As Jesus journeys toward Jerusalem, He continues teaching the disciples about the true nature of the kingdom of heaven. Peter’s question as to what reward the disciples would receive for having left all to follow Him (Matt 19:27) reveals that they still have much to learn. So Jesus tells them a parable about the rewards received by workers in a vineyard (Matt 20:1–16), followed by the third and final prediction of His approaching death and resurrection (Matt 20:17–19). As if totally ignoring what Jesus has just said, the mother of James and John asks for her sons to have the most prominent positions in the kingdom (Matt 20:20–28). The unit concludes with the healing by Jesus of two blind men on the outskirts of Jericho (Matt 20:29–34).

Interpretation of Matthew 20

1. Verses 1–16

• By use of the word “for,” Jesus connects the parable to the principle of reversal He has just given, “But many who are first will be last, and the last first” (Matt 19:30). The same principle stated in reverse order appears as the conclusion of the parable (Matt 20:16). In other words, in the kingdom of heaven who is “first” and who is “last” is determined very differently from the way it is determined in the kingdoms of this world.

• Likening the kingdom of heaven to a “land-owner” (literally in Greek, “master of the house”; cf. Matt 10:25) indicates that the character and actions of the landowner illustrate how the kingdom of heaven functions.

• The vineyard was an important industry in Israel and used by the prophets as a symbol of the nation (Isa 5:7; Hos 10:1). According to Josephus, the entrance to the temple had a gate “covered with gold” with “golden vines above it from which clusters of grapes hung as tall as a man’s height.”¹

• In the parable, five groups of laborers are hired throughout the day, beginning at six in the morning when it is cool, and they work until six in the evening (cf. Ps 104:22–23). But only the first laborers agree on a specific wage—one denarius, which was the normal pay for a full day’s work (v. 2). The others simply accept the landowner’s promise to pay them “whatever is right” (vv. 3–7), presumably proportional to the hours they worked.

• Were those hired at the eleventh hour working somewhere else, or unwilling to work in the heat of the day, or did they realize only late in the day they needed more money? We are not told but we have the impression that of the five groups hired, these workers were the least desirable.

• In accordance with the law of Moses, the workers were paid at the end of the day (Deut 24:14–15). To withhold it even until the next day might deprive a family of food (cf. Lev 19:13; Prov 3:27–28).

• In verse 8, the landowner is called the “lord” (Gk. kyrios) of the vineyard, suggesting that either Jesus or God is represented. The steward (Gk. epitropos) refers to a highly responsible person put in charge of a household or lands. The word translated “wages” (Gk. misthos) is used frequently of the heavenly reward (Matt 5:12, 46; 6:1; 10:41–42).

• Surprisingly, the workers who came last are treated the best by being paid first and are given a full day’s pay (Matt 20:8–9). Ordinarily we might expect that those who worked the longest would be paid first, but instead they are paid last. The order of payment not only illustrates the larger theme of reversal, but also ensures that all the laborers see the generous character of the landowner.

• Perhaps not too surprising, when those who worked the longest see the wages given to the others, they start expecting to receive more, but receive a denarius like all the others (Matt 20:10). So they begin grumbling and complain to the landowner because he made the last workers “equal to us who have borne the burden and heat of the day” (Matt 20:11–12). Being treated fairly does not necessarily mean being treated equally. The workers were not all equal: they came at different times, worked different hours, and were not paid at the same time. But instead of being compensated for hours worked, there was an equity of outcomes—they were all given a full day’s pay because that was the amount needed to feed their families.

• Interestingly, the landowner addresses the complaining worker, “Friend” (Matt 20:13), used only twice more in Matthew as a form of address: of the man who came to the wedding without a wedding garment (Matt 22:12) and of Judas at the time of the betrayal (Matt 26:50). The landowner does not need to explain his actions but he does so anyway, pointing to the agreement made at the beginning of the day. The emphatic form of the question in Greek (ouchi) expects a strong affirmative reply.

• The landowner explains he has the right to do with his money what he wants. If he wants to be generous with it, he can be (Matt 20:14–15). Who can argue with that? His final question (“Or is your eye evil because I am good?”) contrasts his generosity with the greedy attitude of the first-hour workers. What we choose to focus on greatly affects our attitudes and how we view our circumstances. The first-hour workers focus on the earthly wages (Matt 20:8; Gk. misthos, “reward”) for their labor and fail to appreciate the character of the landowner. The “I am good” statement echoes Jesus’ self-descriptions in Matthew and elsewhere that hint at His intimate relation to the Father (Matt 11:29; 14:27; 18:20; 28:20; Mark 14:62; John 8:58; cf. Matt 19:17).

• If we find this parable troubling, it is useful to ask ourselves why. Do we identify with the first-hour workers rather than the eleventh-hour workers? And, yet, have we not at some point been in need of mercy or generosity akin to that shown to those who worked only one hour?

2. Verses 16–19

• Of Jesus’ predictions of His sufferings and death, this third one is the most graphic of them all as it includes mention of the death sentence and that He will be delivered to the Gentiles to be mocked, scourged, and crucified. Earlier, Jesus had avoided being taken but now He’s going to Jerusalem for this very purpose (cf. John 10:18).

• Matthew is careful to record the fulfillment of Jesus’ predictions: mockery is noted three times (Matt 27:29, 31, 41); Pilate gives orders to scourge Jesus (cf. John 19:1) and hands Him over to be crucified (Matt 27:26).

• Matthew adds the detail that Jesus “took the twelve disciples aside” to disclose what would soon happen to Him. Many would be traveling to Jerusalem for the approaching Passover and Jesus took steps to ensure His words would not be overheard.

3. Verses 20–28

• James and John were probably the youngest of the twelve (they were with their father in Matthew 4:21). So, although her role is not mentioned by Mark, it would not be unusual in Jewish or Roman settings for the mother to intercede and “was often more effective than a man’s direct petition for himself.”² Her kneeling may hint at the worship of Jesus (as it does frequently in Matthew (see, e.g., Matt 2:2, 8, 11; 4:9–10; 8:2; 9:18; 15:25).

• Their mother “was among the women who attended Jesus at the cross and later witnessed the empty tomb, which would identify her as Salome (cf. Matt 27:56; Mark 15:40; 16:1), the sister of Mary, Jesus’ mother.”³

• The Greek verb translated “ask” (aiteō) is used of requests made to God, and, in fact, only the Father can grant this request, as Jesus proceeds to point out (Matt 20:23).

• The right hand signifies power, authority, and favor (e.g., Exod 15:6, 12; 1 Kgs 2:19; Ps 16:11), so the request is that her sons may be given the second and third positions in the kingdom after Jesus Himself.

• Despite Jesus having just alerted His disciples of the approaching distress, it is as if the disciples failed to hear the warning, so Jesus asks James and John whether they are “able to drink the cup” (of suffering) and “be baptized with the baptism” (of death).⁴ Eventually, all the disciples (except Judas) would come to appreciate these words and would count it a privilege to suffer for Jesus’ sake (cf. Matt 5:10–12).

• To say the other disciples were “displeased” with this request is an understatement. The Greek word used to describe their feelings (aganakteō) means “indignant” (ESV) and “angry” (NRSV). But Jesus, unwilling that the worldly spirit of rivalry should persist among His closest disciples, points out that this is the very kind of domination being exercised by Rome that was so resented by the Jews. History is littered with examples of the oppressed, hoping for positive change, who gain power only to become oppressors themselves (cf. Prov 28:15). The solution for this vicious cycle lies within—through a change of heart that only the Holy Spirit can really bring about.

• Followers of Jesus are not to be guided by worldly values, which include domination, coercion, and control. The spirit of heaven is the exact opposite of this. Jesus makes the point quite emphatically: literally, “Not so shall it be among you.” Like Jesus, His followers are to be actuated by the desire to bless (Matt 5:3–10), give (Matt 10:42), and love sacrificially (Matt 16:24).

• The early Christians counted it a privilege to be “servants” (Gk. diakonoi) toward each other (Rom 16:1; 1 Cor 3:5; Eph 6:21; Col 1:7) and “slaves” (Gk. douloi) of Christ (Acts 4:29; Rom 1:1; 2 Cor 4:5; Col 4:12) in emulation of the Servant par excellence (Matt 20:28; cf. Rom 15:8; Phil 2:7).

• The allusion by Jesus in verse 28 to the Suffering Servant of Isaiah (cf. Isa 53:10–11) is not the only one among His sayings (see Luke 22:37; cf. Isa 53:12) and fits the pattern of Jesus’ gradually revealing His messianic identity to His disciples (cf. Matt 16:21). His death being “for many” (Gk. anti pollōn) points to the idea of substitution (cf. 1 Tim 2:6).

• Jesus died for “our transgressions,” “our iniquities,” and “the iniquity of us all” (Isa 53:5–6; cf. Rom 4:25; 5:6, 8; 2 Cor 5:21; Gal 1:4), and has thereby redeemed us from sin and death (Rom 3:24; Eph 1:7; Col 1:14; Heb 9:15).

4. Verses 29–34

• Jericho was the last major town on the way to Jerusalem from Galilee. The older location seems to have been largely abandoned by this time (cf. Neh 3:2; 7:36), with the Roman city of Jericho being to the southeast, nearer the three palaces built by Herod the Great. The final stretch to Jerusalem involves an ascent of three thousand feet (914 m) in just fifteen miles (twenty-five km).

• The blind generally had no means of sustenance besides begging. According to Matthew and Mark, the healing took place as Jesus was leaving Jericho.⁵

• Addressing Jesus as “Son of David” (Matt 20:30–31) expresses not only the faith of the blind men in Jesus as the Messiah; it also shows they had the faith to be healed, a faith that not even the strong rebuke of the surrounding people are able to silence. In fact, it only seems to make them more determined and cry all the louder.

• Jesus’ question as to what the men want (Matt 20:32) may seem strange but Jesus wants to hear from the blind men themselves as to whether they believe He can restore their sight. Matthew’s wording links their plea with Isaianic expectations of the Messiah (Isa 35:5; 42:7; cf. 29:18), suggesting that despite being physically blind, they recognize Jesus as a fulfillment of these prophecies.

• Jesus’ compassion is visibly shown by His touching their eyes (Matt 20:34) and the fact that “they followed Him” shows the healing led to their becoming His disciples.

Application of the Chapter

Some valuable lessons from Matthew 20 include:

1. As with the challenge given to the rich young man, the parable of the workers in the vineyard challenges our scale of values and our attitude toward the heavenly reward. “He who grudges the reward to another forgets that he himself is saved by grace alone. . . . It is not the length of time we labor but our willingness and fidelity in the work that makes it acceptable to God.”⁶

2. The desire of James and John for self-exaltation is like that of Lucifer, which led to the rise of sin in the beginning (Isa 14:12–14). But the kingdom of heaven is characterized by self-sacrificing love and the desire to bless others.

3. While suffering for Christ is never welcome or pleasant, the experience can draw us into closer fellowship with Him and intensify our appreciation of His sacrifice for us (Phil 1:29; 3:10). “Of all the gifts that Heaven can bestow upon men, fellowship with Christ in His sufferings is the most weighty trust and the highest honor.”⁷

4. Rather than trying to take justice into our own hands, the Bible urges us to trust in the “God of justice” and wait patiently for Him (Isa 30:18), because only He can bring peace and establish “justice in the earth” (Isa 42:4; cf. Zech 9:10).

5. The spirit of heaven is the spirit of service (cf. Matt 4:11). Jesus calls upon us to live counterculturally in today’s world, which is so permeated with self-serving and fixated on status, wealth, and influence.

6. Jesus asks nothing of His followers that He Himself has not already exemplified in His own experience (Phil 2:5–8; cf. 1 Cor 11:1).

7. Persevering faith, like that of the two blind men, that no opposition can quench, is an important quality for followers of Jesus. “In the world ye shall have tribulation: but be of good cheer; I have overcome the world” (John 16:33; cf. 2 Tim 3:12).