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Mt 22:1-14.
英文原文
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.
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2. 天国好比一个王，为他儿子摆设娶亲的筵席——“在这个比喻里，”正如 TRENCH 精辟所言，“我们看见主如何以愈来愈清晰的光显明自己就是这国的中心人物，并且在此对祂高贵的出身所给的暗示，远比上一个比喻更为明显。在那里，祂固然是家主的儿子，是那独一的、蒙爱的儿子
(Mr 12:6)；
但在这里，祂的出身乃是王室，祂同时显为王，又是王的儿子
(Ps 72:1)。
上一个比喻是旧约历史的比喻；基督在其中是那一系列先知与教师中最末、最大的一位，而非一个新国的创立者。在那一处，神显得是在向人有所要求；在这一处，一个恩典的比喻里，神则更多地显得是向人有所赐予。如此，二者正如常见的情形，彼此补足：本比喻接续上一比喻所留下的地方。”“耶和华娶祂百姓以色列为妻”的说法，犹太人耳熟能详；而在
Ps 45:1-17
中，这婚娶被视为在弥赛亚——“王”的位格上得着成全——祂自己被称为“神”，却又被称为蒙“祂的神”用喜乐之油膏抹、胜过同伴的那位。这些表面上的矛盾（参见
Lu 20:41-44）
在此比喻中得以化解；耶稣既自称是这位王的儿子，便自承为那承受众先知与以色列诗人所论耶和华与其百姓那无法言喻之亲密结合之诸般应许的嗣子。但请仔细留意：新妇在本比喻中并未出现；其用意是要在赴婚筵之客以及缺少婚筵礼服的比喻下教导某些真理，而新妇的引入则与此不相调和。
英文原文
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.
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3. 就打发仆人去——代表一切传福音的人。
请那些被召的人来赴席——这里指犹太人；他们从最初被拣选之时起，直到众先知呼吁他们随时预备迎接他们君王之显现的每一召唤，都一直被“请”。
赴席——即婚筵的庆典，那时一切预备都已完成。
他们却不肯来——正如施洗者的事工、我们主自己、以及此后祂众使徒的事工所整体表明的，结局令人痛惜。
英文原文
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.
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4. 我的牛犊和肥畜已经宰了，各样都齐备，请来赴席——这是指基督受死、复活、升天、并圣灵浇灌之后所发的那些福音呼召；这比喻不能直接暗指这些事，却只有等到这些事成就之后，才能严格恰当地说“各样都齐备了”。比较
1Co 5:7, 8，
“我们逾越节的羔羊基督已经被杀献祭了，所以我们守这节”；以及
Joh 6:51，
“我是从天上降下来生命的粮；人若吃这粮，就必永远活着；我所要赐的粮，就是我的肉，为世人之生命所赐的。”
英文原文
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."
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5. 那些人不理就走了，一个到自己田里去，一个作买卖去：
英文原文
5. But they made light of it, and went their ways, one to his farm, another to his merchandise:
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6. 其余的拿住仆人，凌辱他们——即侮辱他们。
把他们杀了——这是两类不同的非信徒：一类仅仅是冷淡的；另一类则是绝对敌对的——前者是轻蔑的讥诮者；后者是苦毒的逼迫者。
英文原文
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.
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7. 王——即伟大的神，我们主耶稣基督的父。
就大怒——因祂的儿子和祂自己（祂竟屈尊邀请他们）都受了冒犯。
发兵——这里罗马人被称为神的兵，正如亚述人被称为“祂怒气的棍”
(Isa 10:5)，
因为他们是祂审判之怒的执行者。
除灭那些凶手——他们除灭的人数何其多！
烧了他们的城——啊！耶路撒冷，昔日“大君的城”
(Ps 48:2)，
甚至直到将近此时
(Mt 5:35)，
仍如此；如今却是“他们的城”——正如我们的主在此事一两日之后论到那长久以来神所居住的圣殿时所说：“看哪，你们的家成为荒场，留给你们”
(Mt 23:38)！
比较
Lu 19:43, 44。
英文原文
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.
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8. 婚筵已经齐备，只是所召的人不配——因为那些因对待祂恩慈邀请之态度而冒犯祂的人，怎能算为配坐在祂的席上呢？
英文原文
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?
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9. 所以你们要往岔路口上去——即城镇或乡村的主要出入口和要道，凡有人的去处。
凡遇见的，都召来赴席——即照他们本来的样子。
英文原文
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.
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10. 那些仆人就出去到大路上，凡遇见的，不论善恶都召聚了来——即并不区分公然的罪人和品行端正的人。福音的呼召把犹太人、撒马利亚人、以及边陲的外邦人都招聚了来。到这一点为止，这比喻与“大筵席”的比喻
(Lu 14:16，
等等）相对应。但我们这个比喻的独特之处，是接下来的内容：
英文原文
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:
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11. 王进来观看宾客——这是一幅庄严的表达，描绘历代以来对每一位承认主耶稣之人的无所不知的察看，借此其真实品格将来要在审判中被宣告！
见那里有一个人——这表明比喻这后半部分所指的，是对个人的审判：前半部分则更多代表全国性的审判。
没有穿礼服——这里的用语取自
Zep 1:7, 8
以下一段非凡的经文：“要在主耶和华面前静默无声；因为耶和华的日子快到……主已经预备了祭物，将祂的客分别为圣。到了耶和华献祭的日子，必惩罚首领和王子，并一切穿外邦衣服的。”东方在节期赠送礼服的习俗（见
Ge 45:22；2Ki 5:22)，
虽未得到确证，此处却显然预设其存在。它无疑意指他们并非自带之物——因为那些从大路上不分皂白招聚而来的人，怎会有这种礼服呢？——而是他们领受作为合宜之装束。那除了“穿上主耶稣”，以祂为“耶和华我们的义”之外，还能是什么呢？（见
Ps 45:13, 14)。
这话对那些长久耳闻以下预言喜信之人也并不陌生：“我因耶和华大大欢喜，我的心靠神快乐；因祂以拯救为衣给我穿上，以公义为袍给我披上，好像新郎戴上华冠，又像新妇佩戴妆饰”
(Isa 61:10)。
英文原文
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).
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12. 朋友，你到这里来，怎么不穿礼服呢？那人无言可答——因自定己罪。
英文原文
12. Friend, how camest thou in hither, not having a wedding garment? And he was speechless--being self-condemned.
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13. 于是王对仆人说——即那些执行神圣报应的天使役使者（如
太13:41）。
捆起他的手脚来——使他无力反抗。
把他丢在外边的黑暗里——如
太8:12; 25:30。
这表达是强调性的——「外面的黑暗」。仅仅被「关在外面」——或用
启22:15
的话说，被拒于圣城「之外」，不能参与其喜乐的婚宴与欢庆——本身已够凄惨。但发现自己不仅被拒于天上国度的光辉、荣耀、喜乐与福乐之外，还被推入一个充满一切恐怖的「黑暗」之境，这便是此处所宣告、在末日等候那不配之人的阴沉报应。
在那里——在那个地域与状态之中。
*必要哀哭切齿了。*见
太13:42的注释。
英文原文
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.
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14. 因为被召的人多，选上的人少——如
太19:30。
见
太20:16的注释。
英文原文
14. For many are called, but few are chosen--So
Mt 19:30.
See on
Mt 20:16.
15
Mt 22:15-40.
太22:15-40.
关于纳税、 复活、与 最大的 诫命的习难之问， 及其回答
（=
可12:13-34；路20:20-40）。
释经请见
可12:13-34的注释。
英文原文
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.
Mt 22:41-46.
基督以一个关于大卫与弥赛亚的问题 使法利赛人 无言以答。 ( =
Mr 12:35-37； Lu 20:41-44).
注释请见
Mr 12:35-37.
英文原文
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。
王子婚筵的比喻。
这是与
Lu 14:15
以下所记大筵席之比喻不同的另一个比喻，只见于马太福音。