Commentary on a Harmony of the Evangelists Matthew Mark and Luke John Calvin (continued)
HARMONY OF THE EVANGELISTS
at that time so celebrated, that persons who were not of the number of his intimate disciples used that name, or perhaps even abused it, for I will not venture to avouch any thing on this point as certain. It is possible that he who is here mentioned had embraced the doctrine of Christ, and betaken himself to the performance of miracles with no bad intention; but as Christ bestowed this power on none but those whom he had chosen to be heralds of his Gospel, I think that he had rashly taken, or rather seized upon, this office. Now though he was wrong in making this attempt, and in venturing to imitate the disciples without receiving a command to do so, yet his boldness was not without success: for the Lord was pleased, in this way also, to throw luster around his name, 1193 as he sometimes does by means of those of whose ministry he does not approve as lawful. It is not inconsistent with this to say, that one who was endued with special faith followed a blind impulse, and thus proceeded inconsiderately to work miracles.
I now come to John and his companions. They say that they forbade a man to work miracles Why did they not first ask whether or not he was authorized? For now being in a state of doubt and suspense, they ask the opinion of their Master. Hence it follows, that they had rashly taken on themselves the right to forbid; and therefore every man who undertakes more than he knows that he is permitted to do by the word of God is chargeable with rashness. Besides, there is reason to suspect the disciples of Christ of ambition, because they are anxious to maintain their privilege and honor. For how comes it that they all at once forbid a man who is unknown to them to work miracles, but because they wish to be the sole possessors of this right?
For they assign the reason, that he followeth not Christ; as much as to say, "He is not one of thy associates, as we are: why then shall he possess equal honor?"
39. Forbid him not. Christ did not wish that he should be forbidden; not that he had given him authority, or approved of what he did, or even wished his disciples to approve of it, but because, when by any occurrence God is glorified, we ought to bear with it and rejoice. Thus Paul, (Philippians 1:18,) though he disapproves of the dispositions of those who used the Gospel as a pretense for aggrandizing themselves, yet rejoices that by this occurrence the glory of Christ is advanced. We must attend also to the reason which is added, that it is impossible for any man who works miracles in the name of Christ to speak evil of Christ, and therefore this ought to be reckoned as gain; for hence it follows, that if the disciples had not been more devoted to their own glory than anxious and desirous to promote the glory of their Master, they would not have been offended when they saw that glory heightened and enlarged in another direction. And yet Christ declares that we ought to reckon as friends those who are not open enemies.
40. For he who is not against us is for us. He does not enjoin us to give a loose rein to rash men, and to be silent while they intermeddle with this and the other matter, according to their own fancy, and disturb the whole order of the Church: for such licentiousness, so far as our calling allows, must be restrained. He only affirms that they act improperly, who unseasonably prevent the kingdom of God from being advanced by any means whatever. And yet he does not acknowledge as his disciples, 1193"Pour avancer la gloire de son nom;" — "to advance the glory of his name."