Commentary on the Gospel According to John John Calvin (continued)
John Calvin more grievous and distressing that those outrages, which wicked men commit against the children of God, should be reckoned punishments justly due to them on account of their crimes. But we ought to be so fully assured of the protection of a good conscience, as to endure patiently to be oppressed for a time, till Christ appear from heaven, to defend his cause and ours.
It may be thought strange, however, that the enemies of the truth, though they are conscious of their own wickedness, not only impose on men, but even in the presence of God lay claim to praise for their unjust cruelty. I reply, hypocrites, though their conscience accuses them, always resort to flatteries to deceive themselves. They are ambitious, cruel, and proud, but they cover all these vices with the cloak of zeal, that they may indulge in them without restraint. To this is added what may be called a furious drunkenness, after having tasted the blood of martyrs.
3. And they will do these things. Not without good reason does Christ frequently remind the apostles of this consideration, that there is only one reason why unbelievers are so greatly enraged against them. It is, because they do not know God. And yet this is not said for the purpose of extenuating their guilt, but that the apostles may boldly despise their blind fury; for it often happens that the authority which wicked men possess, and the luster which shines in them, shake modest and pious minds. But Christ, on the other hand, enjoins his followers to rise with holy magnanimity, to despise their adversaries, who are impelled by nothing else than error and blindness; for this is our wall of brass, when we are fully persuaded that God is on our side, and that they who oppose us are destitute of reason. Again, these words remind us, what a serious evil it is not to know God, since it leads even those who have murdered their own parents to expect praise and approbation for their wickedness.
4. That when the hour cometh, you may remember. He repeats what he had already said, that this is not a philosophy fitted only for a season of leisure, but that it is adapted to practice and use, and that he now discourses on these matters, that they may actually demonstrate that they have not been taught in vain. When he says, that you may remember, he enjoins them, first, to lay up in their minds what they have heard; secondly, to remember them, when they shall be required to put them in practice; and, lastly, he declares that no small importance attaches to the fact, that he utters predictions of future events.
And I told you not these things at the beginning. As the apostles were still weak and tender, so long as Christ conversed with them in the flesh, their singularly good and indulgent Master spared them, and did not suffer them to be urged beyond what they were able to bear. At that time, therefore, they had no great need of confirmation, while they enjoyed leisure and freedom from persecution; but now he tells them that they must change their mode of life, and as a new condition awaits them, he likewise exhorts them to prepare for a conflict.