1 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. 2 And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. 3 And he went out about the third hour, and saw others standing idle in the marketplace, 4 And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way. 5 Again he went out about the sixth and ninth hour, and did likewise. 6 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? 7 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. 8 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. 9 And when they came that were hired about the eleventh hour, they received every man a penny. 10 But when the first came, they supposed that they should have received more; and they likewise received every man a penny. 11 And when they had received it, they murmured against the goodman of the house, 12 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. 13 But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny? 14 Take that thine is, and go thy way: I will give unto this last, even as unto thee.
The parables of Jesus teach spiritual truths by analogy and illustration that often requires diligent study to understand. Our physical minds readily grasp the picture of a landowner making contracts with laborers to work in his vineyard, but the real significance of the story requires a mind that is seeking God’s truth and a heart that is willing to dig into the Holy Scriptures (see note Mat 13:3). This parable shows aspects of God’s will and purpose for the creatures of His creation. It is found only in the book of Matthew, but the vineyard as a figure of God’s kingdom occurs also in Luke 20:9-16 and John 15:1-8.
The chief lesson in the Parable of the Vineyard is that the gift of salvation is available at every stage of life, yet man must accept the requisites in order to receive it. He must positively respond to God’s call, Go ye also into the Vineyard. The call sounds loudest in the early years of life and blessed are those who respond. Yet God continues to call during a man’s life, even unto his last hour. Five times – at the first, third, sixth, ninth and eleventh hours – the call sounded forth. In Bible numerology, five is the number of God’s grace extended to man. And for every laborer who responded, regardless of the hour, the same gift of salvation was given.
While this parable gives much hope for salvation even in the later years of life, it does not necessarily recognize a death-bed conversion of the chronic rejecter of God’s calls. For that condition, the parable would show the same man being called at the five hours. There are stories of men who live for self and reject the Gospel all their lives and yet at death’s door, when meaningful work is no longer possible, they turn to Him. Such men are certainly presuming upon God’s grace. The parable does speak to length of service. Sometimes young lives are cut short before they have much time to serve God, or maybe a child dies before even reaching the age of accountability. Will they receive a lessor share of eternal life? No, They will receive the same gift of salvation that the old Christian does.
We can infer another point from this parable, which is that heavenly rewards are not directly based upon one’s length of service. Some laborers worked 12 hours and some only an hour, but all received the same payment (which actually corresponds to the gift of eternal life, not heavenly rewards). Nevertheless, quality of Faith seems to be the primary criterion for heavenly rewards, a point Paul makes in 1Cor 3:11-15 (also Mat 25:14-30). By Faith, we mean its mature, five-part expression: Knowledge, Believing, Accepting, Doing and Persevering (see note for Mat 14:31). In the physical world, medals are awarded to those who have labored hard and showed superior skills. So it will be in the world to come. Together, everyone will experience the joys of heaven, but some will more greatly joy in its glories because they invested more in developing the communion with God that He so deeply desires. That was the reason He created the world in the beginning. These are the ones whose Faith has been tested and proven; they will come forth as gold.
Bracketing this parable are two similar statements which help reinforce its meaning. Preceding is Jesus’ comment regarding the final judgment and giving of rewards: Many that are first shall be last; and the last shall be first (Mat 19:30). The parable closes with: So the last shall be first and the first last: for many be called, but few chosen (Mat 20:16). In leading up to this parable, Jesus told the disciples that personal acts of sacrifice for the sake of His name would receive a hundredfold reward (Mat 19:29). However, the parable shows that simply serving God for a long time does not automatically exalt that person over someone who has not. And that is true to life experience, for some who have died young have out-performed those who were given much longer opportunity to serve God. Again the chief point of this parable is that the Great Judge will give the gift of salvation equally to every Christian regardless of how long he lives afterward.
A final but beautiful point this parable makes is the goodness and generosity of our God. He is happy to include in Glory those who have not labored as long as others, but have nevertheless demonstrated the Faith that saves. There is no reservation or stinginess in Him. A penny (the Roman denarius, see Mat 18:28, 22:19; Mark 14:5; John 6:7) was worth about one day’s wages, but the goodman of the house would give unto this last even as unto the first. The first hour of the day began at daybreak, about 6AM, and with 12 hours in a day, the eleventh hour was 5PM.
15 Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?
In the KJV, an evil eye signifies an envious person (Mark 7:22; Pro 28:22; Mat 6:23). A good and generous man is often envied and criticized. His benevolent acts are demeaned to be “showing off his money” or “trying to buy friends.” Even in church settings, many think it is okay to speak evil of rich people. True, the Scriptures warn against showing favoritism to rich folk (James 2:1-9), but to speak evil of any is a serious sin.
16 So the last shall be first, and the first last: for many be called, but few chosen.
Sometimes, as in Mark 9:35, first refers to position of priority, but here first could be a reference to time. Those who came last to the work were first to be paid (Mat 20:8), and all received the same pay (see also Mat 19:30; Luke 13:30; Mark 10:31). Both the first and the last are part of the heavenly multitude.
Many be called, but few chosen. This phrase is omitted by some manuscripts, but it does appear in Mat 22:14, where the topic is God’s general invitation unto salvation. In the NT, to be called refers to the covenant bond between God and man (Rom 1:7; Heb 3:1; Jude 1:1; Rev 17:14). Many are called to the truth and grace of the Gospel, but few will agree to the covenantal requirements whereby it may be attained. The Greek verbs called and chosen are harmonious in that tongue: Many are kletos, but few eklektos. Elsewhere, eklektos is translated the elect (Mat 24:22; Col 3:12; 2Tim 2:10). A more common word, kaleo, is used similar to kletos in referring to the act of salvation (Rom 8:30; Rom 9:24; 2Tim 1:9).
Because the context refers to both the first and last as part of the heavenly multitude, I believe the “many that are called” in this verse may refer to the general ekklesia in heaven, and the few chosen would then refer to those who will receive additional heavenly rewards. This fits with the Revelation’s depiction of the 24 elders and the 144,000 redeemed ones. Those two groups are in some sense different, for they are differentiated in Rev 5:8-14; Rev 7:9-17; Rev 14:1-6. The 24 elders are a subset of the general heavenly throng of 144,000, the former being those saints who will receive greater reward and responsibility in heaven because of their greater faithfulness on earth (see note Rev 20:4). This idea finds consistency in verse 16, where the first and last do not refer to the wicked and righteous (as in Mat 22:14), but to saved men in varying degrees of faithfulness.
17 And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them, 18 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, 19 And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again.
After His disciples’ confession that He was the Christ, Jesus began to explain to them the manner of His death (Mat 16:21; 17:22-23). However, they did not understand and were afraid to ask Him what He meant (Mark 9:31-32). Maybe they thought He was speaking metaphorically again. Whatever the case, they did not realize that this journey to Jerusalem with their Master would also be their last with Him, for not many days later they would see Him dead, hanging on a wooden cross amid a crowd of Roman scoffers and Jewish plotters. The parallel accounts are in Mark 10:32-34; Luke 18:31-34. The book of John shows that this was the fourth (and last) Passover that Jesus attended during His ministry.
20 Then came to him the mother of Zebedee’s children with her sons, worshipping him, and desiring a certain thing of him.
These two were James and John (Mark 10:35), who Jesus surnamed the sons of thunder (Mark 3:17). Along with Peter and Andrew, they were the most prominent of the twelve (Mat 10:2; 17:1; 26:37; Mark 5:37). Perhaps their request was based upon Jesus’ words in the previous chapter, that the Twelve would reign with Christ on twelve thrones, judging the twelve tribes of Israel (Mat 19:28). They wanted those two thrones closest to Jesus!
James and John seem to have been exceptionally ambitious, energetic and zealous individuals. Luke gives another glimpse of their character in his account of some Samaritans who rejected Jesus’ request for lodging when they recognized Him and the disciples as being Jews. James and John said, Lord, wilt thou that we command fire to come down from heaven and consume them? (Luke 9:51-56). Many years earlier in the same region, Elijah had done that (2Ki 1:10). These two brothers had a strong sense of right and wrong, which at this stage of their lives was still immature. They later became powerful figures in the spread of Christianity throughout Judea and Jerusalem. James was martyred fairly early in life, but John was renowned among the churches for his great benevolence and love. While his early character earned him the surname Boanerges, in later years he was known as John the Beloved, or Mathetes Agapao – “the disciple whom Jesus loved” (John 21:20).
21 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. 22 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.
Although Jesus had plainly explained the principle of greatness in His Kingdom (see chapter 18), the disciples did not yet understand. Ye know not what ye ask, Jesus told them. Their request was based on a continued misconception of His mission and Kingdom. Jesus’ true reign and rule involved heavenly thrones and spiritual rewards, but the disciples still envisioned a physical kingdom with political reign. They saw Jesus sitting on an earthly throne in Jerusalem, ruling the people wisely and righteously while they carried out His orders and assisted in important matters. At this stage, they were the world’s first dispensationalists.
To drink of the cup is a Hebrew metaphor meaning to endure suffering or some other bitter experience. See Ps 75:8; Is 51:22; Mat 26:42; Rev 14:10. The additional phrase, To be baptized with the baptism that I am baptized with (v22-23) is missing from the NIV because it is not found in the Sinaiticus and Vaticanus manuscripts from which the NIV is translated. However, it is found in the parallel passage (Mark 10:38-39). Jesus does not refer to the physical rite of baptism into the Church, but a metaphorical baptism into overwhelming suffering and death.
23 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.
James became the first Apostle to die for the cause of Christ, beheaded by king Herod about the time of Peter’s vision of unclean animals being made clean (Act 12:2). John was the last of the Twelve to die, the only Apostle to die a natural death. He too experienced great suffering and reproach for Christ. He was banished to die on the deserted island of Patmos at about 80 years of age (Rev 1:9).
Is not mine to give. This is one of two things that Jesus says the Father can do that He cannot. The other is found in Mark 13:32, where Jesus said that He does not know the date of the earth’s final destruction. This fact is not that surprising, for the Father is greater than the Son (John 14:28; 10:29), meaning that He is above all and the final authority of all things. However, the Father and the Son are one (John 10:30) meaning that they always agree and work in unity. Jesus temporarily and voluntary allowed His powers as God to be limited during His time on earth. Paul describes it as Jesus divesting Himself of His God-powers and being obedient to the will of the Father (Php 2:6-8; John 5:30). But now, after His triumphant victory and ascension into heaven, Jesus sits with the Father in full knowledge and authority (1Pet 3:22).
24 And when the ten heard it, they were moved with indignation against the two brethren.
Jealousy, ambition and judgmentalism are commonly seen within the Twelve during the time that their Master walked with them upon the earth. And that is usual in the high ranks of a fledgling Kingdom. It is striking then, to see the drastic change in the Twelve after the death of their King. No ambition, no jealousy, no jostling for power, no infightings, no plots, no criticisms! After Jesus’ resurrection, His teaching and message suddenly became daylight clear to them. The Spirit of God moved in their hearts and minds such that the fruits of the Spirit which Jesus had promoted suddenly bloomed into life. The new ways of humility, meekness, grace and love began to shine. Indeed, the witness and lives of the Twelve demonstrate the power of the Spirit as never before (see notes Mat 10:1; John 17:6).
25 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. 26 But it shall not be so among you: but whosoever will be great among you, let him be your minister; 27 And whosoever will be chief among you, let him be your servant:
Among the nations of the world, authority and power is exercised in privilege to the will and wishes of the ruling party. And that always results in cruelty, unfairness and self-exaltation. It must not be so in the churches of Christ. Humility, love, self-restraint, kindness, preferring others and sacrificial service are the highest marks of a chief minister. No government operates by these principles. Perhaps no other truth in the Gospels better illustrates the distinction of Church and State. Whosoever will be chief among you, let him be your servant. That is the attitude of the truly great men and women in the Kingdom. Some Protestant commentators contend that Jesus was speaking only to the Apostles here and not to the churches that would be established by them.
Let him be your minister. This is the first occurrence of diakonos in the New Testament. It is also translated deacon (Php 1:1; 1Tim 3:8), but its usual translation is minister or servant, as in Mat 22:13; 23:11; John 2:5. However, the Greek word servant (doulos) in v27 is sometimes translated “slave.” In the church, a good leader will be a humble man, sacrificially loving those in his care and deeply concerned for their well-being. He will be noted for a giving attitude, for quick and constant service to the church under his commission: by living example, by loving reproof and by teaching the Word.
While church leaders are to be men (1Tim 2:12), these verses stress the vital, eternal importance for women to exercise their work and role in the church and home. There too, a great woman will be known by the same characteristics, for in heaven there is no distinction between male and female (Mat 22:30).
28 Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.
Jesus came into the world to minister (diakoneo) to others, and since for the servant there is no higher call than to be like his master (Mat 10:24), so too Christ’s servants are to be like Him (see v26), slaves in serving others (v27). The words Jesus chose are not honorable, but lowly and menial. This is one of the least observed commandments of Jesus, yet it is the most important earth-directed rule of both testaments (Mat 22:39). Let us remember that He was not just speaking flowery words! His walk of life was truly a walk of utmost servanthood (Luke 22:27; John 13:14).
And to give His life a ransom (lutron) for many. The Greek forms of this word are found often in the Septuagint concerning the redemption of land and persons under the Law (Lev 25:23-55); Num 3). The typological picture of Jesus as a ransom is also a New Testament theme in verses such as Gal 3:14; 1Tim 2:6; Titus 2:14; 1Pet 1:18-19; Heb 9:12. He gave His life a ransom in the place of many. This is actual idea of the Greek word anti, which means “instead of, in the place of.” Jesus suffered in our place. The OT sacrifices express again and again this substitutionary death on our behalf. The ram took Isaac’s place on the sacrifice altar, the daily Temple lamb took the people’s place, and the yearly Passover lamb in every Israelite home looked forward to the day, the very same day, that the Lamb of God would forever fulfill and satisfy the types and requirements of the Law.
Some do not like this picture of Jesus “paying the penalty for our sins.” They argue it would mean that Jesus experienced everlasting punishment, since that is the penalty of an unsaved person. Their hyper-critical approach requires a hyper-critical answer. To say that Jesus paid the penalty for our sins with His death need not imply that He experienced everlasting punishment, for He did not pay OUR exact and literal penalty, but the penalty (or ransom price) sufficient to free us from Satan.
By His death, Jesus paid the ransom price to free Mankind, who, since the time of Adam, had been held captive and enslaved by a cruel and evil master. The atonement of Christ for the sins of the world is an unfathomable spiritual mystery, for its intricacies are beyond the capacity of the human mind. The large picture however, can be appreciated by everyone. See notes in Mat 18:35.
29 And as they departed from Jericho, a great multitude followed him. 30 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. 31 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.
Matthew says there were two blind men, but the parallel passages speak of just one, named Bartimaeus (Mark 10:46). Luke says it took place as they were approaching Jericho (Luke 18:35), whereas Matthew and Mark say it happened as they were leaving the city. Obviously some intervening details have not been given by the Gospel writers that, if known, would solve these differences. Maybe Jesus met two separate blind men, one before and one after Jericho. Maybe they stayed in Jericho overnight and therefore entered and left the city more than once. Another possibility is that one writer spoke of leaving old Jericho while the other spoke of entering new Jericho, for that city had an old and new section separated by a short distance. Perhaps Mark and Luke name only the blind man Bartimaeus, because he was well-known before and after his healing.
Thou Son of David. They believed Him to be the promised One, the Messiah of God.
32 And Jesus stood still, and called them, and said, What will ye that I shall do unto you? 33 They say unto him, Lord, that our eyes may be opened. 34 So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed him.
As He so often did, Jesus required these men to demonstrate their faith. His first test was to not answer their cries. They persevered until finally the multitude became indignant with them. “Just shut up, Jesus doesn’t have time for you miserable beggars.” But the blind men would not give up, crying out the more for Jesus to help them. Jesus’ second test was to ask the blind men what they wanted (as if He didn’t already know!). By petitioning Him to open their eyes, they were confessing that they believed He had the power to do this unbelievable act. Their faith was fully rewarded (Is 35:5).
Given these blind men’s boldness and effusivity, it is not hard to imagine the scene that followed. Matthew simply says, and immediately their eyes received sight, and they followed Him. Yet, if they were loud before, surely they were even louder now, running about and announcing to all who would listen (and even those who wouldn’t), “I can see! I can see! I’m healed!” Luke adds that all the people, when they saw it, gave praise unto God (Luke 18:43). Of course Bartimaeus became famous. Until the day of his death he surely told that story again and again.