Comentário do capítulo
Matthew Capítulo 9
1
Mt 9:1-8.
Original em inglês
Mt 9:1-8.
HEALING OF A PARALYTIC. ( =
Mr 2:1-12; Lu 5:17-26).
This incident appears to follow next in order of time to the cure of the leper
(Mt 8:1-4).
For the exposition, see on
Mr 2:1-12.
9
Mt 9:9-13.
Mt 9:9-13.
マタイの
召しと
宴。 ( =
Mr 2:14-17; Lu 5:27-32)。
The Call of Matthew
(Mt 9:9)。
9. And as Jesus passed forth from thence——すなわち、カペナウムの中風患者の癒しの場から、その町があるガリラヤ湖の岸へ。マルコはいつものように場面をより詳しく描く。「そしてイエスはまた海べに出て行かれた。群衆はみたまま主のところに集まってきた。そして主は彼らを教えられた」——あるいは「教え続けられた」（
Mr 2:13
）。「そして通りすがりに」、he saw a man, named Matthew——この尊い福音書の筆者であり、ここで並外れた謙遜と簡潔さをもって、自分自身の召しの物語を記す。マルコとルカでは彼はレビと呼ばれ、家族の名であったと思われる。しかし十二使徒のリストでは、マルコとルカは彼をマタイの名で記し、弟子として知られていた名と思われる。彼自身は家族の名を沈めるが、その職業は沈めない。その職業に付された忌まわしい連想を、彼をそこから召し、使徒とした恵みと対置させようとするのである。（
Mt 10:3
参照）。マルコだけが（
Mr 2:14
）彼が「アルパヨの子」であると告げる——おそらく小ヤコブの父と同一。これと他の考察から、彼がこの出会いの前に少なくとも主について聞いていたことはかなり確かである。初期からレビとマタイの同一性について不要な疑いが呈されてきたが、福音書にある証拠を前にした有能な陪審員なら、満場一致で同一人物と評決することをためらわないであろう。sitting at the receipt of custom——ルカ（
Lu 5:27
）が彼を呼ぶように、取税人として。それは収受の場所、徴税人が座る税関や小屋を意味する。この場合海辺にあったので、彼が集めたのは、湖を渡る人と物資の渡し税であったかもしれない。（
Mt 5:46
参照）。and he saith unto him, Follow me——これらを語った者から、決してそれらを無効にせず、語りかけられた者の心に抗し難い効力を与えなかったことのない方の唇からの、魅惑的な言葉。And he——「すべてを捨てて」（
Lu 5:28
）、「立ち上がって従った」。
Original em inglês
Mt 9:9-13.
MATTHEW'S CALL AND FEAST. ( =
Mr 2:14-17; Lu 5:27-32).
The Call of Matthew
(Mt 9:9).
9. And as Jesus passed forth from thence--that is, from the scene of the paralytic's cure in Capernaum, towards the shore of the Sea of Galilee, on which that town lay. Mark, as usual, pictures the scene more in detail, thus
(Mr 2:13):
"And He went forth again by the seaside; and all the multitude resorted unto Him, and He taught them"--or, "kept teaching them." "And as He passed by"
he saw a man, named Matthew--the writer of this precious Gospel, who here, with singular modesty and brevity, relates the story of his own calling. In Mark and Luke he is called Levi, which seems to have been his family name. In their lists of the twelve apostles, however, Mark and Luke give him the name of Matthew, which seems to have been the name by which he was known as a disciple. While he himself sinks his family name, he is careful not to sink his occupation, the obnoxious associations with which he would place over against the grace that called him from it, and made him an apostle. (See on
Mt 10:3).
Mark alone tells us
(Mr 2:14)
that he was "the son of Alphæus"--the same, probably, with the father of James the Less. From this and other considerations it is pretty certain that he must at least have heard of our Lord before this meeting. Unnecessary doubts, even from an early period, have been raised about the identity of Levi and Matthew. No capable jury, with the evidence before them which we have in the Gospels, would hesitate in giving a unanimous verdict of identity.
sitting at the receipt of custom--as a publican, which Luke
(Lu 5:27)
calls him. It means the place of receipt, the toll house or booth in which the collector sat. Being in this case by the seaside, it might be the ferry tax for the transit of persons and goods across the lake, which he collected. (See on
Mt 5:46).
and he saith unto him, Follow me--Witching words these, from the lips of Him who never employed them without giving them resistless efficacy in the hearts of those they were spoken to.
And he--"left all"
(Lu 5:28),
"arose and followed him."
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The Feast
(Mt 9:10-13).
10. And it came to pass, as Jesus sat at meat in the house——ここで我らの伝道者の謙遜が著しく現れる。ルカ（
Lu 5:29
）は「レビはイエスのために大いなる宴会」すなわち「歓迎」を設けたと言うが、マタイは単に「食卓につかれた」とだけ言う。またマルコとルカはそれがレビの「自分の家」であったと言うが、マタイは単に「家で食卓につかれた」とだけ言う。この宴会が今すぐ設けられたのか、後になってからかは、出来事の順序において重要な点であり、調和論者たちの間でも意見が分かれている。おそらくかなり後になってからであった可能性が高い。マタイは、自分の主が自分の食卓で語っておられる間に何が起こったかを確かに知っていたはずなのに、会堂司ヤイロの訪問がちょうどその時に起こったと言う（
Mt 9:18
）。しかしマルコとルカから、このヤイロの訪問は主が後日ガダラ人の地から帰られた後に起こったことを知る（
Mr 5:21
等、
Lu 8:40
等参照）。それゆえこの宴会は、彼が弟子となった初期の新鮮な時ではなく、マタイが信仰のうちにある程度確立した後、カペナウムに戻ったときに設けられたと結論する。彼は古い友人たち——同じ職業と性質の人々——に対するあわれみから彼らを集め、もし彼らも同様の変化を経験するなら、自分の主人の口から出る恵み深いみ言葉を聞く機会を得させようとしたのである。behold, many publicans and sinners——ルカは「大ぜいの群衆」と言う（
Lu 5:29
）。came and sat down with him and his disciples——このようなすべての場合、「すわった」と訳されている語は「斜めに寝そべった」、すなわち食事の際に長いすに身を横たえた古代の習慣を指す。
Original em inglês
The Feast
(Mt 9:10-13).
10. And it came to pass, as Jesus sat at meat in the house--The modesty of our Evangelist signally appears here. Luke says
(Lu 5:29)
that "Levi made Him a great feast," or "reception," while Matthew merely says, "He sat at meat"; and Mark and Luke say that it was in Levi's "own house," while Matthew merely says, "He sat at meat in the house." Whether this feast was made now, or not till afterwards, is a point of some importance in the order of events, and not agreed among harmonists. The probability is that it did not take place till a considerable time afterwards. For Matthew, who ought surely to know what took place while his Lord was speaking at his own table, tells us that the visit of Jairus, the ruler of the synagogue, occurred at that moment
(Mt 9:18).
But we know from Mark and Luke that this visit of Jairus did not take place till after our Lord's return, at a later period from the country of the Gadarenes. (See
Mr 5:21, &c., and Lu 8:40,
&c.). We conclude, therefore, that the feast was not made in the novelty of his discipleship, but after Matthew had had time to be somewhat established in the faith; when returning to Capernaum, his compassion for old friends, of his own calling and character, led him to gather them together that they might have an opportunity of hearing the gracious words which proceeded out of His Master's mouth, if haply they might experience a like change.
behold, many publicans and sinners--Luke says, "a great company"
(Lu 5:29)
came and sat down with him and his disciples--In all such cases the word rendered "sat" is "reclined," in allusion to the ancient mode of lying on couches at meals.
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11. And when the Pharisees——マルコとルカは「および律法学者たち」を加える（
Mr 2:6; Lu 5:21
）。saw it, they said——ルカは「つぶやいた」あるいは「陰で言った」と言う（
Lu 5:30
）。unto his disciples——あえてイエスご本人には問いかけず。Why eateth your Master with publicans and sinners?——（
Lu 15:2
参照）。
Original em inglês
11. And when the Pharisees--"and scribes," add Mark and Luke
(Mr 2:6; Lu 5:21).
saw it, they said--"murmured" or "muttered," says Luke
(Lu 5:30).
unto his disciples--not venturing to put their question to Jesus Himself.
Why eateth your Master with publicans and sinners?--(See on
Lu 15:2).
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12. But when Jesus heard that, he said unto them——パリサイ人と律法学者たちに。彼らが語りかけることを避けたのに、彼らに向けて語られた。They that be whole need not a physician, but they that are sick——すなわち、「あなたがたは自分たちが健やかだと見なしている。それゆえ、わたしの使命はあなたがたにあるのではない。医者の務めは病人にある。それゆえ、わたしが取税人や罪人たちと共に食事をするのだ」。ああ、この比類なき一言によって、なんと無数の砕かれた心、罪の病んだ魂が包まれたことであろうか！
Original em inglês
12. But when Jesus heard that, he said unto them--to the Pharisees and scribes; addressing Himself to them, though they had shrunk from addressing Him.
They that be whole need not a physician, but they that are sick--that is, "Ye deem yourselves whole; My mission, therefore, is not to you: The physician's business is with the sick; therefore eat I with publicans and sinners." Oh, what myriads of broken hearts, of sin-sick souls, have been bound up by this matchless saying!
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13. But go ye and learn what that meaneth——（
Ho 6:6
）、I will have mercy, and not sacrifice——すなわち、一方を他方よりも。ここで儀式律法の主要部分である「犠牲」は、単なる規則への文字通りの固執の宗教を指す。一方「あわれみ」は、倒れた者を立ち上がらせようとするそのような同情を表す。「実を結ばない暗やみのわざに交わらない」という意味で汚れた者から遠ざかる務めは十分に明らかである。しかし、これを彼らの回復に必要な交わりまで禁じるものと理解することは、それを濫用することである。これらのパリサイ的な宗教家たちがそうしたのであり、これを主はここで暴かれる。for I am not come to call the righteous, but sinners to repentance——イタリック体の言葉はここでは権威が疑わしく、
Mr 2:17
ではさらに疑わしいが、
Lu 5:32
では争われない。ここには、前に述べた事柄の比喩を剥いだものがある。「義人」は健やかな者、「罪人」は病人である。キリストが後者を——マタイや、おそらく彼が主にお会いするよう招いた取税人や罪人たちの何人かになさったように——「召された」のは、彼らの霊の病を癒し、その魂を救うためであった。「義人」、すなわちあの惨めな自己満足のパリサイ人たちは、「空手で帰された」。
Original em inglês
13. But go ye and learn what that meaneth--
(Ho 6:6),
I will have mercy, and not sacrifice--that is, the one rather than the other. "Sacrifice," the chief part of the ceremonial law, is here put for a religion of literal adherence to mere rules; while "mercy" expresses such compassion for the fallen as seeks to lift them up. The duty of keeping aloof from the polluted, in the sense of "having no fellowship with the unfruitful works of darkness," is obvious enough; but to understand this as prohibiting such intercourse with them as is necessary to their recovery, is to abuse it. This was what these pharisaical religionists did, and this is what our Lord here exposes.
for I am not come to call the righteous, but sinners to repentance--The italicized words are of doubtful authority here, and more than doubtful authority in
Mr 2:17;
but in
Lu 5:32
they are undisputed. We have here just the former statement stripped of its figure. "The righteous" are the whole; "sinners," the sick. When Christ "called" the latter, as He did Matthew, and probably some of those publicans and sinners whom he had invited to meet Him, it was to heal them of their spiritual maladies, or save their souls: "The righteous," like those miserable self-satisfied Pharisees, "He sent empty away."
14
Mt 9:14-17.
Mt 9:14-17.
断食に 関する 説教。
Lu 5:33-39
を参照されたい。
Original em inglês
Mt 9:14-17.
DISCOURSE ON FASTING.
See on
Lu 5:33-39.
18
Mt 9:18-26.
Mt 9:18-26。
血漏れの女のいやし。ヤイロの娘の生き返り。（=
Lu 8:40-56; Mr 5:21-43）。
解説については、
Mr 5:21-43
を見よ。
Original em inglês
Mt 9:18-26.
THE WOMAN WITH THE ISSUE OF BLOOD HEALED.--THE DAUGHTER OF JAIRUS RAISED TO LIFE. ( =
Lu 8:40-56; Mr 5:21-43).
For the exposition, see on
Mr 5:21-43.
27
Mt 9:27-34.
Mt 9:27-34.
ふたりの盲人と唖の悪霊につかれた者の癒し。
これら二つの奇跡はマタイのみが記録している。
ふたりの盲人の癒し
(Mt 9:27-31).
27. そしてイエスがそこを出て行かれると、ふたりの盲人がイエスについてきた――おそらく後の出来事で表現されているように「イエスがお通りになる」と聞いて
(Mt 20:30)。
叫んで言った、「ダビデの子よ、わたしたちをあわれんでください」――注目すべきは、盲人が視力を求めてイエスに願い、それを得たことが記録された唯一の他の例において、彼らがこのよく知られたメシヤ的称号「ダビデの子」によって繰り返し主に呼びかけたことである
(Mt 20:30)。
彼らの信仰が「その時、盲人の目は開かれる」等々
(Isa 35:5)
のような大いなるメシヤ的約束に固着していたこと、これについて疑いがあろうか。もしそうなら、この、イスラエルの慰めとしての御方に対する、その預言された務めを行うよう願う訴えは、イエスの耳に大いなる重みをもって響いたことであろう。
Original em inglês
Mt 9:27-34.
TWO BLIND MEN AND A DUMB DEMONIAC HEALED.
These two miracles are recorded by Matthew alone.
Two Blind Men Healed
(Mt 9:27-31).
27. And when Jesus departed thence, two blind men followed him--hearing, doubtless, as in a later case is expressed, "that Jesus passed by"
(Mt 20:30).
crying, and saying, Thou son of David, have mercy on us--It is remarkable that in the only other recorded case in which the blind applied to Jesus for their sight, and obtained it, they addressed Him, over and over again, by this one Messianic title, so well known--"Son of David"
(Mt 20:30).
Can there be a doubt that their faith fastened on such great Messianic promises as this, "Then the eyes of the blind shall be opened," &c.
(Isa 35:5)?
and if so, this appeal to Him, as the Consolation of Israel, to do His predicted office, would fall with great weight upon the ears of Jesus.
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28. そしてイエスが家にはいられた時――彼らの信仰と忍耐を試すため、主は彼らに何の返事もされなかったようである。しかし
盲人たちはイエスのところにきた――これこそ疑いなく主が望まれたことであった。
イエスは彼らに言われた、「わたしに、これができると信じるか」。彼らは言った、「はい、主よ」――疑いなくわれわれの主のご計画は、この問いによって彼らの信仰を試すだけでなく、それを深め、癒しに対する期待を高め、こうして彼らがそれを受ける準備をすることにあった。そして彼らが直ちに主に対して、癒す力についての、あの感動的に単純な心からの承認をしたことは、その目的が完全に達成されたことを示している。
Original em inglês
28. And when he was come into the house--To try their faith and patience, He seems to have made them no answer. But
the blind men came to Him--which, no doubt, was what He desired.
and Jesus saith unto them, Believe ye that I am able to do this? they said unto him, Yea, Lord--Doubtless our Lord's design was not only to put their faith to the test by this question, but to deepen it, to raise their expectation of a cure, and so prepare them to receive it; and the cordial acknowledgment, so touchingly simple, which they immediately made to Him of His power to heal them, shows how entirely that object was gained.
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29. するとイエスは彼らの目にさわって言われた、あなたがたの信仰通りになれ――あなたがたの信仰に比例した癒しを受けよ、ではなく、あなたがたの信仰に応じて与えられたものとしてこの癒しを受けよ、という意味である。こうして彼らは、回復した視覚のうちに、あわれみ深い主からそれを引き出した信仰の恵み深い証しを常に携えることになる。
Original em inglês
29. Then touched he their eyes, saying, According to your faith be it unto you--not, Receive a cure proportioned to your faith, but, Receive this cure as granted to your faith. Thus would they carry about with them, in their restored vision, a gracious seal of the faith which drew it from their compassionate Lord.
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30. すると彼らの目が開かれた。イエスは彼らにきびしく戒めて――その表現は非常に強く、大いな真剣さを示している。
Original em inglês
30. And their eyes were opened: and Jesus straitly charged them--The expression is very strong, denoting great earnestness.
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31. しかし彼らは出て行って、その地方全体にイエスの評判を言いひろめた――（
Mt 8:4を参照。）
Original em inglês
31. But they, when they were departed, spread abroad his fame in all that country--(See on
Mt 8:4).
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唖の悪霊につかれた者の癒し
(Mt 9:32-34).
32. 彼らが出て行くと、見よ、人々が悪霊につかれた唖の人をイエスのところに連れてきた――「悪霊に憑かれた」。この唖は自然なものではなく、憑依の結果であった。
Original em inglês
A Dumb Demoniac Healed
(Mt 9:32-34).
32. As they went out, behold, they brought to him a dumb man possessed with a devil--"demonized." The dumbness was not natural, but was the effect of the possession.
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33. 悪霊が追い出されると、唖の者が語りだした――この場合の詳細は与えられていない。その目的は、悪意ある抑圧が取り除かれた時の自然な機能の即座の回復、群衆の驚きが取った形、そしてそれが別の階層に与えた非常に異なる効果を記録することだけである。
また群衆は驚いて言った、「イスラエルの中で、このようなことは見たことがない」――おそらくこの場合だけでなく、イスラエルの歴史において新しい時代を約束するかのように思われた、癒しの力のすべての奇跡的な現れを指して。
おそらく彼らはこの言葉によって、安全だと考える範囲で、主を約束されたメシヤとして見なす傾向を示そうとしたのであろう。
Original em inglês
33. And when the devil--demon.
was cast out, the dumb spake--The particulars in this case are not given; the object being simply to record the instantaneous restoration of the natural faculties on the removal of the malignant oppression of them, the form which the popular astonishment took, and the very different effect of it upon another class.
and the multitudes marvelled, saying, It was never so seen in Israel--referring, probably, not to this case only, but to all those miraculous displays of healing power which seemed to promise a new era in the history of Israel. Probably they meant by this language to indicate, as far as they thought it safe to do so, their inclination to regard Him as the promised Messiah.
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34. しかしパリサイ人たちは言った、「彼は悪霊どものかしりによって悪霊どもを追い出しているのだ」――「悪霊どもを、悪霊どものかしりによって」。これはこのような奇跡に関する一つの理論の最初のつぶやきと思われ、それは間もなくそれらを中傷する固定した様式となった――最も暗い悪意の爆発としてでなければ滑稽であるような理論。（
Mt 12:24等々を参照。）
Original em inglês
34. But the Pharisees said, He casteth out devils through the prince of the devils--"the demons through the prince of the demons." This seems to be the first muttering of a theory of such miracles which soon became a fixed mode of calumniating them--a theory which would be ridiculous if it were not melancholy as an outburst of the darkest malignity. (See on
Mt 12:24,
&c.).
35
Mt 9:35-10:5.
Mt 9:35-10:5.
第三回ガリラヤ巡回――十二使徒の派遣。
十二人の派遣は彼らの先行する選びを前提とする――われわれの福音記者はそのことについて何も記さず、それはわれわれの主の公生涯の後の段階になるまで起こらなかった――それゆえここでは本来の場所から外れて、本来の場所は
Lu 6:12-19
の記録の後にあるべきところが、ここに導入されている。
第三回ガリラヤ巡回
(Mt 9:35)
――おそらく最後のもの。
35. そしてイエスはすべての町々村々を巡り歩いて、会堂で教え、御国の福音を宣べ伝え、あらゆる病気、あらゆるわずらいをいやされた――民のうちのという斜体字の言葉はここでは疑わしい権威しか持たず、おそらく
Mt 4:23
からここに導入された。
ここでの言葉は最初の巡回を描写する言葉
(Mt 4:23)
とほとんど同一であるため、両方の機会でなされた業はほぼ同じであったと推定できる。それはまさに土壌のさらなる準備であり、尊い種の新たなまきであった。（
Mt 4:23を参照。）
これらの、「その翼にいやしを帯びた」贖い主の実りある旅について、ペテロはコルネリオの家族に対するメッセージで、「神がナザレのイエスに聖霊と力とを注いで、彼をあまねく巡回させ、悪魔に虐げられているすべての者をいやされた」
(Ac 10:38)
と語った時、間違いなく言及している。
Original em inglês
Mt 9:35-10:5.
THIRD GALILEAN CIRCUIT--MISSION OF THE TWELVE APOSTLES.
As the Mission of the Twelve supposes the previous choice of them--of which our Evangelist gives no account, and which did not take place till a later stage of our Lord's public life--it is introduced here out of its proper place, which is after what is recorded in
Lu 6:12-19.
Third Galilean Circuit
(Mt 9:35)
--and probably the last.
35. And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people--The italicized words are of more than doubtful authority here, and were probably introduced here from
Mt 4:23.
The language here is so identical with that used in describing the first circuit
(Mt 4:23),
that we may presume the work done on both occasions was much the same. It was just a further preparation of the soil, and a fresh sowing of the precious seed. (See on
Mt 4:23).
To these fruitful journeyings of the Redeemer, "with healing in His wings," Peter no doubt alludes, when, in his address to the household of Cornelius, he spoke of "How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil: for God was with Him"
(Ac 10:38).
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群衆をあわれまれて、助けを求めて祈るよう命じられるイエス
(Mt 9:36-38).
主は伝道と癒しの巡回から今戻られ、第一回の終わりと同様、その結果は主の周りに広大で雑多な群衆が集まることであった。徹夜の祈りの後、主はより身近な弟子たちを呼び、その中から十二人を厳粛に選ばれた。それから、これが行われた山から、下で主を待つ群衆に対して降りてこられ、――われわれの見解では――山上の説教と非常に強い類似を持ち、多くの批評家が同じものであると見なすあの説教を彼らに語られた。（
Lu 6:12-49、
および
Mt 5:1の序論的注解を参照。）
これの直後、群衆がまだ主に寄りすがっていた時、イエスは彼らの惨めで無力な状態に心を動かされ、これから説明するような行動をとられた。
36. 群衆を見て、彼らが弱り果てているので深くあわれまれた――しかし、この読みはほとんど権威がない。真の読みは疑いなく「悩まされている」である。
また散らされているのを――むしろ「打ち捨てられて」「放置され」あるいは「顧みられずに」。
羊のように飼う者のない者であるのを――彼らの体の疲労に疲れ果てた、広大で組織を欠いた群衆としての哀れな状態は、パリサイ的な指導の犠牲者としての彼らの惨めさの、ほのかな絵に過ぎなかった。彼らのたましいは顧みられず、しかし主に引き寄せられ、寄りすがっていた。これが贖い主のあわれみを動かした。
Original em inglês
Jesus Compassionating the Multitudes, Asks Prayer for Help
(Mt 9:36-38).
He had now returned from His preaching and healing circuit, and the result, as at the close of the first one, was the gathering of a vast and motley multitude around Him. After a whole night spent in prayer, He had called His more immediate disciples, and from them had solemnly chosen the twelve; then, coming down from the mountain, on which this was transacted, to the multitudes that waited for Him below, He had addressed to them--as we take it--that discourse which bears so strong a resemblance to the Sermon on the Mount that many critics take it to be the same. (See on
Lu 6:12-49;
and
Mt 5:1,
Introductory Remarks). Soon after this, it should seem, the multitudes still hanging on Him, Jesus is touched with their wretched and helpless condition, and acts as is now to be described.
36. But when he saw the multitudes, he was moved with compassion on them, because they fainted--This reading, however, has hardly any authority at all. The true reading doubtless is, "were harassed."
and were scattered abroad--rather, "lying about," "abandoned," or "neglected."
as sheep, having no shepherd--their pitiable condition as wearied under bodily fatigue, a vast disorganized mass, being but a faint picture of their wretchedness as the victims of pharisaic guidance; their souls uncared for, yet drawn after and hanging upon Him. This moved the Redeemer's compassion.
37
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37. そのとき、弟子たちに言われた、収穫は多い――主の目は疑いなく直ちにユダヤの畑に注がれていたが、主はこれが「世界」
(Mt 13:38)
の広大な畑へと広がり、主に集められるべきたましいに満ちているのを見た。
しかし働き人が――彼らを集めるために神から資格を与えられ召された者たち――「少ない」。
Original em inglês
37. Then saith he unto his disciples, The harvest truly is plenteous--His eye doubtless rested immediately on the Jewish field, but this he saw widening into the vast field of "the world"
(Mt 13:38),
teeming with souls having to be gathered to Him.
but the labourers--men divinely qualified and called to gather them in--"are few."
38
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38. だから、収穫の主に願って――すべての大いなる主また所有者に。
Joh 15:1と比較。
「わたしはまことのぶどうの木、わたしの父は農夫である」。
働き人たちを、その収穫のためにつかわしてくださるように――この語は本来「押し出す」を意味する。しかし、この強調的な意味は
Mt 9:25やJoh 10:4
「ご自身の羊を出される時」のように、ある箇所では消えている。（
Mt 4:1を参照。）
Original em inglês
38. Pray ye therefore the Lord of the harvest--the great Lord and Proprietor of all. Compare
Joh 15:1,
"I am the true vine, and My Father is the husbandman."
that he will send forth labourers into his harvest--The word properly means "thrust forth"; but this emphatic sense disappears in some places, as in
Mt 9:25, and Joh 10:4
--"When He putteth forth His own sheep." (See on
Mt 4:1).
Mt 9:1-8.
中風患者の いやし。 ( = Mr 2:1-12; Lu 5:17-26)。
この出来事は時系列において、らい病患者のいやし
(Mt 8:1-4)
の次に続くと思われる。
解説は、
Mr 2:1-12
を参照されたい。