John Calvin Commentary Matthew 20
John Calvin Commentary
Matthew 20
John Calvin Commentary
Matthew 20
"For the kingdom of heaven is like unto a man that was a householder, who went out early in the morning to hire laborers into his vineyard." — Matthew 20:1 (ASV)
As this parable is nothing other than a confirmation of the preceding sentence, the last shall be first, it now remains to see how it should 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 anyone should resolve to examine meticulously every portion of this parable, his curiosity would be useless. Therefore, our only inquiry should be into what Christ intended to teach. Now, we have already said that He had no other aim than to continually spur His people to make progress.
We know that indolence almost always springs from excessive confidence, and this is why many, as if they had reached the goal, stop short in the middle of the course. Thus Paul instructs us to forget the things which are behind (Philippians 3:13), so that, reflecting on what still lies ahead for us, we may rouse ourselves to persevere in the race. But there will be no harm in examining the words, so that the doctrine may be more clearly demonstrated.
For the kingdom of heaven is like a householder. The meaning is that the nature of the divine calling is like a man who, early in the morning, hired laborers to cultivate his vineyard at a fixed price, and afterwards employed others without an agreement, yet gave them an equal wage. He uses the phrase kingdom of heaven because He compares the spiritual life to earthly life, and the reward of eternal life to money that men pay in return for work done for them. Some offer an ingenious interpretation of 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 wage; for the Lord promised them eternal life on the condition that they should fulfill the law. In contrast, when calling the Gentiles, no bargain was made, at least concerning works, for salvation was freely offered to them in Christ. But all such subtleties are out of place, for the Lord makes no distinction in the agreement, but only in the time. This is because those who entered last, in the evening, into the vineyard, receive the same wage as the first. Although, in the Law, God formerly promised the Jews the reward for works (Leviticus 18:5), we know that this was to no avail, because no one ever obtained salvation by his merits.
Why then, one might ask, does Christ expressly mention a bargain643 in reference to the first, but make no mention of it concerning the others? It was to show that, without wronging anyone, as much honor is conferred on the last as if they had been called at the beginning. For strictly speaking, He owes no one anything; and from us, who are devoted to His service, He demands, as a matter of right, all the duties required of us. But as He freely offers us a reward, He is said to hire for the labors which, on other grounds, were due to Him. This is also why He gives the name of a wage to the crown which He bestows freely. Again, to show that we have no right to complain about God if He makes 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 wage before they send laborers to their work.
If anyone infers from this that people are created to do something, and that everyone has their sphere of work assigned by God so that they do not sit down in idleness, they will not do violence to Christ's words.644 We can also infer that our whole life is unprofitable, and we are justly accused of indolence, until each of us orders their life according to the command and calling of God. Hence it follows that those who rashly undertake a particular course of life, and do not wait for the prompting of God's call, labor in vain. Lastly, we learn from Christ's words that only those who labor for the benefit of others are pleasing to God.
A penny (which was rather more than four times the value of a French carolus)645 was probably the ordinary wage for a day’s work. The third, sixth, and ninth hour, are expressly mentioned because, while the ancients were accustomed to divide the day into twelve hours from sunrise to sunset, there was another division of the day into three-hour periods; just as the night, in turn, was divided into four watches. And so, the eleventh hour means the close of the day.
643 “Un pris conveml;” — “a price agreed upon.”;” — “a price agreed upon.”
644 “Cela ne sera point tirer trop loin les parollcs de Christ;” — “this will not be straining too far the words of Christ.”;” — “this will not be straining too far the words of Christ.”
645 A penny (δηνάριον) was worth about sevenpence-halfpenny of our money. — Ed.
"And when even was come, the lord of the vineyard saith unto his steward, Call the laborers, and pay them their hire, beginning from the last unto the first." — Matthew 20:8 (ASV)
And when the evening was come. It would be improper to look for a mystery in the command 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 agree at all with the doctrine of Paul. Those who 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 later adds—that the first murmured because they did not receive more.646
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 sheds considerable light on this doctrine: that people have no right to complain about the generosity of God when He honors unworthy people with generous rewards beyond what they deserve.
Therefore, there is no basis for what some have supposed: that these words are directed against the Jews, who were full of malice and envy toward the Gentiles. For it would be absurd to say that such people receive an equal hire with the children of God, and this malice, which leads people to cry out against God, does not apply to believers.
But the plain meaning is that, since God defrauds no one of a just hire, He is free to bestow on those whom He has recently called an undeserved reward.
646 “Pource qu’on ne leur donnoit non plus qu’aux derniers;” — “because no more was given to them than to the last.”;” — “because no more was given to them than to the last.”
"So the last shall be first, and the first last." — Matthew 20:16 (ASV)
So the first shall be last. He does not now compare the Jews to the Gentiles (as in another passage), nor the reprobate, who swerve from the faith, to the elect who persevere; and therefore the sentence introduced by some interpreters, many are called, but few are chosen, does not apply to that point. Christ only meant to say that everyone who has been called before others ought to run with so much the greater alacrity and, next, to exhort all people to be modest, not to give themselves preference over others, but willingly to share a common prize with them.
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, so they would not be carried away by ambition or vain confidence in themselves, it was also necessary to remind them that others, who would be called long afterwards, would be partakers of the same glory. For God is not limited to any person, but freely calls whomever He pleases and bestows on those who are called whatever rewards He thinks fit.
"And as Jesus was going up to Jerusalem, he took the twelve disciples apart, and on the way he said unto them," — Matthew 20:17 (ASV)
Although the apostles had been previously informed about the kind of death that awaited our Lord, yet, since they had not sufficiently profited from it, he now repeats what he had frequently said. He sees that the day of his death is near; indeed, he is already prepared to offer himself to be sacrificed. On the other hand, he sees the disciples not only afraid, but overwhelmed by blind alarm. He therefore exhorts them to steadfastness, so that they may not immediately yield to temptation.
Now there are two methods by which he strengthens them. First, by foretelling what would happen, he not only fortifies them, so that they may not give way when a calamity, which has arisen suddenly and contrary to expectation, takes them by surprise, but he also counters the offense of the cross with a proof of his Divinity, so that they may not lose courage at seeing his brief humiliation when they are convinced that he is the Son of God and therefore will be victorious over death. The second method of strengthening them 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 is not easy to say, unless it was 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 danger, rather than voluntarily expose himself to such deep-seated enemies.
Although this fear was in many respects improper, yet their following Christ is a proof of considerable respect and obedience. It would indeed have been far better to hasten cheerfully and without regret wherever the Son of God chose to lead them. But commendation is due to their reverence for his person, which appears in their choosing to suppress their own feelings rather than to forsake him.
Took the twelve disciples apart in the way. It may appear surprising that he shared his secret with the twelve alone, since all needed consolation, for all had been similarly seized with fear. I believe the reason he did not announce his death publicly was so that the report might not spread too widely before the time.
Besides, since he did not expect the warning to be of immediate advantage, he considered it sufficient to entrust it to a few, who were afterwards to be his witnesses. For, just 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 spread this report widely among the public. 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, not even selecting them as qualified to benefit from it at that moment, but, as I recently hinted, so that they might afterwards be witnesses.
Luke is more detailed on this subject than the others, for he relates not only that Christ predicted the events which were near, 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 shame 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 also pointed out from the Prophets what kind of fruit they should expect from his death. For the Prophets do not only teach that Christ must suffer, but they also add the reason: that he might reconcile the world to God.
"Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests and scribes; and they shall condemn him to death," — Matthew 20:18 (ASV)
Lo, we go up to Jerusalem. From this we perceive that Christ was endowed with divine fortitude for overcoming the terrors of death, for he knowingly and willingly hastens to undergo it.649 For why does he, without any constraint, march forward to suffer a shocking murder, if not 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 finally 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 occasion650 — 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 come first, he makes their triumph, in the meantime, to consist in hope.
649 “Veu qu’il se haste pour s’y presenter de son bon gre, et seachant bien ce qu’il avoit a endurer;” — “since he hastens to present himself to it of his own accord, and knowing well what he had to endure.”;” — “since he hastens to present himself to it of his own accord, and knowing well what he had to endure.”
650 See p. 301 of this volume. of this volume.
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