Comentarios bíblicos

Matthew 20:1. For the kingdom of heaven, &c.— The true scope of this parable is, to shew that the Jewish nation, who of all people were first in external privileges, and particularlyin respect of the offer of the Gospel, wouldbe last in accepting it; and that when they did receive it, they should enjoy no higher privileges under that dispensation, than the Gentiles, who were called atthe eleventh hour. The application of the parable suggests this interpretation, Matthew 20:16. So the last shall be first, &c. The vineyard signifies the dispensations of religion in general, which God gave to mankind in the different parts of the world. The hiring of labourers early in the morning represents that interposition of Providence by which the Jews were born members of God's visible church, and laid under obligations to obey the law of Moses; "for the kingdom of heaven (the Master of the kingdom of heaven) is like unto a man, or may be fitly represented by the similitude of a man, who is an house holder, οικοδεσποτης, the master of a family." God's bestowing the Gospel dispensation upon mankind, and the preparations previous thereto, may be illustrated by a master of a family's sending labourers at different hours of the day to work in his vineyard. See Macknight, and Petavius, Dogmat. Theolog. vol. 1: p. 305.

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Matthew 20:2. For a penny a-day— A denarius, or Roman penny, in value about seven-pence halfpenny of our money,—which hence it seems was the usual price of a day's service among the Jews, as Tacitus tells us it was among the Romans, Annal. Matthew 1:17. It is therefore justly mentioned, Rev 6:6 as a proof of the great scarcity of provisions, when a measure, or choenix of wheat, which was the usual allowance to one man for a day, and was about an English quart, was sold at that price. See Doddridge.

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Matthew 20:11. They murmured against the good man, &c.— The οικοδεσποτης, or master of the family. That this was the case with the Jews, upon a general notion of the Gentiles being, according to the Christian scheme, intended to be partakers with them in the same church privileges, is plain from a variety of Scriptures; particularly Acts 11:2-3; Acts 13:45-50; Acts 17:5; Acts 17:13; Acts 18:6; Acts 18:13; Acts 22:21-22; Act 28:29. 1 Thessalonians 2:16. Since no murmurings can happen among the blessed, this must refer to the unbelieving Jews; but as it is certain they will have no place in the kingdom of heaven, we plainly see that it would be very absurd to pretend to draw doctrinal consequences from every incidental circumstance of the parable.

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Matthew 20:16. For many are called, &c.— A proverbial expression, which, as it is here stated, imports that the Jews should all be called by the Apostles and first preachers to receive the Gospel;—"They shall have the Gospel preached to them;" but that few of them, in comparison, would obey the call or become chosen servants, the generalityof the nation wilfully remaining in infidelity and wickedness: wherefore, this branch of the parable very fitly represents the pride of the Jews in rejecting the Gospel, when they found the Gentiles admitted to its privileges without becoming subject to the institutions of Moses. In the mean time, we must not urge the circumstance of the reward so, as to fancy that either Jew or Gentile merited of the blessings of Gospel by their having laboured faithfully in the vineyard, or having behaved well under their several dispensations. The Gospel, with its blessings, was bestowed of God's free grace, and without any thing in man meriting it: besides, it was offered promiscuously to all, whether good or bad, and was embraced by persons of all characters. See Macknight, Wetstein, and the Inferences.

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Matthew 20:17. And Jesus going up to Jerusalem— See Mark 10:32.

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Matthew 20:18. Shall be betrayed unto the chief priests— The original word παραδοθησεται, is the same both here and in St. Mar 10:33 and plainly includes both our Saviour's being treacherously discovered by Judas, and given up into the hands of his enemies. He foretels that they should mock him, as if he was a fool, scourge him, as if he was a knave; spit on him, (Mark 10:34.) to express their abhorrence of him, as a blasphemer; and crucify him, as a criminal slave. This prediction, being built upon the ancient prophesies concerning the Messiah, certainly contained matter of great encouragement to the disciples, had they understood and applied it in a proper manner; and it is a remarkable proof of the prophetic spirit which dwelt in Christ; for, humanly speaking, it was much more probable that he would have been privately assassinated, or stoned, as was once attempted, by some zealous transport of popular fury, than that he should have been thus solemnly condemned, and delivered up to crucifixion: a Roman punishment, with which we do not that find he had ever been threatened. Indeed, when the Jews condemned him for blasphemy, for which the punishment appointed in the law was stoning, and Pilate at last gave them a general permission to take him, and judge him according to their own law, (Matthew 26:65-66. John 18:31; John 19:7.) it is wonderful that they did not choose to stone him. But all this was done, that the Scriptures might be fulfilled. Compare Mat 26:56 and John 19:36.

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Matthew 20:22. Ye know not what ye ask— "You are ignorant of the nature of the honour that you are asking: however, since you desire to partake with me in my glory, I would know if you be willing to share with me in my sufferings, for the sake of the Gospel;" insinuating that the road to greatness in his kingdom lay through the depth of affliction and persecution on account of truth. It was customary among the ancients to assign to each guest at a feast a particular cup, as well as dish, and by the kind and quantity of the liquor contained in it, the respect of the entertainer was expressed. Hence cup came in general to signify a portion assigned, whether of pleasure or sorrow; and many instances occur in which it refers to the latter. See ch. Matthew 26:39; Matthew 26:42.

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Matthew 20:23. And be baptized with the baptism— That is, "shall partake of my afflictions." This metaphorical sense of the word baptism, is derived from the figurativeexpressionsoftheOldTestament,inwhichafflictionsarerepresentedunder the notion of great waters passing over, and being ready to overwhelm a person. In this view of the matter James and John were baptised with Christ's baptism; for James was put to death by Herod, Act 12:2 being the first of all the Apostles who suffered martyrdom for Christ; and though the account which some gave of John's being cast into a cauldron of boiling oil at Rome has been called in question by many, it is not to be doubted that he had his share in the persecutions, from which none of Christ's Apostles were exempted. He was imprisoned and scourged by order of the council at Jerusalem, Acts 5:18; Act 5:40 and banished to the isle of Patmos for the word of God, and for the testimony of Jesus Christ, Revelation 1:9. The last clause of this verse, is not mine to give, &c. should be translated, is not mine to give, unless to them for whom it is prepared, &c; 'Αλλα being put here for ει μη, as it is Mar 9:8 see also Matthew 17:8. Our Saviour meant that it was not in his power, consistently with his perfections, to give the chief places to any, but to those who were most eminent in their graces, particularly for their faith and fortitude; such only having a right to the chief places in the kingdom of heaven, according to the unalterable laws of the divine administration. "I can give the chief places of my kingdom to none, but to those, who, according to the immutable laws of my Father, are capable of enjoying them:" And in this view of the text, how poor a support does it afford to the Arian or Socinian cause!

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