Commentary on the Gospel According to John John Calvin (continued)
John Calvin
(Deuteronomy 29:4.)
Lest they should see with their eyes. Let us remember that the prophet speaks of unbelievers who had already rejected the grace of God. It is certain that all would continue to be such by nature, if The Lord did not form to obedience to him those whom he has elected. At first, therefore, the condition of men is equal and alike, but when reprobate men have, of their own accord, and by their own wickedness, rebelled against God, they subject themselves to this vengeance, by which, being given up to a reprobate mind, they continually rush forward more and more to their own destruction. It is their own fault, therefore, if God does not choose to convert them, because they were the cause of their own despair. We are briefly instructed also, by these words of the prophet, what is the beginning of our conversion to God. It is when he enlightens the hearts, which must have been turned away from him, so long as they were held by the darkness of Satan; but, on the contrary, such is the power of Divine light, that it attracts us to itself, and forms us to the image of God.
And I should heal them. He next adds the fruit of conversion, that is, healing. By this word the prophet means the blessing of God and a prosperous condition, and likewise deliverance from all the miseries which spring from the wrath of God. Now, if this happens to the reprobate, contrary to the nature of the word, we ought to attend to the contrast implied in the, opposite use of it; namely, that the purpose for which the word of God is preached is, to enlighten us in the true knowledge of God, to turn us to God, and reconcile us to him, that we may be happy and blessed.
41. These things spoke Jesus. Lest readers should think that this prediction was inappropriately quoted, John expressly states, that the prophet was not sent as a teacher to a single age, but, on the contrary, that the glory of Christ was exhibited to him, that he might be a witness of those things which should take place under his reign. Now the Evangelist takes for granted, that Isaiah saw the glory of Christ; and hence he infers, that Isaiah accommodates his instruction to the future state of Christ's kingdom.
John 12:42-46
John 12:42-46
42. Nevertheless, many of the rulers believed on him, but on account of the Pharisees they did not confess it, lest they should be cast out of the synagogue. 43. For they loved the glory of men more than the glory of God. 44. And Jesus stood, and said, He who believeth on me, believeth not on me, but on him who sent me; 45. And he who seeth me seeth him that sent me. 46. I am come into the world as a light, that whosoever believeth on me may not remain in darkness.
Nevertheless, many even of the rulers believed on Him. The murmuring and fierceness of the Jews, in rejecting Christ, having risen to such a height of
Commentary on John insolence, it might have been thought that all the people, without exception, conspired against him. But the Evangelist says that, amidst the general madness of the nation, there were many who were of a sound mind. A striking instance, truly, of the grace of God; for, when ungodliness has once prevailed, it is a sort of universal plague, which infects with its contagion every part of the body. It is therefore a remarkable gift, and special grace of God, when, amidst a people so corrupt, there are some who remain untainted. And yet we now perceive in the world the same grace of God; for though ungodliness and contempt of God abound everywhere, and though a vast multitude of men make furious attempts to exterminate utterly the doctrine of the Gospel, yet it always finds some places of retreat; and thus faith has — what may be called — its harbors or places of refuge, that it may not be entirely banished from the world.
The word even is emphatic; for in the order of the rulers, there existed so deep and inveterate a hatred of the Gospel, that it could scarcely be believed that a single believer could be found amongst them. So much the greater admiration was due to the power of the Spirit of God, which entered where no opening was made; though it was not a vice, peculiar to a single age, that rulers were rebellious and disobedient to Christ; for honor, and wealth, and high rank, are usually accompanied by pride. The consequence is, that they who, swelled with arrogance, scarcely acknowledge themselves to be men, are not easily subdued by voluntary humility. Whoever, then, holds a high station in the world, will, if he is wise, look with suspicion on his rank, that it may not stand in his way. When the Evangelist says that there were many, this must not be understood as if they were the majority or the half; for, as compared with others who were vastly numerous, they were few, but yet they were many, when viewed in themselves.
On account of the Pharisees. It may be thought that he speaks incorrectly, when he separates faith from confession; for with the heart we believe to righteousness, and with the mouth confession is made unto salvation, (Romans 10:10) and it is impossible that the faith, which has been kindled in the heart, shall not put forth its flame. I reply, he points out here how weak was the faith of those men who were so lukewarm, or rather cold. In short, John means that they embraced the doctrine of Christ, because they knew that it had come from God, but that they have not a lively faith, or a faith so vigorous as it ought to have been; for Christ does not grant to his followers a spirit of fear, but of firmness, that they may boldly and fearlessly confess what they have learned from him. Yet I do not think that they were altogether silent; but as their confession was not sufficiently open, the Evangelist, in my opinion, simply declares that they did not make profession of their faith; for the proper kind of profession was, openly to declare that they were the disciples of Christ. Let no man, therefore, flatter himself who,