Matthew
Chapter 6
1 1 ＂(But) take care not to perform righteous deeds in order that people may see them; otherwise, you will have no recompense from your heavenly Father.
你们应当心，不要在人前行你们的仁义，为叫他们看见；若是这样，你们在天父之前，就没有赏报了。
2 When you give alms, do not blow a trumpet before you, as the hypocrites 2 do in the synagogues and in the streets to win the praise of others. Amen, I say to you, they have received their reward.
所以，当你施舍时，不可在你们前面吹号，如同假善人在会堂及街市上所行的一样，为受人们的称赞；我实在告诉你们，他们已获得了他们的赏报。
3 But when you give alms, do not let your left hand know what your right is doing,
当你施舍时，不要叫你左手知道你右手所行的，
4 so that your almsgiving may be secret. And your Father who sees in secret will repay you.
好使你的施舍隐而不露，你父在暗中看见，必要报答你。
5 ＂When you pray, do not be like the hypocrites, who love to stand and pray in the synagogues and on street corners so that others may see them. Amen, I say to you, they have received their reward.
当你祈祷时，不要如同假善人一样，爱在会堂及十字街头立着祈祷，为显示给人；我实在告诉你们，他们已获得了他们的赏报。
6 But when you pray, go to your inner room, close the door, and pray to your Father in secret. And your Father who sees in secret will repay you.
至于你，当你祈祷时，要进入你的内室，关上门，向你在暗中之父祈祷；你的父在暗中看见，必要报答你。
7 3 4 In praying, do not babble like the pagans, who think that they will be heard because of their many words.
你们祈祷时，不要唠唠叨叨，如同外邦人一样，因为他们以为只要多言，便可获得垂允。
8 Do not be like them. Your Father knows what you need before you ask him.
你们不要跟他们一样，因为你们的父，在你们求他以前，已知道你们需要什么。
9 5 6 ＂This is how you are to pray: Our Father in heaven, hallowed be your name,
所以，你们应当这样祈祷：我们在天的父！愿你的名被尊为圣，
10 your kingdom come, 7 your will be done, on earth as in heaven.
愿你的国来临，愿你的旨意承行于地，如在天上一样！
11 8 Give us today our daily bread;
我们的日用粮，求你今天赐给我们；
12 and forgive us our debts, 9 as we forgive our debtors;
宽免我们的罪债，犹如我们也宽免得罪我们的人；
13 and do not subject us to the final test, 10 but deliver us from the evil one.
不要让我们陷入诱惑，但救我们免于凶恶。
14 11 If you forgive others their transgressions, your heavenly Father will forgive you.
因为你们若宽免别人的过犯，你们的天父也必宽免你们的；
15 But if you do not forgive others, neither will your Father forgive your transgressions.
但你们若不宽免别人的，你们的父也必不宽免你们的过犯。
16 ＂When you fast, 12 do not look gloomy like the hypocrites. They neglect their appearance, so that they may appear to others to be fasting. Amen, I say to you, they have received their reward.
几时你们禁食，不要如同假善人一样，面带愁容；因为他们苦丧着脸，是为叫人看出他们禁食来。我实在告诉你们，他们已获得了他们的赏报。
17 But when you fast, anoint your head and wash your face,
至于你，当你禁食时，要用油抹你的头，洗你的脸，
18 so that you may not appear to be fasting, except to your Father who is hidden. And your Father who sees what is hidden will repay you.
不要叫人看出你禁食来，但叫你那在暗中之父看见；你的父在暗中看见，必要报答你
19 13 ＂Do not store up for yourselves treasures on earth, where moth and decay destroy, and thieves break in and steal.
“你们不要在地上为自己积蓄财宝，因为在地上有虫蛀，有锈蚀，在地上也有贼挖洞偷窃；
20 But store up treasures in heaven, where neither moth nor decay destroys, nor thieves break in and steal.
但该在天上为自己积蓄财宝，因为那里没有虫蛀，没有锈蚀，那里也没有贼挖洞偷窃。
21 For where your treasure is, there also will your heart be.
因为你的财宝在那里，你的心也必在那里。
22 14 ＂The lamp of the body is the eye. If your eye is sound, your whole body will be filled with light;
眼睛就是身体的灯。所以，你的眼睛若是康健，你的全身就都光明。
23 but if your eye is bad, your whole body will be in darkness. And if the light in you is darkness, how great will the darkness be.
但是，如果你的眼睛有了病，你的全身就都黑暗。那么，你身上的光明如果成了黑暗，那该是多么黑暗！
24 15 ＂No one can serve two masters. He will either hate one and love the other, or be devoted to one and despise the other. You cannot serve God and mammon.
“没有人能事奉两个主人：他或是要恨这一个而爱那一个，或是依附这一个而轻忽那一个。你们不能事奉天主而又事奉钱财。
25 16 ＂Therefore I tell you, do not worry about your life, what you will eat (or drink), or about your body, what you will wear. Is not life more than food and the body more than clothing?
为此，我告诉你们：不要为你们的生命忧虑吃什么，或喝什么；也不要为你们的身体忧虑穿什么。难道生命不是贵于食物，身体不是贵于衣服吗？
26 Look at the birds in the sky; they do not sow or reap, they gather nothing into barns, yet your heavenly Father feeds them. Are not you more important than they?
你们仰观天空的飞鸟，它们不播种，也不收获，也不在粮仓里屯积，你们的天父还是养活它们；你们不比它们更贵重吗？
27 Can any of you by worrying add a single moment to your life-span? 17
你们中谁能运用思虑，使自己的寿数增加一肘呢？
28 Why are you anxious about clothes? Learn from the way the wild flowers grow. They do not work or spin.
关于衣服，你们又忧虑什么？你们观察一下田间的百合花怎样生长：它们既不劳作，也不纺织；
29 But I tell you that not even Solomon in all his splendor was clothed like one of them.
可是我告诉你们：连撒罗满在他极盛的荣华时代所披戴的，也不如这些花中的一朵。
30 18 If God so clothes the grass of the field, which grows today and is thrown into the oven tomorrow, will he not much more provide for you, O you of little faith?
田里的野草今天还在，明天就投在炉中，天主尚且这样装饰，信德薄弱的人哪，何况你们呢？
31 So do not worry and say, ‘What are we to eat?' or ‘What are we to drink?‘ or 'What are we to wear?'
所以，你们不要忧虑说：我们吃什么，喝什么，穿什么？
32 All these things the pagans seek. Your heavenly Father knows that you need them all.
因为这一切都是外邦人所寻求的；你们的天父原晓得你们需要这一切。
33 But seek first the kingdom (of God) and his righteousness, 19 and all these things will be given you besides.
你们先该寻求天主的国和它的义德，这一切自会加给你们。
34 Do not worry about tomorrow; tomorrow will take care of itself. Sufficient for a day is its own evil.
所以你们不要为明天忧虑，因为明天有明天的忧虑：一天的苦足够一天受的了。”
Footnotes(注解)
1 [1-18] The sermon continues with a warning against doing good in order to be seen and gives three examples, almsgiving (Matthew 6:2-4), prayer (Matthew 6:5-15), and fasting (Matthew 6:16-18). In each, the conduct of the hypocrites (Matthew 6:2) is contrasted with that demanded of the disciples. The sayings about reward found here and elsewhere (Matthew 5:12, 46; 10:41-42) show that this is a genuine element of Christian moral exhortation. Possibly to underline the difference between the Christian idea of reward and that of the hypocrites, the evangelist uses two different Greek verbs to express the rewarding of the disciples and that of the hypocrites; in the latter case it is the verb apecho, a commercial term for giving a receipt for what has been paid in full (Matthew 6:2, 5, 16).
2 [2] The hypocrites: the scribes and Pharisees, see Matthew 23:13, 15, 23, 25, 27, 29. The designation reflects an attitude resulting not only from the controversies at the time of Jesus' ministry but from the opposition between Pharisaic Judaism and the church of Matthew. They have received their reward: they desire praise and have received what they were looking for.
3 [7-15] Matthew inserts into his basic traditional material an expansion of the material on prayer that includes the model prayer, the ＂Our Father.＂ That prayer is found in Luke 11:2-4 in a different context and in a different form.
4 [7] The example of what Christian prayer should be like contrasts it now not with the prayer of the hypocrites but with that of the pagans. Their babbling probably means their reciting a long list of divine names, hoping that one of them will force a response from the deity.
5 [9-13] Matthew's form of the ＂Our Father＂ follows the liturgical tradition of his church. Luke's less developed form also represents the liturgical tradition known to him, but it is probably closer than Matthew's to the original words of Jesus.
6 [9] Our Father in heaven: this invocation is found in many rabbinic prayers of the post-New Testament period. Hallowed be your name: though the ＂hallowing＂ of the divine name could be understood as reverence done to God by human praise and by obedience to his will, this is more probably a petition that God hallow his own name, i.e., that he manifest his glory by an act of power (cf Ezekiel 36:23), in this case, by the establishment of his kingdom in its fullness.
7 [10] Your kingdom come: this petition sets the tone of the prayer, and inclines the balance toward divine rather than human action in the petitions that immediately precede and follow it. Your will be done, on earth as in heaven: a petition that the divine purpose to establish the kingdom, a purpose present now in heaven, be executed on earth.
8 [11] Give us today our daily bread: the rare Greek word epiousios, here daily, occurs in the New Testament only here and in Luke 11:3. A single occurrence of the word outside of these texts and of literature dependent on them has been claimed, but the claim is highly doubtful. The word may mean daily or ＂future＂ (other meanings have also been proposed). The latter would conform better to the eschatological tone of the whole prayer. So understood, the petition would be for a speedy coming of the kingdom (today), which is often portrayed in both the Old Testament and the New under the image of a feast (Isaiah 25:6; Matthew 8:11; 22:1-10; Luke 13:29; 14:15-24).
9 [12] Forgive us our debts: the word debts is used metaphorically of sins, ＂debts＂ owed to God (see Luke 11:4). The request is probably for forgiveness at the final judgment.
10 [13] Jewish apocalyptic writings speak of a period of severe trial before the end of the age, sometimes called the ＂messianic woes.＂ This petition asks that the disciples be spared that final test.
11 [14-15] These verses reflect a set pattern called ＂Principles of Holy Law.＂ Human action now will be met by a corresponding action of God at the final judgment.
12 [16] The only fast prescribed in the Mosaic law was that of the Day of Atonement (Lev 16:31), but the practice of regular fasting was common in later Judaism; cf Didache Matthew 9:1.
13 [19-34] The remaining material of this chapter is taken almost entirely from Q. It deals principally with worldly possessions, and the controlling thought is summed up in Matthew 6:24, the disciple can serve only one master and must choose between God and wealth (mammon). See further the note on Luke 16:9.
14 [22-23] In this context the parable probably points to the need for the disciple to be enlightened by Jesus' teaching on the transitory nature of earthly riches.
15 [24] Mammon: an Aramaic word meaning wealth or property.
16 [25-34] Jesus does not deny the reality of human needs (Matthew 6:32), but forbids making them the object of anxious care and, in effect, becoming their slave.
17 [27] Life-span: the Greek word can also mean ＂stature.＂ If it is taken in that sense, the word here translated moment (literally, ＂cubit＂) must be translated literally as a unit not of time but of spatial measure. The cubit is about eighteen inches.
18 [30] Of little faith: except for the parallel in Luke 12:28, the word translated of little faith is found in the New Testament only in Matthew. It is used by him of those who are disciples of Jesus but whose faith in him is not as deep as it should be (see Matthew 8:26; 14:31; 16:8 and the cognate noun in Matthew 17:20).
19 [33] Righteousness: see the note on Matthew 3:14-15.