1 “For the Kingdom of Heaven is like a man who was the master of a household, who went out early in the morning to hire laborers for his vineyard.
2 When he had agreed with the laborers for a denarius a day, he sent them into his vineyard.
3 He went out about the third hour, and saw others standing idle in the marketplace.
4 He said to them, ‘You also go into the vineyard, and whatever is right I will give you.’ So they went their way.
5 Again he went out about the sixth and the ninth hour, and did likewise.
6 About the eleventh hour he went out and found others standing idle. He said to them, ‘Why do you stand here all day idle?’
7 “They said to him, ‘Because no one has hired us.’ “He said to them, ‘You also go into the vineyard, and you will receive whatever is right.’
8 “When evening had come, the lord of the vineyard said to his manager, ‘Call the laborers and pay them their wages, beginning from the last to the first.’
9 “When those who were hired at about the eleventh hour came, they each received a denarius.
10 When the first came, they supposed that they would receive more; and they likewise each received a denarius.
11 When they received it, they murmured against the master of the household,
12 saying, ‘These last have spent one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat!’
13 “But he answered one of them, ‘Friend, I am doing you no wrong. Didn’t you agree with me for a denarius?
14 Take that which is yours, and go your way. It is my desire to give to this last just as much as to you.
15 Isn’t it lawful for me to do what I want to with what I own? Or is your eye evil, because I am good?’
16 So the last will be first, and the first last. For many are called, but few are chosen.”
17 As Jesus was going up to Jerusalem, he took the twelve disciples aside, and on the way he said to them,
18 “Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and scribes, and they will condemn him to death,
19 and will hand him over to the Gentiles to mock, to scourge, and to crucify; and the third day he will be raised up.”
20 Then the mother of the sons of Zebedee came to him with her sons, kneeling and asking a certain thing of him.
21 He said to her, “What do you want?” She said to him, “Command that these, my two sons, may sit, one on your right hand and one on your left hand, in your Kingdom.”
22 But Jesus answered, “You don’t know what you are asking. Are you able to drink the cup that I am about to drink, and be baptized with the baptism that I am baptized with?” They said to him, “We are able.”
23 He said to them, “You will indeed drink my cup, and be baptized with the baptism that I am baptized with; but to sit on my right hand and on my left hand is not mine to give, but it is for whom it has been prepared by my Father.”
24 When the ten heard it, they were indignant with the two brothers.
25 But Jesus summoned them, and said, “You know that the rulers of the nations lord it over them, and their great ones exercise authority over them.
26 It shall not be so among you; but whoever desires to become great among you shall be your servant.
27 Whoever desires to be first among you shall be your bondservant,
28 even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many.”
29 As they went out from Jericho, a great multitude followed him.
30 Behold, two blind men sitting by the road, when they heard that Jesus was passing by, cried out, “Lord, have mercy on us, you son of David!”
31 The multitude rebuked them, telling them that they should be quiet, but they cried out even more, “Lord, have mercy on us, you son of David!”
32 Jesus stood still and called them, and asked, “What do you want me to do for you?”
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Origenc. 185–253Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 20:28For though the Angels and Martha ministered to Him, yet did He not come to be ministered unto, but to minister; … yea, His ministry extended so far, that He fulfilled even what follows, "And to give his life a ransom for many," they, that is, who believed on Him; and gave it, i. e. to death. But since He was alone free among the dead, and mightier than the power of death, He has set free from death all who were willing to follow Him. The heads of the Church ought therefore to imitate Christ in being affable, adapting Himself to women, laying His hands on children, and washing His disciples’ feet, that they also should do the same to their brethren.
For though the Angels and Martha ministered to Him, yet did He not come to be ministered unto, but to minister; … yea, His ministry extended so far, that He fulfilled even what follows, "And to give his life a ransom for many," they, that is, who believed on Him; and gave it, i. e. to death. But since He was alone free among the dead, and mightier than the power of death, He has set free from death all who were willing to follow Him. The heads of the Church ought therefore to imitate Christ in being affable, adapting Himself to women, laying His hands on children, and washing His disciples’ feet, that they also should do the same to their brethren.
Origen, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 20:24–28; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A teacher of Alexandria, the early church’s first great interpreter of the Bible; some of his ideas were later rejected by the church.
Jeromec. 347–420Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 20:13–14A denarius bears the figure of the king. You have therefore received the reward which I promised you, that is, my image and likeness; what desirest thou more? And yet, it is not that thou shouldest have more, but that another should have less that thou seekest.
A denarius bears the figure of the king. You have therefore received the reward which I promised you, that is, my image and likeness; what desirest thou more? And yet, it is not that thou shouldest have more, but that another should have less that thou seekest.
Jerome, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 20:1–16; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A scholar and monk who lived in Bethlehem and translated the Bible into Latin, the Vulgate.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 20:16But we ought not to pursue through every particular the circumstances of a parable; but enter into its general scope, and seek nothing further. This then is not introduced in order to represent some as moved with envy, but to exhibit the honour that shall be given us as so great as that it might stir the jealousy of others. … He alludes secretly to such as were at the first eminent, and afterwards set at nought virtue; and to others who have been reclaimed from wickedness, and have surpassed many. So that this parable was made to quicken the zeal of those who are converted in extreme old age, that they should not suppose that they shall have less than others.
But we ought not to pursue through every particular the circumstances of a parable; but enter into its general scope, and seek nothing further. This then is not introduced in order to represent some as moved with envy, but to exhibit the honour that shall be given us as so great as that it might stir the jealousy of others. … He alludes secretly to such as were at the first eminent, and afterwards set at nought virtue; and to others who have been reclaimed from wickedness, and have surpassed many. So that this parable was made to quicken the zeal of those who are converted in extreme old age, that they should not suppose that they shall have less than others.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 20:1–16; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Jeromec. 347–420Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 20:32Jesus stood still, because they being blind could not see their way. About Jericho were many pits, crags, and abrupt precipices; therefore the Lord stands still, that they might come to Him. … He commands that they be called to Him that the multitude may not withhold them; and He asks them what they would, that by their answer, their necessity may be made apparent, and His power be shewn in their healing.
Jesus stood still, because they being blind could not see their way. About Jericho were many pits, crags, and abrupt precipices; therefore the Lord stands still, that they might come to Him. … He commands that they be called to Him that the multitude may not withhold them; and He asks them what they would, that by their answer, their necessity may be made apparent, and His power be shewn in their healing.
Jerome, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 20:29–34; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A scholar and monk who lived in Bethlehem and translated the Bible into Latin, the Vulgate.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 20:9–10Because that life eternal shall be equal to all the saints, a denarius is given to all; but forasmuch as in that life eternal the light of merits shall shine diversely, there are with the Father many mansions; so that under this same denarius bestowed unequally one shall not live longer than another, but in the many mansions one shall shine with more splendour than another.
Because that life eternal shall be equal to all the saints, a denarius is given to all; but forasmuch as in that life eternal the light of merits shall shine diversely, there are with the Father many mansions; so that under this same denarius bestowed unequally one shall not live longer than another, but in the many mansions one shall shine with more splendour than another.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 20:1–16 (from On Holy Virginity); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
John Calvin1509–1564ReformedCommentaries · on Matthew 20:1–16But Christ does not here argue either about the equality of the heavenly glory, or about the future condition of the godly. He only declares that those who were first in point of time have no right to boast or to insult others; because the Lord, whenever he pleases, may call those whom he appeared for a time to disregard, and may make them equal, or even superior, to the first. … He uses the phrase, kingdom of heaven, because he compares the spiritual life to the earthly life, and the reward of eternal life to money which men pay in return for work that has been done for them. … Christ only meant to say that every one who has been called before others ought to run with so much the greater alacrity, and, next, to exhort all men to be modest, not to give themselves the preference above others, but willingly to share with them a common prize.
But Christ does not here argue either about the equality of the heavenly glory, or about the future condition of the godly. He only declares that those who were first in point of time have no right to boast or to insult others; because the Lord, whenever he pleases, may call those whom he appeared for a time to disregard, and may make them equal, or even superior, to the first. … He uses the phrase, kingdom of heaven, because he compares the spiritual life to the earthly life, and the reward of eternal life to money which men pay in return for work that has been done for them. … Christ only meant to say that every one who has been called before others ought to run with so much the greater alacrity, and, next, to exhort all men to be modest, not to give themselves the preference above others, but willingly to share with them a common prize.
John Calvin, Commentaries, on 20:1–16; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Matthew 20:28Christ confirms the preceding doctrine by his own example; for he voluntarily took upon himself the form of a servant, and emptied himself, as Paul also informs us, (Philippians 2:7.) … he declares that his life is the price of our redemption; whence it follows, that we obtain an undeserved reconciliation with God, the price of which is to be found nowhere else than in the death of Christ. … The word many (pollon) is not put definitely for a fixed number, but for a large number; for he contrasts himself with all others. … And in this sense it is used in Romans 5:15, where Paul does not speak of any part of men, but embraces the whole human race.
Christ confirms the preceding doctrine by his own example; for he voluntarily took upon himself the form of a servant, and emptied himself, as Paul also informs us, (Philippians 2:7.) … he declares that his life is the price of our redemption; whence it follows, that we obtain an undeserved reconciliation with God, the price of which is to be found nowhere else than in the death of Christ. … The word many (pollon) is not put definitely for a fixed number, but for a large number; for he contrasts himself with all others. … And in this sense it is used in Romans 5:15, where Paul does not speak of any part of men, but embraces the whole human race.
John Calvin, Commentaries, on 20:24–28; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Matthew 20:28and to give his life a ransom for many: what he came to give was his life, which was his own, and than which nothing is more dear and precious … this he came to "give", and did give into the hands of men, to the justice of God, and death itself; which giving, supposes it to be his own, and at his own disposal; was not forfeited by any act of his, nor was it forced from him, but freely laid down by him … and this he did "for many"; for as many as were ordained to eternal life; for as many as the Father gave unto him; for many out of every kindred, tongue, and people, and nation; but not for every individual of human nature; for many are not all.
and to give his life a ransom for many: what he came to give was his life, which was his own, and than which nothing is more dear and precious … this he came to "give", and did give into the hands of men, to the justice of God, and death itself; which giving, supposes it to be his own, and at his own disposal; was not forfeited by any act of his, nor was it forced from him, but freely laid down by him … and this he did "for many"; for as many as were ordained to eternal life; for as many as the Father gave unto him; for many out of every kindred, tongue, and people, and nation; but not for every individual of human nature; for many are not all.
John Gill, An Exposition of the Old and New Testament, on 20:28; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Matthew 20
Matthew 20:1–32, World English Bible
Matthew 20 in the Bible · Told in the Story: Chapter 46, Let the Children Come
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Origenc. 185–253Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 20:28For though the Angels and Martha ministered to Him, yet did He not come to be ministered unto, but to minister; … yea, His ministry extended so far, that He fulfilled even what follows, "And to give his life a ransom for many," they, that is, who believed on Him; and gave it, i. e. to death. But since He was alone free among the dead, and mightier than the power of death, He has set free from death all who were willing to follow Him. The heads of the Church ought therefore to imitate Christ in being affable, adapting Himself to women, laying His hands on children, and washing His disciples’ feet, that they also should do the same to their brethren.
Origen, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 20:24–28; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A teacher of Alexandria, the early church’s first great interpreter of the Bible; some of his ideas were later rejected by the church.
Jeromec. 347–420Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 20:13–14A denarius bears the figure of the king. You have therefore received the reward which I promised you, that is, my image and likeness; what desirest thou more? And yet, it is not that thou shouldest have more, but that another should have less that thou seekest.
Jerome, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 20:1–16; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A scholar and monk who lived in Bethlehem and translated the Bible into Latin, the Vulgate.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 20:16But we ought not to pursue through every particular the circumstances of a parable; but enter into its general scope, and seek nothing further. This then is not introduced in order to represent some as moved with envy, but to exhibit the honour that shall be given us as so great as that it might stir the jealousy of others. … He alludes secretly to such as were at the first eminent, and afterwards set at nought virtue; and to others who have been reclaimed from wickedness, and have surpassed many. So that this parable was made to quicken the zeal of those who are converted in extreme old age, that they should not suppose that they shall have less than others.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 20:1–16; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Jeromec. 347–420Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 20:32Jesus stood still, because they being blind could not see their way. About Jericho were many pits, crags, and abrupt precipices; therefore the Lord stands still, that they might come to Him. … He commands that they be called to Him that the multitude may not withhold them; and He asks them what they would, that by their answer, their necessity may be made apparent, and His power be shewn in their healing.
Jerome, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 20:29–34; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A scholar and monk who lived in Bethlehem and translated the Bible into Latin, the Vulgate.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 20:9–10Because that life eternal shall be equal to all the saints, a denarius is given to all; but forasmuch as in that life eternal the light of merits shall shine diversely, there are with the Father many mansions; so that under this same denarius bestowed unequally one shall not live longer than another, but in the many mansions one shall shine with more splendour than another.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 20:1–16 (from On Holy Virginity); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
John Calvin1509–1564ReformedCommentaries · on Matthew 20:1–16But Christ does not here argue either about the equality of the heavenly glory, or about the future condition of the godly. He only declares that those who were first in point of time have no right to boast or to insult others; because the Lord, whenever he pleases, may call those whom he appeared for a time to disregard, and may make them equal, or even superior, to the first. … He uses the phrase, kingdom of heaven, because he compares the spiritual life to the earthly life, and the reward of eternal life to money which men pay in return for work that has been done for them. … Christ only meant to say that every one who has been called before others ought to run with so much the greater alacrity, and, next, to exhort all men to be modest, not to give themselves the preference above others, but willingly to share with them a common prize.
John Calvin, Commentaries, on 20:1–16; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Matthew 20:28Christ confirms the preceding doctrine by his own example; for he voluntarily took upon himself the form of a servant, and emptied himself, as Paul also informs us, (Philippians 2:7.) … he declares that his life is the price of our redemption; whence it follows, that we obtain an undeserved reconciliation with God, the price of which is to be found nowhere else than in the death of Christ. … The word many (pollon) is not put definitely for a fixed number, but for a large number; for he contrasts himself with all others. … And in this sense it is used in Romans 5:15, where Paul does not speak of any part of men, but embraces the whole human race.
John Calvin, Commentaries, on 20:24–28; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Matthew 20:28and to give his life a ransom for many: what he came to give was his life, which was his own, and than which nothing is more dear and precious … this he came to "give", and did give into the hands of men, to the justice of God, and death itself; which giving, supposes it to be his own, and at his own disposal; was not forfeited by any act of his, nor was it forced from him, but freely laid down by him … and this he did "for many"; for as many as were ordained to eternal life; for as many as the Father gave unto him; for many out of every kindred, tongue, and people, and nation; but not for every individual of human nature; for many are not all.
John Gill, An Exposition of the Old and New Testament, on 20:28; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.