Ewangelia Mateusza 20:15

Biblia Tysiąclecia

Azaż mi się nie godzi czynić z mojem, co chcę? Czyli oko twoje złośliwe jest, iżem ja jest dobry?

Parallel Translations

Biblia Gdańska (1632)
Azaż mi się nie godzi czynić z mojem, co chcę? Czyli oko twoje złośliwe jest, iżem ja jest dobry?

Biblia Przekład Toruński
15 Albo czy nie wolno mi czynić z tym, co moje, tego, co chcę? Czy oko twoje jest złe, że ja jestem dobry?

Nowe Przymierze Zaremba
Czy nie wolno mi z tym, co moje, czynić tego, co chcę? A może krzywym okiem patrzysz na to, że jestem dobry?

Nowa Biblia Gdańska (2012)
Czy na moim nie wolno mi zrobić, co chcę? Czy twoje oko jest złośliwe ponieważ Ja Jestem Dobry?

Uwspółcześniona Biblia Gdańska
Czyż z tym, co moje, nie wolno mi robić, co chcę? Czy twoje oko jest złe dlatego, że ja jestem dobry?

Biblia Brzeska (1563)
Izaż mi się nie godzi uczynić z moim, co chcę? Abo oko twoje złościwe jest, iżem ja dobry?

Biblia Warszawska
Czy nie wolno mi czynić z tym, co moje, jak chcę? Albo czy oko twoje jest zawistne dlatego, iż ja jestem dobry?

Bible Verse Review
  from Treasury of Scripure Knowledge

it: Matthew 11:25, Exodus 33:19, Deuteronomy 7:6-8, 1 Chronicles 28:4, 1 Chronicles 28:5, Jeremiah 27:5-7, John 17:2, Romans 9:15-24, Romans 11:5, Romans 11:6, 1 Corinthians 4:7, Ephesians 1:11, Ephesians 2:1, Ephesians 2:5, James 1:18

Is thine: Matthew 6:23, Deuteronomy 15:9, Deuteronomy 28:54, Proverbs 23:6, Proverbs 28:22, Mark 7:22, James 5:9

because: Jonah 4:1-4, Acts 13:45

Reciprocal: Genesis 4:5 - wroth Genesis 4:6 - General Genesis 31:9 - General Exodus 11:2 - borrow Exodus 20:17 - is thy neighbour's Numbers 33:53 - General Joshua 2:9 - that the Lord Joshua 8:27 - the cattle 1 Samuel 18:9 - eyed David Job 1:21 - taken away Job 9:12 - What Job 33:13 - giveth not account Proverbs 22:9 - He that hath a bountiful eye Jeremiah 18:6 - General Ezekiel 48:1 - Dan Jonah 4:4 - Doest thou well to be angry Luke 4:25 - many Luke 23:43 - To day John 4:26 - I that Acts 8:6 - with one Acts 11:17 - as God Romans 9:20 - who art Romans 11:35 - General 1 Corinthians 12:11 - as

Gill's Notes on the Bible

Is it not lawful for me to do what I will with mine own?.... External gifts and outward privileges, such as enjoying the word and ordinances, are God's own; and he may, as he does, bestow them on whom he will, and when and where he pleases; as he gave them to the Jews, and continued them many hundred years, when the Gentiles were utterly with them destitute of them; and as he has bestowed them in a more abundant manner for a long time on the Gentiles, whilst the Jews despise and reject them. Special grace is his own, which he gives to whom he pleases; it is by his own grace, and not the merits of men, that any are chosen, adopted, justified, pardoned, regenerated, and called; that they have faith, hope, love, repentance, or perform new obedience from a new heart, and new principles. Heaven and glory is his own, of his own preparing and giving; and both grace and glory are disposed of, and that very rightly and lawfully, according to his sovereign good will and pleasure: he chooses, adopts, justifies, pardons, regenerates, calls, and sanctifies whom he pleases; and brings what sons to glory he thinks fit, and bestows it equally upon them: and in so doing, does no wrong, or any injustice to any of his creatures; not to the fallen angels, by choosing some of their species, and confirming them in their original constitution; and by leaving them, the fallen angels, in their apostasy; nor by making provision for fallen man, and not them, nor by punishing them with everlasting destruction; nor do they ever complain of any wrong being done them: nor to non-elect men; for none of Adam's race have any right to grace or glory, and therefore no wrong is done to any of them, by withholding them from them, whereby nothing is taken from them, and given to others; and by punishing them for sin; nor to any elect men, by making others partners with them; since they are all alike by nature, unworthy of grace and glory, and deserving of wrath: what is enjoyed by any of them, is of mere grace, and not through merit; and one has not a whit the less, for what the other is possessed of; so that there is no room for envy, murmuring, and complaint:

is thine eye evil because I am good? An "evil eye", is opposed to a good eye, frequently in Jewish writings, as a "good eye" signifies beneficence and liberality; hence it is said c

"He that gives a gift, let him give it בעין יפה "with a good eye"; bountifully and generously; and he that devoteth anything, let him devote it with a "good eye",''

cheerfully and freely: so an "evil eye" intends envy and covetousness, as it does here: and the sense is, art thou envious at the good of others, and covetous and greedy to monopolize all to thyself, because I am liberal, kind, and beneficent? Men are apt to complain of God, and charge his procedures in providence and grace, with inequality and injustice; whereas he does, as he may, all things according to his sovereign will, and never contrary to justice, truth, and goodness; though he is not to be brought to man's bar, and men should submit to his sovereignty.

c T. Bab. Bava Bathra, fol. 65. 1. & 71. 1. & 72. 1.

Barnes' Notes on the Bible

Is thine we evil because I am good? - The Hebrews used the word evil, when applied to the eye, to denote one envious and malicious, Deuteronomy 15:9; Proverbs 23:6. The eye is called evil in such cases, because envy and malice show themselves directly in the eye. No passions are so fully expressed by the eye as these. “Does envy show itself in the eye? is thine eye so soon turned to express envy and malice because I have chosen to do good?”

Clarke's Notes on the Bible

Verse Matthew 20:15. Is it not lawful for me — As eternal life is the free gift of God, he has a right to give it in whatever proportions, at whatever times, and on whatever conditions he pleases.

Is thine eye evil — An evil eye among the Jews meant a malicious, covetous, or envious person.

Most commentators have different methods of interpreting this parable. Something was undoubtedly designed by its principal parts, besides the scope and design mentioned at the conclusion of the last chapter. The following, which is taken principally from the very pious Quesnel, may render it as useful to the reader as any thing else that has been written on it.

The Church is a vineyard, because it is a place of labour, where no man should be idle. Each of us is engaged to labour in this vineyard - to work out our salvation through him who worketh in us to will and to perform. Life is but a day, whereof childhood, or the first use of reason, is the day-break or first hour, Matthew 20:1, in which we receive the first CALL.

The promise of the kingdom of glory is given to all those who are workers together with him, Matthew 20:2.

The second call is in the time of youth, which is most commonly idle, or only employed in dissipation and worldly cares, Matthew 20:3.

The third call is at the age of manhood.

The fourth, in the decline of life, Matthew 20:5.

The fifth, when sickness and the infirmities of life press upon us. How many are there in the world who are just ready to leave it, before they properly consider for what end they were brought into it! Still idle, still unemployed in the things which concern their souls; though eternal life is offered to them, and hell moving from beneath to meet them! Matthew 20:6.

Others consider the morning the first dawn of the Gospel; and the first call to be the preaching of John Baptist.

The second call, the public preaching of our LORD; and that of the apostles when they got an especial commission to the Jews, Matthew 10:5-6, together with that of the seventy disciples mentioned Luke 10:1.

The third call, which was at mid-day, represents the preaching of the fulness of the Gospel after the ascension of Christ, which was the meridian of evangelic glory and excellence.

The fourth call represents the mission of the apostles to the various synagogues of the Jews, in every part of the world where they were scattered; the history of which is particularly given in the Acts of the Apostles.

The fifth call, or eleventh hour, represents the general call of the Gentiles into the Church of Christ, when the unbelieving Jews were finally rejected. What makes this interpretation the more likely is, that the persons who are addressed at Matthew 20:7, say, No man hath hired us, i.e. We never heard the voice of a prophet announcing the true God, nor of an apostle preaching the Lord Jesus, until now. The Jews could not use this as an argument for their carelessness about their eternal interests.