John Calvin Commentary Luke 24
John Calvin Commentary
Luke 24
John Calvin Commentary
Luke 24
"And they remembered his words," — Luke 24:8 (ASV)
And they remembered his words; by which we are taught that, though they had made little proficiency in the doctrine of Christ, still it was not lost, but was choked up, until in due time it yielded fruit.
"But Peter arose, and ran unto the tomb; and stooping and looking in, he seeth the linen cloths by themselves; and he departed to his home, wondering at that which was come to pass." — Luke 24:12 (ASV)
And Peter arose, and ran to the tomb. I have no doubt that Luke here inverts the order of the narrative, as may be readily inferred from the words of John (John 20:3), and, in my opinion, the word ran (ἔδραμεν) might justly be rendered as a pluperfect tense, had run.
All who possess a sufficient acquaintance with Scripture are aware that it is customary for Hebrew writers to relate afterwards those occurrences which had been omitted in their proper place. Luke mentions this circumstance for the purpose of showing more strongly the obstinacy of the apostles in despising the words of the women, when Peter had already seen the empty tomb and had been compelled to wonder at an evident proof of the resurrection.
"And behold, two of them were going that very day to a village named Emmaus, which was threescore furlongs from Jerusalem." — Luke 24:13 (ASV)
And lo, two of them. Although Mark touches slightly and briefly on this narrative, and Matthew and John say not a single word concerning it, yet as it is highly useful to be known and worthy of being remembered, it is not without reason that Luke treats it with so much exactness. But I have already mentioned on various occasions that each of the Evangelists had his portion so appropriately assigned to him by the Spirit of God, that what is not to be found in one or two of them may be learned from the others. For there are also many appearances312 which are mentioned by John but are passed over in silence by our three Evangelists.
Before I come to the minute details, it will be proper to begin by stating briefly that those were two chosen witnesses, by whom the Lord intended not to convince the apostles that He was risen, but to reprove their slowness. For though at first, they were of no service, yet their testimony, strengthened by other aids, eventually had its due weight with the apostles.
Who they were is uncertain, except that from the name of one of them, whom we find Luke shortly afterwards calls Cleopas, we may conjecture that they did not belong to the eleven.
Emmaus was an ancient and by no means inconsiderable town, which the Romans afterwards called Nicopolis. It was not at a great distance from Jerusalem, for sixty furlongs are not more than seven thousand and four hundred paces.313
But the place is named by Luke, not so much on account of its celebrity, as to add certainty to the narrative.
312 “Car aussi bien il y a pluieurs recits de diverses fois que Christ s’est monstré;” — “for there are also many narratives of various times that Christ showed himself.”;” — “for there are also many narratives of various times that Christ showed himself.”
313 “Sept mille et quatre cens paas d’Italie, qui font quatre lieues et demie ou environ;” — “seven thousand and four hundred Italian paces, which are equal to four leagues and a half, or thereabouts.”;” — “seven thousand and four hundred Italian paces, which are equal to four leagues and a half, or thereabouts.”
"And they communed with each other of all these things which had happened." — Luke 24:14 (ASV)
And they were conversing with each other. It was a proof of godliness that they endeavored to cherish their faith in Christ—though that faith was small and weak—for their conversation had no other object than to employ their reverence for their Master as a shield against the offense of the cross.
Now, though their questions and disputes showed an ignorance that was worthy of reproof—since, after having been informed that the resurrection of Christ would take place, they were astonished at hearing it mentioned—still, their docility afforded Christ an opportunity to remove their error.
For many people intentionally ask questions because they have resolved obstinately to reject the truth. But when people are desirous to embrace the truth submissively, though they may waver because of very small objections and stop at slight difficulties, their holy desire to obey God finds favor in his sight, so that he stretches out his hand to them, brings them to full conviction, and does not permit them to remain irresolute.
We ought, at least, to hold it as certain that when we inquire about Christ, if this is done from a modest desire to learn, the door is opened for him to assist us; nay, we may almost say that we then call upon him himself to be our Teacher, just as irreligious people, by their unholy speeches, drive him to a distance from them.
"But their eyes were holden that they should not know him." — Luke 24:16 (ASV)
But their eyes were restrained. The Evangelist expressly states this, so that no one would think that the appearance of Christ’s body was changed, or that the features of his countenance were different from what they had previously been.314 For though Christ remained like himself, he was not recognized because the eyes of the beholders were restrained; and this removes all suspicion of a phantom or false imagination.
From this, we learn how great the weakness of all our senses is, since neither eyes nor ears perform their function unless power is continually communicated to them from heaven. Our members do indeed possess their natural properties; but to make us more fully aware that we hold them subject to the will of another, God retains in his own hand their use. Therefore, we should always consider it one of his daily favors that our ears hear and our eyes see, for if he does not continually enliven our senses, all their power will immediately fail.
I readily acknowledge that our senses are not often restrained in the same manner as happened at that time, causing such an obvious mistake about an object presented to us. However, by this single example, God shows that it is in his power to direct the faculties he has bestowed, so as to assure us that nature is subject to his will.
Now, if the bodily eyes, whose specific function is to see, are restrained whenever it pleases the Lord so that they do not perceive the objects presented to them, then our minds would be no more perceptive, even if their original condition remained intact. Indeed, in this wretched state of corruption, after being deprived of their light, our minds are subject to countless deceptions. They are sunk into such profound stupidity that they can only make mistakes, as happens to us continually.
The ability to properly discern between truth and falsehood, therefore, does not arise from the keenness of our own mind, but comes to us from the Spirit of wisdom. And it is especially in the contemplation of heavenly things that our stupidity is revealed, for not only do we imagine false appearances to be true, but we also turn the clear light into darkness.
314 “Et qu’il y eut autres traits de visage qu’auparavant.”.”
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