Matthew presents Jesus as the generous Lord of the kingdom, the suffering Son of Man, the ransom-giving servant, the Son of David who shows mercy, and the authoritative teacher who reverses human assumptions about reward, greatness, and status.
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Matthew 20
The First-Last Kingdom, the Ransom-Giving Son of Man, and Mercy for the Blind
The kingdom belongs to the generous mercy of God, not human entitlement; its King goes to Jerusalem to give His life as a ransom, and His followers must abandon status-seeking for servant-hearted discipleship.
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Chapter Summary
The kingdom belongs to the generous mercy of God, not human entitlement; its King goes to Jerusalem to give His life as a ransom, and His followers must abandon status-seeking for servant-hearted discipleship.
Overview
Matthew 20 argues that the kingdom overturns human calculations of reward, rank, and greatness. The vineyard workers expose how grace can offend those who compare themselves to others. Jesus’ third passion prediction shows that the kingdom comes through His humiliation, crucifixion, and resurrection. Yet the disciples still seek seats of honor, revealing how slowly the cross reshapes ambition.
Jesus therefore contrasts worldly authority with kingdom servanthood and grounds the entire ethic in His own mission: the Son of Man serves and gives His life as a ransom for many. The blind men at the end model true kingdom reception: they cry for mercy, identify Jesus as Son of David, persist against opposition, receive compassion, and follow Him.
Context
A Jewish or Jewish-Christian audience familiar with vineyard imagery, day laborers, patron generosity, Jerusalem leadership, Roman crucifixion, Gentile rulers, servant/slave language, ransom concepts, Davidic messianic hope, and healing narratives connected to messianic mercy.
The chapter begins with a parable linked to the first-last saying at the end of Matthew 19. Jesus then moves toward Jerusalem with the Twelve. The ambition scene occurs on the road, and the chapter ends as Jesus leaves Jericho, nearing the final ascent to Jerusalem.
The kingdom belongs to the generous mercy of God, not human entitlement; its King goes to Jerusalem to give His life as a ransom, and His followers must abandon status-seeking for servant-hearted discipleship.
Matthew presents Jesus as the generous Lord of the kingdom, the suffering Son of Man, the ransom-giving servant, the Son of David who shows mercy, and the authoritative teacher who reverses human assumptions about reward, greatness, and status.
A Jewish or Jewish-Christian audience familiar with vineyard imagery, day laborers, patron generosity, Jerusalem leadership, Roman crucifixion, Gentile rulers, servant/slave language, ransom concepts, Davidic messianic hope, and healing narratives connected to messianic mercy.
The chapter begins with a parable linked to the first-last saying at the end of Matthew 19. Jesus then moves toward Jerusalem with the Twelve. The ambition scene occurs on the road, and the chapter ends as Jesus leaves Jericho, nearing the final ascent to Jerusalem.
Social Pressure
- The chapter addresses comparison, envy, entitlement, misunderstanding of grace, fear and confusion around Jesus’ suffering, status-seeking among disciples, indignation within the group, worldly models of authority, and the marginalization of needy people crying for mercy.
Day laborers depended on daily wages and could be hired at different points of the day. A denarius was a typical day’s wage. Patron generosity could provoke resentment if people measured fairness by comparison. Roman crucifixion was a public, shameful, brutal execution. Gentile rulers often exercised authority through hierarchy, domination, and honor. Blind beggars depended on mercy and public attention, and calling Jesus Son of David identifies Him messianically.
Matthew 20 stands on the threshold of Jerusalem. It gathers Jesus’ teaching on grace, reward, suffering, servanthood, ransom, Davidic mercy, and discipleship just before the triumphal entry. The Son of Man’s ransom saying gives one of Matthew’s clearest statements of Jesus’ atoning mission.
Chapter Movement
Matthew moves from the parable of equal wages and kingdom generosity, to the first-last reversal, to Jesus’ third passion prediction, to status-seeking by James and John, to Jesus’ teaching on servant greatness, to the climactic ransom saying, and finally to the healing of two blind men who cry to the Son of David for mercy and follow Him.
Discourse Insight
Theological exposition and fulfillment
Matthew 20 clarifies the gospel by showing that the kingdom is grace-governed, cross-centered, and ransom-secured. The vineyard parable destroys entitlement before divine generosity. The passion prediction declares that Jesus will be condemned, mocked, flogged, crucified, and raised. The servant-greatness teaching reaches its gospel center in Matthew 20:28: the Son of Man came not to be served but to serve and to give His life as a ransom for many.
The blind men show the response of faith: cry for mercy to the Son of David, receive compassion, and follow Him.
Structural Flow
Jesus teaches that kingdom reward flows from the landowner’s generosity rather than human comparison or entitlement.
Jesus leads the Twelve toward Jerusalem and plainly announces betrayal, condemnation, Gentile abuse, crucifixion, and resurrection.
The request for kingdom seats exposes continued misunderstanding of Jesus’ path and kingdom greatness.
Jesus defines greatness as service and grounds it in His own ransom-giving mission.
The blind men receive mercy from the Son of David and follow Him on the road toward Jerusalem.
Chapter Outline
- 20:1-16: The parable of the workers in the vineyard confronts envy, entitlement, and comparison in the face of divine generosity.
- 20:17-19: Jesus predicts His betrayal, condemnation, mocking, flogging, crucifixion, and resurrection.
- 20:20-23: James and John seek positions of honor, but Jesus points them to the cup of suffering and the Father’s appointment.
- 20:24-27: Jesus rejects Gentile-style domination and teaches that greatness and firstness are found in service and slavery.
- 20:28: Jesus defines His mission as serving and giving His life as a ransom for many.
- 20:29-34: Two blind men cry for mercy, receive sight, and follow Jesus.
Theological Argument
Matthew 20 argues that the kingdom overturns human calculations of reward, rank, and greatness. The vineyard workers expose how grace can offend those who compare themselves to others. Jesus’ third passion prediction shows that the kingdom comes through His humiliation, crucifixion, and resurrection. Yet the disciples still seek seats of honor, revealing how slowly the cross reshapes ambition.
Jesus therefore contrasts worldly authority with kingdom servanthood and grounds the entire ethic in His own mission: the Son of Man serves and gives His life as a ransom for many. The blind men at the end model true kingdom reception: they cry for mercy, identify Jesus as Son of David, persist against opposition, receive compassion, and follow Him.
From generosity to envy, from first-last reversal to Jerusalem suffering, from ambition for seats to the cup of suffering, from Gentile domination to servant greatness, from ransom theology to mercy for the blind, from receiving sight to following Jesus.
- 1.The kingdom operates by God’s generous grace rather than human comparison.
- 2.Entitlement turns generosity into offense.
- 3.God is free to be generous with what belongs to him.
- 4.The kingdom reverses human assumptions about first and last.
- 5.Jesus knowingly walks toward suffering.
- 6.Jewish and Gentile authorities will participate in Jesus’ suffering.
- 7.Jesus’ suffering includes shame, violence, crucifixion, and resurrection.
- 8.Disciples often seek glory without grasping the cup of suffering.
- 9.Kingdom honor is appointed by the Father.
- 10.Worldly authority dominates; kingdom authority serves.
- 11.The Son of Man is the model and ground of servant greatness.
- 12.Jesus’ death is substitutionary ransom.
- 13.True need cries for mercy despite opposition.
- 14.Jesus, the Son of David, responds with compassion and restores sight.
Theological Focus
- Kingdom generosity
- Grace and reward
- Envy
- First-last reversal
- Jerusalem
- Son of Man
- Passion prediction
- Chief priests
- Teachers of the law
- Gentiles
- Mocking
- Flogging
- Crucifixion
- Third-day resurrection
- Ambition
- Cup of suffering
- Father’s appointment
- Gentile-style authority
- Servanthood
- Slavery
- Ransom
- Many
- Son of David
- Mercy
- Compassion
- Sight
- Following Jesus
- Divine Generosity
- Envy against Grace
- First-Last Reversal
- The Willing Road to Jerusalem
- The Humiliation of the Son of Man
- Third-Day Resurrection
- Misguided Ambition
- The Cup of Suffering
- Servant Leadership
- Ransom Atonement
- Davidic Mercy
- Faith that Persists
- Sight and Discipleship
- Grace
- Kingdom Reversal
- Human Sin
- Christology
- Atonement
- Passion
- Resurrection
- Discipleship
- Leadership
- Divine Sovereignty
- Faith
Theological Themes
The landowner’s payment reveals the freedom and goodness of God’s grace.
The first workers resent the landowner’s generosity toward the last.
The kingdom overturns ordinary assumptions about rank, reward, and priority.
Jesus knowingly goes up to Jerusalem where He will suffer, die, and rise.
Jesus predicts mockery, flogging, and crucifixion at the hands of sinners.
Jesus’ death prediction is inseparable from the promise of resurrection.
The request for right and left seats reveals that the disciples still misunderstand kingdom glory.
Sharing Jesus’ path involves suffering, not merely honor.
Greatness among Jesus’ disciples is measured by servanthood.
The Son of Man gives His life as a ransom for many.
The blind men address Jesus as Son of David and receive compassionate healing.
The blind men persist in crying for mercy despite the crowd’s rebuke.
Receiving sight leads immediately to following Jesus.
Covenant Significance
Matthew 20 connects kingdom grace, messianic suffering, servant leadership, ransom theology, and Davidic mercy. The vineyard imagery echoes Israel’s covenant imagery, but Jesus uses it to expose entitlement and announce grace-shaped reversal. The third passion prediction shows Israel’s leaders and Gentile powers rejecting the Son of Man, yet His death becomes ransom for many.
Jesus fulfills servant-shaped kingship: He is the Son of Man who reigns by serving, the Son of David who shows mercy, and the suffering servant-like figure who gives His life to redeem.
Old Testament Connections
- Matthew 20:1-16 - The vineyard setting resonates with Israel imagery, though Jesus uses it here to teach kingdom generosity and reversal.
- Matthew 20:16 - The last-first saying continues Jesus’ teaching that kingdom reward overturns human ranking.
- Matthew 20:17-19 - Jesus, the Son of Man, must suffer at the hands of Jewish and Gentile authorities, then rise.
- Matthew 20:23 - Kingdom honor is determined by the Father’s sovereign preparation.
- Matthew 20:25-28 - Jesus redefines leadership through servanthood rather than domination.
- Matthew 20:28 - Jesus gives His life to redeem many, connecting His death to substitutionary liberation.
- Matthew 20:30-31 - The blind men confess Jesus as Son of David and appeal to messianic mercy.
- Matthew 20:34 - Jesus’ healing of the blind signals messianic compassion and kingdom restoration.
- Isaiah 5:1-7 - Israel is pictured as the Lord’s vineyard · Matthew 20 uses vineyard setting for kingdom reward and generosity.
- Leviticus 19:13 - Day laborers were to be paid fairly and promptly, background to the vineyard wage setting.
- Deuteronomy 24:14-15 - The law protects hired workers dependent on daily wages.
- Psalm 145:8-9 - The Lord is gracious, compassionate, and good to all, background for divine generosity.
- Daniel 7:13-14 - Son of Man identity stands behind Jesus’ title, now joined to suffering and ransom.
- Isaiah 50:6 - The servant gives His back to those who strike and faces shame, resonating with mocking and flogging.
- Isaiah 52:13-53:12 - The servant suffers for many, bears sin, and is vindicated, forming a major background for ransom-for-many theology.
- Psalm 49:7-9 - No human can ransom another’s life, highlighting the unique saving work of the Son of Man.
- Psalm 72:12-14 - The royal son has pity on the weak and needy, resonating with Son of David mercy.
- Isaiah 35:5-6 - The opening of blind eyes signals messianic restoration.
- 2 Samuel 7:12-16 - Davidic covenant promise stands behind the title Son of David.
Canonical Connections
The vineyard image resonates with Israel’s covenant imagery, while the laborer context recalls Torah concern for daily wages.
The first-last saying connects Matthew 19 and 20 and continues Jesus’ kingdom reversal theme.
Jesus joins Danielic Son of Man identity to suffering, death, and resurrection.
Jesus’ passion prediction anticipates the actual events of Matthew 27.
Jesus’ ransom saying connects with servant suffering for many and biblical ransom language.
Jesus’ teaching on greatness through service becomes a core apostolic pattern.
The blind men’s cry connects Jesus to Davidic messianic hope and compassionate royal deliverance.
Healing blind men fulfills messianic restoration imagery.
Cross References
Gospel Clarity
Matthew 20 clarifies the gospel by showing that the kingdom is grace-governed, cross-centered, and ransom-secured. The vineyard parable destroys entitlement before divine generosity. The passion prediction declares that Jesus will be condemned, mocked, flogged, crucified, and raised. The servant-greatness teaching reaches its gospel center in Matthew 20:28: the Son of Man came not to be served but to serve and to give His life as a ransom for many.
The blind men show the response of faith: cry for mercy to the Son of David, receive compassion, and follow Him.
Gospel Guardrails
- Grace beyond Entitlement - The landowner’s generosity pictures kingdom grace that cannot be reduced to human wage calculation.
- The Road to the Cross - Jesus knowingly goes to Jerusalem to suffer and die.
- Condemnation and Crucifixion - Jesus predicts condemnation by leaders and crucifixion by Gentiles.
- Third-Day Resurrection - Jesus’ death is followed by resurrection on the third day.
- Servant Mission - The Son of Man came not to be served but to serve.
- Ransom for Many - Jesus gives His life as a ransom, securing liberation for many.
- Mercy to the Blind - Jesus responds compassionately to those who cry for mercy.
- Davidic Messiah - The blind men confess Jesus as Son of David.
- Faith That Follows - Those who receive sight follow Jesus.
- Do not turn the vineyard workers into a generic workplace ethics lesson while missing grace and reversal.
- Do not let long service produce resentment toward late mercy.
- Do not preach Jesus as surprised by the cross · He announces it before arriving in Jerusalem.
- Do not mention resurrection as an appendix. Jesus includes third-day resurrection in the passion prediction.
- Do not define greatness apart from service.
- Do not reduce Matthew 20:28 to leadership advice. It is a gospel ransom text.
- Do not speculate beyond the text about the ransom recipient · focus on Jesus’ life given to liberate many.
- Do not treat needy people as obstacles to ministry momentum.
- Do not separate mercy received from following Jesus.
Primary Emphasis
Matthew 20 gives one of the clearest Christological and atonement statements in Matthew: the Son of Man came not to be served but to serve and to give His life as a ransom for many. Jesus is the generous kingdom Lord, the suffering Son of Man, the servant leader, the ransom-giver, the Son of David, and the compassionate healer who opens blind eyes. His path to glory runs through service, suffering, crucifixion, and resurrection.
Chapter Contribution
Matthew 20 argues that the kingdom overturns human calculations of reward, rank, and greatness. The vineyard workers expose how grace can offend those who compare themselves to others. Jesus’ third passion prediction shows that the kingdom comes through His humiliation, crucifixion, and resurrection. Yet the disciples still seek seats of honor, revealing how slowly the cross reshapes ambition.
Jesus therefore contrasts worldly authority with kingdom servanthood and grounds the entire ethic in His own mission: the Son of Man serves and gives His life as a ransom for many. The blind men at the end model true kingdom reception: they cry for mercy, identify Jesus as Son of David, persist against opposition, receive compassion, and follow Him.
Doctrines in This Chapter
Although this unit does not yet state the ransom language of Matthew 20:28, it directly announces the death through which Jesus' saving mission will be accomplished.
Authority among Jesus' people must reject lordly self-exaltation and function for the good of others through servant-hearted responsibility.
The disciples must learn that following the Messiah means embracing a kingdom shaped by suffering service rather than status and self-protection.
Jesus affirms reward but purifies it from bargaining, pride, and comparison.
The master does no wrong to the first workers; generosity to others does not cancel justice toward those who received what was promised.
Jesus' foreknowledge and deliberate movement toward Jerusalem do not erase the guilt of those who will condemn, mock, flog, and crucify Him.
The first-last saying teaches that final kingdom evaluation overturns human assumptions about status and deservingness.
Their persistence in crying to Jesus shows dependent confidence in His mercy despite opposition from the crowd.
The announced humiliation, suffering, death, and vindication align Jesus' mission with the broader scriptural pattern of the rejected yet vindicated righteous servant and king.
The landowner's generosity illustrates grace as a free gift that can be resented by those who think in terms of comparative merit.
The blind men receive restoration not because of social status or merit but because Jesus responds compassionately to their cry for mercy.
The grumbling workers expose the sinful tendency to resent mercy when another receives what feels undeserved.
Jesus' kingdom overturns crowd priorities by attending to the vulnerable and making mercy central to the King's road to Jerusalem.
The passage teaches that God's kingdom operates according to the King's sovereign goodness rather than human systems of rank, seniority, or entitlement.
The opening of blind eyes and the Son of David title signal that Jesus fulfills the promised hope of God's saving reign.
Jesus is confessed as Lord and Son of David, the promised King whose authority is expressed through mercy and healing.
Jesus teaches that final places of honor are not grasped by ambition but prepared by the Father.
Jesus' prediction of being raised on the third day makes resurrection essential to the meaning of the passion, not a later afterthought.
Doctrinal Weight
The vineyard parable displays God’s generous freedom and confronts entitlement.
The last will be first and the first last, overturning human assumptions of reward and status.
Envy, grumbling, ambition, domination, and blindness are exposed throughout the chapter.
Jesus is the Son of Man, Son of David, suffering Messiah, servant, ransom-giver, and compassionate healer.
Jesus gives His life as a ransom for many.
Jesus predicts betrayal, condemnation, mocking, flogging, crucifixion, and resurrection.
Jesus declares He will be raised on the third day.
Following Jesus means rejecting status-seeking and embracing the path of service and suffering.
Kingdom leadership rejects domination and practices servant-hearted humility.
Kingdom positions are prepared by the Father and not seized by human ambition.
Jesus responds compassionately to persistent cries for mercy.
The blind men persist in calling on Jesus and follow after receiving sight.
Reading Lenses
Theological exposition and fulfillment
- Matthew 20 clarifies the gospel by showing that the kingdom is grace-governed, cross-centered, and ransom-secured. The vineyard parable destroys entitlement before divine generosity. The passion prediction declares that Jesus will be condemned, mocked, flogged, crucified, and raised. The servant-greatness teaching reaches its gospel center in Matthew 20:28: the Son of Man came not to be served but to serve and to give His life as a ransom for many. The blind men show the response of faith: cry for mercy to the Son of David, receive compassion, and follow Him.
Key Greek Terms
Individual words βασιλείαν ἀσάλευτον basileian asaleuton · βασιλεία τῶν οὐρανῶν basileia tōn ouranōn
Sense kingdom of heaven
Definition God’s saving reign and royal rule.
References Matthew 20:1
Lexicon kingdom of heaven
Why it matters The vineyard parable explains how the kingdom operates by grace and reversal.
Form in passage Dative · Singular · Masculine What is this?
Sense master of a house, landowner
Definition House-master, owner, or landholder.
References Matthew 20:1
Lexicon master of a house, landowner
Why it matters The landowner represents the generous authority figure in the kingdom parable.
Form in passage Accusative · Singular · Masculine What is this?
Sense vineyard
Definition A vineyard or cultivated place for vines.
References Matthew 20:1, 20:2, 20:4, 20:7-8
Lexicon vineyard
Why it matters The vineyard setting provides the parabolic setting for labor, reward, and generosity.
Form in passage Accusative · Plural · Masculine What is this?
Sense workers, laborers
Definition Worker, laborer, or field hand.
References Matthew 20:1-2, 20:8
Lexicon workers, laborers
Why it matters The different groups of workers reveal attitudes toward grace and reward.
Form in passage Genitive · Singular · Neuter What is this?
Sense denarius, day’s wage
Definition A Roman silver coin, commonly a day’s wage for a laborer.
References Matthew 20:2, 20:9-10, 20:13
Lexicon denarius, day’s wage
Why it matters The agreed wage becomes the basis for exposing grumbling and entitlement.
Form in passage Aorist · Active · Participle · Singular What is this?
Sense agreed, came to terms
Definition To agree, be in harmony, or make an arrangement.
References Matthew 20:2, 20:13
Lexicon agreed, came to terms
Why it matters The first workers receive exactly what they agreed to receive.
Form in passage Dative · Singular · Feminine What is this?
Sense marketplace
Definition Public marketplace or gathering area.
References Matthew 20:3
Lexicon marketplace
Why it matters The landowner repeatedly finds idle workers in the marketplace.
Form in passage Perfect · Active · Participle · Plural What is this?
Sense standing idle, unemployed
Definition Standing inactive, idle, without work.
References Matthew 20:3, 20:6
Lexicon standing idle, unemployed
Why it matters The later workers are not earning special merit; they depend on the landowner’s hiring and generosity.
Form in passage Nominative · Singular · Neuter What is this?
Sense right, just, fair
Definition Righteous, just, fair, or proper.
References Matthew 20:4
Lexicon right, just, fair
Why it matters The landowner promises to give what is right, then exceeds strict expectation with generosity.
Sense evening
Definition Evening or late day.
References Matthew 20:8
Lexicon evening
Why it matters Evening is the time for payment and revelation of the landowner’s generosity.
Form in passage Dative · Singular · Masculine What is this?
Sense foreman, manager, steward
Definition Manager, steward, overseer, or foreman.
References Matthew 20:8
Lexicon foreman, manager, steward
Why it matters The landowner directs the foreman to pay the workers in reverse order.
Form in passage Aorist · Active · Imperative · 2nd Person · Singular What is this?
Sense pay, repay, give back
Definition To pay, repay, give, or render.
References Matthew 20:8
Lexicon pay, repay, give back
Why it matters Payment order reveals the parable’s point about grace and reversal.
Form in passage Genitive · Plural · Masculine What is this?
Sense last, least, final
Definition Last, final, least, or lowest.
References Matthew 20:8, 20:16
Lexicon last, least, final
Why it matters The last workers are paid first, embodying kingdom reversal.
Cross-language bridge 1 link · View in lexicon
Form in passage Genitive · Plural · Masculine What is this?
Sense first, foremost
Definition First, foremost, or highest in sequence/rank.
References Matthew 20:8, 20:10, 20:16, 20:27
Lexicon first, foremost
Why it matters The first workers expect more and are confronted by reversal.
Form in passage Imperfect · Active · Indicative · 3rd Person · Plural What is this?
Sense grumbled, complained
Definition To grumble, murmur, complain.
References Matthew 20:11
Lexicon grumbled, complained
Why it matters The first workers’ grumbling reveals resentment toward generosity.
Form in passage Accusative · Plural · Masculine What is this?
Sense equal, same
Definition Equal, same, equivalent.
References Matthew 20:12
Lexicon equal, same
Why it matters The grievance is that the last workers were made equal to the first.
Form in passage Accusative · Singular · Neuter What is this?
Sense burden, weight
Definition Burden, weight, load, or heaviness.
References Matthew 20:12
Lexicon burden, weight
Why it matters The first workers appeal to their longer labor and hardship.
Form in passage Accusative · Singular · Masculine What is this?
Sense scorching heat
Definition Burning heat, scorching wind, oppressive heat.
References Matthew 20:12
Lexicon scorching heat
Why it matters The first workers emphasize their hard conditions to justify resentment.
Form in passage Vocative · Singular · Masculine What is this?
Sense friend, companion
Definition Friend, companion, or associate; sometimes used in rebuke.
References Matthew 20:13
Lexicon friend, companion
Why it matters The landowner addresses the grumbling worker directly and exposes the issue.
Form in passage Present · Active · Indicative · 1st Person · Singular What is this?
Sense wrong, act unjustly
Definition To act unjustly, wrong, injure, or do harm.
References Matthew 20:13
Lexicon wrong, act unjustly
Why it matters The landowner denies injustice; the problem is envy, not unfairness.
Form in passage Nominative · Singular · Masculine What is this?
Sense good, generous
Definition Good, upright, beneficial, generous depending on context.
References Matthew 20:15
Lexicon good, generous
Why it matters The landowner’s goodness is the issue resented by the grumblers.
Form in passage Nominative · Singular · Masculine What is this?
Sense evil eye, envious eye
Definition A bad or evil eye, idiom for envy or stinginess.
References Matthew 20:15
Lexicon evil eye, envious eye
Why it matters The landowner exposes envy as the root of their complaint.
Form in passage Present · Active · Participle · Singular What is this?
Sense going up, ascending
Definition To go up, ascend, or rise.
References Matthew 20:17
Lexicon going up, ascending
Why it matters Jesus is going up to Jerusalem, the place of His suffering.
Form in passage Accusative · Plural · Neuter What is this?
Sense Jerusalem
Definition Central city of Jewish worship and leadership.
References Matthew 20:17-18
Lexicon Jerusalem
Why it matters Jesus’ journey to Jerusalem is the road to passion and resurrection.
Cross-language bridge 1 link · View in lexicon
Form in passage Accusative · Plural · Masculine What is this?
Sense twelve
Definition The number twelve, here the Twelve disciples.
References Matthew 20:17
Lexicon twelve
Why it matters Jesus privately instructs the Twelve about His coming death and resurrection.
Sense Son of Man
Definition Jesus’ self-designation associated with suffering, authority, humanity, and glory.
References Matthew 20:18, 20:28
Lexicon Son of Man
Why it matters The Son of Man will suffer and give His life as a ransom.
Form in passage Future · Passive · Indicative · 3rd Person · Singular What is this?
Sense handed over, delivered, betrayed
Definition To hand over, deliver up, or betray.
References Matthew 20:18-19
Lexicon handed over, delivered, betrayed
Why it matters Jesus predicts being handed over to religious authorities and Gentiles.
Form in passage Dative · Plural · Masculine What is this?
Sense chief priests
Definition Leading priests or high-priestly authorities.
References Matthew 20:18
Lexicon chief priests
Why it matters They will condemn Jesus to death.
Form in passage Dative · Plural · Masculine What is this?
Sense scribes, teachers of the law
Definition Experts in Scripture and legal interpretation.
References Matthew 20:18
Lexicon scribes, teachers of the law
Why it matters They join in condemning Jesus.
Form in passage Future · Active · Indicative · 3rd Person · Plural What is this?
Sense condemn, sentence
Definition To condemn, judge against, or sentence.
References Matthew 20:18
Lexicon condemn, sentence
Why it matters Jesus predicts official condemnation to death.
Form in passage Dative · Singular · Masculine What is this?
Sense death
Definition Death, physical death, or mortal end.
References Matthew 20:18
Lexicon death
Why it matters Jesus’ mission moves toward death as ransom.
Form in passage Dative · Plural · Neuter What is this?
Sense Gentiles, nations
Definition Nations, Gentiles, non-Jewish peoples.
References Matthew 20:19
Lexicon Gentiles, nations
Why it matters Jesus will be handed over to Gentile authorities for mockery, flogging, and crucifixion.
Form in passage Aorist · Active · Infinitive What is this?
Sense mock, ridicule
Definition To mock, ridicule, make sport of.
References Matthew 20:19
Lexicon mock, ridicule
Why it matters Jesus predicts the shameful mockery He will endure.
Form in passage Aorist · Active · Infinitive What is this?
Sense flog, scourge
Definition To whip, scourge, or flog.
References Matthew 20:19
Lexicon flog, scourge
Why it matters Jesus predicts Roman-style abuse before crucifixion.
Form in passage Aorist · Active · Infinitive What is this?
Sense crucify
Definition To crucify or fasten to a cross.
References Matthew 20:19
Lexicon crucify
Why it matters Jesus explicitly names the manner of His death.
Individual words ὥρα τρίτη hōra tritē · ἄχρι ἧς ἡμέρας εἰσῆλθεν Νῶε εἰς τὴν κιβωτόν achri hēs hēmeras eisēlthen Nōe eis tēn kibōton
Form in passage Dative · Singular · Feminine What is this?
Sense third day
Definition The third day, resurrection timing.
References Matthew 20:19
Lexicon third day
Why it matters Jesus predicts resurrection on the third day.
Form in passage Future · Passive · Indicative · 3rd Person · Singular What is this?
Sense raised
Definition To raise, rise, awaken, or be raised from death.
References Matthew 20:19
Lexicon raised
Why it matters The passion prediction ends in resurrection hope.
Individual words ἀδελφός / ἀδελφή / μήτηρ adelphos / adelphē / mētēr · υἱοὶ ὑψίστου huioi hypsistou · μήτηρ τῶν υἱῶν Ζεβεδαίου mētēr tōn huiōn Zebedaiou
Form in passage Nominative · Singular · Feminine What is this?
Sense mother of James and John
Definition The mother of Zebedee’s sons, James and John.
References Matthew 20:20
Lexicon mother of James and John
Why it matters Her request exposes ambition for kingdom status.
Form in passage Present · Active · Participle · Singular What is this?
Sense kneeling, bowing, worshiping
Definition To bow, kneel, pay homage, or worship.
References Matthew 20:20
Lexicon kneeling, bowing, worshiping
Why it matters The request comes with homage but is still shaped by misunderstanding.
Form in passage Genitive · Plural · Neuter What is this?
Sense right and left positions of honor
Definition Positions at the right and left hand, places of honor beside a ruler.
References Matthew 20:21, 20:23
Lexicon right and left positions of honor
Why it matters The request seeks high honor in Jesus’ kingdom.
Form in passage Accusative · Singular · Neuter What is this?
Sense cup
Definition Cup, often figuratively one’s appointed experience or suffering.
References Matthew 20:22-23
Lexicon cup
Why it matters Jesus uses cup imagery for the suffering path connected to His mission.
Form in passage Aorist · Active · Infinitive What is this?
Sense drink
Definition To drink or partake.
References Matthew 20:22-23
Lexicon drink
Why it matters Drinking Jesus’ cup means sharing in suffering appointed by God.
Form in passage Perfect · Passive · Indicative · 3rd Person · Singular What is this?
Sense prepared, made ready
Definition To prepare, make ready, appoint.
References Matthew 20:23
Lexicon prepared, made ready
Why it matters Kingdom seats belong to those for whom the Father has prepared them.
Sense Father
Definition Father, here God the Father.
References Matthew 20:23
Lexicon Father
Why it matters The Father sovereignly appoints kingdom places.
Form in passage Aorist · Active · Indicative · 3rd Person · Plural What is this?
Sense became indignant
Definition To be indignant, angry, or greatly displeased.
References Matthew 20:24
Lexicon became indignant
Why it matters The ten disciples’ indignation reveals that ambition has infected the group.
Form in passage Nominative · Plural · Masculine What is this?
Sense rulers, authorities
Definition Rulers, leaders, authorities.
References Matthew 20:25
Lexicon rulers, authorities
Why it matters Jesus contrasts Gentile rulers with kingdom servants.
Cross-language bridge 1 link · View in lexicon
Form in passage Present · Active · Indicative · 3rd Person · Plural What is this?
Sense lord over, dominate
Definition To exercise dominion over, overpower, or dominate.
References Matthew 20:25
Lexicon lord over, dominate
Why it matters Jesus rejects domination as the model of kingdom leadership.
Form in passage Present · Active · Indicative · 3rd Person · Plural What is this?
Sense exercise authority over, dominate
Definition To exercise authority over, often with force or domination.
References Matthew 20:25
Lexicon exercise authority over, dominate
Why it matters Jesus exposes how worldly greatness uses power over others.
Form in passage Nominative · Singular · Masculine What is this?
Sense servant, minister
Definition Servant, attendant, minister, one who serves.
References Matthew 20:26
Lexicon servant, minister
Why it matters Whoever wants to become great must become a servant.
Form in passage Nominative · Singular · Masculine What is this?
Sense slave, bondservant
Definition Slave, bondservant, one wholly subject to another.
References Matthew 20:27
Lexicon slave, bondservant
Why it matters Whoever wants to be first must become a slave.
Form in passage Aorist · Passive · Infinitive What is this?
Sense serve, minister
Definition To serve, minister, attend to needs.
References Matthew 20:28
Lexicon serve, minister
Why it matters The Son of Man came not to be served but to serve.
Form in passage Aorist · Active · Infinitive What is this?
Sense give
Definition To give, grant, offer, or bestow.
References Matthew 20:28
Lexicon give
Why it matters Jesus gives His life voluntarily as ransom.
Form in passage Accusative · Singular · Feminine What is this?
Sense life, soul, self
Definition Life, soul, self, or person.
References Matthew 20:28
Lexicon life, soul, self
Why it matters Jesus gives His life as the ransom price.
Cross-language bridge 3 links · View in lexicon
Form in passage Accusative · Singular · Neuter What is this?
Sense ransom, price of release
Definition Price paid to release, redeem, or liberate.
References Matthew 20:28
Lexicon ransom, price of release
Why it matters Jesus’ death is presented as the ransom that liberates many.
Sense for, in place of, instead of
Definition For, instead of, in place of, on behalf of.
References Matthew 20:28
Lexicon for, in place of, instead of
Why it matters The preposition strengthens the substitutionary force of the ransom saying.
Form in passage Genitive · Plural · Masculine What is this?
Sense many
Definition Many, numerous, a multitude.
References Matthew 20:28
Lexicon many
Why it matters Jesus gives His life as ransom for many, echoing servant language.
Sense Jericho
Definition City near the Jordan valley on the route toward Jerusalem.
References Matthew 20:29
Lexicon Jericho
Why it matters The healing occurs as Jesus moves toward Jerusalem.
Cross-language bridge 1 link · View in lexicon
Form in passage Nominative · Plural · Masculine What is this?
Sense blind
Definition Blind, unable to see.
References Matthew 20:30
Lexicon blind
Why it matters The blind men receive sight and become followers, contrasting spiritual blindness elsewhere.
Form in passage Accusative · Singular · Feminine What is this?
Sense beside the road
Definition Road, way, path, journey.
References Matthew 20:30
Lexicon beside the road
Why it matters The blind men sit by the road and then follow Jesus on the way.
Form in passage Aorist · Active · Indicative · 3rd Person · Plural What is this?
Sense cried out, shouted
Definition To cry out, shout, call loudly.
References Matthew 20:30-31
Lexicon cried out, shouted
Why it matters Their persistent cry for mercy demonstrates faith and desperation.
Sense Lord, master
Definition Lord, master, ruler, or respectful address.
References Matthew 20:30-31, 20:33
Lexicon Lord, master
Why it matters The blind men address Jesus with reverence and appeal for mercy.
Sense Son of David
Definition Davidic messianic title.
References Matthew 20:30-31
Lexicon Son of David
Why it matters The blind men confess Jesus as the Davidic Messiah who brings mercy.
Sense have mercy, show compassion
Definition To have mercy, pity, or show compassion.
References Matthew 20:30-31
Lexicon have mercy, show compassion
Why it matters The blind men’s request is a direct appeal to Jesus’ mercy.
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Sense rebuked, warned, commanded sternly
Definition To rebuke, warn, or command sharply.
References Matthew 20:31
Lexicon rebuked, warned, commanded sternly
Why it matters The crowd rebukes the needy, but Jesus listens to them.
Form in passage Aorist · Active · Subjunctive · 3rd Person · Plural What is this?
Sense be silent, be quiet
Definition To be silent, quiet, or still.
References Matthew 20:31
Lexicon be silent, be quiet
Why it matters The crowd wants to silence the blind men’s cry for mercy.
Form in passage Accusative · Singular · Neuter What is this?
Sense cried even more loudly
Definition To cry out more greatly or loudly.
References Matthew 20:31
Lexicon cried even more loudly
Why it matters Their faith persists despite opposition.
Form in passage Aorist · Active · Participle · Singular What is this?
Sense stood still, stopped
Definition To stand, stop, or take one’s place.
References Matthew 20:32
Lexicon stood still, stopped
Why it matters Jesus halts His journey to show mercy.
Individual words τίς ἄνθρωπος ἐξ ὑμῶν tis anthrōpos ex hymōn · οἴσει ὅπου οὐ θέλεις oisei hopou ou theleis
Form in passage Present · Active · Indicative · 2nd Person · Plural What is this?
Sense what do you want
Definition Question of desire or request.
References Matthew 20:32
Lexicon what do you want
Why it matters Jesus draws out a personal request for mercy.
Form in passage Nominative · Plural · Masculine What is this?
Sense eyes
Definition Eyes, organs of sight; also figurative perception.
References Matthew 20:33-34
Lexicon eyes
Why it matters Their request is for opened eyes, and Jesus touches their eyes.
Form in passage Aorist · Passive · Subjunctive · 3rd Person · Plural What is this?
Sense opened
Definition To open.
References Matthew 20:33
Lexicon opened
Why it matters The blind men ask that their eyes be opened.
Form in passage Aorist · Passive · Participle · Singular What is this?
Sense moved with compassion
Definition To be deeply moved with compassion.
References Matthew 20:34
Lexicon moved with compassion
Why it matters Jesus’ healing flows from compassionate mercy.
Sense touched
Definition To touch or take hold of.
References Matthew 20:34
Lexicon touched
Why it matters Jesus touches their eyes and restores sight.
Sense immediately
Definition Immediately, at once.
References Matthew 20:34
Lexicon immediately
Why it matters Their sight is restored at once by Jesus’ compassionate power.
Form in passage Aorist · Active · Indicative · 3rd Person · Plural What is this?
Sense received sight, looked up
Definition To look up, regain sight, or receive sight.
References Matthew 20:34
Lexicon received sight, looked up
Why it matters Jesus opens blind eyes in messianic mercy.
Form in passage Aorist · Active · Indicative · 3rd Person · Plural What is this?
Sense followed
Definition To follow, accompany, become a disciple.
References Matthew 20:34
Lexicon followed
Why it matters The healed men respond to mercy by following Jesus.
Key Hebrew Terms
Form in passage Both · Singular · Absolute What is this?
Sense vineyard
Definition Vineyard or cultivated vine field.
References Isaiah 5:1-7; Matthew 20:1-16
Lexicon vineyard
Why it matters Vineyard imagery often carries covenant associations with Israel and provides background for Jesus’ parable.
Sense worker, laborer
Definition Worker, laborer, one who does work.
References Deuteronomy 24:14-15; Matthew 20:1-16
Lexicon worker, laborer
Why it matters Torah protects laborers dependent on wages, background for the parable setting.
Sense wage, reward
Definition Wage, hire, reward, compensation.
References Leviticus 19:13; Matthew 20:2-16
Lexicon wage, reward
Why it matters The parable uses wage payment to expose entitlement and reveal generosity.
Sense good, generous, pleasing
Definition Good, pleasant, beneficial, morally right.
References Psalm 145:9; Matthew 20:15
Lexicon good, generous, pleasing
Why it matters The landowner’s goodness/generosity is resented by envious workers.
Cross-language bridge 1 link · View in lexicon
Sense eye
Definition Eye; also figurative for perception, generosity, or envy.
References Matthew 20:15, 20:33-34
Lexicon eye
Why it matters The evil eye idiom stands behind envy toward generosity and later the blind men’s opened eyes.
Cross-language bridge 1 link · View in lexicon
Sense son of man, human-like figure
Definition Human-like figure in Daniel receiving dominion and glory.
References Daniel 7:13-14; Matthew 20:18, 20:28
Lexicon son of man, human-like figure
Why it matters Jesus applies Son of Man identity to suffering, service, ransom, and resurrection.
Sense mock, deride, scorn
Definition To mock, deride, or ridicule.
References Psalm 22:7; Matthew 20:19
Lexicon mock, deride, scorn
Why it matters Jesus predicts mockery, resonating with righteous sufferer and servant themes.
Sense strike, beat, smite
Definition To strike, beat, smite, or wound.
References Isaiah 50:6; Matthew 20:19
Lexicon strike, beat, smite
Why it matters Jesus’ flogging fits the suffering servant pattern of being struck and abused.
Sense ransom, covering price
Definition Ransom, price of release, covering payment.
References Psalm 49:7; Matthew 20:28
Lexicon ransom, covering price
Why it matters Jesus’ life is given as ransom for many.
Sense redeem, ransom, rescue
Definition To ransom, redeem, rescue, or deliver by payment.
References Exodus 13:13; Psalm 49:7-9; Matthew 20:28
Lexicon redeem, ransom, rescue
Why it matters Ransom language connects Jesus’ death to liberation and redemption.
Sense servant, slave
Definition Servant, slave, or bondservant.
References Isaiah 52:13; Matthew 20:26-28
Lexicon servant, slave
Why it matters Jesus defines His mission and disciples’ greatness in servant terms.
Sense many, multitudes
Definition Many, numerous, great multitude.
References Isaiah 53:11-12; Matthew 20:28
Lexicon many, multitudes
Why it matters Isaiah’s servant bears sin for many; Jesus gives His life as ransom for many.
Cross-language bridge 1 link · View in lexicon
Sense David, beloved
Definition David, Israel’s king and covenant recipient.
References 2 Samuel 7:12-16; Matthew 20:30-31
Lexicon David, beloved
Why it matters Son of David is a messianic title used by the blind men.
Cross-language bridge 1 link · View in lexicon
Sense mercy, compassion
Definition Mercy, compassion, tender pity.
References Psalm 72:12-14; Matthew 20:30-34
Lexicon mercy, compassion
Why it matters The blind men cry for mercy and Jesus responds with compassion.
Sense blind
Definition Blind, unable to see.
References Isaiah 35:5; Matthew 20:30-34
Lexicon blind
Why it matters Opening blind eyes is a messianic restoration sign.
Form in passage Niphal · Imperfect · 3rd Person · Feminine · Plural What is this?
Sense open eyes
Definition To open, especially eyes or ears.
References Isaiah 35:5; Isaiah 42:7; Matthew 20:33-34
Lexicon open eyes
Why it matters The blind men ask for opened eyes and receive sight.
Sense way, road, path
Definition Way, road, path, journey, manner of life.
References Matthew 20:30, 20:34
Lexicon way, road, path
Why it matters The blind men move from sitting beside the road to following Jesus on the way.
Lexicon data: MorphGNT Strong's Dictionary XML (CC0) · Open Scriptures Hebrew Bible (CC BY 4.0) · Open Scriptures Hebrew Lexicon (CC BY 4.0) · STEPBible Data (CC BY 4.0) · Full details
Discourse Connectives (50)
grounds / explanation 2strong contrast / correction 3purpose clause 3conditional (subjunctive / open) 3content marker or causal 6continuation or mild contrast 19contrast setup (μέν...δέ) 1additive / emphatic 13
| v.1 | γάρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point. |
| v.2 | Καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.3 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.4 | καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ἐὰνifconditional (subjunctive / open)ἐάν + subjunctive signals an open condition: 'if (as may be the case)...' |
| v.5 | δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.6 | δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.7 | ὅτιBecausecontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason.ἐὰνifconditional (subjunctive / open)ἐάν + subjunctive signals an open condition: 'if (as may be the case)...' |
| v.8 | δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.9 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.10 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.11 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.12 | ὅτι·that:content marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.13 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.14 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.15 | ὅτιbecausecontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.16 | γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point.δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.17 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.19 | καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.21 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ἵναthatpurpose clauseἵνα clauses often contain the theological payoff: 'so that God might...' |
| v.22 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.23 | Καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.μὲνIndeedcontrast setup (μέν...δέ)The μέν...δέ pair is a rhetorical hinge. Both sides matter equally.δὲbutcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ἀλλ᾽but [to those]strong contrast / correctionAsk: what is being set aside? What is being asserted instead? |
| v.24 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.25 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.26 | δέnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ἀλλ᾽butstrong contrast / correctionAsk: what is being set aside? What is being asserted instead?ἐὰνifconditional (subjunctive / open)ἐάν + subjunctive signals an open condition: 'if (as may be the case)...' |
| v.27 | καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.28 | ἀλλὰbutstrong contrast / correctionAsk: what is being set aside? What is being asserted instead? |
| v.29 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.30 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.31 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ἵναthatpurpose clauseἵνα clauses often contain the theological payoff: 'so that God might...'δὲButcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.32 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.33 | ἵναthatpurpose clauseἵνα clauses often contain the theological payoff: 'so that God might...' |
| v.34 | δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
Discourse data: STEPBible TAGNT (CC BY 4.0)
Verb Aspect (121 main verbs)
completed 32ongoing 22prospective 7resultant 4imperative 9subjunctive 6background 1infinitive 13participle 27
| v.1 | ἐξῆλθενexérchomaiwent outaorist active indicativecompletedAorist indicative — punctiliar or completed actionμισθώσασθαιmisthóōhireaorist middle infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.2 | συμφωνήσαςsymphōnéōagreeingaorist active participleparticipleParticiple — verbal adjective, supporting actionἀπέστειλενsentaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.3 | ἐξελθὼνexérchomaiwent outaorist active participleparticipleParticiple — verbal adjective, supporting actionεἶδενhoráōsawaorist active indicativecompletedAorist indicative — punctiliar or completed actionἑστῶταςhístēmistandingperfect active participleparticipleParticiple — verbal adjective, supporting action |
| v.4 | εἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionὙπάγετεhypágōgopresent active imperativeimperativeImperative mood — command or exhortationδώσωdídōmigivefuture active indicativeprospectiveFuture indicative — anticipated or promised action |
| v.5 | ἀπῆλθονwentaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐξελθὼνexérchomaiwent outaorist active participleparticipleParticiple — verbal adjective, supporting actionἐποίησενpoiéōdidaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.6 | ἐξελθὼνexérchomaiwent outaorist active participleparticipleParticiple — verbal adjective, supporting actionεὗρενheurískōfoundaorist active indicativecompletedAorist indicative — punctiliar or completed actionἑστῶταςhístēmistandingperfect active participleparticipleParticiple — verbal adjective, supporting actionλέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἑστήκατεhístēmistandingperfect active indicativeresultantPerfect indicative — completed action with present result |
| v.7 | λέγουσινlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἐμισθώσατοmisthóōhiredaorist middle indicativecompletedAorist indicative — punctiliar or completed actionλέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthὙπάγετεhypágōgopresent active imperativeimperativeImperative mood — command or exhortation |
| v.8 | γενομένηςgínomaicameaorist middle participleparticipleParticiple — verbal adjective, supporting actionλέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthΚάλεσονkaléōcallaorist active imperativeimperativeImperative mood — command or exhortationἀπόδοςpayaorist active imperativeimperativeImperative mood — command or exhortationἀρξάμενοςbeginningaorist middle participleparticipleParticiple — verbal adjective, supporting action |
| v.9 | ἐλθόντεςérchomaicameaorist active participleparticipleParticiple — verbal adjective, supporting actionἔλαβονlambánōreceivedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.10 | ἐλθόντεςérchomaicameaorist active participleparticipleParticiple — verbal adjective, supporting actionἐνόμισανnomízōthoughtaorist active indicativecompletedAorist indicative — punctiliar or completed actionλήμψονταιlambánōreceivefuture middle indicativeprospectiveFuture indicative — anticipated or promised actionἔλαβονlambánōreceivedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.11 | λαβόντεςlambánōreceivedaorist active participleparticipleParticiple — verbal adjective, supporting actionἐγόγγυζονgongýzōgrumbledimperfect active indicativebackgroundImperfect indicative — continuous or repeated past action |
| v.12 | λέγοντεςlégōsayingpresent active participleparticipleParticiple — verbal adjective, supporting actionἐποίησανpoiéōworkedaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐποίησαςpoiéōmadeaorist active indicativecompletedAorist indicative — punctiliar or completed actionβαστάσασιborneaorist active participleparticipleParticiple — verbal adjective, supporting action |
| v.13 | ἀποκριθεὶςansweredaorist passive participleparticipleParticiple — verbal adjective, supporting actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionἀδικῶdoing ~ wrongpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthσυνεφώνησάςsymphōnéōagreeaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.14 | ἆρονtakeaorist active imperativeimperativeImperative mood — command or exhortationὕπαγεhypágōgopresent active imperativeimperativeImperative mood — command or exhortationθέλωthélōwantpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthδοῦναιdídōmigiveaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.15 | ἔξεστίνéxestihave the rightpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthθέλωthélōwantpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthποιῆσαιpoiéōdoaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.17 | ἀναβαίνωνgoing uppresent active participleparticipleParticiple — verbal adjective, supporting actionπαρέλαβενparalambánōtook ~ asideaorist active indicativecompletedAorist indicative — punctiliar or completed actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.18 | ἀναβαίνομενgoing uppresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthπαραδοθήσεταιparadídōmihanded overfuture passive indicativeprospectiveFuture indicative — anticipated or promised actionκατακρινοῦσινkatakrínōcondemnfuture active indicativeprospectiveFuture indicative — anticipated or promised action |
| v.19 | παραδώσουσινparadídōmihand ~ overfuture active indicativeprospectiveFuture indicative — anticipated or promised actionἐμπαῖξαιempaízōmockedaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbμαστιγῶσαιmastigóōfloggedaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbσταυρῶσαιstauróōcrucifiedaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbἐγερθήσεταιegeírōraisedfuture passive indicativeprospectiveFuture indicative — anticipated or promised action |
| v.20 | προσῆλθενprosérchomaicameaorist active indicativecompletedAorist indicative — punctiliar or completed actionπροσκυνοῦσαproskynéōkneeling downpresent active participleparticipleParticiple — verbal adjective, supporting actionαἰτοῦσάaskedpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.21 | εἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionθέλειςthélōwantpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthλέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthΕἰπὲépōgrantaorist active imperativeimperativeImperative mood — command or exhortationκαθίσωσινkathízōsitaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.22 | ἀποκριθεὶςansweredaorist passive participleparticipleParticiple — verbal adjective, supporting actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionοἴδατεeídōknowperfect active indicativeresultantPerfect indicative — completed action with present resultαἰτεῖσθεaskingpresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthδύνασθεdýnamaiablepresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthπιεῖνpínōdrinkaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbμέλλωméllōabout topresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthπίνεινpínōdrinkpresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verbλέγουσινlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthΔυνάμεθαdýnamaiablepresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.23 | λέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthπίεσθεpínōdrinkfuture middle indicativeprospectiveFuture indicative — anticipated or promised actionκαθίσαιkathízōsitaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbδοῦναιdídōmigrantaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbἡτοίμασταιhetoimázōpreparedperfect passive indicativeresultantPerfect indicative — completed action with present result |
| v.24 | ἀκούσαντεςheardaorist active participleparticipleParticiple — verbal adjective, supporting actionἠγανάκτησανindignantaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.25 | προσκαλεσάμενοςproskaléomaicalledaorist middle participleparticipleParticiple — verbal adjective, supporting actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionΟἴδατεeídōknowperfect active indicativeresultantPerfect indicative — completed action with present resultκατακυριεύουσινkatakyrieúōlord ~ overpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthκατεξουσιάζουσινkatexousiázōexercise authority overpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.26 | θέλῃthélōwantspresent active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.27 | θέλῃthélōwantspresent active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.28 | ἦλθενérchomaicomeaorist active indicativecompletedAorist indicative — punctiliar or completed actionδιακονηθῆναιdiakonéōservedaorist passive infinitiveinfinitiveInfinitive — verbal noun or complementary verbδιακονῆσαιdiakonéōserveaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbδοῦναιdídōmigiveaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.29 | ἐκπορευομένωνekporeúomaileavingpresent middle participleparticipleParticiple — verbal adjective, supporting actionἠκολούθησενfollowedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.30 | καθήμενοιkáthēmaisittingpresent middle participleparticipleParticiple — verbal adjective, supporting actionἀκούσαντεςheardaorist active participleparticipleParticiple — verbal adjective, supporting actionπαράγειparágōpassing bypresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἔκραξανkrázōcried outaorist active indicativecompletedAorist indicative — punctiliar or completed actionλέγοντεςlégōsayingpresent active participleparticipleParticiple — verbal adjective, supporting actionἐλέησονeleéōhave mercy onaorist active imperativeimperativeImperative mood — command or exhortation |
| v.31 | ἐπετίμησενepitimáōrebukedaorist active indicativecompletedAorist indicative — punctiliar or completed actionσιωπήσωσινsiōpáōquietaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentἔκραξανkrázōcried outaorist active indicativecompletedAorist indicative — punctiliar or completed actionλέγοντεςlégōsayingpresent active participleparticipleParticiple — verbal adjective, supporting actionἐλέησονeleéōhave mercy onaorist active imperativeimperativeImperative mood — command or exhortation |
| v.32 | στὰςhístēmistoppedaorist active participleparticipleParticiple — verbal adjective, supporting actionἐφώνησενphōnéōcalledaorist active indicativecompletedAorist indicative — punctiliar or completed actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionθέλετεthélōwantpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthποιήσωpoiéōdoaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.33 | λέγουσινlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἀνοιγῶσινopenedaorist passive subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.34 | σπλαγχνισθεὶςsplanchnízomaimoved with compassionaorist passive participleparticipleParticiple — verbal adjective, supporting actionἥψατοtouchedaorist middle indicativecompletedAorist indicative — punctiliar or completed actionἀνέβλεψανreceived ~ sightaorist active indicativecompletedAorist indicative — punctiliar or completed actionἠκολούθησανfollowedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
Verb forms indicate aspect — not interpretive weight. Consult context before drawing conclusions about emphasis.
Clause data: MACULA Greek (Clear Bible, CC BY 4.0) · SBLGNT (Logos/SBL, CC BY 4.0)
Word Pictures (Robertson)
A.T. Robertson, Word Pictures in the New Testament (1930–31) — public domain
Formation Focus
Matthew 20 forms readers to rejoice in God’s generosity, surrender entitlement, follow Jesus on the road of suffering, reject status-seeking, practice servant leadership, trust the ransom-giving Son of Man, and cry persistently for mercy.
The chapter addresses envy, comparison, entitlement, ambition, misunderstanding of the cross, worldly leadership patterns, spiritual blindness, crowd-based silencing of the needy, and the need for mercy that leads to following.
Gratitude, humility, freedom from comparison, cross-shaped expectation, submission to the Father, servant-hearted leadership, compassion toward the needy, persistent faith, and responsive discipleship.
Practice Response
- Celebrate grace given to others.
- Kill comparison.
- Walk with Jesus toward costly obedience.
- Submit ambition to the Father.
- Lead by serving.
- Anchor service in the ransom.
- Refuse to silence mercy-cries.
- Pray plainly for mercy.
- Follow after receiving sight.
Warnings and Misreadings
- Matthew 20 warns against envy, entitlement, resentment of grace, ambition for status, misunderstanding glory apart from suffering, Gentile-style domination in leadership, and silencing the needy who cry for mercy. The chapter exposes the danger of wanting kingdom reward without kingdom humility and wanting places beside Jesus without understanding the cup He drinks.
- Treating the vineyard parable as an economic wage policy. - The parable teaches kingdom grace, divine generosity, envy, and reversal, not a full labor economics system.
- Assuming the landowner is unjust. - He pays the first workers exactly what was agreed and chooses to be generous to the later workers.
- Thinking grace should be measured by length of service. - The parable confronts comparison and entitlement in the face of God’s generosity.
- Separating the passion prediction from the disciples’ ambition scene. - Matthew places them together to show the disciples’ failure to grasp cross-shaped glory.
- Reducing the cup to ordinary hardship. - In context, the cup points to sharing Jesus’ suffering path, though Jesus’ ransom-giving death remains uniquely His.
- Using servant leadership as soft branding for ambition. - Jesus defines greatness through actual service and slavery, not leadership language that preserves ego.
- Treating Matthew 20:28 as only moral example. - Jesus’ service includes giving His life as a ransom for many. The verse is atonement-centered, not merely exemplary.
- Assuming ransom means payment to Satan. - The text emphasizes liberation by Jesus’ life given for many · it does not specify Satan as recipient.
- Seeing the blind men as interruptions to Jesus’ mission. - Their healing reveals the messianic mercy of the Son of David as He moves toward Jerusalem.
- Letting the crowd define who may cry to Jesus. - The crowd rebukes them, but Jesus stops and responds with compassion.
Discipleship Questions
- Do I resent God’s generosity to others because I think I have served longer or sacrificed more?
- Where has comparison made grace feel unfair to me?
- Am I laboring for the Lord with joy or with a wage-counting spirit?
- Do I understand that Jesus knowingly went to Jerusalem to suffer for sinners?
- Where do I still want the right and left seats more than the servant’s towel?
- Can I drink the cup God appoints for me, without pretending I can share Jesus’ unique ransom work?
- Do I use authority to serve, or to be noticed, obeyed, and protected?
- Am I imitating Gentile-style domination in church, home, or ministry?
- Does Matthew 20:28 shape my view of leadership, or do I merely quote it?
- Do I see needy people as interruptions or as people Jesus stops for?
- When others try to silence my cry for mercy, do I keep crying to Christ?
- If Jesus asks, 'What do You want me to do for You?' do I know my deepest need?
- Has receiving mercy led me to follow Jesus more closely?
Pastoral Applications
- Church_health - Churches must guard against comparison-based resentment. Grace to latecomers must not offend longtime servants.
- Discipleship - Faithful service should be joyful, not wage-counting. The Lord’s generosity is not an insult to those who have labored long.
- Preaching - Matthew 20 must keep the cross central. Jesus does not drift toward death · He announces it and walks toward it.
- Leadership - Leadership among Jesus’ people must never copy domination models. Authority exists to serve, protect, sacrifice, and build up.
- Ambition - Ambition must be crucified. The desire to sit near Jesus in glory must pass through the willingness to suffer with Him.
- Atonement - Pastors should treat Matthew 20:28 as a core gospel text: Jesus gives His life as a ransom for many.
- Counseling - People who feel overlooked by God’s generosity to others need the landowner’s question pressed gently: Are You envious because God is generous?
- Mercy_ministry - The blind men teach the church not to silence needy people. Jesus stops for those others rebuke.
- Prayer - The cry 'Lord, Son of David, have mercy on us' is a model of simple, persistent, Christ-centered prayer.
- Formation - Those who receive mercy must follow. Grace is not a spiritual handout detached from discipleship.
Pastoral Trajectories
The vineyard workers parable addresses the concern about reward from Matthew 19 by exposing entitlement and celebrating divine generosity.
Jesus begins and ends the parable with reversal logic.
Jesus gives the clearest passion prediction so far as He approaches Jerusalem.
The Zebedee request shows how deeply the disciples misunderstand Jesus’ mission.
Jesus redirects ambition toward suffering and submission to the Father.
The ten disciples’ anger becomes an occasion for Jesus to teach all of them about greatness.
Jesus rejects domination and calls disciples to servant and slave posture.
Jesus grounds discipleship in His unique life-giving ransom.
The blind men are silenced by the crowd but heard by Christ.
Jesus restores sight, and the healed men follow Him.
The Biblical World
Chapter At A Glance
Matthew moves from the parable of equal wages and kingdom generosity, to the first-last reversal, to Jesus’ third passion prediction, to status-seeking by James and John, to Jesus’ teaching on servant greatness, to the climactic ransom saying, and finally to the healing of two blind men who cry to the Son of David for mercy and follow Him.
Matthew 20 connects kingdom grace, messianic suffering, servant leadership, ransom theology, and Davidic mercy. The vineyard imagery echoes Israel’s covenant imagery, but Jesus uses it to expose entitlement and announce grace-shaped reversal. The third passion prediction shows Israel’s leaders and Gentile powers rejecting the Son of Man, yet His death becomes ransom for many.
Jesus fulfills servant-shaped kingship: He is the Son of Man who reigns by serving, the Son of David who shows mercy, and the suffering servant-like figure who gives His life to redeem.
Matthew 20 clarifies the gospel by showing that the kingdom is grace-governed, cross-centered, and ransom-secured. The vineyard parable destroys entitlement before divine generosity. The passion prediction declares that Jesus will be condemned, mocked, flogged, crucified, and raised. The servant-greatness teaching reaches its gospel center in Matthew 20:28: the Son of Man came not to be served but to serve and to give His life as a ransom for many.
The blind men show the response of faith: cry for mercy to the Son of David, receive compassion, and follow Him.
Gratitude, humility, freedom from comparison, cross-shaped expectation, submission to the Father, servant-hearted leadership, compassion toward the needy, persistent faith, and responsive discipleship.
Focus Points
- Kingdom generosity
- Grace and reward
- Envy
- First-last reversal
- Jerusalem
- Son of Man
- Passion prediction
- Chief priests
- Teachers of the law
- Gentiles
- Mocking
- Flogging
- Crucifixion
- Third-day resurrection
- Ambition
- Cup of suffering
- Father’s appointment
- Gentile-style authority
- Servanthood
- Slavery
- Ransom
- Many
- Son of David
- Mercy
- Compassion
- Sight
- Following Jesus
- Divine Generosity
- Envy against Grace
- The Willing Road to Jerusalem
- The Humiliation of the Son of Man
- Misguided Ambition
- The Cup of Suffering
- Servant Leadership
- Ransom Atonement
- Davidic Mercy
- Faith that Persists
- Sight and Discipleship
- Grace
- Kingdom Reversal
- Human Sin
- Christology
- Atonement
- Passion
- Resurrection
- Discipleship
- Leadership
- Divine Sovereignty
- Faith
Explore Further
Cross References
But many will be last who are first; and first who are last.
ImmediateContext
“ ‘You shall not oppress Your neighbor, nor rob Him. “ ‘The wages of a hired servant shall not remain with You all night until the morning.
OldTestamentFoundation
You shall not oppress a hired servant who is poor and needy, whether He is one of Your brothers or one of the foreigners who are in Your land within Your gates. In His day You shall give Him His wages, neither shall the sun go down on it; for He is poor and sets His heart on it; lest He cry against You to Yahweh, and it be sin to You.
OldTestamentFoundation
Let me sing for my well beloved a song of my beloved about His vineyard. My beloved had a vineyard on a very fruitful hill. He dug it up, gathered out its stones, planted it with the choicest vine, built a tower in the middle of it, and also cut out a wine press in it. He looked for it to yield grapes, but it yielded wild grapes. “Now, inhabitants of...
OldTestamentFoundation
Yahweh is gracious, merciful, slow to anger, and of great loving kindness. Yahweh is good to all. His tender mercies are over all His works.
ThemeParallel
“I saw in the night visions, and behold, there came with the clouds of the sky one like a son of man, and He came even to the ancient of days, and they brought Him near before Him. Dominion was given Him, and glory, and a kingdom, that all the peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, which will not pass...
OldTestamentFoundation
I gave my back to those who beat me, and my cheeks to those who plucked off the hair. I didn’t hide my face from shame and spitting.
OldTestamentFoundation
Yet it pleased Yahweh to bruise Him. He has caused Him to suffer. When You make His soul an offering for sin, He will see His offspring. He will prolong His days and Yahweh’s pleasure will prosper in His hand. After the suffering of His soul, He will see the light and be satisfied. My righteous servant will justify many by the knowledge of Himself; and He...
OldTestamentFoundation
None of them can by any means redeem His brother, nor give God a ransom for Him. For the redemption of their life is costly, no payment is ever enough, that He should live on forever, that He should not see corruption.
ThemeParallel
For He will deliver the needy when He cries; the poor, who has no helper. He will have pity on the poor and needy. He will save the souls of the needy. He will redeem their soul from oppression and violence. Their blood will be precious in His sight.
OldTestamentFoundation
Then the eyes of the blind will be opened, and the ears of the deaf will be unstopped. Then the lame man will leap like a deer, and the tongue of the mute will sing; for waters will break out in the wilderness, and streams in the desert.
OldTestamentFoundation
From that time, Jesus began to show His disciples that He must go to Jerusalem and suffer many things from the elders, chief priests, and scribes, and be killed, and the third day be raised up.
SameBook
While they were staying in Galilee, Jesus said to them, “The Son of Man is about to be delivered up into the hands of men, and they will kill Him, and the third day He will be raised up.” They were exceedingly sorry.
SameBook
He went forward a little, fell on His face, and prayed, saying, “My Father, if it is possible, let this cup pass away from me; nevertheless, not what I desire, but what You desire.”
SameBook
Then He released to them Barabbas, but Jesus He flogged and delivered to be crucified. Then the governor’s soldiers took Jesus into the Praetorium, and gathered the whole garrison together against Him. They stripped Him, and put a scarlet robe on Him.
SameBook
The angel answered the women, “Don’t be afraid, for I know that You seek Jesus, who has been crucified. He is not here, for He has risen, just like He said. Come, see the place where the Lord was lying. Go quickly and tell His disciples, ‘He has risen from the dead, and behold, He goes before You into Galilee; there You will see Him.’ Behold, I have told...
SameBook
They were on the way, going up to Jerusalem; and Jesus was going in front of them, and they were amazed; and those who followed were afraid. He again took the twelve, and began to tell them the things that were going to happen to Him. “Behold, we are going up to Jerusalem. The Son of Man will be delivered to the chief priests and the scribes. They will...
CounterpartPassage
He took the twelve aside, and said to them, “Behold, we are going up to Jerusalem, and all the things that are written through the prophets concerning the Son of Man will be completed. For He will be delivered up to the Gentiles, will be mocked, treated shamefully, and spit on. They will scourge and kill Him. On the third day, He will rise again.”
CounterpartPassage
Now before the feast of the Passover, Jesus, knowing that His time had come that He would depart from this world to the Father, having loved His own who were in the world, He loved them to the end. During supper, the devil having already put into the heart of Judas Iscariot, Simon’s son, to betray Him, Jesus, knowing that the Father had given all things...
CanonicalPartner
Have this in Your mind, which was also in Christ Jesus, who, existing in the form of God, didn’t consider equality with God a thing to be grasped, but emptied Himself, taking the form of a servant, being made in the likeness of men.
CanonicalPartner
For there is one God, and one mediator between God and men, the man Christ Jesus, who gave Himself as a ransom for all, the testimony in its own times,
CanonicalPartner
Who gave Himself for us, that He might redeem us from all iniquity, and purify for Himself a people for His own possession, zealous for good works.
CanonicalPartner
Knowing that You were redeemed, not with corruptible things, with silver or gold, from the useless way of life handed down from Your fathers, but with precious blood, as of a lamb without blemish or spot, the blood of Christ,
CanonicalPartner
Passages
Chapter opening: Matthew 20:1-16
For (γαρ). The parable of the house illustrates the aphorism in 19:30 . A man that is a householder (ανθρωπω οικοδεσποτη). Just like ανθρωπω βασιλε ( 18:23 ). Not necessary to translate ανθρωπω, just "a householder." Early in the morning (αμα πρω). A classic idiom. Hαμα as an "improper" preposition is common in the papyri. Πρω is just an adverb in the locative.
At the same time with early dawn, break of day, country fashion for starting to work. To hire (μισθωσασθα). The middle voice aorist tense, to hire for oneself.
For a penny a day (εκ δηναριου την ημεραν). See on 18:28 . "Penny" is not adequate, "shilling" Moffatt has it. The εκ with the ablative represents the agreement (συνφωνησας) with the workmen (εργατων). "The day" the Greek has it, an accusative of extent of time.
Standing in the marketplace idle (εστωτας αγορα αργους). The market place was the place where men and masters met for bargaining. At Hamadan in Persia, Morier in Second Journey through Persia , as cited by Trench in his Parables , says: "We observed every morning, before the sun rose, that a numerous band of peasants were collected, with spades in their hands, waiting to be hired for the day to work in the surrounding fields."
Whatsoever is right (ο εαν η δικαιον). "Is fair" (Allen), not anything he pleased, but a just proportionate wage. Indefinite relative with subjunctive εαν=αν.
All the day idle (ολην την ημεραν αργο). Extent of time (accusative) again. Αργο is α privative and εργον, work, no work. The problem of the unemployed.
Every man a penny (ανα δηναριον κα αυτο). Literally, "themselves also a denarius apiece" (distributive use of ανα). Bruce asks if this householder was a humorist when he began to pay off the last first and paid each one a denarius according to agreement. False hopes had been raised in those who came first who got only what they had agreed to receive.
They murmured (εγογγυζον). Onomatopoetic word, the meaning suiting the sound. Our words murmur and grumble are similar. Probably here inchoative imperfect, began to grumble. It occurs in old Ionic and in the papyri.
Equal unto us (ισους αυτους ημιν). Associative instrumental case ημιν after ισους. It was a regular protest against the supposed injustice of the householder. The burden of the day and the scorching wind (το βαρος της ημερας κα τον καυσωνα). These last "did" work for one hour. Apparently they worked as hard as any while at it. A whole day's work on the part of these sweat-stained men who had stood also the sirocco, the hot, dry, dust-laden east wind that blasted the grain in Pharaoh's dream ( Ge 41:6 ), that withered Jonah's gourd ( Jon 4:8 ), that blighted the vine in Ezekiel's parable ( Eze 17:10 ).
They seemed to have a good case.
To one of them (εν αυτων). Evidently the spokesman of the group. "Friend" (εταιρε). Comrade. So a kindly reply to this man in place of an address to the whole gang. Ge 31:40 ; Job 27:21 ; Ho 13:15 . The word survives in modern Greek.
Take up (αρον). First aorist active imperative of αιρω. Pick up, as if he had saucily refused to take it from the table or had contemptuously thrown the denarius on the ground. If the first had been paid first and sent away, there would probably have been no murmuring, but "the murmuring is needed to bring out the lesson" (Plummer). The δηναριυς was the common wage of a day labourer at that time.
What I will (ο θελω). This is the point of the parable, the will of the householder. With mine own (εν τοις εμοις). In the sphere of my own affairs. There is in the Koine an extension of the instrumental use of εν.
Is thine eye evil? (ο οφθαλμος σου πονηρος εστιν?) See on 6:22-24 about the evil eye and the good eye. The complainer had a grudging eye while the householder has a liberal or generous eye. See Ro 5:7 for a distinction between δικαιος and αγαθος.
The last first and the first last (ο εσχατο πρωτο κα ο πρωτο εσχατο). The adjectives change places as compared with 19:30 . The point is the same, though this order suits the parable better. After all one's work does not rest wholly on the amount of time spent on it. "Even so hath Rabbi Bun bar Chija in twenty-eight years wrought more than many studious scholars in a hundred years" (Jer. Berak. ii. 5c).
Apart (κατ' ιδιαν). This is the prediction in Matthew of the cross ( 16:21 ; 17:22 ; 20:17 ). "Aside by themselves" (Moffatt). The verb is παρελαβεν. Jesus is having his inward struggle ( Mr 10:32 ) and makes one more effort to get the Twelve to understand him.
And to crucify (κα σταυρωσα). The very word now. The details fall on deaf ears, even the point of the resurrection on the third day.
Then (τοτε). Surely an inopportune time for such a request just after the pointed prediction of Christ's crucifixion. Perhaps their minds had been preoccupied with the words of Jesus ( 19:28 ) about their sitting on twelve thrones taking them in a literal sense. The mother of James and John, probably Salome, possibly a sister of the Master's mother ( Joh 19:25 ), apparently prompted her two sons because of the family relationship and now speaks for them.
Asking a certain thing (αιτουσα τ). "Asking something," "plotting perhaps when their Master was predicting" (Bruce). The "something" put forward as a small matter was simply the choice of the two chief thrones promised by Jesus ( 19:28 ).
Ye know not what ye ask (ουκ οιδατε τ αιτεισθε). How often that is true. Αιτεισθε is indirect middle voice, "ask for yourselves," "a selfish request." We are able (δυναμεθα). Amazing proof of their ignorance and self-confidence. Ambition had blinded their eyes. They had not caught the martyr spirit.
Ye shall drink (πιεσθε). Future middle from πινω. Christ's cup was martyrdom. James was the first of the Twelve to meet the martyr's death ( Ac 12:2 ) and John the last if reports are true about him. How little they knew what they were saying.
Moved with indignation (ηγανακτησαν). A strong word for angry resentment. In the papyri. The ten felt that James and John had taken advantage of their relation to Jesus.
Called them unto him (προσκαλεσαμενος αυτους). Indirect middle again, calling to him.
Would become great (ος αν θελη μεγας γενεσθα). Jesus does not condemn the desire to become great. It is a laudable ambition. There are "great ones" (μεγαλο) among Christians as among pagans, but they do not "lord it over" one another (κατακυριευουσιν), a LXX word and very expressive, or "play the tyrant" (κατεξουσιαζουσιν), another suggestive word. Your minister (υμων διακονος).
This word may come from δια and κονις (dust), to raise a dust by one's hurry, and so to minister. It is a general word for servant and is used in a variety of ways including the technical sense of our "deacon" in Php. 1:1 . But it more frequently is applied to ministers of the Gospel ( 1Co 3:5 ). The way to be "first" (πρωτος), says Jesus, is to be your "servant" (δουλος), "bond-servant" (verse 27 ).
This is a complete reversal of popular opinion then and now.
A ransom for many (λυτρον αντ πολλων). The Son of man is the outstanding illustration of this principle of self-abnegation in direct contrast to the self-seeking of James and John. The word translated "ransom" is the one commonly employed in the papyri as the price paid for a slave who is then set free by the one who bought him, the purchase money for manumitting slaves.
See examples in Moulton and Milligan's Vocabulary and Deissmann's Light from the Ancient East , pp. 328f. There is the notion of exchange also in the use of αντ. Jesus gave his own life as the price of freedom for the slaves of sin. There are those who refuse to admit that Jesus held this notion of a substitutionary death because the word in the N. T. occurs only here and the corresponding passage in Mr 10:45 .
But that is an easy way to get rid of passages that contradict one's theological opinions. Jesus here rises to the full consciousness of the significance of his death for men.
From Jericho (απο Ιερειχω). So Mr 10:46 . But Luke ( Lu 18:35 ) places the incident as they were drawing near to Jericho (εις Ιερειχω). It is probable that Mark and Matthew refer to the old Jericho, the ruins of which have been discovered, while Luke alludes to the new Roman Jericho. The two blind men were apparently between the two towns. Mark ( Mr 10:46 ) and Luke ( Lu 18:35 ) mention only one blind man, Bartimaeus (Mark).
In Kentucky there are two towns about a half mile apart both called Pleasureville (one Old Pleasureville, the other New Pleasureville).
That Jesus was passing by (οτ Ιησους παραγε). These men "were sitting by the wayside" (καθημενο παρα τεν οδον) at their regular stand. They heard the crowd yelling that Jesus of Nazareth was passing by (παραγε, present indicative of direct discourse retained in the indirect). It was their one opportunity, now or never. They had heard of what he had done for other blind men.
They hail him as "the son of David" (the Messiah). It is just one of many such incidents when Jesus stood still and opened their eyes, so many that even the multitude was impatient with the cries of these poor men that their eyes be opened (ανοιγωσιν, second aorist passive subjunctive).
Touched their eyes (ηψατο των ομματων). A synonym for οφθαλμων in Mr 8:23 and here alone in the N.T. In the LXX and a common poetic word (Euripides) and occurs in the papyri. In modern Greek ματια μου (abbreviation) means "light of my eye," "my darling." The verb απτομα is very common in the Synoptic Gospels. The touch of Christ's hand would sooth the eyes as they were healed.