Matthew
Chapter 22
1 1 Jesus again in reply spoke to them in parables, saying,
耶稣又开口用比喻对他们说：
2 ＂The kingdom of heaven may be likened to a king who gave a wedding feast 2 for his son.
＂天国好比一个国王，为自己的儿子办婚宴。
3 3 He dispatched his servants to summon the invited guests to the feast, but they refused to come.
他打发仆人去召被请的人来赴婚宴，他们却不愿意来。
4 A second time he sent other servants, saying,‘Tell those invited: ＂Behold, I have prepared my banquet, my calves and fattened cattle are killed, and everything is ready; come to the feast.＂'
又派其它的仆人去，说：你们对被请的人说：看，我已预备好了我的盛宴，我的公牛和肥畜都宰杀了，一切都齐备了，你们来赴婚宴吧！
5 Some ignored the invitation and went away, one to his farm, another to his business.
他们却不理：有的往自己的田里去了，有的作自己的生意去了；
6 The rest laid hold of his servants, mistreated them, and killed them.
其余的竟拿住他的仆人，凌辱后杀死了。
7 4 The king was enraged and sent his troops, destroyed those murderers, and burned their city.
国王于是动了怒，派自已军队消灭了那些杀人的凶手，焚毁了他们的城市。
8 Then he said to his servants, 'The feast is ready, but those who were invited were not worthy to come.
然后对仆人说：婚宴已经齐备了，但是被请的人都不配。
9 Go out, therefore, into the main roads and invite to the feast whomever you find.'
如今你们到各路口去，凡是你们所遇到的，都请来赴婚宴。
10 The servants went out into the streets and gathered all they found, bad and good alike, 5 and the hall was filled with guests.
那些仆人就出去到大路上，凡遇到的，无论坏人好人，都召集了来，婚宴上就满了坐席的人。
11 6 But when the king came in to meet the guests he saw a man there not dressed in a wedding garment.
国王进来巡视坐席客人，看见在那里有一个没有穿婚宴礼服的人，
12 He said to him, ‘My friend, how is it that you came in here without a wedding garment?' But he was reduced to silence.
便对他说：朋友，你怎么到这里来，不穿婚宴礼服?那人默然无语。
13 7 Then the king said to his attendants, ‘Bind his hands and feet, and cast him into the darkness outside, where there will be wailing and grinding of teeth.'
国王遂对仆役说：你们捆起他的脚和手来，把他丢在外面的黑暗中；在那里要有哀号和切齿。
14 Many are invited, but few are chosen.＂
因为被召的人多，被选的人少
15 8 Then the Pharisees 9 went off and plotted how they might entrap him in speech.
那时，法利塞人去商讨怎样在言谈上叫耶稣入圈套。
16 They sent their disciples to him, with the Herodians, 10 saying, ＂Teacher, we know that you are a truthful man and that you teach the way of God in accordance with the truth. And you are not concerned with anyone's opinion, for you do not regard a person's status.
他们遂派自己的门徒和黑落德党人到他跟前说：“师傅，我们知道你是真诚的，按真理教授天主的道路，不顾忌任何人，因为你不看人的情面。
17 11 Tell us, then, what is your opinion: Is it lawful to pay the census tax to Caesar or not?＂
如今请你告诉我们：你以为如何?给凯撒纳税，可以不可以?”
18 Knowing their malice, Jesus said, ＂Why are you testing me, you hypocrites?
耶稣看破他们的恶意，就说：“假善人，你们为什么要试探我?
19 12 Show me the coin that pays the census tax.＂ Then they handed him the Roman coin.
拿一个税币给我看看！”他们便递给他一块“德纳”。
20 He said to them, ＂Whose image is this and whose inscription?＂
耶稣对他们说：“这肖像和名号是谁的?”
21 They replied, ＂Caesar's.＂ 13 At that he said to them, ＂Then repay to Caesar what belongs to Caesar and to God what belongs to God.＂
他们对他说：“凯撒的”。耶稣对他们说：“那么，凯撒的，就应归还凯撒；天主的，就应归还天主。”
22 When they heard this they were amazed, and leaving him they went away.
他们听了大为惊异，遂离开他走了。
23 14 On that day Sadducees approached him, saying that there is no resurrection. 15 They put this question to him,
在那一天，否认复活的撒杜塞人，来到他跟前，问他说：
24 saying, ＂Teacher, Moses said,‘If a man dies 16 without children, his brother shall marry his wife and raise up descendants for his brother.'
“师傅，梅瑟说：谁若死了没有儿子，他的弟弟就应娶他的女人为妻，给他哥哥立嗣。
25 Now there were seven brothers among us. The first married and died and, having no descendants, left his wife to his brother.
在我们中曾有兄弟七人：第一个娶了妻没有子嗣就死了，遗下了妻子给他的弟弟；
26 The same happened with the second and the third, through all seven.
连第二个与第三个，直到第七个都是这样。
27 Finally the woman died.
最后，那妇人也死了。
28 Now at the resurrection, of the seven, whose wife will she be? For they all had been married to her.＂
那么，在复活的时候，她是七人中那一个的妻子?因为都曾娶过她。”
29 17 Jesus said to them in reply, ＂You are misled because you do not know the scriptures or the power of God.
耶稣回答他们说：“你们错了，不明了经书，也不明了天主的能力，
30 At the resurrection they neither marry nor are given in marriage but are like the angels in heaven.
因为复活的时候，也不娶也不嫁，好象在天上的天使一样。
31 And concerning the resurrection of the dead, have you not read what was said to you 18 by God,
关于死人复活，你们不曾念过天主对你们所说
32 ‘I am the God of Abraham, the God of Isaac, and the God of Jacob'? He is not the God of the dead but of the living.＂
‘我是亚巴郎的天主，依撒格的天主及雅各伯的天主’的话吗?他不是死人的，而是活人的天主。”
33 When the crowds heard this, they were astonished at his teaching.
民众听了，就都惊讶他的道理。
34 19 When the Pharisees heard that he had silenced the Sadducees, they gathered together,
法利塞人听说耶稣使撒杜塞人闭口无言，就聚集在一起；
35 and one of them [a scholar of the law] 20 tested him by asking,
他们中有一个法学士试探他，发问说：
36 ＂Teacher, 21 which commandment in the law is the greatest?＂
“师傅，法律中那条诫命是最大的?”
37 He said to him, 22 ＂You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind.
耶稣对他说：“‘你应全心，全灵，全意，爱上主你的天主。’
38 This is the greatest and the first commandment.
这是最大也是第一条诫命。
39 The second is like it: 23 You shall love your neighbor as yourself.
第二条与此相似：你应当爱近人如你自己。
40 24 The whole law and the prophets depend on these two commandments.＂
全部法律和先知，都系于这两条诫命。”
41 25 26 While the Pharisees were gathered together, Jesus questioned them,
全部法律和先知，都系于这两条诫命。”
42 27 saying, ＂What is your opinion about the Messiah? Whose son is he?＂ They replied, ＂David's.＂
法利塞人聚集在一起时，耶稣问他们
43 He said to them, ＂How, then, does David, inspired by the Spirit, call him 'lord,' saying:
说：“关于默西亚，你们以为如何?他是谁的儿子?”他们回答说：“达味的。”
44 ‘The Lord said to my lord, ＂Sit at my right hand until I place your enemies under your feet＂'?
耶稣对他们说：“怎么达味因圣神的感动，称他为主说：
45 28 If David calls him‘lord,' how can he be his son?＂
那么，如果达味称他为主，他怎会是达味的儿子？”
46 No one was able to answer him a word, nor from that day on did anyone dare to ask him any more questions.
没有人能回答他一句话。从那天以后，没有谁再敢问他。
Footnotes(注解)
1 [1-14] This parable is from Q; see Luke 14:15-24. It has been given many allegorical traits by Matthew, e.g., the burning of the city of the guests who refused the invitation (Matthew 22:7), which corresponds to the destruction of Jerusalem by the Romans in A.D. 70. It has similarities with the preceding parable of the tenants: the sending of two groups of servants (Matthew 22:3, 4), the murder of the servants (Matthew 22:6) the punishment of the murderers (Matthew 22:7), and the entrance of a new group into a privileged situation of which the others had proved themselves unworthy (Matthew 22:8-10). The parable ends with a section that is peculiar to Matthew (Matthew 22:11-14), which some take as a distinct parable. Matthew presents the kingdom in its double aspect, already present and something that can be entered here and now (Matthew 22:1-10), and something that will be possessed only by those present members who can stand the scrutiny of the final judgment (Matthew 22:11-14). The parable is not only a statement of God's judgment on Israel but a warning to Matthew's church.
2 [2] Wedding feast: the Old Testament's portrayal of final salvation under the image of a banquet (Isaiah 25:6) is taken up also in Matthew 8:11; cf Luke 13:15.
3 [3-4] Servants . . . other servants: probably Christian missionaries in both instances; cf Matthew 23:34.
4 [7] See the note on Matthew 22:1-14.
5 [10] Bad and good alike: cf Matthew 13:47.
6 [11] A wedding garment: the repentance, change of heart and mind, that is the condition for entrance into the kingdom (Matthew 3:2; 4:17) must be continued in a life of good deeds (Matthew 7:21-23).
7 [13] Wailing and grinding of teeth: the Christian who lacks the wedding garment of good deeds will suffer the same fate as those Jews who have rejected Jesus; see the note on Matthew 8:11-12.
8 [15-22] The series of controversies between Jesus and the representatives of Judaism (see the note on Matthew 21:23-27) is resumed. As in the first (Matthew 21:23-27), here and in the following disputes Matthew follows his Marcan source with few modifications.
9 [15] The Pharisees: while Matthew retains the Marcan union of Pharisees and Herodians in this account, he clearly emphasizes the Pharisees' part. They alone are mentioned here, and the Herodians are joined with them only in a prepositional phrase of Matthew 22:16. Entrap him in speech: the question that they will pose is intended to force Jesus to take either a position contrary to that held by the majority of the people or one that will bring him into conflict with the Roman authorities.
10 [16] Herodians: see the note on Mark 3:6. They would favor payment of the tax; the Pharisees did not.
11 [17] Is it lawful: the law to which they refer is the law of God.
12 [19] They handed him the Roman coin: their readiness in producing the money implies their use of it and their acceptance of the financial advantages of the Roman administration in Palestine.
13 [21] Caesar's: the emperor Tiberius (A.D. 14-37). Repay to Caesar what belongs to Caesar: those who willingly use the coin that is Caesar's should repay him in kind. The answer avoids taking sides in the question of the lawfulness of the tax. To God what belongs to God: Jesus raises the debate to a new level. Those who have hypocritically asked about tax in respect to its relation to the law of God should be concerned rather with repaying God with the good deeds that are his due; cf Matthew 21:41, 43.
14 [23-33] Here Jesus' opponents are the Sadducees, members of the powerful priestly party of his time; see the note on Matthew 3:7. Denying the resurrection of the dead, a teaching of relatively late origin in Judaism (cf Daniel 12:2), they appeal to a law of the Pentateuch (Deut 25:5-10) and present a case based on it that would make resurrection from the dead ridiculous (Matthew 22:24-28). Jesus chides them for knowing neither the scriptures nor the power of God (Matthew 22:29). His argument in respect to God's power contradicts the notion, held even by many proponents as well as by opponents of the teaching, that the life of those raised from the dead would be essentially a continuation of the type of life they had had before death (Matthew 22:30). His argument based on the scriptures (Matthew 22:31-32) is of a sort that was accepted as valid among Jews of the time.
15 [23] Saying that there is no resurrection: in the Marcan parallel (Matthew 22:12, 18) the Sadducees are correctly defined as those ＂who say there is no resurrection＂; see also Luke 20:27. Matthew's rewording of Mark can mean that these particular Sadducees deny the resurrection, which would imply that he was not aware that the denial was characteristic of the party. For some scholars this is an indication of his being a Gentile Christian; see the note on Matthew 21:4-5.
16 [24] ＂If a man dies . . . his brother': this is known as the ＂law of the levirate,＂ from the Latin levir, ＂brother-in-law.＂ Its purpose was to continue the family line of the deceased brother (Deut 25:6).
17 [29] The sexual relationships of this world will be transcended; the risen body will be the work of the creative power of God.
18 [31-32] Cf Exodus 3:6. In the Pentateuch, which the Sadducees accepted as normative for Jewish belief and practice, God speaks even now (to you) of himself as the God of the patriarchs who died centuries ago. He identifies himself in relation to them, and because of their relation to him, the living God, they too are alive. This might appear no argument for the resurrection, but simply for life after death as conceived in Wisdom 3, 1-3. But the general thought of early first-century Judaism was not influenced by that conception; for it human immortality was connected with the existence of the body.
19 [34-40] The Marcan parallel (Mark 12:28-34) is an exchange between Jesus and a scribe who is impressed by the way in which Jesus has conducted himself in the previous controversy (Mark 12:28), who compliments him for the answer he gives him (Mark 12:32), and who is said by Jesus to be ＂not far from the kingdom of God＂ (Mark 12:34). Matthew has sharpened that scene. The questioner, as the representative of other Pharisees, tests Jesus by his question (Matthew 22:34-35), and both his reaction to Jesus' reply and Jesus' commendation of him are lacking.
20 [35] [A scholar of the law]: meaning ＂scribe.＂ Although this reading is supported by the vast majority of textual witnesses, it is the only time that the Greek word so translated occurs in Matthew. It is relatively frequent in Luke, and there is reason to think that it may have been added here by a copyist since it occurs in the Lucan parallel (Luke 10:25-28). Tested: see the note on Matthew 19:3.
21 [36] For the devout Jew all the commandments were to be kept with equal care, but there is evidence of preoccupation in Jewish sources with the question put to Jesus.
22 [37-38] Cf Deut 6:5. Matthew omits the first part of Mark's fuller quotation (Mark 12:29; Deut 6:4-5), probably because he considered its monotheistic emphasis needless for his church. The love of God must engage the total person (heart, soul, mind).
23 [39] Jesus goes beyond the extent of the question put to him and joins to the greatest and the first commandment a second, that of love of neighbor, Lev 19:18; see the note on Matthew 19:18-19. This combination of the two commandments may already have been made in Judaism.
24 [40] The double commandment is the source from which the whole law and the prophets are derived.
25 [41-46] Having answered the questions of his opponents in the preceding three controversies, Jesus now puts a question to them about the sonship of the Messiah. Their easy response (Matthew 22:43a) is countered by his quoting a verse of Psalm 110 that raises a problem for their response (43b-45). They are unable to solve it and from that day on their questioning of him is ended.
26 [41] The Pharisees . . . questioned them: Mark is not specific about who are questioned (Mark 12:35).
27 [42-44] David's: this view of the Pharisees was based on such Old Testament texts as Isaiah 11:1-9; Jeremiah 23:5; and Ezekiel 34:23; see also the extrabiblical Psalms of Solomon Psalm 17:21. How, then . . . saying: Jesus cites Psalm 110:1 accepting the Davidic authorship of the psalm, a common view of his time. The psalm was probably composed for the enthronement of a Davidic king of Judah. Matthew assumes that the Pharisees interpret it as referring to the Messiah, although there is no clear evidence that it was so interpreted in the Judaism of Jesus' time. It was widely used in the early church as referring to the exaltation of the risen Jesus. My lord: understood as the Messiah.
28 [45] Since Matthew presents Jesus both as Messiah (Matthew 16:16) and as Son of David (Matthew 1:1; see also the note on Matthew 9:27), the question is not meant to imply Jesus' denial of Davidic sonship. It probably means that although he is the Son of David, he is someone greater, Son of Man and Son of God, and recognized as greater by David who calls him my ＂lord.'