What is the meaning of the Parable of the Laborers in the Vineyard?

Matthew 20:1-16.

It is essential to observe that this parable relates to service, for the labourers are sent into the vineyard. There is also no doubt that it sprang out of Peter's question: "Behold, we have forsaken all, and followed Thee; what shall we have therefore?" In reply the Lord graciously told His disciples that they should have a special place in the kingdom, should sit on twelve thrones, judging the twelve tribes of Israel; and, 'moreover, that everyone who had forsaken anything for His Name's sake should be abundantly recompensed. He then added the significant warning, that many who were first should be last, and the last first; and this He proceeded to explain in the parable: "For," He says, "the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard." We have, in the next place, a description of the several labourers, with the different hours at which they were hired. But, in fact, there are but two classes, those who agreed upon the amount they were to receive, and those who left themselves in the hands of the Master to give what he deemed right; the former, we apprehend, being the "first," and the latter the "last" of Matthew 19:30. The former too represent, we doubt not, the spirit of Peter, as expressed in his question, "What shall we have therefore?" The Lord thus brings before us the right and wrong spirit of service; the latter finding its motive in expected reward, whereas the former draws the spring of its activity from the will of the Master, and is content to leave every other question to the grace which has called. The one thinks of the value of the labour rendered, the other of the Master for whom the service is done. Those who agreed for their penny were, in a word, legal servants; whereas those who left themselves to the One who had called them were under the power of grace. To the first, the labour was a means of recompense; to the last, it was a privilege, and hence they prize it in and for itself, knowing something of the grace that had bestowed it. All this is brought out when the steward settles with the labourers. In obedience to his lord he begins with the last, and everyone received a penny. This excited the anger of the first; for if the last had a penny, surely they were entitled to more. The answer was that they had received what they bargained for, that the master had the right to do what he would with his own, and that their eye was not to be evil because he was good. The exhibition of grace, with all its sovereign rights, only excited the envy of the natural heart. Hence the enmity of the Jew when the gospel was proclaimed to the Gentile, and thus though the "first," he also became the "last." So with these labourers; those who went to labour last in the vineyard left the master's presence satisfied with his goodness, and so became "first;" while those who were first in their labours left his presence with murmurs in their hearts and on their lips, strangers still to grace. Hence the conclusion: So the last shall be first (referring to Matt. 19:30), and the first last; for many be called (as all these labourers had been), but few chosen. E. D.

It is essential to observe that this parable relates to service, for the labourers are sent into the vineyard. There is also no doubt that it sprang out of Peter's question: "Behold, we have forsaken all, and followed Thee; what shall we have therefore?" In reply the Lord graciously told His disciples that they should have a special place in the kingdom, should sit on twelve thrones, judging the twelve tribes of Israel; and, 'moreover, that everyone who had forsaken anything for His Name's sake should be abundantly recompensed. He then added the significant warning, that many who were first should be last, and the last first; and this He proceeded to explain in the parable: "For," He says, "the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard." We have, in the next place, a description of the several labourers, with the different hours at which they were hired. But, in fact, there are but two classes, those who agreed upon the amount they were to receive, and those who left themselves in the hands of the Master to give what he deemed right; the former, we apprehend, being the "first," and the latter the "last" of Matthew 19:30. The former too represent, we doubt not, the spirit of Peter, as expressed in his question, "What shall we have therefore?" The Lord thus brings before us the right and wrong spirit of service; the latter finding its motive in expected reward, whereas the former draws the spring of its activity from the will of the Master, and is content to leave every other question to the grace which has called. The one thinks of the value of the labour rendered, the other of the Master for whom the service is done. Those who agreed for their penny were, in a word, legal servants; whereas those who left themselves to the One who had called them were under the power of grace. To the first, the labour was a means of recompense; to the last, it was a privilege, and hence they prize it in and for itself, knowing something of the grace that had bestowed it. All this is brought out when the steward settles with the labourers. In obedience to his lord he begins with the last, and everyone received a penny. This excited the anger of the first; for if the last had a penny, surely they were entitled to more. The answer was that they had received what they bargained for, that the master had the right to do what he would with his own, and that their eye was not to be evil because he was good. The exhibition of grace, with all its sovereign rights, only excited the envy of the natural heart. Hence the enmity of the Jew when the gospel was proclaimed to the Gentile, and thus though the "first," he also became the "last." So with these labourers; those who went to labour last in the vineyard left the master's presence satisfied with his goodness, and so became "first;" while those who were first in their labours left his presence with murmurs in their hearts and on their lips, strangers still to grace. Hence the conclusion: So the last shall be first (referring to Matt. 19:30), and the first last; for many be called (as all these labourers had been), but few chosen. E. D.

This parable of the householder and the labourers links on with Peter's question in the previous chapter, "Behold we have forsaken all, and followed Thee, what shall we have therefore?" It is confessedly a difficult parable but it is a parable of the Kingdom of Heaven, and may be more easily understood if we see that service and not salvation is the theme. Of course the motive power for all true service is salvation. We are saved by grace and it follows that our walk, our conduct and our service must be on the same principle. All true service is the outcome of salvation and life, but there may be service which flows from mere profession. This is supposed in the case of these labourers who agreed to serve the householder for a certain pay. They entered a profession, the pay and not the work was the first thing with them, that such a thing is possible is clearly proved in Luke 12:45-48.

THIS CHAPTER OPENS with the parable of the householder and his labourers, which in verse 16 brings us back with fresh conviction to just that point. The parable also has direct reference to Peter's question, which asked for a definite promise of reward, since it contrasts the difference of treatment meted out by the householder between those who served him as the result of a bargain, and those who did so without any bargain, but with simple trust that he would give them "whatsoever is right." We can all well understand the feelings of those earliest workers, and the complaint they lodged of unfair treatment since they had borne the burden and heat of the day. What workman is there who would not be inclined to reason just as they did? But the "goodman of the house" placed great value on that confidence in the rightness of his mind end faith in his word, which characterized the later comers. He had a right to do what he willed with his own money, and so highly did he rate faith that he gave to the last just what he did to the first. And in distributing the money he began with the last. Thus the last were first and the first last.

Plainly the Lord lays down the true spring and principle of service. It is confidence in him who calls. All is set out with divine wisdom. The workmen first called agreed to the terms. Those at the third hour went to work on his word; "whatsoever is right I will give you," as did those at the sixth and ninth hours. The last batch at the eleventh went there simply at his call: "Go ye also into the vineyard." With these last the steward is directed to begin, giving each a denary. This aroused the murmurs of the earliest workmen, who resented the householder's liberality. But he stopped the mouth of their spokesman at once. The injustice complained of was solely in the complainant. "Didst thou not agree with me for a denary?" Grace reserves its title to bless. "Is thine eye evil, because I am good? So the last shall be first, and the first last." The despised enjoy the grace that abounds beyond all question of man, and those who indulge in selfish thoughts justly sink. God Who never fails in righteousness maintains His right to act according to His own goodness. He is sovereign even in this where man sets up his claim to his own chagrin. Indisputably just, He is good and will act upon it, as He loves to do: what loss and misery those make for themselves who dispute it!

It is to be remarked that all the workmen, except the first, come in under grace. They trusted to "Whatsoever is right," though that grace might be most definitely shown in the last, whereas the first came for stipulated wages. The principle is contrasted in this, long ago noted as the object of the parable, that reward should not enfeeble the sense of grace, while the encouragement of reward is given.

170 But the principle on which it is done is also of all importance. Many then first should be last, and who were last first, but as a principle it is (chap. 20) always true. And the principle laid down is this - labouring through confidence in Christ, and not for so much reward; grace, and not law: reward is encouragement to endurance, not motive. Those who agreed for their penny got their penny, those who trusted the master of the vineyard got according to his heart. "What is right I will give," and they went on his word. The assurance of reward for sacrifice is there when Christ is the motive of the sacrifice; but where the reward is the motive of the service, it is poor pay, and indeed all is false. But thus there are (the converse) last first, those who, with perhaps later opportunity of service, have more trust in the Lord's heart and faithfulness, and reap the fruit of it in Him. The sovereign grace of God is the source of true blessing. But here service, not conversion, is the question. Chapter 18, on to thus far in chapter 20, closes the moral instruction of His disciples, as giving the true character and state of things, brought in by His rejection, and the principles the disciples were to act upon: chapter 18 more within, among saints; chapter 19 men's state and the kingdom, the principle of service being shewn in chapter 20. The Lord then proceeds to tell them of His rejection as immediate in Jerusalem, where He was going; that He could give them the cup, that was all. He was taking the lowly place, ministering, and giving His life a ransom for many: the high places in His kingdom were for those for whom they were prepared of His Father. Then, as in all the three Gospels, begins the history of the last scenes with the blind man near Jericho.

268 There was a danger, as did not fail to happen, that man might think of a kind of bargain with God: so much labour and sacrifice, and a proportionate recompense. Wretched principle! but which man is quite capable of inventing. The Lord therefore adds verse 30, that many first should be last, and last should be first.

Chapter 20:1-16 shews, to explain it, that, while recompensing each sacrifice faithfully according to His goodness, God is sovereign in what He gives; and that if He judges good, He can find the occasion of giving to those who, in man's estimate, might not have laboured so much, the same reward as to those who wished to gain according to their labour. The first workman has for principle so much labour for so much pay; the others betake themselves to the good will of the Lord of the vineyard. You shall receive what is just; and grace recompenses beyond all desert of labour. Such is the great principle of all true service rendered to the Lord. There is the principle in question, and the final phrase (v. 16) refers to what was said at the beginning: "So the last shall be first, and the first last." It is the inverse, however, of what is said (chap. 19:30) at the beginning of the parable, where this sentence refers to the thought of man, "What shall we have therefore?" whilst the final phrase refers to the thought of God who takes pleasure in blessing, according to the riches of His grace and power, according to His goodness. It is always thus in every case. The workman shall receive according to his labour, as that happened to the first that was called. God gives according to His goodness and His grace. There had not been a refusal to the invitations among the last (v. 6, 7): God called them when the moment that pleased Him arrived.

The kingdom was established by the sovereignty of grace, and if God called the labourers at the eleventh hour, He could reward them as He pleased. Thus the last should be first, and the first last. On one side, then, there was the encouragement of the reward of labours and sacrifices; but, on the other, if one lost sight of the principle of grace, with a view to demanding this reward as of right, and so that others should not have it, then here is the answer: "Is it not lawful for me to do what I will with mine own?" Cheered by the prospect of an unbounded reward, we are wholly upon the principle of grace.

"But many that are first shall be last; and the last first." If we desire a first place, we shall likely find ourselves last: if we are now content with a last place, we may find the Lord giving us the first. Paul found no difficulty whatever in these matters. For the excellency of the knowledge of Christ Jesus his Lord he willingly suffered the loss of all things, counting them only refuse, not something to be regretted, but gladly given up for something infinitely better (Phil.3:7-8).The principle of the first and the last is now illustrated in a most penetrating parable of the kingdom of heaven. The householder goes out early in the morning to hire laborers to work in his vineyard. God does not actually hire men in this way, but men think so, and Israel particularly, under law, considered themselves so hired. Those hired early in the morning agreed together with the householder to work for a denarius a day. Others hired at the third, sixth, ninth and eleventh hours made no agreement as to their wages, but simply depended on the honesty of their employer.

At the time of reckoning, however, the last hired were called first to receive their wages, each receiving a denarius for their work, though some worked only an hour. The first hired were last paid; and since the others had received a much as they, they complained that they had borne the burden and heat of the entire day, yet received no more that those only working one hour.

No doubt our first reaction as to the matter would be similar to theirs. Why? Because of the natural selfishness of our hearts. The employer pointed out that those hired first had agreed to a denarius for the day's work. They were treated perfectly rightly. The others were treated with remarkable grace. To them he had shown exceptional goodness. Should the others then have been resentful, because they had not received more? No: actually they should be thankful that others had received as much as they. The agreement had been on the legal principle of a just recompense for work done. Israel, if they had obeyed the law, could expect no more then they had bargained for. If God would deal with others in grace, as He has done with Gentiles today, then they ought to be glad, if indeed they loved their neighbors as themselves, as the law required.

The others had made no agreement, but simply depended on the goodness of the householder, and found him to be most gracious. Israel had preferred the legal principle, therefore could not expected to be treated with grace, but with justice. Then why complain at the outcome? What a lesson for us all! Let us take to heart the fact that God does not merely hire men for wages, but delights rather in those who willingly serve Him because they trust Him to do right. These will find Him to be not only just and fair, but abundantly gracious. The last therefore are those who do not bargain for t heir own rights, but in genuine faith depend on the grace of God: in their case, God will see to it that they become first. The first are those who put themselves first, exercising the legal principle of demanding justice. Therefore they receive justice: they are made last. This verse of course connects with Ch.19:30; but the Lord adds "for many be called, but few chosen." Compare also Ch.22:14. The few chosen are those who depend solely on the grace of God.