When they received it, they murmured against the master of the household, saying, ‘These last have spent one hour, and you have made them equal to us, who have borne the burden of the day and the scorching heat!’
“But he answered one of them, ‘Friend, I am doing you no wrong. Didn’t you agree with me for a denarius? Take that which is yours, and go your way. It is my desire to give to this last just as much as to you. Isn’t it lawful for me to do what I want to with what I own? Or is your eye evil, because I am good?’
Geneva Bible translators 1599 · Public Domain On v15 Naught, that is, to say, dost thou envy at…
Naught, that is, to say, dost thou envy at my goodness towards them? for the Hebrews by an evil eye, meant envy, because such dispositions appear chiefly in the eyes, as above in Matt. 6:23. It is set to answer the word, single, and is taken there for corrupt: for whereas he said there before, verse 22, If thine eye be single, he addeth in verse 23, but if thine eye be wicked, or corrupt, the word being the same in that place, as it is here.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv11–15 11 And when they had received it, they murmured…
11 And when they had received it, they murmured against the goodman of the house,
Ver. 11. They murmured, &c.] They had what they agreed for, some temporal blessings, which is all that carnal men commonly care for. Or if any seek after spiritual things, it is not for any beauty he seeth or taste he findeth in them, but only as a bridge to bring them to heaven; as Spira confessed of himself. It is not good therefore to indent and bargain with God how much he shall give us, either of temporals or spirituals; for so you may have your penny, and yet be discontented that it is but a penny, and no more. Profits, pleasures, honours, appear to be but empty things, when men are to go into another world.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv11–15 Saying, these last have wrought but one hour,.... Thinking…
Saying, these last have wrought but one hour,.... Thinking it hard, that they should have the same reward for the service of one hour, others had for the service of many. This is grudged by the Jews (x);
""Bath Kol", a voice from heaven, went out and said, "Ketiah bar Shallum", is prepared for the life of the world to come; Rabbi wept, and said, there is that obtains his world (or the world to come for himself) , "in one hour"; and there is that obtains it in many years.''
Read full note →
The same observation is also made by the same person, on account of R. Eleazar ben Durdia (y). So in the parable of the Jews above mentioned, which is the broken remains of a common proverb among them like (z) this; it is observed, that there being one labourer among those that were hired, who did his work better than all the rest, and who was taken notice of by the king; that when
"at even the labourers came to take their wages, this labourer also came to take his; and the king gave him his wages equal with them, (or, as in another place, a perfect one,) the labourers began to press him with difficulty, (or as elsewhere (a) "they murmured",) and said, Oh! our Lord, the king, "we have laboured all the day"; but this man has not laboured but two or three hours in the day, and he takes his wages, even as ours, or a perfect reward.''
And so it follows here,
and thou hast made them equal to us, who have borne the burden and heat of the day; of all the Jewish rites and ceremonies, which were burdensome and intolerable. The ceremonial law was a burden to the Jewish people; the multitude of sacrifices enjoined them, and the frequent repetition of them, together with the great number of other ordinances and institutions, produced a weariness in them; especially in the carnal part of them, who saw not the things typified by them, the use and end of them, and so did not enjoy spiritual pleasure in them, Mal 1:13. It was a yoke, and a yoke of bondage to them, which brought on them a spirit of bondage, through the fear of death, which was the penalty annexed to it; and it was an insupportable one, which neither they, nor their forefathers, were able to bear, because it made them debtors to keep the whole law: and this was made still more burdensome, by the traditions of the elders, which were added to it, and which the Scribes and Pharisees obliged to the observance of; to which they themselves still added, and bound heavy burdens, and grievous to be borne, and laid them on men's shoulders. The law was a fiery law, and the dispensation of it was a hot and scorching one; it was uncomfortable working under the flashes of a mount, that burned with fire: the law worked wrath, and possessed the minds of men with a fearful looking for of judgment, and fiery indignation. This may also be applied to such Christians, who are called to more severe service or sufferings for Christ, than others are; who are almost pressed down without measure, and endure fiery trials, are scorched, and made black, with the sun of persecution beating upon them; as the saints under the ten persecutions of the Roman emperors, and as the confessors and martyrs in the times of papal power and cruelty; and who, it might be thought, will have a greater degree of glory and happiness hereafter; and so some have been of opinion, that these are they that shall live and reign with Christ a thousand years, Rev 20:4 But it rather seems, that others will be made equal with them, who have not endured what they have done; for all the dead in Christ, all that have part in the first resurrection, when Christ comes, as all the saints will then rise, will share in that glory; even the innumerable company, chosen, redeemed, and called, out of every nation, tongue, and people, and will be admitted to the same honour and happiness, Rev 7:9 And this character will also agree with many other servants of Christ, who are called to harder and more laborious service than others are, and labour more abundantly in the Lord's vineyard than others do, and are longer employed in it; as for instance, the Apostle Paul; and yet the same crown of righteousness that is laid up for him, and given to him, will be given to all that love the appearance of Christ, though they have not laboured for his name's sake, as he has done.
(x) T. Bab. Avoda Zara, fol. 10. 2. (y) Ib. fol. 17. 1. (z) Shirhashirim Rabba, fol 21. 4. Midrash Kohelet, fol. 72. 4. (a) T. Hieros. Beracot, fol. 5. 3.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv12, 14, 15 Thou hast made them equal to us - So…
Thou hast made them equal to us - So St. Peter expressly, Acts xv, 9. God-hath put no difference between us (Jews) and them, (Gentiles, ) purifying their hearts by faith. And those who were equally holy here, whenever they were called, will be equally happy hereafter.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv11, 13, 15 Verse 11. They murmured] The Jews made the preaching…
Verse 11. They murmured] The Jews made the preaching of the Gospel to the Gentiles, a pretence why they should reject that Gospel; as they fondly imagined they were, and should be, the sole objects of the Divine approbation. How they murmured because the Gentiles were made partakers of the kingdom of God; see Ac 11:1, &c., and Ac 15:1, &c.
There are many similitudes of this kind among the Jews, where the principal part even of the phraseology of our Lord's parable may be found. Several of them may be seen in Schoettgen. Our Lord, however, as in all other cases, has greatly improved the language, scope, design, and point of the similitude. He was, in all cases, an eminent master of the sentences.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v13 Mat 20:13-15. And he answered one of them —…
Mat 20:13-15. And he answered one of them — Who spoke in the name of the rest; Friend, I do thee no wrong — It is most apparent that I do not, in any degree, injure thee or any of thy companions. Didst thou not agree with me for a penny? — Didst thou not consent to obey the gospel, to enter the vineyard of the gospel church, and work diligently therein, on condition that thou wast admitted to a share of the blessings of it here, and to eternal life hereafter? If thou hast received what thou didst agree for, thou hast no reason to cry out of wrong. Though God is a debtor to none, yet he is graciously pleased to make himself a debtor by his own promise; for the benefit of which, through Christ, believers agree with him, and he will stand to his part of the agreement. Take that thine is, and go thy way — If we were to understand this of that which is ours by debt or absolute property, it would be a dreadful word; we should be all undone, if we should be put off with that only which we could call our own. The highest creature must go away into nothing, if he must go away with that only which is his own. But understood, as it ought to be, of that which is ours by gift, the free gift of God, it teacheth us to be content with such things as we have; and, instead of repining that we have not more, to take what we have and be thankful. If God be better in any respect to others than to us, yet we have no reason to complain, while he is so much better to us than we deserve, in giving us our penny, though we are unprofitable servants. I will give unto this last — That is, last called, namely, among the heathen; even as unto thee — First called, namely, among the Jews, yea, and unto the last converted publicans and sinners, even as to those who were called long before. Observe, reader, the unchangeableness of God’s purposes in dispensing his gifts should silence our murmurings. It is not for us to gainsay what he does; and is it not lawful for me to do what I will with mine own? — Yea, doubtless, to give either to Jew or Gentile a reward infinitely greater than he deserves. But can it be inferred from hence, that it is lawful or possible for the merciful Father of spirits to
“Consign an unborn soul to hell!
Read full note →
Or damn him in his mother’s womb?”
Is thine eye evil because I am good? — Art thou envious because I am gracious? Here is an evident reference to that malignant aspect which is generally the attendant of a selfish and envious temper.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv11–15 Murmured - Complained; found fault with.
Murmured - Complained; found fault with.
The goodman of the house - The original here is the same word which in Mat 20:1 is translated householder, and should have been so translated here. It is the old English way of denoting the father of a family. It expresses no moral quality.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv11, 14 And when they received it. By those who laboured…
And when they received it. By those who laboured all the day in the vineyard, we are to understand such as have spent their whole lives in the service of God; but we are not thence to infer, that in the kingdom of heaven, where all receive their just reward, there is envy, discontent, or any complaint. By these words, Christ wishes to convey to our minds an idea of the immense honours that will be heaped upon all such as return with sincerity, though at the decline or even verge of life, to the Almighty. So exceeding great will be their reward, that it would excite envy, were it possible, even in the elect. (St. John Chrysostom, hom. lxv.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv11, 12, 13, 15 And when they had received it, they murmured against…
And when they had received it, they murmured against the goodman of the house--rather, "the householder," the word being the same as in Mat 20:1.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv11–15 11. Murmured — The arithmetical spirit of Peter is…
11. Murmured — The arithmetical spirit of Peter is close akin to quarrelling with Christ, if he, an apostle forsooth, should not be paid with a richer heaven than some Samaritan or Gentile converts. Christians may indeed be rewarded according to their works; but the spirit that sets high value on its work, and claims high pay over others, may find its works very lowly prized with God. That very spirit may destroy the reward; for our final bliss may depend more upon what we are than upon what we do, although what we do will have much effect upon what we are. Good man of the house — The householder.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv12, 13, 15 12. which have borne the burden and heat of…
12. which have borne the burden and heat of the day] This may be regarded as man’s estimate of his own merits, which is not the divine estimate. The words echo the tone of “what shall we have?” ch. Mat_19:27.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv11–15 (11) They murmured—i.e., as the Greek tense shows, with…
(11) They murmured—i.e., as the Greek tense shows, with repeated and prolonged murmurs.
The goodman of the house.—Better, householder. The Greek word is the same as in Mat_20:1, and the archaic English phrase is a needless variation.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv11–15 They murmured. They complained aloud of the injustice to…
They murmured. They complained aloud of the injustice to which, as they thought, they were subjected. This is one of those traits in the parable which, whatever its spiritual meaning may be, is most natural and life like.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv13, 15 13, 14. Go thy way. The householder gave these…
13, 14. Go thy way. The householder gave these all he had agreed. They had no ground of complaint but envy.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
Paul E. Kretzmann 1924 · Public Domain On v13 The master’s answer:
The master’s answer:
v. 13. But he answered one of them and said, Friend, I do thee no wrong; didst not thou agree with me for a penny?
Read full note →
v. 14. Take that thine is, and go thy way; I will give unto this last even as unto thee.
v. 15. Is it not lawful for me to do what I will with mine own? Is thine eye evil because I am good?
v. 16. So the last shall be first, and the first last; for many be called, but few chosen.
In choosing one man out of the whole company of murmurers, the master gave all the greater force to his application. Friend, or companion, comrade, fellow, he calls him, my good fellow, my dear neighbor, combining respect with reproof. There could be no accusation of wrong against the householder. The man had received the wages fixed by express contract, to which he had agreed of his own free will. His work was at an end, his payment he had received. The proper thing for him to do was to take up his money and go, not make a disagreeable scene. And the master also answers the objection that had been voiced. It is his pleasure, his distinct will, to give to the last of the workmen, him that came in latest of all, as much money as a free present as he gave to the first one by actual contract. He challenges the right of any one to interfere with his way of spending his money. And just because he gave presents to the one set of workmen, it does not follow that he is obliged to do the same thing in the case of others. Where gifts, presents, and benefits are concerned, there can be no question as to merit and reward. A foolish, unauthorized demand renders unworthy of all consideration. It can be due only to malice, jealousy, and envy, which shows itself in the darkened, unfriendly eye, that one is dissatisfied with the goodness of the master, with the generousness which does more than the situation demands. And so Jesus repeats the lesson of the story, chapter 19:30: "The last shall be first, and the first last. " He that insists upon the recognition of his works and merit before the judgment of the Ruler, will find them woefully inadequate for the capturing of first place. Rather will this demand result in a person’s being made the least and the last in the kingdom of God, with the danger of being lost forever.
Christ here shows the peculiar, the singular justice that obtains in the kingdom of God. In temporal affairs, whatever a person accomplishes and merits will be credited to him as a matter of just reward. But the custom of the kingdom of God is different. Whenever the question is broached as to how a person may be justified before God and saved, the grace of God alone decides. He distributes the gifts of His kingdom according to His gracious will, and not according to natural worthiness or unworthiness. True it is that there is a difference between those that are called into the kingdom. Some have borne the heat and burden of the day, have labored most diligently all their lives, have been diligent in all good works, have left and denied many things for the sake of Christ’s name. Others have been converted late in life, they have spent a large part of their life in following the vain dreams of the world. In the very evening of their life they have heard and heeded the call of Jesus and have but little time left to show their faith in good works. But so far as their relation to God is concerned, they are on the same level with the first. The one group, as the other, is saved by faith alone. And should there be such people among the first as are proud of themselves, as point with conceit to their good works, to the fact that they have labored successfully in the external kingdom of Christ, as are offended at the goodness and mercy of God toward the lowly, they cannot maintain their position in the Church of mercy. Not being willing to be saved like the publicans and sinners, like the thief on the cross, they lose their salvation altogether; they bring upon themselves condemnation.
This parable of the laborers in the vineyard and the call of the Lord into His kingdom has always been considered a serious and searching lesson, and rightly so. But there is as much loving comfort as serious warning in the story. "This Gospel concerns those that are of the opinion that they are before God the first or the last; therefore it strikes mighty fine people, yea, it terrifies the greatest saints. For this reason Christ also holds it even before the apostles. For here it happens that some person may, in the sight of the world, be poor, weak, despised, yea, for the sake of God suffers, that there is no evidence that he is something, and still in his heart he is secretly full of self-conceit, and believes himself to be the first before God, and for that very reason is the last. On the other hand, if one is so fainthearted and shy that he believes himself to be the last before God, though before the world he has money, honor, and possessions, and is the first for his very meekness."
The Call of the Gospel
"From the verse: Many are called, but few are chosen, many meddlesome heads draw various thoughts that are neither fitting nor divine, following this line of thought: He whom God has chosen will be saved without means; and again, he whom He has not chosen may do whatever he will, be as pious and believing as he will, still it is ordained unto him that he must fall and cannot be saved; therefore I shall let it go as it will. If I should be saved, it will be without my interference; if not, all that I do and attempt is futile. What manner of untoward, secure people grow out of such impious thoughts every one can figure out for himself. Now, on the day of the Magi [Epiphany], when we spoke of the verse of the Prophet Micah, it was sufficiently shown that such thoughts are to be shunned as the devil himself, and a different form to study and think about God’s will be chosen; that is, we should not bother God in His glory and in His election (Versehung) , for there He is incomprehensible. And it is impossible that a person should not be offended by such thoughts, and either fall into despair, or else become absolutely godless and bold.
"But whosoever wants to know God and His will correctly, should go the right way, by which he will not be offended, but improved. The right way is Christ the Lord, when He says: ’No man cometh unto the Father but by Me. ’ Whoever, then, wants to know the Father correctly and come to Him, let him come to Christ first, and learn to know Him, namely, thus: Christ is the Son of God and almighty, eternal God. But what does the Son of God do? He becomes man for our sake, He becomes subject to the Law, in order to redeem us from the Law, He permits Himself to be crucified and dies on the cross, in order to pay for our sins; and He arises from the dead, in order to make, by His resurrection, an entrance into eternal life, and bring help against eternal death; and He sits at the right hand of God, in order to be advocate for us and to give us the Holy Ghost, by whom we may be ruled and led and kept against every temptation and suggestion of the devil. That means to know Christ rightly. When, then, this knowledge is good and firm in the heart, then begin and ascend into heaven and figure it out thus: Since the Son of God has done this for the sake of men, what follows with regard to the heart of God in its attitude toward us men, since His Son does this out of the Father’s will and command? Surely thy own reason must force thee to say: Since God has given His only-begotten Son for our sake, and for our sake has not spared Him, He surely can have no evil designs toward us. It is not His will that we should be lost, since He seeks and uses the supreme means to help us to life. In this way we may come to God in the right manner, as Christ Himself reaches, Joh 3:16: ’God so loved the world that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life. ’ Just hold these thoughts against the others that grow out of the other opinion, and ye will find that the other thoughts are those of the unpleasant devil, by which a man must become offended, and either despair or become bold and godless, since he can expect nothing good from God, "Some draw other thoughts for themselves, and explain the words thus: Many are called, that is. God offers His grace to many; but few are chosen, that is, He imparts this grace to few, for only a few are saved. That is altogether a wicked understanding, for how can it be possible, if a person thinks and believes thus of God, that he will not become God’s enemy, since the absence of His will is the cause that we are not all saved? But just hold this opinion against the other which is found where people learn to know Christ the Lord first, and it will be found that such are all devilish blasphemies. Therefore there is an entirely different meaning in this verse: Many are called, etc. For the preaching of the Gospel is general and public for all that want to hear and accept it; and for that reason God has the Gospel preached so generally and publicly that everyone should hear, believe, and accept it, and thus be saved. But how do things go? As it follows in the Gospel: Few are chosen, that is, few assume such an attitude toward the Gospel that God is favorably inclined toward them. For some hear it. and pay no attention; others hear it and do not cling firmly to it, also do not want to make sacrifices or suffer for it; some hear it, but prefer money and goods and worldly lust. But that is not pleasing to God, and He does not want such people. That is what Christ calls ’not being chosen,’ that is, not to behave so that God can be well pleased with them. But those are chosen people and well-pleasing to God that hear the Gospel diligently, believe in Christ, manifest their faith in good works, and suffer on that account what they must suffer.
"This understanding is the right understanding that can offend no one, but improves the people that they think: Well and good, since I should be well-pleasing to God and chosen of Him, it will not be the proper thing for me to live with a bad conscience, to sin against God’s commandment, and not hinder sin; but I must go to the preaching of the Word, pray God for His Holy Ghost, not permit the Word to leave the heart, defend myself against the devil and his suggestions, and pray for protection, patience, and assistance; then the result is splendid Christians. On the other hand, those that believe God to grudge salvation to some people, either become desperate or secure and godless, live like the beasts and think: It is all ordained whether I shall become saved or not; why should I hurt myself? No, not thus; thou hast the command, thou shalt hear the Word of God and believe, in Christ that He is thy Savior and has paid for thy sins. Remember this command, to follow it. If thou find thyself without faith, or weak, pray God for His Holy Ghost and do not doubt Christ is thy Savior, and thou shalt be saved through Him if thou believe on Him, that is, if thou take comfort in Him. May our dear Lord Jesus Christ grant this to us all! Amen."
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv11, 13, 15 Connecting Statement:
Connecting Statement:
Jesus continues telling a parable. (See: Parables)
Read full note →
When they received
"When the workers who had worked the longest received"
the landowner
"the vineyard owner"
you have made them equal to us
"you have paid them the same amount of money as you paid us"
we who have borne the burden of the day and the scorching heat
The phrase "borne the burden of the day" is an idiom that means "worked the entire day." AT: "we who have worked the entire day, even during the hottest part" (See: Idiom)
translationWords
burden
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.