Matthew 20:15

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?

Is it not lawful for me to do what I will with mine own? Is thine eye {c} evil, because I am good? (c) Naught, that is to say, do you envy at my goodness towards them? For by an evil eye the Hebrews mean envy, because such dispositions appear chiefly in the eyes, as above in Mt 6:23. It is set in opposition to the word single, and it is taken there for corrupt: for whereas he said before in verse 22, If thine eye be single, he adds in verse 23, but if thine eye by wicked, or corrupt, the word being the same in that place as it is here. Mt 6:22,23

Matthew 20:15 . οὐκ ἔξεστι : right asserted to act as he chooses in the matter.— ἐν τοῖς ἐμοῖς , in matters within my own discretion—a truism; the question is: what belongs to that category? Fritzsche and De Wette render: in my own affairs; Meyer: in the matter of my own property.— ἢ (W.H[112]) introduces an alternative mode of putting the case, which explains how the complainants and the master see the matter so differently, they seeing in it an injustice, he a legitimate exercise of his discretion.— πονηρός , vide on Matthew 6:22-24 .— ἀγαθός , generous; doing more than justice demands. So Bengel. Cf. Romans 5:7 for the distinction between δίκαιος and ἀγαθός . [112] Westcott and Hort.

15. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?—that is, "You appeal to justice, and by that your mouth is shut; for the sum you agreed for is paid you. Your case being disposed of, with the terms I make with other laborers you have nothing to do; and to grudge the benevolence shown to others, when by your own admission you have been honorably dealt with, is both unworthy envy of your neighbor, and discontent with the goodness that engaged and rewarded you in his service at all."

(15) Is it not lawful . . .?—The question is not that of one who asserts an arbitrary right; it appeals tacitly to a standard which none could question. As far as the labourer was concerned, the householder had a right to give freely of what was his own. He was responsible to God only. In the interpretation of the parable, God was Himself the Householder, and men ought to have sufficient faith in Him to accept the gifts to some which wrought no wrong to others as in harmony with absolute righteousness. Is thine eye evil?—The “evil eye” was, as in Proverbs 28:22, that which looked with envy and ill will at the prosperity of others. In Mark 7:22, it appears among the “evil things” that come from the heart. Popularly, as the derivation of the word “envy” (from invidere) shows, such a glance was thought to carry with it a kind of magic power to injure, and was to be averted, in the superstitious belief which still lingers in the East and many parts of Europe, by charms and amulets.

Is thine we evil because I am good? - The Hebrews used the word evil, when applied to the eye, to denote one envious and malicious, Deuteronomy 15:9 ; Proverbs 23:6 . The eye is called evil in such cases, because envy and malice show themselves directly in the eye. No passions are so fully expressed by the eye as these. "Does envy show itself in the eye? is thine eye so soon turned to express envy and malice because I have chosen to do good?"

Verse 15. - With mine own; ἐν τοῖς ἐμοῖς : in the case of what is mine own . These words are omitted by the Vulgate, which has, Aut ( η} ) non licet mihi quod volo facere? Is thine eye evil? The evil eye is here expressive of envy, as Proverbs 28:22 . The Latin word invidia , Cicero informs us ('Tusc. Disp..' 3:9), "ductum est a nimis intuendo fortunam alterius." For nimis Bentley conjectures limis , "with sidelong glances." The idea is the same, envy being indicated by the look of the eye. Good ; generous. Why should you view with disfavour my liberality? The master says no more; he gives no further account of his determination. Matthew 20:15