Matthew 20:15

Mat 20:15. Ὀφθαλμὸς, eye) The mind shines forth from the eyes.—ἀγαθὸς, good) He is good, who grants more than justice (see. Mat 20:4, sc. whatsoever is right) requires. See Rom 5:7.

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

Mat 20:15 . οὐκ ἔξεστι : right asserted to act as he chooses in the matter. ἐν τοῖς ἐμοῖς , in matters within my own discretion a truism; the question is: what belongs to that category? Fritzsche and De Wette render: in my own affairs; Meyer: in the matter of my own property. ἢ (W.H [112] ) introduces an alternative mode of putting the case, which explains how the complainants and the master see the matter so differently, they seeing in it an injustice, he a legitimate exercise of his discretion. πονηρός , vide on Mat 6:22-24 . ἀγαθός , generous; doing more than justice demands. So Bengel. Cf. Rom 5:7 for the distinction between δίκαιος and ἀγαθός .

[112] Westcott and Hort.

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

Naught, that is, to say, dost thou envy at my goodness towards them? for the Hebrews by an evil eye, meant envy, because such dispositions appear chiefly in the eyes, as above in Matt. 6:23. It is set to answer the word, single, and is taken there for corrupt: for whereas he said there before, verse 22, If thine eye be single, he addeth in verse 23, but if thine eye be wicked, or corrupt, the word being the same in that place, as it is here.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?--that is, "You appeal to justice, and by that your mouth is shut; for the sum you agreed for is paid you. Your case being disposed of, with the terms I make with other laborers you have nothing to do; and to grudge the benevolence shown to others, when by your own admission you have been honorably dealt with, is both unworthy envy of your neighbor, and discontent with the goodness that engaged and rewarded you in his service at all."

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 15. Is it not lawful for me] As eternal life is the free gift of God, he has a right to give it in whatever proportions, at whatever times, and on whatever conditions he pleases.

Is thine eye evil] An evil eye among the Jews meant a malicious, covetous, or envious person.

Most commentators have different methods of interpreting this parable. Something was undoubtedly designed by its principal parts, besides the scope and design mentioned at the conclusion of the last chapter. The following, which is taken principally from the very pious Quesnel, may render it as useful to the reader as any thing else that has been written on it.

The Church is a vineyard, because it is a place of labour, where no man should be idle. Each of us is engaged to labour in this vineyard - to work out our salvation through him who worketh in us to will and to perform. Life is but a day, whereof childhood, or the first use of reason, is the day-break or first hour, Mt 20:1, in which we receive the first CALL.

The promise of the kingdom of glory is given to all those who are workers together with him, Mt 20:2.

The second call is in the time of youth, which is most commonly idle, or only employed in dissipation and worldly cares, Mt 20:3.

The third call is at the age of manhood.

The fourth, in the decline of life, Mt 20:5.

The fifth, when sickness and the infirmities of life press upon us. How many are there in the world who are just ready to leave it, before they properly consider for what end they were brought into it! Still idle, still unemployed in the things which concern their souls; though eternal life is offered to them, and hell moving from beneath to meet them! Mt 20:6.

Others consider the morning the first dawn of the Gospel; and the first call to be the preaching of John Baptist.

The second call, the public preaching of our LORD; and that of the apostles when they got an especial commission to the Jews, Mt 10:5-6, together with that of the seventy disciples mentioned Lu 10:1.

The third call, which was at mid-day, represents the preaching of the fulness of the Gospel after the ascension of Christ, which was the meridian of evangelic glory and excellence.

The fourth call represents the mission of the apostles to the various synagogues of the Jews, in every part of the world where they were scattered; the history of which is particularly given in the Acts of the Apostles.

The fifth call, or eleventh hour, represents the general call of the Gentiles into the Church of Christ, when the unbelieving Jews were finally rejected. What makes this interpretation the more likely is, that the persons who are addressed at Mt 20:7, say, No man hath hired us, i.e. We never heard the voice of a prophet announcing the true God, nor of an apostle preaching the Lord Jesus, until now. The Jews could not use this as an argument for their carelessness about their eternal interests.

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

(15) Is it not lawful . . .?—The question is not that of one who asserts an arbitrary right; it appeals tacitly to a standard which none could question. As far as the labourer was concerned, the householder had a right to give freely of what was his own. He was responsible to God only. In the interpretation of the parable, God was Himself the Householder, and men ought to have sufficient faith in Him to accept the gifts to some which wrought no wrong to others as in harmony with absolute righteousness.

Is thine eye evil?—The “evil eye” was, as in Pro_28:22, that which looked with envy and ill will at the prosperity of others. In Mar_7:22, it appears among the “evil things” that come from the heart. Popularly, as the derivation of the word “envy” (from invidere) shows, such a glance was thought to carry with it a kind of magic power to injure, and was to be averted, in the superstitious belief which still lingers in the East and many parts of Europe, by charms and amulets.

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

15. Is thine eye evil] The belief in the evil eye still prevails in the East. The envious or malevolent glance is thought to have an injurious effect. Here the sense is: Art thou envious because I am just?

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.

So the last shall be first, and the first last,.... As he had asserted in Mat 19:30 and which is clearly illustrated by this parable, as it may be applied to Jews or Gentiles, or to nominal and real Christians:

for many be called; externally, under the ministration of the Gospel, as the Jews in general were, by Christ and his apostles; but

few chosen; in Christ from all eternity, both to grace and glory; and in consequence, and as an evidence of it, but few among the Jews; as also in the Gentile world, comparatively speaking: and even but a few of those that are outwardly called, are inwardly and effectually called by the powerful grace of God, out of darkness into marvellous light, into the grace and liberty of the Gospel, into communion with Christ, and to the obtaining his kingdom and glory, according to the eternal purpose of God. It is a saying of R. Simeon ben Jochai (d).

"I have seen the children of the world to come (elsewhere (e) it is, of the chamber), , "and they are few".''

Though he vainly thought, that if those few were but two, they were himself and his son.

(d) T. Hieros. Beracot, fol. 13. 4. (e) T. Bab. Succa, fol. 45. 2. & Sanhedrim, fol. 97. 2.

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

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

Ver. 15. Is it not lawful for me, &c.] This is God’s speech (who is the great Proprietary of all); it may not be ours, who have nothing of our own, but all in trust: so that when we present anything to God, we must say as David did, 1Ch 29:14, and afterwards Justinian the emperor, τα σα εκ των σων σοι προσφερομεν οι δουλοι σου. Of thine own we give thee; for all that is in the heaven and the earth is thine. St Bernard reports of Pope Eugenius, that meeting with a poor but honest bishop, he secretly gave him certain jewels wherewith he might present him. If God did not first furnish us, we should have nothing wherewith to honour him, or do good to others.

Is thine eye evil, because I am good] It is commonly observed that witches, and those that are in league with the devil to do mischief, are never given over so to do, till they come to have an evil eye. (Βασκαινω quasi φαεσι καινω.) Hence that, nescio quis teneros, &c., and those that are bewitched are said to be overseen, that is, to be looked upon with an envious eye. Envy is a quick-sighted and sharp-fanged malignity, Pro 27:4, and doth de alieua mente tam prompte quam prave coniecere, as one saith, nimbly and naughtily guess at another man’s meaning.

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.

Is thine we evil because I am good? - The Hebrews used the word evil, when applied to the eye, to denote one envious and malicious, Deu 15:9; Pro 23:6. The eye is called evil in such cases, because envy and malice show themselves directly in the eye. No passions are so fully expressed by the eye as these. “Does envy show itself in the eye? is thine eye so soon turned to express envy and malice because I have chosen to do good?”

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

15. Is thine eye evil — Evil passions, especially envy, appear in the eye.

Good — Bountiful, gracious.

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

With mine own; en toiv emoiv : in the case of what is mine own. These words are omitted by the Vulgate, which has, Aut (h) non licet mihi quod volo Facere?is thine eye evil? The evil eye is here expressive of envy, as Pro_28:22. The Latin word invidia, Cicero informs us ("Tusc. Disp.." 3:9), "ductum est a nimis intuendo fortunam alterius." For nimis Bentley conjectures limis, "with sidelong glances." The idea is the same, envy being indicated by the look of the eye. Good; generous. Why should you view with disfavour my liberality? The master says no more; he gives no further account of his determination.

Generosity may go beyond agreement.

Business men are often misunderstood, because, while they are sometimes nobly generous, they are also strict and precise in carrying out, and in requiring to be carried out, all business engagements. A man does no wrong to his fellow man who has made precise terms with him, if he deals fairly with the man who has made no terms with him. In this case the sum agreed was one penny for a day"s labour, and because the half-day man received a penny, the whole-day man set up a claim to more than a penny.

I EVERY MAN HAS A RIGHT TO MAKE TERMS. Society is based on the principle that every man is absolutely free to buy or to sell. There is the open market for goods, and there is the open market for physical power, and the open market for cultured skill. There should be no sort of restrictions on free purchase and sale. Combinations to raise prices are perilous, whether they belong to capitalist or workman, to buyer or seller. They are, at the best, necessities of over civilization, which has disturbed all natural relations. The man who has money to put to use has precisely as great a right to make the best terms he can as the workman who has a cunning right hand to sell. If social relations were more simple and natural, it would be possible for the man with money, the man with brains, and the man with hands, to meet and negotiate their conditions of mutual service, making fair and honourable terms for each. All combinations are unhealthy interferences with the markets that should be absolutely open and free to everybody.

II EVERY MAN HIS A RIGHT TO BE GENEROUS. If a man pleases, he may accept less work for his money from some. If a man pleases, he may pay for his work more than he agreed. If a man pleases, he may pay for doing nothing. But no man has any claim upon his brother"s generosity.

It ceases to be generosity if he has claim upon it. This needs to be vigorously asserted in our day, because a confused notion is growing up that the poor have claims on a distribution of the money of the rich. A man has a right to be generous, and an equal right to be ungenerous. He is only noble and Christly as he uses well his right to be generous. R.T.

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

Is it not lawful for me to do what I will with my 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 from 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.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

15. Is thine eye evil? Envious.

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 concludes his parable about a landowner who hires workers. (See: Parables)

Do I not have the right to do as I want with what belongs to me?

The landowner uses a question to correct the workers who were complaining. AT: "I can do what I want with my own possessions." (See: Rhetorical Question)

Or are you envious because I am generous?

The landowner uses a question to rebuke the workers who were complaining. AT: "Do not be jealous when I am generous to other people." (See: Rhetorical Question and Idiom)

So the last will be first, and the first last

Here "first" and "last" refer to people's status or importance. Jesus is contrasting people's status now with their status in the kingdom of heaven. See how you translated a similar statement in Matthew 19:30. AT: "So those who seem to be unimportant now will be the most important, and those who seem to be the most important now will be the least important"

So the last will be first

Here the parable has ended and Jesus is speaking. AT: "Then Jesus said, 'So the last will be first'"

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

15. ὀφθαλμὸς πονηρός. The belief in the evil eye still prevails in the East. The envious or malevolent glance is thought to have an injurious effect. Here the sense is: Art thou envious because I am just?

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.

15. ὀφθ. πον.] here envious: so רַע is used Pro 28:22.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

15. May I not do what I will with my own (or in my house)? or is thine eye grudging because I am liberal?] i.e. “do you grudge my generosity?” For πονηρός and ὀφθαλμός cf. on 6:22.

(E)

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