Commentary on a Harmony of the Evangelists Matthew Mark and Luke John Calvin
JOHN CALVIN
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. 783 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. 784 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. 785
11. To you it is given to know the mysteries 786 of 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, 787 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. 788 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
783"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."
784"En usant de termes communs;" — "by using ordinary terms." 785"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."
786"De cognoistre les secrets;" — "to know the secrets." 787"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."
788"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."