COMMENT
I know very little about Mr. McConaughey other than he stars in films. I do, however, agree with his quote, which is germane to today’s Devotional/Study. I am also familiar with folks who feel life is not fair and they are entitled to privileges that are not promised to them by God or the Constitution. In fact, we seem to be raising an entire generation of youth who have a “what’s in it for me” attitude. We, parents, grandparents, and church family, are needed now more than ever to reaffirm the Gospel truth that life may not be “fair” by the world’s standard, yet in Christ we understand we have no entitlement other than that which God so graciously provides.
I would point out that there was a time when life was fair. It was without any pain or suffering. However, Adam and Eve destroyed that for all subsequent generations (Genesis 1-3). I know it is not fair that God punishes all generations after them. Perhaps He should have just eliminated humanity and called it a day. Would you have preferred that? As sovereign creator and ruler of the universe, He would have been justified in doing so.
SCRIPTURE
COMMENTARY
Fairness. A principle of justice that asserts that all persons in a particular group or all participants in a particular activity ought to contribute to and share in the benefits that accrue to the group in a manner that is equitable when measured according to an assumed or agreed to standard. Although the principle of fairness is universally upheld by ethicists, they sometimes differ as to the standard by which equitable contribution and sharing in the accrued benefits are to be measured. One standard of fairness declares that all participants ought to both contribute equally and receive an equal share of the benefits. The following dictum provides another example: “From each according to his ability, to each according to his needs” (see also Marxism; socialism). Finally, some groups follow the principle that a person’s share in the accrued benefits ought to be proportionate to his or her contribution. See also distributive justice
Stanley J. Grenz and Jay T. Smith, Pocket Dictionary of Ethics, The IVP Pocket Reference Series (Downers Grove, IL: InterVarsity Press, 2003), 39.
The Bible presents fairness as a foundational value rooted in God’s character and essential to human relationships. Righteousness and justice form the foundation of God’s throne (Ps 89:14), making fairness not merely a human preference but a reflection of divine nature itself.
God requires people to act justly, love kindness and mercy, and walk humbly (Micah 6:8)—establishing justice as a core moral obligation. Practicing righteousness and justice holds greater importance to God than religious ritual (Prov 21:3), suggesting that fairness in daily conduct matters more than ceremonial observance. This principle extends across all spheres of life: judges must render decisions without partiality toward either the poor or the powerful, deciding cases according to their actual merits (Lev 19:15).
The Bible emphasizes particular concern for vulnerable populations. Fairness requires defending the weak and fatherless, protecting the afflicted, and rescuing the poor from the wicked (Ps 82:3–4). Those with voice and influence must speak for the defenseless and administer justice for the poor and needy (Prov 31:8–9). The righteous person actively cares about the rights of the poor, while the wicked shows indifference (Prov 29:7).
Fairness means treating each person equitably—a more complex task than it initially appears. Biblical justice operates according to two standards: God’s absolute justice and human equality, with human judges measured by how well they achieve both1. Showing favoritism based on wealth or status constitutes sin (James 2:1–9), while treating all people—including neighbors, the poor, and foreigners—as equals who deserve the treatment we desire for ourselves1 embodies the biblical standard.
Additional biblical passages on fairness: Amos envisions justice flowing continuously like water and righteousness like an ever-flowing stream (Amos 5:24), while God declares that He loves justice and despises robbery and violence (Isa 61:8). God Himself shows no partiality and takes no bribes, executing justice for the vulnerable and loving the stranger (Deut 10:17–18).
LOGOS Software-generated summary
- 1Greg Giles, Wisdom About Wisdom: How the Bible Defines and Redefines Wisdom (Eugene, OR: Wipf and Stock, 2025). [See here, here.]
Why equal pay for latecomers in Matthew 20
What is the meaning of the Parable of the Laborers in the Vineyard …
20:1–7 In Jewish parables, authority figures like a wealthy landowner typically represent God. A denarius was the wage for a day’s work in the first century.
20:8 The words starting with the last and ending with the first recall 19:30 and show that this parable is an illustration of the principle taught there.
20:9–12 Since those who worked only one hour received a denarius, a full day’s wage, other workers expected to be paid proportionately—one denarius an hour.
20:13–15 The workers had no right to protest their pay since their wage was the normally accepted sum and since they had agreed to work for this wage in the first place (v. 2). Just as the landowner was free to dispense his wealth as he saw fit, God is free to dispense his grace as he determines. The first workers hired represent people who consider themselves to be of greater importance to God, like the self-righteous man in 19:16–26. The last workers hired represent people like the twelve disciples, who live sacrificially but will be rewarded far more generously than they expect or deserve.
20:16 This repeats 19:30. Since this is repeated immediately before and after the parable of the vineyard workers, it is the key to interpreting the parable. The conjunction at the beginning of 19:30 links this discussion with the one about the unexpected reward of Jesus’s disciples.
Charles L. Quarles, “Matthew,” in CSB Study Bible: Notes, ed. Edwin A. Blum and Trevin Wax (Nashville, TN: Holman Bible Publishers, 2017), 1536.
Verses 1–16 – The direct object of this parable seems to be, to show that though the Jews were first called into the vineyard, at length the gospel should be preached to the Gentiles, and they should be admitted to equal privileges and advantages with the Jews. The parable may also be applied more generally, and shows, 1. That God is debtor to no man. 2. That many who begin last, and promise little in religion, sometimes, by the blessing of God, arrive at a great deal of knowledge, grace, and usefulness. 3. That the recompense of reward will be given to the saints, but not according to the time of their conversion. It describes the state of the visible church, and explains the declaration that the last shall be first, and the first last, in its various references. Till we are hired into the service of God, we are standing all the day idle: a sinful state, though a state of drudgery to Satan, may be called a state of idleness. The market-place is the world, and from that we are called by the gospel. Come, come from this market-place. Work for God will not admit of trifling. A man may go idle to hell, but he that will go to heaven, must be diligent. The Roman penny was sevenpence halfpenny in our money, wages then enough for the day’s support. This does not prove that the reward of our obedience to God is of works, or of debt; when we have done all, we are unprofitable servants; but it signifies that there is a reward set before us, yet let none, upon this presumption, put off repentance till they are old. Some were sent into the vineyard at the eleventh hour; but nobody had hired them before. The Gentiles came in at the eleventh hour; the gospel had not been before preached to them. Those that have had gospel offers made them at the third or sixth hour, and have refused them, will not have to say at the eleventh hour, as these had, No man has hired us. Therefore, not to discourage any, but to awaken all, be it remembered, that now is the accepted time. The riches of Divine grace are loudly murmured at, among proud Pharisees and nominal Christians. There is great proneness in us to think that we have too little, and others too much of the tokens of God’s favour; and that we do too much, and others too little in the work of God. But if God gives grace to others, it is kindness to them, and no injustice to us. Carnal worldlings agree with God for their penny in this world; and choose their portion in this life. Obedient believers agree with God for their penny in the other world, and must remember they have so agreed. Didst not thou agree to take up with heaven as thy portion, thy all; wilt thou seek for happiness in the creature? God punishes none more than they deserve, and recompenses every service done for him; he therefore does no wrong to any, by showing extraordinary grace to some. See here the nature of envy. It is an evil eye, which is displeased at the good of others, and desires their hurt. It is a grief to ourselves, displeasing to God, and hurtful to our neighbours: it is a sin that has neither pleasure, profit, nor honour. Let us forego every proud claim, and seek for salvation as a free gift. Let us never envy or grudge, but rejoice and praise God for his mercy to others as well as to ourselves.
Matthew Henry and Thomas Scott, Matthew Henry’s Concise Commentary (Oak Harbor, WA: Logos Research Systems, 1997), Mt 20:1.
STUDY
DEVOTION
“Call thy labourers, and give them their hire.” —Matthew 20:8
God is a good paymaster; he pays his servants while at work as well as when they have done it; and one of his payments is this: an easy conscience. If you have spoken faithfully of Jesus to one person, when you go to bed at night you feel happy in thinking, “I have this day discharged my conscience of that man’s blood.” There is a great comfort in doing something for Jesus. Oh, what a happiness to place jewels in his crown, and give him to see of the travail of his soul! There is also very great reward in watching the first buddings of conviction in a soul! To say of that girl in the class, “She is tender of heart, I do hope that there is the Lord’s work within.” To go home and pray over that boy, who said something in the afternoon which made you think he must know more of divine truth than you had feared! Oh, the joy of hope! But as for the joy of success! it is unspeakable. This joy, overwhelming as it is, is a hungry thing—you pine for more of it. To be a soul-winner is the happiest thing in the world. With every soul you bring to Christ, you get a new heaven upon earth. But who can conceive the bliss which awaits us above! Oh, how sweet is that sentence, “Enter thou into the joy of thy Lord!” Do you know what the joy of Christ is over a saved sinner? This is the very joy which we are to possess in heaven. Yes, when he mounts the throne, you shall mount with him. When the heavens ring with “Well done, well done,” you shall partake in the reward; you have toiled with him, you have suffered with him, you shall now reign with him; you have sown with him, you shall reap with him; your face was covered with sweat like his, and your soul was grieved for the sins of men as his soul was, now shall your face be bright with heaven’s splendour as is his countenance, and now shall your soul be filled with beatific joys even as his soul is.
C. H. Spurgeon, Morning and Evening: Daily Readings (London: Passmore & Alabaster, 1896).
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