Thomas Aquinas Commentary Matthew 20:1-16

"For the kingdom of heaven is like unto a man that was a householder, who went out early in the morning to hire laborers into his vineyard. And when he had agreed with the laborers for a shilling a day, he sent them into his vineyard. And he went out about the third hour, and saw others standing in the marketplace idle; and to them he said, 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 the ninth hour, and did likewise. And about the eleventh [hour] he went out, and found others standing; and he saith unto them, Why stand ye here all the day idle? They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard. And when even was come, the lord of the vineyard saith unto his steward, Call the laborers, and pay 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 shilling. And when the first came, they supposed that they would receive more; and they likewise received every man a shilling. And when they received it, they murmured against the householder, saying, These last have spent [but] one hour, and thou hast made them equal unto us, who have borne the burden of the day and the scorching heat. But he answered and said to one of them, Friend, I do thee no wrong: didst not thou agree with me for a shilling? Take up that which is thine, and go thy way; it is my will to give unto this last, even as unto thee. Is it not lawful for me to do what I will with mine own? or is thine eye evil, because I am good? So the last shall be first, and the first last." — Matthew 20:1-16 (ASV)

Above, the Lord spoke about the attainment of the kingdom of heaven by the common way of salvation and by the way of perfection. Because certain people suppose they can attain it improperly, they are therefore refuted.

1. First, those who intend to come to the kingdom of heaven because of a long period of time are refuted.
2. Second, those who intend to come to the kingdom of heaven because of carnal origin are refuted.

The second part is where it is said, And Jesus going up to Jerusalem, etc.

Therefore, the first point is presented through the parable of the householder and the hired laborers.

1. First, He sets forth the parable.
2. Second, He concludes what the parable signifies, where it is said, So shall the last be first and the first last.

The parable has two parts.

1. First, it deals with the hiring.
2. Second, it deals with the payment.

The second part is where it is said, And when evening was come, etc.

The parable has two parts.

1. First, it deals with the hiring.
2. Second, it deals with the payment.

The second part is where it is said, And when evening was come, etc. Regarding the first part, four hirings are described, which are invitations for the workers to work. The second hiring is where it is said, And going out about the third hour, etc.

The third hiring is where it is said, And again he went out about the sixth and the ninth hour, etc. The fourth hiring is where it is said, But about the eleventh hour he went out.

Regarding the first, He mentions three things.

1. First, He mentions the one hiring.
2. Second, the hired laborers are mentioned.
3. Third, the manner of the hiring is described.

The second part is where it is said, Who went out early in the morning to hire labourers. The third part is where it is said, And having agreed, etc.

This householder is God, whose family is the whole world, but especially rational creatures. He is called a householder from the similarity of His governance: Your wisdom, O Father, governs all things . Who went out early in the morning to hire labourers into his vineyard. Here, He discusses the hired laborers.

First, it is asked what the vineyard is, who the hired laborers are, and why they were hired. What is this vineyard? According to Chrysostom, it is justice, and it produces as many virtues as a vineyard produces branches: My vineyard is before me (Song of Solomon 8:12). Gregory says: “By the vineyard the holy Church is signified.” The vineyard of the Lord of hosts is the house of Israel (Isaiah 5:7). And there are different branches.

The workers, however, are those who are descended from Adam, thus, all humankind: The Lord God took Adam, and put him into paradise, to dress it, and to keep it (Genesis 2:15). For everyone ought to practice justice, cultivate it, and care for his neighbor: God gave to every one of them commandment concerning his neighbour . Spiritually, prelates are the workers: And they shall be called in it the mighty ones of justice, the planting of the Lord to glorify him (Isaiah 61:3).

Now they are called workers, who work for merit, as if they were hired workers: The life of man upon earth is a warfare, and his days are like the days of a hireling (Job 7:1). For just as a hired worker does not immediately receive his wages, but waits, so we also wait in this life.

But to be a good hired worker, one must work for his master’s benefit. So, if we labor in the vineyard of the Church, we ought to direct all to God. Hence: Therefore, whether you eat or drink, or whatsoever else you do, do all to the glory of God (1 Corinthians 10:31).

Likewise, one first cultivates, and afterwards eats. So, let us cultivate and prepare the salvation of others, and afterwards let us seek temporal things: Seek you therefore first the kingdom of God, and his justice, and all these things shall be added unto you (Matthew 6:33). Gird yourself and serve me, while I eat and drink; and afterwards you shall eat and drink (Luke 17:8).

Similarly, it is thirdly required that one be occupied the whole day with labor. So the cultivator of the Lord’s vineyard spends little time on things that pertain to himself; but it is necessary that we spend all our time in God’s service: Always abounding in the work of the Lord (1 Corinthians 15:58). Moreover, one is ashamed to appear before his master without good work: You shall not appear empty before me (Exodus 23:15, 34:20).

Now let us see what is the morning. The whole time of this world is one day: A thousand years in your sight are as yesterday, which is past (Psalms 89:4). The various hours are the various ages of the world. The first age was from Adam until Noah, and, in that time, the Lord foretold through messengers and apparitions that He would go into the vineyard of justice.

Or it can be said that the whole life of a man is one day. The morning of this day is childhood. For childhood is fresh like a plant; hence, some people are called from childhood, for example, Jeremiah, Daniel, and John the Baptist were called from childhood. For that reason, He says: Who went out early in the morning, etc.

Next, the manner of hiring is specified; thus, He says: And having agreed with the labourers for a denarius a day. By this denarius, eternal life is signified, because that denarius is worth ten ases. Likewise, it had the imprinted likeness of the king. Hence, what is signified by this denarius consists in the observance of the Decalogue: If you will enter into life, keep the commandments (Matthew 19:17). Likewise, eternal life has the likeness of God: When he shall appear we shall be like to him (1 John 3:2).

Afterwards, He discusses the second hiring, where it is said, And going out about the third hour, etc. If we take one day to mean the whole time of this world, then just as the first hour signifies the time from Adam to Noah, so the following hour is from Noah to Abraham. Before the promises were made concerning Christ, He informed many people about Christ through angels, and He also had many people who were informing other people.

But if we take one day to mean the life of one man, then the third hour is adolescence, because just as at the third hour of the day the sun begins to get hot, so, in adolescence, the sun of intelligence begins to shine. Likewise, one then begins to get hot with passion: The sun rose with a burning heat (James 1:11). And He found these men in the marketplace idle.

This marketplace [forum], according to the latter interpretation of a day, is the present life. Now a place in which one litigates is called a forum; a place in which one buys and sells is also called a forum, and it signifies the present life, which is full of litigations, buying, and selling: The whole world is seated in wickedness (1 John 5:19).

And these men were idle because they had already wasted part of their lives; for not only those who act badly are called idle, but also those who do not do good. And just as the idle do not attain their end, so neither will these men. For the end of man is life everlasting; therefore, he who works in the manner he ought will have it, or in other words, if he is not idle: Idleness has taught much evil .

And he said to them: Go you also into my vineyard. He says this because God rewards according to His justice: God will reward every one according to his justice (1 Samuel 26:23). But he did not agree with them for a denarius a day. Why did He make this agreement with the first men, but not with these men?

The reason is according to the interpretation that relates a day to the ages of the world. For Adam was about to sin, and, for that reason, he might have been excused if he had not known his reward; but he knew it, because he foretasted it. Likewise, he who has a better mind knows the truth better. Therefore, since Adam had a better mind, he knew the truth better.

But He did not make this agreement with the others, because He always rewards more than He promises to do: Eye has not seen, O God, besides you, what things you have prepared for them that love you (Isaiah 64:4; 1 Corinthians 2:9). Likewise, the first men were hired for the whole day. Therefore, they ought to have the full pay; for that reason, a denarius per day, which will be the full pay, is promised them.

But a worker of the third hour does not give the whole day to God; for that reason, a denarius per day is not appropriate for him, for it could be that he will work more fervently, and so he will be paid more; or it could be that he will do so more negligently, which will not deserve a denarius per day. And so He says, And I will give you what shall be just: because, if they make up for the lost time, they will have full pay: Every man’s work shall be manifest; the day of the Lord shall declare it (1 Corinthians 3:13).

Likewise, He invited the first men to the same labor, but the latter men went of their own accord. Because little children do not have discretion, and so, if they do something good, it seems to be more from the Holy Spirit than from discretion; but, in adolescence, a man is moved by his own counsel. Similarly, it is said of the first men that He sent them; of these, it is said that they went of their own accord.

And again he went out about the sixth and the ninth hour. Following the interpretation that the ages of the world are called a day, so the sixth hour was from Abraham until David and the ninth hour was from David until Christ. But why does He join together these two hours? It is because His people were diverse, namely, the Jews and the Gentiles. Thus, it can be said that the sixth hour is youth, because in the middle of the day the sun is in its perfection, and such is a person in youth. Now the ninth hour is old age: and He joins these two hours together because the same manner of living is in both.

But about the eleventh hour he went out. The fourth hiring is described here:

1. First, He rebukes.
2. Second, they excuse.
3. Third, they are invited.

The second part is where it is said, Because no man hath hired us. The third part is where it is said, Go ye also into my vineyard. He says, therefore, But about the eleventh hour he went out. The eleventh hour is the time of Christ. Hence, it is said: Little children, it is the last hour (1 John 2:18). And: God spoke in times past to the fathers by the prophets, last of all in these days, has spoken to us by his Son (Hebrews 1:1). Behold I myself that spoke, am here (Isaiah 52:6).

Or old age, or a decrepit age, can be called the eleventh hour, because certain people remain in sin until a decrepit age. In the evening he shall fall, grow dry, and wither (Psalms 89:6). And found others standing. He found the other men in the marketplace, but He did not find these men there.

The reason, according to the Philosopher, is because there is a difference between adolescents and the elderly: namely, that all adolescents are in hope, while the elderly are not in hope, but in their memories. Hence, those first men were found in the marketplace, as if seeking to gain; these men, however, are found standing, as if not wanting to gain, but to watch over what they have acquired.

Likewise, He saw the first men and He did not rebuke them; He saw these men, however, and He rebuked them. This is because the first men were still weak and their passions ruled in them, and so they were to be excused for not using their time to serve God. But old people abound with understanding, and for that reason, He rebukes them: Why stand you here all the day idle? He that pursues idleness is very foolish (Proverbs 12:11); and, He that follows idleness, shall be filled with poverty (Proverbs 28:19).

Their excuse follows: They say to him: Because no man hath hired us. If we refer this verse to the ages of the world, in this way, these men signify the Gentile nations, who do not serve God, but idols. But they are excused, because they did not have the prophets as the Jews did; hence, He has not done in like manner to every nation: and his judgments he has not made manifest to them (Psalms 147:20).

Or, referring this to the age of man, it is signified that, to certain people, an opportunity of returning to God is not given until their old age. And the reason is, because all things have their time. Or it can happen from a Divine dispensation, because to them that love God all things work together unto good (Romans 8:28).

Hence, the Lord knew that if He had called them before, they would not have listened. Therefore, they are then hired when they consent, and they more effectively rise back to life. Hence, He says, Go ye also into my vineyard. Hence, although they are decrepit, nevertheless, He wants all to be saved (1 Timothy 2). Likewise, He promised a reward to the first workers, but not to these, because a reward was due to the former, because they served Him from early in the morning; to these men, however, a reward is due only out of mercy. Being made perfect in a short space, he fulfilled a long time .

And when evening was come, etc. Here, He discusses the payment. This involves several aspects:

1. The payment is described.
2. The murmuring is described.
3. The response is described.

Regarding the first point, He does three things:

1. The time is described.
2. The person commissioning the payment of the workers is described.
3. The person commissioned to pay the workers is described.

The time is described when it is said, And when evening was come, etc. This can be understood either as the end of life or the end of the world. In the evening weeping shall have place (Psalms 29:6), because the world’s light fails. And it is said, Evening, because the Judgment will be in this world.

The lord of the vineyard saith to his steward. The lord is the whole Trinity; saith to his steward, that is, to Christ. The power of raising to life and the power of judging are given to Him, and the order of the Judgment is mentioned.

The power of raising to life is mentioned where it is said, Call the labourers, that is, raise the dead: All that are in the graves shall hear the voice of the Son of God (John 5:28). The power of judging is mentioned where it is said, Pay them their hire, that is, ‘Be You the judge’; thus, He gives Him the power of judging: He has given him power to do judgment, because he is the Son of man (John 5:27).

Afterwards, the order of the Judgment is mentioned: Beginning from the last even to the first. This can be referred to the ages of the world. Beginning from the last, namely, from these last people, who have been admitted to the mysteries of the faith. Hence, a greater grace was given to them than was given to the first: [The mystery of Christ] in other generations was not known to the sons of men, as it is now revealed to his holy apostles and prophets in the Spirit (Ephesians 3:4).

Hence, more abundant grace was given to them, although some particular person in the Old Testament may have had a greater grace in a certain respect: As yet the Spirit was not given, because Jesus was not yet glorified (John 7:39)—not because the Holy Spirit was not given, but because He was not then given as abundantly.

Or it can be referred to the age of man, because those who are of a decrepit age die more quickly and are paid more quickly. Or it can be that, due to their fervor, they recover what they had previously lost, as is read of the good thief. In regard to both, Chrysostom says that a person does more liberally what he does out of mercy than what he does in any other way; for that reason, a certain showing of kindness and joy are indicated: There shall be joy before the angels of God upon one sinner doing penance (Luke 15:10).

Then the execution follows: When they were come that came about the eleventh hour, either the Christians or people in a decrepit age, they received every man a penny. Every man shall receive his own reward, according to his own labour (1 Corinthians 3:8).

But when the first also came (you should not apply this to the time of the world, because the Jews were not in the first age), they thought that they should receive more, because they had more in another age. And they also received every man a penny, because they each received a robe.

But what is this? Will all people have equal glory? I say that in a certain respect there will be an equal reward, and in another respect there will not. Because beatitude can be considered regarding the object of beatitude, and, in this way, there is one beatitude of all the blessed. Or, it can be considered regarding the participation in the object of beatitude, and, in this way, not all people will participate equally, because all will not see as clearly as each other: In my Father’s house there are many mansions (John 14:2). And a comparison is that it is just as if many people go to the water, and one person were to carry a larger container than another: the river lies completely exposed, nevertheless, not all carry water away equally. So he, who has a soul more expanded by charity, will receive more glory. The blessing of God makes haste to reward the just, and in a swift hour his blessing bears fruit .

And receiving it they murmured against the master of the house, saying: These last have worked but one hour, etc. Above, the payment was described; here, the murmuring of certain people is described.

But at this point, there is a twofold question, because He says that those receiving a single denarius were murmuring. By the denarius eternal life is understood. How can anyone imagine that a person who has received the reward of eternal life would murmur? For it seems not, because then sin would be there, as it is stated: Neither do you murmur (1 Corinthians 10:10).

Chrysostom says that the meaning should not be determined from what is said, but why it is said. Thus, it should be understood that there was so great a reward, that, if it were possible, they would murmur. Or the murmuring can be understood to have occurred in this world. Gregory says that this murmuring is nothing other than the reward being delayed, because the Saints who came last immediately received a reward, but the first Saints waited a long time: But having the same recompense (I speak as to my children): be you also enlarged, etc. (2 Corinthians 6:13). Thus, the former people murmur because they did not receive their reward immediately; the latter people, however, do not murmur, because they received their reward immediately.

Hilary and Jerome explain the meaning as follows: Sometimes Scripture speaks of the entirety of the people, sometimes of the good people, and sometimes of the bad people, as it is said in Jeremiah 26 that all the people rose up against Jeremiah, and all the people delivered him.

Here, ‘all the people’ is taken to mean part of the people. So, in the first time, some people were good, but not all; for that reason, something is attributed on account of the good people, and something is attributed on account of the bad people, not because they murmured then, but because they murmured before, because the Jews murmured against the Gentiles, because they were made equal to themselves.

There is also another question. What is it that He says, That have borne the burden of the day and the heats? Because they did not bear them, except insofar as they lived, but modern-day people have lived as well. What, therefore, does this mean?

It is answered in three ways. The first response is that Hope that is deferred, afflicts the soul. But, in the beginning of the world, there were those who bore the burden because they knew that their reward was delayed; for that reason, it is said that they have borne the burden of the day.

Or it can be referred to the Jews, who bore the burden of the Law, about which burden Peter says: This is the burden which neither our fathers nor we have been able to bear (Proverbs 15:10). The Gentiles, on the other hand, did not bear such a burden, because they were not subject to the Law.

Or, according to Gregory, it is because the first people lived for a longer time; hence, they were living nine hundred years, and so they carried a heavier burden.

But he answering said to one of them. Here, His response is described.

1. First, He shows His justice and His mercy.
2. Second, He shows the fairness of His payment.

About the first point, He does three things:

1. He denies His injustice.
2. He cites His agreement.
3. He cites the payment made.

He says, therefore, But he answering said to one of them; and add, ‘and to them all,’ because they all had one issue to be decided. He said, friend. He calls him His friend because He had drawn him to Himself: He chose their seed after them (Deuteronomy 4:37). I do you no wrong, because ‘I give to this man what is mine, not what is yours; for that reason, I do you no wrong.’ Does God pervert judgment? (Job 8:3).

Then He recalls the agreement: Did you not agree with me for a penny? That is, for attaining salvation. I am your reward exceedingly great (Genesis 15:1). Take what is yours, that is, what you have from my promise, and go your way, that is, into glory: I know whom I have believed and I am certain that he is able to keep that which I have committed unto him, against that day (2 Timothy 1:12).

Some explain the verse as follows: Take what is yours, that is, damnation for your murmuring, and go your way, into eternal fire. But this cannot be, because He said that they each received a denarius.

Afterwards, He presents His conferred mercy, saying, I will also give to this last even as to thee. And concerning this, He does two things.

1. First, He presents His mercy.
2. Second, He presents His ability to have mercy: I will also give to this last, that is, to the Gentiles, even as to thee. What then? Do we excel them? No, not so (Romans 3:9).

But they could say: ‘You are unable to have mercy.’ On the contrary, He says: Or, is it not lawful for me to do what I will? Because it is lawful for everyone to do what he wants with what he owns. For if a person were a debtor to another, it would not be lawful for him; likewise, if he were subject to another. But He is the Lord; hence, He can give more.

For a bailiff cannot give anything, except according to someone’s merits; therefore, God, who is the Lord of all, can give something not according to someone’s merits: He has done all things whatsoever he would (Psalms 113:11); Who resists his will? (Romans 9:19).

Here, it should be noted that in what is given out of mercy, there is no acceptation of persons, because from what is purely mine, I am able to give to whom I will without acceptation of persons. Hence, He says, Is your eye evil, because I am good?

It is clear that the preceding murmuring did not come from a fault of the Lord, but from His mercy bestowed upon another; therefore, it was on account of His mercy and goodness. For that reason, He says, Is your eye evil, because I am good? Since, in your regard, I have shown justice, and in regard to another, I have shown mercy? Now it is clear that this murmuring resulted because of His goodness.

And, above, it was said, If your eye be single, your whole body shall be lightsome (Matthew 6:22). Concerning the Lord’s goodness, it is written: How good is God to Israel, to them that are of a right heart! (Psalms 72:1).

So shall the last be first and the first last. Here, He concludes the main point for which the whole parable was delivered.

1. First, He gives the conclusion.
2. Second, He dispels a false opinion.

He says, So shall the last be first. According to Chrysostom, this can be read in two ways; namely, that the last will be made equal to the first, and so there will be no difference between them; and this corresponds to what was said, namely, that they each received a denarius: nor will there be a difference as to time. Or it is otherwise, namely, they who are last will be first: The stranger shall be over you, and he shall be as the head, and you shall be the tail (Deuteronomy 28:43–44).

Or some people who were first, because of their negligence, will become last: and this corresponds to what was just said, namely, that they began from the last. But someone could say: ‘Will not all the first people be saved?’ He says: Many are called but few chosen, because they who believe the faith are all called; but those are chosen who do good works, and these are few, as it was said above: Strait is the way that leads to life: and few there are that find it (Matthew 7:14).