Mateus 20

Verse-by-verse explanation

1. Mateus 20:1Introduces the parable of the workers in the vineyard, which comes right after the teaching about ‘the last shall be first’ at the end of the previous chapter — the story illustrates exactly that principle.
2. Mateus 20:2A ‘penny’ was the Roman denarius, the standard pay for a full day of manual labor at the time — neither rich nor miserable, it was the fair wage any hired worker expected in the marketplace. It’s this value, agreed on from the start, that makes the parable’s ending sound like an injustice to the workers hired first, even though no contract was ever broken.
3. Mateus 20:3The ‘third hour’ was around nine in the morning, counting from sunrise — finding people still unemployed at that hour suggests there was no shortage of willingness to work, only a shortage of employers.
4. Mateus 20:4Promising ‘whatsoever is right,’ without agreeing on a fixed amount as he did with the first group, shows the confidence of the workers hired afterward that the owner would act in good faith.
5. Mateus 20:5The ‘sixth and ninth hour’ correspond to noon and three in the afternoon — the owner keeps going out and hiring throughout the entire day, not just once in the morning.
6. Mateus 20:6The Jews counted the hours of the day from sunrise, around six in the morning — the ‘third hour’ is nine o’clock, the ‘sixth’ is noon, the ‘ninth’ is three in the afternoon, and the ‘eleventh hour’ is five in the afternoon, with only one hour of work left. Hiring someone at that point in the day and still paying a full day’s wage is the central shock of the parable.
7. Mateus 20:7The answer ‘no man hath hired us’ shows that the lack of work wasn’t due to laziness — these workers had stayed available all day waiting for a chance.
8. Mateus 20:8Paying ‘beginning from the last unto the first’ is a deliberate choice by the owner, making sure the first workers hired would see how much the last ones received before finding out their own pay — which sets up the shock of the next verse.
9. Mateus 20:9The last workers hired, who worked only one hour, receive the same agreed amount as the first — a penny, the wage for a full day of manual labor.
10. Mateus 20:10The first workers expected to receive more, since they had worked the whole day, but they receive exactly the amount agreed at the start — no more, no less.
11. Mateus 20:11The first workers’ grumbling arises from comparing themselves to the others, not from having received less than what was agreed — the original contract itself had been fully honored.
12. Mateus 20:12The workers’ argument seems fair at first glance: whoever worked more hours, under stronger heat, expected to earn more than someone who worked only a fraction of the time.
13. Mateus 20:13The owner calls the complainer ‘friend’ and reminds him that the original agreement was kept to the letter — there was no breach of contract, only extra generosity toward the others that bothered whoever felt compared.
14. Mateus 20:14‘I will give unto this last, even as unto thee’ reveals that the owner’s generosity was a deliberate choice, not a mistake or unfair favoritism, within what he had the right to do with his own money.
15. Mateus 20:15‘Is thine eye evil, because I am good?’ uses a common expression of the time for envy or pettiness — begrudging someone else’s generosity because it doesn’t only benefit you. Jesus isn’t asking about a physical eye problem; He’s asking directly whether the worker resents the owner’s kindness toward the others.
16. Mateus 20:16Closes the parable by repeating the phrase that introduced it at the end of the previous chapter — ‘the last shall be first, and the first last’ — now illustrated by a story about generosity that defies the logic of merit.
17. Mateus 20:17This is the third and most detailed of the three predictions of His own death that Jesus makes in the Gospel, this time including the specific method of execution: scourging and crucifixion.
18. Mateus 20:18Unlike the earlier predictions, this one details the groups involved: Jewish religious leaders condemning Him, and then handing the execution over to the Romans, the only ones with legal authority to carry out the death penalty.
19. Mateus 20:19‘Mock’ and ‘scourge’ anticipate specific details the Passion narrative will describe in chapters 26 and 27 — Jesus already knew, according to the text, exactly what was coming.
20. Mateus 20:20The mother of James and John approaches making the request on behalf of her own sons — a gesture that may have tried to soften, through an intermediary, a request for status that would sound bolder coming directly from them.
21. Mateus 20:21Sitting at the right and left of a king were the positions of greatest honor at court — the request reflects an expectation still tied to the idea of an immediate political kingdom, not to the path of suffering Jesus had just announced.
22. Mateus 20:22‘To drink of the cup’ was an Old Testament expression for receiving whatever life has in store for someone, usually suffering — and ‘to be baptized’ here isn’t the religious rite, but the image of being plunged, submerged into a difficult experience. Jesus is asking whether the disciples are ready for the suffering He Himself is about to face, not making a literal invitation to drink something.
23. Mateus 20:23Jesus confirms that the two will indeed share in the suffering, the ‘cup’ and the ‘baptism,’ but makes clear that the positions of honor aren’t His to hand out on personal request.
24. Mateus 20:24The indignation of the other ten disciples suggests the desire for status and privileged position wasn’t exclusive to James and John — the whole group seemed to be competing for the same thing.
25. Mateus 20:25Jesus contrasts the model of leadership the disciples knew — rulers exercising power over others — with the model He is about to propose.
26. Mateus 20:26Reverses the common logic of greatness: instead of rising through the hierarchy by dominating others, greatness within the group of disciples should come from serving them.
27. Mateus 20:27Repeats the same reversal from the previous verse, now with the stronger term ‘servant,’ taking the idea of service to the lowest possible rung of the social ladder of the time.
28. Mateus 20:28Jesus presents Himself as the very example of this principle: His mission is described as service carried all the way to giving His own life, ‘ransom’ being an image from the commercial world of the time for the price paid to free someone.
29. Mateus 20:29Jericho was an important city on the road up to Jerusalem, about a day’s walk from the capital — Jesus is already in the final stretch of the journey announced in the predictions of His death.
30. Mateus 20:30‘Son of David’ was the most direct messianic title available — the two blind men, with no social standing, recognize and publicly proclaim something many religious authorities still hesitated to admit.
31. Mateus 20:31The crowd tries to silence the blind men, perhaps seeing them as an awkward or inconvenient interruption for an important teacher — but that only makes them more insistent.
32. Mateus 20:32Jesus stops on His own journey, despite the urgency of the trip to Jerusalem, to respond to the request of two men the crowd would rather have ignored.
33. Mateus 20:33The request is simple and direct: to have their sight restored — without detours or disguised requests, the two men state exactly what they need.
34. Mateus 20:34The physical touch on the eyes, followed by immediate healing, follows the same direct pattern as other healings of blindness already seen in the Gospel, like in chapter 9.