Parable of the Laborers in the Vineyard.
By Daniel T. Bourdeau
THIS parable is often referred to, to prove that there will be no difference in the rewards of the righteous. It is claimed that inasmuch as those who had labored but one hour, received as much as those who had borne the heat and burden of the day, the righteous, who are represented by this parable, will all be rewarded alike, whether they have labored much, or little. This cannot be the import of this parable. For if it conveyed such an idea, then it would clash with other plain declarations of Scripture, which state in unequivocal and unmistakable language that the righteous shall be rewarded according as their works shall be. What then can be the idea that the Saviour designed to convey by this parable? In order to give a correct answer to this question, it will be necessary to bear in mind the following points: 1. The object of parables is not to teach new doctrines which are not elsewhere taught in the Scriptures, but to enforce truths already established and understood. For 2. When new doctrines are taught and established they should not be stated in figures of speech but in the plainest possible language, that their meaning may be easily understood. 3. We should not try to draw from every incident and circumstance of a parable, distinct and specific meaning, but should, by examining the connection and circumstances that called it forth, endeavor to keep in view the great truth or truths that the speaker is trying to illustrate and enforce. 4. Especially should we guard against deducing from a parable a doctrine which is contradicted by plain scriptures; and should harmonize parables with the general tenor of Holy Writ, and not have general and well-established principles and doctrines bend to ideas that were foreign to the mind of Inspiration when the parables were given. With these thoughts before us, let us look at the connection of the parable under consideration, and at the circumstances which called it forth. And we would first notice that the parable and the chapter commence with the word “for,” which shows that the Saviour is about to continue a subject that he has already introduced. In the previous chapter we have the case of the rich young man who came to Jesus to know what good thing he should do to inherit eternal life. Matt. xix. Mark informs us that when Jesus saw this young man he loved him. Mark x. Doubtless he was, in many respects, lovely and promising. Perhaps he had not been corrupted by many of the leading sins of his age, and had a sincere desire to be saved. Indeed, this can be inferred from his own language to Jesus, and from the fact that Jesus loved him. He thought he had kept the commandments, and doubtless he had tried to keep them as far as he understood them. But the test that he was subjected to by the Saviour showed that he had not kept all the commandments; for if he had, he would have loved the Lord supremely, and his neighbor as himself; and would have been willing to impart of his substance to those who needed it, that he might have treasure in Heaven, and to follow the Saviour according to his request. Jesus in seeing the young man turn away sorrowful because he had great possessions, exclaimed that it was difficult for a rich man to enter into the kingdom of Heaven; whereupon the disciples expressed surprise, saying, “Who then can be saved?” They doubtless thought as many do at the present time, that one who is rich in this world's goods is not obliged to labor hard, and has nothing to hinder him, in this direction, from serving the Lord; overlooking the danger of loving property to excess, and of not being willing to use it for the glory of God, and the good of others. Jesus continued, “With men this is impossible; but with God all things are possible.” That is to say, it is impossible for a rich man who selfishly clings to his riches to be saved. But if the rich will deny themselves, and sacrifice for the glory of God and the salvation of their fellow-men, it is possible for God to save them. By this time, quick, discerning Peter seems to see the bearing of the Saviour’s remarks, and says unto him, “Behold we have forsaken all, and followed thee, what shall we have therefore? And Jesus said unto them, Verily I say unto you, That ye which have followed me in the regeneration, when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. 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 now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life.” Mark x, 29–31. Then the chapter terminates with these words of Christ: “But many that are first shall be last; and the last shall be first.” Then follows the parable which closes in nearly the same language, as follows: “So the last shall be first, and the first last; for many are called, but few are chosen.” Verse 16. This verse is a summing up of the instructions of the parable, which is illustrative of the difference between being called and being chosen; between the first and the last; those who are called to sacrifice but do not sacrifice, and those who are afterward called, and make their calling and election sure by sacrificing, and hence are properly called the “chosen” ones. This is seen in this life; and we understand that the burden of this parable applies here, in this probationary state. Some in this life are called upon to sacrifice their means and strength to advance the cause of truth, and would be promoted and blessed, and instrumental of doing much good if they had heeded the Saviour’s call; but they are found to love their possessions more than the Lord, their fellow-men, and a treasure in Heaven. Others are called at a later hour, but heed the call, outstrip the first, and are blessed and promoted by the Lord in this life. This stirs up a spirit of jealousy in the first, who are professors of religion, and perhaps nominally keep the commandments, as the young man did, and can fall back on an old experience that they had years ago, when the Lord blessed them according to the light they had; and by finding fault with their brethren they murmur against the Lord, who rewards them even in this life, in some respects, according to their deeds. A selfish spirit kept them from sacrificing, and this same spirit leads them to murmur against the good man of the house, because their brethren are prospered. This can by no means apply to the world to come; for the saints will then have no murmuring feelings toward the good man of the house. And it is evident that those who continue thus to murmur, without sacrificing, cannot be saved. Again, those who murmur, do not make their calling and election sure. Therefore if the murmuring in the parable takes place in the world to come, and if those who murmur against the good man of the house are to have just as much as the rest, as some would have it, then the unrighteous are to have as much as the righteous, and have the privilege of finding fault with the Lord besides. This cannot be; therefore the parable does not prove what some say it does. The idea that God will reward all the saved alike, irrespective of the amount of their labor here, and the doctrine that we are justified by faith alone, go hand in hand, and are the same in their future and tendency; both leading men to overlook the necessity of denying themselves, and to think that it matters not much how little they do, or how late they commence to labor for the Lord, provided they can believe and engage in the service of the Lord in time to barely get into the kingdom. But it is not so with the opposite doctrines, which lead us to work with zeal, hope, and courage, knowing that our labors will not be in vain in the sight of the Lord.106 Dear brethren and sisters, shall we make a practical application of this parable to our own individual cases? We are all called upon to sacrifice in some way or other; and it is by no means necessary that the first should be last, if we heed the Saviour’s call, and labor with zeal, faithfulness, and disinterestedness in his vineyard. There is a great work before us. As the Saviour said, “Lift up your eyes, and look on the fields; for they are white already to harvest.” John iv, 35. All have a part to act here. All should work. Let us labor, for it is in laboring that we overcome indifference, get zeal, and develop a holy character. All the Christian graces are acquired by laboring. It is in laboring that we shall save ourselves and others, and help swell the loud cry of the third angel’s message. It is in laboring that we will bring the latter rain with all its rich blessings to our thirsting souls. Let us labor while the day of mercy and probation lasts; for the dark night of trouble will soon come, in which we cannot work. Let us work for we have but a short time to work in, and a great work to perform. Let us work because the enemy works, and will overcome us if we are inactive. Let us work, for the Saviour says, “Behold I come quickly; and my reward is with me, to give every man according as his work shall be.” Rev. xxii, 12. And let us so labor that no man shall take our crown.