The Upside Down Kingdom of God [Matthew 20.1-16]

When Jesus offered this parable, we can be sure that the first listeners were as unsettled as we are. There are echoes of prodigal sons and generous Samaritans in the affront this offers established people of faith

Let us first be clear about what this passage is not. It is neither a manifesto for how free enterprise creates wealth and jobs, nor is it a persuasive argument for the necessity of union representation in the workplace.

I reckon one of the reasons we want to apply economic critique to the parable is because we can move it from where Jesus puts it – squarely in the centre of our discipleship. If we make it about impractical bosses or the need for fair wages we can let Jesus’ parable slip by entirely. We can make it fit our thinking, which makes it all the more manageable – and easier to disregard.

In the original bible text, there are no “sections” and annotated verses, there are no chapter headings; it’s one continuous stream of words (often without gaps or punctuation at all). So we can’t properly separate the last chapter from this one, so that this parable dovetails with two stories; one about a wealthy young man who is unable to see discipleship as life-giving and the other about young children being welcomed into Jesus’ company. They are separated only by Jesus’s words, “but many who are first will be last and the last will be first.”

This line is mirrored by Jesus’ words at the end of this parable, “So the last will be first and the first will be last.” Just in case you missed it earlier.

A wealthy man would normally come first in the queue, well before little children, women, errant sons and any kind of Samaritan. And then Jesus describes the character of God’s kingdom and there is some shuffling in the queue.

As with so many of Jesus’ parables, we can hear our voice within. “It’s not fair” says the toddler, the child, the teenager and the adult. Our injustices, real and imagined, are found within the complaint of those labourers who had worked the longest.

The owner deliberately confronts them by paying the last workers first, so that all can see that all are equally paid despite the hours worked.

It’s not fair.

Why not? What if God decides that the rules we apply are simply inappropriate? What if the kingdom of God reverses many of our expectations?

This parable has no practical application for employment or productivity. But this story is not about these things.

What is clear from the text is that the owner is more concerned about the workers than the crop. He pays them what they need to survive the next day, enough for their families’ daily bread.

It is a reflection of our God will keep inviting people into his kingdom, even beyond the last hour, to a kingdom marked not by achievement, but by mercy and grace.

Are you envious because I am generous?

This parable is told by Jesus to unsettle us, not the wider community. It’s told to remind us that grace, not achievement or longevity is the mark of God’s salvation. So much of our upbringing is about working hard, being loyal and trustworthy – all valuable aspects of our lives. It’s just not necessary to enter the kingdom of God.

Look at the stories which follow – the first are placed last and then, wonderfully, two blind men [beggars?] are welcomed, despite the crowd, into light and life.

Let’s live as residents of the kingdom, shall we?