Matius 20:16

Bahasa Indonesia Sehari-hari

Demikianlah orang yang terakhir akan menjadi yang terdahulu dan yang terdahulu akan menjadi yang terakhir."

Parallel Translations

Alkitab Terjemahan Baru
Demikianlah orang yang terakhir akan menjadi yang terdahulu dan yang terdahulu akan menjadi yang terakhir."

Alkitab Terjemahan Lama
Demikianlah orang yang terakhir itu akan menjadi yang mula-mula, dan yang mula-mula itu akan menjadi yang terakhir."

Contextual Overview

¹ For the kyngdome of heauen is lyke vnto a man, that is an householder, whiche went out earlye in the mornyng to hire labourers into his vineyarde. ² And he agreed with the labourers for a peny a day, & sent them into his vineyarde. ³ And he went out about the thirde houre, and sawe other standyng idle in the market place, ⁴ And saide vnto them: Go ye also into ye vineyard, & whatsoeuer is right, I wyl geue you. And they went their way. ⁵ Agayne, he went out about the sixth and nynth houre, and dyd lykewyse. ⁶ And about the eleuenth houre, he wet out, and founde other standyng idle, and saide vnto them: why stande ye here all the day idle? ⁷ They saye vnto him: because no man hath hyred vs. He sayth vnto them: go ye also into the vineyarde, and whatsoeuer is ryght, that shall ye receaue. ⁸ So, when euen was come, the lorde of the vineyard sayth vnto his steward: Call the labourers, and geue them their hire, beginning at ye last, vntyll the first. ⁹ And when they came, that [were hired] about the eleuenth houre, they receaued euery man a peny. ¹⁰ But when the firste came also, they supposed that they shoulde haue receaued more: and they lykewyse receaued euery man a peny.

Bible Verse Review
  from Treasury of Scripure Knowledge

the last: Matthew 8:11, Matthew 8:12, Matthew 19:30, Matthew 21:31, Mark 10:31, Luke 7:47, Luke 13:28-30, Luke 15:7, Luke 17:17, Luke 17:18, John 12:19-22, Romans 5:20, Romans 9:30

for: Matthew 7:13, Matthew 22:14, Luke 14:24, Romans 8:30, 1 Thessalonians 2:13, 2 Thessalonians 2:13, 2 Thessalonians 2:14, James 1:23-25

Reciprocal: Numbers 4:48 - General Judges 7:3 - twenty Esther 2:4 - let the maiden Isaiah 48:12 - my called Jeremiah 38:7 - Ethiopian Ezekiel 48:1 - Dan Matthew 7:14 - and few Mark 15:43 - and went Luke 7:39 - would Luke 12:32 - little Luke 13:23 - are Luke 13:30 - General Luke 23:43 - To day John 4:30 - General Acts 8:6 - with one Acts 17:34 - certain Romans 10:20 - I was made Romans 16:13 - chosen 2 Timothy 4:11 - for

Cross-References

Genesis 20:3
But God came to Abimelech by night in a dreame, and saide to hym: See, thou art but a dead man for the womans sake whiche thou hast taken away, for she is a mans wyfe.

Genesis 20:5
Saide not he vnto me, she is my sister? yea and she her selfe sayde, he is my brother: with a single heart, and innocent handes haue I done this.

Genesis 20:6
And God sayde vnto him in a dreame: I wote well that thou dyddest it in the singlenesse of thy heart: I kept thee also that thou shuldest not sinne against me, and therefore suffred I thee not to touche her.

Genesis 20:8
Therefore, Abimelech rysyng vp betimes in the mornyng, called all his seruauntes, and tolde all these sayinges in their eares: and the men were sore afrayde.

Genesis 20:9
Then Abimelech called Abraham, & sayde vnto hym: What hast thou done vnto vs? & what haue I offended thee, that thou hast brought on me & on my kingdome [so] great a sinne? thou hast done deedes vnto me that ought not to be done.

Genesis 24:65
(For she said vnto the seruaunt: what man is this, that commeth walkyng against vs in the fielde? And the seruaunt sayd, it is my maister): therfore she toke her vayle and couered her.

Genesis 26:11
And so Abimelech charged al his people, saying: He that toucheth this man or his wyfe, shall dye the death.

Proverbs 12:1
Who so loueth correction loueth knowledge: but he that hateth to be reproued is a foole.

Proverbs 25:12
Who so reproueth a wyse man that hath an obedient eare, is as a golden earring, and an ornament of fine golde.

Proverbs 27:5
Open rebuke, is better then secrete loue.

Gill's Notes on the Bible

So the last shall be first, and the first last,.... As he had asserted in Matthew 19:30 and which is clearly illustrated by this parable, as it may be applied to Jews or Gentiles, or to nominal and real Christians:

for many be called; externally, under the ministration of the Gospel, as the Jews in general were, by Christ and his apostles; but

few chosen; in Christ from all eternity, both to grace and glory; and in consequence, and as an evidence of it, but few among the Jews; as also in the Gentile world, comparatively speaking: and even but a few of those that are outwardly called, are inwardly and effectually called by the powerful grace of God, out of darkness into marvellous light, into the grace and liberty of the Gospel, into communion with Christ, and to the obtaining his kingdom and glory, according to the eternal purpose of God. It is a saying of R. Simeon ben Jochai d

"I have seen the children of the world to come (elsewhere e it is, of the chamber), והן מועטין, "and they are few".''

Though he vainly thought, that if those few were but two, they were himself and his son.

d T. Hieros. Beracot, fol. 13. 4. e T. Bab. Succa, fol. 45. 2. & Sanhedrim, fol. 97. 2.

Barnes' Notes on the Bible

So the last shall be first ... - This is the moral or scope of the parable. “To teach this it was spoken.” Many that, in the order of time, are brought last into the kingdom, shall be first in the rewards. Higher proportionate rewards shall be given to them than to others. “To all justice shall be done.” To all to whom the rewards of heaven are promised they shall be given. Nothing shall be withheld that was promised. If, among this number who are called into the kingdom, I choose to raise some to stations of distinguished usefulness, and to confer on them special talents and higher rewards, I injure no other one. They shall enter heaven, as was promised. If, amid the multitude of Christians, I choose to signalize such men as Paul, and Martyn, and Brainerd, and Spencer, and Summerfield - to appoint some of them to short labor but to wide usefulness, and raise them to signal rewards, I injure not the great multitude of others who live long lives less useful and less rewarded. All shall reach heaven, and all shall receive what I promise to the faithful.

Many be called, but few chosen - The meaning of this, in this connection, I take to be simply this: “Many are called into my kingdom; they come and labor as I command them; many of them are comparatively unknown and obscure; yet they are real Christians, and shall all receive the proper reward. A few I have chosen for higher stations in the church. I have endowed them with apostolic gifts or with superior talents, and suited them for wider usefulness. They may not be as long in the vineyard as others; their race may be sooner run; but I have chosen to honor them in this manner, and I have a right to do it. I injure no one, and have a right to do what I will with my own.” Thus explained, this parable has no reference to the call of the Gentiles, nor to the call of aged sinners, nor to the call of sinners out of the church at all. It is simply designed to teach that in the church, among the multitudes who will be saved, Christ makes a difference. He makes some more useful than others, without regard to the time which they serve, and he will reward them accordingly. The parable teaches one truth, and but one; and where Jesus has explained it, we have no right to add to it, and say that it teaches anything else. It adds to the reason for this interpretation, that Christ was conversing about the rewards that should be given to his followers, and not about the numbers that should be called, or about the doctrine of election. See Matthew 19:27-29.

Clarke's Notes on the Bible

Verse Matthew 20:16. So the last shall be first, and the first last — The GENTILES, who have been long without the true God, shall now enjoy all the privileges of the new covenant; and the Jews, who have enjoyed these from the beginning, shall now be dispossessed of them; for, because they here rejected the Lord, he also hath rejected them.

Many are called, c.] This clause is wanting in BL, one other, and in the Coptic and Sahidic versions. Bishop PEARCE thinks it is an interpolation from Matthew 22:14. The simple meaning seems to be: As those who did not come at the invitation of the householder to work in the vineyard did not receive the denarius, or wages, so those who do not obey the call of the Gospel, and believe in Christ Jesus, shall not inherit eternal life.

This place seems to refer to the ancient Roman custom of recruiting their armies. Among this celebrated people, no one was forced to serve his country in a military capacity and it was the highest honour to be deemed worthy of thus serving it. The youth were instructed, almost from their cradle, in military exercises. The Campus Martius was the grand field in which they were disciplined: there, they accustomed themselves to leaping, running, wrestling, bearing burdens, fencing, throwing the javelin, c., and when, through these violent exercises, they were all besmeared with dust and sweat, in order to refresh themselves, they swam twice or thrice across the Tyber! Rome might at any time have recruited her armies by volunteers from such a mass of well-educated, hardy soldiers but she thought proper, to use the words of the Abbe Mably, that the honour of being chosen to serve in the wars should be the reward of the accomplishments shown by the citizens in the Campus Martius, that the soldier should have a reputation to save; and that the regard paid him, in choosing him to serve, should be the pledge of his fidelity and zeal to discharge his duty. The age of serving in the army was from seventeen to forty-five, and the manner in which they were chosen was the following: -

After the creation of consuls, they every year named twenty-four military tribunes, part of whom must have served five years at least, and the rest eleven. When they had divided among them the command of the four legions to be formed, the consuls summoned to the capitol, or Campus Martius, all the citizens who, by their age, were obliged to bear arms. They drew up by tribes, and lots were drawn to determine in what order every tribe should present its soldiers. That which was the first in order chose the four citizens who were judged the most proper to serve in the war; and the six tribunes who commanded the first legion chose one of these four, whom they liked best. The tribunes of the second and third likewise made their choice one after another; and he that remained entered into the fourth legion. A new tribe presented other four soldiers, and the second legion chose first. The third and fourth legions had the same advantage in their turns. In this manner, each tribe successively chose four soldiers, till the legions were complete. They next proceeded to the creation of subaltern officers, whom the tribunes chose from among the soldiers of the greatest reputation. When the legions were thus completed, the citizens who had been called, but not chosen, returned to their respective employments, and served their country in other capacities. None can suppose that these were deemed useless, or that, because not now chosen to serve their country in the field, they were proscribed from the rights and privileges of citizens, much less destroyed, because others were found better qualified to serve their country at the post of honour and danger. Thus many are called by the preaching of the Gospel, but few are found who use their advantages in such a way as to become extensively useful in the Church-and many in the Church militant behave so ill as never to be admitted into the Church triumphant. But what a mercy that those who appear now to be rejected may be called in another muster, enrolled, serve in the field, or work in the vineyard? How many millions does the long-suffering of God lead to repentance!