This treatment illustrates the suggestiveness of Scripture figures. They start thought on lines that lead away from their immediate connections.

I. AT THE ELEVENTH HOUR THERE IS STILL WORK TO BE DONE. Froude says, "Beautiful is old age - beautiful as the slow dropping mellow autumn of a rich and glorious summer. In the old man Nature has fulfilled her work; she loads him with her blessings; she fills him with the fruits of a well spent life; and, surrounded by his children and his children's children, she rocks him away to a grave, to which he is followed with blessings. God forbid we should not call it beautiful! If old age were only beautiful, it would be a power we could ill afford to lose. For all beauty is akin to truth, and all truth is akin to God; and so all beauty is a shadow of him, a message from him, a help towards him. This sin-filled world wants all the truth, all the love, all the beauty it can get, in order to dispel the darkness, the hate, and the ugliness of its evil. We become as the things on which we look, and God keeps old men and women among us in order that we may see, and feel, and be lifted higher by their grace. The aged are kept among us because of the work they can do. One thing - they can check our hurry. Young folk want everything at once. The aged seem to say, "Quietly. One thing at a time. Good things are worth waiting for." And they are kept in order to link together the generations. What a world it would be if the people came and went in complete generations, and there was no blending of one with the other, so that experience might tone ardour! And the aged among us witness for God. They tell us of the God who "fed them all their life long; the God who redeemed them from evil."

II. AT THE ELEVENTH HOUR GOD DOES CALL MEN TO HIS SERVICE. He proves the riches of his grace in the conversion of old men and old women. A marvel of grace, indeed, when all the long ten hours of the day of life have been spent in the service of self, A saved old man is the witness that God can "save unto the uttermost."

III. AT THE ELEVENTH HOUR IS AN ALMOST HOPELESS TIME FOR BEGINNING A LIFE WORK. It is unsuitable for any beginnings. The sun is in the wrong quarter of the heavens. "The night cometh when no man can work." And the ability is low. The "eleventh hour" is time to be weary, and go to the long rest. - R.T.

I. THE EVIL CENSURED. Spiritual idleness. Often accompanied with great secular activity, and a flaming profession. Consists in neglect — of life's mission; the souls salvation and sanctification (Philippians 2:12, 13); works for the spiritual benefit of others seeking in order to save them that are lost (1 Corinthians 10:24). This neglect is highly criminal.

1. As injurious to one's self. Deteriorates the moral nature.

2. As injurious to others.

3. As disobedience to the Divine summons, "Go work," etc. Christ came to do the Father's will, and summons us to follow Him.

II. THE CONTINUANCE AND AGGRAVATION OF THE EVIL. "All the day idle," etc. Youth, manhood, age. The reproach increases with the passing months and years.

1. When so much work for yourself and others ought to have been done.

2. When others have been so long labouring.

3. When there has been so much time and opportunity — "eleventh hour" — "market place."

4. When the working day is drawing to a dose.

III. The EXCUSES offered for the evil. "Why stand ye?" asks the Master, and what are the usual replies? —

1. We have not been invited by the minister, etc. Don't wait for such invitations — offer)-our services — "I must work," etc.

2. We lack the necessary qualifications, etc.

3. We lack opportunity, etc.

4. We give money, etc. This will not be accepted by the Master as a substitute for personal service. You cannot do this work by proxy. Work for Christ is personal, and cannot be delegated to others, etc.

IV. The MOTIVES go abandon the evil.

1. The urgency of the work.

2. The activity of Satan and his emissaries.

3. The honour and pleasure of active service. Work in which the Son of Man was employed when on earth. No less happy than honourable.

4. The assurance of Divine help. May be difficulties you fear to meet, but God will strengthen and direct, etc.

5. The brevity of life's golden opportunity. Difficulty increases with delay. You will get accustomed to idleness and it will become chronic. Whether early or late in the day, begin Now.

6. The promise of reward. Present; future — in and for. "Whatsoever is right that shall ye receive." "They that turn," etc.

(Alfred Tucker.)

The text contains —

I. AN IMPLICATION — That there is work to be done.

1. Knowledge to acquire — of God, self, etc.

2. Blessing, to secure. Pardon, etc.

3. Duties to discharge. Notwithstanding, many are idle.

II. AN EXPOSTULATION. Why stand ye who are active, rational, responsible, rewardable creatures? Why stand ye here idle? Here on a theatre of action. In this the day of your probation. In this state of uncertainty. Why stand ye? Standing not working.

III. AN INQUIRY? "Why?" Some are idle because they have no work. Some do not like the master. Some do not love the work. Some imagine themselves unable to work. Some do not like the wages. Some no man hath hired. Does not the Bible, memory, and conscience supply instances in which He would have hired you, but you were unwilling to have your old Master and desert His work, etc.

(W. Atherton.)

Here lies what was once a bar of iron, but the joint action of air and water has reduced it to a bar of rust. It has now no strength, and consequently no value. To how many varied and useful purposes it might have been put some years ago and in its work have found its strength, beauty, and preservation; but it is too late now; it will soon be blended with the earth upon which it passively lies, a striking emblem of the man who through sloth and love of ease refuses to face the hammer and anvil of active life and honest work; who flies from the purifying tire of life's adversities, and who will fight no battle for truth and the higher interests of his soul.

(Anon.)

A lazy Christian shall always want four things, viz., comfort, content, confidence, and assurance. God hath made separation between joy and idleness, between assurance and laziness, and therefore it is impossible for thee to bring these together.

(T. Brooks.)A busy man is troubled but with one devil, but the idle man with a thousand.

(Anon.)

Idleness is a sin, for it involves disobedience to Christ's command, "Go into My vineyard and work." It is a sin, for it shows an utter want of sympathy with the Master, "who went about doing good," and who expected His followers "to do good to all as they have opportunity." It is a sin, for it indicates a selfish love of ease; and a Divine woe is pronounced on all who are at "ease in Zion." It is a sin, for it reveals a callous heart, insensible to the woes of a lost world. Every idler in the church is a sinner, for to him that "knoweth to do good and doeth it not, to him it is sin." Alas! how many sinners are found in Zion, and what must be their doom when the Master cometh to judge the unfaithful servants who have hid their talent in place of using it!

(W. Durant.)

The bee and the butterfly are both busy creatures; there is an activity that ends in nothing; there are lives that store no honey,

Two ploughshares were once made by the same blacksmith, in the same smithy, from the same kind of iron, and they were bought by the same farmer. He took them home; one he took into instant employment, but he left the other unemployed for twelve months in a barn, till the poor thing got covered with rust: at last the farmer had occasion for another ploughshare, so he drew it forth from its laziness and obscurity, and sent it into the field, where it met its old fellowploughshare. "Why," said the lazy one, "what has kept you so bright? I declare I am quite ashamed to be seen." "Ah!" said the bright ploughshare, "it is labour and exercise that has kept me bright. Your rest and idleness has been injurious to you; but when you have been driven a few times through the earth, you will lose your rust and become beautiful and bright too."

(Blind Amos.)

There is such a thing as laborious idleness. Busy? So was the shepherd on the Alps, mentioned by Dugald Stewart, who spent fifteen years of life learning to balance a pole on his chin: and the philosopher sagely remarks how much good, had they been directed to a noble object, this diligence and perseverance would have accomplished. Busy': So have I seen the miller's wheel, which went round and round: but idly, grinding no corn. Busy? So, in a way, was the Russian who, facing the winter's cold, nor regarding the cost of massive slabs brought at great labour from frozen lake and river, built him an icy palace, within whose glittering, translucent wails, wrapped in furs and shining in jewels, rank and beauty held their revelry.', and the bowl and the laugh and the song went round. But width soft breath, and other music, and opening buds, spring returned; and then before the eves that had gazed with wonder on the crystal walls of that fairy palace as they gleamed by night with a thousand lights, or flashed with the radiance of gems in the bright sunshine, it dissolved, nor left "a rack behind;" its pleasures, "vanity;" its expense, "vexation of spirit." Busy? be, in a way, are the children who, when the tide is at the ebb, with merry laughter and rosy cheeks and nimble hands build a castle of the moist sea sand — the thoughtless urchins, types of lovers of pleasure and of the world so intent on their work as not to see how the treacherous, silent tide has crept around them, not merely to sap and undermine, and with one rude blow of her billow demolish the work of their hands, but to cut off their retreat to the distant shore, and drown their frantic screams and cries for help in the roar of its remorseless waves. From a death-bed, where all he toiled and sinned and sorrowed for is slipping from his grasp, fading from his view, such will his life seem to the busiest worldling; he spends his strength for naught, and his labour for that which profiteth not. With an eye that pities because it foresees our miserable doom, God calls us from such busy trifling, from a life of laborious idleness, to a service which is as pleasant as it is profitable, as graceful as it is dutiful, saying, Work out your salvation — Work while it is called to-day, seeing that the night cometh when no man can work.

(Dr. Guthrie.)

Have you never thought with extreme sadness of the many men and women upon our earth whose lives are useless? Have you never reflected upon the millions of people who waste in nothingness their thoughts, affections, energies, all their powers, which frivolity dissipates as the sand of the desert absorbs the water which is sent upon it from the sky? These beings pass onward, without even asking themselves toward what end they journey, or for what reason they were placed here below.

(Eugene Bersier.)

All activity out of Christ, all labour that is not labour in His Church, is in His sight a "standing idle."

(Archbishop Trench.)

Evil thoughts intrude in an unemployed mind as naturally as worms are generated in a stagnant pool. No pains, no gains. No sweat, no sweet. No mill, no meal. An idle brain is the devil's workshop. He that would eat the kernel, must crack the nut.

It would be thought a hard government that should tax its people one-tenth part of their time, to be employed in its service; but idleness taxes many of us much more. Sloth, by bringing on disease, absolutely shortens life. Sloth, like rust, consumes faster than labour wears: while the used key is always bright. How much more time than is necessary do we spend in sleep, forgetting that the sleeping fox catches no poultry, and there will be sleeping enough in the grave!

(Franklin.)

A good minister, now in heaven, once preached to iris congregation a powerful sermon founded upon the words, "Why stand ye here all the day idle?" The sermon did good to many, among whom was a lady who went to the minister the next day, and said, "Doctor, I want a spade." We should be happy to put spades into the hands of all our idle friends. There are Sunday-school spades. Mission-room spades, Tract-distribution spades, Sick-visitation spades, etc.. etc. Who will apply for them?

Idleness was one of the sins of Sodom, and it is often the forerunner of temporal and eternal ruin. No evil is more common, though none is more dangerous.

I. To whom the charge of idleness is applicable.

1. It will in a certain sense apply to all unconverted men, who with respect to the highest interests of life, may be said to be always idle.

a. They are content to do nothing at all for God; nothing that He approves, nothing that He will accept,

b. They do nothing for their own souls, any more than for the glory of God.

c. They do nothing for their generation, according to the will of God.

d. They do nothing to any good purpose, or that will turn to account another day.

2. It will apply in too many instances, even to Christians themselves, of whom there are but few who can be applauded for their diligence and fidelity.

II. Point out the inexcusableness of such conduct.

1. The talents committed to our trust require to be occupied. and must be finally accounted for.

2. The want of a capacity to labour in the Lord's vineyard cannot be pleaded with success.

3. We are placed in a situation where our services are expected and required.

4. We have lost too much time already.

(B. Beddome.)

not loiterers. — Jacob saw the angels, some ascending, others descending, but none standing still. God hath made Behemoth to play in the water, not so men; they must be doing, that will keep in with God.

(John Trapp.)

I. Why? The vineyard is so spacious.

II. The reward is so liberal.

III. The Master is so kind.

IV. The hour of working is so short.

(J. T. Van Osberzee, D. D.)

While the Lord of heaven is employing various means and instruments to engage labourers into His vineyard, Satan is going through the earth, with the pleasures of sin in one hand, and the allurements of the world in the other, to engage poor deluded souls into his thorny wilderness. Would you startle if we could now summon forward the Prince of Hell, and say, "Well, Devil, and what wilt thou give?" Listen. Hear that hoarse murmur from the pit: "I will find them work that they love. It shall please their senses, gratify their appetites, indulge their passions, and delight their grossly carnal hearts. Every one shall find the pleasure for which he lusts, his own besetting sin; the swine shall have husks and mire." "And what more? I will exempt them from the persecutions of religion, the contempt of the world, the reproach of the cross of Christ, from the irksome discharge of duty, and the gloomy services of piety." "Go on. What more?" "I will keep them in the fashion; lind them abundance of associates: for wide is my gate, broad is my way, and many there are that enter therein." "But what will be their food? The chaff of worldly pleasure and deceitfulness of sin, producing disappointment and dissatisfaction." "What their drink? .... The gall of hitter reflections, tormenting passions, reproaches of reason, and dread anticipations." "Where do they rest?" "Nowhere. Like a troubled sea, they cannot rest. They lie down in sorrow." "But what wages, Devil, wilt thou give? .... Darkness, outer-darkness, blackness of darkness." A bad master, hard disgraceful work, and tremendous wages! Why stand ye here all the day idle? Set to work. Have you sinned? now repent. Are you in the world? come out and be separate. Have you time? use it. Powers? employ them. A Bible? read it. A throne of grace? fall down before it. Is there a God? serve Him. A Saviour? believe in him.

(W. Atherton.)

Is it not lawful for me to do what I will with mine own? We shall divide God's gifts into five classes: —

I. GIFTS TEMPORAL. What a difference in men personally; one is born like Saul, head and shoulders taller than the rest; another like Zaccheus. So in mental gifts; what a difference exists! The differences of men's conditions in this world. God is ruler and shall He not do as He will with His own. Bless God that thou hast more than others, and thank Him also that He has given thee less than others; for thou hast a higher burden.

II. GIFTS SAVING.

1. The fallen angels not redeemed.

2. Note, again, God chose the Israelitish race and left the Gentiles for years in darkness.

3. Why is it that God has sent His word to us, while a multitude of people are still without it.

4. Why do some listen to the truth and others not. Salvation is of the Lord alone.

III. GIFTS HONOURABLE.

1. One man hath the gift of knowledge, another hath little.

2. Office.

3. Utterance.

IV. GIFTS OF USEFULNESS.

V. GIFT COMFORTABLE.

(C. H. Spurgeon.)

David, Jesus, Zabdi, ZebedeeJericho, Jerusalem, JudeaApiece, Begun, Denarius, Denary, Eleventh, Hired, Hour, O'clock, Penny, Receive, Received, Shilling1. Jesus, by the parable of the laborers in the vineyard, shows that God is debtor unto no man;
17. foretells his passion;
20. by answering the mother of Zebedee's children, teaches his disciples to be humble;
29. and gives two blind men their sight.

Matthew 20:1-15

     5337   hiring

Matthew 20:1-16

     2042   Christ, justice of
     5260   coinage
     5438   parables
     5603   wages

Matthew 20:9-12

     4948   hour

Matthew 20:9-15

     5524   servants, bad

Matthew 20:9-16

     5603   wages

February 2. "And Whosoever Will be Great among You, Let Him be Your Minister. And Whosoever Will be Chief among You, Let Him be Your Servant" (Matt. xx. 26, 27).
"And whosoever will be great among you, let him be your minister. And whosoever will be chief among you, let him be your servant" (Matt. xx. 26, 27). Slave is the literal meaning of the word, doulos. The first word used for service is diakanos, which means a minister to others in any usual way or work: but the word doulos means a bond slave, and the Lord here plainly teaches us that the highest service is that of a bond slave. He Himself made Himself the servant of all, and he who would come …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Nearest to Christ
'To sit on My right hand, and on My left, is not Mine to give, but it shall be given to them for whom it is prepared of My Father.'--MATT. xx. 23. You will observe that an unusually long supplement is inserted by our translators in this verse. That supplement is quite unnecessary, and, as is sometimes the case, is even worse than unnecessary. It positively obscures the true meaning of the words before us. As they stand in our Bibles, the impression that they leave upon one's mind is that Christ in …
Alexander Maclaren—Expositions of Holy Scripture

The Servant-Lord and his Servants
'Even as the Son of Man came not to be ministered unto, but to minister.'--MATT. xx. 28. It seems at first sight strangely unsympathetic and irrelevant that the ambitious request of James and John and their foolish mother, that they should sit at Christ's right hand and His left in His kingdom, should have been occasioned by, and have followed immediately upon, our Lord's solemn and pathetic announcement of His sufferings. But the connection is not difficult to trace. The disciples believed that, …
Alexander Maclaren—Expositions of Holy Scripture

What the Historic Christ Taught About his Death
'The Son of Man came... to give His life a ransom for many.'--Matt. xx. 28. We hear a great deal at present about going back to 'the Christ of the Gospels.' In so far as that phrase and the movement of thought which it describes are a protest against the substitution of doctrines for the Person whom the doctrines represent, I, for one, rejoice in it. But I believe that the antithesis suggested by the phrase, and by some of its advocates avowed, between the Christ of the Gospels and the Christ of …
Alexander Maclaren—Expositions of Holy Scripture

Blind Bartimeus
Mark 10:52 -- "And Jesus said unto him, Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way." When the apostle Peter was recommending Jesus of Nazareth, in one of his sermons to the Jews, he gave him a short, but withal a glorious and exalted character, "That we went about doing good." He went about, he sought occasions of doing good; it was his meat and drink to do the works of him that sent him, whilst the day of his public administration …
George Whitefield—Selected Sermons of George Whitefield

Delivered on the Lord's Day, on that which is Written in the Gospel, Matt. xx. 1, "The Kingdom of Heaven is Like unto a Man That
1. Ye have heard out of the Holy Gospel a parable well suited to the present season, concerning the labourers in the vineyard. For now is the time of the material [2841] vintage. Now there is also a spiritual vintage, wherein God rejoiceth in the fruit of His vineyard. For we cultivate God, and God cultivateth us. [2842] But we do not so cultivate God as to make Him any better thereby. For our cultivation is the labour of the heart, not of the hands. [2843] He cultivateth us as the husbandman doth …
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Matt. xx. 30, About the Two Blind Men Sitting by the Way Side, and Crying Out, "Lord, have Mercy On
1. Ye know, Holy Brethren, full well as we do, that our Lord and Saviour Jesus Christ is the Physician of our eternal health; and that to this end He took the weakness of our nature, that our weakness might not last for ever. For He assumed a mortal body, wherein to kill death. And, "though He was crucified through weakness," as the Apostle saith, "yet He liveth by the power of God." [2870] They are the words too of the same Apostle; "He dieth no more, and death shall have no more dominion over Him." …
Saint Augustine—sermons on selected lessons of the new testament

Divine Sovereignty
We must assume, before we commence our discourse, one thing certain, namely, that all blessings are gifts and that we have no claim to them by our own merit. This I think every considerate mind will grant. And this being admitted, we shall endeavour to show that he has a right, seeing they are his own to do what he wills with them--to withhold them wholly is he pleaseth--to distribute them all if he chooseth--to give to some and not to others--to give to none or to give to all, just as seemeth good …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

The Private Thoughts and Words of Jesus
"And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them, Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death, and shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again."--Matthew 20:17-19. YOU HAVE THIS SAME STORY in Matthew and Mark and Luke, a little differently told; as would naturally be the case …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

Particular Redemption
I begin this morning with the doctrine of Redemption. "He gave his life a ransom for many." The doctrine of Redemption is one of the most important doctrines of the system of faith. A mistake on this point will inevitably lead to a mistake through the entire system of our belief. Now, you are aware that there are different theories of Redemption. All Christians hold that Christ died to redeem, but all Christians do not teach the same redemption. We differ as to the nature of atonement, and as to …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

Sermon for Septuagesima Sunday
(From the Gospel for the day) In this Sermon following we are taught how we must perpetually press forward towards our highest good, without pause or rest; and how we must labour in the spiritual vineyard that it may bring forth good fruit. Matt. xx. 1.--"The kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard." THIS householder went out early at the first hour, and again at the third and at the sixth hours, and hired …
Susannah Winkworth—The History and Life of the Reverend Doctor John Tauler

Augustine 354-430 -- the Recovery of Sight by the Blind
I. Ye know, holy brethren, full well as we do, that our Lord and Savior Jesus Christ is the physician of our eternal health; and that to this end we task the weakness of our natures, that our weakness might not last forever. For He assumed a mortal body, wherein to kill death. And, "though He was crucified through weakness," as the apostle saith, yet He "liveth by the power of God." They are the words, too, of the same apostle: "He dieth no more, death hath no more dominion over Him." These things, …
Various—The World's Great Sermons, Volume I

The Historical Books of the New Testament, Meaning Thereby the Four Gospels and the Acts...
The historical books of the New Testament, meaning thereby the four Gospels and the Acts of the Apostles, are quoted, or alluded to, by a series of Christian writers, beginning with those who were contemporary with the apostles, or who immediately followed them, and proceeding in close and regular succession from their time to the present. The medium of proof stated in this proposition is, of all others, the most unquestionable, the least liable to any practices of fraud, and is not diminished by …
William Paley—Evidences of Christianity

The Johannine Writings
BY the Johannine writings are meant the Apocalypse and the fourth gospel, as well as the three catholic epistles to which the name of John is traditionally attached. It is not possible to enter here into a review of the critical questions connected with them, and especially into the question of their authorship. The most recent criticism, while it seems to bring the traditional authorship into greater uncertainty, approaches more nearly than was once common to the position of tradition in another …
James Denney—The Death of Christ

Ci. Foretelling his Passion. Rebuking Ambition.
(Peræa, or Judæa, Near the Jordan.) ^A Matt. XX. 17-28; ^B Mark X. 32-45; ^C Luke XVIII. 31-34. ^b 32 And they were on the way, going up to Jerusalem [Dean Mansel sees in these words an evidence that Jesus had just crossed the Jordan and was beginning the actual ascent up to Jerusalem. If so, he was in Judæa. But such a construction strains the language. Jesus had been going up to Jerusalem ever since he started in Galilee, and he may now have still be in Peræa. The parable …
J. W. McGarvey—The Four-Fold Gospel

Cii. Bartimæus and his Companion Healed.
(at Jericho.) ^A Matt. XX. 29-34; ^B Mark X. 46-52; ^C Luke XVIII. 35-43. ^c 35 And it came to pass, as he drew nigh unto Jericho, a certain blind man sat by the way side begging: 36 and hearing a multitude going by, he inquired what this meant. 37 And they told him that Jesus of Nazareth passeth by. [Jesus came from the Jordan, and was entering Jericho by its eastern gate. As the crowd following Jesus passed by, Bartimæus asked its meaning and learned of the presence of Jesus. Jesus on this …
J. W. McGarvey—The Four-Fold Gospel

The vineyard Labourers.
"For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. And he went out about the third hour, and saw others standing idle in the market-place, and said unto them; 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 ninth hour, and did likewise. …
William Arnot—The Parables of Our Lord

Gregory the Great, Bishop of Rome.
IT pleased God, to whom all his works are known from eternity, to prepare Gregory by a twofold process, for the great and difficult work of the guidance of the Western Church, then agitated by so many storms. Destined to be plunged into the midst of an immense multitude of avocations of the most varied character, he was trained to bear such a burden by administering, until his fortieth year, an important civil office. Then, yielding to a long-felt yearning of his heart, he retired into a monastery, …
Augustus Neander—Light in the Dark Places

The Blessing of Being with Good People. How Certain Illusions were Removed.
1. I began gradually to like the good and holy conversation of this nun. How well she used to speak of God! for she was a person of great discretion and sanctity. I listened to her with delight. I think there never was a time when I was not glad to listen to her. She began by telling me how she came to be a nun through the mere reading of the words of the Gospel "Many are called, and few are chosen." [1] She would speak of the reward which our Lord gives to those who forsake all things for His …
Teresa of Avila—The Life of St. Teresa of Jesus

Why Men do not Attain Quickly to the Perfect Love of God. Of Four Degrees of Prayer. Of the First Degree. The Doctrine Profitable for Beginners,
1. I speak now of those who begin to be the servants of love; that seems to me to be nothing else but to resolve to follow Him in the way of prayer, who has loved us so much. It is a dignity so great, that I have a strange joy in thinking of it; for servile fear vanishes at once, if we are, as we ought to be, in the first degree. O Lord of my soul, and my good, how is it that, when a soul is determined to love Thee--doing all it can, by forsaking all things, in order that it may the better occupy …
Teresa of Avila—The Life of St. Teresa of Jesus

The First Last, and the Last First
"But many that are first shall be last; and the last shall be first."--Matthew 19:30. "So the last shall be first, and the first last."--Matthew 20:16. WE MUST BE SAVED if we would serve the Lord. We cannot serve God in an unsaved condition. "They that are in the flesh cannot please God." It is vain for them to attempt service while they are still at enmity against God. The Lord wants not enemies to wait upon him, nor slaves to grace his throne. We must be saved first; and salvation is all of grace. …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

Christ's Resurrection and Our Newness of Life
The idea that the grace of God should lead us to licentiousness is utterly loathsome to every Christian man. We cannot endure it. The notion that the doctrines of grace give license to sin, comes from the devil, and we scout it with a detestation more deep than words can express. "How shall we, that are dead to sin, live any longer therein?" On our first entrance upon a Christian profession, we are met by the ordinance of baptism, which teaches the necessity of purification. Baptism is, in its very …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

The Compassion of Jesus
THIS is said of Christ Jesus several times in the New Testament. The original word is a very remarkable one. It is not found in classic Greek. It is not found in the Septuagint. The fact is, it was a word coined by the evangelists themselves. They did not find one in the whole Greek language that suited their purpose, and therefore they had to make one. It is expressive of the deepest emotion; a striving of the bowels--a yearning of the innermost nature with pity. As the dictionaries tell us-- Ex …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 60: 1914

Matthew 20:9 NIV
Matthew 20:9 NLT
Matthew 20:9 ESV
Matthew 20:9 NASB
Matthew 20:9 KJV

Matthew 20:9 Bible Apps
Matthew 20:9 Parallel
Matthew 20:9 Biblia Paralela
Matthew 20:9 Chinese Bible
Matthew 20:9 French Bible
Matthew 20:9 German Bible

Matthew 20:9 Commentaries

Bible Hub