1For 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.
The word “for” at the beginning of this verse tells us that this parable is to explain what came before it in chapter 19. In the last verse of chapter 19 Jesus said, “But many that are first shall be last; and the last shall be first.” At the end of this parable in chapter 20, Jesus will again say, “So the last shall be first, and the first last...” (verse 16). As we noted in chapter 19, this statement is also found in Luke 13:25-30. In that passage, the “first” refer to the unbelieving Jews who were living in Israel while Jesus was here; the “last” refer to those of the other nations who would later believe in Him. The unbelieving of Israel will be “last” – they will be “thrust out.” The believers from the other nations will be “first” – they “shall sit down in the kingdom of God.”
2And when he had agreed with the labourers for a penny a day, he sent them into his vineyard.
The first group of laborers was hired early in the morning. According to the time intervals in the following verses, the first group probably started work at 6 a.m. They all first agreed with the vineyard owner concerning their day’s wage. They agreed to work for a “penny” – that is, one denarius – for twelve hours’ work.
3And he went out about the third hour, and saw others standing idle in the marketplace, 4and said unto them; 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 ninth hour, and did likewise. 6And about the eleventh hour he went out, and found others standing idle, and 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; and whatsoever is right, that shall ye receive.
The vineyard owner then went out repeatedly through the day at three-hour intervals looking for more workers. Finally, he even went out at the eleventh hour (probably 5 p.m.), just one hour before quitting time, to seek more workers. He seems to have felt a special compassion for the last group of workers. When he asked them, “Why stand ye here all the day idle,” they said, “Because no man hath hired us.” Just waiting all day hoping to be hired is not easy either. He told them, “Go ye also into the vineyard; and whatsoever is right, that shall ye receive.” None of the workers in any of these later groups asked about wages. They all just trusted the word of the vineyard owner that he would treat them right.
8So 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. 9And when they came that were hired about the eleventh hour, they received every man a penny. 10But when the first came, they supposed that they should have received more; and they likewise received every man a penny. 11And when they had received it, they murmured against the goodman of the house, 12saying, 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. 13But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny? 14Take that thine is, and go thy way: I will give unto this last, even as unto thee. 15Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? 16So the last shall be first, and the first last: for many be called, but few chosen.
At least on the surface, the last group of workers got the best deal. They only had to work for one hour, the last hour before quitting time, but they got a full day’s wage. Also, they got paid first. Because the vineyard owner instructed his steward to pay the workers in reverse order, each group had to watch those who started after them get paid while they waited. Yet, there is no word of complaint from any except those in the first group. All the rest probably understood that they were getting more than they deserved anyway.
Why does Jesus seem to target those in the first group? This parable is a continuation of the events and dialog in chapter 19. The workers in the first group are like the rich young ruler in 19:16-22 who came to Jesus wanting to be justified by his own righteousness. The first group who were sent to work in the vineyard wanted their rights – or what they thought were their rights.
In verse 13, the vineyard owner answered “one of them.” That emphasis is probably to show that, like the rich young ruler, each person is individually responsible for how they approach God. The vineyard owner said to that worker, “Friend, I do thee no wrong: didst not thou agree with me for a penny?” The message is, “You wanted your rights; you got your rights.” The vineyard owner’s next words are hard words; he said, “Take that thine is, and go thy way....”
Jesus ends this lesson to His disciples by saying, “So the last shall be first, and the first last: for many be called, but few chosen.” The words, “for many be called, but few chosen” are also found in Matthew 22:14 after the parable of the wedding garment. For this reason, some have thought that these words do not belong here. However, these words are found here, as well as in 22:14, in the majority of the Greek manuscripts. This repetition tells us that there is a relationship between these two parables. The second of these parables will help us to understand the first. The meaning of these words here seems clear: many Jews in Israel considered themselves to be first in time and first in spiritual privilege. Like the rich young ruler, they wanted to be justified by their own righteousness. They wanted what they considered to be their rights. Yet, as we will read in the parable of the wedding garment in chapter 22, it is not enough just to be called to the marriage supper. Only those who come in by the door and receive a wedding garment will be chosen as wedding guests. The workers who were sent to the vineyard later in the day are the Gentiles that God would graciously use in His work, though they lacked any priority in time or privilege.
This parable of the workers in the vineyard says that the right way to approach God is not by claiming our rights. If we do, we’ll get our rights. Paul said, “by the deeds of the law there shall no flesh be justified in his sight” (Romans 3:20). Getting our rights means that we are rejected as those who are not chosen because they have no wedding garment. The parable of the workers in the vineyard says that the right way to approach God is as one who has no rights. We’re just thankful that He didn’t leave us idle in the marketplace. We just trust Him to be good to us. We don’t begrudge our fellow-workers of what He gives them because we know that both we and they are getting more than any of us deserve.
This parable probably also addresses the attitude behind Peter’s question in 19:27, when Peter said, “Behold, we have forsaken all, and followed thee; what shall we have therefore?” Jesus did not rebuke Peter for his question and even gave him a very gracious answer, but the parable in chapter 20 is the rest of that answer. God is gracious to reward faithful service, but we should approach Him on a basis of trust in Him, not of claiming our rights.
17And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them, 18behold, 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, 19and shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again.
With these verses, the book of Matthew begins to relate Jesus’ road to the cross. In these verses Jesus began the ascent to Jerusalem. His disciples were apprehensive about this. Mark says, they were amazed; and as they followed, they were afraid (Mark 10:32). Jesus told them directly what would happen to Him in Jerusalem – that He would be condemned to death by the Jews, that He would be mocked, scourged, and crucified by the Gentiles, and that He would rise again on the third day. Yet, the disciples still did not understand. Luke says, And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken (Luke 18:34). Perhaps the weight of Jesus’ words was hidden from the disciples at that time because they could not have borne it yet. Later, after Jesus’ resurrection, they would remember His words and understand (Luke 24:8-9).
20Then came to him the mother of Zebedee's children with her sons, worshipping him, and desiring a certain thing of him. 21And 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.
The two sons of Zebedee were James and John (Matthew 4:21; 10:2). Their mother had probably heard about Jesus’ words to His disciples in 19:28, where He said, “Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.” She and her sons did have the faith to believe that Jesus would be King and that His word to the disciples would be fulfilled. But her and her sons’ request to sit at Jesus’ right and left hand in His kingdom was far out of harmony with the words He had just spoken about His coming crucifixion in Jerusalem.
22But 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. 23And 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.
Jesus’ answer to James and John and their mother was gracious. He did not become angry with them but rather explained to them the real dimensions of their question. To sit at His right and left hand in His kingdom would require that they possess a worthiness like His worthiness. Jesus said, “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?” (The latter part of this question, though not included in some translations, is found in the majority of the Greek manuscripts and is included in Mark 10:38). The disciples’ lack of understanding is reflected in their answer; they said, “We are able.”
The cup that Jesus would drink was the cup concerning which He prayed in Matthew 26:39: “O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.” The baptism He described was that of which He spoke in Luke 12:50: “I have a baptism to be baptized with; and how am I straitened till it be accomplished!” Jesus drank the cup of God’s wrath against the sins of the world (Psalm 75:8). In the baptism that He spoke of, Jesus became sin for us (II Corinthians 5:21), and His soul was made an offering for sin (Isaiah 53:10). No other man could ever drink that cup or be baptized with that baptism.
Yet Jesus said to James and John, “Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with....” Neither they nor we could bear the wrath of God for the sins of the world, but both they and we will suffer derivatively. That is, we will suffer the rejection of the world because we are His. James would later be killed with the sword by King Herod (Acts 12:2). John would be banished to the island of Patmos (Revelation 1:9). In Philippians 3:10, Paul spoke of knowing the fellowship of his sufferings, being made conformable unto his death.
Then Jesus told them, “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.” In Psalm 2:6 the Father says concerning the Messiah, “Yet have I set my king upon my holy hill of Zion.” The Father has also prepared the other places in the Kingdom for those He wishes to have those places.
The approach of the sons of Zebedee and their mother is not different from that of people today. The world today says, “Get there first,” “Take the opportunity before someone else gets it,” “Be at the head of the line when the position opens up,” but in the coming verses Jesus will tell His disciples that that philosphy doesn’t work in His kingdom.
24And when the ten heard it, they were moved with indignation against the two brethren. 25But 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. 26But it shall not be so among you: but whosoever will be great among you, let him be your minister; 27and whosoever will be chief among you, let him 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.
The other ten disciples were much offended that James and John would try to get for themselves the best places in Jesus’ kingdom. Instead of reacting to their squabble among themselves, He used the situation to teach them about the difference between His kingdom and the kingdoms of the world. Things haven’t really changed: most of the world’s rulers today still use their power and authority for selfish ends. But Jesus said that it would not be like that among those who are His disciples.
In verses 26 and 27, when He said, “whosoever will be great among you” and “whosoever will be chief among you,” He used the verb “want to.” That is, He said, “whosoever wants to be great among you” and “whosoevers wants to be chief among you.” Each of the disciples wanted to be great and wanted to be first. What they wanted was at the top of their agendas. In John 6:38, Jesus said, “I came down from heaven, not to do mine own will, but the will of him that sent me.” It was the Father’s will that at Jesus’ first coming He serve instead of being served and that He give His life a ransom for many. In Luke 22:27 He told the disciples, “I am among you as he that serveth.” Because He humbled Himself and became obedient unto death (Philippians 2:9), God has now highly exalted Him. Jesus said that if we desire to have real reward in His kingdom, we also should now seek to serve instead of to be served.
Exodus 21:30 and Numbers 35:31 speak of a “ransom” or “satisfaction” for the life of a man who ought to die. The Greek Septuagint translation of these verses uses the word that Jesus used when He said that He came to give His life a ransom for many.
Who are the “many”? Paul wrote, For there is one God, and one mediator between God and men, the man Christ Jesus; Who gave himself a ransom for all, to be testified in due time. (I Timothy 2:5-6)
In Isaiah 52:14-15 and 53:11,12, the word “many” is used four times:
As many were astonied at thee; his visage was so marred more than any man, and his form more than the sons of men: so shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider. (Isaiah 52:14-15)
He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors. (Isaiah 53:11-12)
Isaiah 52:15 specifically speaks of “many nations.” Jesus came to give His life to be a ransom not just for Israel but for the peoples of the other nations, too.
29And as they departed from Jericho, a great multitude followed him. 30And, 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. 31And 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. 32And Jesus stood still, and called them, and said, What will ye that I shall do unto you? 33They say unto him, Lord, that our eyes may be opened. 34So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed him.
Both Matthew (in verse 29) and Mark (in Mark 10:46) use a Greek genitive absolute in stating that Jesus and a great multitude departed from Jericho. The sentence construction in both cases allows that this be only a background statement about the progress of their journey, a statement that does not define the timing of the encounter with the two beggars. In contrast, Luke’s account (Luke 18:35-43) specifically relates the encounter with Jesus’ approach to the city of Jericho. Later, in 19:1, Luke states that Jesus “entered and passed through Jericho.” So, the encounter between Jesus and the two blind men apparently took place before He entered Jericho.
Mark mentions only one blind man and gives the name of that man, Bartimaeus, and of his father, Timaeus (Mark 10:46). Mark tells us that Bartimaeus was sitting at the side of the road begging. Luke also mentions only one blind man. Perhaps this man received focus because he and his family were known. Or perhaps Bartimaeus later became known among the disciples after He was healed and followed Jesus.
The two men cried out to Jesus, “Have mercy on us, O Lord, thou son of David.” Unlike the woman of Canaan in 15:21-28, these two beggars were Israelites. Jesus accepted their appeal to Him as “son of David,” the Messiah. Though the crowd tried to silence them, they cried out to Jesus all the more. Jesus stopped in the road and asked them, “What will ye that I shall do unto you?”
We might wonder why Jesus asked that. After all, their need seemed obvious. Yet, these two men were there at the roadside that day to ask for money, not eyesight. And, Jesus’ question gave them opportunity to express their faith in Him. When they said, “Lord, that our eyes may be opened,” they were declaring that they believed that He was able to give them sight. As verse 34 records, “So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed him.”
Before encountering these two blind men, Jesus had told His disciples that He had come “not to be ministered unto, but to minister” (verse 28). Now Jesus is showing His disciples by example what that means. He was on His way to Jerusalem surrounded by a large crowd of people who wanted to be part of what they perceived to be His movement. The crowd tried to make the two blind beggars be quiet. Yet Jesus, the leader, chose to stop, let the crowd wait, and serve the two blind beggars who had faith in Him.
The question that Jesus asked the blind men was very similar to the question that He asked the mother of James and John in verse 21. Both questions contained the words, “What do you want?” James, John, and their mother were blind to their weakness and unpreparedness to face the trial that awaited them in Jerusalem. So they asked for thrones instead of asking for strength to be faithful. The two blind men were not blind to their own need. They did not ask Jesus for thrones but for mercy, and He granted their request.
Note: All Scriptures are quoted from the King James Version of the Bible.