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Text -- Matthew 20:2 (NET)

Strongs On/Off
Context
20:2 And after agreeing with the workers for the standard wage, he sent them into his vineyard.
Parallel   Cross Reference (TSK)   ITL  
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Lightfoot , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 20:2 - -- For a penny a day ( ek dēnariou tēn hēmeran ). See note on Mat 18:28. "Penny"is not adequate, "shilling"Moffatt has it. The ek with the ablat...

For a penny a day ( ek dēnariou tēn hēmeran ).

See note on Mat 18:28. "Penny"is not adequate, "shilling"Moffatt has it. The ek with the ablative represents the agreement (sunphōnēsas ) with the workmen (ergatōn ). "The day"the Greek has it, an accusative of extent of time.

Vincent: Mat 20:2 - -- For a penny ( ἐκ δηναρίον ) A denarius, the chief silver coin of the Romans at this time, and of the value of about seventeen cen...

For a penny ( ἐκ δηναρίον )

A denarius, the chief silver coin of the Romans at this time, and of the value of about seventeen cents. We must remember to reckon according to the rate of wages in that day. A denarius was regarded as good pay for a day's work. It was the pay of a Roman soldier in Christ's time. In almost every case where the word occurs in the New Testament it is connected with the idea of a liberal or large amount. Compare Mat 18:28; Mar 6:37; Luk 7:41; Joh 12:5.

For a penny is, literally, out of or on the strength of a penny; the payment being that on the strength of which the agreement was made. The agreement arose out of the demand on the one hand and the promise on the other.

Wesley: Mat 20:2 - -- The Roman penny was about seven pence halfpenny. [About thirteen and three quarter cents, American.] This was then the usual price of a day's labour.

The Roman penny was about seven pence halfpenny. [About thirteen and three quarter cents, American.] This was then the usual price of a day's labour.

JFB: Mat 20:2 - -- A usual day's hire. he sent them into his vineyard.

A usual day's hire.

he sent them into his vineyard.

Clarke: Mat 20:2 - -- A penny - A Roman coin, as noted before, Mat 18:28, worth about seven-pence halfpenny or seven-pence three farthings of our money, and equal to the ...

A penny - A Roman coin, as noted before, Mat 18:28, worth about seven-pence halfpenny or seven-pence three farthings of our money, and equal to the Greek drachma. This appears to have been the ordinary price of a day’ s labor at that time. See Tobit 5:14. In 1351 the price of labor was regulated in this country by parliament; and it is remarkable that "corn-weeders and hay-makers, without meat, drink, or other courtesy demanded,"were to have one penny per day! In 1314 the pay of a chaplain to the Scotch bishops, who were then prisoners in England, was three halfpence per day. See Fleetwood’ s Chronicon Precios, p. 123, 129. This was miserable wages, though things at that time were so cheap that twenty-four eggs were sold for a penny, p. 72; a pair of shoes for four-pence, p. 71; a fat goose for two-pence halfpenny, p. 72; a hen for a penny, p. 72; eight bushels of wheat for two shillings, and a fat ox for six shillings and eight-pence! Ibid. In 1336, wheat per quarter, 2s.; a fat sheep 6d.; fat goose, 2d. and a pig, 1d., p. 75.

Defender: Mat 20:2 - -- Note that this first group of workers wanted a definite contract with the householder before they would work. The later groups were willing to work si...

Note that this first group of workers wanted a definite contract with the householder before they would work. The later groups were willing to work simply by faith in the employer's word that "whatsoever is right I will give you" (Mat 20:4), and he rewarded their faith abundantly. Even those hired at the eleventh hour received the same wages, for they would have been willing to work all day (Mat 20:7) if they had known. Thus, rewards for Christian service are based more on motive and opportunity than on quantity (1Co 3:13-15)."

TSK: Mat 20:2 - -- he had : Mat 20:13; Exo 19:5, Exo 19:6; Deu 5:27-30 a penny : ""The Roman penny is the eighth part of an ounce, which after five shillings the ounce i...

he had : Mat 20:13; Exo 19:5, Exo 19:6; Deu 5:27-30

a penny : ""The Roman penny is the eighth part of an ounce, which after five shillings the ounce is sevenpence halfpenny.""Mat 18:28, Mat 22:19 *marg. Luk 10:35; Rev 6:6

he sent : 1Sa 2:18, 1Sa 2:26, 1Sa 3:1, 1Sa 3:21, 1Sa 16:11, 1Sa 16:12; 1Ki 3:6-11, 1Ki 18:12; 2Ch 34:3; Ecc 12:1; Luk 1:15; 2Ti 3:15

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 20:2 - -- A penny a day - The coin here referred to was a Roman coin, equal in value, at different periods, to 15 cents or 17 cents (7 1/2 d. to 8 1/2 d....

A penny a day - The coin here referred to was a Roman coin, equal in value, at different periods, to 15 cents or 17 cents (7 1/2 d. to 8 1/2 d.) (circa 1880’ s). The original denotes the Roman denarius δηνάριον dēnarion , a silver coin, which was originally equivalent to ten ases (a brass Roman coin), from which it gets its name. The consular denarius bore on one side a head of Rome, and an X or a star, to denote the value in ases, and a chariot with either two or four horses. At a later period the casts of different deities were on the obverse, and these were finally superseded by the heads of the Caesars. Many specimens of this coin have been preserved.

It was probably at that time the price of a day’ s labor. See Tobit 5:14. This was the common wages of a Roman soldier. In England, before the discovery of the mines of gold and silver in South America, and consequently before money was plenty, the price of labor was about in proportion. In 1351 the price of labor was regulated by law, and was a penny a day; but provisions were of course proportionally cheap, and the avails of a man’ s labor in articles of food were nearly as much as they are now.

Poole: Mat 20:1-16 - -- Ver. 1-16. We find this parable only recorded by St. Matthew; nor have any thing to guide us in understanding the scope of our Saviour in it, but Act...

Ver. 1-16. We find this parable only recorded by St. Matthew; nor have any thing to guide us in understanding the scope of our Saviour in it, but Act 20:16 , So the last shall be first, and the first last: for many be called, but few chosen. Some here by first understand such as are of greatest repute and estimation in the world, or who have the highest opinion of themselves. By last they understand persons who are of meaner note and reckoning in the world, and have lowest opinion of themselves. The former shall be last as to the love and favour of God, and any reward from him; and the other shall be first. Others by the first understand the Jews, who were the first people God had in the world, and more dignified than any other by privileges: by the last, the Gentiles, who came last into the church of God. This seems to be directly intended by our Saviour, who perfectly knew the pride and invidious temper of the Jews, who valued themselves upon their prerogative, that they were the church of God, when the world lay in wickedness; and were apt to resent as an indignity that the Gentiles should be called into the church, and be made equally partakers of spiritual privileges with them. Having now fixed the scope of the parable, the interpretation is easy.

The kingdom of heaven , that is, the sovereign dispensation of God in calling nations or persons to partake of spiritual benefits in his church, and consequently of eternal blessedness, is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. The householder is God the Father, compared by Christ to a husbandman, with respect to the culture of vines, Joh 15:1 ; to one that hath a vineyard, Isa 5:1,2 &c. The vineyard is the church. The work is that which concerns eternal salvation, both of our own salvation, and of others that are committed to our charge, or that are within the compass of our activity to do them spiritual good. The labourers are, eminently, persons in office, and, generally, all that are called by the gospel. The hiring of them imports the gracious promise of the reward published in the gospel to those who will work. The penny is the reward, comprehensive of the spiritual privileges that persons in the church are made partakers of. Men standing idle in the marketplace, signifies their neglect of the great and proper work for which they came into the world, to glorify God and save their souls. His going out at several times, and calling in some to the vineyard at the third, sixth, and ninth hours, implies the calling of the Jews in the early age of the world, and his sending the prophets in sundry times, when they were degenerated, to return to his service. The calling some at the eleventh hour particularly respects the bringing in the Gentiles by preaching the gospel, who before were without the knowledge of God and the way to life. The even is the time of accounts and recompence. The murmuring of some that they received no more than those that came later into the vineyard, primarily and immediately signifies the envy and vexation of the Jews, that the Gentiles should be equal partakers of the grace of God with themselves, who for so many ages had been his peculiar people. The householder’ s vindicating himself is from two considerations, wherein it appears that his liberality to some is perfectly consistent with his justice to all.

1. That he agreed with them for a penny, which they received: the Jews enjoyed those external privileges of God’ s covenant, which they so much valued themselves for, till they cut themselves off by their obstinate rejecting his grace.

2. That he might do what he pleased with his own. He was master of his own favours, and it was malignity to tax his bounty to others, which was nothing prejudicial to what was due by agreement to them. Our Saviour concludes the parable, that the last shall be first; the Gentiles shall be made partakers of the gospel, with the blessed privileges attending it: and the first shall be last; that is, the Jews should deprived of those privileges.

And analogically in every age, some who are first, in presumption of their own merit, in profession, and reputation, but not in real holiness, shall be last in God’ s account; and those who were sincere and diligent in the Christian calling, though not valued by the world, shall be preferred before them.

For many be called, but few chosen This is the reason of what is said before. Many are called by the external preaching of the word into the visible communion of the church; this is the evident meaning by the reading of the parable, wherein it is said persons were called at several hours, comprehending the ministry of the prophets and the apostles, and all the succession of preachers in every age.

And few chosen; that is, by the free and unchangeable decree of God ordained to eternal life, and to partake of saving grace in order to the obtaining it. This is the main scope of the parable.

Lightfoot: Mat 20:2 - -- And when he had agreed with the labourers for a penny a day, he sent them into his vineyard.   [Agreed for a penny a day.] A penny of sil...

And when he had agreed with the labourers for a penny a day, he sent them into his vineyard.   

[Agreed for a penny a day.] A penny of silver, which one of gold exceeded twenty-four times; for A penny of gold is worth five-and-twenty of silver. The canons of the Hebrews concerning hiring of labourers distinguish, as reason requires, between being hired by the day; and being hired (only) for some hours; which may be observed also in this parable: for in the morning they are hired for all the day, and for a penny, but afterward for certain hours; and have a part of a penny allotted them, in proportion to the time they wrought.

Haydock: Mat 20:2 - -- The Roman penny, or denarius, was the 8th part of an ounce; which, at the rate of 5s. per ounce, is 7½d. It is put here for the usual hire of a day-l...

The Roman penny, or denarius, was the 8th part of an ounce; which, at the rate of 5s. per ounce, is 7½d. It is put here for the usual hire of a day-labourer.

Gill: Mat 20:2 - -- And when he had agreed with the labourers for a penny a day,.... These labourers were of that sort that were called שכיר יום, "hired for a day"...

And when he had agreed with the labourers for a penny a day,.... These labourers were of that sort that were called שכיר יום, "hired for a day"; concerning whom is the following rule q:

"he that is hired for a day, may demand it all the night; and he that is hired for a night may demand it all the day: he that is hired for hours, may demand it all the night, and all the day; he that is hired for a week, he that is hired for a month, he that is hired for a year, he that is hired for seven, if he goes out in the day, may demand all the day; and if he goes out in the night, he may demand it all the night, and all the day.''

And the wages of a day were usually דינר "a penny"; which, if understood of a Roman penny, was seven pence halfpenny of our money. One of their canons runs thus r:

"he that hires a labourer in the winter, to work with him in the summer, בכל יום, "for a penny every day", and he gives him his hire; and, lo! his hire is alike to that in the winter, a "sela" every day, this is forbidden; because it looks as if he chose that time to lessen his wages; but if he says to him, work with me from this day, to such a time, "for a penny every day", though his hire is the same, a "sela" every day, this is lawful.''

By the penny a day agreed for with the labourers, may be meant external privileges; or the free promise made, whether to ministers, or private believers, of a sufficient supply of grace daily, that as their day is, their strength shall be; together with that of eternal life and happiness at last.

He sent them into his vineyard; to labour there: for none have any business there, but such who are called and sent by the owner of it; and where sons are sent, and work, as well as servants; see Mat 21:28.

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Commentary -- Verse Notes / Footnotes

NET Notes: Mat 20:2 The standard wage was a denarius a day. The denarius was a silver coin worth about a day’s wage for a laborer in Palestine in the 1st century.

Geneva Bible: Mat 20:2 And when he had ( a ) agreed with the labourers for a penny a day, he sent them into his vineyard. ( a ) Literally, "fell in time": it is a kind of s...

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Commentary -- Verse Range Notes

TSK Synopsis: Mat 20:1-34 - --1 Christ, by the similitude of the labourers in the vineyard, shows that God is debtor unto no man;17 foretells his passion;20 by answering the mother...

MHCC: Mat 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 preach...

Matthew Henry: Mat 20:1-16 - -- This parable of the labourers in the vineyard is intended, I. To represent to us the kingdom of heaven (Mat 20:1), that is, the way and method of ...

Barclay: Mat 20:1-16 - --This parable may sound to us as if it described a purely imaginary situation, but that is far from being the case. Apart from the method of payment,...

Barclay: Mat 20:1-16 - --C. G. Montefiore calls this parable "one of the greatest and most glorious of all." It may indeed have had a comparatively limited application whe...

Constable: Mat 19:3--26:1 - --VI. The official presentation and rejection of the King 19:3--25:46 This section of the Gospel continues Jesus' ...

Constable: Mat 19:3--21:1 - --A. Jesus' instruction of His disciples around Judea 19:3-20:34 The primary emphasis in this section of M...

Constable: Mat 19:16--20:17 - --3. Instruction about wealth 19:16-20:16 Again someone approached Jesus with a question that prov...

Constable: Mat 20:1-16 - --The parable of the workers in the vineyard 20:1-16 This parable explains why the last will become first. It begins with a well known scene but then in...

College: Mat 20:1-34 - --MATTHEW 20 N. THE GENEROUS LANDOWNER (20:1-16) Jesus now illustrates by means of a parable the proper perspective the disciples should have concerni...

McGarvey: Mat 20:1-16 - -- C. THE RICH RULER. PERIL OF RICHES. REWARD OF SACRIFICE. PARABLE OF THE LABORERS IN THE VINEYARD. (In Peræa.) aMATT. XIX. 16-XX. 16; bMARK X. 17-31;...

Lapide: Mat 20:1-34 - --CHAPTER 20 The kingdom of heaven is like. That is, God acts in the kingdom of Heaven like a master hiring labourers into his vineyard; for strictly ...

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Introduction / Outline

Robertson: Matthew (Book Introduction) THE GOSPEL ACCORDING TO MATTHEW By Way of Introduction The passing years do not make it any plainer who actually wrote our Greek Matthew. Papias r...

JFB: Matthew (Book Introduction) THE author of this Gospel was a publican or tax gatherer, residing at Capernaum, on the western shore of the Sea of Galilee. As to his identity with t...

JFB: Matthew (Outline) GENEALOGY OF CHRIST. ( = Luke 3:23-38). (Mat. 1:1-17) BIRTH OF CHRIST. (Mat 1:18-25) VISIT OF THE MAGI TO JERUSALEM AND BETHLEHEM. (Mat 2:1-12) THE F...

TSK: Matthew (Book Introduction) Matthew, being one of the twelve apostles, and early called to the apostleship, and from the time of his call a constant attendant on our Saviour, was...

TSK: Matthew 20 (Chapter Introduction) Overview Mat 20:1, Christ, by the similitude of the labourers in the vineyard, shows that God is debtor unto no man; Mat 20:17, foretells his pass...

Poole: Matthew 20 (Chapter Introduction) CHAPTER 20

MHCC: Matthew (Book Introduction) Matthew, surnamed Levi, before his conversion was a publican, or tax-gatherer under the Romans at Capernaum. He is generally allowed to have written h...

MHCC: Matthew 20 (Chapter Introduction) (v. 1-16) The parable of the labourers in the vineyard. (Mat 20:17-19) Jesus again foretells his sufferings. (Mat 20:20-28) The ambition of James an...

Matthew Henry: Matthew (Book Introduction) An Exposition, with Practical Observations, of The Gospel According to St. Matthew We have now before us, I. The New Testament of our Lord and Savior...

Matthew Henry: Matthew 20 (Chapter Introduction) We have four things in this chapter. I. The parable of the labourers in the vineyard (v. 1-16). II. A prediction of Christ's approaching sufferin...

Barclay: Matthew (Book Introduction) INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MATTHEW The Synoptic Gospels Matthew, Mark and Luke are usually known as the Synoptic Gospels. Synopt...

Barclay: Matthew 20 (Chapter Introduction) The Master Seeks His Workers (Mat_20:1-16) Work And Wages In The Kingdom Of God (Mat_20:1-16 Continued) Towards The Cross (Mat_20:17-19) The Fals...

Constable: Matthew (Book Introduction) Introduction The Synoptic Problem The synoptic problem is intrinsic to all study of th...

Constable: Matthew (Outline) Outline I. The introduction of the King 1:1-4:11 A. The King's genealogy 1:1-17 ...

Constable: Matthew Matthew Bibliography Abbott-Smith, G. A. A Manual Greek Lexicon of the New Testament. Edinburgh: T. & T. Cl...

Haydock: Matthew (Book Introduction) THE HOLY GOSPEL OF JESUS CHRIST, ACCORDING TO ST. MATTHEW INTRODUCTION. THIS and other titles, with the names of those that wrote the Gospels,...

Gill: Matthew (Book Introduction) INTRODUCTION TO MATTHEW The subject of this book, and indeed of all the writings of the New Testament, is the Gospel. The Greek word ευαγγελ...

College: Matthew (Book Introduction) INTRODUCTION HISTORY OF INTERPRETATION It may surprise the modern reader to realize that for the first two centuries of the Christian era, Matthew's...

College: Matthew (Outline) OUTLINE I. ESTABLISHING THE IDENTITY AND ROLE OF JESUS THE CHRIST - Matt 1:1-4:16 A. Genealogy of Jesus - 1:1-17 B. The Annunciation to Joseph...

Lapide: Matthew (Book Introduction) PREFACE. —————— IN presenting to the reader the Second Volume [Matt X to XXI] of this Translation of the great work of Cornelius à Lapi...

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