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Mt 13:1-52.
英語原文
Mt 13:1-52.
JESUS TEACHES BY PARABLES. ( =
Mr 4:1-34; Lu 8:4-18; 13:18-20).
Introduction
(Mt 13:1-3).
1. The same day went Jesus out of the house, and sat by the seaside.
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2. 有许多人到祂那里聚集，祂只得上船*——公认经文中的定冠词缺乏权威抄本支持
坐下，众人都站在岸上——这幅画面何等鲜明！——无疑出自一位目击者之手，他本人也深受此场景所感。那是“当那一天”——也就是祂发表了前述庄严讲论、祂的亲属因祂不思饮食休息而以为祂“癫狂了”的那一天——祂退到加利利海滨；在那里坐下，或许是为了凉爽与歇息，群众又再次蜂拥而来，祂只好坐进那只常为祂预备的小船，离岸稍远；然而并不等候休息，便立即开始用比喻向挤满岸边的迫切群众讲新一番的道。论到我们主的比喻，从属灵教训的简明、优美、丰富与多样而言，没有任何语言可以与之相比。它们适合各阶层、各灵程程度的人，每个人都能按着自己属灵容量的大小而有所领会。
英語原文
2. And great multitudes were gathered together unto him, so that he went into a ship--the article in the received text lacks authority
and sat; and the whole multitude stood on the shore--How graphic this picture!--no doubt from the pen of an eye-witness, himself impressed with the scene. It was "the same day" on which the foregoing solemn discourse was delivered, when His kindred thought Him "beside Himself" for His indifference to food and repose--that same day retiring to the seashore of Galilee; and there seating Himself, perhaps for coolness and rest, the crowds again flock around Him, and He is fain to push off from them, in the boat usually kept in readiness for Him; yet only to begin, without waiting to rest, a new course of teaching by parables to the eager multitudes that lined the shore. To the parables of our Lord there is nothing in all language to be compared, for simplicity, grace, fulness, and variety of spiritual teaching. They are adapted to all classes and stages of advancement, being understood by each according to the measure of his spiritual capacity.
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3. 祂就用比喻对他们讲许多道理，说，等等——这些比喻共有七个；颇值得注意的是：七既是神圣的数字，而前四个是对混杂的众人说的，其余三个却是私下对十二使徒说的——这四与三的分法，在圣经象征性的数字学中本身就引人注目。这些比喻结构上另一可注意之处是：七个中的第一个——撒种的比喻——具有整段的引言性质，其余六个则由三对组成——第二个与第七个、第三个与第四个、第五个与第六个——彼此呼应；每一对阐明同一普遍真理，却从略有不同的角度。这一切恐怕绝非偶然。
*第一个比喻：*撒种的
(Mt 13:3-9, 18-23)。
这比喻可命名为：道之果效取决于心田之状况。
关于本比喻的阐释，请参见
Mr 4:1-9, 14-20。
英語原文
3. And he spake many things unto them in parables, saying, &c.--These parables are SEVEN in number; and it is not a little remarkable that while this is the sacred number, the first FOUR of them were spoken to the mixed multitude, while the remaining THREE were spoken to the Twelve in private--these divisions, four and three, being themselves notable in the symbolical arithmetic of Scripture. Another thing remarkable in the structure of these parables is, that while the first of the Seven--that of the Sower--is of the nature of an Introduction to the whole, the remaining Six consist of three pairs--the Second and Seventh, the Third and Fourth, and the Fifth and Sixth, corresponding to each other; each pair setting forth the same general truths, but with a certain diversity of aspect. All this can hardly be accidental.
First Parable: THE SOWER
(Mt 13:3-9, 18-23).
This parable may be entitled, THE EFFECT OF THE WORD DEPENDENT ON THE STATE OF THE HEART.
For the exposition of this parable, see on
Mr 4:1-9, 14-20.
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用比喻教训的原因
(Mt 13:10-17)。
10. 门徒进前来，对耶稣说——“无人的时候，跟随耶稣的人，和十二个门徒”
(Mr 4:10)。
对众人讲话，为什么用比喻呢？——虽然在这之前祂已为更生动的说明，将一些事以比喻形式表达，但看来如今祂是首次正式采用这种教训方式。
英語原文
Reason for Teaching in Parables
(Mt 13:10-17).
10. And the disciples came, and said unto him--"they that were with Him, when they were alone"
(Mr 4:10).
Why speakest thou to them in parables?--Though before this He had couched some things in the parabolic form, for more vivid illustration, it would appear that He now, for the first time, formally employed this method of teaching.
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11. 耶稣回答说：因为天国的奥秘，只叫你们知道——圣经中的“奥秘”一字，并不取其古典意义——宗教的秘密，也不指不可理解或本身难以明了之事，而是指纯粹借神启示而显明之事，且通常指在古约之下隐隐宣告、在整个那时代隐约明白、却在福音之下完全显明之事
(1Co 2:6-10；Eph 3:3-6, 8, 9)。
“天国的奥秘”，乃是指那些荣耀的福音真理——当时只有较成熟的门徒才能领略，而他们也不过部分领略。
不叫他们知道——（见
Mt 11:25)。
比喻有启示与隐藏的双重作用：向那些认识并喜爱“天国奥秘”的人——无论程度何等微小——以崭新而吸引人的光呈现之；向那些对属灵之事麻木的人，则不过是若干故事，仅提供一时的娱乐。
英語原文
11. He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven--The word "mysteries" in Scripture is not used in its classical sense--of religious secrets, nor yet of things incomprehensible, or in their own nature difficult to be understood--but in the sense of things of purely divine revelation, and, usually, things darkly announced under the ancient economy, and during all that period darkly understood, but fully published under the Gospel
(1Co 2:6-10; Eph 3:3-6, 8, 9).
"The mysteries of the kingdom of heaven," then, mean those glorious Gospel truths which at that time only the more advanced disciples could appreciate, and they but partially.
but to them it is not given--(See on
Mt 11:25).
Parables serve the double purpose of revealing and concealing; presenting "the mysteries of the kingdom" to those who know and relish them, though in never so small a degree, in a new and attractive light; but to those who are insensible to spiritual things yielding only, as so many tales, some temporary entertainment.
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12. 凡有的——即保守，作为他所看重之物。
还要加给他，叫他有余——他将因他所看重的得着加增为赏赐。
没有的——任其溜失或闲置不用，作为他所不看重之物。
连他所有的，也要夺去——或如路加
(Lu 8:18)
所言：“连他自以为有的，也要夺去。”这是一项极为重要的原则，与其他分量沉重的话一样，似乎不止一次地从我们主口中以不同的关联说出。（见
Mt 25:9)。
作为一项重大的伦理原则，我们可见其在各处运行，皆在习惯这一普遍定律之下：道德原则借操练而增强，因不用或操练其反面而渐弱，终至消亡。同一原则也掌管理智世界，甚至动物界——若不说植物界的话——生理学的事实充分证明这一点。然而此处它被视为一项神圣的命定，是神治理下持续运行的审判性报应。
英語原文
12. For whosoever hath--that is, keeps; as a thing which he values.
to him shall be given, and he shall have more abundance--He will be rewarded by an increase of what he so much prizes.
but whosoever hath not--who lets this go or lie unused, as a thing on which he sets no value.
from him shall be taken away even that he hath--or as it is in Luke
(Lu 8:18),
"what he seemeth to have," or, thinketh he hath. This is a principle of immense importance, and, like other weighty sayings, appears to have been uttered by our Lord on more than one occasion, and in different connections. (See on
Mt 25:9).
As a great ethical principle, we see it in operation everywhere, under the general law of habit; in virtue of which moral principles become stronger by exercise, while by disuse, or the exercise of their contraries, they wax weaker, and at length expire. The same principle reigns in the intellectual world, and even in the animal--if not in the vegetable also--as the facts of physiology sufficiently prove. Here, however, it is viewed as a divine ordination, as a judicial retribution in continual operation under the divine administration.
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13. 所以我用比喻对他们讲——请留意，我们的主是直到祂所行的神迹被恶意归给撒但之后，才开始这样作的。
因为他们看也看不见——他们「看了」，因为光照在他们身上，从未有光如此照耀；但他们「看不见」，因为他们闭上了眼睛。
听也听不见，也不明白——他们「听了」，因为教训他们的是那「从来没有像他这样说话的」；但他们「听不见」，因为他们一无所得，没有领会那直透人心、赐人生命之言。在马可和路加
（可4:12；路8:10），
此处所表达的人间事实被呈现为一项神圣旨意的应验——「叫他们看是看见，却不晓得」等等。其解释在于前一节的话——按神圣治理的确定法则，人自愿拒绝去尽、事实上也没有尽的本分，最终便在道德上无力去尽。
英語原文
13. Therefore speak I to them in parables--which our Lord, be it observed, did not begin to do till His miracles were malignantly ascribed to Satan.
because they seeing, see not--They "saw," for the light shone on them as never light shone before; but they "saw not," for they closed their eyes.
and hearing, they hear not; neither do they understand--They "heard," for He taught them who "spake as never man spake"; but they "heard not," for they took nothing in, apprehending not the soul-penetrating, life-giving words addressed to them. In Mark and Luke
(Mr 4:12; Lu 8:10),
what is here expressed as a human fact is represented as the fulfilment of a divine purpose--"that seeing they may see, and not perceive," &c. The explanation of this lies in the statement of the foregoing verse--that, by a fixed law of the divine administration, the duty men voluntarily refuse to do, and in point of fact do not do, they at length become morally incapable of doing.
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14. 在他们身上，正应验了——宁可说「正在应验」，或「正在得其应验」。
以赛亚的预言，说——
（赛6:9, 10——
此处按七十士译本引用）。
你们听是要听见，却不明白等等——他们于是被司法性地封印在他们所蓄意选择的黑暗与硕梗之下，宁愿要它，也不要耶稣带到他们近前的光与医治。
英語原文
14. And in them is fulfilled--rather, "is fulfilling," or "is receiving its fulfilment."
the prophecy of Esaias, which saith--
(Isa 6:9, 10
--here quoted according to the Septuagint).
By hearing ye shall hear, and shall not understand, &c.--They were thus judicially sealed up under the darkness and obduracy which they deliberately preferred to the light and healing which Jesus brought nigh to them.
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16. 但你们的眼睛是有福的，因为看见了；你们的耳朵也是有福的，因为听见了——意即「你们有福了，你们的眼与耳自愿而乐意地打开了，正在饮饮这属天的光。」
英語原文
16. But blessed are your eyes, for they see; and your cars, for they hear--that is, "Happy ye, whose eyes and ears, voluntarily and gladly opened, are drinking in the light divine."
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17. 我实在告诉你们，从前有许多先知和义人——宁可说「渴望」。
要看你们所看的，却没有看见；要听你们所听的，却没有听见——门徒不仅比刚刚所说的那瞎眼之人更有福，也此古体制下最受尊崇、最优秀的人更有福。后者对新国度的奥秘只有一瞥之见，仅足以点燃他们心中的渴望，而这渴望在他们那个时代不能得到应验。在
路10:23, 24，
同样的说法在七十个门徒归来时重复——那里的措辞不是「许多先知和义人」，而是「许多先知和君王」；因为旧约圣徒中有几位是君王。
英語原文
17. For verily I say unto you, That many prophets and righteous men have desired--rather, "coveted."
to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them--Not only were the disciples blessed above the blinded just spoken of, but favored above the most honored and the best that lived under the old economy, who had but glimpses of the things of the new kingdom, just sufficient to kindle in them desires not to be fulfilled to any in their day. In
Lu 10:23, 24,
where the same saying is repeated on the return of the Seventy--the words, instead of "many prophets and righteous men," are "many prophets and kings"; for several of the Old Testament saints were kings.
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第二与第七比喻，或第一对：
麦子与 稗子，与 好与坏的鱼
（太13:24-30, 36-43, 47-50）。
这两个比喻——以稍有不同的层面教导同一真理——的主题是：
国度在 其现今状态下的 混合性质， 以及 两类的 最终绝对分开。
稗子与麦子
（太13:24-30, 36-43）。
24, 36-38. 耶稣又设个比喻对他们说：天国好像人撒好种在田里——幸好这些精致的比喻也以同样迷人的单纯与清明，由伟大的讲道者亲自为我们解释。因此我们转到：
太13:36-38。
见
太13:36；
太13:38的注释。
英語原文
Second and Seventh Parables or First Pair:
THE WHEAT AND THE TARES, and THE GOOD AND BAD FISH
(Mt 13:24-30, 36-43, 47-50).
The subject of both these parables--which teach the same truth, with a slight diversity of aspect--is:
THE MIXED CHARACTER OF THE KINGDOM IN ITS PRESENT STATE, AND THE FINAL ABSOLUTE SEPARATION OF THE TWO CLASSES.
The Tares and the Wheat
(Mt 13:24-30, 36-43).
24, 36-38. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field--Happily for us, these exquisite parables are, with like charming simplicity and clearness, expounded to us by the Great Preacher Himself. Accordingly, we pass to:
Mt 13:36-38.
See on
Mt 13:36;
Mt 13:38
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25, 38, 39. 及至人睡觉的时候，有仇敌来，将稗子撒在麦子里就走了——（见
太13:38, 39的注释）。
英語原文
25, 38, 39. But while men slept, his enemy came and sowed tares among the wheat, and went his way--(See on
Mt 13:38, 39).
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26. 到长苗吐穗的时候，稗子也显出来——两种情况中的生长并行，正如敌对原则所显示的。
英語原文
26. But when the blade was sprung up, and brought forth fruit, then appeared the tares also--the growth in both cases running parallel, as antagonistic principles are seen to do.
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27. 家主的仆人来——即基督的仆人。
说：主啊，你不是撒好种在田里吗？从哪里来的稗子呢？——这生动地表达了基督忠心的仆人与百姓在教会成员中发现「假弟兄」时的惊讶、失望与焦虑。
英語原文
27. So the servants of the householder came--that is, Christ's ministers.
and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares?--This well expresses the surprise, disappointment, and anxiety of Christ's faithful servants and people at the discovery of "false brethren" among the members of the Church.
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28. 耶稣说，这是仇敌作的——这位好农夫说出恩慈的话，光明正大地为他忠心的仆人开脱，使他们不致因田里所受的损毁而受责。
仆人说，你要我们去薅出来么？——请将此与雅各、约翰的问题相比较
(Lu 9:54)，
"主啊，你要我们吩咐火从天上降下来，烧灭"那些撒玛利亚人么？在这种热心之中，通常掺杂着许多属血气的火热。（参
Jas 1:20）。
英語原文
28. He said unto them, An enemy hath done this--Kind words these from a good Husbandman, honorably clearing His faithful servants of the wrong done to his field.
The servants said unto him, Wilt thou then that we go and gather them up?--Compare with this the question of James and John
(Lu 9:54),
"Lord, wilt Thou that we command fire to come down from heaven and consume" those Samaritans? In this kind of zeal there is usually a large mixture of carnal heat. (See
Jas 1:20).
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29. 耶稣说，不必——"到时候这事必要成就，但现在却不可，也不是你们当作的事。"
恐怕薅稗子，连麦子也一起拔出来——再没有比这更清楚、更有力地说明这两类人难以区分，并且在试图区分时极有可能将二者混淆。
英語原文
29. But he said, Nay--"It will be done in due time, but not now, nor is it your business."
lest, while ye gather up the tares, ye root up also the wheat with them--Nothing could more clearly or forcibly teach the difficulty of distinguishing the two classes, and the high probability that in the attempt to do so these will be confounded.
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30, 39. 容这两样一齐长——即在有形的教会中。
等收割——等到前者已熟透可享完全的救恩，后者已熟透可受毁灭。（见
Mt 13:39）。
当收割的时候，我要对收割的人说——（见
Mt 13:39）。
先将稗子薅出来，捆成捆，留着烧——"丢在火里"
(Mt 13:40)。
惟有麦子要收在我的仓里——基督作为审判者，要将这两类人分别出来（如
Mt 25:32）。
当注意，稗子是在麦子入仓之前被烧掉的；在比喻的解说中
(Mt 13:41, 43)
也是同样的次序；在
Mt 25:46
中也是如此——仿佛在某种字面的意义上，"你亲眼观看，见恶人遭报"
(Ps 91:8)。
英語原文
30, 39. Let both grow together--that is, in the visible Church.
until the harvest--till the one have ripened for full salvation, the other for destruction. (See on
Mt 13:39).
and in the time of harvest I will say to the reapers--(See on
Mt 13:39).
Gather ye together first the tares, and bind them in bundles to burn them--"in the fire"
(Mt 13:40).
but gather the wheat into my barn--Christ, as the Judge, will separate the two classes (as in
Mt 25:32).
It will be observed that the tares are burned before the wheat is housed; in the exposition of the parable
(Mt 13:41, 43)
the same order is observed: and the same in
Mt 25:46
--as if, in some literal sense, "with thine eyes shalt thou behold and see the reward of the wicked"
(Ps 91:8).
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第三与第四个比喻或第二对：
芥菜种 与 面酵
(Mt 13:31-33)。
这两个比喻的主题，与头一对相同，不过面貌略有不同，即——
天国的发展： 从最小的 起头 到最终的 普及。
芥菜种
(Mt 13:31, 32)。
31. 他又设个比喻对他们说，天国好像一粒芥菜种，有人拿去种在田里；
英語原文
Third and Fourth Parables or Second Pair:
THE MUSTARD SEED and THE LEAVEN
(Mt 13:31-33).
The subject of both these parables, as of the first pair, is the same, but under a slight diversity of aspect, namely--
THE GROWTH OF THE KINGDOM FROM THE SMALLEST BEGINNINGS TO ULTIMATE UNIVERSALITY.
The Mustard Seed
(Mt 13:31, 32).
31. Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field;
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32. 这原是百种里最小的——不是绝对的，而是按通俗与箴言的说法，如
Lu 17:6
"你们若有信心像一粒芥菜种"，即"再小的信心"。
但等它长起来，却比各样的菜都大——不是绝对的，而是相对于种子之小而言，在炎热的地带也素以粗大著称。 且成了树，天上的飞鸟来宿在他的枝上——这话无疑是为表达那树的广度。但这种子性热、味辛，碾碎时才发挥其最佳效用，且合鸟的口味，因此鸟儿为栖身与食物都吸引到它的枝上来。TRENCH问：这样解是否牵强呢？——假设主选这种子，不仅为表明他国度的奇妙增长，还要进一步表明它定为万国带来庇护、安息与福分？
英語原文
32. Which indeed is the least of all seeds--not absolutely, but popularly and proverbially, as in
Lu 17:6,
"If ye had faith as a grain of mustard seed," that is, "never so little faith."
but when it is grown, it is the greatest among herbs--not absolutely, but in relation to the small size of the seed, and in warm latitudes proverbially great.
and becometh a tree, so that the birds of the air come and lodge in the branches thereof--This is added, no doubt, to express the amplitude of the tree. But as this seed has a hot, fiery vigor, gives out its best virtues when bruised, and is grateful to the taste of birds, which are accordingly attracted to its branches both for shelter and food, is it straining the parable, asks TRENCH, to suppose that, besides the wonderful growth of His kingdom, our Lord selected this seed to illustrate further the shelter, repose and blessedness it is destined to afford to the nations of the world?
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面酵
(Mt 13:33)。
33. 他又对他们讲个比喻说，天国好像面酵，妇人拿来，藏在三斗面里，等全团都发起来——这比喻虽与上一个比喻所教的是同一条总原则，但恐怕毋宁强调天国内在的增长，而"芥菜种"则似乎主要指向外在的增长。揉面本是女人的工作，所以说"妇人"此处代表教会作为放入面酵的器皿，未免过于勉强。将"三斗面"解为我们本性"灵、魂、体"的三重区分（参
1Th 5:23），
或如某些人所解，解为世界在挪亚三子之间的三分（参
Ge 10:32），
也未能叫人满意。在这简短的比喻中，看见福音那渗透一切、同化一切的特质，更能叫人真正满意：因这特质，福音终将塑造一切制度与一切人类宗族，并在全地显出一个"主及他基督的国"。
英語原文
The Leaven
(Mt 13:33).
33. Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took and hid in three measures of meal, till the whole was leavened--This parable, while it teaches the same general truth as the foregoing one, holds forth, perhaps, rather the inward growth of the kingdom, while "the Mustard Seed" seems to point chiefly to the outward. It being a woman's work to knead, it seems a refinement to say that "the woman" here represents the Church, as the instrument of depositing the leaven. Nor does it yield much satisfaction to understand the "three measures of meal" of that threefold division of our nature into "spirit, soul, and body," alluded to in
1Th 5:23,
or of the threefold partition of the world among the three sons of Noah
(Ge 10:32),
as some do. It yields more real satisfaction to see in this brief parable just the all-penetrating and assimilating quality of the Gospel, by virtue of which it will yet mould all institutions and tribes of men, and exhibit over the whole earth one "kingdom of our Lord and of His Christ."
34
無題
34. 这都是耶稣用比喻对众人说的话，若不用比喻，就不对他们说甚么——即这一次；他不仅避免一切明言直陈，连对这混杂的群众，对这些比喻的解释也不作。
英語原文
34. All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them--that is, on this occasion; refraining not only from all naked discourse, but even from all interpretation of these parables to the mixed multitude.
35
無題
35. 这是要应验先知的话，说——
(Ps 78:2，
与七十士译本相近)。
我要开口用比喻，等等——诗篇表面似乎只包含以色列历史的概要，但诗人自己却称之为"比喻"和"古时的谜语"——因其在历史之下包含着适用于历代的真理，直到福音的日子才完全显明。
英語原文
35. That it might be fulfilled which was spoken by the prophet, saying--
(Ps 78:2,
nearly as in the Septuagint).
I will open my mouth in parables, &c.--Though the Psalm seems to contain only a summary of Israelitish history, the Psalmist himself calls it "a parable," and "dark sayings from of old"--as containing, underneath the history, truths for all time, not fully brought to light till the Gospel day.
36
無題
*36-38. 当下耶稣离开众人，进了房子，门徒进前来，说，请把田间稗子的比喻讲给我们听，*等等——在撒种的比喻中，"种子就是神的道"
(Lu 8:11)。
但在这里，这道已被接到心里，并使领受的人成为新造的人，成为"天国之子"，正如雅各所说
(Jas 1：18)，
"他按自己的旨意，用真道生了我们，叫我们在他所造的万物中，好像初熟的果子。"值得注意的是，这里说这广大的世界之田，是基督自己的——比喻说"他的田"。（见
Ps 2:8）。
英語原文
36-38. Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field, &c.--In the parable of the Sower, "the seed is the word of God"
(Lu 8:11).
But here that word has been received into the heart, and has converted him that received it into a new creature, a "child of the kingdom," according to that saying of James
(Jas 1:18),
"Of His own will begat He us with the word of truth, that we should be a kind of first-fruits of His creatures." It is worthy of notice that this vast field of the world is here said to be Christ's own--"His field," says the parable. (See
Ps 2:8).
38
無題
38. 稗子，就是那恶者之子——由于这撒种只能在"人睡觉的时候"进行，似乎不打算责备谁，也肯定没有归咎于"仆人"；这可能只是比喻的衣装。
英語原文
38. The tares are the children of the wicked one--As this sowing could only be "while men slept," no blame seems intended, and certainly none is charged upon "the servants"; it is probably just the dress of the parable.
39
無題
39. 撒稗子的仇敌，就是魔鬼——明确是"他的仇敌"
(Mt 13:25)。
（见
Ge 3:15； 1Jo 3:8）。
所谓"稗子"，不是我们农作中所称的那种，而是一种害草，大概就是毒麦。"稗子，就是那恶者之子"；它们被撒"在麦子里"，即被放置在有形教会的领域之内。他们与天国之子相似，似乎也是经类似的"撒种"过程而生——恶的种子被撒播，落在那些有世界之种落在其上的心田里。仇敌撒了他的"稗子"之后"就走了"——他那黑暗之工很快作完，但要过些时才显出其本性。
收割的时候，就是世界的末了——即基督第二次再来，以及义人与恶人受审判分别的时期。在那之前，不可试图作这样的分别。但将此扩展到足以证明容让明显有丑闻的人留在教会相交中，那就是将这比喻的教导曲解到其正当目的之外，并与使徒的吩咐背道而驰
(1Co 5:1-13)。
收割的人就是天使——但这些天使是谁的？"人子要差遣他的使者"
(Mt 13:41)。
参
1Pe 3:22，
"他已进入天堂，在神的右边；众天使和有权柄的，并有能力的，都服从了他。"
英語原文
39. The enemy that sowed them is the devil--emphatically "His enemy"
(Mt 13:25).
(See
Ge 3:15; 1Jo 3:8).
By "tares" is meant, not what in our husbandry is so called, but some noxious plant, probably darnel. "The tares are the children of the wicked one"; and by their being sown "among the wheat" is meant their being deposited within the territory of the visible Church. As they resemble the children of the kingdom, so they are produced, it seems, by a similar process of "sowing"--the seeds of evil being scattered and lodging in the soil of those hearts upon which falls the seed of the world. The enemy, after sowing his "tares," "went his way"--his dark work soon done, but taking time to develop its true character.
The harvest is the end of the world--the period of Christ's second coming, and of the judicial separation of the righteous and the wicked. Till then, no attempt is to be made to effect such separation. But to stretch this so far as to justify allowing openly scandalous persons to remain in the communion of the Church, is to wrest the teaching of this parable to other than its proper design, and go in the teeth of apostolic injunctions
(1Co 5:1-13).
And the reapers are the angels--But whose angels are they? "The Son of man shall send forth His angels"
(Mt 13:41).
Compare
1Pe 3:22,
"Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him."
41
無題
41. 人子要差遣使者，把一切叫人跌倒的，和作恶的，从他国里挑出来——其实他们从未真正属这国。他们僭取了他们的地位与名称以及外表的特权；但"罪人不能站在审判之中，恶人[也不能住]在义人的会中"
(Ps 1:5)。
一切叫人跌倒的——即一切被证明为别人绊脚石的人
和作恶的——前一等更糟，故先提。
英語原文
41. The Son of man shall send forth his angels, and they shall gather out of his kingdom--to which they never really belonged. They usurped their place and name and outward privileges; but "the ungodly shall not stand in the judgment, nor sinners [abide] in the congregation of the righteous"
(Ps 1:5).
all things that offend--all those who have proved a stumbling-block to others
and them which do iniquity--The former class, as the worst, are mentioned first.
42
無題
42. 丢在火炉里——更当译作"火的那火炉"：
在那里必要哀哭切齿了——话语的力度何等可怕——"丢"或"搾"表达愤慨、厌恶、藐视（参
Ps 9:17； Da 12:2）：
"火炉"指痛苦之猛烈："哀哭"表示此痛所引起的苦楚；"切齿"则生动地表达其无可救药所导致的绝望（见
Mt 8:12）！
英語原文
42. And shall cast them into a furnace of fire--rather, "the furnace of fire":
there shall be wailing and gnashing of teeth--What terrific strength of language--the "casting" or "flinging" expressive of indignation, abhorrence, contempt (compare
Ps 9:17; Da 12:2):
"the furnace of fire" denoting the fierceness of the torment: the "wailing" signifying the anguish this causes; while the "gnashing of teeth" is a graphic way of expressing the despair in which its remedilessness issues (see
Mt 8:12)!
43
無題
43. 那时义人在他们父的国里，要发出光来，像太阳一样——仿佛他们在现今与那些假冒他们性情、强夺他们特权、阻碍他们道路的不虔之人为伴之时，一直是被云遮蔽似的。
有耳可听的，就应当听——（见
Mr 4:9）。
英語原文
43. Then shall the righteous shine forth as the sun in the kingdom of their Father--as if they had been under a cloud during the present association with ungodly pretenders to their character, and claimants of their privileges, and obstructors of their course.
Who hath ears to hear, let him hear--(See
Mr 4:9).
44
無題
第五与第六个比喻或第三对： 藏宝 与 重价的 珠子
(Mt 13:44-46)。
这一对——如同前两对——主题相同，但也有面貌的略微不同：即——
国度之福的无价。 这两个比喻之一，将国度表为"不求而得"，另一个则将国度表为"求而得之"。
藏宝
(Mt 13:44)。
44. 天国好像宝贝藏在地里——在不宁、半开化的国家中，无论古时还是今日，这都不是罕见之事，因为除此别法不能保全它免于邻舍或劫掠者的贪心。
(Jer 41:8； Job 3:21； Pr 2:4)。
人遇见了——即意外遇见。
就把他藏起来，欢欢喜喜——察觉自己所撞上的宝贝，价值超过自己一切所有。
去变卖一切所有的，买这块地——如此，按犹太律法，宝贝便归他所有。
英語原文
Fifth and Sixth Parables or Third Pair: THE HIDDEN TREASURE and THE PEARL OF GREAT PRICE
(Mt 13:44-46).
The subject of this last pair, as of the two former, is the same, but also under a slight diversity of aspect: namely--
THE PRICELESS VALUE OF THE BLESSINGS OF THE KINGDOM. And while the one parable represents the Kingdom as "found without seeking," the other holds forth the Kingdom as "sought and found."
The Hidden Treasure
(Mt 13:44).
44. Again, the kingdom of heaven is like unto treasure hid in a field--no uncommon thing in unsettled and half-civilized countries, even now as well as in ancient times, when there was no other way of securing it from the rapacity of neighbors or marauders.
(Jer 41:8; Job 3:21; Pr 2:4).
the which when a man hath found--that is, unexpectedly found.
he hideth, and for joy thereof--on perceiving what a treasure he had lighted on, surpassing the worth of all he possessed.
goeth and selleth all that he hath, and buyeth that field--in which case, by Jewish law, the treasure would become his own.
45
無題
重价的珠子
(Mt 13:45, 46)。
45. 天国又好像买卖人，寻找好珠子。
英語原文
The Pearl of Great Price
(Mt 13:45, 46).
45. Again, the kingdom of heaven is like unto a merchantman, seeking goodly pearls.
46
無題
46. 遇见一颗重价的珠子，就去变卖他一切所有的，买了这颗珠子——这重价的一颗珠子，与上例不同，不是偶然发现的，而是为寻找此类珠子而从事的人所发现，正在他搜寻此类宝贝之时。但在两例之中，宝贝的超凡价值同样被识出，两例之中也都是为它撇下一切。
英語原文
46. Who, when he had found one pearl of great price, went and sold all that he had, and bought it--The one pearl of great price, instead of being found by accident, as in the former case, is found by one whose business it is to seek for such, and who finds it just in the way of searching for such treasures. But in both cases the surpassing value of the treasure is alike recognized, and in both all is parted with for it.
47
無題
好鱼与坏鱼
(Mt 13:47-50)。
这个简短比喻的目的，与稗子与麦子的比喻相同。但其细节较少，教导也较为单纯。
47. 天国又好像网撒在海里，聚拢各样水族——这里译为"网"的词，意指一张大拖网，将一切东西都随其后拖走，一物也不容逃脱，与撒网
(Mr 1:16, 18)
有别。如此表明福音广远之功效。这福音网"聚拢各样"，意指各种各样性情的人。
英語原文
The Good and Bad Fish
(Mt 13:47-50).
The object of this brief parable is the same as that of the Tares and Wheat. But as its details are fewer, so its teaching is less rich and varied.
47. Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind--The word here rendered "net" signifies a large drag-net, which draws everything after it, suffering nothing to escape, as distinguished from a casting-net
(Mr 1:16, 18).
The far-reaching efficacy of the Gospel is thus denoted. This Gospel net "gathered of every kind," meaning every variety of character.
48
無題
48. 网既满了，人就拉上岸来——因为直到选民的数目满足了，分别才要进行。
坐下——表达那审判的分别终将进行之时那种从从容容。
拣好的收在器具里，将不好的丢弃了——字面作"烂的"，但此处意指"腥臭的"或"无价值的"鱼：相当于另一比喻中的"稗子"。
英語原文
48. Which, when it was full, they drew to shore--for the separation will not be made till the number of the elect is accomplished.
and sat down--expressing the deliberateness with which the judicial separation will at length be made.
and gathered the good into vessels, but cast the bad away--literally, "the rotten," but here meaning, "the foul" or "worthless" fish: corresponding to the "tares" of the other parable.
49
無題
*49. 世界的末了，也要这样，*等等——（见
Mt 13:42）。
我们说过，这两个比喻以略微不同的面貌表达同一真理。其不同何在？第一，前一比喻中的坏的，被表为那恶者撒在麦子之间的恶种；后者则被表为福音之网本身从人类的大海里所拉出来的腥臭之鱼。两者都是重要的真理——福音在其范围之内，在有形教会的相交之中，吸引了许多仅是挂名的基督徒；而这在地上对教会的损害，当追溯到那恶者。再者，前一比喻主要着重于当前好坏混杂的情形，后者则着重于将来两类人的分别。
英語原文
49. So shall it be at the end of the world, &c.--(See on
Mt 13:42).
We have said that each of these two parables holds forth the same truth under a slight diversity of aspect. What is that diversity? First, the bad, in the former parable, are represented as vile seed sown among the wheat by the enemy of souls; in the latter, as foul fish drawn forth out of the great sea of human beings by the Gospel net itself. Both are important truths--that the Gospel draws within its pale, and into the communion of the visible Church, multitudes who are Christians only in name; and that the injury thus done to the Church on earth is to be traced to the wicked one. But further, while the former parable gives chief prominence to the present mixture of good and bad, in the latter, the prominence is given to the future separation of the two classes.
51
無題
51. 耶稣说——即对十二门徒说。头四个比喻他是在混杂的群众面前讲的；后三个他留到混杂的听众散去、他与十二门徒单独在一起之时
(Mt 13:36
等)。
这一切的话你们都明白了么？他们说，主阿，我们明白了。
英語原文
51. Jesus saith unto them--that is, to the Twelve. He had spoken the first four in the hearing of the mixed multitude: the last three He reserved till, on the dismissal of the mixed audience, He and the Twelve were alone
(Mt 13:36,
&c.).
Have ye understood all these things? They say unto him, Yea, Lord.
52
無題
52. 耶稣说，凡文士——或作基督徒教师：此处借犹太人那著名的一类人之名称而称之。（见
Mt 23:34）。
受教作天国的门徒——自己先在他所要教导别人的福音之奥秘中受教。
就像一个家主——"转动"或"分发"。
从他库里——他藏的神圣真理。
拿出新旧的东西来——旧的真理以永远新的形式、面貌、应用，并以永远新的例证。
英語原文
52. Then said he unto them, Therefore--or as we should say, "Well, then."
every scribe--or Christian teacher: here so called from that well-known class among the Jews. (See
Mt 23:34).
which is instructed unto the kingdom of heaven--himself taught in the mysteries of the Gospel which he has to teach to others.
is like unto a man that is an householder which bringeth forth--"turneth" or "dealeth out."
out of his treasure--his store of divine truth.
things new and old--old truths in ever new forms, aspects, applications, and with ever new illustrations.
53
Mt 13:53-58.
Mt 13:53-58.
耶稣怎样被 他的亲属 看待。 ( =
Mr 6:1-6； Lu 4:16-30).
53. 耶稣说完了这些比喻，就离开那里。
英語原文
Mt 13:53-58.
HOW JESUS WAS REGARDED BY HIS RELATIVES. ( =
Mr 6:1-6; Lu 4:16-30).
53. And it came to pass, that, when Jesus had finished these parables, he departed thence.
54
無題
54. 来到自己的家乡——即拿撒勒；这是从
Mr 6:1
明显的。见
Joh 4:43，
那里也有同一说法。据大多数调和生活学者的看法，这是主在公开事工中第二次、也是两次中的第二次到拿撒勒；但据我们看，这是他头一次、也是唯一一次到拿撒勒。见
Mt 4:13；
理由见
Lu 4:16-30。
这人从哪里有这等智慧，和这样异能呢？——即"这些异能"。这些绝不是出于那些以前已经问过完全相同的问题、从惊讶进于暴怒、在怒中将他从会堂里赶出去、赶到他们城所在的坡崖上要将他推下去、却被他从他们中间穿过去走掉的人之口的问题。但见
Lu 4:16
等。
英語原文
54. And when he was come into his own country--that is, Nazareth; as is plain from
Mr 6:1.
See on
Joh 4:43,
where also the same phrase occurs. This, according to the majority of Harmonists, was the second of two visits which our Lord paid to Nazareth during His public ministry; but in our view it was His first and only visit to it. See on
Mt 4:13;
and for the reasons, see
Lu 4:16-30.
Whence hath this man this wisdom, and these mighty works?--"these miracles." These surely are not like the questions of people who had asked precisely the same questions before, who from astonishment had proceeded to rage, and in their rage had hurried Him out of the synagogue, and away to the brow of the hill whereon their city was built, to thrust Him down headlong, and who had been foiled even in that object by His passing through the midst of them, and going His way. But see on
Lu 4:16,
&c.
55
無題
55. 这不是木匠的儿子么？——在马可福音
(Mr 6:3)
中问题是："这不是那木匠么？"很可能，主在他地上父母家中居住之时，曾与他的法定父亲一同作工。
他母亲不是叫马利亚么？——"我们岂不知道他的身世么？他岂不是在我们中间长大的么？他的亲属岂不都是我们的同乡么？那么这样的智慧与这样的异能，是从哪里来的呢？"这些关于主人性历史的细节，构成了最有价值的见证：第一，见证他真实无妄的人性——因为它们证明，在他头三十年里，他的同乡没有发现他有什么与人不同之处；第二，见证他事工的属神性质——因为这些拿撒勒人宣告了他教训的无与伦比，以及他异能的真实与荣耀，都远超人的能力；第三，见证他奇妙的谦卑与舍己——因为他既然是如今他们所看见的这样，却在他未"时候未到"的三十年里，从未对此有所表明。
他弟兄们，不是叫雅各、约西、西门、犹大么？
英語原文
55. Is not this the carpenter's son?--In Mark
(Mr 6:3)
the question is, "Is not this the carpenter?" In all likelihood, our Lord, during His stay under the roof of His earthly parents, wrought along with His legal father.
is not his mother called Mary?--"Do we not know all about His parentage? Has He not grown up in the midst of us? Are not all His relatives our own townsfolk? Whence, then, such wisdom and such miracles?" These particulars of our Lord's human history constitute the most valuable testimony, first, to His true and real humanity--for they prove that during all His first thirty years His townsmen had discovered nothing about Him different from other men; secondly, to the divine character of His mission--for these Nazarenes proclaim both the unparalleled character of His teaching and the reality and glory of His miracles, as transcending human ability; and thirdly, to His wonderful humility and self-denial--in that when He was such as they now saw Him to be, He yet never gave any indications of it for thirty years, because "His hour was not yet come."
And his brethren, James, and Joses, and Simon, and Judas?
56
無題
56. 他妹妹们不是都在我们这里么？这人从哪里有这一切的事呢？这里出现了一个极难的问题——这些"弟兄"和"姐妹"与耶稣是何关系？是第一，他的亲弟兄姐妹？或是第二，约瑟前婚所生的同父异母的弟兄姐妹？或是第三，按犹太人对旁系血统之人常用的说法，是他的表亲？关于这问题，著述已多，意见也尚未一致。第二种意见，除了一种模糊的传统——大概源于希望有这样的解释——之外，毫无根据。第一种意见无疑在所有这些人物被明确提及之处，最贴合经文
(Mt 12:46；
及其平行的
Mr 3:31； Lu 8:19；
本段，及其平行的
Mr 6:3； Joh 2:12; 7:3, 5, 10； Ac 1:14)。
但是除其他异议之外，许多最好的解经者认为，主在十字架上之时，若他自己的亲弟兄尚在，绝不会将母亲托付给约翰，所以他们偏好第三种意见；虽然另一方面，也不可怀疑，主可能有充分理由，宁可将自己双重守寡的母亲交托给蒙爱的门徒，甚至过于交托给自己的亲弟兄。因此，这个被诸多难处所环绕的棘手问题，我们宁愿存疑。至于这里所提的名字，头一个"雅各"，后来被称为"主的兄弟"（见
Ga 1:19），
但或许不可与十二使徒之一的"亚勒腓的儿子雅各"混为一谈，虽然许多人认为二者同一，不容质疑。这问题也颇为困难，且并非不重要；因为使徒行传后半部在耶路撒冷教会中占如此突出地位的雅各，显然是使徒，却被许多人视为"主的兄弟"，另有些人则认为二者同一最能贴合一切记载。这里所列的第二个"约西"（或约瑟），不可与"那叫做巴撒巴又称呼犹士都的约瑟"
(Ac 1:23)混为一谈；
第三个"西门"，也不可与迦南人（或译作热诚派）的西门（见
Mt 10:4）混为一谈。
这三个名字在新约别处未再提及。第四个、也是最后提及的"犹大"，几乎不可能是同名的使徒——虽然二人的弟兄都名为"雅各"——也不可（除非二者同一，而这犹大就是那位）与那被称为大公书信的作者相混。
英語原文
56. And his sisters, are they not all with us? Whence then hath this man all these things? An exceedingly difficult question here arises--What were these "brethren" and "sisters" to Jesus? Were they, First, His full brothers and sisters? or, Secondly, Were they His step-brothers and step-sisters, children of Joseph by a former marriage? or, Thirdly, Were they cousins, according to a common way of speaking among the Jews respecting persons of collateral descent? On this subject an immense deal has been written, nor are opinions yet by any means agreed. For the second opinion there is no ground but a vague tradition, arising probably from the wish for some such explanation. The first opinion undoubtedly suits the text best in all the places where the parties are certainly referred to
(Mt 12:46;
and its parallels,
Mr 3:31; Lu 8:19;
our present passage, and its parallels,
Mr 6:3; Joh 2:12; 7:3, 5, 10; Ac 1:14).
But, in addition to other objections, many of the best interpreters, thinking it in the last degree improbable that our Lord, when hanging on the cross, would have committed His mother to John if He had had full brothers of His own then alive, prefer the third opinion; although, on the other hand, it is not to be doubted that our Lord might have good reasons for entrusting the guardianship of His doubly widowed mother to the beloved disciple in preference even to full brothers of His own. Thus dubiously we prefer to leave this vexed question, encompassed as it is with difficulties. As to the names here mentioned, the first of them, "JAMES," is afterwards called "the Lord's brother" (see on
Ga 1:19),
but is perhaps not to be confounded with "James the son of Alphæus," one of the Twelve, though many think their identity beyond dispute. This question also is one of considerable difficulty, and not without importance; since the James who occupies so prominent a place in the Church of Jerusalem, in the latter part of the Acts, was apparently the apostle, but is by many regarded as "the Lord's brother," while others think their identity best suits all the statements. The second of those here named, "JOSES" (or Joseph), must not be confounded with "Joseph called Barsabas, who was surnamed Justus"
(Ac 1:23);
and the third here named, "SIMON," is not to be confounded with Simon the Kananite or Zealot (see on
Mt 10:4).
These three are nowhere else mentioned in the New Testament. The fourth and last-named, "JUDAS," can hardly be identical with the apostle of that name--though the brothers of both were of the name of "James"--nor (unless the two be identical, was this Judas) with the author of the catholic Epistle so called.
58
無題
58. 耶稣因为他们不信，就在那里不多行异能了——"不过按手在几个病人身上，治好他们"
(Mr 6:5)。
见
Lu 4:16-30。
英語原文
58. And he did not many mighty works there, because of their unbelief--"save that He laid His hands on a few sick folk, and healed them"
(Mr 6:5).
See on
Lu 4:16-30.
Mt 13:1-52。
耶稣用比喻讲道。 （ =
Mr 4:1-34；Lu 8:4-18; 13:18-20）。
引言
(Mt 13:1-3)。
1. 当那一天，耶稣从房子里出来，坐在海边。