Commentary on a Harmony of the Evangelists Matthew Mark and Luke John Calvin
HARMONY OF THE EVANGELISTS
Christ, in some respects, goes to a distance from his people, but yet that it would be highly improper for them to sit down in idleness and do no good; for each has a certain office enjoined him, in which he ought to be employed, and, therefore, they ought to be diligent in trading, that they may be careful to increase their Lord's property.
Luke says simply, that to each he gave a pound; because, whether more or less may be committed to us by our Lord, every man must equally give account for himself. Matthew, as I have said, is more full and copious; for he states various degrees.
Let us know that the Lord does not bestow on all indiscriminately the same measure of gifts, (Ephesians 4:7,) but distributes them variously as he thinks proper, (1 Corinthians 12:11,) so that some excel others. But whatever gifts the Lord has bestowed upon us, let us know that it is committed to us as so much money, that it may yield some gain; for nothing could be more unreasonable than that we should allow to remain buried, or should apply to no use, God's favors, the value of which consists in yielding fruit.
Matthew 25:15. To every one according to his own ability. By this term Christ does not distinguish between natural gifts and the gifts of the Spirit; for we have neither power nor skill 1296 which ought not to be acknowledged as having been received from God; and, therefore, whoever shall determine to give God his share will leave nothing for himself. What then is meant by saying, that the master of the house gives to each person more or less, according to his own ability? It is because
God, as he has assigned to every one his place, and has bestowed on him natural gifts, gives him also this or the other injunction, employs him in the management of affairs, raises him to various offices, furnishes him with abundant means of eminent usefulness, and presents to him the opportunity.
It is absurd, however, in the Papists to infer from this, that the gifts of God are conferred on every man according to the measure which he deserves. For, though the old translator, 1297 employed the word virtus, 1298 he did not mean that God bestows his gifts, according as men have acquitted themselves well, and obtained the praise of virtue, but only so far as the master of the house has judged them to be suitable. Now we know that no man is found by God to be suitable till He has made him so; and the Greek word {δύναμις}, (power, ability,) which Christ employed, is free from all ambiguity.
20. And he who had received five talents. Those who employ usefully whatever
God has committed to them are said to be engaged in trading The life of the godly, 1296"Il n'y a ne puissance, ne industrie, ou dexterit;" — "there is neither power, nor industry, nor skill."
1297"Le translateur Latin ancien;" — "the old Latin translator." 1298An interpreter who was willing to twist a passage, so as to bring out of it any meaning that he chose, would find the vagueness of the Latin word virtus to be well suited to his purpose. Its derivation from vir, a man, shows that it originally signified manliness, from which it easily passed to denote courage, and, from the high estimation in which courage was held among warlike nations, became the general expression for moral excellence, out of which arose the application of it to other kinds of excellence, as in the phrase, virtutes orationis, the ornaments of style. Again, from denoting manly vigor it came naturally to denote ability; and it is undoubtedly in this sense, with which our English version accords, that rirtus is employed by the Vulgate in this passage. — Ed.