Matthew 20:13-14
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The householder addresses the complaining worker not with warmth, but with a sharp reminder of their existing contract. He’s not asking if the worker feels fairly treated, but pointing out that their agreement for a set wage has been fully met, implying the worker has no right to dictate how the owner spends his own resources.
But he replied to one of them, ‘Friend, I am doing you no wrong. Did you not agree with me for a denarius? Take what belongs to you and go. I choose to give to this last worker as I give to you.
English Standard Version (ESV)
The parable continues with the laborers who started at dawn receiving their pay. When they see those hired later also receive a full day's wage, they complain, feeling unfairly treated despite having agreed to a set amount. Jesus, through the householder, directly addresses this discontent by reminding the complaining worker of their original agreement and asserting his right to be generous.
Ever felt like you're doing more than others but getting the same? This parable digs into that feeling. It's not just about fairness; it's about understanding God's economy.
Jesus uses this story to reveal something profound about the Kingdom of Heaven. The early laborers agreed to a specific wage – a denarius. Their complaint isn't that they didn't get paid, but that others, who worked less, got the same pay.
The Agreement:
The first laborers had a clear contract: a day's work for a denarius. This was a fair deal, a wage they accepted willingly.
God's Economy:
God's kingdom doesn't operate solely on a tit-for-tat system. While He honors agreements and pays what is due, He also acts with incredible generosity. The householder's action isn't about denying the first laborers their agreed-upon wage, but about demonstrating that His bounty isn't limited by human contracts.
The Principle:
This highlights a key difference between human systems and God's grace. We might expect rewards to be strictly proportional to effort or time. God, however, can bestow His blessings and rewards in ways that surprise us, demonstrating His freedom and goodness.
Jesus calls the grumbling laborer 'Friend.' Is it a term of endearment, or something else? This word choice, combined with the householder's question, reveals a deeper issue.
Ask a follow-up
The Greek word used for 'Friend' (hetaire) here isn't necessarily warm and affectionate. It can be more neutral, like 'companion' or 'comrade,' and in some contexts, can even carry a rebuke, as when Jesus uses it to Judas.
The Householder's Question:
'Is your eye evil because I am good?' This rhetorical question cuts to the heart of the matter. The householder isn't questioning the fairness of the payment, but the attitude of the laborer. The problem isn't with the deal, but with the heart that begrudges God's goodness to others.
Envy and Ingratitude:
An 'evil eye' signifies envy – a discontentment with what one has, fueled by resentment of what others receive. The laborer's complaint reveals an inward focus, unable to rejoice in the master's generosity towards others because it felt like a personal slight.
Application:
This challenges us to examine our own hearts. Are we truly grateful for God's blessings in our lives, or do we find ourselves comparing our lot to others', harboring resentment when they seem to receive more, or receive it more easily?
Understand the original words
hetairos · Greek Noun
An address used in the Gospels, sometimes representing a common greeting or, in contexts of judgment, a term used to expose the hypocrisy or distance of the person addressed.
adikeō · Greek Verb
An injustice or unfair dealing; acting in a way that violates a covenant or a standard of righteousness.
dēnarion · Greek Noun
A Roman silver coin, typically considered a standard daily wage for a laborer in the first century.
This parable was delivered by Jesus during his earthly ministry, likely in response to the disciples' own rising ambition and potential jealousy over who would be greatest in his kingdom. The historical context of the early church's formation, particularly the inclusion of Gentiles alongside Jewish believers, would have further resonated with the parable's themes of divine grace and the reversal of human expectations.
c. 30 AD— this verse
Jesus teaches parable of laborers
Jesus tells the parable of the laborers in the vineyard, illustrating principles of God's kingdom and addressing the theme of who is considered 'first' or 'last'. This specific verse is Jesus' direct response to a complaining laborer.
c. 30-33 AD
Jesus' crucifixion and resurrection
The central events of Christian faith occur, profoundly impacting the understanding of God's grace and salvation.
c. 33 AD onwards
The early Church is established
Following Pentecost, the Holy Spirit empowers the apostles, leading to the expansion of the gospel message.
c. 48-62 AD
Apostle Paul's missionary journeys and letters
Paul travels widely, establishing churches and writing epistles that frequently address issues of Jewish and Gentile inclusion in the early church.
c. 70 AD
Destruction of Jerusalem and the Temple
The Roman destruction of Jerusalem marks a significant turning point for Judaism and solidifies the separation between Judaism and Christianity.
Jesus directly quotes this parable's principle, stating 'the laborer deserves his wages,' highlighting the agreement and fairness expected in work and reward.
Romans 4:4This passage discusses how wages are a matter of debt, not a gift, contrasting with the parable's point that God's grace is freely given and not earned by strict agreement.
Galatians 3:18Paul argues that if the inheritance comes by law, it's no longer by promise, echoing the parable's theme that a strict agreement (like the Law) can't hold up against God's gracious promise.
Philippians 3:13-14Paul's exhortation to forget what is behind and press on toward the goal speaks to the laborers who felt they had 'earned' their reward and were resting on past efforts, rather than striving forward.
1 Corinthians 4:7This verse directly questions what anyone has that they did not receive, a powerful counterpoint to the laborers' sense of entitlement based on their perceived greater contribution.
calvinMatthew 20:1-16: "For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard."
- For the kingdom of heaven is like a householder, who went out at break of day to hire laborers into his vineyard. 2. And having made an agreement with the laborers for a penny a day, he sent them into his vineyard. 3. And having gone out about the third hour, he saw others standing idle in the market-place. 4. And he said to them, Go…
henryMatthew 20:1-16: "For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard."
20:1-16 The direct object of this parable seems to be, to show that though the Jews were first called into the vineyard, at length the gospel should be preached to the Gentiles, and they should be admitted to equal privileges and advantages with the Jews. The parable may also be applied more generally, and shows, 1. That God is debtor t…
The householder addresses the complaining worker not with warmth, but with a sharp reminder of their existing contract. He’s not asking if the worker feels fairly treated, but pointing out that their agreement for a set wage has been fully met, implying the worker has no right to dictate how the owner spends his own resources.
The parable continues with the laborers who started at dawn receiving their pay. When they see those hired later also receive a full day's wage, they complain, feeling unfairly treated despite having agreed to a set amount. Jesus, through the householder, directly addresses this discontent by reminding the complaining worker of their original agreement and asserting his right to be generous.
The parable continues with the laborers who started at dawn receiving their pay. When they see those hired later also receive a full day's wage, they complain, feeling unfairly treated despite having agreed to a set amount. Jesus, through the householder, directly addresses this discontent by reminding the complaining worker of their original agreement and asserting his right to be generous.
"But he replied to one of them, ‘Friend, I am doing you no wrong. Did you not agree with me for a denarius? Take what belongs to you and go. I choose to give to this last worker as I give to you." — The householder addresses the complaining worker not with warmth, but with a sharp reminder of their existing contract. He’s not asking if the worker feels fairly treated, but pointing out that the…
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Last reviewed October 2026
