มัทธิว 20:23 วิจารณ์

For the kingdom of heaven is like unto a man,.... That is, the Gospel dispensation, or times of the Messiah, may fitly be represented by a man that is an householder, or master of a family, as Christ is; See Gill on Mat 10:25 He is master of the whole family of God, in heaven, and in earth, of all the children of God, and household of faith; his house they are, he is Father and master, son and firstborn, priest and prophet there. Which went out early in the morning to hire labourers into his vineyard: by "the vineyard" may be meant the church, which, like a vineyard, is separated by electing, redeeming, and calling grace, and by the order and ordinances of the Gospel, from the rest of the world; is set with various vines, with trees of righteousness, with pleasant plants, both fruitful and profitable; and which are dear and valuable to Christ; and about which much care is used to preserve, keep, and improve them. This may be called "his", Christ's, being what he has chosen for himself, his Father has given him, and he is heir of; which he has purchased with his blood, and which he plants, waters, takes care of, and enjoys. The "labourers" design either the ministers of the Gospel, who labour in the word and doctrine, who are, or at least ought to be, labourers in Christ's vineyard, and not loiterers; whose work in study, meditation, and prayer, in the ministration of the word and ordinances, and in performing other services they are called unto, is very laborious; and made more so, through the wickedness of some, and weakness of others: the employment of these labourers in the vineyard is various; the business of some is to plant; they are chiefly made use of in conversion: the work of others is to water; these are instruments in edification, and means of the growth of grace: others have a good hand at pruning, giving reproofs and corrections, in a suitable manner, with success, to the checking of sin, and bringing forth more fruit: others are useful in propping and supporting the vines, comforting and strengthening weak believers; and others in protecting and defending the outworks of the church, the doctrines and ordinances of it: or else private Christians in general may be intended, who all are, or should be labourers, both in the exercise of grace; for there is the work of faith, and the labour of love, to God, Christ, and his people, in which they should be continually employed; and in the discharge of duty, with regard to themselves; and in the care of their own vineyard, with respect to their families, which are their charge, and also to the church of Christ, of which they are members. These labourers are said to be "hired" by the householder, or owner of the vineyard, Christ, not strictly and properly speaking; nor does it mean that he had no prior right to their obedience, or that there is any merit in their labour, or that that is the condition of their salvation; but it signifies the influence of his grace, in making them willing to serve him cheerfully, and labour in his vineyard freely; to encourage them in which, he makes them many gracious, and exceeding great and precious promises, and particularly that of eternal life: for which purpose, it is said, that he "went out", either from his Father as mediator, being sent by him; or from heaven into this world, by the assumption of human nature; or by his Spirit, and the influence of his grace, in the calls of his people, to their several services, in his church; and that "early in the morning": some of them being very early called to labour there; meaning either in the morning of the world, as Adam, Abel, Seth, Enoch, and others; or in the morning of the Jewish church state, as Abraham, Moses, Joshua, and the like; or in the morning of the Gospel dispensation, as the apostles of Christ, which seems most likely; or in the morning of youth, as Timothy and others. Several things, in this first part of the parable, might be illustrated from the Jewish writings. They have a parable indeed, which, in the several parts of it, greatly resembles this, and begins thus (m); "to what is R. Bon like? to a king that hath a vineyard, , "and hires labourers into it", &c.'' Out of which some other things will be remarked, in the following parts of this parable: of a son's being sent, and going out to hire labourers into the vineyard, take the following instance (n): "it happened to R. Jochanan ben Matthia, that said to his son, , "go out, and hire labourers" for us: "he went out", and agreed with them for their food.'' The time of hiring labourers, here mentioned, exactly agrees with the Jewish accounts (o). "Says R. Juda ben Bethira, when the face of all the east is light unto Hebron, all the people go out, every man to his work; and when it is so light, it is good "to hire labourers we say".'' Upon which the gloss says, "every man goes out to his work, not for labourers, but the "householder", who , "rises earlier to find labourers to hire".'' Perhaps it may not be worth while to observe, how large a spot of ground, set with vines, was, by them, called a vineyard: it is frequently said by them (p), "that a vineyard planted by less than four cubits, is no vineyard; but R. Simeon, and the wise men, say it is a vineyard.'' (m) Shirhashirim Rabba, fol. 21. 3. Vid. Midrash Kohelet, fol. 72. 4. & Talmud Hicros. Beracot, fol 5. 3. (n) Misua Bava Metzia, c. 7. sect. 1. (o) T. Bab. Yoma, fol. 28. 2. (p) T. Hieros. Sheviith, fol. 33. 2. T. Bab. Bava Bathra, fol. 37. 2. & 33. 1.

And when they ten heard it,.... The other ten apostles, who either were within hearing the request made, and Christ's answer, or had by some means information of it: they were moved with indignation against the two brethren; the two sons of Zebedee, James and John: they were not so much displeased with the mother of them, who asked the favour for them, as with her sons, knowing that they have put her upon making this motion to Christ; nor were they so much moved with indignation at the action, detesting all notions of superiority and preeminence; for they were all tinctured with the same carnal principle, and each was desirous of the chief place for himself; but they were angry, and out of all temper, that these two brethren should move for that, which they thought they had as good a right unto, as any of them: wherefore, as Mark says, "they began to be much displeased with" them, and to show their resentment, not only by their looks and gestures, but by words; and very probably they would have rose to very high words, and a downright quarrel, had not Christ interposed; as, from the following verse, it appears he did.

For when sin is destroyed, which reigned in men's mortal bodies, with the entire dynasty of malignant powers, Christ shall receive exaltation of His kingdom among men; that is, His sitting on the throne of His glory. That God disposes all things both on His right hand and on His left, this is that there shall be then no more evil in His presence. They that are the more excellent among such as draw near to Christ, are they on His right hand; they that are inferior, are they on His left hand. Or by Christ's right hand look if you may understand the invisible creation; by His left hand the visible and bodily. For of those who are brought nigh to Christ, some obtain a place on His right hand, as the intelligent, some on His left hand, as the sentient creation. Christ does not say, Ye are able to drink of My cup, but looking to their future perfection He said, Ye shall indeed drink of my cup.

The Lord therefore commends their faith, in that He says that they are able to suffer martyrdom together 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, Though indeed, as far as we can judge, that honour is so set apart for others, as that the Apostles shall not be strangers to it, who shall sit on the throne of the Twelve Patriarchs to judge Israel; also, as may be collected out of the Gospels themselves, Moses and Elias shall sit with them in the kingdom of heaven, seeing that it was in their company that He appeared on the mount in His apparel of splendour.

So far at least were they from understanding clearly what He said, that the sons of Zebedee at the same time came to Him, and spake to Him of precedence. "We desire," it is said, "that one should sit on Thy right hand, and one on Thy left." How then doth this evangelist say, that their mother came to Him? It is probable both things were done. I mean, that they took their mother with them, with the purpose of making their entreaty stronger, and in this way to prevail with Christ. For in proof that this is true, as I say, and the request was rather theirs, and that being ashamed they put forward their mother, mark how Christ directs His words to them. But rather let us learn, first, what do they ask, and with what disposition, and whence they were moved to this? Whence then were they moved to this? They saw themselves honored above the rest, and expected from that they should obtain this request also. But what can it be they ask? Hear another evangelist plainly declaring this. For, "Because He was nigh," it is said, "to Jerusalem, and because they thought the kingdom of God should immediately appear," they asked these things. For they supposed that this was at the doors, and visible, and that having obtained what they asked, they would undergo none of the painful things. For neither for its own sake only did they seek it, but as though they would also escape the hardships. Wherefore also Christ in the first place leads them off from these thoughts, commanding them to await slaughter and dangers, and the utmost terrors. For, "Are ye able," saith He, "to drink of the cup that I drink of?" But let no man be troubled at the apostles being in such an imperfect state. For not yet was the cross accomplished, not yet the grace of the Spirit given. But if thou wouldest learn their virtue, notice them after these things, and thou wilt see them superior to every passion. For with this object He reveals their deficiencies, that after these things thou mightest know what manner of men they became by grace. That then they were asking, in fact, for nothing spiritual, neither had a thought of the kingdom above, is manifest from hence. But let us see also, how they come unto Him, and what they say. "We would," it is said, "that whatsoever we shall desire of Thee, Thou shouldest do it for us." And Christ saith to them, "What would ye?" not being ignorant, but that He may compel them to answer, and lay open the wound, and so apply the medicine. But they out of shame and confusion of face, because under the influence of a human passion they were come to do this, took Him privately apart from the disciples, and asked Him. For they went before, it is said, so that it might not be observable to them, and so said what they wished. For it was their desire, as I suppose, because they heard, "Ye shall sit on twelve thrones," to have the first place of these seats. And that they had an advantage over the others, they knew, but they were afraid of Peter, and say, "Command, that one sit on Thy right hand, one on Thy left;" and they urge Him, saying, "Command." What then saith He? Showing, that they asked nothing spiritual, neither, if they had known again what they were asking, would they have ventured to ask for so much, He saith, "Ye know not what ye ask," how great, how marvellous, how surpassing even the powers above. After that He adds, "Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with?" Seest thou, how He straightway drew them off from their suspicion, by framing His discourse from the contrary topics? For ye, He saith, talk to me of honor and crowns, but I to you of conflicts and labors. For this is not the season for rewards, neither shall that glory of mine appear now, but the present time is one of slaughter, and wars, and dangers. And see how by the form of His question, He both urges and attracts them. For He said not, "Are ye able to be slain?" "Are ye able to pour forth your blood?" but how? "Are ye able to drink of the cup?" Then to attract them to it, He saith, "Which I shall drink of," that by their fellowship with Him in it they might be made more ready. And a baptism again calls He it; showing that great was the cleansing the world was to have from the things that were being done. "They say unto Him, We are able." Out of their forwardness they straightway undertook it, not knowing even this which they were saying, but looking to hear what they had asked. What then saith He? "Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with." Great blessings did He foretell to them. His meaning is, ye shall be counted worthy of martyrdom, and shall suffer these things which I suffer; ye shall close your life by a violent death, and in these things ye shall be partakers with me; "But to sit on my right hand and on my left is not mine to give, but it shall be given to them for whom it is prepared of my Father." Having first elevated their souls, and made them of a higher character, and having rendered them such as sorrow could not subdue, then He reproves their request. But what can be this present saying? For indeed there are two points that are subjects of inquiry to many: one, if it be prepared for any to sit on His right hand; and then, if the Lord of all hath not power to bestow it on them for whom it is prepared. What then is the saying? If we solve the former point, then the second also will be clear to the inquirers. What then is this? No one shall sit on His right hand nor on His left. For that throne is inaccessible to all, I do not say to men only, and saints, and apostles, but even to angels, and archangels, and to all the powers that are on high. At least Paul puts it as a peculiar privilege of the Only-Begotten, saying, "To which of the angels said He at any time, Sit thou on my right hand?" And of the angels He saith, "Who maketh His angels spirits;" but unto the Son, "Thy throne, O God." How then saith He, "To sit on my right hand and on my left is not mine to give," as though there are some that should sit there? Not as though there are; far from it; but He makes answer to the thoughts of them who ask the favor, condescending to their understanding. For neither did they know that lofty throne, and His sitting at the right hand of the Father; how should they, when even the things that were much lower than these, and were daily instilled into them, they understood not? but they sought one thing only, to enjoy the first honors, and to stand before the rest, and that no one should stand before them with Him; even as I have already said before, that, since they heard of twelve thrones, in ignorance what the saying could mean, they asked for the first place. What therefore Christ saith is this: "Ye shall die indeed for me, and shall be slain for the sake of the gospel, and shall be partakers with me, as far as regards the passion: but this is not sufficient to secure you the enjoyment of the first seat, and to cause that ye should occupy the first place. For if any one else should come, together with the martyrdom, possessed of all the other parts of virtue far more fully than you, not because I love you now, and prefer you to the rest, therefore shall I set aside him that is distinguished by his good works, and give the first honors to you." But thus indeed He did not say it, so as not to pain them, but darkly He intimates the self-same thing, saying, "Ye shall drink indeed of my cup, and ye shall be baptized with the baptism that I am baptized with; but to sit on my right hand and on my left, this is not mine to give, but it shall be given to those for whom it is prepared." But for whom is it prepared? For them who could become distinguished by their works. Therefore He said not, It is not mine to give, but my Father's, lest any should say that He was too weak, or wanting in vigor for their recompense; but how? It is not mine, but of those for whom it is prepared. And in order that what I say may be more plain, let us work it on an illustration, and let us suppose there was some master of the games, then that many excellent combatants went down to the contest, and that some two of the combatants that were most nearly connected with the master of the games were to come to him and say, "Cause us to be crowned and proclaimed," confiding in their good-will and friendship with him; and that he were to say to them, "This is not mine to give, but it shall be given to them for whom it is prepared, by their labors, and their toils;" should we indeed condemn him as powerless? By no means, but we should approve him for his justice, and for having no respect of persons. Like then as we should not say that he did not give the crown from want of vigor, but as not wishing to corrupt the law of the games, nor to disturb the order of justice; in like manner now should I say Christ said this, from every motive to compel them, after the grace of God, to set their hopes of salvation and approval on the proof of their own good works. Therefore He saith, "For whom it is prepared." For what, saith He, if others should appear better than you? What, if they should do greater things? For shall ye, because ye have become my disciples, therefore enjoy the first honors, if ye yourselves should not appear worthy of the choice? For that He Himself hath power over the whole, is manifest from His having the entire judgment. For to Peter too He speaks thus, "I will give thee the keys of the Heavens." And Paul also makes this clear where he saith, "Henceforth is laid up for me the crown of righteousness, which the Lord, the righteous judge, will give me in that day; and not to me only, but unto all them also which have loved His appearing." But the appearing was of Christ. But that no one will stand before Paul, is surely clear to every one. And if He hath expressed these things somewhat obscurely, marvel not. For to lead them on by hidden instruction, not to be rudely pressing Him without object or cause for the first honors (for from a human passion they felt this), and not wishing to give them pain, by the obscurity He effects both these objects.

It is asked how the sons of Zebedee, namely, James and John, drank the cup of martyrdom when Scripture says that such an apostle as James was beheaded by Herod, but John ended life with a natural death. But if we read the ecclesiastical histories, we see it related that even John himself for the sake of martyrdom was sent into a vat of boiling oil and from there proceeded as an athlete to win the crown of Christ. Immediately he was sent away to the island of Patmos. So we shall see that the spirit of martyrdom was not lacking and that John drank the cup of confession, which even the three boys in the furnace of fire drank, although their persecutor did not shed blood.

“To sit at my right and at my left is not mine to grant to you, but to those for whom it has been prepared by my Father” must be understood as follows: the kingdom of heaven does not belong to the one giving but to the one receiving. “For there is no respecting of persons with God.” But whoever has proven himself in such a way that he is made worthy of the kingdom of heaven will receive what has been prepared, not for a person but for a life. If therefore you are such that you pursue the kingdom of heaven which my Father has prepared for the triumphant and victorious, you also will receive it. Others wish that it was spoken about Moses and Elijah, whom they had seen speaking with him a little earlier on the mountain, but this view does not seem at all plausible to me. The names of those sitting in the kingdom of heaven are not spoken, lest the rest be considered excluded by the few who are named.

(Ver. 23.) He said to them: 'You will indeed drink my cup. But to sit at my right hand and at my left is not mine to give you, but it is for those for whom it has been prepared by my Father.' It is questioned how James and John, the sons of Zebedee, drank the cup of martyrdom, when the Scripture narrates that only James the Apostle was beheaded by Herod (Acts XII): but John ended his life by his own death. But if we read the ecclesiastical histories, in which it is reported that he himself, on account of martyrdom, was sent into a vat of boiling oil, and from there as an athlete proceeded to receive the crown of Christ, and was immediately banished to the island of Patmos, we will see that the spirit for martyrdom was not lacking, and that John drank the cup of confession: which three young men also drank in the fiery furnace (Dan. III), although the persecutor did not shed blood. But what he says: to sit at my right hand and my left, is not mine to give to you, but to those for whom it has been prepared by my Father, it is to be understood as follows: The kingdom of heaven is not about giving, but about receiving. For there is no partiality with God (Acts 10:34): but whoever presents themselves in such a way as to become worthy of the kingdom of heaven, will receive what has been prepared not for individuals, but for life. Therefore, if you are among those who will attain the kingdom of heaven, which my Father has prepared for the triumphant and victorious, you will also receive it. Others want to interpret the saying about Moses and Elijah, whom they had seen talking with him on the mountain a little while ago, but it does not seem so to me. For the names of those who are seated in the kingdom of heaven are not spoken; lest, with a few being named, the others are thought to be excluded.

It is made a question how the sons of Zebedee, James, and John, did drink the cup of martyrdom, seeing Scripture relates that James only was beheaded by Herod, (Acts 12:2.) while John ended his life by a peaceful death. But when we read in ecclesiastical history that John himself was thrown into a cauldron of boiling oil with intent to martyr him, and that he was banished to the isle of Patmos, we shall see that he lacked not the will for martyrdom, and that John had drunk the cup of confession, the which also the Three Children in the fiery furnace did drink of, albeit the persecutor did not shed their blood. But to me this seems not so. Rather the names of them that shall sit in the kingdom of heaven are not named, lest that, if some few were named, the rest should think themselves shut out; for the kingdom of heaven is not of him that gives it, but of him that receives it. Not that there is respect of persons with God, but whosoever shall show himself such as to be worthy of the kingdom of heaven, shall receive it, for it is prepared not for condition, but for conduct. Therefore if you shall be found to be such as to be fit for that kingdom of heaven which My Father has made ready for the conquerors, ye shall receive the same. He said not, Ye shall not sit there, that He might not discourage the two brethren; while He said not, Ye shall sit there, that He might not stir the others to envy.

(de Trin i. 12.) Or otherwise; The Lord makes answer to His disciples in His character of servant; though whatever is prepared by the Father is also prepared by the Son, for He and the Father are one.

Or otherwise; It is not mine to give to you, that is, to proud men such as you are, but to the lowly in heart, for whom it is prepared of my Father.

For God knows all things beforehand, both past and present at once, and everything which is going to happen in the future up to the end of the world. He sees them as already present, because in and through Him all things hold together [Colossians 1:17]. Indeed, just as today the emperor takes in with a glance those who race and who wrestle in the area, but does not thereby make himself responsible for the victory of the winners or the failure of the losers-the zeal, or in other cases the slackness, of the contestants being cause of their victory or defeat-understand with me that it is just so with God Himself. When He endowed us with free will, giving commandments to teach us instead how we must oppose our adversaries, He left it to the free choice of each either to oppose and vanquish the enemy, or to relax and be miserably defeated by him. Nor does He leave us entirely to ourselves-for He knows the weakness of human nature-but rather is present Himself with us and, indeed, allies Himself with those who choose to struggle, and mysteriously imbues us with strength, and Himself, not we, accomplishes the victory over the adversary. This the earthly emperor is unable to do, since he is himself also a man, and is rather in need himself of assistance, just as we require it, too. God, on the other hand, Who is mighty and invincible, becomes, as we just said, an ally of those who willingly choose to do battle with the enemy, and He establishes them as victors over the cunning of the devil. He does not, however, compel any who do not so choose to this war, in order that He not destroy the power of choice which is proper to our reasoning nature, made according to His own image, and bring us down to the level of unreasoning brutes. Thus God, as we have explained, sees us all at once as if in an arena, just like the earthly emperor looks down on the athletes in competition. But, while the latter does not know who will lose and who will win until he sees the outcome of their contest and, though he may prepare the victors’ crowns beforehand, he still does not know to whom he is going to present them; the King of Heaven, on the other hand, knows from before the ages exactly who the victors and vanquished are going to be. This is why He said to those who asked Him if they could sit at His right hand and His left in His glory: “It is not mine to give to you” (Matthew 20:23), but that it will be given instead to those for whom it was prepared. - "Second Ethical Discourse"

And He saith unto them, Ye shall drink indeed of My cup, and be baptized with the baptism that I am baptized with: but to sit at My right hand, and at My left, is not Mine to give, but it shall be given to them for whom it is prepared by My Father. "You will bear witness even unto martyrdom, this I know" - and so it happened. For James was killed by Herod, and John was condemned by Trajan for bearing witness to the Word of Truth. "But to sit is not Mine to give, but it shall be given to those for whom it is prepared." That is, if one can be found who, along with bearing witness, also possesses every other virtue, that man will receive the gift. It is prepared for him who has labored, just as wreathes are prepared for those who contest in the games. When a foot race is held, sponsored by the king, and a man who did not even compete in the race approaches the king and says, "O holder of the games, give the wreath to me, though I did not compete," the king would answer him, "It is not for me to give out the wreath freely. For it goes to him for whom it has been prepared, that is, to him who ran and won the victory." So Christ here says, "I am not able to freely grant you to sit at My right hand. For it belongs to others who have labored for it and for them it has been prepared." You might ask, then, "Are there some who will sit?" Learn, that no one will sit there in the kingdom, for that is the prerogative of the divine nature alone. For to which of the angels said He at any time, "Sit thou at My right hand?" (Heb. 1:13. See Ps. 109:1). But John and James supposed that the Lord had said this, and they asked for such a seat, not understanding that to sit on the twelve thrones means they would be glorified on account of their virtue.

Next, he repels the petition. And first, he foretells the future passion; secondly, he responds to the petition. He says, therefore, you shall indeed drink my chalice. But what of this? It is true that James drank it; hence in Acts 12:2: and he killed James, the brother of John, with the sword. But John died without the chalice of suffering. But it should be said that he did not drink it unto death, but he was scourged, placed in oil, and banished. Likewise, he suffered many punishments, and thus he was not exempt from the drinking of the chalice. But to sit on my right hand. Here he responds to the petition for glory. If the Lord had said, "I will give it to you," the others would have been saddened. If he had refused, they themselves would have been made sad. Therefore he said: but to sit on my right hand or on my left is not mine to give to you, but to those for whom it is prepared by my Father. From this text the Arians argued that the dignity of the Father and the Son is not equal. Jerome and others explain that he gives together with the Father. Hence he means to say, it is not mine to give to you, as if to say: the eminence of dignity is not given to the person, but to merit, and this according to divine predestination. 1 Corinthians 2:9: eye has not seen, nor ear heard, neither has it entered into the heart of man, what things God has prepared for those who love him. John 14:3: if I go and prepare a place for you, etc. Hence, since the Father prepares, he himself also prepares. Or it is not mine to give to you without merits, but to persons who acquire it by merit; but it is mine from predestination, which is mine from my Father. And Augustine says thus: Salome was the sister of the mother of Christ; and because they believed they could obtain their request through a person more closely related, they therefore believed that he ought to give it to them because they were related to him according to the flesh. But in him, in one person, there were two natures. Hence he says, it is not mine, namely, according to the power which I have from the Father; therefore I will give according to what my Father has disposed.

PARABLE OF THE LABORERS IN THE VINEYARD. (Mat. 20:1-16) For the kingdom of heaven is like unto a man that is an householder, &c.--The figure of a vineyard, to represent the rearing of souls for heaven, the culture required and provided for that purpose, and the care and pains which God takes in that whole matter, is familiar to every reader of the Bible. (Psa 80:8-16; Isa 5:1-7; Jer 2:21; Luk 20:9-16; Joh 15:1-8). At vintage time, as WEBSTER and WILKINSON remark, labor was scarce, and masters were obliged to be early in the market to secure it. Perhaps the pressing nature of the work of the Gospel, and the comparative paucity of laborers, may be incidentally suggested, Mat 9:37-38. The "laborers," as in Mat 9:38, are first, the official servants of the Church, but after them and along with them all the servants of Christ, whom He has laid under the weightiest obligation to work in His service.