who had formerly been 
enraged against Pilate, still his design was not so much to 
obtain Herod s favour, as to get quit of a disagreeable affair 
under an honourable excuse, and thus to avoid the necessity 
of condemning Christ. 

8. And when Herod saw Jesus, he was very glad. Hence it 
is evident how greatly wicked men are intoxicated, or rather 
bewitched, by their own pride ; for though Herod did not 
acknowledge Christ to be the Son of God, he at least reck 
oned him to be a prophet. It was therefore most unreason 
able cruelty to take pleasure in seeing him treated with con 
tempt and disdain. But as if an injury had been done to 
him, so long as he had not obtained a sight of Christ, when 
he now sees him placed in his power, he triumphs as if he 
had obtained a victory. We see also what kind of love is 
cherished by wicked and irreligious men for prophets, in 
whom the power of God shines brightly. Herod had long 
wished to see Christ. Why then did he not wish to hear him, 
that he might profit by his doctrine ? It was because he chose 
rather to amuse himself in beholding the divine power, than 
to view it, as he ought to have done, with devout and humble 
reverence. And this is the disposition of the flesh, so to 
desire to see God in his works, as not to submit to his autho 
rity ; so to desire to see his servants, as to refuse to hear him 
speaking by them. And even Herod, though he hoped that 
some miracle would be performed by Christ, chose to have 
him placed at his feet as a malefactor rather than to receive 
him as a teacher. We need not wonder, therefore, if God 
conceal his glory from wicked men, who wished that he 
should contribute to their amusement, like some stage-player. 

11. And Herod despised him. It was impossible but that 
a haughty man, who valued himself on his luxuries and royal 



HARMONY OF THE EVANGELISTS. 279 

dignity and wealth, should despise Christ, who had at that 
time nothing but what was contemptible in his appearance. 
And yet the pride of Herod, which shut the door on the 
grace of God, admits of no excuse. Nor can it be doubted 
that God, in order to punish him for his former indifference, 
purposely hardened his heart by such a spectacle ; for he was 
unworthy of beholding in Christ any ray of heavenly glory ; 
since he had so long shut his eyes on the full brightness, by 
which his whole country had been illuminated and adorned. 

Herod, with his attendants. Luke relates not only that 
Christ was despised by Herod, but that he was despised by the 
whole of his retinue ; and this is intended to inform us, that 
the honour which is due to God is seldom rendered to him in 
the courts of kings. For almost all courtiers, being addicted 
to pompous display, have their senses pre-occupied by so great 
vanity, that they carelessly despise, or pass by with closed 
eyes, the spiritual favours of God. But by this contempt of 
Christ we have acquired a new dignity, so that we are now 
held in estimation by God and by angels. 

12. Pilate and Herod became friends. From the fact that 
Christ was the occasion of reconciling two wicked men, let 
us learn how much the children of God, and religion itself, 
are disdained by the world. It is probable that, in conse 
quence of their own ambition by which both were actuated, 
some dispute arose about their jurisdiction. But whatever 
may have been the origin of the quarrel, neither of them 
would have yielded to the other the smallest portion of his 
own rights in worldly matters ; yet because Christ is set at 
nought, Pilate easily gives him up to Herod, and Herod, in 
his turn, sends him back to Pilate. 1 Thus in our own day 
we see, that when the judges enter into disputes with each 
other about robbers and other malefactors, the children of 
God are contemptuously thrown aside as if they were the 
merest refuse. 2 Hatred of religion often produces mutual 

1 "Ne se souciant pas fort de le retenir ;" "without giving them 
selves much concern about keeping him in their possession." 

2 " Ainsi aujourd huy, comme ainsi soit que s il est question de quelques 
brigans ou autres malfaiteurs, les juges avisent de pres h, maintcnir leur 

VOL. III. T 



280 



COMMENTARY ON A 



harmony among wicked men, so that those who formerly had 
nothing in common unite together to extinguish the name of 
God. And yet when wicked men on both sides deliver up 
the children of God to death, it is not by what they consider 
to be a valuable price that they purchase mutual friendship, 
but what appears to them to be of no value whatever they 
not unwillingly surrender, just as if a person were to throw a 
crust of bread to a dog. But among us it is proper that 
Christ should produce a different kind of peace by putting an 
end to quarrels. Having first been reconciled to God, we ought 
to assist each other, by a devout and holy agreement, to follow 
righteousness, and to labour to discharge the duties of brother 
ly affection and of mutual humanity. 



MATTHEW. 

XXVII. 15. Now 
the governor was wont 
at the festival to re 
lease to the multitude 
one prisoner, whomso 
ever they wished. 16. 
And they had at that 
time a notable prison 
er, who was called Bar- 
abbas. 17. When they 
were assembled, there 
fore, Pilate said, Which 
of them do you wish 
that I should release 
to you ? Barabbas, or 
Jesus, who is called 
Christ? 18. For he 
knew that they had de 
livered him up through 
envy. 19. And while 
he was sitting on the 
judgment-seat, his wife 



MAKK. 

XV. 6. Now at 
the festival, he was 
wont to release to 
them one prisoner, 
whomsoever they 
demanded. 7. And 
there was one who 
was called Barabbas, 
who was a prisoner 
along with his ac 
complices in the in 
surrection, that had 
committed murder 
in the insurrection. 
8. And the mul 
titude, crying out, 
began to demand 
that he would do as 
he had always done 
to them. 9. And 
Pilate answered 
them, saying, Do 



LUKE. 

XXIII. 13. And Pi 
late, having assembled 
the chief priests, and ma 
gistrates, and the people, 
14. Said to them, You 
have brought before me 
this man, as one who sub- 
verteth the people ; and, 
lo, having interrogated 
him in your presence, I 
find no fault in this man, 
as to those things of which 
you accuse him. 15. Nor 
even Herod ; for I sent 
you to him, and, lo, no 
thing worthy of death 
hath been done to him. 1 
16. When I have chas 
tised him, therefore, I will 
release him. 17. Now he 
was under the necessity of 
releasing to them one at 



jurisdiction, et en debatent fort et ferme les uns centre les autres, les 
enfans de Dieu sont par eux jettez la avec desdain, en sorte qu il semble 
qu ils en jouent k triquoter entr eux." "Thus in the present day, when 
a dispute happens to arise about some robbers or other malefactors, the 
judges are exceedingly attentive to maintain their jurisdiction, and debate 
about it keenly and warmly between themselves, while the children of God 
are thrown aside by them with disdain, so that they appear to amuse them 
selves with it by playing tricks on each other." 

1 " Rien ne luy a este fait (OM, rien n a este fait par luy) qui soit digne 
de mort." " Nothing hath been done to him (or, nothing hath been done 
by liirn) that is worthy of death." 



HARMONY OF THE EVANGELISTS. 



281 



MATTHEW. 

sent to him, saying, 
Have tbou nothing to 
do with that righteous 
man; for I have suf 
fered many things to 
day in a dream on his 
account. 20. But the 
chief priests and the 
elders persuaded the 
multitude to ask Bar- 
abbas, and put Jesus to 
death. 21. And the go 
vernor, answering, said 
to them, Which of the 
two do you wish that 
I shall release to you ? 
And they said, Barab- 
bas. 22. Pilate said to 
them, What then shall 
I do with Jesus who is 
called Christ ? They all 
say to him, Let him be 
crucified. 23. And the 
governor said, But 
what evil hath he done? 
But they cried so much 
the more, saying, Let 
him be crucified. 



MARK. 

you wish me to re 
lease to you the 
King of the Jews ? 
10. For he knew 
that the chief priests 
had delivered him 
up through envy. 11. 
And the chief priests 
stirred up the mul 
titude, that he would 
rather release to 
them Barabbas. 12. 
And Pilate answer 
ing again, said to 
them, What then 
do } r ou wish me to 
do with him whom 
you call King of 
the Jews ? 13. But 
they cried out again, 
Crucify him. 14. 
And Pilate said to 
them, But what 
evil hath he done ? 
And they cried out 
the more vehe 
mently, Crucify him. 



LUKE. 

the festival. 18. Then 
the whole multitude cried 
out together, saying, Take 
away this man, and re 
lease to us Barabbas } 19. 
Who had been put in pri 
son on account of a cer 
tain insurrection that had 
been made in the city, 
and for murder. 1 20. 
And Pilate again spoke 
to them, desiring to re 
lease Jesus. 21. But 
they cried out, saying, 
Crucify him, crucify him. 
22. And a third time he 
said to them, But what 
evil hath he done ? I find 
in him no fault worthy of 
death. I will therefore 
chastise him, and release 
him. 23. But they per 
sisted with loud voices, 
demanding that he should 
be crucified ; and their 
voices and those of the 
chief priests prevailed. 



Matthew XXVII. 15. Now the governor was wont at the 
festival. Here is described to us, on the one hand, the in 
satiable cruelty of the priests, and, on the other, the furious 
obstinacy of the people ; for both must have been seized with 
astonishing madness, when they were not satisfied with con 
spiring to put to death an innocent man, if they did not also, 
through hatred of him, release a robber. Thus wicked men 
after having once begun to fall, are driven headlong by Satan, 
so that they shrink from no crime, however detestable, but, 
blinded and stupified, add sin to sin. There can be no doubt 
that Pilate j in order to prevail upon them through shame, 
selected a very wicked man, by contrast with whom Christ 
might be set free ; and the very atrocity of the crime of 
which Barabbas was guilty ought justly to have made the 
resentment of the people to fall on him, that by comparison 



1 " Avec meurtre ;" " accompanied by murder." 



282 COMMENTARY ON A 

with him, at least, Christ might be released. But no disgrace 
makes either the priests, or the whole nation, afraid to ask 
that a seditious man and a murderer should be granted to 
them. 

Meanwhile, we ought to consider the purpose of God, by 
which Christ was appointed to be crucified, as if he had been 
the basest of men. The Jews, indeed, rage against him with 
blinded fury ; but as God had appointed him to be a sacrifice 
(xa$a/a,a) to atone for the sins of the world, 1 he permitted 
him to be placed even below a robber and murderer. That 
the Son of God was reduced so low none can properly re 
member without the deepest horror, and displeasure with 
themselves, and detestation of their own crimes. But hence 
also arises no ordinary ground of confidence ; for Christ was 
sunk into the depths of ignominy, that he might obtain for 
us, by his humiliation, an ascent to the heavenly glory : he 
was reckoned worse than a robber, that he might admit us to 
the society of the angels of God. If this advantage be justly 
estimated, it will be more than sufficient to remove the offence 
of the cross. 

The custom of having one of the prisoners released by the 
governor on the festival, to gratify the people, was a foolish 
and improper practice, and, indeed, was an open abuse of the 
worship of God; for nothing could be more unreasonable 
than that festivals should be honoured by allowing crimes to 
go unpunished. God has armed magistrates with the sword, 
that they may punish with severity those crimes which can 
not be tolerated without public injury ; and hence it is 
evident that He does not wish to be worshipped by a violation 
of laws and punishments. But since nothing ought to be 
attempted but by the rule of his word, all that men gain by 
methods of worshipping God which have been rashly con 
trived by themselves is, that under the pretence of honour 
ing, they often throw dishonour upon Him. We ought 

1 " D autant que Dieu 1 avoit ordonne pour estre celuy sur lequel se- 
royent mis tous les pechez du monde, a fin que 1 expiation et purgation en 
fust faite ;" " because God had appointed him to be the person on whom 
should be laid the sins of the world, in order that the expiation and 
cleansing of them might be accomplished." 



IIAKMONY OF THE EVANGELISTS. 283 

therefore to preserve such moderation, as not to offer to God 
any thing but what he requires ; for he is so far from taking 
pleasure in profane gifts, that they provoke his anger the 
more. 

19. While he was sitting on the judgment-seat. Although 
the thoughts which had passed through the mind of Pilate s 
wife during the day might be the cause of her dream, yet 
there can be no doubt that she suffered these torments, not 
in a natural way, (such as happens to us every day,) but by 
an extraordinary inspiration of God. It has been commonly 
supposed that the devil stirred up this woman, in order to 
retard the redemption of mankind ; which is in the highest 
degree improbable, since it was he who excited and inflamed, 
to such a degree, the priests and scribes to put Christ to 
death. We ought to conclude, on the contrary, that God 
the Father took many methods of attesting the innocence of 
Christ, that it might evidently appear that he suffered death 
in the room of others, that is, in our room. God intended 
that Pilate should so frequently acquit him with his own 
mouth before condemning him, that in his undeserved con 
demnation the true satisfaction for our sins might be the 
more brightly displayed. Matthew expressly mentions this, 
that none may wonder at the extreme solicitude of Pilate, 
when he debates with the people, in the midst of a tumult, 
for the purpose of saving the life of a man whom he despised. 
And, indeed, by the terrors which his wife had suffered during 
the night, God compelled him to defend the innocence of his 
own Son ; not to rescue him from death, but only to make it 
manifest, that in the room of others he endured that punish 
ment which he had not deserved. As to dreams, which serve 
the purpose of visions, we have spoken elsewhere. 

20. But the chief priests and elders persuaded tlie multitude. 
The Evangelist points out the chief instigators of the wicked 
proceedings ; not that the foolish credulity of the people, who 
were influenced by others, admits of any excuse ; but for 
the purpose of informing us that they were not, of their own 
accord, hostile to Christ, but that, having sold themselves 



284 COMMENTARY ON A 

to gratify the priests, they forget all justice and modesty, 1 
as well as their own salvation. Hence we learn how perni 
cious is the influence of wicked men, who can easily turn in 
every direction, to all kind of wickedness, the giddy and 
changeful multitude. Yet we must attend to the design of 
the Evangelist, which was to show, that the death of Christ 
was so eagerly demanded by the voice of the people, not 
because he was universally hated, but because the greater 
part of them, ambitiously desirous to follow the inclination 
of their rulers, threw aside all regard to justice, and might be 
said to have sold and enslaved their tongue to the wicked 
conspiracy of a few. 

22. What then shall I do with Jesus ? Perceiving that they 
are so blinded by madness, that they do not hesitate, to 
their own great dishonour, to rescue a robber from death, 
Pilate resorts to another expedient for touching them to the 
quick, and bringing them to a sound mind. He argues that 
the death of Christ would bring disgrace on themselves, be 
cause it had been commonly reported of Jesus, that he was 
the King and the Christ. As if he had said, " If you have no 
compassion for the man, pay some regard, at least, to your 
own honour ; for it will be generally thought by foreigners^ 
that he was put to death for a chastisement to you all." 2 
Yet even this did not abate the fierceness of their cruelty, or 
hinder them from proceeding to manifest a greater degree of 
opposition to the public interests than of private hostility to 
Christ. Thus, according to Mark, Pilate, in order to wound 
them still more deeply, says that even themselves call Jesus 
the King ; meaning, that this title was constantly used, as if 
it had been his ordinary surname. Yet, throwing aside all 
shame, they obstinately insist on the murder of Christ, which 
brought along with it the disgrace of the whole nation. The 
Evangelist John (xix. 15) states a reply, which the other three 
Evangelists do not mention ; namely, that they had no king 

1 u Toute equite, modestie, et honnestete ;" " all justice, modesty, 
and propriety." 

2 " Pour vous chastier, et vous faire despit a tous ;" " to chastise you, 
and pour contempt on you all." 



HAEMONY OF THE EVANGELISTS. 285 

but Cesar. Thus they choose rather to be deprived of the 
hope of the promised redemption, and to be devoted to per 
petual slavery, than to receive the Bedeemer, whom God had 
offered to them. 

Luke XXIII. 16. I will therefore chastise him, and release 
him. If any slight offence had been committed, which was 
not a capital crime, the Koman governors 1 were wont to 
cause the offenders to be beaten with rods ; and this kind 
of punishment was called, in the Latin language, coerctio. 
Pilate, therefore, acts unjustly when, after pronouncing 
Christ to be free from all blame, he resolves to punish him, 
as if he had been guilty of an ordinary offence ; for he not 
only declares that he has found in him no crime worthy 
of death, but asserts his innocence in the most unqualified 
manner. Why, then, does he beat him with rods? But 
earthly men, who are not confirmed by the Spirit of God in 
a constant wish to do what is right, even though they are 
desirous to maintain integrity, are accustomed, in this man 
ner, to yield so far as to commit small injuries, when they 
are compelled. And not only do they reckon it a valid 
excuse, that they have not perpetrated a very heinous crime, 
but they even claim for themselves the praise of mildness, 
because they have, to some extent, spared the innocent. As 
to the Son of God, had he been dismissed in this manner, 
he would have carried with him the shame of having been 
scourged, without any advantage to our salvation ; but on 
the cross, as in a magnificent chariot, he triumphed over his 
enemies and ours. 

Would to God 2 that the world were not now filled with 
many Pilates ! But we see that what was begun in the head 
is accomplished in the members. The Popish clergy perse 
cute his holy servants with the same cruelty with which the 
Jewish priests cried out, demanding that Christ should be 
put to death. Many of the judges, indeed, willingly offer 
themselves as executioners to follow out their rage ; 3 but 

1 " Les Gouverneurs deputez de par 1 Empereur de Rome ;" "the 
Governors appointed by the Emperor of Rome." 

2 " Pleust a Dieu." 

3 " Entre les juges, la plus grand part ne demandant pas mieux que de 



286 



COMMENTAEY ON A 



when they shrink from shedding blood, so as to save inno 
cent men from dying, they scourge Christ himself, who is 
the only righteousness of God. For when they compel the 
worshippers of God to deny the Gospel, for the purpose of 
saving their life, what else is it than to cause the name of 
Christ to undergo the disgrace of being beaten with rods ? 
Yet in their defence they plead the violence of his enemies ; 
as if this pretence were a sufficient cloak for their treacherous 
cowardice, which, if it was not excusable in Pilate, deserves 
to be viewed in them with the highest detestation. But 
though our three Evangelists pass by this circumstance, yet 
it is evident from the Evangelist John, (xix. 1,) that Christ 
was beaten with rods, while Pilate was still labouring to save 
his life, in order that so appalling a spectacle might appease 
the rage of the people. But John has also added, that it 
could not be appeased until the Author of life was put to 
death. 



MATTHEW. 

XXVII. 24. But Pilate, 
perceiving that he gained 
nothing by it, but that the 
tumult became the great 
er, took water, and wash 
ed his hands before the 
people, saying, I am inno 
cent of the blood of this 
righteous man : see you 
to it. 25. And the whole 
people, answering, said, 
His blood be on us and 
on our children. 26. Then 
he released to them Bar- 
abbas, and after having 
scourged Jesus, he deliv 
ered him up to be cruci 
fied. 27. Then the sol 
diers of the governor con 
ducted Jesus into the 
Pretorium, and gathered 
around him the whole 
band. 28. And having 



MARK. 

XV. 15. Pilate 
then wishing to sa 
tisfy the multitude, 
released Barabbas 
to them, and after 
having scourged 
Jesus, he delivered 
him up to be cruci 
fied. 16. And the 
soldiers conducted 
him into the hall, 
which is the Pre 
torium ; and they 
gather together the 
whole band. 17. 
And they clothe 
him with purple, 
and put upon his 
head a crown inter 
woven with thorns. 
18. And they be 
gan to salute him, 
Hail, King of the 



LUKE. 

XXIII. 24. And Pi 
late decided that what 
they demanded should 
be done. 25. And he 
released to them him 
who, for sedition and 
murder, had been put in 
prison, whom they had 
desired ; and delivered 
up Jesus to then: will. 

26. And as they were 
leading him away, they 
seized one Simon, a Cy- 
renian, who was coming 
out of the country, and 
laid the cross upon him, 
to carry it after Jesus. 

27. And there followed 
him a great multitude 
of people and of women, 
who also bewailed and 
lamented him. 28. And 
Jesus turning to them 



servir de bourreaux pour executer la rage des supposts del Antechrist." 
" Among the judges, the greater part ask nothing better than to act as 
hangmen to execute the rage of the supporters of Antichrist." 



HARMONY OF THE EVANGELISTS. 



287 



MATTHEW. 

stripped him, they put on 
him a scarlet robe. 29. 
And having wreathed a 
crown of thorns, they put 
it on his head, and a reed 
in his right hand ; and 
kneeling before him, they 
mocked him, saying, Hail, 
King of the Jews ! 30. 
And having spat on him, 
they took the reed and 
struck him on the head. 
31. And after having 
mocked him, they stripped 
him of the robe, and put 
his own raiment on him, 
and led him away to cru 
cify him. 32. And as they 
were going out, they found 
a Cyrenian named Simon : 
him they constrained to 
bear his cross. 



MARK. 

Jews ! 19. And 
they struck him on 
the head with a 
reed, and spat on 
him ; and kneeling, 
they worshipped 
him. 20. And hav 
ing mocked him, 
they stripped him 
of the purple, and 
put his own raiment 
on him, and led him 
a way to crucify him. 
21. And they com 
pelled one Simon, 
a Cyrenian, who 
was passing by, who 
was coming from 
the country, the 
father of Alexander 
and Kufus, to bear 
his cross. 



LUKE. 

said, Daughters of Je 
rusalem, weep not for 
me, but weep for your 
selves and for your child 
ren. 29. For, lo, the 
days will come in which 
they shall say, Blessed 
are the barren, and the 
wombs that did not 
bear, and the breasts 
which did not give suck. 
30. Then shall they be 
gin to say to the moun 
tains, Fall on us, and to 
the hills, Cover us. 31. 
For if they do these 
things in the green tree, 
what shall be done in 
the dry? 32. Two 
others also, who were 
malefactors, were led 
with him to be crucified. 



Matthew XXVII. 24. But Pilate, perceiving that he gained 
nothing by it. As sailors, who have experienced a violent tem 
pest, at last give way, and permit themselves to be carried 
out of the proper course ; so Pilate, finding himself unable to 
restrain the commotion of the people, lays aside his author 
ity as a judge, and yields to their furious outcry. And 
though he had long attempted to hold out, still the necessity 
does not excuse him ; for he ought rather to have submitted 
to any amount of suffering than to have swerved from his 
duty. Nor is his guilt alleviated by the childish ceremony 
which he uses ; for how could a few drops of water wash 
away the stain of a crime which no satisfaction of any kind 
could obliterate ? His principal object in doing so was not 
to wash out his stains before God, but to exhibit to the 
people a mark of abhorrence, to try if perhaps he might lead 
them to repent of their fury ; as if he had employed such a 
preface as this, " Lo, you compel me to an unrighteous mur 
der, to which I cannot come but with trembling and horror. 
What then shall become of you, and what dreadful vengeance 
of God awaits you, who are the chief actors in the deed ?" 
But whatever might be the design of Pilate, God intended 



288 COMMENTARY OX A 

to testify, in this manner, the innocence of his Son, that it 
might be more manifest that in him our sins were condemned. 
The supreme and sole Judge of the world is placed at the 
bar of an earthly judge, is condemned to crucifixion as a 
malefactor, and what is more is placed between two rob 
bers, as if he had been the prince of robbers. A spectacle 
so revolting might, at first sight, greatly disturb the senses 
of men, were it not met by this argument, that the punish 
ment which had been due to us was laid on Christ, so that, 
our guilt having now been removed, we do not .hesitate to 
come into the presence of the Heavenly Judge. Accord 
ingly, the water, which was of no avail for washing away 
the filth of Pilate, ought to be efficacious, in the present day, 
for a different purpose, to cleanse our eyes from every ob 
struction, that, in the midst of condemnation, they may 
clearly perceive the righteousness of Christ. 

25. His blood be on us. There can be no doubt that the 
Jews pronounced this curse on themselves without any con 
cern, as if they had been fully convinced that they had a 
righteous cause before God ; but their inconsiderate zeal 
carries them headlong, so that, while they commit an irre 
parable crime, they add to it a solemn imprecation, by which 
they cut themselves off from the hope of pardon. Hence we 
infer how carefully we ought to guard against headlong 
rashness in all our judgments. For when men refuse to 
make inquiry, and venture to decide in this or the other 
matter according to their own fancy, blind impulse must at 
length carry them to rage. And this is the righteous ven 
geance of God with which he visits the pride of those who 
do not deign to take the trouble of distinguishing between 
right and wrong. The Jews thought that, in slaying 
Christ, they were performing a service acceptable to God ; 
but whence arose this wicked error, unless from wicked 
obstinacy, and from despising God himself? Justly, there 
fore, were they abandoned to this rashness of drawing upon 
themselves final ruin. But when the question relates to the 
worship of God and his holy mysteries, let us learn to open 
our eyes, and to inquire into the matter with reverence and 



HARMONY OF THE EVANGELISTS. 289 

sobriety, lest through hypocrisy and presumption we become 
stupified and enraged. 

Now as God would never have permitted this execrable 
word to proceed from the mouth of the people, if their im 
piety had not been already desperate, so afterwards he justly 
revenged it by dreadful and unusual methods ; and yet by 
an incredible miracle he reserved for himself some remnant, 
that his covenant might not be abolished by the destruction 
of the whole nation. He had adopted for himself the seed 
of Abraham, that it might be a chosen nation, a royal priest 
hood, his peculiar people and inheritance, (1 Pet. ii. 9.) The 
Jews now conspire, as with one voice, to renounce a favour 
so distinguished. Who would not say that the whole nation 
was utterly rooted out from the kingdom of God ? But 
God, through their treachery, renders more illustrious the 
fidelity of his promise, and, to show that he did not in vain 
make a covenant with Abraham, he rescues from the general 
destruction those whom he has elected by free grace. Thus 
the truth of God always rises superior to all the obstacles 
raised by human unbelief. 

26. Tlien he released to them Baralbas. Our three Evan 
gelists do not mention what is related by John, (xix. 13,) 
that Pilate ascended the judgment-seat to pronounce sen 
tence from it ; for they only state that the clamour of the 
people and the confused tumult prevailed on him basely to 
deliver up Christ to death. But both of these things must 
be observed, that a compliance was forced from him con 
trary to his will, and yet that he exercised the office of 
a judge in condemning him whom he pronounces to be 
innocent. For if the Son of God had not been free from all 
sin, we would have had no right to look for satisfaction from 
his death ; and, on the other hand, if he had not become our 
surety, to endure the punishment which we had deserved, 
we would now have been involved in the condemnation of our 
sins. So then God determined that his Son should be con 
demned in a solemn manner, that he might acquit us for his 
sake. 

But even the severity of the punishment serves to confirm 



290 COMMENTARY ON A 

our faith, not less than to impress our minds with dread of 
the wrath of God, and to humble us by a conviction of our 
miseries. For if we are desirous to profit aright by medi 
tating on the death of Christ, we ought to begin with 
cherishing abhorrence of our sins, in proportion to the severity 
of the punishment which he endured. This will cause us not 
only to feel displeasure and shame of ourselves, but to be 
penetrated with deep grief, and therefore to seek the medi 
cine with becoming ardour, and at the same time to experience 
confusion and trembling. For we must have hearts harder 
than stones, if we are not cut to the quick by the wounds 
of the Son of God, if we do not hate and detest our sins, for 
expiating which the Son of God endured so many torments. 
But as this is a display of the dreadful vengeance of God, so, 
on the other hand, it holds out to us the most abundant 
grounds of confidence ; for we have no reason to fear that 
our sins, from which the Son of God acquits us by so valuable 
a ransom, will ever again be brought into judgment before 
God. For not only did he endure an ordinary kind of death, 
in order to obtain life for us, but along with the cross he took 
upon him our curse, that no uncleanness might any longer 
remain in us. 

27. Then the soldiers of the governor. It is not without 
reason that these additional insults are related. We know 
that it was not some sort of ludicrous exhibition, when God 
exposed his only-begotten Son to every kind of reproaches. 
First, then, we ought to consider what we have deserved, and, 
next, the satisfaction offered by Christ ought to awaken us 
to confident hope. Our filthiness deserves that God should 
hold it in abhorrence, and that all the angels should spit upon 
us ; but Christ, in order to present us pure and unspotted in 
presence of the Father, resolved to be spat upon^ and to be 
dishonoured by every kind of reproaches. For this reason, 
that disgrace which he once endured on earth obtains for us 
favour in heaven, and at the same time restores in us the 
image of God, which had been not only stained, but almost 
obliterated, by the pollutions of sin. Here, too, is brightly 
displayed the inconceivable mercy of God towards us, in 



HARMONY OF THE EVANGELISTS. 291 

bringing his only-begotten Son so low on our account. This 
was also a proof which Christ gave of his astonishing love 
towards us, that there was no ignominy to which he refused 
to submit for our salvation. B ut these matters call for 
secret meditation, rather than for the ornament of words. 

We are also taught that the kingdom of Christ ought not 
to be estimated by the sense of the flesh, but by the judgment 
of faith and of the Spirit. For so long as our minds grovel 
in the world, we look upon his kingdom not only as con 
temptible, but even as loaded with shame and disgrace ; but 
as soon as our minds rise by faith to heaven, not only will 
the spiritual majesty of Christ be presented to us, so as to 
obliterate all the dishonour of the cross, but the spittings, 
scourgings, bloivs, and other indignities, will lead us to the 
contemplation of his glory ; as Paul informs us, that God 
hath given him a name, and the highest authority, that before 
him every knee might bow, because he willingly emptied himself 
(sxevuti) even to the death of the cross, (Philip, ii. 8-10.) If, 
therefore, even in the present day, the world insolently mocks 
at Christ, let us learn to rise above these offences by elevated 
faith ; and let us not stop to inquire, what unworthy opposi 
tion is made to Christ by wicked men, but with what orna 
ments the Father hath clothed him, with what sceptre and 
with what crown he hath adorned him, so as to raise him 
high, not only above men, but even above all the angels. 

Mark uses the word purple instead of scarlet but though 
these are different colours, we need not trouble ourselves 
much about that matter. That Christ was clothed with a 
costly garment is not probable ; and hence we infer that it 
was not purple, but something that bore a resemblance to it, 
as a painter counterfeits truth by his likenesses. 

32. They found a man, a Cyrenian. This circumstance 
points out the extreme cruelty both of the Jewish nation and 
of the soldiers. There is no reason to doubt that it was then 
the custom for malefactors to carry their own crosses to the 
place of punishment, but as the only persons who were cru 
cified were robbers, who were men of great bodily strength, 
.they were able to bear such a burden. It was otherwise with 



292 COMMENTARY ON A 

Christ, so that the very weakness of his body plainly showed 
that it was a lamb that was sacrificed. Perhaps, too, in con 
sequence of having been mangled by scourging, and broken 
down by many acts of outrage, he bent under the Aveight of 
the cross. Now the Evangelists relate that the soldiers 
constrained a man who was a peasant, and of mean rank, to 
carry the cross; because that punishment was reckoned so 
detestable, that every person thought himself polluted, if he 
only happened to put his hand to it. 1 But God ennobles by 
his heralds the man who was taken from the lowest dregs of 
the people to perform a mean and infamous office ; for it is 
not a superfluous matter, that the Evangelists not only men 
tion his name, but inform us also about his country and his 
children. Nor can there be any doubt that God intended, 
by this preparation, to remind us that we are of no rank or 
estimation in ourselves, and that it is only from the cross of 
his Son that we derive eminence and renown. 

Luke XXIII. 27. And there folloived him. Although in 
public all the people, with one shout, had condemned Christ, 
yet we see that there were some who had not forgotten his 
doctrine and miracles ; and thus, in the midst of that miser 
able dispersion, God reserved for himself a small remnant. 
And though the faith of those women was weak, yet it is 
probable that there was a hidden seed of piety, which after 
wards in due time produced fruit. Yet their lamentation 
served to condemn the wicked and shocking cruelty of the 
men, who had conspired with the scribes and priests to put 
Christ to death. But Luke s design was different, namely, 
to inform us, that when the wickedness of men breaks out 
into unrestrained disorder, God does not indolently look on, 
to see what they are doing, but sits as a judge in heaven, to 
punish them soon for their unjust cruelty ; and that we ought 
not to despise his vengeance, because he delays it till the 
proper time, but that we ought to dread it before he appears. 

28. Weep not. Some have thought that the women are 

1 " S il luv fust advenu d v mettre la main." 



HARMONY OF THE EVANGELISTS. 293 

reproved, because foolishly and inconsiderately they poured 
out tears to no purpose. On the contrary, Christ does not 
simply reprove them, as if it were improperly and without a 
cause that they were weeping, but warns them that there will 
be far greater reason for weeping on account of the dreadful 
judgment of God which hangs over them ; as if he had said, 
that his death was not the end, but the beginning, of evils 
to Jerusalem and to the whole nation ; and in this way he 
intimates, that he was not abandoned to the wickedness of 
man in such a manner as not to be the object of Divine care. 
For, from the punishment which immediately followed, it 
was manifest that the life of Christ was dear to God the 
Father, at the time when all imagined that he had been 
wholly forsaken and cast off. 

These words do indeed show plainly with what exalted 
fortitude Christ was endued ; for he could not have spoken in 
this manner, if he had not advanced to death with a steady 
and firm step. But the principal object is to show, that 
under this mean and revolting aspect he is still under the 
eye of God, and that wicked men, who now proudly triumph, 
as if they had obtained a victory, will not long enjoy their 
foolish mirth, for it will quickly be followed by an astonish 
ing change. This doctrine is even now of use to us, when 
we learn that Christ was not less dear to his Father, because 
for a moment he was deprived of his aid, but that he set so 
high a value on our salvation, that he did not even spare his 
only-begotten Son. He gave a remarkable proof of this, 
when he razed to the foundation, and destroyed, along with 
its inhabitants, the Holy City, in which he had chosen his 
only sanctuary. Let us learn from this to rise to meditation 
on the cause of the death of Christ ; for since God revenged 
it with such severity, he would never have permitted his 
Son to endure it, unless he had intended that it should be 
an expiation for the sins of the world. 

29. For, lo, the days will come. He threatens, that a 
calamity which is not usual, but fearful and unheard of, is at 
hand, in which will be perceived, at a glance, the vengeance 
of God. As if he had said, that this nation will not be 



294 COMMENTARY ON A 

carried away by a single or ordinary kind of destruction, 
but that it will perish under a mass of numerous and great 
calamities, so that it would be much more desirable that the 
mountains should fall upon them, and crush them, or that the 
earth should open and swallow them up, than that they 
should pine away amidst the cruel torments of a lingering 
destruction. Nor did those threatenings fall to the ground 
without effect, but this thunder of words was surpassed by 
the awful result, as is evident from Josephus. And as the 
wish to be crushed by the mountains, and the cursing of their 
children, were expressive of the lowest despair, Christ taught 
by these words that the Jews would at length feel that they 
had made war, not with a mortal man, but with God. Thus 
shall the enemies of God reap the just reward of their impious 
rage, when they who formerly dared even to attack heaven, 
shall in vain desire to employ the earth as a shield against 
his vengeance. 

31. If they do these things in the green tree. By this sen 
tence Christ confirms what he had stated, that his death will 
not remain unpunished, and that the Jews, whose iniquity is 
ripe, or rather half-rotten, will not remain long in their pre 
sent condition ; and by a familiar comparison, he proves it 
to be impossible but that the fire of the divine wrath shall 
immediately kindle and devour them. We know that dry 
wood is wont to be first thrown into the fire ; but if what is 
moist and green be burnt, much less shall the dry be ultimately 
spared. The phrase, if they do, may be taken indefinitely 
for if it be done ; l and the meaning will be : " If green wood 
is thrown into the fire before the time, what, think you, shall 
become of what is dry and old?" But some perhaps will 
prefer to view it as a comparison of men with God, as if 
Christ had said : " Wicked men, who resemble dry wood, 
when they have basely murdered the righteous, will find that 
their time is prepared by God. For how could they who are 
already devoted to destruction escape the hand of the 

1 "Pour si on aft." 



HARMONY OF THE EVANGELISTS. 



295 



heavenly Judge, who grants them so much liberty for a time 
against the good and innocent?" 

Whether you choose to interpret it in the one or the other 
of these ways, the general meaning is, that the lamentation of 
the women is foolish, if they do not likewise expect and dread 
the awful judgment of God which hangs over the wicked. 
And whenever our distress of mind, arising from the bitter 
ness of the cross, goes to excess, it is proper to soothe it by 
this consolation, that God, who now permits his own people 
to be unjustly oppressed, will not ultimately allow the wicked 
to escape punishment. If we were not sustained by this 
hope, we must unavoidably sink under our afflictions. Though 
it be the natural and more frequent practice to make a fire 
of dry wood rather than of green wood, yet God pursues a 
different order ; for, while he allows tranquillity and ease to 
the reprobate, he trains his own people by a variety of afflic 
tions, and therefore their condition is more wretched than 
that of others, if we judge of it from the present appearance. 
But this is an appropriate remedy, if we patiently look for 
the whole course of the judgment of God ; for thus we shall 
perceive that the wicked gain nothing by a little delay ; for 
when God shall have humbled his faithful servants by fatherly 
chastisements, he will rise with a drawn sword against those 
whose sins he appeared for a time not to observe. 



MATTHEW. 

XXVII. 33. And they 
came to a place which is 
called Golgotha, which is 
the place of Calvary. 1 
34. And they gave him 
to drink vinegar mingled 
with gall ; and when he 
had tasted it, he would 
not drink. 35. And after 
they had crucified him, 
they parted his garments 
by casting lots ; that it 
mi^ht be fulfilled which 



MARK. 

XV. 22. And they 
bring him to the place of 
Golgotha, which is, if you 
interpret it, The place of 
Calvary. 1 23. And they 
gave him to drink wine 
mingled with myrrh, but 
he did not receive it. 
24. And when they had 
crucified him, they parted 
his garments, casting lots 
upon them, (to decide) 
what every one should 



LUKE. 

XXIII. 33. 
Having come to 
the place which 
is called Calvary, 2 
there they cruci 
fied him, and the 
malefactors, one 
at his right hand, 
and the other 
at his left. 34. 
And Jesus said, 
Father, forgive 
them ; for they 



1 " Qui vaut autant a dire que, La place de test ;" " which may be 
interpreted, The place of a skull." 

2 " Au lieu qui est appele Le test, ou, Calvaire ; * " to the place 
which is called The skull, or, Calvary " 

VOL. III. U 



296 



COMMENTARY ON A 



MATTHEW. 

was spoken by the pro 
phet, They parted my 
garments, and cast lots 
on my raiment. 36. And 
sitting down, they watch 
ed him there. 37. And 
they placed over his head 
his accusation written, 
THIS IS JESUS THE 
KING OF THE JEWS. 
38. Then were crucified 
with him two robbers, 
one at his right hand, and 
the other at his left. 



MARK. 

take. 25. And it was the 
third hour, and they cru 
cified him. 1 26. And the 
inscription of his accusa 
tion was written, THE 
KING OF THE JEWS. 
27. And they crucify with 
him two robbers, one at 
his right hand, and the 
other at his left. 28. And 
the Scripture was fulfil 
led, which saith, 2 And he 
was ranked with male 
factors. 



LUKE. 

know not what they 
do. And, parting 
his garments, they 
cast lots. (A little 
after.") 38. And 
there was also an 
inscription written 
over him, in Latin, 
Greek, and He 
brew characters, 
THIS IS THE 
KING OF THE 
JEWS. 



Matthew XXVII. 33. And they came to the place. Jesus 
was brought to the place where it was customary to execute 
criminals, that his death might be more ignominious. Now 
though this was done according to custom, still we ought to 
consider the loftier purpose of God ; for he determined that 
his Son should be cast out of the city as unworthy of human 
intercourse, that he might admit us into his heavenly kingdom 
with the angels. For this reason the apostle, in the Epistle 
to the Hebrews, (xiii. 12,) refers it to an ancient figure of 
the law. For as God commanded his people to burn ivithout 
the camp the bodies of those animals, the blood of which was 
carried into the sanctuary to make atonement for sins, (Exod. 
xxix. 14 ; Lev. xvi. 27 ;) so he says that Christ went out of 
the gate of the city, that, by taking upon him the curse which 
pressed us down, he might be regarded as accursed, and 
might in this manner atone for our sins. 3 Now the greater 
the ignominy and disgrace which he endured before the 
world, so much the more acceptable and noble a spectacle 
did he exhibit in his death to God and to the angels. For 
the infamy of the place did not hinder him from erecting 
there a splendid trophy of his victory ; nor did the offensive 
smell of the carcases which lay there hinder the sweet savour 

1 " Or il estoit trois heures quand ils le crucifierent ;" " now it was 
the third hour when they crucified him." 

^ " Ainsi fut accpmplie 1 Escriture, qui dit ;" " thus was fulfilled the 
Scripture, which saith," 

3 " Et effasast nos pechez, et en fist la satisfaction ;" " and might blot 
out our sins, and make satisfaction for them." 



HARMONY OF THE EVANGELISTS. 297 

of his sacrifice from diffusing itself throughout the whole 
world, and penetrating even to heaven. 

34. And they gave him vinegar. Although the Evangelists 
are not so exact in placing each matter in its due order, as 
to enable us to fix the precise moment at which the events 
occurred ; yet I look upon it as a probable conjecture that, 
before our Lord was elevated on the cross, there was offered 
to him in a cup, according to custom, wine mingled with 
myrrh, or some other mixture, which appears to have been 
compounded of gall and vinegar. It is sufficiently agreed, 
indeed, among nearly all interpreters, that this draught was 
different from that which is mentioned by John, (xix. 29,) 
and of which we shall speak very soon. I only add, that I 
consider the cup to have been offered to our Lord when he 
was about to be crucified ; but that after the cross was lifted 
up, a sponge was then dipt and given to him. At what time 
he began to ask something to drink, I am not very anxious 
to inquire ; but when we compare all the circumstances, it is 
not unreasonable to suppose that, after he had refused that 
bitter mixture, it was frequently in derision presented to his 
lips. For we shall find Matthew afterwards adding that the 
soldiers, while they were giving him to drink, upbraided him 
for not being able to rescue himself from death. Hence we 
infer that, while the remedy was offered, they ridiculed the 
weakness of Christ, because he had complained that he was 
forsaken by God, (Matth. xxvii. 49.) 

As to the Evangelist John s narrative, it is only necessary 
to understand that Christ requested that some ordinary beve 
rage might be given him to assuage his thirst, but that vinegar, 
mingled with myrrh and gall, was attempted to be forced upon 
him for hastening his death. But he patiently bore his tor 
ments, so that the lingering pain did not lead him to desire 
that his death should be hastened ; for even this was a part 
of his sacrifice and obedience, to endure to the very last the 
lingering exhaustion. 

They are mistaken, in my opinion, who look upon the 
vinegar as one of the torments which were cruelly inflicted 
on the Son of God. There is greater probability in the con- 



298 COMMENTARY ON A 

jecture of those who think that this kind of beverage had a 
tendency to promote the evacuation of blood, and that on 
this account it was usually given to malefactors, for the pur 
pose of accelerating their death. Accordingly, Mark calls it 
wine mingled with myrrh. Now Christ, as I have just now 
hinted, was not led to refuse the wine or vinegar so much by 
a dislike of its bitterness, as by a desire to show that he 
advanced calmly to death, according to the command of the 
Father, and that he did not rush on heedlessly through want 
of patience for enduring pain. Nor is this inconsistent with 
what John says, that the Scripture was fulfilled, In my thirst 
they gave me vinegar to drink. 1 For the two accounts per 
fectly agree with each other ; that a remedy was given to 
him in order to put an end to the torments of a lingering 
death, and yet that Christ was in every respect treated with 
harshness, so that the very alleviation was a part, or rather 
was an augmentation, of his pain. 

35. They parted his garments. It is certain that the 
soldiers did this also according to custom, in dividing among 
themselves the clothes of a man who had been condemned 
to die. One circumstance was perhaps peculiar, that they 
cast lots on a coat which was ivithout seam, (John xix. 23.) 
But though nothing happened to Christ in this respect but 
what was done to all who were condemned to die, still this 
narrative deserves the utmost attention. For the Evangelists 
exhibit to us the Son of God stripped of his garments, in 
order to inform us, that by this nakedness we have obtained 
those riches which make us honourable in the presence of 
God. God determined that his own Son should be stripped 
of his raiment, that we, clothed with his righteousness and 
with abundance of all good things, may appear with boldness 
in company with the angels, whereas formerly our loathsome 
and disgraceful aspect, in tattered garments, kept us back 
from approaching to heaven. Christ himself permitted his 

1 Our Author quotes the words of the prophecy, as they are found in 
Psalm Ixix. 11, though the Evangelist John (xix. 28) merely alludes to 
them by the general statement : Jesus, knowing that all things were now 
accomplished, that the Scripture might be fulfilled, saith, I thirst. Ed. 



HARMONY OF THE EVANGELISTS. 299 

garments to be torn in pieces like a prey, that he might 
enrich us with the riches of his victory. 

That it might be fulfilled wliicli was spoken by the prophet. 
When Matthew says that thus was fulfilled the prediction of 
David, they part my garments among them, and cast the lot 
upon my vesture, (Ps. xxii. 18,) we must understand his mean 
ing to be, that what David complained of, as having been 
done to himself metaphorically and figuratively, was literally, 
(as the common phrase is,) and in reality, exhibited in Christ. 
For by the word garments David means his wealth and 
honours ; as if he had said that, during his life, and under 
his own eyes, he was a prey to enemies, who had robbed his 
house, and were so far from sparing the rest of his property, 
that they even carried off his wife. This cruelty is repre 
sented even more strikingly by the metaphor, when he says 
that his garments were divided by lot. Now as he was a shadow 
and image of Christ, he predicted, by the spirit of prophecy, 
what Christ was to suffer. In his person, therefore, this is 
worthy of observation, that the soldiers plundered his raiment, 
because in this pillage we discern the signs and marks by 
which he was formerly pointed out. It serves also to remove 
the offence with which the sense of the flesh might otherwise 
have regarded his nakedness, since he suffered nothing which 
the Holy Spirit does not declare to belong truly and properly 
to the person of the Redeemer. 

Mark XV. 25. And it was the third hour. This appears 
not to agree well with the testimony of the Evangelist John ; 
for he relates that Christ was condemned about the sixth hour, 
(xix. 14.) But if we consider what is evident from other 
passages that the day was divided into four parts, and that 
each of the parts took its name from the first hour of its com 
mencement, the solution will not be difficult. The whole 
time, from sunrise to the second part of the day, they called 
the first hour. The second part, which lasted till noon, was 
called by them the third hour. The sixth hour commenced 
at noon, and lasted till three or four o clock in the afternoon. 
Thus, when the Jews saw that Pilate was wearing out the 
time, and that the hour of noon was approaching, John says 



300 COMMENTARY ON A 

that they cried out the more vehemently, that the whole day 
might not be allowed to pass without something being done, 
(xix. 15.) But this is not inconsistent with the assertion, 
that our Lord was crucified about the close of the third hour ; 
for it is plain enough, that no sooner was he hastily con 
demned, than he was immediately executed; so eager was 
the desire of the Jews to put him to death. Mark therefore 
means not the beginning, but the close, of the third hour ; 
and it is highly probable that Christ did not hang on the 
cross longer than three hours. 

Luke XXIII. 34. And Jesus said, Father, forgive them. 
By this expression Christ gave evidence that he was that 
mild and gentle lamb, which was to be led out to be sacri 
ficed, as Isaiah the prophet had foretold, (liii. 7.) For not 
only does he abstain from revenge, but pleads with God the 
Father for the salvation of those by whom he is most cruelly 
tormented. It would have been a great matter not to think 
of rendering evil for evil, (1 Pet. iii. 9 ;) as Peter, when he 
exhorts us to patience by the example of Christ, says that he 
did not render curses for curses, and did not revenge the 
injuries done to him, but was fully satisfied with having God 
for his avenger, (1 Pet. ii. 23.) But this is a far higher and 
more excellent virtue, to pray that God would forgive his 
enemies. 

If any one think that this does not agree well with Peter s 
sentiment, w r hich I have just now quoted, the answer is easy. 
For w r hen Christ was moved by a feeling of compassion to 
ask forgiveness from God for his persecutors, this did not 
hinder him from acquiescing in the righteous judgment of 
God, which he knew to be ordained for reprobate and obsti 
nate men. Thus when Christ saw that both the Jewish 
people and the soldiers raged against him with blind fury, 
though their ignorance was not excusable, he had pity on 
them, and presented himself as their intercessor. Yet know 
ing that God would be an avenger, he left to him the exercise 
of judgment against the desperate. In this manner ought 
believers also to restrain their feelings in enduring distresses, 
so as to desire the salvation of their persecutors, and yet to 



HARMOXY OF THE EVANGELISTS. 301 

rest assured that their life is under the protection of God, 
and, relying on this consolation, that the licentiousness of 
wicked men will not in the end remain unpunished, not to 
faint under the burden of the cross. 

Of this moderation Luke now presents an instance in our 
Leader and Master ; for though he might have denounced 
perdition against his persecutors, he not only abstained from 
cursing, but even prayed for their welfare. But it ought to 
be observed that, when the whole world rises against us, and 
all unite in striving to crush us, the best remedy for over 
coming temptation is, to recall to our remembrance the blind 
ness of those who fight against God in our persons. For 
the result will be, that the conspiracy of many persons against 
us, when solitary and deserted, will not distress us beyond 
measure ; as, on the other hand, daily experience shows how 
powerfully it acts in shaking weak persons, when they see 
themselves attacked by a great multitude. And, therefore, if 
we learn to raise our minds to God, it will be easy for us to 
look down, as it were, from above, and despise the ignorance 
of unbelievers ; for whatever may be their strength and re 
sources, still they know not what they do. 

It is probable, however, that Christ did not pray for all 
indiscriminately, but only for the wretched multitude, who 
were carried away by inconsiderate zeal, and not by pre 
meditated wickedness. For since the scribes and priests 
were persons in regard to whom no ground was left for hope, 
it would have been in vain for him to pray for them. Nor 
can it be doubted that this prayer was heard by the heavenly 
Father, and that this was the cause why many of the people 
afterwards drank by faith the blood which they had shed. 

37. And placed over his head. What is briefly noticed by 
Matthew and Mark is more fully related by Luke, (xxiii. 38,) 
that the inscription was written in three languages. John 
also describes it more largely, (xix. 19-22.) Under this 
passage my readers will find what I pass over here for the 
sake of brevity. I shall only say, that it did not happen 
without the providence of God, that the death of Christ was 
made known in three languages. Though Pilate had no 



302 COMMENTARY ON A 

other design than to bring reproach and infamy on the Jewish 
nation, yet God had a higher end in view ; for by this pre 
sage he caused it to be widely known that the death of his 
Son would be highly celebrated, so that all nations would 
everywhere acknowledge that he was the King promised to 
the Jews. This was not, indeed, the lawful preaching of the 
Gospel, for Pilate was unworthy to be employed by God as 
a witness for his Son ; but w r hat was afterwards to be accom 
plished by the true ministers was prefigured in Pilate. In 
short, we may look upon him to be a herald of Christ in the 
same sense that Caiaphas was a prophet, (John xi. 51.) 

38. Then were crucified with him two robbers. It was the 
finishing stroke of the lowest disgrace when Christ was 
executed between two robbers ; for they assigned him the 
most prominent place, as if he had been the prince of robbers. 
If he had been crucified apart from the other malefactors, 
there might have appeared to be a distinction between his 
case and theirs ; but now he is not only confounded with 
them, but raised aloft, as if he had been by far the most 
detestable of all. On this account Mark applies to him 
the prediction of Isaiah, (liii. 12,) he was reckoned among 
transgressors ; for the prophet expressly says concerning 
Christ, that he will deliver his people, not by pomp and 
splendour, but because he will endure the punishment due to 
their sins. In order that he might free us from condemna 
tion, this kind of expiation was necessary, that he might 
place himself in our room. Here we perceive how dreadful 
is the weight of the wrath of God against sins, for appeasing 
which it became necessary that Christ, who is eternal jus 
tice, should be ranked with robbers. We see, also, the 
inestimable love of Christ toAvards us, who, in order that he 
might admit us to the society of the holy angels, permitted 
himself to be classed as one of the wicked. 



HARMONY OF THE EVANGELISTS. 



303 



MATTHEW. 

XXVII. 39. And 
they that passed by 
reviled him, shaking 
their heads, 40. And 
saying, Thou who 
destroyedst the temple, 
and buildedst it in three 
days, save thyself; if 
thou art the Son of 
God, come down from 
the cross. 41. In 
like manner also the 
chief priests mocking, 
with the scribes and 
elders, said, 42. He 
saved others, himself 
he cannot save ; if he 
is the King of Israel, 
let him now descend 
from the cross, and 
we will believe him. 

43. He trusted in 
God. Let him deliver 
him now, if he favours 
him ; for he said, I 
am the Son of God. 

44. The robbers also, 
who were crucified 
with him, upbraided 
him in the same man 
ner. 



MARK. 

XY. 29. And 

they that passed 
by reviled him, 
shaking their 
heads, and say 
ing, Ah, thou 
who destroyest 
the temple, and 
buildest it in 
three days, 30. 
Save thyself, and 
come down from 
the cross. 31. 
In like manner 
also the chief 
priests mocking, 
said among them 
selves, with the 
scribes, He saved 
others, himself 
he cannot save. 
32. Let Christ 
the King of Is 
rael descend now 
from the cross, 
that we may see 
and believe. 
And they that 
were crucified 
with him up 
braided him. 



LUKE. 

XXIII. 35. And the 

people stood gazing, and the 
rulers along with them mock 
ed him, saying, He saved 
others, let him save himself, 
if he is the Christ, the elect 
of God. 36. The soldiers 
also mocked him, approach 
ing, and offering him vinegar, 
37. And saying, If thou art 
the King of the Jews, save 
thyself. (And a little after.) 
39. And one of the malefac 
tors, who were executed, re 
viled him, saying, If thou art 
the Christ, save thyself and 
us. 40. And the other an 
swering, rebuked him, saying, 
Dost not thou at least fear 
God, since thou art in the 
same condemnation ? 41. 
And we indeed justly ; for 
we receive what is due to our 
actions, but this man hath 
done nothing amiss. 42. 
And he said to Jesus, Lord, 
remember me, when thou 
shalt come into thy kingdom. 
43. Jesus said to him, Verily, 
I say to thee, To-day shalt 
thou be with me in paradise. 



Matthew XXVII. 39. And they that passed by. These 
circumstances carry great weight ; for they place before us 
the extreme abasement of the Son of God, that we may see 
more clearly how much our salvation cost him, and that, re 
flecting that we justly deserved all the punishments which 
he endured, we may be more and more excited to repentance. 
For in this exhibition God hath plainly showed to us how 
wretched our condition would have been, if we had not a 
Redeemer. But all that Christ endured in himself ought to 
be applied for our consolation. This certainly was more 
cruel than all the other tortures, that they upbraided, and 
reviled, and tormented him as one that had been cast off and 
forsaken by God, (Isaiah liii. 4.) And, therefore, David, as 
the representative of Christ, complains chiefly of this among 
the distresses which he suffered, (Psalm xxii. 7.) And, indeed, 



304 COMMENTARY ON A 

there is nothing that inflicts a more painful wound on pious 
minds than when ungodly men, in order to shake their faith, 
upbraid them with being deprived of the assistance and 
favour of God. This is the harsh persecution with which, 
Paul tells us, Isaac was tormented by Ishmael, (Gal. iv. 29 ;) 
not that he attacked him with the sword, and with outward 
violence, but that, by turning the grace of God into ridicule, 
lie endeavoured to overthrow his faith. These temptations 
were endured, first by David, and afterwards by Christ him 
self, that they might not at the present day strike us with 
excessive alarm, as if they had been unusual ; for there never 
will be wanting wicked men who are disposed to insult our 
distresses. And whenever God does not assist us according 
to our wish, but conceals his aid for a little time, it is a fre 
quent stratagem of Satan, to allege that our hope was to no 
purpose, as if his promise had failed. 

40. Thou who destroyedst the temple. They charge Christ 
with teaching falsehood, because, now that it is called for, he 
does not actually display the power to which he laid claim. 
But if their unbridled propensity to cursing had not deprived 
them of sense and reason, they would shortly afterwards 
have perceived clearly the truth of his statement. Christ 
had said, Destroy this temple, and after three days I will raise 
it up, (John ii. 19 ;) but now they indulge in a premature 
triumph, and do not wait for the three days that would elapse 
from the commencement of its destruction. Such is the 
daring presumption of wicked men, when, under the pretence 
of the cross, they endeavour to cut them off from the hope of 
the future life. " Where," say they, " is that immortal 
glory of which weak and credulous men are accustomed to 
boast ? while the greater part of them are mean and despised, 
some are slenderly provided with food, others drag out a 
wretched life, amidst uninterrupted disease ; others are 
driven about in flight, or in banishment ; others pine away 
in prisons, and others are burnt and reduced to ashes ?" Thus 
are they blinded by the present corruption of our outward 
man, so as to imagine that the hope of the future restoration 
of life is vain and foolish. But our duty is, to wait for the 
proper season of the promised building, and not to take it ill 



HARMONY OF THE EVANGELISTS. 305 

if we are now crucified with Christ, that we may afterwards be 
partakers of his resurrection, (Rom. vi. 5, 6.) 

Ifthouartthe Son of God. Wicked men demand from 
Christ such a proof of his power that, by proving himself to 
be the Son of God, he may cease to be the Son of God. He 
had clothed himself with human flesh, and had descended 
into the world, on this condition, that, by the sacrifice of his 
death, he might reconcile men to God the Father. So then, 
in order to prove himself to be the Son of God, it was necessary 
that he should hang on the cross. And now those wicked 
men affirm that the Redeemer will not be recognised as the 
Son of God, unless he come down from the cross, and thus 
disobey the command of his Father, and, leaving incomplete 
the expiation of sins, divest himself of the office which God 
had assigned to him. But let us learn from it to confirm our 
faith by considering that the Son of God determined to re 
main nailed to the cross for the sake of our salvation, until 
he had endured most cruel torments of the flesh, and dreadful 
anguish of soul, and even death itself. And lest we should 
come to tempt God in a manner similar to that in which 
those men tempted him, let us allow God to conceal his 
power, whenever it pleases Him to do so, that he may after 
wards display it at his pleasure at the proper time and place. 
The same kind of depravity appears in the other objection 
which immediately follows : 

42. If he is the King of Israel, let him now come down from 
the cross, and we shall believe him. For they ought not to 
embrace as King any one who did not answer to the descrip 
tion given by the prophets. But Isaiah (lii. 14 ; liii. 2) 
and Zechariah (xiii. 7) expressly represent Christ as devoid 
of comeliness, afflicted, condemned, and accursed, half-dead, 
poor, and despised, before he ascends the royal throne. It is 
therefore foolish in the Jews to desire one of an opposite 
character, whom they may acknowledge as King ; for, 
by so doing, they declare that they have no good-will to 
the King whom the Lord had promised to give. But 
let us, on the contrary, that our faith may firmly rely on 
Christ, seek a foundation in his cross ; for m no other way 



306 COMMENTARY ON A 

could he be acknowledged to be the lawful King of Israel 
than by fulfilling what belonged to the Redeemer. And 
hence we conclude how dangerous it is to depart from the 
word of God by wandering after our speculations. For the 
Jews, in consequence of having imagined to themselves a 
King who had been suggested to them by their own senses, 
rejected Christ crucified, because they reckoned it absurd to 
believe in him ; while we regard it as the best and highest 
reason for believing, that he voluntarily subjected himself on 
our account to the ignominy of the cross. 

He saved others ; himself he cannot save. It was an ingrati 
tude which admits of no excuse, that, taking offence at the 
present humiliation of Christ, they utterly disregard all the 
miracles which he had formerly performed before their eyes. 
They acknowledge that, he saved others. By what power, or 
by what means ? Why do they not in this instance, at least, 
behold with reverence an evident w r ork of God ? But since 
they maliciously exclude, and as far as lies in their power 
endeavour to extinguish the light of God w T hich shone in the 
miracles, they are unworthy of forming an accurate judg 
ment of the \veakness of the cross. Because Christ does not 
immediately deliver himself from death, they upbraid him 
with inability. And it is too customary with all wicked 
men to estimate the power of God by present appearances, so 
that whatever he does not accomplish they think that he cannot 
accomplish, and so they accuse him of weakness, whenever 
he does not comply with their wicked desire. But let us 
believe that Christ, though he might easily have done it, 
did not immediately deliver himself from death, but it was 
because he did not wish to deliver himself. And why did 
he for the time disregard his own safety, but because he 
cared more about the salvation of us all ? We see then that 
the Jews, through their malice, employed, in defence of their 
unbelief, those things by which our faith is truly edified. 

43. He trusted in God. This, as I said a little ago, is a 
very sharp arrow of temptation which Satan holds in his 
hand, when he pretends that God has forgotten us, because 
He does not relieve us speedily and at the very moment. 



HARMONY OF THE EVANGELISTS. 307 

For since God watches over the safety of his people, and 
not only grants them seasonable aid, but even anticipates 
their necessities, (as Scripture everywhere teaches us,) he 
appears not to love those whom he does not assist. Satan, 
therefore, attempts to drive us to despair by this logic, that 
it is in vain for us to feel assured of the love of God, when 
we do not clearly perceive his aid. And as he suggests to 
our minds this kind of imposition, so he employs his agents, 
who contend that God has sold and abandoned our salvation, 
because he delays to give his assistance. We ought, there 
fore, to reject as false this argument, that God does not love 
those whom he appears for a time to forsake ; and, indeed, 
nothing is more unreasonable than to limit his love to any 
point of time. God has, indeed, promised that he will be our 
Deliverer ; but if he sometimes wink at our calamities, we 
ought patiently to endure the delay. It is, therefore, con 
trary to the nature of faith, that the word now should be 
insisted on by those whom God is training by the cross and 
by adversity to obedience, and whom he entreats to pray and 
to call on his name ; for these are rather the testimonies of his 
fatherly love, as the apostle tells us, (Heb. xii. 6.) But there 
was this peculiarity in Christ, that, though he was the well- 
beloved Son, (Matth. iii. 17 ; xvii. 5,) yet he was not delivered 
from death, until he had endured the punishment which we 
deserved ; because that was the price by which our salvation 
was purchased. 1 Hence it follows again that the priests act 
maliciously, when they infer that he is not the Son of God, 
because he performs the office which was enjoined upon him 
by the Father. 

44. And the robbers also. Matthew and Mark, bv synec 
doche, attribute to the robbers what was done only by one 
of them, as is evident from Luke. And this mode of expres 
sion ought not to be accounted harsh ; for the two Evano-el- 
ists had no other design than to show that Christ was 
attacked on every hand by the reproaches of all men, so that 
even the robbers, who were fast dying, did not spare him. In 

1 u Pource que c estoit le prix de nostre salut et redemption ;" " be 
cause it was the price of our salvation and redemption." 



308 COMMENTARY OX A 

like manner David, deploring his calamities, exhibits their 
violence in a strong light by saying, that he is the reproach 
of all sorts of men, and despised by the people. Now 
although they leave out the memorable narrative which Luke 
relates as to the other robber, still there is no inconsistency 
in their statement, that Christ was despised by all, down to 
the very robbers ; for they do not speak of particular indivi 
duals, but of the class itself. Let us now, therefore, come to 
what is stated by Luke. 

Luke XXII. 39. And one of the malefactors. This reproach, 
which the Son of God endured from the robber, obtained for 
us among angels the very high honour of acknowledging us to 
be their brethren. But at the same time, an example of furious 
obstinacy is held out to us in this wretched man, since even 
in the midst of his torments he does not cease fiercely to 
foam out his blasphemies. Thus desperate men are wont to 
take obstinate revenge for the torments which they cannot 
avoid. 1 And although he upbraids Christ with not being 
able to save either himself or others, yet this objection is 
directed against God himself; just as wicked men, when 
they do not obtain what they wish, would willingly tear God 
from heaven. They ought, indeed, to be tamed to humility 
by strokes ; but this shows that the wicked heart, which no 
punishments can bend, is hard like iron. 

40. And the other answering. In this wicked man a strik 
ing mirror of the unexpected and incredible grace of God is 
held out to us, not only in his being suddenly changed into a 
new man, when he was near death, and drawn from hell itself 
to heaven, but likewise in having obtained in a moment the 
forgiveness of all the sins in which he had been plunged 
through his whole life, and in having been thus admitted to 
heaven before the apostles and first-fruits of the new Church. 
First, then, a remarkable instance of the grace of God 

1 " Voyans quails ne peuvent eschapper les tormens, ils se vengent en 
s obstinant et rongeant leur frein, comme on dit." " Perceiving that they 
cannot escape torments, they take revenge by obstinacy, and by champing 
the Ut, as the saying is." 



HARMONY OF THE EVANGELISTS. 300 

shines in the conversion of that man. For it was not by the 
natural movement of the flesh that he laid aside his fierce 
cruelty and proud contempt of God, so as to repent immedi 
ately, but he was subdued by the hand of God ; as the whole 
of Scripture shows that repentance is His work. And so 
much the more excellent is this grace, that it came beyond 
the expectation of all. For who would ever have thought 
that a robber, in the very article of death, would become not 
only a devout worshipper of God, but a distinguished teacher 
of faith and piety to the whole world, so that we too must 
receive from his mouth the rule of a true and proper confes 
sion ? Now the first proof which he gave of his repentance 
was, that he severely reproved and restrained the wicked for 
wardness of his companion. He then added a second, by 
humbling himself in open acknowledgment of his crimes, and 
ascribing to Christ the praise due to his righteousness. 
Thirdly, he displayed astonishing faith by committing him 
self and his salvation to the protection of Christ, while he 
saw him hanging on the cross and near death. 

Dost not thoufear God? Though these words are tortured 
in various ways by commentators, yet the natural meaning 
of them appears to me to be, What is the meaning of this, 
that even this condemnation does not compel thee to fear God ? 
For the robber represents it as an additional proof of the 
hard-heartedness of his companion, that when reduced to the 
lowest straits, he does not even now begin to fear God. But 
to remove all ambiguity, it is proper to inform the reader 
that an impudent and detestable blasphemer, who thought 
that he might safely indulge in ridicule, is summoned to the 
judgment-seat of God ; for though he had remained all his 
life unmoved, he ought to have trembled when he saw that 
the hand of God was armed against him, and that he must 
soon render an account of all his crimes. It was, therefore, 
a proof of desperate and diabolical obstinacy, that while God 
held him bound by the final judgment, he did not even then 
return to a sound mind ; for if there had been the smallest 
particle of godliness in the heart of that man, he would at 
least have been constrained to yield to the fear of God. We 
now perceive the general meaning of his words, that those 



310 COMMENTARY ON A 

men, in whom even punishments do not produce amend 
ment, are desperate, and totally destitute of the fear of God. 
I interpret the words sv ru avrti xgfpari to mean not in the 
same condemnation, but during the condemnation itself; 1 as if the 
roller had said, Since thou art even now in the jaws of death, 
thou oughtest to be aroused to acknowledge God as thy 
Judge. Hence, too, we draw a useful doctrine, that those 
whom punishments do not train to humility do altogether 
resist God; for they who possess any fear of God must neces 
sarily be overwhelmed with shame, and struck silent. 

41. And we indeed justly. As the reproof founded on the 
condemnation might be thought to apply to Christ, the robber 
here draws a distinction between the condition of Christ and 
that of himself and his companion. For he acknowledges, 
that the punishment which was common to all the three was 
justly inflicted on him and his companion, but not on Christ, 
who had been dragged to the punishment of death, not by 
his own crime, but by the cruelty of enemies. But we ought 
to remember what I said a little ago, that the robber gave a 
proof of his repentance, such as God demands from all of us, 
when he acknowledged that he was now receiving the reward 
due to his actions. Above all, it ought to be observed, that 
the severity of the punishment did not hinder him from 
patiently submitting to dreadful tortures. And, therefore, if 
we truly repent of our crimes, let us learn to confess them 
willingly and without hypocrisy, whenever it is necessary, and 
not to refuse the disgrace which we have deserved. For the 
only method of burying our sins before God and before 
angels is, not to attempt to disguise them before men by vain 
excuses. Again, among the various coverings on which hypo 
crisy seizes, the most frequent of all is, that every one draws 
in others along with himself, that he may excuse himself by 
their example The robber, on the other hand, is not less 
eager to maintain the innocence of Christ, than he is frank 
and open in condemning himself and his companion. 

1 " Je les pren pour la condamnation presente, et laquelle ne menace 
point de loin, mais ticnt desja la personne, et se fait sentir." "I take 
them for the condemnation which is present,, and which does not threaten 
at a distance, but already holds the person, and makes itself be felt." 



HARMONY OF THE EVANGELISTS. 311 

42. Lord, remember me. I know not that, since the crea 
tion of the world, there ever was a more remarkable and 
striking example of faith ; and so much the greater admira 
tion is due to the grace of the Holy Spirit, of which it affords 
so magnificent a display. A robber, who not only had not 
been educated in the school of Christ, but, by giving himself 
up to execrable murders, had endeavoured to extinguish all 
sense of what was right, suddenly rises higher than all the 
apostles and the other disciples whom the Lord himself had 
taken so much pains to instruct ; and not only so, but he 
adores Christ as a King while on the gallows, celebrates his 
kingdom in the midst of shocking and worse than revolting 
abasement, and declares him, when dying, to be the Author 
of life. Even though he had formerly possessed right faith, 
and heard many things about the office of Christ, and had 
even been confirmed in it by his miracles, still that know 
ledge might have been overpowered by the thick darkness of 
so disgraceful a death. But that a person, ignorant and un 
educated, and whose mind was altogether corrupted, should 
all at once, on receiving his earliest instructions, perceive 
salvation and heavenly glory in the accursed cross, was truly 
astonishing. For what marks or ornaments of royalty did 
he see in Christ, so as to raise his mind to his kingdom ? 
And, certainly, this was, as it were, from the depth of hell to 
rise above the heavens. To the flesh it must have appeared 
to be fabulous and absurd, to ascribe to one who was rejected 
and despised, (Isa. liii. 3,) whom the world could not endure, 
an earthly kingdom more exalted than all the empires of the 
world. Hence we infer how acute must have been the eyes 
of his mind, by which he beheld life in death, exaltation in 
ruin, glory in shame, victory in destruction, a kingdom in 
bondage. 

Now if a robber, by his faith, elevated Christ while 
hanging on the cross, and, as it were, overwhelmed with 
cursing to a heavenly throne, woe to our sloth 1 if we do not 
behold him with reverence while sitting at the right hand of 
God ; if we do not fix our hope of life on his resurrection ; if 

1 "Maudite soit nostre lachete ;" " accursed be our sloth." 
VOL. III. X 



312 COMMENTARY ON A 

our aim is not towards heaven where he has entered. Again, 
if we consider, on the other hand, the condition in which he 
was, when he implored the compassion of Christ, our admi 
ration of his faith will be still heightened. With a mangled 
body, and almost dead, he is looking for the last stroke of 
the executioner, and yet he relies on the grace of Christ 
alone. First, whence came his assurance of pardon, but 
because in the death of Christ, which all others look upon as 
detestable, he beholds a sacrifice of sweet savour, efficacious 
for expiating the sins of the world P 1 And when he 
courageously disregards his tortures, and is even so forget 
ful of himself, that he is carried away to the hope and desire 
of the hidden life, this goes far beyond the human faculties. 
From this teacher, therefore, whom the Lord has appointed 
over us to humble the pride of the flesh, let us not be 
ashamed to learn the mortification of the flesh, and patience, 
and elevation of faith, and steadiness of hope, and ardour of 
piety ; for the more eagerly any man follows him, so much 
the more nearly will he approach to Christ, 

43. Verity ItclltJiee. Though Christ had not yet made a 
public triumph over death, still he displays the efficacy and 
fruit of his death in the midst of his humiliation. And in 
this way he shows that he never was deprived of the power 
of his kingdom ; for nothing more lofty or magnificent 
belongs to a divine King 2 than to restore life to the dead. 
So then, Christ, although, struck by the hand of God, he 
appeared to be a man utterly abandoned, yet as he did not 
cease to be the Saviour of the world, he was always 
endued with heavenly power for fulfilling his office. And, 
first, we ought to observe his inconceivable readiness in so 
kindly receiving the robber without delay, and promising to 
make him a partaker 3 of a happy life. There is therefore 
no room to doubt that he is prepared to admit into his king- 

1 "Ayant ceste efficace de purger et nettoyer toils les pechefc du 
monde ;" " having that efficacy to cleanse and wash away all the sins of 
the world," 

2 " Au Roy celeste "" to the heavenly King>" 

3 u De le faire participant." 



HARMONY OF THE EVANGELISTS. 313 

dom all, without exception, who shall apply to him. Hence 
w r e may conclude with certainty that we shall be saved, 
provided that he remember us ; and it is impossible that he 
shall forget those w r ho commit to him their salvation. 

But if a robber found the entrance into heaven so easy, 
because, while he beheld on all sides ground for total despair, 
he relied on the grace of Christ ; much more will Christ, who 
has now vanquished death, stretch out his hand to us from 
his throne, to admit us to be partakers of life. For since 
Christ has nailed to his cross the handwriting ivhich was 
opposed to us, (Col. ii. 14,) and has destroyed death and Satan, 
and in his resurrection has triumphed over the prince of the 
world, (John xii. 31,) it would be unreasonable to suppose 
that the passage from death to life will be more laborious 
and difficult to us than to the robber. Whoever then in 
dying shall commit to Christ, in true faith, the keeping of 
his soul, will not be long detained or allowed to languish in 
suspense ; but Christ will meet his prayer with the same 
kindness which he exercised towards the robber. Away, 
then, with that detestable contrivance of the Sophists about 
retaining the punishment when the guilt is removed ; for 
we see how Christ, in acquitting him from condemnation, 
frees him also from punishment. Nor is this inconsistent 
with the fact, that the robber nevertheless endures to the very 
last the punishment which had been pronounced upon him ; 
for we must not here imagine any compensation which serves 
the purpose of satisfaction for appeasing the judgment of 
God, (as the Sophists dream,) but the Lord merely trains his 
elect by corporal punishments to displeasure and hatred of 
sin. Thus, when the robber has been brought by fatherly 
discipline to self-denial, Christ receives him, as it were, into 
his bosom, and does not send him away to the fire of 
purgatory. 

We ought likewise to observe by what keys the gate of 
heaven was opened to the robber ; for neither papal confes 
sion nor satisfactions are here taken into account, but Christ 
is satisfied with repentance and faith, so as to receive him 
willingly when he comes to him. And this confirms more 
fully what I formerly suggested, that if any man disdain to 



314 COMMENTARY ON A 

abide by the footsteps of the robber, and to follow in his 
path, he deserves everlasting destruction, because by wicked 
pride he shuts against himself the gate of heaven. And, 
certainly, as Christ has given to all of us, in the person of 
the robber, a general pledge of obtaining forgiveness, so, on 
the other hand, he has bestowed on this wretched man such 
distinguished honour, in order that, laying aside our own 
glory, we may glory in nothing but the mercy of God alone. 
If each of us shall truly and seriously examine the subject, 
we shall find abundant reason to be ashamed of the prodi 
gious mass of our crimes, so that we shall not be offended at 
having for our guide and leader a poor wretch, who obtained 
salvation by free grace. Again, as the death of Christ at 
that time yielded its fruit, so we infer from it that souls, 
when they have departed from their bodies, continue to 
live ; otherwise the promise of Christ, which he confirms 
even by an oath, would be a mockery. 

To-day shall Ihou be with me in paradise. We ought not 
to enter into curious and subtle arguments about the place 
of paradise. Let us rest satisfied with knowing that those 
who are ingrafted by faith into the body of Christ are par 
takers of that life, and thus enjoy after death a blessed and 
joyful rest, until the perfect glory of the heavenly life is fully 
manifested by the coming of Christ. 

One point still remains. What is promised to the robber 
does not alleviate his present sufferings, nor make any abate 
ment of his bodily punishment. This reminds us that we 
ought not to judge of the grace of God by the perception of 
the flesh ; for it will often happen that those to whom God 
is reconciled are permitted by him to be severely afflicted. 
So then, if we are dreadfully tormented in body, we ought 
to be on our guard lest the severity of pain hinder us from 
tasting the goodness of God ; but, on the contrary, all our 
afflictions ought to be mitigated and soothed by this single 
consolation, that as soon as God has received us into his 
favour, all the afflictions which we endure are aids to our 
salvation. This will cause our faith not only to rise victorious 
over all our distresses, but to enjoy calm repose amidst the 
endurance of sufferings. 



HARMONY OF THE EVANGELISTS. 



315 



MATTHEW. 

XXVII. 45. Now from 
the sixth hour there was 
darkness over the whole land 1 
till the ninth hour. 46. And 
about the ninth hour Jesus 
cried with a loud voice, say 
ing, Eli, Eli, lama sabach- 
thani f that is, My God, my 
God, why hast thou forsaken 
me ? 47. And some of those 
who were standing by, when 
they heard it, said, He calleth 
Elijah. 48. And immediately 
one of them ran, and took a 
sponge, and filled it with vine 
gar, and fastened it to a reed, 
and gave him to drink. 49. 
But others said, Let him alone, 
let us see if Elijah will come 
to save him. 50. And Jesus 
<aving again cried with a 
loud voice, gave up his spirit. 
51. And, lo, the vail of the 
temple was rent in two from 
the top to the bottom; and 
the earth trembled, and the 
rocks were split, 52. And 
graves were opened, and 
many bodies of the saints who 
had slept arose, 53. And 
came out of their graves, after 
his resurrection, and came 
into the holy city, and appear 
ed to many. 54. Now the 
centurion, and they who were 
with him guarding Jesus, when 
they saw the earthquake, and 
those things which were done, 
were exceedingly terrified, 
saying, Truly this was the Son 
of God. 55. And there were 
there many women looking 
on at a distance, who had 
followed Jesus from Galilee, 
ministering to him : 56. 
Among whom were Mary 
Magdalene, and Mary, the 
mother of James and Joses, 
and the mother of Zebedee s 
sons. 



MARK. 

XV. 33. But when 
the sixth hour was come, 
there was darkness over 
all the land 1 till the ninth 
hour. 34. And at the 
ninth hour Jesus cried 
with a loud voice, say 
ing, Eloi, Eloi, lama 
sabachthani ? which is, 
when interpreted, My 
God, my God, why hast 
thou forsaken me ? 35. 
And some of those who 
were standing by, when 
they heard it, said, Lo, 
he calleth for Elijah. 
36. And some one ran, 
and filled a sponge with 
vinegar, and fastened it 
to a reed, and held it out 
to him to drink, saying, 
Let him alone, let us see 
if Elijah will come to 
take him down. 37. 
And Jesus, having utter 
ed a loud voice, expired. 
38. And the vail of the 
temple was rent in two 
from the top to the bot 
tom. 39. And when 
the centurion, who was 
standing opposite to him, 
saw that he thus expired 
after crying aloud, he 
said, Certainly this man 
was the Son of God. 

40. And there were also 
women looking on from 
a distance, among whom 
was Mary Magdalene, 
and Mary, the mother 
of James the less and of 
Joses, and of Salome ; 

41. (Who also, when he 
was in Galilee, had fol 
lowed him, and minis 
tered to him,) and many 
others, who had also 
gone up with him to 
Jerusalem. 



LUKE. 

XXIII. 44. 

Now it was 
about the sixth 
hour; and there 
was darkness 
over all the land 2 
till the ninth 
hour. 45. And 
the sun was 
darkened, and 
the vail of the 
temple was rent 
in the midst. 46. 
And Jesus hav 
ing cried with a 
loud voice, said, 
Father, into thy 
hands I commit 
my spirit. And 
having said this, 
he expired. 47. 
And when the 
centurion saw 
what happened, 
he glorified 
God, saying, 
Certainly this 
was a righteous 
man. 48. And 
all the multi 
tudes who were 
present at that 
spectacle, when 
they saw what 
was done, re 
turned, smiting 
their breasts. 
49. And all his 
acquaintances, 
and the women 
who had follow 
ed him from 
Galilee, stood 
at a distance, 
beholding these 
things. 



1 " Sur tout le pays ;" " over the whole country." 

2 " Par toute la terre, ou, tout le pays f * through all the land, 
through all the country. 1 1 



316 COMMENTARY ON A 

Matthew XXVII. 45. Now from the sixth hour. Although 
in the death of Christ the weakness of the flesh concealed 
for a short time the glory of the Godhead, and though the 
Son of God himself was disfigured by shame and contempt, 
and, as Paul says, was emptied, (Philip, ii. 7 ;) yet the 
heavenly Father did not cease to distinguish him by some 
marks, and during his lowest humiliation prepared some 
indications of his future glory, in order to fortify the minds of 
the godly against the offence of the cross. Thus the majesty 
of Christ was attested by the obscuration of the sun, by the 
earthquake, by the splitting of the rocks, and the rending of 
the vail, as if heaven and earth were rendering the homage 
which they owed to their Creator. 

But we inquire, in the first place, what was the design of 
the eclipse of the sun 9 For the fiction of the ancient poets 
in their tragedies, that the light of the sun is withdrawn from 
the earth whenever any shocking crime is perpetrated, was 
intended to express the alarming effects of the anger of God ; 
and this invention unquestionably had its origin in the ordi 
nary feelings of mankind. In accordance with this view, 
some commentators think that, at the death of Christ, God 
sent darkness as a mark of detestation, as if God, by bringing 
darkness over the sun, hid his face from beholding the black 
est of all crimes. Others say that, when the visible sun was 
extinguished, it pointed out the death of the Sun of righteous 
ness. Others choose to refer it to the blinding of the nation, 
which followed shortly afterwards. For the Jews, by reject 
ing Christ, as soon as he was removed from among them, were 
deprived of the light of heavenly doctrine, and nothing was 
left to them but the darkness of despair. 

I rather think that, as stupidity had shut the eyes of that 
people against the light, the darkness was intended to arouse 
them to consider the astonishing design of God in the death 
of Christ. For if they were not altogether hardened, an 
unusual change of the order of nature must have made a deep 
impression on their senses, so as to look forward to an ap 
proaching renewal of the world. Yet it was a terrific spectacle 
which was exhibited to them, that they might tremble at the 
judgment of God. And, indeed, it was an astonishing dis- 



HARMONY OF THE EVANGELISTS. 317 

play of the wrath of God that he did not spare even his only 
begotten Son, and was not appeased in any other Avay than 
by that price of expiation. 

As to the scribes and priests, and a great part of the 
nation, who paid no attention to the eclipse of the sun, but 
passed it by with closed eyes, their amazing madness ought 
to strike us with horror ;* for they must have been more 
stupid than brute beasts, who, when plainly warned of the 
severity of the judgment of heaven by such a miracle, did 
not cease to indulge in mockery. But this is the spirit 
of stupidity and of giddiness with which God intoxicates 
the reprobate, after having long contended with their malice. 
Meanwhile, let us learn that, when they were bewitched by 
the enchantments of Satan, the glory of God, however mani 
fest, was afterwards hidden from them, or, at least, that their 
minds were darkened, so that, seeing they did not see, (Matth. 
xiii. 14.) But as it was a general admonition, it ought also 
to be of advantage to us, by informing us that the sacrifice 
by which we are redeemed was of as much importance as if 
the sun had fallen from heaven, or if the whole fabric of the 
world had fallen to pieces ; for this will excite in us deeper 
horror at our sins. 

As to the opinion entertained by some, who make this 
eclipse of the sun extend to every quarter of the world, I do 
not consider it to be probable, For though it was related 
by one or two authors, still the history of those times 
attracted so much attention, that it was impossible for so 
remarkable a miracle to be passed over in silence by many 
other authors, who have described minutely events which 
were not so worthy of being recorded. Besides, if the 
eclipse had been universal throughout the world, it would 
have been regarded as natural, and would more easily have 
escaped the notice of men. 2 But when the sun was shining 



1 " Leur forcenerie nous doit bien estonner, ct nous fuire dresser les 
cheveux en la teste ;" "their madness ought greatly to astonish us, and 
to make our hair stand on end." 

2 ^ Plus aisement on Teust laissc passer sans enquerir la signification ;" 
" it would more easily have been allowed to pass without inquiring into 
its meaning." 



318 COMMENTARY ON A 

elsewhere, it was a more striking miracle that Judea was 
covered with darkness. 

46. And about the ninth hour Jesus cried. Though in the 
cry which Christ uttered a power more than human was 
manifested, yet it was unquestionably drawn from him by 
intensity of sorrow. And certainly this was his chief con 
flict, and harder than all the other tortures, that in his 
anguish he was so far from being soothed by the assistance or 
favour of his Father, that he felt himself to be in some measure 
estranged from him. For not only did he offer his body as 
the price of our reconciliation with God, but in his soul also 
he endured the punishments due to us ; and thus he became, 
as Isaiah speaks, a man of sorrows, (liii. 3.) Those interpreters 
are widely mistaken who, laying aside this part of redemption, 
attended solely to the outward punishment of the flesh ; for 
in order that Christ might satisfy for us, 1 it was necessary 
that he should be placed as a guilty person at the judgment- 
seat of God. Now nothing is more dreadful than to feel 
that God, whose wrath is worse than all deaths, is the Judge. 
When this temptation was presented to Christ, as if, having 
God opposed to him, he were already devoted to destruc 
tion, he was seized with horror, which would have been suffi 
cient to swallow up a hundred times all the men in the world ; 
but by the amazing power of the Spirit he achieved the 
victory. Nor is it by hypocrisy, or by assuming a character, 
that he complains of having been forsaken Inj the Father. 
Some allege that he employed this language in compliance 
with the opinion of the people, but this is an absurd mode of 
evading the difficulty ; for the inward sadness of his soul was 
so powerful and violent, that it forced him to break out into a 
cry. Nor did the redemption which he accomplished consist 
solely in what was exhibited to the eye, (as I stated a little 
ago,) but having undertaken to be our surety, he resolved 
actually to undergo in our room the judgment of God. 

But it appears absurd to say that an expression of despair 
escaped Christ. The reply is easy. Though the perception 

I ^ Afin que Christ fist la satisfaction et le payment pour nous;" 
" in order that Christ might make satisfaction and payment for us." 



HAEMONY OF THE EVANGELISTS. 319 

of the flesh would have led him to dread destruction, still in 
his heart faith remained firm, by which he beheld the pre 
sence of God, of whose absence he complains. We have 
explained elsewhere how the Divine nature gave way to the 
weakness of the flesh, so far as was necessary for our salva 
tion, that Christ might accomplish all that was required of 
the Eedeemer. We have likewise pointed out the distinc 
tion between the sentiment of nature and the knowledge of 
faith ; and, therefore, the perception of God s estrangement 
from him, which Christ had, as suggested by natural feeling, 
did not hinder him from continuing to be assured by faith 
that God was reconciled to him. This is sufficiently evident 
from the two clauses of the complaint ; for, before stating the 
temptation, he begins by saying that he betakes himself to 
God as his God, and thus by the shield of faith he courage 
ously expels that appearance of forsaking which presented 
itself on the other side. In short, during this fearful torture 
his faith remained uninjured, so that, while he complained of 
being forsaken, he still relied on the aid of God as at hand. 

That this expression eminently deserves our attention is 
evident from the circumstance, that the Holy Spirit, in order 
to engrave it more deeply on the memory of men, has chosen 
to relate it in the Syriac language; 1 for this has the same 
effect as if he made us hear Christ himself repeating the 
very words which then proceeded from his mouth. So much 
the more detestable is the indifference of those who lightly 
pass by, as a matter of jesting, the deep sadness and fearful 
trembling which Christ endured. No one who considers that 
Christ undertook the office of Mediator on the condition of 
suffering our condemnation, both in his body and in his soul, 
Avill think it strange that he maintained a struggle with the 
sorrows of death, as if an offended God had thrown him into 
a whirlpool of afflictions. 

47. He catteth Elijah. Those who consider this as spoken 

1 " A voulu qu il fust escrit et enregistre en langue Syrienne, de la quelle 
on usoit lors communement au pays ;" u determined that it should be 
written and recorded in the Syrian language, which was then commonly 
used in the country." 



320 COMMENTARY ON A 

by the soldiers, ignorant and unskilled in the Syriac language, 
and unacquainted with the Jewish religion, and who imagine 
that the soldiers blundered through a resemblance of the 
words, are, in my opinion, mistaken. I do not think it at all 
probable that they erred through ignorance, but rather that 
they deliberately intended to mock Christ, and to turn his 
prayer into an occasion of slander. For Satan has no method 
more effectual for ruining the salvation of the godly, than by 
dissuading them from calling on God. For this reason, he 
employs his agents to drive off from us, as far as he can, the 
desire to pray. Thus he impelled the wicked enemies of 
Christ basely to turn his prayer into derision, intending by 
this stratagem to strip him of his chief armour. And cer 
tainly it is a very grievous temptation, when prayer appears 
to be so far from yielding any advantage to us, that God 
exposes his name to reproaches, instead of lending a gracious 
ear to our prayers. This ironical language, therefore or 
rather this barking of dogs amounts to saying that Christ 
has no access to God, because, by imploring Elijah, he seeks 
relief in another quarter. Thus we see that he was tortured 
on every hand, in order that, overwhelmed with despair, he 
might abstain from calling on God, which was, to abandon 
salvation. But if the hired brawlers of Antichrist, as well 
as wicked men existing in the Church, are now found to per 
vert basely by their calumnies what has been properly said 
by us, let us not wonder that the same thing should happen 
to our Head. Yet though they may change God into Elijah, 
when they have ridiculed us to their heart s content, God 
will at length listen to our groanings, and will show that he 
vindicates his glory, and punishes base falsehood. 

48. And immediately one ran. As Christ had once refused 
to drink, it may be conjectured with probability, that it was 
repeatedly offered to him for the sake of annoyance ; though 
it is also not improbable that the vinegar was held out to him 
in a cup before he was raised aloft, and that a sponge was 
afterwards applied to his mouth, while he was hanging on 
the cross. 

Mark XY. 36. Saying, Let him alone, let us see if Ely ah 



HARMONY OF THE EVANGELISTS. 321 

will come to save him. Mark relates these words as having 
been spoken by the soldier, while holding out the vinegar ; 
but Matthew tells us that others used the same language. 
There is no inconsistency here, however ; for it is probable 
that the jeering was begun by one person, but was eagerly 
seized by others, and loudly uttered by the multitude. The 
phrase, let him alone, appears to have implied not restraint, 
but ridicule ; accordingly, the person who first mocked 
Christ, ironically addressing his companions, says, Let us see 
if Elijah will come. Others quickly followed, and every one 
sung the same song to his next neighbour, as usually happens 
with men who are agreed about any course. Nor is it of 
any importance to inquire if it was in the singular or plural 
number; for in either case the meaning is the same, the 
word being used in place of an interjection, as if they had 
said, Hush ! Hush ! 

Matthew XXVII. 50. Jesus having again cried icith a 
loud voice. Luke, who makes no mention of the former com 
plaint, repeats the words of this second cry, which Matthew 
and Mark leave out. He says that Jesus cried, Father, into 
thy hands I commit my spirit ; by which he declared that, 
though he was fiercely attacked by violent temptations, still 
his faith was unshaken, and always kept its ground unvan- 
quished. For there could not have been a more splendid 
triumph than when Christ boldly expresses his assurance that 
God is the faithful guardian of his soul, which all imagined 
to be lost. But instead of speaking to the deaf, he betook 
himself directly to God, and committed to his bosom the 
assurance of his confidence. He wished, indeed, that men 
should hear what he said ; but though it might be of no avail 
to men, he was satisfied with having God alone as his witness. 
And certainly there is not a stronger or more decided testi 
mony of faith than when a pious man perceiving himself 
attacked on every hand, so that he finds no consolation on the 
part of men despises the madness of the whole world, dis 
charges his sorrows and cares into the bosom of God, and rests 
in the hope of his promises. 

Though this form of prayer appears to be borrowed from 



322 COMMENTARY ON A 

Psalm xxxi. 5, yet I have no doubt that he applied it to his 
immediate object, according to present circumstances ; as if 
he had said, " I see, indeed, O Father, that by the universal 
voice I am destined to destruction, and that my soul is, so 
to speak, hurried to and fro ; but though, according to the 
flesh, I perceive no assistance in thee, yet this will not hinder 
me from committing my spirit into thy hands, and calmly 
relying on the hidden safeguard of thy goodness." Yet it 
ought to be observed, that David, in the passage which I 
have quoted, not only prayed that his soul, received by the 
hand of God, might continue to be safe and happy after death, 
but committed his life to the Lord, that, guarded by his pro 
tection, he might prosper both in life and in death. He saw 
himself continually besieged by many deaths ; nothing, there 
fore, remained but to commit himself to the invincible pro 
tection of God. Having made God the guardian of his soul, 
he rejoices that it is safe from all danger ; and, at the same 
time, prepares to meet death with confidence, whenever it 
shall please God, because the Lord guards the souls of his 
people even in death. Now, as the former was taken away 
from Christ, to commit his soul to be protected by the Father 
during the frail condition of the earthly life, he hastens cheer 
fully to death, and desires to be preserved beyond the world; 
for the chief reason why God receives our souls into his keep 
ing is, that our faith may rise beyond this transitory life. 

Let us now remember that it was not in reference to him 
self alone that Christ committed his soul to the Father, but 
that he included, as it were, in one bundle all the souls of 
those who believe in him, that they may be preserved along 
with his own ; and not only so, but by this prayer he 
obtained authority to save all souls, so that not only does the 
heavenly Father, for his sake, deign to take them into his 
custody, but, giving up the authority into his hands, commits 
them to him to be protected. And therefore Stephen also, 
when dying, resigns his soul into his hands, saying, Lord 
Jesus, receive my spirit, (Acts vii. 59.) Every one who, 
when he comes to die, following this example, shall believe 
in Christ, will not breathe his soul at random into the air, 
but will resort to a faithful guardian, who keeps in safety 
whatever has been delivered to him by the Father. 



HARMONY OF THE EVANGELISTS. 323 

The cry shows also the intensity of the feeling ; for there 
can be no doubt that Christ, out of the sharpness of the temp 
tations by which he was beset, not without a painful and 
strenuous effort, broke out into this cry. And yet he like 
wise intended, by this loud and piercing exclamation, to 
assure us that his soul would be safe and uninjured by death, 
in order that we, supported by the same confidence, may 
cheerfully depart from the frail hovel of our flesh. 

51. Andy lo, the vail of the temple was rent. When Luke 
blends the rending of the vail with the eclipse of the sun, he 
inverts the order ; for the Evangelists, as we have frequently 
seen, are not careful to mark every hour with exactness. 
Nor was it proper that the vail should be rent, until the 
sacrifice of expiation had been completed ; for then Christ, 
the true and everlasting Priest, having abolished the figures 
of the law, opened up for us by his blood the way to the hea 
venly sanctuary, that we may no longer stand at a distance 
within the porch, but may freely advance into the presence 
of God. For so long as the shadowy worship lasted, 1 a vail 
was hung up before the earthly sanctuary, in order to keep 
the people not only from entering but from seeing it, 
(Exod. xxvi. 33 ; 2 Chron. iii. 14.) Now Christ, by blotting 
out the handwriting which was opposed to us, (Col. ii. 14,) 
removed every obstruction, that, relying on him as Mediator, 
we may all be a royal priesthood, (1 Pet. ii. 9.) Thus the 
rending of the vail was not only an abrogation of the cere 
monies which existed under the law, but was, in some 
respects, an opening of heaven, that God may now invite the 
members of his Son to approach him with familiarity. 

Meanwhile, the Jews were informed that the period of 
abolishing outward sacrifices had arrived, and that the 
ancient priesthood would be of no farther use ; that though 
the building of the temple was left standing, it would not 
be necessary to worship God there after the ancient custom ; 
but that since the substance and truth of the shadows had 
been fulfilled, the figures of the law were changed into spirit. 

1 " Cependant que le service, qui avoit les ombres de la Loy, a dure ;" 
" so long as the service, which contained the shadows of the Law, lasted." 



324 COMMENTARY ON A 

For though Christ offered a visible sacrifice, yet, as the 
Apostle tells us, (Heb. ix. 14,) it must be viewed spiritually, 
that we may enjoy its value and its fruit. But it was of no 
advantage to those wretched men that the outward sanctuary 
was laid bare by the rending of the vail, because the inward 
vail of unbelief, which was in their hearts, 1 hindered them 
from beholding the saving light. 

And the earth trembled^ and the rocks were split. What 
Matthew adds about the earthquake and the splitting of the 
rocks, I think it probable, took place at the same time. In 
this way not only did the earth bear the testimony to its 
Creator, but it was even called as a witness against the hard- 
heartedness of a perverse nation ; for it showed how mon 
strous that obstinacy must have been on which neither the 
earthquake nor the splitting of the rocks made any impression. 

52. And graves were opened* This was also a striking 
miracle, by which God declared that his Son entered into the 
prison of death, not to continue to be shut up there, but to 
bring out all who were held captive. For at the very time 
when the despicable weakness of the flesh was beheld in the 
person of Christ, the magnificent and divine energy of his 
death penetrated even to hell. This is the reason why, when 
he was about to be shut up in a sepulchre, other sepulchres 
were opened by him. Yet it is doubtful if this opening of the 
graves took place before his resurrection ; for, in my opinion, 
the resurrection of the saints, which is mentioned immediately 
afterwards, was subsequent to the resurrection of Christ. 
There is no probability in the conjecture of some commen 
tators that, after having received life and breath, they re 
mained three days concealed in their graves. I think it 
more probable that, when Christ died, the graves were imme 
diately opened, and that, when he rose, some of the godly, 
having received life, went out of their graves, and were seen in 
the city. For Christ is called the first-born from the dead, 
(Col. i. 18,) and the first-fruits of those who rise, (1 Cor. xv. 20,) 
because by his death he commenced, and by his resurrection 

1 u Qui estoit en leurs c<urs," 



HARMONY OF THE EVANGELISTS. 325 

he completed, a new life ; not that, when he died, the dead 
were immediately raised, but because his death was the source 
and commencement of life. This reason, therefore, is fully 
applicable, since the opening of the graves was the presage 
of a new life, that the fruit or result appeared three days 
afterwards, because Christ, in rising from the dead, brought 
others along with him out of their graves as his companions. 
Now by this sign it was made evident, that he neither died 
nor rose again in a private capacity, but in order to shed the 
odour of life on all believers. 

But here a question arises. Why did God determine that 
only some should arise, since a participation in the resurrec 
tion of Christ belongs equally to all believers ? I reply : 
As the time was not fully come when the whole body of the 
Church should be gathered to its Head, he exhibited in a 
few persons an instance of the new life which all ought to 
expect. For we know that Christ was received into heaven 
on the condition that the life of his members should still be 
kid, (Col. iii. 3,) until it should be manifested by his coming. 
But in order that the minds of believers might be more 
quickly raised to hope, it was advantageous that the resur 
rection, which was to be common to all of them, should be 
tasted by a few. 

Another and more difficult question is, What became of 
those saints afterwards ? For it would appear to be absurd 
to suppose that, after having been once admitted by Christ 
to the participation of a new life, they again returned to dust. 
But as this question cannot be easily or quickly answered, so 
it is not necessary to give ourselves much uneasiness about a 
matter which is not necessary to be known. That they con 
tinued long to converse with men is not probable ; for it was 
only necessary that they should be seen for a short time, that 
in them, as in a mirror or resemblance, the power of Christ 
might plainly appear. As God intended, by their persons, 
to confirm the hope of the heavenly life among those who 
were then alive, there would be no absurdity in saying 
that, after having performed this office^ they again rested in 
their graves. But it is more probable that the life which 
they received was not afterwards taken from them ; for if it 



326 COMMENTARY ON A 

had been a mortal life, it would not have been a proof of a 
perfect resurrection. Now, though the whole world will rise 
again, and though Christ will raise up the wicked to judg 
ment, as well as believers to salvation, yet as it was espe 
cially for the benefit of his Church that he rose again, so it 
was proper that he should bestow on none but saints the dis 
tinguished honour of rising along with him. 

53. And went into t/ie holy city. When Matthew bestows 
on Jerusalem the honourable designation of the holy city, he 
does not intend to applaud the character of its inhabitants ; 
for we know that it was at that time full of all pollution and 
wickedness, so that it was rather a den of robbers, (Jer. vii. 11.) 
But as it had been chosen by God, its holiness, which was 
founded on God s adoption, could not be effaced by any cor 
ruptions of men, till its rejection was openly declared. Or, 
to express it more briefly, on the part of man it was profane, 
and on the part of God it was holy, till the destruction or 
pollution of the temple, which happened not long after the 
crucifixion of Christ. 

54. Now the centurion. As Luke mentions the lamentation 
of the people, the centurion and his soldiers were not the 
only persons who acknowledged Christ to be the Son of God ; 
but the Evangelists mention this circumstance respecting 
him for the purpose of heightening their description : for it 
is wonderful that an irreligious man, who had not been 
instructed in the Law, and was ignorant of true religion, 
should form so correct a judgment from the signs which he 
beheld. This comparison tends powerfully to condemn the 
stupidity of the city ; for it was an evidence of shocking 
madness, that when the fabric of the world shook and trembled, 
none of the Jews were affected by it except the despised 
rabble. And yet, amidst such gross blindness, God did not 
permit the testimonies which he gave respecting his Son to 
be buried in silence. Not only, therefore, did true religion 
open the eyes of devout worshippers of God to perceive that 
from heaven God was magnifying the glory of Christ, but 
natural understanding compelled foreigners, and even sol- 



HARMONY OF THE EVANGELISTS. 327 

diers, to confess what they had not learned either from the 
law or from any instructor. 

When Mark says that the centurion spoke thus, because 
Christ, when he had uttered a loud voice, expired, some 
commentators think that he intends to point out the unwonted 
strength which remained unimpaired till death ; and certainly, 
as the body of Christ was almost exhausted of blood, it 
could not happen, in the ordinary course of things, that the 
sides and the lungs should retain sufficient vigour for utter 
ing so loud a cry. Yet I rather think that the centurion 
intended to applaud the unshaken perseverance of Christ in 
calling on the name of God. Nor was it merely the cry of 
Christ that led the centurion to think so highly of him, but 
this confession was extorted from him by perceiving that his 
extraordinary strength harmonized with heavenly miracles. 

The words, he feared God, 1 must not be so explained as if 
he had fully repented. 2 It was only a sudden and transitory 
impulse, as it frequently happens, that men who are thought 
less and devoted to the world are struck with the fear of 
God, when he makes an alarming display of his power ; but 
as they have no living root, indifference quickly follows, and 
puts an end to that feeling. The centurion had not under 
gone such a change as to dedicate himself to God for the 
remainder of his life, but was only for a moment the herald 
of the divinity of Christ. 

When Luke represents him as saying no more than 
certainly this was a righteous man, the meaning is the same as 
if he had plainly said that he was the Son of God, as it is 
expressed by the other two Evangelists. For it had been 
universally reported that Christ was put to death, because 
he declared himself to be the Son of God. Now when the 
centurion bestows on him the praise of righteousness, and 
pronounces him to be innocent, he likewise acknowledges 

1 " Quand il est dit qu il craignit Dieu ;" " when it is said that lie 
feared God. 1 CALVIN does not quote in this instance the exact words of 
Scripture. Of the centurion and those who were with him, Matthew says, 

(tQH&viQinacty fffpodga,) they were greatly terrified; and of the centurion Luke 
says, (&6%a,ffe rov 0soz/,) he glorified God. Ed. 

2 " II ne faut pas entendre qu il ait este entierement convert! ;" " MTO 
must not understand them to mean that he was fully converted." 

VOL. III. Y 



328 COMMENTARY ON A 

him to be the Son of God; not that he understood distinctly 
how Christ Avas begotten by God the Father, but because 
he entertains no doubt that there is some divinity in him, 
and, convinced by proofs, holds it to be certain that Christ 
was not an ordinary man, but had been raised up by God. 

As to the multitudes, by striking their breasts, they expressed 
the dread of punishment for a public crime, because they 
felt that public guilt had been contracted by an unjust and 
shocking murder. 1 But as they went no farther, their lamenta 
tion was of no avail; unless, perhaps, in some persons it was 
the commencement or preparation of true repentance. And 
since nothing more is described to us than the lamentation 
which God drew from them to the glory of his Son, let us 
learn by this example, that it is of little importance, or of no 
importance at all, if a man is struck with terror, when he sees 
before his eyes the power of God, until, after the astonish 
ment has been abated, the fear of God remains calmly in his 
heart. 

55. And there were also many women there. I consider this 
to have been added in order to inform us that, while the dis 
ciples had fled and were scattered in every direction, still 
some of their company were retained by the Lord as wit 
nesses. Now though the Apostle John did not depart from 
the cross, yet no mention is made of him; but praise is 
bestowed on the ivomen alone, who accompanied Christ till 
death, because their extraordinary attachment to their Mas 
ter was the more strikingly displayed, when the men fled 
trembling. For they must have been endued with extraor 
dinary strength of attachment, since, though they could 
render him no service, they did not cease to treat him with 
reverence, even when exposed to the lowest disgrace. And 
yet we learn from Luke that all the men had not fled ; for he 
says that all his acquaintances stood at a distance. But not 

1 " Elles ont lamente, craignans que malheur n adveint sur tout le pays 
pour punition de ce qu ils avoyent tous consent! a la condamnation et mort 
inique de Christ." " They lamented, fearing that something unhappy 
would befall their country, as a punishment for their having all consented 
to the condemnation and unjust death of Christ." 



HARMONY OF THE EVANGELISTS. 329 

without reason do the Evangelists bestow the chief praise on 
the women, for they deserved the preference above the men. 
In my opinion, the implied contrast suggests a severe reproof 
of the apostles. I speak of the great body of them ; for 
since only one remained, the three Evangelists, as I men 
tioned a little ago, take no notice of him. It was in the 
highest degree disgraceful to chosen witnesses to withdraw 
from that spectacle on which depended the salvation of the 
world. Accordingly, when they afterwards proclaimed the 
gospel, they must have borrowed from ivomen the chief por 
tion of the history. But if a remedy had not been mira 
culously prepared by Providence against a great evil, they 
would have deprived themselves, and us along with them, of 
the knowledge of redemption. 

At first sight, we might think that the testimony of the 
women does not possess equal authority ; but if we duly con 
sider by what power of the Spirit they were supported 
against that temptation, we shall find that there is no reason 
why our faith should waver, since it rests on God, who is the 
real Author of their testimony. 1 Yet let us observe, that it 
proceeded from the inconceivable goodness of God, that even 
to us should come that gospel which speaks of the expiation 
by which God has been reconciled to us. For during the 
general desertion of those who ought to have run before 
others, God encouraged some, out of the midst of the flock, 
who, recovering from the alarm, should be witnesses to us of 
that history, without the belief of which we cannot be saved. 
Of the women themselves, we shall presently have another 
opportunity of saying something. At present, it may be suf 
ficient to take a passing notice of one point, that their eager 
ness for instruction led them to withdraw from their country, 
and constantly to learn from the lips of Christ, and that they 
spared neither toil nor money, provided that they might 
enjoy his saving doctrine. 

1 " Qui est a la verite 1 Authcur de ce tesmoignage des femmes;" 
" who is in reality the Author of this testimony of the women." 



330 



COMMENTARY ON A 



MATTHEW. 

XXVII. 57. And 
when the even 
ing was come, 
there came a rich 
man from Arima- 
thea, named Jo 
seph, who himself 
was a disciple of 
Jesus. 58. He 
went to Pilate, 
and requested the 
body of Jesus ; 
then Pilate com 
manded the body 
to be delivered. 59. 
And Joseph, hav 
ing received the 
body, wrapped it in 
-a clean linen cloth, 
60. And laid it 
in his own new 
tomb, which he 
had hewn out in 
the rock, and hav 
ing rolled a great 
stone to the door 
of the tomb, he 
departed. 61. And 
Mary Magdalene 
and the other 
Mary were there, 
sitting opposite to 
the sepulchre. 



MARK. 

XV. 42. And when 
it was now evening, (be 
cause it was the prepa 
ration, 1 which goes be 
fore the Sabbath,) 43. 
Joseph of Arimathea, an 
honourable counsellor, 
who was also himself 
waiting for the kingdom 
of God, came, and boldly 
went in to Pilate, and 
asked the body of Jesus. 
44. And Pilate wonder 
ed if he were already 
dead ; and having called 
to him the centurion, he 
asked him if he had been 
long dead. 45. And hav 
ing ascertained it from 
the centurion, he gave 
the body to Joseph. 46. 
And he, having brought 
a linen cloth, took him 
down (from the cross, 2 ) 
and wrapped him in the 
linen cloth, and laid him 
in the tomb which had 
been hewn out of the 
rock ; and rolled a stone 
to the door of the tomb. 
47. And Mary Magda 
lene, and Mary the mo 
ther of Joses, saw where 
he was laid. 



LUKE. 

XXIII. 50. And, lo, a 
man named Joseph, a 
counsellor, a good and 
righteous man, 51. Who 
had not consented to 
their decision, and to 
their deed ; a native of 
Arimathea, a city of the 
Jews, who also himself 
waited for the kingdom of 
God. 52. He came to 
Pilate, and requested the 
body of Jesus. 53. And 
he took him down, and 
wrapped him in a linen 
cloth, and laid him in a 
tomb which had been 
hewn out in the rock, in 
which no man had ever 
been laid. 54. And it 
was the day of the prepa 
ration, and the Sabbath 
was approaching. 55. 
And the women who had 
come with him from Ga 
lilee followed, and saw 
the tomb, and how the 
body was laid. 56. And 
they returned, and pre 
pared spices and oint 
ments, and rested on the 
Sabbath, according to the 
commandment. 



The burial of Christ is now added, as an intermediate 
transition from the ignominy of the cross to the glory of the 
resurrection. True, indeed, God determined, for another 
reason, that Christ should be buried, that it might be more 
fully attested that he suffered real death on our account. 
But yet it ought to be regarded as the principal design, that 
in this manner the cursing, which he had endured for a short 
time, began to be removed ; for his body was not thrown 
into a ditch in the ordinary way, but honourably laid in a 
hewn sepulchre. Although at that time the weakness of the 
flesh was still visible, and the divine power of the Spirit was 

1 " Le jour de la preparation ;" " the day of the preparation." 

2 De la croix." 



HA.RMOX1T OF THE EVANGELISTS. 331 

not clearly seen before his resurrection ; yet God determined 
by this, as a sort of preparation, to shadow out what he was 
shortly afterwards to do, that he might exalt gloriously above 
the heavens his Son, the conqueror of death. 

Matthew XXVII. 57. And when the evening was come. 
Let it be understood that Joseph did not come in the dusk of 
the evening, but before sunset, that he might perform this 
office of kindness to his Master, without violating the sabbath ; 
for the sabbath commenced in the evening, and therefore it was 
necessary that Christ should be laid in the grave before night 
came on. Now from the time that Christ died until the sab 
bath began to be observed, there were three free days. And 
though John does not mention Joseph only, but joins Nicodemus 
as his companion, (xix. 39 ;) yet as he alone undertook the 
business at first, and as Nicodemus did no more than follow 
and join him, the three Evangelists satisfied themselves with 
relating in a brief narrative what was done by Joseph alone. 

Now though this affection of Joseph deserved uncommon 
praise, still we ought first to consider the providence of God, 
in subduing a man of high and honourable rank among his 
countrymen, to wipe away the reproach of the cross by the 
honour of burial. And, indeed, as he exposed himself to the 
dislike and hatred of the whole nation, and to great dangers, 
there can be no doubt that this singular courage arose from 
a secret movement of the Spirit ; for though he had formerly 
been one of Christ s disciples, yet he had never ventured to 
make a frank and open profession of his faith. When the 
death of Christ now presents to him a spectacle full of despair, 
and fitted to break the strongest minds, how comes he sud-r 
denly to acquire such noble courage that, amidst the greatest 
terrors, he feels no dread, and hesitates not to advance farther 
than he had ever done, when all was in peace ? Let us know 
then that, when the Son of God was buried by the hand of 
Joseph, it was the work of God. 

To the same purpose must also be referred the circum 
stances which are here detailed. Joseph s piety and integrity 
of life are commended, that in the servant of God we may 
learn to recognise the work of God. The Evangelists relate 



332 COMMENTARY ON A 

that he was rich, in order to inform us that his amazing mag 
nanimity of mind enabled him to rise superior to the obstruc 
tion which would otherwise have compelled him to retire. 
For rich men, being naturally proud, find nothing more diffi 
cult than to expose themselves voluntarily to the contempt 
of the people. Now we know how mean and disgraceful an 
act it was to receive from the hand of the executioner the 
body of a crucified man. Besides, as men devoted to riches 
are wont to avoid everything fitted to excite prejudice, the 
more eminent he was for wealth, the more cautious and timid 
he would have been, unless a holy boldness 1 had been 
imparted to him from heaven. The dignity of his rank is 
likewise mentioned, that he was a counsellor, or senator, that 
in this respect also the power of God may be displayed ; for 
it was not one of the lowest of the people that was employed 
to bury the body of Christ in haste and in concealment, but 
from a high rank of honour he was raised up to discharge 
this office. For the less credible it was that such an office 
of kindness should be performed towards Christ, the more 
clearly did it appear that the whole of this transaction was 
regulated by the purpose and hand of God. 

We are taught by this example, that the rich are so far 
from being excusable, when they deprive Christ of the hon 
our due to him, that they must be held to be doubly criminal, 
for turning into obstructions those circumstances which ought 
to have been excitements to activity. It is too frequent and 
customary, I acknowledge, for those who think themselves 
superior to others, to withdraw from the yoke, and to become 
soft and effeminate through excessive timidity and solicitude 
about their affairs. But we ought to view it in a totally 
different light ; for if riches and honours do not aid us in the 
worship of God, we utterly abuse them. The present occur 
rence shows how easy it is for God to correct wicked fears 
by hindering us from doing our duty ; since formerly Joseph 
did not venture to make an open profession of being a dis 
ciple of Christ, when matters were doubtful, but now, when 
the rage of enemies is at its height, and when their cruelty 

1 " Une samcte hardiesse." 



HARMONY OF THE EVANGELISTS. 333 

abounds, he gathers courage, and does not hesitate to incur 
manifest danger. We see then how the Lord in a moment 
forms the hearts to new feelings, and raises up by a spirit of 
fortitude those who had previously fainted. But if, through 
a holy desire to honour Christ, Joseph assumed such courage, 
while Christ was hanging on the cross, woe to our slothful- 
ness, 1 if, now that he has risen from the dead, an equal zeal, 
at least, to glorify him do not burn in our hearts. 

Mark XV. 43, and Luke XXIII. 51. Who also himself 
teas waiting for the kingdom of God. The highest commenda 
tion bestowed on Joseph is, that he waited for the kingdom of 
God. He is likewise praised, no doubt, for righteousness, but 
this waiting for the kingdom of God was the root and source 
of his righteousness. By the kingdom of God, we must under 
stand the renovation promised through Christ ; for the per 
fection of order which, the prophets had every where pro 
mised, would exist at the coming of Christ, cannot exist, 
unless God assembles under his government those men who 
had gone astray. It is therefore pointed out in commenda 
tion of Joseph s piety, that, during the disorder which then 
prevailed, he cherished the hope of that redemption which 
God had promised. Hence, too, arises the fear of God, and 
the desire of holiness and uprightness ; for it is impossible 
for any one to dedicate himself to God, unless he expects that 
God will be his deliverer. 

Yet let us observe, that while salvation through Christ was 
promised indiscriminately to all the Jews, and while the 
promise of it was common to them all, it is only of a very 
few that the Holy Spirit testifies what we are here told of 
Joseph. Hence it is evident, that nearly the whole of the 
people had buried in base forgetfulness the inestimable grace 
of God. All of them, indeed, had on their lips the language 
of boasting in reference to the coming of Christ, which was 
approaching ; but few had the covenant of God fixed in their 
minds, so as to rise by faith to spiritual renovation. That 
was indeed an awful insensibility ; and therefore we need not 

1 " Mandite soit nostrc laschete ;" " accursed be our sloth." 



334 COMMENTARY ON A 

wonder if pure religion fell into decay, when the faith of 
salvation was extinguished. Would to God that a similar 
corruption did not prevail in this unhappy age ! Christ once 
appeared as a Redeemer to the Jews and to the whole world, 
as had been declared in the predictions of the prophets. He 
set up the kingdom of God, by restoring affairs from confusion 
and disorder to a regular and proper condition. He has 
assigned to us a period of warfare, to exercise our patience 
till he come again from heaven to complete his reign which 
he has commenced. How many are there who aspire to this 
hope, even in a moderate degree ? Do not almost all cleave 
to the earth, as if there had been no promise of a resurrec 
tion ? But while the greater part of men, forgetful of their 
end, fall off on all sides, let us remember that it is a virtue 
peculiar to believers, to seek the things which are above, (Col. 
iii. 1 ;) and especially since the grace of God has shone upon 
us through the Gospel, teaching us, that, denying ungodliness 
and worldly lusts, we should live soberly, justly, and piously, in 
the present world, looking for the blessed hope and manifestation 
of the glory of the great God, (Titus ii. 1 1-13.) 

Matthew XXVII. 59. And having taken the body. The three 
Evangelists glance briefly at the burial ; and therefore they 
say nothing about the aromatic ointments which John alone 
mentions, (xix. 39 ;) only they relate that Joseph purchased 
a clean linen cloth ; from which we infer, that Christ was 
honourably buried. And, indeed, there could be no doubt 
that a rich man, when he gave up his sepulchre to our Lord, 
made provision also, in other respects, for suitable magnifi 
cence and splendour. And this, too, was brought about by 
the secret providence of God, rather than by the premedi 
tated design of men, that a new sepulchre, in which no man 
had ever yet been laid, was obtained by our Lord, who is tJie 
first-born from the dead, (Col. i. 18,) and the first-fruits of them 
that rise, (1 Cor. xv. 20.) God intended, therefore, by this 
mark to distinguish his Son from the remainder of the human 
race, and to point out by the sepulchre itself his newness of 
life, 



HARMONY OF THE EVANGELISTS. 335 

61. And Mary Magdalene, and $e other Mary, were there. 
Matthew and Mark relate only that the women looked at what 
was done, and marked the place where the body was laid. But 
Luke states, at the same time, their resolution, which was, 
that they returned to the city, and prepared spices and oint 
ments, that two days afterwards they might render due hon 
our to the burial. Hence we learn that their minds were 
filled with a better odour, which the Lord breathed into his 
death, that he might bring them to his grave, and exalt them 
higher. 

MATTHEW. 

XXVII. 62. And the next day, which is after the preparation, 1 the 
chief priests and Pharisees came to Pilate, 63. Saying, Sir, we remember 
that that impostor said, while he was still alive, After three days I shall 
rise again. 64. Command, therefore, that the sepulchre be made secure 
till the third day, lest perhaps his disciples come by night to steal him, 
and say to the people, He is risen from the dead ; and the last error shall 
be worse than the first. 65. Pilate saith to them, You have a guard ; go, 
make it as secure as you can. 66. And they went and made the sepulchre 
secure, sealing the stone, and posting guards. 

Matthew XXVII. 62. And the next day. In this narra 
tive Matthew did not so much intend to show with what 
determined rage the scribes and priests pursued Christ, as to 
exhibit to us, as in a mirror, the amazing providence of God 
in proving the resurrection of his Son. Cunning men, prac 
tised at least in fraud and treachery, plot among themselves, 
and contrive a method by which they may extinguish the 
memory of a dead man ; for they see that they have gained 
nothing, if they do not destroy the certainty of the resurrec 
tion. But while they are attempting to do this, they appear 
rather as if they had expressly intended to bring it forth to 
the light, that it might be known. The resurrection of Christ 
would undoubtedly have been less manifest, or, at least, they 
would have had more plausible grounds for denying it, if 
they had not taken pains to station witnesses at the sepulchre. 
We see then how the Lord not only disappointeth the crafty, 
(Job v. 12,) but employs even their own schemes as snares 

1 " Qui est apres la preparation du Sabbath j" " which is after the pre 
paration of the Sabbath." 



336 COMMENTARY ON A 

for holding them fast, that he may draw and compel them to 
render obedience to him. The enemies of Christ were indeed 
unworthy of having his resurrection made known to them ; 
but it was proper that their insolence should be exposed, and 
every occasion of slander taken away from them, and that 
even their consciences should be convinced, so that they 
might not be held excusable for ignorance. Yet let us ob 
serve that God, as if he had hired them for the purpose, 
employed their services for rendering the glory of Christ 
more illustrious ; because no plausible ground for lying, in 
order to deny it, was left to them when they found the grave 
empty ; not that they desisted from their wicked rage, but 
with all persons of correct and sober judgment it was a 
sufficient testimony that Christ was risen, since his body, 
which had been placed in a grave, and protected by guards 
who surrounded it on all sides, was not to be found. 

63. We remember that that impostor said. This thought 
was suggested to them by divine inspiration, not only that 
the Lord might execute upon them just vengeance for their 
wickedness, (as he always punishes bad consciences by secret 
torments,) but chiefly in order to restrain their unholy 
tongues. Yet we again perceive what insensibility seizes on 
wicked men, when they are bewitched by Satan. They go 
so far as to call him an impostor, whose divine power and 
glory were lately manifested by so many miracles. This 
certainly was not to defy the clouds, but to spit in the face of 
God, so to speak, by ridiculing the brightness of the sun. 
Such examples show us that we ought, with pious and modest 
thoughtfulness, to direct our attention early to the glory of 
God when it is presented to our view, that our hardness of 
heart may not lead us to brutal and dreadful blindness. 
Now though it may appear strange and absurd for wicked 
men to indulge in such wicked mockery over Christ when 
dead, that our minds may not be rendered uneasy by this 
licentiousness, we ought always to consider wisely the pur 
pose to which the Lord turns it. Wicked men imagine that 
they will overwhelm the whole of the doctrine of Christ, 
together with his miracles, by that single blasphemy, which 



HARMONY OP THE EVANGELISTS. 



337 



they haughtily vomit out ; but God employs no other persons 
than themselves for vindicating his Son from all blame of 
imposture. Whenever these wicked men shall labour to over 
turn everything by their calumnies, and shall launch out into 
unmeasured slander, let us wait with composure and tranquil 
lity of mind until God bring light out of darkness. 

65. You have a guard. By these words, Pilate means that 
he grants their request by permitting them to post soldiers 
to keep watch. This permission bound them more firmly, so 
that they could not escape by any evasion ; for though they 
were not ashamed to break out against Christ after his resur 
rection, yet with Pilate s signet they as truly shut their own 
mouths as they shut up the sepulchre. 



MATTHEW. 

XXVIII. 1. No win 
the evening of the Sab 
baths, 1 which began to 
dawn towards the first of 
the Sabbaths, came Mary 
Magdalene, and the 
other Mary, to see the 
sepulchre. 2. And, lo, 
there was a great earth 
quake ; for the angel of 
the Lord came down 
from heaven, and ap 
proached, and rolled 
away the stone from 
the door, and sat upon 
it. 3. And his coun 
tenance Avas like light 
ning, and his raiment 
was white as snow. 4. 
And through fear of 
him the guards trem 
bled, and became as 



MARK. 

XVI. 1. And when 
the Sabbath was past, 
Mary Magdalene, and 
Mary, the wife of 
James, and Salome, 
bought spices, to cSme 
and anoint him. 2. 
And very early in the 
morning of the first 
day of the Sabbaths, 2 
they come to the tomb 
at the rising of the 
sun. 3 3. And they 
said among themselves, 
Who shall roll away the 
stone for us from the 
door of the tomb ? 4. 
And having looked, 
they saw that the stone 
was rolled away ; for it 
was very great. 5. And 
entering into the tomb, 



LUKE. 

XXIV. 1. And on 

the first day of the 
Sabbaths, very early in 
the morning, they came 
to the tomb, carrying 
the spices which they 
had prepared, and some 
women with them. 2. 
And they found the 
stone rolled away from 
the tomb. 3. And 
having entered, they 
found not the body of 
the Lord Jesus. 4. 
And it happened, while 
they were in consterna 
tion on this account, 
lo, two men stood near 
them in shining gar 
ments. 5. And when 
the women were terri 
fied, and bowed their 



1 " Ou, au bout du Sabbaths, comme le jour apparoissoit pour luire pour 
le premier de la semaine ;" " or, at the end of the Sabbath, as the day began 
to dawn for the first of the week" 

2 " Le premier des Sabbaths ; ou, jour de la semaine ;" u the first of 
the Sabbaths, or, day of the week" 

3 " Le soleil estant ja leve ; ou, commenqant a se lever, ou, rfe^tant encore 
leve;" " the sun having already risen ; or, beginning to rise, or, not having 
yet risen." 



338 



COMMENTARY ON A 



MATTHEW. 

dead men. 5. But the 
angel answering, said to 
the women, Fear not ; 
for I know that you 
seek Jesus, who was 
crucified. 6. He is not 
here ; for he is risen, as 
he said. Come, see the 
place where the Lord 
lay : 7. And go quickly, 
and tell his disciples 
that he is risen from 
the dead; and, lo, he 

g>eth before you into 
alilee ; there shall you 
see him : lo, I have told 
you. 



MARK. 

they saw a young man 
sitting on the right side, 
clothed in a white robe; 
and they were afraid. 

6. But he saith to 
them, Be not terrified : 
you seek Jesus of Naza 
reth, who was crucified ; 
he is risen, he is not 
here : lo, the place 
where they laid him. 

7. But go away, tell his 
disciples and Peter, that 
he goeth before you into 
Galilee ; there shall 
you see him, as he said 
to you. 



LUKE. 

face to the earth, they 
said to them, Why do 
you seek the living 
among the dead? 6. 
He is not here, but is 
risen : remember how 
he told you, while he 
was still in Galilee, 7. 
Saying, that the Son of 
man must be delivered 
into the hands of 
wicked men, and be 
crucified, and rise again 
on the third day. 8. 
And they remembered 
his words. 



We now come to the closing scene of our redemption. 
For the lively assurance of our reconciliation with God arises 
from Christ having come from hell as the conqueror of death, 
in order to show that he had the power of a new life at his 
disposal. Justly, therefore, does Paul say that there will be 
no gospel, and that the hope of salvation will be vain and 
fruitless, unless we belieVe that Christ is risen from the dead, 
(1 Cor. xv. 14.) For then did Christ obtain righteousness 
for us, and open up our entrance into heaven ; and, in short, 
then was our adoption ratified, when Christ, by rising from 
the dead, exerted the power of his Spirit, and proved himself 
to be the Son of God. Now, though he manifested his 
resurrection in a different manner from what the sense of 
our flesh would have desired, still the method of which he 
approved ought to be regarded by us also as the best. He 
went out of the grave without a witness, that the emptiness 
of the place might be the earliest indication ; next, he chose 
to have it announced to the women by the angels that he 
was alive ; and shortly afterwards he appeared to the women, 
and, finally, to the apostles, and on various occasions. 

Thus he gradually brought his followers, according to their 
capacity, to a larger measure of knowledge. He began with 
the women, and not only presented himself to be seen by 
them, but even gave them a commission to announce the 
gospel to the apostles, so as to become their instructors. 



HARMONY OF THE EVANGELISTS. 339 

This was intended, first, to chastise the indifference of the 
apostles, who were like persons half-dead with fear, while the 
women ran with alacrity to the sepulchre, and likewise 
obtained no ordinary reward. For though their design to 
anoint Christ, as if he were still dead, was not free from 
blame, still he forgave their weakness, and bestowed on them 
distinguished honour, by taking away from men the apostolic 
office, and committing it to them for a short time. In this 
manner also he exhibited an instance of what Paul tells us, 
that he chooses those things which are foolish and weak in the 
world to abase the loftiness of the flesh. And never shall 
we be duly prepared to learn this article of our faith in any 
other manner than by laying aside all pride, and submitting 
to receive the testimony of the women. Not that our faith 
ought to be confined within such narrow limits, but because 
the Lord, in order to make trial of our faith, determines that 
we shall become fools, before he admits us to a more ample 
knowledge of his mysteries. 

So far as regards the narrative, Matthew says only that 
the two Marys came to see the sepulchre ; Mark adds a third, 
Salome, and says that they bought spices to anoint the body ; 
and from Luke we infer, that not two or three only, but 
many women came. But we know that it is customary with 
the sacred writers, when speaking of a great number, to 
name but a few of them. It may also be conjectured with 
probability, that Mary Magdalene, with another companion 
whether she was sent before, or ran forward of her own ac 
cord arrived at the grave before the rest of the women. 
And this appears to be conveyed by the words of Matthew, 
that those two women came for the purpose of seeing ; for 
without seeing Christ, they had no means of anointing him. 
He says nothing, in the meantime, about the purpose which 
they had formed of doing honour to him ; for the principal ob 
ject which he had in view was, to testify of the resurrection. 

But it may be asked, how could this zeal of the women, 
which was mixed with superstition, be acceptable to God ? 
I have no doubt, that the custom of anointing the dead, 
which they had borrowed from the Fathers, was applied by 
them to its proper object, which was, to draw consolation, 



340 COMMENTARY ON A 

amidst the mourning of death, from the hope of the life to 
come. I readily acknowledge that they sinned in not imme 
diately raising their minds to that prediction which they had 
heard from the lips of their Master, when he foretold that 
he would rise again on the third day. 1 But as they retain 
the general principle of the final resurrection, that defect is 
forgiven, which would justly have vitiated, as the phrase is, 
the whole of the action. Thus God frequently accepts, with 
fatherly kindness, the works of the saints, which, without 
pardon, not only would not have pleased him, but would even 
have been justly rejected with shame and punishment. It is, 
therefore, an astonishing display of the goodness of Christ, 
that he kindly and generously presents himself alive to the 
women, who did him wrong in seeking him among the dead. 
Now if he did not permit them to come in vain to his grave, 
we may conclude with certainty, that those who now aspire 
to him by faith will not be disappointed ; for the distance of 
places does not prevent believers from enjoying him who fills 
heaven and earth by the power of his Spirit. 

Mark XVI. 1. And when the sabbath ivas past. The 
meaning is the same as in Matthew, In the evening, which 
began to dawn towards the first day of the sabbaths, and in 
Luke, On the first day of the sabbaths. For while we know 
that the Jews began to reckon their day from the commence 
ment of the preceding night, everybody understands, that 
when the sabbath was past, the women resolved among them 
selves to visit the sepulchre, so as to come there before the 
dawn of day. The two Evangelists give the name of the 
first day of the sabbaths, to that which came first in order be 
tween two sabbaths. Some of the Latin translators 2 have 
rendered it one, and many have been led into this blunder 
through ignorance of the Hebrew language ; for though ^Jl^ 
sometimes means one, and sometimes first, the Evangelists, as 
in many other passages, have followed the Hebrew idiom, 
and used the word /tfav, one. 3 But that no one may be led 

1 " Quand il avoit predit qu il ressusciteroit le troisieme jour." 

2 " Aucuns en la translation Latine." 

3 " Et ont ici mis le mot Grec qui signifie Un f " and have put here 
jthe Greek word which means One." 



HARMONY OF THE EVANGELISTS. 341 

astray by the ambiguity, I have stated their meaning more 
clearly. As to the purchase of the spices, Luke s narrative 
differs, in some respects, from the words of Mark; for Luke / 
says that they returned into the city, and procured spices, and 
then rested one day, according to the commandment of the law, 
before pursuing their journey. But Mark, in introducing 
into the same part of the narrative two different events, at 
tends less accurately than Luke to the distinction of dates ; 
for he blends with their setting out on the journey what 
had been previously done. In the substance of the fact they 
perfectly agree, that the women, after having observed the 
holy rest, left home during the darkness of the night, that 
they might reach the sepulchre about the break of day. 

We ought also to recollect what I have formerly suggested, 
that the custom of anointing the dead, though it was common 
among many heathen nations, was applied to a lawful use by 
the Jews alone, to whom it had been handed down by the 
Fathers, to confirm them in the faith of the resurrection. 
For without having this object in view, to embalm a dead 
body, which has no feeling, would be an idle and empty 
solace, as we know that the Egyptians bestowed great labour 
and anxiety on this point, without looking for any advan 
tage. But by this sacred symbol, God represented to the 
Jews the image of life in death, to lead them to expect that 
out of putrefaction and dust they would one day acquire 
new vigour. Now as the resurrection of Christ, by its 
quickening vigour, penetrated every sepulchre, so as to 
breathe life into the dead, so it abolished those outward cere 
monies. For himself, he needed not those aids, but they 
were owing to the ignorance of the women, who were not 
yet fully aware that he was free from corruption. 

3. And they said among themselves. Mark alone expresses 
this doubt ; but as the other Evangelists relate that the stone 
was rolled away by the angel, it may easily be inferred, that 
they remained in perplexity and doubt as to what they 
should do, until the entrance was opened up by the hand of 
God. But let us learn from this, that in consequence of 
having been carried away by their zeal, they came there 



342 COMMENTARY ON A 

without due consideration. They had seen a stone placed 
before the sepulchre, to hinder any one from entering. Why 
did not this occur to them, when they were at home and at 
leisure, but because they were seized with such fear and 
astonishment, that thought and recollection failed them? 
But as it is a holy zeal that blinds them, God does not charge 
them with this fault. 

Matthew XXVIII. 2. And, lo, a great earthquake. By many 
signs the Lord showed the presence of his glory, that he 
might more fully prepare the hearts of the holy women to 
reverence the mystery. 1 For since it was not a matter of 
little consequence to know that the Son of God had obtained 
a victory over death, (on which the principal point of our sal 
vation is founded,) it was necessary to remove all doubts, 
that the divine majesty might be openly and manifestly pre 
sented to the eyes of the women. Matthew says, therefore, 
that there was an earthquake, by which the divine power 
which I have mentioned might be perceived. And by this 
prodigy, it was proper that the women should be allowed to 
expect nothing human or earthly, but to raise their minds to 
a work of God which was new, and surpassed the expecta 
tions of men. 

The raiment and the countenance of the angel, too, might be 
said to be rays by which the splendour of Godhead was dif 
fused, so as to enable them to perceive that it was not a 
mortal man that stood near them, having the face of a man. 
For though dazzling light, or the whiteness of snow, is nothing 
in comparison of the boundless glory of God, but rather, if 
we wish to know him aright, we ought not to imagine to 
ourselves any colour ; yet when he makes known by outward 
signs that he is present, he invites us to him, as far as our 
weakness can endure. Still we ought to know that the visible 
signs of his presence are exhibited to us, that our minds may 
conceive of him as invisible ; and that, under bodily forms, 
we obtain a taste of his spiritual essence, that we may seek 
him spiritually. Yet it cannot be doubted that, together 

1 " A nne reverence du mystere." 



HARMONY OF THE EVANGELISTS. 343 

with outward signs, there was an inward power, which en 
graved on the hearts of the women an impression of Deity. 
For though at first they were struck with amazement, yet it 
will appear, from what follows, that they gathered courage, 
and were gradually instructed in such a manner, that they 
perceived the hand of God to be present. 

Our three Evangelists, from a desire of brevity, leave out 
what is more fully related by John, (xx. 1-12,) which, we 
know, is not unusual with them. There is also this differ 
ence, that Matthew and Mark mention but one angel, while 
John and Luke speak of two. But this apparent contradic 
tion also is easily removed ; for we know how frequently in 
Scripture instances occur of that figure of speech by which 
a part is taken for the whole. There were two angels, there 
fore, who appeared first to Mary, and afterwards to her other 
companions ; but as the attention of the women was chiefly 
directed to the angel who spoke, Matthew and Mark have 
satisfied themselves with relating his message. Besides, 
when Matthew says that the angel sat on a stone, there is in 
his words vartgov vgorsgov, an inversion of the order of events ; 
or, at least, that order was disregarded by him ; for the angel 
did not immediately appear, but while the women were held in 
suspense and anxiety by an event so strange and astonishing. 

4. Through fear the guards trembled. The Lord struck 
the guards with terror, as if he had engraved their consciences 
with a hot iron, so as to constrain them reluctantly to feel his 
divine power. The terror had, at least, the effect of hinder 
ing them from treating with careless mockery the report of 
the resurrection which was to be spread abroad shortly after 
wards. For though they were not ashamed of prostituting 
their tongues for him, still they were compelled, whether they 
would or not, to acknowledge inwardly what they wickedly 
denied before men. Nor can it be doubted that, when they 
were at liberty to talk freely among their acquaintances, they 
frankly admitted what they durst not openly avow, in con 
sequence of having been gained over by money. 

We must attend to the distinction between the two kinds 
of terror, between which Matthew draws a comparison. The 
VOL. in. z 



344 COMMENTARY ON A 

soldiers, who were accustomed to tumults, were terrified, 
and were so completely overwhelmed by alarm, that they fell 
down like men who were almost dead ; but no power was 
exerted to raise them from that condition. A similar terror 
seized the women ; but their minds, which had nearly given 
way, were restored by the consolation which immediately 
followed, so as to begin, at least, to entertain some better 
hope. And, certainly, it is proper that the majesty of God 
should strike both terror and fear indiscriminately into the 
godly, as well as the reprobate, that all flesh may be silent 
before his face. But when the Lord has humbled and sub 
dued his elect, he immediately mitigates their dread, that 
they may not sink under its oppressive influence ; and not 
only so, but by the sweetness of his grace heals the wound 
which he had inflicted. The reprobate, on the other hand, 
he either overwhelms by sudden dread, or suffers to languish 
in slow torments. As to the soldiers themselves, they were, 
no doubt, like dead menj but without any serious impression. 
Like men in a state of insensibility, they tremble, indeed, for 
a moment, but presently forget that they were afraid ; not 
that the remembrance of their terror was wholly obliterated, 
but because that lively and powerful apprehension of the 
power of God, to which they were compelled to yield, soon 
passed away from them. But we ought chiefly to attend to 
this point, that though they, as well as the women, were 
afraid, no medicine was applied to soothe their terror; 
for to the women only did the angel say, Fear not. He held 
out to them a ground of joy and assurance in the resurrec 
tion of Christ. Luke adds a reproof, Why do you seek the 
living among the dead ? as if the angel pulled their ear, that 
they might no longer remain in sluggishness and despair. 

7. And go quickly, and tell his disciples. Here God, by 
the angel, confers extraordinary honour on the women, by 
enjoining them to proclaim to the apostles themselves the 
chief point of our salvation. In Mark s account of it, they 
are expressly enjoined to carry this message to Peter ; not 
because he was at that time higher in rank than the others, 
but because his crime, which was so disgraceful, needed 



HARMONY OF THE EVANGELISTS. 345 

peculiar consolation to assure him that Christ had not cast 
him off, though he had basely and wickedly fallen. He had 
already entered into the sepulchre, and beheld the traces of 
the resurrection of Christ ; but God denied him the honour, 
which he shortly afterwards conferred on the women, of 
hearing from the lips of the angel that Christ was risen. And, 
indeed, the great insensibility under which he still laboured 
is evident from the fact that he again fled trembling to con 
ceal himself, as if he had seen nothing, while Mary sat down 
to weep at the grave. It cannot be doubted, therefore, that 
she and her companions, in beholding the angel, obtained the 
reward of their patience. 

Andy Joj he goctli before you into Galilee. When the angel 
sent the disciples into Galilee, he did so, I think, in order 
that Christ might make himself know r n to a great number 
of persons ; for we know that he had lived a long time in 
Galilee. He intended also to give his followers greater 
liberty, that by the very circumstance of their retirement 
they might gradually acquire courage. Besides, by being 
accustomed to the places, they were aided in recognising 
their Master with greater certainty ; for it was proper to 
adopt every method of confirming them, that nothing might 
be wanting to complete the certainty of their faith. 

Lo } I have told you. By this manner of speaking the 
angel earnestly assures them that what is said is true. He 
states this, not as from himself, as if he had been the first to 
suggest it, but gives his signature to the promise of Christ ; 
and, therefore, in Mark s account of it, he merely recalls to 
their remembrance the very words of Christ. Luke carries 
out the address still farther, by saying that the disciples 
were informed by Christ that lie must be crucified, and rise 
again on the third day. But the meaning is the same ; for 
along with his resurrection he had foretold his death. He 
then adds, 

Luke XXIV. 8. And they remembered his words ; by 
which we are taught that, though they had made little pro 
ficiency in the doctrine of Christ, still it was not lost, but 
was choked up, until in due time it yielded fruit. 



346 



COMMENTARY ON A 



MATTHEW. 

XXYIII. 8. And 
they departed quick 
ly from the tomb 
with fear and great 
joy, and ran to in 
form his disciples. 

9. And while they 
went to inform his 
disciples, then, lo, 
Jesus met them, 
saying, Hail. 1 And 
they approached, 
and held his feet, 
and worshipped him. 

1 0. Then Jesus 
saith to them, Fear 
not; go, tell my 
brethren to go in 
to Galilee ; and 
there shall they see 
me. 



MAEK. 

XVI. 8. And they went 
away quickly, and fled 
from the tomb ; for they 
were seized with trem 
bling and amazement, 
and said nothing to any 
person ; for they were 
afraid. 9. Now, when 
Jesus was risen early on 
the first day of the Sab 
bath, 2 he appeared first 
to Mary Magdalene, out 
of whom he had cast seven 
devils. 10. She went and 
told it to those who had 
been with him, who were 
mourning and weep 
ing. 11. And they, when 
they heard that he was 
alive, and had been 
seen by her, did not be 
lieve. 



LUKE. 

XXIV. 9. And re 
turning from the tomb, 
they told all these things 
to the eleven, and to all 
the rest. 10. Now it 
was Mary Magdalene, 
and Joanna, and Mary 
the mother of James, and 
others who were with 
them, that told these 
things to the apostles. 
11. And their words ap 
peared to them as idle 
fancies, and they did not 
believe them. 12. And 
Peter rose, and ran to 
the tomb, and, stooping 
down, saw the linen 
clothes placed by them 
selves, and departed, 
wondering in himself at 
what had happened. 



Matthew XXVIII. 8. And they departed quickly. The 
three Evangelists pass by what John relates about Maiy 
Magdalene, (xx. 2,) that she returned into the city before 
she had seen the angels, and complained with tears that the 
body of Christ had been taken away. Here they mention 
only the second return to the city, when she, and other wo 
men who accompanied her, told the disciples that Christ was 
risen ; which they had learned both from the words and tes 
timony of the angel, and from seeing Christ himself. Now 
before Christ showed himself, they already ran to the dis 
ciples, as they had been commanded by the angel. On the 
road they received a second confirmation, that they might 
with greater certainty assert the resurrection of the Lord. 

With fear and great joy. By these words Matthew means 
that they were indeed gladdened by what the angel 
told them, but, at the same time, were struck with fear, so 
that they were held in suspense between joy and perplexity. 
For there are sometimes opposite feelings in the hearts of the 
godly, which move them alternately in opposite directions, 

1 " Bien vous soit ;" " may it be well with you." 

2 " Au premier jour du Sabbath, ou, dc la sepmainef 1 u on the 
first day of the Sabbath, or, of the week." 



HARMONY OF THE EVANGELISTS. 347 

until at length the peace of the Spirit brings them into a 
settled condition. For if their faith had been strong, it 
would have given them entire composure by subduing fear; 
but now fear, mingled with Joy, shows that they had not yet 
fully relied on the testimony of the angel. And here Christ 
exhibited a remarkable instance of compassion, in meeting 
them while they thus doubted and trembled, so as to re 
move all remaining doubt. 

Yet there is some diversity in the words of Mark, that 
they fad, seized with trembling and amazement, so that through 
fear they were dismayed. But the solution is not very diffi 
cult ; for though they were resolved to obey the angel, still 
they had not power to do so, 1 if the Lord himself had not 
loosed their tongues. But in what follows there is greater 
appearance of contradiction ; for Mark does not say that 
Christ met them, but only that he appeared first to Mary 
Magdalene, while Luke says nothing whatever of this appear 
ance. But this omission ought not to appear strange to us, 
since it is far from being unusual with the Evangelists. 

As to the difference between the words of Matthew and of 
Mark, it is possible that Magdalene may have been a partaker 
of so great a favour before the other women, or even that 
Matthew, by synecdoche, may have extended to all what was 
peculiar to one of their number. It is more probable, how 
ever, that Mark names her alone, because she first obtained a 
sight of Christ, and in a peculiar manner, in preference to the 
others, and yet that her companions also saw Christ in their 
order, and that on this account Matthew attributes it to all 
them in common. This was an astonishing instance of good 
ness, that Christ manifested his heavenly glory to a wretched 
woman, who had been possessed by seven devils, (Luke viii. 2,) 
and, intending to display the light of a new and eternal life, 
began where there was nothing in the eyes of man but what 
was base and contemptible. But by this example Christ 
showed how generously he is wont to continue the progress 

1 u Toutesfois le moyen leur dcfailloit, et ellcs n eusscnt sccu le faire ;" 
" yet they wanted the means, and would not have known how to do it." 



348 COMMENTARY ON A 

of his grace, when he has once displayed it towards us ; and, 
at the same time, he threw down the pride of the flesh. 

, 9. And held his feet. This appears not to agree Avith the 
words of John, (xx. 17,) where he declares that Mary was 
forbidden to touch Christ. But it is easy to reconcile them. 
The Lord, perceiving that Mary was too eager to embrace 
and kiss his feet, orders her to retire ; because it was proper 
to correct the superstition, and to point out the design of his 
resurrection, which Mary was withheld from perceiving, partly 
by an earthly and carnal affection, and partly by foolish zeal. 
Yet at first the Lord permitted her to touch his feet , that no 
thing might be wanting to give her a full conviction ; and, 
therefore, Matthew immediately adds, that they worshipped 
the Lord, which was a proof that they fully recognised him. 

10. Then Jesus saith to them. We conclude, that it was 
an improper fear, from which Christ again delivers them ; 
for though it arose out of admiration, still it was opposed to 
the tranquillity of faith. That they may raise themselves to 
Christ, the Conqueror of death, they are commanded to be 
cheerful. 1 But by those words we are taught that we never 
know aright our Lord s resurrection, until, through the firm 
assurance which we have conceived in our hearts, we venture 
to rejoice that we have been made partakers of the same life. 
Our faith ought, at least, to proceed so far that fear shall not 
predominate. 

Go, tell my brethren. When Christ ordered them to tell 
this to the disciples, by this message he again collected and 
raised up the Church, which was scattered and fallen down. 
For as it is chiefly by the faith of the resurrection that we 
are now quickened, so at that time it was proper that the 
disciples should have that life restored to them from which 
they had fallen. Here, too, it is proper to remark the 
astonishing kindness of Christ, in deigning to bestow the 
name of brethren on deserters who had basely forsaken him. 

1 " De se resjouir, et oster toute tristesse ;" u to be glad, and to lay 
aside all sadness." 



HARMONY OF THE EVANGELISTS. 349 

Nor can it be doubted that he intentionally employed so kind 
an appellation, for the purpose of soothing the grief by which 
he knew that they were grievously tormented. But as the 
Apostles were not the only persons who were acknowledged 
by him as brethren, let us know that this message was con 
veyed by the command of Christ, in order that it might 
afterwards come to us. And, therefore, we ought not to 
listen with indifference to the narrative of the resurrection, 
when Christ, w r ith his own mouth, kindly invites us to receive 
the fruit of it on the ground of our being related to him as 
brethren. As to the interpretation which some have given to 
the word brethren, as denoting the cousins and other relatives 
of Christ, 1 their mistake is abundantly refuted by the con 
text ; for John expressly says that Mary came and told the 
disciples, (xx. 18 ;) and Luke immediately adds, that the 
women told these things to the apostles. Mark also agrees with 
them ; for he says that Mary came and told it to the apostles, 
while they were mourning and weeping. 

Mark XVI. 11. And when they heard. The testimony of 
Mary alone is related by Mark ; but I am convinced that all 
of them in common conveyed the message in obedience to 
the commands of Christ. And even this passage confirms 
more fully what I have just now said, that there is no dis 
agreement among the Evangelists, when one of them spe 
cially attributes to Mary Magdalene what the other Evan 
gelists represent as common to all the women, though not in 
an equal degree. But the disciples must have been held 
bound by shameful indifference, so that they did not recall to 
their recollection that what they had often heard from their 
Master was accomplished. If the women had related any 
thing of which they had not formerly heard, there would 
have been some reason for not immediately believing them 
in a matter which was incredible ; but now they must have 
been uncommonly stupid in holding as a fable or a dream 
w r hat had been so frequently promised and declared by the 
Son of God, when eye-witnesses assured them that it was 
accomplished. Besides, their unbelief having deprived them 
1 " Les cousins et autres parens de Christ." 



350 COMMENTARY ON A 

of sound understanding, they not only refuse the light of 
truth, but reject it as an idle fancy , as Luke tells us. Hence 
it appears that they had yielded so far to temptation, that 
their minds had lost nearly all relish for the words of Christ. 

Luke XXIV. 12. And Peter arose, and ran to the tomb. 
I have no doubt that Luke here inverts the order of the 
narrative, as may be readily inferred from the words of 
John, (xx. 3 ;) and, in my opinion, the word ran (idfttywij ) 
might justly be rendered as a pluperfect tense, had run. All 
who possess a tolerable acquaintance with Scripture are aware 
that it is customary with Hebrew writers to relate after 
wards those occurrences which had been omitted in their 
proper place. Luke mentions this circumstance for the pur 
pose of showing more strongly the obstinacy of the apostles 
in despising the words of the women, when Peter had already 
seen the empty grave, and had been compelled to wonder at 
an evident proof of the resurrection. 

MATTHEW. 

XXVIII. 11. And while they were departing, lo, some of the guards 
came into the city, and told the chief priests all things which had hap 
pened. 12. And having assembled with the elders, and entered into 
consultation, they gave a large sum of money to the soldiers, 13. Saying, 
Say that his disciples came by night, and stole him, while you were asleep. 
14. And if this come to the ears of the governor, we will persuade him, 
and ensure your safety. 15. And they took the money, and did as they 
had been instructed : and this statement is currently reported among the 
Jews till the present day. 

Matthew XXVIII. 11. And while they were departing. It 
is not only credible, but the fact is manifest, that the soldiers, 
to whom had been intrusted the charge of the sepulchre, 
were corrupted by a bribe, so that they were prepared to tell 
a lie at the bidding of the priests. They knew well that 
there was nothing which the priests dreaded more than that 
a report should gain credit that Christ rose on the third day 
after his death ; and they knew that they had been sent 
there, that, by guarding the body, they might suppress that 
report. Those men, therefore, being addicted to making 
gain, and seizing on opportunities of making it from every 



HARMONY OF THE EVANGELISTS. 351 

quarter, after having found that their diligence was of no 
service to them, contrive a new method of cheating their 
employers out of their money. The words of Matthew 
some of them came leave it uncertain if a few cunning men 
adopted this resolution without communicating with the rest, 
or if they were sent, by a general agreement, in the name of 
all. The latter supposition appears to be more probable ; for 
Matthew afterwards says that money ivas given, not to one or 
two, but generally to the soldiers, to induce them to commit 
perjury. It is at all events certain that, whether they all 
plotted together, or only a part of them, they sought to 
make profit of the cruel and implacable hatred which the 
priests bore towards Christ ; and that, looking upon them as 
convicted of a crime, they abused their evil conscience to 
extort money from them. For, as usually happens with all 
wicked men, the priests, conscious of having done wrong, in 
order to cover their disgrace, were compelled to bribe the 
soldiers by a large reward. Thus it is evident that the re 
probate, after having once given themselves up to a course 
of sinning, are continually entangled in new crimes ; and 
this arises out of their desire to conceal their shame before 
men, while they give themselves no concern about the offence 
committed against God. Those wretched men not only 
bribe the soldiers by a large sum of money, but expose their 
own reputation and life to serious danger, should cognizance 
be taken of the crime. And what constrains them, in addi 
tion to the expense which they have laid out, to incur so 
serious a risk, but because inveterate rage does not permit 
them to withdraw until they have added sin to sin ? 

15. And this statement is currently reported. It was the 
finishing stroke of the vengeance of God to blind the Jews, 
that the resurrection of Christ was buried by the perjury of 
the soldiers, and that so gross a falsehood was believed. 
And hence it is evident that those who did not believe that 
Christ was risen were deceived by a voluntary error, as the 
world voluntarily gives itself up to be deceived by the snares 
of Satan. For if a man had but opened his eyes, it was 
unnecessary that he should make a long inquiry. Armed 



352 COMMENTARY ON A 

soldiers say that the body of Christ was stolen from them by a 
feeble, timid, small, and unarmed body of men. What plau 
sible grounds have they for saying so ? They add that this 
was done while they were asleep. How then do they come to 
know that it was stolen ? And if they had any suspicion of 
the disciples, why did they not track their footsteps ? Why 
did they not, at least, make a noise ? It was therefore a 
childish subterfuge, which would not have screened them 
from punishment, if they had had to deal with an honest and 
upright governor; but through the connivance of Pilate, 
that enormous wickedness was allowed to pass unnoticed. 
In like manner, we see it happen every day, that irreligious 
judges give themselves little trouble, when truth is oppressed 
by fraud and malice ; but, on the contrary, if they are not 
afraid of suffering damage, they appear to enter into collusion 
with base and infamous men. 

Though it may appear strange that God should permit 
this false report to gain currency to extinguish the glory of 
his Son, we ought to render the honour which is due to his 
just vengeance. For we perceive that this nation deserved 
to have its light taken away by clouds, because it so eagerly 
seizes hold on an idle and childish falsehood ; next, because 
almost all have struck on the stone of stumbling, it was proper 
that their eyes should be darkened, that they might not see 
that the cup of giddiness was presented to them ; and, in 
short, that they were abandoned to every kind of madness, as 
Isaiah had foretold, (vi. 9.) For God would never have per 
mitted them to be deceived by such a foolish credulity, but 
in order that those who had despised the Redeemer might 
be shut out from the hope of salvation ; as he now inflicts a 
similar punishment on the ingratitude of the world, by giving 
loose reins to the reprobate, that they may go from bad to 
worse. But though this falsehood obtained currency among 
the Jews, this did not prevent the truth of the Gospel from 
flying at liberty to the very ends of the earth, as it always 
rises victorious over all the obstacles in the world. 



HAKMONY OF THE EVANGELISTS. 



353 



MARK. 
XVI. 12. 

And after 
these 
things he 
appeared 
in another 
form to 
two of 
them who 
were 
walking, 
and were 
going in 
to the 
country. 



LUKE. 

XXIV. 13. And, lo, two of them were going, on the same 
day, to a village which was about sixty furlongs distant from 
Jerusalem, called Emmaus ; 14. And they conversed with 
each other about all things that had taken place. 15. And 
it happened, while they were talking and reasoning, Jesus 
himself approached, and went with them. 16. But their eyes 
were held that they did not know him. 17. And he said to 
them, What are those discourses which you hold with each 
other, while you talk? and why 1 are you sad? 18. And one, 
whose name was Cleopas, answering said to him, Art thou 
only a stranger in Jerusalem, and kriowest thou not those 
things which have happened there in these days ? 19. And he 
said to them, What things? And they said to him, About 
Jesus of Nazareth, a man who was a prophet, mighty in deed 
and in word before God and all the people : 20. And how our 
chief priests delivered him to be condemned to death, and 
crucified him. 21. But we hoped that he would be the per 
son who should redeem Israel ; and besides all these things, 
to-day is the third day since these things happened. 22. But 
also some women of our company made us astonished, who 
went early in the morning to the tomb ; 23. And not having 
found his body, came, saying, that they had also seen a vision 
of angels, who said that he was alive. 24. And some of those 
who were with us went to the tomb, and found it to be as the 
women said ; but him they saw not. 25. And he said to 
them, O fools, and slow of heart to believe all things which the 
prophets have spoken ! 26. Ought not Christ to have suffered 
these things, and to have entered into his glory ? 27. And 
beginning at Moses and all the prophets, he expounded to 
them in all the Scriptures those things which related to him 
self. 28. And they approached the village to which they 
were going ; and he seemed as if he would go farther. 29. And 
they constrained him, saying, Remain with us ; for it is 
towards evening, and the day is spent. And he went in to 
remain with them. 30. And it happened, while he sat at 
table with them, he took bread, and blessed, 2 and brake, and 
gave to them. 



Luke XXIV. 13. And, lo, two of them. Although Mark 
touches slightly and briefly on this narrative, and Matthew 
and John say not a single word respecting it ; yet as it is 
highly useful to be known and worthy of being remembered, 
it is not without reason that Luke treats it with so much 
exactness. But I have already mentioned on various occa 
sions, that each of the Evangelists had his portion so appro 
priately assigned to him by the Spirit of God, that what is 
not to be found in one or two of them may be learned from 

1 "Pourquoy." 

2 " liendit graces ;" " gave thanks." 



354 COMMENTARY ON A 

the others. For there are also many appearances 1 which are 
mentioned by John, but are passed over in silence by our 
three Evangelists. 

Before I come to the minute details, it will be proper to 
begin with stating briefly, that those were two chosen 
witnesses, by whom the Lord intended, not to convince the 
apostles that he was risen, bat to reprove their slowness ; for 
though at first they were of no service, yet their testimony, 
strengthened by other aids, had at length its due weight 
with the apostles. Who they were is uncertain, except that 
from the name of one of them, whom we shall find that Luke 
shortly afterwards calls Cleopas, we may conjecture that they 
did not belong to the eleven. Emmaus was an ancient, and 
by no means inconsiderable, town, which the Romans after 
wards called Nicopolis ; and was not at a great distance from 
Jerusalem, for sixty furlongs are not more than seven thousand 
and four hundred paces. 2 But the place is named by Luke, 
not so much on account of its celebrity, as to add certainty 
to the narrative. 

14. And they were conversing with each other. It was a 
proof of godliness that they endeavoured to cherish their 
faith in Christ, though small and weak ; for their conversation 
had 110 other object than to employ their reverence for their 
Master as a shield against the offence of the cross. Now 
though their questions and disputes showed an ignorance 
which was worthy of reproof since, after having been informed 
that the resurrection of Christ would take place, they were 
astonished at hearing it mentioned still their docility 
afforded Christ an opportunity of removing their error. For 
many persons intentionally put questions, because they have 
resolved obstinately to reject the truth ; but when men are 
desirous to embrace the truth submissively, though they may 



1 "Car aussi bien il y a plusieurs recits de di verses fois que Christ s est 
monstre ;" " for there are also many narratives of various times that 
Christ showed himself." 

2 " Sept mille et quatre cens pas d ltalie, qui font quatre lieues et demie 
ou environ ;" " seven thousand and four hundred Italian paces, which 
are equal to four leagues and a half, or thereabouts." 



HARMONY OF THE EVANGELISTS. 355 

waver on account of very small objections, and stop at slight 
difficulties, their holy desire to obey God finds favour in his 
sight, so that he stretches out his hand to them, brings them 
to full conviction, and does not permit them to remain irre 
solute. We ought, at least, to hold it as certain, that when 
we inquire about Christ, if this be done from a modest desire 
to learn, the door is opened for him to assist us ; nay, we 
may almost say that we then call for himself to be our 
Teacher ; as irreligious men, by their unholy speeches, drive 
him to a distance from them. 

16. But their eyes were restrained. The Evangelist expressly 
states this, lest any one should think that the aspect of 
Christ s body was changed, and that the features of his coun 
tenance were different from what they had formerly been. 1 
For though Christ remained like himself, he was not recog 
nised, because the eyes of beholders were held; and this 
takes away all suspicion of a phantom or false imagination. 
But hence we learn how great is the weakness of all our 
senses, since neither eyes nor ears discharge their office, 
unless so far as power is incessantly communicated to them 
from heaven. Our members do indeed possess their natural 
properties ; but to make us more fully sensible that they are 
held by us at the will of another, God retains in his own 
hand the use of them, so that we ought ever to reckon it to 
be one of his daily favours, that our ears hear and our eyes 
see ; for if he does not every hour quicken our senses, all 
their power will immediately give way. I readily acknow 
ledge that our senses are not frequently held in the same 
manner as happened at that time, so as to make so gross a 
mistake about an object presented to us ; but by a single 
example God shows that it is in his power to direct the 
faculties which he has bestowed, so as to assure us that 
nature is subject to his will. Now if the bodily eyes, to 
which peculiarly belongs the power of seeing, are held, when 
ever it pleases the Lord, so as not to perceive the objects 
presented to them, our understandings would possess no 

1 " Et qu il y eut autres traits de visage qu auparavant." 



356 COMMENTARY ON A 

greater acuteness, even though their original condition 
remained unimpaired ; but now, in this wretched corruption, 
after having been deprived of their light, they are liable to 
innumerable deceptions, and are sunk into such gross stupi 
dity, that they can do nothing but commit mistakes, as 
happens to us incessantly. The proper discrimination between 
truth and falsehood, therefore, does not arise from the saga 
city of our own mind, but comes to us from the Spirit of 
wisdom. But it is chiefly in the contemplation of heavenly 
things that our stupidity is discovered ; for not only do we 
imagine false appearances to be true, but we turn the clear 
into darkness. 



17. What are those discourses which you hold with each other ? 
What was at that time, as we perceive, done openly by Christ, 
we daily feel to be accomplished in ourselves in a secret 
manner ; which is, that of his own accord he approaches us 
unperceived for the purpose of instructing us. Now from 
the reply of Cleopas it is still more evident that, as I have 
lately mentioned, though they were in doubt and uncertainty 
about the resurrection of Christ, yet they had in their hearts 
a reverence for his doctrine, so that they were far from hav 
ing any inclination to revolt. For they do not expect that 
Christ will anticipate them by making himself known, or that 
this fellow-traveller, whoever he may be, will speak of him 
respectfully ; but, on the contrary, having but a small and 
obscure light, Cleopas throws out a few sparks on an unknown 
man, which were intended to enlighten his mind, if he were 
ignorant and uninformed. The name of Christ was, at that 
time, so generally held in hatred and detestation, that it was 
not safe to speak of him respectfully ; but spurning from him 
suspicion, he calls Christ a prophet of God, and declares that 
he is one of his disciples. And though this designation falls 
greatly below the Divine Majesty of Christ, yet the commen 
dation which he bestows, though moderate, is laudable ; for 
Cleopas had no other intention than to procure for Christ 
disciples who would submit to his Gospel. It is uncertain, 
however, if it was through ignorance that Cleopas spoke of 
Christ in terms less magnificent than the case required, or if 



HARMONY OF THE EVANGELISTS. 357 

he intended to begin with first principles, which were better 
known, and to rise higher by degrees. Certain it is, that a 
little afterwards, he does not simply place Christ in the 
ordinary rank of prophets, but says that he and others 
believed him to be the Redeemer. 

19. Powerful in deed and in word. Luke has employed 
nearly the same form of expression in reference to the person 
of Stephen, (Acts vii. 22,) where he says of Moses, by way 
of commendation, that he was powerful in ivords and in 
actions. But in this passage it is uncertain if it is on account 
of miracles that Christ is said to be powerful in actions, (as 
if it had been said that he was endued with divine virtues 
which proved that he was sent from heaven ;) or if the phrase 
is more extensive, and means that he excelled both in ability 
to teach, and in holiness of life and other remarkable endow 
ments. I prefer the latter of these views. 

Before God and all the people. The addition of these 
words ought not to be reckoned superfluous ; for they mean 
that the high excellence of Christ was so well known, and 
was demonstrated by such undoubted proofs, that he had no 
hypocrisy or vain ostentation. And hence we may obtain a 
brief definition of a true Prophet, namely, that to what he 
speaks he will likewise add power in actions, and will not only 
endeavour to appear excellent before men, but to act with 
sincerity as under the eyes of God. 

21. But we hoped. From what follows it is evident that 
the hope which they had entertained respecting Christ was 
not broken off, though at first sight such might appear to be 
the import of their words. But as a person who had received 
no previous instruction in the Gospel might be apt to be pre 
judiced by the narrative which he was about to give respect 
ing the condemnation of Christ, that he was condemned by 
the rulers of the Church, Cleopas meets this offence by the 
hope of redemption. And though he afterwards shows that it 
is with trembling and hesitation that he continues in this 
hope, yet he industriously collects all that can contribute to 
its support. For it is probable that he mentions the third 



358 COMMENTARY ON A 

day for no other reason than that the Lord had promised 
that after three days he would rise again. When he after 
wards relates that the women had not found the body, and that 
they had seen a vision of angels, and that what the women had 
said about the empty grave was likewise confirmed by the 
testimony of the men, the whole amounts to this, that Christ 
had risen. Thus the holy man, hesitating between faith and 
fear, employs what is adapted to nourish faith, and struggles 
against fear to the utmost of his power. 

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



HARMONY OF THE EVANGELISTS. 359 

them ; for this is the way in which we must subdue those 
whom we have found to be hardened or indolent. 

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

27. And beginning at Moses. This passage shows us in 
what manner Christ is made known to us through the Gospel. 
It is when light is thrown on the knowledge of him by the 
Law and the Prophets. For never was there a more able 

VOL. III. 2 A 



360 COMMENTARY ON A 

or skilful teacher of the Gospel than our Lord himself; and 
we see that he borrows from the Law and the Prophets the 
proof of his doctrine. If it be objected that he began with 
easy lessons, that the disciples might gradually dismiss the 
Prophets, and pass on to the perfect Gospel, this conjecture 
is easily refuted ; for we shall afterwards find it stated, that 
all the apostles had their understanding opened, not to be wise 
without the assistance of the Law, but to understand the 
Scriptures. In order that Christ may be made known to us 
through the Gospel, it is therefore necessary that Moses and 
the Prophets should go before as guides, to show us the 
way. It is necessary to remind readers of this, that they 
may not lend an ear to fanatics, who, by suppressing the 
Laic and the Prophets, wickedly mutilate the Gospel ; as if 
God intended that any testimony which he has ever given 
respecting his Son should become useless. 

In what manner we must apply to Christ those passages 
respecting him which are to be found in every part of the 
Law and the Prophets, we have not now leisure to explain. 1 
Let it suffice to state briefly, that there are good reasons 
why Christ is called the end of the law, (Rom. x. 4.) For 
however obscurely and at a distance Moses may exhibit 
Christ in shadows, rather than in a full portrait, (Heb. x. 1,) 
this, at least, is beyond dispute, that unless there be in the 
family of Abraham one exalted Head, under whom the people 
may be united in one body, the covenant which God made 
with the holy fathers will be nullified and revoked. Be 
sides, since God commanded that the tabernacle and the 
ceremonies of the law should be adjusted to a heavenly 
pattern, (Exod. xxv. 40; Heb. viii. 5,) it follows that the 
sacrifices and the other parts of the service of the temple, if 
the reality of them is to be found nowhere else, would be 
an idle and useless sport. 2 This very argument is copiously 
illustrated by the apostle, (Heb. ix. 1 ;) for, assuming this 
principle, that the visible ceremonies of the law are shadows 
of spiritual things, he shows that in the whole of the legal 

1 " Cela passeroit la mesure de ce present ceuvre ;" " that would 
exceed the limits of the present work." 

2 " Un jeu d enfans ;" " a game for children." 



HAKMONY OF THE EVANGELISTS. 361 

priesthood, in the sacrifices, and in the form of the sanctuary, 
we ought to seek Christ. 

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

28. And they drew near to the village. There is no reason 
for supposing, as some commentators have done, that this 
was a different place from Emmaus ; for the journey was not 
so long as to make it necessary for them to take rest for the 
night at a nearer lodging. We know that seven thousand 
paces even though a person were to walk slowly for his 



362 COMMENTARY ON A 

own gratification would be accomplished in four hours at 
the utmost ; and, therefore, I have no doubt that Christ had 
now reached Emmaus. 

And he seemed as if he would go farther. Now as to the 
question, Can insincerity apply to him who is the eternal 
truth of God? I answer, that the Son of God was under 
no obligation to make all his designs known. Still, as insin 
cerity of any kind is a sort of falsehood, the difficulty is not 
yet removed ; more especially as this example is adduced by 
many to prove that they are at liberty to tell lies. But I 
reply, that Christ might without falsehood have pretended 
what is here mentioned, in the same manner that he gave 
himself out to be a stranger passing along the road ; for there 
was the same reason for both. A somewhat more ingenious 
solution is given by Augustine, (in his work addressed To 
ConsenthiSj Book II., chap, xiii., and in the book of Questions 
on the Gospels, chap, li.,) for he chooses to enumerate this kind 
of feigning among tropes and figures, and afterwards among 
parables and fables. For my own part, I am satisfied with 
this single consideration, that as Christ for the time threw a 
veil over the eyes of those with whom he was conversing, so 
that he had assumed a different character, and was regarded 
by them as an ordinary stranger, so, when he appeared for 
the time to intend to go farther, it was not through pretend 
ing any thing else than what he had resolved to do, but 
because he wished to conceal the manner of his departure ; 
for none will deny that he did go farther^ since he had then 
withdrawn from human society. So then by this feigning 
he did not deceive his disciples, but held them for a little in 
suspense, till the proper time should arrive for making him 
self known. It is, therefore, highly improper to attempt to 
make Christ an advocate of falsehood ; and we are no more 
at liberty to plead his example for feigning any thing, than 
to endeavour to equal his divine power in shutting the eyes 
of men. Our safest course is to adhere to the rule which 
has been laid down to us, to speak with truth and simplicity ; 
not that our Lord himself ever departed from the law of his 
Father, but because, without confining himself to the letter 
of the commandments, he kept by the true meaning of the 



HARMONY OF THE EVANGELISTS. 363 

law ; but we, on account of the weakness of our senses, need 
to be restrained in a different manner. 

30. He took bread. Augustine, and the greater part of other 
commentators along with him, have thought that Christ gave 
the bready not as an ordinary meal, but as the sacred symbol of 
his body. And, indeed, it might be said with some plausi 
bility, that the Lord was at length recognised in the spiritual 
mirror of the Lord s Supper ; for the disciples did not know 
him, when they beheld him with the bodily eyes. But as 
this conjecture rests on no probable grounds, I choose rather 
to view the words of Luke as meaning that Christ, in taking 
the bread) gave thanks according to his custom. But it ap 
pears that he employed his peculiar and ordinary form of 
prayer, to which he knew that the disciples had been habit 
ually accustomed, that, warned by this sign, they might 
arouse their censes. In the meantime, let us learn by the 
example of our Master, whenever we eat bread, to offer 
thanksgiving to the Author of life, an action which will 
distinguish us from irreligious men. 



MARK. LUKE. 

XXIV. 31. And their eyes were opened, and 

XVI. 13. And they recognised him ; T and he vanished from their 
they went away and eyes. 2 32. And they said one to another, Did not 
told it to the rest, our heart burn within us, while he talked to us on 
but neither did they the road, and opened to us the Scriptures ? 33. 
believe them. 14. And they arose in the same hour, 3 and returned to 
Afterwards he ap- Jerusalem, and found the eleven assembled, and 
pearedtothe eleven those who were with them, 34. Saying, The Lord is 
while they sat at actually risen, and hath appeared to Simon. 35. Then 
meat, and upbraid- they related what had taken place on the road, and 
ed them with their how he had been recognised by them in the break- 
unbelief and hard- ing of bread. 36. And while they were speaking 
ness of heart, be- these things, Jesus stood in the midst of them, and 
cause they did not said to them, Peace be to you. 37. But they were 
believe those who terrified and affrighted, and thought that they saw 



1 " Tellement qu ils le recognurent ;" " in such a manner that they 
recognised him." 

2 u Mais il s esvanouit de devant eux ;" " but he vanished from before 
them." 

3 " Au mesme instant ;" " that very instant." 



364 COMMENTARY ON A 

MARK. LUKE. 

saw him after he a spirit. 38. And he said to them, "Why are you 
was risen. troubled, and why do thoughts arise in your hearts ? 

39. Behold my hands and my feet, that it is I my 
self: handle me, and see ; for a spirit hath not flesh 
and bones, as you see me have. 40. And having 
said these things, he showed them his hands and his 
feet. 

Luke XXIV. 31. And their eyes were opened. By these 
words, we are taught that there was not in Christ any meta 
morphosis, or variety of forms, by which he might impose on 
the eyes of men, (as the poets feign their Proteus,) but that, 
on the contrary, the eyes of beholders were mistaken, be 
cause they were covered ; just as, shortly afterwards, he 
vanished from the eyes of those very persons, not because his 
body was in itself invisible, but because God, by withdrawing 
their vigour, blunted their acuteness. Nor ought we to 
wonder that Christ, as soon as he was recognised, imme 
diately disappeared ; for it was not advantageous that they 
should any longer behold him, lest, as they were naturally 
too much addicted to the earth, they might desire again to 
bring him back to an earthly life. So far, then, as it was 
necessary to assure them of his resurrection, he made himself 
visible to them ; but by the sudden departure, he taught 
them that they must seek him elsewhere than in the world, 
because the completion of the new life was his ascension to 
heaven. 

32. Did not our heart burn within us ? Their recognition of 
Christ led the disciples to a lively perception of the secret 
and hidden grace of the Spirit, which he had formerly 
bestowed upon them. For God sometimes works in his 
people in such a manner, that for a time they are not aware 
of the power of the Spirit, (of which, however, they are not 
destitute,) or, at least, that they do not perceive it distinctly, 
but only feel it by a secret movement. Thus the disciples 
had formerly indeed felt an ardour, which they now remem 
ber, but which they had not then observed : noAV that Christ 
has made himself known to them, they at length begin to 
consider the grace which they had formerly, as it were, swal- 



HARMONY OF THE EVANGELISTS. 365 

lowed without tasting it, and perceive that they were stupid. 
For they accuse themselves of indifference, as if they had said, 
a How did it happen that we did not recognise him while he 
was talking? for when he penetrated into our hearts, we 
ought to have perceived who he was." But they conclude 
that he is Christ, not simply from the bare sign that his 
word was efficacious to inflame their hearts, but because they 
ascribe to him the honour which belongs to him, that when 
he speaks with the mouth, he likewise inflames their hearts 
inwardly by the warmth of his Spirit. Paul, indeed, boasts that 
the ministration of the Spirit was given to him, (2 Cop. iii. 8 ;) 
and Scripture frequently adorns the ministers of the word 
with such titles as the following ; that they convert the 
hearts, enlighten the understandings, and renew men so as 
to become pure and holy sacrifices ; but then it is not to 
show what they do by their own power, but rather what the 
Lord accomplishes by means of them. But both belong 
equally to Christ alone, to pronounce the outward voice, and 
to form the hearts efficaciously to the obedience of faith. 

It cannot be doubted that he then engraved an uncommon 
mark on the hearts of these two men, that they might at 
length perceive that in speaking he had breathed into them 
a divine warmth. For though the word of the Lord is 
always fire, yet a fiery vigour was at that time manifested in 
a peculiar and unusual manner in the discourse of Christ, 
and was intended to be an evident proof of his divine power ; 
for it is he alone who baptizeth in the Holy Ghost and in fire^ 
(Luke iii. 16.) Yet let us remember that it is the proper 
fruit of heavenly doctrine, whoever may be the minister of it,, 
to kindle the fire of the Spirit in the hearts of men, to purify 
and cleanse the affections of the flesh, or rather to burn them 
up, and to kindle a truly fervent love of God ; and by its 
flame, as it were, to carry away men entirely to heaven. 

33. And they arose in the same hour} The circumstance of 
the time, and the distance of the places, show with what 
ardour those two men turned to convey the intelligence to 

1 " Au mesme instant ;" " at that very instant." 



366 COMMENT AEY ON A 

their fellow-disciples. As they entered a lodging towards 
evening, it is probable that the Lord had not made himself 
known to them before night came on. To perform a journey 
of three hours in the dead of night was exceedingly incon 
venient ; yet they rise that very instant, and return in haste 
to Jerusalem. And, indeed, if they had only gone thither 
next day, their tardiness might have exposed them to sus 
picion ; but as they chose rather to deprive themselves of the 
repose of the night than to allow the slightest delay in 
making the apostles partakers of their joy, the very haste 
gave additional credit to their narrative. Now when Luke 
says that they arose in the same hour, 1 it is probable that they 
came to the disciples about midnight. But, according to the 
testimony of the same Luke, the disciples were at that time 
conversing together ; and hence we learn their anxiety, and 
industry, and ardour, in spending almost the whole night 
without sleep, and unceasingly making inquiries at each 
other, until the resurrection of Christ was ascertained by a 
multitude of testimonies. 

34. Saying ) The Lord is actually risen. By these words 
Luke means that those persons who had brought to the 
apostles joyful intelligence to confirm their minds, were 
informed by the disciples respecting another appearance. Nor 
can it be doubted that this mutual confirmation was the reward 
which God bestowed on them for their holy diligence. By 
a comparison of the time, we may conclude that Peter, after 
having returned from the sepulchre, was in a state of great 
perplexity and uncertainty, until Christ showed himself to 
him, and that, on the very day that he had visited the 
sepulchre, he obtained his wish. Hence arose that mutual 
congratulation among the eleven, that there was now no rea 
son to doubt, because the Lord had appeared to Simon. 

But this appears to disagree with the words of Mark, who 
says, that the eleven did not even believe those two persons ; 
for how could it be that those who were already certain now 
rejected additional witnesses, and remained in their former 

1 " Au mesme instant ;" " at that very instant." 



HARMONY OF THE EVANGELISTS. 367 

hesitation ? By saying that he is actually risen, they acknow 
ledge that the matter is beyond all doubt. First, I reply, that 
the general phrase contains a synecdoche; for some were harder 
or less ready to believe, and Thomas was more obstinate than 
all the rest, (John xx. 25.) Secondly, We may easily infer 
that they were convinced in the same way as usually hap 
pens to persons who are astonished, and who do not consider 
the matter calmly ; and we know that such persons are con 
tinually falling into various doubts. However that may be, 
it is evident from Luke, that the greater part of them, in the 
midst of that overpowering amazement, not only embraced 
willingly what was told them, but contended with their own 
distrust ; for by the word actually they cut off all ground for 
doubt. And yet we shall soon afterwards see that, a second 
and a third time, in consequence of their astonishment, they 
fell back into their former doubts. 

36. Jesus himself stood in the midst of them. While the 
Evangelist John copiously details the same narrative, 
(xx. 19,) he differs from Luke in some circumstances. Mark, 
too, differs somewhat in his brief statement. As to John, 
since he only collects what Luke omitted, both may be easily 
reconciled. There is no contradiction about the substance 
of the fact ; unless some person were to raise a debate about 
the time ; for it is there srid that Jesus entered in the 
evening, while it is evident, from the thread of the narrative, 
that he appeared at a late hour in the night, when the dis 
ciples had returned from Emmaus. But I do not think it 
right to insist precisely on the hour of the evening. On the 
contrary, we may easily and properly extend to a late hour 
of the night what is here said, and understand it to mean 
that Christ came to them after the evening, when the apostles 
had shut the doors, and kept themselves concealed within 
the house. In short, John does not describe the very com 
mencement of the night, but simply means that, when the day 
was past, and after sunset, and even at the dead hour of night, 
Christ came to the disciples contrary to their expectation. 

Still there arises here another question, since Mark and 
Luke relate that the eleven were assembled, when Christ 



368 COMMENTARY ON A 

appeared to them ; and John says that Thomas was then 
absent, (xx. 24.) But there is no absurdity in saying that the 
number the eleven is here put for the apostles themselves, 
though one of their company was absent. We have lately 
stated and the fact makes it evident that John enters into 
the details with greater distinctness, because it was his 
design to relate what the others had omitted. Besides, it is 
beyond a doubt that the three Evangelists relate the same 
narrative ; since John expressly says that it was only twice 
that Christ appeared to his disciples at Jerusalem, before 
they went to Galilee ; for he says that he appeared to 
them the third time at the sea of Tiberias, (xxi. 1.) He had 
already described two appearances of our Lord, one which 
took place on the day after his resurrection, (xx. 19,) and the 
other which followed eight days afterwards, (xx. 26 ;) though, 
were any one to choose rather to explain the second appear 
ance to be that which is found in the Gospel by Mark, I 
should not greatly object. 

I now return to the words of Luke. He does not, indeed, 
say that Christ, by his divine power, opened for himself 
the doors which were shut, (John xx. 26 ;) but something of 
this sort is indirectly suggested by the phrase which he em 
ploys, Jesus stood. For how could our Lord suddenly, dur 
ing the night, stand in the midst of them, if he had not entered 
in a miraculous manner ? The same form of salutation is 
employed by both, Peace be to you ; by which the Hebrews 
mean, that for the person whom they address they wish 
happiness and prosperity. 

37. And they were terrified and affrighted. John does not 
mention this terror ; but as he also says that Christ showed 
his hands and sides to the disciples, we may conjecture that 
some circumstance had been omitted by him. Nor is it at 
all unusual with the Evangelists, when they aim at brevity, 
to glance only at a part of the facts. From Luke, too, we 
learn that the terror excited in them by the strangeness of 
the spectacle was such, that they durst not trust their eyes. 
But a little ago, they had come to the conclusion that the 
Lord was risen, (verse 34,) and had spoken of it unhesitatingly 



HARMONY OF THE EVANGELISTS. 369 

as a matter fully ascertained ; and now, when they behold 
him with their eyes, their senses are struck with astonish 
ment, so that they think he is a spirit. Though this error, 
which arose from weakness, was not free from blame, still 
they did not so far forget themselves as to be afraid of en 
chantments. But though they did not think that they are 
imposed upon, still they are more inclined to believe that an 
image of the resurrection is exhibited to them in vision by 
the Spirit, than that Christ himself, who lately died on the 
cross, is alive and present. So then they did not suspect 
that this was a vision intended to deceive them, as if it had 
been an idle phantom, but, seized with fear, they thought 
only that there was exhibited to them in spirit what was 
actually placed before their eyes. 

38. Why are you troubled 9 By these words they are 
exhorted to lay aside terror, and regain the possession of their 
minds, that, having returned to the vigour of their senses, 
they may judge of a matter which is fully ascertained ; for so 
long as men are seized with perturbation, they are blind 
amidst the clearest light. In order, therefore, that the 
disciples may obtain undoubted information, they are enjoined 
to weigh the matter with calmness and composure. 

And why do thoughts arise in your hearts ? In this second 
clause, Christ reproves another fault, which is, that by the 
variety of their thoughts they throw difficulties in their own 
way. By saying that thoughts arise, he means that the 
knowledge of the truth is choked in them in such a manner, 
that seeing they do not see, (Matth. xiii. 14 ;) for they do not 
restrain their wicked imaginations, but, on the contrary, by 
giving them free scope, they permit them to gain the superi 
ority. And certainly we find it to be too true, that as, 
when the sky has been clear in the morning, clouds after 
wards arise to darken the clear light of the sun ; so when we 
allow our reasonings to arise with excessive freedom in oppo 
sition to the word of God, what formerly appeared clear to 
us is withdrawn from our eyes. We have a right, indeed, 
when any appearance of absurdity presents itself, to inquire by 
weighing the arguments on both sides ; and, indeed, so long as 



370 COMMENTARY ON A 

matters are doubtful, our minds must inevitably be driven 
about in every direction : but we must observe sobriety and 
moderation, lest the flesh exalt itself more highly than it 
ought, and throw out its thoughts far and wide against 
heaven. 

39. Look at my hands and my feet. He calls upon their 
bodily senses as witnesses, that they may not suppose that a 
shadow is exhibited to them instead of a body. And, first, he 
distinguishes between a corporeal man and a spirit ; as if he 
had said, " Sight and touch will prove that I am a real man, 
who have formerly conversed with you; for I am clothed 
with that flesh which was crucified, and which still bears the 
marks of it." Again, when Christ declares that his body may 
be touched, and that it has solid bones, this passage is justly 
and appropriately adduced by those who adhere to us, for the 
purpose of refuting the gross error about the transubstantia- 
tion of bread into the body, or about the local presence of 
the body, which men foolishly imagine to exist in the Holy 
Supper. For they would have us to believe that the body 
of Christ is in a place where no mark of a body can be seen ; 
and in this way it will follow that it has changed its nature, 
so that it has ceased to be what it was, and from which 
Christ proves it to be a real body. If it be objected, on the 
other hand, that his side was then pierced, and that his feet 
and hands were pierced and wounded by the nails, but that 
now Christ is in heaven without any vestige of wound or 
injury, it is easy to dispose of this objection ; for the present 
question is not merely in what form Christ appeared, but 
what he declares as to the real nature of his flesh. Now he 
pronounces it to be, as it were, a distinguishing character of 
his body, that it may be handled, and therefore differs from a 
spirit. We must therefore hold that the distinction between 
flesh and spirit, which the words of Christ authorize us to 
regard as perpetual, exists in the present day. 

As to the wounds, we ought to look upon this as a proof 
by which it was intended to prove to us all, that Christ rose 
rather for us than for himself; since, after having vanquished 
death, and obtained a blessed and heavenly immortality, yet, 



HAKMONY OF THE EVANGELISTS. 371 

on our account, he continued for a time to bear some remain 
ing marks of the cross. It certainly was an astonishing act 
of condescension towards the disciples, that he chose rather 
to want something that was necessary to render perfect the 
glory of the resurrection, than to deprive their faith of such 
a support. But it was a foolish and an old wife s dream, to 
imagine that he will still continue to bear the marks of the 
wounds, when he shall come to judge the world. 

Mark XVI. 14. Afterwards he appeared to the eleven, while 
they were sitting. The participle avaxsi^svoig, which some have 
rendered sitting at table, ought, in my opinion, to be simply 
rendered sitting ; and it is not without reason that I take 
this view of it, if it be agreed that the Evangelist here de 
scribes the first appearance ; for it would have been an un 
seasonable hour of supper about midnight. Besides, if the 
cloth had been laid, 1 this would not have agreed with what 
Luke shortly afterwards says, that Christ asked if they had 
any thing to eat. Now, to sit is the Hebrew phrase for rest 
ing in any place. 

And upbraided them with their unbelief and hardness of heart. 
This reproof corresponds more to the first appearance than to 
the second ; for since the disciples, as John tells us, (xx. 20,) 
were glad when they had seen the Lord on the day after the 
Passover, their unbelief was then rebuked. To restrict these 
words of Mark to Thomas alone, as some have done, appears 
to be forced ; and, therefore, I prefer to explain them simply 
as meaning, that when Christ first appeared to the apostles, 
he reproved them for not believing the testimonv of eye 
witnesses, who informed them of his resurrection. And yet 
when he condemns their hardness of heart, it is not solely 
because they did not give credit to men, but because, after 
having been convinced by the result, they did not at length 
embrace the testimony of the Lord. Since, therefore, Peter 
and Mary, Cleopas and his companion, were not the first 
witnesses of the resurrection, but only subscribed to the 
words of Christ, it follows, that the rest of the apostles 

1 " Si la nappe eust este mise." 



372 COMMENTARY ON A 

poured dishonour on the Lord by refusing to believe his 
words, though they had already been proved by their result. 
Justly, therefore, are they reproached with hardness of heart, 
because, in addition to their slowness, there was wicked 
obstinacy ; as if they had intentionally desired to suppress 
what was evidently true ; not that they intended to extin 
guish the glory of their Master, or to accuse him of false 
hood, but because their obstinacy stood in the way, and 
hindered them from being submissive. In short, he does not 
here condemn them for voluntary obstinacy, as I have already 
said, but for blind indifference, which sometimes hardens men 
that otherwise are not wicked or rebellious. 

LUKE. 

XXIV. 41. But while they yet believed not for joy, and wondered, 
he said to them, Have you here any thing to eat ? 42. And they pre 
sented to him a piece of a broiled fish, and some honeycomb. 43. And 
he took, and ate it in then- presence. 44. And he said to them, These are 
the words which I spoke to you, while I was still with you ; that all things 
which are written in the law of Moses, and in the Prophets, and in the 
Psalms, concerning me, are fulfilled. 45. Then he opened their under 
standing, that they might understand the Scriptures. 46. And he said to 
them, Thus it is written, and thus it was proper that Christ should suffer, 
and rise from the dead on the third day ; 47. And that repentance and 
forgiveness of sins should be preached in his name to all nations, begin 
ning at Jerusalem. 48. And you are witnesses of those things. 49. And, 
lo, I send the promise of my Father upon you ; but remain you in the city 
of Jerusalem, till you are endued with power from on high. 

Luke XXIV. 41. But while they yet believed not for joy. 
This passage shows also that they were not purposely incre 
dulous, like persons who deliberately resolve not to believe ; 
but while their will led them to believe eagerly, they were 
held bound by the vehemence of their feelings, so that they 
could not rest satisfied. For certainly the joy which Luke 
mentions arose from nothing but faith ; and yet it hindered 
their faith from gaining the victory. Let us therefore ob 
serve with what suspicion we ought to regard the vehemence 
of our feelings, which, though it may have good beginnings, 
hurries us out of the right path. We are also reminded how 
earnestly we ought to struggle against every thing that re 
tards faith, since the joy which sprung up in the minds of the 



HARMONY OF THE EVANGELISTS. 373 

apostles from the presence of Christ was the cause of their 
unbelief. 

43. And he took, and ate it in their presence. Here we per 
ceive, on the other hand, how kindly and gently Christ bears 
with the weakness of his followers, since he does not fail to 
give them this new support when they are falling. And, 
indeed, though he has obtained a new and heavenly life, and 
has no more need of meat and drink than angels have, still 
he voluntarily condescends to join in the common usages of 
mortals. During the whole course of his life, he had sub 
jected himself to the necessity of eating and drinking ; and 
now, though relieved from that necessity, he eats for the 
purpose of convincing his disciples of the certainty of his re 
surrection. Thus we see how he disregarded himselfj and 
chose always to be devoted to our interests. This is the 
true and pious meditation on this narrative, in which believers 
may advantageously rest, dismissing questions of mere curio 
sity, such as, " Was this corruptible food digested ?" " What 
sort of nourishment did the body of Christ derive from it ?" 
and, " What became of what did not go to nourishment ?" As 
if it had not been in the power of Him who created all things 
out of nothing to reduce to nothing a small portion of food, 
whenever he thought fit. As Christ really tasted the fish and 
the honeycomb, in order to show that he was a man, so we 
cannot doubt that by his divine power he consumed what 
was not needed to pass into nourishment. Thus the angels, 
at the table of Abraham, (Gen. xviii. 1,) having been clothed 
with real bodies, did actually, I have no doubt, eat and drink ; 
but yet I do not therefore admit that the meat and drink 
yielded them that refreshment which the weakness of the 
flesh demands ; but as they were clothed with a human form 
for the sake of Abraham, so the Lord granted this favour to 
his servant, that those heavenly visitors ate before his tent. 
Now if we acknowledge that the bodies which they assumed 
for a time were reduced to nothing after they had discharged 
their embassy, who will deny that the same thing happened 
as to the food ? 



374 COMMENTARY ON A 

44. These are the words. Though it will afterwards appear 
from Matthew and Mark that a discourse similar to this was 
delivered in Galilee, yet I think it probable that Luke now 
relates what happened on the day after his resurrection. For 
what John says of that day, that he breathed on them, that 
they~might receive the Holy Ghost, (xx. 22,) agrees with the 
words of Luke which here immediately follow, that he opened 
their understanding, that they might understand the Scriptures. 
By these words Christ indirectly reproves their gross and 
shameful forgetfulness, that, though they had long ago been 
fully informed of his future resurrection, they were as much 
astonished as if it had never been mentioned to them. The 
import of his words is : u Why do you hesitate as if this had 
been a new and unexpected occurrence, while it is only what 
I frequently predicted to you ? Why do you not rather re 
member my words ? For if hitherto you have reckoned me 
worthy of credit, this ought to have been known to you from 
my instructions before it happened." In short, Christ tacitly 
complains that his labour has been thrown away on the 
apostles, since his instruction has been forgotten. 

All things which are written concerning me. He now rebukes 
them more sharply for their slowness, by declaring that he 
brought forward nothing that was new, but that he only re 
minded them of what had been declared by the Law and the 
Prophet?, with which they ought to have been familiar from 
their childhood. But though they had been ignorant of the 
whole doctrine of religion, nothing could have been more 
unreasonable than not to embrace readily what they knew to 
have undoubtedly proceeded from God ; for it was a prin 
ciple admitted by the whole nation, that there was no religion 
but what was contained in the Law and the Prophets. The 
present division of the Scriptures is more copious than what 
we find in other passages ; for besides the Law and the Pro 
phets, he adds, in the third place, the Psalms, which, though 
they might with propriety have been reckoned among the 
Prophets, have something distinct and peculiar to themselves. 
Yet the division into two parts, which we have seen else 
where, (Luke xvi. 16 ; John i. 45,) embraces notwithstanding 
the whole of Scripture. 



HARMONY OF THE EVANGELISTS. 375 

45. Then he opened their understanding. As the Lord had 
formerly discharged the office of Teacher, with little or no 
improvement on the part of the disciples, he now begins to 
teach them inwardly by his Spirit ; for words are idly wasted 
on the air, until the minds are enlightened by the gift of 
understanding. It is true, indeed, that the word of God is 
like a lampj (Ps. cxix. 105 ;) but it shines in darkness and 
amidst the blind, until the inward light is given by the Lord, 
to whom it peculiarly belongs to enlighten the Hind, (Ps. cxlvi- 
8.) And hence it is evident how great is the corruption 
of our nature, since the light of life exhibited to us in the 
heavenly oracles is of no avail to us. Now if we do not per 
ceive by the understanding what is right, how would the will 
be sufficient for yielding obedience ? We ought, therefore, to 
acknowledge that we come short in every respect, so that the 
heavenly doctrine proves to be useful and efficacious to us, 
only so far as the Spirit both forms our minds to understand 
it, and our hearts to submit to its yoke ; and, therefore, that 
in order to our being properly qualified for becoming his 
disciples, we must lay aside all confidence in our own abilities, 
and seek light from heaven ; and, abandoning the foolish 
opinion of free-will, must give ourselves up to be governed 
by God. Nor is it without reason that Paul bids men 
become fools, that they may be wise to God, (1 Cor. iii. 18 ;) for 
no darkness is more dangerous for quenching the light of the 
Spirit than reliance on our own sagacity. 

That they might understand the Scriptures. Let the reader 
next observe, that the disciples had not the eyes of their 
mind opened, so as to comprehend the mysteries of God 
without any assistance, but so far as they are contained in 
the Scriptures and thus was fulfilled what is said, (Ps. cxix. 
18,) Enlighten mine eyes, that I may behold the wonders of thy 
law. For God does not bestow the Spirit on his people, in 
order to set aside the use of his word, but rather to render it 
fruitful. It is highly improper, therefore, in fanatics, under 
the pretence of revelations, to take upon themselves the 
liberty of despising the Scriptures ; for what we now read in 
reference to the apostles is daily accomplished by Christ in 
all his people, namely, that by his Spirit he guides us to 
VOL. in. 2 B 



376 COMMENTARY ON A 

understand the Scriptures, and does not hurry us away into 
the idle raptures of enthusiasm. 

But it may be asked, Why did Christ choose to lose his 
labour, during the entire period of three years, in teaching 
them, rather than to open their understandings from the very 
outset ? I reply, first, though the fruit of his labour did not 
immediately appear, still it was not useless; for when the 
new light was given to them, they likewise perceived the 
advantage of the former period. For I regard these words 
as meaning, not only that he opened their understandings, that 
in future they might be ready to receive instruction, if any 
thing were stated to them, but that they might call to 
remembrance his doctrine, which they had formerly heard 
without any advantage. Next, let us learn that this ignor 
ance, which lasted during three years, was of great use for 
informing them that from no other source than from the 
heavenly light did they obtain their new discernment. 
Besides, by this fact Christ gave an undoubted proof of his 
Divinity ; for he not only was the minister of the outward 
voice, which sounded in their ears, but by his hidden power 
he penetrated into their minds, and thus showed that what, 
Paul tells us, does not belong to the teachers of the Church 
is the prerogative of Him alone, (1 Cor. iii. 7.) Yet it ought 
to be observed, that the apostles were not so destitute of the 
light of understanding as not to hold certain elementary prin 
ciples ; but as it was only a slight taste, it is reckoned to be 
a commencement of true under standing when the veil is 
removed, and they behold Christ in the Law and the Pro 
phets. 

46. And he said to them, Thus it is written. The connec 
tion of these words refutes the calumny of those who allege 
that outward doctrine would be superfluous, if we did not 
naturally possess some power of understanding. t( Why," 
say they, " would the Lord speak to the deaf?" But we see 
that, when the Spirit of Christ, who is the inward Teacher, 
performs his office, the labour of the minister who speaks is 
not thrown away ; for Christ, after having bestowed on his 
followers the gift of understanding, instructs them out of the 



HARMONY OF THE EVANGELISTS. 377 

Scriptures witn r c i ~ar n .Titae:e. With the reprobate, indeed, 
though the outward word passes awa, 7 a if it were dead, 
still it renders them inexcusable. 

As to the words of Christ, they are founded on this prin 
ciple : " Wliatever is written must be fulfilled, for God declared 
nothing by his prophets but what he will undoubtedly accom 
plish." But by these words we are likewise taught what it 
is that we ought chiefly to learn from the Law and the Pro 
phets ; namely, that since Christ is the end and the soul of the 
law, (Kom. x. 4,) whatever we learn without him, and apart 
from him, is idle and unprofitable. Whoever then desires to 
make great proficiency in the Scriptures ought always to keep 
this end in view. Now Christ here places first in order his 
death and resurrection, and afterwards the fruit which we 
derive from both. For whence come repentance and for 
giveness of sins, but because our old man is crucified with 
Christ, (Rom. vi. 6,) that by his grace we may rise to new 
ness of life ; and because our sins have been expiated by the 
sacrifice of his death, our pollution has been washed away by 
his blood, and we have obtained righteousness through his 
resurrection ? He teaches, therefore, that in his death and 
resurrection we ought to seek the cause and grounds of our 
salvation; because hence arise reconciliation to God, and 
regeneration to a new and spiritual life. Thus it is expressly 
stated that neither forgiveness of sins nor repentance can be 
preached but in his name ; for, on the one hand, we have no 
right to expect the imputation of righteousness, and, on the 
other hand, we do not obtain self-denial and newness of life, 
except so far as he is made to us righteousness and sanctifica- 
tion, (1 Cor. i. 30.) But as we have elsewhere treated 
copiously of this summary of the Gospel, it is better to refer 
my readers to those passages for what they happen not to 
remember, than to load them with repetitions. 

47. To all nations, beginning at Jerusalem. Christ now 
discovers clearly what he had formerly concealed that the 
grace of the redemption brought by him extends alike to all 
nations. For though the prophets had frequently predicted 
the calling of the Gentiles, still it was not revealed in such 



378 COMMENTARY ON A 

a manner that the Jews could willWV - aiul1 tne ^entiles 
to share with them >~ the nope of salvation. Till his resur 
rection, therefore, Christ was not acknowledged to be any 
thing more than the Redeemer of the chosen people alone ; 
and then, for the first time, was the wall of partition (Eph. 
ii. 14) thrown down, that they who had been strangers, 
(Eph. ii. 19,) and who had formerly been scattered, might 
be gathered into the fold of the Lord. In the meantime, 
however, that the covenant of God might not seem to be 
made void, Christ has assigned to the Jews the first rank, 
enjoining the apostles to begin at Jerusalem. For since God 
had peculiarly adopted the posterity of Abraham, they must 
have been preferred to the rest of the world. This is the 
privilege of the Jirst-born, which Jeremiah ascribes to them, 
when Jehovah says, / am a father to Israel, and JEphraim is 
my first-born, (xxxi. 9.) This order, too, Paul everywhere 
observes with the greatest care, telling us that Christ came 
and proclaimed peace to those who were near, and afterwards to 
strangers who were at a distance, (Eph. ii. 17.) 

48. And you are witnesses of those things. He does not yet 
commission them to preach the gospel, but only reminds them 
to what service he has appointed them, that they may 
prepare themselves for it in due time. He holds out this, 
partly as a consolation to soothe their grief, and partly as 
a spur to correct their sloth. Conscious of their recent 
departure from their Master, they must have been in a state 
of dejection ; and here, contrary to all expectation, Christ 
bestows on them incredible honour, enjoining them to publish 
to the whole world the message of eternal salvation. In this 
manner he not only restores them to their former condition, 
but by the extent of this new favour he utterly obliterates 
the recollection of their heinous crimes ; but at the same 
time, as I have said, he stimulates them, that they may not 
be so slow and dilatory in reference to the faith of which they 
were appointed to be preachers. 

49. And, lo, I send. That the apostles may not be terrified 
by their weakness, he invites them to expect new and extra 
ordinary grace ; as if he had said, though you feel yourselves 



HARMONY OF THE EVANGELISTS. 379 

to be unfit for such a charge, there is no reason why you 
should despond, because I will send you from heaven that 
power which I know that you do not possess. The more 
fully to confirm them in this confidence, he mentions that 
the Father had promised to them the Holy Spirit ; for, in order 
that they might prepare themselves with greater alacrity for 
the work, God had already encouraged them by his promise, 
as a remedy for their distrust. Christ now puts himself in 
the place of the Father, and undertakes to perform the pro 
mise ; in which he again claims for himself divine power. To 
invest feeble men with heavenly power, is a part of that glory 
which God swears that he will not give to another : and, there 
fore, if it belongs to Christ, it follows that he is that God 
who formerly spoke by the mouth of the prophet, (Isa. xlii. 8.) 
And though God promised special grace to the apostles, and 
Christ bestowed it on them, we ought to hold universally 
that no mortal is of himself qualified for preaching the gospel, 
except so far as God clothes him with his Spirit, to supply 
his nakedness and poverty. And certainly, as it is not in 
reference to the apostles alone that Paul exclaims, (2 Cor. 
ii. 16,) And who shall be found sufficient for these things? so all 
whom God raises up to be ministers of the gospel must be 
endued with the heavenly Spirit; and, therefore, in every 
part of Scripture he is promised to all the teachers of the 
Church without exception. 

But remain you in the city of Jerusalem. That they may not 
advance to teach before the proper time, Christ enjoins on 
them silence and repose, until, sending them out according 
to his pleasure, he may make a seasonable use of their labours. 
And this was a useful trial of their obedience, that, after 
having been endued with the understanding of the Scripture, 
and after having had the grace of the Spirit breathed on them, 
(John xx. 22,) yet because the Lord had forbidden them to 
speak, they were silent as if they had been dumb. For we 
know that those who expect to gain applause and admiration 
from their hearers are very desirous to appear in public. 
Perhaps, too, by this delay, Christ intended to punish them 
for indolence, because they did not, in compliance with his 
injunction, set out immediately, on the same day, for Galilee. 



380 COMMENTARY ON A 

However that may be, we are taught by their example, that 
we ought to attempt nothing but as the Lord calls us to it ; 
and, therefore, though they may possess some ability to 
teach in public, let men remain in silence and retirement, 
until the Lord lead them by the hand into the public assem 
bly. When they are commanded to remain at Jerusalem, we 
must understand this to mean, after they had returned from 
Galilee. For, as we shortly afterwards learn from Matthew, 
though he gave them an opportunity of seeing him at Jeru 
salem, still he did not change his original intention to go to 
Galilee, (Matth. xxvi. 32, and xxviii. 10.) The meaning of 
the word, therefore, is, that after having given them injunc 
tions at the appointed place, he wishes them to remain silent 
for a time, until he supplies them with new vigour. 

MATTHEW* MARK. 

XXVIII. 16. But the eleven dis- XVI. 15. And lie said to 
ciples went into Galilee, to the them, Go into all the world, and 
mountain where Jesus had appointed preach the gospel to every crea- 
them. 17. And when they saw him, ture.. 16. He who shall believe 
they worshipped him ; but some and be baptized shall be saved ; 
doubted. 18. And Jesus approach- but he who shall not believe shall 
ed, and spoke to them, saying, All be condemned. 17. And these signs 
power is given to me in heaven and shall follow those who shall be- 
on the earth. 19. Go out, there- lieve : In my name they shall 
fore, and teach all nations, baptizing cast out devils ; they shall speak 
them in the name of the Father, and with new tongues ; 18. They shall 
of the Son, and of the Holy Ghost ; take up serpents ; and if they 
20. Teaching them to observe all drink any deadly thing, it shall 
things, whatsoever I have command- not hurt them ; they shall lay 
edyou; and, lo, I am with you al- hands on the sick, and they shall 
ways, even to the end of the world. recover. 

Matthew XXVIII. 16. And the eleven disciples went into 
Galilee. Matthew, passing by those occurrences which we 
have taken out of the other three Evangelists, mentions only 
in what place the eleven disciples were appointed to the apos 
tolic office. For as we have already had frequent opportu 
nities of perceiving it was not the intention of the Evan 
gelists to embrace every part of the history ; because the 
Holy Spirit, who guided their pen, has thought fit to com 
pose such a summary as we see out of their united testi 
monies. Matthew has therefore selected what was of the 
greatest importance to us, namely, that when Christ appeared 



HARMONY OF THE EVANGELISTS. 381 

to the disciples, he likewise commissioned them to be apostles, 
to convey into every part of the world the message of eternal 
life. 

To the mountain where Jesus had appointed them. Though 
the mountain is not mentioned any where else, yet we con 
clude that this spot in Galilee was known to Mary. 1 

17. But some doubted. It is wonderful that, after they had 
twice seen Christ, still some doubted. If any one choose to 
view this as referring to the first appearance, there will be no 
absurdity in that opinion ; for the Evangelists are sometimes 
in the habit of blending a variety of transactions. But 
neither would it have the appearance of absurdity to suppose 
that in some of them the remains of their former terror led 
them again into hesitation ; for we know that, when Christ 
appeared, they were struck with fear and amazement, till they 
had recovered their minds, and had become accustomed to 
his presence. The meaning, therefore, appears to me to be, 
that some at first hesitated, until Christ made a nearer and 
more familiar approach to them ; but that when they certainly 
and absolutely recognised him, then they worshipped, because 
the splendour of his divine glory was manifest. And perhaps 
it was the same reason that suddenly caused them to doubt, 
and afterwards led them to worship him ; namely, that he had 
laid aside the form of a servant, and had nothing in his ap 
pearance but what was heavenly, 

18. And Jesus approached and spoke to them. Plis approach 
unquestionably removed all hesitation. Before relating that 
the office of teaching was committed to the disciples, Matthew 
says that Christ began by speaking of his power ; and not 
without reason. For no ordinary authority would here have 
been enough, but sovereign and truly divine government 
ought to be possessed by him who commands them to promise 
eternal life in his name, to reduce the whole world under his 
sway, and to publish a doctrine which subdues all pride, and 

1 " Que Christ enseigna nommdment cc lieu-la a Marie;" "that 
Christ expressly informed Mary respecting that place." 



382 COMMENTARY ON A 

lays prostrate the whole of the human race. And by this 
preface Christ not only encouraged the Apostles to full con 
fidence in the discharge of their office, but confirmed the 
faith of his gospel in all ages. Never, certainly, would the 
Apostles have had sufficient confidence to undertake so 
arduous an office, if they had not known that their Protector 
sitteth in heaven, and that the highest authority is given to 
him ; for without such a support it would have been impos 
sible for them to make any progress. But when they learn 
that he to whom they owe their services is the Governor of 
heaven and earth, this alone was abundantly sufficient for 
preparing them to rise superior to all opposition. As regards 
the hearers, if the contemptible appearance of those who 
preach the gospel weakens or retards their faith, let them 
learn to raise their eyes to the Master himself, by whose 
power the majesty of the Gospel ought to be estimated, and 
then they will not venture to depise him when speaking by 
his ministers. 

He expressly calls himself the Lord and King of heaven 
and earthy because, by constraining men to obey him in the 
preaching of the gospel, he establishes his throne on the earth 
and, by regenerating his people to a new life, and inviting 
them to the hope of salvation, he opens heaven to admit to 
a blessed immortality with angels those who formerly had 
not only crawled on the world, but had been plunged in the 
abyss of death. Yet let us remember that what Christ pos 
sessed in his own right was given to him by the Father in 
our flesh, or to express it more clearly in the person of 
the Mediator ; for he does not lay claim to the eternal power 
with which he was endued before the creation of the world, 
but to that which he has now received, by being appointed 
to be Judge of the world. Nay, more, it ought to be 
remarked, that this authority was not fully known until he 
rose from the dead ; for then only did he come forth adorned 
with the emblems of supreme King. To this also relate those 
words of Paul : he emptied himself, (savrbv exsvufc,) therefore 
God hath exalted him, and given to him a name which is above 
every other name, (Phil. ii. 7, 9.) And though, in other 
passages, the sitting at the right hand of God is placed after 



HARMONY OF THE EVANGELISTS. 383 

the ascension to heaven, as later in the order of time ; yet as 
the resurrection and the ascension to heaven are closely 
connected with each other, with good reason does Christ 
now speak of his power in such magnificent terms. 

19. Go out, therefore, and teach all nations. Though Mark, 
after having related that Christ appeared to the eleven disciples, 
immediately subjoins the command to preach the gospel, he 
does not speak of these as an unbroken series of events ; for we 
learn from the enumeration of them which is given by Matthew, 
that the latter event did not take place before they had gone 
into Galilee. The meaning amounts to this, that by proclaiming 
the gospel everywhere, they should bring all nations to the 
obedience of the faith, and next, that they should seal and 
ratify their doctrine by the sign of the gospel. In Matthew, 
they are first taught simply to teach ; but Mark expresses the 
kind of doctrine, that they should preach the gospel; and 
shortly afterwards Matthew himself adds this limitation, to 
teach them to observe all things whatsoever the Lord hath com 
manded. 

Let us learn from this passage, that the apostleship is not 
an empty title, but a laborious office ; and that, consequently, 
nothing is more absurd or intolerable than that this honour 
should be claimed by hypocrites, who live like kings at their 
ease, and disdainfully throw away from themselves the office 
of teaching. The Pope of Rome and his band proudly boast 
of their succession, as if they held this rank in common with 
Peter and his companions ; and yet they pay no more regard 
to doctrine than was paid by the Luperci, or the priests of 
Bacchus and Venus. 1 And with what face, pray, do they 



1 The God Pan, in honour of whom the grossest indecency was prac 
tised at the festival of the Lupercalia, Bacchus, the patron of drunken 
ness, and Venus, the patroness of licentiousness, recall to every one who 
is familiar with classical literature the degraded state of morals into 
which Rome had sunk amidst the proudest triumphs of civilization. 
Ancient Heathenism, like the Braminism of modern Hindostan, offered a 
ready apology for every species of crime, and associated with the history 
of its gods, and with the most sacred duties of religion, scenes so utterly 
impure, and so much fitted to inflame the basest passions, that the bare 
recital of them would offend a modest ear. By the present allusion, 
CALVIN means something more than meets the eye, and reminds us that 



384 COMMENTARY ON A 

claim to be the successors of those who, they are told, were 
appointed to be preachers of the gospel ? But though they 
are not ashamed to display their impudence, still with every 
reader of sound judgment this single word is sufficient to 
lay prostrate their silly hierarchy that no man can be a 
successor of the apostles who does not devote his services ta 
Christ in the preaching of the gospel. In short, whoever 
does not fulfil the duties of a teacher acts wickedly and falsely 
by assuming the name of an apostle ; and what is more the 
priesthood of the New Testament consists in slaying men, as 
a sacrifice to God, by the spiritual sword of the word. Hence 
it follows, that all are but pretended and spurious priests 
who are not devoted to the office of teaching. 

Teach all nations. Here Christ, by removing the distinc 
tion, makes the Gentiles equal to the Jews, and admits both 
indiscriminately to a participation in the covenant. Such is 
also the import of the term go out; for the prophets under 
the law had limits assigned to them, but now, the wall of 
partition having been broken down y (Eph. ii. 14,) the Lord 
commands the ministers of the gospel to go to a distance, in 
order to spread the doctrine of salvation in every part of the 
world. For though, as we have lately suggested, the right 
of the first-born, 1 at the very commencement of the gospel, 
remained among the Jews, still the inheritance of life was 
common to the Gentiles. Thus was fulfilled that prediction 
of Isaiah, (xlix. 6,) and others of a similar nature, that Christ 
was given for a light of the Gentiles, that he might be the salva 
tion of God to the end of the earth. Mark means the same 
thing by every creature ; for when peace has been proclaimed 
to those that are within the Church, the same message 
reaches those who are at a distance, and were strangers, (Eph. 
ii. 17, 19.) How necessary it was that the apostles should 

the Pope and his clergy not only " paid as little regard to Christian doctrine 
as the priests of Pan, and Bacchus, and Venus," but that they too closely 
resembled them in the flagrant immorality of their lives. Above all, 
he points to the refinements of casuistry, the shocking disclosures of the 
confessional, and the profligacy of monastic life, in all of which, under 
the cloak of religion, practices, of which it is a shame even to speak, (Eph, 
v. 12,) received the most direct encouragement. Ed. 
* See p. 378. 



HARMONY OF THE EVANGELISTS* 385 

be distinctly informed of the calling of the Gentiles, is evident 
from this consideration, that even after having received the 
command, they felt the greatest horror at approaching them, as 
if by doing so they polluted themselves and their doctrine. 

Baptizing them. Christ enjoins that those who have sub 
mitted to the gospel, and professed to be his disciples, shall 
be baptized ; partly that their baptism may be a pledge of 
eternal life before God, and partly that it may be an out 
ward sign of faith before men* For we know that God 
testifies to us the grace of adoption by this sign, because he 
ingrafts us into the body of his Son, so as to reckon us among 
his flock ; and, therefore, not only our spiritual washing, by 
which he reconciles us to himself, but likewise our new 
righteousness, are represented by it. But as God, by this 
seal, confirms to us his grace, so all who present themselves 
for baptism do, as it were, by their own signature, ratify 
their faith. Now since this charge is expressly given to the 
apostles along with the preaching of the word, it follows 
that none can lawfully administer baptism but those who are 
also the ministers of doctrine. When private persons, and 
even women, are permitted to baptize, nothing can be more 
at variance with the ordinance of Christ, nor is it any thing 
else than a mere profanation* Besides, as doctrine is placed 
first in order, this points out to us the true distinction between 
this mystery and the bastard rites of the Gentiles, by which 
they are initiated into their sacred mysteries ; for the earthly 
element does not become a sacrament until God quickens it 
by his word. As superstition improperly counterfeits all the 
works of God, foolish men forge various sacraments at their 
pleasure; but as the word, which is the soul, is not in them, 
they are idle and unmeaning shadows. Let us therefore 
hold that the power of the doctrine causes the signs to assume 
a new nature ; as the outward working of the flesh begins to 
be the spiritual pledge of regeneration, when it is preceded 
by the doctrine of the gospel; and this is the true consecra 
tion instead of which, Popery has introduced to us the 
enchantments of sorcery. 

Accordingly, it is said in Mark, He that shall believe and be 
baptized shall be saved. By these words Christ not only ex- 



386 COMMENTARY ON A 

eludes from the hope of salvation hypocrites who, though 
destitute of faith, are puffed up only by the outward sign ; 
but by a sacred bond he connects baptism with doctrine, so 
that the latter is nothing more than an appendage of the for 
mer. But as Christ enjoins them to teach before baptizing, 
and desires that none but believers shall be admitted to bap 
tism, it would appear that baptism is not properly administered 
unless when it is preceded by faith. On this pretence, the 
Anabaptists have stormed greatly against infant baptism. 
But the reply is not difficult, if we attend to the reason of 
the command. Christ orders them to convey to all nations 
the message of eternal salvation, and confirms it by adding 
the seal of baptism. Now it was proper that faith in the 
word should be placed before baptism, since the Gentiles were 
altogether alienated from God, and had nothing in common 
with the chosen people ; for otherwise it would have been a 
false figure, which offered forgiveness and the gift of the 
Spirit to unbelievers, who were not yet members of Christ. 
But we know that by faith those who were formerly despised 
are united to the people of God. 

It is now asked, on what condition does God adopt as 
children those who formerly were aliens ? It cannot, indeed, 
be denied that, when he has once received them into his 
favour, he continues to bestow it on their children and their 
children s children. By the coming of Christ God manifested 
himself as a Father equally to the Gentiles and to the Jews ; 
and, therefore, that promise, which was formerly given to 
the Jews, must now be in force towards the Gentiles, / will 
be thy God, and the God of iliy seed after thee, (Gen. xvii. 7.) 
Thus we see that they who entered by faith into the Church 
of God are reckoned, along with their posterity, among the 
members of Christ, and, at the same time, called to the in 
heritance of salvation. And yet this does not involve the 
separation of baptism from faith and doctrine; because, though 
infants are not yet of such an age as to be capable of receiv 
ing the grace of God by faith, still God, when addressing 
their parents, includes them also. I maintain, therefore, that 
it is not rash to administer baptism to infants, to which God 
invites them, when he promises that he will be tkeir God. 



HARMONY OF THE EVANGELISTS. 387 

In the name of the Father, and of the Son, and of the Holy 
Spirit. This passage shows that the full and clear knowledge of 
God, which had been but darkly shadowed out under the Law 
and the Prophets, is at length fully discovered under the reign 
of Christ. True, indeed, the ancients would never have ven 
tured to call God their Father, if they had not derived this 
assurance from Christ their Head ; and the Eternal Wisdom 
of God, who is the fountain of light and life, was not wholly 
unknown to them. It was even one of their acknowledged 
principles, that God displays his power by the Holy Spirit. 
But at the commencement of the gospel God was far more 
clearly revealed in Three Persons ; for then the Father mani 
fested himself in the Son, his lively and distinct image, while 
Christ, irradiating the world by the full splendour of his 
Spirit, held out to the knowledge of men both himself and 
the Spirit. 

There are good reasons why the Father, the Son, and the 
Holy Spirit, are expressly mentioned ; for there is no other 
way in which the efficacy of baptism can be experienced than 
when we begin with the unmerited mercy of the Father, who 
reconciles us to himself by the only begotten Son ; next, 
Christ comes forward with the sacrifice of his death ; and at 
length, the Holy Spirit is likewise added, by whom he washes 
and regenerates us, (Tit. iii. 5,) and, in short, makes us 
partakers of his benefits. Thus we perceive that God can 
not be truly known, unless our faith distinctly conceive of 
Three Persons in one essence ; and that the fruit and efficacy 
of baptism proceed from God the Father adopting us through 
his Son, and, after having cleansed us from the pollutions of the 
flesh through the Spirit, creating us anew to righteousness. 

Mark XVI. 16. He who shall believe and be baptized shall 
be saved. This promise was added in order to allure all man 
kind to believe; as it is followed, on the other hand, by a 
threatening of awful destruction, in order to terrify un 
believers. Nor is it wonderful that salvation is promised to 
believers ; for, by believing in the only begotten Son of God, 
not only are they reckoned among the children of God, 
but receiving the gift of free justification and of the Spirit of 
regeneration, they possess what constitutes eternal life. Sap- 



388 COMMENT AKY ON A 

tism is joined to the faith of the gospel, in order to inform us 
that the mark of our salvation is engraven on it ; for had it 
not served to testify the grace of God, it would have been 
improper in Christ to have said, that they who shall believe 
and be baptized shall be saved. Yet, at the same time, we 
must hold that it is not required as absolutely necessary to 
salvation, so that all who have not obtained it must perish ; 
for it is not added to faith, as if it were the half of the cause 
of our salvation, but as a testimony. I readily acknowledge 
that men are laid under the necessity of not despising 
the sign of the grace of God ; but though God uses such 
aids in accommodation to the weakness of men, I deny that his 
grace is limited to them. In this way we will say that it is 
not necessary in itself, but only with respect to our obedience. 
But he who shall not believe shall be condemned. By this 
second clause, in which Christ condemns those who shall not 
believe, he means that rebels, when they reject the salvation 
offered to them, draw down upon themselves severer punish 
ment, and not only are involved in the general destruction of 
mankind, but bear the guilt of their own ingratitude. 

17. And these signs shall follow them that shall believe. As 
the Lord, while he still lived with men in the world, had 
ratified the faith of his gospel by miracles, so now he extends 
the same power to the future, lest the disciples should ima 
gine that it could not be separated from his bodily pre 
sence. For it was of very great importance that this divine 
power of Christ should continue to be exerted amongst 
believers, that it might be certainly known that he was 
risen from the dead, and that thus his doctrine might remain 
unimpaired, and that his name might be immortal. When 
he says that believers will receive this gift, we must not 
understand this as applying to every one of them ; for we 
know that gifts were distributed variously, so that the power 
of working miracles was possessed by only a few persons. 
But as that which was bestowed on a few was common to 
the whole Church, and as the miracles performed by one 
individual served for the confirmation of all, Christ properly 
uses the word believers in an indefinite sense. The meaning, 



HARMONY OF THE EVANGELISTS. 389 

therefore, is, that believers will be ministers of the same 
power which had formerly excited admiration in Christ, 
that during his absence the sealing of the gospel may be 
more fully ascertained, as he promises that they will do the 
same things, and greater, (John xiv. 12.) To testify the 
glory and the divinity of Christ, it was enough that a few of 
the believers should be endued with this power. 

Though Christ does not expressly state whether he intends 
this gift to be temporary, or to remain perpetually in his 
Church, yet it is more probable that miracles were promised 
only for a time, in order to give lustre to the gospel, while 
it was new and in a state of obscurity. It is possible, no 
doubt, that the world may have been deprived of this honour 
through the guilt of its own ingratitude ; but I think that 
the true design for which miracles were appointed was, that 
nothing which was necessary for proving the doctrine of the 
gospel should be wanting at its commencement. And cer 
tainly we see that the use of them ceased not long after 
wards, or, at least, that instances of them were so rare as to 
entitle us to conclude that they would not be equally common 
in all ages. 

Yet those who came after them, that they might not allow 
it to be supposed that they were entirely destitute of miracles, 
were led by foolish avarice or ambition to forge for them 
selves miracles which had no reality. Thus was the door 
opened for the impostures of Satan, not only that delusions 
might be substituted for truth, but that, under the pretence 
of miracles, the simple might be led aside from the true faith. 
And certainly it was proper that men of eager curiosity, 
who, not satisfied with lawful proof, were every day asking 
new miracles, should be carried away by such impostures. 
This is the reason why Christ, in another passage, foretold 
that the reign of Antichrist would be full of lying signs, 
(Matth. xxiv. 24;) and Paul makes a similar declaration, 
(2 Thess. ii. 9.) 

That our faith may be duly confirmed by miracles, let our 
minds be kept within that moderation which I have men 
tioned. Hence, also, it follows that it is a silly calumny 
which is advanced by those who object against our doctrine, 



390 COMMENTARY ON A 

that it wants the aid of miracles ; as if it were not the same 
doctrine which Christ long ago has abundantly sealed. But 
on this subject I use greater brevity, because I have already 
treated it more fully in many passages. 

Matthew XXVIII. 20. Teaching them to observe all things. 
By these words, as I have formerly suggested, Christ shows 
that, in sending the apostles, he does not entirely resign his 
office, as if he ceased to be the Teacher of his Church ; for 
he sends away the apostles with this reservation, that they 
shall not bring forward their own inventions, but shall purely 
and faithfully deliver from hand to hand (as we say) what 
he has intrusted to them. Would to God that the Pope 
would subject to this rule the power which he claims for 
himself; for we would easily permit him to be the successor 
of Peter or of Paul, provided that he did not usurp a tyran 
nical dominion over our souls. But as he has set aside the 
authority of Christ, and infects the Church with his child 
ish fooleries, this shows plainly enough how widely he has 
departed from the apostolic office. In short, let us hold that 
by these words teachers are appointed over the Church, not 
to put forward whatever they may think proper, but that they, 
as well as others, may depend on the mouth of the Master 
alone, so as to gain disciples for him, and not for themselves. 

Andy 70, / am with you always. As Christ gave to the 
apostles a commission which they were unable to discharge 
by reliance on merely human power, he encourages them by 
the assurance of his heavenly protection. For before pro 
mising that he would be with them, he began with declaring 
that he is the King of heaven and earth, who governs all 
things by his power and authority. 

The pronoun / must be viewed as emphatic ; as if he had 
said that the apostles, if they wished zealously to perform 
their duty, must not consider what they are able to do, but 
must rely on the invincible power of those under whose ban 
ner they fight. The nature of that presence which the Lord 
promises to his followers ought to be understood spiritually ; 
for it is not necessary that he should descend from heaven in 
order to assist us, since he can assist us by the grace of his 



HARMONY OF THE EVANGELISTS. 391 

Spirit, as if he stretched out his hand from heaven. For ho 
who, in respect of his body, is at a great distance from us, 
not only diffuses the efficacy of his Spirit through the whole 
world, but even actually dwells in us. 

Even to the end of the world. It ought likewise to be 
remarked, that this was not spoken to the apostles alone ; for 
the Lord promises his assistance not for a single age only, 
but even to the end of the world. It is as if he had said, 
that though the ministers of the gospel be weak and suffer 
the want of all things, he will be their guardian, so that they 
will rise victorious over all the opposition of the world. In 
like manner, experience clearly shows in the present day, 
that the operations of Christ are carried on wonderfully in a 
secret manner, so that the gospel surmounts innumerable 
obstacles. 

So much the more intolerable is the wickedness of tho 
Popish clergy, when they take this as a pretext for their 
sacrilege and tyranny. They affirm that the Church cannot 
err, because it is governed by Christ ; as if Christ, like some 
private soldier, hired himself for wages to other captains, and 
as if he had not, on the contrary, reserved the entire authority 
for himself, and declared that he would defend his doctrine, 
so that his ministers may confidently expect to be victorious 
over the whole world. 

MARK. LUKE. 

XVI. 19. And after the XXIV. 50. And he led them out as 

Lord had thus spoken to them, far as to Bethany, and lifted up his 

he was taken up into heaven, and hands, and blessed them. 51. And it 

sat down at the right hand of carne to pass that, while he was blessing 

God. 20. And they went out them, he withdrew from them, and was 

and preached everywhere, the carried up into heaven. 52. And hav- 

Lord working with them, and ing worshipped him, they returned to 

confirming the word by accom- Jerusalem with great joy, 53. And 

panying signs. were always in the temple, praising 

and blessing God. Amen. 

Mark XYI. 19. And after the Lord had thus spoken to 
them. The Evangelist Matthew, having extolled in magnifi 
cent language the reign of Christ over the whole world, says 
nothing about his ascension to heaven. Mark, too, takes no 
VOL. in. 2 c 



392 COMMENTARY ON A 

notice of the place and the manner, both of which arc 
described by Luke ; for he says that the disciples were led out 
to Bethany, that from the Mount of Olives, (Matth. xxiv. 3,) 
whence he had descended to undergo the ignominy of the 
cross, he might ascend the heavenly throne. Now as he did 
not, after his resurrection, appear indiscriminately to all, so 
he did not permit all to be the witnesses of his ascension to 
heaven ; for lie intended that this mystery of faith should 
be known by the preaching of the gospel rather than beheld 
by the eyes. 

Luke XXIV. 50. And lifted up his hands, and blessed 
them ; by which he showed that the office of blessing, which 
was enjoined on the priests under the law, belonged truly 
and properly to himself. When men bless one another, it is 
nothing else than praying in behalf of their brethren ; but 
with God it is otherwise, for he does not merely befriend us 
by wishes, but by a simple act of his will grants what is 
desirable for us. But while He is the only Author of all 
blessing, yet that men might obtain a familiar view of his 
grace, he chose that at first the priests should bless in his 
name as mediators. Thus Melchizedek blessed Abraham, 
(Gen. xiv. 19,) and in Numbers, vi. 23-27, a perpetual law 
is laid down in reference to this matter. To this purport 
also is what we read in Psalm cxviii. 2 6, We bless you out of 
the house of the Lord. In short, the apostle has told us that 
to bless others is a mark of superiority ; for the less, he says, 
is blessed by the greater, (Heb. vii. 7.) Now when Christ, the 
true Melchizedek and eternal Priest, was manifested, it was 
necessary that in him should be fulfilled what had been 
ehadow r ed out by the figures of the law ; as Paul also shows 
that we are blessed in him by God the Father, that we may 
be rich in all heavenly blessings, (Eph. i. 3.) Openly and 
solemnly he once blessed the apostles, that believers may go 
direct to himself, if they desire to be partakers of his grace. 
In the lifting up of the hands is described an ancient ceremony 
which, we know, was formerly used by the priests. 

52. And having worshipped him, they returned. By the 



HAHMONY OF THE EVANGELISTS, 393 

word worship, Luke means, first, that the apostles were 
relieved from all doubt, because at that time the majesty of 
Christ shone on all sides, so that there was no longer any 
room for doubting of his resurrection; and, secondly, that 
for the same reason they began to honour him with greater 
reverence than when they enjoyed his society on earth. For 
the worship which is here mentioned was rendered to him 
not only as Master or Prophet, nor even as the Messiah, 
whose character had been but half known, but as the King 
of glory and the Judge of the world. Now as Luke intended 
to give a longer narrative, he only states briefly what the 
apostles did during ten days. The amount of what is said 
is, that through the fervour of their joy they broke out openly 
into the praises of God, and ivere continually in the temple ; 
not that they remained there by day and by night, but that 
they attended the public assemblies, and were present at the 
ordinary and stated hours to render thanksgiving to God. 
This joy is contrasted with the fear which formerly kept 
them retired and concealed at home. 

Mark XVI. 19. And sat down at the right hand of God. 
In other passages I have explained what is meant by this 
expression, namely, that Christ was raised on high, that he 
might be exalted above angels and all creatures ; that by his 
agency the Father might govern the world, and, in short, 
that before him every knee might bow, (Philip, ii. 10.) It is 
the same as if he were called God s Deputy, to represent the 
person of God ; and, therefore, we must not imagine to our 
selves any one place, since the right hand is a metaphor 
which denotes the power that is next to God. This was pur 
posely added by Mark, in order to inform us that Christ was 
taken up into heaven, not to enjoy blessed rest at a distance 
from us, but to govern the world for the salvation of all 
believers. 

20. And they went out and preached. Mark here notices 
briefly those events of which Luke continues the history in 



394 COMMENTARY ON A 

his second book, 1 that the voice of a small and dispersed body 
of men resounded even to the extremities of the world. For 
exactly in proportion as the fact was less credible, so much 
the more manifestly was there displayed in it a miracle of 
heavenly power. Every person would have thought that, by 
the death of the cross, Christ would either be altogether 
extinguished, or so completely overwhelmed, that he would 
never be again mentioned but with shame and loathing. The 
apostles, whom he had chosen to be his witnesses, had basely 
deserted him, and had betaken themselves to darkness and 
concealment. Such was their ignorance and want of educa 
tion, and such was the contempt in which they were held, 
that they hardly ventured to utter a word in public. Was 
it to be expected that men who were unlearned, and were 
held in no esteem, and had even deserted their Master, 
should, by the sound of their voice, reduce so many scat 
tered nations into subjection to him who had been crucified ? 
There is great emphasis, therefore, in the words, they went 
out and preached everywhere men who but lately shut them 
selves up, trembling and silent, in their prison. For it was 
impossible that so sudden a change should be accomplished 
in a moment by human power ; and therefore Mark adds, 

The Lord working with them ; by which he means that this 
was truly a divine work. And yet by this mode of expres 
sion he does not represent them as sharing their work or 
labour with the grace of God, as if they contributed any 
thing to it of themselves ; but simply means that they were 
assisted by God, because, according to the flesh, they would 
in vain have attempted what was actually performed by 
them. The ministers of the word, I acknowledge, are called 
fellow-Ivor her s with God, (1 Cor. iii. 9,) because he makes use 
of their agency ; but we ought to understand that they have 
no power beyond what he bestows, and that by planting and 
watering they do no good, unless the increase come from the 
secret efficacy of the Spirit. 

1 That inspired book which is now generally known by the name of 
The Acts of the Apostles, was often denominated, by older writers, Second 
Luke. Ed. 



HARMONY OF THE EVANGELISTS. 395 

And confirming the word. Here, in my opinion, Mark 
points out a particular instance of what he had just now 
stated in general terms ; for there were other methods by 
which the Lord wrought with them, that the preaching of the 
gospel might not be fruitless ; but this was a striking proof 
of his assistance, that he confirmed their doctrine by miracles. 
Now this passage shows what use we ought to make of 
miracles, if we do not choose to apply them to perverse cor 
ruptions ; namely, that they aid the gospel. Hence it fol 
lows that God s holy order is subverted, if miracles are sepa 
rated from the word of God, to which they are appendages ; 
and if they are employed to adorn wicked doctrines, or to 
disguise corrupt modes of worship. 



TABLES AND INDEX 



TO THE 



COMMENTARY 



ON A 



HARMONY OF THE EVANGELISTS, 

MATTHEW, MARK, AND LUKE. 



TABLE I. 



OF THE CHAPTERS AND VERSES OF THE THREE EVANGELISTS, 

SHOWING WHERE THE EXPOSITION OF THEM 

AVILL BE FOUND. 



MATTHEW. 



Chap. Ver. Vol. 


Pag. 


Chap. Ver. VoL 


Pag. 


Chap. Ver. * 


Vol. Pag 1 . 


i. 


117 


i. 


79 


v . 3841 


i. 


297 


viii. 2834 


i. 426 




1825 


L 


93 


42 


i. 


301 


ix. 18 


i. 391 


ii. 


16 


i. 


127 


4348 


i. 


303 


913 


i. 398 




712 


i. 


135 


vi. 14 


i. 


308 


1417 


i. 404 




1318 


i. 


154 


58 


i. 


311 


1822 


i. 408 




1923 


i. 


161 


913 


i. 


314 


2326 


i. 413 


iii 


16 


i. 


172 


14,15 


i. 


330 


2734 


i. 417 




710 


i. 


185 


1618 


i. 


330 


3538 


i. 419 




11,12 


i. 


196 


1921 


i. 


331 


x. 18 


i. 437 




3317 


i. 


201 


2224 


i. 


334 


915 


i. 443 


iv. 


14 


i. 


207 


2530 


i. 


338 


1620 


i. 448 




511 


i. 


216 


3134 


i. 


342 


2125 


i. 455 




12 


i. 


222 


vii. 1 5 


i. 


345 


2631 


i. 460 




1316 


i. 


235 


6 


i. 


349 


3236 


i. 466 




17 


i. 


222 


711 


i. 


351 


3742 


i. 470 




1825 


i. 


237 


1214 


i. 


354 


xi. 16 


ii. 6 


v. 


112 


i. 


257 


1520 


i. 


362 


715 


ii. 11 




1316 


i. 


270 


2123 


i. 


366 


1619 


ii. 17 




1719 


I. 


275 


2429 


i. 


369 


2024 


ii. 26 




2022 


i. 


280 


viii. 1 4 


i. 


371 


2530 


ii. 35 




2326 


L 


286 


513 


i. 


377 


xii. 18 


ii. 45 




2730 


i. 


289 


1418 


i. 


249 


913 


ii. 51 




31,32 


i. 


291 


1922 


i. 


387 


1421 


ii. 55 




3337 


i. 


293 


2327 


i. 


422 


2224 


ii. 62 



400 



TABLES. 



Chap. Ver. Vol. Pag. 

xii. 2532 ii. 66 
3337 ii. 78 
3842 ii. 92 
4345 ii. 83 
4650 ii. 86 

xiii. 117 ii. 97 
1823 ii. Ill 
2430 ii. 118 
3135 ii. 126 
3643 ii. 118 
4452 ii. 130 
5358 ii. 212 

xiv. 1, 2 ii. 216 

3 12 ii. 219 

1321 ii. 229 

2233 ii. 236 

3436 ii. 243 

xv. 19 ii. 245 
1020 ii. 254 
2128 ii. 261 
2939 ii. 269 

ivi. 14 ii. 274 

512 ii. 279 

1319 ii. 286 

2028 ii. 298 

xvii. 18 ii. 307 

913 ii. 316 

1418 ii. 319 

1921 ii. 326 

22, 23 ii. 328 

2427 ii. 368 

xviii. 1 5 ii. 328 

610 ii. 334 



Chap. Ver. Vol. Pag. 

xviii. 1114 ii. 339 
1520 ii. 351 
2135 ii. 363 

xix. 1, 2 ii. 371 
39 ii. 377 
1012 ii. 385 
1315 ii. 388 
1622 ii. 391 
2326 ii. 400 
2730 ii. 403 
xx. 116 ii. 408 
1719 ii. 413 
2023 ii. 416 
2428 ii. 422 
2934 ii. 428 

xxi. 19 ii. 445 
1022 iii. 7 
2327 iii. 20 
2832 iii. 24 
33 46 iii. 26 

xxii. 114 ii. 167 
15 22 iii. 39 
23 33 iii. 46 
34_40 iii. 54 
41 46 iii. 66 

xxiii. 1 12 iii. 70 
13 15 iii. 81 
16 22 iii. 87 
23 28 iii. 89 
29 39 iii. 95 

xxiv. 18 iii. 114 
914 iii. 123 



Chap. Ver. Vol. Pag. 

xxiv. 1528 iii. 130 
2931 iii. 144 
3236 iii. 150 
3742 iii. 155 
4351 iii. 161 
xxv. 113 iii. 169 
1430 ii. 438 
3146 iii. 173 

xxvi. 113 iii. 184 
1420 iii. 192 
2125 iii. 197 
2630 iii. 202 
3135 iii. 216 
3644 iii. 224 
4550 iii. 238 
5156 iii. 242 
5761 iii. 251 
6268 iii. 254 
69 75 iii. 259 

xxvii. 1 10 iii. 266 
11 14 iii. 274 
1523 iii. 280 
2432 iii. 286 
3338 iii. 295 
3944 iii. 303 
4556 iii. 315 
5761 iii. 330 
6266 iii. 335 

xxviii. 17 iii. 337 

8 10 iii. 346 

1115 iii. 350 

1620 iii. 380 



TABLES. 



401 



Chap. Ver. Vol. Pag. 

i. 16 i. 172 

7, 8 i. 196 

911 i. 201 

12, 13 i. 207 

13 i. 216 

14, 15 i. 222 

1620 i. 237 

2128 i. 246 

2939 i. 249 

4045 i. 371 

ii. 112 i. 391 

1317 i. 398 

1822 i. 404 

2328 ii. 45 

iii. 1 5 ii. 51 

612 ii. 55 

1319 i. 253 

2022 ii. 62 

2330 ii. 66 

3135 ii. 86 

iv. 112 ii. 97 

13 20 ii. Ill 

21 i. 270 

22, 23 i. 460 

24 i. 345 

24,25 ii. 98 

26 34 ii. 126 

3541 i. 422 

v. 120 i. 426 

2234 i. 408 

3543 i. 413 

vi. 16 ii. 212 

7 i. 437 

811 i. 443 



MARK. 

Chap. Ver. Vol. Pag. 

vi. 12, 13 ii. 5 

1416 ii. 216 

1729 ii. 219 

30 44 ii. 229 

45 52 ii. 236 

53 56 ii. 243 

vii. 113 ii. 245 

14 23 ii. 254 

24 30 ii. 261 

3137 ii. 269 

viii. 1 10 ii. 270 

11 13 ii. 274 

1421 ii. 279 

22 26 ii. 285 

27 29 ii. 286 

30 38 ii. 298 

38 i. 466 

ix. 1 ii. 299 

28 ii. 307 

9 13 ii. 316 

14 27 ii. 319 

28, 29 ii. 326 

3037 ii. 328 

3840 ii. 371 

41 i. 470 

43 48 ii. 334 

49, 50 i. 270 

x. 1 ii. 371 

2 12 ii. 377 

13 16 ii. 388 

17 22 ii. 391 

23 27 ii. 400 

2831 ii. 403 

32 34 ii. 413 



Chap. Ver. Vol. Pag. 

x. 35 40 ii.416 
4145 ii. 422 
4652 ii. 428 
xi. 110 ii. 445 
1124 iii. 7 
25, 26 i. 330 
27 33 iii. 20 

xii. 112 iii. 26 
13 17 iii. 39 
18 27 iii. 46 
28 34 iii. 54 
3537 iii. 66 
38, 39 iii. 70 
40 iii. 81 
4144 iii. 113 

xiii. 18 iii. 114 
913 iii. 123 
1423 iii. 130 
2427 iii. 144 
2832 iii. 150 
33 iii. 155 
3437 iii. 161 

xiv. 19 iii. 184 
1017 iii. 192 
1821 iii. 197 
2226 iii. 202 
2731 Hi. 216 
3240 iii. 224 
4146 iii. 238 
4752 iii. 242 
5359 iii. 251 
6065 iii. 254 
6672 iii. 259 
xv. 1 iii. 266 



402 



TABLES. 



Chap. Ver. Vol. Pag. 


Chap. Ver. Vol. Pag. 


Chap. Ver. Vol. Pag. 


xv. 25 iii. 274 


xv. 3341 iii. 315 


xvi. 12 iii. 353 


614 iii. 280 


4247 iii. 330 


13, 14 iii. 363 


1521 iii. 286 


xvi. 17 iii. 337 


1518 iii. 380 


2228 iii. 295 


811 iii. 346 


19, 20 iii. 391 


2932 iii. 303 








LUKE. 




Chap. Ver. Vol. Pag. 


Chap. Ver. Vol. Pag. 


Chap. Ver. Vol. Pag. 


i. 14 i. 3 


iv. 14, 15 i. 222 


vii. 110 i. 377 


513 i. 7 


1622 i. 226 


1117 i. 335 


1417 i. 16 


2330 i. 231 


18, 19 ii. 6 


1820 i. 22 


3136 i. 246 


2123 ii. 6 


2125 i. 27 


3844 i. 249 


2428 ii. 11 


2633 i. 31 


v. 111 i. 237 


2935 ii. 17 


3438 i. 40 


1216 i. 371 


3650 ii. 134 


3945 i. 47 


1726 i. 391 


viii. 110 ii. 97 


4650 i. 52 


2732 i. 398 


1115 ii. Ill 


5155 i. 57 


3339 i. 404 


16 i. 270 


5666 i. 63 


vi. 15 ii. 45 


17 i. 460 


6775 i. 66 


610 ii. 51 


18 ii. 98 


7680 i. 75 


11 ii. 55 


1921 ii. 87 


ii. 17 i. 108 


1219 i. 253 


2225 i. 422 


814 i. 113 


2026 i. 257 


2639 i. 426 


1521 i. 122 


27, 28 i. 303 


4048 i. 408 


2232 i. 138 


29, 30 i. 297 


4956 i. 413 


3339 i. 146 


31 i. 354 


ix. 1, 2 i. 437 


4047 i. 165 


32, 33 i. 303 


35 i. 443 


4852 i. 170 


34, 35 i. 301 


6 ii. 5 


iii. 16 i. 172 


35, 36 i. 303 


79 ii. 216 


714 i. 185 


37, 38 i. 345 


1017 ii. 229 


1518 i. 196 


39 ii. 254 


1820 ii. 286 


19, 20 i. 222 


40 i. 455 


2127 ii. 298 


2123 i. 201 


41, 42 i. 345 


26 ii. 466 


2338 i. 79 


4345 i. 362 


2836 ii. 307 


iv. 14 i. 207 


46 i. 366 


36 ii. 316 


513 i. 216 


4749 i. 369 


3743 ii. 319 



TABLES. 



403 



Chap. Ver. Vol. Pag. 


Chap. Ver. Vol. Pag. 


ix. 4348 ii. 328 


xii. 5153 i. 466 


4956 ii. 371 


5457 ii. 274 


5762 i. 387 


58, 59 i. 286 


x. 112 ii. 23 


xiii. 19 ii. 151 


1316 ii. 26 


1017 ii. 154 


1720 ii. 32 


1822 ii. 126 


21,22 ii. 35 


23, 24 i. 358 


23, 24 ii. 98 


2530 i. 359 


2537 iii. 54 


3133 ii. 157 


3842 ii. 141 


34, 35 iii. 95 


xi. 14 i. 314 


xiv. 16 ii. 162 


513 i. 351 


714 ii. 164 


14, 15 ii. 62 


1524 ii. 167 


16 ii. 92 


2533 i. 470 


1623 ii. 66 


34,35 i. 270 


2426 ii. 83 


xv. 110 ii. 339 


27,28 ii. 86 


1124 ii. 342 


2932 ii. 92 


2532 ii. 349 


33 i. 270 


xvi. 112 ii. 175 


3436 i. 334 


13 i. 334 


3741 ii. 160 


14, 15 ii. 176 


42 iii. 89 


16 ii. 12 


43 iii. 71 


17 i. 275 


44 iii. 89 


18 i. 291 


45, 46 iii. 70 


1931 ii. 183 


4751 iii. 95 


xvii. 1, 2 ii. 334 


52 iii. 81 


3 ii. 351 


53, 54 iii. 95 


4 ii. 363 


xii. 1 ii. 279 


5, 6 ii. 326 


27 i. 460 


710 ii. 194 


8, 9 i. 466 


1121 ii. 207 


10 ii. 67 


22 25 iii. 131 


11, 12 i. 448 


26 37 iii. 155 


1321 ii. 145 


xviii. 1 8 ii. 197 


2228 i. 338 


914 ii. 201 


2932 i. 342 


1517 ii. 388 


33, 34 i. 331 


1823 ii. 391 


35 50 iii. 161 


2427 ii. 400 



Chap. Ver. Vol. Pag. 

xviii. 2830 ii. 403 
3134 ii. 413 
3543 ii. 428 
xix. 1 10 ii. 433 
1128 ii. 438 
2938 ii. 445 
39, 40 iii. 7 
4144 ii. 453 
45 48 iii. 7 

18 iii. 20 

919 iii. 26 

2026 iii. 39 

xx. 2740 iii. 46 

41 44 iii. 66 

45,46 iii. 71 

47 iii. 81 

xxi. 1 4 iii. 113 

5 11 iii. 114 
12 19 iii. 123 
20 24 iii. 130 
25 28 iii. 144 
29 33 iii. 150 
34 36 iii. 155 
37, 38 iii. 173 
xxii. 1, 2 iii. 184 

314 iii. 192 
15, 16 iii. 197 
17 20 iii. 202 
21 23 iii. 198 
2427 ii. 422 
2830 ii. 403 
31 34 iii. 216 
35 38 iii. 221 
39 46 iii. 224 
47, 48 iii. 238 
49 53 iii. 242 
54 iii. 251 
55 62 Ui. 259 



404 TABLES. 

Chap. Ver. VoL Pag. Chap. Ver. VoL Pag. Chap. Ver. VoL Pag. 

xxii. 63 71 in. 254 xxiii. 35- 37 iii. 303 xxiv. 9 12iii. 346 

xxiii. 1 iii. 266 38 iii. 296 13 30 iii. 353 

2 12 iii. 274 39 43 iii. 303 31 40 iii. 363 

13 23 iii. 280 44 49 iii. 315 41 49 iii. 372 

24 32 iii. 286 50 56 iii. 330 50 53 iii. 391 

33, 34 iii. 295 xxiv. 18 iii. 337 



TABLE II. 



OF GREEK WORDS EXPLAINED. 





Vol. 


Page 




Vol. 


Pago 




dyaQd, 


i. 


354 


dp suvrai, 


ii. 


139 




&yuvo6 srfi$j 


i. 


210 n. 1. 


(3<Xog, 


i. 


89 




dXXdj 


i. 


355 n. I. 


JSoavsgysg, 


i. 


257 


n. 3 


dfjtsdgrvgov, 


iii. 


129 


(SarroXoyta, 


i. 


313 




apagruXog, 


ii. 


136 


7f> 


i. 


355 


n. 1 


avayuyri, 


i. 


436 n. 1. 


Tesvva, 


i. 


285 




avaxzipevoig, 


iii. 


371 


dai/Aovia^o/jLsi 


>QI, i. 


245 




avaxXiQfaovrai, 


i. 


383 


dsdixaiurai, 


ii. 


21 




dvdXy^g, 


ii. 


374 


AexdffoXig, 


ii. 


271 




dvaffrgopy, 


iii. 


206 


dqvdpiov, 


ii. 


411 


n.2 


dvaToXq, 


i. 


77 


diatyxri, 


iii. 


215 




dvOpWTrovddeia, 


iii. 


109 


oisffxopiriffev, 


i. 


58 




dvriXa/Jt,dve<tdai t 


i. 


60 


dtxaioffvvqv, 


i. 


309 




dvairovffiv, 


ii. 


150 


drAaiw/jLarot,, 


i. 


11 




arto, 


ii. 


22 


divXifovrsg, 


iii. 


93 


n. 1 


dTrodoxt/^affO^vai, 


ii. 


22 


douXs/cc, 


i. 


221 




affoxdXu-^ig, 


i. 


145 n. 1. 




( i- 


58 




avoxgivscOai, 


i. 


309 n. 2. 


dvvuj&ig, 


|ii. 


442 




dftoxTsivouffa,, 


iii. 


105 


dvvdffrag, 


i. 


59 




UQTQV, 


i. 


322 


sdo^affs, 


iii. 


327 


n. 1 


UP^UV t 


ii. 


392 


tdgaptr, 


iii. 


350 




dra^ia, 


i. 


320 




( ii. 


19 




avToxaraxgirot, 


i. 


350 


sk, 


1 " 


150 




avryg, 


ii. 


291 


ettfevsyxyg, 


i. 


328 




avruv, 


i. 


139 


exsvucs, 


i. 


89 


71.2 



406 



TABLES. 





Vol. 


Page 


Vol. 


Page 




sx<fra<f/ 


i. 


397 xa{AV)\os, 


ii. 


401 


n. 1. 


fXiy^oy, 


ii. 


355 xot//</Xo, 


ii. 


401 


n. 1. 


IXgjj/.AOO yi j j)/, 


i. 


309 xaTStfxsvatf/Asvo 


v, i. 


22 




sXgfjo ov, 


ii. 


432 XS^dPlTU/J/SVTI, 


i. 


33 




sXipavrtartft 


i. 


372 n. 1. xo/i/a&, 


ii. 


261 




JX^srw, 


i. 


319 xoivoT, 


ii. 


261 




Jv, 


i. 


120 xogaxag, 


i. 


341 




svsgyovffiv, 


ii. 


219 xgfaar/, 


iii. 


310 




Ivovra, 


ii. 


162 xrqffTjffOs, 


i. 


444 




IvrgXgirfgra/, 


i. 


42 xiv^cra, 


iii. 


93 


n. 1. 


Iflrso-xg-vJ/aro, 


i. 


68 xvirqM.svovreg, 


iii. 


42 




sV/7ap?j, 


i. 


89 Kugyviog, 


i. 


110 




IvTVot/oVov, 


i. 


322 Xar^f/a, 


i. 


221 




stfiovtfiog, 


i. 


323 >.g/, 


i. 


306 




e-TTiffxtdtfii, 


i. 


42 Xs/rou^y/a, 


i. 


28 




l-Trrdxig, 


ii. 


364 /xayo/, 


i. 


128 


n. 1. 


suayyehiov, 


i. 


35 yag/jc-v^tfrgu/^gvTjv, 


i. 


32 




sva yyzXiffaffOoii, 


i. 


26 yagra/a/sXg/a, 


iii. 


268 


n. 2. 


evdoxsfv, 


i. 


345 ^gra/xgXg/i/, 


iii. 


268 




svdoxia, 


i. 


121 /AzravozTv, 


iii. 


268 




suXaCs/a;, 


iii. 


233 psravoia, 


iii. 


268 




iXoy?j<rac, 


iii. 


205 /ASTgw^/^gff^a/, 


i. 


343 




g uXoy/ a, 


i. 


147 ftsroweia, 


i. 


92 




i/voiip//rfav, 


ii. 


387 /A/av, 


iii. 


340 




ei/^ag/tf-rjjtfag, 


iii. 


205 ^/x^gog, 


ii. 


14 




/ 
1 


i. 
iii. 


434 ft. 1. Movo0gX5jra/, 
327 71. 1. vao, 


iii. 
i. 


233 
13 


n. 2. 


E>pa4a, 


ii. 


272 gixwi/, 


iii. 


238 


w.2. 


exagirugev. 


i. 


O O J/ 

do o/xo?, 


ii. 


437 




fl *)\ 

W ay, 


i. 


278 o///oXoy^(rw, 


i. 


368 




^woyofo*i/ra/, 


iii. 


159 OTTlffOJ, 


ii. 


302 




fyovpevos, 


i. 


134 6Vwg av, 


i. 


150 




l /}tfovg t 


i. 


98 GUI , 


i. 


355 




J.b)0(,V])7]t 


i. 


15 ourw, 


i. 


425 




xadapog, 


i. 


281 7Z. 4. 6%XO, 


ii. 


273 




zdQa^a, 


iii. 


(J " b 


i. 


7 




xai, 


ii. 


O /I Ct 

o4:0 WfltPitfr^xwf. 


i. 


26 




xaxofyXia, 


i. 


209 w. 2. ^g/ea^wi/, 


i. 


212 





TABLES. 



407 



vegav, 



iroryjgiov, 



ffixtga, 



Vol. 


Page 


Vol. 


Page 


i. 


5 ovoucra, 


i. 


425 


i. 


252 tfwegAta, 


i. 


62 


i. 


341 off egnan, 


i. 


62 


ii. 


295 ff TrXdyxva, 


ii. 


432 


ii. 


295 ffTrXay^Viffdz, 


fff, ii. 


432 


i. 


259 trod, 


i. 


260 w. 1. 


ii. 


260 tfu/xcra^/a, 


ii. 


232 


iii. 
i. 


198 

K GVVsdglQV, 


5! L 

1 n. 


24 
356 


i. 


m/ 
GOJTtfp, 


i. 


117 


ii. 


421 OUTTjglOV, 


i. 


144 n. 1. 


i. 
i. 


313 

QO K TsXog, 
ooO 


H: 


333 n. 2. 

223 


i. 
i. 


335 n. 2. 

K TOTS, 

33o n. 2. 


( iii. 


160 

268 


i. 


329 7"w aurWj 


iii. 


310 


ii. 


420 ucrayg, 


ii. 


302 


i. 


221 icro, 


ii. 


22 


i. 


160 ufl"oyy/0v, 


ii. 


446 n. 2. 


iii. 


43 iwroxg/mr^a/, 


i. 


309 n. 2. 


iii. 


144 vrtoxgiTai, 


i. 


309 


ii. 


292 utfregoi errors 


gOV, 111. 


237 n. 2. 


i. 


444 cDag/tfa/bj, 


i. 


281 n. 4. 


i. 


45 ^/Xav^wcr/a, 


i. 


73 


ii. 


205 (p/Xai/r/av, 


iii. 


60 


i. 


245 piXavTiag, 


ii. 


69 


ii. 


210 . 1. 


( i. 


92 


i. 


o^o 


(. i** 


289 


i. 


17 wa avva, 


iii. 


32 n. 2. 



VOL. in. 



TABLE III. 



OF HEBREW WORDS EXPLAINED. 





Vol. 


Page 


Vol. 


Page 


^HK 


iii. 


69 7i. 1. mi 


ii. 


426 7i. 1. 


nntf 


iii. 


340 IHi 


ii. 


426 7i. 1. 






D % SH3 


ii. 


426 


m ^i 


i. 


257 *\ft 


i. 


163 


iT&Tp 


i. 


104 ^ 


tt 


163 
165 n. 1. 


ira 


i. 


285 






Dnnn 


ii. 


382 n. 1. D^ 


i. 


103 




/ ^ 


O K" ^M&^.L_te.j 

oo no/y 


i. 


103 


P Bnn 


i i. 


98 roy 


ii. 


35 


i jwn 


ii. 


452 ni^j; 


ii. 


382 n. 1. 


nrrn 


ii. 


129 s*ns 


i. 


281 .n. 4. 


D pn 


i. 


11 QW^Tfl 


i. 


281 


nrr 


u 


98 ^n^ 

69 7i. 1. 


i. 


120 


pniiT 
wirv 


i. 

i 


S PT 

98 DSH 


iii. 
i. 


272 
257 7i. 3. 


W 


i. 


35 |W 


i. 


121 


*P 3 


iii. 


134 n. 4. tOU^ 


i. 


444 


miD 


i. 


240 ^^ 


i. 


17 


o^a 


ii. 


129 D ^ 


U 


78 
446 


Dft&^/b 


iii. 


134 w. 4. D TOfc? 


iii. 


134 n. 4. 



TABLE IV. 



OF PASSAGES OF SCRIPTURE ILLUSTRATED, 



GENESIS. 



Chap. 


Ver. 


Vol. 


Page 


Chap. 


Ver. 


Vol. 


Page 


i. 


1. 


i. 


129 


xvii. 


7. 


iii. 


386 




16. 


i. 


129 




10. 


i. 


125 


ii. 


7. 


i. 


215 




17. 


i. 


12,23 




23. 


i. 


374 


xviii. 


1. 


iii. 


373 


iv. 


8. 


iii. 


103 




12. 


i. 


23 


viii. 


21. 


i. 


476 


xix. 


26. 


iii. 


158 


xi. 


9. 


i. 


58 


xxi. 


13. 


i. 


12 


xii. 


3. 


i. 


89 


xxii. 


1. 


i. 


212, 328 


xiii. 


15. 


i. 


31 


xxiv. 


31. 


iii. 


177 




16. 


i. 


31 


xxix. 


14. 


i. 


304 


xiv. 


19. 


iii. 


392 


xxxii. 


10. 


i. 


444 


XV. 


5. 


i. 


31 


xliii. 


11. 


i. 


138 




13. 


i. 


92 


xlix. 


10. 


i. 


8, 9, 92 


xvii. 


7. 


L 


38,56 




26. 


j. 


165 


EXODUS. 


iii. 


6. 


iii. 


52 


XX. 


13. 


i. 


284, 286 


xii. 


11. 


iii. 


197 


xxiii. 


15, 16. 


ii. 


47 




18. 


iii. 


194 




17. 


i. 


168 




29. 


i. 


140 


xxiv. 


1. 


ii. 


24 


xviii. 


22. 


ii. 


24 




8. 


i. 


72 


XX. 


7. 


i. 


293 




12. 


i. 


207 




12. 


ii. 


251 


XXV. 


40. 


iii. 


360 



410 TABLES. 



Chap. 


Ver. 


Vol. 


Page 


Chap. 


Ver. 


Vol. 


Page 


xxvi. 


33. 


iii. 


323 


XXX. 


70 
, 8. 


i. 


13 


xxviii. 


1. 


i. 


9 




13. 


ii. 


368 


xxix. 


6. 


i. 


163, n. 1 


xxxi. 


18. 


i. 


74 




14. 


iii. 


296 


xxxii. 


33. 


iii. 


230 




33. 


ii. 


48 


xxxiv. 


1. 


i. 


74 


XXX. 


1. 


i. 


27 










LEVITICUS. 


ii. 


13. 


i. 


270, rc. 2, 272 


xvi. 


27. 


iii. 


29G 


X. 


9. 

32. 


i. 

ii. 


17,28 
249 


xviii. 


5. 


r- 

(.ii. 


12, 283 
394, 410 


xi. 


25. 


ii. 


249 




16. 


iii. 


50 




28. 


ii. 


249 




21. 


i. 


295 


xii. 


2. 


i. 


138 


xix. 


18. 


i. 


283 




4. 


i. 


138 


xxiv. 


20. 


i. 


297 




6. 


i. 


138, n. 1 




21. 


i. 


284 




8. 


i. 


141 


xxvi. 


11. 


i. 


157 


xiv. 


2. 


I;;. 


375 

209 




26. 


ii. 


274 


NUMBERS. 


iii. 


9. 


i. 


9 


XX. 


28. 


i. 


10 




13. 


i. 


140 


XXXV. 


7. 


i. 


44 


vi. 


221. 


i. 


163 




16. 


i. 


284 




3. 


i. 


17 


xxxvi. 


6. 


i. 


44 




2327. 


iii. 


392 


69. 


i. 


82 


xii. 


G 8. 


i. 


96 










DEUTERONOMY. 


i. 
iv. 


16. 
15. 


iii. 
ii. 


43 
313 


vi. 


5. 


{;: 


283 
58 


v. 


9. 


iii. 


77 




8. 


iii. 


77 



TABLES. 



411 



Chap. 


Ver. 


Vol. 


Page 


Chap. 


Ver. 


Vol. 


Page 


vi. 


13. 


i. 


221, 295 


xxiv. 


1. 


i. 


292 


vii. 


9. 


i. 


56 


XXV. 


5. 


iii. 


50 




21. 


i. 


105 


xxvii. 


26. 


iii. 


92 


viii. 


3. 


i. 


214 


xxviii. 


15. 


i. 


136 






( i. 


283 




29. 


i. 


136 


X. 


12. 


J 
















Iii. 


281 




57. 


i. 


218 




20. 


i. 


221 


xxix. 


4. 


ii. 


230 


xiii. 


3. 


i. 


212 


XXX. 


12-14. 


ii. 


192 




9. 


i. 


455 




15. 


ii. 


397 


xvi. 


19. 


iii. 


43 




19. 


| i. 


283 


xvii. 


6. 


ii. 


309 






Iii. 


394 


xviii. 


9. 


ii. 


192 


xxxii. 


9. 


i. 


157 




15. 


ii. 


192 




11. 


iii. 


107 


xix. 


15. 


ii. 


355 




21. 


ii. 


172 


xxii. 


23. 


i. 


32 


xxxiii. 


16. 


i. 


165 


23, 


24. 


i. 


93 











2. 



JOSHUA. 



i. 240 n. 1 



xix. 



35. 



240 n. 1 



JUDGES. 



VI. 



17. . .. 

n. 

37. i. 
39. i. 



23 xiii. 3, 4. 

94 5. 

23 xxi. 1. 
23 



17 

164 

81 



I. SAMUEL. 



viii. 


5. 


i. 


90 


XV. 


22, 23. 


ii. 


254 


X. 


6. 


i. 


18 


xvi. 


14. 


i. 


329 


xiv. 


6. 


ii. 


274 


xxi. 


4. 


i. 


28 






( i- 


375 




6. 


ii. 


48 


XV. 


22. 


In. 


395 











412 TABLES. 

II. SAMUEL. 



Chap. 


Ver. 


Vol. 


Page 


Chap. 


Ver. 


Vol. 


Page 


rii. 


12-14. 


i. 


83 


xi. 


15. 


i. 


91 




13. 


i. 


86,89 


xix. 


21. 


i.92 


,n.2,142,n.2 




16. 


i. 


90 










I. KINGS. 


i. 


10. 


ii. 


375 


xvii. 


1. 


ii. 


218, 319 


vi. 


5. 


i. 


28 




9. 


i. 


233 


viii. 


64. 


iii. 


104 


xviii. 


30. 


iii. 


104 


ix. 


11. 


i. 


237, n. 1 


xix. 


2. 


ii, 


159 


II. KINGS. 


i. 


2. 


i. 


459 


XV. 


29. 


i. 


236 


iv. 


31. 


ii. 


25 


xviii. 


9. 


i. 


236 


V. 


10. 


i. 


233 


xix. 


36 


i. 


236 


xi. 


1. 


i. 


86 


xxiv. 


15. 


i. 


91 


I. CHRONICLES. 


iii. 


15. 


i. 


15 


xxiv. 


10. 


i. 


9 




17. 


i. 


91 




31. 


i. 


9 


xii. 


33. 


i. 


338 


xxviii. 


5. 


i. 


83 


xxiv. 


3. 


1 


9, 13, 28 










II. CHEONICLES. 


ii. 


6. 


i. 


317 


xxii. 


11. 


i. 


82,86 


iii. 


14. 


iii. 


323 


xxiii. 


3. 


i. 


87 


vi. 


1. 


i. 


311 


xxiv. 20 


,21. 


iii. 


104 


ix. 


1. 


ii. 


96 


21 


,22. 


iii. 


104 


xiv. 


11. 


ii. 


274 


xxxiii. 


6. 


i. 


285 



TABLES. 



413 



NEHEMIAH. 


Chap. 


Ver. 


Vol. 


Page 


Chap. 


Ver. 


VoL 


Paga 


viii. 


4. 


iii. 


75 










JOB. 


i. 


5. 


ii. 


225 


vii. 


1. 


i. 


120 


ii. 


7. 


i. 


372 


xxii. 


21. 


i. 


15 


V. 


12. 


iii. 


335 


xxvi. 


13. 


i. 


129 


PSALMS. 


ii. 


4. 


i. 


317 


Ixxii. 


5. 


i. 


39,89 




7. 


i. 


36 




10. 


i. 


129 




12. 


iii. 


242 




17. 


i. 


39 


viii. 


2. 


iii. 


17 


Ixxviii. 


2. 


ii. 


129 


xii. 


2. 


i. 


338 


Ixxx. 


1. 


i. 


105 


xiv. 


1. 


i. 


74 


Ixxxii. 


6. 


ii. 


267, n. 1 


xvi. 


11. 


ii. 


312 


Ixxxiv. 


11. 


i. 


323 


xvii. 


8. 


i. 


42, 262 


Ixxxix. 


29. 


i. 


9,89 


xviii. 


25. 


ii. 


178 




36. 


i. 


9 


xix. 


1,2. 


iii. 


17 




39. 


i. 


163, n. 1 


xxii. 


6. 


i. 


90 


xci. 


1. 


i. 


42 




7. 


iii. 


303 




11. 


i. 


219 




10. 


i. 


109 


xcii. 


7. 


ii. 


407 




18. 


iii. 


299 


ciii. 


4. 


i. 


33 


xxxi. 


5. 


iii. 


322 




8. 


i. 


264 


xxxii. 


5. 


ii. 


347 




17, 18. 


i. 


56 


xxxiv. 


7. 


ii. 


339 




20. 


i. 


321 


xxxvi. 


6. 


ii. 


39 


cvi. 


33. 


i. 


29 


xl. 


7. 


ii. 


101 


cvii. 


39. 


i. 


59 


xli. 


10. 


iii. 


199 


cviii. 


26. 


Hi. 


112 


xlvi. 


10. 


i. 


426 


ex. 


2. 


ii. 


60 


xlix. 


12. 


i. 


462 




3. 


i. 


39 


L 


14. 


i. 


53 




4. 


iii. 


21, 68 


Ivii. 


1. 


i. 


42 


cxv. 


3. 


i. 


317 


Ixvi. 


12. 


iii. 


126 


cxvi. 


13. 


iii. 


203 



414 



TABLES. 



Chap. 

cxvi. 


Ver. 
15. 


Vol. 
ii. 


Page 
229 


Chap. 
cxxvii. 


Ver. 
3. 


Vol. 
i. 


Page 

30 


cxviii. 


22. 


iii. 


32 


cxxx. 


4. 


i. 


74 




25. 


ii. 


451 


cxxxii. 


11. 


i. 


83 




26. 


!!: 


147 
392 




14. 

17. 


i. 

i. 


105 
69 


cxix. 


18. 


iii. 


375 


cxxxviii. 


6. 


ii. 


165 




105. 


I-" 

(in. 


102 
375 


cxliii. 


8. 
2. 


ii. 
ii. 


104 
81 




130. 


ii. 


102 


cxlv. 


8. 


i. 


264 


cxxii. 


4. 


i. 


376 


cxlvi. 


8. 


iii. 


375 


cxxvii. 


2. 


i. 


339 


cxlvii. 


9. 


i. 


341 



PKOVEEBS. 



xvi. 
xix. 



4. 
17. 



111. 
i. 



201 xxx. 19. 

333 



104 



ISAIAH. 



i. 


7. 


iii. 


189 


viii. 9. 


i. 


149 




9. 


iii. 


102, 137 


13, 14. 


i. 


149 




12. 


iii. 


180 


14. 


i. 


149 


ii. 


2. 


iii. 


13 


16. 


iii. 


102 




28. 


iii. 


119 


19. 


ii. 


193 


v. 


4. 


iii. 


29 


ix. 1. 


i. 


77 


vi. 


9. 


iii. 


352 


1,2. 


i. 


236 






rii< 


107 


6. 


i. 


117 




10. 


-i 














(iii. 


101 


x. 22. 


iii. 


137 






( i. 


101 


xi. 1. 


i. 


9, 41 


vii. 


11. 


1 














Iii. 


94 


xix. 18. 


iii. 


13 




12. 


i. 


27 


xxviii. 11. 


ii. 


103 




13. 


i. 


101 


15. 


rii. 


153 




14. 


i. - 


c 35,41, 100, 




(iii. 


182 








1 101, 104 


16. 


r* 


150 




16. 


i. 


102 




liii. 


33 


viii. 


3. 


i. 


100 


xxix. 10. 


i. 


100 



TABLES. 



415 



Chap. 

xxix. 


Vcr. 
11. 


Vol. 

ii. 


Page 

103 


Chap. 

liii. 


Ver. 

3,4. 


Vol. 

ii. 


Page 
318 


XXX. 


13. 
33. 


ii. 

g 


253 
201 

182 




4. 
5,6. 


u 

iii. 


251 
303 
223 


xxxiii. 


1. 


i. 


347 




7. 


iii. 


277, 300 




22. 


i. 


241, 347 




12. 


iii. 


223, 302 


XXXV. 


4. 
5, 6. 


iii. 
ii. 


149 
9 


liv. 


13. 


! 

(m. 


110 
119 


xxxviii. 


7,8. 


ii. 


94 






( i - 


442 


xl. 


1. 


i. 


181 


lv. 


1. 


jit 


132 




3. 


i. 


181 






(HI 


173 




4. 


i. 


182 




6. 


ii. 


455 




8. 


ii. 


115 


Ivi. 


7. 


iii. 


12 


xlii. 


1. 


ii. 


59 




20. 


i. 


420 




2,3. 


i. 


204 


Iviii. 


8. 


i. 


348 




3. 


ii. 


248 


lix. 


2. 


i. 


325 




8. 


iii. 


69, 379 




16. 


i. 


58 


xlv. 


17. 


i. 


71 


Ix. 


1. 


i. 


78 




19. 


ii. 


102 




2. 


5. 


78 




23. 


iii. 


69, 277 




19. 


i. 


78 


xlvi. 
xlix. 


8. 
6. 


ii. 
iii. 


348 
384 




21. 


{,! 


257 
29 




8. 


riL 

(iii. 


455 
111 


Ixi. 


1. 


{,;: 


203 
9 




15. 


i. 


353 




3. 


iii. 


29 




22. 


i. 


145, 326 


Ixiii. 


5. 


i. 


38 


Hi. 


1. 


i. 


296 


Ixv. 


2. 


iii. 


107 




14. 


iii. 


305 




5. 


i. 


282 


liii. 


1. 


i. 


20 




24. 


ii. 


347 




2. 


iii. 


305 


Ixvi. 


1. 


i. 


296 




3. 


iii. 


311,318 




24. 


iii. 


182 


JEREMIAH. 


ii. 


21. 


iii. 


29 


vii. 


13. 


iii. 


107 


V. 


3. 


ii. 


281 


X. 


23. 


i. 


341 


vii. 


11. 


iii. 


( 12,14, 
I 105, 326 


xxvii. 
xxviii. 


20. 
4. 


i. 
i. 


91 
91 



416 TABLES. 



Chap. 


Ver. 


VoL 


Page 


Chap. 


Ver. 


Vol. 


Page 


XXX. 


9. 


i. 


38 


xxxi. 


16, 17. 


i. 


161 


xxxi. 


9. 
15. 


it 

i. 


145 
378 
160 




33, 34. 
34. 





277 
110 
119 



LAMENTATIONS. 



iii. 


44. 


i. 


iv. 


20. 


i. 


r 92, n. 2, 
I 143, n. 2. 








EZEKIEL. 








xvi. 


614. 


ii. 


174 xxxiv. 


24. 


i. 


38 




49. 


ii. 


185 xxxvii. 


4. 


i. 


386 




63. 


i. 


326 


24. 


i. 


38 


xxxii. 


27. 


i. 


262 xliii. 


7. 


ii. 


291 


xxxiv. 


4. 


iii. 


76 xliv. 


21. 


i. 


28 




12. 


i. 


281 xlvii. 


2. 


iii, 


13, n. 1. 




18. 


iii. 


176 


9. 


iii 


13, n. 1. 








DANIEL. 








ii. 


21. 


i. 


59 ix. 25, 


26. 


i. 


93, 143, n. 2. 


vii. 


14. 


i. 


39 


27. 


iii. 


, 132, n. 1,134 




25. 


iii. 


133,134,w.l. xii. 


3. 


ii. 


125 


ix. 


3. 


iii. 


266 


7. 


iii. 


133,134, w.l. 




25. 


i. 


132 11, 


12. 


iii. 


133 








HOSEA. 








ii. 


23. 


i. 


26 




(ii 


49 








VI. 


6. 


J 




iii. 


5. 


i. 


38 




(.iii. 


180 


vi. 


6. 


i. 


403 xi. 


1. 


i. 


156 



TABLES. 417 



JOEL. 



Chap. Ver. Vol. Page Chap. Ver. VoL Page 

ii. 1, 2. iii. 149, n. 1. ii. 13. ii. 29 



AMOS. 

v. 18. iii. 149 ix. 11. i. 9, 38, 136 

19. i. 394 



JONAH. 

iii. 6. iii. 266 

MICAH. 

iv. 2. iii. 13 vii. 6. i. 470 

4. i. 74 20. i. 61 

v. 2. i. 110,134 

HABAKKUK. 

i. 12. iii. 52 

ZECHARIAH. 

i. 1. iii. 104 xii. 10. iii. 112, 147 

yiii. 9. iii. 104 11-14. iii. 147 

f i. 119 xiii. 4. iii. 73 

ix. 9. -j ii. 318, 447, 449 7. iii. 219,305 

* iii. 147 xiv. 8. iii. 13 

xi. 13. iii. 272 



418 TABLES. 



MALACHL 


Chap. Ver. 


Vol. Page 


Chap. Vcr. 


Vol. 


Page 


ii. 7. 


iii. 


16 




c L 


175, 237 


15. 


ii. 


379 


iv. 2. 


Ii. 


188, 259 




f L 


12, 20, 22, 




(iii. 


119 






173, 174 




f i. 


21, 174 


iii. 1. 


ii. 


13, 318 


5. 


lii. 


16, 318 




(iii. 


22 


5,6. 


ii. 


218, 319 






JOHN. 




- 




i. 6. 


i. 


13 


iv. 34. 


iii. 


18 




( i. 


37, 174 


35. 


ii. 


122 


14. 


J 












(iii. 


227 


36. 


ii. 


306, n. 2. 


15. 


i. 


202 


38. 


ii. 


122 


16. 


i. 


18, 166, 203 




( i- 


233 








44. 


J 




17. 


i. 


173 




lii. 


215 


18. 


i. 


38 


v. 18. 


ii. 


54 




f i. 


76 




( i- 


386 




( 




25. 


\ 




21. 


]ii. 


13, 318, n. 2. 




(iii. 


62 




(iii. 


227 


27. 


i. 


43 


25. 


ii. 


318, n. 2. 


28. 


iii. 


172 


32. 


iii. 


207 


28, 29. 


i. 


396 


33. 


i. 


202 


vi. 36. 


ii. 


231 


37-42. 


i. 


244 




( i. 


367 








40. 


J 




42. 


ii. 


291 




(ii. 


91 


ii. 6. 


ii. 


160, 248 


45. 


i. 


325 


19. 


iii. 


304 


vii. 3, 4. 


ii. 


65 


iii. 5. 


i. 


199 


18. 


i. 


365 


29. 


i. 


406 


24. 


iii. 


43 


33. 


i. 


319 


30. 


ii. 


56 


34. 


i. 


18, 228, 254 


49. 


i. 


191 


39. 


ii. 


8 Tiii. 12. 


i. 


251 


iv. 20. 


ii. 


376 


20. 


ii. 


56 


22. 


i. 


84 


33. 


i. 


190 


25. 


iii. 


119 


56. 


ii. 


111 



TABLES. 419 



Chap. 


Ver. 


Vol. 


Page Chap. 


Ver. 


Vol. 


Page 


ix. 


3. 


ii. 


324 xviii. 


28. 


iii. 


194 


X. 


3. 


i. 


363 


36. 


iii. 


276 




5. 


i. 


363 xix. 


1. 


iii. 


286 




28. 


iii. 


140 


13. 


iii. 


289 


xi. 


1. 


ii. 


100 


14. 


iii. 


194, 299 




25. 


I..!- 

oil 


251 

227, 302 


15. 
1922. 


iii. 
iii. 


284, 300 
301 




48. 


iii. 


186 


23. 


iii. 


299 


xii. 


3. 


iii. 


187 


25. 


ii. 


100 




4. 


iii. 


187 


29. 


iii. 


297 




7. 


iii. 


191 


37. 


iii. 


112 




31. 


iii. 


313 


39. 


iii. 


331, 334 




35. 


iii. 


142 


42. 


iii. 


195 






( i- 


232 xx. 


112. 


iii. 


343 




37. 


i 














iii. 


231 


2. 


iii. 


346 






/- j a 


20 


3. 


iii. 


350 




38. 


J 














iii 


107 


17. 


iii. 


212, 348 




47. 


i. 


35 


18. 


iii. 


349 


xiii. 


14. 


ii. 


427 


19. 


iii. 


367,368 


xiv. 


3. 


iii. 


389 


20. 


iii. 


371 






f i. 


255 


22. 


iii. 


379 


XV. 


16. 


J 














(ii. 


122 


24. 


iii. 


368 


xvii. 


3. 


ii. 


290 


25. 


iii. 


367 




12. 


iii. 


141 


26. 


iii. 


368 


xviii. 


2. 


iii. 


225 xxi 


17. 


iii. 


154 




10. 


iii. 


244 


25. 


i. 


239, 417 








ACTS. 








ii. 


24. 


iii. 


234 xiv. 


17. 


iii. 


128 




25. 


iii. 


201 xix 


19. 


ii. 


69 


iv. 


27, 28. 


iii. 


201 xxi 


21. 


i. 


277 


vii. 


22. 


iii. 


357 xxiii 


8. 


iii. 


48 




59. 


iii. 


268, 322 xxviii 


26. 


ii. 


106 



420 



TABLES. 



ROMANS. 



25. 



in. 



28 (ii. 77,107, 



23, 



Chap. Ver. VoL Page 

i. 7. i. 33 

129 
14 
329 
293 

ii. 5. ii. 153 

13. ii. 395 

iii. 1. i. . 85 

4. i. 51 

19. i. 326 

326 
394 

24. ii. 306 

iv. 15. i. 189 

17. i. 386 

19. i. 23 

20, 21. i. 45 

v. 1. i. 225 

35. i. 261 

, i. 73, 178, 

vi. 4. -j 202,225 

Mil. 169 

5, 6. iii. 305 

/ i. 180 

6. )ii. 420 
Mil 377 

7. ii. 21 
10. iii. 53 

vii. 13. iii. 56 

viii. 3. i. 12,283 

3. iii. 60 

f i. 38, 142, 354 

15. jit 51 
^iii. 51, 275 

16. i. 303, 327 
23. iii. 51, 149 



x. 



29. 



Chap. Ver. VoL Page 

viii. / i. 165, 459 

29. \ ii. 421 
Mil 124 

30. iii. 179 
36. ii. 421 

ix. 3. iii. 230 

4. iii. 131, 377 
17. i. 99 

j-i. 57 

137 
152 

ii. 169 

ii. 360 

5. ii. 394, 395 
5, 6. iii. 57 

6. ii. 394 
14. ii. 264 

20, 412 



i. 39, 141 



an. 

2. i. 

4. 



XI. 

102 

7. ii. 106 

13, 14. i. 361 

16. i. 139,384 

17. ii. 172 

172 
38 

25. i. 39 
29. i. 39 
33. iii. 102 
xii. 1. i. 73 
10. ii. 332 
16. ii. 336 

18. i. 287 

19. i. 189 
21. i. 298 



TABLES. 421 



Chap. Ver. 


Vol. 


Page Chap. 


Ver. 


VoL 


Page 


xiii. 7. 


iii. 


44 xiv. 


11. 


iii. 


69 


10. 


j i. 


284 




( L 


115, 344 




liii. 


60,91 


17. 


J "" 


255 


14. 


ii. 


174 




Mil. 


151 


xiv. 5. 


i. 


5 


23. 


i. 


74 


7. 


iii. 


188 xv. 


1. 


ii. 


336 


8. 


ii. 


195 


8. 


i. 


38, 84, 145 


9. 


i. 


75 


33. 


i. 


265 


10. 


iii. 


80, 188 










I. 


CORINTHIANS. 








i. 7. 


iii. 


149 v. 


8. 


ii. 


282 


21. 


i. 


31 vi. 


20. 


i. 


73 


22. 


ii. 


94 vii. 


2. 


ii. 


383 


23. 


iii. 


275 


11. 


ii. 


384 


24. 


i. 


32 


34. 


i. 


290 


25. 


1 L 


113 viii. 


4. 


ii. 


289 




(ii. 


18 


5,6. 


i. 


50 


27. 


ii. 


18, 38 ix. 


24. 


ii. 


408 


28. 


ii. 


127 x. 


4. 


iii. 


207 


30. 


iii. 


377 




c i- 


205 








16. 


J 




ii. 4, 5. 


i. 


113 




iiii. 


208 


6. 


i. 


399 xi. 


19. 


ii. 


337 


11. 


i. 


395 


25. 


iii. 


214 


iii, 7. 


iii. 


376 xii. 


9. 


ii. 


327 


9. 


iii. 


394 




C i- 


18 








11. 


3 




10, 11. 


iii. 


35 




< ii. 


441 


11. 


ii. 


295 


20. 


i. 


99 


18. 

18. 


ii. 
iii. 


304 
375 


3. 


ti 


287 
436 


iv. 3, 4. 


iii. 


189 


8. 


i. 


278 


15. 


iii. 


80 xiv. 


20. 


ii. 


332, 391 


20. 


i. 


247 


33. 


ii. 


133 


v. 5. 


ii. 


157, 355 xv. 


14. 


iii. 


338 


6. 


ii. 


127 


20. 


iii. 


324, 334 


7. 


iii. 


197 


28. 


ii. 


125 



422 TABLES. 



II. CORINTHIANS. 



Chap. 


Ver. 


VoL 


Page Chap. 


Ver. 


Vol. 


Page 


ii. 


13. 


i. 


421 v. 


10. 


iii. 


81 






s } 


149, 446 


16. 


ii. 


91 


15, 


16. 


U 


103, 358 


17. 


ii. 


34, 64 




16. 


ji 


349 

257 


19. 


i. 


r 76, 120, 
t 179, 326 






Mii. 


101,379 


20. 


ii. 


294 




17. 


iii. 


42 




r ii. 


455 








VI. 


2. 


3 




iii. 


6. 


i. 


19 




Uii. 


111 




7. 


i. 


208 vii. 


10. 


iii. 


269 




8. 


iii. 


365 viii. 


14. 


i. 


194 






i i- 


144 


21. 


i. 


272 




18. 


In. 


110, 421 ix. 


2. 


ii. 


8 


iv. 


3,4. 


ii. 


102 


7. 


i. 


193 






C i- 


114 x. 


5. 


i. 


188 




7. 


In. 


294 


6. 


ii. 


293 




16. 


iii. 


151 xi. 


3. 


ii. 


284 








. GALATIANS. 








i. 


10. 


c i. 


269 iv. 


4. 


i. 


88, 230 






tiii. 


42 


4,5. 


i. 


126 


ii. 


21. 


i. 


73 




( ! 


38 










6. 


) 




iii. 


3. 


ii. 


408 




iiii. 


51 




10. 


iii. 


92 


9. 


i. 


126, n. 3 




13. 


i. 


139 


29. 


iii. 


304 




27. 


ii. 


174 v. 


1. 


i. 


126, n. 3 


iv. 


2. 


ii. 


57 


7. 


ii. 


408 




3. 


i. 


126, n. 3,405 vi. 


9. 


ii. 


443 








EPHESIANS. 








i. 


2. 
3. 


d: 


33 
179 
392 


4. 
5,6. 


I" 

On. 
i. 


40 
178 
206 



TABLES. 423 

Chap. 



ii. 



111. 



Ver. 


Vol 


Page Chap. 


Ver. 


VoL 


Page 


6. 


i, 


33 iii. 


12. 


iii. 


19 




1 l 


307, 354 


15. 


i. 


353 


. 


4 












III 


34 iv. 


6. 


i. 


206 


18. 
21. 


ii. 
i. 


34 

37 


7. 


a 


18 
291, 441 


22. 


( i. 


206 


11. 


ii. 


425 




liii. 


80 




(ii. 


332 








1 Q 






22, 23. 


i. 


50 


J-O. 


(.iii. 


183 


3. 


i. 


76, 103, 139 


14. 


i. 


5, 123, 370 


12. 


i. 


(76,99,116, 
<- 145 


22. 


(i 


73 
174 




i. 84, 116, 440, 


28. 


ii. 


436 


f 




469 


30. 


i. 


307 


14. -j 


ii. 


265 v. 


5. 


i. 


360 


* 


iii. 


378, 384 


6. 


ii. 


153 


15. 


i. 


105 


8. 


iii. 


164 


<- i. 105, 116, 145, 


12. 


iii. 


383, n. 1. 


17. - 


Li 


228 


14. 


i. 


237 


I 




378, 384 


16. 


ii. 


81 


19. 


iii. 


378, 384 vi. 


11. 


i. 


147 


20. 


ii. 


295 


12. 


iii. 


216 


21. 


ii. 


291 


16. 


iii. 


217 


7. 


i. 


255 


16, 17. 


i. 


214 


11, 12. 


i. 


352 












PHILIPPIANS. 








17. 


iii. 


125 ii. 


22. 


iii. 


80 


18. 


ii. 


373 iii. 


2. 


i. 


37 n. 1. 


6. 


i. 


113, 166 


7,8. 


i. 


472 


7. 


i. 


89 


8. 


ii. 


132 


8-10. 


iii. 
i. 


291 
36 


M 


ii. 

iii. 


408 
158 


t 


iii. 


69, 382 


13, 14. 


ii. 


408 


9, 10. 


ii. 


427 


21. 


iii. 


50 


10. 


iii. 


392 iv. 


12. 


i. 


325 


12, 13. 


iii. 


220 


18. 


i. 


287 


VOL, 


, III 


B 




2 


TC 



424 TABLES. 

COLOSSIANS. 



Chap. 


Ver. 


Vol. 


Page Chap. Ver. 


Vol. Page 


i. 


5. 


i. 


206 ii. 


23. 


ii. 249, 253 




18. 


iii. 


324, 334 




( I 334 




20. 


i. 


206 


1. 


I iii. 334 


ii. 


25. 
3. 


i. 
ii. 


255 

88 


3. 


( i. 179 
I iii. 51, 325 




7. 


i. 


370 


9. 


ii. 174 




8. 


i. 


405 




< ii. 397 




9. 


ii 


105 
42, 74 iv. 


14. 

5. 


I iii. 60 
ii. 81 




14. 


iii. 


313,323 




( i. 273 




16. 


i. 


227 


6. 


1 ii. 82 




19. 


iii. 


183 










I. 


THESSALONIANS 


. 




i. 


5. 


i. 


5 iv. 


15. 


ii. 411 


iv. 


7. 


i. 


73 v. 


5. 


iii. 164 




9. 


L 


194 19, 


20. 


i. 67 






II 


. THESSALONIANS. 


ii. 


9. 


iii. 


389 iii. 


13. 


iii. 128 








I. TIMOTHY. 






i. 


10. 


i. 


333 n. 2. iii. 


16. 


i. 37,50,88,93 




13. 


ii. 


76 iv. 


5. 


ii. 235 




15. 


i. 


399 


8. 


ii. 21 


ii. 


6. 


iii. 


129 v. 


5. 


i. 152 




7. 
8. 


iii. 
ii. 


79 
238 


20. 


( L 187 
1 ii. 353 


iii. 


17. 


i. 


365 vi. 


10. 


iii. 193 




2. 


i. 


243 


12. 


iii. 277 




6. 


i. 


134 







TABLES. 



II. TIMOTHY. 



425 



Chap. Ver. 


VoL 


Page Chap. 


Ver. 


VoL 


Page 


i. 10. 


i. 


237 ii. 


19, 


iii. 


242 


12. 


i. 


46 


19, 20. 


ii. 


175 


14. 


i. 


4 iii. 


6. 


iii. 


85 


ii. 4. 


i. 


400 


12. 


i. 


267 


5. 


iii. 


128 


14. 


i. 


4 




C i. 


369 iv. 


8. 


iii. 


178 


19. 


{i 


133 












TITUS. 








i. 69. 


L 


365 ii. 


12-14. 


i. 


75 


9. 


iii. 


50 Hi. 


4. 


i. 


73 


12. 


i. 


420 


5. 


rii. 


34 


ii. 11. 


i. 


144, n. 1. 




an. 


207 


11,12. 


i. 


73, 404 


9. 


i. 


88 


11-13. 


iii. 


334 


11. 


i. 


350 






HEBREWS. 








i. 1. 


ii. 


315 v. 


7. 


iii. 


233, 239 


2. 


i. 


25 


9. 


i. 


53, 85 


3. 


i. 


215 


12. 


i. 


134 


5. 


i. 


36 vi. 


13. 


i. 


295 


14. 


ii. 


187 




( L 


146 


ii. 2. 


i. 


25 vii. 


7. 


H. 


389 


11. 


i. 


459 




(m. 


392 


17. 


it 


166 
154 


21. 
26. 


iii. 
i. 


21 
44 


iii. 1. 


i. 


459 viii. 


5. 


iii. 


360 


iv. 12. 


ii. 


146 ix. 


14. 


iii. 


324 


13. 


i. 


23 


19, 20. 


i. 


72 


15. 


i. 


166, 211 x. 


1. 


iii. 


360 


v. G. 


ii. 


59 


13. 


i. 


320 



426 



TABLES. 



Chap. Ver. 
X. 22. 


Vol. 

i. 


Page < 
5 




29 


i. 


25 




34. 


i. 


300 : 




36. 


i. 


142 


xi. 


7. 


iii. 


157 


xii. 


5. 


iii. 


80 




6. 


iii. 


307 








JAMES. 


i. 


14. 


i. 


328 




17. 


ii. 


290 




21. 


ii. 


114 




23. 


ii. 


89 




26. 


ii. 


82 


ii. 


13. 


i. 


288 


iii. 


1. 


i. 


346 








I. PETER. 


i. 


4. 


ii. 


115 




5. 


iii. 


141 




18, 19. 


i. 


73 




19. 


i. 


43, 139 




25. 


ii. 


115 


ii. 


47. 


i. 


150 




5. 


ii. 


291 




8. 


li 


10, 258 
127 




9. 


a 


157 
289, 323 








II. PETER. 


i. 


21. 


i. 


127, w. 3. 


ii. 


1. 


iii. 


127 



Chap. Ver. VoL Page 

25 
57 

xiii. 4. i. 29 
340 
85 
296 
194 




iv. 3. i. 354 

6. ii. 165 

u. I 1 2 

I ii. 407 

v. 12. i. 293 

13. i. 52 



20. i. 267 

23. iii. 300 

24. i. 99 
9. iii. 300 

13. i. 265 

20, 21. iii. 158 

1. ii. 125 

5. ii. 165 

6. i. 58 
8. ii. 85 



18. i. 73 



TABLES. 427 

I. JOHN. 



Chap. 

iii. 

i. 

xi. 
xii. 
xiii. 


Vcr. 

2. 

3. 

2. 
14. 
5. 


Vol. 

I-" 

cm. 
ii. 

iii. 
iii. 
iii. 


Page Chap. Ver. Vol. 

310, 422 v. 4. ii. 
51 

JUDE. 

142, n. 2. 

KEVELATION. 

134, n. 1. xxii. 13. i. 
134, n, 1. 15. i. 
134, n. 1. 20. iii. 


Pa K e 

292 

37, n. 1. 
37, n. 1. 
172 



INDEX. 



*** The references are to the Volumes and Pages. 



ABEL, the murder of him imputed 

to the Jews, iii. 103. 
Abijah, son of Eleazar the priest, 

i. 9. 
Abomination of desolation, what it 

means, iii. 131. 
Abraham, his laugh distinguished 

from Sarah s laugh, i. 23. 
covenant made with, i. 56. 
believers are called children of, 

i. 191. 
Adulterous nation, why the Jews 

are so called, ii. 279. 
Adultery forbidden, i. 290. 

lust is proved to be, i. 290. 
Adults not to be baptized until an 
examination has been made, 
i. 185. 

Ahaz, king of Israel, i. 26, 100. 
Alms to be given without ostenta 
tion, i. 308, 310. 
motives to, i. 311. 
Ambrose quoted, ii. 90 ; iii. 226. 
Anabaptists not to be confounded 
with the Antipedobaptists 
of the present day, i. 267, 
n.l. 

their dangerous views of civil 
government, i. 268. 



Anabaptists falsely maintain that 
swearing is in all cases un 
lawful, i. 294. 
unjustly withhold baptism from 

infants, ii. 396. 

Andrew, one of the twelve, i. 253. 
called to be an apostle, i. 437. 
Angel appeared to Zacharias, i. 14. 
appeared to the women at the 

grave of Christ, iii. 342. 
informs them that Christ is 

risen, iii. 344. 

Angels, their guardianship promised 
to all believers, i. 219 ; ii. 339. 
but peculiarly to Christ, i. 219. 
wait on Christ after his tempt 
ation, i. 222. 
rejoice at the conversion of 

sinners, ii. 341. 
Anna, the prophetess, i. 151. 

her early widowhood, i. 151. 
and advanced age, i. 152. 
and eminent piety, i. 152. 
spoke of Christ to all who 
looked for redemption in Je 
rusalem, i. 153. 

Annas shared with Caiaphas, his 
son-in-law, the high priest 
hood, i. 177, 



430 



INDEX. 



Anointed, Christ was, by the Holy 

Spirit, i. 228. 

the Lord s, a title familiarly 
applied to David and his 
successors, but afterwards 
restricted to the Son of God, 
i. 92,n.2;142,w.2;ii.289. 

Antiochus Epiphanes, iii. 132, n. 2. 

Applause of wicked men dangerous, 
i. 269. 

Archelaus made governor of Judea 
by Augustus Cassar, i. 162. 

Aristotle quoted, ii. 142. 

Ass, Christ rides on an, ii. 451. 

Astrology, Calvin s views concern 
ing, i. 129, n. 1. 

Augustine quoted, i. 269, 298, 
327, 428, 457 ; ii. 173, 189, 
216, 295 ; iii. 75, 207, 362, 
363. 

Augustus Caesar, edict of, i. 108. 

Auricular confession held by the 

Papists, i. 185. 
not countenanced by John s 

example, i. 185. 
nor by the command given to 
the leper to show himself to 
the priest, i. 375 ; ii. 209. 

BABYLON, captivity into, i. 92. 
Baptism of Christ by John, i. 201. 
ought to be administered to 

infants, ii. 390. 
form of, iii. 387. 
not to be administered to adults 
until an examination has 
been made, i. 185. 
of John the same with that of 

Christ, i. 197. 
Barrenness regarded as a curse, i. 

30. 
Bartholomew, one of the twelve, i. 

253. 

called to be an apostle, i. 437. 
Beelzebub, prince of the devils, i. 

65. 
Christ is accused of casting out 

devils by him, ii. 66. 
Benjamin, destruction of the tribe 
of, alluded to by Jeremiah, 
i. 161. 



Bethlehem, birth-place of Christ, i. 

108. 

Bethlehem, shepherds there are in 
formed of his birth by angels, 

i. 113. 
Bethsaida, woe pronounced upon, 

ii. 26. 
Betrothed, law of Moses respecting 

the, i. 32. 
Binding and loosing, power of, ii. 

358. 

on whom it is conferred, ii. 359. 
Blessing of the apostles by Christ, 

before his ascension, iii. 392. 
Blind men, two cured by Christ, i. 

418. 

their faith commended, i. 418. 
Blood, sprinkling of, on the book of 

the law, i. 72. 
Bloody flux, a woman cured of a, i. 

411. 
Boanerges, a name given to James 

and John, i. 253. 
meaning of the name, i. 257, 

n. 3. 

Bread, daily, what it means, i. 321. 
why that for which we pray is 

called our bread, i. 325. 
Bribe given by the priests to the 

Roman soldiers to suppress 

the account of Christ s resur 
rection, iii. 350. 
improbable story to which this 

led, iii. 351 . 
signal failure of the scheme, iii. 

351. 
Bucer, Martin, quoted, i. 164 ; iii. 

194, 361. 
his character as an author, i. 

164, n. 1. 
mentioned by Calvin with very 

great respect, i. 1. 
Budaeus quoted, ii. 234. 
Burial of Christ in Joseph s tomb, 

iii. 334. 

precaution of the priests re 
specting, iii. 337. 

CAIAPHAS, high priest, i. 177. 
deprived of the office by Vi- 
tellius, i. 177. 



INDEX. 



431 



Caiaphas succeeded by Jonathan, 

the son of Ananus, i. 177. 
adjures Christ to tell if he be 

the Son of God, iii. 254. 
Calvary, Christ is crucified at, iii.299. 
Capernaum, called Christ s own city, 

i. 392. 

Christ dwells in, i. 235. 
what was its character as a 

city, i. 378. 

Celibacy of the clergy, absurd de 
fence of, by the Papists, i. 28. 
Censuring, bitterness of, forbidden, 

i. 346. 

threatening against, i. 347. 
Centurion, entreats Christ on be 
half of his servant, i. 378. 
known and eminent piety of, i. 

379. 

great humility of, i. 380. 
Cesarea, two towns of that name, 

ii. 287. 
Chaff, the reprobate are so called, 

i. 200. 

Chinnereth, the Hebrew name of 
the Sea of Galilee or Tiberi 
as, i. 240. 
Chorazin, woe pronounced upon, ii. 

26. 

Christ not bora by ordinary gener 
ation, i. 42. 

is the Son of God, i. 42. 
was without sin, i. 43. 
genealogy of, i. 80. 
meaning of the name, i. 92 ; ii. 

289. 

birth of, i. 93. 

was born at Bethlehem, i. 108. 
was born fifteen years before 
the death of Augustus Caesar, 
i. 175. 

circumcision of, i. 125. 
dedication of, to God, i. 140. 
grew in wisdom, i. 166 ; and 
this is not inconsistent with 
his supreme Divinity, i. 167. 
is taken to Jerusalem by Joseph 

and Mary, i. 168. 
sits in the midst of the doctors, 
i. 169. 



Christ is baptized by John, i. 201 ; 
and why ? i. 201. 

sees the heavens opened, i. 203. 

the Holy Spirit descends on, i. 
205. 

is addressed by a voice from 
heaven, i. 206. 

withdraws into the wilderness, 
i. 207 ; and why? i. 207. 

fasts forty days, i. 208 ; and 
why ? i. 209. 

his example does not counte 
nance the Popish fast of forty 
days, i. 208. 

why was he tempted by the 
devil ? i. 211. 

uses Scripture as his shield, i. 
214. 

was he actually placed on a 
pinnacle of the temple ? i. 
217. 

object of the second tempta 
tion of, i. 217. 

orders Satan to depart, i. 220. 

is waited on by angels, i. 222. 

preaches the gospel of the king 
dom of God, i. 224. 

is glorified by all, i. 226. 

comes to Nazareth, i. 226. 

reads in the synagogue a pass 
age of the prophet Isaiah, i. 
227. 

demonstrates that this passage 
applies to himself, i. 228. 

is upbraided by the inhabitants 
of Nazareth with not work 
ing miracles among them, i. 
232. 

throws the blame of this on 
themselves, i. 232. 

escapes miraculously from an 
attempt to put him to death, 
i. 235. 

leaves Nazareth, and dwells in 
Capernaum, i. 235. 

gives a proof of his Divinity, 
by his knowledge of the 
thoughts of men, i. 395. 

is blamed for eating with pub 
licans and sinners, i. 401. 



432 



INDEX. 



Christ vindicates himself by a quo 
tation from the prophet Ho- 
sea, i. 403. 

replies to a complaint of John s 
disciples about fasting, i. 406. 

receives a message from John 
the Baptist, ii. 7. 

replies to that message, ii. 9. 

appoints seventy disciples,ii. 23. 

is accused of casting out devils 
by Beelzebub, ii. 65. 

replies to that accusation, ii.71. 

is accused of breaking the Sab 
bath, ii. 155. 

transfiguration of, ii. 308. 

predicts the manner of his 
death, and his resurrection, 
ii. 4}5. 

cometh to Gethscmane, iii. 225. 

is in an agony there, iii. 226. 

is betrayed by Judas, iii. 240. 

is led to Caiaphas, the high 
priest, iii. 251. 

is accused by false witnesses, 
iii. 253. 

is brought before Pontius Pi 
late, iii. 274. 

is sent to Herod, iii. 277. 

is sent back with contempt, iii. 
278. 

is delivered by Pontius Pilate 
to be crucified, iii. 289. 

comes to Calvary, iii. 296. 

is crucified between two rob 
bers, iii. 302. 

is bitterly reviled by the mul 
titude, iii. 303. 

and by one of the robbers, iii. 
307. 

twice cries with a loud voice, 
iii. 321. 

expires, iii. 321. 

appears to Mary Magdalene 
after his resurrection, iii. 
347 ; and to two disciples 
going to Emmaus, iii. 353 ; 
and to the eleven, iii. 367. 

commissions the apostles to 
preach the gospel to all na 
tions, iii. 383. 



Christ enjoins them to baptize in 
the name of the Holy Trin 
ity, iii. 387. 

leads out his disciples to Beth 
any, iii. 391. 

blesses his disciples, iii. 392. 
is taken up into heaven, iii. 392. 
sits down at the right hand of 

God, iii. 393. 
Chrysostom quoted, i. 163, 329 ; ii. 

90, 215, 322. 
Church, God will never want a, i. 

191. 
can have no other foundation 

than Christ, ii. 295. 
why it is compared to a thrash 
ing-floor, i. 200. 
sometimes means the elders of 

the Church, ii. 355. 
is wonderfullyprotccted against 

wicked men, i. 135. 
Cicero quoted, i. 117. 
Circumcision, institution of, i. 125. 
was anciently performed at 

home, i. 64. 
of Christ, i. 125. 

Cleopas, one of the two disciples 

with whom Christ conversed 

on the way to Emmaus, iii. 

353. 

Clerks, the Evangelists so styled by 

Calvin, i. 127. 
Commandments, how they differ 

from ordinances, i. 10. 
Confess, the word is used in various 

senses, i. 368. 

Christ before men, all are en 
joined to, i. 466. 
Confession of sins, a testimony of 

repentance, i. 184. 
Conversion is the work of God, i. 

19. 
ascribed to the agency of men, 

i. 19. 

Covetousness, the folly and wicked 
ness of, i. 332. 
the only cure for, i. 340. 
Croesus, king of Lydia, the vast 

wealth of, iii. 113, n. 4. 
Cross, duty of bearing the, ii. 299. 



INDEX. 



433 



Cyprian quoted, ii. 296. 
Cyrenius, governor of Syria, i. 110. 
Cyril quoted, iii. 227. 
Cyrus and the Persians referred to 
by the prophet Isaiah, i. 182. 

DAVID, king of Israel, two promises 

made to, i. 9. 
his arrangement of the families 

of the priests, i. 9. 
his name applied to the Mes 
siah, i. 38. 
was a type of Christ, iii. 33, 

299. 
Debtors, those who have committed 

offences against us, i. 327. 
Debts, sins are so called, i. 326. 
Decapolis, why so called, ii. 271. 
Dedication of children, law of Moses 

respecting, i. 140. 
Demoniacs cured by Christ, i. 245. 
one who was dumb cured, i. 

419. 

two cured, i. 428. 
preternatural strength mani 
fested by one of them, i. 
429. 
symbolical meaning of this 

miracle, i. 436. 
Demosthenes quoted, i. 7. 
Devils, why Christ did not permit 

them to speak, i. 252. 
are permitted to depart into a 

herd of swine, i. 433. 
why the disciples could not 

cast them out, ii. 326. 
are actually existing spirits, i. 

434. 
Diseases of all kinds cured by 

Christ, i. 245. 

cures of bodily, intended to 
point out spiritual benefits, 
i. 251, 436. 
Divorce, law of Moses respecting, 

ii. 377. 

Christ s explanation of, ii. 381. 
leprosy not a proper ground 

for, ii. 383. 

other insufficient causes of it set 
aside, ii. 383. 



Donatists, an ancient sect of the 

Church, i. 267. 
Dove, why did the Holy Spirit 

descend in the shape of a ? 

i. 204. 

was it a solid body ? i. 205. 
Dulia, absurdly distinguished by 

the Papists from Latria, i. 

221. 

EARTHQUAKE at the crucifixion of 

Christ, iii. 324. 
at his resurrection, iii. 342. 
Eclipse of the sun at the crucifix 
ion of Christ, iii. 316. 
Elephantiasis, the nature of that 

disease, i. 372, n. 1. 
Elijah the Tishbite, comparison be 
tween him and John the 
Baptist, i. 20. 
why he attended Christ at his 

transfiguration, ii. 311. 
was he actually present at that 

time ? ii. 310. 

and Enoch are expected by 

the Papists to appear before 

the day of judgment, ii. 318. 

Elisabeth, wife of Zacharias, i. 10. 

why Luke mentions that she 

was of the daughters of 

Aaron, i. 10. 

how she was Mary s cousin, i. 

44. 
how she was righteous and 

blameless, i. 11. 
why she hid herself after 
having conceived John, i. 29. 
Emmaus, two disciples going to, iii. 

353. 
Christ s conversation with 

them, iii. 354. 

Epilepsy cured by Christ, i. 245. 
the Latin name of it derived 
from a singular custom, i. 
245, n. 2. 
Erasmus quoted, i. 6 ; ii. 136, 162, 

437. 
Eunuchs, directions concerning, ii. 

385. 
Eusebius quoted, i. 85, 112. 



434 



INDEX. 



Exorcists employed among the 

Jews, ii. 69. 

not authorized by any statute, 
ii. 69. 

FAITH, nature of, i. 24. 

is the gift of God, ii. 37. 
temporary, what it is, ii. 114. 
cannot be separated from good 

works, ii. 174. 
is sometimes accompanied by 

fear, i. 425. 
alone sanctifies the gifts of God 

to us, ii. 211. 
of the Fathers was the same 

with ours, i. 383. 
is the wisdom ofthejust, \. 22. 
weakness of, in the saints, i. 24. 
implicit, held by the Papists, 

ii. 330. 
we obtain the forgiveness of 

sins by, i. 413. 

is known to God alone, i. 392. 
how far do men derive advan 
tage from the faith of others? 

i. 393. 

False teachers, prediction respect 
ing, iii. 120. 
Fasting, not a direct worship of 

God, i. 153. 
the design of, i. 331. 
absurdly represented by the 

Papists to be a specific for 

driving away devils, ii. 328. 
the disciples of John dispute 

with the disciples of Christ 

about, i. 405. 
for three days, what it meant, 

ii. 274. 
of forty days, a foolish attempt 

of the Papists to emulate 

Christ s example, i. 208. 
Fathers, our faith is the same with 

that of the, i. 383. 
foolish imitation of the, i. 17, 

375. 
relied on the Son of God alone 

as Mediator, i. 38. 
were freed by the grace of Christ 

from the yoke of sin, i. 68. 



Fathers, in what respects * they 

differed from us, i. 188. 
Fear of the Lord includes the whole 

of religion, i. 57. 
differs from the terror of unbe 
lievers, i. 386. 
Fire, why the Holy Spirit is so 

called, i. 199. 
to be salted with, what it means, 

i. 272. 

eternal, what it means, i. 200. 
Fishers of men, import of the phrase, 

i. 244. 

Fishes, miraculous draught of, i. 241. 
Flesh, put for men, i. 183. 

is prone to sloth fulness, iii. 236. 
Followers of Christ must love him 
more than father and mother, 
i. 471. 

must take up his cross, i. 472. 
must hate their own life, i. 

472. 

Food and clothing, immoderate 
anxiety about them for 
bidden, i. 339. 
Forgiveness of sins belongs to 

Christ, i. 394. 

is obtained through faith, i. 413. 
of enemies, Christ prays for, 

iii. 300. 

Fowls of the air, argument drawn 
from, i. 341. 

GABRIEL, the angel, i. 25. 

meaning of the name, i. 25. 
Genealogy of Christ, i. 80. 

why Luke traces it from Na 
than, i. 84. 

omissions in it, i. 91. 

why Matthew includes it in 
three classes, i. 88. 

four points of difference be 
tween the accounts of Mat 
thew and of Luke, i. 84. 
Gentiles, calling of the, i.361 ; ii. 60. 

the healing of the centurion s 
servant was a kind of first- 
fruits of it, i. 383. 

Galilee of the, a name given to 
Lower Galilee, i. 237. 



INDEX. 



435 



Gethsemane, Christ coinetli to, iii. 

225. 
Christ is in an agony there, iii. 

226. 

Gideon, i. 23. 
God alone is to be worshipped, i. 

221. 
his example is held out for our 

imitation, i. 306. 
why he is said to be our Father, 

i. 317. 
in what respects he is in heaven, 

i. 317. 

how his name is to be sancti 
fied, i. 318. 

what is his kingdom ? i. 319. 
how does it come ? i. 320. 
is not the Author of sin, i. 329. 
why he condescended to swear, 

i. 72. 
to whom he is gracious and 

merciful, i. 264. 
made himself known to the 
fathers by two kinds of re 
velations, i. 96. 
is always like himself, i. 56. 
looks chiefly at the heart, i. 10. 
why he sometimes delays to 

send relief, i. 26. 
how he is sometimes said to 

tempt, i. 212. 

why he does not immediately 
take vengeance on the repro 
bate, ii. 153. 
how he is said to love all men, 

ii. 399. 

alone can forgive sins, i. 395. 
alone is the judge of the whole 

world, i. 306. 
invites men to repentance, ii. 

346. 
may be approached by prayer 

in all places, iii. 13. 
goodness of, ought to be imi 
tated by us, ii. 366. 
arm of, denotes his power, i. 57. 
knowledge of, is through Christ 

alone, ii. 41. 

gifts of, ought not to be de 
spised, ii. 88. 



God, example of, how far it ought to 

be imitated, i. 306. 
power of, is infinite, i. 24 ; 
but is not tyrannical, i. 59 ; 
and is not limited to ordi 
nary means, ii. 274. 
providence of, extends to every 

creature, i. 341. 
will of, is the highest rule of 
righteousness, ii. 39 ; 

viewed in itself, is one and 
simple, i. 320 ; but is 
presented to us in Scrip 
ture under a twofold 
aspect, i. 321. 
Good-will among men, what is 

meant by it, i. 121. 
Gospel, meaning of the word, i. 

xxxv. 
is a testimony of the revealed 

salvation, i. xxxvi. 
is a pledge of all the blessings 
that God has promised, i. 
xxxvi. 
applies properly to the New 

Testament, i. xxxvii. 
the preaching of John the 
Baptist was the beginning 
of, i. 173. 

why Christ forbade that it 
should be oifered to lost de- 
spisers, i. 350. 
is the fulfilment of the law, i. 

275. 
is the sceptre of the kingdom 

of Christ, i. 446. 
why it is compared to fire, iii. 168. 
does not overthrow the order of 

civil government, i. 194. 
how it is the occasion of strife, 

i. 468. 
appears despicable in the eyes 

of the flesh, i. 113. 
four kinds of hearers of the, ii. 
113 ; and whence the differ 
ence arises, ii. 101. 
commendation of the, i. 228. 
preaching of the, why it is 
compared to a winnowing- 
fan, i. 199. 



436 



INDEX. 



Gospel, summary of the, i. 224. 
triumph of the, i. 460. 

HAPPINESS, inquiries of the ancient 
philosophers concerning, i. 
333 ; ii. 142. 
Heavens, why called the throne of 

God, i. 296. 
opening of the, i. 203. 
Helvidius, his reasonings about the 
perpetual virginity of Mary, 
i. 107 ; ii. 215. 

Herod, son of Antipater, i. 8. 
surnamed The Great, i. 8. 
condemned for murder, and 
forced to undergo voluntary 
banishment, i. 8. 
how his reign broke the sceptre 

of the tribe of Judah, i. 9. 
his cunning, i. 135. 
is seized with a spirit of giddi 
ness, i. 136. 
slays the infants at Bethlehem, 

i. 158. 
question as to the date of 

that transaction, i. 158. 
Herod Antipas, son of Herod the 

Great, i. 176. 

was Tetrarch of Galilee, and 
governed Samaria and 
Peraea, i. 176. 

is reproved by John for mar 
rying Herodias, i. 223. 
throws John into prison, i. 

222. 

puts John to death, ii. 220. 
Christ belonged to the juris 
diction of, iii. 277. 
is glad to see Christ, iii. 278. 
despises Christ, iii. 278. 
is reconciled to Pilate, iii. 279. 
leaven of, what it meant, ii. 

280. 

Herodians, ii. 56, 282 ; iii. 41. 
Herodias, wife of Philip, incestu- 
ously married by Herod, ii. 
229. 

Hinnom, valley of, i. 285. 
Holiness, distinguished from right 
eousness, i. 74. 



Holy Ghost, filled with the, i. 17, 

67. 
why he descended on Christ 

after his baptism, i. 203. 
why in the shape of a dove, i. 

204. 

how did John see the ? i. 205. 
anointed Christ, i. 228. 
blasphemy against the, ii. 74. 
why he is compared to fire, i. 

199. 
Holy One of God, a title given to 

Christ by the devil, i. 246. 
probably borrowed from ordi 
nary use, i. 248. 
why Christ rebukes the devil 

for this confession, i. 246. 
Horace, a Latin poet, quoted, ii. 

182 ; iii. 96. 

Horn of salvation, i. 68. 
Hosanna, meaning of the word, ii. 

452. 
Hypocrites, etymology of the word, 

i. 309, n. 2. 

meaning of the word, i. 310. 
the Pharisees are so called, ii. 
277 ; iii. 85. 

IGNORANCE, can it apply to Christ ? 

i. 168. 
pretence of, does not excuse, 

iii. 167. 
Immanuel, meaning of the name, i. 

105. 
Christ was so called by the 

prophet Isaiah, i. 100. 
Incense, the design of, i. 13. 
Indulgences, Popish practice of 

granting, i. 280. 
Irenaeus quoted, i. 167. 
Isaiah, his prophecy respecting 

John the Baptist, i. 181. 

JACOB, his prophecy concerning the 

Messiah, i. 8. 
Jairus, Christ raises up the daughter 

of, i. 416. 
James, son of Alpheus, one of the 

twelve, i. 253. 
called to be an apostle, i. 437. 



INDEX. 



437 



James, son of Zebedee, one of the 

twelve, i. 253. 

called to be an apostle, i. 437. 
Jeremiah, the prophet, alludes to 
the destruction of the tribe of 
Benjamin at Ramah, i. 160. 
his name put by the mistake 
of a transcriber for Zecha- 
riah, iii. 272. 
Jerome quoted, i. 107, 385 ; ii. 118, 

386, 403 ; iii. 171. 
Jerusalem, lamentation of Christ 

over, iii. 105. 
Christ weeps over, ii. 453. 
Jesus, derivation of the word, i. 

35, 97. 

reason of the name, i. 98. 
Jews, the, are the first-born in the 

Church, i. 441. 
why they do not understand 

the Scriptures, i. 70. 
basely pervert the Scriptures, 

i. 101. 
unbelieving, were cast out of 

the Church of God, i. 361. 
were deprived of every excuse, 

ii. 20. 

equality between them and the 
Gentiles under the dispen 
sation of the Gospel, i. 145. 
distinction between them and 

the Gentiles, i. 145. 
their vain boasting, i. 91. 
their base sluggishness, i. 136. 
their wretched bondage, ii. 368. 
John the Baptist, his name an 
nounced by the angel, i. 15. 
meaning of the name, i. 15. 
resemblance between him and 

the prophet Elijah, i. 20. 
was selected for a great and 
extraordinary purpose, i. 16. 
was the fore-runner of Christ, 

i. 76. 
preaches in the wilderness, i. 

178. 

at what year of his age he ap 
peared in public, i. 175. 
his food and clothing were 
adapted to his residence, i. 
183, 



John the Baptist, a singular instance 

of frugality, i. 184. 
was called a madman, ii. 20. 
why he is preferred to the an 
cient prophets, ii. 16. 
how he saw the Holy Spirit, i. 

205. 
in what manner he taught his 

disciples to pray, i. 315. 
represents Christ as the author 

of spiritual baptism, i. 197. 
his baptism the same with that 

of Christ, i. 197. 
at first refuses to baptize 

Christ, i. 202. 
why he is said to be less than 

the least in the kingdom of 

heaven, ii. 14. 
dispute between his disciples 

and the disciples of Christ, 

about fasting, i. 405. 
Christ s reply to them, i. 406. 
why he was thrown into prison, 

i. 222. 

sends messengers toChrist, ii. 7. 
is beheaded by the order of 

Herod, ii. 227. 
burial of, ii. 228. 
had been predicted under the 

name of Elijah, ii. 16, 

319. 

contrast between his appear 
ance and manner and those 

of Christ, ii. 20. 
authority of his baptism, 

whence was it ? iii. 22. 
calling of, i. 177. 
office of, i. 20. 
John, son of Zebedee, one of the 

twelve, i. 253. 

called to be an apostle, i. 437. 
and James, called Boanerges, 

i. 253. 
Jonah, the prophet, a sign to the 

Ninevites, ii. 95. 
Jonathan, son of Ananus, succeeds 

Caiaphas as high priest, i. 

177. 
Joseph of Arimathea obtains the 

body of Christ from Pilate, 

iii. 332. 



438 



INDEX. 



Joseph of Arimathea buries Christ 

in his own tomb, iii. 334. 
Joseph, son of Jacob, is called a 

Nazarite, i. 165. 
Joseph, the husband of Mary, i. 94. 

is ordered to flee into Egypt, 
i. 154. 

a wonderful purpose of God dis 
played in the flight of, i. 155. 

is inaccurately called the father 
of Christ, i. 169. 

great poverty of, i. 112. 
Josephus, the historian, quoted, i. 
110, 111,164,176,177,222, 
223 ; ii. 96, 220, 227, 375, 
396 ; iii. 116, 122, 294. 
Judas Iscariot, one of the twelve, i. 
253. 

why Christ chose him, i. 255. 

called to be an apostle, i. 437. 

murmurs at the expense of an 
ointing Christ in the house 
of Simon the leper, iii. 187. 

agrees with the priests to be 
tray Christ, iii. 192. 

his treachery foretold by 
Christ, iii. 198. 

betrays Christ with a kiss, iii. 
240. 

acknowledges the innocence of 
Christ, iii. 270. 

throws back the thirty pieces 
of silver, iii. 271. 

strangles himself, iii. 270. 
Judas Lebbeus Thaddeus, brother 
of James, one of the twelve, 
i. 253. 

called to be an apostle, i. 437. 
Judges, Book of, included in The 

Prophets, i. 165. 

Julian, the Roman Emperor, known 
by the name of The Apos 
tate, i. 298, n. 4. 

KINGDOM of heaven, meaning of 

the phrase, i. 279. 
ought to be placed by us in the 
first rank, i. 344. 

LATRIA, absurdly distinguished by 
the Papists fromDutia,L221. 



Law, why divided into two tables, 
iii. 58. 

is the rule of perfect righteous 
ness, i. 283. 

and the Prophets, put for the 
whole of the Old Testament, 
ii. 191. 

sometimes includes The Pro 
phets, i. 173. 

why it is called a heavy bur 
den, iii. 76. 

agreement between the gospel 
and the, i. 277. 

distinction between the gospel 
and the, i. 29, 173, 207 ; ii. 
15. 

weakness of the, not in itself, 
but in our flesh, i. 283. 

nothing in the world is more 
durable than the, i. 278. 

Christ came to fulfil the, i. 
275. 

Christ s coming has not freed 
us from the authority of the, 
i. 275. 

Christ did not intend to make 
any correction of the, i. 283. 

which are the two great com 
mandments of the, iii. 57. 
Law-suits ought to be avoided, i. 
299. 

sometimes necessary, i. 300. 
Leaven, sometimes taken in a good 
sense, i. 127. 

of the Pharisees and Saddu- 
cees, ii. 281. 

of Herod, ii. 282. 

parable of the, ii. 127. 
Lebbeus. See Judas Lebbeus 

Thaddeus. 
Leper cured by Christ, i. 372. 

Christ s touching him express 
ed the feeling of compassion, 
i. 374. 

why Christ did not wish the 
miracle to be soon made 
known, i. 377. 

ten cured by Christ, ii. 207. 
Leprosy not a proper ground for 
divorce, ii. 383. 



INDEX. 



439 



Levi. See Matthew. 

Lord s Supper, ordinance of the, iii. 

203. 
Love of our neighbour, i. 304. 

illustrated by the parable of 

the good Samaritan, iii. 61. 

Lucian, a Greek writer, the type of 

daring infidels, ii. 283. 
Luke, preface of, i. 3. 

why he begins his Gospel with 

John the Baptist, i. 7. 
why he traces Christ s genea 
logy to Nathan, i. 84. 
Lunatics, meaning of the word, i. 

245. 

did the sacred writers intend 
to attribute their diseases to 
the moon ? i. 245, n. 1. 
Lysanias, tetrarch of Abylene, i. 

176. 

falsely supposed to be the son 
of Ptolemy Mennseus, i. 
176. 

MACCABEES, John, their latest 

leader, was slain, i. 8. 
Macrobius, a remarkable quotation 
from his Saturnalia, i. 158. 
Magi, a name given to astrologers 

and philosophers, i. 128. 
came from Chaldea, i. 127. 
present gifts to the child Jesus, 

i. 137. 

ignorantly alleged by the Pa 
pists to have been three in 
number, i. 128. 
how they were led to Christ, 

i. 127. 
Malachi, the last of the true and 

lawful prophets, i. 173. 
his prophecy concerning John 

the Baptist, i. 20, 173. 
Martha, hospitality of, ii. 142. 

two faults in it, ii. 143. 
Mary Magdalene had been pos 
sessed by seven devils, ii. 99. 
Christ appears to her after his 

resurrection, iii. 347. 
Mary, the .Virgin, her visit to 
Elisabeth, i. 47. 
VOL. III. 



Mary, how she was Elisabeth s 
cousin, i. 44. 

controversy about her perpe 
tual virginity, i. 107. 

her purification, i. 138. 

her visit to Elisabeth, i. 47. 

wherein her true blessedness 
consisted, i. 49, 50 ; ii. 88. 

her song of praise, i. 52. 

absurd titles given to her by 
the Papists, i. 54. 

intimately acquainted with the 
doctrine of Scripture, i. 62. 

her descent from David, i. 82. 

why the Lord permitted her 
to enter into the married 
state, i. 96. 

her deep poverty, i. 141. 

her excessive eagerness re 
proved, ii. 90. 
Matthew, one of the twelve, i. 253. 

called by Christ, i. 398. 

named also Levi, i. 399. 

called to be an apostle, i. 437. 

did not compose his Gospel iff 
the Hebrew, but in- the 
Greek language, i. 133. 

why he includes the genealogy 
of Christ in three classes, i. 
88. 

Miracles, symbolical meaning of, i. 
251, 436. 

ought not to be separated from 
the word, i. 439. 

proper use of, i. 439. 

of Christ, design of, i. 376. 

of causing a large draught of 
fishes, i. 238. 

of curing a demoniac, i. 246. 

of curing Peter s wife s mother 
of a fever, i. 250. 

of cleansing a leper, i. 371. 

of curing the centurion s ser 
vant, i. 378. 

of raising the widow s son at 
Nain, i. 385. 

of curing a man of palsy, i. 
392. 

of restoring to life the daughter 
of Jairus, i. 409. 

2F 



440 



INDEX. 



Miracle of curing a woman diseased 

with a bloody flux, i. 411. 
of restoring sight to two blind 

men, i. 417. 
of curing one possessed with a 

dumb spirit, i. 418. 
of calming a tempest, i. 423. 
of curing two demoniacs, i. 

428. 
of curing a man who had a 

withered hand, ii. 53. 
of curing one who was tor 
mented by a devil, blind and 

dumb, ii. 64. 
of curing a woman who had 

laboured under an infirmity 

during eighteen years, ii. 154. 
of curing a man of dropsy, ii. 

162. 

of cleansing ten lepers, ii. 207. 
of feeding five thousand men 

with five loaves and two 

fishes, ii. 234. 
of curing a man who was dumb 

and deaf, ii. 271. 
of feeding four thousand men 

with seven loaves and a few 

small fishes, ii. 273. 
of restoring sight to a blind 

man, ii. 285. 

of curing a lunatic child, ii. 321. 
of restoring sight to two blind 

men, ii. 428. 

of blasting the fig-tree, iii. 8. 
of healing the ear of Malchus, 

iii. 248. 
Money-changers cast out of the 

temple by Christ, iii. 9. 
Monothelites, heresy of, iii. 233. 
Moses, Christ does not oppose the 

commandments of, i. 284. 
why he attended Christ at his 

transfiguration, ii. 311. 
was it lawful for him to permit 

divorce ? ii. 381. 
Mystical interpretation of Scripture, 

Calvin s treatment of, i. 436, 

n. 1. 

NAIN, widow s son at, raised, i. 
885. 



Nazarene, put for Nazarite, i. 162. 
Nazareth, Joseph and Mary return 

from Egypt to, i. 153. 
Christ comes to, i. 226 ; and is 
upbraided by its inhabitants 
for not working miracles 
there, i. 232. 
ingratitude of the inhabitants 

of, i. 232 ; ii. 213. 
Nazarites, abstinence enjoined on, 

i. 17. 
meaning of the word, i. 165, 

n. 1. 

Sampson was one, i. 164. 
Joseph is called one, i. 165. 
Neighbour, who is our, i. 304 ; iii. 

61. 
erroneous views of the scribes 

on this question, i. 304. 
New, Christ s doctrine was so 
called, not in reproach, but 
in admiration, i. 249. 

OATH of God, i. 72. 
Offences, woe pronounced on ac 
count of, ii. 336. 
among brethren, rule concern 
ing, ii. 352. 
three steps to be observed 

about, ii. 352. 
Oil, diseased persons anointed with, 

ii. 5. 

reasons of this, ii. 6. 
Ordinances, how they differ from 

commandments, i. 11. 
Origen quoted, i. 72. 
Osiander quoted, i. 160 ; ii. 428. 

PAPISTS, their absurd notions of 
righteousness, i. 12. 

their profane customs in cele 
brating the birth-day of 
John the Baptist, i. 16. 

their folly in maintaining that 
the Church cannot err, i. 18. 

their absurd defence of celi 
bacy, i. 28. 

their prayers to the Virgin 
Mary, i. 33. 

titles given by them to the 
Virgin Mary, i. 54. 



INDEX. 



441 



Papists, their childish error in sup 
posing that the Magi were 
three in number, i. 128. 

absurdly support auricular con 
fession, i. 185. 

grievously corrupt the doctrine 
of repentance, i. 190. 

their fast of forty days not 
countenanced by Christ s 
example, i. 208. 

by almost abolishing the read 
ing of the Scriptures in the 
house of God, are more de 
testable than the Jews were 
in the time of our Lord, i. 
227. 

the coldness of their theology 
compared to the teaching of 
the scribes, i. 247. 

wickedness of their practice of 
granting indulgences, under 
the pretence of venial sin, i. 
280. 

affirm that lust is not a sin, 
until it gain the full con 
sent of the heart, i. 291. 

their frivolous reasonings in 
support of the freedom of 
the will, i. 336. 

falsely allege that Peter is the 
foundation of the Church, ii. 
295. 

absurdly represent fasting to 
be a specific for driving away 
devils, ii. 328. 

their doctrine of purgatory, ii. 
368. 

their pretended veneration for 
apostles and martyrs, iii. 
97. 

their doctrine of transubstan- 
tiation refuted, iii. 207. 

forbid the people to use the 
cup in the Lord s Supper, 
iii. 213. 

whence they deduce the inter 
cession of departed saints, 
ii. 178, 191, 265. 

are presumptuous despisers of 
Christ, iii. 112. 



Papists, their worthless and abo 
minable satisfactions, iii. 
162, 427. 

their shocking tyranny, ii. 45. 

on what they found the pri 
macy of Peter, ii. 369. 

wish to lay God under obliga 
tion to bestow salvation as a 
debt, ii. 395. 

wickedly torture the Scriptures, 
i. 289. 

deprive Christ of the honour of 

Mediator, ii. 390. 
Parables, why Christ taught by, ii. 
128. 

must not be too exactly carried 
out, ii. 333. 

of the importunate friend, i. 
355. 

of the two builders, i. 369. 

of the old garment and new 
patch, i. 407. 

of the new and old bottles, i. 
408. 

of the building of the tower, i. 
473. 

of the war of the two kings, i. 
473. 

of the sower, ii. 112. 

of the tares among the wheat, 
ii. 118. 

of the grain of mustard-seed, 
ii. 127. 

of the piece of leaven, ii. 127. 

of the seed springing up im 
perceptibly, ii. 128. 

of the hidden treasure, ii. 131. 

of the pearl of great price, ii. 
131. 

of the fishing-net, ii. 132. 

of the householder, ii. 134. 

of the creditor and two debtors, 
ii. 137. 

of the rich fool, ii. 148. 

of the barren fig-tree, ii. 153. 

of the great supper, ii. 167. 

of the wedding-garment, ii. 167. 

of the unjust steward, ii. 176. 

of the rich man and Lazarus, 
ii. 184. 



442 



INDEX. 



Parables of the unprofitable ser 
vants, ii. 194. 

of the unjust judge and the 
widow, ii. 198. 

of the Pharisee and the publi 
can, ii. 201. 

of the lost sheep, ii. 340. 

of the lost piece of money, ii. 
340. 

of the prodigal son, ii. 343. 

of the unmerciful servant, ii. 
366. 

of the labourers in the vine 
yard, ii. 409. 

of the ten pounds, ii. 439. 

of the ten talents, ii. 439. 

of the two unlike sons, iii. 24. 

of the wicked vine -dressers, 
iii. 28. 

of the compassionate Samari 
tan, iii. 61. 

of the servants who waited for 
their Lord, iii. 162. 

of the ten virgins, iii. 170. 
Pastors, how they are said to con 
vert men, i. 19. 

are the light of the world, i. 
274. 

how they are the fathers of be 
lievers, iii. 80. 

are exposed to reproaches, ii. 
435. 

in what manner they forgive 
sins, i. 396. 

ought to send all men to Christ, 
ii. 8. 

how they are fellow-workers 
with God, iii. 394. 

ambition of, is the most dread 
ful plague of the Church, i. 
269 ; iii. 77. 

firmness of, i. 187, 223 ; ii. 403. 

dignity of, ii. 31. 

are distressed and agonized 
when the gospel is treated 
with contempt, i. 447. 

ought to prepare themselves for 
their work by long study, ii. 
134. 

Jawful calling of, i. 178. 



Pastors, zeal of, ii. 278. 

their labour is not lost, though 
men remain in unbelief, i. 
453 ; ii. 108. 
how far they ought to be 

obeyed, iii. 75. 

Peace, in the Hebrew idiom, de 
notes prosperity, i. 78 ; and 
all that is essential to hap 
piness, ii. 455. 
with God should be sought, i. 

15. 
apart from God is accursed, i. 

22. 

is bestowed on the godly 
through the pure mercy of 
God, i. 121. 

with men ought to be cultivat 
ed, i. 264. 
Persecution foretold, i. 455. 

how far it ought to be avoided, 

i. 457. 

Peter. See Simon Peter. 
Pharisees severely rebuked by John, 

i. 186. 
exhorted to flee from the wrath 

of God, i. 189. 

defective character of their 
righteousness, i. 280 ; and 
in what this deficiency con 
sists, i. 284. 
meaning of the name, i. 281 ; 

iii. 74. 

accuse Christ s disciples of 
transgressing the traditions 
of the elders, ii. 245. 
reproved by Christ for ambi 
tion, iii. 71 ; 

and for ostentation, iii. 

77; 

and for hypocrisy, iii. 85. 
their zeal about trifles, iii. 89. 
were guilty of profanation of 

the law, i. 284. 
Philip, one of the twelve, i. 253. 

called to be an apostle, i. 437. 
Philip, son of Herod the Great, 
Tetrarch of Trachonitis and 
Iturea, i. 176. 
Philo quoted, ii. 24. 



INDEX. 



443 



Philosophers, their inquiries re 
specting the supreme good, i. 
333, n. 2. 

Plato quoted, i. 74, 302 ; ii. 380. 
Pliny quoted, i. 177. 
Pontius Pilate, appointed to be go 
vernor of Judea, in the room 
of Valerius Gratus, i. 176. 

Christ is brought before him, 
iii. 274. 

sends Christ to Herod, iii. 277. 

is reconciled to Herod, iii. 
279. 

makes repeated attempts to 
deliver Christ, iii. 282. 

attests the innocence of Christ, 
iii. 283. 

releases Barabbas, iii. 289. 

delivers up Christ to be cruci 
fied, iii. 289. 

delivers up the body of Christ 
to Joseph of Arimathea, iii. 
332. 
Poor, duty of giving to the, iii. 190. 

in spirit, who they are, i. 260. 
The Pope is not the Head of the 
Church of Christ, iii. 143. 

presumptuously sets aside the 
commandments of God, ii. 
252. 

drives the reading of the Scrip 
tures from the churches by 
fire and sword, i. 227. 

is not the successor of Peter, 
iii. 390. 

ought to be sharply rebuked, 
i. 188. 

his inventions cannot be re 
conciled with the gospel, ii. 
282. 

his priests are executioners 
commissioned to murder 
Christ, i. 29. 
Prayer, advantage of, i. 314. 

encouragements to, i. 351. 

secret, duty of, i. 312. 

to be offered without ostenta 
tion, i. 312. 

why it is necessary for us, i. 
314. 



Prayer, unaccompanied by faith, is 
idle and unmeaning, i. 351. 
long, not absolutely condemn 
ed, iii. 85. 

the Lord s, included in six pe 
titions, i. 316. 
intended to be a model for 

prayer, i. 316. 
conclusion of it improperly 
left out by the Latins, i. 
329. 
Predestination to eternal life, faith 

is associated with, ii. 40. 
presumptuously set aside by 

the Sophists, iii. 309. 
Premeditation forbidden to the 

apostles, i. 453. 
rendered unnecessary in their 
case by the presence of the 
Holy Spirit, i. 453. 
Priests, ingratitude of the, i. 376. 
indolence of the, i. 420. 
the high priesthood was torn 
in pieces by their ambition 
and tyranny, i. 177. 
the leper commanded to show 

himself to the, i. 376. 
King David s arrangement of 

the, i. 13. 

Primacy, dispute among the dis 
ciples respecting the, ii. 423. 
Prophecy is sometimes taken in a 

large sense, i. 368. 
of Jacob explained, i. 9, 92. 
Prophets, why they are called holy, 

L70. 

their doctrine sometimes in 
cluded under the Law, i. 173. 
what is the lawful way of re 
ceiving them, ii. 144. 
all gave testimony to Christ, i. 

70. 

Proverbs, Greek, quoted and illus 
trated, i. 355, n. 1. 
Providence of God widely different 
from the heathen notion of 
fate, i. 465. 

takes care of sparrows, i. 464. 
extends to every creature, i, 
341. 



444 



INDEX. 



Publicans, their office, i. 307. 

were covetous, rapacious, and 

cruel, i. 195, 398. 
why they were called sinners, i. 

307. 

Purgatory, Popish doctrine of, ii. 
368. 

EACHA, meaning of the word, i. 

285. 
Ramah, destruction of the tribe of 

Benjamin at, i. 160. 
Reconciliation between brethren in 
culcated, i. 286. 
Repentance, what it is, iii. 268. 

not the ground of the forgive 
ness of sins, i. 179. 

and forgiveness of sins are the 
two parts of which the whole 
gospel consists, i. 179. 

doctrine of, grievously corrupt 
ed by Popery, i. 190. 

two reasons why Mark separ 
ates it from the doctrine of 
the gospel, i. 225. 

fruits of, good works are so 
denominated, i. 189. 

is the gift of God, i. 180. 

always exists in believers, ii. 
29. 

is described by outward signs, 
ii. 28,486. 

late, is reproved, iii. 172. 

the foundation of, is the mercy 
of God, i. 179. 

is preceded by displeasure at 
sins, ii. 348. 

doctrine of, grievously corrupt 
ed by the Papists, i. 190. 
Reprobate, the, are compared to 
chaff, i. 200. 

were devoted to death before 
they were born, iii. 183. 

the devil is the head of, iii. 182. 

are appointed to destruction, 
iii. 201. 

are deprived of the light of 
life, ii. 107. 

do not perceive the mysteries 
of God, ii. 102. 



Reprobate, the, why they do not be 
lieve the gospel, ii. 28. 

are firmly bound to their cross, 
i. 472. 

continually proceed from bad 
to worse, ii. 105. 

are sometimes called sheep, i. 
441 ; ii. 266. 

are continually entangled in 
new crimes, iii. 351. 

are sometimes called the child 
ren of the kingdom, i. 384, 
441. 

wilfully blind and harden them 
selves, ii. 108. 

their dreadful punishment, i. 
200 ; ii. 124. 

are rendered inexcusable, ii. 

128. 

Resurrection, question of the Sad- 
ducees, concerning the, iii. 
47. 

far exceeds human capacity, 
iii. 50. 

of Christ, iii. 342. 
Retaliation condemned, i. 297. 
Righteousness distinguished from 
holiness, i. 74. 

who they are that suffer for it, 
i. 265, 267. 

frequently signifies the obser 
vation of the law, i. 202. 

of the law, ii. 394. 

of faith, ii. 394. 

put for the newness of spirit 
ual life, i. 344. 

Robbers, two crucified along with 
Christ, iii. 302. 

one of them reviles Christ, iii. 
307. 

the other reproves his compan 
ion, iii. 308 ; 

and prays to Christ, iii. 311 ; 
and is assured by Christ that 
he will be with him in 
paradise, iii. 314. 

SABBATH, the true method of keep 
ing it exemplified by Christ, 
i. 227. 



INDEX. 



445 



Sabbath, Christ s disciples are ac 
cused of breaking it, ii. 46. 

five arguments employed by 
Christ in their defence, ii. 
48. 

Christ is accused of breaking 
it, ii. 155. 

second-first, what it means, ii. 

47. 
Sackcloth and ashes, outward signs 

of repentance, ii. 28. 
Sadducees severely rebuked by 
John the Baptist, i. 186. 

exhorted to flee from the 
wrath of God, i. 189. 

question put by them about 
. the resurrection, iii. 47. 
Salt, put for the wisdom of the 
Spirit, i. 273. 

of the earth, believers are so 
called, i. 270. 

what it is to have, i. 273. 
Sanhedrim, the Jewish, origin of, 
i. 8. 

consisted of seventy, and after 
wards of seventy-two judges, 
ii. 24. 

the members of it murdered 
by Herod, i. 158. 

the superintendence of morals 
and of doctrine was com 
mitted to them, ii. 356. 
Satan is called the tempter, i. 212. 

maliciously misapplies a quo 
tation of Scripture, i. 218. 

is ordered by Christ to depart, 
i. 220. 

leaveth Christ for a season, i. 
221. 

desired to sift Peter as wheat, 
iii. 216. 

how he is the prince of this 
world, i. 71 ; ii. 71. 

is the head of the reprobate, 
iii. 182. 

is the contriver of everything 
evil, i. 329. 

is the deadly enemy of the 
salvation of men, i. 210, 
329. 



Satan makes a direct attack on the 

faith of Christ, i. 212. 
throws all possible difficulties 

in the way of justice, ii. 62. 
is an enemy to marriage, ii. 

386. 
his extraordinary eagerness to 

do mischief, L 428, 433 ; ii. 

323. 
is not permitted to drive the 

children of God wherever he 

pleases, iii. 264. 
wickedly tortures Scripture, i. 

218. 
trembles at the sight of God, 

i. 431. 

endeavours to make the Gos 
pel suspected, i. 246. 
is said to go out of men when 

Christ approaches, ii. 83. 
is not vanquished without a 

serious conflict, ii. 327. 
his craftiness, i. 24, 246, 362. 
a description of his nature, ii. 

84. 
his design in tempting Christ, 

i. 213. 
his tyranny is defended on 

every side by strong ram 
parts, ii. 71. 
how wretched it is to be 

placed under his tyranny, i. 

430. 
labours incessantly to subvert 

the glory of Christ, ii. 156. 
his contrivances for burying 

the truth of Scripture, i. 19 ; 

ii. 282. 
his kingdom is subject to the 

authority of Christ, i. 430. 
the destruction of his kingdom, 

ii. 33. 

Saul, King of Israel, i. 18. 
Saved, question as to the number 

of those who shall be, i. 

358. 
excessive curiosity about it 

forbidden, i. 358. 
Scribes, the defective character of 

their righteousness, i. 280. 



446 



INDEX. 



Scribes, in what that deficiency con 
sists, i. 284. 
inferiority of their teaching to 

that of Christ, i. 247. 
their furious opposition to 

Christ, i. 132. 

Scriptures, the, are a spiritual ar 
mour, i. 214. 

ought to be treated with rever 
ence, i. 227. 

division of them into two parts, 
ii. 15 ; and into three parts, 
iii. 374. 
corruption of them through 

ambition, i. 269. 
the reading of them has grown 
obsolete under the Pope, i. 
227. 

want of acquaintance with 
them is the source of all 
errors, iii. 50. 
Scylla and Charybdis, the allusion 

explained, iii. 86, n. 1. 
Sealing, how the Lord s Supper 
seals eternal life, i. 118, n. 1, 
2. 
Self-denial enjoined, i. 472. 

exemplified by the apostles, 

ii. 404. 

Self-love leads to malice, i. 353. 
Sepulchres, the Pharisees are com 
pared to, iii. 94. 
Sermon on the mount, object of, i. 

260. 

Servetus, heresies of, i. 37 ; ii. 263. 
Seventy disciples appointed by 

Christ, ii. 23. 

reason of that number, ii. 24. 
return to Christ, ii. 32. 
Shaking off the dust from the feet 
was a form of execration, 
i. 447. 

Sheba, Queen of, ii. 96. 
Shepherds at Bethlehem. See 

Bethlehem. 
Simeon recognizes the child Jesus, 

i. 141. 

was a devout man, i. 142. 
his song, i. 143. 
his blessing, i. 146. 



Simon Peter, one of the twelve, i. 

253. 
why he is called Peter, ii. 

291. 

called to be an apostle, i. 437. 
falsely declared by the Papists 

to be the foundation of the 

Church, ii. 295. 
had no successor, ii. 297. 
rebukes Christ, ii. 301. 
is sharply rebuked by Christ 

for doing so, ii. 302. 
denies Christ three times, iii. 

260. 

weeps bitterly for having de 
nied him, iii. 266. 
was he the first among the 

apostles? i. 439. 
received from Christ a twofold 

honour, ii. 291. 
did not commit blasphemy 

against the Holy Spirit, iii. 

265. 
his faith imperfect, ii. 240, 

242. 

his rashness, ii. 241 ; iii. 260. 
whence the Papists deduce the 

notion of his primacy, ii.370. 
Simon Zelotes, (called also the Ca- 

naanite,) one of the twelve, 

i. 253. 

called to be an apostle, i. 437. 
Sincerity in serving God enjoined, 

i. 338. 
apologies offered by those who 

want it, i. 338. 
Sorbonnists, ii. 142 ; iii. 59, 109, 

313. 
Soul, the, distinguished from spirit, 

i. 52. 

its unspeakable value, ii. 305. 
Sparrows, the care of the provi 
dence of God respecting, i. 

464. 

argument drawn from, i. 465. 
Star, the, which appeared to the 

Magi was extraordinary, i. 

129. 

Stoics, an ancient sect of philo 
sophers, i. 260, n. 1. 



INDEX. 



447 



Stoics, their paradoxes, i. 266. 
their notion of fate widely 
different from the Provi 
dence of God, i. 465, n. 1. 

Straining out a gnat, what is meant 
by it, iii. 93, n. 1. 

Supererogation, Popish doctrine of, 
ii. 204. 

Swearing not in all cases unlawful, 

i. 294. 
false notions of the Anabaptists 

concerning it, i. 294. 
indirect modes of it condemned, 
i. 295. 

Syriac, Christ s vernacular lan 
guage, ii. 295, n. 3. 

TABLES of the law, the two, iii. 58. 

the first relates to the worship 
of God, and the second to 
charity, iii. 58. 

the second must yield to the 
first, i. 171 ; serves to de 
tect hypocrisy, iii. 60. 
Taxes may lawfully be levied by a 

Christian man, i. ] 95. 
Temple, the, put for the holy place, 
i. 13, 27. 

Christ drives the money 
changers out of, iii. 9. 

was Christ actually placed on 
a pinnacle of ? i. 217. 

its prodigious costliness, iii. 
115. 

its destruction foretold, iii. 116. 

why it was destroyed, iii. 
116. 

the vail of it rent at the cruci 
fixion of Christ, iii. 323. 

put for the outer court, iii. 12, 

104. 

Tempt, the word is used in various 
senses, ii. 276. 

how God may be said to, i. 
328. 

what it is to tempt God, ii. 

276. 

Temptation of Christ in the wilder 
ness, i. 212. 

object of the second, i. 217. 



Tetrarch, used in a sense not quite 

accurate, i. 176. 

Tetrarchies, Pliny enumerates se 
venteen of one country, i. 

177. 
Thaddeus. See Judas Lebbeus 

Thaddeus. 
Theophilus, Luke dedicates his 

Gospel to, i. 3. 
meaning of the name, i. 3. 
Thomas, one of the twelve, i. 253. 
called to be an apostle, i. 437. 
Thoughts of men known to Christ, 

ii. 54, 67. 
Thrashing-floor denotes not the 

world, but the Church, i. 

200. 

Tittmann quoted, i. 121, n. 5. 
Traditions, human, attachment of 

the Pharisees to, ii. 246. 
various kinds of, ii. 247. 
Transfiguration of Christ, ii. 308. 
Transubstautiation, Popish doctrine 

of, iii. 207. 
refuted, iii. 208. 
Tribute, question about Christ s 

paying, ii. 368. 
question about the lawfulness 

of paying, iii. 40. 
Twelve disciples called to be 

apostles, i. 437. 
reason of that number, i. 438. 

UNCTION, extreme, Popish doctrine 

of, ii. 6. 

is an absurd attempt to imi 
tate the apostles, ii. 6. 
Usury condemned, i. 302. 

distinguished from lawful in 
terest of money, i. 302. 
reference to Calvin s French 
treatise on, i. 302, n. 1. 

VALERIUS GRATUS made governor 
of Judea, in the room of 
Annius Rufus, i. 176. 
succeeded by Pontius Pilate, i. 
176. 

Venial sin, a wicked pretence of the 
Papists, i. 280. 



448 



INDEX. 



WAR not absolutely condemned by 

John, i. 195. 
Weeping of Christ over Jerusalem, 

ii. 453. 
Wheat, believers compared to, i. 

200. 
Widow, a poor, commended by 

Christ for her liberality, iii. 

113. 
Wilderness, in which John preached, 

does not mean a solitude, i. 

178. 

used metaphorically for desola 
tion, i. 182. 

Christ withdraws to the, i. 207. 
Will of God sometimes means his 

decree, iii. 109. 
are there two wills in God ? iii. 

109. 

Wind, Christ rebukes the, i. 425. 
Winnowing- fan, the preaching of 

the gospel compared to a, i. 

199. 
Wisdom of the just, what it means, 

i. 22. 
Worship must be paid to God alone, 

i. 221. 



Worshipping put for kneeling, i. 
372, 410. 

YOKE of Christ, what it means, ii. 
44. 

ZACCHEUS, conversion of, ii. 433. 

described by fruits and outward 

signs, ii. 436. 

Zacharias, father of John the 
Baptist, i. 9. 

was of the course of Abia, i. 9. 

how he was righteous and 
blameless, i. 10. 

why he was so severely re 
proved, i. 23. 

punishment of his unbelief, i. 
26. 

his prophecy, i. 67. 
Zebedee s children, the mother of, 
her petition in favour of her 
sons, ii. 417. 

Christ s reply to that petition, 

ii. 418. 

Zechariah, son of Barachiah, mur 
dered, iii. 103. 



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