小德兰爱心书屋  
 
小德兰爱心书屋
 
天主教中英对照(新约)列表
·Matthew Chapter 1(玛窦福音)
·Matthew Chapter 2
·Matthew Chapter 3
·Matthew Chapter 4
·Matthew Chapter 5
·Matthew Chapter 6
·Matthew Chapter 7
·Matthew Chapter 8
·Matthew Chapter 9
·Matthew Chapter 10
·Matthew Chapter 11
·Matthew Chapter 12
·Matthew Chapter 13
·Matthew Chapter 14
·Matthew Chapter 15
·Matthew Chapter 16
·Matthew Chapter 17
·Matthew Chapter 18
·Matthew Chapter 19
·Matthew Chapter 20
·Matthew Chapter 21
·Matthew Chapter 22
·Matthew Chapter 23
·Matthew Chapter 24
·Matthew Chapter 25
·Matthew Chapter 26
·Matthew Chapter 27
·Mark Chapter 1(玛尔谷福音)
·Mark Chapter 2
·Mark Chapter 3
·Mark Chapter 4
·Mark Chapter 5
·Mark Chapter 6
·Mark Chapter 7
·Mark Chapter 8
·Mark Chapter 9
·Mark Chapter 10
·Mark Chapter 11
·Mark Chapter 12
·Mark Chapter 13
·Mark Chapter 14
·Mark Chapter 15
·Mark Chapter 16
·Luke Chapter 1(路加福音)
·Luke Chapter 2
·Luke Chapter 3
·Luke Chapter 4
·Luke Chapter 5
·Luke Chapter 6
·Luke Chapter 7
·Luke Chapter 8
·Luke Chapter 9
·Luke Chapter 10
·Luke Chapter 11
·Luke Chapter 12
·Luke Chapter 13
·Luke Chapter 14
·Luke Chapter 15
·Luke Chapter 16
·Luke Chapter 17
·Luke Chapter 18
·Luke Chapter 19
·Luke Chapter 20
·Luke Chapter 21
·Luke Chapter 22
·Luke Chapter 23
·Luke Chapter 24
·John Chapter 1(若望福音)
·John Chapter 2
·John Chapter 3
·John Chapter 4
·John Chapter 5
·John Chapter 6
·John Chapter 7
·John Chapter 8
·John Chapter 9
·John Chapter 10
·John Chapter 11
·John Chapter 12
·John Chapter 13
·John Chapter 14
·John Chapter 15
·John Chapter 16
·John Chapter 17
·John Chapter 18
·John Chapter 19
·John Chapter 20
·John Chapter 21
·Acts Chapter 1(宗徒大事录)
·Acts Chapter 2
·Acts Chapter 3
·Acts Chapter 4
·Acts Chapter 5
·Acts Chapter 6
·Acts Chapter 7
·Acts Chapter 8
·Acts Chapter 9
·Acts Chapter 10
·Acts Chapter 11
·Acts Chapter 12
·Acts Chapter 13
·Acts Chapter 14
·Acts Chapter 15
·Acts Chapter 16
·Acts Chapter 17
·Acts Chapter 18
·Acts Chapter 19
·Acts Chapter 20
·Acts Chapter 21
·Acts Chapter 22
·Acts Chapter 23
·Acts Chapter 24
·Acts Chapter 25
·Acts Chapter 26
·Acts Chapter 27
·Acts Chapter 28
·Romans Chapter 1(罗马人书)
·Romans Chapter 2
·Romans Chapter 3
·Romans Chapter 4
·Romans Chapter 5
·Romans Chapter 6
·Romans Chapter 7
·Romans Chapter 8
·Romans Chapter 9
·Romans Chapter 10
·Romans Chapter 11
·Romans Chapter 12
·Romans Chapter 13
·Romans Chapter 14
·Romans Chapter 15
·Romans Chapter 16
·1 Corinthians Chapter 1[格前]
·1 Corinthians Chapter 2
·1 Corinthians Chapter 3
·1 Corinthians Chapter 4
·1 Corinthians Chapter 5
·1 Corinthians Chapter 6
·1 Corinthians Chapter 7
·1 Corinthians Chapter 8
·1 Corinthians Chapter 9
·1 Corinthians Chapter 10
·1 Corinthians Chapter 11
·1 Corinthians Chapter 12
·1 Corinthians Chapter 13
·1 Corinthians Chapter 14
·1 Corinthians Chapter 15
·1 Corinthians Chapter 16
·2 Corinthians Chapter 1[格后]
·2 Corinthians Chapter 2
·2 Corinthians Chapter 3
·2 Corinthians Chapter 4
·2 Corinthians Chapter 5
·2 Corinthians Chapter 6
·2 Corinthians Chapter 7
·2 Corinthians Chapter 8
·2 Corinthians Chapter 9
·2 Corinthians Chapter 10
·2 Corinthians Chapter 11
·2 Corinthians Chapter 12
·2 Corinthians Chapter 13
·Galatians Chapter 1迦拉达书
·Galatians Chapter 2
·Galatians Chapter 3
·Galatians Chapter 4
·Galatians Chapter 5
·Galatians Chapter 6
·Ephesians Chapter 1厄弗所书
·Ephesians Chapter 2
·Ephesians Chapter 3
·Ephesians Chapter 4
·Ephesians Chapter 5
·Ephesians Chapter 6
·Philippians Chapter 1斐理伯书
·Philippians Chapter 2
·Philippians Chapter 3
·Philippians Chapter 4
·Colossians Chapter 1哥罗森书
·Colossians Chapter 2
·Colossians Chapter 3
·Colossians Chapter 4
·1 Thessalonians Chapter 1[得前
·1 Thessalonians Chapter 2
·1 Thessalonians Chapter 3
·1 Thessalonians Chapter 4
·1 Thessalonians Chapter 5
·2 Thessalonians Chapter 1[得后
·2 Thessalonians Chapter 2
·2 Thessalonians Chapter 3
·1 Timothy Chapter 1弟茂德前书
·1 Timothy Chapter 2
·1 Timothy Chapter 3
·1 Timothy Chapter 4
·1 Timothy Chapter 5
·1 Timothy Chapter 6
·2 Timothy Chapter 1弟茂德后书
·2 Timothy Chapter 2
·2 Timothy Chapter 3
·2 Timothy Chapter 4
·Titus Chapter 1弟铎书
·Titus Chapter 2
·Titus Chapter 3
·Philemon 费肋孟书
·Hebrews Chapter 1希伯来书
·Hebrews Chapter 2
·Hebrews Chapter 3
·Hebrews Chapter 4
·Hebrews Chapter 5
·Hebrews Chapter 6
·Hebrews Chapter 7
·Hebrews Chapter 8
·Hebrews Chapter 9
·Hebrews Chapter 10
·Hebrews Chapter 11
·Hebrews Chapter 12
·Hebrews Chapter 13
·James Chapter 1雅各伯书
·James Chapter 2
·James Chapter 3
·James Chapter 4
·James Chapter 5
·Matthew Chapter 28
·1 Peter Chapter 1伯多禄前书
·1 Peter Chapter 2
·1 Peter Chapter 3
·1 Peter Chapter 4
·1 Peter Chapter 5
·2 Peter Chapter 1伯多禄后书
·2 Peter Chapter 2
·2 Peter Chapter 3
·1 John Chapter 1若望一书
·1 John Chapter 2
·1 John Chapter 3
·1 John Chapter 4
·1 John Chapter 5
·2 John 若望二书
·3 John 若望三书
·Jude 犹达书
·Revelation Chapter 1若望默示录
·Revelation Chapter 2
·Revelation Chapter 3
·Revelation Chapter 4
·Revelation Chapter 5
·Revelation Chapter 6
·Revelation Chapter 7
·Revelation Chapter 8
·Revelation Chapter 9
·Revelation Chapter 10
·Revelation Chapter 11
·Revelation Chapter 12
·Revelation Chapter 13
·Revelation Chapter 14
·Revelation Chapter 15
·Revelation Chapter 16
·Revelation Chapter 17
·Revelation Chapter 18
·Revelation Chapter 19
·Revelation Chapter 20
·Revelation Chapter 21
·Revelation Chapter 22
「我的民因无知识而灭亡。你弃掉知识,我也必弃掉你,使你不再给我作祭司。」
Matthew Chapter 13
Matthew Chapter 13
浏览次数:2449 更新时间:2009-6-7
 
 
 

Matthew
Chapter 13

1 1 On that day, Jesus went out of the house and sat down by the sea.

在那一天,耶稣从家里出来,坐在海边上,

2 Such large crowds gathered around him that he got into a boat and sat down, and the whole crowd stood along the shore.

有许多群众集合到他跟前,他只得上船坐下,群众都站在岸上。

3 And he spoke to them at length in parables, 2 saying: A sower went out to sow. 3

他就用比喻给他们讲论了许多事,说:看,有个撒种的出去撒种;

4 And as he sowed, some seed fell on the path, and birds came and ate it up.

他撒种的时候,有的落在路旁,飞鸟来把它吃了。

5 Some fell on rocky ground, where it had little soil. It sprang up at once because the soil was not deep,

有的落在石头地里,那里没有多少土壤,因为所有的土壤不深,即刻发了芽;

6 and when the sun rose it was scorched, and it withered for lack of roots.

但太阳一出来,就被晒焦;又因为没有根,就枯干了。

7 Some seed fell among thorns, and the thorns grew up and choked it.

有的落在荆棘中,荆棘长起来,便把它们窒息了。

8 But some seed fell on rich soil, and produced fruit, a hundred or sixty or thirtyfold.

有的落在好地里,就结了实:有一百倍的,有六十倍的,有三十倍的。

9 Whoever has ears ought to hear.

有耳的,听吧!

10 The disciples approached him and said, Why do you speak to them in parables?

门徒们前来对他说:为什么你用比喻对他们讲话?

11 4 He said to them in reply, Because knowledge of the mysteries of the kingdom of heaven has been granted to you, but to them it has not been granted.

耶稣回答他们说:因为天国的奥妙,是给你们知道,并不是给他们知道。

12 To anyone who has, more will be given 5 and he will grow rich; from anyone who has not, even what he has will be taken away.

因为凡有的,还要给他,使他富足;但是,没有的,连他所有的,也要由他夺去。

13 6 This is why I speak to them in parables, becausethey look but do not see and hear but do not listen or understand.'

为此,我用比喻对他们讲话,是因为他们看,却看不见;听,却听不见,也不了解;

14 Isaiah's prophecy is fulfilled in them, which says:You shall indeed hear but not understand you shall indeed look but never see.

这样为他们正应验了依撒依亚先知的预言,说:你们听是听,但不了解;看是看,但不明白,

15 Gross is the heart of this people, they will hardly hear with their ears, they have closed their eyes, lest they see with their eyes and hear with their ears and understand with their heart and be converted, and I heal them.'

因为这百姓的心迟纯了,耳朵难以听见;他们闭了眼睛,免得眼睛看见,耳朵听见,心里了解而转变,而要我医好他们。

16 7 But blessed are your eyes, because they see, and your ears, because they hear.

但你们的眼睛有福,因为看得见;你们的耳朵有福,因为听得见。

17 Amen, I say to you, many prophets and righteous people longed to see what you see but did not see it, and to hear what you hear but did not hear it.

我实在告诉你们:有许多先知和义人,想看你们所看见的,而没有看到;想听你们所听见的,而没有听到。

18 8 Hear then the parable of the sower.

 那么,你们听这撒种的比喻吧!

19 The seed sown on the path is the one who hears the word of the kingdom without understanding it, and the evil one comes and steals away what was sown in his heart.

凡听天国的话,而不了解的,那恶者就来把撒在他心里的夺去;这是指那撒在路旁的。

20 The seed sown on rocky ground is the one who hears the word and receives it at once with joy.

那撒在石头地里的,即是指人听了话,立刻高兴接受;

21 But he has no root and lasts only for a time. When some tribulation or persecution comes because of the word, he immediately falls away.

但在心里没有根,不能持久,一旦为这话发生了艰难和迫害,就立刻跌倒了。

22 The seed sown among thorns is the one who hears the word, but then worldly anxiety and the lure of riches choke the word and it bears no fruit.

那撒在荆棘中的,即是指人听了话,却有世俗的焦虑和财富的迷惑,把话蒙往了,结不出果实。

23 But the seed sown on rich soil is the one who hears the word and understands it, who indeed bears fruit and yields a hundred or sixty or thirtyfold.

那撒在好地里的,即是指那听了话而了解的人,他当然结实,有结一百倍的,有结六十倍的,有结三十倍的。

24 He proposed another parable to them. 9 The kingdom of heaven may be likened to a man who sowed good seed in his field.

耶稣给他们另设了一个比喻说:天国好象一个人,在自己田里撒了好种子;

25 While everyone was asleep his enemy came and sowed weeds 10 all through the wheat, and then went off.

但在人睡觉的时候,他的仇人来,在麦子中间撒上莠子,就走了。

26 When the crop grew and bore fruit, the weeds appeared as well.

苗长起来,抽出穗的时候,莠子也显出来了。

27 The slaves of the householder came to him and said,Master, did you not sow good seed in your field? Where have the weeds come from?'

家主的仆人,就前来对他说:主人!你不是在你田地里撒了好种子吗?那么从哪里来了莠子?

28 He answered,An enemy has done this.' His slaves said to him, 'Do you want us to go and pull them up?'

家主对他们说:这是仇人做的。仆人对他说:那么,你愿我们去把莠子收集起来吗?

29 He replied, No, if you pull up the weeds you might uproot the wheat along with them.

他却说:不,免得你们收集莠子,连麦子也拔了出来。

30 Let them grow together until harvest; 11 then at harvest time I will say to the harvesters, First collect the weeds and tie them in bundles for burning; but gather the wheat into my barn.'

让两样一起长到收割的时候好了;在收割时,我要对收割的人说:你们先收集莠子,把莠子捆成捆,好燃烧,把麦子却收入我的仓里。

31 12 He proposed another parable to them. The kingdom of heaven is like a mustard seed that a person took and sowed in a field.

耶稣给他们另设一个比喻说:天国好象一粒芥子,人把它撒在自己的田里。

32 13 It is the smallest of all the seeds, yet when full-grown it is the largest of plants. It becomes a large bush, and the 'birds of the sky come and dwell in its branches.'

它固然是各样种子里最小的,但当它长起来,却比各种蔬菜都大,竟成了树,甚至天上的飞鸟飞来,在它的枝上栖息。

33 He spoke to them another parable. The kingdom of heaven is like yeast 14 that a woman took and mixed with three measures of wheat flour until the whole batch was leavened.

他又给他们讲了一个比喻:天国好象酵母,女人取来藏在三斗面里,直到全部发了酵。

34 15 All these things Jesus spoke to the crowds in parables. He spoke to them only in parables,

耶稣用比喻给群众讲解了这一切,不用比喻就不给他们讲什么;

35 to fulfill what had been said through the prophet: 16 I will open my mouth in parables, I will announce what has lain hidden from the foundation (of the world).

这样应验了先知所说的话:我要开口说比喻,要说出由创世以来的隐密事。

36 Then, dismissing the crowds, 17 he went into the house. His disciples approached him and said, Explain to us the parable of the weeds in the field.

那时,耶稣离开了群众,来到家里,他的门徒就前来对他说:请把田间莠子的比喻给我们讲解一下!

37 18 He said in reply, He who sows good seed is the Son of Man,

他就回答说:那撒好种子的,就是人子;

38 the field is the world, 19 the good seed the children of the kingdom. The weeds are the children of the evil one,

田就是世界;好种子,即是天国的子民,莠子即是邪恶的子民;

39 and the enemy who sows them is the devil. The harvest is the end of the age, 20 and the harvesters are angels.

那撒莠子的仇人,即是魔鬼;收获时期,即是今世的终结;收割者即是天使。

40 Just as weeds are collected and burned (up) with fire, so will it be at the end of the age.

就如将莠子收集起来,用火焚烧;在今世终结时也将是如此:

41 The Son of Man will send his angels, and they will collect out of his kingdom 21 all who cause others to sin and all evildoers.

人子要差遣他的天使,由他的国内,将一切使人跌倒的事,及作恶的人收集起来,

42 They will throw them into the fiery furnace, where there will be wailing and grinding of teeth.

扔到火窑里;在那里要有哀号和切齿。

43 22 Then the righteous will shine like the sun in the kingdom of their Father. Whoever has ears ought to hear.

那时,义人要在他们父的国里,发光如同太阳。有耳的,听罢!

44 23 The kingdom of heaven is like a treasure buried in a field, 24 which a person finds and hides again, and out of joy goes and sells all that he has and buys that field.

 天国好象是藏在地里的宝贝;人找到了,就把它藏起来,高兴地去卖掉他所有的一切,买了那块地。

45 Again, the kingdom of heaven is like a merchant searching for fine pearls.

 天国又好象一个寻找完美珍珠的商人;

46 When he finds a pearl of great price, he goes and sells all that he has and buys it.

他一找到一颗宝贵的珍珠,就去,卖掉他所有的一切,买了它。

47 Again, the kingdom of heaven is like a net thrown into the sea, which collects fish of every kind.

 天国又好象撒在海里的网,网罗各种的鱼。

48 When it is full they haul it ashore and sit down to put what is good into buckets. What is bad they throw away.

网一满了,人就拉上岸来,坐下,拣好的,放在器皿里;坏的,扔在外面。

49 Thus it will be at the end of the age. The angels will go out and separate the wicked from the righteous

在今世的终结时,也将如此:天使要出去,把恶人由义人中分开,

50 and throw them into the fiery furnace, where there will be wailing and grinding of teeth.

把他们扔在火窑里;在那里要有哀号和切齿。

51 Do you understand 25 all these things? They answered, Yes.

这一切你们都明白了吗?”他们说:是的

52 26 And he replied, Then every scribe who has been instructed in the kingdom of heaven is like the head of a household who brings from his storeroom both the new and the old.

他就对他们说:为此,凡成为天国门徒的经师,就好象一个家主,从他的宝库里,提出新的和旧的东西。

53 When Jesus finished these parables, he went away from there.

耶稣讲完了这些比喻,就从那里走了。

54 27 He came to his native place and taught the people in their synagogue. They were astonished 28 and said, Where did this man get such wisdom and mighty deeds?

他来到自己的家乡,在会堂里教训人,以致人们都惊讶说:这人从那里得了这样的智慧和奇能?

55 Is he not the carpenter's son? Is not his mother named Mary and his brothers James, Joseph, Simon, and Judas?

这人不是那木匠的儿子?他的母亲不是叫玛利亚,他的弟兄不是叫雅各伯,若瑟,西满和犹达吗?

56 Are not his sisters all with us? Where did this man get all this?

他的姊妹不是都在我们这里吗?那么他的这一切是从那里来的呢?”

57 And they took offense at him. But Jesus said to them, A prophet is not without honor except in his native place and in his own house.

他们就对他起了反感。耶稣却对他们说:先知除了在自己的本乡本家外,没有不受尊敬的。

58 And he did not work many mighty deeds there because of their lack of faith.

他在那里,因为他们不信,没有多行奇能。

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Footnotes(注解)

1 [1-53] The discourse in parables is the third great discourse of Jesus in Matthew and constitutes the second part of the third book of the gospel. Matthew follows the Marcan outline (Mark 4:1-35) but has only two of Mark's parables, the five others being from Q and M. In addition to the seven parables, the discourse gives the reason why Jesus uses this type of speech (Matthew 10-15), declares the blessedness of those who understand his teaching (Matthew 16-17), explains the parable of the sower (Matthew 18-23) and of the weeds (Matthew 36-43), and ends with a concluding statement to the disciples (Matthew 51-52).

2 [3-8] Since in Palestine sowing often preceded ploughing, much of the seed is scattered on ground that is unsuitable. Yet while much is wasted, the seed that falls on good ground bears fruit in extraordinarily large measure. The point of the parable is that, in spite of some failure because of opposition and indifference, the message of Jesus about the coming of the kingdom will have enormous success.

3 [3] In parables: the word parable (Greek parabole) is used in the LXX to translate the Hebrew mashal, a designation covering a wide variety of literary forms such as axioms, proverbs, similitudes, and allegories. In the New Testament the same breadth of meaning of the word is found, but there it primarily designates stories that are illustrative comparisons between Christian truths and events of everyday life. Sometimes the event has a strange element that is quite different from usual experience (e.g., in Matthew 13:33 the enormous amount of dough in the parable of the yeast); this is meant to sharpen the curiosity of the hearer. If each detail of such a story is given a figurative meaning, the story is an allegory. Those who maintain a sharp distinction between parable and allegory insist that a parable has only one point of comparison, and that while parables were characteristic of Jesus' teaching, to see allegorical details in them is to introduce meanings that go beyond their original intention and even falsify it. However, to exclude any allegorical elements from a parable is an excessively rigid mode of interpretation, now abandoned by many scholars.

4 [11] Since a parable is figurative speech that demands reflection for understanding, only those who are prepared to explore its meaning can come to know it. To understand is a gift of God, granted to the disciples but not to the crowds. In Semitic fashion, both the disciples' understanding and the crowd's obtuseness are attributed to God. The question of human responsibility for the obtuseness is not dealt with, although it is asserted in Matthew 13:13. The mysteries: as in Luke 8:10; Mark 4:11 has the mystery. The word is used in Daniel 2:18, 19, 27 and in the Qumran literature (1QpHab 7:8; 1QS 3:23; 1QM 3:9) to designate a divine plan or decree affecting the course of history that can be known only when revealed. Knowledge of the mysteries of the kingdom of heaven means recognition that the kingdom has become present in the ministry of Jesus.

5 [12] In the New Testament use of this axiom of practical wisdom (see Matthew 25:29; Mark 4:25; Luke 8:18; 19:26), the reference transcends the original level. God gives further understanding to one who accepts the revealed mystery; from the one who does not, he will take it away (note the theological passive, more will be given, what he has will be taken away).

6 [13] Because they look . . . or understand': Matthew softens his Marcan source, which states that Jesus speaks in parables so that the crowds may not understand (Mark 4:12), and makes such speaking a punishment given because they have not accepted his previous clear teaching. However, his citation of Isaiah 6:9-10 in Matthew 13:14 supports the harsher Marcan view.

7 [16-17] Unlike the unbelieving crowds, the disciples have seen that which the prophets and the righteous of the Old Testament longed to see without having their longing fulfilled.

8 [18-23] See Mark 4:14-20; Luke 8:11-15. In this explanation of the parable the emphasis is on the various types of soil on which the seed falls, i.e., on the dispositions with which the preaching of Jesus is received. The second and third types particularly are explained in such a way as to support the view held by many scholars that the explanation derives not from Jesus but from early Christian reflection upon apostasy from the faith that was the consequence of persecution and worldliness respectively. Others, however, hold that the explanation may come basically from Jesus even though it was developed in the light of later Christian experience. The four types of persons envisaged are (1) those who never accept the word of the kingdom (Matthew 13:19); (2) those who believe for a while but fall away because of persecution (Matthew 13:20-21); (3) those who believe, but in whom the word is choked by worldly anxiety and the seduction of riches (Matthew 13:22); (4) those who respond to the word and produce fruit abundantly (Matthew 13:23).

9 [24-30] This parable is peculiar to Matthew. The comparison in Matthew 13:24 does not mean that the kingdom of heaven may be likened simply to the person in question but to the situation narrated in the whole story. The refusal of the householder to allow his slaves to separate the wheat from the weeds while they are still growing is a warning to the disciples not to attempt to anticipate the final judgment of God by a definitive exclusion of sinners from the kingdom. In its present stage it is composed of the good and the bad. The judgment of God alone will eliminate the sinful. Until then there must be patience and the preaching of repentance.

10 [25] Weeds: darnel, a poisonous weed that in its first stage of growth resembles wheat.

11 [30] Harvest: a common biblical metaphor for the time of God's judgment; cf Jeremiah 51:33; Joel 3:13; Hosea 6:11.

12 [31-33] See Mark 4:30-32; Luke 13:18-21. The parables of the mustard seed and the yeast illustrate the same point: the amazing contrast between the small beginnings of the kingdom and its marvelous expansion.

13 [32] See Daniel 4:7-9, 17-19 where the birds nesting in the tree represent the people of Nebuchadnezzar's kingdom. See also Ezekiel 17:23; 31:6.

14 [33] Except in this Q parable and in Matthew 16:12, yeast (or leaven) is, in New Testament usage, a symbol of corruption (see Matthew 16:6, 11-12; Mark 8:15; Luke 12:1; 1 Cor 5:6-8; Gal 5:9). Three measures: an enormous amount, enough to feed a hundred people. The exaggeration of this element of the parable points to the greatness of the kingdom's effect.

15 [34] Only in parables: see Matthew 13:10-15.

16 [35] The prophet: some textual witnesses read Isaiah the prophet. The quotation is actually from Psalm 78:2; the first line corresponds to the LXX text of the psalm. The psalm's title ascribes it to Asaph, the founder of one of the guilds of temple musicians. He is called the prophet (NAB the seer) in 2 Chron 29:30 but it is doubtful that Matthew averted to that; for him, any Old Testament text that could be seen as fulfilled in Jesus was prophetic.

17 [36] Dismissing the crowds: the return of Jesus to the house marks a break with the crowds, who represent unbelieving Israel. From now on his attention is directed more and more to his disciples and to their instruction. The rest of the discourse is addressed to them alone.

18 [37-43] In the explanation of the parable of the weeds emphasis lies on the fearful end of the wicked, whereas the parable itself concentrates on patience with them until judgment time.

19 [38] The field is the world: this presupposes the resurrection of Jesus and the granting to him of all power in heaven and on earth (Matthew 28:18).

20 [39] The end of the age: this phrase is found only in Matthew (13:40, 49; 24:3; 28:20).

21 [41] His kingdom: the kingdom of the Son of Man is distinguished from that of the Father (Matthew 13:43); see 1 Cor 15:24-25. The church is the place where Jesus' kingdom is manifested, but his royal authority embraces the entire world; see the note on Matthew 13:38.

22 [43] See Daniel 12:3.

23 [44-50] The first two of the last three parables of the discourse have the same point. The person who finds a buried treasure and the merchant who finds a pearl of great price sell all that they have to acquire these finds; similarly, the one who understands the supreme value of the kingdom gives up whatever he must to obtain it. The joy with which this is done is made explicit in the first parable, but it may be presumed in the second also. The concluding parable of the fishnet resembles the explanation of the parable of the weeds with its stress upon the final exclusion of evil persons from the kingdom.

24 [44] In the unsettled conditions of Palestine in Jesus' time, it was not unusual to guard valuables by burying them in the ground.

25 [51] Matthew typically speaks of the understanding of the disciples.

26 [52] Since Matthew tends to identify the disciples and the Twelve (see the note on Matthew 10:1), this saying about the Christian scribe cannot be taken as applicable to all who accept the message of Jesus. While the Twelve are in many ways representative of all who believe in him, they are also distinguished from them in certain respects. The church of Matthew has leaders among whom are a group designated as scribes (Matthew 23:34). Like the scribes of Israel, they are teachers. It is the Twelve and these their later counterparts to whom this verse applies. The scribe . . . instructed in the kingdom of heaven knows both the teaching of Jesus (the new) and the law and prophets (the old) and provides in his own teaching both the new and the old as interpreted and fulfilled by the new. On the translation head of a household (for the same Greek word translated householder in Matthew 13:27), see the note on Matthew 24:45-51.

27 [13:54-17:27] This section is the narrative part of the fourth book of the gospel.

28 [54] After the Sermon on the Mount the crowds are in admiring astonishment at Jesus' teaching (Matthew 7:28); here the astonishment is of those who take offense at him. Familiarity with his background and family leads them to regard him as pretentious. Matthew modifies his Marcan source (Matthew 6:1-6). Jesus is not the carpenter but the carpenter's son (Matthew 13:55), and among his own kin is omitted (Matthew 13:57), he did not work many mighty deeds in face of such unbelief (Matthew 13:58) rather than the Marcan ... he was not able to perform any mighty deed there (Matthew 6:5), and there is no mention of his amazement at his townspeople's lack of faith.

 

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