TRV
“The Parable of the Laborers”· Matthew 20:1–16
Translation
King James Version
And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way.
Complete Jewish Bible
and said to them, `You go to the vineyard too -- I'll pay you a fair wage.' So they went.
Berean Standard Bible
‘You also go into my vineyard,’ he said, ‘and I will pay you whatever is right.’
American Standard Version
and to them he said, Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way.
World English Bible Messianic
To them he said, ‘You also go into the vineyard, and whatever is right I will give you.’ So they went their way.
Geneva Bible (1599)
And sayd vnto them, Goe ye also into my vineyard, and whatsoeuer is right, I will giue you: and they went their way.
Young's Literal Translation
and to these he said, Go ye--also ye--to the vineyard, and whatever may be righteous I will give you;
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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.
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.
Chapter 20, Verse 1 onwards: The kingdom of heaven is like a landowner who went out early in the morning to hire workers for his vineyard. After agreeing to pay them the usual daily wage, he sent them into his vineyard. Going out again at about the third hour, he saw others standing idle in the marketplace and said to them, 'You also go into the vineyard, and I will give you whatever is right.' So they went. Again he went out about the sixth and ninth hour and did the same. At about the eleventh hour, he went out and found others standing around, and he said to them, 'Why are you standing here idle all day?' They said to him, 'Because no one has hired us.' He said to them, 'You also go into the vineyard.' When evening came, the owner of the vineyard said to his foreman, 'Call the workers and pay them their wages, beginning with the last ones hired and going on to the first.' So when those hired at about the eleventh hour came, each one received a denarius. But when the first came, they thought that they would receive more; and they themselves also received each a denarius. And receiving it, they murmured against the householder, saying: These last have worked one hour, and you have made them equal to us, who have borne the burden of the day and the heat? But answering one of them, he said: This parable or similitude of the kingdom of heaven is understood from the things that have been set forth. For it is written before it: Many will be first who will be last, and the last first. Not deferring to time but to faith. And he said that the householder went out early in the morning to hire laborers for his vineyard and agreed to pay them a denarius for their work. Then he went out again around the third hour and saw others standing idle in the marketplace, and he promised to pay them what is just, not a denarius. He also did the same at the sixth hour and the ninth hour. And the eleventh hour workers also found others standing idle all day long, and sent them into the vineyard. And when it was evening, the owner of the vineyard instructed his steward to begin paying the workers, starting with the last ones hired and ending with the first ones hired; and all were equally incited against the last ones, accusing the father of the household of unfairness. Not because they received less than what was agreed upon, but because they wanted to receive more than those upon whom the steward had shown his mercy. It seems to me that the first hour belongs to the workers Samuel, Jeremiah, and John the Baptist, who can say with the Psalmist: 'You are my God from my mother's womb' (Psalm 22:11). The third hour belongs to those who began to serve God from their youth. The sixth hour belongs to those who took up the yoke of Christ in mature age. The ninth hour belongs to those who are already declining towards old age. And the eleventh hour belongs to those in their final old age. Yet all receive the same reward, although the labor is different. There are those who explain this parable in a different way. The first hour is said to represent the time from Adam and the other patriarchs to Noah; the third, from Noah to Abraham and the giving of circumcision to him; the sixth, from Abraham to Moses, when the Law was given; the ninth, from Moses to the prophets; the eleventh, from the apostles to the Gentile people, whom everyone envies. Therefore, understanding this itself after the eleventh hour, when it was near the setting of the sun and towards evening, John the Evangelist speaks: My little children, it is the last hour (1 John 2:13). And at the same time, consider that the injustice of the head of the household, which everyone equally accuses the eleventh hour workers of, they do not understand in themselves. For if the head of the household is unjust, he is not unjust in one, but in all: because the worker who was sent to the vineyard in the third hour did not work as much as the one who was sent in the first hour. Similarly, the worker who was sent in the sixth hour worked less than the one in the third hour; and the worker in the ninth hour worked less than the one in the sixth hour. Therefore, every backward calling is envied by the peoples, and is twisted in the grace of the Gospel. Hence, the Savior concludes the parable, saying: The first will be last, and the last first. Thus, the Jews are turned from head to tail, and we are changed from tail to head.
Avoiding ambition, the Lord speaks about another householder, being himself the householder and the regulator of the kingdom of heaven. By “day” he means the whole age during which at different moments since the transgression of Adam he calls just individuals to their pious work, defining rewards for them for their actions. And so “around the first hour” are those at the time of Adam and Enoch; “at the third hour” those in the time of Noah and Shem and the righteous descending from them, for the second time is also the second calling, when the laws were also different. The workers called “at the sixth hour” are those in the time of Abraham, the time of the institution of the circumcision; those “at the eleventh hour” are those just before Christ’s advent. In their time alone the question is asked, “What are you doing standing the whole day idle?” for they do not have the hope of the Lord. They were godless in the world and idle in every good work; they are like those “standing idle in the market place,” not groping in search of anything at all but running through their whole life to no purpose. The Lord admonishes them, “Why do you stand idle?” They answer, “No one has hired us; for neither Moses nor any of the holy men spoke to the Gentiles but to Jerusalem alone.” Nevertheless the lord sends them too into the vineyard. There are five callings so that he may show that at each time there were sensible people and aimless ones, like the five wise virgins and the five foolish ones, according to their particular times. Some were found worthy, and some in their folly thought little of the coming age. At the end of life, which is evening (for the time after Christ’s sojourn until the consummation is the time after the eleventh hour, as John says: “It is the last hour”), the householder orders their wages to be given, beginning with the last. The householder should be considered the Father using the Son as manager, not as a subsidiary but as colleague; for he orders and regulates everything through him, whatever he wishes.
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.
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 20:4, nestled within the Parable of the Laborers in the Vineyard, captures the vineyard owner's open invitation to additional workers and their immediate, trusting response. This verse is pivotal in establishing the parable's core tension between human expectations of merit-based compensation and God's sovereign, grace-filled generosity, setting the stage for a radical redefinition of divine justice and reward in the Kingdom of Heaven.
Context
Literary Context
Matthew 20:4 is an integral part of the Parable of the Laborers in the Vineyard, found in its entirety in Matthew 20:1-16. This parable immediately follows a crucial exchange between Jesus and Peter, where Peter asks about the disciples' reward for leaving everything to follow Jesus (Matthew 19:27). Jesus' preceding teaching about the difficulty for a rich man to enter the Kingdom of Heaven (Matthew 19:23-26) further sets the stage, emphasizing that human effort and status are insufficient for salvation. The parable, therefore, serves as a divine commentary on the nature of reward and grace, challenging the disciples' (and our) assumptions about fairness and merit within God's economy. Specifically, Matthew 20:4 describes the owner's second call to laborers, who are offered an unspecified but "right" wage, highlighting their trust and prompt obedience that contrasts with the initial agreement made with the first group (Matthew 20:2).
Historical & Cultural Context
In 1st-century Judea, daily wage labor was common, particularly in agricultural settings like vineyards. Laborers would gather in the marketplace early in the morning, hoping to be hired for the day. A denarius was a typical daily wage for a laborer, sufficient to support a family for one day. The owner's repeated trips to the marketplace throughout the day (at the third, sixth, ninth, and eleventh hours, as described in Matthew 20:3-7) were unusual, demonstrating extraordinary compassion and a desire to provide work for as many as possible, even those who might otherwise go hungry. The expectation would have been that those who worked longer would receive more, and the owner's promise of "whatsoever is right" would typically imply a fair, proportional wage. This cultural backdrop is essential for understanding the shock and indignation of the early laborers when all received the same payment at the end of the day (Matthew 20:9-10), as it directly challenged the prevailing social and economic norms of justice.
Key Themes
Matthew 20:4 contributes significantly to several key themes within the parable and the broader Gospel of Matthew. Firstly, it underscores God's continuous and inclusive call to service. The owner's repeated trips to the marketplace symbolize God's ongoing invitation to individuals at various stages of life and spiritual maturity to enter His "vineyard"—a common metaphor for the Kingdom of God or the sphere of Christian service. Secondly, the phrase "whatsoever is right I will give you" introduces the theme of God's sovereign generosity and grace, which transcends human notions of merit. Unlike the first group who negotiated a specific wage, these later laborers trust the owner's character, highlighting that God's justice is not merely about strict equivalence but about His boundless goodness and unmerited favor. This sets the stage for the parable's climactic revelation that "the last shall be first, and the first last" (Matthew 20:16), emphasizing that salvation and rewards are ultimately gifts of grace, not earned entitlements.
Exposition and Analysis
Key Word Analysis
This word (G1342) from díkē signifies that which is equitable in character or act, implying innocence, holiness, or justice. In the context of Matthew 20:4, the owner's promise to give "whatsoever is right" means the payment will be in accordance with his own standard of justice. As the parable unfolds, this standard is revealed to be rooted in his sovereign generosity and grace, rather than a strict, human-defined system of earned wages or proportional compensation. It challenges the conventional understanding of "right" by aligning it with divine prerogative and benevolence.
This verb (G1325) is a prolonged form of a primary verb meaning "to give" in a very wide application, whether properly or by implication, literally or figuratively. It encompasses actions like bestowing, delivering, granting, or offering. Here, it highlights the owner's active role in dispensing the payment. The promise "I will give you" emphasizes that the payment is a direct act of the owner's will and generosity, not something the laborers inherently earn or are strictly owed based on their hours worked. It underscores the gratuity of the impending reward.
Derived from ámpelos (vine), this noun (G290) literally means "a vineyard." In biblical literature, the vineyard is a rich symbol for the people of Israel, God's chosen nation, or more broadly, the Kingdom of God and the sphere of divine service. In this parable, entering the vineyard signifies responding to God's call to participate in His work, whether in evangelism, discipleship, or any form of service within His Kingdom. The image of the vineyard grounds the spiritual lesson in a tangible, agricultural setting familiar to Jesus' audience.
Verse Breakdown
"And said unto them; Go ye also into the vineyard,"
This clause depicts the vineyard owner's direct and authoritative invitation to the unemployed laborers. The inclusion of "also" (from G2532 kaí) emphasizes that these laborers are being invited in addition to those already working, highlighting the owner's continuous need for workers and his expansive generosity in providing employment. The command "Go ye... into the vineyard" is a clear call to action, symbolizing the divine invitation to participate in God's work or enter His Kingdom.
"and whatsoever is right I will give you."
This is the core promise of the verse, establishing the terms of employment for this group of laborers. Unlike the first group who agreed to a specific wage (a denarius), these laborers are asked to trust the owner's discretion. The phrase "whatsoever is right" (G3739 hós G1437 eán G5600 ō G1342 díkaios) implies that the payment will be just and equitable according to the owner's own standard, which, as the parable reveals, is rooted in his sovereign grace and generosity rather than strict proportionality. It invites a radical trust in the owner's character.
"And they went their way."
This simple yet profound clause highlights the laborers' immediate and unquestioning obedience. Without negotiating or demanding a specific wage, they respond to the owner's call based on their trust in his promise of "whatsoever is right." This demonstrates a spirit of faith and willingness to serve, mirroring the kind of prompt submission Jesus often sought from His followers. Their action sets them apart from the later grumbling of the first laborers, emphasizing the virtue of trusting God's provision.
Literary Devices
The primary literary device at play in Matthew 20:4, and indeed the entire passage, is Parable. Jesus uses this extended metaphor of a vineyard owner and his laborers to convey profound spiritual truths about the Kingdom of God. Within this parable, Symbolism is heavily employed: the "vineyard" symbolizes the Kingdom of God or the sphere of divine service, the "owner" represents God Himself, and the "laborers" represent those called to serve Him at different stages of their lives or spiritual journeys. The phrase "whatsoever is right I will give you" introduces a subtle Irony or Paradox, as the human expectation of "right" (proportional payment) is ultimately subverted by the divine standard of "right" (unmerited grace), which is revealed at the end of the day. This creates a narrative tension that challenges the audience's preconceived notions of justice and reward.
Theological and Thematic Connections
Matthew 20:4 profoundly illustrates God's boundless grace and sovereign prerogative in His dealings with humanity. The owner's willingness to hire laborers at various hours, offering an unspecified but "right" wage, underscores that God's call to service is open to all, regardless of when they respond or how much "time" they have served. It challenges the human tendency to quantify spiritual merit and emphasizes that our ultimate reward in God's Kingdom is not a result of our earned efforts but a gracious gift from a generous God. This verse sets the stage for the parable's shocking conclusion, where all receive the same payment, revealing that God's justice is not merely about strict equivalence but about His abundant goodness and unmerited favor, often defying human expectations of fairness. It teaches us to trust in God's character and generosity, rather than relying on our own perceived worthiness or comparing ourselves to others.
Reflection and Application
Matthew 20:4 serves as a powerful reminder for believers today to respond to God's call to service with immediate obedience and unwavering trust, regardless of when that call comes or what our human expectations might be. It encourages us to lay aside comparisons with others who may have served longer or appear to have achieved more, recognizing that our ultimate reward comes from God's hand, not from a human system of merit. This verse frees us from the burden of striving for external recognition or a specific "wage" and instead invites us into a deeper relationship of faith where we trust God's character to always do what is "right" and good for us. It challenges us to serve out of love and gratitude, knowing that God's generosity far surpasses our ability to earn or deserve. Our focus should be on faithfully entering the "vineyard" when called, serving diligently, and leaving the outcome and reward entirely to our gracious and sovereign God.
Questions for Reflection
FAQ
Does this parable mean everyone gets the same reward in heaven, regardless of how much they serve?
Not necessarily. The primary point of the Parable of the Laborers in the Vineyard is not to establish a strict system of heavenly rewards, but to highlight the surprising nature of God's grace and sovereignty. The "payment" (a denarius) symbolizes salvation and entrance into the Kingdom of God, which is a gift of grace, not something earned by works or duration of service. While all who enter the Kingdom receive this ultimate gift, other passages suggest that there are varying levels of reward or responsibility in heaven based on faithfulness and stewardship (1 Corinthians 3:12-15 or Luke 19:11-27). Matthew 20:4 and the parable as a whole primarily emphasize that God's generosity and justice operate on a divine scale that often confounds human expectations, ensuring that no one who responds to His call is left unrewarded, and that His grace is sufficient for all.
What does the "vineyard" symbolize in this parable?
In biblical literature, the "vineyard" is a rich and multifaceted symbol. In the Old Testament, it often represents Israel, God's chosen people (Isaiah 5:1-7). In the New Testament parables, particularly in the Gospels, the "vineyard" often symbolizes the Kingdom of God or the sphere of God's work in the world. When the owner in Matthew 20:4 invites laborers into the vineyard, it represents God's call to individuals to participate in His divine purposes, whether through evangelism, discipleship, serving the church, or any faithful act of obedience that contributes to the advancement of His Kingdom. It signifies the place where God's people are called to labor for His glory.
Christ-Centered Fulfillment
Matthew 20:4, with its emphasis on the owner's generous call and the laborers' trusting obedience, finds its ultimate fulfillment in Jesus Christ. He is the divine owner who continually goes out to call laborers into His Father's vineyard, the Kingdom of God. His invitation is not based on human merit or prior service, but on His boundless grace, extending to "whosoever will" (Revelation 22:17). The promise "whatsoever is right I will give you" is perfectly embodied in Christ, who, though innocent, became sin for us that we might become the righteousness of God in Him (2 Corinthians 5:21). His "right" payment was not a wage earned by us, but the gift of eternal life, freely given through His atoning sacrifice on the cross (Romans 6:23). The laborers' immediate response, "And they went their way," foreshadows the radical obedience Jesus calls for from His disciples, who are to leave everything and follow Him (Matthew 4:19-22). Thus, Matthew 20:4 points to Christ as the source of the divine call, the embodiment of divine justice and generosity, and the ultimate reward for all who trustingly enter His service.