Matthew 20:2
He agreed to pay them a denarius for the day and sent them into his vineyard.
Sermons
Fair Labour AgreementsR. Tuck Matthew 20:2
Cheerfulness in WorkJ. Parsons.Matthew 20:1-16
Christian Condition and Christian CharacterBishop Huntington.Matthew 20:1-16
Conversion Postponed to Old AgeT. Adams.Matthew 20:1-16
Disadvantage of EnvyColton.Matthew 20:1-16
Disinterested ServiceBishop Huntingdon.Matthew 20:1-16
Diversity of Reward Imaged in NatureR. Collyer.Matthew 20:1-16
God a Good PaymasterC. H. Spurgeon.Matthew 20:1-16
God Himself the Best RewardW. M. Taylor, D. D.Matthew 20:1-16
God's Bounty to Those Who TrustE. B. Pusey, D. D.Matthew 20:1-16
God's Persevering ActivityR. Rothe, D. D.Matthew 20:1-16
God's Sovereign GraceC. H. Spurgeon.Matthew 20:1-16
Hired Late in the DayGeorge LawsonMatthew 20:1-16
Hiring Labourers in the EastMr. Morier., Van Lennep.Matthew 20:1-16
IdleR. Rothe, D. D.Matthew 20:1-16
LabourersM. Braithwaite., J. Edmonson.Matthew 20:1-16
Love Makes Labour LightBible Jewels.Matthew 20:1-16
Mine OwnJ. C. Gray.Matthew 20:1-16
Never Too Late for God's GraceMatthew 20:1-16
Reward Given During Work as Well as After it is DoneR. Collyer.Matthew 20:1-16
Septuagesima SundayJ. A. Seiss, D. D.Matthew 20:1-16
Similarity of Reward not EqualityDr. Parker.Matthew 20:1-16
Slothfulness CondemnedJ. C. Gray.Matthew 20:1-16
The Astonishment of PrecedenceJ.A. Macdonald Matthew 20:1-16
The Call of NationsR. Collyer.Matthew 20:1-16
The Evil EyeJ. C. Gray.Matthew 20:1-16
The Festive Evening TimeJ. P. Lange, D. D.Matthew 20:1-16
The Grudging SpiritM. Dods, D. D.Matthew 20:1-16
The Labourers in the VineyardW. M. Taylor, D. D.Matthew 20:1-16
The Labourers in the VineyardA M. Ludlow, D. D.Matthew 20:1-16
The Labourers in the VineyardJ. Styles, D. D.Matthew 20:1-16
The Labourers in the VineyardW.F. Adeney Matthew 20:1-16
The Labourers in the VineyardMarcus Dods Matthew 20:1-16
The Thought of Reward Does not Enter into the Higher Aspects of ServiceBishop Huntingdon.Matthew 20:1-16
The Vineyard LabourersJ C. Gray.Matthew 20:1-16
The World a Market-PlaceJ. C. Gray.Matthew 20:1-16
The Worth of Work Determined by the Spirituality of its MotiveW. M. Taylor, D. D.Matthew 20:1-16
Unto This LastJ. B. Brown, B. A.Matthew 20:1-16
Waiting to be CalledR. Collyer.Matthew 20:1-16
Work and WagesAnon., G. M. Taft.Matthew 20:1-16














Van Lennep describes the Eastern customs to which our Lord alludes in this parable. "During the whole season when vineyards may be dug, the common workmen go very early in the morning to the sook, or marketplace of the village or city, where comestibles are sold. While 'waiting to be hired,' they take their morning cup of coffee, and eat a morsel of bread. The owners of vineyards come to the place and engage the number of labourers they need. These immediately go to the vineyard, and work there until a little while before the sun sets, which, according to Oriental time, is twelve o'clock, so that the 'eleventh hour' means one hour before sunset. We have often seen men standing in the marketplace through the entire day without finding employment, and have repeatedly engaged them ourselves at noon for half a day's job, and later for one or two hours' work in our garden. In such a case the price has to be particularly bargained for, but it is more often left to the generosity of the employer to give what bakshish he feels disposed." There is now a very grave danger, of which we need to be on our guard. Men are talking as if our Lord made himself an authority on social questions. The truth is, that he distinctly refused to bear any relation to social, political, and legal disputes. He revealed unknown or hidden truths to men; he resettled the great principles of morals; he quickened men with a new and Divine life; but he refused to guide in detail the applications of the principles he taught. In this parable, which seems to deal with the questions of capital and labour, the thing our Lord teaches is that every man is a free man, but if, voluntarily, he enters into engagements, he must loyally keep his engagements.

I. THE MAN WHO HAS WORK TO OFFER MUST KEEP HIS ENGAGEMENTS. Religion does not need to come in and say that he who wants work done must offer fair terms for the doing of it. Common humanity and honesty demand that. No man has any right to "go beyond," "take advantage of," or "defraud" his neighbour in anything.

II. THE MAN WHO HAS SKILL TO DO THE WORK MUST KEEP HIS ENGAGEMENTS. If he agrees for a penny a day, nothing can happen to make that unfair. He may make a new bargain tomorrow, but he must carry through his bargain today. Strikes are very often sinful repudiations of agreements. - R.T.

And Jesus going up to Jerusalem took the twelve disciples apart in the way.
Year by year let us go up to Jerusalem on the Palm Sunday with Christ.

1. Some go up without any special interest.

2. Others are moved by curiosity.

3. There are those who hate Him and His servants.

4. Some who believe in Christ but fear the world.

5. Some are in dark despair thinking that the cause of religion is about to perish because of organized opposition.

6. Others, a faithful few, like the small group around the cross.

(M. Dix, D. D.)

What an approach! The cities are the strongholds of the world — Babylon — Nineveh — Tyre, the centre of commerce. To none of these could our God have come expecting a joyous reception. They were of the world. But He came to Jerusalem, the city of God, the centre of true religion; a beautiful city for situation, renowned for its great age and greater history. It was a consecrated city, above whose roofs arose, day by day, clouds of smoke from the morning and evening sacrifice; an awful city, in which God had, from time to time, appeared. It held for awhile the place of the throne of the living God! It is to this city Jesus approaches. Surely to Him the gates will open and He will be greeted with songs of joy.

(M. Dix, D. D.)

Who shall hereafter " have right to the tree of life, and enter in through the gates into the city" (Psalm 24:3 and Revelation 22:14). Those whose conduct shows that they are going up to Jerusalem. This may be said to imply —

I. A growth and an advancement in those things which are good. Those who "go up" to the heavenly Jerusalem gradually increase in holiness by a diligent use of the appointed means.

II. Another evidence that we are " going up to Jerusalem" is love to God.

III. If our faces are indeed turned to Jerusalem, like travellers who have a long journey to accomplish, we shall be most anxious to lay aside any unnecessary weight, and to overcome the corrupting influence of our besetting sins. We cannot be going up to Jerusalem if our affections are rooted in the earth; we must be conscious that our course is turned thitherward. Why this loitering by the way. Let us refresh our souls with spiritual food. Let the world offer what attractions it may, our purpose is firmly fixed "to go up to Jerusalem."

(J. H. Norton.)

I. The language of the text is the testimony of our great Prophet concerning His OWN SUFFERINGS. You see it is a prophecy; the event had not yet taken place.

1. His suffering was substitutional.

2. Acceptable.

3. Covenanted.

II. THE HANDS EMPLOYED.

1. The ruthless traitor.

2. The infidel priesthood.

3. The far-famed literary men.

III. THE END ACCOMPLISHED. "They shall condemn Him to death."

(J. Irons.)How the faithfulness of Christ toward His disciples appears in the announcement of His impending sufferings.

I. It is seen in the gradual manner in which He makes the fact known. From the first He had intimated that His path was one of suffering; but, while putting an end to their spurious hopes, He had never said anything to cast them down.

II. He now set it before them in all its terrors. He dealt candidly with them. Return was still possible for them, though, from their former decision, He no longer asked them whether they would forsake Him.

III. He placed before their view the promise awaiting them at the end, thus establishing and encouraging them by this blessed prospect.

(J. P. Lange, D. D.)

1. It was predetermined from the beginning, and He saw it everywhere throughout His course.

2. From the first He prepared for it, and experienced its bitterness in many preliminary trials.

3. It was the harbinger of His exaltation, and ever and anon He anticipated His coming glory.

(J. P. Lange, D. D.)

I. THE PARTY — Jesus and His disciples. The great Head of the Church and His members.

1. Their interests were mutual.

2. They are a united company.

3. They were distinct from the world.

4. Are you of the party?

II. THEIR UNION AND COMMUNION — Jesus took the twelve disciples apart.

1. We sometimes try to take Christ apart, it is better that Christ should take us.

2. This communion has love for its origin.

3. He would not have them associated with the world, He was about to touch on matters He wished His disciples to know.

4. He not only invites His Church apart as an act of love, but every grace of His Holy Spirit's implanting is then called into exercise.

5. He took them apart to talk about the atonement.

III. Mark now THE TRAVELLING ITSELF — "going up to Jerusalem." Ours is not a stand-still religion. We have no continuing city. We are in company with Jesus.

1. Decision is implied.

2. Progress is implied.

3. There was expectation as they journeyed.

4. Jesus was going up to Jerusalem for the accomplishment of redemption; and we must go to the Jerusalem above in order to fully enjoy them.

(J. Irons.)

What are all our sufferings to His? And yet we think ourselves undone if but touched, and in setting forth our calamities we add, we multiply, we rise in our discourse, like him in the poet, "I am thrice miserable, nay, ten, twenty, an hundred, a thousand times unhappy." And yet all our sufferings are but as the slivers and chips of that cross upon which Christ, nay, many Christians, have suffered. In the time of Adrian the emperor ten thousand martyrs are said to have been crucified in the Mount of Ararat, crowned with thorns, and thrust into the sides with sharp darts, after the example of the Lord's passion.

(John Trapp.)

He wraps up the gall of the passion in the honey of the resurrection.

(Lapide.)

Our Lord's last journey to Jerusalem. The prediction of the sufferings of Christ a great evidence

(1)of His prophetical character;

(2)of His willingness, as a Priest, to offer Himself a sacrifice for sin;

(3)of His confident expectation of victory as a King.

(J. P. Lange, D. D.)

As the precious stone called the carbuncle to look at is like a hot burning coal of fire, shining exceeding brightly, the which feeleth no fire, neither is it molten, changed, or mollified therewith; if thou shalt take it, and close it fast in a ring of lead, and cast it into the fire, thou shalt see the lead molten and consume before thy face, but the carbuncle remaining sound and perfect without blemish as before, for the fire worketh upon the lead, but upon the carbuncle it cannot work; even so Christ, our Saviour, being in the hot, scorching fire of His torments, suffered and died as He was man, but as He was God He neither suffered nor died. The fire of His afflictions wrought, then, upon His manhood, but His Divinity and Godhead continued perfect and utterly untouched.

(Cawdray.)

The cross was the perfect manifestation of

(1)the guilt of the world;

(2)the love of Christ;

(3)His obedience;

(4)the grace of God.

(J. P. Lange, D. D.)

As astronomers know when none others think of it, that travelling through the heavens the vast shadow is progressing towards the sun which ere long shall clothe it and hide it, so Christ knew that the great darkness which was to overwhelm Him was approaching.

(Beecher.)

His resurrection was necessary to His being believed in as a Saviour. As Christ by His death paid down a satisfaction for sin, so it was necessary that it should be declared to the world by such arguments as might found a rational belief of it, so that men's unbelief should be rendered inexcusable. But how could the world believe that He fully had satisfied for sin so long as they saw death, the known wages of sin, maintain its full force and power over Him, holding Him like an obnoxious person in captivity? When a man is once imprisoned for debt none can conclude the debt either paid by him or forgiven to him but by the release of his person. Who could believe Christ to have been a God and a Saviour while He was hanging upon the tree? A dying, crucified God, a Saviour of the world who could not save Himself would have been exploded by the universal consent of reason as a horrible paradox and absurdity.

(R. South.)

People
David, Jesus, Zabdi, Zebedee
Places
Jericho, Jerusalem, Judea
Topics
Agreed, Agreeing, Agreement, Denarius, Denary, Laborers, Labourers, Pay, Penny, Shilling, Vine-garden, Vineyard, Workmen
Outline
1. Jesus, by the parable of the laborers in the vineyard, shows that God is debtor unto no man;
17. foretells his passion;
20. by answering the mother of Zebedee's children, teaches his disciples to be humble;
29. and gives two blind men their sight.

Dictionary of Bible Themes
Matthew 20:2

     5415   money, uses of
     5913   negotiation

Matthew 20:1-2

     5242   buying and selling
     5501   reward, human

Matthew 20:1-15

     5337   hiring

Matthew 20:1-16

     2042   Christ, justice of
     5260   coinage
     5438   parables
     5603   wages

Library
February 2. "And Whosoever Will be Great among You, Let Him be Your Minister. And Whosoever Will be Chief among You, Let Him be Your Servant" (Matt. xx. 26, 27).
"And whosoever will be great among you, let him be your minister. And whosoever will be chief among you, let him be your servant" (Matt. xx. 26, 27). Slave is the literal meaning of the word, doulos. The first word used for service is diakanos, which means a minister to others in any usual way or work: but the word doulos means a bond slave, and the Lord here plainly teaches us that the highest service is that of a bond slave. He Himself made Himself the servant of all, and he who would come
Rev. A. B. Simpson—Days of Heaven Upon Earth

Nearest to Christ
'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.'--MATT. xx. 23. You will observe that an unusually long supplement is inserted by our translators in this verse. That supplement is quite unnecessary, and, as is sometimes the case, is even worse than unnecessary. It positively obscures the true meaning of the words before us. As they stand in our Bibles, the impression that they leave upon one's mind is that Christ in
Alexander Maclaren—Expositions of Holy Scripture

The Servant-Lord and his Servants
'Even as the Son of Man came not to be ministered unto, but to minister.'--MATT. xx. 28. It seems at first sight strangely unsympathetic and irrelevant that the ambitious request of James and John and their foolish mother, that they should sit at Christ's right hand and His left in His kingdom, should have been occasioned by, and have followed immediately upon, our Lord's solemn and pathetic announcement of His sufferings. But the connection is not difficult to trace. The disciples believed that,
Alexander Maclaren—Expositions of Holy Scripture

What the Historic Christ Taught About his Death
'The Son of Man came... to give His life a ransom for many.'--Matt. xx. 28. We hear a great deal at present about going back to 'the Christ of the Gospels.' In so far as that phrase and the movement of thought which it describes are a protest against the substitution of doctrines for the Person whom the doctrines represent, I, for one, rejoice in it. But I believe that the antithesis suggested by the phrase, and by some of its advocates avowed, between the Christ of the Gospels and the Christ of
Alexander Maclaren—Expositions of Holy Scripture

Blind Bartimeus
Mark 10:52 -- "And Jesus said unto him, Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way." When the apostle Peter was recommending Jesus of Nazareth, in one of his sermons to the Jews, he gave him a short, but withal a glorious and exalted character, "That we went about doing good." He went about, he sought occasions of doing good; it was his meat and drink to do the works of him that sent him, whilst the day of his public administration
George Whitefield—Selected Sermons of George Whitefield

Delivered on the Lord's Day, on that which is Written in the Gospel, Matt. xx. 1, "The Kingdom of Heaven is Like unto a Man That
1. Ye have heard out of the Holy Gospel a parable well suited to the present season, concerning the labourers in the vineyard. For now is the time of the material [2841] vintage. Now there is also a spiritual vintage, wherein God rejoiceth in the fruit of His vineyard. For we cultivate God, and God cultivateth us. [2842] But we do not so cultivate God as to make Him any better thereby. For our cultivation is the labour of the heart, not of the hands. [2843] He cultivateth us as the husbandman doth
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Matt. xx. 30, About the Two Blind Men Sitting by the Way Side, and Crying Out, "Lord, have Mercy On
1. Ye know, Holy Brethren, full well as we do, that our Lord and Saviour Jesus Christ is the Physician of our eternal health; and that to this end He took the weakness of our nature, that our weakness might not last for ever. For He assumed a mortal body, wherein to kill death. And, "though He was crucified through weakness," as the Apostle saith, "yet He liveth by the power of God." [2870] They are the words too of the same Apostle; "He dieth no more, and death shall have no more dominion over Him."
Saint Augustine—sermons on selected lessons of the new testament

Divine Sovereignty
We must assume, before we commence our discourse, one thing certain, namely, that all blessings are gifts and that we have no claim to them by our own merit. This I think every considerate mind will grant. And this being admitted, we shall endeavour to show that he has a right, seeing they are his own to do what he wills with them--to withhold them wholly is he pleaseth--to distribute them all if he chooseth--to give to some and not to others--to give to none or to give to all, just as seemeth good
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

The Private Thoughts and Words of Jesus
"And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them, 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, and shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again."--Matthew 20:17-19. YOU HAVE THIS SAME STORY in Matthew and Mark and Luke, a little differently told; as would naturally be the case
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

Particular Redemption
I begin this morning with the doctrine of Redemption. "He gave his life a ransom for many." The doctrine of Redemption is one of the most important doctrines of the system of faith. A mistake on this point will inevitably lead to a mistake through the entire system of our belief. Now, you are aware that there are different theories of Redemption. All Christians hold that Christ died to redeem, but all Christians do not teach the same redemption. We differ as to the nature of atonement, and as to
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

Sermon for Septuagesima Sunday
(From the Gospel for the day) In this Sermon following we are taught how we must perpetually press forward towards our highest good, without pause or rest; and how we must labour in the spiritual vineyard that it may bring forth good fruit. Matt. xx. 1.--"The kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard." THIS householder went out early at the first hour, and again at the third and at the sixth hours, and hired
Susannah Winkworth—The History and Life of the Reverend Doctor John Tauler

Augustine 354-430 -- the Recovery of Sight by the Blind
I. Ye know, holy brethren, full well as we do, that our Lord and Savior Jesus Christ is the physician of our eternal health; and that to this end we task the weakness of our natures, that our weakness might not last forever. For He assumed a mortal body, wherein to kill death. And, "though He was crucified through weakness," as the apostle saith, yet He "liveth by the power of God." They are the words, too, of the same apostle: "He dieth no more, death hath no more dominion over Him." These things,
Various—The World's Great Sermons, Volume I

The Historical Books of the New Testament, Meaning Thereby the Four Gospels and the Acts...
The historical books of the New Testament, meaning thereby the four Gospels and the Acts of the Apostles, are quoted, or alluded to, by a series of Christian writers, beginning with those who were contemporary with the apostles, or who immediately followed them, and proceeding in close and regular succession from their time to the present. The medium of proof stated in this proposition is, of all others, the most unquestionable, the least liable to any practices of fraud, and is not diminished by
William Paley—Evidences of Christianity

The Johannine Writings
BY the Johannine writings are meant the Apocalypse and the fourth gospel, as well as the three catholic epistles to which the name of John is traditionally attached. It is not possible to enter here into a review of the critical questions connected with them, and especially into the question of their authorship. The most recent criticism, while it seems to bring the traditional authorship into greater uncertainty, approaches more nearly than was once common to the position of tradition in another
James Denney—The Death of Christ

Ci. Foretelling his Passion. Rebuking Ambition.
(Peræa, or Judæa, Near the Jordan.) ^A Matt. XX. 17-28; ^B Mark X. 32-45; ^C Luke XVIII. 31-34. ^b 32 And they were on the way, going up to Jerusalem [Dean Mansel sees in these words an evidence that Jesus had just crossed the Jordan and was beginning the actual ascent up to Jerusalem. If so, he was in Judæa. But such a construction strains the language. Jesus had been going up to Jerusalem ever since he started in Galilee, and he may now have still be in Peræa. The parable
J. W. McGarvey—The Four-Fold Gospel

Cii. Bartimæus and his Companion Healed.
(at Jericho.) ^A Matt. XX. 29-34; ^B Mark X. 46-52; ^C Luke XVIII. 35-43. ^c 35 And it came to pass, as he drew nigh unto Jericho, a certain blind man sat by the way side begging: 36 and hearing a multitude going by, he inquired what this meant. 37 And they told him that Jesus of Nazareth passeth by. [Jesus came from the Jordan, and was entering Jericho by its eastern gate. As the crowd following Jesus passed by, Bartimæus asked its meaning and learned of the presence of Jesus. Jesus on this
J. W. McGarvey—The Four-Fold Gospel

The vineyard Labourers.
"For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. And he went out about the third hour, and saw others standing idle in the market-place, and said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way. Again he went out about the sixth and ninth hour, and did likewise.
William Arnot—The Parables of Our Lord

Gregory the Great, Bishop of Rome.
IT pleased God, to whom all his works are known from eternity, to prepare Gregory by a twofold process, for the great and difficult work of the guidance of the Western Church, then agitated by so many storms. Destined to be plunged into the midst of an immense multitude of avocations of the most varied character, he was trained to bear such a burden by administering, until his fortieth year, an important civil office. Then, yielding to a long-felt yearning of his heart, he retired into a monastery,
Augustus Neander—Light in the Dark Places

The Blessing of Being with Good People. How Certain Illusions were Removed.
1. I began gradually to like the good and holy conversation of this nun. How well she used to speak of God! for she was a person of great discretion and sanctity. I listened to her with delight. I think there never was a time when I was not glad to listen to her. She began by telling me how she came to be a nun through the mere reading of the words of the Gospel "Many are called, and few are chosen." [1] She would speak of the reward which our Lord gives to those who forsake all things for His
Teresa of Avila—The Life of St. Teresa of Jesus

Why Men do not Attain Quickly to the Perfect Love of God. Of Four Degrees of Prayer. Of the First Degree. The Doctrine Profitable for Beginners,
1. I speak now of those who begin to be the servants of love; that seems to me to be nothing else but to resolve to follow Him in the way of prayer, who has loved us so much. It is a dignity so great, that I have a strange joy in thinking of it; for servile fear vanishes at once, if we are, as we ought to be, in the first degree. O Lord of my soul, and my good, how is it that, when a soul is determined to love Thee--doing all it can, by forsaking all things, in order that it may the better occupy
Teresa of Avila—The Life of St. Teresa of Jesus

The First Last, and the Last First
"But many that are first shall be last; and the last shall be first."--Matthew 19:30. "So the last shall be first, and the first last."--Matthew 20:16. WE MUST BE SAVED if we would serve the Lord. We cannot serve God in an unsaved condition. "They that are in the flesh cannot please God." It is vain for them to attempt service while they are still at enmity against God. The Lord wants not enemies to wait upon him, nor slaves to grace his throne. We must be saved first; and salvation is all of grace.
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

Christ's Resurrection and Our Newness of Life
The idea that the grace of God should lead us to licentiousness is utterly loathsome to every Christian man. We cannot endure it. The notion that the doctrines of grace give license to sin, comes from the devil, and we scout it with a detestation more deep than words can express. "How shall we, that are dead to sin, live any longer therein?" On our first entrance upon a Christian profession, we are met by the ordinance of baptism, which teaches the necessity of purification. Baptism is, in its very
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

The Compassion of Jesus
THIS is said of Christ Jesus several times in the New Testament. The original word is a very remarkable one. It is not found in classic Greek. It is not found in the Septuagint. The fact is, it was a word coined by the evangelists themselves. They did not find one in the whole Greek language that suited their purpose, and therefore they had to make one. It is expressive of the deepest emotion; a striving of the bowels--a yearning of the innermost nature with pity. As the dictionaries tell us-- Ex
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 60: 1914

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