Those of us who’ve lived our entire lives in countries where justice, equality under the law, and fairness are considered the bedrock of society tend to forget that the kingdom of God preached by Jesus is not a reflection of the world we’ve created. But then, neither are our democratically oriented cultures necessarily an imitation of the heavenly kingdom. And that’s one of the reasons why so many of us may have a tough time with Jesus’ parable at the beginning of Matthew chapter 20.
If we were to hear about a comparable tale here in the 21st century our first response might well be that those vineyard workers sure needed a strong union seeking a comprehensive collective bargaining agreement. It is, after all, patently unfair that those workers toiling all day in the field–no doubt under a hot Judean sun–got the same amount of pay as the ones brought to the fields in late afternoon who had worked only an hour or two. Matthew recounts that this is not just a 21st-century concern:
“Now when the first came, they thought they would receive more; but each of them also received the usual daily wage. And when they received it, they grumbled against the landowner, saying, ‘These last worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat.'” –Matt. 20:10-12 NRSV
Parables, it must always be remembered, are not literal storytelling; they are stories told to get across greater, deeper truths. And so this isn’t a story about unfair working conditions. Certainly in our own day–as in Jesus’ time–workers are exploited. We Christians should be in the forefront of those seeking an end to such abuse. This story/parable is about something quite different. It’s about the kingdom of God, which is based on grace not fairness.
The landowner in the parable (presumably a stand-in for God) made it clear that he set the rules and established the relationship with the workers. In kingdom-of-God terms, this is not a contractual arrangement; it is instead a covenant:
“Friend, I am doing you no wrong; did you not agree with me for the usual daily wage? Take what belongs to you and go; I choose to give to this last the same as I give to you. Am I not allowed to do what I choose with what belongs to me? Or are you envious because I am generous?’ So the last will be first, and the first will be last.” –vs. 13-16
Many of us Christians have an unfortunate tendency to think that God loves us more than all the rest of humanity–or at least that God places us at the front of the line for eternal blessings because we’re followers of Jesus. But we must remember that we’re not the first to be “chosen” by God. That belongs to the literal descendants of Abraham and Sarah: the Jews. Yes, that covenant is still in force. Check out what the apostle Paul has to say about that topic in Romans chapter 11.
With that in mind, then, who might those late-afternoon workers in God’s vineyard be: why, that would be us Christians. An uncomfortable thought perhaps for many of us. And it might be even more squirm-inducing if we Christians are actually the mid-day workers who were added. If that’s the case, then God may well be planning to add even more to the divine fold. But, but, but…we might protest. How unfair of God to invite those we casually term “unbelievers” (or heathens or any number of other less complimentary terms) into God’s presence. Once more: it’s not about fairness, it’s all about grace.
God, being the generous Creator God is, was, and always will be, can expand the boundaries of the so-called “chosen” for whatever reason God so desires. Among other things, that puts to shame our “Christian” tendency to point judgmental fingers at others, deciding on our own who’s in and who’s out, who’s saved and who’s damned. In fact, this could just change everything.
My new book, Speak to the Bones: How to Be a Prophetic People in a Time of Exile, is up on Amazon in both print and e-book formats: 161-page Book ; Kindle e-book.The ancient Hebrew prophets can serve as guides for modern-day prophetic communities to engage in actions for peace and social justice. Each of the 10 chapters includes questions for reflection and discussion, making this great for class use.</