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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 Matt. 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, and among other points for comparison is this statement, "many are called, but
few chosen" (see structure page 43). The one parable has to do with labourers, the other
with guest. The one has to do with servants, being particularly addressed to the apostles,
and after them to "every one that hath forsaken," &100:; 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 a reference to Acts 2: 15 in the "third hour," and 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 Rev. 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 Rom. 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 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 speak 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