Commentary on a Harmony of the Evangelists Matthew Mark and Luke John Calvin (continued)
HARMONY OF THE EVANGELISTS
This reflects the error of the Anabaptists, who exclude kings and magistrates from the Church of God, because Christ declares 1271 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. 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. 1272 Hence, too, they take the name in the Hebrew language, {}נדיבים, (nedibim ) They are so called from bestowing gifts; 1273 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 1271"Sous couleur de ce que Christ dit;" — "under the pretense of what Christ says." 1272"Toutesfois ils appetent d'avoir la louange d'estre magnifiques et liberaux;" — "yet they desire to have the praise of being sumptuous and liberal."
which is derived from {( }נדבnadab,) 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 ,{)}נדיביםnedibim) signifies benefactors. — Ed