John Calvin Commentary Luke 13
John Calvin Commentary
Luke 13
John Calvin Commentary
Luke 13
"And he answered and said unto them, Think ye that these Galilaeans were sinners above all the Galilaeans, because they have suffered these things?" — Luke 13:2 (ASV)
Do you imagine? etc. This passage is highly useful, if only because this disease is almost natural to us: to be too rigorous and severe in judging others, and too much disposed to flatter our own faults. The consequence is that we not only censure with excessive severity the offenses of our fellow believers, but whenever they meet with any calamity, we condemn them as wicked and reprobate persons.
On the other hand, everyone who is not sorely pressed by the hand of God slumbers at ease in the midst of his sins, as if God were favorable and reconciled to him. This involves a double fault. When God chastises anyone before our eyes, He warns us of His judgments, so that each of us may examine himself and consider what he deserves. If He spares us for a time, we are so far from having a right to take such kindness and forbearance as an opportunity for slumber that we ought to regard it as an invitation to repentance.
To correct the false and cruel judgment which we are accustomed to pass on those who are suffering grievously, and, at the same time, to shake off the indulgence which each person cherishes towards himself, He shows, first, that those who are treated with severity are not the most wicked of all people; because God administers His judgments in such a manner that some are instantly seized and punished, while others are permitted to remain long in the enjoyment of ease and luxury. Secondly, He declares that all the calamities that happen in the world are so many demonstrations of the wrath of God; and from this we learn what a terrible destruction awaits us,278 if we do not avert it.
The immediate occasion for this exhortation was that some told Him that Pilate had mingled human blood with sacrifices, so that such a shocking event might bring sacrifices into abhorrence. Since it is probable that this outrage was committed on the Samaritans, who had departed from the pure service of the Law, the Jews would easily and readily be disposed to condemn the Samaritans and, by doing so, to applaud themselves. But our Lord applies it to a different purpose.
Since that whole nation was hated and detested by them on account of ungodliness, He poses the question: “Do you imagine that those unfortunate people, who have been put to death by Pilate, were worse than others? You are perfectly aware that the country is full of ungodly people, and that many who deserved the same punishment are still alive.” He is a blind and wicked judge who decides about the sins of all people by the punishments they now endure. It is not always the most wicked person who is first dragged to punishment; but when God selects a few out of a large number to be punished, He holds out in their case a warning that He will take vengeance on the rest, so that all may be alarmed.
Having spoken of the Samaritans, He now approaches more closely to the Jews themselves. Eighteen men had at that time been killed by the fall of a tower in Jerusalem. He declares that those men were not more wicked than others, but that their death was held out to all as a cause for alarm; for if God gave a display of His judgment in them, others, though they might be spared for a time, would likewise not escape His hand. Christ does not, however, forbid believers to consider attentively the judgments of God, but enjoins them to observe this order: to begin with their own sins. They will thus obtain the highest advantage, for they will avert God’s chastisements by voluntary repentance. To the same purpose is the warning which Paul gives:
Let no man deceive you with vain words; for on account of these things the wrath of God cometh against the rebellious, (Ephesians 5:6)
278 “Dont nous avons a penser quelle punition et damnation nous sentirons;”— “by which we are led to consider what punishment and condemnation we shall receive.”;”— “by which we are led to consider what punishment and condemnation we shall receive.”
"And he spake this parable; A certain man had a fig tree planted in his vineyard; and he came seeking fruit thereon, and found none." — Luke 13:6 (ASV)
He spoke also this parable. The substance of it is that many are endured for a time who deserve to be cut off, but they gain nothing by the delay if they persist in their obstinacy.
The wicked flattery, by which hypocrites are hardened and become more obstinate, arises from this cause: they do not think of their sins until they are compelled. Therefore, as long as God overlooks these things and delays His chastisements, they imagine that He is well satisfied with them.
Thus they indulge themselves more freely, as if, to use the words of Isaiah, they had made a covenant with death, and were in friendship with the grave (Isaiah 28:15). And this is the reason why Paul denounces them in such earnestness of language for treasuring up to themselves the wrath of God against the last day (Romans 2:5).
It is well known that trees are sometimes preserved, not because their owners find them useful and productive, but because the careful and industrious cultivator makes every possible trial and experiment before he determines to remove them from the field or vineyard.
This teaches us that when the Lord does not immediately take vengeance on the reprobate, but delays to punish them, there are the best reasons for His forbearance. Such considerations serve to restrain human rashness, so that no one may dare to murmur against the supreme Judge of all if He does not always execute His judgments in one uniform manner.
A comparison is drawn here between the owner and the vine-dresser. This is not to say that God’s ministers go beyond Him in gentleness and forbearance, but rather that the Lord not only prolongs the life of sinners but likewise cultivates them in a variety of ways, so that they may yield better fruit.
"And he was teaching in one of the synagogues on the sabbath day." — Luke 13:10 (ASV)
I have resolved to place in immediate connection some events that are detailed by Luke alone, without a direct reference to dates; for on that point, as we have previously mentioned, the Evangelists did not care much about exactness. We will later find a more suitable time for returning to the Harmony of the Three Evangelists.
"And behold, a woman that had a spirit of infirmity eighteen years; and she was bowed together, and could in no wise lift herself up." — Luke 13:11 (ASV)
And behold, a woman. This passage relates a miracle performed on a woman who was healed, and the offense that the Jews, in their malice, took because our Lord had healed her on a Sabbath day.
Luke says that the woman was held by a spirit of infirmity, so that her body was bent by the contraction of her nerves.
Since the nature of the disease is no further described, it is probable that it was not an ordinary kind of illness, or one understood by physicians; and therefore, Luke calls it a spirit of infirmity.
We know that diseases of an unusual and extraordinary kind are, for the most part, inflicted on people through the agency of the devil. This provided a more striking display of the divine power of Christ, which triumphed over Satan.
This is not to say that Satan rules over people as he pleases, but only insofar as God grants him permission to harm them.
Moreover, just as the Lord, from whom alone all our blessings flow, makes his glory shine with particular brightness in those blessings that are more remarkable and rare, so, on the other hand, it is his will that the power and tyranny of Satan should be chiefly perceived in extraordinary chastisements, though Satan's agency is also employed in those more gentle applications of the rod that we experience from day to day.
"And when Jesus saw her, he called her, and said to her, Woman, thou art loosed from thine infirmity." — Luke 13:12 (ASV)
Woman, you are delivered. In this miracle, as well as in others, Christ exhibited a proof both of his power and of his grace; for in this manner he testified that he had come for the purpose of granting relief to the wretched. His power is expressed in these words, Woman, you are delivered; for he authoritatively declares that deliverance was at his own disposal, and employs, at the same time, the outward sign, the use of which we have explained on a former occasion.
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