Matthew 20:15

KJV

Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?

KJV (with Strong's)

{G2228} Is it not {G3756} lawful {G1832} for me {G3427} to do {G4160} what {G3739} I will {G2309} with {G1722} mine own {G1699}?{G1487} Is {G2076} thine {G4675} eye {G3788} evil {G4190}, because {G3754} I {G1473} am {G1510} good {G18}?

Complete Jewish Bible

Haven't I the right to do what I want with what belongs to me? Or do you begrudge my generosity?'

Berean Standard Bible

Do I not have the right to do as I please with what is mine? Or are you envious because I am generous?’

American Standard Version

Is it not lawful for me to do what I will with mine own? or is thine eye evil, because I am good?

Commentary

### SUMMARY
Matthew 20:15 captures the climactic rhetorical question posed by the generous landowner in Jesus' Parable of the Workers in the Vineyard. This verse directly challenges the disgruntled laborers who, having agreed to a fair wage, became envious when others, hired later, received the same compensation. It underscores the landowner's sovereign right to dispense his own resources as he wills and exposes the "evil eye" of jealousy in those who resent another's good fortune, thereby illustrating profound truths about divine generosity, human envy, and the nature of God's grace.

### CONTEXT
* **Literary Context:** This verse serves as the powerful culmination of the Parable of the Workers in the Vineyard, found in [Matthew 20:1-16](/matthew/20-1-16 "Matthew 20:1-16 - The Parable of the Workers in the Vineyard"). The parable itself is framed by Jesus' teaching on discipleship and rewards. Immediately preceding it, Peter asks what the disciples will receive for leaving everything to follow Jesus ([Matthew 19:27](/matthew/19-27 "Matthew 19:27 - Peter's Question About Reward")). Jesus responds by affirming future rewards but then issues a crucial warning: "But 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 then vividly illustrates this principle, showing how God's kingdom values and rewards often invert human expectations of merit and fairness. The landowner's sharp questions in [Matthew 20:13-15](/matthew/20-13-15 "Matthew 20:13-15 - The Landowner's Rebuke") are the theological linchpin, defending his absolute right to generosity and exposing the workers' flawed perspective.
* **Historical & Cultural Context:** In first-century Judea, agricultural labor, particularly vineyard work, was common. Day laborers were typically hired early in the morning, and their wages were often negotiated and paid at the end of the day. A denarius was a standard daily wage for a laborer, considered fair compensation. The practice of hiring workers at different hours was also common, as needs arose throughout the day. The expectation was that those who worked longer would receive more, or at least that compensation would be strictly proportional to hours worked. This cultural norm sets up the tension in the parable, as the landowner's actions directly challenge these human-centric expectations of fairness and merit. The concept of the "evil eye" was also a well-understood Semitic idiom, referring not to a physical ailment but to a spiritual disposition of envy, jealousy, or stinginess, often contrasted with generosity and open-handedness.
* **Key Themes:** Matthew 20:15 contributes significantly to several overarching themes within Matthew's Gospel and biblical theology. Foremost is the theme of **Divine Sovereignty and Generosity**, emphasizing God's absolute freedom and right to dispense His grace and blessings as He sees fit, unconstrained by human notions of merit or entitlement. The landowner's rhetorical questions assert his ultimate authority over his own property and resources, mirroring God's prerogative in His kingdom. This directly challenges the theme of **Human Envy and Jealousy**, as the "evil eye" of the early workers reveals a heart that resents another's good fortune, even when their own agreed-upon compensation is met. This highlights a universal human struggle with covetousness and a lack of contentment. Finally, the verse powerfully underscores the distinction between **Grace and Merit**. The parable, culminating in this verse, argues that salvation and spiritual blessings in God's kingdom are fundamentally gifts of grace, not wages earned through human effort or perceived deservingness. This challenges a transactional view of faith and obedience, aligning with Jesus' broader teachings about the nature of the kingdom of heaven, where the "last" can indeed be "first" ([Matthew 19:30](/matthew/19-30 "Matthew 19:30 - The First Shall Be Last")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **lawful (Greek, _éxesti'_):** From G1832, meaning "it is right" or "it is permitted." The landowner's question, "Is it not lawful for me to do what I will with mine own?", asserts his unquestionable right and authority over his property and decisions. It highlights that his actions are not only permissible but entirely within his prerogative as the owner.
* **mine own (Greek, _emós'_):** From G1699, meaning "my" or "mine (own)." This possessive pronoun emphasizes the landowner's absolute ownership and control over his resources. The essence of his defense is that his generosity comes from his own abundance, and he is free to use it as he pleases, without external constraint or human judgment.
* **evil (Greek, _ponērós'_):** From G4190, meaning "hurtful, evil (in effect or influence), wicked, malicious." When applied to the "eye" (G3788, _ophthalmós_), as in "Is thine eye evil?", it refers to a disposition of envy, jealousy, or stinginess. It describes a moral culpability where one's internal state is corrupted by resentment over the good fortune or generosity shown to others.
* **good (Greek, _agathós'_):** From G18, meaning "good (in any sense), beneficial." The landowner contrasts his own "goodness" (generosity, beneficence) with the "evil" (envy) of the workers. His actions are benevolent and beneficial, while their reaction stems from a malevolent spirit of resentment.

#### Verse Breakdown
* **"Is it not lawful for me to do what I will with mine own?"**: This first rhetorical question serves as a direct challenge to the workers' complaint, asserting the landowner's absolute sovereignty and autonomy. He is questioning their right to dictate how he manages his own resources. The implication is a resounding "Yes, it is lawful!" He is the owner, and he has the right to exercise his will over his property, including the distribution of wages, especially since he has fulfilled his contractual obligation to the first workers. This statement establishes the foundational principle of divine prerogative – God's unassailable right to act according to His own good pleasure.
* **"Is thine eye evil, because I am good?"**: This second, more pointed rhetorical question unmasks the true motive behind the workers' grievance: envy. The "evil eye" is a Semitic idiom for jealousy, stinginess, or malevolence, particularly in response to another's generosity or prosperity. The landowner's "goodness" refers to his overflowing generosity to the later workers. He highlights the stark contrast between his benevolent actions and their malevolent reaction. Their complaint is not about injustice to themselves, but about the perceived "too much" generosity shown to others, revealing a heart that begrudges grace.

#### Literary Devices
Matthew 20:15 masterfully employs several literary devices to convey its profound theological message. The primary device is the **Rhetorical Question**, used twice. These are questions posed not for an answer, but to make a point more forcefully and to provoke self-reflection in the listener. The landowner's questions are designed to expose the irrationality and moral failing of the complaining workers. There is also a strong element of **Irony** at play; the workers, who received exactly what they agreed upon, are depicted as being wronged, while the landowner, who acted with extraordinary generosity, is cast as the antagonist. This ironic reversal highlights the distorted perspective of envy. Furthermore, the phrase "evil eye" is a classic **Idiom**, a common expression whose meaning is not deducible from the literal words. In Semitic culture, it vividly communicated the concept of jealousy, covetousness, and a lack of generosity, making the landowner's accusation immediately understandable and impactful to Jesus' original audience.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 20:15 profoundly articulates the nature of God's sovereign grace, challenging human assumptions about fairness and merit. The landowner's absolute right to do as he pleases with his own resources mirrors God's unconstrained freedom to bestow His favor and blessings upon whomever He chooses, not based on human performance or duration of service, but purely out of His benevolent will. This truth can be unsettling to those who operate on a system of earned reward, as it exposes the inherent human tendency to compare ourselves to others and to begrudge the unmerited favor shown to them. The "evil eye" of the workers thus becomes a powerful metaphor for spiritual envy, a sin that blinds us to God's goodness in our own lives and distorts our perception of His dealings with others. Ultimately, the verse teaches that God's kingdom operates on a principle of radical generosity and grace, where the focus is not on what we have earned, but on what God, in His infinite goodness, chooses to give.

* [Isaiah 55:8-9](/isaiah/55-8-9 "Isaiah 55:8-9 - God's Thoughts and Ways are Higher")
* [Romans 9:15-16](/romans/9-15-16 "Romans 9:15-16 - God's Sovereign Mercy")
* [Proverbs 23:6](/proverbs/23-6 "Proverbs 23:6 - Warning Against the Evil Eye")

### REFLECTION AND APPLICATION
Matthew 20:15 presents a profound challenge to our natural human inclination towards meritocracy and comparison. It compels us to honestly examine our hearts: When God blesses someone else, especially in ways we might deem "undeserved" or "less earned" than our own efforts, do we genuinely rejoice with them, or does our "eye become evil" with envy? This verse calls us to cultivate a spirit of gratitude for what we have received, rather than focusing on what others have. It reminds us that God's goodness is not a finite resource that diminishes when shared with others; rather, His generosity is boundless. Embracing the truth of God's sovereign grace frees us from the destructive cycle of comparison and resentment, allowing us to celebrate His goodness in all its forms. It encourages us to trust in His perfect wisdom and timing, recognizing that His ways are higher than our ways, and His justice is always tempered with mercy and abundant grace.

#### Questions for Reflection
* **In what areas of your life do you find yourself comparing your blessings or efforts to those of others?**
* **How does the concept of God's sovereign generosity, as depicted in this verse, challenge your understanding of fairness or reward?**
* **What practical steps can you take to guard your heart against the "evil eye" of envy when you see God blessing others?**
* **How can a deeper appreciation for God's unmerited grace in your own life transform your perspective on His dealings with others?**

### FAQ
**What does "Is thine eye evil, because I am good?" truly mean?**

Answer: This is a powerful rhetorical question using a common Semitic idiom. The phrase "evil eye" (Greek: _ophthalmos ponērós_) does not refer to a physical defect or a superstitious curse, but rather to a spiritual and moral disposition of envy, jealousy, or stinginess. It signifies a heart that begrudges the good fortune or generosity extended to others. The landowner's "goodness" (Greek: _agathós_) refers to his benevolent and generous act of paying all workers the full day's wage, regardless of their hours worked. So, the question means, "Are you envious or resentful because I have chosen to be generous?" It highlights the workers' spiritual failing—their complaint stemmed not from being wronged themselves, but from their inability to rejoice in the landowner's generosity to others. This concept is also found in other biblical texts, such as [Proverbs 23:6](/proverbs/23-6 "Proverbs 23:6 - The Evil Eye of a Stingy Person"), where a "man with an evil eye" is one who is stingy or ungenerous.

### CHRIST-CENTERED FULFILLMENT
Matthew 20:15, with its assertion of the landowner's sovereign right to generosity and its exposure of human envy, finds profound Christ-centered fulfillment in the Gospel. The landowner, who acts with unmerited favor, is a clear type of God the Father, whose ultimate act of "goodness" is the sending of His Son, Jesus Christ, to redeem humanity. Just as the landowner's generosity defied human expectations of merit, so too does God's grace in Christ defy our attempts to earn salvation. Our salvation is not a wage earned through long hours of spiritual labor, but a free gift, a testament to God's sovereign will and boundless love ([Ephesians 2:8-9](/ephesians/2-8-9 "Ephesians 2:8-9 - Salvation by Grace Through Faith")). The "evil eye" of the envious workers reflects humanity's fallen tendency to resist God's unmerited favor, particularly when it extends to those we deem "less deserving" or who came to faith "later" (e.g., the Gentiles in relation to the Jews). Yet, Christ's mission was to reconcile all to God, breaking down the dividing wall of hostility and offering the same full "wage" of eternal life to all who believe, regardless of their past or perceived spiritual "work" ([Galatians 3:28](/galatians/3-28 "Galatians 3:28 - No Jew or Gentile in Christ")). The cross itself is the ultimate demonstration of God's "goodness" and sovereign right to save sinners, a goodness that often provokes the "evil eye" of those who cling to self-righteousness or legalism, failing to grasp the radical, leveling grace found only in the [Lamb of God, who takes away the sin of the world!](/john/1-29 "John 1:29 - Jesus, the Lamb of God").

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

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.

Romans 9:24

Even us, whom he hath called, not of the Jews only, but also of the Gentiles?

Deuteronomy 15:9

Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him nought; and he cry unto the LORD against thee, and it be sin unto thee.

Mark 7:22

Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:

Matthew 6:23

But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great [is] that darkness!

Jonah 4:1

¶ But it displeased Jonah exceedingly, and he was very angry.

Jonah 4:4

Then said the LORD, Doest thou well to be angry?