Matthew 20:7

Mat 20:7. Ἡμᾶς, us) This suits the Gentiles.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat 20:7 . ὑπάγετε καὶ ὑμεῖς : these words said this time with marked emphasis = you too go , though it be so late. This employer would probably be talked of among the workers as a man who had a hobby a character; they might even laugh at his peculiar ways. The clause about payment in T. R. is obviously out of place in this case. The pay the last gang were entitled to was not worth speaking about.

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

Verse 7. No man hath hired us.] This was the reason why they were all the day idle.

And whatsoever is right, that shall ye receive.] Ye may expect payment in proportion to your labour, and the time ye spend in it; but this clause is wanting in some of the best MSS., versions, and fathers.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(7) Because no man hath hired us.—This, again, is one of the salient points of the parable. The last called labourers had not rejected any previous summons, and when called they obeyed with alacrity. They, too, came in full unquestioning faith.

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

So when even was come,.... At six o'clock, or when the sun was set, which was the time of paying labourers their wages: thus in the parable of the Jews, before referred to, which bears some resemblance to this, it is said,

"bre tel, (s) that "at evening time" the labourers came to take their wages.''

Sooner than this, one that was hired for a day, could not demand it; nor was the master of the vineyard, who hired him, obliged to pay him till the sun was set (t), which was the time of his going forth from his labour (u). This even may be understood, either of the evening of the Jewish state, upon the calling of the Gentiles; or of the end of the world, the close of the Gospel dispensation; when the work of it will be over, when all the elect of God, Jews and Gentiles, shall be called and gathered in, and all brought to repentance towards God, and faith in Christ.

The lord of the vineyard saith unto his steward: by the lord of the vineyard may be meant God the Father, who has chosen and separated the vineyard of the church for himself; and has made it the care and charge of his Son Jesus Christ; who, as mediator, may be designed by "his steward"; who has not only all the stores of grace in his hand, to distribute to his people, in this life, as their cases require; but has also eternal life and happiness in his possession for them; not only the promise of it, but that itself; and has a power of giving it to as many as the Father hath given him; and which he, the righteous judge, and faithful steward, will give at the day of judgment, to all that love his appearing.

Call the labourers, and give them their hire; the proper time being come: for the Jews say (w).

"it is an affirmative precept to give the wages of an hired person in its time; as it is said, Deu 24:15 at "his day thou shalt give him his hire"; and if it is prolonged after its time, it is transgressing a negative precept, as it is said, (in the same place,) "neither shall the sun go down upon it."''

So Jews and Gentiles were called to partake of the same Gospel privileges; and so will all the faithful labourers in the Lord's vineyard be called together, and have the reward of eternal life bestowed upon them, and be bid to enter into the joy of their Lord, and inherit the kingdom prepared for them, as they before were ordered to go into the vineyard, and work. And though eternal life may be called hire or reward, because as hire is given to labourers, so is eternal life; and as that is given at the even and close of the day, and when the labourer has done his work, so everlasting glory will be given to the saints at the end of life, and when they have done the will and work of God: yet it will not be bestowed by way of merit, or, as if there was a just proportion between the work, labour, and services of the saints, and the glory that shall be revealed in them. Their purest services, even their sufferings for Christ, are not worthy to be compared with that; nor are there any that are done by them, but what are due to God, what he has a right unto, and are their duty to perform; so that when they are done by them in the best and most perfect manner, they are but unprofitable servants: nor can they, by anything they do, be profitable to God, or give anything to him, which can be obligatory upon him, to do anything for them, or be a valuable consideration for anything they should receive from him; and therefore they cannot merit anything at his hand, and much less eternal life: besides, their services are impure and imperfect, and whenever anything is well done by them, it is done not by their own strength and might, but by the assistance and grace of God; and therefore they can have no demand upon him for what they do: eternal life, though a reward, is not a reward of debt, but of grace; it is the free gift of God through Christ; God has graciously promised it in the covenant of his grace, before the world began; he has given it into the hands of his Son for his people, with whom it is sure; and he gives it freely to all the sheep the Father has given him.

Beginning from the last unto the first; beginning with the last that was called and sent into the vineyard, and so proceeding on to the next to them; giving them their wages as he went along, till he came to the first, who were early in the morning hired into this service; intimating, that some such method will be taken in the introducing of the saints into the kingdom of the Messiah here, and into his everlasting kingdom hereafter; whereby that saying of our Lord's which occasioned this parable, will be also fulfilled, "the first shall be last, and last first".

(s) Shirashirim Rabba, fol. 21. 3. Midrash Kohelet, fol. 72. 4. T. Hicros. Beracot, fol. 5. 3. (t) Bartenora in Misn. Bava Metzia, c. 9. sect. 11. (u) Jarchi in Lev. xix. 13. (w) Maimen, Helch. Secirut, c. 11. sect. 1.

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

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.

Ver. 7. Go ye also into, the vineyard] At this hour the penitent thief was sent in, and he bestirred him; for he justifies Christ, condemns himself, chides his fellow for railing, prays for a part in Paradise, &c.; he lived much in a little time. Howbeit, this is a singular example, one of the miracles wherewith Christ would honour the ignominy of his cross. Neither is it often seen or read about, that old men are converted. They are usually so set in sin, that they are hardly removed; such a hoof they have over their hearts, that scarce anything will affect them. Abraham in the Old Testament, and Nicodemus in the New, were called in their old age. Name a third he that can. Conversion (as divines observe) usually occurs between 18 years of age and 28, when men have less of the world, which afterward steals away affection.

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.

No man hath hired us. St. John Chrysostom again puts us in mind, that in parables all the parts are not significant, but some things are to be taken as mere ornaments of parabolical discourses, as here murmurings, which cannot be found in heaven: nor can men pretend they are not hired into God’s service; God hath given lights, called, hired, and promised heaven to all. The rewards in heaven are also different. And they who are last called, if they labour with greater fervour, may deserve a greater reward than others called before them. (Witham) --- The Greek text finishes with, you shall receive what is reasonable. --- We must observe here, says St. John Chrysostom on the words, because no man hath hired us, that this is the voice of the labourers only, in excuse for their not having entered upon their work before this late hour; for the master of the vineyard had shewn his willingness to hire them all, by going out early for that purpose. Though the fault was their own, he does not upbraid them, but abstains from all harshness and severity, that he may the more easily engage them. (Hom. lxv.)

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).

7. No man hath hired us — As the question implies a call, so this answer implies an obedient response. These are men of a receptive faith, ready to comply with the offer of grace; saying, like Saul of Tarsus, “Lord, what wilt thou have me to do?” To such men the call will come, and the path of duty will be made plain. Whatsoever is right… receive — These humble servitors do not, like Peter, ask, What are we to have? They go upon bounty, not upon wages. They know that it is grace that engages them, grace that sets any value upon their labours, and grace that at last gives rather than pays the result.

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

No man hath hired us. A poor excuse, because, had they been at their post earlier, work would have been offered them. Go ye also into the vineyard. The householder accepts the excuse, and, now that they are desiring to labour, engages them as the others, promising to give them what is fair. Their present willingness seems to compensate for their previous tardiness. The clause, "whatsoever is right," etc., is omitted by some good manuscripts, the Vulgate, and other versions. Thus no mention of reward is made to these they were satisfied by being employed at all.

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

7. Because no man hath hired us. These persons were idle, because they had no opportunity to work. This point must not be lost sight of. There is no promise here for willful idleness.

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.

7. After ἀμπελῶνα omit as אBDLZ the words καὶ ὃ ἐὰν ᾖ δίκαιον λήψεσθε. The thought of . 4 was probably repeated in a marginal note.

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.

7. They say to him, Because no one hired us. He saith to them, Go ye also into the vineyard.]

(L)

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