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|New American Bible|
2002 11 11
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1 "The kingdom of heaven is like a
landowner who went out at dawn to hire laborers for his vineyard.
After agreeing with them for the usual daily
wage, he sent them into his vineyard.
Going out about nine o'clock, he saw others standing
idle in the marketplace,
2 and he said to them, 'You too go into my
vineyard, and I will give you what is just.'
So they went off. (And) he went out again
around noon, and around three o'clock, and did likewise.
Going out about five o'clock, he found others
standing around, and said to them, 'Why do you stand here idle all day?'
They answered, 'Because no one has hired us.'
He said to them, 'You too go into my vineyard.'
3 When it was evening the owner of the vineyard
said to his foreman, 'Summon the laborers and give them their pay, beginning
with the last and ending with the first.'
When those who had started about five o'clock
came, each received the usual daily wage.
So when the first came, they thought that they
would receive more, but each of them also got the usual wage.
And on receiving it they grumbled against the
saying, 'These last ones worked only one hour,
and you have made them equal to us, who bore the day's burden and the heat.'
He said to one of them in reply, 'My friend, I
am not cheating you. 4 Did you not agree with me for the
usual daily wage?
5 Take what is yours and go. What if I wish to
give this last one the same as you?
(Or) am I not free to do as I wish with my own
money? Are you envious because I am generous?'
6 Thus, the last will be first, and the first
will be last."
7 As Jesus was going up to Jerusalem, he took
the twelve (disciples) aside by themselves, and said to them on the way,
"Behold, we are going up to Jerusalem, and
the Son of Man will be handed over to the chief priests and the scribes, and
they will condemn him to death,
and hand him over to the Gentiles to be mocked
and scourged and crucified, and he will be raised on the third day."
8 Then the mother 9 of the
sons of Zebedee approached him with her sons and did him homage, wishing to ask
him for something.
He said to her, "What do you wish?"
She answered him, "Command that these two sons of mine sit, one at your
right and the other at your left, in your kingdom."
Jesus said in reply, "You do not know what
you are asking. 10 Can you drink the cup that I am going to
drink?" They said to him, "We can."
He replied, "My cup you will indeed drink,
but to sit at my right and at my left (, this) is not mine to give but is for
those for whom it has been prepared by my Father."
When the ten heard this, they became indignant
at the two brothers.
But Jesus summoned them and said, "You
know that the rulers of the Gentiles lord it over them, and the great ones make
their authority over them felt.
But it shall not be so among you. Rather,
whoever wishes to be great among you shall be your servant;
whoever wishes to be first among you shall be
Just so, the Son of Man did not come to be
served but to serve and to give his life as a ransom 11 for
12 As they left Jericho, a great crowd followed
Two blind men were sitting by the roadside, and
when they heard that Jesus was passing by, they cried out, "[Lord,] 13
Son of David, have pity on us!"
The crowd warned them to be silent, but they called
out all the more, "Lord, Son of David, have pity on us!"
Jesus stopped and called them and said,
"What do you want me to do for you?"
They answered him, "Lord, let our eyes be
Moved with pity, Jesus touched their eyes.
Immediately they received their sight, and followed him.
1 [1-16] This parable is peculiar to
Matthew. It is difficult to know whether the evangelist composed it or received
it as part of his traditional material and, if the latter is the case, what its
original reference was. In its present context its close association with
⇒ Matthew 19:30 suggests that its teaching is the
equality of all the disciples in the reward of inheriting eternal life.
2  What is just: although the wage
is not stipulated as in the case of those first hired, it will be fair.
3  Beginning with the last . . .
the first: this element of the parable has no other purpose than to show how
the first knew what the last were given (⇒ Matthew
4  I am not cheating you:
literally, "I am not treating you unjustly."
5 [14-15] The owner's conduct
involves no violation of justice (⇒ Matthew 20:4, ⇒ 13),
and that all the workers receive the same wage is due only to his generosity to
the latest arrivals; the resentment of the first comes from envy.
6  See the note on
⇒ Matthew 19:30.
7 [17-19] Cf ⇒ Mark
is the third and the most detailed of the passion predictions
(⇒ Matthew 16:21-23;
⇒ 17:22-23). It speaks of Jesus' being "handed
over to the Gentiles" (⇒ Matthew 27:2), his
being "mocked" (⇒ Matthew 27:27-30),
"scourged" (⇒ Matthew 27:26), and
"crucified" (⇒ Matthew 27:31,
⇒ 35). In all but the last of these points Matthew
agrees with his Marcan source, but whereas Mark speaks of Jesus' being killed
(⇒ Mark 10:34), Matthew has the specific "to
be . . . crucified."
8 [20-28] Cf ⇒ Mark
request of the sons of Zebedee, made through their mother, for the highest
places of honor in the kingdom, and the indignation of the other ten disciples
at this request, show that neither the two brothers nor the others have
understood that what makes for greatness in the kingdom is not lordly power but
humble service. Jesus gives the example, and his ministry of service will reach
its highest point when he gives his life for the deliverance of the human race
9 [20-21] The reason for Matthew's
making the mother the petitioner (cf ⇒ Mark 10:35)
is not clear. Possibly he intends an allusion to Bathsheba's seeking the
kingdom for Solomon; see ⇒ 1 Kings 1:11-21. Your
kingdom: see the note on ⇒ Matthew 16:28.
10  You do not know what you are
asking: the Greek verbs are plural and, with the rest of the verse, indicate
that the answer is addressed not to the woman but to her sons. Drink the cup:
see the note on ⇒ Mark 10:38-40. Matthew omits the
Marcan "or be baptized with the baptism with which I am baptized"
(⇒ Matthew 10:38).
11  Ransom: this noun, which
occurs in the New Testament only here and in the Marcan parallel
(Matthew 10:45), does not necessarily express
the idea of liberation by payment of some price. The cognate verb is used
frequently in the LXX of God's liberating Israel from Egypt or from Babylonia
after the Exile; see ⇒ Exodus 6:6;
⇒ 15:13; ⇒ Psalm 77:16
(76 LXX); ⇒ Isaiah 43:1;
⇒ 44:22. The liberation brought by Jesus' death
will be for many; cf ⇒ Isaiah 53:12. Many does not
mean that some are excluded, but is a Semitism designating the collectivity who
benefit from the service of the one, and is equivalent to "all."
While there are few verbal contacts between this saying and the fourth Servant
Song (⇒ Isaiah
52:13-⇒ 53:12), the ideas of that passage
are reflected here.
12 [29-34] The cure of the blind men
is probably symbolic of what will happen to the disciples, now blind to the
meaning of Jesus' passion and to the necessity of their sharing his suffering.
As the men are given sight, so, after the resurrection, will the disciples come
to see that to which they are now blind. Matthew has abbreviated his Marcan
source (Matthew 10:46-52) and has made Mark's
one man two. Such doubling is characteristic of this gospel; see
⇒ Matthew 8:28-34 (⇒ Mark
5:1-20) and the note on ⇒ Matthew 9:27-31.
13  [Lord]: some important textual
witnesses omit this, but that may be because copyists assimilated this verse to
⇒ Matthew 9:27. Son of David: see the note on
⇒ Matthew 9:27.
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