มัทธิว 22:29 วิจารณ์

And Jesus answered and spake unto them again,.... Not to the multitude only, but to the chief priests, elders, Scribes, and Pharisees: for though Mark seems to intimate, that upon the delivery of the last parable of the vineyard, they left him, and went their way; yet since he does not relate the following parable, they might not leave him until they had heard that, which is spoken with much the same design as the former, and might increase their resentment the more: or if the chief priests and elders did go away, the Pharisees remained behind, as is clear from Mat 22:15 to whom he spake by parables, similitudes, and comparisons, taken from earthly things, and against whom he directed the following one; and said, as hereafter related.

I am the God of Abraham, and the God of Isaac, and the God of Jacob,.... The Sadducees expressly denied, that the resurrection could be proved out of the law, "Says R. Eliezer, with R. Jose (g), I have found the books of the Sadducees to be corrupt; for they say that the resurrection of the dead is not to be proved out of the law: I said unto them, you have corrupted your law, and ye have not caused anything to come up into your hands, for ye say the resurrection of the dead is not to be proved out of the law; lo! he saith, Num 15:31 "That soul shall be utterly cut off, his iniquity shall be upon him; he shall be utterly cut off" in this world; "his iniquity shall be upon him", is not this said with respect to the world to come?. Hence, in opposition to this notion of the Sadducees, the other Jews say (h), that "Though a man confesses and believes that the dead will be raised, yet that it is not intimated in the law, he is an heretic; since it is a fundamental point, that the resurrection of the dead is of the law. Hence they set themselves, with all their might and main, to prove this doctrine from thence, of which take the following instances (i), "Says R. Simai, from whence is the resurrection of the dead to be proved out of the law? From Exo 6:4 as it is said, "I have also established my covenant with them, to give them the land of Canaan: to you" it is not said, but "to them"; from hence then, the resurrection of the dead may be proved out of the law. The gloss upon it is, "the sense is, that the holy blessed God, promised to our fathers Abraham, Isaac, and Jacob, that he would give to them the land of Israel; and because he gave it to them, has he not given it to their children? But we learn from hence, that they shall be raised, and that God will hereafter give them the land of Israel. And which the learned Mr. Mede takes to be the sense of the words of this text, cited by our Lord;, and this the force of his reasoning, by which he proves the resurrection of the dead. Again, "the Sadducees asked Rabban Gamaliel, from whence does it appear that the holy blessed God will quicken the dead? He said unto them, out of the law, and out of the prophets, and out of the Hagiographa; but they did not receive of him (or regard him): out of the law, as it is written, "Thou shalt sleep with thy fathers, and rise up", Deu 31:16 And there are that say from this Scripture, Deu 4:4. "But ye that did cleave unto the Lord your God, are alive every one of you this day": as this day all of you stand, so in the world to come, all of you shall stand. Thus our Lord having to do with the same sort of persons, fetches his proof of the doctrine of the resurrection out of the law, and from a passage which respects the covenant relation God stands in to his people, particularly Abraham, Isaac, and Jacob; and which respects not their souls only, but their bodies also, even their whole persons, body and soul; for God is the God of the whole: and therefore as their souls now live with God, their bodies also will be raised from the dead, that they, with their souls, may enjoy everlasting glory and happiness; which is the grand promise, and great blessing of the covenant of grace, God is not the God of the dead, but of the living; as all the saints are; for though their bodies are dead, their souls are alive, and their bodies will be raised in consequence of their covenant interest in God, to enjoy an immortal life with him: so the Jews are wont to say, that the righteous, even in their death, are called living (k): "from whence is it proved, (say they,) that the righteous, even in their death, , "are called living?" from Deu 34:4 as it is written, "and he said unto him, this is the land which I have sworn to Abraham, to Isaac, and to Jacob, saying." Menasseh ben Israel, a learned Jew, of the last century, has produced (l) this same passage of Scripture, Christ here does in proof of the immortality of the soul, and argues from it in much the same manner: having mentioned the words, he adds, "for God is not the God of the dead, for the dead are not; but of the living, for the living exist; therefore also the patriarchs, in respect of the soul, may rightly be inferred from hence to live. (g) T. Bab. Sanhedrin, fol. 90. 2. (h) Gloss. in ib. col. 1. (i) T. Bab. Sanhedrin, fol. 90. 2. (k) T. Hieros. Betacot, fol. 4. 4, Midrash Kohelet, fol. 78. 2. Tzeror Hammor, fol. 158. 3. (l) De Resurrect. Mort, l. i. c. 10. sect. 6.

God; who have restored the honour of their flesh, and who have already dedicated themselves as sons of that (future) age, by slaying in themselves the concupiscence of lust, and that whole (propensity) which could not be admitted within Paradise! Whence it is presumable that such as shall wish to be received within Paradise, ought at last to begin to cease from that thing from which Paradise is intact.

Two (1 Cor. 1:24.) things there are which He says they know not, the Scriptures and the power of God, by which is brought to pass the resurrection, and the new life in it. Or by the power of God, which the Lord here convicts the Sadducees that they knew not, He intends Himself, who was the power of God; and Him they knew not, as not knowing the Scriptures which spoke of Him; and thence also they believed not the resurrection, which He should effect. But it is asked when the Saviour says, Ye do err not knowing the Scriptures, if He means that this text, They neither marry, nor are given in marriage, is in some Scripture, though it is not read in the Old Testament? We say that these very words are indeed not found, but that the truth is in a mystery implied in the moral sense of Scripture; the Law, which is a shadow of good things to come, whenever it speaks of husbands and wives, speaks chiefly of spiritual wedlock. But neither this do I find any where spoken in Scripture that the Saints shall be after their departure as the Angels of God, unless one will understand this also to be inferred morally; as where it is said, And thou shalt go to thy fathers, (Gen. 15:15.) and He was gathered to his people. (Gen. 25:8.) Or one may say; He blamed them that they read not the other Scriptures which are besides the Law, and therefore they erred. Another says, That they knew not the Scriptures of the Mosaic Law, for this reason, that they did not sift their divine sense.

But someone might inquire if [passage], 'You are in error, not knowing the Scriptures,' which is said to the Sadducees who did not recognize any other Scripture than the Law, has reference to other Scriptures than the Law of Moses. This person, therefore, might say in respect of this same passage that the Sadducees are so called because in not recognizing the Scriptures which come after the Law they are in error since they do not know them. Another person might say: it is sufficient for the Sadducees to be reproved of error for not understanding the Scriptures according to Moses such that they apprehend the divine meaning in them. To be sure, however, he claims that the Sadducees do not know two things: one, the Scriptures, and the other, the power of God, which is the power by which those of the resurrection and the new life in it comes to be.

For what saith He? "Ye do err, not knowing the Scriptures, nor the power of God." For since, as if they knew them, they put forward Moses and the law, He shows that this question is that of men very ignorant of the Scriptures. For hence also arose their tempting Him, from their being ignorant of the Scriptures, and from their not knowing the power of God as they ought. "For what marvel then is it," He saith, "if ye tempt me, who am as yet unknown to you, when at least ye know not so much as the power of God, of which ye have had so much experience, and neither from common sense nor from the Scriptures have become acquainted with it;" if indeed even common sense causes us to know this, that to God all things are possible. And in the first place He answers to the question asked. For since this was the cause for their not believing a resurrection, that they think the order of things is like this, He cures the cause, then the symptom also (for thence arose the disease too), and shows the manner of the resurrection.

What then saith Christ? He replies unto both, as taking His stand not against the words, but the purpose, and on every occasion revealing the secrets of their hearts; and at one time exposing them, at another time leaving the refutation of them that question Him to their conscience. See, at any rate here, how He proves both points, as well that there will be a resurrection, as that it will not be such a resurrection as they suspect.

On account of these things, they erred since they did not know the Scriptures. Because they were ignorant of the Scriptures, they denied the power of God, that is, Christ, who is the power of God and the wisdom of God.

(Verse 29.) But Jesus, answering, said to them: You err, not knowing the Scriptures, nor the power of God. Therefore, they err because they do not know the Scriptures, and because they are ignorant of the Scriptures, they consequently do not know the power of God, that is, Christ, who is the power of God and the wisdom of God (I Cor. 1).

They therefore err because they know not the Scriptures; and because they know not the power of God.

(Enchir. 88.) But that earthy matter of which the flesh of men is made perishes not before God; but into whatsoever dust or ashes reduced, into whatsoever gases or vapours dispersed, into whatsoever other bodies incorporated, though resolved into the elements, though become the food or part of the flesh of animals or men, yet is it in a moment of time restored to that human soul, which at the first quickened it that it became man, lived and grew.

(cont. Faust. xvi. 24.) Seasonably may we confute the Manichæans by this same passage by which the Sadducees were then confuted, for they too though in another manner deny the resurrection.

Wisely does He first convict them of folly, in that they did not read; and afterwards of ignorance, in that they did not know God. For of diligence in reading springs knowledge of God, but ignorance is the offspring of neglect.

Or, when He says, In the resurrection they neither marry nor are given in marriage, He referred to what He had said, Ye know not the power of God; but when the proceeded, I am the God of Abraham, &c. to that Ye know not the Scriptures. And thus ought we to do; to cavillers first to set forth Scripture authority on any question, and then to show the grounds of reason; but to those who ask out of ignorance to show first the reason, and then the authority. For cavillers ought to be refuted, enquirers taught. To these then who put their question in ignorance, the first shows the reason, saying, In the resurrection they neither marry nor are given in marriage.

These things which are spoken concerning the conditions of the resurrection He spoke in answer to their enquiry, but of the resurrection itself He replies aptly against their unbelief.

The Saviour shows that there will also be a resurrection, not such a resurrection of the flesh as they mistakenly imagine, but one more divine and more spiritual. Why then are you deluded, not knowing either the Scriptures or the power of God? For if you knew the Scriptures, you would understand that God is not God of the dead but of the living. If you knew the power of God, you would know that for God all things are possible, so that He can even make men to live as angels. See the Lord's wisdom! By using Moses they were intent on overturning the doctrine of the resurrection, but He, also by using Moses, convinces them, quoting, "I am the God of Abraham, Isaac, and Jacob" (Ex. 3:6). What Christ means is this: God is not the God of that which is not, but of that which exists and is. For God did not say, "I was," but "I am." Even though they had died, they live in hope of the resurrection. But you may ask, "How is it, then, that he says in another place that He is Lord of both the dead and the living?" (Rom. 14:9). Learn, then, that "the dead" means, in that passage, those who have died but who shall live again. Here the Lord says, in opposing the heresy of the Sadducees who teach that there is no immortal soul but that it altogether perishes, that He is not God of the dead, that is, of those who appear to us to have utterly perished, but of the living, that is, of those who have an immortal soul and will be resurrected, though they are dead now.

There follows the response. And first he shows the error and its cause; secondly, he insinuates the truth. Hence he says, Jesus answering, said to them: you err, i.e., you hold an erroneous opinion; Wisdom 2:21: they devised, and they erred; for their own malice blinded them. And what is the cause of the error? Not knowing the Scriptures. Hence they did not meditate on the commands of God; Psalm 118:100: I have had understanding above ancients, because I have sought thy commandments. Hence he who meditates on the commands of God can avoid errors; hence John 5:39: search the Scriptures. But they did not search, and therefore they erred, as do some who understand badly. Likewise, some, not knowing the power of God, wish to measure the power of God according to inferior things; Romans 1:20: the invisible things of God from the creation of the world are clearly seen, being understood by the things that are made.

PARABLE OF THE MARRIAGE OF THE KING'S SON. (Mat 22:1-14) 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 (Mar 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 (Psa 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 Psa. 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 Luk 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.