Commentary on a Harmony of the Evangelists Matthew Mark and Luke John Calvin
JOHN CALVIN
himself precipitately, or at random. If a whole church is attacked, or if a part of them is pursued to death, the pastor, whose duty it is to expose his life in place of any individual among them, would do wrong in withdrawing. But sometimes it may happen, that by his absence he will quell the rage of enemies, and thus promote the advantage of the church. In such cases, the harmlessness of the dove must be his guide, that effeminate persons may not seize on his conduct as an excuse for their timidity: for the flesh is always too ingenious in avoiding what is troublesome.
For verily I say to you. These words cannot be understood in the sense which some have given to them as relating to the first mission,594 but embrace the whole course of their apostleship. But the difficulty lies in ascertaining what is meant by the coming of the Son of man Some explain it as denoting such a progress of the gospel, as may enable all to acknowledge that Christ is truly reigning, and that he may be expected to restore the kingdom of David. Others refer it to the destruction of Jerusalem, in which Christ appeared taking vengeance on the ingratitude of the nation. The former exposition is admissible: the latter is too far-fetched. I look upon the consolation here given as addressed peculiarly to the apostles. Christ is said to come, when matters are desperate, and he grants relief. The commission which they received was almost boundless: it was to spread the doctrine of the Gospel through the whole world. Christ promises that he will come before they have traveled through the whole of Judea: that is, by the power of his Spirit, he will shed around his reign such luster, that the apostles will be enabled to discern that glory and majesty which they had hitherto been unable to discover.
24. The disciple is not above his master By his own example he now exhorts them to perseverance; and, indeed, this consolation is enough to banish all sadness, if we consider that our lot is shared with the Son of God. To make us feel deeper shame, he borrows a twofold comparison from what is customary among men. The disciple reckons it honorable to be placed on a level with his master, and does not venture to wish a higher honor, and again, servants do not refuse to share that condition to which their masters willingly submit. In both respects, the Son of God is far above us: for the Father has given to him the highest authority, and has bestowed on him the office of a teacher. We ought, therefore, to be ashamed of declining what he did not scruple to undergo on our account. But there is more need to meditate on these words than to explain them: for, in themselves, they are sufficiently clear.
Luke 6:40. The disciple is not above his master, but every one shall be conformed to his master Luke gives this sentence without any connection, as if it had been spoken abruptly in the midst of other discourses; but as Matthew explains very clearly, in this passage, to what it relates, I have chosen not to insert it in any other place. With respect to the translation, I have chosen neither to follow Erasmus nor the old translator, and for the following reason: — The participle {κατηρτισμένος}, signifies perfect, but signifies also fit and suitable Now, as Christ is speaking, not about perfection, but about resemblance, and must therefore mean, that nothing is more suitable for a disciple than to be formed after the example of his master, the 594"Touchant le premier voyage, ou la premiere commission qu ont eue les apostres;" — "respecting the first journey, or the first commission which the apostles had."