1 "For the Kingdom of Heaven is like a man who was the master of a household, who went out early in the morning to hire laborers for his vineyard.
*Minor differences ignored. Grouped by changes, with first version listed as example.
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. 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. Why then, it will be said, does Christ expressly mention a bargain [1] 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. 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. [2] 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. A penny (which was rather more than four times the value of a French carolus,) [3] 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.
1 - "Un pris conveml;" -- "a price agreed upon."
2 - "Cela ne sera point tirer trop loin les parollcs de Christ;" -- "this will not be straining too far the words of Christ."
3 - A penny (denarion) was worth about sevenpence-halfpenny of our money. -- Ed.
For the kingdom of heaven - The word "for" shows that this chapter should have been connected with the preceding. The parable was spoken expressly to illustrate the sentiment in the last verse of that chapter: "Many that are first shall be last, and the last shall be first." The kingdom of heaven means here the church, including, perhaps, its state here and hereafter. See the notes at Matthew 3:2. It has reference to rewards, and the meaning may be thus expressed: "Rewards shall be bestowed in my kingdom, or on my followers, in the same manner as they were by a certain householder - in such a way that the last shall be equal to the first, and the first last."
A householder - A master of a family. One at the head of family affairs.
His vineyard - No inconsiderable part of Judea was employed in the culture of the grape. Vineyards are often used, therefore, to represent a fertile or well-cultivated place, and hence the church, denoting the care and culture that God has bestowed on it. See the notes at Isaiah 5:7. Compare Jeremiah 12:10. For the manner of their construction, see the notes at Matthew 21:33.
For the kingdom of heaven is like unto a man - a householder - The very commencement of this chapter shows it to be connected with the preceding. The manner of God's proceeding under the Gospel dispensation resembles a householder, who went out at day break, αμα πρωι, together with the morning; as the light began to go out of its chambers in the east, so he went out of his bed-room to employ laborers, that they might cultivate his vineyard. This was what was called, among the Jews and Romans, the first hour; answering to six o'clock in the morning.
To hire laborers - Some workmen, των εργατων - for he had not got all that was necessary, because we find him going out at other hours to hire more.
For the kingdom of heaven is like unto a man [that is] an (1) householder, which went out early in the morning to hire labourers into his vineyard.
(1) God is bound to no man, and therefore he calls whoever and whenever he desires. This only every man ought to take heed of, and upon this bestow his whole endeavour, that he go forward and come to the mark without stopping at all or staggering, and to not curiously examine the doings of other men, or the judgments of God.
For the kingdom of heaven is like unto a man,.... That is, the Gospel dispensation, or times of the Messiah, may fitly be represented by a man
that is an householder, or master of a family, as Christ is; See Gill on Matthew 10:25 He is master of the whole family of God, in heaven, and in earth, of all the children of God, and household of faith; his house they are, he is Father and master, son and firstborn, priest and prophet there.
Which went out early in the morning to hire labourers into his vineyard: by "the vineyard" may be meant the church, which, like a vineyard, is separated by electing, redeeming, and calling grace, and by the order and ordinances of the Gospel, from the rest of the world; is set with various vines, with trees of righteousness, with pleasant plants, both fruitful and profitable; and which are dear and valuable to Christ; and about which much care is used to preserve, keep, and improve them. This may be called "his", Christ's, being what he has chosen for himself, his Father has given him, and he is heir of; which he has purchased with his blood, and which he plants, waters, takes care of, and enjoys. The "labourers" design either the ministers of the Gospel, who labour in the word and doctrine, who are, or at least ought to be, labourers in Christ's vineyard, and not loiterers; whose work in study, meditation, and prayer, in the ministration of the word and ordinances, and in performing other services they are called unto, is very laborious; and made more so, through the wickedness of some, and weakness of others: the employment of these labourers in the vineyard is various; the business of some is to plant; they are chiefly made use of in conversion: the work of others is to water; these are instruments in edification, and means of the growth of grace: others have a good hand at pruning, giving reproofs and corrections, in a suitable manner, with success, to the checking of sin, and bringing forth more fruit: others are useful in propping and supporting the vines, comforting and strengthening weak believers; and others in protecting and defending the outworks of the church, the doctrines and ordinances of it: or else private Christians in general may be intended, who all are, or should be labourers, both in the exercise of grace; for there is the work of faith, and the labour of love, to God, Christ, and his people, in which they should be continually employed; and in the discharge of duty, with regard to themselves; and in the care of their own vineyard, with respect to their families, which are their charge, and also to the church of Christ, of which they are members. These labourers are said to be "hired" by the householder, or owner of the vineyard, Christ, not strictly and properly speaking; nor does it mean that he had no prior right to their obedience, or that there is any merit in their labour, or that that is the condition of their salvation; but it signifies the influence of his grace, in making them willing to serve him cheerfully, and labour in his vineyard freely; to encourage them in which, he makes them many gracious, and exceeding great and precious promises, and particularly that of eternal life: for which purpose, it is said, that he "went out", either from his Father as mediator, being sent by him; or from heaven into this world, by the assumption of human nature; or by his Spirit, and the influence of his grace, in the calls of his people, to their several services, in his church; and that "early in the morning": some of them being very early called to labour there; meaning either in the morning of the world, as Adam, Abel, Seth, Enoch, and others; or in the morning of the Jewish church state, as Abraham, Moses, Joshua, and the like; or in the morning of the Gospel dispensation, as the apostles of Christ, which seems most likely; or in the morning of youth, as Timothy and others. Several things, in this first part of the parable, might be illustrated from the Jewish writings. They have a parable indeed, which, in the several parts of it, greatly resembles this, and begins thus (m);
"to what is R. Bon like? to a king that hath a vineyard, , "and hires labourers into it", &c.''
Out of which some other things will be remarked, in the following parts of this parable: of a son's being sent, and going out to hire labourers into the vineyard, take the following instance (n):
"it happened to R. Jochanan ben Matthia, that said to his son, , "go out, and hire labourers" for us: "he went out", and agreed with them for their food.''
The time of hiring labourers, here mentioned, exactly agrees with the Jewish accounts (o).
"Says R. Juda ben Bethira, when the face of all the east is light unto Hebron, all the people go out, every man to his work; and when it is so light, it is good "to hire labourers we say".''
Upon which the gloss says,
"every man goes out to his work, not for labourers, but the "householder", who , "rises earlier to find labourers to hire".''
Perhaps it may not be worth while to observe, how large a spot of ground, set with vines, was, by them, called a vineyard: it is frequently said by them (p),
"that a vineyard planted by less than four cubits, is no vineyard; but R. Simeon, and the wise men, say it is a vineyard.''
(m) Shirhashirim Rabba, fol. 21. 3. Vid. Midrash Kohelet, fol. 72. 4. & Talmud Hicros. Beracot, fol 5. 3. (n) Misua Bava Metzia, c. 7. sect. 1. (o) T. Bab. Yoma, fol. 28. 2. (p) T. Hieros. Sheviith, fol. 33. 2. T. Bab. Bava Bathra, fol. 37. 2. & 33. 1.
The direct object of this parable seems to be, to show that though the Jews were first called into the vineyard, at length the gospel should be preached to the Gentiles, and they should be admitted to equal privileges and advantages with the Jews. The parable may also be applied more generally, and shows, 1. That God is debtor to no man. 2. That many who begin last, and promise little in religion, sometimes, by the blessing of God, arrive at a great deal of knowledge, grace, and usefulness. 3. That the recompense of reward will be given to the saints, but not according to the time of their conversion. It describes the state of the visible church, and explains the declaration that the last shall be first, and the first last, in its various references. Till we are hired into the service of God, we are standing all the day idle: a sinful state, though a state of drudgery to Satan, may be called a state of idleness. The market-place is the world, and from that we are called by the gospel. Come, come from this market-place. Work for God will not admit of trifling. A man may go idle to hell, but he that will go to heaven, must be diligent. The Roman penny was sevenpence halfpenny in our money, wages then enough for the day's support. This does not prove that the reward of our obedience to God is of works, or of debt; when we have done all, we are unprofitable servants; but it signifies that there is a reward set before us, yet let none, upon this presumption, put off repentance till they are old. Some were sent into the vineyard at the eleventh hour; but nobody had hired them before. The Gentiles came in at the eleventh hour; the gospel had not been before preached to them. Those that have had gospel offers made them at the third or sixth hour, and have refused them, will not have to say at the eleventh hour, as these had, No man has hired us. Therefore, not to discourage any, but to awaken all, be it remembered, that now is the accepted time. The riches of Divine grace are loudly murmured at, among proud Pharisees and nominal Christians. There is great proneness in us to think that we have too little, and others too much of the tokens of God's favour; and that we do too much, and others too little in the work of God. But if God gives grace to others, it is kindness to them, and no injustice to us. Carnal worldlings agree with God for their penny in this world; and choose their portion in this life. Obedient believers agree with God for their penny in the other world, and must remember they have so agreed. Didst not thou agree to take up with heaven as thy portion, thy all; wilt thou seek for happiness in the creature? God punishes none more than they deserve, and recompenses every service done for him; he therefore does no wrong to any, by showing extraordinary grace to some. See here the nature of envy. It is an evil eye, which is displeased at the good of others, and desires their hurt. It is a grief to ourselves, displeasing to God, and hurtful to our neighbours: it is a sin that has neither pleasure, profit, nor honour. Let us forego every proud claim, and seek for salvation as a free gift. Let us never envy or grudge, but rejoice and praise God for his mercy to others as well as to ourselves.
PARABLE OF THE LABORERS IN THE VINEYARD. (Matthew. 20:1-16)
For the kingdom of heaven is like unto a man that is an householder, &c.--The figure of a vineyard, to represent the rearing of souls for heaven, the culture required and provided for that purpose, and the care and pains which God takes in that whole matter, is familiar to every reader of the Bible. (Psalm 80:8-16; Isaiah 5:1-7; Jeremiah 2:21; Luke 20:9-16; John 15:1-8). At vintage time, as WEBSTER and WILKINSON remark, labor was scarce, and masters were obliged to be early in the market to secure it. Perhaps the pressing nature of the work of the Gospel, and the comparative paucity of laborers, may be incidentally suggested, Matthew 9:37-38. The "laborers," as in Matthew 9:38, are first, the official servants of the Church, but after them and along with them all the servants of Christ, whom He has laid under the weightiest obligation to work in His service.
For the kingdom of heaven. This parable is added to illustrate what was said just before, in the last chapter.
A man that is a householder. The householder represents God, the vineyard is the kingdom of Christ, the laborers his disciples.
Went out early in the morning to hire. Said to be a common custom in the East. Unemployed laborers gather in the market place of the villages, waiting for an employer.
That some of those who were first called may yet be last, our Lord confirms by the following parable: of which the primary scope is, to show, That many of the Jews would be rejected, and many of the Gentiles accepted; the secondary, That of the Gentiles, many who were first converted would be last and lowest in the kingdom of glory; and many of those who were last converted would be first, and highest therein. The kingdom of heaven is like - That is, the manner of God's proceeding in his kingdom resembles that of a householder. In the morning - At six, called by the Romans and Jews, the first hour. From thence reckoning on to the evening, they called nine, the third hour; twelve, the sixth; three in the afternoon, the ninth; and five, the eleventh. To hire labourers into his vineyard - All who profess to be Christians are in this sense labourers, and are supposed during their life to be working in God's vineyard.
*More commentary available at chapter level.