`And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or

lands for My name's sake, shall receive an hundredfold, and shall inherit everlasting life' (Matt. 19:29).

The hundredfold seems to indicate the highest, as may be seen in the `Sower' (Matt. 13:23). There is no hint that

a hundred-fold will be given for one amount of forsaking, and sixty-fold or thirty-fold for another, indeed the truth

we all need to learn here is that reward for service and the opportunity to serve is as much an act of grace as

salvation. Who among us will dare to say that we have `earned' the `far more exceeding age-long weight of glory?'

We need to remember the words of Philippians 1:29, `For unto you it is given in grace in the behalf of Christ, not

only to believe on Him, but also to suffer for His sake'. The very word translated `given' here is translated `forgive'

elsewhere. We want to remember that after all our service, whatever it may be, we may still truthfully say we are

but `unprofitable servants'.

The closing words of Matthew 19, `But many that are first shall be last, and the last shall be first', are the point

of the parable following, recurring at its conclusion with added emphasis on an elective principle, `So the last shall

be first, and the first last: for many be called, but few chosen' (Matt. 20:16). A comparison between the rich young

man and the disciples who forsook all illustrates the difference between the `called' and the `chosen', the

opportunity to serve being as much elective grace as salvation. Readers will notice that the parable of the

Householder is balanced by the parable of the Marriage of the King's Son, and among other points for comparison is

this statement, `many are called, but few chosen' (see structure, page 97). The one parable has to do with labourers;

the other with guests. The one has to do with servants, particularly addressed to the apostles and after them to

`every one that hath forsaken', etc.; the other, addressed to the Pharisees, has to do with the nation of Israel and the

invitation to the Marriage of the King's Son.

Some have seen reference to Acts 2:15 in the `third hour', to Acts 10:3,9 in the `sixth' and `ninth' hours. If there

is any allusion to these events it would certainly indicate that those of Israel called early (Acts 2) would not receive

more than such as Cornelius (Acts 10), or of those called at the eleventh hour, the overcomers of the seven churches

of Revelation 2, 3 for example. Those who had worked all day would have been quite content with their penny had

it not been for the graciousness displayed towards the last comers. The last to serve are also first to be paid and this

again would teach that grace, not debt, is here operating. The words, `Is it not lawful for me to do what I will with

mine own?' are echoed in Romans 9:18-21, where the natural mind raises the question concerning the fairness of

God's dealings:

`Therefore hath He mercy on whom He will have mercy, and whom He will He hardeneth. Thou wilt say then

unto me, Why doth He yet find fault? For who hath resisted His will? Nay but, O man, who art thou that

repliest against God? Shall the thing formed say to Him that formed it, Why hast Thou made me thus? Hath not

the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour

(no honour)?'.

The parable is a rebuke to the bargaining spirit so prevalent among us. In our investigation of the purposes of

God we must ever leave a margin for the truth supplied by the above passage. He is God. He has surely as much

power as the potter. He will give `unto this last' even as unto those who may seem by comparison to have merited

more. It is only while we adopt the false system of `measuring ourselves by ourselves' that we can feel any pride or

satisfaction in our puny efforts, or of speaking of future rewards as though they were debts.

After speaking of His death and resurrection, the theme of the parable is again revived by the coming of the

mother of Zebedee's children with her sons, worshipping, and desiring a certain thing of Him. In response to the

question, `What wilt thou?' she said unto Him, `Grant that these my two sons may sit, the one on Thy right hand,

and the other on Thy left, in Thy kingdom'. The Lord's reply practically dismissed the request. They knew not

what they asked. They may indeed suffer with Him, `but to sit on My right hand, and on My left, is not Mine to

give, but for whom it is prepared of My Father'. If the reader will consider the parallel passages where this spirit is

manifested, e.g., Luke 22:24-30, he will see how humility in service is emphasized rather than the idea of earning a

reward. There are other passages, indeed one in this very set of parables definitely gives the other side of the

question, namely the parable of the Talents, where the one who has gained five talents and the one who has gained

two receive precisely the same commendation, while the servant not using his talent has it taken away and given to

the one that had ten in accord with the words, `For unto every one that hath shall be given'. This brings fresh lines

of teaching before the mind. Again, in Luke 19, another principle is seen operating; he who had gained ten pounds