Matthew 20 · WEB
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Matthew 20

Labourers in the vineyard

“For the Kingdom of Heaven is like a man who was the master of a household, who went out early in the morning to hire laborers for his vineyard. When he had agreed with the laborers for a denarius a day, he sent them into his vineyard. He went out about the third hour, and saw others standing idle in the marketplace. He said to them, ‘You also go into the vineyard, and whatever is right I will give you.’ So they went their way. Again he went out about the sixth and the ninth hour, and did likewise. About the eleventh hour he went out and found others standing idle. He said to them, ‘Why do you stand here all day idle?’

“They said to him, ‘Because no one has hired us.’ “He said to them, ‘You also go into the vineyard, and you will receive whatever is right.’

“When evening had come, the lord of the vineyard said to his manager, ‘Call the laborers and pay them their wages, beginning from the last to the first.’ “When those who were hired at about the eleventh hour came, they each received a denarius. When the first came, they supposed that they would receive more; and they likewise each received a denarius. When they received it, they murmured against the master of the household, saying, ‘These last have spent one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat!’

“But he answered one of them, ‘Friend, I am doing you no wrong. Didn’t you agree with me for a denarius? Take that which is yours, and go your way. It is my desire to give to this last just as much as to you. Isn’t it lawful for me to do what I want to with what I own? Or is your eye evil, because I am good?’ So the last will be first, and the first last. For many are called, but few are 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

As Jesus was going up to Jerusalem, he took the twelve disciples aside, and on the way he said to them, “Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and scribes, and they will condemn him to death, and will hand him over to the Gentiles to mock, to scourge, and to crucify; and the third day he will be raised up.”

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 the mother of the sons of Zebedee came to him with her sons, kneeling and asking a certain thing of him. He said to her, “What do you want?” She said to him, “Command that these, my two sons, may sit, one on your right hand and one on your left hand, in your Kingdom.”

But Jesus answered, “You don’t know what you are asking. Are you able to drink the cup that I am about to drink, and be baptized with the baptism that I am baptized with?” They said to him, “We are able.”

He said to them, “You will indeed drink my cup, and be baptized with the baptism that I am baptized with; but to sit on my right hand and on my left hand is not mine to give, but it is for whom it has been prepared by my Father.”

When the ten heard it, they were indignant with the two brothers.

But Jesus summoned them, and said, “You know that the rulers of the nations lord it over them, and their great ones exercise authority over them. It shall not be so among you; but whoever desires to become great among you shall be your servant. Whoever desires to be first among you shall be your bondservant, even as the Son of Man came not to be served, but to serve, and to give his life as 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

As they went out from Jericho, a great multitude followed him. Behold, two blind men sitting by the road, when they heard that Jesus was passing by, cried out, “Lord, have mercy on us, you son of David!” The multitude rebuked them, telling them that they should be quiet, but they cried out even more, “Lord, have mercy on us, you son of David!”

Jesus stood still and called them, and asked, “What do you want me to do for you?”

They told him, “Lord, that our eyes may be opened.”

Jesus, being moved with compassion, touched their eyes; and immediately their eyes received their 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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