This is a study of Jesus being paradoxical. He said the first will be last and the last will be first. He said this several times and there are several ways of looking at it.

1. JESUS WAS PARADOXICAL
EDITED BY GLENN PEASE
Matthew 19:30 30But many who are first will be last,
and many who are last will be first.
BIBLEHUB RESOURCES
ReversionOf PresentEstimates
Matthew 19:30
R. Tuck
Many that are first shall be last. There is a story of a poor man who, in distant
ages, hadstood alooffrom the sacrifices to Varuna, the goddess ofthe waters,
but had been eventually signalized by her as her most devoted worshipper -
his omissionto join in a certain rite having only arisenfrom the intensity of
his heartfelt adoration. So the lastproved to be first. There may be a designed
allusion to the rich ruler who, in his own estimate stoodfirst, but soonwas put
last, when he came under the searchings ofthe Divine Teacher. And there is a
more immediate reference to those disciples who braggedabout how much
they had given up, and assumedtheir claims to first places in the kingdom.
Maybe that, at last, "publicans and harlots would enter the kingdom in front
of them."
I. PRESENT ESTIMATESARE SPOILED BY SELF-CENTREDNESS. Men
make themselves their standards; and then easilymake themselves better than

2. their neighbours; and put their neighbours low down. Certain phases of
religious doctrine encourage self-centredness, andmake a man think that he is
a specialfavourite of Heaven; and of all disagreeable people, favourites - court
favourites and others - are the worst. A man never estimates either himself or
others aright until he makes God his standard.
II. PRESENTESTIMATES ARE SPOILED BY JEALOUSIES. Who of us is
fully and honourably free from jealousyin forming our estimate of our
fellows? How many are, we think, where we ought to be, if only we had our
rights? All jealousy-tingedestimates will have to be reversed. Our lastmay be
put first.
III. PRESENTESTIMATESARE DEPENDENT ON APPEARANCES. Men
are always takenwith showy gifts. The fluent man is always overpraised. A
cynical writer says, but with some truth in his saying, "So, in current
literature, we find ourselves in an inverted world, where the halt, and the
maimed, and the blind are the magnates of our kingdom; where heroes are
made of the sick, and pets of the stupid, and merit of the weak man's
nothingness." A wise man avoids fixing men in order and place, as first or
last; refuses to have a place for himself, and is content to wait for the Divine
appraising. - R.T.

3. Biblical Illustrator
Behold, we have forsakenall, and followedThee;what shall we have
therefore?
Matthew 19:27-30
The advantages offollowing Christ
A. Weston.
I. THAT A FOLLOWER OF CHRIST POSSESSES A CHARACTER OF
HIGH AND ESSENTIALIMPORTANCE. TO be a followerof Christ we
must —
1. Believe the testimony which the Word of God has given as to His character
and office.
2. From this principle of faith emanates all the other elements which compose
the Christian character.
3. A public professionof His name, and exertion in His cause. Do you believe,
etc.?
II. THAT IN SUSTAINING THIS CHARACTER PAINFUL SACRIFICES
MUST FREQUENTLYBE MADE. The disciples, primitive Christians, etc.
1. Rememberfor whom these sacrificesare to be made.
2. Rememberfor what these sacrifices are to be made. Are you determined at
all costs to follow Christ?
III. THAT OUR PRESENTSACRIFICES IN THE SAVIOUR'S CAUSE
SHALL ISSUE IN A GLORIOUS REWARD.
1. Here is an advantage promised as to the present life.

4. 2. As to the life to come. The time and nature of the recompense. What
encouragementdoes this subjecthold out to the followers ofChrist?
(A. Weston.)
The reward of Christ's followers
Sketches.
I. The evils they renounce. We must forsake allour sinful practices, ungodly
associates,unholy attachments.
II. The example they follow. Christ, as our Teacher, Sovereign, Pattern.
III. The reward they anticipate. Following Christ will secure our personal
salvation, our temporal interests and our eternal happiness.
(Sketches.)
Christian fidelity and its rewards
J. C. Gray.
I. THE CHRISTIAN DISCIPLE ABANDONING THE WORLD THE
BETTER TO SERVE CHRIST. Whatwas left?
(1)A home that was dear;
(2)friends of the old time;
(3)a familiar occupation;
(4)the religion of forefathers.
II. THE CHRISTIAN DISCIPLE ENGAGED IN DUTIES OF CHRISTIAN
PROFESSION. It involved
(1)being thrust out of synagogue;

5. (2)ceaselesscombatwith the world — opinions, fashions;
(3)arduous labours.
III. THE CHRISTIAN DISCIPLE'S RECOMPENSE. Whatshall we have? —
(1)Presentpeace;
(2)joy of discipleship;
(3)anticipation of sharing in future results of all Christian work;
(4)the final rest and reward.
(J. C. Gray.)
The gain greaterthan the loss
J. R. Day, D. D.
We must understand the requirements of religion; and not over-value the
things which we are obliged to give up. Some say "that a Christian must
renounce all the world, all its gains, and pleasure." This has been true in the
world's history; as in case ofXavier, Wesley, and missionaries. These
exceptionalcases. Thensome people think that if they love Jesus Christ, they
must be careful not to love wife and children too much. This is a mistake. God
has made the family and cementedit with love. It is not necessaryfora man to
love God more that he love family less. There is a difference betweenthat
sacrifice whichbrings everything to God, to be regardedas His, and that
slavery which dispossesses ofall worldly goods and earthly affections in order
to appease the heart of the infinite Creator. Love of God intensifies our home
affections. So with regard to worldly possessions. A man is not calledupon to
endangerhis working capital, but to consecrateit. The rules of the gospel
bend to wealth; and a Christian has a largerexpectancyof possessingthe good
things of this life. But he views himself as the stewardof God, and does not
allow it to imperil his soul's salvation. Then comes another question: If I am a
followerof Christ, what is to be my attitude towards the world's amusements
and pleasures. Give up the follies of the world, not its true pleasures. There is

6. a high sense in which a man is to live soberly in Christ Jesus. If any man has a
right to the pleasures ofthe earth, it is His disciple; he has a right to inherit its
fruits, blessings. He has the joys of sense, andothers much higher and richer
in the greenpastures. I would like to ask the Christian if he really thinks that
he gives up much in following Christ? Our sacrifices have been joys to achieve
in faith and love. But there will come a time when the text will have a certain
literalness about it, when "there will be no question as to what we leave, but
what we are going to find? The man will have to turn his back upon his
possessions. All will have forsakenus. He will then fulfil the promise of eternal
life. This the final consummation. We shall not then in the eternal sunshine be
disposedto think much of what we have given up to follow Christ.
(J. R. Day, D. D.)
The hundred-fold recompense
H. Melvill, B. D.
This reply of our Lord as furnishing guidance for us in our endeavours to act
upon men and persuade them to give heed to religion. It will not do,
constituted as men are, to enlarge to them abstractedlyon the beauty of
holiness and on the satisfactionderivable from a conscienceatrest. They will
not regardvirtue as its own reward. We must admit that religion requires
greatsacrifices;but we contend that even in this life they are more than
counterbalancedby its comforts, and that in the next they will be a thousand-
fold recompensed.
I. Take the case ofthe YOUNG. You are reluctant to lose the pleasures of
earth. We do not wish to deprecate these;all your senses are againstour
arguments. Christ did not tell Peterthat his boat and net were worth but little
at the most. We admit the extent of the sacrifice. We take the ground of
recompense more than equivalent for all renounced. A nobler pursuit; reward
more enduring.
II. It is the apparent conflict betweenduty and interestwhich causes us in a
variety of casesto disobey God and withstand the pleadings of conscience.The

7. conflict is only apparent, as our true interestis always on the side of duty.
Here, again, we must magnify the remunerative power of Him in whose cause
the sacrifice is made, rather than depreciate the sacrifice itself. But the duty is
clear, and the difficulty of discharging it will not excuse its neglect. A man
says he must sell his goods on the Sabbath in order to support his family, his
interest demands it. But if he follows duty as againstapparent interest, we
assertthat he engages onhis side all the aids of Providence, if you cannotbe
religious but through bankruptcy, let not your name in the Gazette scare you
from inscribing it in the Lamb's book of life. We remind you of the
inexhaustibleness of God; He is the Proprietor of both worlds. To men who
are in danger of being engrossedin business, as well as those who are tempted
to swerve from rectitude, we say, dwell on the word " hundred-fold" in our
text as suggestive ofthe Divine fulness and power.
(H. Melvill, B. D.)
Forsaking allto follow Christ
J. T. Barker., W. H. Hatchings, M. A.
I. CHRIST IS THE PRE-EMINENTOBJECT AND THE BOUNDLESS
SOURCE OF ALL MORAL ATTRACTION AND INFLUENCE.
1. He is the pre-eminent objectof moral attraction. He is the centre of all
moral power. It is the overpowering force of the sun's attraction that regulates
the motion of the planets; it is the overwhelming attractionof the earth that
neutralizes the mutual attraction of things upon its surface, and prevents
them from inconveniently clinging together. So is Christ the centre of the
moral world. As God, He claims our adoration: as Man, our lively affection.
He is the realization of every Divine idea. In a galleryof paintings, comprising
portraits, allegories,historic scenes,and ideal creations, one grand
masterpiece, long concealed, is at length uncoveredand disclosedto view.
Immediately all others are forsaken;the admiring gaze is directed to this. It is
" the attraction," not because ofits mere novelty, but because it comprises all
the subjects and all the excellencesofevery other work, and displays them

8. with unrivalled power. He is the way to the Father, and to the soul's
everlasting home. "I am the way, the truth, and the life. No man cometh to the
Father, but by Me." A wild country is spread before us, with numerous paths,
by-ways, and intersecting roads. Many of these tracks are toilsome, but
supposedto leadto the possessionofsome profit and gain; many are pleasant,
but of doubtful issue;many are perilous; many are evidently ways of
perdition. But at length a bright "way" appears, and it is seento lead
upwards, and to terminate in a glorious "city of habitation." Shall we not
forsake everyother way to follow this? He is the fulness of all good. He is all
and in all. Is it not greatgain to forsake alland to follow Him? He is the friend
beloved. When a beloved friend arrives, business and pleasure are alike
abandoned, for the joy of his society. Jesus comes, He calls to us; He
announces the joyful news of reconciliationwith God. Should we not forsake
all to follow Him, and to be receivedinto His everlasting friendship? He is the
heavenly Bridegroom. The bride forsakesher father's house, her country, her
early associatesforthe bridegroom.
2. He is the boundless source of moral influence. He changes the earthly into
the heavenly. No teachernor doctrine can produce a transformation like this;
the all-powerful influence is with Christ alone. If we desire our own true
glory, should we not forsake allto follow Him? He changes the corrupt into
the spiritual. He raises the spiritually dead into a Divine life. This reminds us
that the attraction and influence of the Lord Jesus Christ canonly be savingly
experiencedthrough the instrumentality of faith.
II. To FORSAKE ALL AND TO FOLLOW CHRIST IS ALIKE OUR
INDISPENSABLEDUTY AND OUR TRUE HAPPINESS.
1. It is our indispensable duty to forsake all and to follow Christ. It is not by
abstractconsiderations we usually judge of duty, but by contemplating actual
and living relations. Now, if we contemplate the actualrelations Christ
sustains to us, and of the reality of which we are assuredby Divine testimony,
the entireness ofHis claims will become immediately evident. As the Sonof
God, He claims supreme homage and entire obedience:as Mediator, He has a
peculiar claim, because we are the subjects of His all-prevailing intercession.
This imperative duty is sustainedby every conceivable motive; it is also

9. indispensable. It is the divinely appointed condition of salvation. We must
look at the awful alternative. We are all under the most sacredobligationto
hold the possessionofearthly things in subservience to the service of Christ.
2. It is our true happiness to forsake allto follow Christ. "What shall we have
therefore?" Is it not true happiness to derive present and everlasting joy in
the contemplationof so pre-eminent an object of love; to experience the
transforming influence of His Spirit and truth changing us into His likeness;
and to enter into living and effectualrelation with Him, all whose names are
significant of unlimited blessing? "Whatshall we have therefore?" Exemption
from eternal death, and the inheritance of everlasting life. The truth of Christ.
The fellowshipof the saints. An infinite compensation;a blissful result of self-
denial. "And the last shall be first." As the first in their own and in the
world's esteemshould be really the last, so the last shall be first. The lastin
worldly esteem. The last in socialconditions — Christians are required to
avoid all vain display and ostentation. The last in their own esteem. "What
things were gain to them, these they counted loss for Christ."
(J. T. Barker.)Whatcalledforth this question? An event had just takenplace
which had made a deep impression on the minds of the disciples.
I. LET US CONSIDER THE SPIRIT IN WHICH THOSE WORDS WERE
UTTERED BY ST. PETER. There are some who always seemto delight in
putting a bad constructionupon the actions and words of God's saints. We
have no sympathy with such men. They judge others by their own standard
and motives. But in the words of the text we find no instance of human
infirmity. WhateverSt. Peter's faults may have been, certainly he was the last
man to think of payment for service, or of reward. He was impetuous,
affectionate, generous. .Nor, again, canwe admit that there was something
vain-glorious in the words. What, then, led St. Peter to say, "What shall we
have therefore?" It was thankfulness. He was thrilled with gratitude at the
thought of the grace whichhad enabled him to do what others had not done.
But further, instead of pride there was, we believe, humility in this utterance.
It was as much as to say, "What condescensionthat thou hastchosenus, such
as we are, for so greata vocation!" They felt the greatness ofthe love which
had calledthem, and their own unworthiness of the dignity. Let us look at the

10. statements which are made. They are two. Christ had bidden the rich youth to
give up all, and St. Peternow says, "'We have done this — we have forsaken
all. Yes, it was not much, but it was all, and the sacrifice is to be measured not
by the amount which is surrendered, but by the love which prompted it.
Again, St. Peteradds, "We have followedThee." This was the secondthing
which our Lord demanded of the rich youth. Perfectdoes not consistin the
mere abandonment of external goods. St. Peterwas careful to add that they
had forsakenallwith a definite motive — that of following Christ, and of
being like Him in the external conditions of his life. It is not merely world-
surrender, but self-surrender which Christ demands. The forsaking is the
preliminary of the following. Detachmentfrom the creature is useless unless it
leads to attachment to the Creator. Sin consists in two things — the turning
awayfrom God, and the turning to the creature. "My people have committed
two evils; they have forsakenMe, saiththe Lord, the Fountain of living
waters, and hewed them out cisterns, broken cisterns that can hold no waters"
(Jeremiah 2:13). Holiness, on the other hand, requires a spirit of detachment
from visible things, and love for God. They loved Him. It was a progressive
love.
II. OUR LORD'S REPLY TO ST. PETER'S QUESTIONWAS AN
ENCOURAGING ONE. He did not find fault with the question, knowing the
purity of motive which prompted it. But He was careful to elevate their
thoughts. They should have some greathonour, some mysterious union with
Christ in His exaltation, as they now had fellowship with Him on earth. Christ
is Judge alone. They canhave no share in His judiciary authority. In what
sense, then, will the Apostles sit with Christ and judge the world? By the
judgment of comparison. They will be examples of faithfulness to grace,
condemning those thereby who have clung to earthly things and forsaken
Christ. And besides this, by the judgment of approbation. They will be
Christ's court, His princes, marked out from others by specialglory and
blessednessas the recompense oftheir allegiance to Him. Is this honour to be
confined to the original disciples? We are not called, as Apostles were,
actually to forsake all, and to follow Christ. But all Christians must share
their spirit. We must "use this world, as not abusing it" (1 Corinthians 7:31).
The outward acts of religion, necessaryas they are, will not compensate fora

11. worldly spirit. But the Christian life is no mere negative thing — the
quenching of the love of the temporal; it is the following of Christ. Try by
meditation to gain a clearerview of our Lord's example. Nor is it a sordid
movement of soul to desire to look overthe hills of time into the glories of the
eternal world. Love, not selfishness, prompts all sacrifice made for Christ. But
He who "for the joy which was setbefore Him endured the cross, despising
the shame" (Hebrews 12:2), permits the inquiry of the text when made in the
spirit of hope and thankfulness. "What shall we have therefore?" It is not
merely happiness, it is blessedness.
(W. H. Hatchings, M. A.)
Hundredfold reward
M. Pool.
We must not understand this of an hundredfold in specie, but in value. It is —
1. Joyin the Holy Ghost, peace of conscience,the sense ofGod's love; so as,
with the Apostles, they shall rejoice that the)" are thought worthy to suffer for
Christ.
2. Contentment. They shall have a contentedframe of spirit with the little that
is left to them; though they have not so much to drink as they had, yet they
shall have less thirst (Philippians 4:11, 12).
3. God will stir up the hearts of others to supply their wants, and that supply
shall be sweeterto them than their abundance was.
4. God sometimes repays them in this life, as He restoredJob after his trial to
greaterriches.
(M. Pool.)
The Christian's recompense
Lapide.

12. The man who forsakeshis possessionsand friends for Christ's sake, shallfind
that Christ will take care that he has "a hundred," i.e., very many others, who
will give him the love and help of brothers, wives, and mothers, with far more
exceeding sweetnessand charity; so that it shall not seem that he has lost his
own possessions, but has only laid them down, and in Christ's providence has
multiplied them with greatusury. For spiritual affections are sweeterthan
natural ones.
(Lapide.)
The reward of self-sacrifice
Lapide.
This implies —
1. The security of those who are poor for the gospel's sake.
2. The privilege of judging.
3. Dignity and eminence above others.
4. The nearestplace to Christ and most perfect union with Him.
5. A principality of grace, happiness, and glory, that inasmuch as they are
princes of the kingdom of heaven, they should have the right of judging, and
of admitting into it those who are worthy, and excluding the unworthy.
(Lapide.)
The Christian's possession
He who has left all things begins to possessGod;and he who has God for his
portion is the possessorofall nature. Instead of lands, he is sufficient to
himself, having goodfruit which cannotperish. Instead of houses, it is enough
for him that there is the habitation of God, and the temple of God, than which
nothing can be more precious. For what is more precious than God? That is

13. the portion which no earthly inheritance canequal. What is more magnificent
than the celestialhost? Whatmore blessed than Divine possession?
( Ambrose.)
The joy of the virtuous
If, instead of the perturbation of angerand fury, you weigh the perpetual
calmness ofthe mind; for the torment of anxiety and distraction, the quiet of
security; for the fruitless and penal sadness ofthe world, the fruit of sorrow
unto salvation;for the vanity of worldly joy, the richness of spiritual delight:
— you will perceive that the recompense ofsuch an exchange is a
hundredfold.
( Cassian.)
The first last
M. Pool.
This is an awakening sentence to the best of men. It was as much as to sayto
the Apostles, "You have forsakenalland followedMe; but you had need look
and consider, from what principle, with what love, and to what end you have
done it; you had need keepa watchupon yourselves, and see that you hold on,
and that you have no confidence in yourselves. Formany that are first in
profession, first in the opinion of others, first in their own opinion and
confidence, at the Day of Judgment will be found to be last in Mine and My
Father's esteemand reckoning;and many who make not so greata noise, nor
have so greata name and repute in the world, and who have the lowestand
meanestopinion of themselves will be found first and highest in My favour.
The Day of Judgment will frustrate many expectations.
(M. Pool.)

14. COMMENTARIES
Ellicott's Commentary for English Readers
(30) Many that are first shall be last.—The words point obviously not only to
the generalfactof the ultimate reversalof human judgments, but to the
individual case ofwhich the disciples had made themselves the judges. They
had seenone who stoodhigh in his own estimate brought low by the testof the
divine Teacher. Theywere flattering themselves that they, who had left all,
and so could stand that test, were among the first in the hierarchy of the
kingdom. For them too, unless their spirit should become other than it was in
its self-seeking andits self-complacence, there might be an unexpected change
of position, and the first might become the last. The parable that follows was
designedto bring that truth more vividly before them.
Matthew Henry's Concise Commentary
19:23-30 ThoughChrist spoke so strongly, few that have riches do not trust in
them. How few that are poor are not tempted to envy! But men's earnestness
in this matter is like their toiling to build a high wall to shut themselves and
their children out of heaven. It should be satisfactionto those who are in a low
condition, that they are not exposedto the temptations of a high and
prosperous condition. If they live more hardly in this world than the rich, yet,
if they getmore easilyto a better world, they have no reasonto complain.
Christ's words show that it is hard for a rich man to be a goodChristian, and
to be saved. The way to heaven is a narrow way to all, and the gate that leads
into it, a strait gate;particularly so to rich people. More duties are expected
from them than from others, and more sins easilybesetthem. It is hard not to
be charmed with a smiling world. Rich people have a greataccountto make
up for their opportunities above others. It is utterly impossible for a man that
sets his heart upon his riches, to get to heaven. Christ used an expression,
denoting a difficulty altogetherunconquerable by the powerof man. Nothing

15. less than the almighty grace of God will enable a rich man to get over this
difficulty. Who then can be saved? If riches hinder rich people, are not pride
and sinful lusts found in those not rich, and as dangerous to them? Who can
be saved? say the disciples. None, saith Christ, by any createdpower. The
beginning, progress, and perfecting the work of salvation, depend wholly on
the almighty powerof God, to which all things are possible. Notthat rich
people canbe savedin their worldliness, but that they should be savedfrom it.
Petersaid, We have forsakenall. Alas! it was but a poor all, only a few boats
and nets; yet observe how Peterspeaks, as if it had been some mighty thing.
We are too apt to make the most of our services and sufferings, our expenses
and losses, forChrist. However, Christ does not upbraid them; though it was
but little that they had forsaken, yet it was their all, and as dear to them as if
it had been more. Christ took it kindly that they left it to follow him; he
accepts according to what a man hath. Our Lord's promise to the apostles is,
that when the Sonof man shall sit on the throne of his glory, he will make all
things new, and they shall sit with him in judgement on those who will be
judged according to their doctrine. This sets forth the honour, dignity, and
authority of their office and ministry. Our Lord added, that every one who
had forsakenpossessionsorcomforts, for his sake and the gospel, would be
recompensedat last. May God give us faith to rest our hope on this his
promise; then we shall be ready for every service or sacrifice. Our Saviour, in
the lastverse, does awaya mistake of some. The heavenly inheritance is not
given as earthly ones are, but according to God's pleasure. Let us not trust in
promising appearancesoroutward profession. Others may, for aught we
know, become eminent in faith and holiness.
Barnes'Notes on the Bible
This verse should have been connectedwith the following chapter
The parable there spokenis expresslyto illustrate this sentiment. See it
explained in the notes at Matthew 20:16.
Remarks On Matthew 19
1. We should not throw ourselves unnecessarilyin the wayof the enemies of
religion, Matthew 19:1. Jesus, to avoid the dangers to which he was exposed,

16. left Jerusalem, and passedoverto the other side of the Jordan. If duty calls us
to remain in the presence ofour enemies and the enemies of religion, we
should do it. If we can do them good, we should do it. If our presence will only
provoke them to anger and bitterness, then we should turn aside. Compare
the notes at Matthew 10:23.
2. People will seek everyoccasionto ensnare Christians, Matthew 19:3.
Questions will be proposedwith greatart, and with an appearance of
sincerity, only for the purpose of leading them into difficulty. Cunning men
know well how to propose such questions, and triumph much when they have
perplexed believers. This is often the boastof people of some standing, who
think they accomplishthe greatpurposes of their existence if they can
confound other people, and think it signaltriumph if they can make others as
miserable as themselves.
3. We should not refuse to answersuch persons with mildness, when the Bible
has settledthe question, Matthew 19:4-6. Jesus answereda captious question,
proposedon purpose to ensnare him. We may often do much to confound the
enemies of religion, and to recommend it, when without passionwe hear their
inquiries, and deliberately inform them that the question has been settledby
God. We had better, however, far better, say nothing in reply, than to answer
in anger or to show that we are irritated. All the objectof the enemy is gained
if he can make us angry.
4. People will searchand pervert the Bible for authority to indulge their sins
and to perplex Christians, Matthew 19:7. No device is more common than to
produce a passageofScripture knownto be misquoted or perverted, yet
plausible, for the purpose of perplexing Christians. In such cases, the best
way, often, is to saynothing. If unanswered, people will be ashamed of it; if
answered, they gain their point, and are ready for debate and abuse.
5. We learn from this chapter that there is no union so intimate as the
marriage connection, Matthew 19:6. Nothing is so tender and endearing as
this union appointed by God for the welfare of man.
6. This union should not be enteredinto slightly or rashly. It involves all the
happiness of this life and much of that to come. The union demands:

17. (1) congeniality of feeling and disposition;
(2) of rank or standing in life;
(3) of temper;
(4) similarity of acquirements;
(5) of age;
continued...
Jamieson-Fausset-BrownBible Commentary
Mt 19:16-30. The RichYoung Ruler. ( = Mr 10:17-31;Lu 18:18-30).
For the exposition, see on [1330]Lu 18:18-30.
Matthew Poole's Commentary
So saith Mark, Mark 10:31. We have much the same sentence, Luke 13:30
Matthew 20:16. The Jews that are counted now the first, nearestto the
kingdom of heaven, shall have no place there; and the Gentiles, lookedupon
as most remote from it, shall be admitted into it. The Pharisees andgreat
doctors, who think themselves first, that is, nearestthe kingdom of heaven,
shall be last; and those whom they count last, such as shall have nothing to do
with heaven, shall be counted the first, shall have the preference, the chiefest
place in heaven. It is a generalsentence, andmay be applied variously. But if
we consider what discourse follows, we shallsee reasonto interpret it as an
awakening sentenceto the best of men. It is the apostles, those who had
forsakenall to follow him, to whom he here saith,
But many that are first shall be last, & c. As much as if he had said, You have
forsakenall and followedme, but you had need look, and consider, from what
principle, with what love, and to what end you have done it; you had need
keepa watchupon yourselves, and see that you hold on, and that you have no
confidence in yourselves. Formany that are first in, profession, first in the
opinion of others, first in their own opinion and confidence, at the day of

18. judgment will be found to be last in mine and my Father’s esteemand
reckoning:and many who make not so greata noise, nor have so greata name
and repute in the world, and who have the lowestand meanestopinion of
themselves, will be found first, and highest in my favour. The day of judgment
will frustrate many expectations.
Gill's Exposition of the Entire Bible
But many that are first shall be last,.... This may refer unto, or be occasioned
by, either the young ruler; signifying that he, and others like him, who were
superior in riches and honour, were first in this world, of the first rank and
figure, should be the lastin the world to come:
and the last shall be first; the apostles, who were lastin this world, being poor,
mean, and abject, should be the first in the other: or to the Scribes and
Pharisees,who were in the chief place, and highest esteem, in the Jewish
church, and yet leastin the kingdom of heaven; when, on the other hand, the
publicans and sinners, who were in the lowestclass, andin leastesteem, went
first into it: or to the case ofpersecution, when some, who seemmost forward
to endure it at a distance, when it comes nearer, are most backwardto it;
whilst others, who were most fearful of it, and ready to shrink at the thoughts
of it, most cheerfully bear it: or to the apostles themselves, one ofwhich, who
was now first, Judas, should be last; and the apostle Paul, who was lastof all,
as one born out of due time, should be first: or to Jews and Gentiles,
intimating, that the Jews, who were first in outward privileges, would be
rejectedof God for their unbelief, and contempt of the Messiah;and the
Gentiles, who were lastcalled, should be first, or chief, in embracing the
Messiah, professing his Gospel, and supporting his interest. This sentence is
confirmed, and illustrated, by a parable, in the following chapter.
Geneva Study Bible
{8} But many that are first shall be last; and the lastshall be first.
(8) To have begun well, and not to continue unto the end, is not only
unprofitable, but also hurts very much.
EXEGETICAL(ORIGINAL LANGUAGES)

19. Meyer's NT Commentary
Matthew 19:30. However, the measure of rewards in the Messianic kingdomis
not to be determined by the time, sooneror later, at which any one may have
entered into fellowshipwith me. No, it is not seniority of discipleship that is to
be the standard of reward at the setting up of the approaching kingdom:
Many who were the first to enter will receive just the same treatment as those
who were the last to become my followers, andvice versâ. The correct
constructionand translation are not those of Fritzsche, who interprets: Many
will be first though last(ἔσχατοι ὄντες, namely, before the secondcoming),
and lastthough first (πρῶτοι ὄντες), but those usually adopted, according to
which πρῶτοι is the subject of the first, and ἔσχατοι that of the secondpart of
the sentence. This is not forbidden by Matthew 20:16, where, on the other
hand, the order seems to have been inverted to suit the context. Observe,
further, that the arrangementby which πολλοὶ … πρῶτοι stand so far apart
serves to render πολλοί very emphatic: In multitudes, however, will the first
be last, and vice versâ. The secondclause is to be supplemented thus: καὶ
πολλοὶ ἔσονται ἔσχατοι πρῶτοι. But to understand πρῶτοι and ἔσχατοι as
referring, not to time, but to rank, regardedfrom the divine and human point
of view, as though the idea were that “when the rewards come to be dispensed,
many a one who considers himself among the highest will be reckonedamong
the lowest” (Hilgenfeld, following Euthymius Zigabenus, Erasmus, Jansen,
Wetstein, de Wette, Bleek),—is forbidden by the subsequent parable, the
connectionof which with the present passageis indicated by γάρ. However,
there is a little warrant in the text for taking the words as referring specially
to the Jews onthe one hand, and the Gentiles (who were later in being called)
on the other (Theophylact, Grotius).
Expositor's Greek Testament
Matthew 19:30. πολλοὶ δὲ ἔσονται, etc., but many first ones shall be last, and
last ones first. Fritzsche reverses the meaning = many being last shall be first,
so making it accordwith Matthew 20:16. The words are so arrangedas to
suggesttaking πρῶτ. ἔσχ. and ἔσχ. πρῶτ. as composite ideas, and rendering:
many shall be first-lasts, and last-firsts = there shall be many reversals of
position both ways. This aphorism admits of many applications. There are not

20. only many instances under the same categorybut many categories:e.g., first
in this world, last in the Kingdom of God (e.g., the wealthy inquirer and the
Twelve);first in time, last in powerand fame (the Twelve and Paul); first in
privilege, last in Christian faith (Jews and Gentiles); first in zeal and self-
sacrifice, lastin quality of service through vitiating influence of low motive
(legaland evangelic piety). The aphorism is adapted to frequent use in various
connections, andmay have been uttered on different occasionsby Jesus (cf.
Luke 13:30 : Jew and Gentile), and the sphere of its application can only be
determined by the context. Here it is the last of those above indicated, not the
first, as Weiss holds, also Holtzmann (H. C.), though admitting that there may
be reference also to the self-complacentmood of Peter. The δὲ after πολλοὶ
implies that this is the reference. It does not introduce a new subject, but a
contrastedview of the same subject. The connectionof thought is: self-
sacrifice suchas yours, Peter, has a greatreward, but beware of self-
complacency, whichmay so vitiate the quality of service as to make one first
in sacrifice lastin the esteemof God.
Bengel's Gnomen
Matthew 19:30. Πολλοὶ δὲ, but many) in oppositionto πᾶς, (every one), in
Matthew 19:29. Perhaps also it is hinted that the young man in question
would return again, and from being one of the last, become one of the first.—
πρῶτοι, first) In the first clause ofthe verse this word is the subject, as is clear
from its attributive, πολλοὶ (many), which absorbs the article; in the latter
clause it is the predicate: in ch. Matthew 20:16 the opposite is the case. In the
present instance, therefore (since the greatestemphasis is placed on the last
clause), the apophthegm is propounded rather by way off encouragement, as
in Mark 10:31;whereas in Matthew 20:16 and Luke 13:30, by way of
warning. In both cases the assertions are modified by the addition of the
attributive πολλὸι, (many), which applies especiallyto the worse class;for the
better contains but few. The “first” and “last” differ; either, (1), in kind, so
that the former means those who are saved, the latter those who are lost;or,
(2), (which is preferable) in degree, so that the “last” may mean those who are
also saved, but who obtain a stationfar inferior to that of the “first.” F. S.
Loefler (p. 106), in his exposition of the following parable, supposes ὡς (as)to
be understood here, so as to produce the following meaning; The First shall be

21. AS the Last; and the Last AS the First. Nor is the idea of such an ellipsis in
itself objectionable:but this interpretation is irreconcileable with the context
in the parallel passages, ofSt Mark who does not give the subsequent parable,
and of St Luke who records this saying when uttered on another occasion.
Our Lord intimates particularly the change of relative condition which was to
occurbetweenthe Jews and the Gentiles.—Cf. ch. Matthew 8:10-12;Luke
13:28-30 (takenin connection with ib. Matthew 19:23-27), and Romans 9:30-
31.
Pulpit Commentary
Verse 30. - Many that are first. This proverbial saying, which Christ uses
more than once (see Matthew 20:16; Luke 13:30), is illustrated by the parable
in the next chapter, and would be better placed at its commencementHere it
conveys a warning that man's estimation is liable to error, and it must not be
thought that those who are first in privilege are therefore highestin God's
favour. The Lord may have had in view the case ofJudas, who was an early
apostle, and had the care of the bag, and fell by reasonof covetousness;and
that of one like St. Paul, who was calledlate, and yet laboured more
abundantly than all that were before him. The application may be made with
perfect truth to many professors ofreligion.
PRECEPTAUSTIN RESOURCES
GREG ALLEN
"The Last and the First"
Matthew 19:30-20:16
Theme: Knowing certain truths about the rewards for service in Jesus'
kingdom will help us keepa proper attitude in our labors.

22. (Delivered Sunday, January 6, 2008 atBethany Bible Church. Unless
otherwise noted, all Scripture references are takenfrom The Holy Bible, New
King James Version; copyright 1982, Thomas Nelson, Inc.)
God is not as we would expectHim to be. As we learn about Him from the
Bible, we discoverthat He is not like us. He doesn'tthink like we think, and
doesn't respond to things as we respond, and doesn'tdo things as we would do
them.
Long ago, in Isaiah55:8-9, He said,
“ForMy thoughts are not your thoughts,
Nor are your ways My ways,” says the LORD.
“Foras the heavens are higher than the earth,
So are My ways higher than your ways,
And My thoughts than your thoughts" (Isaiah 55:6-9).
This morning, as we continue our study of the Gospelof Matthew, we discover
yet anotherexample of how God's ways are higher than our ways, and how
His thoughts are higher than our thoughts. It's found Matthew 20:1-16;and in
the parable our Lord told of the workers in the vineyard.
Jesus spoke to His disciples and said,
“Forthe kingdom of heaven is like a landownerwho went out early in the
morning to hire laborers for his vineyard. Now when he had agreedwith the
laborers for a denarius a day, he sentthem into his vineyard. And he went out
about the third hour and saw others standing idle in the marketplace, and
said to them, ‘You also go into the vineyard, and whateveris right I will give
you.’ So they went. Again he went out about the sixth and the ninth hour, and
did likewise. And about the eleventh hour he went out and found others
standing idle, and said to them, ‘Why have you been standing here idle all
day?’ They said to him, ‘Because no one hired us.’ He said to them, ‘You also
go into the vineyard, and whatever is right you will receive.’So when evening
had come, the owner of the vineyard saidto his steward, ‘Call the laborers

23. and give them their wages, beginning with the last to the first.’ And when
those came who were hired about the eleventh hour, they eachreceiveda
denarius. But when the first came, they supposedthat they would receive
more; and they likewise receivedeacha denarius. And when they had
receivedit, they complained againstthe landowner, saying, ‘These lastmen
have workedonly one hour, and you made them equal to us who have borne
the burden and the heat of the day.’ But he answeredone of them and said,
‘Friend, I am doing you no wrong. Did you not agree with me for a denarius?
Take whatis yours and go your way. I wish to give to this last man the same
as to you. Is it not lawful for me to do what I wish with my own things? Or is
your eye evil because I am good?’So the last will be first, and the first last.
For many are called, but few chosen" (Matthew 20:1-16).
According to strictly human standards, it would be a very unfair labor
practice to pay the same amount to someone who only workedfor one hour as
someone who had workedat the same job all day. If we define "fairness" as
treating all people equally, then the man in Jesus'parable is an "unfair"
employer. We certainly can't say that he was "unjust" of course;because he
contractedwith some to pay them a certain amount for a day's work, and he
kept his promise. But he wasn't "fair", by human standards, in that he didn't
give people equal treatment.
I was sharing this passage witha friend the other day, and he said it well; "If
the AFL-CIO had read this, it would had have a fit!" The AFL-CIO would
insist that things be done according to human standards of equality. We
would naturally expectthat God would do things—at the very least—as
human standards of fairness would demand.
But then, the AFL-CIO doesn't operate on the principle of grace. And
thankfully, God does. His ways are higher than our ways; and His thoughts
are higher than our thoughts.
That's a point that's illustrated to us wonderfully in this parable.
* * * * * * * * * *

24. Think about the context in which this parable was spoken. A man had come
up to Jesus and wantedto know what he needed to do in order to have eternal
life. The man was young, rich and powerful. He was, in every respect, a
successby this world's standards. And yet, he knew that he didn't have
eternal life.
Since he wantedto know what it was that he himself neededto do to earn
eternal life, Jesus told him. He had made his riches his 'god'; and he would
need to forsake his false godby selling all he had, giving the money to the
poor, and faithfully following Jesus. But as a result, the man went awayin
greatsadness. He knew that he could never do, in his own power, what Jesus
said he needed to do to have eternallife. And this "teachable moment" gave
Jesus the opportunity to stress to His disciples that God doesn't save men on
the basis of what they can "do”—thatis, not on the basis of human merit—
but rather on the basis of His grace. "Withmen this [that is, obtaining eternal
life] is impossible, but with God all things are possible" (Matthew 19:26).
This setthe disciples to thinking. They certainly weren't powerful and
successful in this world's eyes. And yet, they had done what the rich young
ruler did not do. And so, speaking behalf of the others, Petersaid to the Lord,
"See, we have left all and followedYou. Therefore whatshall we have?" (v.
27). Jesus told them;
“Assuredly I sayto you, that in the regeneration, whenthe Son of Man sits on
the throne of His glory, you who have followed Me will also sit on twelve
thrones, judging the twelve tribes of Israel. And everyone who has left houses
or brothers or sisters orfather or mother or wife or children or lands, for My
name’s sake, shallreceive a hundredfold, and inherit eternal life (vv. 28-29).
Jesus assuresthem that they didn't need to fear. He wouldn't forgettheir
sacrifice for Him. He would faithfully give back to them all that they had
given up for Him. And what's more, they would have the very thing that the
rich young ruler could not earn for himself in his own power—eternallife.
But lestany of His followers should become arrogantand look down their
noses atothers; or think of themselves as "greatestin the kingdom" because
they did more, or sacrificedmore, or followedlonger—or, on the other hand,

25. lest any of them should be discouragedin their service to Him and think that
they will never amount to much in His kingdom—Jesus then adds this
additional affirmation: "But many who are first will be last, and the last first"
(v. 30).
And to help explain this remarkable statement, Jesus goesonto tell the
parable that's before us today—the parable of the workers in the vineyard.
Jesus lets His followers know that on the greatday in heaven when we all give
an accountof our service to Him, and when the rewards for service are given,
the predominating principle He will operate on is NOT one that the world
operates on.
It will not be on the basis of human merit; but rather on the principle of
"grace".
* * * * * * * * * *
Now;this parable has something very important to teachour church family.
Eachgenuine believer and followerof Jesus in this church family has a part to
play in the work of the kingdom. And our Lord assures us that we cangive
ourselves fully over to that work. But we must understand that our service to
Him is all a matter of grace—throughand through; from beginning to end. If
we don't keepthat in mind, we won't have the right attitude about our work
or about others whom He calls into His labors.
On the one hand, we may end up looking upon ourselves as so unworthy of
being in His service that we are hindered in doing the work He actually calls
us to do. We may feel that we've come to believe on Him too late in life, or that
we've spent too many years in sin to do anything of significance for the
kingdom. Or we may fear that we're too unskilled or untalented to do
anything that would really count for much to Him. And this parable lets us
know that, because He operates on the principle of grace ratherthan human
merit, we can give ourselves faithfully to His service in whatever area He has
calledus—knowing that we work for a Masterwho does not measure the
value of His laborers as the world does. He is overwhelmingly gracious to
those who serve Him.

26. But on the other hand, we may end up looking so highly upon ourselves that
we look at others as "unworthy". We may begin to feel that we will deserve a
higher place of honor in His kingdom because we have walkedwith Him
longer, or because we repented of our sins sooner, orbecause we have labored
more diligently, or that our efforts were more valuable in human terms than
others. And this parable reminds us that, because ourLord operates on the
principle of grace rather than human merit, we need to do our work for Him
in the kingdom with a humble attitude.
Our Masterevaluates His servants in a far different waythan the people of
this world do. He loves to showerHis grace on those among His followers who
are the most unworthy in this world's eyes. When it comes to the work of His
kingdom, "many who are first will be last, and the lastfirst".
And that's how this parable helps us. Knowing some of the truths about the
rewards for service in Jesus'kingdom that we find in it will will help us keepa
proper attitude in our labors.
* * * * * * * * * *
First, we need to know . . .
1. THAT IT'S A PRIVILEGE TO BE CALLED INTO THE WORK OF HIS
KINGDOM (v. 1).
Jesus begins by saying, "Forthe kingdom of heaven is like a landowner who
went out early in the morning to hire laborers for his vineyard" (v. 1).
In those days, a normal day was reckonedfrom sunrise to sunset;and so,
"earlyin the morning" would refer to some time before 6 am. There was a job
to do. There were grapes to be harvested. As soonas he could—before the sun
arose—the landownerwent out to gather workers into his vineyard.
The Lord Jesus has work to be done. It's the work of advancing His kingdom.
It has been started long ago;but it carries on to this day. And if anyone should
be called into that work in any capacity, it should be lookedupon as an
unspeakablygreat honor. They would be working for something that will be
eternal and that will outlast everything else in this world. And what's more,

27. they would be working for a Masterwho will never fail to rewardthose who
faithfully serve Him.
Have you been calledto some particular work of service in the Lord Jesus'
kingdom? There is ample work to be done; and eachone of us has something
we can do. Have you been calledto teacha Sunday Schoolclass?Have you
been calledto provide some repair or maintenance work in the house of God?
Have you been calledto visit someone who is sick? Have you been calledto
provide transportation or meals to someone?Have you been calledto share
your faith in some particular setting? Do you see something in the work of the
kingdom that needs to be done that you have the unique capacityto do; and
are you feeling God's call to get to work?
If the Lord has calledyou into the service of His kingdom in any capacity, you
need to think rightly about that call. You need to know that it is a great
privilege to be calledinto His service. Rejoicein it; and rise up immediately
and getto work!Give yourself fully to that thing the Lord has given you to do.
Don't hold back, waiting for something better to do. Don't put it off, looking
for some other time. Do what He has called you to do now for His kingdom's
sake!
And remember Paul exhortation;
And let us not grow weary while doing good, for in due seasonwe shall reap if
we do not lose heart. Therefore, as we have opportunity, let us do goodto all,
especiallyto those who are of the household of faith (Galatians 6:9-10).
* * * * * * * * * * *
So then; the landowner setout early in the day to gatherworkers into his
vineyard. Jesus tells us that he gathered some in that early morning hour, and
that he entered into an agreementwith them: "Now when he had agreedwith
the laborers for a denarius a day, he sent them into his vineyard" (v. 2). A
“denarius” was the rough equivalent of an average working man's wage for a
day. It was a standard wage forday's work. And so, that agreementbeing
settled, off they went to work.

28. But clearly, the landownerneeded more laborers than those he had just sent.
So, he set out to gathermore workers. And this is were we discoveranother
principle about our Lord with respectto the work of the kingdom . . .
2. THAT HE SOVEREIGNLYCALLS HIS LABORERS AS HE CHOOSES
(vv. 2-7).
We're told that the landownerentered into an agreementwith the first men he
hired in the early morning. But then, as the day progressedto the third hour
after sunrise—that is, about 9 am—he saw some men standing "idle" in the
marketplace. He told them, "You also go into the vineyard, and whatever is
right I will give you" (vv. 3-4).
Then, as the day progressedfurther, to the noon hour, he did the same. He
found some men standing around unemployed; and he put them to work and
sent them off into His vineyard. And again, at about three in the afternoon, he
found more men standing idle; and he did the same with them (v. 5).
All through the day, it seems, the man was finding able-bodied men who were
idle, and calling them into service into his vineyard. Even to the very last hour
of the day—the eleventh hour (that is, about an hour before sundown at 6
pm)—where're told "he went out and found others standing idle, and said to
them, 'Why have you been standing her idle all day?' They said to him,
'Because no one hired us'" (vv. 6-7).
Pause for a moment and think about this last group of men. For them to still
be standing around in the marketplace nearthe end of the day suggests that
they were in desperate need of work. No one had hired them up to that point;
and it lookedas if they would have to go home to their families with nothing to
show for the day—nothing to bring home for food and necessities.It would
have been perfectly understandable if, at that point of the day, they had
simply gone home in despair. But they stayed; still hoping for work. Even if
they were only paid for one hour's worth of work, it would have been better
than nothing.
The landowner found them and said to them, "You also go into the vineyard,
and whateveris right you will receive" (v. 7).

29. * * * * * * * * * *
Now the landownerdidn't just post a notice at the marketplace the day before
and accepteveryone who showedup for work. Instead, he went out
periodically throughout the day, found men who were unemployed, and sent
them to work personally—promising them that he would pay them whatever
is right.
And here, again, we find an important lessonto remember in the Lord's work.
Our Lord sovereignlycalls whomever He choosesto work in His field. He not
only chooseswhoeverHe wishes, but also wheneverHe wishes. Some He calls
in the early morning. Some He calls later in the morning, or at noontime, or in
the early afternoon. And some He even calls at what almostseems like the last
minute.
Some of us were calledinto His service atthe early years—as little more than
children. And if we were, we should be grateful that He sparedus from
wasting many years in sin. Others of us were calledinto His service while we
were in the midst of the pursuit of a career, orwhile we were in the middle of
making a name for ourselves;or perhaps, it was while we were in the midst of
wasting our years in sin. And if we were, we should be grateful that He called
us at a time in life when we still have strength to serve Him, and before we
suffered more of a loss than we alreadyhad. And others of us were calledinto
His service while we were in the later years of life. Perhaps we may feelat that
point that we've wastedtoo many years to be of any use at all. Our best years
may be gone;and we may feelthat whatevergoodthere might have still been
in us had been squandered away in sin and selfishness. And yet, if He has
calledus even then, He yet has something for us to do.
The point is this: We should never question His sovereignchoice!Now; if He
has calledus at the 3rd hour, and we put Him off until the 9th hour, then
shame on us! We must come when we are called!But if He has calledyou even
at the eleventh hour of life, praise Him and go!Whenever He called you into
His service, don't question the fact that He calledyou when He calledyou! Go
to the vineyard and work—knowingthat He knows what He has planned for
you to do, and that He will reward you rightfully for your faithful service

30. * * * * * * * * * *
Another encouragementwe find from this parable is . . .
3. THAT THERE IS A DAY OF REWARD FOR ALL THOSE WHO SERVE
(v. 8).
There comes a time when the twelve hours of daylight are spent; and the work
must come to an end. So; Jesus tells us that "when evening had come, the
ownerof the vineyard said to his steward[or 'foreman'], 'Call the laborers
and give them their wages, beginning with the last to the first" (v. 8).
Now;everyone may have been called a little differently. Some were called
early; some were called later; some were called near the end. But for all who
were calledto work, there was a final call to come and receive their wages.
And this reminds us that, no matter what our particular call to service in His
kingdom may be, our Lord will forgetno one. He will faithfully reward all
those who faithfully served Him. As the writer of Hebrews says;"For Godis
not unjust to forget your work and labor of love which you have shown
toward His name, in that you have ministered to the saints, and do minister"
(Hebrews 6:10).
* * * * * * * * * *
But this is where the surprise comes in. The landownerdeliberately
commanded that the workers be paid in the reverse order from what would
have ordinarily been expected—thatis, "beginning with the last to the first".
Here's where we see another important principle we need to remember . . .
4. THAT HIS METHOD OF ACCOUNTING WILL DISPLAY HIS GRACE
(vv. 9-10).
When those who were called to work in the vineyard at the eleventh hour
came, they expectedto be paid a mere portion of a day's wage. And yet, to
their surprise, they were paid a full denarius—a full day's wage.
I suggestthat this was an act of goodness onthe part of the landowner.
Knowing that they had not been able to work a whole day because no one had

31. hired them, he nevertheless gave them what they did not deserve. He gave
them the means to provide for their families. He didn't reward them on the
basis of human merit; but rather on the basis of grace.
And do you notice that he specificallycommanded that these lastworkers be
paid first? He did this so that his grace to them would be displayed to those
who followedafter. He elevatedthose who were last to the place of being first,
in order to display His grace to those who were first through his kindness to
the last.
When they saw that the last workers were paid a denarius, they expectedthat
they would receive more than they originally contractedfor. Perhaps those
first workers evenanticipated that they might receive twelve denarii—since
they workedtwelve hours! But instead, they receivedthe same amount as
those who had workedonly an hour.
* * * * * * * * * *
When I think of the experience of these last workers, and of the great grace
that was shownto them, I think of the story of the thief on the cross next to
our Lord.
Luke tells us that, as Jesus hung on the cross, one of the criminals who hung
next to Him blasphemed Him; saying, "If You are the Christ, save yourself
and us" (Luke 23:39). Mark, in his Gospel, evenlets us know that the other
criminal had chimed in and was blaspheming the Lord almostto the very end
(Mark 15:32).
But something had happened in the heart of that dying criminal. He
eventually turned to the first criminal and said, “Do you not even fear God,
seeing you are under the same condemnation? And we indeed justly, for we
receive the due reward of our deeds;but this Man has done nothing wrong.”
We're told that he then said to Jesus, “Lord, remember me when You come
into Your kingdom;" and that Jesus saidto him, “Assuredly, I sayto you,
today you will be with Me in Paradise" (Luke 23:40-43).
Think of that! There was no time for this criminal to do any gooddeeds in
order to make himself worthy. He didn't have any time to reform his life. All

32. that he had time to do was to call out to Jesus and say, "Rememberme when
you come into Your kingdom." He was literally called at the eleventh hour—
even, we might say, at the 'eleventh hour' of the eleventh hour! And yet, Jesus
promised that he would be that very day with Himself in Paradise!And his
single act of service to the kingdom—giving us an example of how to be
saved—has done more for the service of the kingdom than any human being
could estimate!
Truly, the lastshall be first! Our Lord's wonderful method displays His grace!
* * * * * * * * * *
This leads us to the other workers;and to a final principle . . .
5. THAT WE HAVE NO RIGHT TO GRUMBLE AT HIS GOODNESS
TOWARD OTHERS (vv. 11-15).
They, of course, did grumble againstthe landowner. "These lastmen have
workedonly one hour, and you made them equal to us who have borne the
burden and the heat of the day!" I suspectit was quite a picture—those last
workers, holding their denarii with amazed looks on their faces;standing next
to those poor, tired, sweaty, filthy first workers with angry looks on their
faces. Jesussays in the parable that one of them had to be told to take his
denarius and go; which makes me wonder if he had even refused at first to
receive it. Literally, he was told to "take it up". Perhaps he had even thrown it
down in anger.
These first workers were grumbling as if they had been treated unjustly. But
there was no injustice on the part of the landowner whatsoever. Theyhad
agreed—fromthe very start—to work for a denarius; and that's exactlywhat
they received. It's interesting to note, however, that the other workers didn't
agree to work for a denarius. The landowner told them to go work in his
vineyard; "and whateveris right you will receive".
The landowner explained to one of the more vocalof the first workers,
"Friend, I am doing you no wrong. Did you not agree with me for a denarius?
Take whatis yours and go. I wish to give to this last man the same as you"

33. (vv. 13-14). And why? It was because he didn't measure his laborers on the
basis of human standards of merit; but rather on the basis of his grace.
It was his right to do this; since it was his money to do as he wished. And
what's more, they were wrong to to think wrongly about him because he was
good. If they had been thinking rightly, they would have acceptedtheir
denarius graciously;and also would have rejoicedgladly at the goodness of
the landowneron display.
Not only had the last become first because ofGod's grace;but the first
became last because oftheir evil attitude of heart.
* * * * * * * * * *
Our Lord's parable is summed up for us, both at the beginning and at the
end: "Many who are first will be last, and the lastfirst". This is because He is
a Masterwho values His laborers on the basis of His own sovereigngrace
rather than on human merit.
May we be both warned and encouragedby this parable. May we be warned
never to think more highly of ourselves than we ought to think. May we
remember that if we are in His service at all, it is a greatprivilege; and that
we should praise His grace. And may we be encouragedneverto think
ourselves too unworthy of His service. If He calls us at any point in life, He
does so as He chooses;and He is able not only to use us powerfully, but also to
reward us graciously.
Our greatGod is not like we are. He thinks in a higher way that we think, and
he does things in a higher waythan we do. Let's be careful to think rightly
about our service in His kingdom; and let's be joyfully about our work!
Misseda message?Check the Archives!
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Bethany Bible Church, 18245 NW GermantownRoad, Portland, OR 97231 /
503.645.1436

34. BARCLAY
(iii) Finally, Jesus lays it down that there will be surprises in the final
assessment. God's standards of judgment are not men's, if for no other reason
than that God sees into the hearts of men. There is a new world to redress the
balance of the old; there is eternity to adjust the misjudgments of time. And it
may be that those who were humble on earth will be greatin heaven, and that
those who were greatin this world will be humbled in the world to come.
-Barclay's Daily Study Bible (NT)
JIM BOMKAMP
“30 “Butmany who are first will be last; and the last, first.”” - Jesus teaches
His disciples that many who are first will be last, and visa versa
6.1. In the gospels we constantlysee that the disciples were always
vying for prominence in Christ’s estimation and in His kingdom, wondering
who would be the greatestin His kingdom, etc., and here we see that Jesus
tells them that ‘many’of those who might have begun to follow Him from the
first will end up being last in the line for rewards and reciprocationin His
kingdom.
6.2. We cansee from verses in the bible such as these that there
are going to be a lot of surprises in heavenwhen it comes to who ends up there
as well as who receives whatrewards.

35. 6.3. What really matters then as far as the eternal rewards that
will be receivedfor following Christ is what He thinks of us, and whether or
not we have been faithful and obedient to Him in our life.
6.4. Becausewe Christians are living in the grace ofGod, all of the rules are
modified, for everything that we receive from God is a gift that is undeserved.
JOHN BROADUS
Matthew 19:30. But many that are first shall be last, etc. This enigmatical
saying is given also by Mark 10:31. In Matthew our Lord proceeds to
illustrate it by a parable, at the close of which (Matthew 20:16) he repeats the
saying. In the parable an employer pays, and asserts his right to pay, the same
wages to labourers who beganlater in the day, as to those who began early.
Then Jesus is here speaking of the rewards that will be given his followers,
and declares that these will be given as a matter of sovereignty, without
recognizing any claim to precedence. So the immediate application of the
saying to the Twelve is probably to the order in which they became disciples.
In their disputes as to which should have the highestplace in the kingdom
(compare on Matthew 18:1), now shortly to be renewed, (Matthew 20:20)
some of the disciples might naturally urge that the highest places should be
given to those who first followedthe Master. So far as we know, these were
John and Andrew, next Andrew's brother Simon, and presently Philip and
Nathanael. (John 1:35-51)Now Simon and Andrew, John and his brother
James, were afterwards togethercalledto leave other employments and follow
Jesus, (Matthew 4:18-22)are repeatedly mentioned togetheras being in his
company, (Mark 1:39; Mark 13:3) and constitute the first four in every list of
the Twelve (see on"Matthew 10:2"). Peter, James, and John were alone with
Jesus during that night upon the mountain, (Matthew 17:1) of which they
would give the others no account, (Matthew 17:9) as they had been on a

36. former interesting occasion. (Mark 5:37) And presently James and John will
ask through their mother (Matthew 20:20)for the two highest places. These
facts make it not at all unnatural to suppose that the order of time entered
into their disputes. Our Lord then means that he, or the Father, (Matthew
20:23)will act as he shall think proper (Matthew 20:15)in respectto
precedence, andmany who entered his service late will receive greaterreward
than others who entered earlier; he will recognize no claim on any such
ground. A notable instance would be the Apostle Paul. But while immediately
designedto check disputes as to this question of time, the principle is stated
generallyand may have other applications. It is presupposed throughout, as
already involved in Matthew 19:28 f., that Christ's servants will be differently
rewarded; we learn here that this rewardwill not be regulated by the mere
outward conditions of the time spent in his service, or the results actually
attained, but will be conferred according to his own judgment and sovereign
pleasure. David, who meant to build, will be rewarded as truly, and it may be
as richly, as Solomonwho built; James who was early slain, as truly as his
brother who lived so long. The often repeatedview of some Fathers that the
reference was to Jews and Gentiles, is quite untenable. The equal reward of
some who die early is setforth by a somewhatsimilar illustration in Talmud
Jerus., Berach., ch. II, 8 (Schwab), designedto give comfort in regard to the
early death of a rabbi. A king hired many labourers, and seeing one who
workedremarkably well, took him apart after two hours to walk with him to
and fro. At even he paid this man as much as the others, and when they
complained, he said, 'This man has done more in two hours than you in a
whole day.' In like manner the young rabbi knew the law better when he died
at the age of twenty-eight than any other would have known it if he had lived
to be a hundred. Thus the resemblance to our Lord's illustration is only
partial, and the point of application quite different, while in itself very
pleasing.

37. CALVIN
30. And many that are first shall be last. This sentence was added in order to
shake off the indolence of the flesh. The apostles, thoughthey had scarcely
begun the course, were hastening to demand the prize. And such is the
disposition of almost all of us, that, when a month has elapsed, we ask, like
soldiers who have servedtheir time, to receive a discharge. But Christ exhorts
those who have begun well(Galatians 3:3; 5:7) to vigorous perseverance,and
at the same time gives warning, that it will be of no avail to runners to have
begun with alacrity, if they lose courage in the midst of the course. In like
manner Paul also warns us, that not all who run obtain t/re prize, (1
Corinthians 9:24;) and in anotherpassage he exhorts believers, by referring to
his ownexample, to:
forgetthose things which are behind, and press forward to the remaining
portion of their course,
(Philippians 3:13,14.)
As often, therefore, as we call to mind the heavenly crown, we ought, as it
were, to feel the application of fresh spurs, that we may not be more indolent
for the future.
RICH CATHERS
30 "But many who are first will be last, and the lastfirst.
People you might think would have first place in heavenjust might end up
last.
Societyin Jesus’day would think that the wealthy people would have the best
places in heaven.

38. In God’s eyes, the wealthy personwithout God in their life may most likely
have receivedeverything they’re going to get:
(Luke 6:24 NKJV) "But woe to you who are rich, For you have receivedyour
consolation.
People who have given up everything for the work of God will gettheir
“consolation” whenthey getto heaven.
Some of us have the notion that pastors will probably be getting huge
rewards.
Illustration
The story goes that a New York Cabbie and a pastor both died on the same
day and arrived at the gates ofheaven at the same time. While they were
waiting in line they introduced themselves to eachother and got to hear about
eachother’s lives. When they arrived at the front of the line, the cabbie went
first. Peterescortedthe fellow into heaven and showedhim a huge mansion on
a hillside. The pastor was getting quite excited. He could hardly wait until his
turn. He imagined that if the cabbie receivedsuch a huge mansion, his must
be enormous. Petertook the pastor and showedhim his place, a little shack in
a canyon. The pastor was upset. He couldn’t understand why he got such a
small shack when the cabbie gota huge mansion. “Well” said Peter, “When
you preached, you put people to sleep. When he drove, people learned to
pray!”
The problem of being a pastor is that some of what you do is done in front of
people, and that means you already have your reward.
(Mat 6:5-6 NKJV) "And when you pray, you shall not be like the hypocrites.
For they love to pray standing in the synagoguesandon the corners of the
streets, that they may be seenby men. Assuredly, I say to you, they have their
reward. {6} "But you, when you pray, go into your room, and when you have
shut your door, pray to your Father who is in the secretplace;and your
Father who sees in secretwill rewardyou openly.

39. There will be some people in heaven who will be receiving absolutely huge,
tremendous rewards. And most of us standing on the sidelines watching will
say to ourselves, “Who was that????”
This week I heard that there’s a little old lady from Texas that has a powerful
ministry of prayer. WheneverFranklin Graham holds a crusade, they pay
that gal’s way to fly to whereverthey are, put her up in a hotel, and have her
attend the meetings. Before they start the eachmeeting, someone usuallyasks,
“Is she here yet?” You and I don’t know her name, most of the people in the
Graham organizationdon’t know what she looks like or where she sits, but
they know it’s important that she’s there. Why? Because she knows how to
pray.
What would you do for God if you never got noticed, never gotpaid, even got
persecutedbecause ofit?
Things may not be what we expect in heaven.
People who have given up everything to follow Jesus in this life will find
themselves at the head of the line in the next life.
Is it really worth giving up your worldly dreams to follow Jesus? Yup.
DR. THOMAS CONSTABLE
This proverbial saying expresses the reversals that will take place when the
King begins to reign in the kingdom. The first and last are positions
representing greatness andlowliness respectively. The rich young man and
the disciples are cases in point. The young man was rich then but would not
have receivedmany blessings in the kingdom had he been a believer in Jesus.
The disciples, on the other hand, had given up everything to follow Jesus, but
they would have a great wealthof blessings in the kingdom.

40. This statementintroduces the parable of the workers and their compensation
( Matthew 20:1-15). Jesus repeatedit at the end of the parable but in reverse
order ( Matthew 20:16). This structure shows that the parable illustrates the
point stated in this verse. Here He evidently meant that many of those in the
first rank of priority then-for example, the rich, the famous, and the
comfortable disciples-will be last in the kingdom. Their rewardwill be small
because they were not willing to sacrifice themselves to follow Jesus
wholeheartedly. Converselythose whom the world regardedwith contempt
because ofthe sacrificesthey had made to follow Jesus wouldreceive great
honor in the kingdom for making those sacrifices.
"The principle taught in this accountis that neither poverty or wealth
guarantees eternallife....
". . . what guarantees eternallife is following Christ (in faith), and what
guarantees eternalrewards is living according to His commands (obedience)."
[Note:Bailey, in The New ..., p39.]
J. Ligon Duncan
You see, the Lord Jesus isn’t just saying this to His disciples. He’s saying it to
you. BecauseHe knows that over and over and over the world wants to offer
you something which it says, if you don’t have this, you can’t have richness
and satisfactionandcontentment in your life. And you know in your heart of
hearts that you can’t do those things because you follow Him. And the world
and Satanhimself is going to whisper in your earand he’s going to say, ‘If you
give that up, you are going to miss satisfactionin this life.’ And the Lord
Jesus is saying to you, ‘Let me tell you, you’re not going to know satisfaction
unless you give it up.’ You see, it’s not that Jesus is saying, ‘No look, you just

41. pull yourself up by the bootstraps and you just flog yourself a few more times,
and you grit your teeth, and you get through it.’ Jesus is saying, ‘You can’t
taste how goodit is until you give it up. You have no idea of the blessing that
you will squander if you will not deny yourself.’ You see that’s the final word
of warning that He gives in verse 30.
IV. By way of warning, many who are perceived to be highly blessedshall be
outranked.
He says by way of warning, many who are perceived to be highly blessedin
this life, by the world, even by Christians. Many who are perceived to be
highly blessedin this life will be outranked in the kingdom to come. He’s
warning His disciples. They’re just starting out in their pilgrimage and
they’re already wanting to know what the rewardis going to be. Calvin says
this: “Although they had hardly started the race, the apostles were already
clamoring for a prize.” It’s the same way with us, isn’t it? Why does He say,
“Thatthe first will be last, and the lastfirst”? William Hendriksen puts it
beautifully when he says, “The first are those who because oftheir wealthor
educationor position or prestige or talents are highly regardedby men in
general, and even Christians in particular. But since God sees andknows the
heart, many of these very people are by Him, assignedto a position behind the
others and some may even be altogetherexcludedfrom the halls of glory.”
He’s saying, ‘Look disciples, I don’t judge the way men judge. I judge the
heart. I don’t judge by outward appearances. And it is your real heart
commitment to discipleship and it is your realheart sacrifices. Notthe things
that you do in front of men for the praise of men. But those real heart
sacrifices ofdiscipleship. That will determine your reward in the kingdom.’
God’s grace rewards will not be assignedaccording to the wisdom or the
perception of men. The person who seeksself-interestneverfinds fulfillment
in this life. Hear me. The personwho seeks self-interestnever finds
fulfillment in this life. The reach always exceedsthe grasp. And the law of
diminishing returns means that once we getwhat we thought was going to be
so rich, we get tired of it after a while. And then we move on to thinking
something else will provide us the ultimate satisfaction. Itis only the person
who disowns self-interestand who cherishes Christ’s interest who discovers

42. that even here, God is a God of grace and He repays it in countless ways
granting eternal life far beyond anything that we have earned or deserved.
What a message Jesus’words are for us. The world is holding out
contentment in many forms and saying: take, eat, drink be content. And
Christ is saying, ‘If you do that, you’ll die. Becausecontentmentis not there
and you will miss a greaterblessing. Notjust in the life to come. But now.’
JOHN MACARTHUR
The Last Will Be First
Sermons Matthew 19:30–20:16 80-144 Oct8, 1995
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As you know, when I originally preachedthrough the gospelofMatthew, it
took eight years and severalhundred messages. And when I went back and
wrote the commentary on Matthew, it took four volumes and nearly 2,000
pages to coverthis gospel.
In fact, when I was down in San Paulo a pastor there said, “Did you ever
finish Matthew?”
And I said, “Yes.”
He said, “Did you ever finish the commentaries?”

43. I said, “Yes.”
And he said, “I only have volume one. Could you send me the rest?”
And I said I would.
And it’s been hard for me to reduce this wonderful gospelto 12 messages. So,
in a sense, I welcome the opportunity to reachinto Matthew and pull out
another one, another passagepreachedmany years ago. And most of the time,
you know, I realize that when I go through a book, it’ll be once in my lifetime
and once in yours, and we’ll never go back there again. And so, I relish the
opportunity to go back. And I want to go back to chapter 20 – Matthew
chapter 20.
One of the greatfaithful prophets of the Old Testamentwas Ezekiel. And
Ezekielspoke to the people of God who were in Babylonian exile. And one of
his emphases was to remind them – to remind them of the sins of Judah which
brought about that exile. And among those sins which causedthat 70 years of
exile in Babylonian – among those sins was one which he points out in his
prophecy, chapter 18, where twice in that chapterhe says this, “You say the
way of the Lord is not equal. Hear now, O house of Israel, is not My way
equal? Are not your ways unequal?”
Israelhad accusedGodof being unfair, unequal. And Ezekiel said, “That’s
one of your sins. You’ve said God is not fair.” That sin has since been
committed many times by many people, who when things in their life don’t go
the waythey think they ought to go, or the way they would like them to go,
accuse Godof being unfair.
When somebody else appears to prosper, and they suffer, they may look to
God and considerHim inequitable. So, it certainly wasn’tthe first, nor was it
the lasttime God has been accusedofbeing unfair or unequal in His
treatment of His people. It is that very issue which is the theme of this chapter.
And it may be well to say, at the very start, that God defends Himself against
this accusationa number of times in scripture, and a number of times in the
New Testament. And at leasthalf a dozen times in the New Testament, He

44. defends Himself againstthis accusationby saying He is no respecterof
persons. That is to say He treats all people equally.
Certainly when it comes to His own children, and when it comes to applying
the benefits of salvation, there is absolutely no inequality. It is sin for believers
to accuse Godof being inequitable in His treatment of His own. It is that
marvelous truth that is illustrated in the parable in the beginning of chapter
20.
Let’s begin in chapter19, the last verse, which should be the first verse of
chapter 20, “But many who are first will be last; and the last first.” Here’s
why that’s true. “Forthe kingdom of heavenis like a landowner who went out
early in the morning to hire laborers for his vineyard. And when he had
agreedwith the laborers for a denarius for the day, he sent them into his
vineyard. And he went out about the third hour and saw others standing idle
in the marketplace;and to those he said ‘You, too, go into the vineyard, and
whateveris right I will give you.’ And so they went.
“Again he went out, about the sixth and ninth hour, and did the same thing.
And about the eleventh hour, he went out and found others standing around;
and he said to them, ‘Why have you been standing here idle all day long?’
“Theysaid to him, ‘Because no one hired us.’
“He said to them, ‘You, too, go into the vineyard.’
“And when evening had come, the ownerof the vineyard said to his foreman,
‘Call the laborers and pay them their wages, beginning with the lastgroup to
the first.’ And when those hired about the eleventh hour came, eachone
receiveda denarius.
“And when those hired first came, they thought that they would receive more;
and they also receivedeachone a denarius. And when they receivedit, they
grumbled at the landowner, saying, ‘These lastmen have workedonly one
hour, and you’ve made them equal to us who have borne the burden and the
scorching heatof the day.’

45. “But he answeredand saidto them, “Friend, I am doing you no wrong; did
you not agree with me for a denarius? Take whatis yours and go your way,
but I wish to give to this lastman the same as to you. Is it not lawful for me to
do what I wish with what is my own? Or is your eye envious because I am
generous?’Thus, the last shall be first, and the first last.”
So, you see, this parable is bracketedby the same statement. Verse 30 of
chapter 19, verse 16 of chapter20 saythe very same thing, ‘The last shall be
first; the first last.” That set of brackets defines what the parable in the
middle is about. It’s all about being last and being first.
Now, in examining this passage,I want to point to four things: the proverb
itself, the parable which illustrates it, the point of it, and then some principles.
Let’s look at the proverb. It is a proverb or a maxim; it is a truism. A short,
pithy, popular saying of ancientand unknown origin expressing wisdom –
that’s a proverb. And the Lord apparently coined this proverb and likely used
it very frequently. Compare Luke 13:30 for another use of it. And here it is
obviously the point of the parable.
Now, the parable is a riddle, in a sense, andso is the proverb. When you read
the proverb, you say to yourself, “What does that mean?” And this proverb
has baffled some Bible students through the years. And I think that’s
unnecessary. I think reading the parable explains the riddle with just some
basic things to understand.
Now, I’ve been in some races in my youth; I’m not in any races anymore. But
when I was young, I used to run track. I used to run races. Iran in my high
schoolyears. I ran the sprint events; I ran everything up to one foolish
afternoon, when I ran 800 meters or 880 as it was knownthen. I ran the 400
meters. I one time had to run a distance race – or one or two times – when I
was involved in a decathlon meet. But I used to run. I used to run races. And
to figure out what is meant here, I just sort of look back to my athletic
background. The lastfirst and the first last.
Now, the only way for the last to be first and the first to be last would be if
they all cross the finish line in a dead heat. Right? I mean if you’re last; you’re

46. last. But if you’re lastand first, and if you’re first and last, that means you
end in a dead heat. The only way to be first and last at the same time is to
cross the finish line all together. If there are ten people in a race, and they’re
all first, and they’re all last, it’s a dead heat. The first are last, and the last are
first because everybodyfinishes the same. Very simple.
In fact, I remember driving to church the week I was preparing the sermon,
many years ago, and I had my son Mark, who was just young at that time.
And I was discussing this parable with him, and I said, “Whatdo you think it
means?”
And he responded to me, “That’s easy, Dad. It means everybody finishes the
same.”
And I hadn’t even explained the profound meaning. It was so obvious. And
that is the intent of the parable. It is to demonstrate one simple point that
everyone will finish equally, that Godis no respecterofHis own, that God
treats all of His ownequally. The proverb is very simple and very
straightforward. The illustration is graphic and, frankly, unforgettable.
Let’s move, then, to the parable. From the principle to the parable, it is a
fascinating picture. Verse 1, “Forthe kingdom of heaven” – now remember
againthis is the sphere of salvation – “the kingdom of heaven is the spiritual
realm where those who are the children of God exist. The realm of salvation,
the sphere of salvation, the sphere where God rules over the redeemed, where
God rules through the grace ofsalvation.
So, He is illustrating how it is among the saved, among the redeemed, among
God’s people in His kingdom. It’s like this: “It’s like a landowner who went
out early in the morning to hire laborers for his vineyard.” It’s like a man
who is an oikodespotēs, a house ruler in the Greek, a managerof a house.
Likely, in this case, a man who owns this estate. Because downin verse 15, he
says, “I can do with my own whatever I want.”
So, here is a man who owns an estate. He owns the land, and the land includes
a vineyard. The scene is not imaginary; it is very realto the Jewishlisteners.

47. In fact, in the fertile plain areas like Esdraelonand the Sharon Valley and the
Jordan valleys, the grain field was the major enterprise.
But on the mountain slopes which dominate the land of Israel, the vineyard
was the most valuable property and, frankly, required the greatestamount of
labor. The steepnessofthe slopes on which the vines grew best greatly
increasedthe toil. And you had to take out the rocks, and you had to build a
flat surface terrace, and there was just a lot of work. They were terraced;
hand-laid stone walls were there. Even the fertilizer and the additional soil
had to be carried on men’s shoulders up these slopes.
In spring they prepared the soil. In summer they pruned and tied the
branches. And in September the grape harvest came. And in many cases, in
Israel, it was still going on. Close onthe heels of the harvest came the rain.
And if the harvestis not gatheredquickly, the rain comes and destroys
everything.
So, harvesting grapes in Israelwas a hasty enterprise. And you really never
had enough manpowerto do that in terms of a permanent staff. So, you
needed very quick part-time labor. Every available man had to be hired to get
him into the harvest, to getthat harvest in before the rains came.
Now, a Jewishworkdaystartedat 6:00 AM and ended at 6:00 PM. They had a
12-hour workday, and they did it 6 days. So, at the start of the long workday,
the ownerwent to find laborers for his harvest. Obviously, as I said, he
wouldn’t have enough in his normal workforce to do this kind of intense labor
that had to be gatheredso rapidly. This is an important historical note, by the
way. Hired laborers in ancient Israelwere the lowestpeople on the social
ladder, the lowestclass ofworkers. Heywere basicallyunskilled. They were
untrained, and they were unemployed except for a day at a time. They were
day laborers. Life for them, frankly, was somewhatdesperate and precarious,
because they had to work in order to eat. If they didn’t work, they didn’t eat,
and neither did their families.
Slaves and servants had steady jobs. And even though they might have been
somewhatpour, they could share in family benefits. But day laborers were

48. never certain and even had to provide their ownplace to live because the pay
was low, they lived at a bare subsistence level.
God Himself, by the way, was very much aware that there would be people at
that level of the socialladder, and He was very much concernedabout how
such poor people in the land were treated so that the Old Testamentgave very
specific laws for the care of day laborers. In Leviticus 19:13, it says, “The
wages ofthe hired servant shall not remain with you all night until the
morning.” In other words, the day he worked, he had to be paid because that
was the only way he could feed his family. You couldn’t carry his wages over
till the next day. And in fact, in Deuteronomy 24:15, it says, “Youshall give
him his hire on the day he earns it before the sun goes down, for he is poor” –
I love this – “and sets his heart on it, lest he cry againstyou to the Lord and it
be sin in you.” It was an iniquity not to pay that man at the end of the day in
which he did his work.
So, this parable is a vivid story that could happen in any Jewishtown, on any
day during the harvest. Hired laborers would do this: they would congregate
at some point in the marketplace, around the marketplace, andthey would
wait there for someone to come along and hire them. That sets the stage.
This man went out early in the morning, before 6:00, to hire laborers for his
vineyard. And he would go to the marketplace ofthe town nearby. And verse
2 says, “Whenhe had agreedwith the laborers for a denarius for the day, he
sent them into his vineyard.”
Now, a denarius as not normal day workerpay. It was better than that. It was
a very fair wage. In fact, it was a very fair wage. In fact, it was a very
generous wage.It was standard pay for a skilled employee. It was standard
pay for a Roman soldier. It was generally acceptedas fair wages, notlow.
Very generous. And both owners and workers agreedonthis wage.
Now, early they may have had some choice. In other words, they may have
said, “Well, you know, there’s some other men coming to hire men. And
maybe we ought to waitand find out if somebody’s going to give us a better
price, a better wage.” Butthis was good, and they immediately signed up. And

49. the wage as attractive. And so, he sent them into the vineyard at 6:00 AM to
get to work.
And then verse 3 says, “He went out about the third hour and saw others
standing idle in the marketplace.”It’s now 9:00 AM, and he realizes by now
that it’s going to take more men than he’s got. So, he returns because he needs
more help. “And he finds some men” – notice this – “standing idle in the
marketplace.” This doesn’tmean they’re willfully idle. If they were willfully
idle, they’d be in their bed. They’re idle because nobodyhas hired them;
they’re just unemployed. “And to those” - verse 4 – “he said, ‘You, too, go into
the vineyard, and whatever is right I will give you.’ And they went.”
This is no time to be negotiating. They’re just glad he needs more. Oh, they
knew what he had paid those earlierones, if they had been there from the
beginning. The word would have circulatedthat these men were going to work
for a denarius a day, a very generous wage.They’re not going to negotiate;
they’re willing to take whateverthis very generous man would give them. The
day is going by fast, and they need to earn as much as they can. And with no
discussionof price, the day being partly gone, their options are limited. They
can’t afford to do anything but take what is given, and off they go to work.
They’re filled with satisfactionjust to be able to earn something.
Well, it gets to be noon, and the man is in need of more. So, verse 5 says,
“Again he went out, and about the sixth hour” – that would be noon – “and
then the ninth hour” – that’s 3:00 in the afternoon – “and he did the same
thing.” The process is repeated, and you can be sure that these men were
really glad this late in the day to have this kind of opportunity to earn
something, the day fastpassing them by.
And then most notably of all, verse 6, “And about the eleventh hour, he went
out” – this would be 5:00 in the afternoon – “and found others standing and
said to them, ‘Why have you been standing here idle all day long?’
“Theysaid to him, ‘Because no one hired us.’
“He said to them, ‘You, too, go into the vineyard.’” He’s a gracious man. And
when he finds out that the reasonthey’re there is simply because no one

50. wanted them and no one hired them, though they were willing to work, he
hires them for one hour. They had waited all day. They stayedthere all day.
They didn’t give up hope. They’re now desperate, feeling no opportunity
would come at all, but hoping againsthope, they stayin the marketplace. And
he says, “Justgo, and whatever’s right I’ll give you.” And they’ll take
anything they can get.
And then verse 8, “And when evening had come” – it’s not 6:00 – “the owner
of the vineyard said to his foremen, ‘Call the laborers and pay them their
wages”– now stopthere for a moment. This man is going to follow the
prescription of the Old Testament:Leviticus 19, Deuteronomy 24. The day
has ended. He calls the steward. Thatstewardwould be the foreman, the one
who manages the labor force. He says, “‘Getthem in line, in accordwith the
Mosaic law, and we’re going to pay them” - but here’s the key that unlocks
the whole parable, verse 8 - “beginning with the last and then moving to the
first.’” Line them up, start with the ones who workedan hour, and then move
to the ones who worked12 hours. And, obviously, we’re getting to the proverb
and its meaning.
The first go to the lastpart of the lines, and the last come to the first. Here is
where proverb and parable touch. And then he pays those who began at 3:00;
and then those who workedsix hours, having begun at noon; and then those
who workednine hours, having begun at 9:00; and the last batch, who started
at 6:00, are last. The more normal rule, which we like to live by, “First come,
first serve,” won’tdo.
In fact, the whole thing becomes shocking inverse 9, “When those hired about
the eleventh hour came, eachone receiveda denarius.” Whoa. I mean a
denarius a day is incredible; but a denarius an hour, that’s mind boggling. A
whole day’s wage forone hour? And we canassume that he paid the ones who
started at 3:00 the same thing, and the ones who startedat noon the same, and
the ones who started at 9:00 the same. The generosityis wonderful.
Now, the all-day gang are starting to getexcited. “Whatare we going to get?”
And their curiosity kind of runs away with them, and they begin to imagine
that they’re going to get more. And verse 10, “When those hired first came,

51. they thought that they would receive more; and they also received, each one, a
denarius.” They had cherished, by the way – all through this process, they had
cherishedthe silent expectationthat when their turn came, they would receive
more. More because they’d workedlonger. And when that didn’t happen,
they could not contain their disappointment.
So, verse 11 says, “Whenthey receivedit, they” – a Greek wordengonguzō-
ed. They “egungugu.” It’s an onomatopoetic word. It means they “mu-mu-
mu-mu.” Mumbled, grumbled. “And they grumbled at the landowner, saying,
‘These lastmen have workedonly one hour, and you have made them equal to
us who have borne the burden and the scorching heat of the day.’” Literally,
in the Greek, the burner of the day. “I mean this was a scorcher, and we’ve
been out there 12 hours.” By the way, burner is often applied to the hot east
wind that scorchesthe flesh, parches the lips and the throat. And if you’ve
ever been in the land of Israelin the summer, you felt it. And the evenings
cooleddown. It’s much like California. And on hour of work from 5:00 to
6:00 is a lark, absolutelyinsignificant compared to 12 hours through the
burner of the day and the scorching, drying, irritating wind. How could they
be equally paid?
The reply is absolutely marvelous. But he answered, verse 13, and said to one
of them, “Friend” – hetairos. Frankly, it’s usually a rebuking term. Today we
might say it this way, “Fella – listen, fella, I am doing you no wrong. Did you
not agree with me for a denarius? Didn’t we agree on this? Wasn’t I faithful
to what I promised you?” Well, the answer, of course, is yes, back to verse 2.
He had agreedwith the laborers for a denarius for the day.
Verse 14, “‘Take whatis yours and go your way. But I wish to give to this last
man the same as to you.” Now, the only issue here was competitive jealousy,
envy. They were still standing there, holding the coin in their hand, too
stunned to leave, and hoping that their pleading would getthem more, that
their murmuring would getthem more. When Jesus says, “Takewhatis yours
and leave. Nothing’s going to change.”
And verse 15, “Is it not lawful for me to do what I wish with what is my own?”
It’s not illegal is it? It’s not unjust. It’s not unfair, is it? Of course not. They

52. receivedwhat was promised. They were paid in full by the one who had a
right to give what he wantedand did give it. They hadn’t workedall day. But
listen to this, they hadn’t all workedall day, but they all had the same need.
So, he met that same need with his generosity. And he says to them, “Is your
eye envious because I’m generous?”Are you just envious? Are you just
jealous? Doesmy compassionate kindness to others irritate you? What an
indictment.
And then the Lord reiterates the proverb, “The last shall be first, and the first
last.” Well, you can see how he illustrated it. Everybody finished the same.
Everybody gotthe same pay. Everybody got the same denarius. So, you
understand the proverb, and you understand how the parable illustrates it.
Now let’s move to the point.
What’s the point? What’s the spiritual message here? Whatis this saying of
spiritual significance? What’s it teaching us? Well, what it’s saying is that the
last shall be first in the sense that those who came into the vineyard lastto
work and those who came in first to work will all receive the same reward.
What is it talking about? It’s not a teaching on economics.It’s not a teaching
on wages and employee benefits. It’s a parable about the kingdom; it’s a
parable about the spiritual dimension. It is not an allegory;it is a simple
illustration made to make one spiritual point. And what is that one spiritual
point? Follow me and I’ll show you.
The householderis God. The vineyard is the kingdom. The laborers are
believers in the kingdom. The day of work is time. The evening is eternity,
when we receive our reward. The wage is eternal life. The stewardis Jesus
Christ who is given the task of rewarding his own. And all of that comes
togetherto mean this: all who come into Christ’s kingdom to serve him, no
matter how long, no matter how short, no matter how hard, no matter how
easythe circumstance, will in the end equally receive the same full reward.
What is that reward? Eternal life, eternal glory, eternal Christlikeness.Those
who come first to God will receive no more than those who come last. Those
who come last will receive no less than those who come first.