Commentary on a Harmony of the Evangelists Matthew Mark and Luke John Calvin
JOHN CALVIN
or reckon as belonging to his flock, those who hold an intermediate place between enemies and friends, but means that,. so far as they do no harm, they are useful and profitable: for it is a proverbial saying, which reminds us that we ought not to raise a quarrel till we are constrained.
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 1194 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 The death of Christ is called his being received up, ({ἀνάληψις}) not only because he was then withdrawn from the midst of us, 1195 but because, leaving the mean prison of the flesh, he ascended on high.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, 1196 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, 1197 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? 1198 But as he was neither devoid of 1194"La magnanimite et constance admirable de Iesus Christ;" — "the wonderful magnanimity and firmness of Jesus Christ."
1195"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."
1196See our Author's observations above on Luke 9:51. 1197"Estans victorieux par dessus ceste frayeur naturelle;" — "being victorious over that natural dread."
1198"Quel besoin estoit il qu'il prinst sa resolution, et par maniere de dire s'obstinast en soymesme?" — "What need was there that he should take his resolution, and, so to speak, persist