Calvin's Commentaries
The Harmony of the Gospels
|
Matthew 20:17-19 |
Mark 10:32-34 |
Luke 18:31-34 |
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17. And
Jesus, going up to Jerusalem, took the twelve disciples apart in the
way, and said to them, 18. Lo, we go up to Jerusalem; and the
Son of man will be delivered to the chief priests and scribes; and
they will condemn him to death. 19. And they will deliver him
to the Gentiles to mock, and to scourge, and to crucify him;
[Note: ;”
— “to be mocked, and scourged, and crucified.”]
and on the third day he will rise again. |
32. And
they were in the way going up to Jerusalem; and Jesus went before
them: and they were amazed; and, while they followed him, where
afraid. And having again taken aside the twelve, he began to tell
them what things would happen to him: 33. Lo, we go up to
Jerusalem; and the Son of man will be delivered to the chief priests
and scribes; and they will condemn him to death, and will deliver
him to the Gentiles: 34. And will mock him, and scourge him,
and spit upon him, and kill him; and on the third day he will rise
again. |
31. And
Jesus took the twelve, and said to them, Lo, we go up to Jerusalem,
and all things which have been written by the prophets concerning
the Son of man will be accomplished. 32. For he will be
delivered to the Gentiles, and mocked, and insulted, and spat on;
33. And after having scourged, they will kill him; and on the
third day he will rise again. 34. And they understood none of
these things; and this saying was hidden from them, and they
understood not the things which were spoken.
[Note: ;”
— “and they could not understand what he said to them.”] |
Though the apostles
had been previously informed what kind of death awaited our Lord, yet as
they had not sufficiently profited by it, he now repeats anew what he had
frequently said. He sees that the day of his death is at hand; nay more, he
is already in a state of readiness to offer himself to be sacrificed; and,
on the other hand, he sees the disciples not only afraid, but overwhelmed by
blind alarm. He therefore exhorts them to steadiness, that they may not
immediately yield to temptation. Now there are two methods by which he
confirms them; for, by foretelling what would happen, he not only fortifies
them, that they may not give way, when a calamity, which has arisen
suddenly and contrary to expectation, takes them by surprise, but meets the
offense of the cross by a proof of his Divinity, that they may not lose
courage at beholding his short abasement, when they are convinced that he is
the Son of God, and therefore will be victorious over death. The second
method of confirmation is taken from his approaching resurrection.
But it will be proper
to look more closely at the words. Mark states — what is omitted by the
other two Evangelists — that, before our Lord explained to his disciples in
private that he was going straight to the sacrifice of death, not only they,
but also the rest of his followers, were sorrowful and trembling.
Now why they were seized with this fear it is not easy to say, if it was not
because they had already learned that they had dangerous adversaries at
Jerusalem, and would therefore have wished that Christ should remain in
some quiet retreat beyond the reach of the darts, rather than voluntarily
expose himself to such inveterate enemies. Although this fear was in many
respects improper, yet the circumstance of their following Christ is a proof
of no ordinary respect and obedience. It would indeed have been far better
to hasten cheerfully and without regret, wheresoever the Son of God chose to
lead them; but commendation is due to their reverence for his person, which
appears in choosing to do violence to their own feelings rather than to
forsake him.
Matthew 20:17.
Took the
twelve disciples apart in the way
It may appear surprising that he makes the twelve alone acquainted
with his secret, since all have need of consolation, for all had been alike
seized with fear. I consider the reason why he did not publish his death to
have been, that the report might not spread too widely before the time.
Besides, as he did not expect that the warning would be of immediate
advantage, he reckoned it enough to entrust it to a few, who were afterwards
to be his witnesses. For, as the seed thrown into the earth does not
immediately spring up, so we know that Christ said many things to the
apostles which did not immediately yield fruit. And if he had admitted all
indiscriminately to this discourse, it was possible that many persons,
seized with alarm, might flee, and fill the ears of the public with this
report; and thus the death of Christ would have lost its glory, because he
would have appeared to have rashly brought it on himself. Secretly,
therefore, he addresses the apostles, and does not even select them as
qualified to receive profit by it, but, as I lately hinted, that they may
afterwards be witnesses.
On this subject Luke
is more full than the others; for he relates not only that Christ predicted
the events which were near at hand, but also that he added the doctrine,
that those things which had been written by the prophets would be
accomplished in the Son of man. It was an excellent remedy for
overcoming temptation, to perceive in the very ignominy of the cross the
marks by which the Prophets had pointed out the promised Author of
salvation. There can be no doubt that our Lord pointed out also from the
Prophets what kind of fruit they ought to expect from his death; for the
Prophets do not only teach that Christ must suffer, but add the reason, that
he may reconcile the world to God.
18.
Lo, we go up to
Jerusalem.
Hence we perceive that Christ was endued with divine fortitude for
overcoming the terrors of death, for he knowingly and willingly hastens to
undergo it.
[Note:
;”
— “since he hastens to present himself to it of his own accord, and knowing
well what he had to endure.”]
For why does he,
without any constraint, march forward to suffer a shocking murder, but
because the invincible power of the Spirit enabled him to subdue fear, and
raised him above all human feelings? By a minute detail of the
circumstances, he gives a still more evident proof of his Divinity. For he
could not — as man — have foreseen that, after having been
condemned by the chief priests and scribes, he would be delivered up
to the Gentiles, and spat on, and mocked in various ways,
and scourged, and at length dragged to the punishment of the cross
Yet it must be observed that, though our Lord was fully acquainted with the
weakness of his disciples, he does not conceal from them a very grievous
offense. For — as we have said on a former occasion
[Note:
— nothing
could at that time have happened more powerfully calculated to shake the
minds of the godly, than to see the whole of the sacred order of the Church
opposed to Christ.
And yet he does not spare their
weakness by deceiving them, but, candidly declaring the whole matter, points
out the way to overcome temptation; namely, by looking forward with
certainty to his resurrection. But as it was necessary that His death should
go before, he makes their triumph, in the meantime, to consist in hope.
Luke 18:34. And
they understood none of these things. What stupidity was this, not to
understand what Christ said to them in a plain and familiar manner, on a
subject not too lofty or intricate, but of which they had, at their own
suggestion, entertained some suspicion! But it is proper also to bear in
mind — what I have formerly observed — the reason why they were held in such
gross ignorance, which was, that they had formed the expectation of a joyful
and prosperous advancement, and therefore reckoned it to be in the highest
degree absurd, that Christ should be ignominiously crucified. Hence we infer
with what madness the minds of men are seized through a false imagination;
and therefore we ought to be the more careful not to yield to any foolish
thoughts, and shut our eyes against the light.
|
Matthew 20:20-23 |
Mark 10:35-40 |
|
20. Then
came to him the mother of Zebedee’s children with her sons,
worshipping,
[Note:
;”
— “bowing down to him.”]
and asking something from
him. 21. And he said to her, What wilt thou? She saith to
him, Grant that these my two sons may sit, one at thy right hand,
and the other at the left, in thy kingdom. 22. And Jesus
answering said, You know not what you ask. Can you drink the cup
which I shall drink, and be baptized with the baptism with which I
am baptized? They say to him, We can. 23. He saith to them,
You shall indeed drink my cup, and you shall be baptized with the
baptism with which I am baptized; but to sit at my right hand, and
at my left, is not mine to give; but it shall fall to those for whom
it is prepared by my Father.
[Note:
;”
— “but those for whom it is prepared by my Father [shall have it.]”]
|
35. And
James and John, sons of Zebedee, came to him, saying, Master, we
desire that thou shouldest do for us whatsoever we shall ask. 36. And
he said to them, What do you wish that I should do for you? 37. And
they said, Grant to us that we may sit, on at thy right hand, and
the other at thy left, in thy glory. 38. And Jesus said to
them, You know not what you ask. Can you drink the cup which I
drink, and be baptized with the baptism with which I am baptized?
39. And they said to him, We can. And Jesus said to them, You
shall indeed drink the cup which I drink, and you shall be baptized
with the baptism with which I am baptized: 40. But to sit at
my right hand, and at my left is not mine to give; but it shall
fall to those for whom it is prepared.
[Note:
;”
— “but it shall be given to those for whom it is prepared.”]
|
Matthew 20:20. Then
came to him the mother of Zebedee’s children. This narrative contains a
bright mirror of human vanity; for it shows that proper and holy zeal is
often accompanied by ambition, or some other vice of the flesh, so that they
who follow Christ have a different object in view from what they ought to
have. They who are not satisfied with himself alone, but seek this or the
other thing apart from him and his promises, wander egregiously from the
right path. Nor is it enough that, at the commencement, we sincerely apply
our minds to Christ, if we do not stead-lastly maintain the same purity; for
frequently, in the midst of the course, there spring up sinful affections by
which we are led astray. In this way it is probable that the two sons of
Zebedee were, at first, sincere in their adherence to Christ; but when
they see that they have no ordinary share of his favor, and hear his reign
spoken of as near at hand, their minds are immediately led to wicked
ambition, and they are greatly distressed at the thought of remaining in
their present situation. If this happens to two excellent disciples, with
what care ought we to walk, if we do not wish to turn aside from the right
path! More especially, when any plausible occasion presents itself, we ought
to be on our guard, lest the desire of honors corrupt the feeling of piety.
Though Matthew and Mark
differ somewhat in the words, yet they agree as to the substance of the
matter. Matthew says that the wife of Zebedee came, and
asked for her sons that they might hold the highest places in the
kingdom of Christ. Mark represents
themselves as making the request. But it is probable that, being restrained
by bashfulness, they had the dexterity to employ their mother, who would
present the request with greater boldness. That the wish came originally
from themselves may be inferred from this circumstance, that Christ replied
to them, and not to their mother. Besides, when their mother, bowing
down, states that she has something to ask, and when themselves,
according to Mark, apply for a general engagement, that whatever they ask
shall be granted to them, this timid insinuation proves that they were
conscious of something wrong.
[Note:
;”
— “shows that their conscience was reproving them.”]
21. In the kingdom. It
was worthy of commendation in the sons of Zebedee, that they expected
some kingdom of Christ, of which not even the slightest trace was
then visible. They see Christ exposed to contempt under the mean aspect of a
servant; nay more, they see him despised and loaded with many reproaches by
the world; but they are convinced that he will soon become a magnificent
king, for so he had taught them. It is unquestionably a noble specimen of
faith; but hence we perceive how easily the pure seed is no sooner implanted
in our hearts than it becomes degenerate and corrupted; for they imagined to
themselves a kingdom which had no existence, and presently committed
the folly of desiring the highest places. Since, therefore, this wicked
ambition flowed from a general principle of faith, which in itself was
highly commendable, we ought to pray, not only that the Lord would open the
eyes of our mind, but that he would give us continual direction, and keep
our minds fixed on the proper object. We ought also to pray, not only that
he would bestow faith upon us, but that he would keep it pure from all
mixture.
22. You know not what you
ask. Their ignorance was worthy of blame on two accounts; first, because
their ambition led them to desire more than was proper; and, secondly,
because, instead of the heavenly kingdom of Christ, they had formed the idea
of a phantom in the air. As to the first of those reasons, whoever is not
satisfied with the free adoption of God, and desires to raise himself, such
a person wanders beyond his limits, and, by unseasonably pressing himself
forward beyond what was proper for him to do, is ungrateful to God. Now to
estimate the spiritual kingdom of Christ according to the feeling of our
flesh is highly perverse. And, indeed, the greater the delight which the
mind of man takes in idle speculations, the more carefully ought we to guard
against them; as we see that the books of the sophists are stuffed with
useless notions of this sort.
Can you drink the cup which I
shall drink? To correct their ambition, and to withdraw them from this
wicked desire, he holds out to them the cross, and all the annoyances which
the children of God must endure. As if he had said, “Does your present
warfare allow you so much leisure, that you are now making arrangements for
a triumphal procession?” For if they had been earnestly employed in the
duties of their calling, they would never have given way to this wicked
imagination. In these words, therefore, those who are desirous to obtain the
prize before the proper time are enjoined by Christ to employ themselves in
attending to the duties of piety. And certainly this is an excellent bridle
for restraining ambition; for, so long as we are pilgrims in this world, our
condition is such as ought to banish vain luxuries. We are surrounded by a
thousand dangers. Sometimes the enemy assails us by ambush, and that in a
variety of ways; and sometimes he attacks us by open violence. Is he not
worse than stupid who, amidst so many deaths, entertains himself at his ease
by drawing pictures of a triumph?
Our Lord enjoins his followers,
indeed, to feel assured of victory, and to sing a triumphal song in the
midst of death; for otherwise they would not have courage to fight
valiantly. But it is one thing to advance manfully to the battle, in
reliance on the reward which God has promised to them, and to labor with
their whole might for this object; and it is another thing to forget the
contest, to turn aside from the enemy, to lose sight of dangers, and to rush
forward to triumph, for which they ought to wait till the proper time.
Besides, this foolish speed, for the most part, draws men aside from their
calling; for as in battle the greatest coward is the keenest to seize the
booty, so in the kingdom of Christ none are more eager to obtain the
superiority than those who shrink from all the annoyance which attends toil.
Most properly, therefore, does Christ enjoin those who were puffed up with
vain glory to keep by their post.
[Note:
;”
— “with good reason, then, does Christ, seeing his two disciples carried
away by vain glory, make them stop to consider the things which belong to
the duty of their calling.”]
The sum of the whole
is, that for none but him who has fought lawfully is the crown prepared; and
especially, that none will be a partaker of the life and the kingdom of
Christ who has not previously shared in his sufferings and death.
In the word baptism the force
of the metaphor is very evident; for we know that by
baptism believers are
instructed to deny themselves,
(Matthew
45:24;) to crucify the old man,
(Romans
6:6;) and, in short, to
bear the cross It
is uncertain if, by the word cup,
(ποτήριον,)
our Lord alluded to the
mystery of the Holy Supper; but as it had not yet come into use, I choose to
interpret it more simply as denoting the measure of afflictions which God
appoints to every one. For as it is his right to lay on every one his own
burden according to his pleasure, in the same manner as a householder
distributes and allots the portions of the members of his family, so He is
said to give them a cup to drink
[Note:
;”
— “for this reason it is said that God gives the cup to drink.”]
These words contain no ordinary
consolation for alleviating the bitterness of the cross, when in
the cross Christ associates himself with us. And what could be more
desirable than to have every thing in common with the Son of God? for thus
are those things which at first sight appear to be deadly made to yield to
us salvation and life. On the other hand, how shall he be reckoned among the
disciples of Christ, who desires to be wholly exempted from the cross? For
such person refuses to submit to the baptism of Christ, which is nothing
else than to withdraw from the earliest lessons.
[Note:
;”
— “for that is properly nothing else than to withdraw at the beginning, and
to refuse to enter into the first lesson of his school.”]
Now whenever baptism
is mentioned, let us recollect that we were baptized on this condition, and
for this purpose, that the cross may be attached to our shoulders.
The boast made with so much
confidence by John and James, that they are prepared to drink the cup,
manifests the presumption of the flesh; for, when we are beyond the reach of
darts, we think nothing impossible. And not long afterwards, the melancholy
result exposed their rashness; but in so far it was good in them that, when
they were free to make a choice, they presented themselves to bear the
cross.
23. You shall indeed drink
my cup. As they were disciples, it was proper that they should be
assimilated to their Master. Christ warns them of what will take place, that
they may be prepared to endure it with patience; and, in the persons of two
men, he addresses all his followers. For though many believers die a natural
death, and without violence or shedding of blood, yet it is common to all of
them, as Paul informs us, (Romans
8:29; 2 Corinthians 3:18,)
to be conformed to the image of Christ; and, therefore,
during their whole life, they are
sheep appointed to the slaughter,
(Romans 8:36.)
Is not mine to give
[Note:
;”
— “it does not belong to me to give it.”]
By this reply Christ
surrenders nothing, but only states that the Father had not assigned to him
this office of appointing to each person his own peculiar place in the
kingdom of heaven. He came, indeed, in order to bring all his people to
eternal life; but we ought to reckon it enough that the inheritance obtained
by his blood awaits us. As to the degree in which some men rise above
others, it is not our business to inquire, and God did not intend that it
should be revealed to us by Christ, but that it should be reserved till the
latest revelation. We have now ascertained Christ’s meaning; for he does not
here reason as to his power, but only desires us to consider for what
purpose he was sent by the Father, and what corresponds to his calling, and
therefore distinguishes between the secret purpose of God and the nature of
that teaching which had been enjoined on him. It is a useful warning, that
we may learn to be wise with sobriety, and may not attempt to force our way
into the hidden mysteries of God, and more especially, that we may not
indulge excessive curiosity in our inquiries about the future state; for
It hath not yet appeared what we
shall be,
till God shall make us like himself, (1
John 3:2).
It is also worthy of our notice,
that these words do not imply that there will be equality among the children
of God, after they have been admitted to the heavenly glory, but rather that
to each is promised that degree of honor to which he has been set apart by
the eternal purpose of God.
|
Matthew 20:24-27 |
Mark 10:41-45 |
Luke 22:24-27 |
|
24. And
when the ten heard it,
[Note: ;”
— “the other ten having heard that.”]
they were displeased with the two brethren. 25. And
Jesus called them to him, and said, You know that the princes of the
Gentiles rule over them, and they who are great exercise authority
over them. 26. It shall not be so among you: but whoever
wishes to be great among you, let him be your minister; 27. And
he that wishes to be chief among you, let him be your servant: 28. Even
as the Son of man came not that he might be served, but that he
might serve, and that he might give his life a ransom for many. |
41. And
when the ten heard it, they began to be displeased with James and
John. 42. And Jesus, when he had called them to him, saith to
them, You know that they who appear to rule over the Gentiles
exercise dominion over them; and they who are princes among them
exercise power over them. 43. But it shall not be so among
you; but whoever wishes to become great among you, shall be your
minister;. And whoever wishes to be chief among you, shall be your
servant. 45. For even the Son of man came not that he might
be served, but that he might serve, and that he might give his life
a ransom for many.
|
24. And
there arose also a dispute among them, which of them appeared to be
greatest. 25. And he said to them, The kings of the Gentiles
rule over them; and they that have power over them are called
benefactors. 26. But you are not so: but he that is greatest
among you, let him become as the younger; and he that is ruler, as
he that serves. 27. For which is greater, he that sitteth at
table, or her that serveth? Is it not he that sitteth at table? But
I am in the midst of you as he that serveth.
|
Matthew 20:24.
And when the ten heard it.
[Note:
;”
— “the other ten having heard that.”]
Luke appears to refer
this dispute to a different time. But any one who shall carefully examine
that twenty-second chapter will plainly see that discourses delivered at
different times are there brought together, without any regard to order. The
dispute about the primacy, therefore which Luke mentions, flowed from this
source, that the sons of Zebedee aspired to the first places in the
kingdom of Christ. And yet the displeasure of the rest was far from being
well-founded; for, while the foolish ambition of the two disciples
was so severely blamed, that they retired from Christ with disgrace, what
injury was it to the other ten, that those disciples foolishly wished
what they did not obtain?
[Note: ;”
— “had foolishly desired a thing which they could not obtain.”]
For though they had a good right to
be offended at the ambition of those disciples, yet when it was put down
they ought to have been satisfied. But our Lord intended to seize on this
occasion for laying open a disease which was lurking within them; for there
was not one of them who would willingly yield to others, but every one
secretly cherished within himself the expectation of the primacy; in
consequence of which, they envy and dispute with one another, and yet in all
there reigns wicked ambition. And if this fault was found to be natural to
uneducated men of ordinary rank, and if it broke out on a slight occasion,
and almost without any occasion at all, how much more ought we to be on our
guard, when there is abundance of fuel to feed a concealed flame? We see
then how ambition springs up in any man who has great power and honors, and
sends out its flames far and wide, unless the spirit of modesty, coming from
heaven, extinguish the pride which has a firm hold of the nature of man.
25. You know that the
princes of the Gentiles rule over them. It is first said that Christ
called them to him, that he might reprove them in private; and next we
learn from it that, being ashamed of their ambition, they did not openly
complain, but that a sort of hollow murmur arose, and every 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.
[Note:
;” —
“that there is no greater folly than to debate about a thing which does not
exist.”]
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
[Note:
;”
— “under the pretense of what Christ says.”]
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.
[Note:
;”
— “yet they desire to have the praise of being sumptuous and liberal.”]
Hence, too, they take the name in the Hebrew language,
נדיבים,
(nedibim )
They are so called from bestowing gifts;
[Note:
(nadib,Luke
22:25,)
where it is said that the name ]
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.”
[Note:
;”
— “to become a servant to his companions.”]
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,)
it is easy to reply, that what he
now says refers to the period of his humiliation. Accordingly, Luke adds,
that he lived among them, as if he were a servant: not that in
appearance, or in name, or in reality, he was inferior to them, (for he
always wished to be acknowledged as their Master and Lord,) but because from
the heavenly glory he descended to such meekness, that he submitted to bear
their infirmities. Besides, it ought to be remembered that a comparison is
here made between the greater and the less, as in that passage,
If I, who am your Master and Lord,
have washed your feet,much more ought you to perform this service to one
another,
(John 13:14.)
And to give his life a ransom for
many. Christ mentioned his
death, as we have said, in order to withdraw his disciples from the foolish
imagination of an earthly kingdom. But it is a just and appropriate
statement of its power and results, when he declares that his life is the
price of our redemption; whence it follows, that we obtain an undeserved
reconciliation with God, the price of which is to be found nowhere else than
in the death of Christ. Wherefore, this single word overturns all the idle
talk of the Papists about their abominable satisfactions
Again, while Christ has
purchased us by his death to be his property, this submission, of which he
speaks, is so far from diminishing his boundless glory, that it greatly
increases its splendor. The word many
(πολλῶν)
is not put definitely for a fixed number, but for a large number; for he
contrasts himself with all others.
[Note:
;”
— “He takes MANY, not for any fixed number, but for the others; for he makes
a comparison of his person with all the rest of men.”]
And
in this sense it is used in
Romans 5:15,
where Paul does not speak of any part of men, but embraces the whole human
race.
