Bible of Kralice (CZ - 1613)

1Nebo podobno jest království nebeské člověku hospodáři, kterýž vyšel na úsvitě, aby najal dělníky na vinici svou.  2Smluviv pak s dělníky z peníze denního, odeslal je na vinici svou. 3A vyšed okolo hodiny třetí, uzřel jiné, ani stojí na trhu zahálejíce. 4I těm řekl: Jdětež i vy na vinici, a co bude spravedlivého, dám vám. 5A oni šli. Opět vyšed při šesté a deváté hodině, učinil též. 6Při jedenácté pak hodině vyšed, nalezl jiné, ani stojí zahálejíce. I řekl jim: Pročež tu stojíte, celý den zahálejíce? 7Řkou jemu: Nebo nižádný nás nenajal. Dí jim: Jdětež i vy na vinici, a což by bylo spravedlivého, vezmete. 8Večer pak řekl pán vinice šafáři svému: Zavolej dělníků a zaplať jim, počna od posledních až do prvních. 9A přišedše ti při jedenácté hodině najatí, vzali jeden každý po penízi. 10Přišedše pak první, domnívali se, že více vezmou, ale vzali i oni jeden každý po penízi. 11A vzavše, reptali proti hospodáři, 12Řkouce: Tito poslední jednu hodinu dělali, a rovné jsi je nám učinil, kteříž jsme nesli břímě dne i horko. 13On pak odpovídaje, řekl jednomu z nich: Příteli, nečiním tobě křivdy. Zdaliž jsi z peníze nesmluvil se mnou? 14Vezmiž, což tvého jest, a jdi předce, já pak chci tomuto poslednímu dáti jako i tobě. 15Zdaliž mi nesluší v mém učiniti, což chci? Čili oko tvé nešlechetné jest, že já dobrý jsem? 16Takť budou poslední první, a první poslední; nebo mnoho jest povolaných, ale málo vyvolených. 17A vstupuje Ježíš do Jeruzaléma, pojal dvanácte učedlníků soukromí na cestě. I řekl jim: 18Aj, vstupujeme do Jeruzaléma, a Syn člověka vydán bude předním kněžím {biskupům} a zákonníkům, a odsoudí ho na smrt. 19A vydadíť jej pohanům ku posmívání a k zbičování a ukřižování, ale třetího dne z mrtvých vstane. 20Tehdy přistoupila k němu matka synů Zebedeových s syny svými, klanějici se a proseci něco od něho. 21Kterýž řekl jí: Co chceš: Řekla jemu: Rci, ať tito dva synové moji sedají, jeden po pravici tvé a druhý po levici, v království tvém. 22Odpovídaje pak Ježíš, řekl: Nevíte, zač prosíte. Můžete-li píti kalich, kterýž já píti budu, a křtem, jímž já se křtím, křtěni býti? Řekli jemu: Můžeme. 23Dí jim: Kalich zajisté můj píti budete, a křtem, jímž já se křtím, pokřtěni budete, ale seděti po pravici mé a po levici mé, neníť mé dáti, ale těm, kterýmž připraveno jest od Otce mého. 24A uslyšavše to deset jiných, rozhněvali se na ty dva bratry. 25Ale Ježíš svolav je, řekl: Víte, že knížata národů panují nad nimi, a kteříž velicí jsou, moci užívají nad nimi. 26Ale ne tak bude mezi vámi. Nýbrž kdožkoli chtěl by mezi vámi býti velikým, budiž služebník váš. 27A kdož by koli mezi vámi chtěl býti přední, budiž váš služebník; 28Jako i Syn člověka nepřišel, aby jemu slouženo bylo, ale aby on sloužil, a aby dal život svůj mzdu na vykoupení za mnohé. 29A když vycházeli z Jericho, šel za ním zástup veliký. 30A aj, dva slepí sedící u cesty, uslyšavše, že by Ježíš tudy šel, zvolali, řkouce: Smiluj se nad námi, Pane, synu Davidův. 31Zástup pak přimlouval jim, aby mlčeli. Oni pak více volali, řkouce: Smiluj se nad námi, Pane, synu Davidův. 32I zastaviv se Ježíš, zavolal jich, a řekl: Co chcete, abych vám učinil? 33Řkou jemu: Pane, ať se otevrou oči naše. 34I slitovav se nad nimi Ježíš, dotekl se očí jejich, a hned prohlédly oči jejich. I 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.