Opening
Matthew 19:27.
Matt. XIX. 27.
Then Peter answered and said to Him, "Look, we have left everything and followed You; what then will we have?"
Then answered Peter and said to Him, Behold, we have forsaken all, and followed You; what shall we have therefore?
All of what? O blessed Peter—the rod? The net? The boat? Your trade? Are these the things you're telling me about as "all"? Yes, he says, but I'm not saying these things to show off; rather, I'm asking this question in order to bring in the multitude of the poor. For since the Lord had said, "If you will be perfect, sell what you have, and give to the poor, and you shall have treasure in Heaven," someone poor might say, "What then? If I have no possessions, can I not be perfect?" Peter asks so that you, the poor man, may learn that you are in no way made inferior by this. Peter asks so that you may not learn from Peter and doubt (for indeed he was still imperfect at that time and void of the Spirit), but so that, having received the declaration from Peter's Master, you may be confident.
All which? O blessed Peter; the rod? The net? The boat? The craft? These things do you tell me of, as all? Yea, says he, but not for display do I say these things, but in order that by this question I may bring in the multitude of the poor. For since the Lord had said, If you will be perfect, sell that you have, and give to the poor, and you shall have treasure in Heaven; Matthew 19:21 lest any one of the poor should say, What then? If I have no possessions, can I not be perfect? Peter asks, that you, the poor man, may learn, that you are made in no respect inferior by this: Peter asks, that you may not learn from Peter and doubt (for indeed he was imperfect as yet, and void of the Spirit), but that, having received the declaration from Peter's Master, you may be confident.
Just as we often speak about others' concerns as if they were our own, so the apostle did when he asked this question on behalf of the whole world. That he already knew with certainty his own destiny is clear from what had been said before. For someone who had already received the keys of the heavens could be even more confident about the things to come.
For like as we do (we make things our own often when speaking of the concerns of others), so did the apostle, when he put to Him this question in behalf of all the world. Since that at least he knew with certainty his own portion, is manifest from what had been said before; for he that had already received the keys of the Heavens, much more might feel confidence about the things hereafter.
Notice also how precisely his reply matches what Christ demanded. For Christ had required these two things from the rich man: to give what he had to the poor, and to follow Him. Therefore Peter also expresses these same two things: forsaking and following. For "Behold, we have forsaken all," he says, "and have followed You." For the forsaking was done for the sake of following, and the following was made easier by the forsaking, and the forsaking caused them to feel confidence and joy.
But mark also how exactly his reply is according to Christ's demand. For He had required of the rich man these two things, to give that he had to the poor, and to follow Him. Wherefore he also expresses these two things, to forsake, and to follow. For behold we have forsaken all, says he, and have followed You. For the forsaking was done for the sake of following, and the following was rendered easier by the forsaking, and made them feel confidence and joy touching the forsaking.
What does Jesus say then? "Truly, I say to you, that you who have followed me, in the regeneration when the Son of Man sits on the throne of His glory, you also will sit on twelve thrones, judging the twelve tribes of Israel." (Matthew 19:28) But someone might ask, will Judas sit there? Absolutely not. Then how does Jesus say, "You will sit on twelve thrones"? How will the terms of the promise be fulfilled?
What then says He? Verily, I say unto you, that you which have followed me, in the regeneration when the Son of Man shall sit on the throne of His glory, you also shall sit upon twelve thrones, judging the twelve tribes of Israel. Matthew 19:28 What then, one may say, shall Judas sit there? By no means. How, then, does He say, You shall sit on twelve thrones? how shall the terms of the promise be fulfilled?
Hear how, and according to what principle. There is a law established by God, delivered by the prophet Jeremiah to the Jews, and in these words: At whatever moment I pronounce a sentence concerning a nation and kingdom, to uproot and destroy; if that nation turns from their evil deeds, I also will repent of the evils which I intended to do to them. And at whatever moment I speak concerning a nation and kingdom to build and to plant it; and if they do evil in my sight, so that they do not obey my voice, I also will repent of the good which I said I would do to them.
Hear how, and on what principle. There is a law ordained of God, recited by Jeremiah, the prophet to the Jews, and in these words: At what instant I shall speak a sentence concerning a nation and kingdom, to pluck up and destroy; if that nation turn from their evil deeds, I also will repent of the evils, which I thought to do unto them. And at what instant I shall speak concerning a nation and kingdom to build and to plant it; and if they do evil in my sight, that they obey not my voice, I also will repent of the good, which I said I would do unto them. Jeremiah 18:7-10
I follow the same principle with regard to good things as well, He says. For even though I spoke of building up, if they prove themselves unworthy of the promise, I will no longer do it. This sort of thing happened with respect to man at his creation. For it is said, "The dread of you and the fear of you shall be on the wild beasts," but it did not come to pass, because he proved himself unworthy of the sovereignty, just as Judas also did.
For the same custom do I observe with respect to the good things as well, says He. For though I spoke of building up, should they show themselves unworthy of the promise, I will no longer do it. Which sort of thing was done with respect to man upon his creation, For the dread of you, it is said, and the fear of you shall be on the wild beasts, Genesis 9:2 and it came not to pass, for he proved himself unworthy of the sovereignty, even as did Judas also.
God uses the approach I mentioned before to address two dangers: He wants to prevent people from falling into despair and becoming more hardened when they hear warnings of punishment, and He also wants to keep them from becoming carelessly lazy when they hear promises of good things. He corrects both problems by saying this: Even if I threaten you, do not despair, because you can repent and reverse the threat, just as the Ninevites did. And even if I promise you something good, do not grow lazy because of the promise. If you prove yourself unworthy, the fact that I made the promise will not help you—it will actually bring punishment. For I make my promises to you on the condition that you are worthy.
For in order that neither at the denunciations of punishment any men should despair and become more hardened, nor by the promises of good things be rendered causelessly more remiss, He remedies both these evils, by that which I have before mentioned, saying in this way: Though I should threaten, do not despair; for you are able to repent, and to reverse the denunciation, like the Ninevites. Though I should promise any good thing, grow not remiss because of the promise. For should you appear unworthy, the fact of my having promised will not advantage you, but will rather bring punishment. For I promise you being worthy.
Therefore even then in His conversation with His disciples He did not make promises to them without conditions, for He did not say "you" alone, but added "who have followed me," so that He might both exclude Judas and draw in those who would come afterward. For the promise was not made only to them, nor any longer to Judas once he had become unworthy.
Therefore even then in His discourse with His disciples He did not promise to them simply, for neither did He say, you, only, but added, which have followed me, that He might both cast out Judas, and draw towards Him those that should come afterwards. For neither to them only was it said, nor to Judas any more, when he had become unworthy.
Now to the disciples He promised things to come, saying, "You shall sit on twelve thrones," because they were now of a higher quality and sought after none of the things of the present world. But to the rest He promises also what is here in this world.
Now to the disciples He promised things to come, saying, You shall sit on twelve thrones, for they were now of a higher stamp, and sought after none of the things of the present world, but to the rest He promises also what are here.
For everyone, He says, who has forsaken brothers, or sisters, or father, or mother, or wife, or children, or lands, or house, for my name's sake, will receive a hundredfold in this world, and will inherit eternal life.
For every one, He says, that has forsaken brethren, or sisters, or father, or mother, or wife, or children, or lands, or house, for my name's sake, shall receive an hundredfold in this world, and shall inherit eternal life.
To prevent anyone from hearing the word "you" and thinking this promise applies only to the disciples—that is, enjoying the greatest and highest honors in the age to come—He broadened the word and extended the promise to the whole earth, and from present realities He also establishes future ones. Even with the disciples at the beginning, when they were in a less mature state, He reasoned from present realities. For when He called them from the sea, took them from their trade, and commanded them to leave their boats, He did not mention Heaven or thrones but spoke of things in this world, saying, "I will make you fishers of men." But once He had trained them to have a more elevated perspective, then He began to speak also about the things to come.
For lest any after having heard the word ye, should suppose this a thing peculiar to the disciples (I mean now the enjoying the greatest and first honors in the things to come), He extended the word, and spread the promise over the whole earth, and from the things present establishes the things to come also. And to the disciples also at the beginning, when they were in a more imperfect state, He reasoned from the things present. For when He drew them from the sea, and took them from their trade, and commanded them to forsake the ships, He made mention not of Heaven, not of thrones, but of the things here, saying, I will make you fishers of men; but when He had wrought them to be of higher views, then after that He discourses of the things to come also.
But what does "judging the twelve tribes of Israel" mean? It means condemning them. For they will not actually sit as judges, but just as He said the Queen of the South would condemn that generation, and the Ninevites would condemn them, so these will also. This is why He did not say "the nations" and "the world," but "the tribes of Israel." The reason is this: since both the Jews and the apostles alike had been brought up under the same laws, customs, and political system, when the Jews claimed they could not believe in Christ because the law forbade them from receiving His commandments, He condemns all of them by bringing forward these men who had received the same law and yet believed. This is just as He had already said: "Therefore they shall be your judges" (Matthew 12:27).
2. But what is, Judging the twelve tribes of Israel? This is, condemning them. For they are not surely to sit as judges, but like as He said the Queen of the South should condemn that generation, and the Ninevites shall condemn them; so now these also. Therefore He said not, the nations, and the world, but the tribes of Israel. For since both the Jews alike and the apostles had been brought up under the same laws, and customs, and polity; when the Jews said, that for this cause they could not believe in Christ, because the law forbade to receive His commandments, by bringing forward these men, who had received the same law, and yet had believed, He condemns all those; like as even already He had said, therefore they shall be your judges. Matthew 12:27
And someone might ask, what great thing is He promising them if what the Ninevites have and the Queen of the South have, these are to have also? First of all, He had promised them many other things before this, and He does promise them afterwards, and this alone is not their reward.
And what great thing does He promise them, it may be said, if what the Ninevites have and the Queen of the South, this these are to have also? In the first place He had promised them many other things before this, and after this does promise them, and this alone is not their reward.
And besides, even in this He hinted at something greater than these things. For about those He simply said, "The men of Nineveh shall rise up and condemn this generation" (Matthew 12:41), and "The Queen of the South shall condemn it." But concerning these, not merely in that way, but how? "When the Son of Man shall sit upon the throne of His glory, then you also shall sit upon twelve thrones," He says, declaring that they will also reign with Him and share in that glory. For "if we suffer," it is said, "we shall also reign with Him" (2 Timothy 2:12). For the thrones do not signify a sitting in judgment, since He alone is the one who shall sit and judge, but He indicated honor and unspeakable glory by the thrones.
And besides even in this He intimated by the way something more than these things. For of those He simply said, The men of Nineveh shall rise up and condemn this gen eration, Matthew 12:41 and, The Queen of the South shall condemn it; but concerning these, not merely thus, but how? When the Son of Man shall sit upon the throne of His glory, then shall you also sit upon twelve thrones, says He, declaring, that they also shall reign with Him, and partake of that glory. For if we suffer, it is said, we shall also reign with Him. 2 Timothy 2:12 For neither do the thrones signify a sitting (in judgment), for He alone is the one that shall sit and judge, but honor and glory unspeakable did He intimate by the thrones.
To these people, then, He spoke about these particular things, but to all the rest He spoke of eternal life and receiving a hundredfold here. But if He promised these things to the rest, how much more would He promise both these things and the blessings in this life to these people as well.
To these then He spoke of these things, but to all the rest of eternal life and an hundredfold here. But if to the rest, much more to these too, both these things, and the things in this life.
And this indeed came to pass. When they had left behind a fishing rod and a net, they possessed with authority the property of all—the proceeds from houses and lands, and even the very bodies of the believers. For believers often chose to be killed for their sake, as Paul testified about many when he said, "If it had been possible, you would have plucked out your eyes and given them to me." But when He says, "Everyone who has forsaken wife," He does not say this so that marriages should be dissolved for no reason. Rather, just as He says concerning one's life, "He who loses his life for my sake shall find it"—not that we should destroy ourselves, nor that while still here we should separate it from the body, but that we should prefer godliness to all things—this same principle He also applies to wife and brethren.
And this surely came to pass; for when they had left a fishing rod and a net, they possessed with authority the substances of all, the prices of the houses and the lands, and the very bodies of the believers. For often did they choose even to be slain for their sake, as Paul also bears witness to many, when he says, If it had been possible ye would have plucked out your eyes, and given them to me. Galatians 4:51 But when He says, Every one who has forsaken wife, He says not this, for marriages to be broken asunder for nought, but as He says concerning one's life, He that loses his life for my sake shall find it, Matthew 10:39 not that we should destroy ourselves, neither that while yet here we should part it from the body, but that we should prefer godliness to all things; this too He says also with respect to wife and brethren.
But it seems to me that He is also hinting at persecutions here. For there were many cases where fathers pushed their sons toward ungodliness, and wives did the same to their husbands. When they command such things, He says, let them be neither wives nor parents, just as Paul also said, "But if the unbelieving depart, let him depart."
But He seems to me here to intimate also the persecutions. For since there were many instances both of fathers urging their sons to ungodliness, and wives their husbands; when they command these things, says He, let them be neither wives nor parents, even as Paul likewise said, But if the unbelieving depart, let him depart. 1 Corinthians 7:15
When He had lifted everyone's spirits and persuaded them to feel confident about both themselves and the whole world, He added that many who are first will be last, and the last first. Although this is spoken generally about many other people as well, it is also spoken specifically about these men and about the Pharisees who did not believe, just as He had said before: Many will come from east and west and will sit down with Abraham, Isaac, and Jacob, but the children of the kingdom will be cast out.
When He had then raised the spirit of all, and had persuaded them to feel confidence both with respect to themselves and to all the world, He added, that Many that were first shall be last, and last first. But this although it be spoken also without distinction concerning many others likewise, it is spoken also concerning these men and concerning the Pharisees, who did not believe, even as before also He had said, Many shall come from east and west and shall sit down with Abraham, and Isaac, and Jacob; but the children of the kingdom shall be cast out. Matthew 8:11-12
Then He also adds a parable, training those who had fallen short to move forward with great eagerness.
Then He adds also a parable, as training those who had fallen short to a great forwardness.
For He said, the kingdom of Heaven is like a man who is a householder, who went out early in the morning to hire laborers for his vineyard. And when he had agreed with them for a penny a day, he sent them into his vineyard.
For the kingdom of Heaven, He said, is like to a man that is an householder, which went out early in the morning to hire laborers into his vineyard. And when he had agreed with them for a penny a day, he sent them into his vineyard.
At the third hour he saw other workers standing around with nothing to do, and he told them the same thing: "You also go into the vineyard, and I will give you whatever is right." He did the same thing at the sixth and ninth hours. Then at the eleventh hour, he saw still others standing idle and said to them, "Why have you been standing here all day doing nothing?" They answered, "No one has hired us." He told them, "You also go into my vineyard, and you will receive whatever is right."
And at the third hour he saw others standing idle, and to them too he said, Go also into the vineyard, and whatsoever is right I will give you. And about the sixth and ninth hours he did likewise. And about the eleventh hour, he saw others standing idle, and says unto them, Why stand ye here all the day idle? But they say unto him, No man has hired us. He says unto them, Go also into my vineyard, and whatsoever is right, you shall receive.
When evening came, the master of the vineyard said to his steward, Call the workers and pay them their wages, starting with the last ones and going to the first. When those who were hired at the eleventh hour came, each one received a denarius. The first workers assumed they would receive more, but they also received a denarius each. When they got it, they complained to the master of the house, saying, These last workers only worked one hour, and you have made them equal to us who have carried the burden and heat of the day. But he answered one of them and said, Friend, I am not doing you any wrong. Didn't you agree with me to work for a denarius? Take what is yours and go. I want to give this last worker the same as I gave you. Don't I have the right to do what I want with my own money? Are you envious because I am generous? So the last will be first, and the first will be last, for many are called, but few are chosen.
So when even had come, the lord of the vineyard says unto his steward, Call the laborers, and give them their hire, beginning from the last unto the first. And when they came that were hired about the eleventh hour, they received every man a penny. And the first supposed that they should receive more, and they received likewise every man a penny. And when they had received it, they murmured against the good man of the house, saying, These last have wrought but one hour, and you have made them equal unto us that have borne the burden and heat of the day. But he answered one of them, and said, Friend, I do you no wrong; did you not agree with me for a penny? Take what is yours, and go your way; I will give unto this last also, even as unto you. Is it not lawful for me to do what I will with my own? Is your eye evil, because I am good? Thus the last shall be first, and the first last: for many are called, but few chosen.
What does this parable mean for us? The beginning doesn't match what is said at the end, but actually suggests the complete opposite. In the first part, He shows everyone receiving the same treatment—not some being thrown out and others being brought in. Yet He Himself said the opposite both before and after the parable: that the first shall be last, and the last first. That is, those who come last will be ahead of the very first, because the first do not remain first but have become last. As proof that this is what He means, He added, "Many are called, but few chosen," so as to both rebuke one group and comfort and encourage the other group.
3. What is to us the intent of this parable? For the beginning does not harmonize with what is said at the end, but intimates altogether the contrary. For in the first part He shows all enjoying the same, and not some cast out, and some brought in; yet He Himself both before the parable and after the parable said the opposite thing. That the first shall be last, and the last first, that is, before the very first, those not continuing first, but having become last. For in proof that this is His meaning, He added, Many are called, but few chosen, so as doubly both to sting the one, and to soothe and urge on the other.
But the parable does not say this. Instead, it says they will be equal to those who are approved and have labored much. For it is said, "You have made them equal to us who have borne the burden and heat of the day."
But the parable says not this, but that they shall be equal to them that are approved, and have labored much. For you have made them equal unto us, it is said, that have borne the burden and heat of the day.
What then is the parable's meaning? We need to make this clear first, and then we will clear up that other point. By a vineyard He means God's injunctions and commandments. By the time of laboring, He means the present life. By laborers, He means those who are called in different ways to fulfill the injunctions. By early in the morning and about the third and ninth and eleventh hours, He means those who have drawn near to God and approved themselves at different ages.
What then is the meaning of the parable? For it is necessary to make this first clear, and then we shall clear up that other point. By a vineyard He means the injunctions of God and His commandments: by the time of laboring, the present life: by laborers, them that in different ways are called to the fulfillment of the injunctions: by early in the morning, and about the third and ninth and eleventh hours, them who at different ages have drawn near to God, and approved themselves.
But the question is this: whether the first workers, having gloriously proven themselves and having pleased God and having shone through their labors throughout the whole day, are possessed by the basest form of vice—jealousy and envy. For when they saw the others enjoying the same rewards, they said, "These last have worked only one hour, and you have made them equal to us, who have borne the burden and heat of the day." And in these words, even though they were to receive no harm and to suffer no reduction in their own wages, they were indignant and greatly displeased at the good fortune of others, which was proof of envy and jealousy. And what is even more striking, the master of the house, in justifying himself to them and in making his defense to the one who had said these things, convicts him of wickedness and the basest jealousy, saying, "Did you not agree with me for a penny? Take what is yours and go your way; I will give to the last even as to you. Is your eye evil because I am good?"
But the question is this, whether the first having gloriously approved themselves, and having pleased God, and having throughout the whole day shone by their labors, are possessed by the basest feeling of vice, jealousy and envy. For when they had seen them enjoying the same rewards, they say, These last have wrought but one hour, and you have made them equal unto us, that have borne the burden and heat of the day. And in these words, when they are to receive no hurt, neither to suffer diminution as to their own hire, they were indignant, and much displeased at the good of others, which was proof of envy and jealousy. And what is yet more, the good man of the house in justifying himself with respect to them, and in making his defense to him that had said these things, convicts him of wickedness and the basest jealousy, saying, Did you not agree with me for a penny? Take what is yours, and go your way; I will give unto the last even as unto you. Is your eye evil, because I am good?
What then are we to establish from these things? For this same point can be seen in other parables as well. For the son who was approved is presented as having felt this same thing when he saw his prodigal brother enjoying much honor, even more than himself. For just as these workers enjoyed more by receiving their wages first, so he was honored to a greater degree by the abundance of the things given to him; and the one who was approved bears witness to these things.
What then is it which is to be established by these things? For in other parables also this self-same thing may be seen. For the son who was approved is brought in, as having felt this self-same thing, when he saw his prodigal brother enjoying much honor, even more than himself. For like as these enjoyed more by receiving first, so he in a greater degree was honored by the abundance of the things given him; and to these things he that was approved bears witness.
What then should we say? No one in the kingdom of Heaven is justifying himself or blaming others—far from it! That place is free from envy and jealousy. For if the saints here give their very lives for sinners, how much more do they rejoice when they see them there enjoying these things, and count these as their own blessings. Why then did He frame His teaching this way? The saying is a parable, so it is not right to examine every detail of parables word by word. Rather, once we have learned the purpose for which it was composed, we should take that away and not concern ourselves with anything further.
What then may we say? There is no one who is thus justifying himself, or blaming others in the kingdom of Heaven; away with the thought! For that place is pure from envy and jealousy. For if when they are here the saints give their very lives for sinners, much more when they see them there in the enjoyment of these things, do they rejoice and account these to be blessings of their own. Wherefore then did He so frame His discourse? The saying is a parable, wherefore neither is it right to inquire curiously into all things in parables word by word, but when we have learned the object for which it was composed, to reap this, and not to busy one's self about anything further.
Wherefore then was this parable composed in this way? What is its purpose? To make more earnest those who are converted and become better people in extreme old age, and not to allow them to think they have a smaller portion. So for this reason He introduces others who are displeased at their blessings, not to represent those men as resentful or troubled—away with the thought!—but to teach us that these have enjoyed such honor as could even have produced envy in others. We also often do this, saying, "Such a person blamed me because I counted you worthy of much honor," when we have not actually been blamed and do not wish to slander that other person, but rather to show the greatness of the gift that this person enjoyed.
Wherefore then was this parable thus composed? What is its object to effect? To render more earnest them that are converted and become better men in extreme old age, and not to allow them to suppose they have a less portion. So it is for this cause He introduces also others displeased at their blessings, not to represent those men as pining or vexed, away with the thought! But to teach us that these have enjoyed such honor, as could even have begotten envy in others. Which we also often do, saying, Such a one blamed me, because I counted you worthy of much honor, neither having been blamed, nor wishing to slander that other, but hereby to show the greatness of the gift which this one enjoyed.
But why is it that He did not hire everyone at the same time? As far as He was concerned, He did hire everyone, but since not everyone listened at once, the difference came from the disposition of those who were called. For this reason, some are called early in the morning, some at the third hour, some at the sixth, some at the ninth, some at the eleventh—whenever they would obey.
But wherefore can it have been that He did not hire all at once? As far as concerned Him, He did hire all; but if all did not hearken at once, the difference was made by the disposition of them that were called. For this cause, some are called early in the morning, some at the third hour, some at the sixth, some at the ninth, some at the eleventh, when they would obey.
Paul also declared this when he said, "When it pleased Him, who separated me from my mother's womb" (Galatians 1:15). When did it please Him? When Paul was ready to obey. For God willed it from the very beginning, but because Paul would not have yielded then, it pleased God to call him when Paul was also ready to obey. In the same way, He called the thief, although He could have called him earlier, but the thief would not have obeyed. For if Paul would not have obeyed at the beginning, how much more so the thief.
This Paul also declared when he said, When it pleased Him, who separated me from my mother's womb. Galatians 1:15 When did it please Him? When he was ready to obey. For He willed it even from the beginning, but because he would not have yielded, then it pleased Him, when Paul also was ready to obey. Thus also did He call the thief, although He was able to have called him even before, but he would not have obeyed. For if Paul at the beginning would not have obeyed, much more the thief.
If they say "No one has hired us," we must first remember, as I said, not to be overly curious about every detail in the parables. But here the master of the house is not the one saying this—rather, they are saying it. And he does not contradict them in order to drive them to confusion, but rather to win them over. For the parable itself shows that He called everyone, as far as it was in His power to do so, from the very beginning, when it says that He went out early in the morning to hire workers.
And if they say, No man has hired us, in the first place as I said we must not be curious about all the points in the parables; but here neither is the good man of the house represented to say this, but they; but he does not convict them, that he might drive them to perplexity, but might win them over. For that He called all, as far as lay in Him, from the first even the parable shows, saying, that He went out early in the morning to hire.
From everything, then, it is clear to us that the parable is spoken with reference to those who grasp virtue from earliest youth and those who grasp it in old age and more slowly. It is addressed to the former so that they may not be proud or reproach those called at the eleventh hour, and to the latter so that they may learn that it is possible even in a short time to recover everything.
4. From everything then it is manifest to us, that the parable is spoken with reference to them who from earliest youth, and those who in old age and more tardily, lay hold on virtue; to the former, that they may not be proud, neither reproach those called at the eleventh hour; to the latter, that they may learn that it is possible even in a short time to recover all.
Since He had been speaking about earnestness, giving up riches, and despising all one's possessions—things that require great mental vigor and youthful energy—He wanted to ignite in them a fire of love and strengthen their will. So He shows that even people who come later can receive the full day's wages.
For since He had been speaking about earnestness, and the casting away of riches, and contempt of all one's possessions, but this needed much vigor of mind and youthful ardor; in order to kindle in them a fire of love, and to give vigor to their will, He shows that it is possible even for men coming later to receive the hire of the whole day.
He does not say it this way, however, because that would make them proud again. Instead, He shows that all of this comes from His love for humanity, and because of this they will not fail but will themselves experience the unspeakable blessings.
But He does not say it thus, lest again He should make them proud, but he shows that the whole is of His love to man, and because of this they shall not fail, but shall themselves enjoy the unspeakable blessings.
What Christ especially wants to establish through this parable is this. And if He adds, "So the last shall be first and the first last; for many are called, but few chosen," don't be surprised. He doesn't say this as a conclusion drawn from the parable, but His meaning is this: just as this happened, so shall that happen. For in the parable itself, the first did not actually become last, but all received the same reward, contrary to hope and expectation. But just as this outcome happened contrary to hope and expectation, and those who came earlier were made equal to those who came later, so shall something even greater and more remarkable than this also happen—namely, that the last should actually come to be ahead of the first, and the first should come after them. So that is one thing, and this is another.
And this chiefly is what it is His will to establish by this parable. And if He adds, that, So the last shall be first and the first last; for many are called, but few chosen, marvel not. For not as inferring it from the parable does He say this, but His meaning is this, that like as this came to pass, so shall that come to pass. For here indeed the first did not become last, but all received the same contrary to hope and expectation. But as this result took place contrary to hope and contrary to expectation, and they that came before were equalled by them that followed, so shall that also come to pass which is more than this, and more strange, I mean, that the last should come to be even before the first, and that the first should be after these. So that that is one thing, and this another.
But He seems to me to be saying these things with a veiled reference to the Jews, and among believers to those who shone brightly at first but later neglected virtue and fell away, as well as to those who rose up from vice and surpassed many others. For we see such reversals happening both in matters of faith and in practice.
But He seems to me to say these things, darkly hinting at the Jews, and among the believers at those who at first shone forth, but afterwards neglected virtue, and fell back; and those others again that have risen from vice, and have shot beyond many. For we see such changes taking place both with respect to faith and practice.
Therefore I urge you, let us use much diligence both to stand firm in the right faith and to demonstrate an excellent life. For unless we also add a life that matches our faith, we will suffer the most extreme punishment.
Wherefore I entreat you let us use much diligence both to stand in the right faith, and to show forth an excellent life. For unless we add also a life suitable to our faith, we shall suffer the extremest punishment.
And the blessed Paul showed this even from ancient times, when he said that they all ate the same spiritual meat and all drank the same spiritual drink, and added that they were not saved, for they were overthrown in the wilderness. And Christ declared it even in the gospels, when He brought forward some who had cast out demons and prophesied, yet are led away to punishment. And all His parables as well, such as that of the virgins, that of the net, that of the thorns, that of the tree not bearing fruit, demand virtue in our works. For concerning doctrines He speaks seldom, since the subject does not require labor, but concerning life He speaks often or rather everywhere, because the war about this is continual, and therefore so is the labor.
And this the blessed Paul showed even from times of old, when he said, that They did all eat the same spiritual meat, and did all drink the same spiritual drink: and added, that they were not saved; for they were overthrown in the wilderness. And Christ declared it even in the evangelists, when He brought in some that had cast out devils and prophesied, and are led away to punishment. And all His parables also, as that of the virgins, that of the net, that of the thorns, that of the tree not bringing forth fruit, demand virtue in our works. For concerning doctrines He discourses seldom, for neither does the subject need labor, but of life often or rather everywhere, for the war about this is continual, wherefore also so is the labor.
And why do I speak of the whole code? For even neglecting a part of it brings great evils upon someone. For instance, neglecting almsgiving casts into hell those who have fallen short in it, and yet this is not the whole of virtue, but a part of it. But nevertheless the virgins were punished for not having this, and the rich man was tormented for this reason, and those who have not fed the hungry are condemned with the devil for this. Again, not reviling is a very small part of it, nevertheless this too casts out those who have not attained to it. For he who says to his brother, "You fool," shall be in danger of hell fire. Again, even continence itself is a part, but nevertheless, without this no one shall see the Lord. For it is said, "Follow peace and holiness, without which no man shall see the Lord." And humility too in like manner is a part of virtue, but nevertheless though anyone should fulfill other good works, but has not attained to this, he is unclean with God. And this is evident from the Pharisee, who though abounding with countless good works, through this lost everything.
And why do I speak of the whole code. For even a part of it overlooked brings upon one great evils; as, for instance, almsgiving overlooked casts into hell them that have come short in it; and yet this is not the whole of virtue, but a part thereof. But nevertheless both the virgins were punished for not having this, and the rich man was for this cause tormented, and they that have not fed the hungry, are for this condemned with the devil. Again, not to revile is a very small part of it, nevertheless this too casts out them that have not attained to it. For he that says to his brother, You fool, shall be in danger of hell fire. Matthew 5:22 Again, even continence itself is a part, but nevertheless, without this no one shall see the Lord. For, Follow peace, it is said, and holiness, without which no man shall see the Lord. Hebrews 12:14 And humility too in like manner is a part of virtue; but nevertheless though any one should fulfill other good works, but have not attained to this, he is unclean with God. And this is manifest from the Pharisee, who though abounding with numberless good works, by this lost all.
But I have something more to say beyond these things. I mean that not only does neglecting one of them shut Heaven against us, but even if it is done, yet not with the proper perfection and abundance, it produces the same result again. For unless your righteousness exceeds the righteousness of the Scribes and Pharisees, you will not enter into the kingdom of Heaven. So that even if you give alms, but not more than they did, you will not enter in.
But I have also something more than these things to say again. I mean, that not only one of them overlooked shuts Heaven against us, but though it be done, yet not in due perfection and abundance, it produces the selfsame effect again. For unless your righteousness shall exceed the righteousness of the Scribes and Pharisees, you shall not enter into the kingdom of Heaven. Matthew 8:20 So that though thou give alms, but not more than they, you shall not enter in.
And how much did the Scribes and Pharisees give in alms? someone may ask. This is exactly what I want to address now, so that those who don't give may be stirred to give, and those who do give may not become proud but may increase their gifts. What then did they give? A tenth of all their possessions, and then another tenth, and after that a third tenth, so that they gave away nearly a third of everything, since three-tenths together make up that amount. And along with these tithes came firstfruits, firstborn offerings, and other things besides—such as offerings for sins, offerings for purification, offerings at feasts, offerings in the jubilee year, the canceling of debts, the freeing of servants, and lending that was free of interest. But if someone who gave a third of his goods—or rather half, since all these together amount to half—if someone who gives half achieves no great thing, then what does someone who doesn't even give a tenth deserve? No wonder He said, "There are few that are saved."
And how much did they bestow in alms? One may ask. For this very thing, I am minded to say now, that they who do not give may be roused to give, and they that give may not pride themselves, but may make increase of their gifts. What then did they give? A tenth of all their possessions, and again another tenth, and after this a third, so that they almost gave away the third part, for three-tenths put together make up this. And together with these, first fruits, and first born, and other things besides, as, for instance, the offerings for sins, those for purification, those at feasts, those in the jubilee, those by the cancelling of debts, and the dismissals of servants, and the lendings that were clear of usury. But if he who gave the third part of his goods, or rather the half (for those being put together with these are the half), if then he who is giving the half, achieves no great thing, he who does not bestow so much as the tenth, of what shall he be worthy? With reason He said, There are few that be saved.
Let us not, then, neglect the care of our life. For if disregarding one part of it brings such great destruction, and when we are liable to condemnation on every side, how will we escape punishment? And what kind of penalty will we not suffer? And what kind of hope of salvation do we have, someone may ask, if each of the things we have listed threatens us with hell? I say this too; nevertheless, if we pay attention we can be saved, preparing the medicines of almsgiving, and tending to our wounds.
5. Let us not, then, despise the care of our life. For if one portion of it despised brings so great a destruction, when on every hand we are subject to the sentence of condemnation, how shall we escape the punishment? And what manner of penalty shall we not suffer? And what manner of hope of salvation have we, one may ask, if each of the things we have numbered threatens us with hell? I too say this; nevertheless, if we give heed we may be saved, preparing the medicines of almsgiving, and attending to our wounds.
For just as oil strengthens a body, benevolence strengthens a soul even more and makes it invincible to all and impregnable to the devil. For wherever he may seize us, his hold then slips, because this oil does not allow his grasp to fix on our back.
For oil does not so strengthen a body, as benevolence at once strengthens a soul, and makes it invincible to all and impregnable to the devil. For wheresoever he may seize us, his hold then slips, this oil not suffering his grasp to fix on our back.
With this oil, then, let us anoint ourselves continually. For it is the cause of health, a supply of light, and a source of cheerfulness. But someone will say, "So-and-so has this or that many talents of gold and gives away nothing." What does that matter to you? For this is how you will appear more worthy of admiration: when in poverty you are more generous than he is. This was the reason Paul marveled at the Macedonians—not because they gave, but because they gave even though they were in poverty.
With this oil therefore let us anoint ourselves continually. For it is the cause of health, and a supply of light, and a source of cheerfulness. But such a one, you will say, has talents of gold so many and so many, and gives away nothing. And what is that to you? For thus shall you appear more worthy of admiration, when in poverty you are more munificent than he. It was on this ground Paul marvelled at the Macedonians, not because they gave, but because even though they were in poverty they gave.
Look not then at these, but at the common Teacher of all, who had not where to lay His head. And why, you say, does not this or that person do so? Do not judge another, but deliver yourself from the charge against you. Since the punishment is greater when you at the same time blame others and yourself do not act, when judging other men, you are again yourself also subject to the same judgment. For if He permits not even those who do right to judge others, much more will He not permit offenders. Let us not therefore judge others, neither let us look to others who are taking their ease, but unto Jesus, and from Him let us draw our examples.
Look not then at these, but at the common Teacher of all, who had not where to lay His head. Matthew 8:20 And why, you say, does not this and that person do so? Do not judge another, but deliver yourself from the charge against you. Since the punishment is greater when thou at the same time blamest others, and yourself doest not, when judging other men, you are again yourself also subject to the same judgment. For if even them who do right He permits not to judge others, much more will He not permit offenders. Let us not therefore judge others, neither let us look to others who are taking their ease, but unto Jesus, and from thence let us draw our examples.
Why! Have I been your benefactor? Why! Did I redeem you, that you should look to me? It is another who has given you these things. Why do you let go of your Master and look to your fellow-servant? Did you not hear Him saying, "Learn of me, for I am meek and lowly in heart"? And again, "He who would be first among you, let him be servant of all," and again, "Even as the Son of Man came not to be ministered to, but to minister." And after these things again, lest you take offense at those among your fellow-servants who are negligent and continue in contempt, to draw you away from that, He says, "I have made myself an example to you, that as I have done, you should do also." But do you have no teacher of virtue among those who are with you, not even one to lead you toward these things? The praise will be all the more abundant then, the commendation greater, when even without being provided with teachers you have become one to be marveled at.
Why! Have I been your benefactor? Why! Did I redeem you, that you look to me? It is another who has bestowed these things on you. Why do you let go your Master, and look unto your fellow-servant? Heardest thou not Him saying, Learn of me, for I am meek and lowly in heart? Matthew 11:29 And again, He that would be first among you, let him be servant of all: and again, Even as the Son of Man came not to be ministered unto, but to minister. Matthew 20:27-28 And after these things again, lest taking offense at them who are remiss among your fellow-servants, thou continue in contemptuousness; to draw you off from that, He says, I have made myself an example to you, that as I have done, you should do also. John 13:15 But have you no teacher of virtue among those persons that are with you, neither such a one as to lead you on to these things? More abundant then will be the praise, the commendation greater, when not even being supplied with teachers you have become one to be marvelled at.
For this is possible, even very easy, if we are willing, and this is shown by those who first properly performed these things, such as Noah, Abraham, Melchizedek, Job, and all the men like them. We need to look to them every day, and not to these others whom you never stop imitating and whose names you constantly mention in your gatherings. For I hear you saying nothing else everywhere but words like these: "Such a person has bought so many acres of land; such a person is rich, he is building." Why do you stare, O man, at what is outside yourself? Why do you look to others? If you are minded to look to others, look to those who do their duty, to those who prove themselves worthy, to those who carefully fulfill the law, not to those who have become offenders and are in dishonor. For if you look to these, you will gather from this many evil things, falling into laziness, into pride, into condemnation of others. But if you consider those who do right, you will lead yourself toward humility, toward diligence, toward compunction, toward the blessings that are beyond number.
For this is possible, nay very easy, if we be willing: and this they show, who first duly performed these things, as for instance, Noah, Abraham, Melchizedeck, Job, and all the men like them. To them it is needful to look every day, and not unto these, whom you never cease emulating, and passing about their names in your assemblies. For nothing else do I hear you saying everywhere, but such words as these; Such a one has bought so many acres of land; such a one is rich, he is building. Why do you stare, O man, at what is without? Why do you look to others? If you are minded to look to others, look to them that do their duty, to them that approve themselves, to them that carefully fulfill the law, not to those that have become offenders, and are in dishonor. For if you look to these, you will gather hence many evil things, falling into remissness, into pride, into condemnation of others; but if you reckon over them that do right, you will lead yourself on unto humility, unto diligence, unto compunction, unto the blessings that are beyond number.
Listen to what the Pharisee suffered because he ignored those who do right and focused on the one who had sinned; listen and be afraid.
Hear what the Pharisee suffered, because he let pass them that do right, and looked to him that had offended; hear and fear.
See how David became someone worthy of admiration, because he looked to his ancestors who were distinguished for their virtue. For "I am a stranger and a sojourner, as all my fathers were," he says. For this man, and all who are like him, let pass those who had sinned, and thought of those who had proved themselves.
See how David became one to be marvelled at, because he looked to his ancestors that were noted for virtue. For I am a stranger, says he, and a sojourner, as all my fathers were. For this man, and all that are like him, let pass them that had sinned, and thought of those who had approved themselves.
Do this yourself. You are not appointed to judge the failures others have committed, nor to examine the sins others are committing. You are required to judge yourself, not others. For it says, if we judged ourselves, we would not be judged, but when we are judged, we are disciplined by the Lord. 1 Corinthians 11:31-32 But you have turned this upside down, demanding no account from yourself for offenses great or small, yet being strict and nosy about the offenses of others.
This do thou also. For you are not set to judge of the negligences of which others have been guilty, nor to inquire into the sins which others are committing; you are required to do judgment on yourself, not on others. For if we judged ourselves, it is said, we should not be judged, but when we are judged, we are chastened of the Lord. 1 Corinthians 11:31-32 But you have reversed the order, of yourself requiring no account of offenses great or small, but being strict and curious about the offenses of others.
Let us stop doing this. Instead of following this disordered approach, let us establish a tribunal within ourselves for the sins we ourselves have committed, becoming our own accusers, judges, and executioners for our offenses.
Let us no more do this, but leaving off this disorderly way, let us set up a tribunal in ourselves for the sins committed by ourselves, becoming ourselves accusers, and judges, and executioners for our offenses.
But if you want to concern yourself with the affairs of other people, focus on their good works, not their sins. In this way, both by remembering our own failures and by imitating the good works they have done, and by keeping before us the judgment seat from which no prayers can rescue us, we will be stung daily by our conscience as if by a goad. This will lead us toward humility and greater diligence, and we will attain the good things to come through the grace and love for humanity of our Lord Jesus Christ, with whom be to the Father, together with the Holy Spirit, glory, might, honor, now and always, and world without end. Amen.
But if it be your will to be busy about the things of other men also, busy yourself about their good works, not their sins, that both by the memory of our negligences and by our emulation for the good works they have done, and by setting before ourselves the judgment-seat from which no prayers can deliver, wounded each day by our conscience as by a kind of goad, we may lead ourselves on to humility, and a greater diligence, and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ; with whom be to the Father, together with the Holy Ghost, glory, might, honor, now and always, and world without end. Amen.