Commentary on the Gospel According to John John Calvin
John Calvin
reason.
How doth this man know letters? It was an astonishing proof of the power and grace of God, that Christ, who had not been taught by any master, was yet eminently distinguished by his knowledge of the Scriptures; and that he, who had never been a scholar, should be a most excellent teacher and instructor. But for this very reason the Jews despise the grace of God, because it exceeds their capacity. Admonished by their example, therefore, let us learn to exercise deeper reverence for God than we are wont to do in the consideration of his works.
16. My doctrine is not mine. Christ shows that this circumstance, which was an offense to the Jews, was rather a ladder by which they ought to have risen higher to perceive the glory of God; as if he had said, "When you see a teacher not trained in the school of men, know that I have been taught by God." For the reason why the Heavenly Father determined that his Son should go out of a mechanic's workshop, rather than from the schools of the scribes, was, that the origin of the Gospel might be more manifest, that none might think that it had been fabricated on the earth, or imagine that any human being was the author of it. Thus also Christ chose ignorant and uneducated men to be his apostles, and permitted them to remain three years in gross ignorance, that, having instructed them in a single instant, he might bring them forward as new men, and even as angels who had just come down from heaven.
But that of him who sent me. Meanwhile, Christ shows whence we ought to derive the authority of spiritual doctrine, from God alone. And when he asserts that the doctrine of his Father is not his, he looks to the capacity of the hearers, who had no higher opinion of him than that he was a man. By way of concession, therefore, he allows himself to be reckoned different from his Father, but so as to bring forward nothing but what the Father had enjoined. The amount of what is stated is, that what he teaches in the name of his Father is not a doctrine of men, and did not proceed from men, so as to be capable of being despised with impunity. We see by what method he procures authority for his doctrine. It is by referring it to God as its Author. We see also on what ground, and for what reason, he demands that he shall be heard. It is, because the Father sent him to teach. Both of these things ought to be possessed by every man who takes upon himself the office of a teacher, and wishes that he should be believed.
17. If any man wish to do his will. He anticipates the objections that might be made. For since he had many adversaries in that place, some one might readily have murmured against him in this manner: "Why dost thou boast to us of the name of God? For we do not know that thou hast proceeded from him. Why, then, dost thou press upon us that maxim, which we do not admit to thee, that thou teachest nothing but by the command of God?" Christ, therefore, replies that sound judgment flows from fear and reverence for God; so that, if their minds be well disposed to the fear
Commentary on John of God, they will easily perceive if what he preaches be true or not. He likewise administers to them, by it, an indirect reproof; for how comes it that they cannot distinguish between falsehood and truth, 185 but because they want the principal requisite to sound understanding, namely, piety, and the earnest desire to obey God?
This statement is highly worthy of observation. Satan continually plots against us, and spreads his nets in every direction, that he may take us unawares by his delusions. Here Christ most excellently forewarns us to beware of exposing ourselves to any of his impostures, assuring us that if we are prepared to obey God, he will never fail to illuminate us by the light of his Spirit, so that we shall be able to distinguish between truth and falsehood. Nothing else, therefore, hinders us from judging aright, but that we are unruly and headstrong; and every time that Satan deceives us, we are justly punished for our hypocrisy. In like manner Moses gives warning that, when false prophets arise, we are tried and proved by God; for they whose hearts are right will never be deceived, (Deuteronomy 13:3.) Hence it is evident how wickedly and foolishly many persons in the present day, dreading the danger of falling into error, by that very dread shut the door against all desire to learn; as if our Savior had not good ground for saying,
Knock, and it shall be opened to you, (Matthew 7:7.) On the contrary, if we be entirely devoted to obedience to God, let us not doubt that He will give us the spirit of discernment, to be our continual director and guide. If others choose to waver, they will ultimately find how flimsy are the pretences for their ignorance. And, indeed, we see that all who now hesitate, and prefer to cherish their doubt rather than, by reading or hearing, to inquire earnestly where the truth of God is, have the hardihood to set God at defiance by general principles. One man will say that he prays for the dead, because, distrusting his own judgment, he cannot venture to condemn the false doctrines invented by wicked men about purgatory; and yet he will freely allow himself to commit fornication. Another will say that he has not so much acuteness as to be able to distinguish between the pure doctrine of Christ and the spurious contrivances of men, but yet he will have acuteness enough to steal or commit perjury. In short, all those doubters, who cover themselves with a veil of doubt in all those matters which are at present the subject of controversy, display a manifest contempt of God on subjects that are not at all obscure.
We need not wonder, therefore, that the doctrine of the Gospel is received by very few persons in the present day, since there is so little of the fear of God in the world. Besides, these words of Christ contain a definition of true religion; that is, when we are prepared heartily to follow the will of God, which no man can do, unless he has renounced his own views.
Or if I speak from myself. We ought to observe in what manner Christ wishes that a judgment should be formed about any doctrine whatever. He
185"Entre la faussete et la verite."