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“The Parable of the Laborers”· Matthew 20:1–16
Translation
King James Version
Take that thine is, and go thy way: I will give unto this last, even as unto thee.
Complete Jewish Bible
Now take your pay and go! I choose to give the last worker as much as I'm giving you.
Berean Standard Bible
Take your pay and go. I want to give this last man the same as I gave you.
American Standard Version
Take up that which is thine, and go thy way; it is my will to give unto this last, even as unto thee.
World English Bible Messianic
Take that which is yours, and go your way. It is my desire to give to this last just as much as to you.
Geneva Bible (1599)
Take that which is thine owne, and go thy way: I will giue vnto this last, as much as to thee.
Young's Literal Translation
take that which is thine, and go; and I will to give to this, the last, also as to thee;
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12 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Perhaps it is to Adam He says, Friend, I do thee no wrong; didst thou not agree with me for a denarius? Take that thine is, and go thy way. Salvation is thine, that is, the denarius. I will give unto this last also as unto thee. A person might not improbably suppose, that this last was the Apostle Paul, who wrought but one hour, and was made equal with all who had been before him.
These then are sent into the vineyard, Go ye also into my vineyard.
And this murmur of the labourers corresponds with the frowardness of this nation, which even in the time of Moses were stiff-necked.
"For the kingdom of Heaven," He said, "is like to a man that is an householder, which went out early in the morning to hire laborers into his vineyard. And when he had agreed with them for a penny a day, he sent them into his vineyard."
"And at the third hour he saw others standing idle, and to them too he said, Go ye also into the vineyard, and whatsoever is right I will give you. And about the sixth and ninth hours he did likewise. And about the eleventh hour, he saw others standing idle, and saith unto them, Why stand ye here all the day idle? But they say unto him, No man hath hired us. He saith unto them, Go ye also into my vineyard, and whatsoever is right, ye shall receive."
"So when even was come, the lord of the vineyard saith unto his steward, Call the laborers, and give them their hire, beginning from the last unto the first. And when they came that were hired about the eleventh hour, they received every man a penny. And the first supposed that they should receive more, and they received likewise every man a penny. And when they had received it, they murmured against the good man of the house, saying, These last have wrought but one hour, and thou hast made them equal unto us that have borne the burden and heat of the day. But he answered one of them, and said, Friend, I do thee no wrong; didst thou not agree with me for a penny? Take that thine is, and go thy way; I will give unto this last also, even as unto thee. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? Thus the last shall be first, and the first last: for many are called, but few chosen."
What is to us the intent of this parable? For the beginning doth not harmonize with what is said at the end, but intimates altogether the contrary. For in the first part He shows all enjoying the same, and not some cast out, and some brought in; yet He Himself both before the parable and after the parable said the opposite thing. "That the first shall be last, and the last first," that is, before the very first, those not continuing first, but having become last. For in proof that this is His meaning, He added, "Many are called, but few chosen," so as doubly both to sting the one, and to soothe and urge on the other.
But the parable saith not this, but that they shall be equal to them that are approved, and have labored much. "For thou hast made them equal unto us," it is said, "that have borne the burden and heat of the day."
What then is the meaning of the parable? For it is necessary to make this first clear, and then we shall clear up that other point. By a vineyard He meaneth the injunctions of God and His commandments: by the time of laboring, the present life: by laborers, them that in different ways are called to the fulfillment of the injunctions: by early in the morning, and about the third and ninth and eleventh hours, them who at different ages have drawn near to God, and approved themselves.
But the question is this, whether the first having gloriously approved themselves, and having pleased God, and having throughout the whole day shone by their labors, are possessed by the basest feeling of vice, jealousy and envy. For when they had seen them enjoying the same rewards, they say, "These last have wrought but one hour, and thou hast made them equal unto us, that have borne the burden and heat of the day." And in these words, when they are to receive no hurt, neither to suffer diminution as to their own hire, they were indignant, and much displeased at the good of others, which was proof of envy and jealousy. And what is yet more, the good man of the house in justifying himself with respect to them, and in making his defense to him that had said these things, convicts him of wickedness and the basest jealousy, saying, "Didst thou not agree with me for a penny? Take that thine is, and go thy way; I will give unto the last even as unto thee. Is thine eye evil, because I am good?"
What then is it which is to be established by these things? For in other parables also this self-same thing may be seen. For the son who was approved is brought in, as having felt this self-same thing, when he saw his prodigal brother enjoying much honor, even more than himself. For like as these enjoyed more by receiving first, so he in a greater degree was honored by the abundance of the things given him; and to these things he that was approved bears witness.
What then may we say? There is no one who is thus justifying himself, or blaming others in the kingdom of Heaven; away with the thought! for that place is pure from envy and jealousy. For if when they are here the saints give their very lives for sinners, much more when they see them there in the enjoyment of these things, do they rejoice and account these to be blessings of their own. Wherefore then did He so frame His discourse? The saying is a parable, wherefore neither is it right to inquire curiously into all things in parables word by word, but when we have learnt the object for which it was composed, to reap this, and not to busy one's self about anything further.
Wherefore then was this parable thus composed? what is its object to effect? To render more earnest them that are converted and become better men in extreme old age, and not to allow them to suppose they have a less portion. So it is for this cause He introduces also others displeased at their blessings, not to represent those men as pining or vexed, away with the thought! but to teach us that these have enjoyed such honor, as could even have begotten envy in others. Which we also often do, saying, "Such a one blamed me, because I counted thee worthy of much honor," neither having been blamed, nor wishing to slander that other, but hereby to show the greatness of the gift which this one enjoyed.
But wherefore can it have been that He did not hire all at once? As far as concerned Him, He did hire all; but if all did not hearken at once, the difference was made by the disposition of them that were called. For this cause, some are called early in the morning, some at the third hour, some at the sixth, some at the ninth, some at the eleventh, when they would obey.
This Paul also declared when he said, "When it pleased Him, who separated me from my mother's womb." When did it please Him? When he was ready to obey. For He willed it even from the beginning, but because he would not have yielded, then it pleased Him, when Paul also was ready to obey. Thus also did He call the thief, although He was able to have called him even before, but he would not have obeyed. For if Paul at the beginning would not have obeyed, much more the thief.
And if they say, "No man hath hired us," in the first place as I said we must not be curious about all the points in the parables; but here neither is the good man of the house represented to say this, but they; but he doth not convict them, that he might drive them to perplexity, but might win them over. For that He called all, as far as lay in Him, from the first even the parable shows, saying, that "He went out early in the morning to hire."
From everything then it is manifest to us, that the parable is spoken with reference to them who from earliest youth, and those who in old age and more tardily, lay hold on virtue; to the former, that they may not be proud, neither reproach those called at the eleventh hour; to the latter, that they may learn that it is possible even in a short time to recover all.
For since He had been speaking about earnestness, and the casting away of riches, and contempt of all one's possessions, but this needed much vigor of mind and youthful ardor; in order to kindle in them a fire of love, and to give vigor to their will, He shows that it is possible even for men coming later to receive the hire of the whole day.
But He doth not say it thus, lest again He should make them proud, but he shows that the whole is of His love to man, and because of this they shall not fail, but shall themselves enjoy the unspeakable blessings.
And this chiefly is what it is His will to establish by this parable. And if He adds, that, "So the last shall be first and the first last; for many are called, but few chosen," marvel not. For not as inferring it from the parable doth He say this, but His meaning is this, that like as this came to pass, so shall that come to pass. For here indeed the first did not become last, but all received the same contrary to hope and expectation. But as this result took place contrary to hope and contrary to expectation, and they that came before were equalled by them that followed, so shall that also come to pass which is more than this, and more strange, I mean, that the last should come to be even before the first, and that the first should be after these. So that that is one thing, and this another.
But He seems to me to say these things, darkly hinting at the Jews, and amongst the believers at those who at first shone forth, but afterwards neglected virtue, and fell back; and those others again that have risen from vice, and have shot beyond many. For we see such changes taking place both with respect to faith and practice.
But we ought not to pursue through every particular the circumstances of a parable, but enter into its general scope, and seek nothing further. This then is not introduced in order to represent some as moved with envy, but to exhibit the honour that shall be given us as so great as that it might stir the jealousy of others.
That He called not all of them at once, but some in the morning, some at the third hour, and so forth, proceeded from the difference of their minds1. He then called them when they would obey; as He also called the thief when he would obey. Whereas they say, Because no man hath hired us, we ought not to force a sense out of every particular in a parable. Further, it is the labourers and not the Lord who speak thus; for that He, as far as it pertains to Him, calls all men from their earliest years, is shown in this, He went out early in the morning to hire labourers.
When He says, The first shall be last, and the last first, He alludes secretly to such as were at the first eminent, and afterwards set at nought virtue; and to others who have been reclaimed from wickedness, and have surpassed many. So that this parable was made to quicken the zeal of those who are converted in extreme old age, that they should not suppose that they shall have less than others.
(Verse 14, 15) Take what is yours and go. I want to give to this last worker the same as I give to you. Or is it not lawful for me to do what I want with my own money? Is your eye evil because I am good? So the last will be first, and the first last. For many are called, but few are chosen.
Or, all that were called of old envy the Gentiles, and are pained at the grace of the Gospel.
A denarius bears the figure of the king. You have therefore received the reward which I promised you, that is, my image and likeness; what desirest thou more? And yet it is not that thou shouldest have more, but that another should have less that thou seekest. Take that is thine, and go thy way.
The Master of the household is Christ, whose house are the heavens and the earth; and the creatures of the heavens, and the earth, and beneath the earth, His family. His vineyard is righteousness, in which are set divers sorts of righteousness as vines, as meekness, chastity, patience, and the other virtues; all of which are called by one common name righteousness. Men are the cultivators of this vineyard, whence it is said, Who went out early in the morning to hire labourers into his vineyard. For God placed His righteousness in our senses, not for His own but for our benefit. Know then that we are the hired labourers. But as no man gives wages to a labourer, to the end he should do nothing save only to eat, so likewise we were not thereto called by Christ, that we should labour such things only as pertain to our own good, but to the glory of God. And like as the hired labourer looks first to his task, and after to his daily food, so ought we to mind first those things which concern the glory of God, then those which concern our own profit. Also as the hired labourer occupies the whole day in his Lord's work, and takes but a single hour for his own meal; so ought we to occupy our whole life in the glory of God, taking but a very small portion of it for the uses of this world. And as the hired labourer when he has done no work is ashamed that day to enter the house, and ask his food; how should not you be ashamed to enter the church, and stand before the face of God, when you have done nothing good in the sight of God?
For in this world men live by buying and selling, and gain their support by defrauding each other.
Or; The idle are not sinners, for they are called dead. But he is idle who works not the work of God. Do you desire to be not idle? Take not that which is another's; and give of that which is your own, and you have laboured in the Lord's vineyard, cultivating the vine of mercy. It follows, And he said unto them, Go ye also into my vineyard. Observe that it is with the first alone that He agrees upon the sum to be given, a denarius; the others are hired on no express stipulation, but What is right I will give you. For the Lord knowing that Adam would fall, and that all should hereafter perish in the deluge, made conditions for him, that he should never say that he therefore neglected righteousness, because he knew not what reward he should have. But with the rest He made no contract, seeing He was prepared to give more than the labourers could hope.
These two hours are coupled together, because in the sixth and ninth it was that He called the generation of the Jews, and multiplied to publish His testaments among men, whereas the appointed time of salvation now drew nigh.
For what is our hiring, and the wages of that hiring? The promise of eternal life; for the Gentiles knew neither God, nor God's promises.
Consider, He gives the reward not the next morning, but in the evening. Thus the judgment shall take place while this world is still standing, and each man shall receive that which is due to him. This is on two accounts. First, because the happiness of the world to come is to be itself the reward of righteousness; so the award is made before, and not in that world. Secondly, that sinners may not behold the blessedness of that day, The Lord saith unto his steward, that is, the Son to the Holy Spirit.
For we always give more willingly, where we give without return, seeing it is for our own honour that we give. Therefore God in giving reward to all the saints shows himself just; in giving to us, merciful; as the Apostle speaks, That the Gentiles might glorify God for his mercy; (Rom. 16:9.) and thence it is said, Beginning from the last even unto the first. Or surely that God may show His inestimable mercy, He first rewards the last and more unworthy, and afterwards the first; for of His great mercy He regarded not order of merit.
And this not with injustice. For he who was born in the first period of the world, lived no longer than the determined time of his life, and what harm was it to him, though the world continued after his leaving it? And they that shall be born towards its close will not live less than the days that are numbered to them. And how does it cut then labour shorter, that the world is speedily ended, when they have accomplished their thread of life before? Moreover it is not of man to be born sooner or later, but of the power of God. Therefore he that is born first cannot claim to himself a higher place, nor ought he to be held in contempt that was born later. And when they had received it, they murmured against the goodman of the house, saying. But if this we have said be true, that both first and last have lived their own time, and neither more nor less; and that each man's death is his consummation, what means this that they say, We have borne the burden and heat of the day? Because to know that the end of the world is at hand is of great force to make us do righteousness. Wherefore Christ in His love to us said, The kingdom of heaven shall draw nigh. (Matt. 4:2.) Whereas it was a weakening of them to know that the duration of the world was to be yet long. So that though they did not indeed live through the whole of time, they seem in a manner to have borne its weight. Or, by the burden of the day is meant the burdensome precepts of the Law; and the heat may be that consuming temptation to error which evil spirits contrived for them, stirring them to imitate the Gentiles; from all which things the Gentiles were exempt, believing on Christ, and by compendiousness of grace being saved completely.
Their complaint was not that they were defrauded of their rightful recompense, but that the others had received more than they deserved. For the envious have as much pain at others' success as at their own loss. From which it is clear, that envy flows from vain glory. A man is grieved to be second, because he wishes to be first. He removes this feeling of envy by saying, Didst thou not agree with me for a denarius?
Or; He says the first shall be last, and the last first, not that the last are to be exalted before the first, but that they should be put on an equality, so that the difference of time should make no difference in their station. That He says, For many are called, but few chosen, is not to be taken of the elder saints, but of the Gentiles; for of the Gentiles who were called being many, but few were chosen.
To establish the truth of this saying, There are many first that shall be last, and last first, the Lord subjoins a similitude.
A denarius was a coin anciently equal to ten sesterces, and bearing the king's image. Well therefore does the denarius represent the reward of the keeping of the decalogue. And that, Having agreed with them for a denarius a day, is well said, to show that every man labours in the field of the holy Church in hope of the future reward.
Or, the Lord Jesus Christ Himself is the master of the household, and also the steward, like as He is the door, and also the keeper of the door. For He Himself will come to judgment, to render to each man according to that he has done. He therefore calls His labourers, and renders to them their wages, so that when they shall be gathered together in the judgment, each man shall receive according to his works.
By this one to whom his answer is given, may be understood all the believing Jews, whom he calls friends because of their faith.
That is, take thy reward, and enter into glory. I will give to this last, that is, to the gentile people, according to their deserts, as to thee.
By the eye is understood his purpose. The Jews had an evil eye, that is, an evil purpose, seeing they were grieved at the salvation of the Gentiles. Whereto this parable pointed, He shows by adding, So the first shall be last, and the last first; and so the Jews of the head are become the tail, and we of the tail are become the head.
(Hom. in Ev. xix, 1.) Or; The Master of the household, that is, our Maker, has a vineyard, that is, the Church universal, which has borne so many stocks, as many saints as it has put forth from righteous Abel to the very last saint who shall be born in the end of the world. To instruct this His people as for the dressing of a vineyard, the Lord has never ceased to send out His labourers; first by the Patriarchs, next by the teachers of the Law, then by the Prophets, and at the last by the Apostles, He has toiled in the cultivation of His vineyard; though every man, in whatsoever measure or degree he has joined good action with right faith, has been a labourer in the vineyard.
(ubi sup.) The morning is that age of the world which was from Adam and Noah, and therefore it is said, Who went out early in the morning to hire labourers into his vineyard. The terms of their hiring He adds, And when he had agreed with the labourers for a denarius a day.
(ubi sup.) The third hour is the period from Noah to Abraham; of which it is said, And he went out about the third hour; and saw others standing in the market-placeidle.
(ubi sup.) He that lives to himself, and feeds on the delights of the flesh, is rightly accused as idle, forasmuch as he does not seek the fruit of godly labour.
(ubi sup.) The sixth hour is that from Abraham to Moses, the ninth that from Moses to the coming of the Lord.
(ubi sup.) The eleventh hour is that from the coming of the Lord to the end of the world. The labourer in the morning, at the third, sixth, and ninth hours, denotes the ancient Hebrew people, which in its elect from the very beginning of the world, while it zealously and with right faith served the Lord, ceased not to labour in the husbandry of the vineyard. But at the eleventh the Gentiles are called. For they who through so many ages of the world had neglected to labour for their living, were they who had stood the whole day idle. But consider their answer; They say unto him, Because no man hath hired us; for neither Patriarch nor Prophet had come to them. And what is it to say, No man hath hired us, but to say, None has preached to us the way of life,
(ubi sup.) They get alike a denarius who have wrought since the eleventh hour, (for they sought it with their whole soul,) and who have wrought since the first. They, that is, who were called from the beginning of the world have alike received the reward of eternal happiness, with those who come to the Lord in the end of the world.
(ubi sup.) Or; To bear the burden and heat of the day, is to be wearied through a life of long duration with the heats of the flesh. But it may be asked, How can they be said to murmur, when they are called to the kingdom of heaven? For none who murmurs shall receive the kingdom, and none who receives that can murmur.
(ubi sup.) Or because the old fathers down to the Lord's coming, notwithstanding their righteous lives, were not brought to the kingdom, this murmur is theirs. But we who have come at the eleventh hour, do not murmur after our labours, forasmuch as having come into this world after the coming of the Mediator, we are brought to the kingdom as soon as ever we depart out of the body.
(ubi sup.) And because the attainment of this kingdom is of the goodness of His will, it is added, Is it not lawful for me to do what I will with mine own? For it is a foolish complaint of man to murmur against the goodness of God. For complaint is not when a man gives not what he is not bound to give, but if he gives not what he is bound to give; whence it is added, Is thine eye evil because I am good?
(ubi sup.) There be very many come to the faith, yet but few arrive at the heavenly kingdom; many follow God in words, but shun Him in their lives. Whereof spring two things to be thought upon. The first, that none should presume ought concerning himself; for though he be called to the faith, he knows not whether he shall be chosen to the kingdom. Secondly, that none should despair of his neighbour, even though he see him lying in vices; because he knows not the riches of the Divine mercy.
Or otherwise. The morning is our childhood; the third hour may be understood as our youth, the sun as it were mounting to his height is the advance of the heat of age; the sixth hour is manhood, when the sun is steady in his meridian height, representing as it were the maturity of strength; by the ninth is understood old age, in which the sun descends from his vertical height, as our age falls away from the fervour of youth; the eleventh hour is that age which is called decrepit, and doting.
They then who have neglected till extreme old age to live unto God, have stood idle to the eleventh hour, yet even these the master of the household calls, and oftentimes gives them their reward before other, inasmuch as they depart out of the body into the kingdom before those that seemed to be called in their childhood.
Hence the same householder says: "I wish to give to this last one even as to you." And because the very reception of the kingdom is the goodness of His will, He rightly adds: "Or is it not lawful for me to do what I wish?" For it is a foolish complaint of man against the kindness of God. For there would be no cause for complaint if He does not give what He does not owe, but only if He did not give what He owed.
But when they had rendered their day's task, at the fitting time for payment, When even was come, that is, when the day of this world was drawing to its close.
(non occ. sed vid. Raban.) Or, if you choose, the Father saith unto the Son; for the Father wrought by the Son, and the Son by the Holy Spirit, not that there is any difference of substance, or majesty.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Matthew 20:14 captures the landowner's firm yet gracious declaration in the Parable of the Laborers in the Vineyard, asserting his sovereign right to dispense his generosity as he wills, irrespective of human expectations or perceived merit. This statement, directed at the disgruntled laborers who had worked longer, underscores the principle that God's grace is not bound by human notions of fairness but flows from His own abundant and unchallengeable will, treating all who respond to His call with equal, unmerited favor.
Context
Literary Context
This verse is the landowner's direct response to the grumbling of the laborers hired first, who felt unjustly treated because those hired last received the same wage as they did, a denarius. The parable itself, found in Matthew 20:1-16, immediately follows Jesus' teaching on discipleship, sacrifice, and reward, particularly the challenging statement in Matthew 19:30: "But many that are first shall be last; and the last shall be first." Matthew 20:14, along with the entire parable, serves as a vivid illustration and explanation of this paradoxical kingdom principle, emphasizing that God's economy of grace often subverts human expectations and merit-based systems. It highlights the divine prerogative in bestowing blessings and challenges the disciples' (and by extension, the readers') understanding of reward.
Historical & Cultural Context
In first-century Judea, the hiring of day laborers was a common practice, particularly in agricultural regions like vineyards. Workers would gather in the marketplace early in the morning, waiting for landowners to hire them for a day's work. A denarius was a standard daily wage for a laborer, sufficient to support a family. The practice of hiring at different hours (the third, sixth, ninth, and eleventh hours, corresponding to 9 AM, 12 PM, 3 PM, and 5 PM) would have been understood, but the expectation was that pay would be proportionate to work. The landowner's decision to pay all laborers the same wage, regardless of their hours worked, would have been highly unusual and, to the early laborers, seemingly unjust by human standards. This setting provides a relatable backdrop for Jesus to convey a profound spiritual truth about God's unconventional generosity and sovereignty.
Key Themes
Matthew 20:14 contributes significantly to several overarching themes within the Gospel of Matthew and broader biblical theology. It powerfully illustrates Divine Sovereignty and Generosity, demonstrating that God, as the ultimate landowner, has absolute authority to dispense His blessings according to His own will, not according to human merit or expectation. The verse challenges a Works-Based Mentality, highlighting that salvation and divine favor are ultimately gifts of grace, not earned rewards for effort or duration of service, a concept echoed in passages like Ephesians 2:8-9. It also serves as a strong Warning Against Envy and Entitlement, rebuking the human tendency to compare one's blessings with others and to resent God's goodness to those perceived as less deserving. Finally, the parable and this verse reinforce the theme that God's Ways Are Higher than human ways, as articulated in Isaiah 55:8-9, demonstrating that divine justice and generosity operate on a plane beyond human comprehension.
Exposition and Analysis
Key Word Analysis
This word (G142) means "to lift up; by implication, to take up or away." In this context, it is a direct command, almost a dismissal, for the complaining laborer to "take what is yours" and leave. It emphasizes the master's authority and the finality of his decision, implying that the laborer has no further claim or argument.
This phrase combines G2309 (thélō), meaning "to determine (as an active option from subjective impulse); to wish, i.e. be inclined to," and G1325 (dídōmi), meaning "to give (used in a very wide application... greatly modified by the connection)." The combination highlights the master's deliberate and sovereign will in giving. It's not a reluctant concession but an intentional act of his own choosing, emphasizing his absolute right to be generous.
This word (G2078) is a superlative meaning "farthest, final (of place or time)." In the parable, it refers to those hired at the eleventh hour, who worked for only a short time. Its use here underscores the master's radical generosity to those who, by human standards, contributed the least, thereby subverting conventional expectations of merit and reward.
Verse Breakdown
"Take [that] thine [is], and go thy way:"
This opening clause is a sharp, authoritative command from the landowner. "Thine [is]" refers to the agreed-upon wage of a denarius, which the laborer had indeed received. The phrase "go thy way" acts as a dismissal, indicating that the conversation is over and the laborer has no legitimate grounds for complaint, as the terms of their agreement have been fully met. It underscores the master's prerogative and the laborer's lack of further claim.
"I will give unto this last, even as unto thee."
This second clause reveals the core of the landowner's defense and the parable's central message. The landowner asserts his sovereign will ("I will give") to bestow the same generous wage upon "this last" (those hired at the eleventh hour) as he gave to the first. This statement highlights the landowner's unconstrained generosity and his right to exercise it, challenging the assumption that reward must be strictly proportional to effort or duration of service. It emphasizes grace over merit.
Literary Devices
The verse employs several significant literary devices. Direct Speech is central, as these are the exact words spoken by the landowner, giving his response immediate and authoritative impact. The entire narrative is a Parable, a short allegorical story designed to teach a moral or spiritual lesson, with the landowner representing God and the laborers representing those who serve Him. There is a strong element of Irony in the complaint of the first laborers: they received what was justly due to them, yet they felt wronged by the master's generosity to others. The master's statement, therefore, serves as a powerful Rebuke, challenging their envious and entitled attitude. The Metaphor of the vineyard and its laborers serves as a profound illustration of the Kingdom of Heaven and God's dealings with humanity, particularly regarding grace and reward.
Theological and Thematic Connections
Matthew 20:14 profoundly illustrates the nature of God's grace and sovereignty. It teaches that God's generosity is not constrained by human concepts of fairness or merit, but flows from His inherent goodness and absolute prerogative. Unlike human employers who might be bound by strict proportionality, the divine "landowner" operates on a principle of unmerited favor. This challenges any notion of earning salvation or divine blessing through works, duration of service, or perceived righteousness. Instead, it underscores that all who enter God's "vineyard," whether early or late, are recipients of the same boundless grace, a truth that should evoke gratitude rather than envy. The verse thus serves as a powerful reminder that our standing before God is not based on what we deserve, but on His gracious will.
Reflection and Application
This verse calls us to a radical reorientation of our understanding of divine justice and generosity. In a world that often measures worth and reward by output and effort, the parable, and particularly the landowner's declaration, reminds us that God's economy operates differently. We are challenged to cultivate a heart of gratitude for the grace we have received, rather than comparing our blessings with those of others. Envy and entitlement are dangerous spiritual pitfalls, leading to resentment and a diminished appreciation for God's boundless love. Instead, we are invited to rejoice in God's goodness to all, recognizing that His grace is a gift, freely given, and not something we can earn or demand. This perspective fosters humility, encourages generosity towards others, and deepens our trust in God's perfect wisdom and love, even when His ways seem counter-intuitive to our human logic.
Questions for Reflection
FAQ
Does this parable mean God's justice is unfair?
No, the parable does not suggest God's justice is unfair; rather, it redefines our human understanding of divine justice. The landowner was entirely just to the first laborers, as he paid them the agreed-upon wage (Matthew 20:2). His "injustice" was only perceived by them because he chose to be extraordinarily generous to others. The parable highlights that God's justice is not merely retributive (giving what is deserved) but also restorative and overflowing with grace (giving beyond what is deserved). It asserts God's sovereign right to be gracious and merciful to whomever He wills, a truth emphasized in Romans 9:15.
How does this parable relate to salvation by grace?
This parable is a powerful illustration of salvation by grace, not by works. The laborers hired at the eleventh hour received the full wage despite working only a fraction of the day, symbolizing that God's salvation is a gift, freely given, regardless of one's "labor" or "time of service" in life. It challenges the idea that one can earn God's favor through religious effort or a long history of good deeds. Just as the landowner's generosity was unmerited by the last laborers, so too is God's gift of salvation unmerited by anyone, as articulated in Ephesians 2:8-9. It underscores that all who come to Christ, whether early in life or at the very end, receive the same full measure of His saving grace.
What is the significance of the "denarius" in this parable?
The denarius was a common silver coin, representing a full day's wage for a laborer in the first century. Its significance in the parable is twofold: First, it establishes the baseline of the agreement and the "just" payment for a full day's work. Second, and more importantly, it represents the full and equal measure of the landowner's (God's) blessing or reward, which he chooses to give to all who are called into his service, regardless of how much "work" they put in. It symbolizes the fullness of God's grace and the complete inheritance of the Kingdom, which is equally available to all who respond to His call, irrespective of their perceived merit or duration of service.
Christ-Centered Fulfillment
Matthew 20:14, and the parable it concludes, finds its ultimate fulfillment in the person and work of Jesus Christ. The landowner, who exercises radical generosity and sovereignty, is a clear type of God the Father, whose character is fully revealed in Christ. Jesus Himself is the one who extends the invitation to labor in His vineyard, calling people at various stages of life and spiritual maturity. The "denarius" — the full reward of salvation and eternal life — is not earned by human effort or length of service, but is freely bestowed through Christ's atoning sacrifice. It is by His grace alone that anyone, whether a lifelong believer or a deathbed convert, receives the full inheritance of the Kingdom. The "last" being treated "even as unto thee" points to the leveling effect of the cross, where all human distinctions of merit are obliterated, and salvation is offered to all who believe, regardless of their past. This radical grace, exemplified by the landowner, is the very heart of the Gospel, demonstrating that God's boundless love in Christ transcends all human notions of deserving, making the first and the last equally heirs through faith in Him (Galatians 3:28). Christ's work ensures that the "last" are indeed made "first" in the economy of God's grace (Matthew 19:30), all through His perfect obedience and sacrifice (Philippians 2:8).