(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.
Verse 7. - 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.
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.
They say unto him, because no man hath hired us,.... This may be fitly applied to the Gentiles, who hundreds of years were neglected by God; he overlooked the times of their ignorance, took no notice of them in their state of stupidity, blindness, and irreligion; but suffered them to walk in their own ways, sent no prophets to instruct them, nor messages, nor messengers to them; till at length the Jews, having rejected and crucified the Messiah, and persecuted his apostles, and contradicted, and blasphemed the Gospel, they were ordered to go to the Gentiles, and preach it to them:
he saith unto them, go ye also into the vineyard: the Gospel was made the power of God unto salvation to them; they were called by grace, became of the same body the church, were fellow heirs with the believing Jews, partakers of the same promises and privileges, in a Gospel church state, and were equally labourers in the Lord's vineyard:
and whatsoever is right, that shall ye receive; with the rest of the labourers in it. This clause is left out in the Vulgate Latin, and in Munster's Hebrew Gospel; nor is it in Beza's most ancient Greek copy, though in all the rest; nor is it in the Persic version, which has added, "and they went", as they were bidden, into the vineyard, the call being effectual; but is retained in the Syriac, Arabic, and Ethiopic versions.
he saith unto them, go ye also into the vineyard: the Gospel was made the power of God unto salvation to them; they were called by grace, became of the same body the church, were fellow heirs with the believing Jews, partakers of the same promises and privileges, in a Gospel church state, and were equally labourers in the Lord's vineyard:
and whatsoever is right, that shall ye receive; with the rest of the labourers in it. This clause is left out in the Vulgate Latin, and in Munster's Hebrew Gospel; nor is it in Beza's most ancient Greek copy, though in all the rest; nor is it in the Persic version, which has added, "and they went", as they were bidden, into the vineyard, the call being effectual; but is retained in the Syriac, Arabic, and Ethiopic versions.