1
Mt 17:1-13.
简体中文
英語原文
Mt 17:1-13.
JESUS IS TRANSFIGURED--CONVERSATION ABOUT ELIAS. ( =
Mr 9:2-13; Lu 9:28-36).
For the exposition, see on
Lu 9:28-36.
14
Mt 17:14-23.
简体中文
太17:14-23.
医治被鬼附的 孩子—— 我们的主 第二次明言 预告祂 将临的 死亡 与复活
（=
可9:14-32；路9:37-45）。
本段经文的时间，可由一切记载所表明紧接其前的事件——首次明言预告祂的死，以及登山变像——充分确定，两者均发生在祂的第三次与第四次（最后一次）逾越节之间。
医治被鬼附、患癫痫的孩子
（太17:14-21）。
本部分的释经请见
可9:14-32的注释。
英語原文
Mt 17:14-23.
HEALING OF A DEMONIAC BOY--SECOND EXPLICIT ANNOUNCEMENT BY OUR LORD OF HIS APPROACHING DEATH AND RESURRECTION. ( =
Mr 9:14-32; Lu 9:37-45).
The time of this section is sufficiently denoted by the events which all the narratives show to have immediately preceded it--the first explicit announcement of His death, and the transfiguration--both being between His third and His fourth and last Passover.
Healing of the Demoniac and Lunatic Boy
(Mt 17:14-21).
For the exposition of this portion, see on
Mr 9:14-32.
22
無題
简体中文
第二次预告他的死
（太17:22, 23）。
22. 他们还住在加利利的时候，耶稣对他们说——马可
（可9:30）
如平常非常精确：「他们离开那里」——即从上一次神迹的现场——「经过加利利；他不愿意人知道。」所以这不是一次讲道之旅，而是经过加利利的私密行程。事实上，他在加利利的公开事工此时几乎已经结束。虽然他此后差遣七十人去传道医病，他自己在那里已极少公开露面，不久便要与他作最后的告别。在这时刻到来之前，他主要从事十二门徒的造就，预备他们面对将要发生的事。
人子将要被交在人手里……门徒就大大地忧愁——虽然震惊不如头一次预告那么大
（太16:21, 22），
他们的「忧愁」却不因此减少，反而可能更大，因为这情报越深地沉入他们心中，这沉重消息的重复便如又一波巨浪扑来。因此，路加
（路9:43, 44）
将其与刚刚所记的神迹场景、以及由此而生的教导相连——也可能与他近来一切的教导相连——说我们主预先告诫十二门徒他们不久便将需要这一切教导：「众人诧异耶稣所作的一切事，耶稣对门徒说：你们要把这些话存在耳中；因为人子将要被交出来」等等：「不要因你们近来在我身上所见的伟大而忘乎所以，但要记念我曾告诉你们、如今又告诉你们的话：你们现在所喜乐的那太阳，不久将沉于午夜的黑暗中。」我们主在三本记载中保存的那些话，其对比值得注意——「人子将要被交在人手里。」路加补充
（路9:45），
「他们不明白这话，这话对他们隐藏，使他们不能领会」——因为最明确的话，当遇着长久而顽强的偏见时，也透过扭曲而迟钝的媒介被看——「又不敢问他」；一部分被这些话无疑带有的那种高尚忧伤的神情所震慑——他们不愿在这种神情上闯入；一部分因为怕把自己浅薄与胆怯暴露在责备之下。这一切何等天真无伪！
英語原文
Second Announcement of His Death
(Mt 17:22, 23).
22. And while they abode in Galilee, Jesus said unto them--Mark
(Mr 9:30),
as usual, is very precise here: "And they departed thence"--that is, from the scene of the last miracle--"and passed through Galilee; and He would not that any man should know it." So this was not a preaching, but a private, journey through Galilee. Indeed, His public ministry in Galilee was now all but concluded. Though He sent out the Seventy after this to preach and heal, He Himself was little more in public there, and He was soon to bid it a final adieu. Till this hour arrived, He was chiefly occupied with the Twelve, preparing them for the coming events.
The Son of man shall be betrayed into the hands of men . . . And they were exceeding sorry--Though the shock would not be so great as at the first announcement
(Mt 16:21, 22),
their "sorrow" would not be the less, but probably the greater, the deeper the intelligence went down into their hearts, and a new wave dashing upon them by this repetition of the heavy tidings. Accordingly, Luke
(Lu 9:43, 44),
connecting it with the scene of the miracle just recorded, and the teaching which arose out of it--or possibly with all His recent teaching--says our Lord forewarned the Twelve that they would soon stand in need of all that teaching: "But while they wondered every one at all things which Jesus did, He said unto His disciples, Let these sayings sink down into your ears; for the Son of man shall be delivered," &c.: "Be not carried off your feet by the grandeur you have lately seen in Me, but remember what I have told you, and now tell you again, that that Sun in whose beams ye now rejoice is soon to set in midnight gloom." Remarkable is the antithesis in those words of our Lord preserved in all the three narratives--"The son of man shall be betrayed into the hands of men." Luke adds
(Lu 9:45)
that "they understood not this saying, and it was hid from them, that they perceived it not"--for the plainest statements, when they encounter long-continued and obstinate prejudices, are seen through a distorting and dulling medium--"and were afraid to ask Him"; deterred partly by the air of lofty sadness with which doubtless these sayings were uttered, and on which they would be reluctant to break in, and partly by the fear of laying themselves open to rebuke for their shallowness and timidity. How artless is all this!
24
Mt 17:24-27.
简体中文
太17:24-27。
殿税。
本段经文的时间显然紧接前段。它所记的这件简短却内涵最丰富的事件，仅由马太记载——对他无疑有特别的意义，因为与其本城与其熟愁的湖有关。
24. 到了迦百农，有收丁税的人——双得拉马；相当于两个亚底迦得拉马的一笔数目，相当于犹太的「半舍客勒」，由每个二十岁以上的犹太男子为维持圣殿及其事工而每年缴纳。关于这年税的起源，见
出30:13, 14；代下24:6, 9。
因此当留意，这不是民事税，而是教会税。
太17:25
所提的税是民事的。这一极不寻常场景的全部教训，依赖于这一区别。
来见彼得——耶稣在迦百农时大概住在彼得家。这解释了叙述中的几件事。
说：你们先生不纳丁税吗？——这问题似乎暗示这税的缴纳是自愿的，但被期待；或用现代话来说，所谓「自愿课征」。
英語原文
Mt 17:24-27.
THE TRIBUTE MONEY.
The time of this section is evidently in immediate succession to that of the preceding one. The brief but most pregnant incident which it records is given by Matthew alone--for whom, no doubt, it would have a peculiar interest, from its relation to his own town and his own familiar lake.
24. And when they were come to Capernaum, they that received tribute money--the double drachma; a sum equal to two Attic drachmas, and corresponding to the Jewish "half-shekel," payable, towards the maintenance of the temple and its services, by every male Jew of twenty years old and upward. For the origin of this annual tax, see
Ex 30:13, 14; 2Ch 24:6, 9.
Thus, it will be observed, it was not a civil, but an ecclesiastical tax. The tax mentioned in
Mt 17:25
was a civil one. The whole teaching of this very remarkable scene depends upon this distinction.
came to Peter--at whose house Jesus probably resided while at Capernaum. This explains several things in the narrative.
and said, Doth not your master pay tribute?--The question seems to imply that the payment of this tax was voluntary, but expected; or what, in modern phrase, would be called a "voluntary assessment."
25
無題
简体中文
25. 彼得说：纳——意即「当然纳」；仿佛急切要消除连相反的疑心。若彼得知道——他当然知道——此时钱袋中没有钱，这回答必须视为他对夫子的伟大信心之举。
他进了屋子——彼得的屋子。
耶稣先向他说——预先谈及他；按「prevent」一字古义。
说：西门，你的意思如何？——用他的家族名以示熟稁。
世上的君王向谁征收关税——意指对进出口货物的关税。
丁税？——意指人头税，凡名字在户口册中的都向罗马人缴纳。因此当留意，这严格是民事税。
是向自己的儿子呢？是向外人呢？——这不能指「外国人」，因为君王当然不从他们收税，而是指那些不属于自己家族的人，即他们的臣民。
英語原文
25. He saith, yes--that is, "To be sure He does"; as if eager to remove even the suspicion of the contrary. If Peter knew--as surely he did--that there was at this time no money in the bag, this reply must be regarded as a great act of faith in his Master.
And when he was come into the house--Peter's.
Jesus prevented him--anticipated him; according to the old sense of the word "prevent."
saying, What thinkest thou, Simon?--using his family name for familiarity.
of whom do the kings of the earth take custom--meaning custom on goods exported or imported.
or tribute--meaning the poll-tax, payable to the Romans by everyone whose name was in the census. This, therefore, it will be observed, was strictly a civil tax.
of their own children, or of strangers--This cannot mean "foreigners," from whom sovereigns certainly do not raise taxes, but those who are not of their own family, that is, their subjects.
26
無題
简体中文
26. 彼得说：是向外人——「向不是他们儿女的人。」
耶稣说：既然如此，儿子就可以免税了——我们主在此说的「儿子」不可能指他自己与十二门徒一同，在他们与神同为父的某种宽泛关系之意。因为除了我们主从未一次将自己与门徒混在一起论及他们与神的关系，反而始终谨慎地将自己的关系与他们的分开（例如见本章末尾最后几句话的注释）——这样教导便是教训信徒有权免缴圣事所需之费，与保罗所教导的一切以及他自己所处处暗示的相反。所以他在此只能指自己；用「儿子」一词显然是为要表达君王所遵守的一般原则——不从自己的儿子征税——从而更引人注目地传达关于他自己免税的真理——即「君王自己的家庭若免税，你们知道我的情形所推出的结论」；或比耶稣认为必要与合宜的更直白地表达：「这是为维持我父的殿而设的税。作为他的儿子，这税不从我取——我自由。」
英語原文
26. Peter saith unto him, Of strangers--"of those not their children."
Jesus saith unto him, Then are the children free--By "the children" our Lord cannot here mean Himself and the Twelve together, in some loose sense of their near relationship to God as their common Father. For besides that our Lord never once mixes Himself up with His disciples in speaking of their relation to God, but ever studiously keeps His relation and theirs apart (see, for example, on the last words of this chapter)--this would be to teach the right of believers to exemption from the dues required for sacred services, in the teeth of all that Paul teaches and that He Himself indicates throughout. He can refer here, then, only to Himself; using the word "children" evidently in order to express the general principle observed by sovereigns, who do not draw taxes from their own children, and thus convey the truth respecting His own exemption the more strikingly:--namely, "If the sovereign's own family be exempt, you know the inference in My case"; or to express it more nakedly than Jesus thought needful and fitting: "This is a tax for upholding My Father's House. As His Son, then, that tax is not due by Me--I AM FREE."
27
無題
简体中文
27. 但恐怕触犯——绊跌。
他们——他们虽对主与殿之主的关系一无所知，可能将免税的声称误解为对住在其中之主的尊荣漠不关心。
你且往海边去——迦百农，当记得，位于加利利海边。
把钓鱼抛下去，从海里拉上来的第一条鱼，开了它的口，你必得一块钱——一斯他提。应当如此译，不可如我们的译本含糊地译，因为这币是亚底迦银币，等于前述半舍客勒价值的「双得拉马」之两枚，正好是两人所需之数。因此，主加上：
拿去给他们，作为你我的税银——字面作「代替我和你」；或许因为所付的是被赎之人的赎价\n （出30:12）——
从这角度看，耶稣当然是「自由」的。若这房子是彼得的，这就解释了为何这次所预备的不是为十二门徒全体，而是只为他和他的主。请留意，我们主不说「为我们」，而说「为你和我」；如此区分那免税的一位与他不免税的门徒。
英語原文
27. Notwithstanding, lest we should offend--stumble.
them--all ignorant as they are of My relation to the Lord of the Temple, and should misconstrue a claim to exemption into indifference to His honor who dwells in it.
go thou to the sea--Capernaum, it will be remembered, lay on the Sea of Galilee.
and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shall find a piece of money--a stater. So it should have been rendered, and not indefinitely, as in our version, for the coin was an Attic silver coin equal to two of the afore-mentioned "didrachms" of half a shekel's value, and so, was the exact sum required for both. Accordingly, the Lord adds,
that take, and give unto them for me and thee--literally, "instead of Me and thee"; perhaps because the payment was a redemption of the person paid for
(Ex 30:12)
--in which view Jesus certainly was "free." If the house was Peter's, this will account for payment being provided on this occasion, not for all the Twelve, but only for him and His Lord. Observe, our Lord does not say "for us," but "for Me and thee"; thus distinguishing the Exempted One and His non-exempted disciple.
Mt 17:1-13.
耶稣改变形像——关于以利亚的谈论。 （ =
Mr 9:2-13；Lu 9:28-36）。
释经请参见
Lu 9:28-36。