Commentary on a Harmony of the Evangelists Matthew Mark and Luke John Calvin
JOHN CALVIN
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 ignorance, 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 Corinthians 3:7.) Yet it ought to be observed, that the apostles were not so destitute of the light of understanding as not to hold certain elementary principles; but as it was only a slight taste, it is reckoned to be a commencement of true understanding when the veil is removed, and they behold
Christ in the Law and the Prophets.
46. And he said to them, Thus it is written. The connection 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. "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 labor 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 Scriptures with real advantage. With the reprobate, indeed, though the outward word passes away as if it were dead, still it renders them inexcusable.
As to the words of Christ, they are founded on this principle: Whatever is written must be fulfilled, for God declared nothing by his prophets but what he will undoubtedly accomplish." But by these words we are likewise taught what it is that we ought chiefly to learn from the Law and the Prophets; namely, that since Christ is the end and the soul of the law, (Romans 10:4,) 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 forgiveness of sins, but because our old man is crucified with Christ, (Romans 6:6,) that by his grace we may rise to newness 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 sanctification, (1 Corinthians 1:30.)
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,