John Calvin Commentary Matthew 2

¹⁷⁷ “Scribas;” — “;” — “greffiers.”——Clerks, not not Authors in the ordinary meaning of that term, but persons who wrote to the dictation of another. This conveys the idea of what is frequently called in the ordinary meaning of that term, but persons who wrote to the dictation of another. This conveys the idea of what is frequently called plenary inspiration. If such a term as If such a term as Clerk, or or Penman, may be supposed to lower the sacred writers, it is not by a comparison of them with uninspired historians, the ablest of whom cannot, without arrogance, aspire to an equal level with those who wrote by inspiration. But when man is brought into a comparison with God, no language can express too strongly the infinite distance between the parties. The Evangelists do not ask the praise of invention, or judgment, or of anything else which would imply that the work was their own production. But they lay claim to a loftier and peculiar distinction, that they faithfully committed to writing that history which they were honored to receive from its Divine Author. may be supposed to lower the sacred writers, it is not by a comparison of them with uninspired historians, the ablest of whom cannot, without arrogance, aspire to an equal level with those who wrote by inspiration. But when man is brought into a comparison with God, no language can express too strongly the infinite distance between the parties. The Evangelists do not ask the praise of invention, or judgment, or of anything else which would imply that the work was their own production. But they lay claim to a loftier and peculiar distinction, that they faithfully committed to writing that history which they were honored to receive from its Divine Author. Holy men of God spake as they were moved by the Holy Ghost, ((2 Peter 1:21.) — .) — Ed.

¹⁷⁸ “Le mot Grec, (μάγαι,) , (μάγαι,) du quel use l'Evangeliste est celuy d'ou vient le mot de Magiciens: mais les Perses et Chaldeens nomment ainsi leurs Astrologues et Philosophes: et pourtant nous l'avons traduit par ce mot de Sages. Parquoy il y a grande apparence de dire qu'ils etoyent venus du pays des Perses.” — “The Greek word, (μάγοι,) which the Evangelist employs, is that from which the word .” — “The Greek word, (μάγοι,) which the Evangelist employs, is that from which the word Magicians is derived: but the Persians and Chaldees give this name also to their Astrologers and Philosophers: and therefore we have translated it by the word is derived: but the Persians and Chaldees give this name also to their Astrologers and Philosophers: and therefore we have translated it by the word Sages, or or Wise men. Wherefore there is great probability in saying that they had come from the country of the Persians.”Wherefore there is great probability in saying that they had come from the country of the Persians.”

¹⁷⁹ Calvin says, not that it was a comet, but that it a comet, but that it resembled a comet; and it is probable enough that the comet; and it is probable enough that the meteor assumed that aspect. He refutes, in a masterly and conclusive manner, the supposition that it was “natural star,” but, with modesty and good sense, avoids shocking the prejudices of his age. Of astrology he speaks more doubtfully. If he had lent the countenance of his name to that pretended science, we ought not to have blamed him severely. Long after he had left the world, men of powerful minds, and of extensive attainments in science, found it no easy matter to disentangle themselves from its meshes, and to proclaim their freedom. But Calvin needs no vindication. He has left us a treatise, assumed that aspect. He refutes, in a masterly and conclusive manner, the supposition that it was “natural star,” but, with modesty and good sense, avoids shocking the prejudices of his age. Of astrology he speaks more doubtfully. If he had lent the countenance of his name to that pretended science, we ought not to have blamed him severely. Long after he had left the world, men of powerful minds, and of extensive attainments in science, found it no easy matter to disentangle themselves from its meshes, and to proclaim their freedom. But Calvin needs no vindication. He has left us a treatise, Adversus Astrologiam Judiciarium, "Against Judicial Astrology;" which Servetus, as much his inferior in philosophical views in sterling worth, brings forward as one of his charges. , "Against Judicial Astrology;" which Servetus, as much his inferior in philosophical views in sterling worth, brings forward as one of his charges. Damnatam a me fuisse Astrologiam conqueritur, says Calvin; "It is made a ground of complaint against me that I have condemned astrology." — , says Calvin; "It is made a ground of complaint against me that I have condemned astrology." — Ed.

¹⁸⁰ “Que la ils fussent comme herauts pour porter les nouvelles du nouveau Roy.” — “That there they might be as heralds, to carry the tidings of the new King.”.” — “That there they might be as heralds, to carry the tidings of the new King.”

¹⁸¹ “Persico more;” — “;” — “selon la coustume de leur pays;” — “according to the custom of their country.”;” — “according to the custom of their country.”

¹⁸² “Lusoria;” alluding to the phrase used by Seneca and others, ;” alluding to the phrase used by Seneca and others, lusoria fulmina, “harmless thunderbolts.”“harmless thunderbolts.”

¹⁸³ “Il les resveille tout soudain, et leur fait bien sentir leur folie.” — “He awakes them all on a sudden, and makes them deeply feel their folly.”.” — “He awakes them all on a sudden, and makes them deeply feel their folly.”

¹⁸⁴ “Quodammodo foeteret,”,”

Having assembled the priests—Although deep silence prevailed concerning Christ in Herod's Hall, yet, as soon as the Magi spoke of a King, predictions that had previously been forgotten were remembered. Herod instantly surmises that the King about whom the Magi were inquiring is the Messiah whom God had previously promised (Daniel 9:25). Here again, it appears that Herod is seriously alarmed when he makes such earnest inquiries, and it is no wonder. All tyrants are cowards, and their cruelty produces stronger alarm in their own hearts than in the hearts of others. Herod must have trembled more than others because he perceived that he was reigning in opposition to God.

This new investigation shows that the contempt of Christ, before the arrival of the Magi, must have been very deep. At a later period, the scribes and high priests furiously labored to corrupt the whole of Scripture, so that they might not give any support to Christ. But on the present occasion, they reply honestly from Scripture, because Christ and His Gospel have not yet troubled them. And so, all ungodly people find no difficulty in giving their assent to God on general principles; but when God's truth begins to press them more closely, they give vent to the venom of their rebellion.

We have a striking instance of this in our own day among those who adhere to the Papacy. They freely acknowledge that He is the only-begotten Son of God, clothed in our flesh, and acknowledge the one person of the God-man, as subsisting in two natures.

But when we come to the power and office of Christ, conflict immediately erupts, because they will not consent to accept a lower rank, much less to be reduced to nothing. In short, as long as wicked people think it is not diminishing themselves, they will grant God and Scripture some degree of reverence. But when Christ comes into direct conflict with their ambition, covetousness, pride, misplaced confidence, hypocrisy, and deceit, they immediately forget all modesty and erupt in rage. Let us therefore learn that the chief cause of blindness in the enemies of truth is to be found in their wicked desires, which turn light into darkness.

And you, Bethlehem. The scribes undoubtedly quoted faithfully the words of the passage in their own language, as it is found in the prophet. But Matthew considered it enough to point out the passage; and, as he wrote in Greek, he followed the ordinary reading. This passage, and others of the same kind, readily suggest the inference that Matthew did not compose his Gospel in the Hebrew language.

It ought always to be observed that, whenever any proof from Scripture is quoted by the apostles, though they do not translate word for word, and sometimes depart widely from the language, it is still applied correctly and appropriately to their subject. Let the reader always consider the purpose for which passages of Scripture are brought forward by the Evangelists, so as not to stick too closely to the particular words, but to be satisfied with this: that the Evangelists never torture Scripture into a different meaning, but apply it correctly in its native meaning.

But while it was their intention to supply with milk children and novices (1 Timothy 3:6) in faith, who were not yet able to endure strong meat (Hebrews 5:12), there is nothing to prevent the children of God from making careful and diligent inquiry into the meaning of Scripture. They are thus led to the fountain by the taste which the apostles offer.

Let us now return to the prediction. It stands literally thus in the Prophet:

And you, Bethlehem Ephratah, though you are little
among the thousands of Judah, yet out of you shall
he come forth to me, who is Ruler in Israel, (Micah 5:2).

For Ephratah Matthew has put Judah, but the meaning is the same; for Micah only intended by this mark to distinguish the Bethlehem of which he speaks from another Bethlehem, which was in the tribe of Zebulun.

There is greater difficulty in what follows. For the Prophet says that Bethlehem is little, when reckoned among the governments of Judah, while Matthew, on the contrary, speaks highly of its rank as one of the most distinguished: you are by no means the least among the princes of Judah.

This reason has induced some commentators to read the passage in the prophet as a question: Are you little among the thousands of Judah? But I rather agree with those who think that Matthew intended, by this change of the language, to magnify the grace of God in making an inconsiderable and unknown town the birthplace of the highest King.

Although Bethlehem received this distinguished honor, it was of no advantage to its inhabitants but brought upon them a heavier destruction, for there an unworthy reception was given to the Redeemer.

For he is to be Ruler, Matthew has put he shall feed, (ποιμανεῖ). But he has expressed both when he says that Christ is the leader, (ἡγούμενος), and that to him is committed the office of feeding his people.