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.
Mt 16:13-28.
彼得對基督的高貴認信以及宣告在他身上的祝福——基督首次明確宣布祂將要受苦、被殺並復活——祂對彼得的責備以及對所有十二門徒的警告。 （ = Mr 8:27; 9:1；Lu 9:18-27）。
這段經文的時間——是毫無疑問的，而且稍後會提到——極為重要，並為它所記載的事件投下動人的興趣。
彼得的認信，以及宣告在他身上的祝福。
（Mt 16:13-20）。
13. 耶穌到了 凱撒利亞•腓立比的境內——「那地方」，即那片領土或地區。在馬可（見
Mr 8:27）
中是「各村」或「村莊」。
凱撒利亞•腓立比——它位於黎巴嫩山腳下，靠近約旦河的源頭，在但的境內，在巴勒斯坦的東北端。它原名 Panium（因附近一個供奉 潘 神的洞穴而得名）和 Paneas。分封王腓力——希律大帝唯一的好兒子——巴尼亞斯在他的轄區內，他將其美化和擴建之後，改名為 凱撒利亞 以尊崇羅馬皇帝，並加上 腓立比 （他自己的名字）以區別於地中海東北岸的另一個 凱撒利亞（見
Ac 10:1）。
〔約瑟夫《猶太古史》15.10,3; 18.2,1〕。耶穌似乎尋求這個寧靜而偏遠的退修之所，目的是要與十二門徒商談祂過去工作的成果，並第一次向他們透露祂將要受死的沉痛消息。
就問門徒說——「在路上」，馬可（見
Mr 8:27）
說；而「當祂獨自禱告的時候」，路加（見
Lu 9:18）
說。
人說我——更合乎語法的說法是「人說」
人子是誰？——（或作「人子是」——近代編者在此省略了馬可和路加的我〔見
Mr 8:27； Lu 9:18〕；
雖然證據幾乎平衡）——即「我在他們中間上上下下這麼久之後，他們對我這個人子普遍有甚麼看法？」祂如今已經結束了祂事奉的第一個大階段，正要進入最後的黑暗階段。祂的心靈負重，尋求在退修中得到舒解，不僅是遠離群眾，甚至暫時也遠離十二門徒。祂退到「至高者的隱密處」，傾吐祂的心，「以懇求和禱告，大聲哀哭，流淚」（見
Heb 5:7）。
當祂重新與門徒會合，在他們安靜的旅途中，祂問了他們這個問題。
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
無題
14. 他們說：有人說是施洗的約翰——從死裡復活的。可見希律安提帕在他的猜疑上並不孤立（見
Mt 14:1, 2）。
有人說是以利亞——（參見
Mr 6:15）。
還有人說是耶利米——這個理論是出於所設想的「憂患之子」與「流淚的先知」之間的相似嗎？
又有人說是先知裡的一位——或如路加（見
Lu 9:8）
所表達的，「古時的一個先知又活了」。在馬可（見
Mr 6:15）
所給我們的另一個民間意見報導中，是這樣表達的：「是一個先知，正如先知裡的一個人」：換言之，祂是一個先知性的人物，與古時的相似。
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
無題
15. 耶穌說：你們說——更確切地說，「你們」。
我是誰？——祂以前從未問過這個問題，但祂所達到的關鍵時刻使祂現在應當從他們口中聽到。我們可以設想這是先知以祂的名所說的那些時刻之一：「我說：我勞碌是徒然；我耗盡了力量，也是徒然虛空」（見
Isa 49:4）：
看哪，這三年我來找這棵無花果樹上的果子；有甚麼呢？作為一切的結果，我被當作約翰、以利亞、耶利米、先知裡的一位。但仍有一些人見過我的榮耀，正如父獨生子的榮耀，我將聽見他們的聲音，因為它甜美。
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
無題
16. 西門彼得回答說：祢是基督，是永生神的兒子——他不是說：「文士和法利賽人、官長和百姓都困惑不解；我們這些未受教育的漁夫，豈敢擅作定論？」
相反，他既感到主的榮光照耀在他心裏，便迸發而出——不是平淡乏味的承認，「我相信祢是」等——而是用敬拜的語言——正如人在敬拜中所用的——「祢是基督，是永生神的兒子！」
他首先承認祂就是應許的彌賽亞（見 Mt 1:16 註釋）；然後他升得更高，呼應天上來的聲音——「這是我的愛子，我所喜悅的」；而在重要的補充——「永生神的兒子」——中，他認出神本質而永恆的生命就在這位祂的兒子裏面——雖然毫無疑問，他當時還沒有日後才賜下的那種清晰認識。
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
無題
17. 耶穌對他說：西門巴約拿，你是有福的——彼得在此對基督所作這崇高的認信，雖然無疑只是表達了十二使徒共同的信念，但既似乎只有他一人的認識足夠清晰，能以恰當合宜的言辭將這信念說出，又夠勇敢敢於直言，並且夠敏捷能在適當時機如此行——所以，十二使徒中似乎只有他一個人應付了此刻的需要，在關鍵時刻將那能振奮、舒暢救主憂傷心靈所需的良藥傳遞給祂。
耶穌也不吝表明這番話帶給祂何等深的滿足，並立即以對彼得特別的承認作為回報。
西門巴約拿——或作「約拿的兒子」（Joh 1:42），或作「約拿斯」（Joh 21:15）。
這表明他卑微血肉身分的名字，似乎是故意在此提出，為要與屬天的光照所使他升達的屬靈境界，作更鮮明的對照。
因為這不是屬血肉的指示你的——「這不是人間教導的成果。」
乃是我在天上的父指示的——要留意，耶穌論到神時，從不稱祂為「我們的父」（見 Joh 20:17 註釋），而是或稱「你們的父」——當祂要以祂是他們的父這確據來鼓勵膽怯的信徒，並教導他們自己也如此稱呼祂時——或如這裏稱「我的父」，以表明祂作為「我們主耶穌基督的神和父」某種特殊的作為或一面。
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
無題
18. 我還告訴你——意即：「你既然對我作了這樣的見證，我也照樣回報你。」
你是彼得——在他初次蒙召時，這新名已被宣佈為日後要賜給他的尊榮（Joh 1:43）。如今他得著了這名，並附帶說明其意義。
我要把我的教會建造在這磐石上——「彼得」與「磐石」在我們主日常所講的方言——即那地區的母語 亞蘭文 或 敘利亞迦爾底文——中，本是同一個字；因此這崇高的雙關語，只有在對二者用同一個詞的語言中才能完全領會。即使在希臘文中，這也是不完全的。正如 WEBSTER 和 WILKINSON 所指出的，法文 Pierre—pierre 則是完美的。
我要建造我的教會——不是建造在西門巴約拿這個人身上；而是建造在他作為蒙屬天教導、承認信仰的人身上。「我的教會」，我們主如此說，稱教會為祂自己所有的；BENGEL 指出，這是關於祂自己的一個宏偉稱呼——在福音書中別處未再出現。
陰間的門——「希底斯的門」，即看不見的世界；意指死亡的門：換言之，「它永不消滅」。有人解為「黑暗權勢的攻擊」；雖然這表達了一個榮耀的真理，但此處大概是前者的意思。
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
無題
19. 我要把天國的鑰匙給你——即將在地上建立起來的神國。
凡你在地上所捆綁的，在天上也要捆綁；凡你在地上所釋放的，在天上也要釋放——無論這話何意，不久便明確地擴及所有使徒（Mt 18:18）；所以羅馬教會為彼得所主張、其後教皇們又作為聖彼得合法繼承者而據為己有的教會最高權柄之聲稱，乃是毫無根據、厚顏無恥的。
彼得既是最先承認基督的，便比其餘的人先得著這託付；並在五旬節那天，用這些「鑰匙」首先向猶太人「開了信道的門」，然後藉哥尼流之事，又蒙恩向外邦人作了同樣的事。因此在使徒的名單中，彼得總是名列首位。見 Mt 18:18 註釋。
有一件事是清楚的：新約全書絕無彼得對其餘使徒聲稱或行使任何超越權柄的痕跡，也沒有任何讓步——這對羅馬教會為那位使徒所作的聲稱，是決定性的反證。
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
無題
20. 當下耶穌囑咐門徒，不可對人說祂是基督——祂既已如此明言，他們自然會以為公開宣揚的時候已到；但在此卻被告知時候尚未到。
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
無題
宣佈祂將近的受死，以及對彼得的責備
（Mt 16:21-28）。
此處的場合顯然相同。
21. 從此耶穌才指示門徒——即以祂從前未曾有的明確和頻繁來指示。
祂必須上耶路撒冷去，受許多苦——「並且被棄絕」（Mr 8:31；Lu 9:22）。
長老、祭司長、和文士——不像從前那樣只是不接受祂，而是以正式的作為。
並且被殺，第三日復活——馬可（Mr 8:32）補充祂「明明的說這話」——「坦白地」或「不加掩飾地」。
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
無題
22. 彼得就拉著他——拉到一旁，離開其餘的人；仗著剛才所得的尊榮；表明這宣告對他們全體是何等出乎意料、何等令人不快。
勸他——帶著愛心，卻也有某種慷慨的義憤，責備祂。
說：主阿，萬不可如此！這事必不臨到祢身上——意即：「只要我能阻止」：在園子裏促使他拔刀護衛基督的，正是同一個靈（Joh 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
無題
23. 耶穌轉過來，對——在其餘的人聽得見的情形下說；因為馬可（Mr 8:33）明說：「耶穌轉過來，看著門徒，就責備彼得」；祂看出他不過是放膽說出了其他人的感受，而這責備也是他們所需要的。
彼得說：撒但，退我後邊去罷——與祂對那試探者所說的話相同（Lu 4:8）；因為祂在其中感到一種撒但的誘惑，一個來自地獄的耳語，要使祂離開受苦的定意。所以祂抖掉那時正纏繞著祂的蛇，「並沒有受傷」（Ac 28:5）。
「磐石」何等快地變成了魔鬼！主樂意尊榮那出於屬天教導的果子；但那地獄的喉舌——他在一時疏忽中所成的——主卻滿心恐懼地抖掉。
你是絆我腳的——一塊絆腳石。
因為你不體貼——你不想到。
神的意思，只體貼人的意思——「你被人對設立彌賽亞國度的方法的看法所帶走，與神的看法完全相反。」
這話是出於善意而說，不是要減輕責備的尖銳，而是要解釋並證明其正當，因為顯然彼得並不知道他魯莽的話中藏著甚麼。
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.
24
無題
24. 於是耶穌對門徒說——馬可（Mr 8:34）說：「於是叫眾人和門徒來，對他們說」——將對一人的責備轉為對眾人的警告。
若有人要跟從我，就當捨己，背起他的十字架，來跟從我。
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.
25
無題
25. 因為凡要救——有意要救，或決意要救。
自己生命的，必喪掉生命；凡為我喪掉生命的，必得著生命——（見 Mt 10:38-39 註釋）。
「一位受苦而死的彌賽亞令你們不悅；但倘若祂的僕人要遭遇同樣的命運呢？他們未必如此；但跟從我的人必須為最壞的作好準備。」
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. 人若賺得全世界，賠上自己的生命——或作喪掉自己的生命？
有甚麼益處呢？人還能拿甚麼換生命呢？——我們在 Mr 8:36 中也見到這些沉重的話，而 Lu 9:25 則如此表達：「人若賺得全世界，卻喪了自己、賠上自己」，或更恰當作「人若賺得全世界，卻毀滅或喪失自己」。
此處所陳明的賭注何等可畏！人若以今世——其財富、尊榮、享樂等各種形式——為至高追求的對象，姑且說他賺得了世界；然而他卻連同喪掉了自己的靈魂。
這不是說任何人曾經或將會賺得全世界——其實世界最成功的追逐者所得的也不過是其中極小的一部分——但姑且作此誇張的讓步：人若完全將自己交給它而賺得全世界；然而將這收穫與靈魂的喪失——這必隨著他全心向世界投降而來——相權衡，他有甚麼益處呢？
但若不是全世界，也許可以想像有別的東西可以作為靈魂的等價物。那麼，是甚麼呢？——「人還能拿甚麼換生命呢？」如此，我們主以最簡單、因而最沉重的言語，將祂的聽眾以及一切讀這話直到世界末了的人，關閉於每一個人的靈魂對其本人之無價價值這一事實之中。
馬可和路加（Mr 8:38；Lu 9:26）加上以下話：「凡在這淫亂罪惡的世代，把我和我的道當作可恥的〔以屬我為恥、以我的福音為恥〕」（見 Mt 12:39 註釋），「人子要在祂父的榮耀裏，同聖天使降臨的時候，也要把那人當作可恥的。」
祂要將那人自己所行的還報他，在一切最莊嚴的會眾面前不認他，並使他「羞愧、永遠被憎惡」（Da 12:2）。「阿，」BENGEL 嘆道，「在神、基督和天使面前被羞辱，何等羞愧！」
羞恥之感建立在我們對名譽之愛上，這愛使我們本能地厭惡一切足以貶損它的事物，是賜給我們作為防備一切真正可恥之事的保障。無羞恥之心幾乎就是近乎絕望（Zep 3:5；Jer 6:15；3:3）。但當基督和「祂的道」不受歡迎時，同樣本能的想在人前有好名聲的欲望，便產生了以祂為恥的試探——只有更高之愛的排他力量才能有效地抵擋。
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. 人子要在祂父的榮耀裏，同著眾使者降臨——在祂父權柄的輝煌中，並帶著祂一切的天使臣僕，隨時準備執行祂的旨意。
那時候，祂要照各人的行為報應各人。
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. 我實在告訴你們：站在這裏的——「站在這裏的人中有的」。
有人在沒嘗死味以前，必看見人子降臨在祂的國裏——或如馬可（Mr 9:1）作「直到他們看見神的國大有能力臨到」；或如路加（Lu 9:27）更簡單地作「直到他們看見神的國」。
此處所指無疑是基督那新的國度——註定要在地上帶來一切變革中最大的、並作為祂最終在榮耀中降臨之偉大保證——在當時在場某些人的有生之年內，得以堅固建立並勝利推進。
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 天上來的 神跡 而被拒—— 防備 法利賽人和 撒都該人 的酵。
註釋請見
Mr 8:11-21。