Jesus is still traveling through Perea toward Jerusalem. A rich young man runs up to him and falls down on his knees before him. The man is “one of the rulers,” perhaps serving as a presiding officer in a synagogue or as a member of the Sanhedrin. “Good Teacher,” he inquires, “what must I do to inherit everlasting life?”​—Luke 8:41; 18:18; 24:20.

“Why do you call me good?” Jesus replies. “Nobody is good except one, God.” Likely the young man uses “good” as a formalistic title, which is what the rabbis do. Although Jesus is good at teaching, he lets the man know that as a title, “Good” belongs only to God.

“If, though, you want to enter into life, observe the commandments continually,” Jesus advises him. So the young man asks: “Which ones?” Jesus cites five of the Ten Commandments​—about murder, adultery, stealing, bearing false witness, and honoring one’s parents. Then he adds a more important commandment: “You must love your neighbor as yourself.”​—Matthew 19:17-19.

“I have kept all of these,” the man answers. “What am I still lacking?” (Matthew 19:20) He may feel that he is lacking some good, heroic act that will qualify him for everlasting life. Sensing the earnestness of his request, Jesus ‘feels love for him.’ (Mark 10:21) However, the man has an obstacle before him.

The man is attached to his possessions, so Jesus says: “One thing is missing about you: Go, sell what things you have and give to the poor, and you will have treasure in heaven; and come be my follower.” Yes, the man could distribute his money to the poor, who cannot repay him, and become a disciple of Jesus. But likely with pity, Jesus sees him rise and turn away sad. The man’s attachment to wealth, to his “many possessions,” blinds him to true treasure. (Mark 10:21, 22) Jesus says: “How difficult it will be for those having money to make their way into the Kingdom of God!”​—Luke 18:24.

The disciples are astounded by these words and by what Jesus next states: “It is easier, in fact, for a camel to get through the eye of a sewing needle than for a rich man to enter the Kingdom of God.” That moves the disciples to ask: “Who possibly can be saved?” Is being saved so challenging that it is beyond a man’s reach? Jesus looks straight at them and replies: “The things impossible with men are possible with God.”​—Luke 18:25-27.

Peter points out that they have made a choice different from that of the rich man, saying: “Look! We have left all things and followed you; what, then, will there be for us?” Jesus mentions the final outcome of their right choice: “In the re-creation, when the Son of man sits down on his glorious throne, you who have followed me will sit on 12 thrones, judging the 12 tribes of Israel.”​—Matthew 19:27, 28.

Clearly, Jesus has in mind the future time on earth when there will be a re-creation of conditions that existed in the garden of Eden. Peter and the other disciples will be rewarded by ruling with Jesus over that earthly Paradise, a reward truly worth any sacrifice they may make!

Yet the rewards are not all future. His disciples experience some right now. “There is no one who has left house or wife or brothers or parents or children for the sake of the Kingdom of God,” Jesus states, “who will not get many times more in this period of time, and in the coming system of things, everlasting life.”​—Luke 18:29, 30.

Yes, wherever his disciples go, they can enjoy a brotherhood with fellow worshippers that is closer and more precious than that enjoyed with natural family members. Sadly, it seems that the rich young ruler is going to lose out on that blessing as well as the reward of life in God’s heavenly Kingdom.

Jesus adds: “But many who are first will be last and the last first.” (Matthew 19:30) What does he mean?

The rich young ruler is among the “first,” being among the leaders of the Jews. As an observer of God’s commandments, he shows much promise and much might be expected of him. Yet he is putting riches and possessions ahead of all else in life. In contrast, the common people of the land see in Jesus’ teaching the truth and the way to life. They have been “last,” so to speak, but they are now coming to be “first.” They can look forward to sitting on thrones in heaven with Jesus and ruling over the Paradise earth.

Jesus has just told his listeners in Perea that “many who are first will be last and the last first.” (Matthew 19:30) He underscores this statement with an illustration about workers in a vineyard:

“The Kingdom of the heavens is like the master of a house who went out early in the morning to hire workers for his vineyard. After he had agreed with the workers for a denarius a day, he sent them into his vineyard. Going out also about the third hour, he saw others standing unemployed in the marketplace; and to those he said, ‘You too go into the vineyard, and I will give you whatever is fair.’ So off they went. Again he went out about the sixth hour and the ninth hour and did likewise. Finally, about the 11th hour, he went out and found others standing around, and he said to them, ‘Why have you been standing here all day unemployed?’ They replied, ‘Because nobody has hired us.’ He said to them, ‘You too go into the vineyard.’”​—Matthew 20:1-7.

Jesus’ listeners likely think of Jehovah God when they hear mention of “the Kingdom of the heavens” and “the master of a house.” The Scriptures present Jehovah as the owner of a vineyard, which represented the nation of Israel. (Psalm 80:8, 9; Isaiah 5:3, 4) Those in the Law covenant are likened to workers in the vineyard. Jesus, though, is not illustrating the past. He is describing a situation existing in his time.

The religious leaders, like the Pharisees who recently tried to test him on the subject of divorce, are supposedly laboring continually in God’s service. They are like full-time workers who expect full pay, the wage being a denarius for a day’s work.

The priests and others in this group consider the common Jews as serving God to a lesser extent, like part-time laborers in God’s vineyard. In Jesus’ illustration, these are the men who are employed “about the third hour” (9:00 a.m.) or later in the workday​—at the sixth, ninth, and finally the eleventh hour (5:00 p.m.).

The men and women who follow Jesus are viewed as “accursed people.” (John 7:49) For most of their lives, they have been fishermen or other laborers. Then, in the fall of 29 C.E., “the master of the vineyard” sent Jesus to call these lowly people to labor for God as Christ’s disciples. They are “the last” whom Jesus mentions, the 11th-hour vineyard workers.

Finishing his illustration, Jesus describes what occurs at the close of the workday: “When evening came, the master of the vineyard said to his man in charge, ‘Call the workers and pay them their wages, starting with the last and ending with the first.’ When the 11th-hour men came, they each received a denarius. So when the first came, they assumed that they would receive more, but they too were paid at the rate of a denarius. On receiving it, they began to complain against the master of the house and said, ‘These last men put in one hour’s work; still you made them equal to us who bore the burden of the day and the burning heat!’ But he said in reply to one of them, ‘Fellow, I do you no wrong. You agreed with me for a denarius, did you not? Take what is yours and go. I want to give to this last one the same as to you. Do I not have the right to do what I want with my own things? Or is your eye envious because I am good?’ In this way, the last ones will be first, and the first ones last.”​—Matthew 20:8-16.

The disciples may wonder about that final part of Jesus’ illustration. How will the Jewish religious leaders, who imagine themselves “first,” become “last”? And how will Jesus’ disciples become “first”?

Jesus’ disciples, whom the Pharisees and others view as “last,” are in line to be “first,” to receive full pay. With Jesus’ death, earthly Jerusalem is to be cast off, whereupon God will choose a new nation, “the Israel of God.” (Galatians 6:16; Matthew 23:38) John the Baptist pointed to such ones when he spoke about a coming baptism with holy spirit. Those who have been “last” are to be the first to receive that baptism and to be given the privilege of being witnesses of Jesus “to the most distant part of the earth.” (Acts 1:5, 8; Matthew 3:11) To the extent that the disciples grasp the dramatic change Jesus is pointing to, they may foresee facing extreme displeasure from the religious leaders, who become “last.”

As Jesus and his disciples complete their journey southward in Perea toward Jerusalem, they cross the Jordan River near Jericho. Others are traveling with them for the Passover of 33 C.E.

Jesus is walking on ahead of the disciples, determined to be in the city on time for the Passover. But the disciples are afraid. Earlier, when Lazarus died and Jesus was about to go from Perea into Judea, Thomas told the others: “Let us also go, so that we may die with him.” (John 11:16, 47-53) So going to Jerusalem is risky, and the disciples’ fear is understandable.

To prepare them for what lies ahead, Jesus takes the apostles aside and tells them: “We are going up to Jerusalem, and the Son of man will be handed over to the chief priests and the scribes. They will condemn him to death and hand him over to men of the nations to be mocked and scourged and executed on a stake; and on the third day he will be raised up.”​—Matthew 20:18, 19.

This is the third time that Jesus has told his disciples about his death and resurrection. (Matthew 16:21; 17:22, 23) However, this time he says that he will be executed on a stake. They listen to him, yet they do not comprehend the meaning. Perhaps they are expecting the restoration on earth of the kingdom of Israel, wanting to enjoy glory and honor in an earthly kingdom with Christ.

The mother of the apostles James and John, who is apparently Salome, is among the travelers. Jesus has given these two apostles a name meaning “Sons of Thunder,” no doubt because of their fiery disposition. (Mark 3:17; Luke 9:54) For some time, these two have had the ambition of being prominent in Christ’s Kingdom. Their mother is aware of that. She now approaches Jesus in their behalf, bows before him, and asks for a favor. Jesus replies: “What do you want?” She says: “Give the word that these two sons of mine may sit down, one at your right hand and one at your left, in your Kingdom.”​—Matthew 20:20, 21.

The request is really coming from James and John. Having just outlined the shame and humiliation he will experience, Jesus says to them: “You do not know what you are asking for. Can you drink the cup that I am about to drink?” They reply: “We can.” (Matthew 20:22) Still, they likely do not really comprehend what this means for them.

Nevertheless, Jesus tells them: “You will indeed drink my cup, but to sit down at my right hand and at my left is not mine to give, but it belongs to those for whom it has been prepared by my Father.”​—Matthew 20:23.

On learning about James and John’s request, the other ten apostles are indignant. Might James and John have been outspoken in the earlier argument among the apostles about who is the greatest? (Luke 9:46-48) Regardless, the present request reveals that the Twelve have not applied the counsel Jesus has given about conducting oneself as a lesser one. Their desire for prominence persists.

Jesus decides to deal with this latest controversy and the ill will it is creating. He calls the Twelve together and counsels them lovingly, saying: “You know that those who appear to be ruling the nations lord it over them and their great ones wield authority over them. This must not be the way among you; but whoever wants to become great among you must be your minister, and whoever wants to be first among you must be the slave of all.”​—Mark 10:42-44.

Jesus brings up the example they should imitate​—his example. He explains: “The Son of man came, not to be ministered to, but to minister and to give his life as a ransom in exchange for many.” (Matthew 20:28) For some three years, Jesus has been ministering in behalf of others. And he will yet do so to the extent of dying for mankind! The disciples need that same Christlike disposition of desiring to serve rather than to be served, to be a lesser one rather than to be in a position of prominence.

Jesus and those traveling with him arrive at Jericho, which is about a day’s journey from Jerusalem. In a sense, Jericho is a double city, the older city being about a mile (1.6 km) from the newer Roman city. As Jesus and the crowds make their way out of one of these cities and approach the other, two blind beggars hear the commotion. One of them is named Bartimaeus.

On hearing that Jesus is passing by, Bartimaeus and his companion begin shouting: “Lord, have mercy on us, Son of David!” (Matthew 20:30) Some in the crowd sternly tell them to be quiet, but the two cry out even louder. Hearing the disturbance, Jesus stops. He asks those with him to call whoever is shouting. They go to the beggars and say to one of them: “Take courage! Get up; he is calling you.” (Mark 10:49) Excitedly, the blind man throws off his outer garment, leaps to his feet, and goes to Jesus.

“What do you want me to do for you?” Jesus asks. Both blind men plead: “Lord, let our eyes be opened.” (Matthew 20:32, 33) Moved with pity, Jesus touches their eyes and, particularly to one of them, says: “Go. Your faith has made you well.” (Mark 10:52) The two blind beggars receive sight, and doubtless both begin glorifying God. Seeing what has happened, the people also give praise to God. The formerly blind men now begin to follow Jesus.

There are tremendous crowds around Jesus as he passes through Jericho. Everyone wants to see the one who has healed the blind men. The people press in on Jesus from every direction; hence, some cannot even get a glimpse of him. That is true of Zacchaeus. He is chief over the tax collectors in and around Jericho. Because he is short, he cannot see what is going on. So Zacchaeus runs ahead and climbs a sycamore (or, fig-mulberry) tree along the route that Jesus is taking. From up there, Zacchaeus gets a good view of everything. As Jesus draws near and sees Zacchaeus up in the tree, he says: “Zacchaeus, hurry and get down, for today I must stay in your house.” (Luke 19:5) Zacchaeus climbs down and hurries home to welcome his distinguished visitor.

When the people see what is happening, they begin to grumble. They feel that it is not right for Jesus to be the guest of a man whom they view as a sinner. Zacchaeus has become rich by dishonestly extorting money while he is collecting taxes.

As Jesus enters Zacchaeus’ home, the people complain: “He went as a guest to the house of a man who is a sinner.” However, Jesus sees in Zacchaeus the potential for repentance. And Jesus is not disappointed. Zacchaeus stands up and tells him: “Look! The half of my belongings, Lord, I am giving to the poor, and whatever I extorted from anyone, I am restoring four times over.”​—Luke 19:7, 8.

What a fine way for Zacchaeus to prove that his repentance is genuine! He can likely calculate from his tax records just how much he had received from various Jews, and he vows to make a fourfold restoration. That is even more than God’s law requires. (Exodus 22:1; Leviticus 6:2-5) Moreover, Zacchaeus promises to take half of his belongings and give them to the poor.

Jesus is pleased with this evidence of Zacchaeus’ repentance and tells him: “Today salvation has come to this house, because he too is a son of Abraham. For the Son of man came to seek and to save what was lost.”​—Luke 19:9, 10.

Recently, Jesus has focused on the situation of ‘the lost’ with his illustration about the lost son. (Luke 15:11-24) Now he has provided a real-life example of someone who was as good as lost but who has been found. The religious leaders and their followers may complain about Jesus and criticize him for giving attention to ones like Zacchaeus. Still, Jesus continues to look for and restore these lost sons of Abraham.

Though Jerusalem is Jesus’ destination, he may still be at the home of Zacchaeus with his disciples. They believe that “the Kingdom of God” is soon to be set up with Jesus as King. (Luke 19:11) They misunderstand this matter, just as they fail to grasp that Jesus must die. So he gives an illustration to help them to see that the Kingdom is yet a long way off.

He says: “A man of noble birth traveled to a distant land to secure kingly power for himself and to return.” (Luke 19:12) Such a trip would take time. Clearly Jesus is the “man of noble birth” who travels to a “distant land,” to heaven, where his Father will give him kingly power.

In the illustration, before the “man of noble birth” departs, he calls ten slaves and gives each a silver mina, telling them: “Do business with these until I come.” (Luke 19:13) Literal silver minas are valuable pieces of money. A mina amounts to the wages that an agricultural worker earns in over three months.

The disciples may discern that they are like the ten slaves in the illustration, for Jesus has already likened them to harvest workers. (Matthew 9:35-38) Of course, he has not asked them to bring in a harvest of grain. Rather, the harvest consists of other disciples who can find a place in the Kingdom of God. The disciples use what assets they have to produce more heirs of the Kingdom.

What more does Jesus reveal in this illustration? He says that citizens “hated [the man of noble birth] and sent out a body of ambassadors after him to say, ‘We do not want this man to become king over us.’” (Luke 19:14) The disciples know that the Jews do not accept Jesus​—some even want to kill him. After Jesus’ death and departure to heaven, the Jews in general show their view of him by persecuting his disciples. These opposers make it clear that they do not want Jesus as King.​—John 19:15, 16; Acts 4:13-18; 5:40.

As for the ten slaves, how do they use their minas until the “man of noble birth” receives “kingly power” and returns? Jesus relates: “When he eventually got back after having secured the kingly power, he summoned the slaves to whom he had given the money, in order to ascertain what they had gained by their business activity. So the first one came forward and said, ‘Lord, your mina gained ten minas.’ He said to him, ‘Well done, good slave! Because in a very small matter you have proved yourself faithful, hold authority over ten cities.’ Now the second came, saying, ‘Your mina, Lord, made five minas.’ He said to this one as well, ‘You too be in charge of five cities.’”​—Luke 19:15-19.

If the disciples perceive that they are like the slaves who use their assets to the full to make more disciples, they can rest assured that Jesus will be pleased. And they can trust that he will reward such diligence. Of course, not all of Jesus’ disciples have the same circumstances in life nor the same opportunities or abilities. Yet Jesus, who receives “kingly power,” will recognize and bless their loyal efforts at disciple-making.​—Matthew 28:19, 20.

Note a contrast, though, as Jesus concludes his illustration: “But another [slave] came, saying, ‘Lord, here is your mina that I kept hidden away in a cloth. You see, I was in fear of you, because you are a harsh man; you take what you did not deposit, and you reap what you did not sow.’ He said to him, ‘By your own words I judge you, wicked slave. You knew, did you, that I am a harsh man, taking what I did not deposit and reaping what I did not sow? So why did you not put my money in a bank? Then on my coming, I would have collected it with interest.’ With that he said to those standing by, ‘Take the mina from him and give it to the one who has the ten minas.’”​—Luke 19:20-24.

For failing to work to increase the wealth of his master’s kingdom, this slave experiences loss. The apostles are anticipating Jesus’ reigning in the Kingdom of God. So from what he says about this last slave, they likely perceive that if they are not diligent, they will not find a place in that Kingdom.

Jesus’ words must stimulate the loyal disciples to increased efforts. He concludes: “I say to you, to everyone who has, more will be given, but from the one who does not have, even what he has will be taken away.” He adds that his enemies, who do not want him “to become king over them,” will experience execution. Then Jesus resumes his trip up to Jerusalem.​—Luke 19:26-28.