The Workers of the Last Hour

Parable of the workers of the last hour — Instructions from the Spirits: the last will be first, the mission of Spiritists, and the workers of the Lord.

1. Jesus compares the Kingdom of Heaven to a landowner who hires workers for his vineyard at different times of the day. With the first workers, he agrees on the payment of one coin for the day's work.

Throughout the day he finds other people without work and calls them too. Even near the end of the day there are still people waiting because no one had hired them.

At the end of the day, everyone receives the same amount. Those who worked from early morning complain because they expected to earn more than those who arrived last.

The landowner replies that he paid exactly what had been agreed with the first workers and chose to be generous with the last ones. The parable ends by saying that “the last will be first and the first will be last.” (Matthew 20:1-16)

Instructions from the Spirits

The last will be first

Constantine, Protective Spirit - Bordeaux, 1863

2. The instruction interprets the worker of the last hour as someone who was available to do good even though the opportunity came later. The value would not lie simply in length of service, but in sincere willingness when the call arrives.

The message distinguishes those who have not yet found an opportunity from those who deliberately use their time to harm other people. Arriving late on the path of good does not automatically erase everything that was done before.

Sincere repentance is a beginning, but it needs to be accompanied by learning, possible reparation, and change of attitude. It is not enough to say a few words at the last moment and consider all the work finished.

The instruction calls Spiritists “workers of the last hour” to remind them that no one should consider themselves superior for having started earlier. In the reincarnationist view of the work, each person reaches opportunities for learning at different moments.

The invitation is to use well the time available now. Even a long life is presented as small compared with the spiritual continuity defended by the Doctrine.

Henri Heine - Paris, 1863

3. Another instruction sees the workers of different hours as people who, throughout history, contributed to moral and religious progress: prophets, thinkers, followers of Jesus, and finally Spiritists, in the view of the author of the message.

Those who arrive later also receive the result of the work of those who came before. The message values this continuity and solidarity between generations instead of the idea that each person starts everything alone.

In the view of the work, each generation can continue work begun earlier and is responsible for how it uses the opportunities it received.

The instruction connects this continuity with reincarnation: the Spirit would resume learning and responsibilities in new existences. This is a Spiritist doctrinal statement.

Thus, the parable is interpreted as an image of collective work that crosses different eras, connecting past, present, and future.

Mission of Spiritists

Erastus - Paris, 1863

4. This message, written in the social and religious context of the nineteenth century, speaks of major transformations in humanity and gives Spiritists the responsibility of spreading principles such as reincarnation, spiritual progress, and divine justice. These predictions belong to the doctrinal context of the communication.

The original language is intense and calls followers to share their faith. In contemporary language, this invitation needs to be understood with respect for freedom of conscience: sharing a belief does not mean pressuring, coercing, or disrespecting those who think differently.

The previous edition explains the use of the word “dogma” in the Codification as a doctrinal principle and not necessarily as an idea that cannot be examined.

See also Kardec's discussion of reincarnation in The Spirits' Book, question 171 and note, cited by the previous edition.

The message asks that moral principles be applied in different situations: detachment in the face of greed, balance in the face of excesses, and respect within the family. No spiritual teaching should be used to normalize domestic violence or abuse; in such cases, protection and concrete help are necessary.

The old expression “crusade” is used as a metaphor. Its appropriate meaning today is to fight injustice by peaceful, ethical, and respectful means, never through violence or religious imposition.

The outreach proposed by the message should bring comfort, unity, hope, and peace. Sincere faith does not depend on possessing mediumship and does not make someone superior to those who need evidence in order to believe.

The image of a great march of faith represents trust in moral transformation. It should not be read as a war against unbelievers. The challenge identified by the message is harmful habits and behavior, not individuals who hold a different worldview.

The message hopes for a moral transformation of society and invites each person to participate by confronting injustice, selfishness, and cruelty through good.

The text addresses people from different social conditions in different ways. Its language about suffering reflects the Spiritist idea of trials and atonements. This does not mean romanticizing poverty, exploitation, or pain; comforting someone may also require material help and confronting the causes of injustice.

The message recognizes that not everyone who calls themselves a Spiritist necessarily follows a good path. It therefore proposes evaluating practice rather than only the religious label.

The main sign would be charity put into practice: comforting those who suffer, loving one's neighbor, acting without selfishness, and avoiding the use of religion to feed vanity or ambition.

The workers of the Lord

The Spirit of Truth - Paris, 1862

5. The final instruction calls workers of the Lord those who cooperate for good without seeking personal advantage. It values unity, joint work, and the ability to set resentments aside so that the common task is not abandoned.

By contrast, divisions, lack of compassion, and abuse of the weakest would be signs of moving away from that goal. The original language uses strong images of judgment to emphasize this responsibility.

The message also criticizes those who do good only to gain prestige, reward, or feed their own pride. True service would be connected with sincere dedication and responsibility.

The conclusion repeats the parable: before God, position, seniority, or appearance do not guarantee superiority. “The first will be last and the last will be first.”