Matthew 20NIV
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Matthew20

New International Version

1“For the kingdom of heaven is like a landowner who went out early in the morning to hire workers for his vineyard.

2He agreed to pay them a denarius for the day and sent them into his vineyard.

3“About nine in the morning he went out and saw others standing in the marketplace doing nothing.

4He told them, ‘You also go and work in my vineyard, and I will pay you whatever is right.’

5So they went. “He went out again about noon and about three in the afternoon and did the same thing.

6About five in the afternoon he went out and found still others standing around. He asked them, ‘Why have you been standing here all day long doing nothing?’

7“‘Because no one has hired us,’ they answered. “He said to them, ‘You also go and work in my vineyard.’

8“When evening came, the owner of the vineyard said to his foreman, ‘Call the workers and pay them their wages, beginning with the last ones hired and going on to the first.’

9“The workers who were hired about five in the afternoon came and each received a denarius.

10So when those came who were hired first, they expected to receive more. But each one of them also received a denarius.

11When they received it, they began to grumble against the landowner.

12‘These who were hired last worked only one hour,’ they said, ‘and you have made them equal to us who have borne the burden of the work and the heat of the day.’

13“But he answered one of them, ‘I am not being unfair to you, friend. Didn’t you agree to work for a denarius?

14Take your pay and go. I want to give the one who was hired last the same as I gave you.

15Don’t I have the right to do what I want with my own money? Or are you envious because I am generous?’

16“So the last will be first, and the first will be last.”

17Now Jesus was going up to Jerusalem. On the way, he took the Twelve aside and said to them,

18“We are going up to Jerusalem, and the Son of Man will be delivered over to the chief priests and the teachers of the law. They will condemn him to death

19and will hand him over to the Gentiles to be mocked and flogged and crucified. On the third day he will be raised to life!”

20Then the mother of Zebedee’s sons came to Jesus with her sons and, kneeling down, asked a favor of him.

21“What is it you want?” he asked. She said, “Grant that one of these two sons of mine may sit at your right and the other at your left in your kingdom.”

22“You don’t know what you are asking,” Jesus said to them. “Can you drink the cup I am going to drink?” “We can,” they answered.

23Jesus said to them, “You will indeed drink from my cup, but to sit at my right or left is not for me to grant. These places belong to those for whom they have been prepared by my Father.”

24When the ten heard about this, they were indignant with the two brothers.

25Jesus called them together and said, “You know that the rulers of the Gentiles lord it over them, and their high officials exercise authority over them.

26Not so with you. Instead, whoever wants to become great among you must be your servant,

27and whoever wants to be first must be your slave—

28just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.”

29As Jesus and his disciples were leaving Jericho, a large crowd followed him.

30Two blind men were sitting by the roadside, and when they heard that Jesus was going by, they shouted, “Lord, Son of David, have mercy on us!”

31The crowd rebuked them and told them to be quiet, but they shouted all the louder, “Lord, Son of David, have mercy on us!”

32Jesus stopped and called them. “What do you want me to do for you?” he asked.

33“Lord,” they answered, “we want our sight.”

34Jesus had compassion on them and touched their eyes. Immediately they received their sight and followed him.

Study Guide

Public-domain commentary and original-language notes for Matthew 20.

Full AI study →

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?

Cross References

Matthew 20
v22Mark 10:38thematic

Parallel account where Jesus corrects the request of James and John regarding His cup and baptism.

Supported by Matthew Henry, Matthew Poole, John Calvin, JFB

v26Mark 10:43thematic

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

v16Matthew 19:30thematic

Direct textual link and boundary marker for the parable of the laborers in the vineyard.

Supported by Matthew Poole, John Calvin, JFB

v29Mark 10:46-52thematic

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

v11Luke 15:28-30thematic

Illustrates the exact same murmuring and evil-eye syndrome found in the elder brother's reaction.

Supported by Matthew Henry, Matthew Poole, John Calvin

v20Mark 10:35thematic

Parallel detailing how James and John came to ask Jesus for high places of honor.

Supported by Matthew Henry, Matthew Poole, John Calvin

v22John 18:11thematic

Christ explicitly refers to His impending suffering as the 'cup' given to Him by the Father.

Supported by Matthew Henry, Matthew Poole, JFB

v10Matthew 19:27thematic

Peter's mercenary 'what shall we have therefore?' query which directly prompted this cautionary parable.

Supported by Matthew Poole, JFB

v15Romans 9:15thematic

Verbal link to God's absolute sovereign right to distribute grace and mercy as He wills.

Supported by Matthew Poole

v17Luke 12:50thematic

Jesus speaks elsewhere of His impending agonizing passion specifically under the metaphor of a baptism.

Supported by Matthew Henry

v22Matthew 26:39thematic

Jesus' Gethsemane agony over the 'cup' of suffering He was about to drink.

Supported by Matthew Poole

v23Acts 12:2fulfillment

Historic fulfillment of Jesus' prediction that James would indeed drink of His cup of martyrdom.

Supported by Matthew Poole

v28Luke 22:27thematic

Christ sets Himself as the ultimate model of one who sits at meat yet serves.

Supported by Matthew Henry, John Calvin

v17Luke 18:31-34thematic

Parallel account of Jesus foretelling His death and resurrection privately on the road to Jerusalem.

Supported by Matthew Henry