22.Therefore Moses gave you circumcision The particle therefore appears to be unsuitable; and, accordingly, some take
διὰ τούτο (on this account, or therefore) in the sense of
διὰ τούτο, (because;) but the Greek syntax is unfavourable to their opinion. (189) I explain it simply as meaning, that circumcision was enjoined in such a manner that the practice of that symbolical rite was necessary even on the Sabbath-day Therefore, says he; that is, it has in this manner been sufficiently demonstrated to them, that the worship of the Sabbath is not violated by the works of God. And although Christ accommodates the instance of circumcision to the present subject, yet he immediately makes use of a correction, when he says, that Moses was not the first minister of circumcision. But it was enough for his purpose, that Moses, who so rigidly demanded the keeping of the Sabbath, commanded that infants should be circumcised on the eighth day, even though it should fall on the day of Rest (190)
(189) The difficulty is obviated by reading the words
διὰ τούτο, (with Scholz, Bloomfield, and others,) as the conclusion of the 21st, and not as the commencement of the 22nd verse;
καὶ πάντες Θαυμάζετε διὰ τούτο, and you all wonder at it, or, on this account Our Author, with his usual sagacity, has, in this instance, also anticipated the results of modern criticism; for his French version, which contains his latest views, runs thus: “J’ fait une oeuvre, et vous en estes tous emerveillez, ou, et vous estes esmerveillez de cela Moise vous a donne la Circoncision .” — “ have done one work, and you are all astonished at it, or, and you are all astonished at that Moses gave you Circumcision. ” It is remarkable that, while a modern French version copies Calvin’ rendering very closely, et vous en etes tous etonnes , (and you are all astonished at it,) the translator has overlooked the force of
διὰ τούτο, for en (at it) is marked by him in Italics, as a supplement. — Ed.