Calvin’s CommentariesLuke 9

Luke 9:51. While the days of his being received up, etc. Luke alone relates this narrative, which, however, is highly useful on many accounts. For, first, it describes the divine courage and firmness of Christ (“La magnanimite et constance admirable de Iesus Christ;” — “the wonderful magnanimity and firmness of Jesus Christ.”) in despising death; secondly, what deadly enmities are produced by differences about religion; thirdly, with what headlong ardor the nature of man is hurried on to impatience; next, how ready we are to fall into mistakes in imitating the saints; and, lastly, by the example of Christ we are called to the exercise of meekness. The death of Christ is called his being received up, (ἀνάληψις) not only because he was then withdrawn from the midst of us, (“Non pas seulement pource qu il a lors este enleve et comme retranche du milieu des hommes;” — “not only because he was then raised up, and, as it were, withdrawn from the midst of men.”) but because, leaving the mean prison of the flesh, he ascended on high.

52. And he sent messengers. It is probable that our Lord was, at that time, attended by a great multitude of followers; for the messengers were not sent to prepare a splendid banquet, or to select some magnificent palace, but only to tell that a vast number of guests were approaching. They again, when excluded and repulsed, wait for their Master. Hence, too, we learn, what I remarked in the second place, (See our Author’s observations above on Luke 9:51.) that when men differ among themselves about the doctrines of religion, they readily break out into hatred of each other; for it was an evidence of very bitter hatred to withhold food from the hungry, and lodging from those who were fatigued. But the Samaritans have such a dislike and enmity at the Jewish religion, that they look upon all who follow it as unworthy of any kindness. Perhaps, too, they were tormented with vexation at being despised; for they knew that their temple was detested by the Jews as profane, and that they were considered to be spurious and corrupt worshippers of God. But as the superstition once admitted kept so firm a hold of them, they strove, with wicked emulation, to maintain it to the last. At length the contention grew so hot, that it consumed both nations in one conflagration; for Josephus assures us that it was the torch which kindled the Jewish war. Now though Christ might easily have avoided that dislike, he chooses rather to profess himself to be a Jew, than by an indirect denial to procure a lodging.

53. He steadfastly set his face. By this expression Luke has informed us that Christ, when he had death before his eyes, rose above the fear of it, and went forward to meet it; but, at the same time, points out that he had a struggle, and that, having vanquished terror, (“Estans victorieux par dessus ceste frayeur naturelle;” — “being victorious over that natural dread.”) he boldly presented himself to die. For if no dread, no difficulty, no struggle, no anxiety, had been present to his mind, what need was there that he should set his face steadfastly? (“Quel besoin estoit il qu’il prinst sa resolution, et par maniere de dire s’obstinast en soy-mesme?” — “What need was there that he should take his resolution, and, so to speak, persist in his own mind?”) But as he was neither devoid of feeling, nor under the influence of foolish hardihood, he must have been affected by the cruel and bitter death, or rather the shocking and dreadful agony, which he knew would overtake him from the rigorous judgment of God; and so far is this from obscuring or diminishing his glory, that it is a remarkable proof of his unbounded love to us; for laying aside a regard to himself that he might devote himself to our salvation, through the midst of terrors he hastened to death, the time of which he knew to be at hand.

54. And when His disciples James and John saw it. The country itself had perhaps suggested to them the desire of thundering immediately against the ungodly; for it was there that Elijah had formerly destroyed, by a fire from heaven, the king’s soldiers who had been sent to apprehend him, (2 Kings 1:10.) It therefore occurred to them that the Samaritans, who so basely rejected the Son of God, were at that time devoted to a similar destruction. And here we see to what we are driven by a foolish imitation (“Une folle et inconsideree imitation des saincts peres;” — “a foolish and ill-considered imitation of the holy fathers.”) of the holy fathers. James and John plead the example of Elijah, but they do not consider how far they differ from Elijah; they do not examine properly their own intemperate zeal, nor do they look at the calling of God. Under a pretext equally plausible did the Samaritans cloak their idolatry, our fathers worshipped in this mountain, (John 4:20.) But both were in the wrong; for, neglecting the exercise of judgment, they were apes rather than imitators of the holy fathers. Now though it is doubtful whether they think that they have the power in their own hand, or ask Christ to give it to them, I think it more probable that, elated with foolish confidence, they entertain no doubt that they are able to execute vengeance, provided that Christ give his consent.

55. You know not of what spirit you are By this reply he not only restrained the unbridled fury of the two disciples, but laid down a rule to all of us not to indulge our temper. For whoever undertakes any thing, ought to be fully aware that he has the authority and guidance of the Spirit of God, and that he is actuated by proper and holy dispositions. Many will be impelled by the warmth of their zeal, but if the spirit of prudence be wanting, their ebullitions end in foam. Frequently, too, it happens, that the impure feelings of the flesh are mingled with their zeal, and that those who appear to be the keenest zealots for the glory of God are blinded by the private feelings of the flesh. And therefore, unless our zeal be directed by the Spirit of God, it will be of no avail to plead in our behalf, that we undertook nothing but from proper zeal. But the Spirit himself will guide us by wisdom and prudence, that we may do nothing contrary to our duty, or beyond our calling, nothing, in short, but what is prudent and seasonable; and, by removing all the filth of the flesh, he may impart to our minds proper feelings, that we may desire nothing but what God shall suggest. Christ likewise blames his disciples because, though they are widely distant from the spirit of Elijah, (“De l’esprit et affection d’Elie;” — “from the spirit and disposition of Elijah.”) they rashly take upon themselves to do what he did. For Elijah executed the judgment of God, which had been committed to him by the Spirit; but they rush to vengeance, not by the command of God, but by the movement of the flesh. And therefore the examples of the saints are no defense to us, unless the same Spirit that directed them dwell in us. Matthew 19:3-9; Mark 10:2-12

Matthew 19:3-9 Mark 10:2-12

3. And the Pharisees came to him, tempting him, and saying to him, Is it lawful for a man to divorce his wife for any cause whatever? 4. Who answering said to them, Have you not read, that he who made them at first, (“Qui feit l’homme des le commencement;” — “who made man from the beginning.”) made them male and female? 5. And he said, Therefore shall a man leave his father and mother, and be joined to his wife; and they shall be one flesh. 6. Therefore now they are not two, but one flesh: what God therefore hath joined, let not man separate. 7. They say to him, Why then did Moses order to give a letter of divorcement, and send her away? 8. He said to them, Moses, for the hardness of your heart, permitted you to divorce your wives; but at the beginning it was not so. 9. And I say to you, That whosoever shall divorce his wife, except for fornication, and shall marry another, committeth adultery; and whosoever shall marry her that is divorced committeth adultery. 2. And the Pharisees, coming to him, asked him, Is it lawful for a man to divorce his wife? tempting him. 3. But he answering said to them, What did Moses command you? 4. And they said, Moses permitted to write a letter of divorcement, and to send her away. 5. And Jesus answering said to them, For the hardness of your heart he wrote to you this commandment. 6. But at the beginning of the creation God made them male and female. 7. For this reason shall a man leave his father and mother, and cleave to his wife; 8. And they shall be one flesh: therefore now they are not two, but one flesh. 9. What therefore God hath joined together let not man separate. 10. And in the house his disciples again asked him about the same subject. 11. And he saith to them, Whososever shall divorce his wife, and marry another, committeth adultery against her. 12. And if a woman shall divorce her husband, and shall be married to another, she committeth adultery.

Luke 9:60. But go thou and proclaim the kingdom of God. Matthew has only the words, Follow me: but Luke states more fully the reason why he was called, which was, that he might be a minister and preacher of the Gospel. Had he remained in a private station, there would have been no absolute necessity for leaving his father, provided he did not forsake the Gospel on his father’s account. (“Pour faire son devoir envers son pere;” — “to do his duty to his father.”) But the preaching of the Gospel does not allow him to remain at home, and therefore Christ properly takes him away from his father. While the amazing goodness of Christ appears in bestowing so honorable an office on a man who was still so weak, it deserves our notice, that the fault which still cleaved to him is corrected, and is not overlooked and encouraged.

Luke 9:61. And another said. Matthew does not mention this third person. It appears that he was too strongly attached to the world, to be ready and prepared to follow Christ. True, he offers to join the family of Christ, but with this reservation, after he has bid farewell to those who are in his house; that is, after he has arranged his business at home, as men are wont to do when preparing for a journey. This is the true reason why Christ reproves him so severely: for, while he was professing in words that he would be a follower of Christ, he turned his back upon him, till he had despatched his worldly business.

62. He who, after having put his hand to the plough, shall look back, is unfit for the kingdom of God. We must carefully inquire what this declaration of Christ means. They are said to look back, who become involved in the cares of the world, so as to allow themselves to be withdrawn from the right path; particularly, when they plunge themselves into those employments which disqualify them to follow Christ. MATTHEW 9:1-8; MARK 2:1-12; LUKE 5:17-26

Matthew 9:1-8 Mark 2:1-12 Luke 5:17-26

1. And entering into a ship, he passed over, and came into his own city. 2. And, lo, they brought to him a paralytic lying on a bed. And when Jesus saw their faith, he said to the paralytic, Take courage, my son, thy sins are forgiven thee. 3. And, lo, some of the scribes said among themselves, This man blasphemeth. 4. And when Jesus saw their thoughts, he said, Why do you think evil in your hearts? 5. For whether is it easier to say, Thy sins are forgiven thee; or to say, Arise, and walk? 6. But that you may know that the Son of man hath authority on earth to forgive sins, (then he saith to the paralytic,) Arise, take up thy bed, and go away to thy house. 7. And he arose, and went away to his house. 8. And the multitudes who saw it wondered, and glorified God, who had given such authority to men. 1. And again he entered into Capernaum after some days; and it was reported that he was in the house. 2. And immediately many were assembled, so that the places which were around the door did not now contain them, and he preached the word to them. 3. And they come to him, bringing a paralytic, who was carried by four persons. 4. And when they could not approach him on account of the crowd, they uncovered the roof of the house in which he was, and having made an opening in the roof, they lower the couch on which the paralytic lay. 5. And when Jesus saw their faith, he said to the paralytic, Son, thy sins are forgiven thee. 6. And some of the scribes were sitting there, and thinking (“Et disputoyent en leurs coeurs;” — “and were disputing in their hearts.”) in their hearts, 7. Why does this man thus speak blasphemies? Who can forgive sins but God alone? 8. And immediately when Jesus knew by his Spirit that they thought thus within themselves, he said to them, Why do you think those things in your hearts? 9. Whether it is easier to say to the paralytic, Thy sins are forgiven thee; or to say, Rise, and take up thy bed, and walk? 10. But that you may know that the Son of man hath authority on earth to forgive sins, (he saith to the paralytic,) 11. I say to thee, Arise, take up thy bed, and go away to thy house. 12. And immediately he arose, and having taken up the bed, went out in the presence of all, so that all were astonished, and glorified God, saying, We never saw such a thing. 17. And it happened on a certain day, and he was teaching: and Pharisees and doctors of the law were sitting, who had come out of every village of Galilee and Judea, and from Jerusalem; and the power of the Lord was present to heal them. 18. And, lo, men carrying on a bed, a man who was a paralytic, and they sought to bring him in, and to place him before him. 19. And not finding a way by which they could bring him in on account of the crowd, they went up to the roof, and lowered him by cords with the bed into the midst before Jesus. 20. And when he saw their faith, he said to him, Man, thy sins are forgiven thee. 21. And the scribes and Pharisees began to think, saying, Who is this that speaketh blasphemies? Who can forgive sins but God alone? 22. And when Jesus knew their thoughts, he answering said to them, What do you think in your hearts? 23. Whether it is easier to say, Thy sins are forgiven thee, or to say, Arise, and walk? 24. But that you may know that the Son of man hath authority on earth, (he saith to the paralytic,) I say to thee, Arise, take up thy bed, and go to thy house. 25. And immediately rising up before them, he took up the bed on which he had been lying, and went away to his own house, glorifying God. 26. And amazement seized all, and they glorified God, and were filled with fear, saying, We have seen incredible things today.