Mateus 20
Bob Utley · You Can Understand the Bible
Mateus 20
CONTEXTUAL INSIGHTS In interpreting parables it is crucial to take the historical and literary context into consideration. In this particular parable the historical context is related to the closing phrase of Matt. 19:30, which is repeated at the close of Matthew 20:16. This literary parallel shows that the parable under discussion is primarily related to the subject of wealth and rewards. The larger literary context is seen in Matt. 18:1 and 20:20-21, 24, where the disciples were concerned about who was greatest among them. SPECIAL TOPIC: INTERPRETING PARABLES Many have interpreted this parable as referring to the relationship between Jews and Gentiles and, from the larger context of the entire New Testament (or when the Gospels were written), this is possible. But, from the immediate context, this parable has to do with the relationship between the disciples themselves. The kingdom of God has a totally different standard of evaluation than the world (cf. Isa. 55:8-11; Matthew 5-7). God's new kingdom (cf. Jer. 31:31-34; Ezek. 36:22-38) is based solely on grace and not human merit. This is not meant to depreciate or discredit an active life of religious discipleship; rather, grace is foundational to salvation and righteous living (cf. Eph. 2:8-10). Discipleship must be motivated by gratitude, not merit (cf. Rom. 3:21-24; 6:23; Eph. 2:8-9). We need to be reminded that when interpreting parables, the central truth and context are far more important than pushing the details into a theological system. The key to parables is to look for the unexpected, or culturally shocking statement.
Mateus 20:1-7
20:1 "For the kingdom of heaven" The parable was given as an example of how the material rewards offered by this world were totally different from the spiritual rewards of the kingdom of God. This parable is unique to Matthew. The "kingdom of heaven" was a central topic in Jesus' teaching and preaching ministry. It referred to the reign of God in human hearts now which will one day be consummated over the earth (cf. Matt. 6:10). The present yet future aspects of the kingdom of God are the origin of the "already" and "not yet" tension and paradox of the two comings of Christ and the Christian life. SPECIAL TOPIC: THIS AGE AND THE AGE TO COME ▣ "landowner" This is a compound term "house" plus "master" (despotēs). It translates a Hebrew phrase, "the owner of the land." Matthew uses this designation often (cf. Matt. 10:25; 13:27,52; 20:1,11; 21:33; 24:43). In this passage it reflects the grace of God in dealing with His human creation. In Matt. 10:24-25, Jesus is the true "household master," but they call Him Beelzebub" (head demon or Satan). Grant Osborne, The Hermeneutical Spiral, p. 244 has an interesting comment. ▣ "vineyard" Many assume that this was a reference to the nation of Israel. It is true that a vineyard often stood for Israel in the OT (cf. Isa. 5, Jer. 2:21; 12:10; Ps. 80:8-13), but that does not mean it does in every context in the NT. In this context, it seems to simply be the setting of the parable and does not have major symbolic truth. 20:2 "when he had agreed with the laborers for a denarius for the day" This first group of laborers was the only one for whom a set pay for a day's work was discussed. The term "denarius," like all monetary values in translations, is linked to one's own historical equivalent. It would be much better to see this monetary amount in light of its usage in the first century, as a day's wage for a soldier or an agricultural worker. It was enough money to provide food and the necessities of life for a day for a Palestinian family. SPECIAL TOPIC: COINS USED IN PALESTINE IN JESUS' DAY 20:3 NASB, NKJV, NJB "about the third hour" NRSV, TEV "about nine o'clock" "at the third hour" "three hours later" All of the designations (Matt. 20:3,5,6) for time in the parable are based on the assumption of the day beginning at 6 AM. (Roman time); therefore, it was nine o'clock in the morning. The Jews began their day at 6 PM (i.e., Gen. 1:5). One questions why the vineyard owner would hire so many people throughout the day. It has been assumed by scholars that it was the peak of the grape harvest and the Sabbath was close at hand; therefore, it was urgent that as many of the grapes as possible be gathered before they ruined. 20:6 "found others standing around" Although in English this phrase sounds derogatory, as if the vineyard owner were chiding these people for not working all day, in reality he simply had found some workers who had not been hired earlier. There is no hint that these were lazy or indifferent workers, but ones who had not been able to find work for that day (cf. Matt. 20:7).
Mateus 20:8-16
20:8 "When evening came, the owner of the vineyard said to his foreman, 'Call the laborers and pay them their wages'" We learn from the Mosaic Law that laborers were to be paid at the close of the work day so that they could buy food for their families (cf. Lev. 19:13; Deut. 24:15; Mal. 3:5). Often landowners tried to withhold the wages until the next day in order to assure that their labor force would return, but this was against the Mosaic Law. 20:10 "When those hired first came, they thought they would receive more" The workers hired first were assuming that they deserved more money because those who worked less time received what they had contracted for (cf. Matt. 20:2). This parable shows how the ways of God are so different from the ways of this world. We see from Matt. 20:11 that when they did not receive more money, they grumbled continually. Their attitude of being grateful even to be employed turned to anger because they did not get all that they expected. They rationalized that because they had worked all day in the heat, they deserved more pay. The implication of this is striking in relationship to religious people and spiritual rewards (cf. Matt. 19:30; 20:16). 20:13-15 The landowner answers with three rhetorical questions. The landowner has freedom to act as he will (cf. Romans 9), but he chooses to act in grace! 20:15 This verse is the theological heart of the parable. God is sovereign and He has the right to act (i.e., Romans 9-10). He chooses to act in undeserved grace (cf. Romans 11). Can anyone fault Him for that? This is theologically parallel to the Prodigal Son recorded in Luke 15:11-32. Should God's mercy to some offend those who have also experienced His mercy? ▣ NASB, NRSV "Or is your eye envious because I am generous" "Or is your eye evil because I am good" TEV, Peshitta "Or are you jealous because I am generous" NJB, REB "Why be envious because I am generous" This relates to the ANE imagery of "the evil eye" (cf. Deut. 15:9; 1 Sam. 18:9). In this context it referred to jealousy or envy (cf. Mark 7:22). SPECIAL TOPIC: GENEROUS, SINCERE (haplotēs) 20:16 NASB, NKJV, Peshitta, REB "So the last shall be first, and the first last" "So the last will be first and the first will be last" "So those who are last will be first, and those who are first will be last" "Thus the last will be first, and the first, last" There is a phrase at the end of this verse "for many are called, but few chosen," which is found in the KJV, but is omitted in the NASB, NKJV, TEV, and JB. It seems to have been added from Matt. 22:14. It does not appear in the uncial Greek manuscripts א, B, L, or Z. The UBS 4 gives its exclusion an "A" rating (i.e., certain). There is an obvious relationship between Matt. 19:30 and Matt. 20:16. Rewards are not based on merit but on grace. This has been understood in two ways. All believers will not receive equal rewards, but equal standing in the kingdom. This is the biblical tension between a free salvation and Christlike discipleship. The Jews who received the promises of God first will not receive greater rewards or blessings than Gentile believers (cf. Luke 13:30). SPECIAL TOPIC: DEGREES OF REWARDS AND PUNISHMENT
Mateus 20:17-19
20:17 "as Jesus was about to go up to Jerusalem" Mark 10:32 says He had set his face toward Jerusalem and was walking out ahead of the disciples. 20:18 "the Son of Man" See SPECIAL TOPIC: SON OF MAN ▣ "the chief priests and scribes" This was a reference to the Sanhedrin. It was made up of 70 leaders of the Jewish community in Jerusalem. The full title was "the chief priests, the scribes, and the elders," (cf. Matt. 16:21). This was the final authority in religious and political matters for the Jews, although it was extremely limited in a political sense by the Roman occupation forces. SPECIAL TOPIC: THE SANHEDRIN 20:19 "and will hand Him over to the Gentiles to mock and scourge and crucify Him" This was a reference to Jesus' humiliation and abuse by the Roman authorities. The soldiers took out their animosity toward the exclusivism of the Jewish population by transferring it to Jesus. This VERB "hand over" (paradidōmi) often refers to Jesus being given into the legal authority of a group or person for judgment. to the high priests and scribes, Matt. 20:18 to men, Matt. 17:22 to the Gentiles (ethnē), Matt. 20:19 to Pilate, Matt. 27:2 for crucifixion, Matt. 26:2 Because of Jesus' statement of Matt. 10:24-25, believers will also be "handed over" (cf. Matt. 10:17; 24:9; Luke 21:12). ▣ "crucify" The horror of this form of execution was not only in its public humiliation and pain, but in its relation to Deut. 21:23; according to the rabbis of Jesus' day "the curse of God" was upon those who are hung upon a tree. Jesus became "the curse" (Lev. 26; Deut. 27-28; Gal. 3:13; Col. 2:14) for sinful mankind! SPECIAL TOPIC: HANG SPECIAL TOPIC: CRUCIFIXION ▣ "on the third day" In 1 Cor. 15:4 Paul mentioned that this was an essential element of the gospel. However, when we look at the OT, it is difficult to find an allusion to the "three days." Some try to use Hos. 6:2, but this seems extremely doubtful. Because of Matt. 12:38-40 many use Jonah's time in the belly of the great fish (cf. Jonah 1:17). This seems to be the most appropriate. For the Jews of Jesus' day any part of a day was counted as a full day. Remember Jews start their day at twilight (cf. Gen. 1:5). Therefore Jesus' death late Friday afternoon (3 p.m.) and burial before 6 p.m. was counted as one day. Friday at twilight until Saturday at twilight (the Sabbath) was the second day; from Saturday at twilight until sometime before sunrise on Sunday was the third day. See note at Matt. 16:21. ▣ "He will be raised up" Usually the resurrection is spoken of as an act of the Father's will which showed His approval of the life, ministry, and death of Jesus. However, in John. 10:17-18 Jesus asserted His own authority in His resurrection. Rom. 8:11 says the Spirit raised Jesus. Here is a good example of all the persons of the Trinity involved in the acts of redemption. SPECIAL TOPIC: THE RESURRECTION
Mateus 20:20-23
20:20 "the mother of the sons of Zebedee" From Mark 10:35 we learn that James and John were also active in this request. When one compares Matt. 27:56 with Mark 15:40 and John. 19:25 it is quite possible that Salome, Zebedee's wife, was the sister of Jesus' mother. SPECIAL TOPIC: THE WOMEN WHO FOLLOWED JESUS ▣ "bowing down" This was not an act of worship but an act of selfish family ambition. How often do Christians kneel before God just to get what they want? They try to trade faith for favors (cf. Job. 1:9-11)! SPECIAL TOPIC: WORSHIP ▣ "making a request of Him" Mark records "do for us whatever we ask of you." This sounds like the request of an immature child. SPECIAL TOPIC: PRAYER, UNLIMITED YET LIMITED 20:21 "Command that in Your kingdom these two sons of mine may sit one on Your right and one on Your left" Every time Jesus tried to discuss His death, the disciples began to argue over who was greatest. This shows a fundamental misunderstanding not only of the person and work of Christ, but of the Messianic kingdom (cf. Luke 18:34). It also reveals the continuing results of the fall of mankind in Genesis 3. 20:22 "but Jesus answered, 'You'" The "you" of Matt. 20:21 is SINGULAR, addressing the mother, but in Matt. 20:22 it is PLURAL, addressing James and John. ▣ "Are you able to drink the cup that I am about to drink" The term "cup" was used in Ugaritic literature to mean destiny. In the Bible, however, it seems to mean the experiences of life whether good or evil. It was usually used in the sense of judgment (cf. Ps. 75:8; Isa. 51:17-23; Jer. 25:15-28, 49:12, 51:7; Lam. 4:21-22; Ezek. 22:31-34; Hab. 2:16; Zech. 12:2; Rev. 14:10, 16:19, 17:4, 18:6). However, it was also mentioned in a few passages as blessings (cf. Ps. 16:5, 23:5, 116:13; Jer. 16:7). The added phrase found in the King James Version (KJV) referring to Jesus' baptism is simply not a part of the original Greek text of Matthew, nor the ancient Latin, Syriac, or Coptic translations. It came from Mark 10:38 and Luke 12:50, which was later inserted into Matthew by copyists as is the same addition in Matt. 20:23. The UBS 4 rates their exclusion as "A" (certain). 20:23 "My cup you shall drink" James was the first martyr of the apostolic band (cf. Acts 12:2). John lived long enough to be exiled by the Roman government to Patmos (Rev. 1:9) and died of old age in Ephesus (according to church tradition). The KJV adds a phrase, "and be baptized with the baptism that I am baptized with," but it is an addition from Mark 10:39. Scribes tended to make the Gospels parallel! ▣ "for whom it has been prepared by My Father" This is PERFECT PASSIVE INDICATIVE. Here is another example of Jesus' submission to the Father's will and purpose. The Father is in control of all things (cf. 1 Cor. 15:27-28). SPECIAL TOPIC: SUBMISSION (hupotassō) SPECIAL TOPIC: THE FATHERHOOD OF GOD
Mateus 20:24-28
20:24 "And hearing this, the ten became indignant with the two brothers" They were angry because they did not ask first! But they also put on a show of anger as though they knew the question was out of place but secretly wanted to ask the same question. 20:26 "whoever wishes to be first among you shall be your slave" Jesus did not condemn their ambition for greatness, but defined its true parameters in light of one's commitment to Him. In Jesus' kingdom leadership is servanthood (cf. Matt. 23:11; Mark 9:35; 10:43)! Believers are saved to serve! Believers are saved from the service of sin to the service of God (cf. Romans 6)! SPECIAL TOPIC: SERVANT LEADERSHIP 20:28 "the Son of Man did not come to be served, but to serve" Here is the practical truth of who is greatest (cf. Mark 10:45; Luke 19:10). Jesus knew that He came to reveal the Father give mankind an example (i.e., selfless service) to follow die a substitutionary death (cf. Gen. 3:15; Isaiah 53) SPECIAL TOPIC: SON OF MAN ▣ "and to give His life" There is a price to be paid for spiritual greatness and it is in service—even sometimes ultimate service, which is laying down your life for a friend (cf. John. 15:13; 2 Cor. 5:14-15; 1 John. 3:16). ▣ "a ransom" This term (lytron) found only twice in the NT, here and Mark 10:45, implied a price paid to purchase the freedom of a slave or prisoner of war. It is used in the LXX to translate koper (BDB 497 I), which denotes a life given to cover sin (i.e., Num. 35:31,32). Jesus did something for believers that they could never have done for themselves. The price was paid to reconcile the justice of God and the love of God (cf. Isa. 53; 2 Cor. 5:21). SPECIAL TOPIC: RANSOM/REDEEM ▣ "for many" This is an allusion to Isa. 53:11-12. The term "the many" was not used in a restrictive sense of a special few, but the natural result of Christ's work. The rabbis and the Qumran community used the term "many" for the community of faith or the elect. By comparing Isa. 53:6c with 53:11d and 12e, we can see the theological parallel between "all" and "many." This same play is used by Paul in Rom. 5:17-19. Matthew 20:18 and 19 are parallel, which means " all" and "many" are synonymous. This cannot be a proof-text for strict Calvinism! See discussion in NIDOTTE, vol. 1, pp. 96-97.
Mateus 20:29-34
20:29-34 This was another healing miracle of Jesus that displayed His compassion and power. Again characteristically for Matthew there were two blind men healed (and not only one as in Mark 10:46-52 and Luke 18:35-43). SPECIAL TOPIC: HEALING 20:29 "as they were leaving Jericho" It is interesting that both Matthew and Mark (10:46-52) place this healing as Jesus left Jericho, while Luke (18:35-43) places it as He was entering. There was an old Jericho and a new Jericho. It is possible that both accounts are accurate. ▣ "two blind men" The healing of the blind was an OT Messianic sign (cf. Isa. 29:18; 35:5; 42:7,16,18). Jesus had compassion on those who others regarded as "throw-away" people (cf. Matt. 20:31). 20:30 "Son of David" See note at Matt. 9:27. This refers to the special promises of 2 Samuel 7; 1 Chronicles 17. Matthew records the use of this Messianic title often (cf. Matt. 1:1; 9:27; 12:23; 15:22; 20:30; 21:9,15; 22:42,45). SPECIAL TOPIC: OT TITLES OF THE SPECIAL COMING ONE