LUKE 8:1-10 , 18; 10:23-24
Luke 8:1-10 , 18 Mark 4:1-12 , 24-25 Matthew 13:1-17
1. And it happened
afterwards, and he was traveling1. And again he began to
teach near the sea, and a great1. And on the same day
Jesus went out of the house, and
through each city and village, 171multitude was gathered to him, sat down near the sea. 2. And
so that, entering into a ship, he great multitudes were gathered preaching and proclaiming the
sat on the sea, and the whole to him, so that he entered into a glad tidings of the kingdom of
multitude was near the sea on ship, and sat down, and the God; and the twelve were with
land. 2. And he taught them whole multitude was standing him, 2. And likewise some
many things by parables, and on the shore. 3. And he said women, who had been cured of
said to them in his doctrine: many things to them by parables, evil spirits and diseases, Mary,
3. Hear, lo, a sower went out to saying, Lo, one who was who is called Magdalene, out of
sow. 4. And it happened while sowing, some seeds fell near the whom had gone seven devils,
he was sowing, some fell closer road, and the birds came and 3. And Joanna, the wife of
to the road; and the fowls of devoured them. 5. And some fell Chuza, Herod’s steward, and
heaven came and ate them up. on stony places, where they had Susanna, and many others, who
5. And some fell on stony not much earth, and immediately assisted him out of their property
places, where it had not much they sprang up, because they had 4. And while a very great
earth, and immediately it sprang not depth of earth. 6. But when multitude was assembling, and
up, because it had not depth of the sun rose, they were burnt up, while they were crowding to him
earth. 6. And when the sun had and because they had not a root, out of each city, he said by a
risen, it was scorched; and they withered away. 7. Others parable: 5. One who sowed went
because it had not a root, it again fell on thorns, and the out to sow his seed, and while
withered. 7. And some fell thorns grew up, and choked he was sowing, some fell near
among thorns; and the thorns them. 8. And others fell on good the road, and the fowls of
grew, and choked it, and it did soil, and yielded fruit: some a heaven ate it up. 6. And some
171 “Il alloit de ville en ville, et de village en village ;” — “he was going from town to town, and from village to village.”
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fell on a rock, and when it was
sprung up, it withered, becausenot yield fruit. 8. And some fell
on good soil, and yielded fruithundred-fold, some sixty-fold,
some thirty-fold. 9. He that hath
it hath not moisture. 7. And springing up and growing, and ears to hear, let him hear.
some fell among thorns, and the produced some thirty, and some 10. And the disciples
thorns springing up along with sixty, and some a hundred. approaching said to him, Why
it, choked it. 8. And some fell on 9. And he said to them, He that dost thou speak to them by
a good soil, and, springing up, hath ears to hear, let him hear. parables? 11. But he answering,
produced fruit a hundred-fold. 10. And when he began to be said to them, To you it is given
Saying these things, he alone, those who were around to know the mysteries 168 of the
exclaimed, He that hath ears to him, with the twelve, asked him kingdom of heaven, but to them
hear, let him hear. 9. And his about the parable. 11. And he it is not given, 12. For
disciples asked him, saying, said to them, To you it is given whosoever hath, it shall be given
What was this parable? 172to know the mystery 170 of the to him, and he shall be rendered
more wealthy; 169 and whosoever 10. But he said, To you it is kingdom of God, but to those
given to know the mysteries 173who are without all things are hath not, even that which he hath
done by parables: 12. That shall be taken from him. 13. For of the kingdom of God, but to
seeing, they may see and may this reason I speak to them in the rest by parables; that seeing,
not perceive, and hearing, they parables, because seeing, they they may not see, and hearing,
may hear and may not do not see, and hearing, they do they may not understand. — (A
understand, lest at any time they not hear nor understand. 14. And little after,) 18. Consider then
may be converted, and their sins in them is fulfilled the prophecy how you hear. For whosoever
may be forgiven them. — (A of Isaiah, which saith, With the hath, it shall be given to him;
little after,) 24. And he said to ears you shall hear, and shall not and whosoever hath not, even
them, Observe what you hear: understand, and seeing, you shall that which he thinketh that he
hath shall be taken from him. with what measure, the same see, and shall not perceive.
Luke 10:23-24 . admeasurement shall be made to
you, and it shall be added to you15. For the heart of this people
hath become gross, and with 23. And turning to his
disciples, he said to them who shall hear. 25. For to him
who hath it shall be given; andtheir ears they have heard
heavily, and their eyes they have privately, Blessed are the eyes
he that hath not, even that which shut, lest at any time they should that see the things which you
he hath shall be taken away from
him.see with their eyes, and hear
with their ears, and understandsee. 24. For I say to you, That
many prophets and kings have
with the heart, and be converted, desired to see the things which
and I should heal them. 16. But you see, and have not seen them;
your eyes are blessed for they and to hear the things which you
hear, and have not heard them. see; and your ears, for they hear.
17. Verily, I say to you, That
168 “De cognoistre les secrets ;” — “to know the secrets.”
172 “Et ses disciples l’interroguerent, dema, dans quelle estoit ceste similitude ;” — “and his disciples interrogated him, asking
what was this parable.”
170 “De cognoistre le secret ;” — “to know the secret.”
169 “Et en aura tant plus ;” — “and he shall have so much the more of it.”
173 “De cognoistre les secrets ;” — “to know the secrets.”
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many prophets and righteous
men have desired to see the
things which you see, and have
not seen them, and to hear the
things which you hear, and have
not heard them.
What I have here introduced from Luke belongs, perhaps, to another time; but I saw no necessity
for separating what he has placed in immediate connection. First, he says that the twelve apostles
preached the kingdom of God along with Christ; from which we infer that, though the ordinary
office of teaching had not yet been committed to them, they constantly attended as heralds to procure
an audience for their Master; and, therefore, though they held an inferior rank, they are said to have
been Christ’s assistants. Next, he adds, that among those who accompanied Christ were certain
women, who had been cured of evil spirits and diseases, such as Mary Magdalene, who had been
tormented by seven devils To be associated with such persons might be thought dishonorable; for
what could be more unworthy of the Son of God than to lead about with him women who were
marked with infamy? But this enables us more clearly to perceive that the crimes with which we
were loaded before we believed, are so far from diminishing the glory of Christ, that they tend
rather to raise it to a higher pitch. And, certainly, it is not said, that the Church which he elected
was found by him to be without spot and blemish, but that he cleansed it with his blood, and made
it pure and fair.
The wretched and disgraceful condition of those women, now that they had been delivered from
it, redounded greatly to the glory of Christ, by holding out public manifestations of his power and
grace. At the same time, Luke applauds their gratitude in following their Deliverer, and disregarding
the ridicule of the world. 174 Beyond all question, they were pointed at with the finger on every side,
and the presence of Christ served for a platform to exhibit them; but they do not refuse to have their
own shame made generally known, provided that the grace of Christ be not concealed. On the
contrary, they willingly endure to be humbled, in order to become a mirror, by which he may be
illustriously displayed.
In Mary, the boundless goodness of Christ was displayed in an astonishing manner. A woman,
who had been possessed by seven devils, and might be said to have been the meanest slave of Satan,
was not merely honored to be his disciple, but admitted to enjoy his society. Luke adds the surname
Magdalene, to distinguish her from the sister of Martha, and other persons of the name of Mary ,
who are mentioned in other passages, ( John 11:1; 19:25 .)
Luke 8:3 . Joanna, the wife of Chuza It is uncertain whether or not Luke intended his statement
to be applied to those women in the same manner as to Mary To me it appears probable that she is
placed first in order, as a person in whom Christ had given a signal display of his power; and that
the wife of Chuza, and Susanna, matrons of respectability and of spotless reputation, are mentioned
afterwards, because they had only been cured of ordinary diseases. Those matrons being wealthy
and of high rank, it reflects higher commendation on their pious zeal, that they supply Christ’s
174 “D’autant qu’elles ont suyvi leur Liberateur, nonobstant l’ignominie du monde qu’il leur faloit endurer en ce faisant ;” —
“because they followed their Deliverer, notwithstanding the ignominy of the world which they must endure by so doing.”
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expenses out of their own property, and, not satisfied with so doing, leave the care of their household
affairs, and choose to follow him, attended by reproach and many other inconveniences, through
various and uncertain habitations, instead of living quietly and at ease in their own houses. It is
even possible, that Chuza, Herod’s steward, being too like his master, was strongly opposed to
what his wife did in this matter, but that the pious woman overcame this opposition by the ardor
and constancy of her zeal.
Matthew 13:2 . And great multitudes were gathered together to him. It is not without good
reason that the Evangelists begin with informing us that, a vast multitude had assembled, and that
when Christ beheld them, he was led to compare his doctrine to seed That multitude had been
collected from various places: all were held in suspense; all were alike eager to hear, but not equally
desirous to receive instruction. The design of the parable was to inform them, that the seed of
doctrine, which is scattered far and wide, is not everywhere productive; because it does not always
find a fertile and well cultivated soil. Christ declared that he was there in the capacity of a
husbandman, who was going out to sow seed, but that many of his hearers resembled an uncultivated
and parched soil, while others resembled a thorny soil; so that the labor and the very seed were
thrown away. I forbear to make any farther inquiry into the meaning of the parable, till we come
to the explanation of it; which, as we shall find, is shortly afterwards given by our Lord. It may
only be necessary, for the present, to remind the reader, that if those who ran from distant places
to Christ, like hungry persons, are compared to an unproductive and barren soil, we need not wonder
if, in our own day, the Gospel does not yield fruit in many, of whom some are lazy and sluggish,
others hear with indifference, and others are scarcely drawn even to hear.
- He that hath ears to hear, let him hear. These words were intended partly to show that all
were not endued with true understanding to comprehend what he said, and partly to arouse his
disciples to consider attentively that doctrine which is not readily and easily understood by all.
Indeed, he makes a distinction among the hearers, by pronouncing some to have ears, and others
to be deaf. If it is next inquired, how it comes to pass that the former have ears, Scripture testifies
in other passages, that it is the Lord who pierces the ears, (Psalm 40:7 ,)and that no man obtains or
accomplishes this by his own industry.
- The disciples approaching said to him. From the words of Matthew it is evident, that the
disciples did not merely look to themselves, but wished also to consult the benefit of others. Being
unable to comprehend the parable, they concluded that it would be as little understood by the people;
and, therefore, they complain that Christ employed language from which his hearers could derive
no profit. Now though parables are generally found to illustrate the subject of which they treat, yet
the uninterrupted course of a metaphor may lead to obscurity. 175 So then Christ, in delivering this
parable, intended to wrap up, in an allegory, what he might have said more plainly and fully, without
a figure. 176 But now that the exposition is added, the figurative discourse has greater energy and
force than if it had been simple: by which is meant, that it is not only fitted to produce a more
powerful impression on the mind, but is also more clear. So highly important is the manner in which
any thing is said. 177
175 “Si est-ce toutesfois qu’elles sont obscures et enveloppees, quand on continue tousiours la metaphore sans rien y entremesler ;”
— “yet they are obscure and involved, when the metaphor is constantly pursued, without any thing being intermingled with it.”
176 “En usant de termes communs ;” — “by using ordinary terms.”
177 “Voyla comme il y a bien a regarder comment on couche ou on deduit un propos ;” — “this shows us the great attention
that is due to the manner in which a discourse is expressed or conveyed.”
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- To you it is given to know the mysteries178of the kingdom of heaven From this reply of
Christ we learn, that the doctrine of salvation is proclaimed by God to men for various purposes;
for Christ declares that he intentionally spoke obscurely, in order that his discourse might be a
riddle to many, and might only strike their ears with a confused and doubtful sound. It will perhaps
be objected, that this is inconsistent with that prophecy,
I have not spoken in secret, nor in a dark corner: I said not in vain to the seed of Jacob, Seek me,
(Isaiah 45:19 ;)
or with the commendations which David pronounces on the Law, that it
is a lamp to the feet, and that it giveth wisdom to little children
(Psalm 119:105,130 .)
But the answer is easy: the word of God, in its own nature, is always bright, 179 but its light is
choked by the darkness of men. Though the Law was concealed, as it were, by a kind of veil, yet
the truth, of God shone brightly in it, if the eyes of many had not been blinded. With respect to the
Gospel, Paul affirms with truth, that it is hidden to none but to the reprobate, and to those who are
devoted to destruction, whose minds Satan hath blinded, (2 Corinthians 4:3,4 .) Besides, it ought
to be understood, that the power of enlightening which David mentions, and the familiar manner
of teaching which Isaiah predicts, refer exclusively to the elect people.
Still it remains a fixed principle, that the word of God is not obscure, except so far as the world
darkens it by its own blindness. And yet the Lord conceals its mysteries, so that the perception of
them may not reach the reprobate. 180 There are two ways in which he deprives them of the light of
his doctrine. Sometimes he states, in a dark manner, what might be more clearly expressed; and
sometimes he explains his mind fully, without ambiguity and without metaphor, but strikes their
senses with dulness and their minds with stupidity, so that they are blind amidst bright sunshine.
Such is the import of those dreadful threatenings, in which Isaiah forewarns, that he will be to
the people a barbarian, speaking in a foreign and unknown language; that the prophetical visions
will be to the learned a shut and sealed book, in which they cannot read; and that when the book
shall be opened, all will be unlearned, and will remain in amazement, through inability to read,
(Isaiah 28:11; 29:11 .) Now since Christ has purposely dispensed his doctrine in such a manner,
that it might be profitable only to a small number, being firmly seated in their minds, and might
hold others in suspense and perplexity, it follows that, by divine appointment, the doctrine of
salvation is not proclaimed to all for the same end, but is so regulated by his wonderful purpose,
that it is not less a savor of death to death to the reprobate than a life-giving savor to the elect, ( 2
Corinthians 2:15,16 .) And that no one may dare to murmur, Paul declares, in that passage that
whatever may be the effect of the Gospel, its savor, though deadly, is always a sweet savor to God.
To ascertain fully the meaning of the present passage, we must examine more closely the design
of Christ, the reason why, and the purpose for which, these words were spoken. First, the comparison
is undoubtedly intended by Christ to exhibit the magnitude of the grace bestowed on his disciples,
in having specially received what was not given indiscriminately to all. If it is asked, why this
178 “De cognoistre les secrets ;” — “to know the secrets.”
179 “La parole de Dieu de sa nature est tousiours pleine de lumiere et clairte ;” — “the word of God in its own nature is always
full of light and brightness.”
180 “Cependant neantmoins il ne laisse point d’estre vray, que le Seigneur tient ses secrets cachez, a fin que le goust et la fruition
d’iceux ne parviene aux reprouvez ;” — “yet, nevertheless, it does not cease to be true, that the Lord keeps its secrets hidden, in
order that the relish and enjoyment of them may not reach the reprobate.”
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privilege was peculiar to the apostles, 181 the reason certainly will not be found in themselves, and
Christ, by declaring that it was given to them, excludes all merit. 182 Christ declares that there are
certain and elect men, on whom God specially bestows this honor of revealing to them his secrets,
and that others are deprived of this grace. No other reason will be found for this distinction, except
that God calls to himself those whom he has gratuitously elected.
- For whosoever hath, it shall be given to him. Christ pursues the subject which I have just
mentioned; for he reminds his disciples how kindly God acts towards them, that they may more
highly prize his grace, and may acknowledge themselves to be under deeper obligations to his
kindness. The same words he afterwards repeats, but in a different sense, ( Matthew 25:29 ;) for on
that occasion the discourse relates to the lawful use of gifts. 183 But here he simply teaches, that
more is given to the apostles than to the generality of men, because the heavenly Father is pleased
to display in perfection his kindness towards them.
He does not forsake the work of his own hand,
(Psalm 138:8 .)
Those whom he has once begun to form are continually polished more and more, till they are
at length brought to the highest perfection. The multiplied favors which are continually flowing
from him to us, and the joyful progress which we make, spring from God’s contemplation of his
own liberality, which prompts him to an uninterrupted course of bounty. And as his riches are
inexhaustible, 184 so he is never wearied with enriching his children. Whenever he advances us to
a higher degree, let us remember that every increase of the favors which we daily receive from him
flows from this source, that it is his purpose to complete the work, of our salvation already
commenced. On the other hand, Christ declares that the reprobate are continually proceeding from
bad to worse, till, at length exhausted, they waste away in their own poverty.
And he that hath not, even that which he hath shall be taken from him. This may appear to be
a harsh expression; but instead of saying, that what the ungodly have not is taken from them, Luke
softens the harshness and removes the ambiguity by a slight change of the words: and whosoever
hath not, even that which he thinketh that he hath shall be taken from him. And indeed it frequently
happens, that the reprobate are endued with eminent gifts, and appear to resemble the children of
God: but there is nothing of real value about them; for their mind is destitute of piety, and has only
the glitter of an empty show. Matthew is therefore justified in saying that they have nothing; for
what they have is of no value in the sight of God, and has no permanency within. Equally appropriate
is the statement of Luke, that the gifts, with which they have been endued, are corrupted by them,
so that they shine only in the eyes of men, but have nothing more than splendor and empty display.
Hence, also let us learn to aim at progress throughout our whole life; for God grants to us the taste
of his heavenly doctrine on the express condition, that we feed on it abundantly from day to day,
till we come to be fully satiated with it.
The manner in which Mark introduces this sentence has some appearance of confusion. Consider,
says our Lord, what you hear; and then, if they make due progress, he holds out the expectation of
181 “Si on demande d’ou venoit un tel privilege et honneur aux Apostres plustost aux autres ;” — “if it is asked, whence came
such a privilege and honor to the Apostles rather than to the others.”
182 “Exclud toute merite de sa part ;” — “excludes all merit on their part.”
183 “Car la le propos sera touchant le droict et legitime usage des dons de Dieu ;” — “for there the discourse will relate to the
right and lawful use of the gifts of God.”
184 “Et comme ses richesses sont infinies, et ne se peuvent espuiser ;”— “and as his riches are infinite, and cannot be exhausted.”
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more plentiful grace: it shall be added to you that hear Lastly, follows the clause which agrees with
the words of Matthew, but is inserted in the middle of a sentence which I expounded under the
seventh chapter of Matthew;185 for it is not probable that they are here placed in their proper order.
The Evangelists, as we have remarked on former occasions, were not very exact in arranging Christ’s
discourses, but frequently throw together a variety of sayings uttered by him. Luke mixes this
sentence with other discourses of Christ spoken at different times, and likewise points out a different
purpose for which Christ used these words. It was that they might be attentive to his doctrine, and
not permit the seed of life to pass away unimproved, which ought to be cordially received, and take
root in their minds. “Beware,” he says, “lest what has been given be taken away from you, if it
yield no fruit.”
- For this reason I speak by parables. He says that he speaks to the multitude in an obscure
manner, because they are not partakers of the true light. And yet, while he declares that a veil is
spread over the blind, that they may remain in their darkness, he does not ascribe the blame of this
to themselves, but takes occasion to commend more highly the grace bestowed on the Apostles,
because it is not equally communicated to all. He assigns no cause for it, except the secret purpose
of God; for which, as we shall afterwards see more fully, there is a good reason, though it has been
concealed from us. It is not the only design of a parable to state, in an obscure manner, what God
is not pleased to reveal clearly; but we have said that the parable now under our consideration was
delivered by Christ, in order that the form of an allegory might present a doubtful riddle.
- And in them is fulfilled the prophecy of Isaiah. He confirms his statement by a prediction
of Isaiah, that it is far from being a new thing, if many persons derive no advantage from the word
of God, which was formerly appointed to the ancient people, for the purpose of inducing greater
blindness. This passage of the Prophet is quoted, in a variety of ways, in the New Testament. Paul
quotes it ( Acts 28:26 ) to charge the Jews with obstinate malice, and says that they were blinded by
the light of the Gospel, because they were bitter and rebellious against God. There he points out
the immediate cause which appeared in the men themselves. But in the Epistle to the Romans ( 11:7)
he draws the distinction from a deeper and more hidden source; for he tells us, that the remnant
was saved according to the election of grace, and that the rest were blinded, according as it is
written. The contrast must there be observed; for if it is the election of God, and an undeserved
election, which alone saves any remnant of the people, it follows that all others perish by a hidden,
though just, judgment of God. Who are the rest, whom Paul contrasts with the elect remnant, but
those on whom God has not bestowed a special salvation?
Similar reasoning may be applied to the passage in John, ( 12:38 ;) for he says that many believed
not, because no man believes, except he to whom God reveals his arm, and immediately adds, that
they could not believe, because it is again written, Blind the heart of this people. Such, too is the
object which Christ has in view, when he ascribes it to the secret purpose of God, that the truth of
the Gospel is not revealed indiscriminately to all, but is exhibited at a distance under obscure forms,
so as to have no other effect than to overspread the minds of the people with grosser darkness. 186
In all cases, I admit, those whom God blinds will be found to deserve this condemnation; but as
the immediate cause is not always obvious in the persons of men, let it be held as a fixed principle,
185 Harmony, volume 1 p. 345 .
186 “En sorte que c’estoit tousiours pour esblouir de plus en plus les yeux de l entendement du peuple ;” — “so that it was
always to dazzle more and more the eyes of the understanding of the people.”
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that God enlightens to salvation, and that by a peculiar gift, those whom He has freely chosen; and
that all the reprobate are deprived of the light of life, whether God withholds his word from them,
or keeps their eyes and ears closed, that they do not hear or see.
Hearing you shall hear. We now perceive the manner in which Christ applies the prediction of
the prophet to the present occasion. He does not quote the prophet’s words, nor was it necessary;
for Christ reckoned it enough to show, that it was no new or uncommon occurrence, if many were
hardened by the word of God. The words of the prophet were,
Go, blind their minds, and harden their hearts, ( Isaiah 6:10 .)
Matthew ascribes this to the hearers, that they may endure the blame of their own blindness
and hardness; for the one cannot be separated from the other. All who have been given over to a
reprobate mind (Romans 1:28 ) do voluntarily, and from inward malice, blind and harden themselves.
Nor can it be otherwise, wherever the Spirit of God does not reign, by whom the elect alone are
governed. Let us, therefore, attend to this connection, that all whom God does not enlighten with
the Spirit of adoption are men of unsound mind; and that, while they are more and more blinded
by the word of God, the blame rests wholly on themselves, because this blindness is voluntary.
Again, the ministers of the word ought to seek consolation from this passage, if the success of their
labors does not always correspond to their wish. Many are so far from profiting by their instruction,
that they are rendered worse by it. What has befallen them was experienced by a Prophet, 187 to
whom they are not superior. It were, indeed, to be wished, that they should bring all under subjection
to God; and they ought to labor and strive for that end. But let them not wonder if that judgment,
which God anciently displayed through the ministration of the Prophet, is likewise fulfilled at the
present day. At the same time, we ought to be extremely careful, that the fruit of the Gospel be not
lost through our negligence.
Mark 4:12 .That seeing, they may see, and not perceive. Here it may suffice to state briefly
what has already been fully explained, that the doctrine is not, strictly speaking, or by itself, or in
its own nature, but by accident, the cause of blindness. When persons of a weak sight come out
into sunshine, their eyes become dimmer than before, and that defect is in no way attributed to the
sun, but to their eyes. In like manner, when the word of God blinds and hardens the reprobate, as
this takes place through their own depravity, it belongs truly and naturally to themselves, but is
accidental, as respects the word.
Lest at any time they should be converted. This clause points out the advantage that is gained
by seeing and understanding It is, that men, having been converted to God, are restored to his favor,
and, being reconciled to him, enjoy prosperity and happiness. The true end for which
God desires that his word should be preached is, to reconcile men to himself by renewing their
minds and hearts. With respect to the reprobate, on the other hand, Isaiah here declares that the
stony hardness remains in them, so that they do not obtain mercy, and that the word fails to produce
its effect upon them, so as to soften their minds to repentance.
Matthew 13:15 .Lest I should heal them In the word healing, Matthew, as well as the Prophet,
includes deliverance from every evil; for a people afflicted by the hand of God is metaphorically
compared by them to a sick man. They say that healing is bestowed, 188 when the Lord releases
from punishment. But as this healing depends on the pardon of sins, Mark describes appropriately
187 “Il leur advient ce que le Prophete Isaie a experimente ;” — “it happens to them what the Prophet Isaiah experienced.”
188 “Ils disent qu’il guarit, et remet en sante ;” — “they say that he heals, and restores to health.”
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and justly its cause and source, lest they should be converted, and their sins should be forgiven
them For whence comes the mitigation of chastisements, but because God has been reconciled to
us, and makes us the objects of his blessing? Sometimes, no doubt, after removing our guilt, he
continues to punish us, either with the view of humbling us the more, or of making us more cautious
for the future. And yet, not only does he show evidences of his favor by restoring us to life and
health; but as punishments usually terminate when the guilt is removed, healing and forgiveness
are properly introduced together. It must not, however, be concluded, that repentance is the cause
of pardon, as if God received into his favor converted men, because they deserved it; 189 for
conversion itself is a mark of God’s free favor. Nothing more is expressed than such an order and
connection, that God does not forgive the sins of any but those who are dissatisfied with themselves.
Matthew 13:16 .But blessed are your eyes. Luke appears to represent this statement as having
been spoken at another time; but this is easily explained, for in that passage he throws together a
variety of our Lord’s sayings, without attending to the order of dates. We shall, therefore, follow
the text of Matthew, who explains more clearly the circumstances from which Christ took occasion
to utter these words. Having formerly reminded them of the extraordinary favor which they had
received, in being separated by our Lord from the common people, and familiarly admitted to the
mysteries of his kingdom, he now magnifies that grace by another comparison, which is, that they
excel ancient Prophets and holy Kings This is a far loftier distinction than to be preferred to an
unbelieving multitude. Christ does not mean any kind of hearing, or the mere beholding of the
flesh, but pronounces their eyes to be blessed, because they perceive in him a glory which is worthy
of the only-begotten Son of God, so as to acknowledge him as the Redeemer; because they perceive
shining in him the lively image of God, by which they obtain salvation and perfect happiness; and
because in them is fulfilled what had been spoken by the Prophets, that those who have been truly
and perfectly taught by the Lord (Isaiah 54:13 ) do not need to learn every man from his neighbor,
(Jeremiah 31:34 .)
This furnishes a reply to an objection that might be drawn from another saying of Christ, that
blessed are they who have not seen, and yet have believed,
(John 20:29 ;)
for there he describes that kind of seeing which Thomas desired in consequence of his gross
apprehension. 190 But that seeing, of which Christ now speaks, has been enjoyed by believers in
every age in common with the Apostles. We do not see Christ, and yet we see him; we do not hear
Christ, and yet we hear him: for in the Gospel we behold him, as Paul says,
face to face, so as to be transformed into his image,
(2 Corinthians 3:18 ;)
and the perfection of wisdom, righteousness, and life, which was formerly exhibited in him,
shines there continually.
Luke 10:24 .Many Prophets and Kings have desired to see. The condition of the Church, at
the present day, is justly pronounced to be preferable to that of the holy fathers, who lived under
the Law; because to them was exhibited, under shadows and figures only, what is now openly
189 “Il ne faut pas conclurre par cela que la repentance, ou conversion, soit cause de nous faire avoir remission et pardon de
nos pechez; comme si Dieu prenoit a merci ceux qui se convertissent, pource qu’ils en sont dignes, et le meritent ;” — “we must
not therefore conclude, that repentance, or conversion, is the cause of making us have forgiveness and pardon of our sins; as if
God exercised mercy towards those who are converted, because they are worthy of it, and deserve it.”
190 “Selon son apprehension carnale et grossiere ;” — “according to his carnal and gross apprehension.”
66John Calvin Commentary on Matthew, Mark, Luke - Volume 2
manifested in the shining face of Christ. The vail of the temple being rent, (Matthew 27:51 ,) we
enter by faith into the heavenly sanctuary, and are freely permitted to approach to God. Although
the fathers were satisfied with their lot, and enjoyed a blessed peace in their own minds, yet this
did not prevent their desires from extending farther. Thus, Abraham saw the day of Christ afar off,
and rejoice, (John 8:56 ,) and yet longed to enjoy a nearer view, but did not obtain his wish. Simeon
spoke the sentiments of all, 191 when he said, Now thou sendest thy servant away in peace, (Luke
2:29.) And indeed it was impossible that, under the burden of that curse by which the human race
is crushed, they should be otherwise than altogether inflamed with the desire of a promised
deliverance. 192 Let us therefore learn, that they breathed after Christ, like hungry persons, and yet
possessed a serene faith; so that they did not murmur against God, but kept their minds in patient
expectation till the full time of revelation.
