The Parable of the Householder Who Hired the Laborers
1. Some church fathers applied this Gospel to all the preachers
from the beginning to the end of the world, and taught the first hour was
the time of Adam, the third that of Noah, the sixth that of Abraham, the
ninth that of Moses, and the eleventh hour that of Christ and his apostles.
Such talk is all right for pastime, if there is nothing else to preach.
For it does not harmonize with Scripture to say that the shilling signifies
eternal life, with which the first, or Adam and the holy patriarchs, were
dissatisfied, and that such holy characters should murmur in the kingdom
of heaven, and be rebuked by the householder and made the last, that is,
be condemned.
2. Therefore we will let such fables pass and abide by the simple teaching
and meaning of Christ, who wishes to show by this parable how it actually
is in the kingdom of heaven, or in Christendom upon the earth; that God
here directs and works wonderfully by making the first last and the last
first. And all is spoken to humble those who are great that they should
trust in nothing but the goodness and mercy of God. And on the other hand
that those who are nothing should not despair, but trust in the goodness
of God just as the others do.
3. Therefore we must not consider this parable in every detail, but
confine ourselves to the leading thought, that which Christ designs to
teach by it. We should not consider what the penny or shilling means, not
what the first or the last hour signifies; but what the householder had
in mind and what he aims to teach, how he desires to have his goodness
esteemed higher than all human works and merit, yea, that his mercy alone
must have all the praise. Like in the parable of the unrighteous steward,
Lk 16,5f., the whole parable in its details is not held before our eyes,
that we should also defraud our Lord; but it sets forth the wisdom of the
steward in that he provided so well and wisely for himself and planned
in the very best way, although at the injury of his Lord. Now whoever would
investigate and preach long on that parable about the doctors, what the
book of accounts, the oil, the wheat and the measure signify, would miss
the true meaning and be led by his own ideas which would never be of any
benefit to anyone. For such parables are never spoken for the purpose of
being interpreted in all their minutia. For Paul compared Christ to Adam
in Rom 5, 18, and says, Adam was a figure of Christ; this Paul did because
we inherited from Adam sin and death, and from Christ life and righteousness.
But the lesson of the parable does not consist in the inheritance, but
in the consequence of the inheritance. That just like sin and death cling
to those who are born of Adam and descend by heredity, so do life and righteousness
cling to those who are born of Christ, they are inherited. Just as one
might take an unchaste woman who adorns herself to please the world and
commit sin, as a figure of a Christian soul that adorns itself also to
please God, but not to commit sin as the woman does.
4. Hence the substance of the parable in today's Gospel consists not
in the penny, what it is, nor in the different hours; but in earning and
acquiring, or how one can earn the penny; that as here the first presumed
to obtain the penny and even more by their own merit, and yet the last
received the same amount because of the goodness of the householder. Thus
God will show it is nothing but mercy that he gives and no one is to arrogate
to himself more than another. Therefore he says I do thee no wrong, is
not the money mine and not thine; if I had given away thy property, then
thou wouldest have reason to murmur; is it not lawful for me to do what
I will with mine own?
5. Now in this way Christ strikes a blow first against the presumption
(as he also does in today's Epistle) of those who would storm their way
into heaven by their good works; as the Jews did and wished to be next
to God; as hitherto our own clergy have also done. These all labor for
definite wages, that is, they take the law of God in no other sense than
that they should fulfil it by certain defined works for a specified reward,
and they never understand it correctly, and know not that before God all
is pure grace. This signifies that they hire themselves, out for wages,
and agree with the householder for a penny a day; consequently their lives
are bitter and they lead a career that is indeed hard.
6. Now when the Gospel comes and makes all alike, as Paul teaches in
Rom 3,23, so that they who have done great works are no more than public
sinners, and must also become sinners and tolerate the saying: "All have
sinned", Rom 3, 23, and that no one is justified before God by his works;
then they look around and despise those who have done nothing at all, while
their great worry and labor avail no more than such idleness and reckless
living. Then they murmur against the householder, they imagine it is not
right; they blaspheme the Gospel, and become hardened in their ways; then
they lose the favor and grace of God, and are obliged to take their temporal
reward and trot from him with their penny and be condemned; for they served
not for the sake of mercy but for the sake of reward, and they will receive
that and nothing more, the others however must confess that they have merited
neither the penny nor the grace, but more is given to them than they had
ever thought was promised to them. These remained in grace and besides
were saved, and besides this, here in time they had enough; for all depended
upon the good pleasure of the householder.
7. Therefore if one were to interpret it critically, the penny would
have to signify temporal good, and the favor of the householder, eternal
life. But the day and the heat we transfer from temporal things to the
conscience, so that work-righteous persons do labor long and hard, that
is, they do all with a heavy conscience and an unwilling heart, forced
and coerced by the law; but the short time or last hours are the light
consciences that live blessed lives, led by grace, and that willingly and
without being driven by the law.
8. Thus they have now each a penny, that is, a temporal reward is given
to both. But the last did not seek it, it was added to them because they
sought first the kingdom of heaven, Mt 6, 33, and consequently they have
the grace to everlasting life and are happy. The first however seek the
temporal reward, bargain for it and serve for it; and hence they fail to
secure grace and by means of a hard life they merit perdition. For the
last do not think of earning the penny, nor do they thus blunder, but they
receive all. When the first saw this, by a miscalculation they thought
they would receive more, and lost all. Therefore we clearly see, if we
look into their hearts, that the last had no regard for their own merit,
but enjoyed the goodness of the householder. The first however did not
esteem the goodness of the householder, but looked to their own merits,
and thought it was their's by right and murmured about it.
9. We must now look at these two words "last" and "first," from two
view points. Let us see what they mean before God, then what they mean
before men. Thus, those who are the first in the eyes of man, that is,
those who consider themselves, or let themselves be considered, as the
nearest to or the first before God, they are just the opposite before God,
they are the last in his eyes and the farthest from him. On the other hand
those who are the last in the eyes of man, those who consider themselves,
or let themselves be considered, the farthest from God and the last before
him, they also are just the opposite, in that they are the nearest and
the first before God. Now whoever desires to be secure, let him conduct
himself according to the saying: "Whosoever exalteth himself, shall be
humbled." For it is here written: The first before men are the last before
God; the last in the eyes of men are first in the eye of God. On the other
hand, the first before God are the last before men; and those God esteems
as the last are considered by men to be the first.
10. But since this Gospel does not speak of first and last in a common,
ordinary sense, as the exalted of the world are nothing before God, like
heathen who know nothing of God; but it means those who imagine they are
the first or the last in the eyes of God, the words ascend very high and
apply to the better classes of people; yea, they terrify the greatest of
the saints. Therefore it holds up Christ before the apostles themselves.
For here it happens that one who in the eyes of the world is truly poor,
weak, despised, yea, who indeed suffers for God's sake, in whom there is
no sign that he is anything, and yet in his heart he is so discouraged
and bashful as to think he is, the last, is secretly full of his own pleasure
and delight, so that he thinks he is the first before God, and just because
of that he is the last. On the contrary should one indeed be so discouraged
and bashful as to think he is the last before God, although he at the time
has money, honor and property in the eyes of the world, he is just because
of this the first.
11. One sees here also how the greatest saints have feared, how many
also have fallen from high spiritual callings. David complains in Ps 131,2:
"Surely I have stilled and quieted my soul; like a weaned child with his
mother." Likewise in another place, Ps 36, 11: "Let not the foot of pride
come against me". How often he chastises the impudent, and haughty, Ps
119, 21. So Paul in 2 Cor 12, 7 says: "That I should not be exalted overmuch
there was given to me a thorn in the flesh," etc. And as we have heard
in today's Epistle what honorable men have fallen. To all of whom without
doubt the sad secret ill-turn came because they became secure, and thought,
we are now near to God, there is no need. We know God, we have done this
and that; they did not see how they made themselves the first before God.
Behold, how Saul fell! How God permitted David to fall! How Peter had to
fall! How some disciples of Paul fell!
12. Therefore it is indeed necessary to preach this Gospel in our times
to those who now know the Gospel as myself and those like me, who imagine
they can teach and govern the whole world, and therefore imagine they are
the nearest to God and have devoured the Holy Spirit, bones and feathers.
For why is it that so many sects have already gone forth, this one making
a hobby of one thing in the Gospel and that one of another? No doubt, because
none of them considered that the saying, "the first are last," meant and
concerned them; or if applied to them, they were secure and without fear,
considering themselves as the first. Therefore according to this saying,
it must come to pass that they be the last, and hence rush ahead and spread
shameful doctrines and blasphemies against God and his Word.
13. Was not this the fate of the pope when he and his followers imagined
they were the vice- regents and representatives of and the nearest to God,
and persuaded the world to believe it? In that very act they were the vicegerents
of Satan and the farthest from God, so that no mortals under the sun ever
raged and foamed against God and his Word like they have done. And yet
they did not see the horrible deceiver, because they were secure and feared
not this keen, sharp, high and excellent judgment, "The first shall be
the last." For it strikes into the lowest depths of the heart, the real
spiritual darkness, that considers itself as the first even in the midst
of poverty, dishonor and misfortune, yea, most of all then.
14. Hence the substance of this Gospel is that no mortal is so high,
nor will ever ascend so high, who will not have occasion to fear that be
may become the very lowest. On the other hand, no mortal lies so low or
can fall so low, to whom the hope is not extended that he may become the
highest; because here all human merit is abolished and God's goodness alone
is praised, and it is decreed as on a festive occasion that the first shall
be last and the last first. In that he says, "the first shall be last"
he strips thee of all thy presumption and forbids thee to exalt thyself
above the lowest outcast, even if thou wert like Abraham, David, Peter
or Paul. However, in that he also says, "the last shall be first," he checks
thee against all doubting, and forbids thee to humble thyself below any
saint, even if thou wert Pilate, Herod, Sodom and Gomorrah.
15. For just as we have no reason to be presumptuous, so we have also
no cause to doubt; but the golden mean is confirmed and fortified by this
Gospel, so that we regard not the penny but the goodness of the householder,
which is alike and the same to high and low, to the first and the last,
to saints and sinners, and no one can boast nor comfort himself nor presume
more than another; for he is God not only of the Jews, but also of the
Gentiles, yea, especially of all, and it matters not who they are or what
they are called.
