Commentary on a Harmony of the Evangelists Matthew Mark and Luke John Calvin
HARMONY OF THE EVANGELISTS
it had been handed down to them from the fathers. And when, shortly afterwards, he erected a Church, while he removed the abuse, he restored the proper use of excommunication. Yet there is no reason to doubt that the form of discipline, which prevailed in the kingdom of Christ, succeeded in the room of that ancient discipline.
And certainly, since even heathen nations maintained a shadowy form of excommunication, it appears that, from the beginning, this was impressed by God on the minds of men, that those who were impure and polluted ought to be excluded from religious services. 1167 It would therefore have been highly disgraceful to the people of God to have been altogether destitute of that discipline, some trace of which remained among the Gentiles. But what had been preserved under the Law Christ has conveyed to us, because we hold the same rank with the ancient fathers. For it was not the intention of Christ to send his disciples to the synagogue, which, while it willingly cherished in its bosom disgraceful filth, excommunicated the true and sincere worshippers of God; but he reminded us that the order, which had been formerly established in a holy manner under the Law, must be maintained in his Church.
Let him be to thee as a heathen and a publican. What is here added as to heathens and publicans confirms the interpretation which I have given. For heathens and publicans having been at that time regarded by the Jews with the greatest hatred and detestation, he compares to them unholy and irreclaimable men, who yield to no admonitions. Certainly he did not intend to enjoin them to avoid the society of heathens, of whom the Church was afterwards composed; nor is there any reason at the present day why believers should shrink from associating with publicans. But in order that he might be more easily understood by the ignorant, Christ borrowed a mode of expression from what was then customary among his nation; 1168 and the meaning is, that we ought to have no intercourse with the despisers of the Church till they repent.
18. What things soever you shall bind. He now repeats the same words which he had formerly used, (Matthew 16:19,) but in a different sense; for there he intended to maintain their authority in doctrine, but here he appoints discipline, which is an appendage to doctrine. There Christ declared that the preaching of the Gospel would not be without effect, but that the odor of it would either be life-giving or deadly, (2
Corinthians 2:15,16:) here he affirms that, though wicked men ridicule the judgment of the Church, it will not be ineffectual. We must attend to this distinction, that there our Lord's discourse relates to the preached word, but here to public censures and discipline. Let the reader go to that passage for the import of the metaphor, binding and loosing. 1169
The substance of it is this: Whoever, after committing a crime, humbly confesses his fault, and entreats the Church to forgive him, is absolved not only by men, but by God himself; and, on the other hand, whoever treats with ridicule the reproofs and threatenings of the Church, if he is condemned by her, the decision which men
1167"Ne devoycnt estre receus a participer aux choses sacrees appartenantes au sarvice de Dieu;" — "ought not to be admitted to take part in the sacred things belonging to the service of God."
1168"A use d'un terme convenable a la coustume du pays;" — "used a term in accordance with the custom of the country."
1169See page 293 of this volume.
JOHN CALVIN
have given will be ratified in heaven. If it be objected, that in this way God is made a sort of petty judge, who concurs in the sentence of mortal men, the reply is at hand.
For when Christ maintains the authority of his Church, he does not diminish his own power or that of his Father, but, on the contrary, supports the majesty of his word.
As in the former case (Matthew 16:19) he did not intend to confirm indiscriminately every kind of doctrine, but only that which had proceeded out of his mouth, so neither does he say in this place that every kind of decision will be approved and ratified, but only that in which he presides, and that too not only by his Spirit, but by his word. Hence it follows, that men do no injury to the authority of God, when they pronounce nothing but what comes from his mouth, and only endeavor faithfully to execute what he has commanded. For, though Christ alone is the Judge of the world, yet he chooses to have ministers to proclaim his word. 1170 Besides, he wishes that his own decision should be pronounced by the Church; and thus he takes nothing from his own authority by employing the ministry of men, but it is Himself alone that looses and binds.
But here a question arises. Since the Church endures many hypocrites, and likewise absolves (or looses) many whose professions of repentance are hypocritical, does it follow that such persons will be absolved (or loosed) in heaven? I reply, the discourse is addressed to those only who are truly and sincerely reconciled to the Church. For Christ, wishing to administer comfort to trembling consciences, and to relieve them from fear, declares that any who may have offended are freed from guilt in the sight of God, provided that they be reconciled to the Church. For he has appointed this as the pledge of heavenly grace, which has no reference to hypocrites, who pervert the proper use of reconciliation, but awakens in the godly no ordinary confidence, when they hear that their sins are blotted out before God and angels, as soon as they have obtained forgiveness from the Church.
In the other clause, Christ's meaning is not at all ambiguous; for, since obstinate and haughty men are strongly inclined to despise the decision of the Church on this pretense, that they refuse to be subject to men — as wicked profligates often make bold appeals to the heavenly tribunal 1171 — Christ, in order to subdue this obstinacy by terror, threatens that the condemnation, which is now despised by them, will be ratified in heaven. He encourages his followers, at the same time, to maintain proper severity, and not to yield to the wicked obstinacy of those who reject or shake off discipline. 1172
Hence, too, we may see how absurdly the Papists torture this passage to cloak every species of tyranny. That the right of excommunication is granted to the Church is certain, and is acknowledged by every person of sound judgment; but does it fol-
1170"Il vent toutesfois cependant que les ministres soyent ambassadeurs pour porter et publier sa parole;" — "yet he wishes that ministers should be ambassadors to carry and publish his word."
1171"Comme souventesfois on verra de meschans garnemens sans crainte de Dieu, qui diront tout haut et hardiment qu'ils appellent au jugement celeste;" — "as we shall often see wicked profligates without the fear of God, who will quite loudly and boldly say that they appeal to the heavenly tribunal."
1172"Qui reietteront la discipline, et n'y voudront ployer le col;" — "who will reject discipline, and will refuse to bend the neck to it."