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The Parable of the Laborers' Reward in the Bible

The Parable of the Laborers in the Vineyard, found in Matthew 20:1-16, illustrates principles of divine grace and reward within the context of the "kingdom of heaven" [9]. This parable is one of many that Jesus used to convey spiritual truths, often drawing on everyday life experiences [2, 7].

The Narrative of the Parable

The parable begins with a householder who goes out early in the morning to hire laborers for his vineyard [9]. He agrees to pay them a denarius for the day, which was a common daily wage for a laborer in that era, equivalent to about 15 to 17 cents [4]. After hiring the first group, he goes out again at the third hour (around 9 AM), the sixth hour (noon), and the ninth hour (3 PM), hiring more workers and promising to pay them "whatever is right" [Matthew 20:3-5]. Finally, at the eleventh hour (around 5 PM), he finds still others standing idle and sends them into his vineyard as well [Matthew 20:6-7].

When evening comes, the householder instructs his foreman to pay the laborers, beginning with those who were hired last and ending with the first [Matthew 20:8]. Those who worked only one hour receive a denarius. When the first laborers, who had worked all day, come forward, they expect to receive more, but they also receive only a denarius [Matthew 20:9-10]. They grumble against the householder, complaining that those who worked a single hour were made equal to them, who had borne the burden and heat of the day [Matthew 20:11-12].

The householder responds to one of them, asking if he is being unjust. He reminds the laborer that they agreed upon a denarius for the day's work. He then asserts his right to do what he wishes with his own money, asking, "Is your eye evil because I am good?" [Matthew 20:13-15]. The parable concludes with the statement, "So the last will be first, and the first last" [Matthew 20:16].

Context and Interpretation

The setting of the parable in a vineyard is significant, as the vineyard is a familiar biblical metaphor for God's people or kingdom [9]. The "Lord of the harvest" sends out laborers, a concept also seen in Matthew 9:38, where Jesus instructs his disciples to pray for more workers in the harvest [3]. The payment of wages at the end of the day was a legal requirement in ancient Israel, with laws stipulating that hired workers should be paid before sunset [10].

Divine Generosity and Grace

A central theme of the parable is the householder's generosity, which represents God's grace [12]. The householder's decision to pay all laborers the same wage, regardless of the hours worked, highlights that salvation and reward are not strictly based on human merit or effort but on God's sovereign will and goodness [13]. John Chrysostom, an early Church Father, notes that those who "reap not what they sowed rejoice alike with those who reap," indicating that all who participate in God's work share in the reward [14]. He also suggests that the "husbandman" (like the householder) cares not only for himself but for the "fruits of the earth," implying a broader purpose beyond individual gain [11].

The parable challenges conventional human notions of fairness, where reward is directly proportional to labor. While Psalms 28:4 speaks of giving individuals "according to their work," this parable demonstrates a different divine economy [5]. The householder's question, "Is your eye evil because I am good?" (Matthew 20:15), points to the envy and resentment that can arise when God's grace extends beyond human expectations of desert [Matthew 20:15].

The Nature of Reward

The "reward" in this parable is not something earned by suffering or effort alone, but rather God's blessing given to those who participate in His work [12]. The concept of recompense (Hebrew: gamul) is present in biblical thought [8]. However, the parable suggests that God's rewards are not always distributed according to a strict quid pro quo. The laborers hired at the eleventh hour, who might have been considered less deserving by human standards, receive the same as those who labored longer. This underscores that God is "not unrighteous" in His promises to reward His people, but this reward flows from His grace, not solely from human merit [13].

The parable also touches on the idea of contentment. While workers are expected to be content with their appointed wages [6], the grumbling of the early laborers shows a lack of contentment when they perceive others receiving an "undeserved" equal reward.

Eschatological Implications

The concluding statement, "So the last will be first, and the first last" [Matthew 20:16], has significant eschatological implications. It suggests a reversal of human expectations in the kingdom of heaven. Those who might be considered "last" in terms of their entry into faith or their perceived contributions may receive the same divine favor as those who have served longer or more prominently. This can refer to different groups of people, such as Gentiles being brought into God's covenant alongside Jews, or those who convert later in life receiving the same salvation as lifelong believers.

The parable serves as a warning against a legalistic mindset that seeks to earn salvation or divine favor through works, rather than receiving it as a gift of grace. It emphasizes that God's generosity is boundless and not constrained by human calculations of worthiness. The "toil" of human labor, as Ecclesiastes 3:9 asks, may not always yield proportional gain in the divine economy, but rather depends on the will of the generous Householder [1].

Sources

  1. Ecclesiastes “Ecclesiastes 3:9 (LEB) — What does the worker gain in his toil?”
  2. Torrey's Topical Textbook “Torrey's Topical Textbook: Parables — Remarkable Parables of the Old Testament -- Jdj 9:8-15; 2Sa 12:1-4; 14:5-7. Parables of christ Wise and foolish builders. -- Mt 7:24-27. Children of the bride chamber. -- Mt 9:15. New cloth and old garment. -- Mt 9:16. New wine and old bottles. -- Mt 9:17. Unclean spirit. -- Mt 12:43. Sower. -- Mt 13:3-23; Lu 8:5-15. Tares. -- Mt 13:24-30,36-43. Mustard-seed. -- Mt 13:31,32; Lu 13:19. Leaven. -- Mt 13:33. Treasure hid in a field. -- Mt 13:44. Pearl of great price. -- Mt 13:45,46. Net cast into the sea. -- Mt 13:47-50. Meats defiling not. -- Mt 15:10-15. Un”
  3. Matthew “Pray therefore that the Lord of the harvest will send out laborers into his harvest.” -- Matthew 9:38”
  4. Smith's Bible Dictionary “Smith's Bible Dictionary: Wages — The earliest mention of wages is of a recompense, not in money, but in kind, to Jacob from Laban. (Genesis 29:15,20; 30:28; 31:7,8,41) In Egypt money payments by way of wages were in use, but the terms cannot now be ascertained. (Exodus 2:9) The only mention of the rate of wages in Scripture is found in the parable of the householder and the vineyard, (Matthew 20:2) where the laborer's wages was set at one denarius per day, probably 15 to 17 cents, a sum which may be fairly taken as equivalent to the denarius, and to the usual pay of a soldier (ten asses per d”
  5. Psalms “Give them according to their work, and according to the wickedness of their doings. Give them according to the operation of their hands. Bring back on them what they deserve. -- Psalms 28:4”
  6. Torrey's Topical Textbook “Torrey's Topical Textbook: Contentment — With godliness is great gain -- Ps 37:16; 1Ti 6:6. Saints should exhibit In their respective callings. -- 1Co 7:20. With appointed wages. -- Lu 3:14. With what things they have. -- Heb 13:5. With food and raiment. -- 1Ti 6:8. God's promises should lead to -- Heb 13:5. The wicked want -- Isa 5:8; Ec 5:10. Exemplified Barzillai. -- 2Sa 19:33-37. Shunammite. -- 2Ki 4:13. David. -- Ps 16:6. Agur. -- Pr 30:8,9. Paul. -- Php 4:11,12.”
  7. Smith's Bible Dictionary “Smith's Bible Dictionary: Parable — (The word parable is in Greek parable (parabole) which signifies placing beside or together, a comparison, a parable is therefore literally a placing beside, a comparison, a similitude, an illustration of one subject by another.--McClintock and Strong. As used in the New Testament it had a very wide application, being applied sometimes to the shortest proverbs, (1 Samuel 10:12; 24:13; 2 Chronicles 7:20) sometimes to dark prophetic utterances, (Numbers 23:7,18; 24:3; Ezekiel 20:49) sometimes to enigmatic maxims, (Psalms 78:2; Proverbs 1:6) or metaphors expand”
  8. Hitchcock's Bible Names “Hitchcock's Bible Names: Gamul — a recompense”
  9. Matthew (Presbyterian) “Jamieson, Fausset & Brown on Matthew 20 (introduction): PARABLE OF THE LABORERS IN THE VINEYARD. (Mat. 20:1-16) For the kingdom of heaven is like unto a man that is an householder, &c.--The figure of a vineyard, to represent the rearing of souls for heaven, the culture required and provided for that purpose, and the care and pains which God takes in that whole matter, is familiar to every reader of the Bible. (Psa 80:8-16; Isa 5:1-7; Jer 2:21; Luk 20:9-16; Joh 15:1-8). At vintage time, as WEBSTER and WILKINSON remark, labor was scarce, and masters were obliged to be early in the market to sec”
  10. James (Methodist/Wesleyan) “Adam Clarke on James 5:4: The hire of the laborers - The law, Lev 19:13, had ordered: The wages of him that is hired shall not abide with thee all night until the morning, every day's labor being paid for as soon as ended. This is more clearly stated in another law, Deu 24:15 : At his day thou shalt give him his hire; neither shall the sun go down upon it; - lest he cry against thee unto the Lord, and it be sin unto thee. And that God particularly resented this defrauding of the hireling we see from Mal 3:5 : I will come near to you in judgment, and will be a swift witness against those who op”
  11. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: hath chosen him to be a soldier; secondly, that he may be crowned; now he proposes a third example that more particularly suits himself. For the instance of the soldier and the wrestler corresponds to those who are under rule, but that of the husbandman to the Teacher. (Strive) not as a soldier or a wrestler only, but as a husbandman too. The husbandman takes care not of himself alone, but of the fruits of the earth. That is, no little reward of his labors is enjoyed by the husbandman. Here he both shows, that to God nothing is w”
  12. Matthew (Protestant academic) “Tyndale House on Matthew 5:12: 5:12 The great reward Jesus mentions is not something earned by suffering for doing right; it is God’s blessing to those who have expressed his grace to others (see 10:41-42; 20:1-16). • The ancient prophets are closely connected with the New Testament apostles (see also 13:16-17; 23:29-36; Eph 2:20).”
  13. Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 6:10: not unrighteous--not unfaithful to His own gracious promise. Not that we have any inherent right to claim reward; for (1) a servant has no merit, as he only does that which is his bounden duty; (2) our best performances bear no proportion to what we leave undone; (3) all strength comes from God; but God has promised of His own grace to reward the good works of His people (already accepted through faith in Christ); it is His promise, not our merits, which would make it unrighteous were He not to reward His people's works. God will be no man's debtor. ”
  14. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: those who reap alone rejoice. But here it is not so, but those who reap not what they sowed rejoice alike with those who reap; whence it is clear that they too share the reward. Ver. 38 . “I sent you to reap that whereon ye bestowed no labors; other men labored, and ye are entered into their labors.” By this He the more encourageth them; for when it seemed a very hard matter to go through all the world and preach the Gospel, He showeth them that it is even most 901 901 al. “more.” easy. The very difficult work was that other, which required great la”
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