1
Mt 22:1-14.
日本語
英語原文
Mt 22:1-14.
PARABLE OF THE MARRIAGE OF THE KING'S SON.
This is a different parable from that of the Great Supper, in
Lu 14:15,
&c., and is recorded by Matthew alone.
2
無題
日本語
2. 天の国は、ある王に似ている。その王は自分の息子のために婚宴を催した—「このたとえにおいて」TRENCHが見事に述べるように、「主が御自分をますます明確な光のもとに、御国の中心人物として啓示される様子を見る。ここでは、家持の息子、唯一の愛された者
(Mr 12:6)
よりもはるかに平明な、ご自身の身分の高貴さの暗示を与えられる。しかしここでは主の系統は王族的であり、主ご自身がただちに王および王の子として現れる
(Ps 72:1)。
最後のものは旧約聖書の歴史のたとえであり、キリストは新しい王国の創設者というよりは、その預言者および教師の系統の最後かつ最大の者である。そこでは神は人から何かを要求して現れる。ここでは恵みのたとえとして、神は彼らに何かを与える者として現れる。このように、しばしば、両者は互いを完成する。一方が残したところを他方が取り上げる。」エホバの民イスラエルに対するエホバの「婚宴」はユダヤ人の耳に親しかった。そして
Ps 45:1-17
においてこの婚宴はメシアのPersonにおいて成就として見られる—「王」ご自身、「神」として呼ばれ、しかも「その神」の油、その仲間たちにまさる喜びの油で油注がれた方として。これらの一見矛盾する事柄（
Lu 20:41-44
参照）は、このたとえにおいて解決される。そしてイエスは、この王の子であると主張することによって、イスラエルの預言者たちと詩人たちがエホバの民との言い表せないほど近く愛に満ちた結合について提示したすべてを、ご自身に相続人として仕えるのである。しかし注意深く観察せよ。花嫁はこのたとえでは視界に入らない。その目的は、婚宴の客および婚宴の礼服の欠如という姿のもとに特定の真理を教えることであり、花嫁の導入とは調和しなかったであろうからである。
英語原文
2. The kingdom of heaven is like unto a certain king, which made a marriage for his son--"In this parable," as TRENCH admirably remarks, "we see how the Lord is revealing Himself in ever clearer light as the central Person of the kingdom, giving here a far plainer hint than in the last parable of the nobility of His descent. There He was indeed the Son, the only and beloved one
(Mr 12:6),
of the Householder; but here His race is royal, and He appears as Himself at once the King and the King's Son
(Ps 72:1).
The last was a parable of the Old Testament history; and Christ is rather the last and greatest of the line of its prophets and teachers than the founder of a new kingdom. In that, God appears demanding something from men; in this, a parable of grace, God appears more as giving something to them. Thus, as often, the two complete each other: this taking up the matter where the other left it." The "marriage" of Jehovah to His people Israel was familiar to Jewish ears; and in
Ps 45:1-17
this marriage is seen consummated in the Person of Messiah
"THE KING," Himself addressed as "GOD" and yet as anointed by "HIS GOD" with the oil of gladness above His fellows. These apparent contradictions (see on
Lu 20:41-44)
are resolved in this parable; and Jesus, in claiming to be this King's Son, serves Himself Heir to all that the prophets and sweet singers of Israel held forth as to Jehovah's ineffably near and endearing union to His people. But observe carefully, that THE BRIDE does not come into view in this parable; its design being to teach certain truths under the figure of guests at a wedding feast, and the want of a wedding garment, which would not have harmonized with the introduction of the Bride.
3
無題
日本語
3. and sent forth his servants——福音のすべての宣教者たちを表す。to call them that were bidden——ここではユダヤ人を意味する。彼らは最初に選ばれたときから、預言者たちによって彼らの王の現れに備えて待つよう促されたすべての招きを通じて、「招かれた者たち」であった。to the wedding——あるいは、すべての準備が整った後の婚宴の祝い。and they would not come——バプテスマのヨハネ、主ご自身、そしてその後の使徒たちの奉仕の全体の結果が、あまりにも悲しいことにこれを示した。
英語原文
3. and sent forth his servants--representing all preachers of the Gospel.
to call them that were bidden--here meaning the Jews, who were "bidden," from the first choice of them onwards through every summons addressed to them by the prophets to hold themselves in readiness for the appearing of their King.
to the wedding--or the marriage festivities, when the preparations were all concluded.
and they would not come--as the issue of the whole ministry of the Baptist, our Lord Himself, and His apostles thereafter, too sadly showed.
4
無題
日本語
4. my oxen and my fatlings are killed, and all things are ready; come unto the marriage——これはキリストの死、復活、昇天、御霊の注ぎの後の福音の招きを指す。たとえはこれらを直接に暗示することはできなかったが、厳密な意味で「すべてのことが備えられた」と言い得たのはこの時だけであった。（
1Co 5:7, 8
）「キリストがわたしたちの過越の小羊として屠られた。それゆえ、わたしたちは祭りを守ろう」を比較せよ。また（
Joh 6:51
）「わたしは天から下って来た生けるパンである。もし人がこのパンを食べるなら、永遠に生きるであろう。またわたしが与えるパンは、世の命のために与えるわたしの肉である」も比較せよ。
英語原文
4. my oxen and my fatlings are killed, and all things are ready; come unto the marriage--This points to those Gospel calls after Christ's death, resurrection, ascension, and effusion of the Spirit, to which the parable could not directly allude, but when only it could be said, with strict propriety, "that all things were ready." Compare
1Co 5:7, 8,
"Christ our Passover is sacrificed for us; therefore, let us keep the feast"; also
Joh 6:51,
"I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread which I will give is My flesh, which I will give for the life of the world."
5
無題
日本語
5. But they made light of it, and went their ways, one to his farm, another to his merchandise:
英語原文
5. But they made light of it, and went their ways, one to his farm, another to his merchandise:
6
無題
日本語
6. And the remnant took his servants, and entreated them spitefully——侮辱した。and slew them——これらは二つの異なる不信仰者の階層である。一方は単に無関心であり、他方は絶対的に敵対的——一方は軽べつするあざける者であり、他方は苦々しい迫害者である。
英語原文
6. And the remnant took his servants, and entreated them spitefully--insulted them.
and slew them--These are two different classes of unbelievers: the one simply indifferent; the other absolutely hostile--the one, contemptuous scorners; the other, bitter persecutors.
7
無題
日本語
7. But when the king——私たちの主イエス・キリストの父である大いなる神。heard thereof, he was wroth——ご自身の子と、彼らを招くことへ身を低くされたご自身に対する侮辱のゆえに。and he sent forth his armies——ここでローマ人は神の軍勢と呼ばれる。アッスリヤ人が「その怒りの杖」（
Isa 10:5
）と呼ばれるように、神の司法的復讐の執行者として。and destroyed those murderers——しかもなんという膨大な数で行ったことか！and burned up their city——ああ、エルサレムよ、かつて「大いなる王の都」（
Ps 48:2
）と呼ばれ、ほぼこの時までそう呼ばれていたのに（
Mt 5:35
）、今や「彼らの都」となった。それはちょうど主が、この一、二日後に、神が長く住まわれていた神殿について「見よ、あなたがたの家は荒廃に渡される」（
Mt 23:38
）と言われたのと同じである！（
Lu 19:43, 44
比較）。
英語原文
7. But when the king--the Great God, who is the Father of our Lord Jesus Christ.
heard thereof, he was wroth--at the affront put both on His Son, and on Himself who had deigned to invite them.
and he sent forth his armies--The Romans are here styled God's armies, just as the Assyrian is styled "the rod of His anger"
(Isa 10:5),
as being the executors of His judicial vengeance.
and destroyed those murderers--and in what vast numbers did they do it!
and burned up their city--Ah! Jerusalem, once "the city of the Great King"
(Ps 48:2),
and even up almost to this time
(Mt 5:35);
but now it is "their city"--just as our Lord, a day or two after this, said of the temple, where God had so long dwelt, "Behold your house is left unto you desolate"
(Mt 23:38)!
Compare
Lu 19:43, 44.
8
無題
日本語
8. The wedding is ready, but they which were bidden were not worthy——恵み深い招きをそのように扱って主を侮辱した者たちが、どうして主の食卓に着くにふさわしいとみなされようか。
英語原文
8. The wedding is ready, but they which were bidden were not worthy--for how should those be deemed worthy to sit down at His table who had affronted Him by their treatment of His gracious invitation?
9
無題
日本語
9. Go ye therefore into the highways——人の見出される、町であれ田舎であれ、大きな出口と通り。and as many as ye shall find, bid to the marriage——すなわち、彼らをあるがままに。
英語原文
9. Go ye therefore into the highways--the great outlets and thoroughfares, whether of town or country, where human beings are to be found.
and as many as ye shall find, bid to the marriage--that is, just as they are.
10
無題
日本語
10. So those servants went out into the highways, and gathered together all as many as they found, both bad and good——すなわち、公然たる罪人と道徳的に正しい者とを区別せずに。福音の招きはユダヤ人、サマリヤ人、辺境の異邦人を同様に招き入れた。ここまではこのたとえは「大いなる宴会」のたとえ（
Lu 14:16
等）に応答する。しかしわたしたちのたとえの特徴は、次に続くものである。
英語原文
10. So those servants went out into the highways, and gathered together all as many as they found, both bad and good--that is, without making any distinction between open sinners and the morally correct. The Gospel call fetched in Jews, Samaritans, and outlying heathen alike. Thus far the parable answers to that of "the Great Supper"
(Lu 14:16,
&c.). But the distinguishing feature of our parable is what follows:
11
無題
日本語
11. And when the king came in to see the guests——これは、代から代へと主イエスの告白するすべての弟子に対する全知の検分の、荘厳な表現である。これに基づき、その真の性格は後日司法的に宣言されるであろう！he saw there a man——これは、たとえのこの後半が個人のさばきを意図することを示す。前半はむしろ国民的なさばきを表す。which had not on a wedding garment——ここの言葉は、
Zep 1:7, 8
の次の著しい箇所から取られている。——「主なる神の前に静粛にせよ。主の日は近い。主は犠牲を備え、その客を招かれた。主の犠牲の日には、わたしは君たちと、王の子らと、異邦の着物を着たすべての者を罰するであろう」。祭りの衣を贈る東洋の習慣（
Ge 45:22; 2Ki 5:22
参照）は、明確には証明されないまでも、ここでは確かに前提とされている。これは間違いなく、彼らが自分のものとして持参したものではない——大路から無差別に集められた者たちがどうしてそのような衣を持てたでしょうか——彼らがその適切な衣として受けるものを意味する。そしてそれは、「主イエスを着る」こと、「主われらの義」を着ることで意味されるもの以外、何であろうか。（
Ps 45:13, 14
参照）。
またこのような言葉は、「わたしは主にあって大いに楽しみ、わたしの魂はわたしの神にあって喜ぶ。主が救いの衣をわたしに着せ、義の上着をわたしにまとい、花婿が飾りで飾るように、花嫁が宝石で身を飾るように」という預言の喜びの言葉が長く響き渡っていた人々の耳には、決して異質なものではなかったであろう（
Isa 61:10
）。
英語原文
11. And when the king came in to see the guests--Solemn expression this, of that omniscient inspection of every professed disciple of the Lord Jesus from age to age, in virtue of which his true character will hereafter be judicially proclaimed!
he saw there a man--This shows that it is the judgment of individuals which is intended in this latter part of the parable: the first part represents rather national judgment.
which had not on a wedding garment--The language here is drawn from the following remarkable passage in
Zep 1:7, 8:
--"Hold thy peace at the presence of the Lord God; for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, He hath bid His guests. And it shall come to pass in the day of the Lord's sacrifice, that I will punish the princes, and the king's children, and all such as are clothed with strange apparel." The custom in the East of presenting festival garments (see
Ge 45:22; 2Ki 5:22),
even though nor clearly proved, Is certainly presupposed here. It undoubtedly means something which they bring not of their own--for how could they have any such dress who were gathered in from the highways indiscriminately?--but which they receive as their appropriate dress. And what can that be but what is meant by "putting on the Lord Jesus," as "THE LORD OUR RIGHTEOUSNESS?" (See
Ps 45:13, 14).
Nor could such language be strange to those in whose ears had so long resounded those words of prophetic joy: "I will greatly rejoice in the Lord, my soul shall be joyful in my God; for He hath clothed me with the garments of salvation, He hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels"
(Isa 61:10).
12
無題
日本語
12. Friend, how camest thou in hither, not having a wedding garment? And he was speechless——自ら罪に定められて。
英語原文
12. Friend, how camest thou in hither, not having a wedding garment? And he was speechless--being self-condemned.
13
無題
日本語
13. Then said the king to the servants——神的報復の御使いたる奉仕者たち（
Mt 13:41
のように）。Bind him hand and foot——抵抗する力を奪って。and take him away, and cast him into outer darkness——
Mt 8:12; 25:30
の通り。この表現は強調的——「外側の暗やみ」。すべてにおいて「外側に」あること——あるいは
Re 22:15
の言葉で、「天の都」の「外に」あって、その喜ばしい婚宴と楽しい祝宴から締め出されること——それ自体で十分に悲しい。しかし上の御国の光と栄光と喜びと至福から締め出されるだけでなく、そのすべての恐怖と共に「暗やみ」の領域に突き込まれること、これが、大いなる日にふさわしくない者を待つ、ここに告げ知らされる陰鬱な報いである。there——その領域と状態において。shall be weeping and gnashing of teeth.
Mt 13:42
を参照。
英語原文
13. Then said the king to the servants--the angelic ministers of divine vengeance (as in
Mt 13:41).
Bind him hand and foot--putting it out of his power to resist.
and take him away, and cast him into outer darkness--So
Mt 8:12; 25:30.
The expression is emphatic--"the darkness which is outside." To be "outside" at all--or, in the language of
Re 22:15,
to be "without" the heavenly city, excluded from its joyous nuptials and gladsome festivities--is sad enough of itself, without anything else. But to find themselves not only excluded from the brightness and glory and joy and felicity of the kingdom above, but thrust into a region of "darkness," with all its horrors, this is the dismal retribution here announced, that awaits the unworthy at the great day.
there--in that region and condition.
shall be weeping and gnashing of teeth. See on
Mt 13:42.
14
無題
日本語
14. For many are called, but few are chosen——
Mt 19:30
の通り。
Mt 20:16
を参照。
英語原文
14. For many are called, but few are chosen--So
Mt 19:30.
See on
Mt 20:16.
15
Mt 22:15-40.
日本語
Mt 22:15-40.
貢に 関する からくり 質問、 復活、 そして 大いなる 戒めに 関する 絡め取りの 質問と、 その 答え。 ( =
Mr 12:13-34; Lu 20:20-40)。
解説は、
Mr 12:13-34
を参照されたい。
英語原文
Mt 22:15-40.
ENTANGLING QUESTIONS ABOUT TRIBUTE, THE RESURRECTION, AND THE GREAT COMMANDMENT, WITH THE REPLIES. ( =
Mr 12:13-34; Lu 20:20-40).
For the exposition, see on
Mr 12:13-34.
41
Mt 22:41-46.
日本語
Mt 22:41-46.
ダビデとメシヤに関する問いによってパリサイ人を煙に巻くキリスト。 ( =
Mr 12:35-37; Lu 20:41-44)。
解説については、
Mr 12:35-37を参照。
英語原文
Mt 22:41-46.
CHRIST BAFFLES THE PHARISEES BY A QUESTION ABOUT DAVID AND MESSIAH. ( =
Mr 12:35-37; Lu 20:41-44).
For the exposition, see on
Mr 12:35-37.
Mt 22:1-14.
王の息子の 婚宴の たとえ。
これは
Lu 14:15
等の大宴会のたとえとは異なるたとえであり、マタイのみが記録する。