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

<strong>Commentary</strong> on Matthew, Mark, Luke - Volume 2
Here, to it ought to be observed, that the discourse relates to the thing itself rather than to the
disposition. Christ distinguishes between the apostles and the rank of kings, not because kings have
a right to act haughtily, but because the station of royalty is different from the apostolic office.
While, therefore, both ought to be humble, it is the duty of the apostles always to consider what
form of government the Lord has appointed for his Church.
As to the words which Matthew employs, the princes of the Gentiles rule over them, Luke
conveys the same import by saying, they are called benefactors; which means, that kings possess
great wealth and abundance, in order that they may be generous and bountiful. For though kings
have greater delight in their power, and a stronger desire that it should be formidable, than that it
should be founded in the consent of the people, still they desire the praise of munificence. 664 Hence,
too, they take the name in the Hebrew language, , (nedibim ) They are so called from bestowing
gifts; 665 for taxes and tributes are paid to them for no other purpose than to furnish the expense
necessary to the magnificence of their rank.
26. It shall not be so among you. There can be no doubt that Christ refers to the foolish
imagination by which he saw that the apostles were deceived. “It is foolish and improper in you,”
he says, “to imagine a kingdom, which is unsuitable to me; and therefore, if you desire to serve me
faithfully, you must resort to a different method, which is, that each of you may strive to serve
others.” 666 But whoever wishes to be great among you, let him be your servant. These words are
employed in an unusual sense; for ambition does not allow a man to be devoted, or, rather, to be
subject to his brethren. Abject flattery, I do acknowledge, is practiced by those who aspire to honors,
but nothing is farther from their intention than to serve But Christ’s meaning is not difficult to be
perceived. As every man is carried away by a love of himself, he declares that this passion ought
to be directed to a different object. Let the only greatness, eminence, and rank, which you desire,
be, to submit to your brethren; and let this be your primacy, to be the servants of all.
28. As the Son of man Christ confirms the preceding doctrine by his own example; for he
voluntarily took upon himself the form of a servant, and emptied himself, as Paul also informs us,
(Philippians 2:7.) To prove more clearly how far he was from indulging in lofty views, he reminds
them of his death. “Because I have chosen you to the honor of being near me, you are seized by a
wicked ambition to reign. But I — by whose example you ought to regulate your life — came not
to exalt myself, or to claim any royal dignity. On the contrary, I took upon me, along with the mean
and despised form of the flesh, the ignominy of the cross. If it be objected, that Christ was:
exalted by the Father, in order that every knee might bow to him,
(Philippians 2:9,10,)
664 “Toutesfois ils appetent d’avoir la louange d’estre magnifiques et liberaux;” — “yet they desire to have the praise of being
sumptuous and liberal.”
665 (nadib,)alvrince, which is derived from (nadab,) to be bountiful, is the very word to which allusion is supposed to be
made in the passage, (Luke 22:25,) where it is said that the name princes ( , nedibim) signifies benefactors. — Ed
666 “De se rendre serviteur a ses compagnons;” — “to become a servant to his companions.”
300
John Calvin