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. 7 them, Why stand ye here all the day idle? They say unto him, Because no man hath hired us. He 8 saith unto them, Go ye also into the vineyard. And when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and pay them 9 their hire, beginning from the last unto the first. And when they came that were hired about the eleventh 10 hour, they received every man a shilling. And when the first came, they supposed that they would receive more; and they likewise received every man 11 a shilling. And when they received it, they mur12 mured against the householder, saying, These last have spent but one hour, and thou hast made them equal to us, who have borne the burden of the day 13 and the 2 scorching heat. But he answered and said to one of them, Friend, I do thee no wrong: didst 14 not thou agree with me for a shilling? Take up that which is thine, and go thy way; it is my will to 15 give unto this last, even as unto thee. Is it not lawful for me to do what I will with mine own? or is 16 thine eye evil, because I am good? So the last shall be first, and the first last. a Or. have continued one hour only........1 See marginal note on ch. xvíli. 28........2 Or, hot wind. is treated as valid, and they are paid for a full and is applied sometimes to burning heat in day's work. 7. Go ye also, 'ye' emphatic, as in v. 4.1 Obviously this employer of labor acts very peculiarly. (Comp. Bruce.) It is not necessary to seek parallel cases, nor wise to propose his course as a model in ordinary business (as Ruskin does in "Unto this last," the title being drawn from v. 12.) The thing is possible, and the story is meant as an illustration of God's course, who is other and higher than man. (Isa. 55: 8f.) 8-12. His steward, same word in Luke 8: 3; Gal. 4: 2, is natural in the story of a great employer; what good is done by saying that the steward represents Christ? (Comp. on 13: 3.) Beginning from the last was a special direction given, in order that those hired earlier might see that all were paid alike. 11. Murmured, a strong word, more exactly, grumbled. The Greek word, the Latin murmur, and the English grumble, are all onomatopoetic. The tense is imperfect, describing the grumbling as in progress. 12. Have wrought but one hour. Spent is the meaning, rather than 'wrought.' The heat, the same word as in Luke 12: 55; James 1:11. The Rev. Ver. renders 'scorching heat' in this v. and Luke, and 'scorching wind' in James, and puts 'hot wind' in the margin of Matt. and Luke. The word means 'burner,' 1 The final clause in the common Greek text, and whatsoever is right that ye shall receive,' is wanting in the earliest and best documents. We can easily general, but more frequently in Septuagint to the burning east wind. (See Grimm.) The order of the words, 'the burden of the day and the scorching heat,' (kauson), as well as the more frequent use in that sense, renders it likely that the hot wind is here intended. Mere heat is so common in Palestine that it would scarcely be worth remark; but the dry and scorching east wind is something terrible. Even in February (1871) this dry east wind, having come across the desert sands and lost all its moisture, in an hour so parched the mouth and nostrils as to make breathing painful and speech difficult. The position of the article in the Greek makes it impossible to render, 'the burden and heat of the day' (as in Tyn. and followers.) 13-16. Friend, or 'comrade,' a familiar and kindly term, as in 11: 16; 22: 12; 26: 50. 14. Take, take up, or 'take away.' They had received the pay, but perhaps had laid it down again, or stood holding it in the hand, unwilling to go off with it. I will give. The Rev. Ver., It is my will to give, conveys the meaning well. The Greek is expressed in English by 'will to' or 'wish to' (15:32; 16: 24; 19: 17), according to the nature of the case; comp. v. 15; 1 Tim. 2: 4; 2 Pet. 3: 9. 15. Is it not lawful, permissible. (See on 14: 4.) To do what I will with mine own? The Saviour here illus account for its insertion from v. 4, and cannot account for its omission if originally present; so there is no doubt that it is here spurious. trates his sovereignty in the whole matter of that also grasps the possessions of others.". rewarding his followers. Or, Is thine eye V. 25. Who then can be saved? HENRY: evil, here expresses jealousy and hate (Mark 7: "Considering the many difficulties that are in 22; Deut. 15:9; Prov. 28: 22), quite different from the the way of salvation, it is really strange that meaning in 6: 23. 'Or' is in the correct any are saved. When we think how good Greek text. 16. The latter clause of this verse God is, it may seem a wonder that so few are in the common Greek text, for many be his; but when we think how bad man is, it is · (are) called, but few chosen, is wanting more a wonder that so many are, and Christ in leading early documents, and evidently will be eternally admired in them.”—V. 27. brought in from 22: 14, where there is no Forsaking all. The all may not be much, variation in the reading. Our Lord here re- yet it is much to forsake all. CHRYS.: "The peats the saying of 19: 30, which he introduced forsaking was done for the sake of followthe parable to illustrate. It is very naturaling, and the following was rendered easier that it should be repeated in a general form, by the forsaking."-V. 27-30. Forsaking and without the restrictive many of the first receiving. 1) Christ's servant must actually statement. Some able writers (Meyer, Weiss, forsake many things, and be willing to forothers) urge that the parable and this state- sake all things, for the sake of him and his ment teach that in the consummated Mes- work. 2) The negative forsaking must be sianic kingdom all will have an equal reward. accompanied by positive following. 3) He But this is inconsistent with the first state- shall receive incomparably more than he has ment, and with the distinct intimation of 19: forsaken-both in time and in eternity. 4) 28 f. that there will be difference of reward. The rewards received by different servants The general thought of the parable is that the will be very different in degree, v. 28. 5) assignment of individual rewards will be a But Christ himself must decide what each matter of divine sovereignty, precisely as in one's reward shall be, v. 30, comp. 20: 1-16; 20: 23, comp. Acts 1: 7. We have seen on we must make no claims and no complaints. 19: 30 that this had a special application for V. 28. They who follow Jesus in this world the disciples, but as a general principle may shall reign with him in the better world.-V. be variously applied. It is very true, as some 29. CYRIL: "He does not say that they shall commentators urge, and it may be properly have many fathers or mothers in place of one, recalled here, that God will reward men or many fields in place of few, but that all more according to aim and spirit than to the earthly things will be incomparably extime spent or results achieved: but the celled by the heavenly, and the things that Saviour does not here say that, or distinctly are saved will be more valuable than those imply it. that are lost."-Ch. 20: 1-16. The laborers in God's vineyard and their reward. 1) Unlike many human employers, God cares as much for the good of the workers as for the amount of work done. 2) God's service is not repose in a "Castle of Indolence," but hard work in a vineyard; self-denial and toil in promoting our own piety and that of others. 3) God will reward his workers richly-in this life (19: 29, comp. Mark 10: 30), and in the life to come. (v. 8; ch. 19: 21, 28.) 4) He will give to none less than he had promised (v. 13), but he will give to some much more than he had promised; he will give as a sovereign (v. 15), and his workers must recognize that he does all things well. (v. 16, comp. 19: 30.) HOMILETICAL AND PRACTICAL. V. 23-23. Salvation of the rich. 1) It is hard, v. 23. (a) Many peculiar sins connected with wealth, in procuring, loving, using, retaining it. (b) Men find it difficult to withdraw the heart from wealth (6:21), and give it in supreme devotion to Christ (comp. v. 21 f.); and without this there can be no salvation. 2) It is not only hard, but impossible, v. 24, 26; yea, it is impossible for any man to be saved, through human wisdom, power, or goodness.-V. 23. EUTHYM.: "If the rich man with difficulty, the covetous man not at all; for if he that does not give his own possessions is condemned, much more he 1It is wanting in & B, L, Z, 36, Thebaic, Memphitic, and a codex of the Ethiopic. We see at once how it could be inserted, and can see no sufficient reason for its omission if originally present. 17 And Jesus going up to Jerusalem took the twelve | 17 disciples apart in the way, and said unto them, 18 Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death, 19 And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again. And as Jesus was going up to Jerusalem, he took the twelve disciples apart, and in the way he said 18 unto them, Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests 19 and scribes; and they shall condemn him to death, and shall deliver him unto the Gentiles to mock, and to scourge, and to crucify: and the third day he shall be raised up. Ch. 20 17-28. JESUS AGAIN FORETELLS | rich (19: 23 m.), and about the Messianic reHIS DEATH AND RESURRECTION. AMBI- Wards for sacrifices in his service (19: 28 r.); perTIOUS REQUEST OF JAMES AND JOHN. haps also there was an absorbed and fixed Found also in Mark 10: 32-45; and (in part) | look in the Master's face as he pressed on to in Luke 18: 31-34. This passage seems in Matt., Mark, and Luke to follow immediately upon the foregoing matters (19: 3 to 20: 16), and to precede by only a few days the triumphal entry. (21:1.) The phrase 'going up,' 'we go up to Jerusalem,' does not prove that they had crossed the river, and were now ascending from its valley, as in Luke 19: 28. Since Jerusalem was reached by ascent both from east and west, it became customary to speak of 'going up' to Jerusalem from all parts of the country, Luke 2: 42; John 2: 13; 5: 1; 11: 55; Acts 15: 2; 25: 1; Gal. 1: 17 f.; 2: 1. It is after this that Jesus and his followers reach Jericho, 20: 29; Mark 10: 46. The scene is somewhat more likely to have been in Perea, than between the river and Jericho, which was only a few miles; but the question cannot be determined, and does not affect the exegesis. This section contains two parts, v. 17-19 and v. 20-28. I. 17-19. JESUS A THIRD TIME FORETELLS HIS DEATH AND RESURRECTION, comp. Mark 10: 32-34; Luke 18: 31-34. The two preceding recorded occasions were just before and just after the Transfiguration (16: 21; 17: 22), and at least six months earlier than this. We cannot judge whether he had spoken of it distinctly in the mean time, but there is in Luke 12: 49 ff., an indication that his own mind had been all the while turning towards what awaited him, turning with a feeling of constraint and pressure, but not of grief or discouragement. Going up to Jerusalem.1 What follows was said in the way, on the road. Mark (10: 32) tells that his followers, here meaning more than the Twelve, were 'amazed' and 'afraid' as they walked after him along the road, probably because of what he had said about the difficulty of saving the IW H. adopt the reading was about to go up,' from B, one cursive, Memph., Theb., Pesh, Origen (three times). This might easily have been changed into his terrible baptism of suffering, that was was going up' by way of assimilation to v. 18 and to Mark and Luke, and so is probably correct. There is of course no substantial differenee. 20 Then came to him the mother of Zebedee's children | 20 with her sons, worshipping him, and desiring a certain thing of him. 21 And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom. Then came to him the mother of the sons of Zebedee with her sons, worshipping him, and asking a 21 certain thing of him. And he said unto her, What wouldest thou? She saith unto him, Command that these my two sons may sit, one on thy right hand, saying was hid from them, and they per- ing. It is clear that the mother here shares the ceived not the things that were said." Comp. ambition of her sons, and so it is not unlikely on 16: 21. Hanna: "This only proves what that from her it was inherited. If, as many a blinding power preconception and iniscon- suppose (see on 27: 56), she was the sister of ception have in hiding the simplest things the Saviour's mother, that would explain her told in the simplest language—a blinding boldness in personally approaching him and power often exercised over us now as to the preferring so grave a request. Comp. Bathwritten, as it was then exercised over the sheba coming to David for Solomon, 1 Kings apostles as to their Master's spoken, words. . . 1: 11 ff. Worshipping him here evidently They had made up their minds, on the best means paying homage as to a king, (comp. on of evidence, that he was the Messiah. But 2: 2), for it is precisely as such that they apthey had their own notions of the Messiah- proach him. Worshipping' and 'asking' ship. With these, such sufferings and such a are in the singular number, but it is implied death as actually lay before Jesus were utterly that the sons united with her. A certain inconsistent. His expressions, then, must be thing, or 'something,' Wyc., Rheims, Bib. figurative, intended, perhaps, to represent Union, and so Meyer. Mark says they first some severe struggle with his adversaries, wished him to promise that he would do through which he had to pass before his king-whatsoever they should ask-which was predom was set up and acknowledged." sumptuous indeed. Grant-or command, II. 20-28. AMBITIOUS REQUEST OF THE that, for the Greek construction see on 5: 29. MOTHER OF JAMES AND JOHN. Mark 10: She is thinking of the two highest places in an 35-45. Luke does not give this, though paral- earthly kingdom. Could not the solemn prelel to Matt. and Mark, just before and just diction of his death and resurrection which he after; but he gives similar teaching on had just before made correct their unspiritual another occasion, Luke 22: 24-30. Mark rep- conception? Nay, even after the death and resents James and John as themselves saying, resurrection had actually occurred, the in almost exactly identical words, what Matt. Twelve retained the same expectation. ascribes to their mother. The case is pre- (Acts 1: 6.) In fact the prediction seems on cisely like that of the centurion (see on 8: 5 several other occasions also to have been imff.), and in accordance with the law maxim, mediately followed by a dispute as to great"He who does a thing through another, does it ness in the kingdom; see on 18: 1, and herehimself." Our Lord so takes it, for he presently after 26: 2. (Luke 22: 24.) They seem to have addresses the sons themselves as making the lost sight of the suffering and death, and fixed request. ye' v. 22 f. Then came, does not their minds only upon the thought that somenecessarily (see on 3: 13), but does naturally how or other the splendid Messianic kingdom indicate that this followed closely upon the was about to be established; comp. Luke just preceding; Mark simply 'and,' as in 19: 13. afterward (19: 11), "they supposed that the The request seems to have been made pri- kingdom of God was immediately to appear." vately, when the other ten apostles were not Our Lord had shortly before (Matt. 19: 28), perpresent, v. 24. The mother of Zebedee's haps the same day, spoken of himself as the children with her sons. Tyndale and fol- Messiah who would 'in the regeneration sit on lowers rendered 'Zebedee's children,' prob- the throne of his glory,' and had promised ably to avoid the immediate repetition of that the Twelve should then occupy twelve 'sons;' but the effect is to suggest that there thrones.' Salome and her sons seem to have were other children besides the sons. As to fastened upon that thought. Why not ask Zebedee and Salome, and their sons, see on that her two sons may sit on the two chief 10: 2. We have no knowledge whether thrones? To place the most distinguished Zebedee was in the company, or was still liv-persons on the right and left of a sovereign or 22 But Jesus answered and said, Ye know not what | 22 and one on thy left hand, in thy kingdom. But ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able. 23 And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father. 24 And when the ten heard it, they were moved with indignation against the two brethren. Jesus answered and said, Ye know not what ye ask. Are ye able to drink the cup that I am about to drink? 23 They say unto him, We are able. He saith unto them, My cup indeed ye shall drink: but to sit on my right hand, and on my left hand, is not mine to give, but it is for them for whom it hath been prepared of my Father. And when the ten heard it, 24 cup, the particle rendered 'truly' in 9:37, and there explained, indicating that this statement is placed in contrast with something to follow. Ye shall drink indeed of my cup, presiding personage was common among the Greeks and Romans, as well as the Jews (Wet.), and is practiced among us at banquets, etc. As to the dignity of being on the right hand, comp. Psa. 16: 11; 45: 9; 110: 1;... but, etc. They were not appointed to Mark 14: 52; Acts 7: 55 f., etc. Salome's two sons, with Peter, have already been treated with special distinction at the raising of Jairus' daughter and at the Transfiguration, and this might encourage their present high ambition. They had also shown a fiery and selfassertive nature in forbidding the man who followed not with them (Mark 9: 38), and in wishing to call down fire from heaven on the Samaritan village (Luke 9:54); comp. above on 10: 2. 22 f. Our Lord treats the request as that of the sons themselves. Ye know not what ye ask. To ask that they might reign with him was asking that they might suffer with him; comp. 2 Tim. 2: 12; Rev. 3: 21; Rom. 8: 17. The cup that I shall drink, a familiar image for great suffering, as in 26: 39; John 18:11; Psa. 75: 8; Isa. 51: 17; Jer. 49: 12. Be baptized with the baptism that I am baptized, to be plunged in the same sufferings, comp. Luke 12: 50, and see above on 3: 6. This comes from Mark 10: 38, and Was added to Matthew here and in the next verse by many copies. We are able. This was excessive self-confidence, but not mere arrogance. They were ignorant what the cup would contain, but sincere and resolute in their devotion, as they afterwards showed. Probably (Alexander) they thought of having to fight for the Messianic kingdom, and the ardent spirit of the "Sons of Thunder" would swell at the thought. Peter, the other of the three chosen disciples, made a like confident expression soon after, Luke 22: 33. Our Lord's reply is not severe, but kind. Drink indeed of my It is here wanting (in both verses) in BDL Z, two cursives, Old Syriac, most copies of the Old Latin, Vulgate, Memph., Theb., Aeth.; and the difference be suffer as profound mental anguish as the Master, nor would their suffering have any atoning character; but in his service James would die as the first apostolic martyr (Acts 12: 2), and John would as a living martyr suffer persecution (Rev. 1: 9), and sore trouble in conflict with error (Epistles of John). The legends that John was made to drink poison, and was plunged in boiling oil, are likely (Meyer) to have been suggested by this saying. Not mine to give. He thus lifts their minds away from the idea of a human sovereign bestowing earthly honors to that of divine gifts. He speaks of himself (comp. John 14: 28) as officially subordinate to the Father in his office as the God-man, the Mediator, in which he has derived all his authority and power from the Father (28:18), and will at length return it to him. (1 Cor. 15:28). Comp. 24: 36; Mark 13: 32. The English word 'but' might here seem to mean 'except '— "not mine to give except to those for whom it has been prepared," but the Greek word (alla) cannot have that sense. For whom it is prepared of my Father. All the arrangements of the Messianic kingdom have been already made by the Father, indeed made "from the foundation of the world," 25: 34, comp. Acts 1: 7. 24. When the ten heard it. They had not been present at the time, but heard, apparently soon after, what had occurred. Moved with indignation against the two brethren, not against' but concerning, about their whole course in the matter. Mark has the same expression. Their feeling is more easily accounted for from the fact tween Matthew and Mark is expressly mentioned by Origen. Such an enlargement of one Gospel from another is extremely common. |