Calvin’s CommentariesLuke 17

The object of this parable is to show that God claims all that belongs to us as his property, and possesses an entire control over our persons and services; and, therefore, that all the zeal that may be manifested by us in discharging our duty does not lay him under obligation to us by any sort of merit; for, as we are his property, so he on his part can owe us nothing. (“Il ne pent pas estre nostre deteur;” — “he cannot be our debtor.”) He adduces the comparison of a servant, who, after having spent the day in severe toil, returns home in the evening, and continues his labors till his master is pleased to relieve him. (“Iusqu’a ce qu’il se soit acquitte au bon plaisir du maistre; et qu’on luy dise, C’est assez;” — “till he is discharged at the good pleasure of the master; and till he is told, It is enough.”) Christ speaks not of such servants as we have in the present day, who work for hire, but of the slaves that lived in ancient times, whose condition in society was such, that they gained nothing for themselves, but all that belonged to them—their toil, and application, and industry, even to their very blood—was the property of their masters. Christ now shows that a bond of servitude not less rigorous binds and obliges us to serve God; from which he infers, that we have no means of laying Him under obligations to us. It is an argument drawn from the less to the greater; for if a mortal man is permitted to hold such power over another man, as to enjoin upon him uninterrupted services by night and by day, and yet contract no sort of mutual obligation, as if he were that man’s debtor, how much more shall God have a right to demand the services of our whole life, to the utmost extent that our ability allows, and yet be in no degree indebted to us? We see then that all are held guilty of wicked arrogance who imagine that they deserve any thing from God, or that he is bound to them in any way. And yet no crime is more generally practiced than this kind of arrogance; for there is no man that would not willingly call God to account, and hence the notion of merits has prevailed in almost every age. But we must attend more closely to the statement made by Christ, that we render nothing to God beyond what he has a right to claim, but are so strongly bound to his service, that we owe him every thing that lies in our power. It consists of two clauses. First, our life, even to the very end of our course, belongs entirely to God; so that, if a person were to spend a part of it in obedience to God, he would have no right to bargain that he should rest for the remainder of the time; as a considerable number of men, after serving as soldiers for ten years, would gladly apply for a discharge. Then follows the second clause, on which we have already touched, that God is not bound to pay us hire for any of our services. Let each of us remember, that he has been created by God for the purpose of laboring, and of being vigorously employed in his work; and that not only for a limited time, but till death itself, and, what is more, that he shall not only live, but die, to God, (Romans 14:8.) With respect to merit, we must remove the difficulty by which many are perplexed; for Scripture so frequently promises a reward to our works, that they think it allows them some merit. The reply is easy. A reward is promised, not as a debt, but from the mere good pleasure of God. It is a great mistake to suppose that there is a mutual relation between Reward and Merit; for it is by his own undeserved favor, and not by the value of our works, that God is induced to reward them. By the engagements of the Law (“Selon les conventions contenus en la Loy;” — “according to the engagements contained in the Law.”) , I readily acknowledge, God is bound to men, if they were to discharge fully all that is required from them; but still, as this is a voluntary obligation, it remains a fixed principle, that man can demand nothing from God, as if he had merited any thing. And thus the arrogance of the flesh falls to the ground; for, granting that any man fulfilled the Law, he cannot plead that he has any claims on God, having done no more than he was bound to do. When he says that we are unprofitable servants, his meaning is, that God receives from us nothing beyond what is justly due but only collects the lawful revenues of his dominion. There are two principles, therefore, that must be maintained: first, that God naturally owes us nothing, and that all the services which we render to him are not worth a single straw; secondly, that, according to the engagements of the Law, a reward is attached to works, not on account of their value, but because God is graciously pleased to become our debtor. (“Mais en telle sorte que Dieu se rend volontairement deteur, sans qu’il y soit tenu;” — “but in such a manner that God voluntarily becomes our debtor, though he is under no obligation to do so.”) It would evince intolerable ingratitude, if on such a ground any person should indulge in proud vaunting. The kindness and liberality which God exercises towards us are so far from giving us a right to swell with foolish confidence, that we are only laid under deeper obligations to Him. Whenever we meet with the word reward, or whenever it occurs to our recollection, let us look upon this as the crowning act of the goodness of God to us, that, though we are completely in his debt, he condescends to enter into a bargain with us. So much the more detestable is the invention of the Sophists, who have had the effrontery to forge a kind of merit, which professes to be founded on a just claim. (“Et d’antant plus est detestable la sophisterie des Theologiens Scho- lastiques, ou Sorbonnistes, lesquels ont ose forger leur merite, qu’ils appellent De condigno;” — “And so much the more detestable is the sophistry of the Scholastic Theologians, or Sorbonnists, (see p. 142, n. 2, of this volume,) who have dared to forge their merit, which they call De condigno.” The reader will find not only the general doctrine of merit, but this particular aspect of it, fully treated by our Author in his Institutes of the Christian Religion, Book III. ch. 15:) The word merit, taken by itself, was sufficiently profane and inconsistent with the standard of piety; but to intoxicate men with diabolical pride, as if they could merit any thing by a just claim, is far worse.

10. We have done what we were bound to do. That is, “we have brought nothing of our own, but have only done what we were bound by the law to do ” Christ speaks here of an entire observance of the law, which is nowhere to be found; for the most perfect of all men is still at a great distance from that righteousness which the law demands. The present question is not, Are we justified by works? but, Is the observance of the law meritorious of any reward from God? This latter question is answered in the negative; for God holds us for his slaves, and therefore reckons all that can proceed from us to be his just right. Nay, though it were true, that a reward is due to the observance of the law in respect of merit, it will not therefore follow that any man is justified by the merits of works; for we all fail: and not only is our obedience imperfect, but there is not a single part of it that corresponds exactly to the judgment of God. Luke 18:1-8

Luke 18:1-8

1. And he spake also a parable to them, that they ought always to pray, and not to grow weary: 2. Saying, There was a judge in a city, who neither feared God, nor regarded man. 3. And there was a widow in that city, who came to him, saying, Do me justice on my adversary. 4. And he refused for some time, (“Et par un temps il n’en voulut rien faire;” — “and for a time he would do nothing in it.”) but afterwards said within himself, Though I neither fear God, nor regard man, 5. Yet because this widow is troublesome to me, (“Pourtant que ceste vefue me donne fascherie;” —”because this widow gives me annoyance.”) I will do her justice, lest by coming perpetually she weary me out. (“Et me rompe la teste.”.) 6. And the Lord said, Hear what the unjust judge saith. 7. And will not God avenge his elect, who cry to him night and day, even though he forbear with respect to them? (“Combien qu’il il differe de se courroucer pour eux; ou, et aura-il patience quant a eux?” — “Though he delay to be offended on their account; or, and will he have patience in reference to them?”) 8. I tell you that he will speedily avenge them. But when the Son of man shall come, will he find faith on the earth? (“Pensez-vous qu’il trouve foy en terre?” — “Do you think that he will find faith on the earth?”)

As, on a former occasion, Matthew and the other two Evangelists (Matthew 8:1; Mark 1:40; Luke 5:12) related that a leper had been cleansed by Christ, so Luke mentions that the same miracle of healing was performed on ten lepers The object of this narrative, however, is different; for it describes the base and incredible ingratitude of the Jewish nation, to prevent us from wondering that so many of Christ’s favors had been suppressed, and so many of his wonderful works buried, among them. One circumstance, too, is added, which greatly heightens the infamy of their crime. Our Lord had cured nine Jews: yet not one of them returned thanks, but, with the view of obliterating the remembrance of their disease, they privately stole away. One man only—a Samaritan—acknowledged his obligation to Christ. There is, therefore, on the one hand, a display of Christ’s divine power; and, on the other hand, a reproof of the impiety of the Jews, in consequence of which so remarkable a miracle as this received scarcely any attention.

13. Jesus, Master (“Iesus, nostre Maistre;” — “Jesus,our Master.”) It is evident that all of them possessed some measure of faith, not only because they implore Christ’s assistance, but because they honor him with the title of Master That they made use of that expression sincerely, and not in hypocrisy, may be inferred from their ready obedience; for, although they perceive that the filthy scab still remains in their flesh, yet as soon as they are commanded to show themselves to the priests, they do not refuse to obey. Add to this that, but for the influence of faith, they would never have set out to show themselves to the priests; for it would have been absurd to present themselves to the judges of leprosy, for the purpose of attesting that they had been cleansed, if the promise of Christ had been regarded by them as of no more value than a mere inspection of the disease. They bear a visible leprosy in their flesh; and yet, trusting to Christ’s word alone, they have no scruple about declaring that they are clean. It cannot therefore be denied, that some seed of faith had been implanted in their hearts. Now though it is certain that they were not regenerated by the Spirit of adoption, yet there is no absurdity in supposing that they had some beginnings of piety. There is the greater reason to fear that sparks of faith, which make their appearance in us, may be extinguished; for, although lively faith, which has its roots deeply fixed by the Spirit of regeneration, never dies, yet we have seen formerly that many conceive a temporary faith, which immediately disappears. Above all, it is too common a disease that, when we are urged by strong necessity, and when the Lord himself prompts us by a secret movement of the Spirit, we seek God, but, when we have obtained our wishes, ungrateful forgetfulness swallows up that feeling of piety. Thus poverty and hunger beget faith, but abundance kills it.

14. Show yourselves to the priests This reply was equivalent to saying, “You are clean;” for we know that the discernment of leprosy belonged to the priests, who were enjoined in the law to distinguish between the clean and the unclean, (Leviticus 14:2.) Thus Christ preserves their right entire, and appeals to them as witnesses for approving of the miracle which he had wrought; and we have accordingly said, that pious and devout sentiments concerning Christ must have been entertained by those men who were instantly led, by his bare word, to entertain the hope of a cure. On this passage the Papists absurdly build their auricular confession. The lepers, I admit, were sent by Christ to the priests; but it was not for the purpose of vomiting out their sins into their ears. On the contrary, they were sent to offer a sacrifice, as the Law had enjoined. They were not sent to cleanse themselves, as the Papists imagine that cleanness is produced by confession, but to show to the priests that they were already clean. It is an additional proof of the folly of the Papists, that they do not consider what a foul stain of infamy they throw on their confession; for, according to their reasoning, it will be quite enough if, out of the whole troop of those who have gone to the priests, a tenth part only shall return to Christ, and all the rest shall wickedly revolt. They cannot plead this passage in behalf of their confession, without giving us liberty to throw back upon them this advantage which it yields, that none return from the priests to give glory to God. But, not to dwell on these fooleries, we have ascertained the reason why the priests were mentioned. It happened that, while they were going, they were cleansed. Here was displayed the divine power of Christ and of his words, and there was also a proof of the high estimation in which God holds the obedience of faith; for the great suddenness of the cure arose from the confident hope which induced them to undertake the journey, without hesitation, at the command of Christ. But if that transitory faith—which wanted a living root, and produced nothing more than the blade—was honored by God with a remarkable effect, how much more valuable is the reward that awaits our faith, if it is sincerely and permanently fixed on God? Though the nine lepers derived no advantage to salvation from the cure of the flesh, but only obtained a temporary gift by means of a fleeting and transitory faith, yet this figure points out to us the great efficacy which will attend true faith.

15. And one of them, etc. It is uncertain if he returned when they were halfway, and Luke’s words appear to imply this; but I think it more probable, that it was not till he had heard the decision of the priests that he returned to give thanks. He must have obtained permission from the priests to return to the ordinary intercourse of life; and he had no right to neglect the command of Christ, and to defraud the temple of God of a sacrifice. Some will perhaps be better pleased with a different conjecture, that as soon as he saw that he was cleansed, and before he applied to the priests for a testimony, he was seized with a devout and holy zeal, and returned to the Author of the cure, so as to commence his sacrifice with thanksgiving. The words of Christ contain an expostulation with the whole nation; for it is by way of reproach that he draws a comparison between one stranger and many Jews, because it was customary with them to swallow up God’s favors without any feeling of piety. And this was the reason why Christ gained hardly any reputation among them by miracles so numerous and so splendid. Let us learn that this complaint is brought generally against all of us, if we do not at least repay the divine favors by the duty of gratitude.

19. Thy faith hath saved thee. The word save is restricted by some commentators to the cleanness of the flesh. (“Le mot dont a ici use l’Evangeliste est celuy mesme que quasi par tout on tourne, Sauver.” — “The word which the Evangelist has here employed (σέσωκε) is the same word which is almost always rendered save.”) But if this be the case, since Christ commends the lively faith of this Samaritan, it may be asked, how were the other nine saved? for all of them without exception obtained the same cure. (“Une mesme guairison corporelle;” — “the same bodily cure.”) We must therefore arrive at the conclusion, that Christ has here pronounced a different estimate of the gift of God from that which is usually pronounced by ungodly men; namely, that it was a token or pledge of God’s fatherly love. The nine lepers were cured; but as they wickedly efface the remembrance of the grace of God, the cure itself is debased and contaminated by their ingratitude, so that they do not derive from it the advantage which they ought. It is faith alone that sanctifies the gifts of God to us, so that they become pure, and, united to the lawful use of them, contribute to our salvation. Lastly, by this word Christ has informed us in what manner we lawfully enjoy divine favors. Hence we infer, that he included the eternal salvation of the soul along with the temporal gift. The Samaritan was saved by his faith How? Certainly not because he was cured of leprosy, (for this was likewise obtained by the rest,) but because he was admitted into the number of the children of God, and received from His hand a pledge of fatherly kindness.

20. And being interrogated by the Pharisees This question was undoubtedly put in mockery; for, since Christ was continually speaking of the kingdom of God as at hand, while no change was taking place in the outward condition of the Jews, wicked and malicious persons looked upon this as a plausible excuse for harassing him. As if all that Christ said about the kingdom of God were idle talk and mere trifling, they put a sarcastic question to him, “When shall that kingdom come?” If any one shall consider this question to have been put on account of the grossness of their own views, rather than for the sake of jeering, I have no objection. The kingdom of God will not come with observation. My opinion is, that Christ now disregards those dogs, and accommodates this reply to the disciples; just as on many other occasions, when he was provoked by wicked men, and seized the opportunity of giving instruction. In this manner God disappoints their malice, while the truth, which is maintained in opposition to their sophistry, is the more fully displayed. The word observation is here employed by Christ to denote extraordinary splendor; (“La ou nous avons traduit, a veue d’oeil, le Grec a mot a mot avec observation; c’est a dire, avec quelque grande apparence, en sorte qu’un chacun y puisse prendre garde.” — “Where we have rendered, visibly, the Greek literally runs, with observation; that is to say, with some great display, so that every person may take notice of it.”) and he declares, that the kingdom of God will not make its appearance at a distance, or attended by pompous display. He means, that they are greatly mistaken who seek with the eyes of the flesh the kingdom of God, which is in no respect carnal or earthly, for it is nothing else than the inward and spiritual renewal of the soul. From the nature of the kingdom itself he shows that they are altogether in the wrong, who look around here or there, in order to observe visible marks. “That restoration of the Church,” he tells us, “which God has promised, must be looked for within; for, by quickening his elect into a heavenly newness of life, he establishes his kingdom within them.” And thus he indirectly reproves the stupidity of the Pharisees, because they aimed at nothing but what was earthly and fading. It must be observed, however, that Christ speaks only of the beginnings of the kingdom of God; for we now begin to be formed anew by the Spirit after the image of God, in order that our entire renovation, and that of the whole world, may afterwards follow in due time. Matthew 13:53-58; Mark 6:1-6

Matthew 13:53-58 Mark 6:1-6

53. And it happened, when Jesus had concluded these discourses, (“Quand Iesus ent acheve ces similitudes-ci;” — “when Jesus had concluded these parables.”) that he departed thence. 54. And when he was come into his own country, he taught them in their synagogue, so that they were amazed, and said, Whence hath this man this wisdom and these miracles? 55. Is not this the carpenter’s son? Is not his mother called Mary, and his brothers James, and Joses, and Simon, and Judas? 56. And his sisters, do not they all live amongst us? Whence then hath this man all these things? 57. And they were offended at him. But Jesus said to them, A prophet is not destitute of honor, except in his own country and in his own house. 58. And he did not perform many miracles there on account of their unbelief. 1. And he departed thence, and came into his own country, and his disciples followed him. 2. And when it was Sabbath, he began to teach in the synagogue, and many hearing were amazed, saying, Whence hath this man these things? (“D’ou vienent ces choses a cestuy-ci?” — “Whence comes these things to this man?”) And what is the wisdom that hath been given to him, so that such miracles are done by his hands? 3. Is not this the carpenter, the son of Mary, the brother of James, and Joses, and Judas, and Simon? Are not his sisters also here with us? And they were offended at him. 4. And Jesus said to them, A prophet is not devoid of honor, (“Un prophete n’est deshonore;” — “a prophet is not dishonored.”) except in his own country, and among his relatives, and in his own family. 5. And he could not perform any miracle there, except that he cured a few sick persons by laying his hands on them. 6. And he wondered at their unbelief, and walked about through the surrounding villages teaching.