1
Mt 11:1-19.
简体中文
英語原文
Mt 11:1-19.
THE IMPRISONED BAPTIST'S MESSAGE TO HIS MASTER--THE REPLY, AND DISCOURSE, ON THE DEPARTURE OF THE MESSENGERS, REGARDING JOHN AND HIS MISSION. ( =
Lu 7:18-35).
1. And it came to pass, when Jesus had made an end of commanding his twelve disciple--rather, "the twelve disciples,"
he departed thence to teach and to preach in their cities--This was scarcely a fourth circuit--if we may judge from the less formal way in which it was expressed--but, perhaps, a set of visits paid to certain places, either not reached at all before, or too rapidly passed through, in order to fill up the time till the return of the Twelve. As to their labors, nothing is said of them by our Evangelist. But Luke
(Lu 9:6)
says, "They departed, and went through, the towns," or "villages," "preaching the Gospel, and healing everywhere." Mark
(Mr 6:12, 13),
as usual, is more explicit: "And they went out, and preached that men should repent. And they cast out many devils (demons) and anointed with oil many that were sick, and healed them." Though this "anointing with oil" was not mentioned in our Lord's instructions--at least in any of the records of them--we know it to have been practiced long after this in the apostolic Church (see
Jas 5:14,
and compare
Mr 6:12, 13)
--not medicinally, but as a sign of the healing virtue which was communicated by their hands, and a symbol of something still more precious. It was unction, indeed, but, as BENGEL remarks, it was something very different from what Romanists call extreme unction. He adds, what is very probable, that they do not appear to have carried the oil about with them, but, as the Jews used oil as a medicine, to have employed it just as they found it with the sick, in their own higher way.
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简体中文
2. 约翰在监里——关于他被囚的记述，请参见
Mr 6:17-20。
听见基督所作的事，他就打发，等等——关于整段经文，请参见
Lu 7:18-35。
英語原文
2. Now when John had heard in the prison--For the account of this imprisonment, see on
Mr 6:17-20.
the works of Christ, he sent, &c.--On the whole passage, see on
Lu 7:18-35.
20
Mt 11:20-30.
简体中文
太11:20-30。
耶稣因在 加利利 工作的 成果而 心中 涌发的 感叹。
本段与前文的关联与语调的相似，使我们认为它是同一场合所讲，只是同一音调中一系列新的、更全面的反思。
20. 耶稣在诸城中行了许多异能，那些城的人终不悔改，就在那时候责备他们。
英語原文
Mt 11:20-30.
OUTBURST OF FEELING SUGGESTED TO THE MIND OF JESUS BY THE RESULT OF HIS LABORS IN GALILEE.
The connection of this with what goes before it and the similarity of its tone make it evident, we think, that it was delivered on the same occasion, and that it is but a new and more comprehensive series of reflections in the same strain.
20. Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not.
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简体中文
21. 哥拉汛哪，你有祸了——别处未提及，但必位于迦百农附近。
伯赛大啊，你有祸了——「渔之家」，一个渔站——在加利利海西侧，迦百农之北；三位使徒的出生地——兄弟安得烈与彼得，以及腓力。这两座城似乎被挑出来指代它们所在的整个地区——这地区比任何其他都更蒙救赎主的同在、教导与作为。
因为在你们中间所行的异能——那些神迹
若行在推罗西顿——古代著名的商业城市，位于地中东北岸，在巴勒斯坦之北，后者为最北者。由于财富与繁荣滋生奢侈与其随之而来的恶——不敬与道德败坏——它们的倾覆在古预言中屡被预告，并一再被得胜的敌人应验。然而它们被重建，当时正昌盛。
他们早已披麻蒙灰悔改了——引人注目的话，表明它们对良心所作的暴力较少，因此在神眼中，比此处所说的地区更少罪。
英語原文
21. Woe unto thee, Chorazin!--not elsewhere mentioned, but it must have lain near Capernaum.
woe unto thee, Bethsaida--"fishing-house," a fishing station--on the western side of the Sea of Galilee, and to the north of Capernaum; the birthplace of three of the apostles--the brothers Andrew and Peter, and Philip. These two cities appear to be singled out to denote the whole region in which they lay--a region favored with the Redeemer's presence, teaching, and works above every other.
for if the mighty works--the miracles
which were done in you had been done in Tyre and Sidon--ancient and celebrated commercial cities, on the northeastern shores of the Mediterranean Sea, lying north of Palestine, and the latter the northernmost. As their wealth and prosperity engendered luxury and its concomitant evils--irreligion and moral degeneracy--their overthrow was repeatedly foretold in ancient prophecy, and once and again fulfilled by victorious enemies. Yet they were rebuilt, and at this time were in a flourishing condition.
they would have repented long ago in sackcloth and ashes--remarkable language, showing that they had done less violence to conscience, and so, in God's sight, were less criminal than the region here spoken of.
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简体中文
22. 但我告诉你们：当审判的日子，推罗西顿所受的比你们还容易受呢——更可忍受。
英語原文
22. But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you--more endurable.
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简体中文
23. 迦百农啊——（见
太4:13的注释）。
你已经升到天上——连哥拉汛与伯赛大也未曾如此说。因为既然耶稣在加利利公开生活期间，以迦百农为常居之所，它便是地上最蒙恩的地方，特权最高。
将来必坠落阴间；因为在你那里所行的异能，若行在所多玛——因其污秽而被毁。
它还可以存到今日——因为它未对良心作这样的暴力，因此所负的罪无可比拟地更少。
英語原文
23. And thou, Capernaum--(See on
Mt 4:13).
which art exalted unto heaven--Not even of Chorazin and Bethsaida is this said. For since at Capernaum Jesus had His stated abode during the whole period of His public life which He spent in Galilee, it was the most favored spot upon earth, the most exalted in privilege.
shall be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom--destroyed for its pollutions.
it would have remained until this day--having done no such violence to conscience, and so incurred unspeakably less guilt.
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简体中文
24. 但我告诉你们：当审判的日子，所多玛所受的比你还要容易受呢——斯坦利博士说：「的确，从某种意义上说，在地上的审判之日，所多玛之地比迦百农所受的更可忍受；因为所多玛的名字、甚至其遭迹，或许仍可在死海岸边寻得；而迦百农之名，在革尼撒勒湖边已完全湮没。」但我们主在此所说的审判仍是未来的事；那不是对物质城市的审判，而是对其中负责的居民——一次最终的、不可挽回的审判。
英語原文
24. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee--"It has been indeed," says Dr. STANLEY, "more tolerable, in one sense, in the day of its earthly judgment, for the land of Sodom than for Capernaum; for the name, and perhaps even the remains of Sodom are still to be found on the shores of the Dead Sea; while that of Capernaum has, on the Lake of Gennesareth, been utterly lost." But the judgment of which our Lord here speaks is still future; a judgment not on material cities, but their responsible inhabitants--a judgment final and irretrievable.
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简体中文
25. 那时，耶稣说——我们不要因此理解为前一篇讲论已经结束，这只是大约同时所说之事的记录。因为上下文最为紧密，「回答」——当无人可回答时，指对刚刚所说的、或因所说而心中升起的某事——证实了这一点。耶稣在此「回答」的，显然是前几节所哀叹的他事工的忧愁结果。仿佛他说：「是的；但这幅图画的另一面更明亮；即使在那拒绝永生之道的人中，使他们瞎眼的也不过是自己心中的骄傲，而真理的荣耀在他们不能接受之中更显明。也不是人人都拒绝了它；这里也有渴慕救恩的灵魂从救恩的井里欢喜打水；疲倦的得着安息；饥饿的得饱美食，富足的空手而去。」
父啊，天地的主，我感谢你——宁可说「我赞同你」。但这不够强。「完全或衷心」的同意之念由介词传达。所表达的是敬拜式的默从，对即将提到的神圣治理法则之圣洁满足。正如他后来发出同样的话时「灵里欢喜」（见
路10:21的注释），
大概他现在也如此，虽然未记。
因为——他将他的父在此如此称呼，为要表明从理从他发出一切这样的崇高安排。
你将这些事——这些救恩真理的知识。
向聪明通达人就藏起来——头一词指那些以自己思辨或哲学成就自夸的人；后一词指那些世俗精明的人——聪明、机灵、事务之人。这种区别是自然的，也为人所熟知。（见
林前1:19，
等等）。父为何向这样的人隐藏属他们平安的事，耶稣为何如此强调地为这安排盖印？因为犯罪的、悖逆的人不该说话或推测，而该听那我们所脱离的那一位，好知道我们是否还有任何恢复；若有，是凭何原则——是何性质——为何目的。把我们自己的「智慧与通达」带到这样的问题上，是无礼而僴妄的；若关乎它们的真理、或其荣耀向我们「隐藏」，不过是恰当的报应，一切心术正直的人将与耶稣一同为之盖印。
向婴孩就显出来——给婴孩般的人；谦逊可教的人，那些自知一无所知、无权对属他们平安的事坐而审判、决意「要听神耶和华所说」的人。这样的人称为「婴孩」很合适。（见
来5:13；林前13:11; 14:20，
等等）。
英語原文
25. At that time Jesus answered and said--We are not to understand by this, that the previous discourse had been concluded, and that this is a record only of something said about the same period. For the connection is most close, and the word "answered"--which, when there is no one to answer, refers to something just before said, or rising in the mind of the speaker in consequence of something said--confirms this. What Jesus here "answered" evidently was the melancholy results of His ministry, lamented over in the foregoing verses. It is as if He had said, "Yes; but there is a brighter side to the picture; even in those who have rejected the message of eternal life, it is the pride of their own hearts only which has blinded them, and the glory of the truth does but the more appear in their inability to receive it. Nor have all rejected it even here; souls thirsting for salvation have drawn water with joy from the wells of salvation; the weary have found rest; the hungry have been filled with good things, while the rich have been sent empty away."
I thank thee--rather, "I assent to thee." But this is not strong enough. The idea of "full" or "cordial" concurrence is conveyed by the preposition. The thing expressed is adoring acquiescence, holy satisfaction with that law of the divine procedure about to be mentioned. And as, when He afterwards uttered the same words, He "exulted in spirit" (see on
Lu 10:21),
probably He did the same now, though not recorded.
O Father, Lord of heaven and earth--He so styles His Father here, to signify that from Him of right emanates all such high arrangements.
because thou hast hid these things--the knowledge of these saving truths.
from the wise and prudent--The former of these terms points to the men who pride themselves upon their speculative or philosophical attainments; the latter to the men of worldly shrewdness--the clever, the sharp-witted, the men of affairs. The distinction is a natural one, and was well understood. (See
1Co 1:19,
&c.). But why had the Father hid from such the things that belonged to their peace, and why did Jesus so emphatically set His seal to this arrangement? Because it is not for the offending and revolted to speak or to speculate, but to listen to Him from whom we have broken loose, that we may learn whether there be any recovery for us at all; and if there be, on what principles--of what nature--to what ends. To bring our own "wisdom and prudence" to such questions is impertinent and presumptuous; and if the truth regarding them, or the glory of it, be "hid" from us, it is but a fitting retribution, to which all the right-minded will set their seal along with Jesus.
hast revealed them unto babes--to babe-like men; men of unassuming docility, men who, conscious that they know nothing, and have no right to sit in judgment on the things that belong to their peace, determine simply to "hear what God the Lord will speak." Such are well called "babes." (See
Heb 5:13; 1Co 13:11; 14:20,
&c.).
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简体中文
26. 父啊，是的，因为你的美意本是如此——这是强调而精选的词，用以表达神圣倾心的任何对象；无论是基督自己（见
太3:17的注释），
或神恩典的永恵安排（见
腓2:13的注释）。
如此——这是前述话语的高尚回声；仿佛耶稣在说这话时停下反思，仿佛其荣耀——不是在其自身的合理性之光中，而是在神绝对旨意如此定规之光中——充满了他的灵魂。
英語原文
26. Even so, Father; for so it seemed good--the emphatic and chosen term for expressing any object of divine complacency; whether Christ Himself (see on
Mt 3:17),
or God's gracious eternal arrangements (see on
Php 2:13).
in thy sight--This is just a sublime echo of the foregoing words; as if Jesus, when He uttered them, had paused to reflect on it, and as if the glory of it--not so much in the light of its own reasonableness as of God's absolute will that so it should be--had filled His soul.
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27. 一切所有的，都是我父交付我的——他不是说，它们被启示——仿佛给一位不认识它们、除被显示之外对它们全然陌生的人——而是「交付」或「托付」给我，我父的；意指恩典国度的全部治理。如
约3:35，
「父爱子，已将万有交在他手里」（见
约3:35的注释）。
虽然这两段经文中的「一切所有的」适切地指恩典国度，它们当然也包括完全执行那托付所需的一切——即无限的权能。（如
太28:18；约17:2；弗1:22）。
除了父，没有人知道子；除了子和子所愿意——愿意
指示的，没有人知道父——「父与子彼此相互地、排他地知道对方」这说法何等！更高的与父平等的声称无法想象。那么，我们要么在此有史以来最令人厌恶的僴妄主张之一，要么基督的真正神性对基督徒应当不容置疑。「但是，哎呀我！」某位背负重担、叹息求解脱的灵魂或在此惊呼。若我们如此，任何可怜的受造之物除了躺下被动绝望之外还能作什么，除非他敢指望他可能是那蒙恩的阶级中之一——「子所愿意指示父的那些人」。但不。这关乎主权的恩典之「旨意」——人的救恩唯独依靠它——的见证，只是为要启示其源头、并在它一赐下时增添其荣耀——不是要使灵魂瘫痪或将其锁在绝望之中。所以请听以下的话：
英語原文
27. All things are delivered unto me of my Father--He does not say, They are revealed--as to one who knew them not, and was an entire stranger to them save as they were discovered to Him--but, They are "delivered over," or "committed," to Me of My Father; meaning the whole administration of the kingdom of grace. So in
Joh 3:35,
"The Father loveth the Son, and hath given all things into His hand" (see on
Joh 3:35).
But though the "all things" in both these passages refer properly to the kingdom of grace, they of course include all things necessary to the full execution of that trust--that is, unlimited power. (So
Mt 28:18; Joh 17:2; Eph 1:22).
and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will--willeth
to reveal him--What a saying is this, that "the Father and the Son are mutually and exclusively known to each other!" A higher claim to equality with the Father cannot be conceived. Either, then, we have here one of the revolting assumptions ever uttered, or the proper divinity of Christ should to Christians be beyond dispute. "But, alas for me!" may some burdened soul, sighing for relief, here exclaim. If it be thus with us, what can any poor creature do but lie down in passive despair, unless he could dare to hope that he may be one of the favored class "to whom the Son is willing to reveal the Father." But nay. This testimony to the sovereignty of that gracious "will," on which alone men's salvation depends, is designed but to reveal the source and enhance the glory of it when once imparted--not to paralyze or shut the soul up in despair. Hear, accordingly, what follows:
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28. 凡劳苦担重担的人可以到我这里来，我就使你们得安息——无可比拟、令人陶醉的话——若这样的声音曾在这劳苦叹息的世界上响起过！邀请的风格本身——「到我这里来」——有何等的温柔与甘甜；「一切劳苦担重担的人」的话描绘了人普遍的悲惨，从其两方面——主动与被动的形式。
英語原文
28. Come unto me, all ye that labour and are heavy laden, and I will give you rest--Incomparable, ravishing sounds these--if ever such were heard in this weary, groaning world! What gentleness, what sweetness is there in the very style of the invitation--"Hither to Me"; and in the words, "All ye that toil and are burdened," the universal wretchedness of man is depicted, on both its sides--the active and the passive forms of it.
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简体中文
29. 你们当负我的轭——服从耶稣的轭。
学我的样式，这样，你们心里就必享安息——基督之所以甘愿为天父的要求倾空自己到极处，是他自己心灵得着那无法言喻之安息的源头；照样，他邀请众人跟从他走同一条道路，并保证他们也将有同样的经历。
英語原文
29. Take my yoke upon you--the yoke of subjection to Jesus.
and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls--As Christ's willingness to empty Himself to the uttermost of His Father's requirements was the spring of ineffable repose to His own Spirit, so in the same track does He invite all to follow Him, with the assurance of the same experience.
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30. 因为我的轭是容易的，我的担子是轻省的——主所喜爱的正是这样以悖论体裁表达的格言，而这一句在众悖论中更是无与伦比！人一旦安息在基督翅膀之下，心灵所经历的安息便使一切轭都变为容易，一切担子都变为轻省。
英語原文
30. For my yoke is easy, and my burden is light--Matchless paradox, even among the paradoxically couched maxims in which our Lord delights! That rest which the soul experiences when once safe under Christ's wing makes all yokes easy, all burdens light.
Mt 11:1-19。
被囚的施洗者差人见其主——使者的离去与关乎约翰及其使命的答复和讲论。 （ =
Lu 7:18-35）。
1. 耶稣吩咐完了十二个门徒——更当译作“那十二个门徒”，
就离开那里，往各城去传道教训人——由其较为不那么正式的措辞来判断，这恐怕算不上是第四次巡回——或许只是对若干地方的造访，或是以前根本未曾去过，或是匆匆经过，为要填满十二使徒回来之前的这一段时日。关于他们的劳碌，我们的福音书作者并未提及。但路加
(Lu 9:6)
说：“他们就出去，走遍各乡”，或“各村庄”，“宣传福音，到处治病。”马可
(Mr 6:12, 13)
则如往常一样更为详尽：“门徒就出去传道，叫人悔改，又赶出许多的鬼，用油抹了许多病人，治好他们。”虽然这“用油抹”并未见于主对他们的吩咐之中——至少在任何记载中都未见——但我们知道，在此之后很久，使徒教会仍在如此行（参见
Jas 5:14，
并比较
Mr 6:12, 13）——
不是作为药物，而是作为那借他们手所传递之医治之能的记号，以及更宝贵之事的象征。这确实是膏抹，但正如 BENGEL 所指出的，它与罗马天主教所称的临终涂油礼（extreme unction）截然不同。他又补充了一个很有可能的看法：他们似乎并未随身携带油，而是正如犹太人以油为药，就在病人那里现成的油以他们自己更高超的方式加以使用。