1
Mt 16:1-12.
英語原文
Mt 16:1-12.
A SIGN FROM HEAVEN SOUGHT AND REFUSED--CAUTION AGAINST THE LEAVEN OF THE PHARISEES AND SADDUCEES.
For the exposition, see on
Mr 8:11-21.
13
Mt 16:13-28.
太16:13-28.
彼得崇高的 认信 与所宣告的 祝福—— 基督首次 明言预告 自己将临的 受苦、 死亡、 与复活—— 对彼得的责备 与对 十二门徒 全体的警诫
（=
可8:27; 9:1；路9:18-27）。
本段经文的时间——这一点毫无疑义，且即将提及——极为重要，并为其中所记之事增添了动人的意趣。
彼得的认信，以及对他所宣告的祝福
（太16:13-20）。
13. 耶稣到了……境——「地方」，即领地或区域。马可
（可8:27）
作「村庄」或「乡镇」。
该撒利亚腓立比——位于利巴嫩山麓，靠近约旦河源头，在但的境内，巴勒斯坦的东北端。原称帕尼翁（因附近一洞穴供奉神明潘而得名）与帕尼阿斯。分封王腓力——希律大王唯一的良善之子，帕尼阿斯在其辖境之内——将其美化和扩建后，改其名为该撒利亚，以尊崇罗马皇帝，并加上腓立比以自名，与地中海岸东北的另一个该撒利亚
（徒10:1）
相区别。[约瑟夫，《犹太古史》，15.10,3; 18.2,1]。耶稣似乎特意寻求这一清静偏远之地，意在与十二门徒谈论祂过去工作的成果，并首次向他们透露祂将受死的悲痛消息。
问门徒说——马可说「在路上」
（可8:27），
路加说「耶稣独自祷告的时候」
（路9:18）。
说：人说我人子是谁？——（或作「人子是谁」——近代编者在此删除了马可与路加的我字
[可8:27；路9:18]；
虽证据似几乎相当）——意即「我在他们中间出入这样久，他们对我的看法一般如何？」祂如今已结束祂使命的第一大阶段，正要进入末后黑暗的阶段。祂的心灵背负重担，在退隐中寻求慰藉——不仅远离众人，甚至暂时也远离十二门徒。祂退到「至高者的隐密处」，将祂的灵魂倾吐于「恳切祈祷、恳求，大声哀哭、流泪」
（来5:7）。
归回门徒那里，当他们安然赶路之时，祂向他们提出了这一问题。
英語原文
Mt 16:13-28.
PETER'S NOBLE CONFESSION OF CHRIST AND THE BENEDICTION PRONOUNCED UPON HIM--CHRIST'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING SUFFERINGS, DEATH, AND RESURRECTION--HIS REBUKE OF PETER AND WARNING TO ALL THE TWELVE. ( =
Mr 8:27; 9:1; Lu 9:18-27).
The time of this section--which is beyond doubt, and will presently be mentioned--is of immense importance, and throws a touching interest around the incidents which it records.
Peter's Confession, and the Benediction Pronounced upon Him.
(Mt 16:13-20).
13. When Jesus came into the coasts--"the parts," that is, the territory or region. In Mark
(Mr 8:27)
it is "the towns" or "villages."
of Cæsarea Philippi--It lay at the foot of Mount Lebanon, near the sources of the Jordan, in the territory of Dan, and at the northeast extremity of Palestine. It was originally called Panium (from a cavern in its neighborhood dedicated to the god Pan) and Paneas. Philip, the tetrarch, the only good son of Herod the Great, in whose dominions Paneas lay, having beautified and enlarged it, changed its name to Cæsarea, in honor of the Roman emperor, and added Philippi after his own name, to distinguish it from the other Cæsarea
(Ac 10:1)
on the northeast coast of the Mediterranean Sea. [JOSEPHUS, Antiquities, 15.10,3; 18.2,1]. This quiet and distant retreat Jesus appears to have sought with the view of talking over with the Twelve the fruit of His past labors, and breaking to them for the first time the sad intelligence of His approaching death.
he asked his disciples--"by the way," says Mark
(Mr 8:27),
and "as He was alone praying," says Luke
(Lu 9:18).
saying, Whom--or more grammatically, "Who"
do men say that I the Son of man am?--(or, "that the Son of man is"--the recent editors omitting here the me of Mark and Luke
[Mr 8:27; Lu 9:18];
though the evidence seems pretty nearly balanced)--that is, "What are the views generally entertained of Me, the Son of man, after going up and down among them so long?" He had now closed the first great stage of His ministry, and was just entering on the last dark one. His spirit, burdened, sought relief in retirement, not only from the multitude, but even for a season from the Twelve. He retreated into "the secret place of the Most High," pouring out His soul "in supplications and prayers, with strong crying and tears"
(Heb 5:7).
On rejoining His disciples, and as they were pursuing their quiet journey, He asked them this question.
14
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14. 他们说：有人说是施洗的约翰——从死里复活。可见希律安提帕的猜疑并非独见
（太14:1, 2）。
有人说是以利亚——（参
可6:15）。
还有人说是耶利米——这说法是否因「忧患之子」与「流泪的先知」之间被认为有相似之处而引发？
又有人说是先知里的一位——或如路加
（路9:8）
所言，「古时的一个先知又活了」。马可
（可6:15）
所给我们的另一份民间意见报道如此说：「是一个先知〔或说〕正像先知中的一位」：换言之，祂是一位先知性的人物，类似古时的先知。
英語原文
14. And they said, Some say that thou art John the Baptist--risen from the dead. So that Herod Antipas was not singular in his surmise
(Mt 14:1, 2).
some, Elias--(Compare
Mr 6:15).
and others, Jeremias--Was this theory suggested by a supposed resemblance between the "Man of Sorrows" and "the weeping prophet?"
or one of the prophets--or, as Luke
(Lu 9:8)
expresses it, "that one of the old prophets is risen again." In another report of the popular opinions which Mark
(Mr 6:15)
gives us, it is thus expressed, "That it is a prophet [or], as one of the prophets": in other words, That He was a prophetical person, resembling those of old.
15
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15. 耶稣说：你们说我是谁？——祂此前从未提过这个问题，但祂所临近的危机使祂现在理当从他们口中听见。我们可以设想这是先知以祂的名所说的那些时刻之一：「那时我说：我劳碌是徒然；我尽力是虚无虚空」
（赛49:4）：
看哪，这三年来我来寻找这棵无花果树的果子；它在哪里呢？这一切的结果，我被人当作施洗的约翰，当作以利亚，当作耶利米，当作先知中的一位。然而有些人见过我的荣耀，正是父独生子的荣耀，我必听见他们的声音，因为声音甘美。
英語原文
15. He saith unto them, But whom--rather, "who."
say ye that I am?--He had never put this question before, but the crisis He was reaching made it fitting that He should now have it from them. We may suppose this to be one of those moments of which the prophet says, in His name, "Then I said, I have labored in vain; I have spent my strength for naught, and in vain"
(Isa 49:4):
Lo, these three years I come seeking fruit on this fig tree; and what is it? As the result of all, I am taken for John the Baptist, for Elias, for Jeremias, for one of the prophets. Yet some there are that have beheld My glory, the glory as of the Only-begotten of the Father, and I shall hear their voice, for it is sweet.
16
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16. 西门彼得回答说：你是基督，是永生神的儿子——他不是说：「文士和法利赛人，官长和百姓，都困惑不解；我们这未受教育的小渔民，岂敢武断？」而是感受到夫子的荣耀之光闪亮在他灵魂中，便迸发出来——不是以平淡乏味的承认，「我相信你是」等等——而是以敬拜之言——如人在敬拜中所用的——「你是基督，是永生神的儿子！」他首先认祂为应许的弥赛亚（见
太1:16的注释）；
然后他升得更高，回应那从天上来的声音——「这是我的爱子，我所喜悦的」；而那重要的补充——「永生神的儿子」——他认识到神本質而永惵的生命在这祂儿子里面——虽然无疑还没有后来所赐的那种清楚认识。
英語原文
16. And Simon Peter answered and said, Thou art the Christ, the Son of the living God--He does not say, "Scribes and Pharisees, rulers and people, are all perplexed; and shall we, unlettered fishermen, presume to decide?" But feeling the light of his Master's glory shining in his soul, he breaks forth--not in a tame, prosaic acknowledgment, "I believe that Thou art," &c.--but in the language of adoration--such as one uses in worship, "THOU ART THE CHRIST, THE SON OF THE LIVING GOD!" He first owns Him the promised Messiah (see on
Mt 1:16);
then he rises higher, echoing the voice from heaven--"This is My beloved Son, in whom I am well pleased"; and in the important addition--"Son of the LIVING GOD"--he recognizes the essential and eternal life of God as in this His Son--though doubtless without that distinct perception afterwards vouchsafed.
17
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17. 耶稣对他说：西门巴约拿，你是有福的——虽然彼得在这篇崇高的基督见证中，毫无疑问只是表达了十二门徒共同的信念，但因他似乎唯独一人在领悟上够清楚，能以恰当合宜的言辞表达此信念；在勇气上够充足，敢将其说出口；在机智上够敏锐，能在恰当时机如此行——所以十二人中似乎唯独他满足了眼前的需要，在关键时刻向救赎主忧伤的灵魂输送了那所需的、使其得安慰与苏醒的膏药。耶稣也不居于表明这番话给祂带来的深深满足，并立即以对彼得的显著承认作为回报。
西门巴约拿——或作「约拿的儿子」
（约1:42），
或作「约纳斯」
（约21:15）。
这个名字表明他卑微的肉身出身，似乎是特意在此提及，以更生动地与神圣光照所提升他的属灵高菉成对比。
因为这不是属血肉的指示你的——「这不是人教训的果子。」
乃是我在天上的父指示的——当耶稣提到神时，应当留意祂从不称祂为「我们的父」（见
约20:17的注释），
要么说「你们的父」——当祂要以祂是属他们的这一保证来鼓励那些胆怯信祂的人，并教导他们自己如此称呼祂时——要么如这里说「我的父」，以表明祂作为「我们主耶稣基督的神与父」的某种特殊作为或面相。
英語原文
17. And Jesus answered and said unto him, Blessed art thou--Though it is not to be doubted that Peter, in this noble testimony to Christ, only expressed the conviction of all the Twelve, yet since he alone seems to have had clear enough apprehensions to put that conviction in proper and suitable words, and courage enough to speak them out, and readiness enough to do this at the right time--so he only, of all the Twelve, seems to have met the present want, and communicated to the saddened soul of the Redeemer at the critical moment that balm which was needed to cheer and refresh it. Nor is Jesus above giving indication of the deep satisfaction which this speech yielded Him, and hastening to respond to it by a signal acknowledgment of Peter in return.
Simon Bar-jona--or, "son of Jona"
(Joh 1:42),
or "Jonas"
(Joh 21:15).
This name, denoting his humble fleshly extraction, seems to have been purposely here mentioned, to contrast the more vividly with the spiritual elevation to which divine illumination had raised him.
for flesh and blood hath not revealed it unto thee--"This is not the fruit of human teaching."
but my Father which is in heaven--In speaking of God, Jesus, it is to be observed, never calls Him, "our Father" (see on
Joh 20:17),
but either "your Father"--when He would encourage His timid believing ones with the assurance that He was theirs, and teach themselves to call Him so--or, as here, "My Father," to signify some peculiar action or aspect of Him as "the God and Father of our Lord Jesus Christ."
18
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18. 我还告诉你——意即「你既为我作了这样的见证，照样我也回报你。」
你是彼得——在他初次蒙召时，这新名被宣告为日后将赐他的尊荣
（约1:43）。
如今他得着了，并附带解释其含义。
我要把我的教会建造在这磐石上——由于「彼得」与「磐石」在我们主所惯用的方言——亚兰文或叙利亚迦尔底文，即该地的母语——中是同一个字，这崇高的文字双关唯有在两者同字的语文中才能完全看出。即使希腊文中也表达得不完全。在法文中，正如韦伯斯特与威尔金森所言，完全无缺——Pierre—pierre。
我要建造我的教会——不是在西门巴约拿这个人身上；而是在他作为那蒙天示教导之认信者身上。「我的教会」，我们的主说，称教会为祂自己；这是关于祂自己的威严说法，本格尔说——在福音书中未在别处出现。
阴间的权柄——「哈迪斯」，即不可见的世界；意指死亡的门户：换言之，「它总不灭亡。」有人解释为「黑暗权势的攻击」；虽然那表达了一项荣耀的真理，但可能前者才是这里的意思。
英語原文
18. And I say also unto thee--that is, "As thou hast borne such testimony to Me, even so in return do I to thee."
That thou art Peter--At his first calling, this new name was announced to him as an honor afterwards to be conferred on him
(Joh 1:43).
Now he gets it, with an explanation of what it was meant to convey.
and upon this rock--As "Peter" and "Rock" are one word in the dialect familiarly spoken by our Lord--the Aramaic or Syro-Chaldaic, which was the mother tongue of the country--this exalted play upon the word can be fully seen only in languages which have one word for both. Even in the Greek it is imperfectly represented. In French, as WEBSTER and WILKINSON remark, it is perfect, Pierre--pierre.
I will build my Church--not on the man Simon Bar-jona; but on him as the heavenly-taught confessor of a faith. "My Church," says our Lord, calling the Church HIS OWN; a magnificent expression regarding Himself, remarks BENGEL--nowhere else occurring in the Gospels.
and the gates of hell--"of Hades," or, the unseen world; meaning, the gates of Death: in other words, "It shall never perish." Some explain it of "the assaults of the powers of darkness"; but though that expresses a glorious truth, probably the former is the sense here.
19
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19. 我要把天国的钥匙给你——即将在地上建立的神国。
凡你在地上所捆绑的，在天上也要捆绑；凡你在地上所释放的，在天上也要释放——无论这是什么意思，它不久便明确地扩展到一切使徒\n （太18:18）；
因此罗马教会为彼得所主张、教皇们又作为彼得合法继承者归给自己的教会至高权柄主张，是无根据而僴妄的。作为头一个认信基督的人，彼得比其他人先得此委托；在五旬节那日，他凭这些「钥匙」头一次为犹太人「开了信道的门」，随后在哥尼流身上，他有幸为外邦人同样行。因此在使徒名单中，彼得总是名列首位。见
太18:18的注释。
有一件事是清楚的：全部新约中找不到任何蛛丝马迹，表明彼得曾主张或行使过、或被赋予过高于其他使徒的权柄——这一事实足以反驳罗马教会对那使徒的主张。
英語原文
19. And I will give unto thee the keys of the kingdom of heaven--the kingdom of God about to be set up on earth
and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven--Whatever this mean, it was soon expressly extended to all the apostles
(Mt 18:18);
so that the claim of supreme authority in the Church, made for Peter by the Church of Rome, and then arrogated to themselves by the popes as the legitimate successors of St. Peter, is baseless and impudent. As first in confessing Christ, Peter got this commission before the rest; and with these "keys," on the day of Pentecost, he first "opened the door of faith" to the Jews, and then, in the person of Cornelius, he was honored to do the same to the Gentiles. Hence, in the lists of the apostles, Peter is always first named. See on
Mt 18:18.
One thing is clear, that not in all the New Testament is there the vestige of any authority either claimed or exercised by Peter, or conceded to him, above the rest of the apostles--a thing conclusive against the Romish claims in behalf of that apostle.
20
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20. 当下耶稣嘱咐门徒，不可对人说他是基督——既然祂已如此明言，他们自然可能以为公开宣布的时机已到；但此处告诉他们时候尚未到。
英語原文
20. Then charged he his disciples that they should tell no man that he was Jesus the Christ--Now that He had been so explicit, they might naturally think the time come for giving it out openly; but here they are told it had not.
21
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预告他将临的死与责备彼得
（太16:21-28）。
这里的场合显然与上述相同。
21. 从此，耶稣才指示门徒——即以一种他从未遵行的明确与频繁。
他必须上耶路撒冷去，受许多的苦——「被弃绝」
（可8:31；路9:22）。
长老、祭司长、文士——不像从前仅仅是不接待他，而是以正式的行动。
并且被杀，第三日复活——马可
（可8:32）
补充，他「明说这话」——「明确」或「不隐瞒」。
英語原文
Announcement of His Approaching Death and Rebuke of Peter
(Mt 16:21-28).
The occasion here is evidently the same.
21. From that time forth began Jesus to show unto his disciples--that is, with an explicitness and frequency He had never observed before.
how that he must go unto Jerusalem and suffer many things--"and be rejected,"
(Mr 8:31; Lu 9:22).
of the elders and chief priests and scribes--not as before, merely by not receiving Him, but by formal deeds.
and be killed, and be raised again the third day--Mark
(Mr 8:32)
adds, that "He spake that saying openly"--"explicitly," or "without disguise."
22
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22. 彼得就拉着他——到一旁，离开其他人；凭恃刚刚所得的尊荣；表明这宣告对他们是何等意外与难以下咽。
劝他说：主啊，万不可如此！这事必不临到你身上——意即「若我能阻止，便不使这事发生」：与他在园中拔刀护卫他的是同一灵
（约18:10）。
英語原文
22. Then Peter took him--aside, apart from the rest; presuming on the distinction just conferred on him; showing how unexpected and distasteful to them all was the announcement.
and began to rebuke him--affectionately, yet with a certain generous indignation, to chide Him.
saying, Be it far from thee: this shall not be unto thee--that is, "If I can help it": the same spirit that prompted him in the garden to draw the sword in His behalf
(Joh 18:10).
23
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23. 耶稣转过来——在其他人面前；因为马可
（可8:33）
明说：「耶稣转过来看着门徒，就责备彼得」；察觉他不过是放胆说出其他人的感受，这责备也是他们所需要。
对彼得说：撒但，退我后边去吧——与他先前对那试探者所说的同一番话
（路4:8）；
因为他在其中感到一个撒但的引诱、一个来自地狱的低语，要动摇他受苦的决心。于是他擞开那时正缠绕他的蛇，「不受害」
（徒28:5）。
「磐石」何其快地变成了魔鬼！神圣教训的果子，主乐于尊荣彼得；但地狱的喉舌——他在一时遗忘中成了那喉舌——主以惊恐擞开。
你是绊我脚的——绊脚石。
因为你不体贴——你不思想。
神的意思，只体贴人的意思——「你被人的看法所带离，关于建立弥赛亚国度的方法，完全与神的相反。」这是善意说的，不是为减轻责备的锐利，而是为解释并证明它，因为显然彼得不知道他鲁莽之话的胸中之意。
英語原文
23. But he turned, and said--in the hearing of the rest; for Mark
(Mr 8:33)
expressly says, "When He had turned about and looked on His disciples, He rebuked Peter"; perceiving that he had but boldly uttered what others felt, and that the check was needed by them also.
Get thee behind me, Satan--the same words as He had addressed to the Tempter
(Lu 4:8);
for He felt in it a satanic lure, a whisper from hell, to move Him from His purpose to suffer. So He shook off the Serpent, then coiling around Him, and "felt no harm"
(Ac 28:5).
How quickly has the "rock" turned to a devil! The fruit of divine teaching the Lord delighted to honor in Peter; but the mouthpiece of hell, which he had in a moment of forgetfulness become, the Lord shook off with horror.
thou art an offence--a stumbling-block.
unto me--"Thou playest the Tempter, casting a stumbling-block in My way to the Cross. Could it succeed, where wert thou? and how should the Serpent's head be bruised?"
for thou savourest not--thou thinkest not.
the things that be of God, but those that be of men--"Thou art carried away by human views of the way of setting up Messiah's kingdom, quite contrary to those of God." This was kindly said, not to take off the sharp edge of the rebuke, but to explain and justify it, as it was evident Peter knew not what was in the bosom of his rash speech.
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24. 于是耶稣对门徒说——马可
（可8:34）
说：「于是叫众人和门徒来，对他们说」——将对一个人的责备化为对众人的警诫。
若有人要跟从我，就当舍己，背起他的十字架来跟从我。
英語原文
24. Then said Jesus unto his disciples--Mark
(Mr 8:34)
says, "When He had called the people unto Him, with His disciples also, He said unto them"--turning the rebuke of one into a warning to all.
If any man will come after me, let him deny himself, and take up his cross, and follow me.
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25. 因为凡要——定意要，或决心要。
救自己生命的，必丧掉生命；凡为我的缘故丧掉生命的，必得着生命——（见
太10:38,39的注释）。
「受苦与受死的弥赛亚不合你们的心意；但万一他的仆人遭遇同样的命运呢？他们未必；但跟从我的必须预备迎接最坏的。」
英語原文
25. For whosoever will save--is minded to save, or bent on saving.
his life shall lose it, and whosoever will lose his life for my sake shall find it--(See on
Mt 10:38,39).
"A suffering and dying Messiah liketh you ill; but what if His servants shall meet the same fate? They may not; but who follows Me must be prepared for the worst."
26
無題
26. 人若赚得全世界，赔上自己的生命——或作「 forfeit自己的生命」？
有什么益处呢？人还能拿什么换生命呢？——我们见于
可8:36
的这些沉重之词，在
路9:25
中如此表达：「他若赚得全世界，却丧了自己，或赔上自己」，或更好作「他若赚得全世界，却毁灭或 forfeit自己。」此处所陈明的赌注何等可怕！若人以现今的世界——其财富、尊荣、享乐等的种种形式——为至高追求的对象，姑且说他赚得了世界；但他同时 forfeit 了自己的灵魂。不是任何人曾、或将赚得全世界——其实最成功的世界追逐者所得的也不过是其极小部分——但为作这夸张的让步，假设人将自己全然交出来赚得全世界；然而将这收益与 forfeit 自己的灵魂——必然随着将全心交给世界而来——并列，他有什么益处呢？但若不是全世界，或许可想象有别的东西作灵魂的等价交换。好，那是什么？——「人还能拿什么换生命呢？」如此，我们主以最沉重的语言——因为是最简单的——将他的听众、以及读到末世的一切读这话的人，关锁于每个人自己灵魂的无价价值之中。在马可与路加
（可8:38；路9:26）
中加上以下的话：「凡在这淫乱罪恶的世代，把我和我的道当作可耻的〔以属我为耻，以我的福音为耻〕」（见
太12:39的注释），
「人子在他父的荣耀里，同圣天使降临的时候，也要把那人当作可耻的。」他将那人自己的待遇还给他，在最威严的会众面前不认他，并将他置于「羞愧与永远的憎恶」之中
（但12:2）。
本格尔惊呼：「哦，被神、基督与天使使之羞愧的羞愧！」羞愧之感建基于我们对名声的爱，它使我们对一切有损名声之事本能地厌恶，原是作为保守我们脱离一切真正可耻之事的保障而赐给我们的。不知羞耻便近乎无望。
（番3:5；耶6:15; 3:3）。
但当基督与「他的道」不受欢迎时，这同一种与人处好的本能欲望，便产生了以他为耻的试探，唯有更高之爱的排斥之力才能有效地抵消。
英語原文
26. For what is a man profited, if he shall gain the whole world, and lose his own soul--or forfeit his own soul?
or what shall a man give in exchange for his soul?--Instead of these weighty words, which we find in
Mr 8:36
also, it is thus expressed in
Lu 9:25:
"If he gain the whole world, and lose himself, or be cast away," or better, "If he gain the whole world, and destroy or forfeit himself." How awful is the stake as here set forth! If a man makes the present world--in its various forms of riches, honors, pleasures, and such like--the object of supreme pursuit, be it that he gains the world; yet along with it he forfeits his own soul. Not that any ever did, or ever will gain the whole world--a very small portion of it, indeed, falls to the lot of the most successful of the world's votaries--but to make the extravagant concession, that by giving himself entirely up to it, a man gains the whole world; yet, setting over against this gain the forfeiture of his soul--necessarily following the surrender of his whole heart to the world--what is he profited? But, if not the whole world, yet possibly something else may be conceived as an equivalent for the soul. Well, what is it?--"Or what shall a man give in exchange for his soul?" Thus, in language the weightiest, because the simplest, does our Lord shut up His hearers, and all who shall read these words to the end of the world, to the priceless value to every man of his own soul. In Mark and Luke
(Mr 8:38; Lu 9:26)
the following words are added: "Whosoever therefore shall be ashamed of Me and of My words [shall be ashamed of belonging to Me, and ashamed of My Gospel] in this adulterous and sinful generation" (see on
Mt 12:39),
"of him shall the Son of man be ashamed when He cometh in the glory of His Father, with the holy angels." He will render back to that man his own treatment, disowning him before the most august of all assemblies, and putting him to "shame and everlasting contempt"
(Da 12:2).
"O shame," exclaims BENGEL, "to be put to shame before God, Christ, and angels!" The sense of shame is founded on our love of reputation, which causes instinctive aversion to what is fitted to lower it, and was given us as a preservative from all that is properly shameful. To be lost to shame is to be nearly past hope.
(Zep 3:5; Jer 6:15; 3:3).
But when Christ and "His words" are unpopular, the same instinctive desire to stand well with others begets that temptation to be ashamed of Him which only the expulsive power of a higher affection can effectually counteract.
27
無題
27. 因为人子要在他父的荣耀里，同着众使者降临——在他父权柄的辉煌中，带着他一切的天使役使者，预备执行他的旨意。
那时候，他要照各人的行为报应各人。
英語原文
27. For the Son of man shall come in the glory of his Father with his angels--in the splendor of His Father's authority and with all His angelic ministers, ready to execute His pleasure.
and then he shall reward, &c.
28
無題
28. 我实在告诉你们，站在这里的有人——"站在这里的人当中，有的。"
在没尝死味以前，必要看见人子降临在他的国里——或者如马可福音
(Mr 9:1)，
"等他们看见神的国大有能力临到"；或如路加福音
(Lu 9:27)，
更简洁地说，"等他们看见神的国。"这无疑是指基督那新国度在当日在场之人有生之年的牢固建立与得胜进展；这国度注定要为这地带来一切改变中最大的改变，并成为他最终荣耀降临的重大凭据。
英語原文
28. Verily I say unto you, There be some standing here--"some of those standing here."
which shall not taste of death, fill they see the Son of man coming in his kingdom--or, as in Mark
(Mr 9:1),
"till they see the kingdom of God come with power"; or, as in Luke
(Lu 9:27),
more simply still, "till they see the kingdom of God." The reference, beyond doubt, is to the firm establishment and victorious progress, in the lifetime of some then present, of that new kingdom of Christ, which was destined to work the greatest of all changes on this earth, and be the grand pledge of His final coming in glory.
Mt 16:1-12。
求看天上神迹而被拒——防备法利赛人和撒都该人的酵。
释经请参见
Mr 8:11-21。