King James Version
Matthew 20
34 verses with commentary
The Parable of the Workers in the Vineyard
For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard.
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For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. This opening verse introduces one of Jesus' most provocative parables about grace, reward, and kingdom priorities. The phrase "the kingdom of heaven is like" (homoia gar estin hē basileia tōn ouranōn) signals a parable revealing how God's rule operates—often contrary to human expectations and economic justice.
The "householder" (oikodespotēs, οἰκοδεσπότης) represents God as the master who owns the vineyard (Israel, and by extension, God's kingdom work). Going out "early in the morning" suggests the urgency and initiative of divine calling—God actively seeks laborers for His harvest. The vineyard imagery is deeply rooted in Old Testament typology (Isaiah 5:1-7; Psalm 80:8-16; Jeremiah 2:21), consistently representing Israel and God's covenant people.
The hiring of "labourers" (ergatas, ἐργάτας) establishes the parable's framework: work in God's kingdom is both privileged opportunity and covenant responsibility. However, the parable will subvert conventional wage-labor economics by revealing that kingdom rewards operate on grace, not merit. The householder's repeated journeys throughout the day (third, sixth, ninth, and eleventh hours) demonstrate God's persistent initiative in calling people into His service at different life stages—early converts and late-life believers alike.
The "householder" (oikodespotēs, οἰκοδεσπότης) represents God as the master who owns the vineyard (Israel, and by extension, God's kingdom work). Going out "early in the morning" suggests the urgency and initiative of divine calling—God actively seeks laborers for His harvest. The vineyard imagery is deeply rooted in Old Testament typology (Isaiah 5:1-7; Psalm 80:8-16; Jeremiah 2:21), consistently representing Israel and God's covenant people.
The hiring of "labourers" (ergatas, ἐργάτας) establishes the parable's framework: work in God's kingdom is both privileged opportunity and covenant responsibility. However, the parable will subvert conventional wage-labor economics by revealing that kingdom rewards operate on grace, not merit. The householder's repeated journeys throughout the day (third, sixth, ninth, and eleventh hours) demonstrate God's persistent initiative in calling people into His service at different life stages—early converts and late-life believers alike.
And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. penny: the Roman penny is the eighth part of an ounce, which after five shillings the ounce is seven pence halfpenny; about fourteen cents
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This text illustrates key Reformed principles: sola Scriptura, sola gratia, and sola fide. The passage demonstrates how God's Word speaks authoritatively to human need, revealing both our depravity and God's merciful provision through Christ.
And he went out about the third hour, and saw others standing idle in the marketplace,
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This verse reveals profound theological truth central to Reformed understanding of Scripture. The passage demonstrates God's sovereignty and grace working through human circumstances. Christ's teaching here challenges contemporary religious assumptions while pointing to deeper spiritual realities.
And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way.
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This text illustrates key Reformed principles: sola Scriptura, sola gratia, and sola fide. The passage demonstrates how God's Word speaks authoritatively to human need, revealing both our depravity and God's merciful provision through Christ.
Again he went out about the sixth and ninth hour, and did likewise.
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Again he went out about the sixth and ninth hour (πάλιν ἐξελθὼν περὶ ἕκτην καὶ ἐνάτην ὥραν, palin exelthōn peri hektēn kai enatēn hōran)—The master's repeated going out (ἐξέρχομαι, exerchomai) emphasizes his active, persistent seeking of laborers. The sixth hour (noon) and ninth hour (3 PM) represent half-day and late-afternoon hirings, still offering substantial work time. Each successive hiring represents God's ongoing invitation throughout redemptive history.
And did likewise (ἐποίησεν ὡσαύτως, epoiēsen hōsautōs)—The master's consistent pattern of seeking workers demonstrates divine persistence in calling people into Kingdom labor. This repetition underscores grace's initiative: God doesn't wait passively for workers to find Him but actively seeks them in the marketplace. The varying hours represent different life stages or historical epochs when God calls individuals to His service—childhood, youth, middle age, or even life's final hour.
And did likewise (ἐποίησεν ὡσαύτως, epoiēsen hōsautōs)—The master's consistent pattern of seeking workers demonstrates divine persistence in calling people into Kingdom labor. This repetition underscores grace's initiative: God doesn't wait passively for workers to find Him but actively seeks them in the marketplace. The varying hours represent different life stages or historical epochs when God calls individuals to His service—childhood, youth, middle age, or even life's final hour.
And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle?
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And about the eleventh hour he went out (περὶ δὲ τὴν ἑνδεκάτην ὥραν ἐξελθών, peri de tēn hendekatēn hōran exelthōn)—The eleventh hour, approximately 5 PM in a workday that began at 6 AM, represents the final opportunity before sunset when work ceased. The master's going out at this late hour demonstrates grace's extravagance, seeking workers when only one hour remains. This hiring seems economically irrational but reveals God's heart.
Why stand ye here all the day idle? (τί ὧδε ἑστήκατε ὅλην τὴν ἡμέραν ἀργοί, ti hōde hestēkate holēn tēn hēmeran argoi)—The master's question assumes desire for employment, not laziness. The adjective ἀργός (argos, idle, unemployed) describes involuntary inactivity, not sloth. These workers waited all day without opportunity, highlighting that exclusion from Kingdom labor is often circumstantial, not volitional. The master's question invites explanation, showing concern for their plight.
Why stand ye here all the day idle? (τί ὧδε ἑστήκατε ὅλην τὴν ἡμέραν ἀργοί, ti hōde hestēkate holēn tēn hēmeran argoi)—The master's question assumes desire for employment, not laziness. The adjective ἀργός (argos, idle, unemployed) describes involuntary inactivity, not sloth. These workers waited all day without opportunity, highlighting that exclusion from Kingdom labor is often circumstantial, not volitional. The master's question invites explanation, showing concern for their plight.
They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, that shall ye receive.
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Because no man hath hired us (ὅτι οὐδεὶς ἡμᾶς ἐμισθώσατο, hoti oudeis hēmas emisthōsato)—The workers' response exonerates them from charges of laziness; they were available but overlooked. The verb μισθόω (misthoō, to hire) indicates contractual employment. Their exclusion was not moral failure but lack of opportunity—a situation mirroring Gentiles and sinners who stood outside Israel's covenant privileges through birth, not choice.
Go ye also into the vineyard; and whatsoever is right, that shall ye receive (ὑπάγετε καὶ ὑμεῖς εἰς τὸν ἀμπελῶνα, hupagete kai humeis eis ton ampelōna)—The master sends them without specifying wages, asking only for trust in his justice. The phrase whatsoever is right (ὃ ἐὰν ᾖ δίκαιον, ho ean ē dikaion) appeals to his character, not contract. This represents salvation by grace through faith: those who trust God's righteousness receive beyond merit. The eleventh-hour workers model faith that works without guaranteed reward.
Go ye also into the vineyard; and whatsoever is right, that shall ye receive (ὑπάγετε καὶ ὑμεῖς εἰς τὸν ἀμπελῶνα, hupagete kai humeis eis ton ampelōna)—The master sends them without specifying wages, asking only for trust in his justice. The phrase whatsoever is right (ὃ ἐὰν ᾖ δίκαιον, ho ean ē dikaion) appeals to his character, not contract. This represents salvation by grace through faith: those who trust God's righteousness receive beyond merit. The eleventh-hour workers model faith that works without guaranteed reward.
So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first.
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So when even was come (ὀψίας δὲ γενομένης, opsias de genomenēs)—Evening marked the workday's end and, according to Mosaic law, the time when day-laborers must be paid (Lev. 19:13, Deut. 24:15). This timing emphasizes the master's legal righteousness and foreshadows eschatological judgment when each receives recompense.
Call the labourers, and give them their hire, beginning from the last unto the first (κάλεσον τοὺς ἐργάτας καὶ ἀπόδος αὐτοῖς τὸν μισθὸν ἀρξάμενος ἀπὸ τῶν ἐσχάτων ἕως τῶν πρώτων, kaleson tous ergatas kai apodos autois ton misthon arxamenos apo tōn eschatōn heōs tōn prōtōn)—The reversal of payment order is deliberate and pedagogical. By paying the last first, the master ensures the early-hired workers witness the grace shown to latecomers, testing their reaction. This ordering enacts Jesus's principle: the last shall be first, and the first last (20:16, echoing 19:30).
Call the labourers, and give them their hire, beginning from the last unto the first (κάλεσον τοὺς ἐργάτας καὶ ἀπόδος αὐτοῖς τὸν μισθὸν ἀρξάμενος ἀπὸ τῶν ἐσχάτων ἕως τῶν πρώτων, kaleson tous ergatas kai apodos autois ton misthon arxamenos apo tōn eschatōn heōs tōn prōtōn)—The reversal of payment order is deliberate and pedagogical. By paying the last first, the master ensures the early-hired workers witness the grace shown to latecomers, testing their reaction. This ordering enacts Jesus's principle: the last shall be first, and the first last (20:16, echoing 19:30).
And when they came that were hired about the eleventh hour, they received every man a penny.
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And when they came that were hired about the eleventh hour, they received every man a penny (καὶ ἐλθόντες οἱ περὶ τὴν ἑνδεκάτην ὥραν ἔλαβον ἀνὰ δηνάριον, kai elthontes hoi peri tēn hendekatēn hōran elabon ana dēnarion)—The denarius (δηνάριον, dēnarion) was a full day's wage for agricultural labor, sufficient for a family's daily needs. The eleventh-hour workers receive not a proportional fraction (one-twelfth of a day's pay) but full recompense, illustrating grace's scandalous generosity.
This payment reveals a crucial theological principle: Kingdom reward is not wages earned but gift received. The verb λαμβάνω (lambanō, to receive) emphasizes receptivity, not achievement. These workers model salvation by grace—those who contribute least yet receive full covenant blessing through trusting the master's righteousness (v. 7). Their one-hour labor pictures faith's minimal contribution compared to grace's infinite provision.
This payment reveals a crucial theological principle: Kingdom reward is not wages earned but gift received. The verb λαμβάνω (lambanō, to receive) emphasizes receptivity, not achievement. These workers model salvation by grace—those who contribute least yet receive full covenant blessing through trusting the master's righteousness (v. 7). Their one-hour labor pictures faith's minimal contribution compared to grace's infinite provision.
But when the first came, they supposed that they should have received more; and they likewise received every man a penny.
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But when the first came, they supposed that they should have received more (καὶ ἐλθόντες οἱ πρῶτοι ἐνόμισαν ὅτι πλεῖον λήμψονται, kai elthontes hoi prōtoi enomisan hoti pleion lēmpsontai)—The verb νομίζω (nomizō, to suppose, assume) indicates expectation based on human reasoning, not the master's promise. They had contracted for a denarius (v. 2), yet witnessing grace to others birthed covetousness. Their assumption of more (πλεῖον, pleion, greater quantity) reveals merit-based thinking: if one hour earns full pay, twelve hours should earn twelve-fold reward.
And they likewise received every man a penny (ἔλαβον καὶ αὐτοὶ ἀνὰ δηνάριον, elabon kai autoi ana dēnarion)—The master keeps his word exactly, neither more nor less. The early workers receive precisely what was promised, yet their response shifts from contentment to resentment. Grace shown to others didn't diminish their reward but exposed their hearts. This mirrors the elder brother's response to the prodigal's return (Luke 15:25-32)—years of faithful service reframed as joyless duty when grace is extended to the undeserving.
And they likewise received every man a penny (ἔλαβον καὶ αὐτοὶ ἀνὰ δηνάριον, elabon kai autoi ana dēnarion)—The master keeps his word exactly, neither more nor less. The early workers receive precisely what was promised, yet their response shifts from contentment to resentment. Grace shown to others didn't diminish their reward but exposed their hearts. This mirrors the elder brother's response to the prodigal's return (Luke 15:25-32)—years of faithful service reframed as joyless duty when grace is extended to the undeserving.
And when they had received it, they murmured against the goodman of the house,
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And when they had received it, they murmured against the goodman of the house (λαβόντες δὲ ἐγόγγυζον κατὰ τοῦ οἰκοδεσπότου, labontes de egonguzon kata tou oikodespotou)—The verb γογγύζω (gonguzō, to murmur, grumble) is the same used for Israel's wilderness complaints against God (Exod. 16:7-8, LXX). Their murmuring is not against fellow workers but against the goodman (κατὰ τοῦ οἰκοδεσπότου, kata tou oikodespotou), the master of the house. This exposes the heart issue: their quarrel is with God's sovereign grace, not merely wage distribution.
The tragedy is that when they had received it (λαβόντες, labontes)—having obtained precisely what was promised—they complain. Receipt of covenant blessing doesn't guarantee a grace-shaped heart. Like the Pharisees who resented Jesus eating with sinners (Luke 15:2), these workers reveal that long tenure can breed entitlement rather than gratitude. Their murmuring demonstrates that time served doesn't automatically produce mature faith.
The tragedy is that when they had received it (λαβόντες, labontes)—having obtained precisely what was promised—they complain. Receipt of covenant blessing doesn't guarantee a grace-shaped heart. Like the Pharisees who resented Jesus eating with sinners (Luke 15:2), these workers reveal that long tenure can breed entitlement rather than gratitude. Their murmuring demonstrates that time served doesn't automatically produce mature faith.
Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. have wrought: or, have continued one hour only
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Saying, These last have wrought but one hour (λέγοντες ὅτι οὗτοι οἱ ἔσχατοι μίαν ὥραν ἐποίησαν, legontes hoti houtoi hoi eschatoi mian hōran epoiēsan)—The workers' complaint emphasizes the disparity: one hour versus a full day. Their calculation is mathematically accurate but spiritually blind. They reduce Kingdom service to time-tracking and merit-accumulation, precisely the mindset Jesus seeks to dismantle. The contemptuous phrase these last (οὗτοι οἱ ἔσχατοι, houtoi hoi eschatoi) reveals disdain for eleventh-hour laborers.
And thou hast made them equal unto us, which have borne the burden and heat of the day (καὶ ἴσους ἡμῖν αὐτοὺς ἐποίησας τοῖς βαστάσασιν τὸ βάρος τῆς ἡμέρας καὶ τὸν καύσωνα, kai isous hēmin autous epoiēsas tois bastasasin to baros tēs hēmeras kai ton kausōna)—Their offense is equal (ἴσος, isos) treatment. The burden (βάρος, baros, heavy weight) and scorching heat (καύσων, kausōn, burning heat) describe legitimate hardship, yet their complaint reveals they view service as drudgery, not privilege. They want hierarchical reward structure, but the master's grace abolishes such categories.
And thou hast made them equal unto us, which have borne the burden and heat of the day (καὶ ἴσους ἡμῖν αὐτοὺς ἐποίησας τοῖς βαστάσασιν τὸ βάρος τῆς ἡμέρας καὶ τὸν καύσωνα, kai isous hēmin autous epoiēsas tois bastasasin to baros tēs hēmeras kai ton kausōna)—Their offense is equal (ἴσος, isos) treatment. The burden (βάρος, baros, heavy weight) and scorching heat (καύσων, kausōn, burning heat) describe legitimate hardship, yet their complaint reveals they view service as drudgery, not privilege. They want hierarchical reward structure, but the master's grace abolishes such categories.
But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny?
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Reformed theology emphasizes the divine initiative evident in this text. The verse connects to broader biblical themes of covenant, redemption, and God's unchanging character. Understanding this passage requires recognizing both its historical context and its application to Christian life.
Take that thine is, and go thy way: I will give unto this last, even as unto thee.
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Reformed theology emphasizes the divine initiative evident in this text. The verse connects to broader biblical themes of covenant, redemption, and God's unchanging character. Understanding this passage requires recognizing both its historical context and its application to Christian life.
Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?
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This text illustrates key Reformed principles: sola Scriptura, sola gratia, and sola fide. The passage demonstrates how God's Word speaks authoritatively to human need, revealing both our depravity and God's merciful provision through Christ.
So the last shall be first, and the first last: for many be called, but few chosen.
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Jesus concludes the vineyard parable with 'the last shall be first, and the first last: for many be called, but few chosen.' This encapsulates sovereign grace—God rewards according to His generosity, not human merit. The phrase 'many be called, but few chosen' distinguishes external gospel call from effectual calling. Reformed doctrine of election sees here God's sovereign choice determining salvation. All hear the gospel call; only God's elect respond in saving faith. Kingdom inclusion depends on God's choice, not human worthiness or timing.
Jesus Foretells His Death a Third Time
And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them,
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And Jesus going up to Jerusalem (ἀναβαίνων εἰς Ἱεροσόλυμα)—The verb anabainōn (going up) is geographically accurate, as Jerusalem sits 2,500 feet above sea level, but carries theological weight: this is the final ascent to the cross. Took the twelve disciples apart (παρέλαβεν τοὺς δώδεκα)—Jesus deliberately isolates the Twelve for private revelation, using parelaben (took aside), signaling the gravity of what follows.
This is the third and most detailed passion prediction in Matthew (16:21, 17:22-23, 20:17-19). The private instruction contrasts sharply with the crowds following Him; the disciples needed preparation for the scandal of the cross that would soon obliterate their messianic expectations.
This is the third and most detailed passion prediction in Matthew (16:21, 17:22-23, 20:17-19). The private instruction contrasts sharply with the crowds following Him; the disciples needed preparation for the scandal of the cross that would soon obliterate their messianic expectations.
Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death,
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Behold, we go up to Jerusalem (Ἰδοὺ ἀναβαίνομεν)—The imperative idou (behold) demands attention for this climactic revelation. The Son of man shall be betrayed (παραδοθήσεται)—The divine passive paradothēsetai indicates God's sovereign hand behind Judas's treachery (Acts 2:23). Unto the chief priests and unto the scribes—The religious establishment, not Roman power, will initiate Jesus's execution, fulfilling the pattern of Israel rejecting her prophets.
They shall condemn him to death (κατακρινοῦσιν αὐτὸν θανάτῳ)—The future tense katakrinousin reveals Jesus's prophetic foreknowledge. The Sanhedrin possessed religious authority but lacked the ius gladii (right of the sword) under Roman occupation, necessitating the handover to Gentiles in verse 19.
They shall condemn him to death (κατακρινοῦσιν αὐτὸν θανάτῳ)—The future tense katakrinousin reveals Jesus's prophetic foreknowledge. The Sanhedrin possessed religious authority but lacked the ius gladii (right of the sword) under Roman occupation, necessitating the handover to Gentiles in verse 19.
And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again.
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This verse reveals profound theological truth central to Reformed understanding of Scripture. The passage demonstrates God's sovereignty and grace working through human circumstances. Christ's teaching here challenges contemporary religious assumptions while pointing to deeper spiritual realities.
A Mother's Request
Then came to him the mother of Zebedee's children with her sons, worshipping him, and desiring a certain thing of him.
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Then came to him the mother of Zebedee's children (προσῆλθεν αὐτῷ ἡ μήτηρ)—Salome, likely Mary's sister and thus Jesus's aunt (compare Matthew 27:56, Mark 15:40, John 19:25), approaches with her sons James and John. Worshipping him (προσκυνοῦσα)—The participle proskunousa denotes reverent obeisance, yet the subsequent request reveals misunderstanding of Jesus's kingdom. Desiring a certain thing (αἰτοῦσά τι)—The vague ti (a certain thing) suggests political ambition cloaked in religious deference.
The timing is staggering: immediately after Jesus's third passion prediction (vv. 17-19), the disciples jockey for position. Mark 10:35 indicates James and John initiated this request, using their mother as intermediary—ancient Near Eastern protocol for petitioning kings. The contrast between suffering servant and throne-seeking disciples could not be sharper.
The timing is staggering: immediately after Jesus's third passion prediction (vv. 17-19), the disciples jockey for position. Mark 10:35 indicates James and John initiated this request, using their mother as intermediary—ancient Near Eastern protocol for petitioning kings. The contrast between suffering servant and throne-seeking disciples could not be sharper.
And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom.
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Reformed theology emphasizes the divine initiative evident in this text. The verse connects to broader biblical themes of covenant, redemption, and God's unchanging character. Understanding this passage requires recognizing both its historical context and its application to Christian life.
But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able.
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Ye know not what ye ask (οὐκ οἴδατε τί αἰτεῖσθε)—Jesus's response exposes their fundamental ignorance; ouk oidate (you do not know) reveals spiritual blindness deeper than the physical blindness healed in verses 30-34. Are ye able to drink of the cup (δύνασθε πιεῖν τὸ ποτήριον)—The potērion (cup) metaphor saturates Old Testament judgment language (Psalm 75:8, Isaiah 51:17, Jeremiah 25:15), signifying God's wrath that Jesus will absorb at Calvary.
To be baptized with the baptism (τὸ βάπτισμα βαπτισθῆναι)—The baptisma imagery echoes being overwhelmed by suffering (Psalm 42:7, 69:2). Jesus uses covenant language: sharing His cup and baptism means participating in His suffering. We are able (Δυνάμεθα)—Their confident assertion reveals presumption, not comprehension. Peter will deny Him thrice within days.
To be baptized with the baptism (τὸ βάπτισμα βαπτισθῆναι)—The baptisma imagery echoes being overwhelmed by suffering (Psalm 42:7, 69:2). Jesus uses covenant language: sharing His cup and baptism means participating in His suffering. We are able (Δυνάμεθα)—Their confident assertion reveals presumption, not comprehension. Peter will deny Him thrice within days.
And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father.
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Ye shall drink indeed of my cup (τὸ μὲν ποτήριόν μου πίεσθε)—The emphatic men particle confirms their future martyrdom; Jesus prophesies that James and John will participate in His sufferings. Church history validates this: James was beheaded by Herod Agrippa I (Acts 12:2), becoming the first apostolic martyr; John suffered imprisonment and exile, likely dying naturally in old age as the last living apostle.
But to sit on my right hand, and on my left, is not mine to give (τὸ δὲ καθίσαι... οὐκ ἔστιν ἐμὸν δοῦναι)—This striking statement has puzzled interpreters. Jesus affirms submission to the Father's sovereign decree; positions in the kingdom are prepared (ἡτοίμασται) by divine foreordination, not political maneuvering. Ironically, at Calvary, two thieves occupy the right and left positions (Matthew 27:38)—the 'throne' is a cross.
But to sit on my right hand, and on my left, is not mine to give (τὸ δὲ καθίσαι... οὐκ ἔστιν ἐμὸν δοῦναι)—This striking statement has puzzled interpreters. Jesus affirms submission to the Father's sovereign decree; positions in the kingdom are prepared (ἡτοίμασται) by divine foreordination, not political maneuvering. Ironically, at Calvary, two thieves occupy the right and left positions (Matthew 27:38)—the 'throne' is a cross.
And when the ten heard it, they were moved with indignation against the two brethren.
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And when the ten heard it, they were moved with indignation (ἠγανάκτησαν)—The verb ēganaktēsan (were indignant) reveals intense displeasure, not righteous anger at James and John's presumption, but competitive jealousy. The ten were angry because they wanted the same privileged positions. Against the two brethren (περὶ τῶν δύο ἀδελφῶν)—The description adelphōn (brothers) underscores the tragedy: covenant siblings fighting over status.
Immediately after Jesus's third passion prediction and His teaching on suffering service, all twelve disciples—not just James and John—demonstrate complete failure to grasp His kingdom ethics. Their competitive spirit contradicts everything Jesus has taught about humility (Matthew 18:1-4), servanthood (Matthew 20:26-28), and the last being first (Matthew 19:30). The disciples' carnal ambition necessitates Jesus's definitive teaching on servant leadership in verses 25-28.
Immediately after Jesus's third passion prediction and His teaching on suffering service, all twelve disciples—not just James and John—demonstrate complete failure to grasp His kingdom ethics. Their competitive spirit contradicts everything Jesus has taught about humility (Matthew 18:1-4), servanthood (Matthew 20:26-28), and the last being first (Matthew 19:30). The disciples' carnal ambition necessitates Jesus's definitive teaching on servant leadership in verses 25-28.
But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them.
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This text illustrates key Reformed principles: sola Scriptura, sola gratia, and sola fide. The passage demonstrates how God's Word speaks authoritatively to human need, revealing both our depravity and God's merciful provision through Christ.
But it shall not be so among you: but whosoever will be great among you, let him be your minister;
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Jesus declares 'it shall not be so among you,' contrasting kingdom leadership with worldly power structures. Instead of exercising dominion, Christian leaders serve: 'whosoever will be great among you, let him be your minister.' The Greek 'diakonos' (minister/servant) indicates one who serves others' needs. Reformed church government emphasizes servant leadership, not hierarchical domination. Greatness in Christ's kingdom is measured by service, not status; by humility, not power.
And whosoever will be chief among you, let him be your servant:
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Jesus intensifies the servant leadership principle: 'whosoever will be chief among you, let him be your servant.' The Greek 'doulos' (servant/slave) is stronger than 'diakonos' (minister) in verse 26—indicating one who belongs entirely to another. The greatest kingdom leaders are the most self-effacing servants. This radically inverts worldly hierarchies. Reformed ecclesiology sees here the pattern for pastoral ministry—shepherds serve the flock, not the reverse. Authority in Christ's church comes through sacrifice, not assertion.
Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.
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Jesus presents Himself as the ultimate example: 'the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.' This verse encapsulates the gospel—Christ's incarnation, servanthood, and substitutionary atonement. The word 'ransom' (Greek 'lutron'—redemption price) indicates payment securing freedom from slavery. Reformed soteriology sees here penal substitution: Christ's death pays the debt sinners owe, satisfying divine justice and liberating from sin's bondage. The 'many' refers to the elect, for whom Christ specifically died.
Jesus Heals Two Blind Men
And as they departed from Jericho, a great multitude followed him.
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And as they departed from Jericho (ἐκπορευομένων αὐτῶν ἀπὸ Ἰεριχώ)—The genitive absolute construction marks a geographical and theological transition. Jericho, Israel's gateway city 17 miles from Jerusalem, symbolizes the beginning of the final ascent to Calvary. A great multitude followed him (ὄχλος πολὺς)—The ochlos polys (large crowd) consisted of Passover pilgrims; Josephus estimates 2-3 million Jews crowded Jerusalem during the feast. Most followed for spectacle and hoped-for political revolution, not understanding Jesus's true mission.
Jericho carries rich Old Testament typology: Joshua conquered it as Israel's first victory in the Promised Land (Joshua 6); Elisha healed its waters (2 Kings 2:19-22); now Jesus passes through on the way to His ultimate conquest of sin and death. The road from Jericho to Jerusalem, ascending 3,500 feet over 17 miles through wilderness, was notorious for bandits (Luke 10:30).
Jericho carries rich Old Testament typology: Joshua conquered it as Israel's first victory in the Promised Land (Joshua 6); Elisha healed its waters (2 Kings 2:19-22); now Jesus passes through on the way to His ultimate conquest of sin and death. The road from Jericho to Jerusalem, ascending 3,500 feet over 17 miles through wilderness, was notorious for bandits (Luke 10:30).
And, behold, two blind men sitting by the way side, when they heard that Jesus passed by, cried out, saying, Have mercy on us, O Lord, thou Son of David.
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Two blind men sitting by the way side (δύο τυφλοὶ καθήμενοι παρὰ τὴν ὁδόν)—The typhloì (blind men) represent humanity's spiritual condition; kathēmenoi (sitting) suggests helpless resignation to their state. Their roadside position was strategic for begging from pilgrims. When they heard that Jesus passed by (ἀκούσαντες ὅτι Ἰησοῦς παράγει)—Hearing, akousantes, precedes seeing; faith comes by hearing (Romans 10:17).
Have mercy on us, O Lord, thou Son of David (Ἐλέησον ἡμᾶς, κύριε υἱὸς Δαυίδ)—Their cry employs the Messianic title huios Dauid (Son of David), acknowledging Jesus as the promised heir to David's throne. 'Lord' (kyrie) can mean 'sir' or 'master,' but combined with 'Son of David' indicates Messianic recognition. Ironically, blind men see what sighted disciples miss: Jesus's true identity. Their persistent faith contrasts sharply with the disciples' ambitious blindness in verses 20-24.
Have mercy on us, O Lord, thou Son of David (Ἐλέησον ἡμᾶς, κύριε υἱὸς Δαυίδ)—Their cry employs the Messianic title huios Dauid (Son of David), acknowledging Jesus as the promised heir to David's throne. 'Lord' (kyrie) can mean 'sir' or 'master,' but combined with 'Son of David' indicates Messianic recognition. Ironically, blind men see what sighted disciples miss: Jesus's true identity. Their persistent faith contrasts sharply with the disciples' ambitious blindness in verses 20-24.
And the multitude rebuked them, because they should hold their peace: but they cried the more, saying, Have mercy on us, O Lord, thou Son of David.
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And the multitude rebuked them (ὁ δὲ ὄχλος ἐπετίμησεν αὐτοῖς)—The verb epetimēsen (rebuked) carries strong censure; the crowd actively silenced the blind men, considering their cries inappropriate or annoying. Religious crowds often obstruct rather than assist those seeking Jesus. Because they should hold their peace (ἵνα σιωπήσωσιν)—The purpose clause reveals the crowd's intent to silence worship that inconvenienced them.
But they cried the more (οἱ δὲ μεῖζον ἔκραξαν)—The comparative adverb meizon (the more, greater) shows intensified desperation. Opposition increased their urgency rather than silencing them—genuine faith persists despite social pressure. Their repeated cry, Have mercy on us, O Lord, thou Son of David, demonstrates that true worshipers cannot be quieted by religious gatekeepers. This echoes the Canaanite woman's persistent faith despite initial dismissal (Matthew 15:21-28).
But they cried the more (οἱ δὲ μεῖζον ἔκραξαν)—The comparative adverb meizon (the more, greater) shows intensified desperation. Opposition increased their urgency rather than silencing them—genuine faith persists despite social pressure. Their repeated cry, Have mercy on us, O Lord, thou Son of David, demonstrates that true worshipers cannot be quieted by religious gatekeepers. This echoes the Canaanite woman's persistent faith despite initial dismissal (Matthew 15:21-28).
And Jesus stood still, and called them, and said, What will ye that I shall do unto you?
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And Jesus stood still (στὰς ὁ Ἰησοῦς)—The aorist participle stas signals an abrupt halt; Jesus, resolutely marching toward Jerusalem and the cross (v. 17), stops for marginalized beggars. This demonstrates His priorities: human need trumps schedule. And called them (ἐφώνησεν αὐτούς)—The verb ephōnēsen (called, summoned) indicates personal initiative; Jesus doesn't wait for them to find Him but summons them to Himself.
What will ye that I shall do unto you? (Τί θέλετε ποιήσω ὑμῖν;)—This question mirrors the one Jesus asked James and John through their mother (v. 21): 'What would you like Me to do?' The contrast is devastating. James and John wanted thrones; the blind men want sight. The disciples sought glory; the beggars sought mercy. Jesus exposes the difference between carnal ambition and genuine need, between self-serving requests and dependent faith.
What will ye that I shall do unto you? (Τί θέλετε ποιήσω ὑμῖν;)—This question mirrors the one Jesus asked James and John through their mother (v. 21): 'What would you like Me to do?' The contrast is devastating. James and John wanted thrones; the blind men want sight. The disciples sought glory; the beggars sought mercy. Jesus exposes the difference between carnal ambition and genuine need, between self-serving requests and dependent faith.
They say unto him, Lord, that our eyes may be opened.
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They say unto him, Lord, that our eyes may be opened (Κύριε, ἵνα ἀνοιχθῶσιν οἱ ὀφθαλμοὶ ἡμῶν)—The blind men's request is specific, humble, and acknowledges dependence. That our eyes may be opened (ἵνα ἀνοιχθῶσιν)—The subjunctive aorist passive anoichthōsin recognizes that only Jesus can open their eyes; they cannot do this themselves. The passive voice implies divine action—only God can give sight, physically and spiritually.
Verse 34 records Jesus's immediate healing: 'Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed him.' Their healing contrasts with the disciples' persistent blindness (v. 24). Physical sight leads to discipleship—'they followed him.' The blind men's progression models salvation: hearing about Jesus (v. 30), crying out for mercy (v. 30), persisting despite opposition (v. 31), receiving His call (v. 32), confessing need (v. 33), experiencing His compassion (v. 34), and following Him (v. 34).
Verse 34 records Jesus's immediate healing: 'Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed him.' Their healing contrasts with the disciples' persistent blindness (v. 24). Physical sight leads to discipleship—'they followed him.' The blind men's progression models salvation: hearing about Jesus (v. 30), crying out for mercy (v. 30), persisting despite opposition (v. 31), receiving His call (v. 32), confessing need (v. 33), experiencing His compassion (v. 34), and following Him (v. 34).
So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed him.
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This verse reveals profound theological truth central to Reformed understanding of Scripture. The passage demonstrates God's sovereignty and grace working through human circumstances. Christ's teaching here challenges contemporary religious assumptions while pointing to deeper spiritual realities.