Matthew 20:4

Mat_20:4. Κἀκείνοις] to those also he spoke. The point of assimilation (also) lies in the circumstance that, as he had invited the first, so he now invites these also to go into the vineyard.

ὃ ἐὰν ᾖ δίκαιον] so that, as part of the day had already elapsed, he did not make with them any definite agreement as to wages for the day, and therefore acted differently in this case from what he had done in the former.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 20:4 . καὶ ὑμεῖς : he had got a fair number of workers in the morning, but he is pleased to have more for an urgent piece of work. The expression has reference to the Master’s mood rather than to the men’s knowledge of what had taken place at the first hour. ὃ ἐὰν δίκαιον : no bargain this time, only a promise of fair equitable dealing, will be just at least , give in proportion to length of service; privately intends to do more, or at least is that way inclined.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

And said unto them, Go ye also into the vineyard; and whatsoever is right--just, equitable, in proportion to their time.

I will give you. And they went their way.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(4) Whatsoever is right.—The absence of a definite contract in hiring the labourers who did less than the day’s work obviously involved an implicit trust in the equity of the householder. They did not stipulate for wages, or ask, as the disciples had asked, “What shall we have therefore?” The implied lesson thus suggested is, that a little work done, when God calls us, in the spirit of trust, is better than much done in the spirit of a hireling.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. whatsoever is right I will give you] The justice of the award is disputed Mat_20:12, on the ground that those who were first called had borne the burden and heat of the day. Man does not here acquiesce in the Judge’s decision, as in the parable of the debtors, ch. 18. What is just does not at first seem just, but, as in science many things that seemed untrue are proved to be true, what seems unjust will be proved just when we know all. Further, time is not the only element in service. An act of swift intelligence or of bravery wrought in the space of a single minute has saved an army or a people, and merited higher reward than a lifetime of ordinary service.

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.

And said unto them, go ye also into the vineyard,.... Expressive of a call of divine grace out of the world, into the church; and which arises from mere grace, and good will, without any merit in, or motive from man, as the case here shows: for the householder went out to these men, not they to him; he puts the question to them, and calls them, and bids them go into his vineyard; they do not ask him to hire them, nor desire to be in his service. Moreover, the persons called were a parcel of idle, mean, vulgar people, as market folks commonly are; the weak, base, and foolish things of the world. The encouragement given them follows,

and whatsoever is right I will give you which is to be understood, not of strict justice; for in this sense nothing could be given to sinful mortals, for their services; but of grace, for what is had on this score, whether in this, or in the other world, is in a way of giving and receiving, which are the phrases used here, and in the context. It properly signifies what is meet and convenient, and will be satisfying; and since it is not expressed what he would give them, and they should receive, it calls for faith and dependence on divine goodness: for it does not yet appear, what the faithful labourers in Christ's vineyard will want, and shall receive in this life, nor what will be their happiness in the world to come: the glories and joys of heaven are unseen things; and eternal life is a hidden one at present, and must be trusted for:

and they went their way: into the vineyard, the church, to labour there; which shows, that the call was powerful and efficacious; they were powerfully wrought upon by it; were at once inclined, and made willing to, and did go cheerfully, without standing to dispute about their work or wages.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

4 And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way.

Ver. 4. Go ye also into the vineyard] God hath his times to call men in; only let them stand in God’s way, wait at the posts of wisdom’s gates, at the pool of Bethesda, &c. Gratuita et inopinata est ad gratiam vocatio, Eph 1:11. The separation of the saints is wonderful, Exo 33:16.

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.

Whatsoever is right - Whatsoever it shall appear you can earn. The contract with the first was definite; with this one it depended on the judgment of the employer.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

I will give you what shall be just. The prospect of a reward is therefore a good motive, authorized here by Christ himself.

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).

4. Whatsoever is right — You can trust my justice, perhaps my generosity, and serve from duty or from love. Went their way — To work without exacting a bargain.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Ye also; implying that he had already set some to work at fixed wages. Whatsoever is right (dikaion); just and fair. He offers these no definite sum as remuneration, assuring them only that he will deal equitably with them; i.e. doubtless, according to their view, that he will give them three quarters of a day"s wages, paying them pro rata. But at the end he treats them much more generously. Lightfoot notes that the Talmudists had tracts on the payment and regulation of labourers, and in their canons distinguished between being hired for a day and for some hours. They went their way, quite satisfied to leave their remuneration to the householder, with whom probably they were acquainted.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

4. ὃ ἐὰν ᾖ δίκαιον. This time there is no stipulated sum. The labourers are invited to leave all to the justice of the householder. It is a lesson in faith and an implied rebuke to the spirit displayed in the question, τί ἄρα ἔσται ἡμῖν;

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

4.] The third hour, = at the equinox, our 9 a.m., and in summer 8, was the πλήθουσα ἀγορά, or ἀγορᾶς πληθώρα—when the market was fullest.

“The market-place of the world is contrasted with the vineyard of the Kingdom of God: the greatest man of business in worldly things is a mere idle gazer, if he has not yet entered on the true work which alone is worth any thing or gains any reward.” Stier, ii. p. 307.

No positive stipulation is made with these second, but they are to depend on the justice of the householder. They might expect ¾ths of a denarius. From the same dialogue being implied at the sixth and ninth hour (ἐποίησεν ὡσαύτως) the ὃ ἐὰν ᾖ δίκαιον is probably in each case the corresponding part of the denarius, at least in their expectation; so that it cannot be said that no covenant was made.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

4. And he said to them, Go also ye into the vineyard, and whatsoever is fair I will give to you. And they went.]

(L)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.