John Calvin Commentary Matthew 20:25

"But Jesus called them unto him, and said, Ye know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them." — Matthew 20:25 (ASV)

You know that the princes of the Gentiles rule over them. It is first said that Christ called them to him, so that he might reprove them in private. Next, we learn from it that, being ashamed of their ambition, they did not openly complain, but a kind of hollow murmur arose, and everyone 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 cause of dispute among them, does not exist in his kingdom.

Therefore, those people who extend this saying indiscriminately to all the godly are mistaken. Christ only uses the present occurrence to show that it is absurd for 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, bears no resemblance to the governments of the world.

I acknowledge that this doctrine applies to both private individuals and to kings and magistrates. For no one deserves to be counted as one of Christ’s flock unless he has made such progress under the teacher of humility as to claim nothing for himself but condescend to cultivate brotherly love.

This is undoubtedly 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, so 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 declares⁶⁶³ that they are not like his disciples. However, the comparison here is 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 a city might, in a case of urgent necessity, also discharge 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 all degrees in this passage? 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. 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. However, the apostolic office differs from earthly government in this respect: 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, too, 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. Therefore, while 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 Matthew employs, the princes of the Gentiles rule over them, Luke conveys the same meaning by saying, they are called benefactors. This means that kings possess great wealth and abundance so that they may be generous and bountiful. For though kings take greater delight in their power, and have a stronger desire that it should be formidable than that it should be founded on the consent of the people, they still desire the praise of munificence.⁶⁶⁴ Hence, too, they take the name in the Hebrew language, נדיבים, (nedibim). They are so called from bestowing gifts;⁶⁶⁵ for taxes and tributes are paid to them for no other purpose than to cover the expense necessary for the magnificence of their rank.

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.”;” — “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.”;” — “under the pretense of what Christ says.”

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.”;” — “yet they desire to have the praise of being sumptuous and liberal.”

⁶⁶⁵ נדיב (nadib,)alvrince, which is derived from נדב (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 (נדיבים, nedibim) signifies benefactors. — Ed