What does "the last will be first, and the first will be last" mean in Matthew 20:16? Immediate Context: The Parable Of The Vineyard Workers (20:1-15) Jesus narrates that laborers hired at the eleventh hour receive the same wage as those who toiled all day. The master’s closing declaration—“Friend, I am not being unfair to you… Are you envious because I am generous?” (20:13-15)—precedes the maxim in v. 16. Therefore, the saying interprets the parable: participation in the kingdom is granted by divine grace, not length of service or human merit. The “first” are the all-day laborers representing those who presume entitlement—whether first-century religious elites or any who trust performance. The “last” are latecomers who rely wholly on the Master’s generosity. Broader Matthean Pattern Of Reversal Matthew repeats the aphorism (19:30; cf. 23:11-12). The Gospel’s structure presents reversals: • Magi—Gentile outsiders—worship first (2:1-12). • Beatitudes bless the poor in spirit (5:3-12). • Children exemplify kingdom greatness (18:1-4). • The cross itself inverts expectations of triumph (27:27-54). The Matthean community, likely grappling with Jewish-Gentile tensions (cf. Acts 15:7-11), would hear in 20:16 a divine leveling: covenant blessings extend beyond ethnic pedigree to all who come in repentance and faith. Old Testament Precedent Yahweh regularly elevates the overlooked: • Jacob over Esau (Genesis 25:23). • David over Eliab (1 Samuel 16:6-13). • Gideon’s least clan yet chosen (Judges 6:15). The prophetic corpus foretells messianic reversal: “Every valley shall be lifted up” (Isaiah 40:4). Thus, Jesus’ maxim continues a canonical trajectory wherein God’s sovereign choice confounds human hierarchies. Eschatological Dimension Matthew places the parable between the rich young ruler (19:16-26) and Jesus’ passion prediction (20:17-19), bracketing it with kingdom-arrival motifs. The maxim therefore anticipates the eschaton when resurrection rewards will upend earthly prestige (cf. 1 Corinthians 15:51-58). Disciples’ Ambition Corrected Immediately after, James and John seek chief seats (20:20-28). Jesus answers: “Whoever wants to become great among you must be your servant” (v. 26). The maxim (v. 16) is thus a corrective lens for leadership: greatness is measured by self-emptying service modeled by the Son of Man who “gave His life as a ransom for many” (v. 28). Historical Interpretation • Chrysostom: “He speaks of the Jew and of the Gentile… not time but readiness of heart is crowned.” (Hom. on Matthew 65.3) • Augustine: “Many first in their own estimation shall be last… because charity makes the true first.” (Serm. 34) • Reformers stress sola gratia; Puritan commentators apply the principle to revival—late-converted multitudes outstrip nominal churchmen. Modern evangelical expositors link the saying to missions, warning long-standing churches against complacency as global south believers surge. Practical Counsel For Today 1. Guard against seniority pride; remember the vineyard owner’s question: “Is your eye evil because I am good?” (20:15). 2. Celebrate new converts’ zeal; disciple without condescension. 3. Serve unnoticed; the Lord “will bring to light what is hidden” (1 Corinthians 4:5). 4. Anticipate eschatological vindication; invest in eternal rewards. Summary “The last will be first, and the first will be last” encapsulates kingdom economics: divine grace upends human status, rewarding humility, faith, and dependence on Christ rather than pedigree or performance. The maxim stands textually secure, theologically consistent with the whole canon, historically attested, and practically transformative—calling every disciple to joyful, servant-hearted expectancy for the coming reversal when Christ reigns visible and all accounts are settled in perfect righteousness. |
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