Matthew 20 13

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?

Matthew 20:13 nkjv

But he answered one of them and said, 'Friend, I am doing you no wrong. Did you not agree with me for a denarius?

Matthew 20:13 niv

"But he answered one of them, 'I am not being unfair to you, friend. Didn't you agree to work for a denarius?

Matthew 20:13 esv

But he replied to one of them, 'Friend, I am doing you no wrong. Did you not agree with me for a denarius?

Matthew 20:13 nlt

"He answered one of them, 'Friend, I haven't been unfair! Didn't you agree to work all day for the usual wage?

Matthew 20 verses

Matthew 20 13 Meaning

Matthew 20:13 records the vineyard owner's direct response to the first worker who grumbled about the wage received. The owner affirms that he has done no wrong to the worker, upholding the original, agreed-upon contract for a denarius. This statement underscores divine justice in fulfilling agreements and, implicitly, sets the stage for His sovereign right to extend grace and generosity beyond strict merit, challenging human notions of fairness based solely on earned deserts or comparison with others.

Matthew 20 13 Context

Matthew 20:13 is a pivotal part of the Parable of the Workers in the Vineyard (Matt 20:1-16). This parable follows directly after Peter's question in Matthew 19:27 about the disciples' reward for leaving everything to follow Jesus, and Jesus' statement that "many who are first will be last, and the last first." The parable illustrates and elaborates on this concept. The vineyard owner hires laborers at different times of the day (early morning, third hour, sixth, ninth, and eleventh), but pays them all the same wage – a denarius – at the end of the day. Verse 13 contains the owner's direct rebuttal to the early workers who complained that they worked longer in the heat yet received no more than those who worked only an hour. Historically, a denarius was a common daily wage, and daily hiring was standard practice. The owner's defense in verse 13 sets up the deeper theological lesson: challenging human ideas of proportionate merit and demonstrating God's sovereign generosity, which transcends human justice and often evokes envy from those who feel they deserve more based on their own effort or comparison with others.

Matthew 20 13 Word analysis

• But: (Greek: Ho de - Ὁ δὲ) - This conjunction marks a direct and significant shift to the owner's response, signaling a contrasting perspective to the worker's complaint. It emphasizes the immediacy and decisiveness of the owner's answer.
• he answered: (Greek: apokritheis - ἀποκριθεὶς) - A past participle, meaning "having answered." This highlights that the owner had carefully considered and formulated his response to the grumbling worker, rather than just speaking impulsively.
• one of them: (Greek: heni autōn - ἑνὶ αὐτῶν) - Pinpoints that the complaint was not necessarily from all the first-hired, but represented by a spokesman. It specifies the direct address.
• 'Friend, (Greek: Hetaire - Ἑταῖρε) - This term of address is critical. It does not carry the warmth of philos (true friend) but is a polite yet firm address, often used by superiors to subordinates, or in situations involving a mild rebuke. In Matthew, hetaire is also used for the guest without a wedding garment (Matt 22:12) and for Judas (Matt 26:50) at the betrayal. This usage implies that while polite, the owner's address signals disapproval or a forthcoming correction of the worker's attitude, rather than true companionship. It functions as a respectful but authoritative opening to a refutation.
• I am doing you no wrong: (Greek: Ouk adikō se - Οὐκ ἀδικῶ σε) - Adikō means "to do wrong, to act unjustly, to injure." The negative ouk means "I am not acting unjustly towards you." This is the core legal defense. The owner directly refutes the worker's implicit accusation of unfairness or injustice, appealing to the initial, agreed-upon terms. It highlights the divine principle of righteousness—God is never unjust.
• Did you not agree: (Greek: ouchi synephōnēsas - οὐχὶ συνεφώνησας) - A rhetorical question, beginning with ouchi, which expects a "yes" answer. Synephōnēsas comes from synphōneō, meaning "to sound together, to be in harmony, to agree by covenant or contract." It implies a mutual, binding agreement that was openly reached. The owner invokes the sanctity and clarity of their initial verbal contract, reminding the worker of his own voluntary consent.
• with me for a denarius? (Greek: met' emou dēnariou - μετ’ ἐμοῦ δηνάριου) - This specifies the exact terms of the agreement. A denarius was the standard daily wage for a laborer at the time, indicating a fair, prevailing rate. The question serves as a direct reminder of the worker's initial acceptance of these precise terms, leaving no room for complaint about the amount itself, but only about the equal treatment of others. This establishes the foundation of the owner's "justice"—he fully delivered on his promise.

Matthew 20 13 Bonus section

The concept of hetaire (Friend/Companion) in this verse, coupled with its usage in Matt 22:12 (the man without a wedding garment) and Matt 26:50 (Judas), indicates a deliberate choice of address in Matthew’s Gospel. It’s not a term of endearment, but a formal and perhaps pointed address to one who is technically an "associate" but is out of alignment or acting improperly within the relationship. This subtle nuance reinforces the owner’s authority and the worker's culpability for his attitude.

Furthermore, the parable itself challenges the disciples’ preoccupation with reward and position (cf. Matt 19:27, 20:20-28). It serves as a strong corrective, reorienting their understanding from human-centered meritocracy to God-centered grace and sovereignty. The "agreement for a denarius" provides a fixed point of justice from which the owner's generosity, far from being unfair, is seen as supererogatory—going beyond the required—which is characteristic of God's redemptive dealings with humanity.

Matthew 20 13 Commentary

Matthew 20:13 captures the turning point in the Parable of the Workers in the Vineyard, where the divine perspective corrects human complaint. The vineyard owner, representing God, addresses the first-hired worker not with anger, but with a polite yet firm 'Friend' (Hetaire), underscoring a relational aspect while asserting his authority. His response, "I am doing you no wrong," directly refutes the accusation of injustice. This statement is foundational: God is inherently just and faithful to His promises. The worker received precisely what he had agreed to work for.

The core of the owner's defense rests on the mutual agreement: "Did you not agree with me for a denarius?" This rhetorical question reminds the worker, and implicitly the reader, that a specific, understood contract was established and fulfilled. The owner’s act was not one of injustice to the first workers, but one of extravagant grace to the last. This reveals a critical aspect of God's character: while He is always just and keeps His covenants, His nature also overflows with sovereign generosity and grace, extending blessings beyond what is earned or expected, and certainly beyond what might seem "fair" by human standards of merit.

This verse challenges the "wage mentality" common among humans, which seeks to compare self with others and resents unearned blessing. It confronts the insidious sin of envy, as stated in the following verse (Matt 20:15) concerning the "evil eye." The parable and this verse specifically, teaches that salvation, blessing, and entry into the Kingdom are fundamentally based on God’s gracious invitation and sovereign will, not merely on the duration or intensity of human effort. The worker's complaint highlights a common human struggle: desiring God's blessing, but grumbling when He shows equally great or even greater mercy to others whom we deem less deserving.

Practical Examples:

• A seasoned believer grumbling when a new convert experiences significant spiritual blessings or leadership roles immediately, forgetting that God's grace is not about tenure.
• People comparing their perceived hardships or years of service in ministry with others who seem to "have it easier" and receive similar or greater favor from God.
• Feeling resentful when someone who had a difficult past or less "spiritual" upbringing finds Christ and is profoundly transformed, thinking, "But I've tried to be good my whole life!"