Commentary on a Harmony of the Evangelists Matthew Mark and Luke John Calvin
HARMONY OF THE EVANGELISTS
lodging, that they might not be too burdensome to any individual. When, therefore, Christ enjoins them to remain in the house of the person who shall first receive them, till they depart to another city, he intimates that they must make haste, so that, after having published the Gospel in one city, they may immediately run to another.
12. Salute it. As they could not distinguish the devout worshippers of God from despisers, he enjoins them to address in a friendly manner any family which they may have occasion to meet. The act of saluting is a kind of opening to a conversation. They had already been warned to look out for persons to entertain them, whose religious zeal was generally known and believed. But as it sometimes happens that persons of lofty reputation, when they are brought to a serious trial, discover their impiety, it was proper that this rule should be expressly laid down. The meaning therefore is: "Make trial, when you first enter, whether your entertainers will cheerfully submit to hear you. Whoever shall willingly embrace your doctrine, remain in their house, that your salutation may be confirmed. If any shall reject, depart from them immediately, and, so far as lies in your power, withdraw your salutation."
13. If it be not worthy. The import of this mode of expression may be thus stated, — "As their ingratitude makes them unworthy to enjoy the blessing of God which you have supplicated for them, break off every bond of communication." The word peace refers to the mode of salutation which generally used among the Jews. As the Hebrew word {( ,}שלוםshalom,) peace, denotes prosperity, when they desire that any one may be well and happy, and that his affairs may succeed to his wish, they pray that he may have peace I do acknowledge that the apostles brought to men a different kind of peace, but it is too great a refinement of speculation to make this passage refer to the free reconciliation which takes place between God and men.
14. And whoever will not receive you. This awful threatening of punishment against the despisers of the gospel was intended to animate his disciples, that they might not be retarded by the ingratitude of the world. He directs the apostles, indeed, what he wishes them to do if they meet with despisers. But his principal design was that, wherever their doctrine was rejected, their well-founded grief and distress might be relieved by consolation, that they might not fail in the middle of their course. And we see how Paul, relying on this consolation, boldly sets at naught all the obstinacy of men, moves on steadily in the midst of hindrances, and boasts that he is a sweet savor to God, though he is the savor of death to them that perish, (2 Corinthians 2:15,16.)
Now, this passage shows in what estimation the Lord holds his gospel, and, indeed, as it is an inestimable treasure, they are chargeable with base ingratitude who refuse it when offered to them. Besides, it is the scepter of his kingdom, and therefore cannot be rejected without treating him with open contempt.
Shake off the dust As the Lord here recommends the doctrine of the gospel, that all may receive it with reverence, and terrifies rebels by threatening severe punishment, so he enjoins the apostles to proclaim the vengeance which he threatens. But this they cannot do, unless they burn with very ardent zeal to make known the doctrines which they preach. We must therefore hold that no man is qualified to become a
JOHN CALVIN
teacher of heavenly doctrine, unless his feelings respecting it be such, that he is distressed and agonized when it is treated with contempt.
To shake off the dust from the feet was probably a custom then prevalent in Judea, as a sign of execration; and was intended to declare that the inhabitants of the place were so polluted, that the very ground on which they trod was infected. That it was an ordinary custom I conjecture from our Lord's manner of speaking of it as a thing well known. This form of execration confirms still more what I lately mentioned, that no crime is more offensive to God than contempt of his word: for he does not enjoin them to make use of so solemn a mode in expressing their detestation of adulterers, or murderers, or any description of malefactors.
Verily, I say to you That they may not imagine this to be an idle bugbear,578
Christ declares that those who reject the gospel, will receive more severe punishment than the inhabitants of Sodom. Some view the word judgment as referring to the destruction of Jerusalem. But this is foreign to our Lord's intention: for it must be understood as referring to the general judgment, in which both must give their account, that there may be a comparison of the punishments. Christ mentioned Sodom rather than other cities, not only because it went beyond them all in flagitious crimes, but because God destroyed it in an extraordinary manner, that it might serve as an example to all ages, and that its very name might be held in abomination. And we need not wonder if Christ declares that they will be treated less severely than those who refuse to hear the gospel. When men deny the authority of Him who made and formed them, when they refuse to listen to his voice, nay, reject disdainfully his gentle invitations, and withhold the confidence which is due to his gracious promises, such impiety is the utmost accumulation, as it were, of all crimes. But if the rejection of that obscure preaching was followed by such dreadful vengeance, how awful must be the punishment that awaits those who reject Christ when he speaks openly!
Again, if God punishes so severely the despisers of the word, what shall become of furious enemies who, by blasphemies and a venomous tongue, oppose the gospel, or cruelly persecute it by fire and sword?
578"Afin qu'il ne semble que ce soit une menace vaine, et (cornroe on dit) seulement pour faire peur aux petits enfans;" — "that it may not seem as if it were an idle threatening, and (as we say) only to frighten young children."