Matthew 20:16
New International Version
“So the last will be first, and the first will be last.”

New Living Translation
“So those who are last now will be first then, and those who are first will be last.”

English Standard Version
So the last will be first, and the first last.”

Berean Standard Bible
So the last will be first, and the first will be last.”

Berean Literal Bible
Thus the last will be first, and the first, last."

King James Bible
So the last shall be first, and the first last: for many be called, but few chosen.

New King James Version
So the last will be first, and the first last. For many are called, but few chosen.”

New American Standard Bible
So the last shall be first, and the first, last.”

NASB 1995
“So the last shall be first, and the first last.”

NASB 1977
“Thus the last shall be first, and the first last.”

Legacy Standard Bible
So the last shall be first, and the first last.”

Amplified Bible
So those who are last [in this world] shall be first [in the world to come], and those who are first, last.”

Christian Standard Bible
“So the last will be first, and the first last.”

Holman Christian Standard Bible
“So the last will be first, and the first last.”

American Standard Version
So the last shall be first, and the first last.

Aramaic Bible in Plain English
So the last will be first and the first last, for the called are many and the chosen ones are few.”

Contemporary English Version
Jesus then said, "So it is. Everyone who is now last will be first, and everyone who is first will be last."

Douay-Rheims Bible
So shall the last be first, and the first last. For many are called, but few chosen.

English Revised Version
So the last shall be first, and the first last.

GOD'S WORD® Translation
"In this way the last will be first, and the first will be last."

Good News Translation
And Jesus concluded, "So those who are last will be first, and those who are first will be last."

International Standard Version
"In the same way, the last will be first, and the first will be last, because many are called, but few are chosen."

Literal Standard Version
So the last will be first, and the first last, for many are called, and few chosen.”

Majority Standard Bible
So the last will be first, and the first will be last. For many are called, but few are chosen.”

New American Bible
Thus, the last will be first, and the first will be last.”

NET Bible
So the last will be first, and the first last."

New Revised Standard Version
So the last will be first, and the first will be last.”

New Heart English Bible
So the last will be first, and the first last; for many are called, but few are chosen."

Webster's Bible Translation
So the last shall be first, and the first last: for many are called, but few chosen.

Weymouth New Testament
"So the last shall be first, and the first last."

World English Bible
So the last will be first, and the first last. For many are called, but few are chosen.”

Young's Literal Translation
So the last shall be first, and the first last, for many are called, and few chosen.'

Additional Translations ...
Audio Bible



Context
The Parable of the Workers
15Do I not have the right to do as I please with what is mine? Or are you envious because I am generous?’ 16So the last will be first, and the first will be last.” 17As Jesus was going up to Jerusalem, He took the twelve disciples aside and said,…

Cross References
Matthew 19:30
But many who are first will be last, and the last will be first.

Mark 10:31
But many who are first will be last, and the last will be first."

Luke 13:30
And indeed, some who are last will be first, and some who are first will be last."


Treasury of Scripture

So the last shall be first, and the first last: for many be called, but few chosen.

the last.

Matthew 8:11,12
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…

Matthew 19:30
But many that are first shall be last; and the last shall be first.

Matthew 21:31
Whether of them twain did the will of his 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.

for.

Matthew 7:13
Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:

Matthew 22:14
For many are called, but few are chosen.

Luke 14:24
For I say unto you, That none of those men which were bidden shall taste of my supper.

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Matthew 20
1. Jesus, by the parable of the laborers in the vineyard, shows that God is debtor unto no man;
17. foretells his passion;
20. by answering the mother of Zebedee's children, teaches his disciples to be humble;
29. and gives two blind men their sight.














(16) So the last shall be first.--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 (Mark 10:21), 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.

For many be called, but few chosen.--The warning is repeated after the parable of the Wedding Feast (Matthew 22:14), 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.

Verse 16. - So the last, etc. The parable concludes with the saying with which it began (Matthew 19:30), but with some inversion in the order of the words. There it was, "Many first shall be last; and last first;" here it is, The last shall be first, and the first last. 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 less generosity than the others. For many be called...chosen (Matthew 22:14). This clause is omitted by א, 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. Chosen. 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. The interpretation of the parable. - 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," i.e. 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 same persons who are invited on each occasion, not different ones. We should be told, not that the householder found others 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 Acts 13:45, 46, the Jews are filled with envy that the Word should be spoken to and accepted by heathens, and St. Paul (1 Thessalonians 2:16) 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 (ἐκεῖ) 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" (Luke 13:28, 29). 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 (Matthew 19:27), "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.

Parallel Commentaries ...


Greek
So
Οὕτως (Houtōs)
Adverb
Strong's 3779: Thus, so, in this manner. Or (referring to what precedes or follows).

the
οἱ (hoi)
Article - Nominative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

last
ἔσχατοι (eschatoi)
Adjective - Nominative Masculine Plural
Strong's 2078: Last, at the last, finally, till the end. A superlative probably from echo; farthest, final.

will be
ἔσονται (esontai)
Verb - Future Indicative Middle - 3rd Person Plural
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

first,
πρῶτοι (prōtoi)
Adjective - Nominative Masculine Plural
Strong's 4413: First, before, principal, most important. Contracted superlative of pro; foremost.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

the
οἱ (hoi)
Article - Nominative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

first
πρῶτοι (prōtoi)
Adjective - Nominative Masculine Plural
Strong's 4413: First, before, principal, most important. Contracted superlative of pro; foremost.

[will be] last.”
ἔσχατοι (eschatoi)
Adjective - Nominative Masculine Plural
Strong's 2078: Last, at the last, finally, till the end. A superlative probably from echo; farthest, final.


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