Commentario del capitolo
Matthew Capitolo 17
1
Mt 17:1-13.
繁體中文
Originale inglese
Mt 17:1-13.
JESUS IS TRANSFIGURED--CONVERSATION ABOUT ELIAS. ( =
Mr 9:2-13; Lu 9:28-36).
For the exposition, see on
Lu 9:28-36.
14
Mt 17:14-23.
繁體中文
Mt 17:14-23.
醫治被鬼附的孩子——我們主第二次明確宣布祂將要受死和復活。 （ = Mr 9:14-32；Lu 9:37-45）。
這段經文的時間，充分地由所有敘述都表明緊接在它之前的事件——祂第一次明確宣布祂的死，以及登山變像——所指明，二者都在祂的第三次和第四次（最後一次）逾越節之間。
醫治被鬼附和癲癇的孩子
（Mt 17:14-21）。
這部分的解釋見
Mr 9:14-32。
Originale inglese
Mt 17:14-23.
HEALING OF A DEMONIAC BOY--SECOND EXPLICIT ANNOUNCEMENT BY OUR LORD OF HIS APPROACHING DEATH AND RESURRECTION. ( =
Mr 9:14-32; Lu 9:37-45).
The time of this section is sufficiently denoted by the events which all the narratives show to have immediately preceded it--the first explicit announcement of His death, and the transfiguration--both being between His third and His fourth and last Passover.
Healing of the Demoniac and Lunatic Boy
(Mt 17:14-21).
For the exposition of this portion, see on
Mr 9:14-32.
22
Senza titolo
繁體中文
第二次預告祂的受死
（Mt 17:22-23）。
22. 他們還住在加利利的時候，耶穌對他們說——馬可（Mr 9:30）如常地在此非常精確：「他們離開那裏」——即離開上次神蹟的現場——「經過加利利；祂不願意人知道。」所以這不是一次傳道的行程，而是經過加利利的一次私下行程。
事實上，祂在加利利的公開事奉如今幾近尾聲。雖然此後祂差遣七十個人去傳道醫病，祂自己卻很少再在那裏公開露面，不久便要與之最後訣別。在那時刻來到之前，祂主要與十二使徒同在，預備他們面對將要來到的事。
人子將要被交在人手裏……他們就大大的憂愁——雖然這次的震撼不會像第一次宣告時那樣大（Mt 16:21-22），但他們的「憂愁」卻不會因此減少，反而可能更大——因這沉重的消息越深印在他們心中，這一次的重述便如新的波浪撲打在他們身上。
因此，路加（Lu 9:43-44）將此事與剛才所記神蹟的場景，以及由此而生的教訓——或可能與祂近來所有的教訓——聯繫起來，說我們主預先警告十二使徒，他們不久便將需要這一切教訓：「眾人都詫異神的大能。耶穌對門徒說：你們要把這些話存在耳中；因為人子將要被交在人手裏」等——「不要因你們最近在我身上所見的威榮而飄飄然，要記住我對你們說過、如今又再說的：你們如今在其光芒中歡欣的那日頭，不久便要在午夜的幽暗中沉落。」
我們主的話中，在三卷敘事中都保留了一個顯著的對比——「人子要被交在人的手裏。」路加又補充（Lu 9:45）：「他們不明白這話，意思乃是隱藏的，叫他們不能察覺」——因為再清楚的陳述，一旦遇到長久持續而頑固的成見，便會透過扭曲而遲鈍的媒介來觀看——「又不敢問祂」；一部分是因這些話無疑是以高貴而憂傷的神情說出的，他們不願打斷；一部分是因怕暴露自己的淺薄和膽怯而招致責備。這一切何等天真！
Originale inglese
Second Announcement of His Death
(Mt 17:22, 23).
22. And while they abode in Galilee, Jesus said unto them--Mark
(Mr 9:30),
as usual, is very precise here: "And they departed thence"--that is, from the scene of the last miracle--"and passed through Galilee; and He would not that any man should know it." So this was not a preaching, but a private, journey through Galilee. Indeed, His public ministry in Galilee was now all but concluded. Though He sent out the Seventy after this to preach and heal, He Himself was little more in public there, and He was soon to bid it a final adieu. Till this hour arrived, He was chiefly occupied with the Twelve, preparing them for the coming events.
The Son of man shall be betrayed into the hands of men . . . And they were exceeding sorry--Though the shock would not be so great as at the first announcement
(Mt 16:21, 22),
their "sorrow" would not be the less, but probably the greater, the deeper the intelligence went down into their hearts, and a new wave dashing upon them by this repetition of the heavy tidings. Accordingly, Luke
(Lu 9:43, 44),
connecting it with the scene of the miracle just recorded, and the teaching which arose out of it--or possibly with all His recent teaching--says our Lord forewarned the Twelve that they would soon stand in need of all that teaching: "But while they wondered every one at all things which Jesus did, He said unto His disciples, Let these sayings sink down into your ears; for the Son of man shall be delivered," &c.: "Be not carried off your feet by the grandeur you have lately seen in Me, but remember what I have told you, and now tell you again, that that Sun in whose beams ye now rejoice is soon to set in midnight gloom." Remarkable is the antithesis in those words of our Lord preserved in all the three narratives--"The son of man shall be betrayed into the hands of men." Luke adds
(Lu 9:45)
that "they understood not this saying, and it was hid from them, that they perceived it not"--for the plainest statements, when they encounter long-continued and obstinate prejudices, are seen through a distorting and dulling medium--"and were afraid to ask Him"; deterred partly by the air of lofty sadness with which doubtless these sayings were uttered, and on which they would be reluctant to break in, and partly by the fear of laying themselves open to rebuke for their shallowness and timidity. How artless is all this!
24
Mt 17:24-27.
繁體中文
Mt 17:24-27。
殿稅
這段的時間顯然緊接前一段之後。它所記那簡短卻含義極豐的事件，只見於馬太——無疑對他而言，因其與他自己的城和他熟悉的湖有關，格外有趣。
24. 到了迦百農，有收丁稅的人——即雙特拉契馬；等於兩個亞提卡特拉契馬的數額，相當於猶太人的「半舍客勒」，每一名二十歲以上的猶太男子為維持聖殿及其事奉而繳納。關於這項年稅的來源，見 Ex 30:13-14；2Ch 24:6, 9。
因此當注意，這不是民用稅，而是教會稅。Mt 17:25 所提的稅是民用稅。這極不凡場景的全部教訓，都有賴於這區別。
來見彼得——耶穌在迦百農時大概住在彼得家。這解釋了敘事中的幾件事。
說：你們的先生不納丁稅麼？——這問題似乎暗示這稅的繳納是自願的，但卻是被期望的；或用現代的話說，是「自願評估」。
Originale inglese
Mt 17:24-27.
THE TRIBUTE MONEY.
The time of this section is evidently in immediate succession to that of the preceding one. The brief but most pregnant incident which it records is given by Matthew alone--for whom, no doubt, it would have a peculiar interest, from its relation to his own town and his own familiar lake.
24. And when they were come to Capernaum, they that received tribute money--the double drachma; a sum equal to two Attic drachmas, and corresponding to the Jewish "half-shekel," payable, towards the maintenance of the temple and its services, by every male Jew of twenty years old and upward. For the origin of this annual tax, see
Ex 30:13, 14; 2Ch 24:6, 9.
Thus, it will be observed, it was not a civil, but an ecclesiastical tax. The tax mentioned in
Mt 17:25
was a civil one. The whole teaching of this very remarkable scene depends upon this distinction.
came to Peter--at whose house Jesus probably resided while at Capernaum. This explains several things in the narrative.
and said, Doth not your master pay tribute?--The question seems to imply that the payment of this tax was voluntary, but expected; or what, in modern phrase, would be called a "voluntary assessment."
25
Senza titolo
繁體中文
25. 彼得說：納——意即「當然祂納」；好像急於要消除連相反的嫌疑。如果彼得知道——他確實知道——此時錢袋裏沒有錢，這回答便當被視為他對主的一次極大的信心之舉。
他進了屋子——彼得的房子。
耶穌先向他說——在他以先說；按「prevent」一詞的古義。
西門，你的意思如何？——用他的家族名字以示親切。
世上的君王，向誰徵收關稅——指對進出口貨物徵收的稅。
丁稅——指人頭稅，凡名字在戶口冊上的都要向羅馬人繳納。所以當注意，這嚴格說來是民用稅。
是向自己的兒子呢？是向外人呢？——這不可能指「外國人」，君王當然不向外國人徵稅，而是指那些不屬於自己家族的人，即他們的臣民。
Originale inglese
25. He saith, yes--that is, "To be sure He does"; as if eager to remove even the suspicion of the contrary. If Peter knew--as surely he did--that there was at this time no money in the bag, this reply must be regarded as a great act of faith in his Master.
And when he was come into the house--Peter's.
Jesus prevented him--anticipated him; according to the old sense of the word "prevent."
saying, What thinkest thou, Simon?--using his family name for familiarity.
of whom do the kings of the earth take custom--meaning custom on goods exported or imported.
or tribute--meaning the poll-tax, payable to the Romans by everyone whose name was in the census. This, therefore, it will be observed, was strictly a civil tax.
of their own children, or of strangers--This cannot mean "foreigners," from whom sovereigns certainly do not raise taxes, but those who are not of their own family, that is, their subjects.
26
Senza titolo
繁體中文
26. 彼得說：是向外人——「向不是他們兒女的人」。
耶穌說：既然如此，兒子就可以免稅了——此處所說的「兒子」，我們主不可能指祂自己和十二使徒一同在某種與神為共同父親的寬泛關係意義上。因為我們主從不一次將自己與門徒混在一起論他們與神的關係，而總是刻意將自己的關係與他們的分開（例如見本章末了的話）——這樣作便是教導信徒有權免繳聖事事奉所需的費用，與保羅一切所教導的、以及祂自己處處暗示的相違。
所以祂在此只能指自己；用「兒子」一詞顯然是為表達君王們所遵守的一般原則——不向自己的兒女徵稅——從而更引人注目地傳達關於祂自己免稅的真理——即：「君王自己的家族既免稅，你們就知道我的情形當如何推論」；或比耶穌以為必要而恰當的更直白地表達：「這是維持我父之家的稅。那麼作為祂的兒子，這稅我不當繳——我是自由的。」
Originale inglese
26. Peter saith unto him, Of strangers--"of those not their children."
Jesus saith unto him, Then are the children free--By "the children" our Lord cannot here mean Himself and the Twelve together, in some loose sense of their near relationship to God as their common Father. For besides that our Lord never once mixes Himself up with His disciples in speaking of their relation to God, but ever studiously keeps His relation and theirs apart (see, for example, on the last words of this chapter)--this would be to teach the right of believers to exemption from the dues required for sacred services, in the teeth of all that Paul teaches and that He Himself indicates throughout. He can refer here, then, only to Himself; using the word "children" evidently in order to express the general principle observed by sovereigns, who do not draw taxes from their own children, and thus convey the truth respecting His own exemption the more strikingly:--namely, "If the sovereign's own family be exempt, you know the inference in My case"; or to express it more nakedly than Jesus thought needful and fitting: "This is a tax for upholding My Father's House. As His Son, then, that tax is not due by Me--I AM FREE."
27
Senza titolo
繁體中文
27. 但恐怕——恐怕絆倒。
觸犯他們——他們雖對我與聖殿之主的關係一無所知，恐怕會將免稅的要求誤解為對住在其中之神的尊榮漠不關心。
你往海邊去——當記得迦百農位於加利利海邊。
釣魚，把先釣上來的魚拿起來；開了牠的口，必得一塊錢——一個斯塔特。這是當如此翻譯的，不可如我們譯本那樣含糊，因為那錢幣是亞提卡銀幣，等於前述兩個半舍客勒價值的「雙特拉契馬」，所以正是二人所需的確切數額。因此主加上：
可以拿去給他們，作你我的稅銀——字面作「代替我和你」；也許因為這繳納是為所代繳之人的贖價（Ex 30:12）——如此看來，耶穌當然是「自由的」。若房子是彼得的，這便解釋了為何此次繳納只為祂和祂的主、而不為全部十二使徒預備。當注意，我們主不說「為我們」，而說「為我和你」；如此區分那免稅者與祂未免稅的門徒。
Originale inglese
27. Notwithstanding, lest we should offend--stumble.
them--all ignorant as they are of My relation to the Lord of the Temple, and should misconstrue a claim to exemption into indifference to His honor who dwells in it.
go thou to the sea--Capernaum, it will be remembered, lay on the Sea of Galilee.
and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shall find a piece of money--a stater. So it should have been rendered, and not indefinitely, as in our version, for the coin was an Attic silver coin equal to two of the afore-mentioned "didrachms" of half a shekel's value, and so, was the exact sum required for both. Accordingly, the Lord adds,
that take, and give unto them for me and thee--literally, "instead of Me and thee"; perhaps because the payment was a redemption of the person paid for
(Ex 30:12)
--in which view Jesus certainly was "free." If the house was Peter's, this will account for payment being provided on this occasion, not for all the Twelve, but only for him and His Lord. Observe, our Lord does not say "for us," but "for Me and thee"; thus distinguishing the Exempted One and His non-exempted disciple.
Mt 17:1-13.
耶穌 改變形像—— 關於以利亞的 談論。 ( =
Mr 9:2-13； Lu 9:28-36).
註釋請見
Lu 9:28-36.