Matthew
Chapter 23
1 1 Then Jesus spoke to the crowds and to his disciples,
那时，耶稣对民众和他的门徒讲论说：
2 2 saying,＂The scribes and the Pharisees have taken their seat on the chair of Moses.
经师和法利塞人坐在梅瑟的讲座上：
3 Therefore, do and observe all things whatsoever they tell you, but do not follow their example. For they preach but they do not practice.
凡他们对你们所说的，你们要行要守；但不要照他们的行为去做，因为他们只说不做。
4 They tie up heavy burdens 3 (hard to carry) and lay them on people's shoulders, but they will not lift a finger to move them.
他们把沉重而难以负荷的担子捆好，放在人的肩上，自己却不肯用一个指头动一下。
5 4 All their works are performed to be seen. They widen their phylacteries and lengthen their tassels.
他们所做的一切工作都是为叫人看；为此，他们把经匣放宽，衣穗加长；
6 5 They love places of honor at banquets, seats of honor in synagogues,
他们又喜爱筵席上的首位，会堂中的上座，
7 greetings in marketplaces, and the salutation ‘'Rabbi.'
喜爱人在街市上向他们致敬，称他们为＂辣彼＂。
8 6 As for you, do not be called ‘Rabbi.' You have but one teacher, and you are all brothers.
至于你们，却不要被称为＂辣彼＂，因为你们的师傅只有一位，你们众人都是兄弟；
9 Call no one on earth your father; you have but one Father in heaven.
也不要在地上称人为你们的父，因为你们的父只有一位，就是天上的父。
10 Do not be called ‘Master'; you have but one master, the Messiah.
你们也不要被称为导师，因为你们的导师只有一位，就是默西亚。
11 The greatest among you must be your servant.
你们中那最大的，该作你们的仆役。
12 Whoever exalts himself will be humbled; but whoever humbles himself will be exalted.
凡高举自己的，必被贬抑；凡贬抑自己的，必被高举。
13 7＂Woe to you, scribes and Pharisees, you hypocrites. You lock the kingdom of heaven 8 before human beings. You do not enter yourselves, nor do you allow entrance to those trying to enter.
祸哉，你们经师和法利塞假善人！因为你们给人封闭了天国：你们不进去，也不让愿意进去的人进去。
14 ) 9 祸哉，你们经师和法利塞假善人！因为你们吞没了寡妇的家产，而以长久的祈祷作掩饰，为此，你们必要遭受更重的处罚。】
15 10＂Woe to you, scribes and Pharisees, you hypocrites. You traverse sea and land to make one convert, and when that happens you make him a child of Gehenna twice as much as yourselves.
祸哉，你们经师和法利塞假善人！因为你们走遍了海洋和陆地，为使一个人成为归依者；几时他成了，你们反而使他成为一个比你们加倍坏的‘地狱之子’。
16 11＂Woe to you, blind guides, who say, ‘If one swears by the temple, it means nothing, but if one swears by the gold of the temple, one is obligated.'
祸哉，你们瞎眼的响导！你们说：谁若指着圣所起誓，不算什么；但是谁若指着圣所的金子起誓，就该还愿。
17 Blind fools, which is greater, the gold, or the temple that made the gold sacred?
又昏又瞎的人哪！究竟什么更贵重：是金子还是那使金子成圣的圣所?
18 And you say, ‘If one swears by the altar, it means nothing, but if one swears by the gift on the altar, one is obligated.'
还有：谁若指着全燔祭坛起誓，不算什么；但是谁若指着那上面的供物起誓，就该还愿。
19 You blind ones, which is greater, the gift, or the altar that makes the gift sacred?
瞎眼的人哪！究竟什么更贵重：是供物或是那使供物成圣的全燔祭坛?
20 One who swears by the altar swears by it and all that is upon it;
所以，那指着全燔祭坛起誓的，是指着它和那上面的一切起誓；
21 one who swears by the temple swears by it and by him who dwells in it;
那指着圣所起誓的，是指着它和那住在它内的而起誓；
22 one who swears by heaven swears by the throne of God and by him who is seated on it.
那指着天起誓的，是指着天主的宝座和坐在上面的那位起誓。
23 ＂Woe to you, scribes and Pharisees, you hypocrites. You pay tithes 12 of mint and dill and cummin, and have neglected the weightier things of the law: judgment and mercy and fidelity. (But) these you should have done, without neglecting the others.
祸哉，你们经师和法利塞假善人！因为你们捐献十分之一的薄荷、茴香和莳萝，却放过了法律上最重要的公义、仁爱与信义；这些固然该作，那些也不可放过。
24 13 Blind guides, who strain out the gnat and swallow the camel!
瞎眼的响导！你们滤出蚊蚋，却吞下了骆驼。
25 14＂Woe to you, scribes and Pharisees, you hypocrites. You cleanse the outside of cup and dish, but inside they are full of plunder and self-indulgence.
祸哉，你们经师和法利塞假善人！因为你们洗擦杯盘的外面，里面却满是劫夺与贪欲。
26 Blind Pharisee, cleanse first the inside of the cup, so that the outside also may be clean.
瞎眼的法利塞人！你先应清洁杯的里面，好叫它外面也成为清洁的。
27 15＂Woe to you, scribes and Pharisees, you hypocrites. You are like whitewashed tombs, which appear beautiful on the outside, but inside are full of dead men's bones and every kind of filth.
祸哉，你们经师和法利塞假善人！因为你们好象用石灰刷白的坟墓；外面看来倒华丽，里面却满是死者的骨骸和各样的污秽。
28 Even so, on the outside you appear righteous, but inside you are filled with hypocrisy and evildoing.
同样，你们外面叫人看来倒象义人，你们里面却满是虚伪和不法。
29 16＂Woe to you, scribes and Pharisees, 17 you hypocrites. You build the tombs of the prophets and adorn the memorials of the righteous,
祸哉，你们经师和法利塞假善人！因为你们修建先知的坟，装饰义人的墓，
30 and you say, ‘If we had lived in the days of our ancestors, we would not have joined them in shedding the prophets' blood.'
且说：假使我们生在我们祖先的时日，我们决不是他们流先知血的伙伴；
31 Thus you bear witness against yourselves that you are the children of those who murdered the prophets;
这样你们自己作证，你们是那些残杀先知者的子孙了。
32 now fill up what your ancestors measured out!
你们就来补足你们祖先作恶的尺度吧！
33 You serpents, you brood of vipers, how can you flee from the judgment of Gehenna?
蛇啊！毒蛇的种类，你们怎能逃避地狱的处罚？
34 18 Therefore, behold, I send to you prophets and wise men and scribes; some of them you will kill and crucify, some of them you will scourge in your synagogues and pursue from town to town,
为此，看！我打发先知、贤哲和经师到你们这里来，其中有的你们要杀死，有的你们要钉死，有的你们要在你们的会堂中鞭打，有的你们要由一城市追逼到另一城市，
35 so that there may come upon you all the righteous blood shed upon earth, from the righteous blood of Abel to the blood of Zechariah, the son of Barachiah, whom you murdered between the sanctuary and the altar.
好叫流在地上一切义人的血，自义人亚伯尔的血，直到你们曾在圣所与全燔祭坛间，所杀的贝勒基雅的儿子则加黎雅的血，都归到你们身上。
36 Amen, I say to you, all these things will come upon this generation.
我实在告诉你们：这一切都要归到这一代人身上。
37 19＂Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how many times I yearned to gather your children together, as a hen gathers her young under her wings, but you were unwilling!
耶路撒冷！耶路撒冷！你常残杀先知，用石头砸死那些派遣到你这里来的人。我多少次愿意聚集你的子女，有如母鸡把自己的幼雏聚集在翅膀底下，但你却不愿意！
38 Behold, your house will be abandoned, desolate.
你看吧！你们的房屋必给你们留下一片荒凉。
39 I tell you, you will not see me again until you say,‘Blessed is he who comes in the name of the Lord.'＂
Footnotes(注解)
1 [1-39] The final section of the narrative part of the fifth book of the gospel is a denunciation by Jesus of the scribes and the Pharisees (see the note on Matthew 3:7). It depends in part on Mark and Q (cf Mark 12:38-39; Luke 11:37-52; 13:34-35), but in the main it is peculiar to Matthew. (For the reasons against considering this extensive body of sayings- material either as one of the structural discourses of this gospel or as part of the one that follows in Matthew 24-25, see the note on Matthew 19:1-23:39.) While the tradition of a deep opposition between Jesus and the Pharisees is well founded, this speech reflects an opposition that goes beyond that of Jesus' ministry and must be seen as expressing the bitter conflict between Pharisaic Judaism and the church of Matthew at the time when the gospel was composed. The complaint often made that the speech ignores the positive qualities of Pharisaism and of its better representatives is true, but the complaint overlooks the circumstances that gave rise to the invective. Nor is the speech purely anti-Pharisaic. The evangelist discerns in his church many of the same faults that he finds in its opponents and warns his fellow Christians to look to their own conduct and attitudes.
2 [2-3] Have taken their seat . . . Moses: it is uncertain whether this is simply a metaphor for Mosaic teaching authority or refers to an actual chair on which the teacher sat. It has been proved that there was a seat so designated in synagogues of a later period than that of this gospel. Do and observe . . . they tell you: since the Matthean Jesus abrogates Mosaic law (Matthew 5:31-42), warns his disciples against the teaching of the Pharisees (Matthew 14:1-12), and, in this speech, denounces the Pharisees as blind guides in respect to their teaching on oaths (Matthew 16-22), this commandment to observe all things whatsoever they (the scribes and Pharisees) tell you cannot be taken as the evangelist's understanding of the proper standard of conduct for his church. The saying may reflect a period when the Matthean community was largely Jewish Christian and was still seeking to avoid a complete break with the synagogue. Matthew has incorporated this traditional material into the speech in accordance with his view of the course of salvation history, in which he portrays the time of Jesus' ministry as marked by the fidelity to the law, although with significant pointers to the new situation that would exist after his death and resurrection (see the note on Matthew 5:17-20). The crowds and the disciples (Matthew 23:1) are exhorted not to follow the example of the Jewish leaders, whose deeds do not conform to their teaching (Matthew 23:3).
3 [4] Tie up heavy burdens: see the note on Matthew 11:28.
4 [5] To the charge of preaching but not practicing (Matthew 23:3), Jesus adds that of acting in order to earn praise. The disciples have already been warned against this same fault (see the note on Matthew 6:1-18). Phylacteries: the Mosaic law required that during prayer small boxes containing parchments on which verses of scripture were written be worn on the left forearm and the forehead (see Exodus 13:9, 16; Deut 6:8; 11:18). Tassels: see the note on Matthew 9:20. The widening of phylacteries and the lengthening of tassels were for the purpose of making these evidences of piety more noticeable.
5 [6] Cf Mark 12:38-39.＂Rabbi': literally,＂my great one,＂ a title of respect for teachers and leaders.
6 [8-12] These verses, warning against the use of various titles, are addressed to the disciples alone. While only the title＂Rabbi' has been said to be used in addressing the scribes and Pharisees (Matthew 23:7), the implication is that Father and＂Master' also were. The prohibition of these titles to the disciples suggests that their use was present in Matthew's church. The Matthean Jesus forbids not only the titles but the spirit of superiority and pride that is shown by their acceptance. Whoever exalts . . . will be exalted: cf Luke 14:11.
7 [13-36] This series of seven＂woes,＂ directed against the scribes and Pharisees and addressed to them, is the heart of the speech. The phrase woe to occurs often in the prophetic and apocalyptic literature, expressing horror of a sin and punishment for those who commit it. Hypocrites: see the note on Matthew 6:2. The hypocrisy of the scribes and Pharisees consists in the difference between their speech and action Matthew 23:3 and in demonstrations of piety that have no other purpose than to enhance their reputation as religious persons (Matthew 23:5).
8 [13] You lock the kingdom of heaven: cf Matthew 16:19 where Jesus tells Peter that he will give him the keys to the kingdom of heaven. The purpose of the authority expressed by that metaphor is to give entrance into the kingdom (the kingdom is closed only to those who reject the authority); here the charge is made that the authority of the scribes and Pharisees is exercised in such a way as to be an obstacle to entrance. Cf Luke 11:52 where the accusation against the＂scholars of the law＂ (Matthew's scribes) is that they＂have taken away the key of knowledge.＂
9 [14] Some manuscripts add a verse here or after Matthew 23:12＂Woe to you, scribes and Pharisees, you hypocrites. You devour the houses of widows and, as a pretext, recite lengthy prayers. Because of this, you will receive a very severe condemnation.＂ Cf Mark 12:40; Luke 20:47. This＂woe＂ is almost identical with Mark 12:40 and seems to be an interpolation derived from that text.
10 [15] In the first century A.D. until the First Jewish Revolt against Rome (A.D. 66-70), many Pharisees conducted a vigorous missionary campaign among Gentiles. Convert: literally,＂proselyte,＂ a Gentile who accepted Judaism fully by submitting to circumcision and all other requirements of Mosaic law. Child of Gehenna: worthy of everlasting punishment; for Gehenna, see the note on Matthew 5:22. Twice as much as yourselves: possibly this refers simply to the zeal of the convert, surpassing that of the one who converted him.
11 [16-22] An attack on the casuistry that declared some oaths binding (one is obligated) and others not (it means nothing) and held the binding oath to be the one made by something of lesser value (the gold; the gift on the altar). Such teaching, which inverts the order of values, reveals the teachers to be blind guides; cf Matthew 15:14. Since the Matthean Jesus forbids all oaths to his disciples (Matthew 5:33-37), this woe does not set up a standard for Christian moral conduct, but ridicules the Pharisees on their own terms.
12 [23] The Mosaic law ordered tithing of the produce of the land (Lev 27:30; Deut 14:22-23), and the scribal tradition is said here to have extended this law to even the smallest herbs. The practice is criticized not in itself but because it shows the Pharisees' preoccupation with matters of less importance while they neglect the weightier things of the law.
13 [24] Cf Lev 11:41-45 that forbids the eating of any＂swarming creature.＂ The Pharisees' scrupulosity about minor matters and neglect of greater ones (Matthew 23:23) is further brought out by this contrast between straining liquids that might contain a tiny＂swarming creature＂ and yet swallowing the camel. The latter was one of the unclean animals forbidden by the law (Lev 11:4), but it is hardly possible that the scribes and Pharisees are being denounced as guilty of so gross a violation of the food laws. To swallow the camel is only a hyperbolic way of speaking of their neglect of what is important.
14 [25-26] The ritual washing of utensils for dining (cf Mark 7:4) is turned into a metaphor illustrating a concern for appearances while inner purity is ignored. The scribes and Pharisees are compared to cups carefully washed on the outside but filthy within. Self-indulgence: the Greek word here translated means lack of self-control, whether in drinking or in sexual conduct.
15 [27-28] The sixth woe, like the preceding one, deals with concern for externals and neglect of what is inside. Since contact with dead bodies, even when one was unaware of it, caused ritual impurity (Numbers 19:11-22), tombs were whitewashed so that no one would contract such impurity inadvertently.
16 [29-36] The final woe is the most serious indictment of all. It portrays the scribes and Pharisees as standing in the same line as their ancestors who murdered the prophets and the righteous.
17 [29-32] In spite of honoring the slain dead by building their tombs and adorning their memorials, and claiming that they would not have joined in their ancestors' crimes if they had lived in their days, the scribes and Pharisees are true children of their ancestors and are defiantly ordered by Jesus to fill up what those ancestors measured out. This order reflects the Jewish notion that there was an allotted measure of suffering that had to be completed before God's final judgment would take place.
18 [34-36] There are important differences between the Matthean and the Lucan form of this Q material; cf Luke 11:49-51. In Luke the one who sends the emissaries is the＂wisdom of God.＂ If, as many scholars think, that is the original wording of Q, Matthew, by making Jesus the sender, has presented him as the personified divine wisdom. In Luke, wisdom's emissaries are the Old Testament＂prophets＂ and the Christian＂apostles.＂ Matthew's prophets and wise men and scribes are probably Christian disciples alone; cf Matthew 10:41 and see the note on Matthew 13:52. You will kill: see Matthew 24:9. Scourge in your synagogues . . . town to town: see Matthew 10:17, 23 and the note on Matthew 10:17. All the righteous blood shed upon the earth: the slaying of the disciples is in continuity with all the shedding of righteous blood beginning with that of Abel. The persecution of Jesus' disciples by this generation involves the persecutors in the guilt of their murderous ancestors. The blood of Zechariah: see the note on Luke 11:51. By identifying him as the son of Barachiah Matthew understands him to be Zechariah the Old Testament minor prophet; see Zechariah 1:1.
19 [37-39] Cf Luke 13:34-35. The denunciation of Pharisaic Judaism ends with this lament over Jerusalem, which has repeatedly rejected and murdered those whom God has sent to her. How many times: this may refer to various visits of Jesus to the city, an aspect of his ministry found in John but otherwise not in the synoptics. As a hen . . . under her wings: for imagery similar to this, see Psalm 17:8; 91:4. Your house . . . desolate: probably an allusion to the destruction of the temple in A.D. 70. You will not see me . . . in the name of the Lord: Israel will not see Jesus again until he comes in glory for the final judgment. The acclamation has been interpreted in contrasting ways, as an indication that Israel will at last accept Jesus at that time, and as its troubled recognition of him as its dreaded judge who will pronounce its condemnation; in support of the latter view see Matthew 24:30.