John Calvin Commentary Luke 9

While the days of his being received up, etc. Luke alone relates this narrative, which, however, is highly useful on many accounts. For:

1. It describes the divine courage and firmness of Christ⁵⁸⁶ in despising death.
2. What deadly enmities are produced by differences about religion.
3. With what headlong ardor the nature of man is hurried on to impatience.
4. How ready we are to fall into mistakes in imitating the saints.
5. And, 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The death of Christ is called his being received up, (ἀνάληψις) not only because he was then withdrawn from our midst,⁵⁸⁷ but because, leaving the lowly prison of the flesh, he ascended on high.

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, in turn, when excluded and repulsed, waited for their Master. From this, we also learn, as I remarked in the second place,⁵⁸⁸ that when people differ among themselves about the doctrines of religion, they readily break out into hatred of each other. For it was evidence of very bitter hatred to withhold food from the hungry and lodging from those who were fatigued.

But the Samaritans had such a dislike of, and enmity toward, the Jewish religion that they regarded all who followed it as unworthy of any kindness. Perhaps also, 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 adopted, kept so firm a hold on them, they strove, with wicked emulation, to maintain it to the very end. Eventually, the contention grew so heated that it consumed both nations in one conflagration, for Josephus assures us that it was the torch that kindled the Jewish war.

Now, although Christ might easily have avoided that dislike, he chose instead to profess himself to be a Jew, rather than secure lodging by an indirect denial.

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,⁵⁸⁹ 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?⁵⁹⁰

But as he was neither devoid of feeling, nor under the influence of foolish boldness, 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 for us; for, laying aside a regard for 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.

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 shamefully 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 imitation⁵⁹¹ 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, although it is doubtful whether they thought they had the power in their own hands or would ask Christ to give it to them, I think it more probable that, elated with foolish confidence, they entertained no doubt that they were able to execute vengeance, provided that Christ gave his consent.

You do not know of what spirit you are. By this reply He not only restrained the unbridled fury of the two disciples, but laid down a rule for all of us not to indulge our temper.

For whoever undertakes anything ought to be fully aware that he has the authority and guidance of the Spirit of God, and that he is moved by proper and holy dispositions.

Many will be impelled by the warmth of their zeal, but if the spirit of prudence is lacking, their outbursts 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 is directed by the Spirit of God, it will be of no avail to plead on our behalf that we acted only 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, except what is prudent and timely. And, by removing all the filth of the flesh, He may impart to our minds proper feelings, that we may desire nothing except what God suggests.

Christ also blames His disciples because, though they are far from the spirit of Elijah,⁵⁹² they rashly take it 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.

Therefore, the examples of the saints are no defense for us, unless the same Spirit who directed them dwells in us.