Miloš Pavlík Translation

1A Ježíš k nim v odpověď opět promluvil v přirovnáních a pravil: 2Království nebes se stalo podobným králi, jenž svému synu uspořádal svatební slavnost 3a vyslal své nevolníky, by na svatební slavnost pozvané povolali; a nechtěli přijít. 4Opět vyslal další nevolníky a pravil: Povězte pozvaným: Hle, připravil jsem svůj oběd, můj skot a tučný dobytek je poražen a všechny věci připraveny - pojďte na svatební slavnost. 5Oni však bez zájmu odešli, jeden na své pole a jiný zase po svém obchodu, 6ostatní, zmocnivše se jeho nevolníků, je ztýrali a pobili. 7A král se [, uslyšev o tom,] rozhněval, a poslav svá vojska, pohubil ony vrahy a spálil jejich město. 8Tu svým nevolníkům praví: Svatební slavnost je sice připravena, avšak pozvaní nebyli hodni. 9Ubírejte se tedy na rozcestí silnic a pozvěte, kolik jich zastihnete, na svatební slavnost. 10I vyšli oni nevolníci na silnice a svolali všechny, kolik jich zastihli, zlé i dobré, a svatební slavnost byla hojně opatřena hostmi. 11A král, vstoupiv, by se na hosty podíval, tam uviděl člověka ne svatebním oděvem oděného. 12I praví mu: Příteli, jak jsi sem vnikl, nemaje svatební oděv? On však oněměl. 13Tu řekl král posluhům: Svažte jeho ruce a nohy a odneste ho a vyhoďte do zevnější tmy; tam bude pláč a zatínání zubů.  14Jeť mnoho povolaných, málo však vyvolených. 15Tu se farizeové odebrali a uspořádali poradu, jak by ho vlákali do pasti v řeči. 16I vysílají k němu s héródovci své učedníky se slovy: Učiteli, víme, že jsi pravdomluvný a v pravdě vyučuješ Boží cestě a na nikom ti nezáleží, neboť nehledíš na osobu lidí; 17pověz nám tedy, co si myslíš: Je dovoleno dávat císaři poplatek čili nic? 18Ježíš však, poznav jejich podlost, řekl: Co mě pokoušíte, pokrytci? 19Ukažte mi peníz poplatku. A oni mu předložili denár. 20I praví jim: Čí je tento obraz a nápis? 21Praví mu: Císařův. Tu jim praví: Odvádějte tedy císaři, co je císařovo, a Bohu, co je Boží. 22A když toto uslyšeli, byli jati údivem, i nechali ho a odešli. 23V onen den k němu přistoupili sadúceové, kteří říkají, že není opětovného vstání, a otázali se ho, 24pravíce: Učiteli, Mojžíš řekl: Umře-li kdo nemající dětí, přižení se jeho bratr švagrovsky k jeho ženě a způsobí, by jeho bratru povstalo símě. 25I bylo u nás sedm bratrů, a první, oženiv se, skonal, a nemaje semene, zanechal svou ženu svému bratru; 26stejně i druhý a třetí, až do těch sedmi. 27A naposledy ze všech umřela i ta žena. 28Při opětovném vstání tedy - koho z těch sedmi bude ženou? Měli ji přece všichni. 29A Ježíš jim v odpověď řekl: Bloudíte, jsouce neznalí Písem i Boží moci. 30Vždyť při opětovném vstání ani nevstupují ani se nedávají v manželství, nýbrž jsou jako Boží andělé v nebi. 31A stran opětovného vstání mrtvých - nečetli jste to, co vám bylo řečeno od Boha, jenž praví: 32Já jsem Bůh Abrahamův a Bůh Isákův a Bůh Jakóbův? Bůh není Bůh mrtvých, nýbrž živých. 33A když to uslyšely davy, upadaly v ohromení nad jeho naukou. 34Farizeové však, uslyševše, že umlčel sadúceje, se spolu sešli; 35a jeden z nich, zákoník, se otázal, aby ho pokoušel, i pravil: 36Učiteli, který je veliký příkaz v zákoně? 37A on mu děl: Budeš milovat PÁNA, svého Boha, celým svým srdcem a celou svou duší a celým svým rozumem. 38Toto je veliký a první příkaz; 39a druhý je mu podobný: Budeš milovat toho, jenž je ti blízko, jako sám sebe. 40Na těchto dvou příkazech visí celý zákon i proroci. 41A když se farizeové sešli, otázal se jich Ježíš, pravě: 42Co si myslíte o KRISTU? Čí syn je? Praví mu: Davidův. 43Praví jim: Jak to tedy, že ho David v Duchu nazývá Pánem, pravě: 44PÁN mému Pánu řekl: Seď po mé pravici, než tvé nepřátele položím pod tvé nohy? 45Nazývá-li ho tedy David Pánem, jak to, že je jeho syn? 46A nikdo mu nemohl odpovědět slova, aniž se ho kdo od onoho dne ještě odvážil otázat.


Matthew Henry - Concise Commentary
 1   The provision made for perishing souls in the gospel, is represented by a royal feast made by a king, with eastern liberality, on the marriage of his son. Our merciful God has not only provided food, but a royal feast, for the perishing souls of his rebellious creatures. There is enough and to spare, of every thing that can add to our present comfort and everlasting happiness, in the salvation of his Son Jesus Christ. The guests first invited were the Jews. When the prophets of the Old Testament prevailed not, nor John the Baptist, nor Christ himself, who told them the kingdom of God was at hand, the apostles and ministers of the gospel were sent, after Christ's resurrection, to tell them it was come, and to persuade them to accept the offer. The reason why sinners come not to Christ and salvation by him, is, not because they cannot, but because they will not. Making light of Christ, and of the great salvation wrought out by him, is the damning sin of the world. They were careless. Multitudes perish for ever through mere carelessness, who show no direct aversion, but are careless as to their souls. Also the business and profit of worldly employments hinder many in closing with the Saviour. Both farmers and merchants must be diligent; but whatever we have of the world in our hands, our care must be to keep it out of our hearts, lest it come between us and Christ. The utter ruin coming upon the Jewish church and nation, is here represented. Persecution of Christ's faithful ministers fills up the measure of guilt of any people. The offer of Christ and salvation to the Gentiles was not expected; it was such a surprise as it would be to wayfaring men, to be invited to a royal wedding-feast. The design of the gospel is to gather souls to Christ; all the children of God scattered abroad, John 10:16; John 11:52. The case of hypocrites is represented by the guest that had not on a wedding-garment. It concerns all to prepare for the scrutiny; and those, and those only, who put on the Lord Jesus, who have a Christian temper of mind, who live by faith in Christ, and to whom he is all in all, have the wedding-garment. The imputed righteousness of Christ, and the sanctification of the Spirit, are both alike necessary. No man has the wedding-garment by nature, or can form it for himself. The day is coming, when hypocrites will be called to account for all their presumptuous intruding into gospel ordinances, and usurpation of gospel privileges. Take him away. Those that walk unworthy of Christianity, forfeit all the happiness they presumptuously claimed. Our Saviour here passes out of the parable into that which it teaches. Hypocrites go by the light of the gospel itself down to utter darkness. Many are called to the wedding-feast, that is, to salvation, but few have the wedding-garment, the righteousness of Christ, the sanctification of the Spirit. Then let us examine ourselves whether we are in the faith, and seek to be approved by the King.

 15   The Pharisees sent their disciples with the Herodians, a party among the Jews, who were for full subjection to the Roman emperor. Though opposed to each other, they joined against Christ. What they said of Christ was right; whether they knew it or not, blessed be God we know it. Jesus Christ was a faithful Teacher, and a bold reprover. Christ saw their wickedness. Whatever mask the hypocrite puts on, our Lord Jesus sees through it. Christ did not interpose as a judge in matters of this nature, for his kingdom is not of this world, but he enjoins peaceable subjection to the powers that be. His adversaries were reproved, and his disciples were taught that the Christian religion is no enemy to civil government. Christ is, and will be, the wonder, not only of his friends, but of his enemies. They admire his wisdom, but will not be guided by it; his power, but will not submit to it.

 23   The doctrines of Christ displeased the infidel Sadducees, as well as the Pharisees and Herodians. He carried the great truths of the resurrection and a future state, further than they had yet been reveled. There is no arguing from the state of things in this world, as to what will take place hereafter. Let truth be set in a clear light, and it appears in full strength. Having thus silenced them, our Lord proceeded to show the truth of the doctrine of the resurrection from the books of Moses. God declared to Moses that he was the God of the patriarchs, who had died long before; this shows that they were then in a state of being, capable of enjoying his favour, and proves that the doctrine of the resurrection is clearly taught in the Old Testament as well as in the New. But this doctrine was kept for a more full revelation, after the resurrection of Christ, who was the first-fruits of them that slept. All errors arise from not knowing the Scriptures and the power of God. In this world death takes away one after another, and so ends all earthly hopes, joys, sorrows, and connexions. How wretched are those who look for nothing better beyond the grave!

 34   An interpreter of the law asked our Lord a question, to try, not so much his knowledge, as his judgment. The love of God is the first and great commandment, and the sum of all the commands of the first table. Our love of God must be sincere, not in word and tongue only. All our love is too little to bestow upon him, therefore all the powers of the soul must be engaged for him, and carried out toward him. To love our neighbour as ourselves, is the second great commandment. There is a self-love which is corrupt, and the root of the greatest sins, and it must be put off and mortified; but there is a self-love which is the rule of the greatest duty: we must have a due concern for the welfare of our own souls and bodies. And we must love our neighbour as truly and sincerely as we love ourselves; in many cases we must deny ourselves for the good of others. By these two commandments let our hearts be formed as by a mould.

 41   When Christ baffled his enemies, he asked what thoughts they had of the promised Messiah? How he could be the Son of David and yet his Lord? He quotes Pss 110:1. If the Christ was to be a mere man, who would not exist till many ages after David's death, how could his forefather call him Lord? The Pharisees could not answer it. Nor can any solve the difficulty except he allows the Messiah to be the Son of God, and David's Lord equally with the Father. He took upon him human nature, and so became God manifested in the flesh; in this sense he is the Son of man and the Son of David. It behoves us above all things seriously to inquire, What think we of Christ? Is he altogether glorious in our eyes, and precious to our hearts? May Christ be our joy, our confidence, our all. May we daily be made more like to him, and more devoted to his service.