Matth. 20, 1-16.
The kingdom of heaven is like a householder who went out in the morning to hire laborers for his vineyard. And when he had agreed with the laborers for a penny a day's wages, he sent them into his vineyard. And going out about the third hour, he saw others standing idle in the marketplace, and said unto them: Go ye also into the vineyard, and I will give you that which is right. And they went. Again he went out about the sixth and ninth hour, and did likewise. And about the eleventh hour he went out, and found others standing idle, and said unto them: Why do you stand idle here all day? They said to him, "No one has given us anything to do. He said to them: Go ye also into the vineyard, and that which is right shall be done unto you. And when evening was come, the lord of the vineyard said unto his steward, Call the laborers, and give them their wages, and lift up the last unto the first. And when they were come to the eleventh hour, they received every man his penny. But when the first came, they thought they would receive more; and they also received every man his penny. And when they had received it, they murmured against the master of the house, saying: These last have labored but one hour, and thou hast made them like unto us, who have borne the burden and heat of the day. But he answered and said to one of them: My friend, I am not doing you wrong. Have you not become one with me for a penny? Take what is yours and go. But I will give to this last as to thee. Or have I not power to do what I will with mine own? Do you look askance because I am so kind? So the last shall be first, and the first last. For many are called, but few are chosen.
(1) This is a sharp gospel, from which young people and bad people cannot learn much. Nevertheless, because it is read on today's Sunday, we want to say a little about it.
Your love stops in this likeness,
*) Held in Haufe, 1534.
as the father of the house goes out early in the morning, and appoints laborers to his vineyard, who work twelve hours; after that, others who work nine; item again, others who work only six and three; last, those who work only one hour. The work is very unequal, and yet the wages are equal. For the householder does not make an agreement with anyone, except with the first.
But to the last, who work only one hour, just as much as to the first, with whom he became one for a penny to the daily wage. This would be useless in the eyes of the world, nor would it be right; there is a measure and a rule: he who works much is paid much; he who works little is paid little. But therefore, where one has his conditional wages, he should not and must not interfere with the master, even if he gives something to another out of goodwill. But of course it is wrong to give equal wages, because there is unequal work.
3 Now the Lord makes this likeness to separate his kingdom from the kingdom of the world, and to teach us that things are much different in his kingdom than in the kingdom of the world, since they cannot be equal because the persons are unequal. For the fact that inequality is also found in the world, that the master has more goods in the house than his servant, and yet the servant has to work more than the master, has its own special meaning; for this reason it does not belong to this equality, in which the Lord abolishes all inequality, and wants to teach us that in his kingdom everything is equal, and one should have and be worth as much as the other.
4 But in the outward, worldly life, there shall remain inequality; as then the estates are unequal. A peasant leads a different life and status than a citizen; a prince a different status than a nobleman. There all is unequal, and shall remain unequal. But in the kingdom of Christ, whether it be a king, a prince, a lord, a servant, a woman, a maid, or whatsoever they may be called, they are all equal. For no one has a different baptism, gospel, faith, sacrament, Christ and God than the other. For there one goes to the sermon at the same time, and a servant, a citizen, a farmer hears the very word that the greatest lord hears. So the baptism that I have, every little child receives it, no matter what. The faith that St. Peter and St. Paul have, the Magdalene and the thief on the cross also have. I and you, if we are Christians, have it too. The same God and Christ that John the Baptist has, all sinners have when they convert. There
All things are equal, whether one is superior or inferior to another by virtue of his status, office, or gifts.
(5) Now this is the most important part of this gospel, that we should take comfort from the fact that we Christians are all equal in Christ. In the sight of the world the inequality must remain, that the Father is more than the Son; the Lord more than the servant; that a king and prince is more than his subjects. This is what God wants, and this is how he ordered and created the ranks. Whoever wanted to make equality, that the servant should count as much as his lord, the maid as much as her wife, a peasant as much as his lord, would create a very praiseworthy regime; as has been seen in the rebellious peasants. Now let the world be as unequal as it can be, but let us comfort ourselves, no matter how high or low we are, that we all have one Christ, one baptism, one gospel, one Spirit; that no one has no better gospel, no better baptism, no other Christ, than the least maid and the least servant. For though another has more money, goods, and other things than you, yet he has not another or better God.
(6) Let this be learned and diligently remembered, that every man in his state may serve God with heart and desire, and say: I am not an emperor, not a king, I do not have cities and castles like the great princes; but I nevertheless have just as holy a baptism, the very Christ who died for me and purchased eternal life for me, which the emperor has. Such great possessions, which we have through our Lord Jesus, should make us hopeful that we will learn to despise worldly glory, and that we will have our defiance and comfort only in the fact that we have been baptized in the name of Jesus, and that he died for us and ascended into heaven, where he sits at the right hand of God, so that he may also help us from sin, death and all misfortune.
7 Whoever then has these things, and knows that we are all equal in Christ, goes about his work with joy, and is not troubled, though he be here on earth, by this short time.
The first is inferior in nature and status to the second. For it shall be so, that in the outward life there shall be inequality, and one shall have much, and another little; one shall be master, and another servant. A Christian does not allow himself to be challenged, but says: "In the name of God, on earth it should be no different; even though I have a heavier status than lord and wife in the house; even though I am not as powerful as a prince, king or emperor: I will not grumble about it, but will gladly and willingly remain in my position until God does it differently with me and also makes me lord or wife, and in the meantime comfort myself that I know that neither emperor nor king has another Christ or more of Christ than I do. But if they want to have more, I know that they will find no place in this kingdom, for there it will all be the same, since we are all pleasing to God only because Christ Jesus suffered for us and cleansed us all, one as much as the other, from our sins with his blood. I have this treasure completely and perfectly. Therefore it shall not grieve me if I have any lack in things outward or temporal; if only here is no lack, and in eternal goods I shall be equal with all the saints.
(8) Let this then be our consolation, that we know that in the kingdom of Christ there is no inequality; let us therefore go willingly in such Christian hope, and do what we ought; so that every one may be glad in his state, and devout in it. For everything must go off with joy when a Christian can say from the heart: What shall I murmur for the sake of my estate? For it is a good estate, though it be lowly and laborious. For though it be not a princely estate, yet is it a Christian estate; what more shall I have or desire?
(9) These first ones do not do this, who grumble and look askance because they do not receive more than the others (2c). Neither do our clergymen. They want our Lord God to reward them according to their works, to see how much more they have done than others, to set them higher in heaven for this reason, and to give them a reward.
They taught that when a priest stands over the altar, he does such a work that he can share it with others and help them to heaven. For thus they have taught that when a priest stands over the altar, he does such a work as to be able to communicate it to others, and thereby also to help them to heaven, as being better and having a better standing in the kingdom of Christ than the laity. These grumble about such equality, which is in the kingdom of Christ, and want to bring it to an inequality, as it is in worldly classes. They have also taught that a virgin in a convent is better for the faith than a wife. And whoever still teaches otherwise today, they condemn as a heretic. That is why the first murmur here and want to have more than the others. They tell our Lord God how long they have worked and how sour it has become for them. But what does he say? Because of the outward life you are unequal; one may be more diligent and work more than the other, but no one has a better baptism and a better Christ than the other. Neither shall any man preach any other or better gospel than another.
(10) For monks and nuns to boast that husbands and wives have only the common gospel and commandment, but they have the high gospel, and keep more than Christians are commanded to keep in the common estate, is not true, and is altogether contrary to the gospel; for they would make inequality of the gospel, when Christ makes all things equal, and teaches especially in the present gospel, that in his kingdom one shall be counted as much as another. In itself it is not evil, nor does anyone forbid that a virgin remain who has grace to do so. But to boast of it before our Lord God, and therefore to be better than others, and to expect more reward, that is the offence and the vexation, when the pope takes offence, and therefore accuses us of forbidding good works. But he does us violence and injustice, for we do not forbid good works. But we say that in the kingdom of Christ all things are equal, because God does not want to deal with all of us according to merit, but only according to grace and mercy, for the sake of His Son Christ Jesus.
11. After this we say, if thou hast such equality in Christ, then, being a schoolmaster or a preacher, a master or a mistress, a servant or a maid, work, and do as much as thou canst in thy profession, and abide in such inequality. But in Christ we are not to be unequal, but equal. The world, and the Jews in particular, are offended at this, and want to be mad and maddened by it, when they hear that we Gentiles are to be saved just as much, who are not circumcised and do not keep the Sabbath and other burdens of the law, as they, who carry such burdens with such great effort that they sweat over them; as the Lord in the parable finely puts it, and says: The first thought they would receive more, and murmured therefore, when every man received his penny, even as they which had wrought but one hour.
12 But Christ will not suffer inequality at all. "Friend," he says, "I do you no wrong; take what is yours and go;" that is, you already have your reward, the land of Canaan; but now I will set up another and new kingdom, where all shall be equal within. For the goods are mine; therefore I may do with them as I will, but ye shall not teach me how I should keep my servants. So the Jews are angry with eternal life and do not want to be equal with us Gentiles; they accuse our Lord God of this, as if he were doing them wrong, so that he must answer for it, and say: "The property is mine, not yours; therefore it is none of your business how I deal with what is mine. The pope and his crowd do the same, do not want to enter the kingdom, where everything should be the same inside, but want to be and have something special, and rather delay eternal life.
(13) Therefore, this distinction between the worldly life and the Christian life, or between the kingdom of the world and the kingdom of Christ, should be carefully and diligently noted. For in the kingdom of Christ all things should be equal, since we all have only one God, Christ, Holy Spirit, Gospel, baptism, sacrament, faith. Because of this equality, one is just as good, pious and holy as the other.
14. when we have these things, then we shall
Thanking God for such gifts, and rightly recognizing and praising them, and saying: "I am looked upon for what I will, I am respected for how little I will be looked upon; yet I have as much as all emperors and kings, yes, than all the saints and angels in heaven. By what? Through Christ. Therefore I will go and be a housemother, a householder, a servant, or a maid, and will do with joy, with pleasure, and with love all that my state requires, because I have such great treasure in my Lord Christ.
(15) This is the lesson of today's gospel, that we remain unequal here on earth, just as persons are unequal. A prince is a different person from a preacher; a maid is a different person from her wife; a schoolmaster is a different person from a mayor. Therefore they should not or cannot lead the same way or being. Such inequality must remain. But there in the kingdom of Christ it is said: I will give to one as much as to another; because the kingdom of heaven, the redemption from death and sins, no one has earned for me; therefore I owe it to no one; but give it by grace to whom I will. Over such things we should be careful not to grumble, but to thank God for them, and to draw out such comfort in all the danger, toil, and labor that we bear in outward inequality; so it will all become gentle and easy for us.
(16) From the last saying, "Many are called, but few are chosen," the crafty minds draw all kinds of unrighteous and ungodly thoughts, thinking thus: "Whom God has chosen shall be saved without means; but again, whom He has not chosen, let him do what he will, be pious and devout as he will, yet it is ordained for him that he must fall, and cannot be saved: therefore I will let it go as it may. If I am to be saved, it will be by my doing or without my doing; if not, all that I do and undertake will be in vain. What naughty, safe people grow out of such ungodly thoughts, everyone can soon see for himself.
(17) Now in the day of the wise men, when we have heard the saying of Micah the prophet, it is sufficiently evident that one must beware of such things.
The only way to study and think about God's will is to beware of the devil, and to choose a different way; namely, to leave God in His majesty and content with the providence, for there He is incomprehensible. And it is not possible that a person should not be angered by such thoughts, and either fall into despair, or even become godless and reckless.
18. But whoever wants to know God and His will rightly, he should go the right way, so he will not be angered, but improved. But the right way is the Lord Christ, as he says: "No one comes to the Father except through me. Whoever wants to know the Father and come to Him, must first come to Christ and learn to know Him, namely: Christ is the Son of God and the almighty, eternal God. What does the Son of God do? He becomes man for our sake, he gives himself under the law, so that he may redeem us from the law, he lets himself be crucified and dies on the cross, so that he may pay for our sin; and he rises again from the dead, so that he may make the entrance to eternal life for us through his resurrection, and help us against eternal death; And sitteth at the right hand of God, to represent us, and to give us the Holy Ghost, and by the same to rule and guide, and to keep his faithful from all temptation and invective of the devil. This is what it means to know Christ.
19 If this knowledge is fine and firm in your heart, then begin and go up to heaven and make your calculation: Because the Son of God has done this for the sake of men, as God's heart is against us men, since His Son does this by the Father's will and command. Isn't it true that your own reason will force you to say: Because God gave His only begotten Son for our sake and did not spare His Son for our sake, He must not mean any harm to us humans. He does not want us to be lost, because he seeks and needs the highest means to help us to live. This is the right way to come to God; as Christ Himself preaches, John 3:16: "God so loved the world, that He gave His only begotten Son to be our Lord.
that whosoever believeth in him should not perish, but have everlasting life. But if one holds these thoughts against those that grow out of the foregoing opinion, one will find that those thoughts are the thoughts of the wicked devil, since a man must be vexed, and either despair, or become reckless and ungodly; for he cannot provide himself with anything good to God.
20 Some have other thoughts, and interpret the words thus: "Many are called", that is, God offers His grace to many; but "few are chosen", that is, He allows such grace to happen to few; for few are saved. This is, first of all, an ungodly mind; for how can it be possible, if one thinks nothing else of God and believes that he should not become hostile to God for this reason, because of whose will alone it is lacking that we do not all become blessed? But hold this opinion against the one that is found where one first learns to recognize the Lord Christ, and you will find that it is all devilish blasphemy.
21 Therefore there is a far different opinion with this saying: "Many are called" etc. For the preaching of the Gospel is common and public, whoever will hear and accept it; and God allows it to be preached in such a common and public way, that everyone should hear, believe and accept it, and be saved. But how does it work? As follows in the Gospel: "Few are chosen," that is, few hold to the gospel in such a way that God is pleased with them. For some hear and pay no attention; some hear and do not hold fast to it, nor do they want to add to it or suffer from it; some hear, but are more concerned about money and goods and worldly pleasures. But this does not please God, and does not like such people. This is what Christ means by "not being chosen," that is, not keeping themselves in such a way that God would be pleased with them. But these are chosen people who are pleasing to God, who hear the gospel diligently, believe in Christ, prove their faith with good fruits, and suffer what they should suffer.
This mind is the right mind,
who can offend no one, but corrects people so that they think, "Well, if I am to please God and be chosen, I will not suffer myself to live in an evil conscience, to sin against God's commandment, and not to resist sin; but I must go to the sermon, ask God for His Holy Spirit, not let the Word leave my heart, resist the devil and his intervention, and ask for protection, patience, and help; then fine Christians will be made. On the other hand, those who believe that God does not grant salvation to everyone are either desperate or certain, godless people.
who live like cattle, thinking, "It is already decreed whether I am to be saved or not; why should I almost hurt myself? No, not so; you are commanded to hear God's word and believe in Christ, that he is your Savior and has paid for your sin. Remember the command and obey it. If you find yourself unbelieving or weak, ask God for His Holy Spirit, and do not doubt that Christ is your Savior, and that through Him, if you believe in Him, that is, if you take comfort in Him, you will be saved. May our dear Lord Jesus Christ grant this to us all, amen.