Commentary on a Harmony of the Evangelists Matthew Mark and Luke John Calvin (continued)
HARMONY OF THE EVANGELISTS
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? By these words they are exhorted to lay aside terror, and regain the possession of their minds, that, having returned to the rigor 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, (Matthew
13:14;) for they do not restrain their wicked imaginations, but, on the contrary, by giving them free scope, they permit them to gain the superiority. And certainly we find it to be too true, that as, when the sky has been clear in the morning, clouds afterwards arise to darken the clear light of the sun; so when we allow our reasonings to arise with excessive freedom in opposition to the word of God, what formerly appeared clear to us is withdrawn from our eyes.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 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 transubstantiation 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 he 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.
JOHN CALVIN
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 them for himself; since, after having vanquished death, and obtained a blessed and heavenly immortality, yet, on our account, he continued for a time to bear some remaining 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 16:14. Afterwards he appeared to the eleven, while they were sitting. The participle ({ἀνακειμένοις}) 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 describes the first appearance; for it would have been an unseasonable hour of supper about midnight. Besides, if the cloth had been laid, 1650 this would not have agreed with what Luke shortly afterwards says, that Christ asked if they had anything to eat. Now, to sit is the Hebrew phrase for resting 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, (20:20) 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 testimony 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 poured dishonor 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 extinguish the glory of their Master, or to accuse him of falsehood, 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.
1650"Si la nappe eust esté mise."