When he had agreed with the laborers for a denarius a day, he sent them into his vineyard. He went out about the third hour, and saw others standing idle in the marketplace. He said to them, ‘You also go into the vineyard, and whatever is right I will give you.’ So they went their way. Again he went out about the sixth and the ninth hour, and did likewise. About the eleventh hour he went out, and found others standing idle. He said to them, ‘Why do you stand here all day idle?’
“They said to him, ‘Because no one has hired us.’ “He said to them, ‘You also go into the vineyard, and you will receive whatever is right.’
When evening had come, the lord of the vineyard said to his manager, ‘Call the laborers and pay them their wages, beginning from the last to the first.’
“When those who were hired at about the eleventh hour came, they each received a denarius. When the first came, they supposed that they would receive more; and they likewise each received a denarius. 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.
Geneva Bible translators 1599 · Public Domain On vv2, 6 Word for word, fell in time: it is a…
Word for word, fell in time: it is a kind of speech taken from song.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–14 2 And when he had agreed with the labourers…
2 And when he had agreed with the labourers for a penny a day, he sent them into his vineyard.
Ver. 2. For a penny a day] Not for eternal life (for this those murmuring merit mongers never had, who yet had their penny), but something (whatever it were) that gave the labourers good content; that it was for which each of them followed Christ, whether for food perishing, or enduring, Joh 6:27.
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.
William Burkitt 1703 · Public Domain On v8 Here observe, 1. That the time of God’s full…
Here observe, 1. That the time of God’s full rewarding of his labourers, is the evening of their days; that is, when their work is done. When the evening was come, the lord of the vineyard called his labourers, and gave them their hire; not but that they have part of their reward in hand, but it is chiefly laid up in hope.
Observe, 2. That though God makes no difference in his servants wages for the time of their work, yet he will make a difference for the degrees of their service. Undoubtedly, they that have done most work, shall receive most wages. He that soweth bountifully, shall reap bountifully: God will reward every man according to his works; that is, not only according to the nature and quality, but the measure and degree, of his work. All shall have equity, but all shall not have equal bounty.
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Observe, 3. That all inequality in the distribution of rewards, doth not make God an unjust accepter of persons; he may dispense both grace and glory, in what measure and degree he pleases, without the least shadow of unrighteousness. Is it not lawful for me to do what I will with mine own?
Observe, 4. That when we have done much service for God, by labouring longer than others in his vineyard, it is our duty to have a low esteem both of our services and of ourselves, for the first shall be last, and the last first: that is, they that are first and highest in their own esteem, shall be the last and least in God’s account.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv2–14 And when he had agreed with the labourers for…
And when he had agreed with the labourers for a penny a day,.... These labourers were of that sort that were called , "hired for a day"; concerning whom is the following rule (q):
"he that is hired for a day, may demand it all the night; and he that is hired for a night may demand it all the day: he that is hired for hours, may demand it all the night, and all the day; he that is hired for a week, he that is hired for a month, he that is hired for a year, he that is hired for seven, if he goes out in the day, may demand all the day; and if he goes out in the night, he may demand it all the night, and all the day.''
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And the wages of a day were usually "a penny"; which, if understood of a Roman penny, was seven pence halfpenny of our money. One of their canons runs thus (r):
"he that hires a labourer in the winter, to work with him in the summer, , "for a penny every day", and he gives him his hire; and, lo! his hire is alike to that in the winter, a "sela" every day, this is forbidden; because it looks as if he chose that time to lessen his wages; but if he says to him, work with me from this day, to such a time, "for a penny every day", though his hire is the same, a "sela" every day, this is lawful.''
By the penny a day agreed for with the labourers, may be meant external privileges; or the free promise made, whether to ministers, or private believers, of a sufficient supply of grace daily, that as their day is, their strength shall be; together with that of eternal life and happiness at last.
He sent them into his vineyard; to labour there: for none have any business there, but such who are called and sent by the owner of it; and where sons are sent, and work, as well as servants; see Mat 21:28.
(q) Misna Bava Metzia, c. 9. sect. 11. Maimen Hilch. Shericut, c. 11. sect. 2. (r) Maimon. Hilch. Milvah Ulavah, c. 7. sect. 12. Vid. T. Bab. Bava Bathra, fol. 86. 2. & 87. 1. & Gloss. in ib.
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 vv2, 6, 8, 9, 10, 12, 14 The Roman penny was about seven pence halfpenny. [About…
The Roman penny was about seven pence halfpenny. [About thirteen and three quarter cents, American.] This was then the usual price of a day's labour.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2, 3, 5, 6, 7, 8, 11, 13 Verse 2. A penny] A Roman coin, as noted…
Verse 2. A penny] A Roman coin, as noted before, Mt 18:28, worth about seven-pence halfpenny or seven-pence three farthings of our money, and equal to the Greek drachma. This appears to have been the ordinary price of a day's labour at that time. See Tobit 5:14. In 1351 the price of labour was regulated in this country by parliament; and it is remarkable that "corn-weeders and hay-makers, without meat, drink, or other courtesy demanded," were to have one penny per day! In 1314 the pay of a chaplain to the Scotch bishops, who were then prisoners in England, was three halfpence per day. See Fleetwood's Chronicon Precios, p. 123, 129. This was miserable wages, though things at that time were so cheap that twenty-four eggs were sold for a penny, p. 72; a pair of shoes for four-pence, p. 71; a fat goose for two-pence halfpenny, p. 72; a hen for a penny, p. 72; eight bushels of wheat for two shillings, and a fat ox for six shillings and eight-pence! Ibid. In 1336, wheat per quarter, 2s.; a fat sheep 6d.; fat goose, 2d. and a pig, 1d.,p. 75.
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 vv2, 5, 6, 8, 9, 10, 13 Mat 20:2-4. And when he had agreed with the…
Mat 20:2-4. And when he had agreed with the labourers for a penny a day — “A denarius, or Roman penny, in value about seven and one half pence sterling, which it seems was the usual price of a day’s service among the Jews, as Tacitus tells us it was among the Romans, (Annal., Mat 1:17.) It is therefore justly mentioned, Rev 6:6, as a proof of the great scarcity of provisions, when a measure, or chœnix of wheat, which was the usual allowance to one man for a day, and was about an English quart, was sold at that price.” — Doddridge. He sent them, into his vineyard — Many obeyed the call given them by John the Baptist and the Lord Jesus at the first introduction of the gospel dispensation, and many have been called in childhood in every age of the church. He went out about the third hour, about nine, and saw others standing idle — Many were standing idle, and doing nothing either for the glory of God or the salvation of their own souls, in all parts of Judea, when the apostles were first sent forth, during the time of our Lord’s personal ministry, to call them to repentance, and to do works meet for repentance. And many young persons in every age and nation have been, and still are, standing idle in the same sense; and that in the market-place, as it were, offering themselves to be hired to any master that might be disposed to engage them: and too many have continually been, and still are, hired by Satan; and, like the prodigal in the parable, (who was sent into the fields to feed swine,) are daily employed in the drudgery of sin; or are engaged by the world, and occupied in the pursuits of its vanities; or by the flesh, in the filthy lusts of which they wallow, as swine in the mire. And said, Go ye also — As well as those who have been called before you, or are called at an earlier age: and whatsoever is right — Δικαιον, just, reasonable, I will give you. And they went their way — To their work, without any further, or more particular agreement, placing an entire confidence in the promise of the householder. Thus many were obedient to the call given by the apostles in their first mission, and to that given by the seventy disciples: for they returned to Jesus, saying, Lord, the very devils are subject to us through thy name. And many young persons in former ages have obeyed, and many in the present age now obey, the gospel, wherever it is preached with clearness and power.
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 vv2, 3, 4, 5, 6, 8, 9, 10, 11, 12, 13, 14 A penny a day - The coin here referred…
A penny a day - The coin here referred to was a Roman coin, equal in value, at different periods, to 15 cents or 17 cents (7 1/2 d. to 8 1/2 d.) (circa 1880’s). The original denotes the Roman denarius δηνάριον dēnarion, a silver coin, which was originally equivalent to ten ases (a brass Roman coin), from which it gets its name. The consular denarius bore on one side a head of Rome, and an X or a star, to denote the value in ases, and a chariot with either two or four horses. At a later period the casts of different deities were on the obverse, and these were finally superseded by the heads of the Caesars. Many specimens of this coin have been preserved.
It was probably at that time the price of a day’s labor. See Tobit 5:14. This was the common wages of a Roman soldier. In England, before the discovery of the mines of gold and silver in South America, and consequently before money was plenty, the price of labor was about in proportion. In 1351 the price of labor was regulated by law, and was a penny a day; but provisions were of course proportionally cheap, and the avails of a man’s labor in articles of food were nearly as much as they are now.
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 vv2, 3, 4, 7, 11, 14 The Roman penny, or denarius, was the 8th part…
The Roman penny, or denarius, was the 8th part of an ounce; which, at the rate of 5s. per ounce, is 7½d. It is put here for the usual hire of a day-labourer.
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 vv2, 3, 4, 5, 6, 8, 9, 10, 11, 12, 13 And when he had agreed with the labourers for…
And when he had agreed with the labourers for a penny--a usual day's hire.
he sent them into his vineyard.
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 vv2, 3, 4, 5, 6, 7, 11, 12, 13, 14 2. Agreed with the labourers — Christ called Peter…
2. Agreed with the labourers — Christ called Peter and the apostles, and sent them as labourers in his vineyard, early in the morning of the Christian dispensation. For a penny a day — A very exact price precisely stated. For Peter had, in the arithmetical spirit, asked in the last chapter, What shall we have therefore? (Mat_20:27,) and our Lord had informed him what his penny was. Mat_20:28-29. A denarius or penny is about fourteen cents. It was a liberal day’s wages.
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 vv2, 4, 6, 12, 13 2. a penny] a denarius. See ch. Mat_18:28.
2. a penny] a denarius. See ch. Mat_18:28.
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 vv2, 3, 4, 6, 7, 8, 9, 10, 11, 12, 13, 14 (2) A penny a day.—Measured by its weight, the…
(2) A penny a day.—Measured by its weight, the “penny—i.e., the Roman denarius, then the common standard of value in Palestine—was, as nearly as possible, sevenpence-halfpenny of our coinage. Its real equivalent, however, is to be found in its purchasing power, and, as the average price of the unskilled labour of the tiller of the soil, it may fairly be reckoned as equal to about half-a-crown of our present currency. It was, that is, in itself, an adequate and just payment.
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 vv2–14 When he had agreed with the labourers. With those…
When he had agreed with the labourers. With those first hired he makes a special agreement for the pay of the day"s work; with the others he acts differently. For a penny a day (ek hhnariou thran). The denarius (always translated "a penny" in our version) was a silver coin about equal in value to the French franc, but of course in its buying capacities worth in those days a great deal more. We learn from Tacitus ("Annal.," 1:17) that it was the usual pay of a Roman soldier. It was equivalent to the Greek drachma, which Tobit (5:14) offered to Azarias as daily wages. Our rendering of "a penny" conveys a very erroneous impression to unlearned hearers, both in this passage and in other places where it occurs.
HOMILIES BY R. TUCK Ver. 2. Fair labour agreements.
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Van Lennep describes the Eastern customs to which our Lord alludes in this parable. "During the whole season when vineyards may be dug, the common workmen go very early in the morning to the sook, or marketplace of the village or city, where comestibles are sold. While "waiting to be hired," they take their morning cup of coffee, and eat a morsel of bread. The owners of vineyards come to the place and engage the number of labourers they need. These immediately go to the vineyard, and work there until a little while before the sun sets, which, according to Oriental time, is twelve o"clock, so that the "eleventh hour" means one hour before sunset. We have often seen men standing in the marketplace through the entire day without finding employment, and have repeatedly engaged them ourselves at noon for half a day"s job, and later for one or two hours" work in our garden. In such a case the price has to be particularly bargained for, but it is more often left to the generosity of the employer to give what bakshish he feels disposed." There is now a very grave danger, of which we need to be on our guard. Men are talking as if our Lord made himself an authority on social questions. The truth is, that he distinctly refused to bear any relation to social, political, and legal disputes. He revealed unknown or hidden truths to men; he resettled the great principles of morals; he quickened men with a new and Divine life; but he refused to guide in detail the applications of the principles he taught. In this parable, which seems to deal with the questions of capital and labour, the thing our Lord teaches is that every man is a free man, but if, voluntarily, he enters into engagements, he must loyally keep his engagements.
I THE MAN WHO HAS WORK TO OFFER MUST KEEP HIS ENGAGEMENTS. Religion does not need to come in and say that he who wants work done must offer fair terms for the doing of it. Common humanity and honesty demand that. No man has any right to "go beyond," "take advantage of," or "defraud" his neighbour in anything.
II THE MAN WHO HAS SKILL TO DO THE WORK MUST KEEP HIS ENGAGEMENTS. If he agrees for a penny a day, nothing can happen to make that unfair. He may make a new bargain tomorrow, but he must carry through his bargain today. Strikes are very often sinful repudiations of agreements. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v6 Why stand ye here all the day idle?
Mat_20:6
Why stand ye here all the day idle?
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Spiritual idleness
I. The evil censured. Spiritual idleness. Often accompanied with great secular activity, and a flaming profession. Consists in neglect-of lifes mission; the souls salvation and sanctification (Php_2:12-13); works for the spiritual benefit of others seeking in order to save them that are lost (1Co_10:24). This neglect is highly criminal.
1. As injurious to ones self. Deteriorates the moral nature.
2. As injurious to others.
3. As disobedience to the Divine summons, Go work, etc. Christ came to do the Fathers will, and summons us to follow Him.
II. The continuance and aggravation of the evil. All the day idle, etc. Youth, manhood, age. The reproach increases with the passing months and years.
1. When so much work for yourself and others ought to have been done.
2. When others have been so long labouring.
3. When there has been so much time and opportunity-eleventh hour-market place.
4. When the working day is drawing to a dose.
III. The excuses offered for the evil. Why stand ye? asks the Master, and what are the usual replies?-
1. We have not been invited by the minister, etc. Dont wait for such invitations-offer)-our services-I must work, etc.
2. We lack the necessary qualifications, etc.
3. We lack opportunity, etc.
4. We give money, etc. This will not be accepted by the Master as a substitute for personal service. You cannot do this work by proxy. Work for Christ is personal, and cannot be delegated to others, etc.
IV. The motives go abandon the evil.
1. The urgency of the work.
2. The activity of Satan and his emissaries.
3. The honour and pleasure of active service. Work in which the Son of Man was employed when on earth. No less happy than honourable.
4. The assurance of Divine help. May be difficulties you fear to meet, but God will strengthen and direct, etc.
5. The brevity of lifes golden opportunity. Difficulty increases with delay. You will get accustomed to idleness and it will become chronic. Whether early or late in the day, begin Now.
6. The promise of reward. Present; future-in and for. Whatsoever is right that shall ye receive. They that turn, etc. (Alfred Tucker.)
Standing idle
The text contains-
I. An implication-That there is work to be done.
1. Knowledge to acquire-of God, self, etc.
2. Blessing, to secure. Pardon, etc.
3. Duties to discharge. Notwithstanding, many are idle.
II. An expostulation. Why stand ye who are active, rational, responsible, rewardable creatures? Why stand ye here idle? Here on a theatre of action. In this the day of your probation. In this state of uncertainty. Why stand ye? Standing not working.
III. An inquiry? Why? Some are idle because they have no work. Some do not like the master. Some do not love the work. Some imagine themselves unable to work. Some do not like the wages. Some no man hath hired. Does not the Bible, memory, and conscience supply instances in which He would have hired you, but you were unwilling to have your old Master and desert His work, etc. (W. Atherton.)
Idleness deteriorates the moral nature
Here lies what was once a bar of iron, but the joint action of air and water has reduced it to a bar of rust. It has now no strength, and consequently no value. To how many varied and useful purposes it might have been put some years ago and in its work have found its strength, beauty, and preservation; but it is too late now; it will soon be blended with the earth upon which it passively lies, a striking emblem of the man who through sloth and love of ease refuses to face the hammer and anvil of active life and honest work; who flies from the purifying tire of lifes adversities, and who will fight no battle for truth and the higher interests of his soul. (Anon.)
Lazy Christians
A lazy Christian shall always want four things, viz., comfort, content, confidence, and assurance. God hath made separation between joy and idleness, between assurance and laziness, and therefore it is impossible for thee to bring these together. (T. Brooks.)
A busy man is troubled but with one devil, but the idle man with a thousand. (Anon.)
Idleness a sin
Idleness is a sin, for it involves disobedience to Christs command, Go into My vineyard and work. It is a sin, for it shows an utter want of sympathy with the Master, who went about doing good, and who expected His followers to do good to all as they have opportunity. It is a sin, for it indicates a selfish love of ease; and a Divine woe is pronounced on all who are at ease in Zion. It is a sin, for it reveals a callous heart, insensible to the woes of a lost world. Every idler in the church is a sinner, for to him that knoweth to do good and doeth it not, to him it is sin. Alas! how many sinners are found in Zion, and what must be their doom when the Master cometh to judge the unfaithful servants who have hid their talent in place of using it! (W. Durant.)
Busy about nothing
The bee and the butterfly are both busy creatures; there is an activity that ends in nothing; there are lives that store no honey,
Working and rusting
Two ploughshares were once made by the same blacksmith, in the same smithy, from the same kind of iron, and they were bought by the same farmer. He took them home; one he took into instant employment, but he left the other unemployed for twelve months in a barn, till the poor thing got covered with rust: at last the farmer had occasion for another ploughshare, so he drew it forth from its laziness and obscurity, and sent it into the field, where it met its old fellowploughshare. Why, said the lazy one, what has kept you so bright? I declare I am quite ashamed to be seen. Ah! said the bright ploughshare, it is labour and exercise that has kept me bright. Your rest and idleness has been injurious to you; but when you have been driven a few times through the earth, you will lose your rust and become beautiful and bright too. (Blind Amos.)
Busy idleness
There is such a thing as laborious idleness. Busy? So was the shepherd on the Alps, mentioned by Dugald Stewart, who spent fifteen years of life learning to balance a pole on his chin: and the philosopher sagely remarks how much good, had they been directed to a noble object, this diligence and perseverance would have accomplished. Busy: So have I seen the millers wheel, which went round and round: but idly, grinding no corn. Busy? So, in a way, was the Russian who, facing the winters cold, nor regarding the cost of massive slabs brought at great labour from frozen lake and river, built him an icy palace, within whose glittering, translucent wails, wrapped in furs and shining in jewels, rank and beauty held their revelry., and the bowl and the laugh and the song went round. But width soft breath, and other music, and opening buds, spring returned; and then before the eves that had gazed with wonder on the crystal walls of that fairy palace as they gleamed by night with a thousand lights, or flashed with the radiance of gems in the bright sunshine, it dissolved, nor left a rack behind; its pleasures, vanity; its expense, vexation of spirit. Busy? be, in a way, are the children who, when the tide is at the ebb, with merry laughter and rosy cheeks and nimble hands build a castle of the moist sea sand-the thoughtless urchins, types of lovers of pleasure and of the world so intent on their work as not to see how the treacherous, silent tide has crept around them, not merely to sap and undermine, and with one rude blow of her billow demolish the work of their hands, but to cut off their retreat to the distant shore, and drown their frantic screams and cries for help in the roar of its remorseless waves. From a death-bed, where all he toiled and sinned and sorrowed for is slipping from his grasp, fading from his view, such will his life seem to the busiest worldling; he spends his strength for naught, and his labour for that which profiteth not. With an eye that pities because it foresees our miserable doom, God calls us from such busy trifling, from a life of laborious idleness, to a service which is as pleasant as it is profitable, as graceful as it is dutiful, saying, Work out your salvation-Work while it is called to-day, seeing that the night cometh when no man can work. (Dr. Guthrie.)
Standings idle
Have you never thought with extreme sadness of the many men and women upon our earth whose lives are useless? Have you never reflected upon the millions of people who waste in nothingness their thoughts, affections, energies, all their powers, which frivolity dissipates as the sand of the desert absorbs the water which is sent upon it from the sky? These beings pass onward, without even asking themselves toward what end they journey, or for what reason they were placed here below. (Eugene Bersier.)
Activity out of Christ vain
All activity out of Christ, all labour that is not labour in His Church, is in His sight a standing idle. (Archbishop Trench.)
Proverbs on idleness
Evil thoughts intrude in an unemployed mind as naturally as worms are generated in a stagnant pool. No pains, no gains. No sweat, no sweet. No mill, no meal. An idle brain is the devils workshop. He that would eat the kernel, must crack the nut.
Idleness unprofitable
It would be thought a hard government that should tax its people one-tenth part of their time, to be employed in its service; but idleness taxes many of us much more. Sloth, by bringing on disease, absolutely shortens life. Sloth, like rust, consumes faster than labour wears: while the used key is always bright. How much more time than is necessary do we spend in sleep, forgetting that the sleeping fox catches no poultry, and there will be sleeping enough in the grave! (Franklin.)
Work for all in Gods vineyard
A good minister, now in heaven, once preached to iris congregation a powerful sermon founded upon the words, Why stand ye here all the day idle? The sermon did good to many, among whom was a lady who went to the minister the next day, and said, Doctor, I want a spade. We should be happy to put spades into the hands of all our idle friends. There are Sunday-school spades. Mission-room spades, Tract-distribution spades, Sick-visitation spades, etc.. etc. Who will apply for them?
Idleness
Idleness was one of the sins of Sodom, and it is often the forerunner of temporal and eternal ruin. No evil is more common, though none is more dangerous.
I. To whom the charge of idleness is applicable.
1. It will in a certain sense apply to all unconverted men, who with respect to the highest interests of life, may be said to be always idle.
a. They are content to do nothing at all for God; nothing that He approves, nothing that He will accept,
b. They do nothing for their own souls, any more than for the glory of God.
c. They do nothing for their generation, according to the will of God.
d. They do nothing to any good purpose, or that will turn to account another day.
2. It will apply in too many instances, even to Christians themselves, of whom there are but few who can be applauded for their diligence and fidelity.
II. Point out the inexcusableness of such conduct.
1. The talents committed to our trust require to be occupied and must be finally accounted for.
2. The want of a capacity to labour in the Lords vineyard cannot be pleaded with success.
3. We are placed in a situation where our services are expected and required.
4. We have lost too much time already. (B. Beddome.)
Labourers not loiterers
Jacob saw the angels, some ascending, others descending, but none standing still. God hath made Behemoth to play in the water, not so men; they must be doing, that will keep in with God. (John Trapp.)
The inexcusable idleness
I. Why? The vineyard is so spacious.
II. The reward is so liberal.
III. The Master is so kind.
IV. The hour of working is so short. (J. T. Van Osberzee, D. D.)
Satans work and wages
While the Lord of heaven is employing various means and instruments to engage labourers into His vineyard, Satan is going through the earth, with the pleasures of sin in one hand, and the allurements of the world in the other, to engage poor deluded souls into his thorny wilderness. Would you startle if we could now summon forward the Prince of Hell, and say, Well, Devil, and what wilt thou give? Listen. Hear that hoarse murmur from the pit: I will find them work that they love. It shall please their senses, gratify their appetites, indulge their passions, and delight their grossly carnal hearts. Every one shall find the pleasure for which he lusts, his own besetting sin; the swine shall have husks and mire. And what more? I will exempt them from the persecutions of religion, the contempt of the world, the reproach of the cross of Christ, from the irksome discharge of duty, and the gloomy services of piety. Go on. What more? I will keep them in the fashion; lind them abundance of associates: for wide is my gate, broad is my way, and many there are that enter therein. But what will be their food? The chaff of worldly pleasure and deceitfulness of sin, producing disappointment and dissatisfaction. What their drink? … The gall of hitter reflections, tormenting passions, reproaches of reason, and dread anticipations. Where do they rest? Nowhere. Like a troubled sea, they cannot rest. They lie down in sorrow. But what wages, Devil, wilt thou give? … Darkness, outer-darkness, blackness of darkness. A bad master, hard disgraceful work, and tremendous wages! Why stand ye here all the day idle? Set to work. Have you sinned? now repent. Are you in the world? come out and be separate. Have you time? use it. Powers? employ them. A Bible? read it. A throne of grace? fall down before it. Is there a God? serve Him. A Saviour? believe in him. (W. Atherton.)
Divine sovereignty
Is it not lawful for me to do what I will with mine own? We shall divide Gods gifts into five classes:-
I. Gifts temporal. What a difference in men personally; one is born like Saul, head and shoulders taller than the rest; another like Zaccheus. So in mental gifts; what a difference exists! The differences of mens conditions in this world. God is ruler and shall He not do as He will with His own. Bless God that thou hast more than others, and thank Him also that He has given thee less than others; for thou hast a higher burden.
II. Gifts saving.
1. The fallen angels not redeemed.
2. Note, again, God chose the Israelitish race and left the Gentiles for years in darkness.
3. Why is it that God has sent His word to us, while a multitude of people are still without it.
4. Why do some listen to the truth and others not. Salvation is of the Lord alone.
III. Gifts honourable.
1. One man hath the gift of knowledge, another hath little.
2. Office.
3. Utterance.
IV. Gifts of usefulness.
V. Gift comfortable. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv2, 3, 5, 7, 8, 9, 10, 13 2. Agreed with the labourers for a penny a…
2. Agreed with the labourers for a penny a day. A denarius, about sixteen cents, the usual full price of a day's labor at that time. It would buy then more than a dollar will now.
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.
William B. Godbey 1900 · Public Domain On v9 Mat 20:9; Mar 2:13-14; & Luk 5:27-28. Mark: “And…
CONVERSION OF MATTHEW
Mat 20:9; Mar 2:13-14; & Luk 5:27-28. Mark: “And He went out again by the sea; and all the multitude came to Him, and He continued to teach them. And passing along He saw Levi, the son of Alpheus, sitting at the toll; and He says to Him, Follow Me. And rising, he followed Him.” Luke: “And leaving all things, rising, he followed Him.” Matthew: “Jesus, going on from thence, saw a man sitting at the toll called Matthew, and says to him, Follow Me, and rising up, he followed Him.” This took place in the city of Capernaum, the home of Jesus, Peter, Andrew, James, John, and Matthew, who is also called Levi. Here we have the very brief account of the conversion and call to the apostleship of Matthew, one of the writers of our Lord’s Gospel. He and John were apostles among the original Twelve, Mark serving as Peter’s amanuensis and Luke that of Paul. Matthew’s conversion, here so briefly given, is quite remarkable. He is not only in the bloom of youth, bat the incumbent of a lucrative office. He is no poor man, but he is rich, living in affluence, with the broadest possibilities of worldly aggrandizement spread out before him. He suddenly and unhesitatingly leaves all for a life of toil, poverty, and persecution, and a cruel death to wind up. Suddenly converted, we never afterward hear of his wavering. In the distribution of the world among the apostles, pursuant to the Commission, receiving Ethiopia as his field of labor, he faithfully went, and preached heroically till he sealed his faith with his blood, and flew up to join his Master in celestial glory.
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We have now followed our Lord through the first year of His ministry, all of which He spent in Galilee, His home and favorite field, except about two months at the beginning. The Feast of the Passover, instituted and perpetuated to commemorate the Divine mercy shown to Israel the last night of their sojourn in Egypt, when the destroying angel came down and slew the firstborn in every house in all the land, but in mercy passing over the houses of Israel besprinkled with the blood of the slain lamb, symbolic of the “Lamb of God, that taketh away the sin of the world.” Our Savior gave special attention and peculiar honor to this institution, beginning His ministry at a Passover, and winding it up at another three years subsequently, two Passovers intervening in the interim. Now, the first year of His ministry having passed away, the fame of His mighty works having filled Palestine and mightily stirred the Gentile world, till all eyes are turned toward Him, most momentous inquiries are everywhere ringing from the popular lip, “Is not this the Shiloh of prophecy, the Christ of God, the Savior of the world, and the Redeemer of Israel? If He is not truly the Messiah who is to come, He is certainly the greatest prophet whom God has ever given to Israel.”
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v9 (See Scofield "1Co 3:14"). Also, 1Co 9:24; 2Ti 4:7;…
received
(See Scofield "1Co 3:14"). Also, 1Co 9:24; 2Ti 4:7; 2Ti 4:8.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv2, 8, 13 The hiring:
The hiring:
v. 2. And when he had agreed with the laborers for a penny a day, he sent them into his vineyard.
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v. 3. And he went out about the third hour, and saw others standing idle in the market-place,
v. 4. and said unto them, Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way.
v. 5. Again he went out about the sixth and ninth hour and did likewise.
v. 6. And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle?
v. 7. They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, that shall ye receive.
Some laborers he managed to find at early dawn, and he could hire them so that they were able to go to work at once, the Jewish working-day lasting from six in the morning to six in the evening. Mark well: The word "hire" is emphasized in the parable, since its point is also to bring out the necessity of being actively engaged in labor in the kingdom of God. For a denarius a day the householder hired the workmen; that was the usual day’s wage, about fifteen cents in American money, apparently small, until one considers that the value of money was much greater in those days than at the present time. The Roman soldiers received even less. The householder and the laborers agreed on the basis of a penny, or denarius ; he offered the sum, and they agreed, the contract thus becoming binding upon both parties Since they were now in his employ, he sent them out to his vineyard. Three hours later the householder fared forth again, at nine o’clock. At the market-place, the public square in the center of the town, where the unemployed workmen gathered and waited for some master to hire them, he found others standing without employment. In hiring these men, a definite coin or sum was not stipulated, his promise being merely that he would do the right and just thing by them; he would give them what he considered fair wages. Also you, he says; a fair number he had secured at the beginning of the day, but he could use more to advantage. These men agreed to the conditions and went out to work in the vineyard. At high noon and at three o’clock in the afternoon the same process was repeated, with the same contract agreed to in the same way. But the last hiring-trip of the day was especially noteworthy. It was five in the afternoon when it became evident that the work on hand ought to be finished that very evening and that a sufficient number of willing hands might be able to accomplish the task. So once more the master hiked himself to the market-place. There he found still others patiently standing. They were without employment, they had wanted work and had not been able to get it. With all possible haste he sends them into his vineyard: You go too, though it be so late. He specifies no reward, no wages. Willingness and speed were essential.
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 vv3, 5, 8, 11, 13 Connecting Statement:
Connecting Statement:
Jesus continues telling a parable. (See: Parables)
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He went out again
"The landowner went out again"
the third hour
The third hour is around nine in the morning. (See: Ordinal Numbers)
standing idle in the marketplace
"standing in the marketplace not doing anything" or "standing in the marketplace with no work to do"
marketplace
a large, open-air area where people buy and sell food and other items
translationWords
hour
vineyard
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v8 20:8 Payment followed the day’s work (Deut 24:14-15).
20:8 Payment followed the day’s work (Deut 24:14-15).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.