Commentary on a Harmony of the Evangelists Matthew Mark and Luke John Calvin
HARMONY OF THE EVANGELISTS
to his father, but afterwards to deceive him. 1362 So far as regards the publicans and the harlots, he does not excuse their vices, but compares their dissolute life to the obstinacy of a rebellious and debauched son, who at first throws off his father's authority; but shows that they are greatly preferable to the scribes and Pharisees in this respect, that they do not continue to the end in their vices, but, on the contrary, submit gently and obediently to the yoke which they had fiercely rejected. We now perceive the design of Christ. Not only does he reproach the priests and scribes with obstinately opposing God, and not repenting, though so frequently admonished, but he strips them of the honor of which they were unworthy, because their ungodliness was worse than the lasciviousness of the harlots.
30. I, Sir. 1363 This phrase is borrowed from the Hebrew language; for, when the Hebrews wish to offer their services, and to declare that they are ready to obey, they speak in this manner, "Here I am, Sir," It is a laudable virtue in itself, as soon as God has spoken, to yield to Him ready and cheerful obedience; and Christ does not here give the commendation to slowness. But as both are improper—to delay before doing your duty, and to promise what you do not perform—Christ shows that this hypocrisy is less to be endured than the fierceness which, in process of time, is subdued.
32. For John came. As John was a faithful servant of God, whatever he taught
Christ ascribes to God himself. It might have been more fully expressed thus: God came pointing out the way of righteousness by the mouth of John; but as John spoke in the name of God, and not as a private individual, he is most properly named instead of God. Now this passage gives no small authority to the preaching of the word, when those persons are said to have been disobedient and rebellious against
God, who despised the pious and holy warnings of a teacher whom tie had sent.
There are some who give a more ingenious exposition of the word righteousness, and I allow them to enjoy their own opinion; but, for my own part, I think that it means nothing more than that John's doctrine was pure and right; as if Christ had said, that they had no good reason for rejecting him. When he says that the publicans believed, he does not mean that they assented in words, but that they sincerely embraced what they had heard. Hence we infer, that faith does not consist solely in a person's giving his assent to true doctrine, but that it embraces something greater and loftier, that the hearer, renouncing himself, devotes his life wholly to God. By saying that they were not moved even by such an example, he presents an aggravated view of their malice; for it was an evidence of the lowest depravity, not even to follow the harlots and the publicans. 1364
1362"Et puis qu'il l'abusast, et n'en feist rein;" — "and afterwards deceived him, and did nothing of it."
1363"Seigneur, j'y vay;" — "Sir, I go to it." 1364"Car c'a este un signe de gens du tout depravez et desesperez, de ne suyvre point, à tout le moins quand les peugers et les paillardes leur monstrent le chemin;" — "For it was a mark of people altogether depraved and desperate, not to follow, at the very least, when the publicans and the harlots point out to them the road."