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, 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.

For (γάρ)

Explaining and confirming Matthew 19:30.

Early in the morning (ἅμα πρωὶ)

Along with the dawn. "Here (at Hamadan, in Persia), we observed every morning, before the sun rose, that a numerous band of peasants were collected, with spades in their hands, waiting to be hired for the day to work in the surrounding fields. This custom struck me as a most happy illustration of our Saviour's parable, particularly when, passing by the same place late in the day, we found others standing idle, and remembered his words, 'Why stand ye here all the day idle?' as most applicable to their situation; for on putting the very same question to them, they answered us, ' Because no man hath hired us.'" (Morier, "Second Journey through Persia," cited by Trench, "Parables.")

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.

20:1 The Laborers in the Vineyard; The Ambitious Mother

SUMMARY OF MATTHEW 20:

The Householder and the Laborers. Those Hired at the Eleventh Hour. The Recompense to All. The Lord's Sufferings at Jerusalem Portrayed. The Ambition of the Mother of Zebedee's Sons. The Baptism of Suffering. Two Blind Men Healed at Jericho.

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.

20:1 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.

Margin vineyard

See, Isa 5:7 Mt 21:28-33 Jn 15:1-5 See Scofield Note: "Mt 28:19".

CHAPTER 20

Mt 20:1-16. Parable of the Laborers in the Vineyard.

This parable, recorded only by Matthew, is closely connected with the end of the nineteenth chapter, being spoken with reference to Peter's question as to how it should fare with those who, like himself, had left all for Christ. It is designed to show that while they would be richly rewarded, a certain equity would still be observed towards later converts and workmen in His service.

1. 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. (Ps 80:8-16; Isa 5:1-7; Jer 2:21; Lu 20:9-16; Joh 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, Mt 9:37, 38. The "laborers," as in Mt 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.

20:1-16 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.