Commentary on Matthew, Mark, Luke - Volume 2.pdf

<strong>Commentary</strong> on Matthew, Mark, Luke - Volume 2
one secretly preferred himself to the rest. He does not explain generally how deadly a plague
ambition is, but simply warns them, that nothing is more foolish than to fight about nothing. 662 He
shows that the primacy, which was the occasion of dispute among them, has no existence in his
kingdom. Those persons, therefore, who extend this saying indiscriminately to all the godly are
mistaken; for Christ only takes occasion from the present occurrence to show that it is absurd in
the apostles to dispute about the degree of power and honor in their own rank, because the office
of teaching, to which they were appointed, has no resemblance to the governments of the world. I
do acknowledge that this doctrine applies both to private persons and to kings and magistrates; for
no man deserves to be reckoned one of Christ’s flock, unless he has made such proficiency under
the teacher of humility, as to claim nothing for himself, but condescend to cultivate brotherly love.
This is, no doubt, true; but the design of Christ was, as I have said, to distinguish between the
spiritual government of his Church and the empires of the world, that the apostles might not look
for the favors of a court; for in proportion as any of the nobles is loved by kings, he rises to wealth
and distinction. But Christ appoints pastors of his Church, not to rule, but to serve
This reflects the error of the Anabaptists, who exclude kings and magistrates from the Church
of God, because Christ declares 663 that they are not like his disciples; though the comparison is
here made not between Christians and ungodly men, but between the nature of their offices. Besides,
Christ did not look so much at the persons of men as at the condition of his Church. For it was
possible that one who was governor of a village or of a city might, in a case of urgent necessity,
discharge also the office of teaching; but Christ satisfied himself with explaining what belongs to
the apostolic office and what is at variance with it.
But a question arises, Why does Christ, who appointed separate orders in his Church, disown
in this passage all degrees? For he appears to throw them all down, or, at least, to place them on a
level, so that not one rises above the rest. But natural reason prescribes a very different method;
and Paul, when describing the government of the Church, (Ephesians 4:11,) enumerates the various
departments of the ministry, in such a manner as to make the rank of apostleship higher than the
office of pastors. Timothy and Titus also, are unquestionably enjoined by him to exercise
authoritative superintendence over others, according to the command of God. I reply, if we carefully
examine the whole, it will be found that even kings do not rule justly or lawfully, unless they serve;
but that the apostolic office differs from earthly government in this respect, that the manner in
which kings and magistrates serve does not prevent them from governing, or indeed from rising
above their subjects in magnificent pomp and splendor. Thus David, Hezekiah, and others of the
same class, while they were the willing servants of all, used a scepter, a crown, a throne, and other
emblems of royalty. But the government of the Church admits nothing of this sort; for Christ allowed
the pastors nothing more than to be ministers, and to abstain entirely from the exercise of authority.
662 “Qu’il n’y a point de folie plus grande, que de debattre d’une chose qui n’est point;” — “that there is no greater folly than
to debate about a thing which does not exist.”
663 “Sous couleur de ce que Christ dit;” — “under the pretense of what Christ says.”
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John Calvin