Lecture 1 — Parable of the laborers

^20:1^ The kingdom of heaven is like a householder, who went out early in the morning to hire laborers into his vineyard. [n. 1621]

^20:2^ And having agreed with the laborers for a denarius a day, he sent them into his vineyard. [n. 1627]

^20:3^ And going about the third hour, he saw others standing in the market place idle. [n. 1628]

^20:4^ And he said to them: you also go into my vineyard, and I will give you what will be just. [n. 1630]

^20:5^ And they went their way. And again he went out about the sixth and the ninth hour, and did in like manner. [n. 1631]

^20:6^ But about the eleventh hour he went out and found others standing, and he said to them: why do you stand here all the day idle? [n. 1632]

^20:7^ They say to him: because no man has hired us. He said to them: you also go into my vineyard. [n. 1634]

^20:8^ And when evening had come, the lord of the vineyard said to his steward: call the laborers and pay them their hire, beginning from the last even to the first. [n. 1635]

^20:9^ When therefore those had come, who came about the eleventh hour, each man received a denarius. [n. 1639]

^20:10^ But when the first also came, they thought that they should receive more, and they also each received a denarius. [n. 1639]

^20:11^ And receiving it they murmured against the master of the house, [n. 1641]

^20:12^ saying: these last have worked only one hour, and you have made them equal to us, who have borne the burden of the day and the heats. [n. 1641]

^20:13^ But answering he said to one of them: friend, I do you no wrong, did you not agree with me for a denarius? [n. 1643]

^20:14^ Take what is yours and go your way; I will also give to this last even as to you. [n. 1644]

^20:15^ Or is it not lawful for me to do what I will? Is your eye evil, because I am good? [n. 1645]

^20:16^ So will the last be first, and the first last. For many are called, but few chosen. [n. 1647]

1620. Above the Lord treated of arrival at the kingdom through the way of common salvation, and through the way of perfection; and since certain ones thought to arrive undeservedly, they are driven away. And

first, those who intend to arrive owing to temporal oldness;

second, those who intend to arrive owing to carnal origin. The second is at **and Jesus going up to Jerusalem **(Matt 20:17).

First then, it is proposed under the parable of the head of a household and the hired workers:

first, he sets out the parable;

second, he concludes that for which the parable is useful, at so will the last be first, and the first last.

The parable has two parts:

first, he treats of the hiring;

second, of the payment. The second is at and when evening had come.

Concerning the first, four hirings are set down, which are invitations of the workers to work:

the second is at and going about the third hour.

The third is at and again he went out about the sixth and the ninth hour.

The fourth is at but about the eleventh hour he went out.

Concerning the first, he touches upon three things:

first, the one hiring is touched upon;

second, those hired are set out;

third, the manner of the hiring.

The second is at who went out early in the morning to hire laborers. The third is at and having agreed with the laborers.

1621. This head of the household is God, whose family is the whole world, but in a special way the rational creatures; and he is called the head of a household based on the likeness of governance. But your providence, O Father, governs it (Wis 14:3).

1622. Who went out early in the morning to hire laborers into his vineyard. Here he treats of those hired. First is sought what the vineyard is, who the workers are, and why they were hired.

1623. What is this vineyard? According to Chrysostom, it is justice, and it sends out as many shoots as it produces virtues; (John Chrysostom, Homily 64.) my vineyard is before me (Song 8:12). Gregory: by the vineyard is signified the holy Church. And it is written: for the vineyard of the Lord of hosts is the house of Israel (Isa 5:7). And the various shoots.

1624. Now the workers are those who are descended from Adam, hence all men; and the Lord God took man, and put him into the paradise for pleasure, to dress it, and keep it (Gen 2:15). For each man should work justice, and cultivate it, and have care for his neighbor; and he gave to every one of them commandment concerning his neighbor (Sir 17:12). Similarly, prelates are the workers; and they will be called in it the mighty ones of justice, the planting of the Lord to glorify him (Isa 61:3).

1625. Those are called ‘hired’ who should work for a reward, wage workers, as it were; the life of man upon earth is a warfare, and his days are like the days of a hireling (Job 7:1). For just as a wage worker does not receive a reward immediately, but expects one, so we do in this life. But to be a good wage worker, he must labor for his lord’s benefit; thus if we labor in the vineyard of the Church, we should return the whole thing to God. Hence, do all to the glory of God (1 Cor 10:31). Likewise, he first cultivates, and he eats later: and thus it is necessary that we first cultivate and prepare the salvation of others, and afterward seek temporal things. Above, seek you therefore first the kingdom of God . . . and all these things will be added unto you (Matt 6:33); gird yourself, and serve me, while I eat and drink, and afterwards you shall eat and drink (Luke 17:8). Likewise third, it is required that he be occupied with labor the whole day: thus the cultivator of a lord’s vineyard spends a small amount of time on the things which pertain to it, but we must spend all our time in the service of God; always abounding in the work of the Lord (1 Cor 15:58). Likewise, one is ashamed to appear before a lord unless one has done well; so also, this one should not appear before the Lord except with a good work. You will not appear empty before me (Exod 23:15; 34:20).

1626. But let us see what the morning is. The time of this world is one day; for a thousand years in your sight are as yesterday, which is past (Ps 89:4). The various hours are the various ages. The first is from Adam to Noah, and in that time the Lord admonished them, both through messengers and through apparitions, to walk into the vineyard of justice. Or it can be said that a man’s whole life is one day. The morning of this day is boyhood. For verdant boyhood is like grass; hence some are called from boyhood, as Jeremiah, Daniel, and John the Baptist were called from boyhood. And for this reason he says, who went out early in the morning.

1627. Next, he determines concerning the mode of hiring; hence he says, and having agreed with the laborers for a denarius a day. This denarius signifies eternal life, because this denarius was worth ten of the usual denarii. Also, the likeness of the king was imprinted on it. Hence what this denarius signifies consists in the observance of the decalogue; above, but if you wish to enter into life, keep the commandments (Matt 19:17). Likewise, it has the likeness of God; when he appears, we will be like to him (1 John 3:2).

1628. Next he treats of the second hiring: and going about the third hour. If we take the one day as the whole of time, as the first hour signifies the time from Adam to Noah, so the second is from Noah to Abraham. Before the promises were made concerning the Christ, he warned many men at that time through angels, and had many men also who warned others. But if we take the one day as the life of one man, the third hour is adolescence, for just as the sun begins to grow warm, so in adolescence the sun of intelligence begins to shine. Likewise, it begins then to be warm; for the sun rose with a burning heat (Jas 1:11).

1629. And he found them in the market place and idle. This marketplace is the present life. Now, a market place denotes a place in which there are quarrels; that place is called a market place in which there is selling and buying, and it signifies the present life, which is full of quarrels, of buying and selling. The whole world is seated in wickedness (1 John 5:9). And these men were idle, because they had already lost a part of their life: for not only those who do bad things are called idle, but also those who do not do good. And just as the idle do not obtain the end, so neither these men. The end of man is life eternal; therefore, he who works in the way he should will have it, if he has not been idle; idleness has taught much evil (Sir 33:29).

1630. And he said to them: you also go into my vineyard. For God repays according to justice; and the Lord will reward every one according to his justice (1 Sam 26:23). He did not agree with these men on a denarius. Why did he with the first, and not with these? The reason is according as it is referred to the age of the world. Since Adam was going to sin, he could be excused if he had not known his reward; but he knew, because he tasted. Likewise, the truth is made known more to those who have better senses. Therefore, since Adam had better senses, it was more truly known to him. But he did not make an agreement with the others, because he always returns more than he promises. The eye has not seen, O God, besides you, what things you have prepared for those who wait for you (Isa 64:4; 1 Cor 2:9).

Likewise, the first had been hired for the whole day. Therefore they should have the whole reward; so the day’s denarius is promised to them, which will be a full reward. But otherwise one does not give the whole to God; so he does not make an agreement with him, because it could be that he will work more fervently, and thus more will be repaid; or he could work so negligently that it will not be deserved. For this reason he says, and I will give you what will be just, because if they regain the lost time, they will have the full reward. Every man’s work will be manifest; for the day of the Lord will declare it (1 Cor 3:13). Likewise, he invited the first ones to the same thing, but these men went spontaneously. For there is no discretion in boys, so if they do something good, it seems to be more from the Holy Spirit than from discretion; but in adolescence a man is moved by his own counsel. Similarly, it is said of the first ones that he sent them; of these, that they went spontaneously.

1631. And again he went out about the sixth and the ninth hour. According as the day means the whole of time, the sixth hour was from Abraham to David, and the ninth from David to Christ.

But why did he put two hours together? Because then there was a distinct people, namely the Jewish and the gentile. Hence it can be said that the sixth hour is the age of youth, for just as the sun is in its perfection at midday, so is a man in the age of youth. But the ninth hour is old age: and these two are joined, because the manner of living is the same in both.

1632. But about the eleventh hour he went out. The fourth hiring is set down: and he does three things:

first, he reproaches;

second, he excuses;

third, he invites.

The second is at they say to him: because no man has hired us. The third, at you also go into my vineyard.

1633. He says then, about the eleventh hour he went out. The ninth hour is the time of Christ. Hence it says, little children, it is the last hour (1 John 2:18). And, God . . . spoke in times past to the fathers by the prophets, last of all, in these days has spoken to us by his Son (Heb 1:1–2). I myself that spoke, behold I am here (Isa 52:6). Or it can be called old age, or the decrepit age, because some persist in sin even to a decrepit age. In the evening he will fall, grow dry, and wither (Ps 89:6).

And found others standing. He found the others in the marketplace, but not these. The reason, in accordance with the Philosopher, is that there is a difference between adolescents and old men, for adolescents are entirely in hope, old men in memories. Hence those in the marketplace are found first, as though wanting to obtain; but these are found standing about, as though not wanting to obtain, but to observe what has been obtained. Likewise, he saw the first ones and did not reproach them, but he saw these and reproached them, because at first they were still weak, and the passions in them dominated, so they were to be excused for not spending their time in God’s service; but the old abound with thoughts, so he reproaches them: why do you stand here all the day idle? He who pursues idleness is very foolish (Prov 12:11); and, he who follows idleness will be filled with poverty (Prov 28:19).

1634. There follows their being excused: they say to him: because no man has hired us. If we refer it to the state of an age, these men signify the gentile people, who do not serve God, but idols. But they are excused, because they did not have prophets like the Jews; hence, he has not done in like manner to every nation: and his judgments he has not made manifest to them (Ps 147:9). Or, according as it is referred to the lifetime of a man, it signifies that the occasion for turning back to God is not given to certain men until old age. And the reason is that they have all the time. Or it can happen by divine dispensation, since to those who love God, all things work together unto good (Rom 8:28). Hence the Lord knew that if he had called them before, they would not have stood. So they are hired at the time when they consent, and they arise more efficaciously; hence he says, you also go into my vineyard. Hence although they are decrepit, nevertheless he will have all men to be saved (1 Tim 2:4). Likewise, he promised a reward to the first ones, but not to these, because it was owed to those, since they served him in the morning, but it was owed to these only out of mercy. Being made perfect in a short space, he fulfilled a long time (Wis 4:13).

1635. And when evening had come. Here he treats of the repayment. And

first, the repayment is set down;

second, the murmuring;

third, the response.

Concerning the first, he does two things:

first, the time is set down;

second, the person assigning;

third, the persons to whom it is assigned.

1636. The time is set down: and when evening had come. And it can be understood either of the end of a life span, or of the end of the ages. In the evening weeping will have place (Ps 29:6), because the light of the world fails. And it says evening, because judgment will come about in that world.

1637. The lord of the vineyard said to his steward. The lord is the whole Trinity.

1638. Said to his steward, i.e., to Christ. And to him is given the power of resuscitating and the power of judging; and the order of judgment is touched upon.

The power is touched upon: call the laborers, i.e., resuscitate the dead; all who are in the graves will hear the voice of the Son of God (John 5:28).

The power of judging: pay them their hire, i.e., be the judge, hence he gives the power of judging; and he has given him power to do judgment, because he is the Son of man (John 5:27).

Next, the order is touched upon: beginning from the last even to the first. And this can be referred to the age of the world.

Beginning from the last, namely from those who are immersed in the sacraments. Hence a greater gift is given to them than to the first; which in other generations was not known to the sons of men, as it is now revealed to his holy apostles (Eph 3:5). Hence it was given more abundantly to them, although some person in the Old Testament may have had a greater grace in some respect; for as yet the Spirit was not given, because Jesus was not yet glorified (John 7:39), not that the Holy Spirit was not given, but rather he was not given more abundantly at that time.

Or it can be referred to the life span of a man, for those who are decrepit in age die more quickly, and are rewarded more quickly. Or it could be that, from fervor, they recovered a thing previously lost, as is written of the thief. With regard to both, Chrysostom says that a man does more freely what he does out of pity than what he does in another way; for this reason, a certain joy and show of kindness is designated. There will be joy before the angels of God upon one sinner doing penance (Luke 15:10).

1639. Then there follows the execution of the command: when therefore they had come, who came about the eleventh hour, either Christians or men in decrepit old age, each man received a denarius. The Apostle: and every man will receive his own reward, according to his own labor (1 Cor 3:8).

But when the first also came, and do not refer to the time of ages, for they were Jews, they thought that they should receive more, from the fact that they had more in another age. And they also each received a denarius, because they had a robe apiece.

1640. But what is this? Will all have glory equally?

I say that there will be an equal repayment in a certain respect, but in a certain respect not. For beatitude can be considered as regards the object, and in this way there is one beatitude for all; or it can be considered as regards participation in the object, and in this way not all will participate equally, because they will not see thus clearly; in my Father’s house there are many mansions (John 14:2). And it is as if many men go to water, and one carries more than another: the river puts forth its whole self, yet not all carry equally. In this way, he who has a soul more enlarged with charity will accept more. The blessing of God makes haste to reward the just, and in a swift hour his blessing bears fruit (Sir 11:24).

1641. And receiving it they murmured against the master of the house, saying: these last have worked only one hour. The repayment was set out above; here certain ones’ murmuring is set down.

But there are two questions here, because he says that those receiving a denarius each were murmuring. By the denarius is understood eternal life. Should one believe that someone would murmur after receiving the reward? For it seems not, since then it would be a sin, as is said, neither do you murmur: as some of them murmured, and were destroyed by the destroyer (1 Cor 10:10).

Chrysostom says that what is said does not have the force of something to be done, but rather the reason why it is said. Hence one should understand that the repayment will be so great that, if it were possible, they would murmur. Or it can be understood as in this world. Gregory says that this murmuring is nothing other than putting off the repayment, because the saints who come last receive the reward immediately, but the first ones have been waiting for a long time; hence, but having the same recompense, I speak as to my children, you also be enlarged (2 Cor 6:13). Hence those murmured, because they did not receive immediately; but these did not murmur, because they received immediately.

Hilary and Jerome speak this way: sometimes Scripture speaks of the whole number of the people, sometimes in the person of the good, sometimes in the person of the bad, as it says in Jeremiah that all the people rose up against him, and all the people freed him (Jer 26:8). Here all the people is taken for a part of the people. Thus in the first time some were good, and not all; and so one thing is attributed by reason of the good, another by reason of the bad; not that they murmured at that time, but before, for the people of the Jews murmured against the gentiles, that they were made equal to them.

1642. And there is another question. Why does he say, who have borne the burden of the day and the heats? For they only bore it to the extent that they were troubled, and similarly with the recent ones. So what is it that is said?

One may respond in three ways. The first response is that hope which is delayed afflicts the soul. There were some in the beginning of the world who bore the weight, since they knew that their repayment was delayed; for this reason they are said to have borne the weight of the day. Or it can be referred to the Jews, who bore the weight of the law, about which weight Peter says, why do you tempt God to put a yoke upon the necks of the disciples, which neither our fathers nor we have been able to bear? (Acts 15:10). But the gentiles did not bear such a weight, since they were not subject to the law. Or, according to Gregory, that the first men were troubled for a longer time, since they lived nine hundred years, and for this reason bore a heavier weight.

1643. But answering he said to one of them. Here the reproach is set down. And

first, he shows his justice, and his mercy;

second, the equity of the repayment.

1644. Concerning the first, he does three things: first, he denies injustice; second, he brings in the agreement; third, he brings in the repayment made.

It says then, but answering he said to one of them, and add, and to all, since they all had one complaint, speak, friend. He calls him a friend, because he had drawn him to himself. He loved your fathers, and chose their seed after them (Deut 4:37). I do you no wrong, because I give to these men what is mine, not what is yours, so I do you no injury. Does the Almighty overthrow that which is just? (Job 8:3).

Then he reminds him of the agreement: did you not agree with me for a denarius, i.e., on the salvation to be obtained. I am your protector, and your reward exceedingly great (Gen 15:1).

Take what is yours, i.e., what you have from my promise, and go, into glory; I know whom I have believed, and I am certain that he is able to keep that which I have committed unto him, against that day (2 Tim 1:12). Some men expound it this way: take what is yours, i.e., damnation for murmuring, and go, into eternal fire. But this cannot be, because he says that they each receive a denarius.

1645. Next, he sets out the mercy bestowed, saying, I will also give to this last even as to you. And concerning this, he does two things: first, he sets out the mercy; second, the faculty of showing mercy.

I will also give to this last, i.e., give to the gentile, **even as to you. What then? Do we excel them? No, not so (Rom 3:9).

But these men could say, you cannot do that. On the contrary, he says, or is it not lawful for me to do what I will? For it is permitted for any man to do his own will with regard to what is his. For if he were another’s debtor, it would not be permitted for him to do his own will, and similarly if he were under another; but he himself is the lord, so he can give more. For a magistrate can only give according to merit, but a king can give without merit. Thus God, who is the Lord of all, is able to give; he has done all things whatsoever that he willed (Ps 113:11); who resists his wil? (Rom 9:19).

1646. Here one should note that there is no acceptance of persons in that which is given out of mercy, for of that which is entirely mine, I can give to whomever I want without acceptance of persons. Hence he says, is your eye evil, because I am good? It is agreed that the preceding murmur was not about a defect in the lord, but about mercy bestowed on others, and so about mercy and goodness; but he is properly ‘evil’ who sorrows over goodness. Therefore he says, is your eye evil, because I am good, because of the fact that I showed justice with respect to you, and mercy with respect to others? But it is agreed that this is out of goodness. And above, **if your eye be sound, your whole body will be lightsome **(Matt 6:22). Concerning the Lord’s goodness, it says in the Psalm, how good is God to Israel, to those who are of a right heart! (Ps 72:1).

1647. So will the last be first, and the first last. Here he concludes to that for which the whole parable was introduced. And

first, he sets out the conclusion;

second, he removes a false opinion.

1648. He says, so will the last be first. It can be read in two ways, according to Chrysostom: i.e., the last will be made equal to the first, such that there will be no difference; and this corresponds to what was said, that each one receives a denarius apiece, nor will there be a difference according to time. Or in another way, i.e., those who are last will be first; he will be as the head, and you will be the tail (Deut 28:44). Or, those who were first will become last, on account of negligence; and this corresponds to the preceding, because they began from the last.

1649. But someone could say, will all the first be saved?

He says, many are called, but few chosen, because all those who believe by faith are called; but those are chosen who do good works, and these are few, as above, **how narrow is the gate, and strait is the way that leads to life: and few there are who find it! **(Matt 7:14).