Chapter 20

1 Christ, by the similitude of the labourers in the vineyard, sheweth that God is debtor unto no man: 17 foretelleth his passion: 20 by answering the mother of Zebedee’s children teacheth his disciples to be lowly: 30 and giveth two blind men their sight.

1. For. [Laborers in the Vineyard, Matt. 20:1–16. See on parables pp. 203-207.] The break between chs. 19:30 and 20:1 obscures the close relationship, both in time and in subject matter, between the two chapters. It was Jesus’ conversation with the rich young ruler (ch. 19:16–22) and His subsequent discussion with the disciples that led to the narration of the parable of the Laborers in the Vineyard. In fact, the parable specifically illustrates the truth stated in ch. 19:30, a truth that is repeated at the close of the parable by way of emphasis (ch. 20:16). This repetition immediately preceding and following the narration of the parable emphasizes the lesson the parable was designed to teach (see COL 390).

This parable was addressed to the disciples in response to their query, “What shall we have therefore?” (ch. 19:27). Inasmuch as they had “forsaken all” to follow Jesus, they anticipated a reward in compensation for their sacrifice. Of such a reward Jesus gave them assurance (vs. 28, 29), but with it coupled a warning to the effect that they need not think that merely because they had been first to follow Jesus they could therefore expect greater rewards and honors than other subjects of the kingdom were to receive. In the parable of the Laborers in the Vineyard Jesus sets forth the manner in which God deals with those who devote their service to Him and the basis on which they will be rewarded (see COL 396). The parable teaches that they will receive neither more nor less than others, for the citizens of the kingdom of heaven are all equal.

Kingdom of heaven. See on Matt. 3:2; 4:17; 5:2; Luke 4:19.

Is like. This was a common formula used to introduce a parable. For principles of parable interpretation see p. 204.

An householder. Gr. oikodespoteµs, that is, the “master of the house” (see on Luke 2:29). In this instance the “householder” is the owner (see Matt. 20:15).

Early in the morning. Gr. hama proµй¬ (see on Mark 1:35), at daylight.

To hire labourers. In Oriental lands day laborers still gather in the market places, where they await employment.

His vineyard. The prophet Isaiah had spoken of Israel as the Lord’s vineyard (see Isa. 5:1–7).

2. Agreed with the labourers. In Oriental lands bargaining is an essential and expected part of any transaction involving goods or services. See on John 9:4.

A penny. Gr. deµnarion, the Roman denarius, a silver coin weighing about .125 oz. troy, or 3.89 g. (see p. 49). It was worth considerably more than today’s “penny” (though only a fraction of a dollar). It had much more purchasing power then than now, however, for it represented the usual day’s wage for the ordinary laborer. The working day in those times was from dawn to dusk.

3. Third hour. That is, about 9:00 a.m. (see p. 50).

Standing idle. See vs. 6, 7.

Marketplace. See on Matt. 11:16; Mark 7:4. The market place might be located on any readily accessible street in the town or city, or inside the city gate.

4. Whatsoever is right. That is, fair, in proportion to the time the men would work. In this instance there was no bargaining with any of the men hired later in the day. They asked no questions, but went at the employer’s bidding, trusting in his promise and his sense of fairness.

5. Sixth and ninth hour. That is, at noon and again at 3:00 p.m.

6. Eleventh hour. That is, about 5:00 p.m. The men who went to work about five o’clock would thus work but a short time until nightfall (see v. 12; see also on v. 2), and that in the most pleasant part of the day.

Why stand ye here? The context of the parable indicates that these men had not been in the market place earlier in the day when previous groups of laborers were hired, and had not refused the owner’s previous invitations (see COL 399).

7. No man. Perhaps for the latter part of the day, or possibly, for all day.

Whatsoever. See on v. 4.

8. Even was come. Probably about the time of early nightfall (see on v. 12).

Lord of the vineyard. That is, the “householder” (see on v. 1).

Call the labourers. It would seem that they kept on working until called by the steward, the man whom the owner had entrusted with oversight of the work.

Give them their hire. According to the OT (see Lev. 19:13), an employer was required to settle accounts with day laborers at the close of each day. This wise provision was designed to help prevent unscrupulous employers from postponing or avoiding payment of wages.

Beginning from the last. It would hardly seem that this was the usual custom, but this procedure is necessary to the lesson of the parable. Had the workmen been paid off in the order in which they were hired, the dissatisfaction of the first men hired for the day would probably not have occurred. The lesson of the parable rules out the explanation suggested by some that the men who had “borne the burden and heat of the day” had not worked as diligently as they should have, and that the “lord of the vineyard” sought to teach them a lesson.

9. A penny. See on v. 2.

10. The first. These represent those who expect and claim preferential treatment because of supposed greater sacrifices and more diligent service. They also represent the Jews, who had been first to accept the call of the Lord to work in His vineyard (see COL 400; Vol. IV, pp. 26-32).

11. Murmured. Or, “grumbled.” The disciples, who thought themselves “first” (see on ch. 18:1), no doubt recognized that Jesus here referred to them to a certain extent as grumblers (see ch. 19:27, 30). At least, they had not accepted service in the Lord’s “vineyard” in the trusting spirit of the laborers called later in the day (see on ch. 20:4).

Goodman of the house. See on v. 1.

12. Equal unto us. Having witnessed the generosity of the owner toward all the other workmen, the men hired first naturally felt that they deserved more. They might have reasoned that if a man who had worked “but one hour” deserved one denarius, they deserved 12. They expected more because they did not understand the basis on which payment for the day’s work was being made (see on v. 15).

Heat. Gr. kauson, “burning heat [of the sun],” or “scorching heat [of the wind].” Kausoµn is used in the latter sense in the LXX to refer to the hot, blasting east wind, blowing in from the desert (see on Jer. 18:17).

13. One of them. The spokesman of the group, apparently (cf. on ch. 19:27).

Friend. The owner replies in a kindly way. The first laborers had charged him with unfair treatment toward them, but he explains his actions as being entirely a matter of generosity and not of just deserts (see vs. 14, 15).

Agree with me. The first laborers had entered into the arrangement voluntarily, and had no valid basis for complaint. The owner had paid them what his agreement with them called for.

14. Take. Literally, “lift up.”

I will give. That is, “It is my will to give.” Here the word “will” implies volition, not simple intention.

15. Is it not lawful? The owner does not refer to any legal statute, but simply inquires, “Is it not permissible for me to do what I desire with mine own?”

What I will. Or, “what I desire” (see on v. 14). Evidently the owner had greatly appreciated being able to secure more help in order to gather in the harvest. The willingness of the last group of workmen to help when help was so much needed, seems to have struck a responsive chord in his heart. He considered their willingness to work a favor, and now he was expressing his appreciation for it.

Is thine eye evil? These men had done no more than they agreed to do, and were therefore not entitled to expect any special compensation (see on Luke 17:10). Instead of the literal KJV rendering, the RSV gives the meaning of the final clause of the verse in idiomatic English: “Do you begrudge my generosity?” For the idiom “evil eye” see on Matt. 6:22–24.

Because I am good. They had charged him with partiality and, by implication, with personal injury. The owner explains that it is not a matter of justice or injustice at all, but of generosity. He had treated all his hired help justly, and could he not do more if he so chose? Jesus here makes plain that divine favor is not earned, as the rabbis taught. Christian laborers do not strike a bargain with God. If God were to deal with men merely on the basis of strict justice, none could ever qualify for the incomparably generous rewards of heaven and eternity. It is not learning, position, talent, length of time, amount of labor, or visible results that count in the sight of Heaven, but the spirit of willingness in which we take up our appointed tasks (see COL 397), and the faithfulness with which we pursue them (see COL 402).

16. Last shall be first. See on chs. 19:30; 20:1.

Many be called. See on ch. 22:14. Textual evidence favors (cf. p. 146) the omission of these words and the remainder of the verse.

17. Going up to Jerusalem. [Jesus Foretells His Death, Matt. 20:17–19=Mark 10:32–34=Luke 18:31–34. Major comment: Matthew.] Again and again the gospel writers speak of Jesus as being on His way to Jerusalem ever since He took His final departure from Galilee (see on Matt. 19:1, 2; Luke 9:51). During these last months of His life on earth, Jesus had been in and out of Jerusalem and Judea a number of times, but devoted most of His ministry to Samaria and Peraea. It was now probably late March or early April of the year a.d. 31. Jesus arrived in Bethany on the Friday before the Passover (see John 12:1; DA 557).

It was doubtless along the way, prior to the arrival in Jericho, that the incidents of Matt. 20:17–28 took place. From the Jordan valley, which was at this point approximately 1,000 ft. below the level of the Mediterranean Sea, it was literally “up to Jerusalem,” more than 2,500 ft. above sea level (see on Mark 10:46; Luke 10:30). But it was not alone in a geographical sense that the Jews spoke of “going up to Jerusalem”; the expression also denotes Jerusalem as the center of the Jewish national life, the place to which they looked for leadership. Since it was but a short time before the beginning of the Passover season, all roads “up to Jerusalem” were no doubt thronged with pilgrims converging on the city to participate in the services connected with that important occasion.

Took the twelve. Jesus had been walking on ahead of the disciples, alone, and His demeanor filled them with awe and fear (see DA 547; see on Mark 10:32). The account in Mark is more detailed and graphic than that of Matthew.

Apart in the way. That is, apart from other wayfarers making their pilgrimage to Jerusalem, and probably apart, also, from disciples other than the Twelve, who doubtless accompanied Jesus to Jerusalem. The instruction upon this occasion is for the inner circle of disciples only. But even the Twelve, after repeated instruction (see on Luke 18:31), have failed to grasp the fact that the Messiah must die for the sins of the world.

18. Up to Jerusalem. See on v. 17.

Son of man. See on Matt. 1:1; Mark 2:10.

Betrayed. This was the third of the attempts by Jesus to inform the Twelve concerning His sufferings and death that Matthew records (see Matt. 16:21; 17:22, 23; cf. Mark 8:31; 9:31; 10:32–34). Luke reports the same three occasions (see chs. 9:22, 44; 18:31–33), but also mentions three other instances not recorded by Matthew or Mark (see chs. 12:50; 13:33; 17:25). The latter three are incidental references to Christ’s suffering and death rather than occasions devoted primarily to this subject, and occur within the time of the Peraean ministry, which is recorded only by Luke (see on ch. 18:31).

Chief priests. See on ch. 2:4.

Scribes. See pp. 51, 55.

Condemn him to death. The Jews had been plotting to kill Jesus ever since the healing of the invalid man at the Pool of Bethesda two years previously, and had set spies to follow Him wherever He went (see on John 5:18; DA 213). The success of His Galilean mission had led them to intensify these efforts (see on Luke 5:17). Repeatedly thereafter they became more bold in their public attacks upon Him (see on Matt. 15:21; 16:1; Mark 7:1, 2). More recently, during the course of the Peraean ministry, they had made repeated attempts to arrest Him and to kill Him (see on Matt. 19:3). Their plans were now rapidly taking more definite shape, particularly since the resurrection of Lazarus a few weeks prior to this time.

19. Deliver him. For the first time Jesus specifically mentions the fact that the Gentiles, the Roman authorities, will be instrumental in His death.

To crucify. Three years before, Jesus had told Nicodemus that He must be “lifted up,” thus implying crucifixion (see on John 3:14). Now, for the first time, He clearly foretells the manner of His death.

Third day. See pp. 248-250.

20. Then came to him. [The Ambition of James and John, Matt. 20:20–28=Mark 10:35–45. Major comment: Matthew.] This inopportune incident is closely connected with that of the preceding verses (vs. 17–19). To think that James and John came to Jesus with their selfish request to be first in the kingdom, immediately after Jesus had so vividly set forth the circumstances of His approaching death! Here the selfishness that moves the human heart stands forth in stark contrast with the selfless love of God. Perhaps it was meditation upon the announcement that the Twelve would sit upon twelve thrones “when the Son of man shall sit in the throne of his glory” (ch. 19:28), that prompted James and John to request the thrones next to that of Jesus.

Zebedee’s children. Or, the brothers James and John (see Luke 5:10). Their mother, probably Salome (see Matt. 27:56; cf. Mark 15:40; 16:1), may possibly have been the sister of Mary, the mother of Jesus (see on John 19:25). She was one of a group of women who had accompanied Jesus and His disciples on their travels and had ministered to their needs (see Luke 8:1–3; cf. DA 548). Mark specifically mentions that James and John presented their request to Jesus in person (Mark 10:35), whereas Matthew withholds their names, but states that their mother presented the request. This mother had encouraged her sons in their ambition, and accompanied them in coming to Jesus with it (see DA 548). Apparently she broached the subject (see Matt. 20:20), and then James and John spoke on their own behalf (see Mark 10:35; see on Matt. 20:22).

Worshipping. See on chs. 8:2; 15:25.

21. What wilt thou? Or, “What do you desire?” Jesus here addresses the mother, perhaps out of respect, though the two disciples were with her also.

On thy right hand. James and John requested the two positions of greatest honor and privilege.

In thy kingdom. Mark reads, “in thy glory” (Mark 10:37), which parallels the expression “throne of his glory” (Matt. 19:28). On the nature of Christ’s kingdom see on Matt. 3:2; 4:17; 5:2; Luke 4:19.

22. Ye ask. Literally, “ye ask for yourselves.” The use of the plural “ye” makes it evident that James and John had also spoken on their own behalf (see on v. 20).

The cup. A figurative expression for the cup of suffering Jesus was to drink in the Garden of Gethsemane, at His trials, and on the cross (see Matt. 26:39; Mark 14:36; Luke 22:42; John 18:11). A “cup” is a common Bible figure for suffering or punishment (see Isa. 51:17; Jer. 49:12; Lam. 4:21; see on Ps. 11:6; 16:5).

Be baptized. Gr. baptizoµ. See on ch. 3:6. Here it is obvious that the word is used figuratively. As the “cup” stands for the sufferings of Jesus, “baptism” stands for His death (see Rom. 6:3, 4; see on Luke 12:50).

We are able. James was the first of the Twelve to become a martyr (see Acts 12:2), but his brother John outlived all the other disciples (see AA 542, 569).

23. Not mine to give. Instead of rebuking the audacity of the two brothers openly, Jesus deals with them less directly. Apparently, James and John and their mother came to Jesus alone.

For whom it is prepared. In the kingdom of heaven position is not awarded on the basis of influence or favoritism, nor can it be earned. It is awarded exclusively on the basis of fitness, and fitness is measured by the spirit of service for others (see on ch. 20:15). It is overcomers who will be invited to sit with Christ on His throne (see Additional Note on Rev. 3:21).

My Father. As a man among men Jesus did not exercise His kingly prerogatives (see on John 1).

24. Indignation. The ten felt that James and John were seeking to take advantage of them, perhaps because of the possible relationship of the two brothers to Jesus (see on v. 20).

25. Princes. This was not the first time Jesus had instructed His disciples with respect to humility and service (see on Matt. 18:1, 3; Mark 9:35).

Exercise dominion. Literally, “lord it over,” or “exercise lordship over.” Earthly authority functions on the basis of power. Indeed it cannot be otherwise.

26. Not be so. On earth, men in positions of authority tend to “lord it over” those under them. But among the citizens of the heavenly kingdom, power, position, talent, and education are to be devoted exclusively to serving others, and may never be used as levers to lord it over others.

Will be great. See on Mark 9:35. He who is greatest will serve others most unselfishly. Apparently, the approval of Jesus rests upon the desire to “be great” in terms of serving instead of dominating.

Minister. Gr. diakonos, “waiter,” “servant,” or “deacon” (see on Mark 9:35).

27. Servant. Gr. doulos, “bond servant,” or “slave.”

28. Son of man. See on Matt. 1:1; Mark 2:10. The life of Jesus was pre-eminently a life of service. Throughout His ministry He took advantage of none of the privileges commonly claimed by the rabbis, He had no possessions that He might call His own, He never exercised divine power for His own advantage.

Life. Gr. psucheµ (see on ch. 10:28).

Ransom. Gr. lutron, “ransom,” “atonement,” or “recompense.” Lutron is used in the papyri of the price paid for a slave in order to make him a freeman. It is also used of money paid for redemption of a pledge. The related verb, lutrooµ, is translated “redeem,” or “redeemed” (see Luke 24:21; Titus 2:14; 1 Peter 1:18). Here for the first time Jesus makes a clear statement concerning the substitutionary nature of His death. This aspect of His supreme sacrifice was clearly set forth by the prophet Isaiah more than seven centuries before the time came for that sacrifice to be made (see on Isa. 53:4–6). It is true that there was an exemplary aspect to Christ’s death, but there was far more to it than that. It was first and above all else substitutionary. Otherwise Jesus could not have the power to save men from their sins (see on Matt. 1:21). For the spirit that prompted Jesus to make this great sacrifice on behalf of sinners see Phil. 2:6–8.

There is no basis whatever for the suggestion some have made that Jesus paid a “ransom” either to the devil or to God.

29. As they departed. [Blind Bartimaeus, Matt. 20:29–34=Mark 10:46–52=Luke 18:35–43. Major comment: Mark. See Closing Peraean Ministry; The Ministry of Our Lord].

Ellen G. White comments

1    COL 396

1–16COL 396–404; 9T 73

3, 4 FE 365

6     5T 394; WM 146

6, 7 AA 111; ChS 80; COL 399; MM 333; 5T 203

7     COL 397; 5T 203

8–10COL 396

9     COL 399

12   7T 290

12–16COL 399

13   CS 339

18, 19  DA 777

20, 21  4T 226

20–22SL 56

20–23AA 542; DA 548

20–28DA 547–551

21   DA 644

22   DA 689; GC 631

22, 23  1T 155, 183; 2T 32, 73, 178; 3T 48, 107

23   DA 549

25, 26  DA 550; MH 478

25–28  AA 542

26   DA 650

26–28AA 359; 4T 226

27   EW 102; GC 58

28        COL 139, 361, 389; CW 87; DA 550, 642; Ed 308; Ev 636; GC 68; GW 190; MH 396; ML 168; MYP 211; SC 78; 2T 426, 460; 3T 54, 107, 229; 4T 416