Matthew 19:30

Mat 19:30. Πολλοὶ δὲ, but many) in opposition to πᾶς, (every one), in Mat 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 of the 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. Mat 20:16 the opposite is the case. In the present instance, therefore (since the greatest emphasis is placed on the last clause), the apophthegm is propounded rather by way off encouragement, as in Mar 10:31; whereas in Mat 20:16 and Luk 13:30, by way of warning. In both cases the assertions are modified by the addition of the attributive πολλὸι, (many), which applies especially to 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 station far 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 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, of St 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 occur between the Jews and the Gentiles.—Cf. ch. Mat 8:10-12; Luk 13:28-30 (taken in connection with ib. Mat 19:23-27), and Rom 9:30-31.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_19:30. However, the measure of rewards in the Messianic kingdom is not to be determined by the time, sooner or later, at which any one may have entered into fellowship with 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, and vice versâ. The correct construction and translation are not those of Fritzsche, who interprets: Many will be first though last (ἔσχατοι ὄντες, namely, before the second coming), and last though first (πρῶτοι ὄντες), but those usually adopted, according to which πρῶτοι is the subject of the first, and ἔσχατοι that of the second part of the sentence. This is not forbidden by Mat_20:16, where, on the other hand, the order seems to have been inverted to suit the context. Observe, further, that the arrangement by 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 second clause is to be supplemented thus: καὶ πολλοὶ ἔσονται ἔσχατοι πρῶτοι. But to understand πρῶτοι and ἔσχατοι as referring, not to time, but to rank, regarded from 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 reckoned among the lowest (Hilgenfeld, following Euthymius Zigabenus, Erasmus, Jansen, Wetstein, de Wette, Bleek),is forbidden by the subsequent parable, the connection of which with the present passage is indicated by γάρ. However, there is a little warrant in the text for taking the words as referring specially to the Jews on the one hand, and the Gentiles (who were later in being called) on the other (Theophylact, Grotius).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 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 accord with Mat 20:16 . The words are so arranged as to suggest taking 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 only many instances under the same category but 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 power and fame (the Twelve and Paul); first in privilege , last in Christian faith (Jews and Gentiles); first in zeal and self-sacrifice, last in quality of service through vitiating influence of low motive (legal and evangelic piety). The aphorism is adapted to frequent use in various connections, and may have been uttered on different occasions by Jesus ( cf. Luk 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-complacent mood of Peter. The δὲ after πολλοὶ implies that this is the reference. It does not introduce a new subject, but a contrasted view of the same subject. The connection of thought is: self-sacrifice such as yours, Peter, has a great reward, but beware of self-complacency, which may so vitiate the quality of service as to make one first in sacrifice last in the esteem of God.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

To have begun well, and not to continue unto the end, doth not only not profit, but also hurteth very much.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 30. But many that are first, &c.] The Jews, who have been the first and most distinguished people of God, will in general reject the Gospel of my grace, and be consequently rejected by me. The Gentiles, who have had no name among the living, shall be brought to the knowledge of the truth, and become the first, the chief, and most exalted people of God. That this prediction of our Lord has been literally fulfilled, the present state of the Christian and Jewish Churches sufficiently proves. To illustrate this fully, and to demonstrate that the Jews and Gentiles were now put on an equal footing by the Gospel, our Lord speaks the following parable, which has been unhappily divided from its connection by making it the beginning of a new chapter.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(30) Many that are first shall be last.—The words point obviously not only to the general fact of the ultimate reversal of human judgments, but to the individual case of which the disciples had made themselves the judges. They had seen one who stood high in his own estimate brought low by the test of the divine Teacher. They were 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 and its self-complacence, there might be an unexpected change of position, and the first might become the last. The parable that follows was designed to bring that truth more vividly before them.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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 last in the world to come:

and the last shall be first; the apostles, who were last in 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 least in the kingdom of heaven; when, on the other hand, the publicans and sinners, who were in the lowest class, and in least esteem, went first into it: or to the case of persecution, when some, who seem most forward to endure it at a distance, when it comes nearer, are most backward to 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 of which, who was now first, Judas, should be last; and the apostle Paul, who was last of 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 rejected of God for their unbelief, and contempt of the Messiah; and the Gentiles, who were last called, 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.

Next: Matthew Chapter 20

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 30. But many that are first, &c.] Because Peter and the rest had called for their pay (almost before they had been at any pains for Christ), he therefore quickeneth them in these words; bidding them bestir themselves better, lest others, that are now hindermost, should get beyond them, and carry the crown. "Lay hold on eternal life," saith Paul, 1Ti 6:19; intimating that it is hanged on high, as a garland, so that we must reach after it, strain to it. So run that ye may obtain; look you to your work, God will take care of your wages; you need never trouble yourselves about the matter.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

So saith Mark, Mar 10:31. We have much the same sentence, Luk 13:30; Mat 20:16. The Jews that are counted now the first, nearest to the kingdom of heaven, shall have no place there; and the Gentiles, looked upon as most remote from it, shall be admitted into it. The Pharisees and great doctors, who think themselves first, that is, nearest the 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 general sentence, and may be applied variously. But if we consider what discourse follows, we shall see reason to interpret it as an awakening sentence to the best of men. It is the apostles, those who had forsaken all 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 forsaken all and followed me, but you had need look, and consider, from what principle, with what love, and to what end you have done it; you had need keep a watch upon yourselves, and see that you hold on, and that you have no confidence in yourselves. For many 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 esteem and reckoning: and many who make not so great a noise, nor have so great a name and repute in the world, and who have the lowest and meanest opinion of themselves, will be found first, and highest in my favour. The day of judgment will frustrate many expectations.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

30. But many — This verse belongs properly to the next chapter. The maxim it contains introduces and closes the parable of the labourers, Mat_20:16. Our Lord has answered Peter’s question. Mat_19:27. He now turns to warn Peter, in the parable of the next chapter, how the hireling spirit of that question is disapproved by God. It shows great want of a sense of the wickedness of our own heart, and the imperfectness of our own services, when a man expects his doings to entitle him to God’s gratitude.

Bishop Butler, of England, lived unmarried, and spent his immense revenues in charity and alms. He wrote a great work, The Analogy, which has, perhaps, converted many an infidel. Yet in his latter days awful thoughts of his sinfulness overwhelmed his soul. He felt how little his charities weighed against the impurities of the heart. And through the glory of God had prompted his book, visions of his own fame therefrom had also entered his mind. He trembled before God. But that text, “Whosoever cometh unto me I will in no wise cast out,” which many would suppose calculated only for viler sinners, was brought to his relief. He flung himself by faith upon it, and was richly consoled with the hope not of being saved by works of righteousness but by grace alone.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Many that are first. This proverbial saying, which Christ uses more than once, (see Mat_20:16 Luk_13:30) is illustrated by the parable in the next chapter, and would be better placed at its commencement Here 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 highest in God"s favour. The Lord may have had in view the case of Judas, who was an early apostle, and had the care of the bag, and fell by reason of covetousness; and that of one like St. Paul, who was called late, and yet laboured more abundantly than all that were before him. The application may be made with perfect truth to many professors of religion.

Reversion of present estimates.

"Many that are first shall be last." There is a story of a poor man who, in distant ages, had stood aloof from the sacrifices to Varuna, the goddess of the waters, but had been eventually signalized by her as her most devoted worshipper his omission to join in a certain rite having only arisen from the intensity of his heartfelt adoration. So the last proved to be first. There may be a designed allusion to the rich ruler who, in his own estimate stood first, but soon was put last, when he came under the searchings of the Divine Teacher. And there is a more immediate reference to those disciples who bragged about how much they had given up, and assumed their claims to first places in the kingdom. Maybe that, at last, "publicans and harlots would enter the kingdom in front of them.

I PRESENT ESTIMATES ARE SPOILED BY SELF-CENTREDNESS. Men make themselves their standards; and then easily make themselves better than their neighbours; and put their neighbours low down. Certain phases of religious doctrine encourage self-centredness, and make a man think that he is a special favourite 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 PRESENT ESTIMATES ARE SPOILED BY JEALOUSIES. Who of us is fully and honourably free from jealousy in forming our estimate of our fellows? How many are, we think, where we ought to be, if only we had our rights? All jealousy-tinged estimates will have to be reversed. Our last may be put first.

III PRESENT ESTIMATES ARE DEPENDENT ON APPEARANCES. Men are always taken with 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.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

But many first - Many of those who were first called, shall be last - Shall have the lowest reward: those who came after them being preferred before them: and yet possibly both the first and the last may be saved, though with different degrees of glory. Matt. xx, 16; Mark x, 31; Luke xiii, 30.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

A twofold sense and interpretation is given of these words: the first respects the Jews and Gentiles in general the second, all professors of Christianity in particular, "The Jews (as if Christ had said) look upon themselves as first and nearest to the kingdom of heaven, but for their infidelity they shall be last in it; that is, never shall come there. And the Gentiles, who were looked upon as dogs, and farthest from heaven, shall be first there, upon their conversion to me, and faith in me."

As the words respect all professors, the sense is, "Many that are first in their own esteem, and in opinion of others, and forward in a profession of religion, yet at the day of judgment they will be last, and least in mine and my Father’s estimation and account. And many that were little in their own, and less in the esteem of others, who had a less name and vogue in the world, shall yet be first and highest in my favour."

Learn hence, That the day of judgment will frustrate a great many persons expectations, both as touching others, and concerning themselves. Many will miss of heaven, and be last, who looked upon themselves to be first. And many will find others in heaven, whom they least expected there. The Lord judgeth not as man judgeth: We judge of man by outward appearances, but we are sure that the judgment of God is according to truth. He can neither be deceived, nor yet deceive.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

30. Many shall be last, etc. There will be reversals; those rich on earth, but poor hereafter; those high in station, degraded hereafter; and the lowly on earth, exalted hereafter. The right man to follow any cause, be it what it will, is he who loves it well enough to fling to it everything he has in the world, and then think that not enough, and so fling himself after it. This last item often weighs down the scales in heaven, and the man gets what he gave himself for.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

30. Note the connecting particles—δὲ in this verse, γάρ (Mat 20:1), οὕτως (Mat 20:16); δὲ marks the contrasting statement, γὰρ introduces the illustration of it, οὕτως closing the illustration reverts to the statement illustrated.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

(M) 30. But many first shall be last; and last first.] The connection of this clause with the preceding is obscure both in Mt. and in Mk. It would seem that the πολλοί must refer to Christian disciples. All will inherit life everlasting, but many who are now first shall then be last. It seems best (with Swete) to understand the words as a rebuke to the self-complacent spirit implied in S. Peter’s words: “It may be difficult for the rich to enter into the Kingdom, but we who have left all are in no danger of exclusion.” Christ’s words are a warrant for this confidence, and at the same time a rebuke and a warning. The ambiguity lies in the “first” and “last.” Does He mean “Many who first became My disciples will find greater difficulty of entry than many who followed Me at a later period”? Or is the πρῶτοι used of rank rather than of time: “Many who now seem to hold a position of privilege will then find themselves in the lowest place”? Lk. (13:30) has similar words in a different connection, and the saying occurs in the New Sayings of Jesus from Oxyrhynchus, ll. 25-27 in a doubtful context.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.