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. And after these things the Lord appointed That the Apostles had returned to Christ before these seventy were substituted in their room, may be inferred from many circumstances. The twelve, therefore, were sent to awaken in the Jews the hope of an approaching salvation. After their return, as it was necessary that higher expectation should be excited, others were sent in greater numbers, as secondary heralds, to spread universally in every place the report of Christ’s coming. Strictly speaking, they received no commission, but were only sent by Christ as heralds, to prepare the minds of the people for receiving his doctrine. As to the number seventy, he appears to have followed that order to which the people had already been long accustomed. We must bear in mind what has been already said about the twelve Apostles, (30) that as this was the number of the tribes when the people were in a flourishing condition, so an equal number of apostles or patriarchs was chosen, to reassemble the members of the lacerated body, that the restoration of the Church might thus be complete.
There was a similar reason for these seventy. We know that Moses, finding himself insufficient for the burden, took seventy judges to be associated with him in governing the people, ( Exodus 18:22.) But when the Jews returned from the Babylonish captivity, they had a council or συνέδριον —which was corrupted into Sanedrin (31) —consisting of seventy-two judges. As usually happens with such numbers, when they spoke of the council, they called them only the seventy judges; and Philo assures us, that they were chosen out of the posterity of David, that there might be some remaining authority in the royal line. After various calamities, this was the finishing stroke, when Herod abolished that council, and thus deprived the people of a legitimate share in the government. Now as the return from Babylon prefigured a true and complete redemption, the reason why our Lord chooses seventy heralds of his coming appears to be, to hold out the restoration of their fallen state; and as the people were to be united under one head, he does not give them authority as judges, but only commands them to go before him, that he may possess the sole power. And sent them by two and two. H e appears to have done so on account of their weakness. There was reason to fear, that individually they would not have the boldness necessary for the vigorous discharge of their office; and therefore, that they may encourage one another, they are sent by two and two
(30) Harmony, volume 1 p. 438.
(31) “ Lequel les Grecs nomment Synedrion, et eux l’appeloyent par une prononciation corrompue Sanedrin ; ” — “which the Greeks denominate Synedrion, and which they, by a corrupt pronunciation, called Sanedrin.”
2. The harvest is indeed abundant. I have explained this passage under the ninth chapter of Matthew; (32) but it was proper to insert it again in this place, because it is related for a different purpose. In order to stimulate his disciples the more powerfully to apply with diligence to their work, he declares that the harvest is abundant: and hence it follows, that their labor will not be fruitless, but that they will find, in abundance, opportunities of employment, and means of usefulness. He afterwards reminds them of dangers, contests, and annoyances, and bids them go and prepare themselves for traversing with speed the whole of Judea. (33) In short, he repeats the same injunctions which he had given to the Apostles; and, therefore, it would serve no good purpose to trouble the reader here with many words, since a full exposition of all these matters may be found in the passage already quoted. We may notice briefly, however, the meaning of that expression, salute no man by the way. It indicates extreme haste, when, on meeting a person in the way, we pass on without speaking to him, lest he should detain us even for a short time. Thus, when Elisha sent his servant to the Shunamite woman, he charged him not to salute any person whom he met:
if thou meet any man, salute him not; and if any salute thee, answer not again, (Genesis 4:31.)
Christ does not intend that his disciples shall be so unkind (34) as not to deign to salute persons whom they meet, but bids them hasten forward, so as to pass by every thing that would detain them.
(32) Harmony, volume 1 p. 421.
(33) “ Et leur commande d’aller alaigrement et en diligence, a fin que bien tost ils ayent fait une course par tout le pays de Iudee;” — “and commands them to go with alacrity and diligence, that they may soon have performed a circuit through the whole country of Judea.”
(34) “ Si inhumains et mal-gracieux;” — “so barbarous and uncivil.”
7. Eating and drinking those things which they shall give you This is another circumstance expressly mentioned by Luke. By these words Christ not only enjoins them to be satisfied with ordinary and plain food, but allows them to eat at another man’s table. Their plain and natural meaning is: “you will be at liberty to live at the expense of others, so long as you shall be on this journey; for it is proper that those for whose benefit you labor should supply you with food.” Some think that they were intended to remove scruples of conscience, that the disciples might not find fault with any kind of food. (35) But nothing of this kind was intended, and it was not even his object to enjoin frugality, but merely to permit them to accept of a reward, by living, during this commission, at the expense of those by whom they were entertained.
(35) “ A fin que les disciples ne facent conscience d’aucune sorte de viande;” — “in order that the disciples may not make conscience of any kind of food.”
. He that heareth you heareth me. It is a mistake to suppose that this passage is a repetition of what we formerly met with in the Gospel of Matthew 10:40 he that receiveth you receiveth me (47) Then, Christ was speaking of persons, but now, of doctrine. The former receiving had a reference to offices of kindness; but now he recommends faith, which receives God in his Word. The general meaning is, that the godliness of men is ascertained by the obedience of faith; (48) and that those who reject the Gospel, though they may boast of being the most eminent of the worshippers of God, give evidence that they wickedly despise him.
We must now attend to the design of Christ. As a considerable portion of the world foolishly estimates the Gospel according to the rank of men, and despises it because it is professed by persons of mean and despicable condition, our Lord here contradicts so perverse a judgment. Again, almost all are so proud, that they do not willingly submit to their equals, or to those whom they look down upon as inferior to them. God has determined, on the other hand, to govern his Church by the ministry of men, and indeed frequently selects the ministers of the Word from among the lowest dregs of the people. It was, therefore, necessary to support the majesty of the Gospel, that it might not appear to be degraded by proceeding from the lips of men.
This is a remarkable commendation (49) of the outward ministry, when Christ declares, that whatever honor and respect is rendered to the preaching of men, provided that the preaching be faithful, God acknowledges as done to Himself. In two points of view, this recommendation is useful. Nothing ought to be a stronger encouragement to us to embrace the doctrine of the Gospel, than to learn that this is the highest worship of God, and a sacrifice of the sweetest odor, to hear him speaking by human lips, and to yield subjection to his word, which is brought to us by men, in the same manner as if he were descending from heaven or making known his will to us by angels. Again, our confidence is established, and all doubt is removed, when we learn, that the testimony of our salvation, when delivered to us by men whom God has sent, is not less worthy of credit, than if His voice resounded from heaven. To deter us, on the other hand, from despising the Gospel, he adds a severe threatening:
He that despiseth you despiseth me; and he that despiseth me despiseth him that sent me. Those who disdain to listen to ministers, however mean and contemptible they may be, offer an insult, not to men only, but to Christ himself, and to God the Father. While a magnificent eulogium is here pronounced on the rank of pastors, who honestly and faithfully discharge their office, it is absurd in the Pope and his clergy to take this as a pretense for cloaking their tyranny. Assuredly, Christ does not speak in such a manner, as to surrender into the hands of men the power which the Father has given him, but only to protect his Gospel against contempt. Hence it follows, that he does not transfer to the persons of men the honor which is due to himself, but only maintains that it cannot be separated from his Word. If the Pope wishes to be received, let him bring forward the doctrine by which he may be recognized as a minister of Christ; but so long as he continues to be what he now is, a mortal enemy of Christ, and destitute of all resemblance to the Apostles, let him cease to deck himself with borrowed feathers.
(47) Harmony, volume 1 p. 475.
(48) “ Que la crainte de Dieu qui est es hommes, se monstre par l’obeissance de la foy;” — “that the fear of God which is in men is manifested by the obedience of faith.”
(49) “ C’est donc une louange et recommendation singuliere;” — “it is then a singular praise and recommendation.”
17. And the seventy returned. It is evident, that the faith of the seventy disciples in the words of Christ had not been full and complete, when they returned, exulting over it as a thing new and unexpected, that they had cast out devils by the power of Christ. Nay, they had received this power accompanied by a command. At the same time, I have no doubt that, when they departed, they were convinced that nothing which the Master had said to them would fail of its accomplishment; but afterwards, when the matter proceeded to an extent which surpassed their expectations, they were astonished at the sight. (51) And this is frequently the case with believers, that they receive from the word but a slight perception of the Divine power, and are afterwards excited to admiration by actual experience. What was the nature of that joy will more clearly appear from Christ’s reply.
(51) “ Ils furent esmerveillez et esbahis de voir cela advenir;” — “they were astonished and overwhelmed at seeing that happen.”
18. I beheld Satan From one instance Christ leads them to the whole class; for he commanded his Gospel to be published for the very purpose of overturning Satan’s kingdom. (52) So then, while the disciples rested solely on that demonstration which they had obtained from experience, Christ reminds them, that the power and efficacy of their doctrine extends farther, and that its tendency is to extirpate the tyranny which Satan exercises over the whole human race. We have now ascertained the meaning of the words. When Christ commanded that his Gospel should be preached, he did not at all attempt a matter of doubtful result, but foresaw the approaching ruin of Satan. (53) Now since the Son of God cannot be deceived, and this exercise of his foresight relates to the whole course of the Gospel, we have no reason to doubt, that whenever he raises up faithful teachers, he will crown their labor with prosperous success.
Hence we infer, that our deliverance from the bondage of Satan is effected in no other way than through the Gospel; and that those only make actual proficiency in the Gospel, in whom Satan loses his power, so that sin is destroyed, and they begin to live to the righteousness of God. We ought also to attend to the comparison which he employs, that the thunder of the Gospel makes Satan fall like lightning; for it expresses the divine and astonishing power of the doctrine, which throws down, in a manner so sudden and violent, the prince of the world armed with such abundant forces. It expresses also the wretched condition of men, on whose heads fall the darts of Satan, who rules in the air, and holds the world in subjection under his feet, till Christ appear as a Deliverer.
(52) “ A ceste fin de renverser et destruire;” — “for the very purpose of overthrowing and destroying.”
(53) “ Christ n’a point entreprins, ou essaye une chose a l’aventure, et de laquelle l’issue fust incertaine: mais a veu que la ruine de Satan s’en en-suyvroit;” — “Christ did not undertake or attempt a thing at random, and the result of which was uncertain; but saw that the ruin of Satan would follow from it.”
19. Lo, I give you power. This is said by way of admission. Christ does not affirm that the gift of which they now boast is not illustrious, but reminds them, that they ought to keep their eye chiefly on something loftier still, and not remain satisfied with outward miracles. He does not altogether condemn their joy, as if it were groundless, but shows it to be faulty in this respect, that they were immoderately delighted with a temporal favor, and did not elevate their minds higher. To this disease even the godly are almost all liable. Though the goodness of God is received by them with gratitude, yet the acts of the Divine kindness do not assist them, as they ought to do, by becoming ladders for ascending to heaven. This makes it necessary that the Lord should, as it were, stretch out his hand to raise them up, that they may not rest satisfied with the earth, but may aspire to heavenly renovation. The power of the enemy is the name given by him to every kind of annoyance; for all that is hostile to us is wielded against us by Satan. I do not mean that every thing which tends to injure men is placed at his disposal; but that, being armed with the curse of God, he endeavors to turn to our destruction all his chastisements, and seizes them as weapons for the purpose of wounding us.
20. Your names are written. As it was the design of Christ to withdraw his disciples from a transitory joy, that they might glory in eternal life, he leads them to its origin and source, which is, that they were chosen by God and adopted as his children. He might indeed have commanded them to rejoice that they had been regenerated by the Spirit of God, ( Titus 3:5,) and become new creatures in Christ, (2 Corinthians 5:17;) that they had been enlightened (Ephesians 1:18) in the hope of salvation, and had received the earnest of the inheritance, (Ephesians 1:14.) But he intended to point out, that the source from which all these benefits had flowed was the free election of God, that they might not claim any thing for themselves. Reasons for praising God are no doubt furnished by those acts of his kindness which we feel within us; but eternal election, which is without us, shows more clearly that our salvation rests on the pure goodness (54) of God. The metaphorical expression, your names are written in heaven, means, that they were acknowledged by God as His children and heirs, as if they had been inscribed in a register. (55)
(54) “ La pure et simple bonte;” — “the pure and simple goodness.”
(55) “ Comme s’ils estoyent escrits en une rolle, ou enregistrez en quelque livre;” — “as if they were written in a roll, or registered in some book.”
. Many Prophets and Kings have desired to see. The condition of the Church, at the present day, is justly pronounced to be preferable to that of the holy fathers, who lived under the Law; because to them was exhibited, under shadows and figures only, what is now openly manifested in the shining face of Christ. The vail of the temple being rent, (Matthew 27:51,) we enter by faith into the heavenly sanctuary, and are freely permitted to approach to God. Although the fathers were satisfied with their lot, and enjoyed a blessed peace in their own minds, yet this did not prevent their desires from extending farther. Thus, Abraham saw the day of Christ afar off, and rejoice, (John 8:56,) and yet longed to enjoy a nearer view, but did not obtain his wish. Simeon spoke the sentiments of all, (191) when he said, Now thou sendest thy servant away in peace, (Luke 2:29.) And indeed it was impossible that, under the burden of that curse by which the human race is crushed, they should be otherwise than altogether inflamed with the desire of a promised deliverance. (192) Let us therefore learn, that they breathed after Christ, like hungry persons, and yet possessed a serene faith; so that they did not murmur against God, but kept their minds in patient expectation till the full time of revelation.
(191) “ Simeon disoit selon l’affection de tours les Peres;” — “Simeon spoke according to the feeling of all the Fathers.”
(192) “ Et de faict, il ne se pouvoit faire que ces bons personnages ne fussent tous ravis, et comme enflambez d’un grand desir de la delivrance promise.” — “And indeed it was impossible that those good men should not be altogether transported, and as it were inflamed with a great desire of the promised deliverance.”
. What is written in the law? He receives from Christ a reply different from what he had expected. And, indeed, no other rule of a holy and righteous life was prescribed by Christ than what had been laid down by the Law of Moses; for the perfect love of God and of our neighbors comprehends the utmost perfection of righteousness. Yet it must be observed, that Christ speaks here about obtaining salvation, in agreement with the question which had been put to him; for he does not teach absolutely, as in other passages, how men may arrive at eternal life, but how they ought to live, in order to be accounted righteous in the sight of God. Now it is certain that in the Law there is prescribed to men a rule by which they ought to regulate their life, so as to obtain salvation in the sight of God. That the Law can do nothing else than condemn, and is therefore called the doctrine of death, and is said by Paul to increase transgressions, (Romans 7:13,) arises not from any fault of its doctrine, but because it is impossible for us to perform what it enjoins. Therefore, though no man is justified by the Law yet the Law itself contains the highest righteousness, because it does not falsely hold out salvation to its followers, if any one fully observed all that it commands. (72) Nor ought we to look upon this as a strange manner of teaching, that God first demands the righteousness of works, and next offers a gratuitous righteousness without works; for it is necessary that men should be convinced of their righteous condemnation, that they may betake themselves to the mercy of God. Accordingly, Paul (Romans 10:5) compares both kinds of righteousness, in order to inform us that the reason why we are freely justified by God is, that we have no righteousness of our own. Now Christ in this reply accommodated himself to the lawyer, and attended to the nature of his question; for he had inquired not how salvation must be sought, but by what works it must be obtained.
(72) “ S’il s’en trouvoit quelqu’un qui observast entierement ce qu’elle commande;” — “if any one were found who observed entirely what it commands.”
. Do this, and thou shalt live. I have explained a little before, how this promise agrees with freely bestowed justification by faith; for the reason why God justifies us freely is, not that the Law does not point out perfect righteousness, but because we fail in keeping it, and the reason why it is declared to be impossible for us to obtain life by it is, that
it is weak through our flesh, (Romans 8:3.)
So then these two statements are perfectly consistent with each other, that the Law teaches how men may obtain righteousness by works, and yet that no man is justified by works, because the fault lies not in the doctrine of the Law, but in men. It was the intention of Christ, in the meantime, to vindicate himself from the calumny which, he knew, was brought against him by the unlearned and ignorant, that he set aside the Law, so far as it is a perpetual rule of righteousness.
29. But he wishing to justify himself. This question might appear to be of no importance for justifying a man. But if we recollect what was formerly stated, that the hypocrisy of men is elderly detected by means of the second table—for, while they pretend to be eminent worshippers of God, they openly violate charity towards their neighbors—it will be easy to infer from this, that the Pharisee practiced this evasion, in order that, concealed under the false mask of holiness, he might not be brought forth to light. So then, aware that the test of charity would prove unfavorable to him, he seeks concealment under the word neighbor, that he may not be discovered to be a transgressor of the Law. But we have already seen, that on this subject the Law was corrupted by the scribes, because they reckoned none to be their neighbors but those who were worthy of it. Hence, too, this principle was received among them, that we have a right to hate our enemies, (Matthew 5:43.) For the only method to which hypocrites can resort for avoiding the condemnation of themselves, is to turn away as far as they are able, that their life may not be tried by the judgment of the Law.
30. And Jesus answering said. Christ might have stated simply, that the word neighbor extends indiscriminately to every man, because the whole human race is united by a sacred bond of fellowship. And, indeed, the Lord employed this word in the Law, for no other reason than to draw us sweetly to mutual kindness. The commandment would have run more clearly thus: Love every man as thyself. But as men are blinded by their pride, so that every man is satisfied with himself, scarcely deigns to admit others to an equal rank, and withholds from them the duties he owes them, the Lord purposely declares that all are neighbors that the very relationship may produce mutual love. To make any person our neighbor, therefore, it is enough that he be, a man; for it is not in our power to blot out our common nature.
But Christ intended to draw the reply from the Pharisee, that he might condemn himself. For in consequence of the authoritative decision being generally received among them, that no man is our neighbor unless he is our friend, if Christ had put a direct question to him, he would never have made an explicit acknowledgment, that under the word neighbor all men are included, which the comparison brought forward forces him to confess. The general truth conveyed is, that the greatest stranger is our neighbor, because God has bound all men together, for the purpose of assisting each other. He glances briefly, however, at the Jews, and especially at the priests; because, while they boasted of being the children of the same Father, and of being separated by the privilege of adoption from the rest of the nations, so as to be God’s sacred heritage, yet, with barbarous and unfeeling contempt, they despised each other, as if no relationship had subsisted between them. For there is no doubt that Christ describes the cruel neglect of brotherly kindness, with which they knew that they were chargeable. But here, as I have said, the chief design is to show that the neighborhood, which lays us under obligation to mutual offices of kindness, is not confined to friends or relatives, but extends to the whole human race.
To prove this, Christ compares a Samaritan to a priest and a Levite. It is well known what deadly hatred the Jews bore to the Samaritans, so that, notwithstanding their living close beside them, they were always at the greatest variance. Christ now says, that a Jew, an inhabitant of Jericho, on his journey from Jerusalem, having been wounded by robbers, received no assistance either from a Levite or from a priest, both of whom met with him lying on the road, and half-dead, but that a Samaritan showed him great kindness, and then asks, Which of these three was neighbor to the Jew? This subtle doctor could not escape from preferring the Samaritan to the other two. For here, as in a mirror, we behold that common relationship of men, which the scribes endeavored to blot out by their wicked sophistry; (77) and the compassion, which an enemy showed to a Jew, demonstrates that the guidance and teaching of nature are sufficient to show that man was created for the sake of man. Hence it is inferred that there is a mutual obligation between all men.
The allegory which is here contrived by the advocates of free will is too absurd to deserve refutation. According to them, under the figure of a wounded man is described the condition of Adam after the fall; from which they infer that the power of acting well was not wholly extinguished in him; because he is said to be only half-dead. As if it had been the design of Christ, in this passage, to speak of the corruption of human nature, and to inquire whether the wound which Satan inflicted on Adam were deadly or curable; nay, as if he had not plainly, and without a figure, declared in another passage, that all are dead, but those whom he quickens by his voice, (John 5:25.) As little plausibility belongs to another allegory, which, however, has been so highly satisfactory, that it has been admitted by almost universal consent, as if it had been a revelation from heaven. This Samaritan they imagine to be Christ, because he is our guardian; and they tell us that wine was poured, along with oil, into the wound, because Christ cures us by repentance and by a promise of grace. They have contrived a third subtlety, that Christ does not immediately restore health, but sends us to the Church, as an innkeeper, to be gradually cured. I acknowledge that I have no liking for any of these interpretations; but we ought to have a deeper reverence for Scripture than to reckon ourselves at liberty to disguise its natural meaning. And, indeed, any one may see that the curiosity of certain men has led them to contrive these speculations, contrary to the intention of Christ.
(77) “ Par ur fausse glose et cavillation meschante;” — “by their false gloss and wicked sophistry.”
38. And it happened that he entered into a certain village. This narrative shows, that Christ, wherever he came, did not devote himself to his private concerns, or consult his own ease or comfort; but that the single object which he kept in view was, to do good to others, and to discharge the office which had been committed to him by the Father. Luke relates that, having been hospitably received by Martha, as soon as he entered the house, he began to teach and exhort. As this passage has been basely distorted into the commendation of what is called a Contemplative life, we must inquire into its true meaning, from which it will appear, that nothing was farther from the design of Christ, than to encourage his disciples to indulge in indolence, or in useless speculations. It is, no doubt, an old error (253), that those who withdraw from business, and devote themselves entirely to a contemplative, lead an Angelical life. For the absurdities which the Sorbonnists (254) utter on this subject they appear to have been indebted to Aristotle, who places the highest good, and ultimate end, of human life in contemplation, which, according to him, is the enjoyment of virtue. When some men were driven by ambition to withdraw from the ordinary intercourse of life, or when peevish men gave themselves up to solitude and indolence, the resolution to adopt that course was followed by such pride, that they imagined themselves to be like the angels, because they did nothing; for they entertained as great a contempt for active life, as if it had kept them back from heaven. On the contrary, we know that men were created for the express purpose of being employed in labor of various kinds, and that no sacrifice is more pleasing to God, than when every man applies diligently to his own calling, and endeavors to live in such a manner as to contribute to the general advantage. (255)
How absurdly they have perverted the words of Christ to support their own contrivance, will appear manifest when we have ascertained the natural meaning. Luke says that Mary sat at the feet of Jesus Does he mean that she did nothing else throughout her whole life? On the contrary, the Lord enjoins his followers to make such a distribution of their time, that he who desires to make proficiency in the school of Christ shall not always be an idle hearer but shall put in practice what he has learned; for there is a time to hear, and a time to act. (256) It is, therefore, a foolish attempt of the monks to take hold of this passage, as if Christ were drawing a comparison between a contemplative and an active life, while Christ simply informs us for what end, and in what manner, he wishes to be received.
Though the hospitality of Martha deserved commendation, and is commended, yet there were two faults in it which are pointed out by Christ. The first is, that Martha carried her activity beyond proper bounds; for Christ would rather have chosen to be entertained in a frugal manner, and at moderate expense, than that the holy woman should have submitted to so much toil. The second fault was, that Martha, by distracting her attention, and undertaking more labor than was necessary, deprived herself of the advantage of Christ’s visit. The excess is pointed out by Luke, when he speaks of much serving; for Christ was satisfied with little. It was just as if one were to give a magnificent reception to a prophet, and yet not to care about hearing him, but, on the contrary, to make so great and unnecessary preparations as to bury all the instruction. But the true way of receiving prophets is, to accept the advantage which God presents and offers to us through their agency.
We now see that the kind attention of Martha, though it deserved praise, was not without its blemishes. There was this additional evil, that Martha was so delighted with her own bustling operations, as to despise her sister’s pious eagerness to receive instruction. (257) This example warns us, that, in doing what is right, we must take care not to think more highly of ourselves than of others.
(253) “ Il est vray que ceste erreur n’est pas d’auiourd’huy, mais est bien ancien;” — “it is true that this error is not of today, but is very old.”
(254) “Some readers may happen to ask, Who were the Sorbonnists, or, as they are often called, the Doctors of the Sorbonne? In reply, I take the liberty of extracting from a volume, which I gave to the world a few years ago, a few remarks on this subject.” — “The College of the Sorbonne, in Paris, takes its name from Robert de Sorbonne, who founded it in the middle of the thirteenth century. Its reputation for theological learning, philosophy, classical literature, and all that formerly constituted a liberal education, was deservedly high. In the Doctors of the Sorbonne the Reformation found powerful adversaries. The very name of this University, to which the greatest scholars in Europe were accustomed to pay deference, would be regarded by the multitude with blind veneration. If such men as Calvin, Beza, Melancthon, and Luther, were prepared by talents and acquirements of the first order to brave the terrors of that name, they must have frequently lamented its influence on many of their hearers. Yet our author meets undaunted this formidable array, and enters the field with the full assurance of victory. Despising, as we naturally do, the weak superstitions and absurd tenets held by the Church of Rome, we are apt to underrate our obligations to the early champions of the Reformed faith, who encountered with success those veteran warriors, and contended earnestly (Jude 1:3) for the faith which was once delivered to the saints. ”— (Biblical Cabinet, volume 30, p. 140.)—Ed.
(255) “ Met peine de vivre en sorte qu’ il apporte quelque profit a la societe commune des hommes;” — “endeavors to live so as to yield some advantage to the general society of men.”
(256) “ Car il y a temps d’ouir, et temps de faire, et de mettre la main a la besongne;” — “for there is a time to hear, and a time to act, and to put the hand to the work.”
(257) “ En la conduite du banquet, et bruit de mesnage;” — “in the preparation of the entertainment, and the noise of household affairs.”
42. But one thing is necessary. Some give a very meager interpretation of these words, as if they meant that one sort of dish is enough. (258) Others make ingenious inquiries, but beside the purpose, about Unity. (259) But Christ had quite another design, which was, that whatever believers may undertake to do, and in whatever employments they may engage, there is one object to which every thing ought to be referred. In a word, we do but wander to no purpose, if we do not direct all our actions to a fixed object. The hospitality of Martha was faulty in this respect, that she neglected the main business, and devoted herself entirely to household affairs. And yet Christ does not mean that every thing else, with the exception of this one thing, is of no importance, but that we must pay a proper attention to order, lest what is accessory — as the phrase is—become our chief concern.
Mary hath chosen the good part. There is no comparison here, as unskillful and mistaken interpreters dream. Christ only declares, that Mary is engaged in a holy and profitable employment, in which she ought not to be disturbed. “You would have a good right,” he says, “to blame your sister, if she indulged in ease, or gave herself up to trifling occupations, or aimed at something unsuitable to her station, and left to you the whole charge of the household affairs. But now, when she is properly and usefully employed in hearing, it would be an act of injustice to withdraw her from it; for an opportunity so favorable is not always in her power.” There are some, indeed, who give a different interpretation to the latter clause, which shall not be taken away from her, as if Christ intended to say, that Mary hath chosen the good part, because the fruit of heavenly doctrine can never perish. For my own part, I have no objection to that opinion, but have followed the view which appeared to me to be more in accordance with Christ’s design. (260)
(258) “ Comme si Christ entendoit qu’il y a assez d’un mets, ou d’une sorte de viande;” — “as if Christ meant that one dish, or one sort of food, is enough.”
(259) “ De Monade.” — “ Les autres plus subtilement, mais mal a propos, traittans ici de l’unite: comme si par ce mot de Un, Iesus Christ eust voulu exlurre tout nombre;” — “others more ingeniously, but inappropriately, treaying here of unity: as if, by the word One, Jesus Christ intended to exclude all diversity of employment.”
(260) Calvin appears to interpret the words, which shall not be taken from her, not as a doctrinal statement, but as a command, or, at least, as marking out the line of conduct which ought to be pursued by Martha and others towards Mary. The good part, or, as he explains it, “the holy and profitable employment,” shall not be take, from her. “She ought not to be disturbed,” and “it would be an act of injustice to withdraw her from it.” — Ed.
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Calvin, John. "Commentary on Luke 10". "Calvin's Commentary on the Bible". https://www.studylight.org/
the Week of Proper 25 / Ordinary 30