Laborers for a Vineyard
The parable that the Lord pronounces here is in line with Peter’s demand for the reward for following Him. This is already apparent from the word “for” with which the parable begins. This is also shown by a comparison between the last verse of the previous chapter and [Verse 16] of this chapter. In His answer to Peter, the Lord pointed out that many of the first will be the last, and the last the first [Matt 19:30]. He will explain this in this parable of the kingdom of heaven, which He then concludes in [Verse 16] as follows: “So”, that is: in this way, “the last shall be first, and the first last.
In this parable, the Lord establishes the principle of the grace and sovereignty of God towards those whom He calls. He also makes it clear that what He gives to those He sends into His vineyard depends on His grace and calling. The important point in this parable is the trust in the grace of the Lord of the vineyard and that that grace is the starting point for the treatment of those who go into the vineyard.
It is a parable of the kingdom of heaven. This means that in the parable it is made clear how things operate in the kingdom of heaven. It is not a parable that shows how sinners are converted. This parable is about those who have a relationship with the Lord Jesus and are called to service by Him. In this, He acts sovereignly, as well as in rewarding the workers. He will acknowledge every service that is done and every sacrifice that is made for His cause without exception. At the same time, He will also maintain His own right to express that recognition as He wills. He has the right to give to those who may have done nothing according to us.
The lord here is a lord of the house [landowner is also translated as householder (Darby Translation)], which also connects the idea of a house to the kingdom. This lord got up early and goes looking for workers for his vineyard. With the first batch of workers he negotiates. These workers enter the vineyard after an agreement has been made with them. The workers go to work in the vineyard for the agreed wage.
The lord of the house can use even more workers. He sees people who have nothing to do. He goes to them to say that they too should go into the vineyard, with the promise that he will give them “whatever is right”. This group of workers goes into the vineyard without agreement, but in trust on the pledge of the lord. Then, for a third and fourth round, the lord goes outside again and acts in the same way. He is constantly calling people to work in his vineyard. Each time he goes outside.
Even at eleven o’clock, when the day is almost over, the lord goes outside. Again he finds people who are doing nothing. Before he sends them into his vineyard, he asks why they have been unemployed all day long. His question shows that he knows their past. Their answer demonstrates passivity. They are not like Ruth who herself looks for work wherever she can find it and counts on the favor of the land owner [Ruth 2:2]. Yet the Lord sends them into His vineyard. This last batch of workers enters the vineyard without any commitment.
In this parable, the Lord establishes the principle of the grace and sovereignty of God towards those whom He calls. He also makes it clear that what He gives to those He sends into His vineyard depends on His grace and calling. The important point in this parable is the trust in the grace of the Lord of the vineyard and that that grace is the starting point for the treatment of those who go into the vineyard.
It is a parable of the kingdom of heaven. This means that in the parable it is made clear how things operate in the kingdom of heaven. It is not a parable that shows how sinners are converted. This parable is about those who have a relationship with the Lord Jesus and are called to service by Him. In this, He acts sovereignly, as well as in rewarding the workers. He will acknowledge every service that is done and every sacrifice that is made for His cause without exception. At the same time, He will also maintain His own right to express that recognition as He wills. He has the right to give to those who may have done nothing according to us.
The lord here is a lord of the house [landowner is also translated as householder (Darby Translation)], which also connects the idea of a house to the kingdom. This lord got up early and goes looking for workers for his vineyard. With the first batch of workers he negotiates. These workers enter the vineyard after an agreement has been made with them. The workers go to work in the vineyard for the agreed wage.
The lord of the house can use even more workers. He sees people who have nothing to do. He goes to them to say that they too should go into the vineyard, with the promise that he will give them “whatever is right”. This group of workers goes into the vineyard without agreement, but in trust on the pledge of the lord. Then, for a third and fourth round, the lord goes outside again and acts in the same way. He is constantly calling people to work in his vineyard. Each time he goes outside.
Even at eleven o’clock, when the day is almost over, the lord goes outside. Again he finds people who are doing nothing. Before he sends them into his vineyard, he asks why they have been unemployed all day long. His question shows that he knows their past. Their answer demonstrates passivity. They are not like Ruth who herself looks for work wherever she can find it and counts on the favor of the land owner [Ruth 2:2]. Yet the Lord sends them into His vineyard. This last batch of workers enters the vineyard without any commitment.
Verses that belong to this explanation: 1-7
1 ‹For the kingdom of heaven is like unto a man› [that is] ‹an householder, which went out early in the morning to hire labourers into his vineyard.› 2 ‹And when he had agreed with the labourers for a penny a day, he sent them into his vineyard.› 3 ‹And he went out about the third hour, and saw others standing idle in the marketplace,› 4 ‹And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way.› 5 ‹Again he went out about the sixth and ninth hour, and did likewise.› 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?› 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.›
 | Author: Ger de Koning Rank: Author Posted on: 2024-04-04 Source: Title: Matthew Author: Ger de Koning Copyright: kingcomments.com Note General: All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form, by any means, electronic, mechanical, photocopying, recording or otherwise without the prior permission of the author or the publisher. |
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 seven pence 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 favor; 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 worldliness 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 recompense 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 neighbors: it is a sin that has neither pleasure, profit, nor honor. 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.
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 seven pence 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 favor; 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 worldliness 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 recompense 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 neighbors: it is a sin that has neither pleasure, profit, nor honor. 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.
Verses that belong to this explanation: 1-16
1 ‹For the kingdom of heaven is like unto a man› [that is] ‹an householder, which went out early in the morning to hire labourers into his vineyard.› 2 ‹And when he had agreed with the labourers for a penny a day, he sent them into his vineyard.› 3 ‹And he went out about the third hour, and saw others standing idle in the marketplace,› 4 ‹And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way.› 5 ‹Again he went out about the sixth and ninth hour, and did likewise.› 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?› 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.› 8 ‹So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them› [their] ‹hire, beginning from the last unto the first.› 9 ‹And when they came that› [were hired] ‹about the eleventh hour, they received every man a penny.› 10 ‹But when the first came, they supposed that they should have received more; and they likewise received every man a penny.› 11 ‹And when they had received› [it], ‹they murmured against the goodman of the house,› 12 ‹Saying, These last have wrought› [but] ‹one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day.› 13 ‹But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny?› 14 ‹Take› [that] ‹thine› [is], ‹and go thy way: I will give unto this last, even as unto thee.› 15 ‹Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?› 16 ‹So the last shall be first, and the first last: for many be called, but few chosen.›
 | Author: Matthew Henry Rank: Priest AD: 1714 Source: Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry |
Then He adds also a parable, as training those who had fallen short to a great forwardness. What is to us the intent of this parable? For the beginning does not harmonize with what is said at the end, but intimates altogether the contrary. For in the first part He shows all enjoying the same, and not some cast out, and some brought in; yet He Himself both before the parable and after the parable said the opposite thing. That the first shall be last, and the last first, that is, before the very first, those not continuing first, but having become last. For in proof that this is His meaning, He added, Many are called, but few chosen, so as doubly both to sting the one, and to soothe and urge on the other. But the parable says not this, but that they shall be equal to them that are approved, and have labored much. For you have made them equal unto us, it is said, that have borne the burden and heat of the day. What then is the meaning of the parable? For it is necessary to make this first clear, and then we shall clear up that other point. By a vineyard He means the injunctions of God and His commandments: by the time of laboring, the present life: by laborers, them that in different ways are called to the fulfillment of the injunctions: by early in the morning, and about the third and ninth and eleventh hours, them who at different ages have drawn near to God, and approved themselves.
 | Author: John Chrysostom Rank: Bishop AD: 407 |
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
