For the kingdom of heaven
This phrase introduces a parable, a teaching method frequently used by Jesus to convey spiritual truths. The "kingdom of heaven" refers to God's sovereign rule and reign, both in the present spiritual sense and the future eschatological fulfillment. In the Greek, "kingdom" (βασιλεία, basileia) implies a realm or dominion, while "heaven" (οὐρανός, ouranos) signifies the divine, transcendent nature of this kingdom. This phrase sets the stage for understanding the parable as a reflection of divine principles and values, contrasting earthly expectations with heavenly realities.

is like a landowner
The "landowner" (οἰκοδεσπότης, oikodespotēs) is a figure representing God, who owns and oversees all creation. In the cultural context of first-century Palestine, a landowner was a person of authority and responsibility, managing the resources and laborers of his estate. This imagery emphasizes God's sovereignty and His active role in seeking and engaging with humanity. The landowner's actions in the parable reflect God's initiative in calling people into His service and His generous, gracious nature.

who went out early in the morning
The phrase "early in the morning" (πρωΐ, prōi) indicates the landowner's diligence and urgency. In the agrarian society of the time, work began at dawn to maximize productivity before the heat of the day. This detail underscores God's proactive pursuit of individuals, seeking them out with intentionality and purpose. It also suggests the immediacy of God's call to service, inviting a response without delay.

to hire workers
The act of hiring "workers" (ἐργάτης, ergatēs) signifies the invitation to participate in God's work. In the parable, these workers represent believers called to labor in God's vineyard, symbolizing the world or the church. The concept of hiring implies a mutual agreement and commitment, reflecting the covenant relationship between God and His people. This highlights the privilege and responsibility of being co-laborers with God, contributing to His redemptive mission.

for his vineyard
The "vineyard" (ἀμπελών, ampelōn) is a common biblical metaphor for Israel (Isaiah 5:1-7) and, by extension, the kingdom of God. Vineyards were valuable and required careful cultivation, symbolizing the nurturing and growth of God's people. This imagery conveys the idea of fruitfulness and the expectation of producing spiritual fruit. The vineyard belongs to the landowner, emphasizing God's ownership and the purpose for which believers are called—to bear fruit for His glory.

He agreed
The Greek word used here is "συμφωνέω" (symphōneō), which means to come to a mutual agreement or to be in harmony. This term implies a consensual and deliberate decision between the landowner and the laborers. In the context of the parable, it reflects the fairness and justice of God, who enters into a covenant with His people. The agreement signifies a divine promise, echoing the covenants made throughout the Old Testament, where God faithfully commits to His people.

to pay them
The phrase indicates a transaction or a reward for services rendered. In the biblical context, this payment symbolizes the rewards of the Kingdom of Heaven. It is a reminder that God is just and will reward each according to His divine plan. The concept of payment also reflects the biblical principle of sowing and reaping, where one's labor in the Lord is never in vain.

a denarius
A denarius was a common Roman silver coin that was typically the daily wage for a laborer or soldier. This specific amount highlights the sufficiency and adequacy of God's provision. In the parable, the denarius represents the grace of God, which is equally available to all, regardless of the time or effort invested. It underscores the theme of divine generosity and equality in the Kingdom of Heaven.

for the day
This phrase emphasizes the temporal nature of human labor and the urgency of working while it is still day, as Jesus often taught. It serves as a metaphor for the limited time we have to serve God on earth. The "day" can also be seen as a symbol of the present age, urging believers to be diligent and faithful in their service to God, knowing that the night is coming when no one can work.

and sent them into his vineyard
The vineyard is a recurring biblical symbol for Israel and, by extension, the Kingdom of God. It represents the place of God's work and His divine mission. By sending the laborers into His vineyard, the landowner (symbolizing God) is inviting them to participate in His redemptive work. This phrase calls believers to active participation in God's mission, reminding them that they are co-laborers with Christ in the work of the Gospel. The vineyard is a place of growth, fruitfulness, and divine purpose, where each believer is called to contribute to the harvest.

About the third hour
In the context of Jewish timekeeping, the "third hour" refers to approximately 9 a.m. This is significant as it indicates the early part of the workday, suggesting that the landowner is eager to gather laborers for his vineyard. The use of specific time references in the parable underscores the urgency and diligence of the landowner, which can be seen as a reflection of God's persistent call to humanity. The Greek word for "hour" is "hōra," which not only denotes a specific time but also an opportunity or season, emphasizing the divine timing and opportunity for service in God's kingdom.

he went out
The phrase "he went out" signifies the proactive nature of the landowner, who represents God in this parable. This action highlights God's initiative in seeking out individuals to participate in His work. The Greek verb "exerchomai" implies a deliberate and purposeful action, illustrating God's active pursuit of people to join His kingdom. This reflects the biblical theme of God as the seeker, who goes out to find the lost and bring them into His fold.

and saw others standing
The landowner "saw others standing" idle in the marketplace, which can be interpreted as God's awareness of those who are not yet engaged in His work. The Greek word "histemi," translated as "standing," suggests a state of being stationary or inactive. This imagery conveys the idea of potential workers who are waiting for an opportunity to be called into service. It reflects the biblical principle that God sees and knows each person's situation and is ready to offer them a place in His vineyard.

in the marketplace
The "marketplace" was a central hub of activity in ancient towns, where people gathered for trade and employment. In the parable, it symbolizes the world where people live and seek purpose. The Greek term "agora" refers to a public space for assembly and commerce, representing the various places where individuals find themselves before being called by God. This setting underscores the accessibility of God's call, reaching people in their everyday environments and inviting them into His service.

He told them, 'You also go into my vineyard, and I will pay you whatever is right.'
He told them
This phrase indicates a direct communication from the landowner, symbolizing God or Christ, to the laborers, representing believers or those called to serve. The Greek verb used here, "eipen," implies a command or instruction, emphasizing the authority and intentionality of the speaker. In the context of the parable, it reflects God's initiative in calling individuals to His service, underscoring the divine invitation extended to all.

You also
The inclusion of "you also" suggests that the invitation is not limited to the first group of laborers but extends to others as well. This phrase highlights the inclusivity of God's call, breaking down barriers of time, status, or prior engagement. It reflects the New Testament theme of the Gospel being available to all, Jew and Gentile alike, and the universal nature of God's kingdom.

go into my vineyard
The "vineyard" is a metaphor for God's kingdom or the sphere of His work on earth. In the Old Testament, Israel is often depicted as a vineyard (Isaiah 5:1-7), and here, it represents the mission field where believers are called to labor. The directive to "go" implies action and obedience, a call to participate actively in God's work. The possessive "my" signifies God's ownership and sovereignty over the mission and the workers.

and I will pay you
This promise of payment indicates a reward or compensation for the laborers' efforts. The Greek word "dōsō" (I will give) suggests a future assurance, pointing to God's faithfulness in fulfilling His promises. It reflects the biblical principle that God is just and will reward those who diligently serve Him, as seen in Hebrews 11:6.

whatever is right
The phrase "whatever is right" speaks to the fairness and justice of God. The Greek word "dikaion" (right) conveys righteousness, justice, and equity. It reassures the laborers that their compensation will be just and appropriate, reflecting God's perfect judgment. This aligns with the biblical teaching that God's ways are higher than human ways (Isaiah 55:8-9) and that He will reward each person according to their deeds (Romans 2:6). It encourages trust in God's character and His equitable treatment of all who serve in His vineyard.

So they went
This phrase indicates immediate obedience and action. The Greek word used here is "ἐπορεύθησαν" (eporeuthēsan), which is derived from "πορεύομαι" (poreuomai), meaning "to go" or "to proceed." This reflects the workers' willingness to respond to the landowner's call without hesitation. In a broader spiritual context, it emphasizes the importance of responding promptly to God's call in our lives, demonstrating faith and trust in His provision and timing.

He went out again about the sixth hour
The "sixth hour" refers to noon, according to the Jewish method of timekeeping, which began at sunrise. This detail highlights the landowner's persistent pursuit of laborers throughout the day. Spiritually, it can be seen as a representation of God's relentless pursuit of souls, seeking to bring people into His kingdom at various stages of life. The historical context of laborers waiting in the marketplace for work underscores the urgency and need for purpose, which God fulfills.

and the ninth hour
The "ninth hour" corresponds to 3 PM. The repetition of the landowner's action at different times of the day signifies the inclusivity and grace of God's call. It suggests that it is never too late to enter into God's service, and His grace is available to all, regardless of the hour. This can be seen as a reflection of God's mercy and the opportunity for redemption at any point in one's life.

and did the same thing
This phrase indicates consistency in the landowner's actions. The Greek word "ἐποίησεν" (epoiēsen) means "he did" or "he made," emphasizing the deliberate and intentional nature of the landowner's efforts. In a spiritual sense, it reflects God's unchanging nature and His consistent offer of grace and salvation. The repetition of the landowner's actions serves as a reminder of God's unwavering commitment to seek and save the lost, offering opportunities for service and reward in His kingdom.

About the eleventh hour
The phrase "about the eleventh hour" refers to a time late in the day, approximately 5 PM, as the Jewish day began at 6 AM. In the context of the parable of the workers in the vineyard, this indicates a time when most laborers would have given up hope of finding work. Theologically, this suggests God's grace and mercy extend even to those who come to Him late in life or at the last moment. The Greek word for "hour" (ὥρα, hōra) emphasizes a specific time, underscoring the urgency and unexpectedness of the landowner's call.

he went out
The landowner's action of going out again signifies God's proactive pursuit of humanity. The Greek verb "went out" (ἐξελθὼν, exelthōn) implies initiative and purpose. This reflects the divine nature of seeking the lost and offering opportunities for redemption, regardless of the time or circumstances.

and found others standing idle
The word "found" (εὗρεν, heuren) indicates a deliberate search, suggesting that God actively seeks those who are not yet engaged in His work. The term "idle" (ἀργούς, argous) can imply being without purpose or direction. Historically, day laborers depended on daily work for survival, so being idle was not a choice but a condition of need. Spiritually, this represents those who have not yet found their place in God's kingdom.

and asked, 'Why have you been standing here all day long doing nothing?'
The landowner's question is both an invitation and a challenge. The Greek word for "asked" (λέγει, legei) is in the present tense, indicating an ongoing conversation. This reflects God's continuous call to individuals to engage in His work. The phrase "doing nothing" (οὐδὲν, ouden) highlights the potential for wasted time and opportunity. In a broader sense, it serves as a reminder of the urgency to respond to God's call and the importance of being active in faith and service.

‘Because no one has hired us,’ they answered
This phrase reflects the plight of the laborers who were standing idle in the marketplace. The Greek word for "hired" is "misthoo," which implies a contractual agreement for work. In the historical context of first-century Judea, day laborers were a common sight, often gathering in marketplaces hoping to be employed for the day. This highlights the uncertainty and vulnerability of their economic situation, as they depended on daily wages for survival. Spiritually, this can be seen as a metaphor for those who feel overlooked or undervalued in the world, yet are still called by God to His vineyard.

‘So he told them, ‘You also go into my vineyard.’
The phrase "go into my vineyard" is significant. The vineyard is a recurring symbol in Scripture, often representing God's kingdom or His people, as seen in Isaiah 5:7. The Greek word for "vineyard" is "ampelōn," which evokes the image of a place of growth, cultivation, and fruit-bearing. The invitation to work in the vineyard signifies God's call to all people, regardless of their status or the time they come to faith, to participate in His divine work. This reflects the inclusivity of God's grace and the opportunity for redemption and purpose in His service.

‘And you will receive whatever is right.’
The promise of receiving "whatever is right" underscores the justice and fairness of the landowner, who represents God. The Greek word "dikaios" translates to "right" or "just," emphasizing God's righteous nature. In the context of the parable, this assurance challenges human notions of fairness, as God's ways and thoughts are higher than ours (Isaiah 55:8-9). It serves as a reminder that God's rewards are based on His grace and sovereignty, not on human merit or the duration of one's labor. This encourages believers to trust in God's perfect justice and generosity, knowing that He will provide according to His divine wisdom.

When evening came
The phrase "when evening came" signifies the conclusion of a day's labor, a common time for settling accounts in ancient agrarian societies. In the Greek, "ὀψίας δὲ γενομένης" (opsias de genomenēs) indicates the transition from day to night, a time often associated with reflection and judgment. Biblically, evening can symbolize the end of an era or the culmination of efforts, reminding us of the eschatological themes where God will settle accounts with humanity.

the owner of the vineyard
The "owner of the vineyard" represents God, the sovereign Lord of creation. The Greek term "κύριος" (kyrios) is used here, denoting authority and ownership. Vineyards were a common symbol in Jewish culture, often representing Israel (Isaiah 5:1-7). This imagery underscores God's rightful authority over His people and His kingdom, emphasizing His role as the just and benevolent ruler.

said to his foreman
The "foreman" or "ἐπίτροπος" (epitropos) in Greek, is the steward or manager, symbolizing those whom God entrusts with responsibilities in His kingdom. This role reflects the biblical principle of stewardship, where individuals are accountable to God for their management of His resources and people. It highlights the importance of faithful service and obedience to divine directives.

‘Call the workers
The directive to "call the workers" signifies the gathering of those who have labored in God's service. The Greek "φώνησον τοὺς ἐργάτας" (phōnēson tous ergatas) implies a summoning for a purpose, in this case, to receive their due reward. This calling reflects the biblical theme of divine invitation and the gathering of believers for judgment and reward.

and pay them their wages
The instruction to "pay them their wages" underscores the principle of divine justice and recompense. The Greek "ἀπόδος αὐτοῖς τὸν μισθόν" (apodos autois ton misthon) conveys the idea of giving what is rightfully earned. Biblically, this reflects God's promise to reward His faithful servants, as seen in passages like Hebrews 11:6, emphasizing that God is just and will honor the labor of His people.

beginning with the last ones hired and moving on to the first
This phrase, "beginning with the last ones hired and moving on to the first," challenges conventional human notions of fairness and merit. The Greek "ἀρξάμενος ἀπὸ τῶν ἐσχάτων ἕως τῶν πρώτων" (arxamenos apo tōn eschatōn heōs tōn prōtōn) suggests a reversal of expectations. This reflects the kingdom principle that God's ways are not our ways (Isaiah 55:8-9), and His grace often defies human logic, emphasizing that His rewards are based on His generosity rather than human merit.

The workers who were hired about the eleventh hour
This phrase refers to laborers who were hired late in the day, around 5 PM, just one hour before the workday ended. The "eleventh hour" is a term that has come to symbolize last-minute opportunities or interventions. In the context of the parable, it highlights the grace and generosity of the landowner, representing God, who calls people into His kingdom at different stages of life. The Greek word for "eleventh" (ἕνδεκα, hendeka) underscores the lateness of the hour, emphasizing that God's call can come at any time, even when it seems too late by human standards.

came and each received a denarius
A "denarius" was a common Roman silver coin that typically represented a day's wage for a laborer. The fact that each worker, regardless of the time they started, received the same wage underscores the theme of divine grace and equality in the kingdom of heaven. This challenges human notions of fairness and merit, reminding believers that God's ways are higher than our ways (Isaiah 55:8-9). The Greek term for "received" (ἔλαβον, elabon) indicates an active acceptance, suggesting that the workers willingly accepted the landowner's generosity, just as believers are called to accept God's grace with gratitude.

So when those who were hired first came
This phrase introduces the climax of the parable of the workers in the vineyard. The "first" workers symbolize those who have labored long in the service of God, perhaps representing the Jewish people or long-time believers. The Greek word for "first" is "πρῶτος" (prōtos), which can denote not only order but also prominence or priority. Historically, this reflects the Jewish understanding of their covenantal relationship with God, being the first to receive His promises.

they thought they would receive more
The expectation of receiving more is rooted in human nature and the concept of fairness. The Greek word "νομίζω" (nomizō) means to suppose or assume, indicating a presumption based on human standards of justice. This reflects a common human tendency to measure worth by effort or duration, rather than grace. In the historical context, this challenges the prevailing Jewish thought that their long-standing covenant with God entitled them to greater favor.

But each of them also received a denarius
The denarius was a common day's wage for laborers in the Roman Empire, symbolizing God's provision and sufficiency. The Greek "δηνάριον" (dēnarion) underscores the idea of a standard reward, emphasizing that God's grace is not measured by human standards. This equal payment highlights the kingdom principle that God's grace is sovereign and not earned by works. Scripturally, it echoes the theme of divine generosity and the equality of all believers in Christ, regardless of their time of service or heritage.

On receiving their pay
This phrase sets the stage for the reaction of the laborers. The Greek word for "receiving" is "λαμβάνω" (lambanō), which implies taking or accepting something that is given. In the context of the parable, this moment of receiving their wages is pivotal. It reflects the culmination of their expectations and the reality of the landowner's generosity. Historically, daily wages were a critical aspect of a laborer's life, often determining their ability to provide for their family. The anticipation of fair compensation was a deeply ingrained expectation, and this moment highlights the tension between human expectations and divine generosity.

they began to grumble
The Greek word for "grumble" is "γογγύζω" (gongyzō), which conveys a sense of murmuring or complaining in a low tone. This word is often used in the Septuagint, the Greek translation of the Old Testament, to describe the Israelites' complaints against God during their wilderness journey (e.g., Exodus 16:7-8). This connection underscores a recurring theme in Scripture: human dissatisfaction with divine provision. The grumbling of the laborers reflects a heart condition that is resistant to grace and focused on perceived injustice rather than gratitude.

against the landowner
The landowner in this parable represents God, who is sovereign and just. The Greek term "οἰκοδεσπότης" (oikodespotēs) combines "οἶκος" (oikos), meaning house, and "δεσπότης" (despotēs), meaning master or lord. This title emphasizes authority and ownership, reminding readers of God's ultimate control over creation and His right to dispense grace as He sees fit. The laborers' grumbling against the landowner is symbolic of humanity's frequent challenge to God's sovereignty and fairness. In a historical context, landowners held significant power and were expected to act justly, yet this parable challenges the conventional understanding of justice by introducing the concept of divine grace.

These men who were hired last
This phrase introduces the complaint of the laborers who were hired earlier in the day. The Greek word for "men" here is "ἄνθρωποι" (anthrōpoi), which can refer to people in general, emphasizing the common humanity shared by all workers, regardless of when they were hired. The phrase "hired last" highlights the order of hiring, which is central to the parable's message about the kingdom of heaven. Historically, day laborers were a common sight in ancient Israel, often gathering in marketplaces hoping to be hired for a day's work. This context underscores the precariousness of their economic situation and the grace of the landowner in hiring them.

worked only one hour
The phrase "worked only one hour" underscores the minimal amount of labor these last workers contributed compared to those hired earlier. The Greek word for "hour" is "ὥρα" (hōra), which in this context refers to a short period of time, emphasizing the seemingly disproportionate reward they receive. This detail is crucial for understanding the parable's message about divine grace and generosity, which does not operate on human standards of fairness or merit.

and you have made them equal to us
This part of the verse reveals the heart of the complaint: the perceived injustice of equal treatment. The Greek word "ἴσους" (isous) means "equal," and it reflects a deep-seated human concern for fairness and equity. In the cultural and historical context of the time, social hierarchies and distinctions were significant, and this equal treatment challenges those norms. Theologically, this phrase invites reflection on the nature of God's kingdom, where grace levels the playing field, and all are equally valued.

who have borne the burden and the scorching heat of the day
The phrase "borne the burden and the scorching heat of the day" vividly describes the hard labor and conditions endured by the first workers. The Greek word for "burden" is "βάρος" (baros), indicating a heavy load, while "scorching heat" translates from "καύσωνα" (kausōna), referring to the intense heat of the sun. This imagery evokes sympathy for the early workers and highlights the sacrificial nature of their labor. Historically, working in the fields under the hot Middle Eastern sun was grueling, and this detail adds depth to their grievance. Spiritually, it serves as a metaphor for the trials and perseverance required in the Christian life, reminding believers that God's rewards are not based on human calculations but on His sovereign grace.

But he answered one of them
The phrase begins with a direct response from the landowner, symbolizing God, to one of the laborers. The Greek word for "answered" (ἀποκριθεὶς) implies a thoughtful and deliberate response, indicating that God’s actions are intentional and just. The use of "one of them" suggests a personal engagement, highlighting God's individual relationship with each believer.

Friend
The term "friend" (ἑταῖρε) is used here not as a term of endearment but as a formal address. It reflects a tone of gentle rebuke, reminding the laborer of their relationship and agreement. This word choice underscores the fairness and integrity of God, who remains just even when His actions are questioned.

I am not being unfair to you
The phrase emphasizes God's justice and fairness. The Greek word for "unfair" (ἀδικῶ) means to act unjustly or wickedly. Here, it reassures the laborer that there is no injustice in God's kingdom. This reflects the biblical principle that God’s ways are higher than human ways (Isaiah 55:8-9).

Did you not agree with me
This rhetorical question points back to the initial agreement, highlighting the importance of covenant and promise. The Greek word "συνεφώνησας" (agreed) implies a mutual understanding and contract. It serves as a reminder that God is faithful to His promises, and His covenants are unbreakable.

on one denarius?
The "denarius" was a common day's wage for a laborer in the first century, representing fairness and sufficiency. It symbolizes the sufficiency of God’s grace, which is equally available to all, regardless of when they come to faith. This reflects the biblical theme of God’s grace being sufficient for all (2 Corinthians 12:9).

Take your pay and go
This phrase is a directive from the landowner to the laborers who worked in his vineyard. The Greek word for "take" is "ἆρον" (aron), which implies an action of receiving or accepting something that is due. The context here is a parable where the landowner represents God, and the laborers are His followers. The instruction to "go" signifies a release or dismissal, suggesting that the laborers have received what was promised and are now free to leave. This can be seen as a metaphor for the fulfillment of God's promises and the assurance that He is just and faithful in His dealings with humanity.

I want to give this last man the same as I gave you
The landowner's desire to give the last man the same wage as those who worked longer reflects the kingdom of heaven's principles, where God's grace and generosity are not based on human merit but on His sovereign will. The Greek word for "want" is "θέλω" (thelō), indicating a deliberate choice or desire. This highlights God's intentional and gracious nature, emphasizing that His blessings are not earned but given freely. The phrase challenges the human tendency to compare and question fairness, urging believers to trust in God's perfect justice and mercy.

the same as I gave you
This part of the verse underscores the equality of reward in the kingdom of heaven. The Greek word for "same" is "ἴσος" (isos), meaning equal or identical. This equality is not about the amount of work done but about the generosity of the giver. It serves as a reminder that in God's economy, the last can be first, and the first can be last, as His ways are higher than human ways. This challenges believers to embrace humility and gratitude, recognizing that all are recipients of God's unmerited favor.

Do I not have the right
The phrase "Do I not have the right" underscores the sovereignty and authority of God. In the Greek, the word for "right" is "exousia," which conveys a sense of power and authority. This reflects the divine prerogative of God to act according to His will. Historically, this would resonate with the audience of Jesus' time, who understood landowners' rights over their property. Spiritually, it reminds believers of God's ultimate authority over creation and His plans for humanity.

to do as I please
The phrase "to do as I please" emphasizes God's freedom and autonomy. The Greek word "thelo" is used here, meaning to will or to wish. This highlights the concept that God's actions are not bound by human expectations or limitations. In a biblical context, it reassures believers that God's will is perfect and just, even when it is beyond human understanding. It encourages trust in His divine plan.

with what is mine?
"With what is mine?" speaks to the ownership and stewardship of God over all things. The Greek word "emos" for "mine" indicates possession. This phrase reminds us that everything in the world belongs to God, and He is the ultimate owner. Historically, this would have been understood in the context of land and resources, but spiritually, it extends to all aspects of life, including blessings and opportunities.

Or are you envious
"Or are you envious" addresses the human tendency towards jealousy and comparison. The Greek word "ophthalmos" is used here, often translated as "eye," but in this context, it refers to an "evil eye," a metaphor for envy. This phrase challenges believers to examine their hearts and attitudes towards others' blessings. It calls for a spirit of contentment and gratitude, recognizing that envy can lead to spiritual blindness.

because I am generous?
"Because I am generous?" highlights the nature of God's grace and generosity. The Greek word "agathos" is used here, meaning good or benevolent. This phrase encapsulates the parable's message that God's grace is abundant and freely given, not earned by human merit. It serves as a reminder of the boundless love and mercy of God, encouraging believers to reflect this generosity in their own lives.

So the last will be first, and the first will be last
So
This word serves as a conclusion or a summary of the parable of the workers in the vineyard, which precedes this verse. It indicates that what follows is a principle or truth derived from the account Jesus has just told. In the Greek, "οὕτως" (houtōs) is used, which often introduces a result or a conclusion, emphasizing the teaching moment that Jesus is imparting to His disciples.

the last
This phrase refers to those who are considered least important or least privileged in the eyes of the world. In the context of the parable, it refers to the laborers who were hired last and yet received the same wage as those who worked all day. The Greek word "ἔσχατος" (eschatos) can mean last in time, place, or rank, highlighting the reversal of worldly expectations in God's kingdom.

will be first
This part of the verse speaks to the divine reversal of human expectations. In the kingdom of heaven, those who are humble, meek, or seemingly insignificant will be elevated. The Greek word "πρῶτος" (prōtos) means first in time, place, or rank, suggesting that God's values differ from human values, and His rewards are based on His grace rather than human merit.

and the first
This phrase refers to those who are considered most important or privileged by worldly standards. In the parable, it refers to the laborers who were hired first and expected more because of their longer service. The repetition of "πρῶτος" (prōtos) here underscores the contrast between human and divine perspectives on status and reward.

will be last
This concluding phrase reinforces the theme of reversal. Those who rely on their own status, achievements, or expectations of reward based on worldly standards will find themselves humbled in God's kingdom. The Greek "ἔσχατος" (eschatos) is used again, emphasizing that God's judgment and grace transcend human understanding and expectations.

As Jesus was going up to Jerusalem
The phrase "going up to Jerusalem" is significant both geographically and spiritually. Geographically, Jerusalem is situated on a hill, so one would literally go "up" to reach it. Spiritually, Jerusalem is the center of Jewish worship and the location of the Temple, making it a focal point for Jesus' mission. The Greek word for "going up" (ἀναβαίνω, anabainō) often implies an ascent, not just in physical terms but also in terms of purpose and destiny. Jesus' journey to Jerusalem is a deliberate move towards the fulfillment of His redemptive work, underscoring His obedience to the Father's will.

He took the twelve disciples aside
The act of taking the disciples "aside" indicates a moment of intimacy and importance. The Greek word for "aside" (κατ' ἰδίαν, kat' idian) suggests a private setting, away from the crowds. This reflects Jesus' intentionality in preparing His closest followers for the events that are about to unfold. The number "twelve" is significant, representing the twelve tribes of Israel, and by extension, the foundation of the new covenant community. Jesus is investing in these men who will carry forward His mission after His departure.

and said to them on the way
The phrase "on the way" (ἐν τῇ ὁδῷ, en tē hodō) is not just a geographical note but also a metaphor for discipleship. The "way" is a journey, a path of following Jesus that involves learning, growth, and sometimes suffering. In the early Christian community, followers of Jesus were often referred to as "the Way" (Acts 9:2), highlighting the journey of faith. Jesus' teaching here is part of the ongoing process of preparing His disciples for the challenges and responsibilities they will face. The journey to Jerusalem is both literal and symbolic of the path of obedience and sacrifice that Jesus models for His followers.

“We are going up to Jerusalem”
This phrase marks a pivotal moment in Jesus' ministry, as He leads His disciples toward the culmination of His earthly mission. The journey to Jerusalem is not merely a physical ascent but a spiritual pilgrimage toward the fulfillment of prophecy. The Greek word for "going up" (ἀναβαίνομεν, anabainomen) suggests an elevation, both geographically and spiritually. Jerusalem, the city of David, holds profound significance as the center of Jewish worship and prophecy. It is here that Jesus will confront the religious authorities and fulfill the messianic prophecies. This journey symbolizes obedience to God's plan and the willingness to face suffering for a greater purpose.

“and the Son of Man”
The title "Son of Man" is deeply rooted in Jewish eschatology, particularly in the book of Daniel 7:13-14, where it describes a heavenly figure endowed with authority and glory. Jesus frequently uses this title to emphasize both His humanity and His divine mission. In the context of Matthew 20:18, it underscores His role as the prophesied Messiah who must suffer and be glorified. The dual nature of this title reflects the mystery of the Incarnation—fully God and fully man—highlighting Jesus' unique position as the mediator between God and humanity.

“will be delivered over”
The phrase "will be delivered over" (παραδοθήσεται, paradothēsetai) indicates a divine orchestration of events. The passive voice suggests that this is not merely a human betrayal but part of God's sovereign plan. The term "delivered over" implies a handing over to authorities, which in the biblical context often signifies judgment or condemnation. This foreshadows the betrayal by Judas and the subsequent trials before Jewish and Roman leaders. It is a reminder of the sacrificial nature of Jesus' mission, willingly submitting to the Father's will for the redemption of mankind.

“to the chief priests and scribes”
The "chief priests and scribes" represent the religious establishment of Israel, those who were expected to recognize and uphold God's truth. Historically, these were the leaders responsible for maintaining the temple and interpreting the Law. Their involvement in Jesus' condemnation highlights the tragic irony of the Messiah being rejected by His own people. This phrase serves as a critique of religious hypocrisy and a call to discernment, urging believers to seek genuine faith over mere ritualistic observance.

“They will condemn Him to death”
The condemnation to death signifies the ultimate rejection of Jesus by the religious authorities. The Greek term for "condemn" (κατακρινοῦσιν, katakrinousin) implies a legal judgment, reflecting the formal proceedings that led to Jesus' crucifixion. This phrase fulfills the prophecies of the suffering servant in Isaiah 53, who was "despised and rejected by men." It underscores the gravity of sin and the necessity of atonement, as Jesus willingly accepts the penalty on behalf of humanity. This act of condemnation becomes the means of salvation, transforming an instrument of death into a symbol of eternal life.

and will deliver Him over
The phrase "deliver Him over" comes from the Greek word "paradidōmi," which means to hand over or betray. This word is significant in the context of Jesus' passion narrative, as it indicates the act of betrayal by Judas Iscariot, one of His own disciples. Historically, this act of delivering over was a common practice in legal and political settings, where a person was handed over to authorities for judgment. In the divine plan, this act of betrayal was foreseen and foretold, highlighting the sovereignty of God even in the midst of human treachery.

to the Gentiles
The term "Gentiles" refers to non-Jewish people, specifically the Roman authorities in this context. The involvement of the Gentiles in Jesus' crucifixion fulfills the prophecies that the Messiah would suffer at the hands of both Jews and Gentiles. This inclusion of the Gentiles underscores the universal scope of Jesus' mission and the breaking down of barriers between Jews and Gentiles, as later expounded in the New Testament.

to be mocked
The act of mocking was a form of humiliation and scorn, often used by the Romans to belittle those they considered inferior or rebellious. In the case of Jesus, the mockery was not only physical but also spiritual, as they ridiculed His claim to kingship and divinity. This fulfills the Old Testament prophecies, such as Isaiah 53, which speak of the suffering servant who would be despised and rejected by men.

and flogged
Flogging, or scourging, was a brutal Roman punishment that involved whipping the victim with a flagellum, a whip with multiple thongs, often embedded with metal or bone. This severe physical punishment was intended to weaken the condemned before crucifixion. Theologically, Jesus' flogging is seen as part of His atoning sacrifice, bearing the physical and spiritual suffering for humanity's sins.

and crucified
Crucifixion was a method of execution reserved for the most heinous criminals and was designed to be a public spectacle of shame and suffering. The Greek word "stauroō" means to fasten to a cross. Jesus' crucifixion is central to Christian faith, symbolizing the ultimate sacrifice for sin and the fulfillment of God's redemptive plan. Historically, crucifixion was a common Roman practice, yet in Jesus' case, it took on profound theological significance as the means of salvation.

On the third day
The phrase "on the third day" is a reference to the resurrection of Jesus, a cornerstone of Christian belief. The third day motif is significant in Jewish tradition, often associated with divine intervention and new beginnings. Jesus' resurrection on the third day fulfills His own predictions and the Scriptures, affirming His victory over sin and death.

He will be raised to life
The resurrection is expressed by the Greek word "egeirō," meaning to awaken or raise up. This event is the triumphant climax of the Gospel narrative, demonstrating Jesus' power over death and His divine nature. Theologically, the resurrection is the assurance of believers' future resurrection and eternal life. It is the foundation of Christian hope and the ultimate proof of Jesus' identity as the Son of God.

Then the mother of Zebedee’s sons
This phrase introduces us to the mother of James and John, two of Jesus' closest disciples. The mention of "Zebedee's sons" ties back to Matthew 4:21, where James and John are called by Jesus while mending nets with their father, Zebedee. The family context is significant, as it highlights the close-knit nature of the disciples' relationships and the involvement of their families in their ministry. Historically, Zebedee was likely a man of some means, as he had hired servants (Mark 1:20), which may have given his family a certain status or influence.

came to Jesus
The act of coming to Jesus signifies a deliberate approach, indicating both respect and urgency. In the cultural context of the time, it was not uncommon for family members to advocate for one another, especially in matters of honor and position. This approach to Jesus shows the mother's faith in His authority and her belief in His ability to grant her request.

with her sons
The presence of James and John alongside their mother suggests their complicity in the request that follows. It reflects a family united in their ambition and desire for prominence within Jesus' kingdom. This detail underscores the human tendency to seek status and recognition, even among those closest to Jesus.

and knelt down
Kneeling is a posture of humility and reverence, often associated with worship or a plea for favor. This act demonstrates the mother's recognition of Jesus' authority and her willingness to submit to His will. In the cultural and historical context, kneeling before a rabbi or teacher was a sign of deep respect and acknowledgment of their spiritual leadership.

to make a request of Him
The phrase "to make a request" indicates a specific petition or desire. In the Greek, the word used here for "request" (αἰτέω, aiteo) often implies asking with a sense of urgency or need. This highlights the mother's earnestness and the importance she places on her sons' future roles. Theologically, this moment sets the stage for Jesus to teach about true greatness and servanthood in His kingdom, contrasting human ambition with divine purpose.

What do you want?
This question posed by Jesus is both direct and revealing. In the Greek, the word for "want" is "θέλεις" (theléis), which implies a desire or wish. Jesus often asked questions to reveal the heart's intentions, encouraging self-reflection. This inquiry invites us to consider our own desires and whether they align with God's will. It challenges believers to examine their motivations in seeking positions of honor or favor.

He inquired
The act of inquiring here is significant. Jesus, though omniscient, engages in dialogue, emphasizing His relational nature. This reflects the biblical principle that God desires a personal relationship with His followers, where communication is two-way. It also demonstrates Jesus' patience and willingness to listen, a model for Christian leaders in their interactions with others.

She answered
The mother of James and John, often identified as Salome, responds to Jesus' question. Her approach is bold, reflecting a mother's ambition for her children. This moment highlights the cultural context of familial advocacy in ancient Jewish society, where family members often sought to secure advantageous positions for their kin. It also serves as a reminder of the human tendency to seek personal gain, even in spiritual matters.

Declare that in Your kingdom
The request for a declaration indicates a desire for assurance and authority. The Greek word "εἰπὲ" (eipe) suggests a command or authoritative statement. This reflects a misunderstanding of the nature of Jesus' kingdom, which is not of this world (John 18:36). The request reveals a common misconception among Jesus' followers, who often anticipated a political or earthly kingdom rather than a spiritual reign.

one of these two sons of mine
This phrase underscores the personal nature of the request. The mother is advocating specifically for her sons, James and John, who were among Jesus' closest disciples. This highlights the familial bonds and the desire for prominence within the early Christian community. It also serves as a reminder of the human inclination to prioritize personal relationships and ambitions over communal or spiritual considerations.

may sit at Your right hand, and the other at Your left
In ancient cultures, sitting at the right or left hand of a ruler signified positions of honor and authority. The right hand, in particular, was considered the place of highest honor. This request reflects a desire for status and recognition within Jesus' kingdom. However, it also reveals a misunderstanding of true greatness in the kingdom of God, which Jesus later explains is characterized by servanthood and humility (Matthew 20:26-28).

You do not know what you are asking
This phrase is a gentle yet firm rebuke from Jesus to His disciples, specifically James and John, who, through their mother, have requested positions of honor in His kingdom. The Greek word for "know" here is "oida," which implies a deep, intuitive understanding. Jesus is pointing out their lack of comprehension regarding the true nature of His mission and the cost of discipleship. Historically, this reflects the common Jewish expectation of a political Messiah, which contrasts with Jesus' mission of suffering and service.

Jesus replied
The act of replying indicates Jesus' willingness to engage with His disciples' misunderstandings. The Greek verb "apokrinomai" suggests a thoughtful and deliberate response. This interaction highlights Jesus' role as a teacher who corrects and guides His followers with patience and wisdom. It underscores the importance of seeking divine wisdom over human ambition.

Can you drink the cup I am going to drink?
The "cup" is a metaphor deeply rooted in Jewish tradition, often symbolizing one's divinely appointed destiny, whether of blessing or suffering. In this context, it refers to the suffering and sacrifice Jesus is about to endure. The Greek word "poterion" for "cup" evokes the imagery of the cup of wrath or suffering found in the Old Testament (e.g., Psalm 75:8, Isaiah 51:17). Jesus is challenging His disciples to consider the cost of following Him, which involves sharing in His sufferings.

We can
This confident response from the disciples, though sincere, reveals their naivety. The Greek word "dynamai" for "can" indicates ability or power. Their assertion reflects a common human tendency to overestimate one's strength and commitment without fully understanding the implications. This moment serves as a reminder of the need for humility and reliance on God's strength rather than our own.

they answered
The disciples' answer, captured by the Greek verb "lego," meaning to speak or say, shows their eagerness and willingness to follow Jesus, albeit with a limited understanding. This response is a testament to their loyalty and desire to be close to Jesus, yet it also foreshadows their eventual growth in understanding and faith through the trials they will face. It serves as an encouragement for believers to remain committed to Christ, trusting that He will equip them for the journey ahead.

You will indeed drink My cup
This phrase is a direct response from Jesus to the sons of Zebedee, James and John, who, through their mother, requested positions of honor in His kingdom. The "cup" here symbolizes suffering and sacrifice, a common metaphor in both the Old and New Testaments. In the Greek, the word "cup" (ποτήριον, potērion) often signifies a portion or experience allotted by God, whether it be joy or suffering. Historically, this foreshadows the martyrdom that James would face and the persecution John would endure. It serves as a reminder that following Christ involves sharing in His sufferings, a theme echoed throughout the New Testament.

but to sit at My right or left is not Mine to grant
This statement emphasizes the divine order and the sovereignty of God the Father. The positions of honor in the kingdom are not arbitrarily given but are prepared by God. The Greek word for "grant" (δίδωμι, didōmi) implies a giving or bestowing, which in this context, is reserved for the Father’s authority. This highlights the humility and submission of Jesus to the Father’s will, a model for believers to emulate. It also underscores the principle that true greatness in the kingdom of God is not about status or position but about service and obedience to God’s will.

These places belong to those for whom they have been prepared by My Father
This phrase reinforces the idea of divine predestination and preparation. The Greek word for "prepared" (ἑτοιμάζω, hetoimazō) suggests a deliberate and purposeful arrangement by God. It reflects the biblical theme that God has a specific plan and purpose for each individual, and His decisions are based on His perfect wisdom and knowledge. This should inspire believers to trust in God’s sovereign plan for their lives, knowing that He has prepared a place and purpose for each of them in His kingdom. It also calls for a heart of humility, recognizing that positions of honor are not earned by human effort but are graciously given by God.

When the ten heard about this
This phrase refers to the reaction of the ten other disciples upon learning about the request made by James and John, through their mother, to sit at Jesus' right and left in His kingdom. The Greek word for "heard" is "ἀκούσαντες" (akousantes), which implies not just hearing but understanding and processing the information. This indicates that the disciples were fully aware of the implications of the request and its potential impact on their group dynamics. Historically, this moment reflects the human tendency towards competition and ambition, even among those closest to Jesus. It serves as a reminder of the disciples' humanity and the ongoing need for spiritual growth and humility.

they were indignant
The Greek word for "indignant" is "ἠγανάκτησαν" (ēganaktēsan), which conveys a strong emotional response of anger or annoyance. This reaction is understandable given the context; the disciples likely felt that James and John were seeking an unfair advantage or special status. This indignation highlights the natural human inclination towards jealousy and rivalry, even among those who are called to serve together. It serves as a cautionary tale about the dangers of pride and the importance of unity and equality within the body of Christ.

with the two brothers
The "two brothers" refers to James and John, the sons of Zebedee. Their request for positions of honor in Jesus' kingdom reveals their misunderstanding of the nature of His mission and the values of His kingdom, which are based on servanthood and sacrifice rather than power and prestige. The historical context of this passage shows that the disciples were still grappling with the concept of a spiritual kingdom as opposed to a political one. This moment is a teaching opportunity for Jesus to redefine greatness as service, a core principle of Christian leadership and discipleship.

But Jesus called them aside
This phrase indicates a moment of intimate teaching and correction. The Greek word for "called" (προσκαλέω, proskaleō) suggests a personal invitation or summons. Jesus often used such moments to impart crucial lessons to His disciples, away from the crowds. This setting underscores the importance of the teaching that follows, highlighting Jesus' role as a patient and intentional teacher who seeks to transform the hearts and minds of His followers.

and said
The act of speaking here is significant. The Greek word "λέγω" (legō) implies a deliberate and authoritative communication. Jesus' words are not mere suggestions but carry the weight of divine wisdom and truth. In the context of the Gospel, His teachings are foundational for understanding the nature of His kingdom, which contrasts sharply with worldly systems of power and authority.

You know that the rulers of the Gentiles
The term "rulers" (ἄρχοντες, archontes) refers to those in positions of political power and authority. The "Gentiles" (ἔθνη, ethnē) were non-Jewish peoples, often seen as outside the covenant community of Israel. Historically, Gentile rulers were known for their oppressive and authoritarian regimes. This reference would resonate with the disciples, who were familiar with Roman rule and its often harsh and domineering nature.

lord it over them
The phrase "lord it over" (κατακυριεύω, katakurieuō) conveys a sense of domination and control. It reflects a leadership style characterized by coercion and exploitation, contrasting sharply with the servant leadership Jesus advocates. This critique of Gentile rulers serves as a backdrop for Jesus' revolutionary teaching on leadership and greatness in His kingdom.

and their great ones exercise authority over them
"Great ones" (μεγάλοι, megaloi) refers to those who are considered important or influential in society. The phrase "exercise authority" (κατεξουσιάζω, katexousiazō) suggests a hierarchical and often oppressive use of power. In the historical context, such authority was typically self-serving and maintained through force or manipulation. Jesus' words challenge His disciples to reject these worldly models of greatness and authority, pointing instead to a kingdom where true greatness is found in humility and service.

It shall not be this way among you
This phrase sets a clear distinction between the worldly systems of power and the kingdom principles that Jesus is teaching. The Greek word for "shall not be" (οὐκ ἔσται) is a strong negation, emphasizing that the disciples are to operate under a different set of values. In the historical context, the Roman Empire was characterized by hierarchical structures and authority exerted through dominance. Jesus is contrasting this with His vision for His followers, where greatness is not measured by power over others but by service.

Instead, whoever wants to become great among you
The word "whoever" (ὃς ἐὰν) is inclusive, indicating that the path to greatness is open to all, not just a select few. The desire "to become great" (μέγας) is not condemned but redirected. In the scriptural context, greatness is redefined. The historical backdrop of Jewish expectations of a Messiah who would overthrow Roman rule is subverted by Jesus' teaching that true greatness is found in humility and service.

must be your servant
The term "servant" (διάκονος) is crucial here. In the Greco-Roman world, a διάκονος was someone who performed menial tasks, often for little or no recognition. Jesus elevates this role, suggesting that true leadership in His kingdom is marked by a willingness to serve others selflessly. This teaching is consistent with the broader biblical narrative, where God often chooses the humble and lowly to accomplish His purposes. The call to servanthood is a call to emulate Christ Himself, who came "not to be served, but to serve" (Matthew 20:28, BSB). This radical redefinition of greatness challenges believers to live counter-culturally, prioritizing the needs of others above their own ambitions.

and whoever
This phrase opens the verse with an inclusive invitation, indicating that the teaching applies to anyone who desires greatness. The Greek word used here is "ὅς" (hos), which is a relative pronoun meaning "whoever" or "anyone who." It emphasizes the universality of Jesus' message, suggesting that the path to true greatness is open to all, regardless of status or position. This aligns with the Christian belief that God's kingdom is accessible to everyone who seeks it with a humble heart.

wants to be first
The desire to be "first" is a natural human inclination, often associated with ambition and leadership. The Greek word for "first" is "πρῶτος" (prōtos), which can mean first in rank, influence, or honor. In the context of the disciples' earlier argument about who would be the greatest in the kingdom of heaven, Jesus redefines what it means to be "first." Instead of seeking power or prestige, true greatness in the kingdom of God is characterized by humility and service.

among you
This phrase situates the teaching within the community of believers. The Greek "ἐν ὑμῖν" (en hymin) indicates that this principle of servanthood is to be practiced within the fellowship of Christ's followers. It underscores the communal aspect of Christian life, where relationships are marked by mutual service and love, reflecting the unity and humility that Jesus exemplified.

must be
The phrase "must be" conveys a sense of necessity and obligation. The Greek word "ἔσται" (estai) is a form of the verb "to be," indicating a state of being that is required or expected. This imperative highlights that servanthood is not optional for those who wish to lead in God's kingdom; it is an essential characteristic of true discipleship.

your slave
The term "slave" is translated from the Greek word "δοῦλος" (doulos), which refers to a bondservant or one who is in a position of complete subservience. In the historical context of the Roman Empire, a slave had no rights and was entirely at the disposal of their master. Jesus' use of this term is radical, as it turns the social hierarchy upside down. In the kingdom of God, the greatest are those who willingly take the lowest position, serving others selflessly. This teaching challenges believers to emulate Christ, who "made Himself nothing, taking the form of a servant" (Philippians 2:7, BSB), and to live lives marked by humility and sacrificial love.

just as the Son of Man
The phrase "Son of Man" is a title Jesus frequently uses for Himself, emphasizing both His humanity and His divine mission. The Greek term "huios tou anthrōpou" reflects Jesus' identification with humanity, fulfilling the prophecy in Daniel 7:13-14, where the "Son of Man" is given authority and an everlasting kingdom. This title underscores Jesus' role as the Messiah who bridges the divine and human realms, embodying the perfect servant-leader.

did not come to be served
This phrase highlights the counter-cultural nature of Jesus' mission. In a world where leaders often seek power and service from others, Jesus presents a radical model of leadership. The Greek verb "diakoneō" (to serve) is used here, which is the root for the word "deacon," indicating a role of humble service. Jesus' life exemplifies servanthood, challenging His followers to adopt a similar posture of humility and selflessness.

but to serve
The contrast "but to serve" emphasizes Jesus' purpose and mission. The Greek word "diakoneō" again underscores the active, ongoing nature of service. Jesus' entire ministry was characterized by acts of compassion, healing, teaching, and ultimately, sacrifice. This service is not passive but a deliberate choice to prioritize others' needs above His own, setting a standard for Christian discipleship.

and to give His life
Here, the phrase "to give His life" points to the ultimate act of service and sacrifice. The Greek word "dounai" (to give) implies a voluntary action, highlighting Jesus' willingness to lay down His life. This self-giving love is central to the Gospel message, demonstrating the depth of God's love for humanity and the cost of redemption.

as a ransom
The term "ransom" (Greek: "lytron") refers to the price paid to release someone from bondage or captivity. In the historical context, a ransom was often paid to free slaves or prisoners. Jesus' death is portrayed as the ransom that liberates humanity from the bondage of sin and death. This concept is deeply rooted in the sacrificial system of the Old Testament, where sacrifices were made to atone for sin.

for many
The phrase "for many" indicates the scope and impact of Jesus' sacrificial act. The Greek word "pollōn" (many) suggests a vast, inclusive reach, though not necessarily universal. It reflects the idea that Jesus' sacrifice is sufficient for all, but effective for those who accept it. This aligns with the biblical theme of the remnant, where God's salvation is available to all, yet received by those who respond in faith.

As they were leaving Jericho
The phrase "As they were leaving Jericho" situates this event geographically and temporally. Jericho, one of the oldest inhabited cities in the world, holds significant historical and theological importance. In the Old Testament, Jericho was the first city conquered by the Israelites under Joshua's leadership (Joshua 6). The mention of Jericho here connects Jesus' ministry to the fulfillment of God's promises and the continuity of His divine plan. The Greek word for "leaving" (ἐκπορευομένων) suggests a movement or transition, symbolizing Jesus' journey towards His ultimate purpose in Jerusalem. This departure from Jericho can be seen as a metaphor for leaving behind the old covenant and moving towards the new covenant established through Christ's sacrifice.

a large crowd
The "large crowd" following Jesus indicates His growing influence and the widespread interest in His teachings and miracles. The Greek word for "crowd" (ὄχλος) often refers to a multitude or throng, emphasizing the significant number of people drawn to Jesus. This crowd represents a diverse group, including those seeking healing, truth, and hope. Historically, crowds following a rabbi or teacher were common, but the size and fervor of those following Jesus were unprecedented. This reflects the magnetic nature of His ministry and the deep spiritual hunger of the people. Theologically, the crowd symbolizes humanity's search for redemption and the universal call of the Gospel.

followed Him
The act of following Jesus, as described by the Greek word ἠκολούθησαν (ēkolouthēsan), implies more than physical movement; it denotes discipleship and commitment. In the Gospels, following Jesus often involves a radical reorientation of one's life, priorities, and values. This phrase invites readers to consider their own journey of faith and the cost of true discipleship. Historically, following a rabbi meant adopting his teachings and way of life, which for Jesus' followers, meant embracing the Kingdom of God and its transformative power. This call to follow is a central theme in the Christian faith, urging believers to walk in the footsteps of Christ, embodying His love, grace, and truth in their daily lives.

And there were two blind men
The presence of "two blind men" is significant in the Gospel of Matthew, as it emphasizes the theme of spiritual blindness and the need for divine intervention. In the Greek, the word for "blind" is "τυφλός" (typhlos), which not only refers to physical blindness but also symbolizes a lack of spiritual insight. The number two can also be seen as a witness, as per Deuteronomy 19:15, where two witnesses establish a matter. This highlights the importance of their testimony to Jesus' messianic identity.

sitting by the road
The phrase "sitting by the road" indicates a position of marginalization and helplessness. In the ancient world, roads were places of transit and commerce, but for the blind, they were places of begging and dependency. The Greek word "ὁδός" (hodos) for "road" can also mean "way," symbolizing the journey of life. These men, unable to navigate their own path, are emblematic of humanity's need for Christ to guide us on the true way.

When they heard that Jesus was passing by
The act of "hearing" is crucial here. In the Greek, "ἀκούω" (akouo) means to hear or listen, and it often implies understanding or faith. Romans 10:17 states, "faith comes by hearing." These men, though physically blind, have spiritual ears attuned to the presence of Jesus. "Passing by" suggests a moment of divine opportunity, a kairos moment, where the presence of Jesus offers a chance for transformation.

they cried out
The Greek word "κράζω" (krazo) for "cried out" conveys a loud, urgent plea. This is not a mere request but a desperate cry for help, reflecting the depth of their need and faith. Their cry is an act of worship and recognition of Jesus' authority and power to heal.

Lord, Son of David
This title, "Lord, Son of David," is rich with messianic significance. "Lord" (Κύριος, Kyrios) acknowledges Jesus' divine authority. "Son of David" is a messianic title, affirming Jesus as the promised descendant of David who would establish God's kingdom (2 Samuel 7:12-16). This recognition by the blind men contrasts with the spiritual blindness of many who physically saw Jesus but did not recognize His true identity.

have mercy on us!
The plea for mercy, "ἐλέησον" (eleeson), is a profound acknowledgment of their dependence on Jesus' compassion and grace. Mercy is a central theme in the Gospel, reflecting God's loving-kindness and willingness to forgive and heal. This cry for mercy is a model for prayer, recognizing our own spiritual blindness and need for God's intervention in our lives.

The crowd admonished them to be silent
This phrase highlights the societal pressure and opposition faced by those seeking Jesus. The Greek word for "admonished" (ἐπετίμησεν) implies a stern rebuke or command. Historically, crowds often acted as gatekeepers, determining who was worthy of attention. In this context, the crowd's attempt to silence the blind men reflects a common human tendency to overlook or dismiss those in need. This serves as a reminder of the barriers that can exist between individuals and Christ, and the importance of perseverance in faith.

but they cried out all the louder
The phrase "cried out" (ἔκραξαν) is derived from the Greek word meaning to shout or scream, indicating the intensity and desperation of the blind men's plea. Their response to the crowd's rebuke was not to be silenced but to amplify their cries. This demonstrates a profound faith and determination, illustrating that true faith often requires persistence in the face of opposition. It is an encouragement to believers to remain steadfast and vocal in their pursuit of Jesus, regardless of societal pressures.

Lord, Son of David
This title is significant both theologically and messianically. "Lord" (Κύριε) is a term of respect and recognition of authority, while "Son of David" is a messianic title acknowledging Jesus as the promised descendant of King David, who would restore Israel. This acknowledgment by the blind men shows their recognition of Jesus' divine authority and messianic role, despite their physical blindness. It underscores the theme that spiritual insight is not dependent on physical sight, and true recognition of Jesus comes from faith.

have mercy on us
The plea for mercy (ἐλέησον) is a common biblical request, reflecting a deep understanding of human need and divine compassion. In the Jewish context, mercy was a central attribute of God, often associated with His covenantal love and faithfulness. The blind men's request is not just for physical healing but an appeal to Jesus' compassionate nature. This highlights the Christian belief in a God who is not only powerful but also deeply compassionate and willing to respond to the cries of those in need. It serves as a reminder of the importance of approaching God with humility and faith, trusting in His mercy and grace.

Jesus stopped
In this phrase, the action of Jesus stopping is significant. The Greek word used here is "ἔστη" (estē), which implies a deliberate pause. This moment highlights Jesus' attentiveness and compassion. Despite being on His way to Jerusalem, where He would face crucifixion, Jesus takes the time to address the needs of individuals. This act of stopping is a powerful reminder of His willingness to engage personally with those who seek Him, emphasizing His role as a compassionate Savior who is never too busy to care for His followers.

and called them
The Greek word for "called" is "ἐφώνησεν" (ephōnēsen), which suggests a vocal invitation. Jesus' call is not just a mere acknowledgment but an invitation to come closer and engage with Him. This reflects the broader biblical theme of God calling His people to Himself, inviting them into a relationship. Historically, this moment underscores the accessibility of Jesus to all who seek Him, regardless of their social status or physical condition, as He calls the blind men to Him.

'What do you want Me to do for you?'
This question, posed by Jesus, is profound. The Greek phrase "Τί θέλετε ποιήσω ὑμῖν;" (Ti thelete poiēsō hymin?) shows Jesus' willingness to serve and meet the needs of others. It is a question that invites the expression of faith and desire. In the context of the Gospel, this question is not just about physical healing but also about spiritual insight and understanding. Jesus' inquiry encourages believers to articulate their needs and desires before God, trusting in His power and willingness to respond.

He asked
The act of asking, "εἶπεν" (eipen), signifies a dialogue between Jesus and those who seek Him. This interaction is a model for prayer and communication with God. It shows that Jesus values the personal requests and concerns of individuals. Historically, this reflects the rabbinic tradition of engaging with questions to teach and reveal deeper truths. In this context, Jesus' question is an invitation to faith, prompting the blind men to express their belief in His ability to heal and transform their lives.

Lord
The term "Lord" in this context is translated from the Greek word "Κύριε" (Kyrie), which signifies a title of respect and authority. In the New Testament, it is often used to address Jesus, acknowledging His divine authority and messianic role. The use of "Lord" here reflects the recognition of Jesus' power and the faith of those calling upon Him. Historically, this title was reserved for those in positions of power, and its use here underscores the belief in Jesus as the sovereign ruler and the Son of God.

they answered
The phrase "they answered" indicates a response to a prior question or statement. In the narrative, this response is directed to Jesus, who has asked what they want Him to do for them. The Greek root for "answered" is "ἀπεκρίθησαν" (apekrithēsan), which implies a thoughtful and deliberate reply. This interaction highlights the personal relationship and direct communication between Jesus and those seeking His help, emphasizing the accessibility of Christ to those who call upon Him.

we want
The expression "we want" comes from the Greek "θέλομεν" (thelomen), which conveys a strong desire or wish. This phrase reveals the earnestness and urgency of the request being made. It reflects the human condition of need and the recognition that Jesus is the one who can fulfill that need. Theologically, it underscores the importance of expressing our desires and needs to God, trusting in His willingness to listen and respond.

our eyes to be opened
This request, "our eyes to be opened," is both literal and metaphorical. Literally, it refers to the physical healing of blindness, a miracle that Jesus performs multiple times in the Gospels. The Greek word for "opened" is "ἀνοιχθῆναι" (anoichthēnai), which means to open or to be made open. Metaphorically, it signifies spiritual enlightenment and understanding. In the broader biblical context, the opening of eyes is often associated with gaining insight into God's truth and the revelation of His will. This dual meaning highlights the comprehensive nature of Jesus' ministry, addressing both physical and spiritual needs. The request for opened eyes is a powerful reminder of the transformative power of Christ, who brings light to both the body and the soul.

Moved with compassion
The phrase "moved with compassion" in Matthew 20:34 reflects the Greek word "σπλαγχνίζομαι" (splanchnizomai), which conveys a deep, visceral feeling of empathy and mercy. In the context of Jesus' ministry, this compassion is not merely an emotional response but a profound, divine love that compels action. Historically, this term is used in the Gospels to describe Jesus' response to human suffering, highlighting His role as the compassionate Savior who is intimately concerned with the needs of humanity. This compassion is a central theme in the New Testament, illustrating the heart of God towards His creation.

Jesus touched their eyes
The act of Jesus touching the eyes of the blind men is significant both physically and spiritually. In the ancient world, touch was a powerful means of communication and connection. The Greek word "ἅπτω" (haptō) implies a deliberate and intentional act. Jesus' touch signifies His willingness to engage personally with those in need, breaking social and religious barriers. This act of touching the eyes symbolizes the opening of spiritual sight, as well as physical healing, pointing to Jesus as the Light of the World who brings enlightenment and understanding to those in darkness.

Immediately they received their sight
The immediacy of the healing, as indicated by the word "immediately," underscores the authority and power of Jesus. The Greek word "εὐθέως" (eutheōs) suggests an instantaneous transformation, reflecting the miraculous nature of Jesus' works. This immediate restoration of sight serves as a testament to Jesus' divine authority and His ability to bring about complete and instantaneous change. It also symbolizes the swift and transformative power of faith in Christ, where spiritual blindness is replaced with clarity and vision.

and followed Him
The phrase "and followed Him" indicates a response of discipleship and commitment. The Greek word "ἀκολουθέω" (akoloutheō) means to accompany or to follow as a disciple. This response is not merely physical but represents a deeper spiritual journey. The healed men, having experienced the compassion and power of Jesus, choose to follow Him, signifying a life transformed by faith. This act of following is a call to all believers to walk in the footsteps of Christ, embracing His teachings and living out His example in daily life. It highlights the transformative impact of encountering Jesus and the call to a life of devotion and service.