Matthew 20:13

Mat 20:13-15. And he answered one of them — Who spoke in the name of the rest; Friend, I do thee no wrong — It is most apparent that I do not, in any degree, injure thee or any of thy companions. Didst thou not agree with me for a penny? — Didst thou not consent to obey the gospel, to enter the vineyard of the gospel church, and work diligently therein, on condition that thou wast admitted to a share of the blessings of it here, and to eternal life hereafter? If thou hast received what thou didst agree for, thou hast no reason to cry out of wrong. Though God is a debtor to none, yet he is graciously pleased to make himself a debtor by his own promise; for the benefit of which, through Christ, believers agree with him, and he will stand to his part of the agreement. Take that thine is, and go thy way — If we were to understand this of that which is ours by debt or absolute property, it would be a dreadful word; we should be all undone, if we should be put off with that only which we could call our own. The highest creature must go away into nothing, if he must go away with that only which is his own. But understood, as it ought to be, of that which is ours by gift, the free gift of God, it teacheth us to be content with such things as we have; and, instead of repining that we have not more, to take what we have and be thankful. If God be better in any respect to others than to us, yet we have no reason to complain, while he is so much better to us than we deserve, in giving us our penny, though we are unprofitable servants. I will give unto this last — That is, last called, namely, among the heathen; even as unto thee — First called, namely, among the Jews, yea, and unto the last converted publicans and sinners, even as to those who were called long before. Observe, reader, the unchangeableness of God’s purposes in dispensing his gifts should silence our murmurings. It is not for us to gainsay what he does; and is it not lawful for me to do what I will with mine own? — Yea, doubtless, to give either to Jew or Gentile a reward infinitely greater than he deserves. But can it be inferred from hence, that it is lawful or possible for the merciful Father of spirits to

“Consign an unborn soul to hell!

Or damn him in his mother’s womb?”

Is thine eye evil because I am good? — Art thou envious because I am gracious? Here is an evident reference to that malignant aspect which is generally the attendant of a selfish and envious temper.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Mat 20:13. Ἑνὶ, to one) who was a sample of the rest of the murmurers. Cf. concerning one, the Gnomon on ch. Mat 22:11.—ἑταῖρε, friend) An expression used also to those with whom we are not on friendly or intimate terms.[881]

[881] “ἑταῖρε, at first sight a friendly word merely, assumes a more solemn aspect when we recollect that it is used in ch. Mat 22:12, to the guest who had not the wedding garment; and in ch. Mat 26:50, by our Lord to Judas” Alford in loc.—(I. B.)

Οὐκ ἀδικῶ σε, I do thee no wrong) To do wrong to GOD is bad; but it is even worse to suppose one’s self wronged by GOD: and this happens more often than is generally supposed.—V. g.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_20:13-15. Ἑνί] One, as representing the whole.

ἑταῖρε] Comrade, a mild way of introducing a rebuke, similar to good friend among ourselves. Comp. Mat_22:12, Mat_26:50. So also ἀγαθέ, βέλτιστε. See Herm. ad Vig. p. 722. Comp. Wetstein.

οὐκ ἀδικῶ σε] From the standpoint of justice.

δηναρίου] genitive of price. Somewhat different from the idea of Mat_20:2.

θέλω δέ] Summa hujus vocis potestas, Bengel.

ἐν τοῖς ἐμοῖς] not to be taken in the general sense of: in my affairs (Fritzsche, de Wette), but, according to the context, to be understood in the more definite sense of: in disposing of my own property. Comp. τὸ σόν, and Plato, Legg. ii. p. 969 C.

εἰ ὁ ὀφθαλμός σου, κ.τ.λ.] see critical notes. The εἰ is not interrogative, as in Mat_12:10, Mat_19:3 (for, according to the connection, the doubt implied in such a question would be entirely out of place), but the speaker is to be regarded as saying that, though such and such be the case, his right to do what he pleases with his own is by no means impaired, so that εἰ may be taken as almost equivalent to εἰ καί (Jacobs, Del. Epigr. p. 405; Hartung, Partikell. II. p. 212; Kühner, II. 2, p. 991): if thine eye is evil (i.e. envious, comp. Mar_7:22, and רע, Pro_28:22; Sir_14:10), because I (I, on my part, hence ἐγώ) am good! The mark of interrogation after ἐμοῖς is therefore to be deleted.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 20:13-15 . The master’s reply .

Mat 20:13 . ἐνὶ , to one of them. It would have been undignified to make a speech in self-defence to the whole gang. That would have been to take the matter too seriously. The master selects a man, and quietly speaks his mind to him. ἑταῖρε , friend, comrade; familiar and kindly. Cf. Luk 15:31 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

But he answered one of them--doubtless the spokesman of the complaining party.

and said, Friend, I do thee no wrong: didst not thou agree with me for a penny? &c.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 13. Friend, I do thee no wrong] The salvation of the Gentiles can in itself become no impediment to the Jews; there is the same Jesus both for the Jew and for the Greek. Eternal life is offered to both through the blood of the cross; and there is room enough in heaven for all.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(13) Friend.—The word so translated (literally, comrade, companion) always carries, with it in our Lord’s lips a tone of reproof. It is addressed to the man who had not on a wedding garment (Mat_22:12), and to the traitor Judas (Mat_26:50).

I do thee no wrong.—The answer of the house holder is that of one who is just where claims are urged on the ground of justice, generous where he sees that generosity is right. Had the first-called labourers shared this generosity, they would not have grudged the others the wages that they themselves received, and would have found their own reward in sympathy with their joy. This would be true even in the outer framework of the parable. It is à fortiori true when we pass to its spiritual interpretation. No disciple who had entered into his Master’s spirit would grudge the repentant thief his rest in Paradise (Luk_23:43). No consistent Christian thinks that he ought to have some special reward because he sees a death-bed repentance crowned by a peace, the foretaste of eternal life, as full and assured as his own.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13. Friend] The Greek word is used of any temporary connection, without the idea of affectionate friendship. It is used by a master to his slave; by a guest to a fellow-guest; as a general address on meeting. Cp. ch. Mat_22:12 and Mat_26:50, where it is a term of reproachful rebuke.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Take that thine is,.... By agreement, and go thy way; out of my sight, give me no more trouble on this head; which looks like a dismissal from his service, and after privileges; and was true of many among the Jews, who were only nominal professors, and from whom the Gospel and ordinances of it were taken:

I will give unto this last man that was called, and sent into the vineyard,

even as unto thee; the same outward privileges, besides special grace, and eternal glory, which it looks as if the other had not.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

13 But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny?

Ver. 13. Friend, I do thee no wrong] Friend he is called, not reprobate, though he were a murmurer, a merit monger. In arguing the case with others, use hard arguments, but in a soft language. This will soonest work; for man is a cross, crabbed creature, and if roughly dealt with, will sooner slight you for your passion than regard your reason, though never so convincing, because not well managed. There are a generation whose words are swords, whose tongues are rapiers to run men through with, upon every small occasion, and their throats as a gaping grave to bury them in, Rom 3:12-13.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Friend, I do thee no wrong - I have fully complied with the contract. We had an agreement: I have paid all that I promised. If I choose to give a penny to another man if he labors little or not at all if I should choose to give all my property away to others, it would not affect this contract with you: it is fully met; and with my own with that on which you have no further claim I may do as I please. So, if Christians are just, and pay their lawful debts, and injure no one, the world has no right to complain if they give the rest of their property to the poor, or devote it to send the gospel to the pagan, or to release the prisoner or the captive. It is their own. They have a right to do with it as they please. They are answerable, not to people, but to God, and infidels, and worldly people, and cold professors in the church have no right to interfere.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

13. Friend — A term of cautious respect, with a reproving import. Didst not thou agree — The murmurer received all he had bargained for. Full justice was therefore done him. The lord had a right then to give his money where he pleased. We have no right to complain of bounties given to others, so long as justice is done to us.

It is not to be supposed, from this, that there will be murmurers among the finally saved. These murmurers are only supposed in the parable, in order to show their want of reason.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

He answered one of them. The Lord condescended to show, not to all the labourers, but to one of them the ringleader probably the futility of the ground of his murmur. Christ often explains himself to his friends, while he refuses further elucidation to enemies and the hardened. Friend (etaire). Not a term of affection, or special good will, but one of indifference, addressed to an inferior. It was the word used to Judas (Mat_26:50) when he came to betray his Lord, "Friend, wherefore art thou come?" I do thee no wrong. The labourer had really nothing to complain of in strict justice; he had received the full amount of the stipulated wages. But he very naturally felt that he had not been fairly dealt with. He would say to himself, "If one hour"s work, and that in the cool of the evening, is deemed worth a penny, surely a whole day"s labour, in the full heat of the sun, ought to deserve a higher remuneration." The difficulty here must be felt by every one. Nor is the master"s solution perfect; it would scarcely commend itself to the dissatisfied murmurer. And doubtless it is not intended to be complete.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The master’s answer:

v. 13. But he answered one of them and said, Friend, I do thee no wrong; didst not thou agree with me for a penny?

v. 14. Take that thine is, and go thy way; I will give unto this last even as unto thee.

v. 15. Is it not lawful for me to do what I will with mine own? Is thine eye evil because I am good?

v. 16. So the last shall be first, and the first last; for many be called, but few chosen.

In choosing one man out of the whole company of murmurers, the master gave all the greater force to his application. Friend, or companion, comrade, fellow, he calls him, my good fellow, my dear neighbor, combining respect with reproof. There could be no accusation of wrong against the householder. The man had received the wages fixed by express contract, to which he had agreed of his own free will. His work was at an end, his payment he had received. The proper thing for him to do was to take up his money and go, not make a disagreeable scene. And the master also answers the objection that had been voiced. It is his pleasure, his distinct will, to give to the last of the workmen, him that came in latest of all, as much money as a free present as he gave to the first one by actual contract. He challenges the right of any one to interfere with his way of spending his money. And just because he gave presents to the one set of workmen, it does not follow that he is obliged to do the same thing in the case of others. Where gifts, presents, and benefits are concerned, there can be no question as to merit and reward. A foolish, unauthorized demand renders unworthy of all consideration. It can be due only to malice, jealousy, and envy, which shows itself in the darkened, unfriendly eye, that one is dissatisfied with the goodness of the master, with the generousness which does more than the situation demands. And so Jesus repeats the lesson of the story, chapter 19:30: "The last shall be first, and the first last. " He that insists upon the recognition of his works and merit before the judgment of the Ruler, will find them woefully inadequate for the capturing of first place. Rather will this demand result in a person’s being made the least and the last in the kingdom of God, with the danger of being lost forever.

Christ here shows the peculiar, the singular justice that obtains in the kingdom of God. In temporal affairs, whatever a person accomplishes and merits will be credited to him as a matter of just reward. But the custom of the kingdom of God is different. Whenever the question is broached as to how a person may be justified before God and saved, the grace of God alone decides. He distributes the gifts of His kingdom according to His gracious will, and not according to natural worthiness or unworthiness. True it is that there is a difference between those that are called into the kingdom. Some have borne the heat and burden of the day, have labored most diligently all their lives, have been diligent in all good works, have left and denied many things for the sake of Christ’s name. Others have been converted late in life, they have spent a large part of their life in following the vain dreams of the world. In the very evening of their life they have heard and heeded the call of Jesus and have but little time left to show their faith in good works. But so far as their relation to God is concerned, they are on the same level with the first. The one group, as the other, is saved by faith alone. And should there be such people among the first as are proud of themselves, as point with conceit to their good works, to the fact that they have labored successfully in the external kingdom of Christ, as are offended at the goodness and mercy of God toward the lowly, they cannot maintain their position in the Church of mercy. Not being willing to be saved like the publicans and sinners, like the thief on the cross, they lose their salvation altogether; they bring upon themselves condemnation.

This parable of the laborers in the vineyard and the call of the Lord into His kingdom has always been considered a serious and searching lesson, and rightly so. But there is as much loving comfort as serious warning in the story. "This Gospel concerns those that are of the opinion that they are before God the first or the last; therefore it strikes mighty fine people, yea, it terrifies the greatest saints. For this reason Christ also holds it even before the apostles. For here it happens that some person may, in the sight of the world, be poor, weak, despised, yea, for the sake of God suffers, that there is no evidence that he is something, and still in his heart he is secretly full of self-conceit, and believes himself to be the first before God, and for that very reason is the last. On the other hand, if one is so fainthearted and shy that he believes himself to be the last before God, though before the world he has money, honor, and possessions, and is the first for his very meekness."

The Call of the Gospel

"From the verse: Many are called, but few are chosen, many meddlesome heads draw various thoughts that are neither fitting nor divine, following this line of thought: He whom God has chosen will be saved without means; and again, he whom He has not chosen may do whatever he will, be as pious and believing as he will, still it is ordained unto him that he must fall and cannot be saved; therefore I shall let it go as it will. If I should be saved, it will be without my interference; if not, all that I do and attempt is futile. What manner of untoward, secure people grow out of such impious thoughts every one can figure out for himself. Now, on the day of the Magi [Epiphany], when we spoke of the verse of the Prophet Micah, it was sufficiently shown that such thoughts are to be shunned as the devil himself, and a different form to study and think about God’s will be chosen; that is, we should not bother God in His glory and in His election (Versehung) , for there He is incomprehensible. And it is impossible that a person should not be offended by such thoughts, and either fall into despair, or else become absolutely godless and bold.

"But whosoever wants to know God and His will correctly, should go the right way, by which he will not be offended, but improved. The right way is Christ the Lord, when He says: ’No man cometh unto the Father but by Me. ’ Whoever, then, wants to know the Father correctly and come to Him, let him come to Christ first, and learn to know Him, namely, thus: Christ is the Son of God and almighty, eternal God. But what does the Son of God do? He becomes man for our sake, He becomes subject to the Law, in order to redeem us from the Law, He permits Himself to be crucified and dies on the cross, in order to pay for our sins; and He arises from the dead, in order to make, by His resurrection, an entrance into eternal life, and bring help against eternal death; and He sits at the right hand of God, in order to be advocate for us and to give us the Holy Ghost, by whom we may be ruled and led and kept against every temptation and suggestion of the devil. That means to know Christ rightly. When, then, this knowledge is good and firm in the heart, then begin and ascend into heaven and figure it out thus: Since the Son of God has done this for the sake of men, what follows with regard to the heart of God in its attitude toward us men, since His Son does this out of the Father’s will and command? Surely thy own reason must force thee to say: Since God has given His only-begotten Son for our sake, and for our sake has not spared Him, He surely can have no evil designs toward us. It is not His will that we should be lost, since He seeks and uses the supreme means to help us to life. In this way we may come to God in the right manner, as Christ Himself reaches, Joh 3:16: ’God so loved the world that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life. ’ Just hold these thoughts against the others that grow out of the other opinion, and ye will find that the other thoughts are those of the unpleasant devil, by which a man must become offended, and either despair or become bold and godless, since he can expect nothing good from God, "Some draw other thoughts for themselves, and explain the words thus: Many are called, that is. God offers His grace to many; but few are chosen, that is, He imparts this grace to few, for only a few are saved. That is altogether a wicked understanding, for how can it be possible, if a person thinks and believes thus of God, that he will not become God’s enemy, since the absence of His will is the cause that we are not all saved? But just hold this opinion against the other which is found where people learn to know Christ the Lord first, and it will be found that such are all devilish blasphemies. Therefore there is an entirely different meaning in this verse: Many are called, etc. For the preaching of the Gospel is general and public for all that want to hear and accept it; and for that reason God has the Gospel preached so generally and publicly that everyone should hear, believe, and accept it, and thus be saved. But how do things go? As it follows in the Gospel: Few are chosen, that is, few assume such an attitude toward the Gospel that God is favorably inclined toward them. For some hear it. and pay no attention; others hear it and do not cling firmly to it, also do not want to make sacrifices or suffer for it; some hear it, but prefer money and goods and worldly lust. But that is not pleasing to God, and He does not want such people. That is what Christ calls ’not being chosen,’ that is, not to behave so that God can be well pleased with them. But those are chosen people and well-pleasing to God that hear the Gospel diligently, believe in Christ, manifest their faith in good works, and suffer on that account what they must suffer.

"This understanding is the right understanding that can offend no one, but improves the people that they think: Well and good, since I should be well-pleasing to God and chosen of Him, it will not be the proper thing for me to live with a bad conscience, to sin against God’s commandment, and not hinder sin; but I must go to the preaching of the Word, pray God for His Holy Ghost, not permit the Word to leave the heart, defend myself against the devil and his suggestions, and pray for protection, patience, and assistance; then the result is splendid Christians. On the other hand, those that believe God to grudge salvation to some people, either become desperate or secure and godless, live like the beasts and think: It is all ordained whether I shall become saved or not; why should I hurt myself? No, not thus; thou hast the command, thou shalt hear the Word of God and believe, in Christ that He is thy Savior and has paid for thy sins. Remember this command, to follow it. If thou find thyself without faith, or weak, pray God for His Holy Ghost and do not doubt Christ is thy Savior, and thou shalt be saved through Him if thou believe on Him, that is, if thou take comfort in Him. May our dear Lord Jesus Christ grant this to us all! Amen."

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

13, 14. Go thy way. The householder gave these all he had agreed. They had no ground of complaint but envy.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Jesus continues telling a parable. (See: Parables)

one of them

"one of the workers who had worked the longest"

Friend

Use a word that one man would use to address another man whom he is politely rebuking.

Did you not agree with me for one denarius?

The landowner uses a question to rebuke the workers who were complaining. AT: "We already agreed that I would give you one denarius." (See: Rhetorical Question)

one denarius

This was the daily wage at that time. AT: "one day's wages" (See: Biblical Money)

translationWords

wrong

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

13. ἑταῖρος is used of any temporary connection, without the idea of affectionate friendship. It is used by a master to his slave; by a guest to a fellow-guest; as a general address on meeting. Cp. ch. Mat 22:12 and Mat 26:50, where it is a term of reproachful rebuke.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

13. And he answered and said to one of them, Friend, I do not wrong you: didst not thou agree with me at a denarius?]—Ἑταῖρος] cf. 11:16. It occurs again in the vocative, 22:12, 26:50.

(L)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

One. Representing the whole body.

Friend [εταιρε] . Lit., companion, comrade.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.