Sermon Talkback—September 21, 2008
The Laborers in the Vineyard—Matthew 20:1-16
Context
Our parable for today is a part of a larger narrative account (Matthew 19:1—22:46) of Jesus going up to Jerusalem. Along the way Jesus encounters various people who question him. Matthew uses these occasions as “teaching moments” for Jesus’ disciples.
Reversals that characterize life in the “kingdom of heaven/God”
a. “First will be last, and the last will be first” (19:30; 20:16)
b. “Let the little children come to me, and do not stop them; for it is to such as these that the kingdom of heaven belongs “(19:14)
c. “It will be hard for a rich person to enter the kingdom of heaven” (19:23)
d. The landowner says, “I choose to give to this last the same as I give to you” (20:14)
e. Kingdom of heaven is like the king who settles accounts with his slaves—forgiving a large debt (18:23)
f. Kingdom of heaven is like a king who gave a large banquet and invited those in the streets to come (22:2)
Using a well-known image drawn from the social structure of the day, the reign of God is likened to any number of things (a sown field, a mustard seed; yeast, etc.). At these settings, an extraordinary economic reversal will take place that is familiar to all who hear the parable. The term, “kingdom of heaven/God” did not refer to a “place” but to “divine action.” The “kingdom” referred to God’s active rule. The fullness of the reign of God has not yet been realized; thus Jesus’ followers were instructed to pray, “Your kingdom come. Your will be done, on earth as it is in heaven” (Mt. 6:10).
The Parable
a. Daily wage was a denarius, a small Roman coin (Hardly sufficient)
b. Owner of the vineyard hiring himself rather than a manager; and then repeated hirings was certainly not a regular practice
c. The word, “friend” (20:13) only occurs in Matthew means a formal and “cool” reference like in the wedding banquet (22:12), by one of superior status to one with of lower station. The other place it appears is when Jesus calls Judas “friend” at the time of his betrayal (26:50). It was hardly a term of endearment as the English translation might imply.
d. Like the Rich Young Man (19:16-30), the parable of the Laborers in the Vineyard, in the coming kingdom of heaven, there will be a fundamental reversal when “the last will be first, and the first will be last” (20:16). It is not that the “first” will be treated unjustly. The point is that the grace of God is unfathomable and will be offered whenever and to whomever God chooses.
Implications
1. Is this parable honest or just? It’s honest that each worker had a deal and the landowner fulfilled the deal. But is it just? Isn’t it wrong that one would receive more for less?
The landowner is showing that the common sense law says that one who works more would get more and one who works less should get less. The logic of capitalism is that one who has more will get more. But the truth of the gospel is that even those who could not afford to work the entire day will also get the fullness of the workday. Generosity here means justice, turning things upside down, giving the last what the first got, and placing everybody in the same position without distinction.
2. “If the kingdom of heaven is like the First Chinese Baptist Church, what might we do?”
Another Spiritual Interpretation
Augustine of Hippo wondered why the last were paid first. Shouldn’t we all receive together? He suggests that the different times of calling in the parable reflect various generations from biblical history: Abel and Noah, the first righteous men, are like those hired at the first hour; Abraham, Isaac, and Jacob represent the third hour; Moses and Aaron represent the sixth hour; the prophets represent the ninth hour; and all Christians represent the eleventh hour. Despite varying lengths of service, together we all receive the same blessedness of the resurrection.
Augustine provides a second perspective on the hours: babies are those who are called at the first hour; children at the third; young adults at the sixth; elders at the ninth; and ‘decrepit” at the eleventh hour. Despite receiving the calling at different hours, they all receive the same denarius of eternal life.
The assurance of equal payment regardless of time of service should not be an excuse to delay coming into God’s vineyard, Augustine advises. After all there is no guarantee that a person who is called at the sixth hour and fails to respond will actually live to see the seventh hour. Christ made himself known and has gone out to hire laborers. We must respond promptly when he calls.