"The Parables No. 12, The Householder and the Vineyard. -- The call of the
Labourers (Matt, xx.1-16)" by Charles H. Welch in The Berean Expositor circa
1914-15.

When considering the first parable of this series, the Unforgiving Servant, we
noticed that it was particularly addressed to Peter in answer to his question
regarding the extent of forgiveness.  The parable of the Householder and
Vineyard is also addressed to Peter in reference to his question concerning
the reward of service.  This is indicated by the word "For" with which the
parable commences.

Looking back into chapter xix. we shall find the inspired introduction to the
parable which it is essential to keep in mind.  Chapter xix. records the fact
that the Lord left Galilee and came to Judaea, and while there the Pharisees
tempted Him with questions relating to divorce.  The disciples were rather
disconcerted by the Lord's answer to the Pharisees (verse 10), but the Lord
told them that "All men cannot receive this saying, save they to whom it is
given .... He that is able to receive it, let him receive it" (verses 11, 12).
The disciples evidence their misunderstanding of the words of verse 12 by the
fact that they rebuked those who brought little children to the Lord.  The
Lord disposed of this false deduction, blessed the little children, and with
them the ordinance of marriage which began to be questioned in the mind of the
disciples, and then departed.

He was then met by a rich man who desired to know what good thing he must do
to have eternal life.  It is not our purpose to enter into this passage here,
other than to lodge a protest against the idea often read into it that the
Lord meant to teach the doctrine of the Epistles -- faith without works.  The
commandments are stated as the way to enter into life, and added to that He
said, "If thou wilt be perfect, go and sell that thou hast, and give to the
poor, and thou shalt have treasure in heaven, and come follow Me."  Nothing
but the assumption that the Gospel of Matthew speaks in the same terms as the
Pauline Epistles could have made men teach from this passage the doctrine of
justification by faith without works.  However, we pass on.  The test was too
severe for the young man, and the Lord said to His disciples:-

"Verily I say unto you, that a rich man shall enter with difficulty into the
kingdom of heaven.  And again I say unto you, It is easier for a camel to go
through the eye of a needle than for a rich man to enter into the kingdom of
God" (Matt. xix. 23, 24).

Again the disciples are amazed at His teaching.  If such as the rich young man
should find difficulty, amounting almost to an impossibility, then said they,
"Who then can be saved?"  The elective element is again introduced (as in
verse 11) by the words, "With men this is impossible, but with God all things
are possible."  Peter seems to have been turning the matter over in his mind.
The young man had failed at the test of giving up all his possessions and
following the Lord.  It was a perfectly natural thing for Peter to think that
at least he and his fellow disciples had the advantage here, for they had left
all.  He therefore turns to the Lord and says, "Behold, we have forsaken all,
and followed Thee; WHAT SHALL WE HAVE THEREFORE?"  This question, the
manifestation of its spirit, and the needed rebuke, is the one great feature
of the parable, while the emphasis upon the sovereignty of grace as related to
service and its reward is the other.  The Lord is gracious in His reply.  He
fully recognizes what they had done and suffered, and He tells them of their
reward first, adding afterwards words of warning, and illustrating His point
by the parable under consideration:-

"Verily I say unto you, that ye which have followed Me, in the regeneration
when the Son of man shall sit on the throne of His glory, ye also shall sit
upon twelve thrones judging the twelve tribes of Israel."

After having said this much in answer to Peter's question, the Lord
continues:-

"And every one that hath forsaken houses, or brethren, or sisters or father,
or mother, or wife, or children or lands, for My name's sake shall receive an
hundred-fold, and shall inherit everlasting life."

The hundred-fold seems to indicate the highest, as may be seen in the parable
of the Sower (Matt. xiii. 23).  There is no hint that a hundred-fold will be
given for one amount of forsaking, and sixty-fold or thirty-fold for another,
indeed the truth we all need to learn here is that reward for service and the
opportunity to serve is as much an act of grace as salvation.  Who among us
will dare to say that we have "earned" the "far more exceeding age-long weight
of glory"?  We need to remember the words of Phil. i.29, "For unto you it is
given in grace in the behalf of Christ, not only to believe on Him, but also
to suffer for His sake."  The very word translated "given" in Phil. i.29 is
translated "forgive" elsewhere.  We want to remember that after all our
service, whatever it may be, we may still truthfully say we are but
"unprofitable servants."

The closing words of Matt. xix., "But many that are first shall be last, and
the last shall be first," are the point of the parable following, recurring at
its conclusion with added emphasis on an elective principle, "So the last
shall be first and the first last; for many be called, but few chosen" (Matt.
xx. 16).  A comparison between the rich young man and the disciples who
forsook all illustrates the difference between the "called" and the "chosen,"
the opportunity to serve being as much elective grace as salvation.  Readers
will notice that the parable of the Householder is balanced by the parable of
the Marriage, and among other points for comparison is this statement, "many
are called, but few chosen" (see structure page 43). The one parable has to do
with labourers, the other with guests.  The one has to do with servants, being
particularly addressed to the apostles, and after them to "every one that hath
forsaken," &c.; the other, addressed to the Pharisees, has to do with the
nation of Israel, and the invitation to the marriage of the King's Son.  Some
have seen a reference to Acts ii. 15 in the "third hour," and to Acts x. 3, 9
in the "sixth" and "ninth" hours.  If there is any allusion to these events it
would certainly indicate that those of Israel called early (Acts ii.) would
not receive more than such as Cornelius (Acts x.), or of those called at the
eleventh hour, the overcomers of the seven churches of Rev. ii., iii. for
example.  Those who had worked all day would have been quite content with
their penny had it not been for the graciousness displayed towards the last
comers.  The last to serve are also first to be paid, and this again would
teach that grace, not debt, is here operating.  The words, "Is it not lawful
for me to do what I will with mine own?" are echoed in Rom. ix. 18-21, where
the natural mind raises the question concerning the fairness of God's
dealings:-

"Therefore hath He mercy on whom He will have mercy, and whom He will He
hardeneth.  Thou wilt say then unto me, Why doth He yet find fault?  For who
hath resisted His will?   Nay but, O man, who art thou that repliest against
God?  Shall the thing formed say to Him that formed it, Why hast Thou made me
thus?   Hath not the potter power over the clay, of the same lump to make one
vessel unto honour and another unto no honour?"

The parable is a rebuke to the bargaining spirit so prevalent among us.  In
our investigation of the purposes of God we must ever leave a margin for the
truth supplied by the above passage.  He is God.  He has surely as much power
as the potter.  He will give "unto this last" even as unto those who may seem
by comparison to have merited more.  It is only while we adopt the false
system of "measuring ourselves by ourselves" that we can feel any pride or
satisfaction in our puny efforts, or speak of future rewards as though they
were debts.

After speaking of His death and resurrection, the theme of the parable is
again revived by the coming of the mother of Zebedee's children with her sons,
worshiping and desiring a certain thing of Him.  In response to the question,
"What wilt thou?" she said unto Him, "Grant that these my two sons may sit,
the one on Thy right hand, and the other on Thy left, in Thy kingdom."  The
Lord's reply practically dismissed the request.  They knew not what they
asked.  They may indeed suffer with Him, "but to sit on My right hand, and on
My left, is not Mine to give, but for whom it is prepared of My Father."  If
the reader will consider the parallel passages where this spirit is
manifested, e.g, Luke xxii. 24-30, he will see how humility in service is
emphasized rather than the idea of earning a reward.  There are other passages
(indeed one in this very set of parables definitely gives the other side of
the question, namely, the parable of the Talents), where the one who has
gained five talents and the one who has gained two receive precisely the same
commendation.  The servant not using his talent has it taken away and given to
the one that had ten in accord with the words, "For unto every one that hath
shall be given," which bring fresh lines of teaching before the mind.  Again,
in Luke xix., another principle is seen operating, he who had gained ten
pounds received authority over ten cities; he that had gained five pounds
received authority over five cities.  The servant who had not used his money
to profit is deprived of the pound, it being given to the one who had made ten
pounds.

It must be noticed that these servants, even the one who lost all, are
differentiated from "those mine enemies" of Luke xix. 27.  I Cor. iii. 15, "he
shall suffer loss, but he himself shall be saved, yet so as by fire," and the
parallels, should be noticed.  It will be found that the "servants" and
"enemies" brought together in the one parable of the Pounds in Luke xix. are
treated separately in the two corresponding parables of Matthew -- the
Labourers (xx.) and the Guests (xxii.).  The parable of Matt. xx. requires
practically no explanation, it is easily read in the light of the context
which we have sought to indicate.  Its parallel and connection with the last
verse of chapter xix. are of great importance, and as an aid to further study
we suggest the following points of comparison:-

A | xix.27. "We have forsaken all, what shall we have therefore?"

  B | xix.28. "Ye shall sit on twelve thrones."

    C | xix.29. "And every one that forsaketh .... shall receive a
                 hundred-fold."

      D | xix.30. "Many first shall be last, and the last first."

A | xx.1-8. Hire of labourers.

  B | xx.1-8. Agreement to pay a penny, or that which is right.

    C | xx.14. "I will give unto this last even as unto thee."

      D | xx.16. "The last first, and first last. For many be called,
                  but few chosen."