Exegetical report 3 – byt Kalpana Christian Sharma
I. Outline:
i.
The Vineyard owner, the
laborers, and equity lesson (Matthew 20:1-16)
A.
The Landowner goes early
morning and finds laborers who agree to work for a Denarius for the day. He sends
them to the vineyard (v1-2). He makes rounds to the marketplace at 9am, 12 noon,
3pm, and finds some waiting to be hired. He hires them without any specific
pay price. The workers trust his promise (v 4-5). The landowner makes a trip
at the last hour to the marketplace and still finds some hopeful workers, still
waiting to be hired. They take his word and agree to work without knowing
specific pay figures; no demands, skepticism, or contemplation (v. 6-7).
B.
When the evening comes, the
landowner instructs the manager to pay the workers beginning with the last
hired batch. Each receives a denarius (v. 8-9). Seeing the latecomers' generous
pay, those who were privileged to work since morning hoped their pay would also be more than what was initially
agreed (v.10). However, they too received the same. The early workers
complained against the landowner (v11) that those who worked for only an hour
were considered equal to them, yet were the ones who bore the whole day's burden
and scorching heat (v12).
C. The owner graciously replies that he is doing no wrong to them
personally. What was agreed is what was paid to them. The owner asserts his liberty
to do what he wishes and questions their Jealous of his generosity (v 13-15)
D. Last will be first and first will be last (V 16).
ii.
The meaning for the community/teaching
moment: Work towards equity: Be gratefully content without jealousy whether working
or waiting.
A.
Initiation, goodness, and sovereignty
of God without jeopardizing justice are asserted. (1-5, and 13-15)
B.
The first group was given
the privilege of being hired while the rest had to wait all day. If you are
employed and well paid, be humbly thankful without conceit. Be kind to those
who are unemployed or underemployed. Moreover, avoid feeling superior and
jealous when the jobless receive benefits due to seeking but failing to
find work. Respect God's unbiased economy.
C.
If you are skilled,
experienced, and still unemployed or underemployed, you also do not be jealous
of the employed or well-paid. "Worship" while you proactively
"wait" in the marketplace. Volunteer where you can. Being unemployed does
not imply unworthiness. Trust God to provide. The Owner respects both the
gladly working and the expectantly waiting. Things happen in God's time.
II. Exegetical Issues
A.
Boundaries, Placement,
Function of the Passage in its Context
1. The most immediate section placement
is Matt. 19:1-20:34. Jesus leaves Galilee to go to the Judea region beyond
Jordan where these events take place. First, the Pharisees test him concerning
the lawfulness of divorce for any reason (1-9). When Jesus addresses
hard hearts and maintains the divine ideal, the disciples assume singleness is a
better option. Jesus clarifies that such a gift is given to some (10-12). Then
Jesus blesses the children and stresses that the kingdom belongs to such (13:15).
The rich young man asks what actions would
merit eternal life. But, he is unwilling to part with his wealth (16-26). Then Peter
wonders what they will receive having left everything to follow him. They are
promised rewards and eternal life (19:27-30) yet with a point that "the
first will be last and last will be first" (v30). Then on their way
to Jerusalem Jesus foretells his death and resurrection (20:17-19). The Zebedee
mom too wants prominent seats for her sons (20-28). Jesus teaches them lessons
in humility and reminds them of God's sovereignty and servant-leader upside-down
model. They were leaving Jericho two blind men shouted to Jesus to be
healed (29-34). When the monitoring crowd tried to silence them, they shouted
even louder. Jesus stops and calls, inquires, and heals them. A new section
begins when Jesus reaches Bethphage, at the Mount of Olives, almost near Jerusalem
in 21:1.
2. The Immediate Context: of the Vineyard Owner 20:1-16 parable and
its effects concerning Jesus' teaching about doing upside down kingdom
practices here on earth through various adages; being content, being childlike,
giving away to receive, leaving everything yet seeing God's prerogative in who,
how, and when is rewarded; trusting and obeying with "disinterested
righteousness."
3. The Larger context for 20:1-16 is 19:1- 20:34. Geographically in
Judea beyond the Jordan region (19:1-20:16); on the road, (17-19). Then Zebedee's
mom and blind men seem to take place in and/or round Jericho (20:29).
4. One of the contexts of a parable (20:1-16) is teaching disciples
against some of their misconceptions. In comparison to the reluctant rich young
man, hesitant to give up everything for eternal life, Peter was perplexed by
rewards after abandoning everything. Jesus demonstrated that the owner kept his
promise to the early batch. But...!
The second context is addressing the propriety of the first batch. The owner recruits
various workers at different times. The earlier ones did not understand that
the recruiting person determines who gets positions and when, regardless of
whether the applicant has a strong résumé, is an early bird, or a high
achiever; not that these are unimportant. The owner is equally if not more satisfied
with the hopefully waiting individuals in the marketplace.
Furthermore, without knowing a particular amount, the later batch trusts word
of mouth and goes to work.
Then
the owner purposely pays the later recruits first. The last/first order appears
to imply that the compassionate owner knows their predicament. He also may be gauging
the reactions of those recruited earlier to determine if they are OK waiting to
be paid last. Waiting for a lesson is rich be it the whole day without a job or just a few minutes to be paid.
He
then recompenses every individual the same. First, it is his kind liberty. Then
he appears to test whether the early risers will be glad for later hired ones
receiving the same income, or they will feel superior for having worked more,
resentful that others were paid more, and uneasy that their lengthier effort
matched others' smaller input. It is written that they complained. While God
fulfills the agreement to those hired earlier, God is free to demonstrate
generosity to others with divine discretion without jeopardizing justice. Those
who put their confidence and hope in God through tough times are equally rewarded.
5. The function: According to Talbert, the function of this parable
is revealed by its content and by the context thereof. The parable has two parts, the hiring and the
paying. To Talbert, the hiring details are not relevant but first to last is. In
the payment, the last to first was the order. The additional details are the
unhappy firstcomers who felt leveled compared with those who worked less
time. The first to be last and last to be first is repeated focus, contrary to
common social norms. It is
God's prerogative and generosity along with human responsibility to practice kingdom rules on earth. An important backdrop is counter-cultural kingdom
approaches that include surrendering, believing, and obeying with humility, in
our here and now, and leaving the outcomes and time to God. The vineyard Owner
is just and gracious. The privileged workers need not be prideful nor the
patiently waiting feel a predicament. Jesus' passion narrative demonstrates total
surrender.
B. Textual/Translation
Problems.
1. This vineyard owner and laborers' parable is exclusively a Matthean source. No other gospels mention it.
2. Regarding other narratives, Mark also mentions these
geographical locations and stories like the Pharisees testing Jesus about
divorce laws (Mark 10:1- 11). Matthew leaves out Mark's "if she divorces and
marries someone else, she commits adultery." The disciples acting as
gatekeepers to children and crowd to the blind are simultaneous in Mark and
Matthew.
3. The rich young man in Mark calls Jesus a Good teacher, while in Matthew
the rich young man asks what good deed he must do. (Mattt.19:16-17, Mk.17-18).
4. Mark's and Matthew's Peter has similar inquisitiveness for
leaving everything, and similar hundredfold rewards and eternal life but Mark
has the "persecution" (v30). Matthew mentions rewards "at the
renewal of all things" (v28), while Mark mentions in this age and in the
age to come (v 30). Both Matthew and Mark end this section with "the first
are last and last are first" (Mk.10:31, Matt.19:30).
5. Jesus' passion narrative is similar in (Mk 10:32-34, and Matt. 20:17-19)
except Matthew writes, crucified and rising on the third day, and Mark
says, spit and kill, and rise after three days.
6. In Mark, the Zebedee siblings, James and John themselves request
the prominent seats while in Matthew the Zebedee mom requests for her sons
(Mk.10:35, Matt. 20:20).
7. In Mark, Jesus and disciples come to Jericho (Mk.
10:46-52) and only one blind person, Bartimaeus son of Timaeus shouts more
loudly while in Matthew, Jesus, and disciples are leaving Jericho, they meet
two blind men who shout more loudly (Matt.20:29-34).
8. The Message version changes the landowner to an Estate manager and
the manager to a "foreman." However, if the manager had gone often to
hire, would he be at liberty to negotiate, promise, or pay as did the landowner
in his capacity?
C. Issues of Interpretation.
1.
According to William Herzog
(1994, 79-97) the vineyard is Israel or the church, the owner is God, the
denarius is salvation, the workers employed first are Jews or Jesus' disciples,
and the employees hired last are Gentiles or new converts,. However, Klyne
Snodgrass (2008, 372-73) believes that parables and reality are not linked by
equal signs. Parables only reflect certain parts of reality.
2. In Matt. 19:30, "the first will be last and last will be
first" order is for Peter and the disciples to understand. The reverse in
20:16 "last shall be first and first shall be last" is in the context
of the latter hired workers. It does not change the context. Barnabas 6:13
says, "The Lord said, “See, I make the last things like the first.”
3.
KJV mentions a time in terms
of hours like the 3rd, 6th, 9th, and 11th
hour and payment as a penny while NRSV mentions 9am, noon, 3pm, and 5pm and
payment as Denarius in Greek equal to a whole day's wage. The Message mentions the modern American term, "A dollar a day wage."
4.
NRSV explains in the
footnote that early could be 6am and the others were perhaps not there when the
first lot was hired. However, I argue that the clear communication in (6-7) between
the owner and the would-be workers nullifies the probability of being absent
earlier. It is clear he saw them "standing all day" (v6). The point of
v14 is the willingness of the owner to go beyond the general practices, and his
liberty to do so within the agreed limit. V15 is the claim to the owner's right to
honor his word regarding differing contracts. The owner also confronts their
jealousy. The Greek translation says, "Is your eye evil because I am
good?"
5.
Eubank proposes, the
following corrections:
1. Disciples
must earn treasure in heaven and forgive others their debts to enter the
kingdom.
2. Those who
refuse to work and who refuse to forgive will be damned.
3.
Nevertheless, God's payment of deeds is not according to strict desert but is
rather a fabulously generous Geschenklohn (gift-wage), a wage for work done
that goes beyond what the worker has earned.
4. These ‘wages’
or ‘treasures’ are stored up with the Father in heaven until the Son of Man
comes to ‘settle accounts’ and repay everyone according to their deeds.
D. Use of Sources or Tradition
1. NRSV footnote mentions the use of Lev. 19:13 “You shall not
defraud your neighbor; you shall not steal; and you shall not keep for yourself
the wages of a laborer until morning." Deut. 24:14-15 “You shall not
withhold the wages of poor and needy laborers, whether other Israelites or
aliens who reside in your land in one of your towns. You shall pay them their
wages daily before sunset because they are poor and their livelihood depends
on them; otherwise, they might cry to the Lord against you, and you would incur
guilt."
2. NRSV footnote mentions the smaller coins did exist as per Lk
12:59, so payment could also have been made on an hourly basis. However,
while discussing this topic my spouse mentioned that the considerate owner was
aware of the minimum daily needs in that area so he matched that in good
conscience.
E.
Issues of Historical
Context
Social standards equate wealth,
righteousness, and status (the first), but at the last judgment or in the new
age, those who have left everything to follow Jesus—resulting in poverty and no
social status (the last)—will receive eternal life and rewards beyond all that
was sacrificed.
F.
History of Reception/Consequences
1.
The early batch did not
seem to be bothered when the later batches were paid first. They were bothered
when the later recruits' job hours and compensation did not correspond to their
own. They believed that paying hourly compensation for those who worked for
fewer hours would have been appropriate in comparison to their labor of the entire
day. Moreover, if the proprietor is generous to the latter, how much more should
he be to the earlier? They felt entitled over the subsequent recruits. They
were vying for self-promotion and self-interest.
2.
Many confess they would be
as angry and upset at the "unfairness of the owner" as the first
batch of workers without realizing that their agreement was honored and that
the later recruits had no particular figure promised. They also did not engage
in a discussion of how much would the pay be nor did they contemplate if it
was worth going for less than an hour since they were hired at the last hour. The
distance to the vineyard is unknown.
3.
Matthew's Jesus intentionally shows God's decisive action, generosity, and liberty without
compromising justice in the kingdom's work. In terms of human responsibility, the
parents were sternly rebuked, but they continued to press on and the blind men too
when restrained shouted even louder. Jesus calls and reaches out. They request
and are healed. The latter workers patiently persisted in the marketplace.
4.
Nathan Eubank well contends
that the allegation that relies solely on grace and not on the merits of the
employees is erroneous. "Such a claim would be based on a false
dichotomy." All of the employees agree
to work and work. The owner honors the agreement and goes above and beyond
what is deserved. The disciples will receive their due, but they
must not be resentful of God's generosity to others. Eubank recommends avoiding
the words 'merit' and 'grace' when describing Matthew's theology if 'merit'
refers to someone demanding their way and 'grace' indicates solely God and no
human participation. Second, this tale ties in with Matthew's reference to rewards
for works that God faithfully repays, as well as divine kindness to people who
trust and obey.
III. Significance for Theology and Ministry: A Lesson in Equity
1. Although with his liberty,
the owner could also have paid more to the first crew, and measure for measure
minimum pay to those who worked less. However, "Equality means each
individual or group of people is given the same resources or opportunities. Equity
recognizes that each person has different circumstances and allocates the
exact resources and opportunities needed to reach an equal outcome." The
point is also about not feeding the greed of the earlier workers but the needs
of the subsequent crew. Whether
employed, underemployed, or unemployed, work towards equity without feeling
jealous or resenting the other.
2. The crew hired later also had endured the blazing heat of the
day waiting in the marketplace until the last hour. They did not go down the
easy/lazy street, nap, or squander hours away. The owner noticed and honored their
hope, trust, perseverance, and wait time. Those who are unemployed continue to
seek employment proactively; and/or even volunteer. As per Matthew's theology,
God is faithful to reward each one accordingly and more than deserved. Working
and actively waiting are both noticed.
3. How do we deal with our superiority and jealousy? When do the
hardworking in the lower income areas get benefits? Alternatively, when
immigrants especially the "undocumented" work longer hours for lesser
pay, yet they budget and try to live within their means? Many employers on social
media write how "fortunate" they are to hire diligent immigrants for a mere
$5 an hour. "Undocumented" is a broad term and not clearly legal or
illegal. Many have come legally and have files of legitimate documents but the delayed
procedures by power structures take decades to approve them. How justified do
we feel when these folks pay taxes yet are denied basic healthcare or social
security?
4. A quick word on the outsourcing issue. The goods that
are cheaper to us are manufactured in economically disadvantaged nations by
numerous factory employees, primarily women and underage children, in
less-than-ideal conditions, who put their sweat and blood on the line for less
than the minimum wage? How can we promote fair trade?
5. Finally, this parable is a fantastic lesson in making a case for the daily
minimum wage also. The true Christian religion is about doing God's kingdom in our
here and now practically, and not only saving souls for the next life.
Charles Talbert. Matthew Paideia: Commentaries on
the New Testament. Grand Rapids, MI:
Baker Publishing Group, 2010) 238-240, Kindle.
Charles H. Talbert. Matthew Paideia: Commentaries
on the New Testament. Grand Rapids,
MI: Baker Publishing Group, 2010) 238-240, Kindle.
Burton Hamilton, Throckmorton. Gospel Parallels,
a Comparison of the Synoptic Gospels. Rev and Updated, NRSV Ed, (Nashville,
TN: Thomas Nelson, 1992), 147, Kindle.
The New Oxford Annotated Bible, NRSV, New York, NY:
Oxford University Press, 1991, NT 28-30.
Nathan Eubank. “What Does Matthew Say About Divine
Recompense? On the Misuse of the Parable of the Workers in the Vineyard
(20.1-16).” Journal for the Study of the New Testament 35, no. 3 (2013):
242–262, 258.
Charles H. Talbert. Matthew Paideia: Commentaries
on the New Testament. Grand Rapids,
MI: Baker Publishing Group, 2010) 239, Kindle.
Milken Institute of Public Health. "Equity vs.
Equality: What’s the Difference?" George Washington University, Online
public health, Nov 5, 2020, accessed April 17, 2023. https://onlinepublichealth.gwu.edu/resources/equity-vs-equality/.
Bibliography
Eubank, Nathan. “What Does Matthew Say About Divine Recompense? On the Misuse of the Parable of the Workers in the Vineyard (20.1-16).” Journal for the Study of the New Testament 35, no. 3 (2013): 242–262.
Milken Institute of Public Health. "Equity vs. Equality: What’s the Difference?" George Washington University, Online public health, Nov 5, 2020, accessed April 17, 2023. https://onlinepublichealth.gwu.edu/resources/equity-vs-equality/.
Sharma, Bharat. Private conversation with the author, April 22, 2023.
Talbert, Charles H. Matthew Paideia: Commentaries on the New Testament. Grand Rapids, MI: Baker Publishing Group, 2010) 238-240. Kindle
The New Oxford Annotated Bible, NRSV, New York, NY: Oxford University Press, 1991.
Throckmorton, Burton Hamilton. Gospel Parallels, A Comparison of the Synoptic Gospels. Rev and Updated, NRSV Ed, Nashville, TN: Thomas Nelson, 1992, Kindle.
Ⓒ Copyrighted @Kalpana Christian Sharma.
