聖書注解書

この章には次のことが記されている。一、キリストが郷里の人々に天の御国を説くことによって彼らに与えられた恵み（マタイ13:1-2）。彼は彼らにたとえで説教され、ここでその教えの仕方を選んだ理由を与えられる（マタイ13:10-17）。そして福音者はもう一つの理由を与える（マタイ13:34-35）。この章には八つのたとえが記録されており、天の御国—福音の国を世界に植え付ける方法、その成長と成功—を表すことを意図している。その国の大いなる真理と律法は他の聖書において平易に、たとえなしに示されている。しかしその始まりと進展のいくつかの事情が、ここでたとえにおいて明らかにされる。1. ここに、人々が福音の言葉から益を得ることの大いなる妨げが何であるか、そしてこれがその者の愚かさを通じてどれほど多くの者のうちでその目的に達しないかを示す一つのたとえがある。四種類の地面のたとえで、語られ（マタイ13:3-9）、説明される（マタイ13:18-23）。2. ここに、福音教会において良い者と悪い者の混合があること、それがさばきの日の両者の間の大いなる分離まで続くことを示すことを意図した二つのたとえがある。毒麦のたとえが語られ（マタイ13:24-30）、弟子たちの願いによって説明され（マタイ13:36-43）、海に投げ入れられた網のたとえがある（マタイ13:47-50）。3. ここに、福音教会は最初は非常に小さいが、時の経過と共にかなりの組織となることを示すことを意図した二つのたとえがある。一粒のからし種（マタイ13:31-32）と、パン種（マタイ13:33）のたとえ。4. ここに、福音による救いを期待する者は、その展望においてすべてを冒し、すべてを捨てることを喜ばねばならず、その取引によって損をしないことを示すことを意図した二つのたとえがある。畑に隠された宝（マタイ13:44）と、高価な真珠（マタイ13:45-46）のたとえ。5. ここに、弟子たちが他者の益のために彼らが与えられた教えを用いるための指示を意図した一つのたとえがある。良い家の主人のたとえ（マタイ13:51-52）。二、その両親の低さのゆえに郷里の人々がキリストに向けた軽蔑（マタイ13:53-58）。

Christ teaches the multitudes out of a ship, they standing on the shore, Matthew 13:1, Matthew 13:2. The parable of the sower, Matthew 13:3-9. He gives his reasons for speaking in parables, Matthew 13:10-17. Explains the parable of the sower, Matthew 13:18-23. Parable of the tares and the wheat, Matthew 13:24-30. Of the grain of mustard seed, Matthew 13:31, Matthew 13:32. Of the leaven, Matthew 13:33. The prophecy fulfilled by this mode of teaching, Matthew 13:34, Matthew 13:35. He explains the parable of the tares and the wheat, Matthew 13:36-43. Parable of the treasure hid in a field, Matthew 13:44. Of the pearl-merchant, Matthew 13:45, Matthew 13:46. Of the dragnet, Matthew 13:47-50. His application of the whole, Matthew 13:51, Matthew 13:52. He teaches in his own country, and his neighbors take offense, Matthew 13:53-56. Our Lord's observations on this, Matthew 13:57. He works no miracle among them because of their unbelief, Matthew 13:58.

CHAPTER 13.

JESUS TEACHING IN PARABLES.

The transition from the sultry, sombre atmosphere of chap. 12 into the calm, clear air of Christ’s parabolic wisdom would be as welcome to the evangelist as it is to us. Yet even here we do not altogether escape the shadow of unbelief or spiritual insusceptibility. We read of much good seed wasted, bad seed sown among good, fish of all sorts caught in the net. The adoption of the parabolic method of teaching, indeed, had its origin in part in disappointing experiences; truths misapprehended, actions misunderstood, compelling the Teacher to fall back on natural analogies for explanation and self-defence. All the synoptists recognise the importance of this type of teaching by their formal manner of introducing the first of the group of seven parables contained in Matthew’s collection. Cf. Matthew 13:3; Mark 4:2; Luke 8:4. Matthew’s way of massing matter of the same kind most effectually impresses us with the significance of this feature in Christ’s teaching ministry. That Jesus spoke all the seven parables grouped together in this chapter at one time is not certain or even likely. In the corresponding section Mark gives only two of the seven (Sower and Mustard Seed). Luke has the Sower only. The Sower, the Tares, and the Drag net may have formed a single discourse, as very closely connected in structure and import. Perhaps we should rather say had a place in the discourse from the boat, which seems to have been a review of the past ministry of Jesus, expressing chiefly disappointment with the result. Much besides parables would be spoken, the parables being employed to point the moral: much seed, little fruit, and yet a beginning made destined to grow; the situation to be viewed with patience and hope. Just how many of the parables reported by the evangelists were spoken then it is impossible to determine.

CHAPTER 13

Matthew 13:1. The omission of δέ (Lachm. Tisch. 8) is supported by B א, three Curss. It. Arm. Aeth. Or. But the apparently superfluous δέ might very easily be left out, coming as it does before τῇ.

ἀπὸ τ. οἰκ.] Lachm. Tisch. 8 : ἐκ τ. οἰκ., after Z א, 33, Or. Chrys. Weakly attested. Yet B, Or. (once) omit the preposition altogether.

Matthew 13:2. τὸ πλοῖον] Lachm.: πλοῖον (B C L Z א). But see on Matthew 8:23.

Matthew 13:4. ἦλθε] Lachm.: ἦλθον, after D L Z, Curss. Since κατέφαγεν below necessarily presupposes the singular, this reading must be regarded as merely an error on the part of the transcriber, which was amended in B, Curss. by substituting ἐλθόντα and omitting the following καί (so Tisch. 7). Otherwise, Fritzsche, de conform. N. T. crit. Lachm. p. 52 f.

Matthew 13:7. Instead of ἀπέπνιξαν, with Tisch. 8, read ἔπνιξαν, after D א, Curss. The reading of the Received text is from Luke.

Matthew 13:9. ἀκούειν] is, with Tisch., to be deleted, in accordance with B L א* Codd. It. See on Matthew 11:15.

Matthew 13:14. αὐτοῖς] Elz.: ἐπʼ αὐτοῖς, against decisive testimony. An interpretation.

Matthew 13:15. συνῶσι] So Elz. 1624, 1633, 1641, Griesb. Matth. Lachm. Tisch., according to decisive testimony. Scholz: συνιῶσι.

ἰάσωμαι] Lachm. Tisch.: ἰάσομαι, after testimony of so decisive a character that it cannot have been derived from the LXX., while the subjunctive mood may have been adopted for sake of conformity with the preceding verbs. Comp. on John 12:40.

Matthew 13:16. After ὦτα Lachm. deletes the superfluous ὑμῶν, only according to B, Curss. Codd. It. Hil.; and for ἀκούει, he and Tisch. read ἀκούουσιν, after B C M X א and Curss. Or. Eus. Cyr. Chrys. The latter is a mechanical conformation to the previous verb.

Matthew 13:17. γάρ] is deleted by Tisch. 8, only after X א, Curss. It. Arm. Aeth. Hil.

Matthew 13:18. For σπείροντος Lachm. Tisch. 8 read σπείραντος, after B X א* Curss. Syr. p. Chrys. Correctly; the σπείρων of Matthew 13:3 would still be lingering in the minds of the transcribers. Therefore, in deference to still stronger testimony, should σπείραντι be adopted in Matthew 13:24, with Lachm. and Tisch. 8.

Matthew 13:22. τούτου] omitted after αἰῶνος in B D א* Arm. Cant. Verc. Germ. 1, Corb. 2, Clar. Deleted by Lachm. and Tisch. Explanatory addition.

Matthew 13:23. The form συνιείς (Lachm. Tisch., after B D א, 238, Or.) instead of συνιών has been adopted in consequence of Matthew 13:19.

Matthew 13:25. ἔσπειρε] Lachm. and Tisch.: ἐπέσπειρεν, after B א ** (* has ἐπέσπαρκεν) and Curss. Arm. It. Vulg. Clem. Or. and several Fathers. Correctly; how easily might the preposition be dropped through carelessness in transcribing! More easily than that the ἐπέσπειρεν, which occurs nowhere else in the New Testament, should have been inserted as a gloss.

Matthew 13:27. The article, which in Elz. is placed before ζιζάνια, is deleted by Griesb. and the later critics, according to decisive testimony. So also with regard to τῷ before καιρῷ in Matthew 13:30, where Fritzsche wrongly maintains τῷ to be necessary.

Matthew 13:30. εἰς δέσμας] D L X Δ, Curss. Or. Chrys. Codd. I. have merely δέσμας, some with and others without αὐτά. Tisch. 7 has deleted εἰς (comp. Rinck), and that correctly; an explanatory addition.

Matthew 13:32. The form κατασκηνοῖν (Lachm. Tisch.) is only found in B* D; in the case of Mark 4:32, only in B*.

Matthew 13:34. οὐκ] Lachm. Tisch.: οὐδέν, after B C M Δ א* Curss. Syr. p. Arm. Clem. Or. Chrys., should be adopted on the strength of this testimony, and because οὐκ is found in Mark, and is by way of toning down the expression.

Matthew 13:35. διά] א* 1, 13, 33, 124, 253 insert Ἠσαΐου, which is supported by Eus. Porphyr. and Jerom. A false gloss,[447] notwithstanding that it is adopted by Tisch. 8. Jerom. suggests Ἀσάφ.

κόσμου] deleted by Tisch. 8, after B א** 1, 22, several Codd. of the It. Syrcur or Clem. Eus. The omission was occasioned by the LXX., which has merely ἈΠʼ ἈΡΧῆς.

Matthew 13:36. Ὁ ʼΙΗΣΟῦς] and ΑὐΤΟῖς, Matthew 13:37, as well should be deleted as interpolations, according to B D א, Curss. Verss. and Or. Chrys.

Matthew 13:40. ΚΑΊΕΤΑΙ] Elz. Lachm. and Tisch. 8 : ΚΑΤΑΚΑΊΕΤΑΙ, after B D א. Taken from Matthew 13:30.

For ΑἸῶΝ. ΤΟΎΤΟΥ Lachm. and Tisch. have merely ΑἸῶΝΟς, after B D Γ א, Curss. Verss. Cyr. Ir. Hil. Correctly; ΤΟΎΤΟΥ is quite a common addition, as in Matthew 13:22.

Matthew 13:44. ΠΆΛΙΝ ὉΜΟΊΑ] B D א, Vulg. It. Syrcur Copt. Arm. Tisch. have merely ὉΜΟΊΑ; Lachm. has ΠΆΛΙΝ only in brackets. It would be more readily deleted than inserted, for at this point a new series of parables begins, and it would seem to be in its proper place in the passage that follows (Matthew 13:45; Matthew 13:47).

Matthew 13:46. For Ὃς ΕὙΡΏΝ, we should, with Griesb. Fritzsche, Scholz, Lachm. and Tisch., read ΕὙΡῺΝ ΔΈ, after B D L א, 1, 33, Cyr. Cypr. and Verss. To continue the discourse with the relative was in accordance with what precedes and what comes after, which accounts for the relative construction superseding the ΕὙΡῺΝ ΔΈ, which would seem to break the continuity. Matthew 13:48. Lachm. has ΑὐΤΉΝ after ἈΝΑΒΙΒ.; so also Tisch. 7. On too inadequate testimony. With Tisch. 8, and on sufficient testimony, read instead of ἈΓΓΕῖΑ the more uncommon term ἌΓΓΗ.

Matthew 13:51. ΛΈΓΕΙ ΑὐΤΟῖς Ὁ ἸΗΣΟῦς] before ΣΥΝΉΚ. is wanting in B D א, Copt. Aeth. Vulg. Sax. It. (not Brix. Clar. Germ. 2) Or. Deleted by Fritzsche, Lachm. and Tisch.; would be more readily inserted than omitted, although the discourse of Jesus is only continued. With Fritzsche, Lachm. Tisch., and on somewhat similar authority, we should delete the κύριε after ναί as being a common addition.

Matthew 13:52. τῇ βασιλείᾳ] Elz. Scholz: εἰς τὴν βασιλείαν, Lachm.: ἐν τῇ βασιλ. (D M 42, Vulg. It. Chrys. Ir. Hil. Ambr. Aug.). Both readings appear to be explanations of τῇ βασιλ., which latter is sufficiently confirmed by the testimony of B C K Π א, Curss. Syr. Ar. Aeth. Slav. Or. Ath. Cyr. Procop.

Matthew 13:55. Ἰωσῆς] without adequate testimony, B C א** 1, 33, Copt. Syr. p. (on the margin) Syrcur It. (exc. Cant.) Vulg. Sax. Or. (twice) Eus. Jer. have Ἰωσήφ.; D E F G M S U V X Γ א*? Curss. Cant. Or. (once) have Ἰωάννης. Accordingly, with Lachm. and Tisch., we ought to prefer Ἰωσήφ as having the largest amount of testimony in its favour. See, besides, Wieseler in the Stud. u. Krit. 1840, p. 677 ff.

[447] A clear idea of the age of this erroneous addition may be obtained from the fact that it was even found in a copy of Matthew made use of by the Clementine Homilies (see Uhlhorn, Homil. u. Recogn. d. Clem. p. 119), and also from the circumstance of Porphyry’s chuckling over the Ἠσαΐου as being an error on the part of the inspired evangelist. But the weight of critical testimony is very decidedly in favour of rejecting the reading Ἠσαΐου in Matthew as spurious (in answer to Credner, Beitr. I. p. 302 ff.; Schneckenburger, p. 136, and Bleek).

Mt 13:1-52.

たとえで 教える イエス。 ( = Mr 4:1-34; Lu 8:4-18; 13:18-20)。

導入

(Mt 13:1-3)。

1. その日、イエスは家を出て、海べにおすわりになった。

海べ――これはテベリヤ湖であった。群衆はイエスの近くの岸辺に立っていたので、イエスの声は容易に聞こえた。イエスは舟に――すなわち小舟に――入り、腰を下ろして彼らに語った。穏やかで静かな海の岸に集まった大群衆――それはイエスの教えの象徴であり――そして神の子が、永遠にかかわる重大な関心事について彼らに語りかける光景ほど興味深いものは、ほとんどなかったであろう。

The same day - Our Lord scarcely ever appears to take any rest: he is incessant in his labors, and instant in season and out of season; and in this he has left all his successors in the ministry an example, that they should follow his steps: for he who wishes to save souls will find few opportunities to rest. As Satan is going about as a roaring lion seeking whom he may devour, the messenger of God should imitate his diligence, that he may counteract his work. The gospels are journals of our Lord's life.

Went Jesus out of the house - This was the house of Peter. See Matthew 17:24.

Sat by the sea side - The sea of Galilee, on the borders of which the city of Capernaum was situated.