Catholic liturgical translation

1Nebeské království je podobné hospodáři, který vyšel časně zrána najmout dělníky na svou vinici. 2Smluvil s dělníky denár na den a poslal je na vinici. 3Když vyšel kolem devíti hodin, viděl jiné, jak stojí nečinně na trhu. 4Řekl jim: 'Jděte i vy na mou vinici a dám vám, co bude spravedlivé.' 5A šli. Kolem dvanácti a tří hodin odpoledne vyšel znovu a udělal to zrovna tak. 6Vyšel kolem pěti hodin a našel jiné, jak tam stojí, a řekl jim: 'Co tu celý den nečinně stojíte?' 7Odpověděli mu: 'Nikdo nás nenajal.' Řekl jim: 'Jděte i vy na mou vinici!' 8Když nastal večer, řekl pán vinice svému správci: 'Zavolej dělníky a vyplať jim mzdu, začni od posledních k prvním.' 9Přišli ti, kdo nastoupili kolem pěti odpoledne, a dostali po denáru. 10Když přišli první, mysleli, že dostanou víc, ale i oni dostali po denáru. 11Vzali ho, ale reptali proti hospodáři:  12'Tady ti poslední pracovali jedinou hodinu, a dals jim zrovna tolik co nám, kteří jsme nesli tíhu dne i horko.'  13On však jednomu z nich odpověděl: 'Příteli, nekřivdím ti. Nesmluvil jsi se mnou denár?  14Vezmi si, co ti patří, a jdi. Chci však i tomuhle poslednímu dát jako tobě.  15Nesmím s tím, co je moje, dělat, co chci? Anebo závidíš, že jsem dobrý?'  16Tak budou poslední prvními a první posledními.« Cesta do Jeruzaléma  17Když se Ježíš vydal na cestu do Jeruzaléma, vzal si stranou dvanáct učedníků a na cestě jim řekl:  18»Teď jdeme do Jeruzaléma. Tam Syn člověka bude vydán velekněžím a učitelům Zákona. Odsoudí ho k smrti  19a vydají pohanům, aby se mu posmívali, zbičovali a ukřižovali ho, ale třetího dne bude vzkříšen.«  20Tu k němu přistoupila matka Zebedeových synů se svými syny a padla mu k nohám, aby ho o něco požádala.  21Zeptal se jí: »Co si přeješ?« Odpověděla mu: »Poruč, aby tito dva moji synové zasedli jeden po tvé pravici a druhý po tvé levici v tvém království.«  22Ježíš na to řekl: »Nevíte, oč žádáte. Můžete pít kalich, který já budu pít?« Odpověděli: »Můžeme.«  23Řekl jim: »Můj kalich sice pít budete, ale udělovat místa po mé pravici a levici není má věc, ta místa patří těm, kterým jsou připravena od mého Otce.«  24Když to uslyšelo ostatních deset, rozmrzeli se na ty dva bratry.  25Ježíš si je však zavolal a řekl: »Víte, že panovníci tvrdě vládnou nad národy a velmoži jim dávají cítit svou moc.  26Mezi vámi však tomu tak nebude. Ale kdo by chtěl být mezi vámi veliký, ať je vaším služebníkem,  27a kdo by chtěl být mezi vámi první, ať je vaším otrokem.  28Vždyť ani Syn člověka nepřišel, aby si nechal sloužit, ale aby sloužil a dal svůj život jako výkupné za všechny.« 29Když vycházeli z Jericha, šel za ním velký zástup. 30A hle, u cesty seděli dva slepí. Když slyšeli, že tamtudy jde Ježíš, začali křičet: »Pane, smiluj se nad námi, synu Davidův!« 31Lidé je však okřikovali, aby mlčeli. Ale oni křičeli ještě víc: »Pane, smiluj se nad námi, synu Davidův!« 32Ježíš se zastavil, zavolal je a zeptal se: »Co chcete, abych pro vás udělal?« 33Odpověděli mu: »Pane, ať se nám otevřou oči!« 34Ježíše pojal soucit. Dotkl se jejich očí, a ihned začali vidět a šli za ním.


Matthew Henry - Concise Commentary
 1   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? God punishes none more than they deserve, and recompenses every service done for him; he therefore does no wrong to any, by showing extraordinary grace to some. See here the nature of envy. It is an evil eye, which is displeased at the good of others, and desires their hurt. It is a grief to ourselves, displeasing to God, and hurtful to our neighbours: it is a sin that has neither pleasure, profit, nor honour. Let us forego every proud claim, and seek for salvation as a free gift. Let us never envy or grudge, but rejoice and praise God for his mercy to others as well as to ourselves.

 17   Christ is more particular here in foretelling his sufferings than before. And here, as before, he adds the mention of his resurrection and his glory, to that of his death and sufferings, to encourage his disciples, and comfort them. A believing view of our once crucified and now glorified Redeemer, is good to humble a proud, self-justifying disposition. When we consider the need of the humiliation and sufferings of the Son of God, in order to the salvation of perishing sinners, surely we must be aware of the freeness and richness of Divine grace in our salvation.

 20   The sons of Zebedee abused what Christ said to comfort the disciples. Some cannot have comforts but they turn them to a wrong purpose. Pride is a sin that most easily besets us; it is sinful ambition to outdo others in pomp and grandeur. To put down the vanity and ambition of their request, Christ leads them to the thoughts of their sufferings. It is a bitter cup that is to be drunk of; a cup of trembling, but not the cup of the wicked. It is but a cup, it is but a draught, bitter perhaps, but soon emptied; it is a cup in the hand of a Father, John 8:11. Baptism is an ordinance by which we are joined to the Lord in covenant and communion; and so is suffering for Christ, Ezek 20:37; Isa 48:10. Baptism is an outward and visible sign of an inward and spiritual grace; and so is suffering for Christ, for unto us it is given, Phili 1:29. But they knew not what Christ's cup was, nor what his baptism. Those are commonly most confident, who are least acquainted with the cross. Nothing makes more mischief among brethren, than desire of greatness. And we never find Christ's disciples quarrelling, but something of this was at the bottom of it. That man who labours most diligently, and suffers most patiently, seeking to do good to his brethren, and to promote the salvation of souls, most resembles Christ, and will be most honoured by him to all eternity. Our Lord speaks of his death in the terms applied to the sacrifices of old. It is a sacrifice for the sins of men, and is that true and substantial sacrifice, which those of the law faintly and imperfectly represented. It was a ransom for many, enough for all, working upon many; and, if for many, then the poor trembling soul may say, Why not for me?

 29   It is good for those under the same trial, or infirmity of body or mind, to join in prayer to God for relief, that they may quicken and encourage one another. There is mercy enough in Christ for all that ask. They were earnest in prayer. They cried out as men in earnest. Cold desires beg denials. They were humble in prayer, casting themselves upon, and referring themselves cheerfully to, the Mediator's mercy. They showed faith in prayer, by the title they gave to Christ. Surely it was by the Holy Ghost that they called Jesus, Lord. They persevered in prayer. When they were in pursuit of such mercy, it was no time for timidity or hesitation: they cried earnestly. Christ encouraged them. The wants and burdens of the body we are soon sensible of, and can readily relate. Oh that we did as feelingly complain of our spiritual maladies, especially our spiritual blindness! Many are spiritually blind, yet say they see. Jesus cured these blind men; and when they had received sight, they followed him. None follow Christ blindly. He first by his grace opens men's eyes, and so draws their hearts after him. These miracles are our call to Jesus; may we hear it, and make it our daily prayer to grow in grace and in the knowledge of the Lord and Saviour Jesus Christ.