Commentary on a Harmony of the Evangelists Matthew Mark and Luke John Calvin
HARMONY OF THE EVANGELISTS
wicked shall have received the reward which they deserved.
As a shepherd separateth the sheep from the goats. When our Lord says that the separation of the sheep from the goats is delayed till that day, he means that the wicked are now mixed with the good and holy, so that they live together in the same flock of God. The comparison appears to be borrowed from Ezekiel 34:18, where the Lord complains of the fierceness of the goats, which attack with their horns the poor sheep, and destroy the pastures, and pollute the water; and where the Lord expressly declares that he will take vengeance. And therefore Christ's discourse amounts to this, that believers ought not to think their condition too hard, if they are now compelled to live with the goats, and even to sustain many serious attacks and annoyances from them; secondly, that they ought to beware of being themselves infected by the contagion of their vices; and, thirdly, to inform them that in a holy and innocent life their labor is not thrown away, for the difference will one day appear.
34. Come, you blessed of my Father. We must remember Christ's design; for he bids his disciples rest satisfied now with hope, that they may with patience and tranquillity of mind look for the enjoyment of the heavenly kingdom; and next, he bids them strive earnestly, and not become wearied in the right course. To this latter clause he refers, when he promises the inheritance of the heavens to none but those who by good works aim at the prize of the heavenly calling. But before speaking of the reward of good works, he points out, in passing, that the commencement of salvation flows from a higher source; for by calling them blessed of the Father, he reminds them, that their salvation proceeded from the undeserved favor of God.
Among the Hebrews the phrase blessed of God means one who is dear to God, or beloved by God. Besides, this form of expression was not only employed by believers to extol the grace of God towards men, but those who had degenerated from true godliness still held this principle. Enter, thou blessed of God, said Laban to Abraham's servant, (Genesis 24:31.) We see that nature suggested to them this expression, by which they ascribed to God the praise of all that they possessed. There can be no doubt, therefore, that Christ, in describing the salvation of the godly, begins with the undeserved love of God, by which those who, under the guidance of the Spirit in this life, aim at righteousness, were predestined to life.
To this also relates what he says shortly afterwards, that the kingdom, to the possession of which they will be appointed at the last day, had been prepared for them from the beginning of the world. For though it may be easy to object, that the reward was laid up with a view to their future merits, any person who will candidly examine the words must acknowledge that there is an implied commendation of the grace of God. Nay more, Christ does not simply invite believers to possess the kingdom, as if they had obtained it by their merits, but expressly says that it is bestowed on them as heirs.
Yet we must observe another object which our Lord had in view. For though the life of the godly be nothing else than a sad and wretched banishment, so that the earth scarcely bears them; though they groan under hard poverty, and reproaches, and other afflictions; yet, that they may with fortitude and cheerfulness surmount these obstacles, the Lord declares that a kingdom is elsewhere prepared for them. It is no