John Calvin Commentary Luke 4

He was glorified by all. This is stated by Luke specifically to inform us that from the very beginning, a divine power shone in Christ and compelled even those who cherished a malignant spirit of contradiction to join in admiring him.

And he came to Nazareth. The Evangelists are very careful to show by what sort of proofs Christ became known, a striking instance of which is here related by Luke. By explaining a passage in Isaiah, and applying it to the instruction which was immediately required, he turned the eyes of all upon him.

He entered, according to his custom, into the synagogue. From this we conclude that not only did he address the people in the open streets and highways, but, as far as he had opportunity, observed the usual order of the church. We see also that, though the Jews had become very degenerate, though everything was in a state of confusion, and the condition of the church was miserably corrupted, one good thing still remained: they read the Scriptures publicly, and took the opportunity from them to teach and admonish the people.

This also makes it evident what was the true and lawful method of keeping the Sabbath. When God commanded his people to abstain from working on that day, it was not so that they might give themselves up to idle rest, but, on the contrary, that they might apply themselves to meditating on his works. Now, the minds of men are naturally blind to the consideration of his works, and must therefore be guided by the rule of Scripture. Though Paul includes the Sabbath in an enumeration of the shadows of the law (Colossians 2:16), yet, in this respect, our manner of observing it is the same as that of the Jews: the people must assemble to hear the word, for public prayers, and for the other exercises of religion. It was for this purpose that the Jewish Sabbath was succeeded by the Lord’s Day.

Now, if we make a comparison of dates, this passage will be sufficient to prove clearly that the corruptions of the Papal Hierarchy, in our own time, are more shocking and detestable than those which existed among the Jews under the high priesthood of Annas and Caiaphas.

For the reading of Scripture, which was then in use, has not only become obsolete under the Pope, but is driven from the churches by fire and sword, with this exception: that such portions of it, as they think proper, are chanted by them in an unknown tongue.

Christ rose up to read, not only so that his voice might be better heard, but as a sign of reverence: for the majesty of Scripture deserves that its interpreters should make it clear that they approach handling it with modesty and reverence.

³²² “Aucuns pensent que par la volonte de Dieu il l'ait recontre sans le chercher.” — “Some think that, by the will of God, he found it without seeking for it.”.” — “Some think that, by the will of God, he found it without seeking for it.”

The Spirit of the Lord is upon me. These words inform us that, both in his own person and in his ministers, Christ does not act by human authority or in a private capacity, but has been sent by God to restore salvation to his Church.

He does nothing by the suggestion or advice of men, but everything by the guidance of the Spirit of God; and this he declares, so that the faith of the godly may be founded on the authority and power of God.

The next clause, because he has anointed me, is added by way of explanation. Many make a false boast that they have the Spirit of God while they are destitute of his gifts; but Christ proves by the anointing, as the effect, that he is endowed with the Spirit of God.

He then states the purpose for which the graces of the Spirit were bestowed upon him: it was that he might preach the Gospel to the poor. From this we conclude that those who are sent by God to preach the Gospel are previously furnished with necessary gifts to qualify them for such an important office.

It is, therefore, very ridiculous that, under the pretense of a divine calling, men totally unfit for discharging the office should take upon themselves the name of pastors. We have an instance of this in the Papacy, where mitered bishops, who are more ignorant than as many asses, proudly and openly boast that they are Christ’s Vicars and the only lawful prelates of the Church.

We are expressly informed that the Lord anoints his servants, because the true and efficacious preaching of the Gospel, as Paul says, does not consist in the enticing words of man’s wisdom, but in the heavenly power of the Spirit.

To the poor: The prophet shows what would be the state of the Church before the manifestation of the Gospel, and what is the condition of all of us without Christ. Those persons to whom God promises restoration are called poor, and broken, and captives, and blind, and bruised. The body of the people was oppressed by so many miseries that these descriptions applied to every one of its members. Yet there were many who, amidst their poverty, blindness, slavery, and death, flattered themselves or were insensible to their condition. The consequence was that few were prepared to accept this grace.

1. And first, we are here taught what is the design of the preaching of the Gospel and what advantage it brings to us. We were completely overwhelmed by every kind of evil; but in that state, God cheers us by his life-giving light to rescue us from the deep abyss of death and to restore us to complete happiness. It tends, greatly, to recommend the Gospel that we obtain from it inestimable advantage.

2. Secondly, we see who are invited by Christ and made to share in promised grace. They are persons who are in every way miserable and destitute of all hope of salvation. But we are reminded, on the other hand, that we cannot enjoy those benefits which Christ bestows in any other way than by being humbled under a deep conviction of our distresses, and by coming as hungry souls to seek him as our deliverer; for all who swell with pride, and do not groan under their captivity, nor are displeased with their blindness, lend a deaf ear to this prediction and treat it with contempt.

To preach the acceptable year of the Lord. Many think that here the prophet makes an allusion to the Jubilee, and I have no objection to that view. But it is proper to observe that he purposely anticipates a doubt, which might disturb and shake weak minds, while the Lord held them in suspense by delaying so long the promised salvation. He therefore makes the time of redemption to depend on the purpose, or good pleasure, of God.

In an acceptable time have I heard thee, and in a day of salvation have I helped thee. Paul calls it the fullness of the time (Galatians 4:4) that believers may learn not to indulge in excessive curiosity, but to acquiesce in the will of God—and that we may rest satisfied with the conviction that salvation was manifested in Christ at the time which seemed good in the sight of God.