Matthew20
American Standard Version · Public Domain
1For 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.
2And when he had agreed with the laborers for a shilling a day, he sent them into his vineyard.
3And he went out about the third hour, and saw others standing in the marketplace idle;
4and to them he said, Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way.
5Again he went out about the sixth and the ninth hour, and did likewise.
6And about the eleventh hour he went out, and found others standing; and he saith unto them, Why stand ye here all the day idle?
7They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard.
8And 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.
9And when they came that were hired about the eleventh hour, they received every man a shilling.
10And when the first came, they supposed that they would receive more; and they likewise received every man a shilling.
11And when they received it, they murmured against the householder,
12saying, 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.
13But he answered and said to one of them, Friend, I do thee no wrong: didst not thou agree with me for a shilling?
14Take up that which is thine, and go thy way; it is my will to give unto this last, even as unto thee.
15Is it not lawful for me to do what I will with mine own? or is thine eye evil, because I am good?
16So the last shall be first, and the first last.
17And as Jesus was going up to Jerusalem, he took the twelve disciples apart, and on the way he said unto them,
18Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests and scribes; and they shall condemn him to death,
19and shall deliver him unto the Gentiles to mock, and to scourge, and to crucify: and the third day he shall be raised up.
20Then came to him the mother of the sons of Zebedee with her sons, worshipping him, and asking a certain thing of him.
21And he said unto her, What wouldest thou? She saith unto him, Command that these my two sons may sit, one on thy right hand, and one on thy left hand, in thy kingdom.
22But Jesus answered and said, Ye know not what ye ask. Are ye able to drink the cup that I am about to drink? They say unto him, We are able.
23He saith unto them, My cup indeed ye shall drink: but to sit on my right hand, and on my left hand, is not mine to give; but it is for them for whom it hath been prepared of my Father.
24And when the ten heard it, they were moved with indignation concerning the two brethren.
25But Jesus called them unto him, and said, Ye know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them.
26Not so shall it be among you: but whosoever would become great among you shall be your minister;
27and whosoever would be first among you shall be your servant:
28even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.
29And as they went out from Jericho, a great multitude followed him.
30And behold, two blind men sitting by the way side, when they heard that Jesus was passing by, cried out, saying, Lord, have mercy on us, thou son of David.
31And the multitude rebuked them, that they should hold their peace: but they cried out the more, saying, Lord, have mercy on us, thou son of David.
32And Jesus stood still, and called them, and said, What will ye that I should do unto you?
33They say unto him, Lord, that our eyes may be opened.
34And Jesus, being moved with compassion, touched their eyes; and straightway they received their sight, and followed him.
Study Guide
Public-domain commentary and original-language notes for Matthew 20.
Chapter Summary
In this chapter: The parable of the labourers in the vineyard. (1–16). Jesus again foretells his sufferings. (17–19). The ambition of James and John. (20–28). Jesus gives sight to two blind men near Jericho. (29–34).
vv1-16
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.
vv17-19
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.
vv20-28
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, Joh 18:11. Baptism is an ordinance by which we are joined to the Lord in covenant and communion; and so is suffering for Christ, Eze 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, Php 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?
Key Words
γάρ (gár): properly, assigning a reason (used in argument, explanation or intensification; often with other particles)
βασιλεία (basileía): properly, royalty, i.e. (abstractly) rule, or (concretely) a realm (literally or figuratively)
οὐρανός (ouranós): the sky; by extension, heaven (as the abode of God); by implication, happiness, power, eternity; specially, the Gospel (Christianity)
ἐστί (estí): he (she or it) is; also (with neuter plural) they are
ὅμοιος (hómoios): similar (in appearance or character)
ἄνθρωπος (ánthrōpos): from G3700 (ὀπτάνομαι)); man-faced, i.e. a human being
οἰκοδεσπότης (oikodespótēs): the head of a family
ὅστις (hóstis): which some, i.e. any that; also (definite) which same
ἐξέρχομαι (exérchomai): to issue (literally or figuratively)
ἅμα (háma): properly, at the "same" time, but freely used as a preposition or adverb denoting close association
Cross References
Matthew 20Parallel account where Jesus corrects the request of James and John regarding His cup and baptism.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Parallel command that greatness in the kingdom consists of serving, following the ambition of Zebedee's sons.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Direct textual link and boundary marker for the parable of the laborers in the vineyard.
Supported by Matthew Poole, John Calvin, JFB
Parallel account of healing the blind men near Jericho as Jesus departs.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Old Testament law requiring masters to pay hired laborers their wages before evening.
Supported by Matthew Poole, JFB
Illustrates the exact same murmuring and evil-eye syndrome found in the elder brother's reaction.
Supported by Matthew Henry, Matthew Poole, John Calvin
Parallel detailing how James and John came to ask Jesus for high places of honor.
Supported by Matthew Henry, Matthew Poole, John Calvin
Christ explicitly refers to His impending suffering as the 'cup' given to Him by the Father.
Supported by Matthew Henry, Matthew Poole, JFB
Peter's mercenary 'what shall we have therefore?' query which directly prompted this cautionary parable.
Supported by Matthew Poole, JFB
Verbal link to God's absolute sovereign right to distribute grace and mercy as He wills.
Supported by Matthew Poole
Jesus speaks elsewhere of His impending agonizing passion specifically under the metaphor of a baptism.
Supported by Matthew Henry
Jesus' Gethsemane agony over the 'cup' of suffering He was about to drink.
Supported by Matthew Poole
Historic fulfillment of Jesus' prediction that James would indeed drink of His cup of martyrdom.
Supported by Matthew Poole
Christ sets Himself as the ultimate model of one who sits at meat yet serves.
Supported by Matthew Henry, John Calvin
Parallel account of Jesus foretelling His death and resurrection privately on the road to Jerusalem.
Supported by Matthew Henry