Matthew 20 · KJV
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Matthew 20

Labourers in the vineyard

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 marketplace, 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. And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle? They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, that shall ye receive. So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first. And when they came that were hired about the eleventh hour, they received every man a penny. But when the first came, they supposed that they should have received more; and they likewise received every man a penny. And when they had received it, they murmured against the goodman of the house, Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny? Take that thine is, and go thy way: I will give unto this last, even as unto thee. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? So the last shall be first, and the first last: for many be called, but few chosen.

Jesus tells of a landowner who hires labourers at dawn for the usual day's wage, and more at nine, noon, three and five o'clock. At evening he pays everyone a full day's wage, starting with the last. Those hired first grumble, but he replies that he has cheated no one and is free to be generous.

What does this mean?

'A penny' (KJV) is a denarius, the usual wage for a day's labour. The 'third hour' is about 9 a.m., the 'sixth' noon, the 'ninth' 3 p.m. and the 'eleventh' 5 p.m., counting from sunrise. 'Is thine eye evil' (KJV) is an idiom for envy or meanness.

Historical context

Day labourers gathered in the marketplace hoping to be hired. They were among the poorest workers, and the Law required them to be paid the same day (Deuteronomy 24:14–15); a day's wage would feed a family for about a day.

Why does it matter?

Only Matthew tells this parable. It illustrates the saying that frames it (19:30; 20:16): the last will be first. Interpreters have applied it to latecomers to faith, to 'sinners' and Gentiles welcomed alongside Israel, and to God's generosity in general.

Editorial notes, not scripture.

Jesus foretells his death a third time

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.

On the way up to Jerusalem, Jesus takes the Twelve aside and tells them that the Son of Man will be handed over to the chief priests and scribes, condemned to death, and handed over to the Gentiles to be mocked, flogged and crucified, and that he will be raised on the third day.

What does this mean?

'Scourge' (KJV) means flog.

Historical context

Jerusalem stands high in the Judean hills, so travellers always spoke of going 'up' to it. Under Roman rule, crucifixion was carried out by the Roman authorities, which is why Jesus speaks of being handed over to the Gentiles.

Why does it matter?

This is the most detailed of the three predictions (16:21; 17:22–23) and the first in Matthew to name crucifixion. Its sequence, from being handed over to being raised, is followed closely in chapters 26–28.

Editorial notes, not scripture.

Greatness through service

Then came to him the mother of Zebedee’s children with her sons, worshipping him, and desiring a certain thing of him. And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom. But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able. And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but 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. And when the ten heard it, they were moved with indignation against the two brethren. But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you: but whosoever will be great among you, let him be your minister; And whosoever will be chief among you, let him be your servant: Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

The mother of James and John asks Jesus to give her sons the places of honour at his right and left in his kingdom. Jesus asks if they can drink the cup he will drink; they say they can. He says they will, but the places are not his to give. When the other ten are indignant, Jesus contrasts rulers who dominate with his followers, who must serve, as the Son of Man came to serve and to give his life as a ransom for many.

What does this mean?

The 'cup' is an image from the Jewish scriptures for suffering or God's judgment (Isaiah 51:17), and returns in Gethsemane (26:39). A 'ransom' was the price paid to free a slave or captive. Many scholars note that 'many' in Semitic usage can be inclusive, meaning 'all'.

Historical context

The places at a ruler's right and left were the positions of highest honour.

Why does it matter?

In Mark the brothers ask for themselves; Matthew has their mother ask. Ironically, the next to be at Jesus' right and left are the two men crucified with him (27:38), beneath a sign calling him king. The ransom saying is one of the few in the Gospels to state the purpose of Jesus' death; many scholars hear an echo of Isaiah 53.

Editorial notes, not scripture.

Two blind men at Jericho

And as they departed from Jericho, a great multitude followed him.

And, behold, two blind men sitting by the way side, when they heard that Jesus passed by, cried out, saying, Have mercy on us, O Lord, thou Son of David. And the multitude rebuked them, because they should hold their peace: but they cried the more, saying, Have mercy on us, O Lord, thou Son of David. And Jesus stood still, and called them, and said, What will ye that I shall do unto you? They say unto him, Lord, that our eyes may be opened. So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed him.

As Jesus leaves Jericho with a large crowd, two blind men by the road cry out to him as 'son of David'. The crowd tells them to be quiet, but they shout louder. Jesus stops, asks what they want, and, moved with compassion, touches their eyes. At once they see, and they follow him.

Historical context

Jericho, in the Jordan valley, was the last town on the pilgrim road to Jerusalem, some 25 km (15 miles) away and about a thousand metres higher. Crowds of Passover pilgrims made it a natural place for beggars.

Why does it matter?

The cry 'son of David' prepares for the crowds' shouts as Jesus enters Jerusalem (21:9). As in 9:27–31, Matthew has two blind men; their following Jesus suggests discipleship.

Editorial notes, not scripture.

Told in three Gospels

How Matthew tells it

Matthew has two blind men, unnamed; Mark and Luke have one, and Mark names him Bartimaeus. Like Mark, Matthew sets the healing as Jesus leaves Jericho; Luke places it as he approaches the town. Only Matthew says Jesus was moved with compassion and touched their eyes; in Mark and Luke he heals with a word.

Translation

KJVTraditional biblical languageWEBContemporary English

Chapters

  1. 1
  2. 2
  3. 3
  4. 4
  5. 5
  6. 6
  7. 7
  8. 8
  9. 9
  10. 10
  11. 11
  12. 12
  13. 13
  14. 14
  15. 15
  16. 16
  17. 17
  18. 18
  19. 19
  20. 20
  21. 21
  22. 22
  23. 23
  24. 24
  25. 25
  26. 26
  27. 27
  28. 28

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Reading

Translation

KJVTraditional biblical languageWEBContemporary English

In the beginning was the Word, and the Word was with God, and the Word was God.

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