Commentary on a Harmony of the Evangelists Matthew Mark and Luke John Calvin (continued)
HARMONY OF THE EVANGELISTS
the blood of the sacrifice, (Exodus 24:8; Hebrews 9:19, 20.) It is also worthy of notice, that Zacharias speaks of the mercy performed in his own age, as extending to the fathers who were dead, and who equally shared in its results. Hence it follows, that the grace and power of Christ are not confined by the narrow limits of this fading life, but are everlasting; that they are not terminated by the death of the flesh, for the soul survives the death of the body, and the destruction of the flesh is followed by the resurrection. As neither Abraham, nor any of the saints, could procure salvation to himself by his own power or merits, so to all believers, whether living or dead, the same salvation has been exhibited in Christ.
73. According to the oath There is no word in the Greek original for the preposition according to: but it is a common and well understood principle of language, that when the accusative case is put absolutely, there is a preposition to be understood, by which it is governed. The oath is mentioned, for the purpose of expressing more fully the firmness and sacredness of his truth: for such is his gracious condescension, that he deigns to employ his name for the support of our weakness. If his bare promises do not satisfy us, let us at least remember this confirmation of them; and if it does not remove all doubt, we are chargeable with heinous ingratitude to God, and insult to his holy name.
To give to us Zacharias does not enumerate the several points of God's covenant, but shows that God's purpose, in dealing so kindly and mercifully with his people, was to redeem them.
74. That being delivered out of the hand of our enemies His purpose was, that, being redeemed, they might dedicate and consecrate themselves entirely to the Author of their salvation. As the efficient cause of human salvation was the undeserved goodness of God, so its final cause is, that, by a godly and holy life, men may glorify his name. This deserves careful attention, that we may remember our calling, and so learn to apply the grace of God to its proper use. We must meditate on such declarations as these:
"God hath not called us unto uncleanness, but unto holiness," (1 Thessalonians 4:7.)
We are "redeemed with a great price," (1 Corinthians 6:20,) "the precious blood of Christ," (1 Peter 1:18,19,) not that we may serve "the lusts of the flesh," (2 Peter 2:18,) or indulge in unbridled licentiousness, but that Christ may reign in us. We are admitted by adoption into the family of God, that we, on our part, may yield obedience as children to a father. For "the kindness and love ({φιλανθρωπία}) of God our Savior toward man," (Titus 3:4,) "hath appeared unto all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly," (Titus 2:11,12.) And so Paul, when he wishes powerfully to exhort believers to consecrate themselves to God, "in newness of life," (Romans 6:4,) and, "putting off, concerning the former conversation, the old man," (Ephesians 4:22,) to render to him a "reasonable service," "beseeches them by the mercies of