---
title: "Commentary on Matthew, Mark and Luke, Volume 2"
author: "John Calvin"
translator: "William Pringle"
languages: [en]
shelf: "Commentaries"
section: 49 of 55
url: https://scriptura.si/works/john-calvin-commentary-on-matthew-mark-and-luke-volume-2/49/
cite: "John Calvin, tr. William Pringle, Commentary on Matthew, Mark and Luke, Volume 2, section 49. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-matthew-mark-and-luke-volume-2/49/"
---

# Commentary on Matthew, Mark and Luke, Volume 2

*John Calvin, tr. William Pringle*

Calvin's harmony of the Synoptic Gospels, volume 2 of 3.

## 49. Matthew 19:27-30; Mark 10:28-31; Luke 18:28-30; 22:28-30

Source: https://scriptura.si/works/john-calvin-commentary-on-matthew-mark-and-luke-volume-2/49/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-matthew-mark-and-luke-volume-2/49/#p-N

[¶0] Matthew 19:27-30 Mark 10:28-31 Luke 18:28-30, 22:28-31 27. Then Peter answering said to him, Lo, we have left all, and have followed thee: what therefore shall we have? 28. And Jesus said to them, Verily I say to you, That you who have followed me in the regeneration, when the Son of man shall sit on the throne of his majesty, you also shall sit on twelve thrones, judging the twelve tribes of Israel. 29. And whosoever shall leave houses, or brothers, or sisters, or father, or mother, or wife, or children, or fields, for the sake of my name, shall receive a hundred-fold, and shall obtain eternal life. 30. And many that are first shall be last, and the last first. 28. And Peter began to say to him, Lo, we have left all, and have followed thee. 29. And Jesus answering said, Verily I say to you, There is no man that hath left house, or brothers, or sisters, or father, or mother, or wife, or children, or fields, for my sake, and (for the sake) of the Gospel, 30. But shall receive a hundred-fold now at this time, houses, and brothers, and sister, and mothers, and children, and fields, with persecution, and in the world to come eternal life. 31. But many that are first shall be last, and the last first. 28. And Peter said, Lo, we have left all, and have followed thee. 29. Who said to them, Verily I say to you, There is no man who hath left house, or parents, or brothers, or wife, or children, on account of the kingdom of God, 30. Who shall not receive much more at this time, and in the world to come eternal life. Luke 22:28-30 28. You are they that have continued with me in my temptations: 29. And I appoint to you the kingdom, as my Father hath appointed it to me; 30. That you may eat and drink at my table in my kingdom and may sit on thrones, judging the twelve tribes of Israel.

[¶1] Matthew 19:27. Then Peter answering said to him. Peter tacitly compares himself and the other disciples to the rich man, whom the world had turned aside from Christ. As they had led a poor and wandering life, which was not unaccompanied by disgrace and by annoyances, and as no better condition for the future presented itself, he properly inquires if it be to no purpose that they have left all their property, and devoted themselves to Christ; for it would be unreasonable if, after having been stripped of their property by the Lord, they should not be restored to a better condition.

[¶2] Lo, we have left all. But what were those all things? for, being mean and very poor men, they scarcely had a home to leave, and therefore this boasting might appear to be ridiculous. And certainly experience shows how large an estimate men commonly form of their duties towards God, as at this day, among the Papists, those who were little else than beggars make it a subject of haughty reproach that they have sustained great damage for the sake of the Gospel. But the disciples may be excused on this ground, that, though their wealth was not magnificent, they subsisted at home, by their manual labors, not less cheerfully than the richest man. And we know that men of humble condition, who have been accustomed to a quiet and modest life, reckon it a greater hardship to be torn from their wives and children than those who are led by ambition, or who are carried in various directions by the gale of prosperity. Certainly, if some reward had not been reserved for the disciples, it would have been foolish in them to have changed their course of life. But though on that ground they might be excused, they err in this respect, that they demand a triumph to be given them, before they have finished their warfare. If we ever experience such uneasiness at delay, and if we are tempted by impatience, let us learn first to reflect on the comforts by which the Lord soothes the bitterness of the cup in this world, and next elevate our minds to the hope of the heavenly life; for these two points embrace the answer of Christ.

[¶3] 28. Verily I say to you. That the disciples may not think that they have lost their pains, and repent of having begun the course, Christ warns them that the glory of his kingdom, which at that time was still hidden, was about to be revealed. As if he had said, “There is no reason why that mean condition should discourage you; for I, who am scarcely equal to the lowest, will at length ascend to my throne of majesty. Endure then for a little, till the time arrive for revealing nay glory.” And what does he then promise to them? That they shall be partakers of the same glory.

[¶4] You also shall sit on twelve thrones By assigning to them thrones, from which they may judge the twelve tribes of Israel, he compares them to assessors, or first councilors and judges, who occupy the highest seats in the royal council. We know that the number of those who were chosen to be apostles was twelve, in order to testify that, by the agency of Christ, God purposed to collect the remnant of his people which was scattered. This was a very high rank, but hitherto was concealed; and therefore Christ holds their wishes in suspense till the latest revelation of his kingdom, when they will fully receive the fruit of their election. And though the kingdom of Christ is, in some respects, manifested by the preaching of the Gospel, there is no doubt that Christ here speaks of the last day.

[¶5] In the regeneration. Some connect this term with the following clause. In this sense, regeneration would be nothing else than the renovation which shall follow our restoration, when life shall swallow up what is mortal, and when our mean body shall be transformed into the heavenly glory of Christ. But I rather explain regeneration as referring to the first coming of Christ; for then the world began to be renewed, and arose out of the darkness of death into the light of life. And this way of speaking occurs frequently in the Prophets, and is exceedingly adapted to the connection of this passage. For the renovation of the Church, which had been so frequently promised, had raised an expectation of wonderful happiness, as soon as the Messiah should appear; and therefore, in order to guard against that error, Christ distinguishes between the beginning and the completion of his reign.

[¶6] Luke 22:28. You are they who have continued with me. Although Luke appears to relate a different discourse of Christ, and one which was delivered at a different time, yet I have no doubt that it refers to the same time. For it is not a continued discourse of Christ that is here related, but detached sentences, without any regard to the order of time, as we shall shortly afterwards have occasion to state. But he employs more words than Matthew; for he declares that, as the apostles had accompanied him, and had remained steadfastly in his temptations, they would also be partakers of his glory. It is asked, in what sense does he call them his temptations? I think that he means the contests by which God tried him and the apostles in common. And properly did he use the word temptations; for, according to the feeling of human nature, his faith and patience were actually tried.

[¶7] 29. And I appoint to you the kingdom. Here he makes them not only judges, but kings; for he shares with them the kingdom which he received from the Father There is an emphasis in the word appoint, that they may not, by warmth and vehemence of desire, hasten too eagerly to possess the kingdom of which he alone has the lawful right to dispose. By his own example, also, he exhorts them to patience; for, though he was ordained by the Father to be a King, yet he was not immediately raised to his glory, but even emptied Himself, (Philippians 2:7,) and by the ignominy of the cross obtained kingly honor. To eat and drink at his table is put metaphorically for being made partakers of the same glory.

[¶8] Matthew 19:29. And whosoever shall forsake. After having raised the expectation of his followers to the hope of a future life, he supports them by immediate consolations, and strengthens them for bearing the cross. For though God permit his people to be severely afflicted, he never abandons them, so as not to recompense their distresses by his assistance. And here he does not merely address the apostles, but takes occasion to direct his discourse generally to all the godly. The substance of it is this: Those who shall willingly lose all for the sake of Christ, will be more happy even in this life than if they had retained the full possession of them; but the chief reward is laid up for them in heaven.

[¶9] But what he promises about recompensing them a hundredfold appears not at all to agree with experience; for in the greater number of cases, those who have been deprived of their parents, or children, and other relatives — who have been reduced to widowhood, and stripped of their wealth, for the testimony of Christ — are so far from recovering their property, that in exile, solitude and desertion, they have a hard struggle with severe poverty. I reply, if any man estimate aright the immediate grace of God, by which he relieves the sorrows of his people, he will acknowledge that it is justly preferred to all the riches of the world. For though unbelievers flourish, (Psalm 92:7,) yet as they know not what awaits them on the morrow (James 4:14,) they must be always tossed about in perplexity and terror, and it is only by stupefying themselves in some sort that they can at all enjoy prosperity. Yet God gladdens his people, so that the small portion of good which they enjoy is more highly valued by them, and far sweeter, than if out of Christ they had enjoyed an unlimited abundance of good things. In this sense I interpret the expression used by Mark, with persecutions; as if Christ had said, Though persecutions always await the godly in this world, and though the cross, as it were, is attached to their back, yet so sweet is the seasoning of the grace of God, which gladdens them, that their condition is more desirable than the luxuries of kings.

[¶10] 30. And many that are first shall be last. This sentence was added in order to shake off the indolence of the flesh. The apostles, though they had scarcely begun the course, were hastening to demand the prize. And such is the disposition of almost all of us, that, when a month has elapsed, we ask, like soldiers who have served their time, to receive a discharge. But Christ exhorts those who have begun well (Galatians 3:3; 5:7) to vigorous perseverance, and at the same time gives warning, that it will be of no avail to runners to have begun with alacrity, if they lose courage in the midst of the course. In like manner Paul also warns us, that not all who run obtain t/re prize, (1 Corinthians 9:24;) and in another passage he exhorts believers, by referring to his own example, to:

[¶11] forget those things which are behind, and press forward to the remaining portion of their course, (Philippians 3:13,14.)

[¶12] As often, therefore, as we call to mind the heavenly crown, we ought, as it were, to feel the application of fresh spurs, that we may not be more indolent for the future.

### Matthew 20:1-16

[¶14] Matthew 20:1-16 1. For the kingdom of heaven is like a householder, who went out at break of day to hire laborers into his vineyard. 2. And having made an agreement with the laborers for a penny a day, he sent them into his vineyard. 3. And having gone out about the third hour, he saw others standing idle in the market-place. 4. And he said to them, Go you also into the vineyard, and whatever shall be right I will give you. 5. And they went away. And again he went out about the sixth and ninth hour, and acted in the same manner. 6. And about the eleventh hour he went out, and found others standing idle, and said to them, Why stand you here all the day idle? 7. They say to him, Because nobody hath hired us. He saith to them, Go you also into the vineyard, and you will receive what shall be right. 8. And when the evening was come, the master of the vineyard saith to his steward, Call the laborers, and pay them their hire, beginning with the last even to the first. 9. And when they came who had come about the eleventh hour, they received every man a penny. 10. And they who had come first thought that they would receive more, and they also received every man a penny. 11. And when they had received it, they murmured against the householder, 12. Saying, These last have been but one hour at work, and thou hast made them equal to us, who have endured the burden of the day and the heat. 13. But he answering one of them, said, Friend, I do thee no wrong: didst not thou agree with me for a penny? 14. Take what is thine, and go away: and I intend to give to this last as much as to thee. 15. Is it not lawful for me to do what I will with my own property? Is thy eye evil, because I am good? 16. So the last shall be first, and the first shall be last: for many are called, but few are chosen.

[¶15] As this parable is nothing else than a confirmation of the preceding sentence, the last shall be first, it now remains to see in what manner it ought to be applied. Some commentators reduce it to this general proposition, that the glory of all; will be equal, because the heavenly inheritance is not obtained by the merits of works, but is bestowed freely. But Christ does not here argue either about the equality of the heavenly glory, or about the future condition of the godly. He only declares that those who were first in point of time have no right to boast or to insult others; because the Lord, whenever he pleases, may call those whom he appeared for a time to disregard, and may make them equal, or even superior, to the first. If any man should resolve to sift out with exactness every portion of this parable, his curiosity would be useless; and therefore we have nothing more to inquire than what was the design of Christ to teach. Now we have already said that he had no other object in view than to excite his people by continual spurs to make progress. We know that indolence almost always springs from excessive confidence; and this is the reason why many, as if they had reached the goal, stop short in the middle of the course. Thus Paul enjoins us to forget the things which are behind, (Philippians 3:13,) that, reflecting on what yet remains for us, we may arouse ourselves to persevere in running. But there will be no harm in examining the words, that the doctrine may be more clearly evinced.

[¶16] Matthew 20:1. For the kingdom of heaven is like a householder. The meaning is, that such is the nature of the divine calling, as if a man were, early in the morning, to hire laborers for the cultivation of his vineyard at a fixed price, and were afterwards to employ others without an agreement, but to give them an equal hire. He uses the phrase, kingdom of heaven, because he compares the spiritual life to the earthly life, and the reward of eternal life to money which men pay in return for work that has been done for them. There are some who give an ingenious interpretation to this passage, as if Christ were distinguishing between Jews and Gentiles. The Jews, they tell us, were called at the first hour, with an agreement as to the hire; for the Lord promised to them eternal life, on the condition that they should fulfill the law; while, in calling the Gentiles, no bargain was made at least as to works, for salvation was freely offered to them in Christ. But all subtleties of that sort are unseasonable; for the Lord makes no distinction in the bargain, but only in the time; because those who entered last, and in the evening, into the vineyard, receive the same hire with the first Though, in the Law, God formerly promised to the Jews the hire of works, (Leviticus 18:5,) yet we know that this was without effect, because no man ever obtained salvation by his merits.

[¶17] Why then, it will be said, does Christ expressly mention a bargain in reference to the first, but make no mention of it in reference to the others? It was in order to show that, without doing injury to any one, as much honor is conferred on the last, as if they had been called at the beginning. For strictly speaking, he owes no man any thing, and from us, who are devoted to his service, he demands, as a matter of right, all the duties which are incumbent on us. But as he freely offers to us a reward, he is said to hire the labors which, on other grounds, were due to him. This is also the reason why he gives the name of a hire to the crown which he bestows freely. Again, in order to show that we have no right to complain of God, if he make us companions in honor with those who followed us after a long interval, he borrowed a comparison from the ordinary custom of men, who bargain about the hire, before they send laborers to their work.

[¶18] If any man infer from this, that men are created for the purpose of doing something, and that every man has his province assigned him by God, that they may not sit down in idleness, he will offer no violence to the words of Christ. We are also at liberty to infer, that our whole life is unprofitable, and that we are justly accused of indolence, until each of us regulate his life by the command and calling of God. Hence it follows, that they labor to no purpose, who rashly undertake this or that course of life, and do not wait for the intimation of the call of God. Lastly, we learn from the words of Christ, that those only are pleasing to God, who labor for the advantage of their brethren.

[¶19] A penny (which was rather more than four times the value of a French carolus,) was probably the ordinary hire for a day’s work. The third, sixth, and ninth hour, are expressly mentioned, because, while the ancients were wont to divide the day into twelve hours, from sunrise to sunset, there was another division of the day into every three hours; as, again, the night was divided into four watches; and so the eleventh hour means the close of the day.

[¶20] 8. And when the evening was come. It would be improper to look for a mystery in the injunction of the householder to begin with the last, as if God crowned those first who were last in the order of time; for such a notion would not at all agree with the doctrine of Paul. They that are alive, he says, at the coming of Christ will not come before those who previously fell asleep in Christ, but will follow, (1 Thessalonians 4:15.) But Christ observes a different order in this passage, because he could not otherwise have expressed — what he afterwards adds — that the first murmured, because they did not receive more

[¶21] Besides, he did not intend to say that this murmuring will take place at the last day, but merely to affirm that there will be no occasion for murmuring The personification (προσωποποΐα) which he employs throws no small light on this doctrine, that men have no right to complain of the bounty of God, when he honors unworthy persons by large rewards beyond what they deserve. There is no foundation, therefore, for what some have imagined, that these words are directed against the Jews, who were full of malice and envy towards the Gentiles; for it would be absurd to say that such persons receive an equal hire with the children of God, and this malignity, which leads men to exclaim against God, does not apply to believers. But the plain meaning is, that, since God defrauds no man of a just hire, He is at liberty to bestow on those whom He has lately called an undeserved reward.

[¶22] 16. So the first shall be last. He does not now compare the Jews to the Gentiles, (as in another passages) nor the reprobate, who swerve from the faith, to the elect who persevere; and therefore the sentence which is introduced by some interpreters, many are called, but few are chosen, does not apply to that point. Christ only meant to say that every one who has been called before others ought to run with so much the greater alacrity, and, next, to exhort all men to be modest, not to give themselves the preference above others, but willingly to share with them a common prize. As the apostles were the first-fruits of the whole church, they appeared to possess some superiority; and Christ did not deny that they would sit as judges to govern the twelve tribes of Israel. But that they might not be carried away by ambition or vain confidence in themselves, it was necessary also to remind them that others, who would long afterwards be called, would be partakers of the same glory, because God is not limited to any person, but calls freely whomsoever He pleases, and bestows on those who are called whatever rewards He thinks fit.