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PARALLEL HISTORY BIBLE - Matthew 20:4
CHAPTERS: Matthew 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28 
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LXX- Greek Septuagint - Matthew 20:4 κακεινοις 2548 ειπεν 2036 5627 υπαγετε 5217 5720 και 2532 υμεις 5210 εις 1519 τον 3588 αμπελωνα 290 και 2532 ο 3739 εαν 1437 η 5600 5753 δικαιον 1342 δωσω 1325 5692 υμιν 5213
Douay Rheims Bible And he said to them: Go you also into my vineyard, and I will give you what shall be just.
King James Bible - Matthew 20:4 And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way.
World English Bible To them he said, 'You also go into the vineyard, and whatever is right I will give you.' So they went their way.
World Wide Bible Resources
Matthew 20:4
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-03 iv.iv.xii Pg 16
Matt. ix. 9; Mark ii. 14; Luke v. 29. while even burying a father was too tardy a business for faith.252 252
Anf-03 vi.iii.xii Pg 22
Matt. ix. 9. another deserted father and ship, and the craft by which he gained his living;8675 8675
Anf-01 ix.ii.xxi Pg 7
Matt. xxi. 23. but by a question on His own side, put them to utter confusion; by His thus not replying, according to their interpretation, He showed the unutterable nature of the Father. Moreover, when He said, “I have often desired to hear one of these words, and I had no one who could utter it,”2916 2916 Taken from some apocryphal writing. they maintain, that by this expression “one” He set forth the one true God whom they knew not. Further, when, as He drew nigh to Jerusalem, He wept over it and said, “If thou hadst known, even thou, in this thy day, the things that belong unto thy peace, but they are hidden from thee,”2917 2917
Anf-03 vi.iii.iii Pg 3
Compare the Jews’ question, Matt. xxi. 23. This8552 8552 Its authority. however, is found in abundance, and that from the very beginning. For water is one of those things which, before all the furnishing of the world, were quiescent with God in a yet unshapen8553 8553 Impolita. state. “In the first beginning,” saith Scripture, “God made the heaven and the earth. But the earth was invisible, and unorganized,8554 8554 Incomposita. and darkness was over the abyss; and the Spirit of the Lord was hovering8555 8555 Ferebatur. over the waters.”8556 8556
Anf-03 vi.iii.x Pg 10
Matt. iii. 7–12; xxi. 23, 31, 32. But if repentance is a thing human, its baptism must necessarily be of the same nature: else, if it had been celestial, it would have given both the Holy Spirit and remission of sins. But none either pardons sins or freely grants the Spirit save God only.8643 8643
Anf-01 ix.vi.xxi Pg 63
Matt. xxi. 31.
Anf-02 vi.iv.ii.iv Pg 14.1
Anf-03 vi.iii.x Pg 10
Matt. iii. 7–12; xxi. 23, 31, 32. But if repentance is a thing human, its baptism must necessarily be of the same nature: else, if it had been celestial, it would have given both the Holy Spirit and remission of sins. But none either pardons sins or freely grants the Spirit save God only.8643 8643
Anf-01 ix.iv.xv Pg 23
Luke xix. also about the Pharisee and the publican, who were praying in the temple at the same time;3559 3559
Anf-01 ix.iv.xv Pg 23
Luke xix. also about the Pharisee and the publican, who were praying in the temple at the same time;3559 3559
Anf-02 vi.iv.iv.v Pg 37.1
Anf-03 v.iv.v.xxxvii Pg 13
Luke xix. 10. my present contention is not whether He was come to save what was lost, to whom it had once belonged, and from whom what He came to save had fallen away; but I approach a different question. Man, there can be no doubt of it, is here the subject of consideration. Now, since he consists of two parts,4973 4973 Substantiis. body and soul, the point to be inquired into is, in which of these two man would seem to have been lost? If in his body, then it is his body, not his soul, which is lost. What, however, is lost, the Son of man saves. The body,4974 4974 Caro: “the flesh,” here a synonym with the corpus of the previous clauses. therefore, has the salvation. If, (on the other hand,) it is in his soul that man is lost, salvation is designed for the lost soul; and the body which is not lost is safe. If, (to take the only other supposition,) man is wholly lost, in both his natures, then it necessarily follows that salvation is appointed for the entire man; and then the opinion of the heretics is shivered to pieces,4975 4975 Elisa est. who say that there is no salvation of the flesh. And this affords a confirmation that Christ belongs to the Creator, who followed the Creator in promising the salvation of the whole man. The parable also of the (ten) servants, who received their several recompenses according to the manner in which they had increased their lord’s money by trading4976 4976 Secundum rationem feneratæ. proves Him to be a God of judgment—even a God who, in strict account,4977 4977 Ex parte severitatis. not only bestows honour, but also takes away what a man seems to have.4978 4978
Anf-03 v.viii.ix Pg 8
Luke xix. 10. although sinful, since He says, “I desire rather the salvation of the sinner than his death;”7349 7349
Anf-03 v.viii.xxxiv Pg 3
Luke xix. 10. What do you suppose that to be which is lost? Man, undoubtedly. The entire man, or only a part of him? The whole man, of course. In fact, since the transgression which caused man’s ruin was committed quite as much by the instigation of the soul from concupiscence as by the action of the flesh from actual fruition, it has marked the entire man with the sentence of transgression, and has therefore made him deservedly amenable to perdition. So that he will be wholly saved, since he has by sinning been wholly lost. Unless it be true that the sheep (of the parable) is a “lost” one, irrespective of its body; then its recovery may be effected without the body. Since, however, it is the bodily substance as well as the soul, making up the entire animal, which was carried on the shoulders of the Good Shepherd, we have here unquestionably an example how man is restored in both his natures. Else how unworthy it were of God to bring only a moiety of man to salvation—and almost less than that; whereas the munificence of princes of this world always claims for itself the merit of a plenary grace! Then must the devil be understood to be stronger for injuring man, ruining him wholly? and must God have the character of comparative weakness, since He does not relieve and help man in his entire state? The apostle, however, suggests that “where sin abounded, there has grace much more abounded.”7507 7507
Anf-03 v.iv.v.xxxvii Pg 8
For the history of Zacchæus, see Luke xix. 1–10. So also “he loosened the bands of wickedness, undid the heavy burdens, let the oppressed go free, and broke every yoke,”4968 4968
Treasury of Scriptural Knowledge, Chapter 20VERSE (4) - Mt 9:9; 21:23-31 Lu 19:7-10 Ro 6:16-22 1Co 6:11 1Ti 1:12,13
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