Matthew Chapter 20
Matthew 20:1–7 — The Parable of the Workers in the Vineyard, Part 1
Jesus Teaches of Grace, Greatness, and Service
“For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard. Now when he had agreed with the laborers for a denarius a day, he sent them into his vineyard.”
“And he went out about the third hour and saw others standing idle in the marketplace, and said to them, ‘You also go into the vineyard, and whatever is right I will give you.’ So they went. Again he went out about the sixth and the ninth hour, and did likewise. And about the eleventh hour he went out and found others standing idle, and said to them, ‘Why have you been standing here idle all day?’ They said to him, ‘Because no one hired us.’ He said to them, ‘You also go into the vineyard, and whatever is right you will receive.’”
(Matthew 20:1–7, NKJV)
1. A Landowner’s Early Workers (Matthew 20:1–2)
“For the kingdom of heaven is like a landowner…”
This parable is a continuation of Jesus’ response to Peter’s question in Matthew 19:27: “See, we have left all and followed You. Therefore what shall we have?” Jesus’ answer unfolds in three stages:
A direct promise of reward (Matthew 19:28),
A warning about God’s unexpected order of reward (“many who are first will be last, and the last first,” Matthew 19:30),
This parable, which expands and illustrates that divine reward is given not by human standards of fairness or merit, but by the sovereign grace and generosity of God.
“To hire laborers for his vineyard…”
The landowner—representing God—goes out early in the morning (around 6:00 a.m.) to hire workers. The “vineyard” often symbolizes Israel or God's kingdom work (cf. Isaiah 5:1–7). The marketplace was the common location where day laborers awaited hiring. This is not a salaried position or long-term employment, but rather daily survival—these were men dependent on someone choosing them that day.
“Agreed… for a denarius a day…”
A denarius was the typical wage for a day's labor in the first century. The agreement was fair, expected, and reasonable. This first group of workers was promised a contractually agreed wage.
2. Additional Workers Throughout the Day (Matthew 20:3–7)
“He went out about the third hour…”
The landowner returns repeatedly throughout the day:
The third hour (9:00 a.m.),
The sixth hour (12:00 p.m.),
The ninth hour (3:00 p.m.),
The eleventh hour (5:00 p.m.)—just one hour before the end of the workday.
Each time, he finds more men standing idle and offers them work in his vineyard.
“Why have you been standing here idle all day?”
Their response is telling: “Because no one hired us.” These are not lazy men; they are willing but overlooked. They have been present, waiting to work, but no one selected them. The landowner’s question reveals not frustration, but compassion—he is baffled that people are still idle when work is available.
Grace in Action
Note that the landowner does not negotiate a specific wage with the later groups. He only says: “Whatever is right I will give you.” This trust-based agreement underscores the theme of grace rather than merit. Those hired later rely entirely on the landowner’s character rather than a defined contract.
Barclay insightfully notes:
“If the harvest was not ingathered before the rains broke, then it was ruined; and so to get the harvest in was a frantic race against time. Any worker was welcome, even if he could give only an hour to the work.”
Spurgeon drives the point home spiritually:
“Why is any one of us remaining idle towards God? Has nothing yet had power to engage us to sacred service? Can we dare to say, ‘No man hath hired us?’”
God’s kingdom is not short on work—but many remain idle in the marketplace of life, never taking their place in the vineyard of service.
Key Themes and Application:
God initiates the call: The landowner goes out repeatedly, pursuing workers. Just as God calls people to His service at all stages of life, whether in youth or late in life, the call to serve is constant.
Grace, not contract, defines our relationship with God: The first workers demand a contract. The later ones rely on the owner’s grace. This sets the stage for the parable’s shocking conclusion.
Willingness matters: The idle workers were not lazy. They simply lacked opportunity. When called, they responded.
Urgency of the harvest: Just as physical harvests are time-sensitive, so is the work of the Kingdom. Jesus said, “The harvest truly is plentiful, but the laborers are few” (Matthew 9:37, NKJV).
Matthew 20:8–15 — The Parable of the Workers in the Vineyard, Part 2
God’s Grace Is Not Earned, but Given Freely
“So when evening had come, the owner of the vineyard said to his steward, ‘Call the laborers and give them their wages, beginning with the last to the first.’ And when those came who were hired about the eleventh hour, they each received a denarius. But when the first came, they supposed that they would receive more; and they likewise received each a denarius.”
“And when they had received it, they complained against the landowner, saying, ‘These last men have worked only one hour, and you made them equal to us who have borne the burden and the heat of the day.’ But he answered one of them and said, ‘Friend, I am doing you no wrong. Did you not agree with me for a denarius? Take what is yours and go your way. I wish to give to this last man the same as to you. Is it not lawful for me to do what I wish with my own things? Or is your eye evil because I am good?’”
(Matthew 20:8–15, NKJV)
3. The Landowner Pays the Workers (Matthew 20:8–10)
“Call the laborers and give them their wages, beginning with the last to the first…”
Day laborers were paid at the end of the workday (cf. Leviticus 19:13; Deuteronomy 24:15). The order of payment is strategic—those hired last are paid first, and those hired first witness the payment. This order heightens the tension in the story and sets up the shock of grace.
“They each received a denarius…”
Those who had only worked an hour received the full daily wage. This was not just generous—it was radically gracious. They received not what they had earned but what the landowner chose to give.
“They supposed that they would receive more…”
Those hired first were watching. Seeing the eleventh-hour workers receive a full denarius, they formed the assumption that they would be paid more. This assumption—unspoken until now—reveals a heart not content with faithfulness, but one calculating comparative reward.
Spurgeon notes:
“Possibly the first felt their vanity wounded by being paid after the others. They used their waiting time in considering their own superiority to the latecomers.”
“They likewise received a denarius…”
The early workers received exactly what was agreed upon. The landowner was completely fair. Their disappointment was not due to injustice but due to envy.
4. The Complaint of the Early Workers (Matthew 20:11–15)
“They complained against the landowner…”
The grumbling reflects entitlement. Their words—“you made them equal to us who have borne the burden and the heat of the day”—imply superiority, not service. Their labor, though real, became poisoned by comparison.
Bruce insightfully comments:
“The money was paid by the overseer, but [the landowner] was standing by enjoying the scene.”
“Friend, I am doing you no wrong…”
The landowner addresses the grumbling worker personally, calling him “Friend.” It’s a gentle rebuke. He reminds him that their contract was honored: they were given exactly what was agreed upon—a denarius.
“I wish to give to this last man the same as to you…”
This is the pivotal line. The landowner is not driven by merit, but by grace. He chooses to be generous, not because the later workers earned it, but because he desires to give.
“Is it not lawful for me to do what I wish with my own things? Or is your eye evil because I am good?”
Here is the central lesson of the parable: God’s grace is sovereign. The “evil eye” was a Hebrew idiom for jealousy and envy (cf. Deuteronomy 15:9; 1 Samuel 18:9). These first workers were envious of the landowner’s generosity—not because they were wronged, but because others were blessed more than they expected.
Clarke explains the idiom well:
“An evil eye was a phrase in use, among the ancient Jews, to denote an envious, covetous man or disposition; a man who repined at his neighbour’s prosperity…”
Key Doctrinal Implications and Applications:
Salvation and reward are by grace, not merit. This parable rebukes the merit-based view that many Jews (and religious people today) hold. God does not owe us; He blesses according to His will and grace.
God’s rewards are not about seniority. Whether someone comes to Christ early in life or in the final moments, the grace of eternal life is the same. God doesn’t bless based on the length of service but the heart’s surrender.
Comparison ruins contentment. The first workers would have gone home content if they had not compared themselves to others. Envy corrupts joy. Spurgeon warned, “After all, what have any of us to lose for Jesus compared with what we gain by Him?”
God is sovereign over His gifts. Just as the landowner had the right to dispense his wealth as he pleased, so God dispenses blessings and grace as He sees fit (cf. Romans 9:15-16). It is His to give.
Matthew 20:16 — The Parable Applied: The Principle of God’s Reward
God’s Grace Rewards According to His Will, Not Our Merit
“So the last will be first, and the first last. For many are called, but few chosen.”
(Matthew 20:16, NKJV)
5. Final Application of the Parable
“So the last will be first, and the first last…”
This is a bookend to the parable, echoing Matthew 19:30. Jesus is still answering Peter’s question from Matthew 19:27: “See, we have left all and followed You. Therefore what shall we have?” The disciples had made great sacrifices, and Jesus affirmed that reward was coming (Matthew 19:28–29), but now He warns them not to expect reward based on man’s understanding of fairness.
This parable is not primarily about how long or how hard someone works, but about the sovereignty of God in dispensing grace and reward. Whether one begins serving Christ early or late, whether one labors long or short, what matters is the gracious will of the Master.
This parable rebukes the spirit of entitlement.
Even the apostles had to be cautioned not to assume greater reward simply because of earlier or greater perceived sacrifice.
Interpretive Views:
Some believe it refers to people coming to salvation at different stages of life—early in youth or late in old age.
Others see it reflecting the timeline of salvation history—Jews first, then Gentiles.
Both are partially true, but the best understanding is that this is a parable about grace and reward, illustrating that God’s rewards are not based on effort or seniority, but on His sovereign grace.
b. God’s Grace Upsets Human Expectations
“Last will be first, and the first last…”
This statement inverts human ideas of fairness. It underscores that the reward system in the kingdom of heaven is not merit-based but grace-based. Grace removes all grounds for boasting and self-comparison.
The system of the law says: “You get what you earn.”
The system of grace says: “You get what God delights to give.”
(See Romans 4:4–5 and Ephesians 2:8–9 for how grace governs salvation.)
Important Points:
God is never unjust, but He is often more than fair — gracious beyond comprehension.
The complaint of the early workers (Matthew 20:12) was not about injustice, but about resentment that others were treated with generosity.
Every believer will receive grace in heaven, but the rewards in eternity (cf. 1 Corinthians 3:8, 14) will still be based on God’s sovereign judgment — and He may reward in ways that surprise us.
“God will never be less than fair, but reserves the right to be more than fair as it pleases Him.”
(This is the beauty of divine grace — not mathematical, but generous.)
c. “For many are called, but few chosen.”
This phrase underlines the distinction between invitation and election. Many are summoned into the kingdom—through preaching, the gospel call, or religious exposure—but only those truly chosen by God respond in faith and perseverance.
Calling refers to the outward invitation.
Choosing refers to God’s sovereign, effectual call that results in genuine salvation (cf. Romans 8:29–30; 2 Thessalonians 2:13–14).
This statement also builds a bridge to future parables (such as the wedding feast in Matthew 22), which carry similar themes of God’s sovereign grace versus man’s religious presumption.
Theological Reflections on Grace in Service:
All service is already due to God. He owes us nothing; we owe Him everything (Luke 17:10).
The ability to serve is a gift of grace (1 Corinthians 15:10).
The opportunity to serve is a gift of grace (Ephesians 2:10).
The mindset to serve well is also grace (Philippians 2:13).
Success in service is not of us, but God working through us (1 Peter 4:10–11).
Spurgeon gives a fitting closing reminder:
“What does it matter, after all, whether we are first or whether we are last? ... If my hand has something in it, my foot does not say, ‘Oh, I have not got it!’ No, for if my hand has it, my foot has it; it belongs to the whole of my body.”
Thus, jealousy has no place in the body of Christ. God’s blessing upon another is also our joy, because we are one in Him.
Matthew 20:17–19 — Jesus Again Foretells His Death and Resurrection
Jesus Teaches on True Greatness by Forewarning of His Own Humiliation
“Now Jesus, going up to Jerusalem, took the twelve disciples aside on the road and said to them, ‘Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn Him to death, and deliver Him to the Gentiles to mock and to scourge and to crucify. And the third day He will rise again.’”
(Matthew 20:17–19, NKJV)
A. Setting the Context: “We Are Going Up to Jerusalem”
This moment is solemn. Jesus is approaching the culmination of His earthly mission, and with prophetic clarity, He prepares His disciples for what is about to take place. The road to Jerusalem was not just a physical journey—it was a spiritual procession toward the cross.
Going up to Jerusalem: This was the natural direction geographically (since Jerusalem sits on a hill), but also spiritually — ascending toward the divine appointment at Passover, where the Lamb of God would be offered (John 1:29).
The journey to Jerusalem at this time of year (Passover) would have been expected. The disciples were aware of this timeline, but they had no real grasp of what would unfold once they arrived.
B. The Third Explicit Prediction of His Passion
Jesus again takes the Twelve aside and gives them the most detailed prophecy yet concerning His coming suffering.
1. “The Son of Man will be betrayed…”
This act of treachery would come from one of His own. Jesus says this plainly even in the hearing of Judas Iscariot. This is a fulfillment of Psalm 41:9 — “Even my own familiar friend in whom I trusted, who ate my bread, has lifted up his heel against me.”
2. “To the chief priests and to the scribes…”
The betrayal leads to a religious trial. Jesus will stand before the highest religious authorities in Israel and be falsely condemned. This is the second phase of His trial: first betrayal, then ecclesiastical judgment.
3. “They will condemn Him to death…”
Though the Jewish leaders had no authority under Roman law to carry out executions, they would push for this sentence.
4. “Deliver Him to the Gentiles…”
This was crucial. The Sanhedrin could not carry out a death sentence (John 18:31), so they would turn Jesus over to Rome—specifically to Pontius Pilate, a Gentile governor. This ensured that Jesus would die by crucifixion, a Roman punishment, fulfilling Deuteronomy 21:23 and Galatians 3:13 — “Cursed is everyone who hangs on a tree.”
5. “To mock and to scourge and to crucify…”
Jesus names the full scope of torment He would face—mockery, scourging (the Roman flagrum), and the final agony of crucifixion. This prophecy is stunning in its specificity, as Jesus declares what will happen, not what might.
Mocked: Soldiers will spit, jeer, and strike Him (Matthew 27:27–31).
Scourged: He will be flogged until flesh is torn from His back (Isaiah 50:6).
Crucified: The cross, Rome’s most shameful death, will be His altar.
C. The Clarity and Certainty of the Prophecy
“And the third day He will rise again.”
This is the third time in Matthew Jesus has foretold His death and resurrection (cf. Matthew 16:21, 17:22–23). Here, He gives the clearest, most complete revelation yet. What is remarkable is the certainty of Christ’s tone. There is no wavering, no doubt.
Despite speaking of horrific betrayal and suffering, Jesus ends with hope — resurrection.
This was not a tragedy, but the divine plan unfolding (Acts 2:23).
Yet, as Luke 18:34 makes clear, “they understood none of these things.” The disciples could not reconcile the idea of a dying Messiah with their expectations of a conquering King. The concept of the cross was too offensive to their nationalistic hopes (1 Corinthians 1:23).
Spurgeon’s rebuke is timely:
“They imagined it was a parable... they tried to fathom where there was no depth.”
The truth was plain, but it was inconvenient, so they missed it.
D. Reflection on the Depth of Christ’s Suffering
Jesus foretells a comprehensive spectrum of suffering:
Suffering from betrayal: one of His own would sell Him out.
Suffering from injustice: condemned in a mock trial.
Suffering from humiliation: spat on, stripped, mocked.
Suffering from pain: whipped, pierced, crucified.
Suffering from abandonment: forsaken by men, and even felt forsaken by God (Matthew 27:46).
He knew all this — and still walked toward it.
“I lay down My life that I may take it again” (John 10:17). Jesus was not a victim — He was the willing Lamb of God.
E. Christ as Our Pattern of Obedience
In foretelling His death, Jesus models deliberate obedience and courageous submission. This was not resignation — this was purpose. He was setting His face like flint (Isaiah 50:7), determined to obey the Father.
His model teaches us:
The will of God may involve suffering, but never meaninglessness.
The cross precedes the crown.
God’s plan of redemption was not reactive; it was sovereign and predetermined.
Matthew 20:20–23 — Ambition Confronted with the Cross
The Request of the Sons of Zebedee, and Jesus’ Rebuke of Misguided Glory-Seeking
“Then the mother of Zebedee’s sons came to Him with her sons, kneeling down and asking something from Him. And He said to her, ‘What do you wish?’ She said to Him, ‘Grant that these two sons of mine may sit, one on Your right hand and the other on the left, in Your kingdom.’ But Jesus answered and said, ‘You do not know what you ask. 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.’ So 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 is not Mine to give, but it is for those for whom it is prepared by My Father.’”
(Matthew 20:20–23, NKJV)
A. The Mother’s Ambitious Request (Matthew 20:20–21)
“Then the mother of Zebedee’s sons came to Him with her sons, kneeling down and asking something from Him.”
This is one of the more humanizing moments in the Gospel narratives. A devoted mother seeks greatness for her sons, James and John. She kneels — showing reverence — yet her request is bold. Her ask was for power and prestige.
Who is this woman? According to Matthew 27:56 and Mark 15:40, this mother is very likely Salome, sister of Mary the mother of Jesus. That would make her Jesus’ aunt, and James and John His cousins. The request, then, may be partially rooted in familial connection — hoping that kinship would lead to privilege.
Her request: “Grant that these two sons of mine may sit, one on Your right hand and the other on the left, in Your kingdom.”
This is a direct appeal for status and authority in Jesus’ messianic kingdom — likely still perceived by them as an earthly reign.
“The ‘right hand’ and ‘left hand’ suggest proximity to the King’s person and so a share in his prestige and power.” (Carson)
Why now? This follows Jesus’ earlier promise in Matthew 19:28, where He said the Twelve would sit on twelve thrones judging the tribes of Israel. That promise stoked ambition. Salome is essentially asking: “Can my sons sit in the highest thrones next to You?”
B. The Ignorance of Ambition (Matthew 20:22)
“You do not know what you ask.”
Jesus exposes the ignorance behind the ambition. The path to glory in His kingdom is not through prominence, but through suffering.
“Are you able to drink the cup that I am about to drink, and be baptized with the baptism that I am baptized with?”
The “cup” in Jewish idiom often represented divine judgment or suffering. Jesus refers to the full measure of suffering He is about to endure (Isaiah 51:17, Jeremiah 25:15, Matthew 26:39).
The “baptism” refers to an overwhelming immersion into suffering, a figurative being swallowed up by trial and death. This is not a reference to water baptism but to being plunged into affliction.
“They said to Him, ‘We are able.’”
Their answer is bold but presumptuous. At this moment, they lack the maturity to grasp what Jesus means. Later, they will indeed suffer — but their confident “We are able” is spoken in ignorance.
C. The Fulfillment of Suffering (Matthew 20:23)
“You will indeed drink My cup, and be baptized with the baptism that I am baptized with.”
Jesus affirms that both James and John would suffer:
James became the first apostolic martyr, beheaded by Herod (Acts 12:1–2).
John suffered the longest apostolic life, enduring exile and hardship — according to tradition, boiled in oil and exiled to Patmos (Revelation 1:9).
This is a profound picture of two paths of faithful suffering:
One is short and violent (James).
The other is long and enduring (John).
“Ready for either.” As Barclay notes, early Christians had to be ready for the altar or the plow — martyrdom or lifelong service.
D. The Authority to Assign Positions in the Kingdom
“But to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared by My Father.”
Here Jesus shows His perfect submission to the will of the Father. He does not deny that such places of honor exist, but affirms that their assignment is God’s sovereign prerogative.
Jesus was not laying aside divine authority, but showing that even He operated in accordance with the will and plan of the Father (John 5:19).
“How thoroughly did our Lord take a lowly place for our sakes!” (Spurgeon)
This is a rebuke not only of pride but of presumption — even Jesus Himself did not act presumptuously with the honors of the kingdom.
E. Application for the Church Today
This passage presents a direct challenge to worldly definitions of success and leadership. In the kingdom of God:
Ambition must be crucified before it can be sanctified.
Glory follows suffering, not comfort or family privilege.
True greatness lies in servanthood and submission.
“Let this mind be in you which was also in Christ Jesus… He humbled Himself and became obedient to the point of death, even the death of the cross.”
(Philippians 2:5,8, NKJV)
Matthew 20:24–28 — True Greatness in the Kingdom
“And when the ten heard it, they were greatly displeased with the two brothers. But Jesus called them to Himself and said, ‘You know that the rulers of the Gentiles lord it over them, and those who are great exercise authority over them. Yet it shall not be so among you; but whoever desires to become great among you, let him be your servant. And whoever desires to be first among you, let him be your slave—just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.’”
(Matthew 20:24–28, NKJV)
A. The Jealousy of the Ten (Matthew 20:24)
“And when the ten heard it, they were greatly displeased with the two brothers.”
The other ten disciples were indignant—not necessarily because James and John’s request was wrong, but because they were jealous. They feared missing out on what seemed like an exclusive offer.
This reveals that all the disciples were struggling with pride and personal ambition. Though Jesus had repeatedly taught humility, the world’s view of power still influenced their thinking.
“The indignation of the ten doubtless sprang less from humility than jealousy plus fear that they might lose out.” (Carson)
Even in the company of Christ, pride remains a powerful temptation. Here is a reminder that even the best of men are still men at best.
B. Jesus Rebukes Worldly Views of Power (Matthew 20:25–27)
“But Jesus called them to Himself and said, ‘You know that the rulers of the Gentiles lord it over them, and those who are great exercise authority over them.’”
Jesus uses this as a teaching moment to correct their view of leadership. In the world, greatness is often defined by dominance and hierarchical power. The world admires those who climb to the top and wield authority over others.
“Yet it shall not be so among you.”
This is a clear and absolute command. Jesus draws a line of separation between worldly leadership and kingdom leadership. Ambition in the Kingdom of God must take on a radically different form.
“But whoever desires to become great among you, let him be your servant. And whoever desires to be first among you, let him be your slave.”
“Servant” (Greek: diakonos) is someone who willingly meets the needs of others.
“Slave” (Greek: doulos) indicates someone who is entirely submitted, having no rights of their own.
The two terms escalate the call: from willing service to complete self-denial.
“In the pagan world humility was regarded, not so much as a virtue, but as a vice. Imagine a slave being given leadership!” (Carson)
Yet Jesus overturns the world’s values. In the church, leaders are not to rule as overlords but as humble examples, serving others in love.
C. Jesus, the Ultimate Servant (Matthew 20:28)
“Just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.”
Jesus offers His own example as the ultimate illustration of true greatness. He is the King, but He came not to be exalted in this world, but to be humbled—all the way to death.
He came to serve – Jesus lived a life of active, humble, and sacrificial service.
He gave His life – He didn’t just serve in acts of kindness; He poured out His life in death.
As a ransom for many – His death had purpose and power. The word "ransom" (lytron) refers to the payment made to set captives free, often used in relation to the price for a slave’s freedom.
“Ransom ‘was most commonly used as the purchase price for freeing slaves.’” (Carson)
“Lytron and the preposition anti (‘for’, literally ‘instead of’) point clearly to the idea of His ‘taking our place’.” (France)
This is a substitutionary atonement. Jesus did not merely die as an example or martyr — He died in the place of sinners, satisfying divine justice so that we might go free.
“No service is greater than to redeem sinners by His own death, no ministry is lowlier than to die in the stead of sinners.” (Spurgeon)
D. Theological Insight: Who Was the Ransom Paid To?
Some in church history speculated on to whom the ransom was paid:
Origen suggested it was paid to Satan.
Gregory of Nyssa and others rejected this, saying that would make Satan equal to God.
Other theologians like Peter Lombard suggested the ransom was a divine trap.
But Jesus gives us a simple image: a payment made to free slaves. The focus is not on who received the ransom, but on what it accomplished — our freedom from sin, death, and condemnation.
“A ransom is something paid or given to liberate a man from a situation from which it is impossible to free himself.” (Barclay)
Jesus gave His sinless life — the infinite God-man — as the all-sufficient payment.
“Had all the sinners that ever lived in the world been consigned to hell, they could not have discharged the claims of justice… but the Son of God… has absolutely paid the entire debt for His people.” (Spurgeon)
“By His knowledge My righteous Servant shall justify many, for He shall bear their iniquities.”
(Isaiah 53:11, NKJV)
“He was numbered with the transgressors, and He bore the sin of many.”
(Isaiah 53:12, NKJV)
E. Application for Today
Reject worldly ambition — Power and prominence are not signs of spiritual greatness.
Embrace servant-leadership — Greatness in the Kingdom is measured by how low you will stoop, not how high you rise.
Follow the pattern of Christ — The greatest act of ministry is sacrifice, not status.
“Let this mind be in you which was also in Christ Jesus… He humbled Himself and became obedient to the point of death, even the death of the cross.”
(Philippians 2:5,8, NKJV)
Matthew 20:29–34 — Jesus Heals Two Blind Men
“Now as they went out of Jericho, a great multitude followed Him. And behold, two blind men sitting by the road, when they heard that Jesus was passing by, cried out, saying, ‘Have mercy on us, O Lord, Son of David!’ Then the multitude warned them that they should be quiet; but they cried out all the more, saying, ‘Have mercy on us, O Lord, Son of David!’”
(Matthew 20:29–31, NKJV)
A. The Desperation of the Blind Men (vv. 29–31)
As Jesus departed from Jericho with a multitude following Him—headed toward the cross—two blind men sat by the roadside. When they heard that Jesus was passing by, they began to cry out.
“Have mercy on us, O Lord, Son of David!”
Their cry was both desperate and full of faith. They could not see Jesus, but they believed in who He was. Their plea for mercy, coupled with the Messianic title “Son of David,” shows an understanding that Jesus was more than a healer—He was the Messiah foretold in Scripture.
Their cry demonstrates several key truths:
Faith comes by hearing – Though blind, they had heard of Jesus and believed.
They acted immediately – They knew Jesus was passing by, and this could be their final chance. They responded with urgency.
They did not allow opposition to stop them – Even as the crowd told them to be quiet, they cried out all the more. The same world that silences the cry of the sinner may also silence the cries for healing. Yet these men did not care for social decorum—they wanted Jesus’ attention.
“When the world and the devil begin to rebuke… it is a proof that the salvation of God is nigh; therefore, let such cry out a great deal the more.” (Clarke)
Their bold, persistent appeal reveals the kind of earnest faith that Jesus honors.
B. Jesus’ Response (vv. 32–34)
“So Jesus stood still and called them, and said, ‘What do you want Me to do for you?’ They said to Him, ‘Lord, that our eyes may be opened.’ So Jesus had compassion and touched their eyes. And immediately their eyes received sight, and they followed Him.”
Jesus stood still – Despite the immense pressure of the coming cross, Jesus stopped. Compassion halted His steps. The Son of God, on His way to fulfill prophecy in Jerusalem, paused to respond to the cry of the lowly. He is never too busy for the humble plea of mercy.
“What do you want Me to do for you?” – Though He knew what they needed, Jesus asked. Why? Because God desires relationship, not robotic healing. He wants us to express our dependence, to bring our needs before Him in faith.
“You do not have because you do not ask.”
(James 4:2, NKJV)
Even though the Lord knows all, He still desires that we verbalize our need, as an act of faith and surrender.
They answered clearly – “Lord, that our eyes may be opened.” No vague, mystical request here. They wanted physical healing, and they asked directly.
Jesus had compassion and touched them – The same hands that would soon be pierced for the sins of the world reached out in mercy. This miracle is one of many that show the Messiah’s heart was moved by the suffering of others.
Immediately their eyes received sight, and they followed Him – This is the ideal result of every encounter with Christ: restoration and discipleship. They did not merely return to their old lives; they followed the One who opened their eyes.
C. Spiritual Insights and Application
Blindness in Scripture often represents spiritual ignorance or separation from truth. These men were blind physically, but they saw spiritually—they recognized Jesus as the “Son of David.”
Many today see with their eyes but are blind in their souls. These blind men, however, teach us what spiritual sight looks like: faith, urgency, and persistence.
When we cry out to the Lord, like these men, we must do so with a full recognition of who He is, not merely as a miracle-worker, but as the Messianic King and Redeemer.
“Reader, whosoever thou art, act in behalf of thy soul as these blind men did in behalf of their sight, and thy salvation is sure.” (Clarke)
Now is the time to cry out. Jesus is passing by. We are passing into eternity. Tomorrow is not promised.
“Behold, now is the accepted time; behold, now is the day of salvation.”
(2 Corinthians 6:2, NKJV)
