John Calvin Commentary Matthew 5
John Calvin Commentary
Matthew 5
John Calvin Commentary
Matthew 5
"And seeing the multitudes, he went up into the mountain: and when he had sat down, his disciples came unto him:" — Matthew 5:1 (ASV)
He went up into a mountain. Those who think that Christ's sermon, which is here related, is different from the sermon contained in the sixth chapter of Luke's Gospel, rest their opinion on a very weak and frivolous argument.
Matthew states, that Christ spoke to his disciples on a mountain, while Luke seems to say, that the discourse was delivered on a plain. But it is a mistake to read the words of Luke, he went down with them, and stood in the plain, (Luke 6:17), as immediately connected with the statement that, lifting up his eyes on the disciples, he spoke in this way.
For the purpose of both Evangelists was to collect into one place the leading points of the doctrine of Christ, which related to a devout and holy life. Although Luke had previously mentioned a plain, he does not follow the immediate sequence of events in the history, but passes from miracles to doctrine, without pointing out either time or place; just as Matthew takes no notice of the time, but only mentions the place.
It is probable, that this discourse was not delivered until Christ had chosen the twelve; but in considering the order of time, which I perceived the Spirit of God had disregarded, I did not wish to be too precise.
Pious and modest readers should be satisfied with having a brief summary of the doctrine of Christ placed before them, collected from his many and various discourses, the first of which was the one in which he spoke to his disciples about true happiness.
"and he opened his mouth and taught them, saying," — Matthew 5:2 (ASV)
Opening his mouth. This redundancy of expression (πλεονασμὸς) shares in the Hebrew idiom, for what would be faulty in other languages is frequent among the Hebrews: to say, He opened his mouth, instead of, He began to speak. Many consider it an emphatic mode of expression, employed to draw attention to anything important and remarkable, either in a good or bad sense, that has been spoken; but as some passages of Scripture support an opposite view, I prefer the former explanation.
I will also dismiss the ingenious speculation of those who interpret allegorically the fact of our Lord teaching his disciples on a mountain, as if it had been intended to teach them to elevate their minds far above worldly cares and employments. In ascending the mountain, his purpose was rather to seek a retreat where he could find rest for himself and his disciples, at a distance from the multitude.
Now let us see, first, why Christ spoke to his disciples about true happiness. We know that not only most people, but even the learned themselves, hold this error: that the happy person is one who is free from annoyance, attains all their wishes, and leads a joyful and easy life. At least, it is the general opinion that happiness should be judged by one's present state.361
Christ, therefore, to prepare his own people to bear the cross, exposes this mistaken opinion: that those are happy who lead an easy and prosperous life according to the flesh. For it is impossible that people should meekly endure calamities and reproaches as long as they think that patience is incompatible with a happy life. The only consolation that mitigates and even sweetens the bitterness of the cross and of all afflictions is the conviction that we are happy amidst miseries; for our patience is blessed by the Lord and will soon be followed by a happy result.
I acknowledge that this doctrine differs greatly from common opinion, but the disciples of Christ must learn the philosophy of placing their happiness beyond the world and above the desires of the flesh. Though carnal reason will never admit what is taught here by Christ, yet he does not bring forward anything imaginary—as the Stoics362 used to, in ancient times, amuse themselves with their paradoxes—but demonstrates from the fact that those persons are truly happy whose condition is thought to be miserable.
Let us therefore remember that the main aim of the discourse is to show that those are not unhappy who are oppressed by the reproaches of the wicked and are subject to various calamities. And not only does Christ prove that those who measure human happiness by the present state are in the wrong, because the sufferings of the godly will soon be transformed for the better; but he also exhorts his own people to patience by offering the hope of a reward.
361 “Par l'estat de la vie presente;” — “by the state of the present life.”;” — “by the state of the present life.”
362 Stoics were an ancient sect of philosophers, and received their name from the were an ancient sect of philosophers, and received their name from the Stoa, (στοὰ,) or (στοὰ,) or portico, in which in which Zeno, their master, delivered his instructions. The their master, delivered his instructions. The paradoxes referred to by Calvin are such as the following: that the distinction between pleasure and pain is imaginary; that happiness does not at all depend on outward circumstances; and that whoever chooses to acquire an absolute command over his passions may make himself perfectly happy in the present life. — referred to by Calvin are such as the following: that the distinction between pleasure and pain is imaginary; that happiness does not at all depend on outward circumstances; and that whoever chooses to acquire an absolute command over his passions may make himself perfectly happy in the present life. — Ed.
"Blessed are the poor in spirit: for theirs is the kingdom of heaven." — Matthew 5:3 (ASV)
Happy are the poor in spirit. Luke 6:20. Happy (are you) poor. Luke gives nothing more than a simple metaphor. However, as the poverty of many is accursed and unhappy, Matthew expresses Christ's intention more clearly.
Many are pressed down by distresses, and yet continue to swell inwardly with pride and cruelty. But Christ pronounces those to be happy who, chastened and subdued by afflictions, submit themselves wholly to God and, with inward humility, turn to him for protection.
Others explain the poor in spirit to be those who claim nothing for themselves, and are even so completely emptied of confidence in the flesh, that they acknowledge their poverty.
But as the words of Luke and those of Matthew must have the same meaning, there can be no doubt that the term poor is here given to those who are pressed and afflicted by adversity. The only difference is that Matthew, by adding a qualifier, confines the happiness only to those who, under the discipline of the cross, have learned to be humble.
For theirs is the kingdom of heaven. We see that Christ does not puff up the minds of his own people with any unfounded belief, or harden them with unfeeling obstinacy, as the Stoics do, but instead leads them to entertain the hope of eternal life and encourages them to patience by assuring them that in this way they will pass into the heavenly kingdom of God. It deserves our attention that only the one who is reduced to nothing in himself, and relies on the mercy of God, is poor in spirit; for those who are broken or overwhelmed by despair murmur against God, and this proves them to be of a proud and haughty spirit.
"Blessed are they that mourn: for they shall be comforted." — Matthew 5:4 (ASV)
Happy are those who mourn. This statement is closely connected with the preceding one and is a sort of appendage or confirmation of it. The ordinary belief is that calamities make a person unhappy. This arises from the consideration that they constantly bring with them mourning and grief. Now, nothing is supposed to be more inconsistent with happiness than mourning.
But Christ does not merely affirm that mourners are not unhappy. He shows that their very mourning contributes to a happy life by preparing them to receive eternal joy and by furnishing them with incentives to seek true comfort in God alone. Accordingly, Paul says,
We glory in tribulations also knowing that tribulation produces patience, and patience experience, and experience hope: and hope maketh not ashamed, (Romans 5:3–5).
"Blessed are the meek: for they shall inherit the earth." — Matthew 5:5 (ASV)
Happy are the meek. By the meek, he means persons of mild and gentle dispositions, who are not easily provoked by injuries, who are not ready to take offense, but are prepared to endure anything rather than retaliate in kind against wicked men. When Christ promises to such persons the inheritance of the earth, we might think it exceedingly foolish.
Those who strongly repel any attacks, and whose hand is always ready to revenge injuries, are rather the persons who claim for themselves the dominion of the earth. And experience certainly shows that the more mildly their wickedness is endured, the more bold and insolent it becomes. This gives rise to the diabolical proverb, that “We must howl with the wolves, because the wolves will immediately devour everyone who makes himself a sheep.”
But Christ places his own protection, and that of the Father, in contrast with the fury and violence of wicked men, and declares, on good grounds, that the meek will be the lords and heirs of the earth. The children of this world never think themselves safe except when they fiercely revenge the injuries that are done to them, and defend their life by the weapons of war (Ezekiel 32:27). But as we must believe that Christ alone is the guardian of our life, all that remains for us is to hide ourselves under the shadow of his wings (Psalms 17:8). We must be sheep, if we wish to be considered a part of his flock.
It might perhaps be objected that what has just been said is contradicted by experience. I would first suggest considering how greatly ferocious363 people are disturbed by their own restlessness. While they lead so stormy a life, even if they were lords of the earth a hundred times over, while they possess all, they certainly possess nothing.
For the children of God, on the other hand, I answer that even though they may not plant their foot on what is their own, they enjoy a quiet residence on the earth. And this is no imaginary possession;364 for they know that the earth, which they inhabit, has been granted to them by God.
Besides, the hand of God intervenes to protect them against the violence and fury of wicked men. Though exposed to every kind of attack, subject to the malice of wicked men, surrounded by all kinds of danger, they are safe under the divine protection. They already have a foretaste, at least, of this grace of God; and that is enough for them, until they enter, at the last day, into the possession of the inheritance365 of the world.
363 “Les gens fiers et farouches;” — “proud and ferocious people.;” — “proud and ferocious people.
364 “Ce nest as une possession lma name et en l'air.” — “It is not an imaginary possession, and in the air.”.” — “It is not an imaginary possession, and in the air.”
365 “De la seigneurie de tout le monde;” — “of the lordships of all the world.”;” — “of the lordships of all the world.”
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