Today's reading is devoted almost entirely to parables of the Kingdom. It begins with an account of a healing on the Sabbath, a manifestation of the Kingdom which, as has happened more than once, perplexes religious people who see in the healing only...
Today's reading is devoted almost entirely to parables of the Kingdom. It begins with an account of a healing on the Sabbath (vv. 1–6), a manifestation of the Kingdom which, as has happened more than once, perplexes religious people who see in the healing only work, an activity that violates the Sabbath rest. This is followed by two parables about the Kingdom, interspersed with the Saviour's teachings.
At first sight, one of them merely teaches us humility (vv. 7–11). But the point is not simply that those who seek the Kingdom should not strive for primacy. Of course, the desire to take first place can in itself distract us from the main task. Yet it is not only a matter of unnecessary rivalry, which is entirely irrelevant to the Kingdom, for the principle by which places are assigned in our still untransformed world differs radically from the one accepted there. It is a matter of the Kingdom's very nature: there each person is great not through his own greatness, but through the greatness of the Kingdom, which is all the more visible in a person the less he thinks about his own status.
The meaning of the second parable is connected with this (vv. 12–14). Of course, selflessness is important in itself: anyone who chooses his circle of companions solely for reasons of advantage is clearly not ready to enter the Kingdom. But something else is no less important: fellowship, like relationship, must not be conditioned by anything external, and only then can it become part of the Kingdom. A relationship has value in itself, and it is precisely this inherent value that must come first. When relations with God are concerned, this is not usually disputed; when relations with other people are in question, pragmatism often prevails. Jesus, however, warns that this must not happen, that a relationship with one's neighbour is as important as a relationship with God and must be built on the same foundations.
But one must be ready for such relationships, the relationships of the Kingdom, and this is the subject of Jesus' third parable, the parable of the wedding feast (vv. 15–24). Here freedom from pragmatism and from absorption in earthly affairs and concerns becomes the central theme. Clearly, the invited guests are prevented from coming to the feast by matters that are undoubtedly important and, from the point of view of our world, fully deserving of attention. But for those who seek the Kingdom there must be no business more important than the call of the One Who brought it into the world. It might seem that these things would not detain anyone for long: each invited guest could have arrived at the feast and would only have had to delay a little. But that is precisely the point: the way into the Kingdom tolerates no delays or postponements. One must set out when called, and one's whole life must be subordinated to this readiness. A person may spend his whole life awaiting the Kingdom and preparing for it, yet unreadiness to take the decisive step at the right moment can easily nullify all his expectations and all his previous preparation.
It is very difficult to live this way, and it is no accident that Jesus calls His listeners to consider everything and decide whether they are ready for it (vv. 28–33). But for those who are ready, the reward is the Kingdom in all its fullness.
20
20:1 That some of those who were first called may yet be last, our Lord confirms by the following parable: of which the primary scope is, to show, That many of the Jews would be rejected, and many of the Gentiles accepted; the secondary, That of the Gentiles, many who were first converted would be last and lowest in the kingdom of glory; and many of those who were last converted would be first, and highest therein. The kingdom of heaven is like - That is, the manner of God's proceeding in his kingdom resembles that of a householder. In the morning - At six, called by the Romans and Jews, the first hour. From thence reckoning on to the evening, they called nine, the third hour; twelve, the sixth; three in the afternoon, the ninth; and five, the eleventh. To hire labourers into his vineyard - All who profess to be Christians are in this sense labourers, and are supposed during their life to be working in God's vineyard.
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.
20:6 About the eleventh hour - That is, very late; long after the rest were called.
20:8 In the evening - Of life; or of the world.
20:9 Who were hired about the eleventh hour - Either the Gentiles, who were called long after the Jews into the vineyard of the Church of Christ; or those in every age who did not hear, or at least understand the Gospel call, till their day of life was drawing to a period. Some circumstances of the parable seem best to suit the former, some the latter of these senses.
20:10 The first supposed they should have received more - Probably the first here may mean the Jews, who supposed they should always be preferred before the Gentiles.
20:12 Thou hast made them equal to us - So St. Peter expressly, Act 15:9.God - hath put no difference between us (Jews) and them, (Gentiles,) purifying their hearts by faith. And those who wereequally holy here, whenever they were called, will be equally happy hereafter.
20:14 It is my will to give to this last called among the heathens even as to the first called among the Jews: yea, and to the late converted publicans and sinners, even as to those who, were called long before.
20:15 Is it not lawful for me to do what I will with my own? - Yea, doubtless, to give either to Jew or Gentile a reward infinitely greater than he deserves. But can it be inferred from hence, that it is lawful, or possible, for the merciful Father of spirits to "Consign an unborn soul to hell? Or damn him from his mother's womb?"Is thine eye evil because I am good - Art thou envious, because I am gracious? Here is an evident reference to that malignant aspect, which is generally the attendant of a selfish and envious temper.
20:16 So the last shall be first, and the first last - Not only with regard to the Jews and Gentiles, but in a thousand other instances.For many are called - All who hear the Gospel; but few chosen - Only those who obey it. Mat 19:30; Mat 22:14.