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For many are called, but few chosen.”<span class="p"><br /><br /></span><span class="versiontext"><a href="/nasb_/matthew/20.htm">New American Standard Bible</a></span><br />So the last shall be first, and the first, last.”<span class="p"><br /><br /></span><span class="versiontext"><a href="/nasb/matthew/20.htm">NASB 1995</a></span><br />&#8220So the last shall be first, and the first last.&#8221<span class="p"><br /><br /></span><span class="versiontext"><a href="/nasb77/matthew/20.htm">NASB 1977 </a></span><br />“Thus the last shall be first, and the first last.”<span class="p"><br /><br /></span><span class="versiontext"><a href="/lsb/matthew/20.htm">Legacy Standard Bible </a></span><br />So the last shall be first, and the first last.”<span class="p"><br /><br /></span><span class="versiontext"><a href="/amp/matthew/20.htm">Amplified Bible</a></span><br />So those who are last [in this world] shall be first [in the world to come], and those who are first, last.”<span class="p"><br /><br /></span><span class="versiontext"><a href="/csb/matthew/20.htm">Christian Standard Bible</a></span><br />“So the last will be first, and the first last.”<span class="p"><br /><br /></span><span class="versiontext"><a href="/hcsb/matthew/20.htm">Holman Christian Standard Bible</a></span><br />&#8220So the last will be first, and the first last.&#8221 <span class="p"><br /><br /></span><span class="versiontext"><a href="/asv/matthew/20.htm">American Standard Version</a></span><br />So the last shall be first, and the first last.<span class="p"><br /><br /></span><span class="versiontext"><a href="/cev/matthew/20.htm">Contemporary English Version</a></span><br />Jesus then said, "So it is. Everyone who is now last will be first, and everyone who is first will be last." <span class="p"><br /><br /></span><span class="versiontext"><a href="/erv/matthew/20.htm">English Revised Version</a></span><br />So the last shall be first, and the first last.<span class="p"><br /><br /></span><span class="versiontext"><a href="/gwt/matthew/20.htm">GOD'S WORD® Translation</a></span><br />"In this way the last will be first, and the first will be last."<span class="p"><br /><br /></span><span class="versiontext"><a href="/gnt/matthew/20.htm">Good News Translation</a></span><br />And Jesus concluded, "So those who are last will be first, and those who are first will be last." <span class="p"><br /><br /></span><span class="versiontext"><a href="/isv/matthew/20.htm">International Standard Version</a></span><br />"In the same way, the last will be first, and the first will be last, because many are called, but few are chosen." <span class="p"><br /><br /></span><span class="versiontext"><a href="/msb/matthew/20.htm">Majority Standard Bible</a></span><br />So the last will be first, and the first will be last. For many are called, but few are chosen.?<span class="p"><br /><br /></span><span class="versiontext"><a href="/net/matthew/20.htm">NET Bible</a></span><br />So the last will be first, and the first last." <span class="p"><br /><br /></span><span class="versiontext"><a href="/nheb/matthew/20.htm">New Heart English Bible</a></span><br />So the last will be first, and the first last; for many are called, but few are chosen."<span class="p"><br /><br /></span><span class="versiontext"><a href="/wbt/matthew/20.htm">Webster's Bible Translation</a></span><br />So the last shall be first, and the first last: for many are called, but few chosen.<span class="p"><br /><br /></span><span class="versiontext"><a href="/wey/matthew/20.htm">Weymouth New Testament</a></span><br />"So the last shall be first, and the first last."<span class="p"><br /><br /></span><span class="versiontext"><a href="/web/matthew/20.htm">World English Bible</a></span><br />So the last will be first, and the first last. For many are called, but few are chosen.” <div class="vheading2"><b>Literal Translations</b></div><span class="versiontext"><a href="/lsv/matthew/20.htm">Literal Standard Version</a></span><br />So the last will be first, and the first last, for many are called, and few chosen.”<span class="p"><br /><br /></span><span class="versiontext"><a href="/blb/matthew/20.htm">Berean Literal Bible</a></span><br />Thus the last will be first, and the first, last."<span class="p"><br /><br /></span><span class="versiontext"><a href="/ylt/matthew/20.htm">Young's Literal Translation</a></span><br /> So the last shall be first, and the first last, for many are called, and few chosen.'<span class="p"><br /><br /></span><span class="versiontext"><a href="/slt/matthew/20.htm">Smith's Literal Translation</a></span><br />So shall the last be first, and the first last; for many are called, but few chosen.<div class="vheading2"><b>Catholic Translations</b></div><span class="versiontext"><a href="/drb/matthew/20.htm">Douay-Rheims Bible</a></span><br />So shall the last be first, and the first last. For many are called, but few chosen. <span class="p"><br /><br /></span><span class="versiontext"><a href="/cpdv/matthew/20.htm">Catholic Public Domain Version</a></span><br />So then, the last shall be first, and the first shall be last. For many are called, but few are chosen.”<span class="p"><br /><br /></span><span class="versiontext"><a href="/nabre/matthew/20.htm">New American Bible</a></span><br />Thus, the last will be first, and the first will be last.” <span class="p"><br /><br /></span><span class="versiontext"><a href="/nrsvce/matthew/20.htm">New Revised Standard Version</a></span><br />So the last will be first, and the first will be last.”<div class="vheading2"><b>Translations from Aramaic</b></div><span class="versiontext"><a href="/lamsa/matthew/20.htm">Lamsa Bible</a></span><br />Even so the last shall be first, and the first last; for many are called, but few are chosen.<span class="p"><br /><br /></span><span class="versiontext"><a href="/aramaic-plain-english/matthew/20.htm">Aramaic Bible in Plain English</a></span><br />So the last will be first and the first last, for the called are many and the chosen ones are few.”<div class="vheading2"><b>NT Translations</b></div><span class="versiontext"><a href="/anderson/matthew/20.htm">Anderson New Testament</a></span><br />So the last shall be first, and the first last. For many are called, but few are chosen.<CM><span class="p"><br /><br /></span><span class="versiontext"><a href="/godbey/matthew/20.htm">Godbey New Testament</a></span><br /><FR>So the last shall be first, and first last.<Fr><span class="p"><br /><br /></span><span class="versiontext"><a href="/haweis/matthew/20.htm">Haweis New Testament</a></span><br />Thus shall the last be first, and the first last; for many are called, but the elect are few.<CM><span class="p"><br /><br /></span><span class="versiontext"><a href="/mace/matthew/20.htm">Mace New Testament</a></span><br />thus the last shall be first, and the first last: for though many are invited, few have precedence.<span class="p"><br /><br /></span><span class="versiontext"><a href="/wey/matthew/20.htm">Weymouth New Testament</a></span><br />"So the last shall be first, and the first last."<span class="p"><br /><br /></span><span class="versiontext"><a href="/worrell/matthew/20.htm">Worrell New Testament</a></span><br /><FR>So the last shall be first, and the first last.<Fr><span class="p"><br /><br /></span><span class="versiontext"><a href="/worsley/matthew/20.htm">Worsley New Testament</a></span><br /><FR>Is thine eye evil because I am good? Thus the last shall be first, and the first last; for there are many called, but few chosen.<Fr><span class="p"><br /><br /></span><span class="versiontext"><a href="/parallel/matthew/20-16.htm">Additional Translations ...</a></span></div></div></div><div id="centbox"><div class="padcent"><a name="audio" id="audio"></a><div class="vheadingv"><b>Audio Bible</b></div><iframe width="100%" src="https://www.youtube.com/embed/hriiyJYqzvc?start=5761" title="YouTube video player" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" allowfullscreen></iframe><span class="p"><br /><br /><br /></span><div class="vheadingv"><b>Context</b></div><span class="hdg"><a href="/bsb/matthew/20.htm">The Parable of the Workers</a></span><br>…<span class="reftext">15</span>Do I not have the right to do as I please with what is mine? Or are you envious because I am generous?’ <span class="reftext">16</span><span class="highl"><a href="/greek/3779.htm" title="3779: Houtōs (Adv) -- Thus, so, in this manner. Or (referring to what precedes or follows).">So</a> <a href="/greek/3588.htm" title="3588: hoi (Art-NMP) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.">the</a> <a href="/greek/2078.htm" title="2078: eschatoi (Adj-NMP) -- Last, at the last, finally, till the end. A superlative probably from echo; farthest, final.">last</a> <a href="/greek/1510.htm" title="1510: esontai (V-FIM-3P) -- I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.">will be</a> <a href="/greek/4413.htm" title="4413: prōtoi (Adj-NMP) -- First, before, principal, most important. Contracted superlative of pro; foremost.">first,</a> <a href="/greek/2532.htm" title="2532: kai (Conj) -- And, even, also, namely. ">and</a> <a href="/greek/3588.htm" title="3588: hoi (Art-NMP) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.">the</a> <a href="/greek/4413.htm" title="4413: prōtoi (Adj-NMP) -- First, before, principal, most important. Contracted superlative of pro; foremost.">first</a> <a href="/greek/2078.htm" title="2078: eschatoi (Adj-NMP) -- Last, at the last, finally, till the end. A superlative probably from echo; farthest, final.">will be last.”</a> </span> <span class="reftext">17</span>As Jesus was going up to Jerusalem, He took the twelve disciples aside and said,…<div class="cred"><a href="//berean.bible">Berean Standard Bible</a> · <a href="//berean.bible/downloads.htm">Download</a></div><span class="p"><br /><br /></span><a name="crossref" id="crossref"></a><div class="vheading">Cross References</div><div id="crf"><span class="crossverse"><a href="/matthew/19-30.htm">Matthew 19:30</a></span><br />But many who are first will be last, and the last will be first.<span class="p"><br /><br /></span><span class="crossverse"><a href="/mark/10-31.htm">Mark 10:31</a></span><br />But many who are first will be last, and the last will be first.”<span class="p"><br /><br /></span><span class="crossverse"><a href="/luke/13-30.htm">Luke 13:30</a></span><br />And indeed, some who are last will be first, and some who are first will be last.”<span class="p"><br /><br /></span><span class="crossverse"><a href="/matthew/22-14.htm">Matthew 22:14</a></span><br />For many are called, but few are chosen.”<span class="p"><br /><br /></span><span class="crossverse"><a href="/romans/9-11.htm">Romans 9:11-12</a></span><br />Yet before the twins were born or had done anything good or bad, in order that God’s plan of election might stand, / not by works but by Him who calls, she was told, “The older will serve the younger.”<span class="p"><br /><br /></span><span class="crossverse"><a href="/1_corinthians/1-27.htm">1 Corinthians 1:27-29</a></span><br />But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. / He chose the lowly and despised things of the world, and the things that are not, to nullify the things that are, / so that no one may boast in His presence.<span class="p"><br /><br /></span><span class="crossverse"><a href="/james/2-5.htm">James 2:5</a></span><br />Listen, my beloved brothers: Has not God chosen the poor of this world to be rich in faith and to inherit the kingdom He promised those who love Him?<span class="p"><br /><br /></span><span class="crossverse"><a href="/luke/14-11.htm">Luke 14:11</a></span><br />For everyone who exalts himself will be humbled, and the one who humbles himself will be exalted.”<span class="p"><br /><br /></span><span class="crossverse"><a href="/luke/18-14.htm">Luke 18:14</a></span><br />I tell you, this man, rather than the Pharisee, went home justified. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.”<span class="p"><br /><br /></span><span class="crossverse"><a href="/1_samuel/2-7.htm">1 Samuel 2:7-8</a></span><br />The LORD sends poverty and wealth; He humbles and He exalts. / He raises the poor from the dust and lifts the needy from the ash heap. He seats them among princes and bestows on them a throne of honor. For the foundations of the earth are the LORD’s, and upon them He has set the world.<span class="p"><br /><br /></span><span class="crossverse"><a href="/proverbs/3-34.htm">Proverbs 3:34</a></span><br />He mocks the mockers, but gives grace to the humble.<span class="p"><br /><br /></span><span class="crossverse"><a href="/isaiah/55-8.htm">Isaiah 55:8-9</a></span><br />“For My thoughts are not your thoughts, neither are your ways My ways,” declares the LORD. / “For as the heavens are higher than the earth, so My ways are higher than your ways and My thoughts than your thoughts.<span class="p"><br /><br /></span><span class="crossverse"><a href="/genesis/25-23.htm">Genesis 25:23</a></span><br />and He declared to her: “Two nations are in your womb, and two peoples from within you will be separated; one people will be stronger than the other, and the older will serve the younger.”<span class="p"><br /><br /></span><span class="crossverse"><a href="/exodus/33-19.htm">Exodus 33:19</a></span><br />“I will cause all My goodness to pass before you,” the LORD replied, “and I will proclaim My name—the LORD—in your presence. I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”<span class="p"><br /><br /></span><span class="crossverse"><a href="/deuteronomy/7-7.htm">Deuteronomy 7:7-8</a></span><br />The LORD did not set His affection on you and choose you because you were more numerous than the other peoples, for you were the fewest of all peoples. / But because the LORD loved you and kept the oath He swore to your fathers, He brought you out with a mighty hand and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt.</div><span class="p"><br /><br /></span><a name="tsk" id="tsk"><div class="vheading">Treasury of Scripture</div><p class="tsk2">So the last shall be first, and the first last: for many be called, but few chosen.</p><p class="hdg">the last.</p><p class="tskverse"><b><a href="/matthew/8-11.htm">Matthew 8:11,12</a></b></br> And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven… </p><p class="tskverse"><b><a href="/matthew/19-30.htm">Matthew 19:30</a></b></br> But many <i>that are</i> first shall be last; and the last <i>shall be</i> first.</p><p class="tskverse"><b><a href="/matthew/21-31.htm">Matthew 21:31</a></b></br> Whether of them twain did the will of <i>his</i> father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you.</p><p class="hdg">for.</p><p class="tskverse"><b><a href="/matthew/7-13.htm">Matthew 7:13</a></b></br> Enter ye in at the strait gate: for wide <i>is</i> the gate, and broad <i>is</i> the way, that leadeth to destruction, and many there be which go in thereat:</p><p class="tskverse"><b><a href="/matthew/22-14.htm">Matthew 22:14</a></b></br> For many are called, but few <i>are</i> chosen.</p><p class="tskverse"><b><a href="/luke/14-24.htm">Luke 14:24</a></b></br> For I say unto you, That none of those men which were bidden shall taste of my supper.</p><div class="vheading">Jump to Previous</div><a href="/matthew/12-18.htm">Chosen</a> <a href="/matthew/15-34.htm">Few</a> <a href="/matthew/20-10.htm">First</a> <a href="/matthew/20-14.htm">Last</a> <a href="/matthew/20-8.htm">Ones</a><div class="vheading2">Jump to Next</div><a href="/matthew/22-14.htm">Chosen</a> <a href="/matthew/22-14.htm">Few</a> <a href="/matthew/20-27.htm">First</a> <a href="/matthew/21-37.htm">Last</a> <a href="/matthew/20-25.htm">Ones</a><div class="vheading2">Matthew 20</div><span class="reftext">1. </span><span class="outlinetext"><a href="/matthew/20-1.htm">Jesus, by the parable of the laborers in the vineyard, shows that God is debtor unto no man;</a></span><br><span class="reftext">17. </span><span class="outlinetext"><a href="/matthew/20-17.htm">foretells his passion;</a></span><br><span class="reftext">20. </span><span class="outlinetext"><a href="/matthew/20-20.htm">by answering the mother of Zebedee's children, teaches his disciples to be humble;</a></span><br><span class="reftext">29. </span><span class="outlinetext"><a href="/matthew/20-29.htm">and gives two blind men their sight.</a></span><br></div></div><div id="mdd"><div align="center"><div class="bot2"><table align="center" width="100%"><tr><td><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script><br /><br />  <div id='div-gpt-ad-1529103594582-2'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-3'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div><br /><br />  <div align="center" id='div-gpt-ad-1531425649696-0'> </div><br /><br /> <ins class="adsbygoogle" style="display:inline-block;width:200px;height:200px" data-ad-client="ca-pub-3753401421161123" data-ad-slot="3592799687"></ins> <script> (adsbygoogle = window.adsbygoogle || []).push({}); </script> <br /><br /> </div> </td></tr></table></div></div></div><div id="combox"><div class="padcom"><a name="study" id="study"></a><div class="vheading"><table width="100%"><tr><td width="99%" valign="top"><a href="/study/matthew/20.htm">Study Bible</a></td><td width="1%" valign="top"><a href="/study/matthew/" title="Book Summary and Study">Book ◦</a> <a href="/study/chapters/matthew/20.htm" title="Chapter summary and Study">Chapter </a></tr></table></div><b>So the last will be first,</b><br>This phrase encapsulates a recurring theme in Jesus' teachings, emphasizing the reversal of worldly values in the Kingdom of Heaven. It challenges the societal norms of status and hierarchy, suggesting that those who are humble and serve others will be exalted. This concept is echoed in other parts of the Gospels, such as <a href="/matthew/19-30.htm">Matthew 19:30</a> and <a href="/mark/10-31.htm">Mark 10:31</a>, where Jesus teaches about the rewards of discipleship and the nature of true greatness. The idea is also reflected in the Beatitudes (<a href="/matthew/5-3.htm">Matthew 5:3-12</a>), where the meek and poor in spirit are blessed. Historically, this teaching would have been radical in a culture that valued social status and power. It aligns with the prophetic vision of the Messiah as a servant leader, as seen in <a href="/isaiah/53.htm">Isaiah 53</a>.<p><b>and the first will be last.”</b><br>This part of the verse serves as a warning to those who rely on their own status or achievements for favor in God's Kingdom. It suggests that those who seek to elevate themselves will ultimately be humbled. This principle is illustrated in the parable of the workers in the vineyard (<a href="/matthew/20.htm">Matthew 20:1-15</a>), which precedes this verse, where those hired last receive the same reward as those hired first. It underscores the grace and generosity of God, who rewards not based on human merit but on His own sovereign will. This teaching is consistent with the message of humility found throughout Scripture, such as in <a href="/james/4-6.htm">James 4:6</a>, "God opposes the proud but shows favor to the humble." It also reflects the life of Jesus, who, though being in very nature God, took on the form of a servant (<a href="/philippians/2-5.htm">Philippians 2:5-7</a>).<div class="vheading2">Persons / Places / Events</div>1. <b><a href="/topical/j/jesus_christ.htm">Jesus Christ</a></b><br>The speaker of this parable, Jesus is teaching His disciples about the Kingdom of Heaven and the values that govern it.<br><br>2. <b><a href="/topical/d/disciples.htm">Disciples</a></b><br>The immediate audience of Jesus' teaching, who are learning about the nature of God's kingdom and the reversal of worldly expectations.<br><br>3. <b><a href="/topical/p/parable_of_the_workers_in_the_vineyard.htm">Parable of the Workers in the Vineyard</a></b><br>The context of this verse, where Jesus tells a account about a landowner who hires workers at different times of the day but pays them all the same wage.<div class="vheading2">Teaching Points</div><b><a href="/topical/k/kingdom_values_over_worldly_status.htm">Kingdom Values Over Worldly Status</a></b><br>In God's kingdom, the values are often the opposite of worldly expectations. Success and status in the world do not equate to greatness in God's eyes.<br><br><b><a href="/topical/h/humility_and_service.htm">Humility and Service</a></b><br>Jesus teaches that true greatness comes from serving others and putting oneself last. This is a call to humility and selflessness.<br><br><b><a href="/topical/g/god's_sovereignty_and_grace.htm">God's Sovereignty and Grace</a></b><br>The parable illustrates God's sovereign choice and grace. He rewards according to His will, not based on human merit or effort.<br><br><b><a href="/topical/e/eternal_perspective.htm">Eternal Perspective</a></b><br>Believers are encouraged to adopt an eternal perspective, valuing what God values and trusting in His justice and timing.<br><br><b><a href="/topical/e/equality_in_the_kingdom.htm">Equality in the Kingdom</a></b><br>The equal payment to all workers signifies the equality of all believers in the kingdom, regardless of when they come to faith or their earthly status.<div class="vheading2">Lists and Questions</div><a href="/top10/lessons_from_matthew_20.htm">Top 10 Lessons from Matthew 20</a><span class="p"><br /><br /></span><a href="/q/where_was_the_stone_at_the_tomb.htm">Where was the stone when the women arrived at the tomb?</a><span class="p"><br /><br /></span><a href="/q/what_does_'first_will_be_last'_mean.htm">What did Jesus mean by "first will be last"?</a><span class="p"><br /><br /></span><a href="/q/why_do_gospel_resurrection_details_differ.htm">Why do the Gospel resurrection accounts contradict each other in details such as who arrived at the tomb?</a><span class="p"><br /><br /></span><a href="/q/notable_bible_paradoxes.htm">What are notable paradoxes found in the Bible?</a><a name="commentary" id="commentary"></a><div class="vheading2"><a href="/commentaries/ellicott/matthew/20.htm">Ellicott's Commentary for English Readers</a></div>(16) <span class= "bld">So the last shall be first.</span>--This, then, is the great lesson of the parable, and it answers at once the question whether we are to see in it the doctrine of an absolute equality in the blessedness of the life to come. There also there will be some first, some last, but the difference of degree will depend, not on the duration of service, nor even on the amount of work done, but on the temper and character of the worker. Looking to the incident which gave rise to the parable, we can scarcely help tracing a latent reference to the "young ruler" whom the disciples had hastily condemned, but in whom the Lord, who "loved" him (<a href="/mark/10-21.htm" title="Then Jesus beholding him loved him, and said to him, One thing you lack: go your way, sell whatever you have, and give to the poor, and you shall have treasure in heaven: and come, take up the cross, and follow me.">Mark 10:21</a>), saw the possibility of a form of holiness higher than that which they were then displaying, if only he could overcome the temptation which kept him back when first called to work in his Master's vineyard in his Master's way. His judgment was even then reversing theirs.<p><span class= "bld">For many be called, but few chosen.</span>--The warning is repeated after the parable of the Wedding Feast (<a href="/matthew/22-14.htm" title="For many are called, but few are chosen.">Matthew 22:14</a>), and as it stands there in closer relation with the context, that will be the fitting place for dwelling on it. The better MSS., indeed, omit it here. If we accept it as the true reading, it adds something to the warning of the previous clause. The disciples had been summoned to work in the vineyard. The indulgence of the selfish, murmuring temper might hinder their "election" even to that work. Of one of the disciples, whose state may have been specially present to our Lord's mind, this was, we know, only too fatally true. Judas had been "called," but would not be among the "chosen" either for the higher work or for its ultimate reward-Interpreting the parable as we have been led to interpret it, we cannot for a moment imagine that its drift was to teach the disciples that they would forfeit their place in the kingdom. A wider interpretation is, of course, possible, and has been often applied, in which the first-called labourers answer to the Jews, and those who came afterwards to converts in the successive stages of the conversion of the Gentiles. But this, though perhaps legitimate enough as an application of the parable, is clearly secondary and subordinate, and must not be allowed to obscure its primary intention.<p><div class="vheading2"><a href="/commentaries/pulpit/matthew/20.htm">Pulpit Commentary</a></div><span class="cmt_sub_title">Verse 16.</span> - <span class="cmt_word">So the last,</span> etc. The parable concludes with the saying with which it began (<a href="/matthew/19-30.htm">Matthew 19:30</a>), but with some inversion in the order of the words. There it was, "Many first shall be last; and last first;" here it is, <span class="cmt_word">The last shall be first, and the first last.</span> The circumstances of the parable necessitate this change. The last called were first paid, and were equal to the first in recompense; the first were behind the others in time of payment, and in the spirit with which they received their wages; they were also treated with <span class="accented">less</span> generosity than the others. <span class="cmt_word">For many</span> <span class="cmt_word">be called...chosen</span> (<a href="/matthew/22-14.htm">Matthew 22:14</a>). This clause is omitted by <span class="hebrew">א</span>, B, and other manuscripts; but it has good authority, and is most probably genuine. It is added in explanation or justification of the preceding statement. From not seeing its applicability, and regarding it as opposing the intention of the parable, some transcribers and some editors have expunged it from the text. But it would seem that Christ takes occasion from the particular case in the parable to make a general statement, that not all who are called would receive reward; because many would not answer the call, or would nullify it by their conduct; not, as Theophylact says, that salvation is limited, but men's efforts to obtain it are feeble or negative. In other words, many outwardly members of the kingdom of God are unworthy of, and shall not share in, its spiritual blessings. <span class="cmt_word">Chosen.</span> Many, that is virtually all, are chosen; but there is an election within the election, and they only who are of this inner circle shall be recompensed at the resurrection of the just. <span class="accented">The interpretation of the parable</span>. - As in all parables, so here, we are to regard the general scope, and not lay too much stress on details, which often, while adding to the vividness of the picture, contribute nothing to its spiritual side. The explanation of this difficult parable has greatly exercised the minds of commentators in all ages of the Church, and various have been the views with which its bearing has been regarded. We may, however, select two expositions which seem to embody most of the suggestions advanced, and are in themselves most reasonable. The first considers it as of individual application - the call of God coming to the soul at different ages of life. Thus the householder is God, the marketplace the world, the vineyard the visible Church, the labourers are men who have to do their work therein, the steward is Christ, who superintends and rewards the faithful workers. The hours of the day represent the various periods of men's life at which they hear and answer God's call to a closer walk with him, when, as modern theology terms it, they are converted. Some, at the first hour, from their very infancy, live a pure and holy life; some at the third hour, in early youth, begin to serve God effectually; others at midday, in full maturity; others at the ninth hour, when old age is creeping on them; and lastly others obey the call only at the eleventh hour, at the very approach of death. And all who have laboured at all, without regard to the length of service, receive the "penny," <span class="accented">i</span>.<span class="accented">e</span>. not some indefinite temporal benefit, but eternal life, which in a general sense (without considering the difference of degrees which shall exist) is the same for all. The apparent unfairness of this recompense, if we take a merely human view of the transaction, is obvious. They who have lived a life of holiness, and they who have given to God only the dregs of their ill-spent days, receive the same salvation. The difficulty is removed in two ways. We may say that the capacity for receiving and enjoying the reward depends ca the recipient, and that what to one would be infinite bliss and satisfaction, to another would offer far inferior enjoyment. Or we may take refuge in the mysteriousness of God's arrangements, and hold that the considerations in accordance with which God apportions his rewards are known only to him, and are truly, and are intended to be, beyond human understanding. Further, if the hours represent the stages of human life at which Christians are called, surely, to make the parable concinnous, they ought to be the <span class="accented">same</span> persons who are invited on each occasion, not different ones. We should be told, not that the householder found <span class="accented">others</span> wanting work, and sent all thus found into the vineyard; but that some of those called at the various hours refused the work and scoffed at his offer, while others after a time accepted it, and at the approach of the night all the idle remnant consented to labour, thankful at last to win wages for little trouble. But the parable says nothing of all this, and would need much alteration to make it speak so. There is another difficulty which has to be met, if the above interpretation is adopted. How are we to explain the murmuring of the discontented labourers? There can be no envy and displeasure in heaven. It is not conceivable that any who have obtained the gift of eternal life should be dissatisfied with their reward or jealous of others. This is not a mere accessory which is outside the spirit of the story, and adds no item to its mystical signification; it is really the leading feature, and the householder's own interference and reproof are based entirely on this behaviour of the first called. If the "penny" signifies eternal life, and the labourers are all the called, there is no satisfactory explanation of this part of the parable. The murmur is heard after the reception of the reward, and is censured accordingly; these things could not be found in the Church triumphant; none can murmur there; if they did feel envy and discontent, they would not be worthy of a place in the kingdom. Therefore another interpretation must be advanced which will allow the proper importance to this detail of the parable. The only one that does this is that which gives a national, not simply an individual, bearing to the story. According to this exposition, it applies to the calling of the Jews and the Gentiles, though there are still particulars which do not entirely or without some violence suit the application. The "penny" which all receive is the favour of God, the privileges that crown and reward the members of his kingdom. God's ancient people were first called to work in his vineyard. The various hours of the day cannot be accurately explained. Many interpreters follow St. Gregory in defining the first hour as extending from Adam to Noah, the third from Noah to Abraham, the sixth from Abraham to Moses, the ninth from Moses to the coming of Christ, the eleventh from the coming of Christ to the end of the world. During all the day, up to the eleventh hour, the call was confined to the Jews and their progenitors; in the eleventh hour the Gentiles are called, and, accepting the call, receive the same privileges as the Jews. It is better to forego any attempt to interpret the various hours and the various sets of labourers definitely, except to observe that the first called, with whom a covenant was made, plainly represent the Jews, the people called under the covenant of works, who were to be rewarded according to their service; the other workers are not paid stipulated wages; they receive ("I will give") reward of free grace in accordance with God's inscrutable appointment. That the Jews murmured at the admission of the Gentiles to the kingdom of God and the Father's favour, we are taught in many places. The discontent of the elder brother in the parable of the prodigal son is a case in point. So in <a href="/acts/13-45.htm">Acts 13:45, 46</a>, the Jews are filled with envy that the Word should be spoken to and accepted by heathens, and St. Paul (<a href="/1_thessalonians/2-16.htm">1 Thessalonians 2:16</a>) complains that the Jews forbade him and his fellow apostles "to speak to the Gentiles, that they might be saved." Our Lord looks forward to and prepares his disciples for this envious and ungenerous behaviour, as he continually teaches that the gospel is for all men everywhere, confined to no people or country, but free as the air of heaven or the light of the all-fostering sun. These Gentiles are the last in time, but by their willing service and obedience in the faith are made first; while God's ancient people, once the first, become by their jealousy and hatred of others the last. "There (<span class="greek">ἐκεῖ</span>) shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out. And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God" (<a href="/luke/13-28.htm">Luke 13:28, 29</a>). This momentous change in the relation of the peculiar people to the rest of the world was thus foretold and prepared for. And the lesson ends with the mournful fact, read by the eye of the Omniscient, that though virtually all the Jews were called, yet but a small remnant will accept the gospel - the elect of grace, a little flock. By this parable, regarded in its primary application as a reply to Peter's question (<a href="/matthew/19-27.htm">Matthew 19:27</a>), "What shall we have therefore?" the apostles are warned that they are not to expect as their due something supereminent over those called later than themselves; that the reward is not of merit, but of free grace. This last thought pervades the whole similitude, and must be borne carefully in mind, whether we take the individual, or the national, or any other mixed interpretation. <span class="p"><br /><br /></span><span class="versiontext"><a href="/commentaries/matthew/20-16.htm">Parallel Commentaries ...</a></span><span class="p"><br /><br /><br /></span><a name="lexicon" id="lexicon"></a><div class="vheading">Greek</div><span class="word">So</span><br /><span class="grk">Οὕτως</span> <span class="translit">(Houtōs)</span><br /><span class="parse">Adverb<br /></span><span class="str"><a href="/greek/strongs_3779.htm">Strong's 3779: </a> </span><span class="str2">Thus, so, in this manner. Or (referring to what precedes or follows).</span><br /><br /><span class="word">the</span><br /><span class="grk">οἱ</span> <span class="translit">(hoi)</span><br /><span class="parse">Article - Nominative Masculine Plural<br /></span><span class="str"><a href="/greek/strongs_3588.htm">Strong's 3588: </a> </span><span class="str2">The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.</span><br /><br /><span class="word">last</span><br /><span class="grk">ἔσχατοι</span> <span class="translit">(eschatoi)</span><br /><span class="parse">Adjective - Nominative Masculine Plural<br /></span><span class="str"><a href="/greek/strongs_2078.htm">Strong's 2078: </a> </span><span class="str2">Last, at the last, finally, till the end. A superlative probably from echo; farthest, final.</span><br /><br /><span class="word">will be</span><br /><span class="grk">ἔσονται</span> <span class="translit">(esontai)</span><br /><span class="parse">Verb - Future Indicative Middle - 3rd Person Plural<br /></span><span class="str"><a href="/greek/strongs_1510.htm">Strong's 1510: </a> </span><span class="str2">I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.</span><br /><br /><span class="word">first,</span><br /><span class="grk">πρῶτοι</span> <span class="translit">(prōtoi)</span><br /><span class="parse">Adjective - Nominative Masculine Plural<br /></span><span class="str"><a href="/greek/strongs_4413.htm">Strong's 4413: </a> </span><span class="str2">First, before, principal, most important. Contracted superlative of pro; foremost.</span><br /><br /><span class="word">and</span><br /><span class="grk">καὶ</span> <span class="translit">(kai)</span><br /><span class="parse">Conjunction<br /></span><span class="str"><a href="/greek/strongs_2532.htm">Strong's 2532: </a> </span><span class="str2">And, even, also, namely. </span><br /><br /><span class="word">the</span><br /><span class="grk">οἱ</span> <span class="translit">(hoi)</span><br /><span class="parse">Article - Nominative Masculine Plural<br /></span><span class="str"><a href="/greek/strongs_3588.htm">Strong's 3588: </a> </span><span class="str2">The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.</span><br /><br /><span class="word">first</span><br /><span class="grk">πρῶτοι</span> <span class="translit">(prōtoi)</span><br /><span class="parse">Adjective - Nominative Masculine Plural<br /></span><span class="str"><a href="/greek/strongs_4413.htm">Strong's 4413: </a> </span><span class="str2">First, before, principal, most important. Contracted superlative of pro; foremost.</span><br /><br /><span class="word">[will be] last.”</span><br /><span class="grk">ἔσχατοι</span> <span class="translit">(eschatoi)</span><br /><span class="parse">Adjective - Nominative Masculine Plural<br /></span><span class="str"><a href="/greek/strongs_2078.htm">Strong's 2078: </a> </span><span class="str2">Last, at the last, finally, till the end. A superlative probably from echo; farthest, final.</span><br /><span class="p"><br /><br /></span><div class="vheading">Links</div><a href="/niv/matthew/20-16.htm">Matthew 20:16 NIV</a><br /><a href="/nlt/matthew/20-16.htm">Matthew 20:16 NLT</a><br /><a href="/esv/matthew/20-16.htm">Matthew 20:16 ESV</a><br /><a href="/nasb/matthew/20-16.htm">Matthew 20:16 NASB</a><br /><a href="/kjv/matthew/20-16.htm">Matthew 20:16 KJV</a><span class="p"><br /><br /></span><a href="//bibleapps.com/matthew/20-16.htm">Matthew 20:16 BibleApps.com</a><br /><a href="//bibliaparalela.com/matthew/20-16.htm">Matthew 20:16 Biblia Paralela</a><br /><a href="//holybible.com.cn/matthew/20-16.htm">Matthew 20:16 Chinese Bible</a><br /><a href="//saintebible.com/matthew/20-16.htm">Matthew 20:16 French Bible</a><br /><a href="/catholic/matthew/20-16.htm">Matthew 20:16 Catholic Bible</a><span class="p"><br /><br /></span><a href="/matthew/20-16.htm">NT Gospels: Matthew 20:16 So the last will be first (Matt. Mat Mt) </a></div></div></td></tr></table></div><div id="left"><a href="/matthew/20-15.htm" onmouseover='lft.src="/leftgif.png"' onmouseout='lft.src="/left.png"' title="Matthew 20:15"><img src="/left.png" name="lft" border="0" alt="Matthew 20:15" /></a></div><div id="right"><a href="/matthew/20-17.htm" onmouseover='rght.src="/rightgif.png"' onmouseout='rght.src="/right.png"' title="Matthew 20:17"><img src="/right.png" name="rght" border="0" alt="Matthew 20:17" /></a></div><div id="botleft"><a href="#" onmouseover='botleft.src="/botleftgif.png"' onmouseout='botleft.src="/botleft.png"' title="Top of Page"><img src="/botleft.png" name="botleft" border="0" alt="Top of Page" /></a></div><div id="botright"><a href="#" onmouseover='botright.src="/botrightgif.png"' onmouseout='botright.src="/botright.png"' title="Top of Page"><img src="/botright.png" name="botright" border="0" alt="Top of Page" /></a></div><div id="bot"><iframe width="100%" height="1500" scrolling="no" src="/botmenubhnew2.htm" frameborder="0"></iframe></div></td></tr></table></div></body></html>