Today’s parable is only found in St Matthew’s gospel, perhaps because the people he was writing for were only too well aware of tension in the Christian community between Jewish converts and pagan late-comers. As with all parables (which are not always stories), the aim is to start us thinking. We have to take it as it is told, even if questions arise: Why were all the workers not hired at the same time if those employed later had been waiting? Why were more needed so late? and so on. The Jewish day began at sunset, but the hours were counted from sunrise. The third hour would have been about 9 am, the sixth hour noon, the ninth 3 pm and the eleventh hour 5 pm. The day-labourer had to be paid in the evening, as the book of Leviticus commanded [19:13]. Those who came first had worked twelve hours in the heat. Matthew uses the words ‘just’ and ‘justice’ more than do the other gospels. The words are common in the Old Testament describing a quality possessed by God, which includes mercy, love and faithfulness as well as fairness; sometimes it is translated as ‘righteous’.

The parable is like a play in three acts: Act 1, the hirings; Act 2, the payments; Act 3, the discussion between landowner and workers. In first century Palestine work was scarce and poverty widespread. So in Act 1 a large number of day-labourers are waiting for work, to be employed at the going daily rate. Surprisingly, it is the landowner, not his steward, who goes out several times to meet them. The workers agree to a wage that is right; payment is not mentioned at the eleventh hour. In Act 2 the steward is sent out to gather the workers. It is almost like a court trial. Again surprisingly, the order of payment is reversed so that those hired first can see what the late-comers are paid. It is as if we can stand amongst the workers and, like them, feel the shock when those hired first do not receive more. It is in Act 3 that the deeper meaning of the parable emerges. As we would expect, those who have worked all day grumble, in effect saying: “You have made them equal to us.” The owner’s answer is (a) I do you no injustice: we agreed the pay; (b) Since there is no injustice, I can spend my goods as I wish; (c) “Do you begrudge my generosity?”

The parable is usually called ‘the Labourers in the Vineyard’. In actual fact it is about the landowner. To grasp its message we begin in sympathy with those employed first. But justice is done. In the Old Testament Israel is compared to a vineyard. The grouse of the unhappy workers is that the latecomers are treated as equal to them. They are angry at the good fortune of others. Jesus proclaims God’s love towards outcasts and sinners. The Pharisees have been faithful to the Covenant over the years. God is just and fair, but he calls for more, for mercy, love of neighbour, forgiveness. Jesus does not condemn the Pharisees (or us) but he warns. God is generous to ‘the last’, to the repentant, to sinners. But there is also judgment.

 

• ‘’The kingdom of heaven is like a landowner . . .” In our way of looking at things a landowner who acted like this would probably be faced with a strike the second morning. The kingdom is not a business like others. God does not add up the figures as the accountant has to do. Do I find it hard to keep the goodness of God in mind?

• Might I be inclined forget that the goodness of God calls for reaction from me?

• “You have treated them the same as us”: we deserve better. Today’s psalm says: “The Lord is just in all his ways and loving in all his deeds”. The justice of God is to love all his children equally, without distinction, without limit. Do I need more?

• The great example of the last coming first is that of the Good Thief on the cross. We are reminded of the Prodigal Father and his younger son. Do I not belong with these? How am I with my need to repent for my shortcomings, to be converted towards God?

• In spite of all this talk about the goodness of God, there are moments when I feel God has either forgotten or wishes to punish me. How do I not start feeling sorry for myself?

• One passing thought suggests that there is no shortage of work in this kingdom, since people can be employed at all hours. What about my share in the work?