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Often called “The Labourers in the Vineyard” but a better title would be “The Generous Landowner” in the same way that “The Prodigal Son” is better titled “The Welcoming Father.”

First Questions:
- Who are the hired workers? Are we ‘ministers’ the hired workers? Are all Christians? Are all who point others towards God?
- I empathise with the workers who were hired first – as I do with the Elder son (Luke 15:11-32). What does that say about me?
- Greek text is fine – with a Class C question hanging over ‘Or’ (ή) at the beginning of Verse 15 which most modern translations now omit. Other than that it is clean.

Malina and Rohrbaugh remind us that “no-one goes looking for work. As befits honourable men, even peasants have to be approached and asked to work”[i] which fits in with what we can fathom about first century Mediterranean culture. Likewise we are reminded of the way that verse 15 have been ‘cleaned’ up by the modern translations in that it should read “Or is your eye evil because I am good?” so in preaching on this text we need to ensure that the idea of greed/envy/coveting are feelings that come from within – and the place of the ‘evil eye’ in Mediterranean culture – even today.[ii]

Schnackenburg reminds us that this parable “...is solely oriented to the conduct of God, and is an advertisement calling people to understand God in terms of goodness and mercy. God’s goodness ought to lead to a different relationship with one’s fellow human beings.”[iii]

In Sacra Pagina Commentary by Harrington, he raises some interesting questions that remain un answered by the text, including “Why did the householder not hire a full complement of workers? Why did he need more workers so late in the day? Was it because the work was so pressing or because the first workers were not working efficiently?.”[iv] He also goes on to implore the exegete to interpret the text in light of the eschatological implications, he writes that “With its vineyard (Israel)and harvest (last judgement) symbolism the parable of “the good employer” concerns the last judgement and should be so interpreted. The issue treated in the parable is why the latecomers receive the same reward as those who came earlier to work. The answer is that the kingdom of God’s gift to give and we must not begrudge God his generosity [as]...there is a balance between God’s justice and God’s mercy. Those who were hired received a just reward, one to which they had already agreed. The fact that the latecomers received the same reward can be credited to God’s mercy.”[v]

Australian theologian Brendan Byrne remarks that it is only natural that we share in the expectation of a greater reward and this the resentment when it is not forthcoming – which is comforting considering my earlier question. He goes on to explore the justice element of this text, “Does justice mean being paid the exact amount agreed upon? Or does it mean being paid what others are paid for the same amount of work?”[vi] A question that is easily answered by today’s standards of industrial relations (I wonder how we would have answered if Work Choices had continued??), but what of the biblical-kingdom answer that flies in the face of our culture? But then again, to be a Jesus follower is to be counter-cultural. Byrne concludes his reflections by saying “In the long run God gives salvation as an unmerited free gift. Whether human beings have ‘worked’ long or little for it is not ultimately decisive – which is a comfort for those worried about the ultimate fate of loved ones whose pattern of life has shown no outward sign of virtue or respectability.”[vii]

My favourite commentary series, which often provides the hook upon which to hang a sermon, reminded me that “the first group of workings is hired on the basis of an oral contract for the normal amount; the later groups are promised ‘whatever is right,’ thus raising, but not answering, the question of what is ‘right.’(δίκαιος)”[viii] Boring goes on to say that “when they (the workers hired first) receive the just fulfilment of their contract, they object not to what they have in fact received, but that others have been made ‘equal’ to them. They have what they have by justice; others have been made equal by grace [however] the parable, while affirming the sovereign grace of God, rejects presuming on grace. Grace is always amazing grace. Grace that can be calculated and expected (v.10) is no longer grace (cf. 22:11-14).”[ix]

Which begs the question on this Wednesday afternoon – where is God leading me in this sermon? I cannot wait to see how it all comes together.