Matthew 20:13

KJV

But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny?

KJV (with Strong's)

But {G1161} he answered {G611} one {G1520} of them {G846}, and said {G2036}, Friend {G2083}, I do {G91} thee {G4571} no {G3756} wrong {G91}: didst {G4856} not {G3780} thou agree {G4856} with me {G3427} for a penny {G1220}?

Complete Jewish Bible

But he answered one of them, `Look, friend, I'm not being unfair with you. Didn't you agree to work today for a denarius?

Berean Standard Bible

But he answered one of them, ‘Friend, I am not being unfair to you. Did you not agree with me on one denarius?

American Standard Version

But he answered and said to one of them, Friend, I do thee no wrong: didst not thou agree with me for a shilling?

Commentary

### SUMMARY
Matthew 20:13 is the vineyard owner's direct response to a disgruntled laborer in the Parable of the Laborers in the Vineyard. This verse encapsulates the owner's defense of his sovereign generosity and highlights the laborer's misplaced sense of entitlement. It underscores the principle that the owner has fulfilled his contractual obligation, while simultaneously exercising his prerogative to be benevolent to others, thereby challenging human notions of fairness based on merit and emphasizing the unmerited nature of divine grace.

### CONTEXT
* **Literary Context:** This verse is central to Jesus' Parable of the Laborers in the Vineyard, found in [Matthew 20:1-16](/matthew/20-1-16 "Matthew 20:1-16 - The Parable of the Laborers in the Vineyard"). The parable immediately follows Peter's question about the disciples' reward for leaving everything to follow Jesus ([Matthew 19:27](/matthew/19-27 "Matthew 19:27 - Peter's Question About Reward")), and Jesus' pronouncement that "many that are first shall be last; and the last shall be first" ([Matthew 19:30](/matthew/19-30 "Matthew 19:30 - The First Shall Be Last")). The parable itself illustrates this principle: laborers hired at different times of the day (early morning, third hour, sixth, ninth, and eleventh) all receive the same wage—a denarius. The complaint in [Matthew 20:11-12](/matthew/20-11-12 "Matthew 20:11-12 - The Laborers Complain") arises from those hired first, who expected more because they had borne the "burden and heat of the day," feeling cheated by the owner's generosity to the latecomers. Verse 13 is the owner's direct, firm, yet polite rebuttal to this complaint, setting the stage for the parable's profound theological conclusion.
* **Historical & Cultural Context:** The setting of the parable reflects common labor practices in first-century Judea. Day laborers would gather in the marketplace, waiting to be hired for a day's work. A denarius (Greek: *dēnárion*) was a standard daily wage for a common laborer, sufficient to support a family for that day. Landowners had the right to hire workers as needed and to set wages, typically by agreement. The owner's actions, while unusual in their generosity to the latecomers, were entirely within his legal and cultural rights regarding his own property and finances. The expectation of those hired first, that they should receive more due to their longer hours, was a natural human reaction based on meritocratic principles prevalent in many societies, including that of ancient Israel, where reward was often tied to effort and covenant faithfulness.
* **Key Themes:** Matthew 20:13 contributes significantly to several key themes within the Gospel of Matthew and broader biblical theology. Foremost is the theme of **Divine Sovereignty and Generosity**, illustrating God's absolute right to dispense His grace and blessings according to His own will, not according to human merit or expectation. It powerfully conveys the theme of **Grace Over Merit**, emphasizing that salvation and spiritual blessings are unearned gifts from God, not rewards for human effort or duration of service. The owner's question, "didst not thou agree with me for a penny?", highlights the theme of **Covenant Keeping**, showing that the initial agreement was honored, and the complaint stemmed from envy, not injustice. Finally, the verse underscores a **Warning Against Envy and Entitlement**, revealing the danger of comparing oneself to others and feeling entitled to greater rewards based on perceived superior effort, a theme further emphasized by Jesus' concluding statement in [Matthew 20:16](/matthew/20-16 "Matthew 20:16 - The First and the Last").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Wrong (Greek, _adikéō_):** From *adikos* (unjust), this verb means "to be unjust," "to do wrong," "to injure," or "to hurt." In this context, the owner firmly denies any injustice on his part. He asserts that his actions are not a violation of the agreed-upon terms or any moral standard of fairness, especially concerning the complaining laborer. The laborer's grievance stems from envy, not from being wronged according to the initial agreement.
* **Friend (Greek, _hetaîros_):** Derived from a word meaning "clansman" or "comrade," *hetaîros* is a polite but formal term of address, often used in the Gospels when a rebuke or a serious point is about to be made, rather than a term of deep affection. It implies a shared association or acquaintance, but not necessarily intimacy. The owner uses it to address the laborer with a certain distance, indicating that while they are associates, the owner maintains his authority and is about to deliver a sharp, corrective statement.
* **Agree (Greek, _symphōnéō_):** From *symphōnos* ("harmonious"), this verb means "to be harmonious," "to accord," "to concur," or "to stipulate by compact." It signifies a mutual understanding or a formal agreement. The owner's use of this word is crucial, as it reminds the laborer of the explicit, verbal contract they had entered into. The laborer's complaint is therefore not about a broken promise, but about a perceived inequality in the owner's subsequent, unpromised generosity to others.

#### Verse Breakdown
* **"But he answered one of them, and said,"**: This clause introduces the vineyard owner's direct engagement with the complaining laborer. The conjunction "But" (Greek: *dé*) indicates a shift from the laborers' grumbling to the owner's authoritative response, setting up a contrast between their human-centric view of fairness and his divine-like prerogative.
* **"Friend,"**: The owner's address, using the term *hetaîros*, is polite yet carries an undertone of correction. It acknowledges the laborer's presence and their established relationship (as employer and employee) while simultaneously signaling that a firm, perhaps uncomfortable, truth is about to be delivered. It's a rhetorical softening before a direct challenge.
* **"I do thee no wrong:"**: This is the owner's unequivocal denial of injustice. He asserts his blamelessness concerning the initial agreement. His actions, while generous to others, have not diminished or violated the terms set with the first group of laborers. This statement shifts the burden of the complaint from the owner's actions to the laborer's perception and attitude.
* **"didst not thou agree with me for a penny?"**: This rhetorical question is the crux of the owner's argument. It serves as a direct reminder of the initial, mutually agreed-upon contract. The "penny" (Greek: *dēnárion*) was a fair day's wage. By asking this, the owner highlights that the laborer received exactly what he agreed to, exposing the complaint as one of envy over another's good fortune rather than a legitimate grievance of being defrauded.

#### Literary Devices
The verse employs several significant literary devices. **Dialogue** is central, as it presents the direct interaction between the vineyard owner and the complaining laborer, making the parable vivid and immediate. This direct speech allows the owner's character (representing God) to articulate his principles clearly. The phrase "didst not thou agree with me for a penny?" functions as a powerful **Rhetorical Question**. This is not a question seeking information, but rather one designed to make a point, to expose the flaw in the laborer's reasoning, and to highlight the undeniable fact of their prior agreement. It forces the laborer (and the reader) to confront the basis of their complaint. Furthermore, there is an element of **Irony** in the laborer's complaint. He is not wronged, but rather feels wronged because of the owner's *excessive* goodness to others. The irony lies in the fact that the laborer's focus on "fairness" (as he defines it) blinds him to the owner's generosity and his own good fortune in having received a fair wage.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 20:13 profoundly illustrates the nature of God's grace, which is inherently unmerited and sovereignly dispensed. The vineyard owner's defense of his generosity, rather than his "fairness" in human terms, mirrors God's freedom to bestow blessings as He wills, independent of human performance or perceived worthiness. This challenges a merit-based worldview, where blessings are seen as earned rewards, and instead champions a grace-based understanding, where all good gifts flow from God's benevolent will. The laborer's complaint, born of envy and a sense of entitlement, serves as a stark warning against human pride and the danger of comparing one's blessings to those of others. It reminds us that our gratitude should be for what we have received, not diminished by what others have been given.

* [Romans 9:15-16](/romans/9-15-16 "Romans 9:15-16 - God's Mercy and Compassion"): "For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy."
* [Ephesians 2:8-9](/ephesians/2-8-9 "Ephesians 2:8-9 - Salvation by Grace Through Faith"): "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast."
* [James 4:6](/james/4-6 "James 4:6 - God Opposes the Proud"): "But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble."

### REFLECTION AND APPLICATION
This verse calls us to a deep introspection about our attitudes towards God's blessings in our lives and the lives of others. It challenges us to move beyond a transactional view of faith, where we expect God to reward us proportionally to our efforts or perceived piety. Instead, we are invited to embrace a posture of profound gratitude for the grace we have already received, recognizing that any blessing from God is an unmerited gift. The laborer's envy serves as a potent reminder of the destructive nature of comparison and the sin of entitlement. True spiritual maturity involves rejoicing in God's goodness to all, trusting His perfect wisdom and boundless generosity, even when His ways transcend our human logic of fairness. Our service to God should flow from love and devotion, not from a competitive spirit or a desire for greater reward than our fellow believers.

#### Questions for Reflection
* **In what areas of your life do you find yourself comparing your blessings or perceived efforts to those of others?**
* **How does the owner's response challenge your own understanding of fairness and entitlement in your relationship with God?**
* **What does it mean to serve God out of pure gratitude for His grace, rather than a desire for reward or a sense of duty?**
* **How can you cultivate a heart that rejoices in God's generosity towards others, even when it seems disproportionate to their apparent effort?**

### FAQ

**Why does the owner call the complaining laborer "Friend" if he is about to rebuke him?**

Answer: The term "Friend" (Greek: *hetaîros*) in this context is a polite but formal address, not necessarily indicating deep affection. It's often used in the Gospels when a person is about to be corrected or challenged, as seen in other parables or interactions (e.g., the wedding guest without a proper garment in [Matthew 22:12](/matthew/22-12 "The Wedding Garment") or Judas's betrayal in [Matthew 26:50](/matthew/26-50 "Judas's Betrayal")). The owner uses it to maintain a certain decorum and authority, signaling that while he is addressing an associate, he is about to deliver a firm and undeniable truth that exposes the laborer's flawed perspective.

**Was the owner truly fair in paying all laborers the same wage?**

Answer: From a human, merit-based perspective, the owner's actions might seem "unfair" to those who worked longer. However, from a contractual and theological perspective, the owner was absolutely fair to the first laborers because he paid them exactly what they had agreed upon—a full day's wage (a denarius). His generosity to the later laborers was an act of grace and benevolence, not a breach of contract with the first group. The parable challenges our limited human understanding of fairness, which often equates to strict equality based on effort, and instead highlights God's sovereign right to be gracious and generous as He wills, transcending human merit.

**What is a "penny" in this context?**

Answer: In the King James Version, "penny" translates the Greek word *dēnárion* (denarius). This was a silver coin that was the standard daily wage for a common laborer in first-century Judea. It was considered a fair and sufficient amount to support a family for one day. This detail is crucial because it establishes that the initial agreement between the owner and the first laborers was perfectly just and adequate for the work performed. The laborer's complaint was not about being underpaid according to the agreement, but about envy over the owner's unexpected generosity to others.

### CHRIST-CENTERED FULFILLMENT
Matthew 20:13, through the vineyard owner's sovereign generosity, powerfully foreshadows the radical, unmerited grace extended to humanity through Jesus Christ. The owner's statement, "I do thee no wrong: didst not thou agree with me for a penny?", encapsulates the truth that God owes us nothing yet gives us everything through Christ. We, like the laborers, are offered a covenant, but the ultimate "wage" of eternal life is not earned by our works or duration of service, but is a free gift of God's grace, purchased by the sacrifice of His Son. Christ's work on the cross is the ultimate demonstration of this divine generosity, where He, though rich, became poor for our sakes, that we through His poverty might be rich ([2 Corinthians 8:9](/2_corinthians/8-9 "2 Corinthians 8:9 - Christ's Poverty for Our Riches")). He fulfilled the law and bore the full penalty for our sins, not because we earned it, but because of God's great love for us while we were still sinners ([Romans 5:8](/romans/5-8 "Romans 5:8 - God's Love While We Were Still Sinners")). The "penny" of the parable, representing a just wage, pales in comparison to the boundless riches of salvation and adoption into God's family, which are bestowed upon all who believe, regardless of when they come to faith or their past deeds. This parable, culminating in the owner's defense of his right to be generous, beautifully illustrates the heart of the Gospel: salvation is not a reward for our labor, but a gift of God's extravagant grace, freely given to all who accept His call, echoing the humility and obedience of Christ Himself ([Philippians 2:5-8](/philippians/2-5-8 "Philippians 2:5-8 - Christ's Humility and Obedience")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Matthew 26:50

And Jesus said unto him, Friend, wherefore art thou come? Then came they, and laid hands on Jesus, and took him.

Matthew 22:12

And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.

Romans 9:14

¶ What shall we say then? [Is there] unrighteousness with God? God forbid.

Romans 9:15

For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.

Genesis 18:25

That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right?

Job 35:2

Thinkest thou this to be right, [that] thou saidst, My righteousness [is] more than God's?

Job 40:8

Wilt thou also disannul my judgment? wilt thou condemn me, that thou mayest be righteous?