Commentary on the Gospel According to John John Calvin (continued)
Commentary on John from still keeping them in perplexity about many things; and not only so, but they scarcely obtained a slight taste of those things which ought to have imparted to them full satisfaction, had it not been for the obstruction arising from the weakness of the flesh. It was, therefore, impossible but that the consciousness of their poverty should oppress them with fear and anxiety. But Christ meets it by this consolation, that, when they have received the Spirit, they will be new men, and altogether different from what they were before.
But you are not able to bear them now. When he says that, were he to tell them anything more, or what was loftier, they would not be able to bear it, his object is to encourage them by the hope of better progress, that they may not lose courage; for the grace which he was to bestow on them ought not to be estimated by their present feelings, since they were at so great a distance from heaven. In short, he bids them be cheerful and courageous, whatever may be their present weakness. But as there was nothing else than doctrine on which they could rely, Christ reminds them that he had accommodated it to their capacity, yet so as to lead them to expect that they would soon afterwards obtain loftier and more abundant instruction; as if he had said, "If what you have heard from me is not yet sufficient to confirm you, have patience for a little; for ere long, having enjoyed the teaching of the Spirit, you will need nothing more; he will remove all the ignorance that now remains in you."
Now arises a question, what were those things which the apostles were not yet able to learn? The Papists, for the purpose of putting forward their inventions as the oracles of God, wickedly abuse this passage. "Christ," they tell us, "promised to the apostles new revelations; and, therefore, we must not abide solely by Scripture, for something beyond Scripture is here promised by him to his followers." In the first place, if they choose to talk with Augustine, the solution will be easily obtained. His words are, "Since Christ is silent, which of us shall say that it was this or that? Or, if he shall venture to say so, how shall he prove it? Who is so rash and insolent, even though he say what is true, as to affirm, without any Divine testimony, that those are the things which the Lord at that time did not choose to say?" But we have a surer way of refuting them, taken from Christ's own words, which follow.
13. But when he is come, the Spirit of truth. The Spirit, whom Christ promised to the apostles, is declared to be perfect Master or Teacher 427 of truth And why was he promised, but that they might deliver from hand to hand the wisdom which they had received from him? The Spirit was given to them, and under his guidance and direction they discharged the office to which they had been appointed.
He will lead you into all truth. That very Spirit had lead them into all truth, when they committed to writing the substance of their doctrine.
427"Maistre ou Docteur."
John Calvin
Whoever imagines that anything must be added to their doctrine, as if it were imperfect and but half-finished, not only accuses the apostles of dishonesty, but blasphemes against the Spirit If the doctrine which they committed to writing had proceeded from mere learners or persons imperfectly taught, an addition to it would not have been superfluous; but now that their writings may be regarded as perpetual records of that revelation which was promised and given to them, nothing can be added to them without doing grievous injury to the Holy Spirit.
When they come to determine what those things actually were, the Papists act a highly ridiculous part, for they define those mysteries, which the apostles were unable to bear, to be certain childish fooleries, the most absurd and stupid things that can be imagined. Was it necessary that the Spirit should come down from heaven that the apostles might learn what ceremony must be used in consecrating cups with their altars, in baptizing church-bells, in blessing the holy water, and in celebrating Mass? Whence then do fools and children obtain their learning, who understand all those matters most thoroughly? Nothing is more evident than that the Papists mock God, when they pretend that those things came from heaven, which resemble as much the mysteries of Ceres or Proserpine as they are at variance with the pure wisdom of the Holy Spirit.
If we do not wish to be ungrateful to God, let us rest satisfied with that doctrine of which the writings of the apostles declare them to be the authors, since in it the highest perfection of heavenly wisdom is made known to us, fitted to make the man of God perfect (2 Timothy 3:17.) Beyond this let us not reckon ourselves at liberty to go; for our height, and breadth, and depth, consist in knowing the love of God, which is manifested to us in Christ. This knowledge, as Paul informs us, far exceeds all learning, (Ephesians 3:18;) and when he declares that all the treasures of wisdom and knowledge are hidden in Christ, (Colossians 2:3,) he does not contrive some unknown Christ, but one whom by his preaching he painted to the life, so that, as he tells the Galatians, we see him, as it were, crucified before our eyes, (Galatians 3:1.)
But that no ambiguity may remain, Christ himself afterwards explains by his own words what those things are which the apostles were not yet able to bear.
He will tell you things which are to come Some indeed limit this to the Spirit of prophecy; but, in my opinion, it denotes rather the future condition of his spiritual kingdom, such as the apostles, soon after his resurrection, saw it to be, but were at that time utterly unable to comprehend. He does not therefore promise them prophecies of things that would happen after their death, but means only that the nature of his kingdom will be widely different, and its glory far greater than their minds are now able to conceive.