Matthew chapter 20

MATTHEW 20:1-16

"For the Kingdom of Heaven is like a man who was the master of a household, who went out early in the morning to hire laborers for his vineyard. When he had agreed with the laborers for a denarius a day, he sent them into his vineyard. He went out about the third hour, and saw others standing idle in the marketplace. To them he said, 'You also go into the vineyard, and whatever is right I will give you.' So they went their way. Again he went out about the sixth and the ninth hour, and did likewise. About the eleventh hour he went out, and found others standing idle. He said to them, 'Why do you stand here all day idle?'

"They said to him, 'Because no one has hired us.'

"He said to them, 'You also go into the vineyard, and you will receive whatever is right.' When evening had come, the master of the vineyard said to his manager, 'Call the laborers and pay them their wages, beginning from the last to the first.'

"When those who were hired at about the eleventh hour came, they each received a denarius. When the first came, they supposed that they would receive more; and they likewise each received a denarius. When they received it, they murmured against the master of the household, saying, 'These last have spent only one hour, and you have made them equal to us, who have borne the burden of the day and the scorching heat!'

"But he answered one of them, 'Friend, I am doing you no wrong. Didn't you agree with me for a denarius? Take that which is yours, and go your way. It is my desire to give to this last just as much as to you. Isn't it lawful for me to do what I want to with what I own? Or is your eye envious, because I am good?' So the last will be first, and the first last. For many are called, but few are chosen."

There are undeniable difficulties in the parable contained in these verses. The key to the right explanation of them must be sought in the passage which concludes the last chapter. There we find the apostle Peter asking our Lord a remarkable question--"Behold, we have left everything, and followed you. What then will we have?" There we find Jesus giving a remarkable answer. He makes a special promise to Peter and his fellow disciples--"they should one day sit on twelve thrones, judging the twelve tribes of Israel." He makes a general promise to all who suffer loss for His sake--"they will receive one hundred times, and will inherit eternal life."

Now we must bear in mind that Peter was a Jew. Like most Jews, he had probably been brought up in much ignorance as to God's purposes respecting the salvation of the Gentiles. In fact, we know from the Acts, that it required a vision from heaven to take that ignorance away. (Acts 10:28.) Furthermore we must bear in mind that Peter and his fellow-disciples were weak in faith and knowledge. They were probably apt to attach a great importance to their own sacrifices for Christ's sake, and inclined to self-righteousness and self-conceit. Both these points our Lord knew well. He therefore speaks this parable for the special benefit of Peter and his companions. He read their hearts. He saw what spiritual medicine those hearts required, and supplied it without delay. In a word, He checked their rising pride, and taught them humility.

In expounding this parable, we need not inquire closely into the meaning of the "denarius," the "market-place," the "steward," or the "hours." Such inquiries often darken counsel by words without knowledge. Well says Calovius, "the theology of parables is not argumentative." The hint of Chrysostom deserves notice. He says, "It is not right to search curiously, and word by word, into all things in a parable but when we have learned the object for which it was composed, to reap this, and not to busy ourselves about anything further." Two main lessons appear to stand out on the face of the parable, and to embrace the general scope of its meaning. Let us content ourselves with these two.

We learn, in the first place, that in the calling of NATIONS to the professed knowledge of Himself, God exercises, free, sovereign, and unconditional grace. He calls the families of the earth into the visible church at His own time, and in His own way.

We see this truth wonderfully brought out in the history of God's dealings with the world. We see the children of Israel called and chosen to be God's people in the very beginning of "the day." We see some of the Gentiles called at a later period, by the preaching of the apostles. We see others being called in the present age, by the labors of missionaries. We see others, like the millions of Chinese and Hindoos, still "standing idle, because no man has hired them." And why is all this? We cannot tell. We only know that God loves to hide pride from churches, and to take away all occasion of boasting. He will never allow the older branches of His church to look contemptuously on the younger. His Gospel holds out pardon and peace with God through Christ to the heathen of our own times, as fully as it did to Paul. The converted inhabitants of New Zealand shall be as fully admitted to heaven as the holiest patriarch who died 3500 years ago. The old wall between Jews and Gentiles is removed. There is nothing to prevent the believing heathen being "a fellow-heir and partaker of the same hope" with the believing Israelite. The Gentiles converted at "the eleventh hour" of the world, shall be as really and truly heirs of glory as the Jews. They shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven, while many of the children of the kingdom are forever cast out. "The last shall indeed be first."

We learn, in the second place, that in the saving of INDIVIDUALS, as well as in the calling of nations, God acts as a sovereign, and gives no account of His matters. He has mercy on whom He will have mercy, and that too at His own time. (Rom. 9:15.)

This is a truth which we see illustrated on every side in the church of Christ, as a matter of experience. We see one man called to repentance and faith in the beginning of his days, like Timothy, and laboring in the Lord's vineyard for forty or fifty years. We see another man called "at the eleventh hour," like the thief on the cross, and plucked like a brand out of the fire--one day a hard impenitent sinner, and the next day in paradise. And yet the whole tenor of the Gospel leads us to believe that both these men are equally forgiven before God. Both are equally washed in Christ's blood, and clothed in Christ's righteousness. Both are equally justified, both accepted, and both will be found at Christ's right hand in the last day.

There can be no doubt that this doctrine sounds strange to the ignorant and inexperienced Christian. It confounds the pride of human nature. It leaves the self-righteous no room to boast. It is a leveling, humbling doctrine, and gives occasion to many a murmur. But it is impossible to reject it, unless we reject the whole Bible. True faith in Christ, though it be but a day old, justifies a man before God as completely as the faith of him who has followed Christ for fifty years. The righteousness in which Timothy will stand at the day of judgment, is the same as that of the penitent thief. Both will be saved by grace alone. Both will owe all to Christ. We may not like this. But it is the doctrine of this parable, and not of this parable only, but of the whole New Testament. Happy is he who can receive the doctrine with humility! Well says Bishop Hall, "If some have cause to magnify God's bounty, none have cause to complain."

Before we leave this parable, let us arm our minds with some necessary cautions. It is a portion of Scripture that is frequently perverted and misapplied. Men have often drawn from it, not milk, but poison.

Let us beware of supposing, from anything in this parable, that salvation is in the slightest degree to be obtained by works. To suppose this is to overthrow the whole teaching of the Bible. Whatever a believer receives in the next world, is a matter of grace, and not of debt. God is never a debtor to us, in any sense whatever. When we have done all, we are unprofitable servants. (Luke 17:10.)

Let us beware of supposing, from this parable, that the distinction between Jews and Gentiles is entirely done away by the Gospel. To suppose this is to contradict many plain prophecies, both of the Old Testament and New. In the matter of justification, there is no distinction between the believing Jew and the Greek. Yet Israel is still a special people, and not "numbered among the nations." God has many purposes concerning the Jews, which are yet to be fulfilled.

Let us beware of supposing, from this parable, that all saved souls will have the same degree of glory. To suppose this, is to contradict many plain texts of Scripture. The title of all believers no doubt is the same--the righteousness of Christ. But all will not have the same place in heaven. "Every man shall receive his own reward, according to his own labor." (1 Cor. 3:8.)

Finally, let us beware of supposing from this parable, that it is safe for any one to put off repentance until the end of his days. To suppose this is a most dangerous delusion. The longer men refuse to obey Christ's voice, the less likely they are to be saved. "Now is the accepted time--now is the day of salvation." (2 Cor. 6:2.) Few are ever saved on their death-beds. One thief on the cross was saved, that none should despair; but only one, that none should presume. A false confidence in those words, "the eleventh hour," has ruined thousands of souls.

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