1
Mt 23:1-39.
英語原文
Mt 23:1-39.
DENUNCIATION OF THE SCRIBES AND PHARISEES--LAMENTATION OVER JERUSALEM, AND FAREWELL TO THE TEMPLE. ( =
Mr 12:38-40; Lu 20:45-47).
For this long and terrible discourse we are indebted, with the exception of a few verses in Mark and Luke, to Matthew alone. But as it is only an extended repetition of denunciations uttered not long before at the table of a Pharisee, and recorded by Luke
(Lu 11:37-54),
we may take both together in the exposition.
Denunciation of the Scribes and Pharisees
(Mt 23:1-36).
The first twelve verses were addressed more immediately to the disciples, the rest to the scribes and Pharisees.
1. Then spake Jesus to the multitude--to the multitudes, "and to his disciples."
2
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2. 说：文士和法利赛人坐在——犹太教师站着读经，却坐着讲解圣经，比较
Lu 4:16
与 Lu 4:20
便可知。
摩西的位上——即作为摩西所赐律法的解释者。
英語原文
2. Saying, The scribes and the Pharisees sit--The Jewish teachers stood to read, but sat to expound the Scriptures, as will be seen by comparing
Lu 4:16 with Lu 4:20.
in Moses' seat--that is, as interpreters of the law given by Moses.
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3. 凡——即凡他们坐在那座位上、从那律法中所教导的一切。
他们所吩咐你们的，你们都要谨守遵行——由此可见，“凡”这字极为重要，它将主所要他们遵行的吩咐，限定在那些从律法本身所引出的范围之内。祂既要求他们对这类吩咐绝对服从，便是要他们承认那些教师所具有的、超越律法本身义务的权威——这诚然是一项重要原则；但那位曾谴责这类教师之遗传的主
(Mt 15:3)，
在此绝无意思将自己的盾牌护庇这些东西。WEBSTER 与 WILKINSON 指出，马可与路加所记的防备文士的警告
(Mr 12:38；Lu 20:46)，
并无任何附加条件；而尊重和顺服他们的吩咐，则只见于马太的记载，这正表明本福音书是特别为谁写的，也表明作者有意安抚犹太人。
英語原文
3. All therefore--that is, all which, as sitting in that seat and teaching out of that law.
they bid you observe, that observe and do--The word "therefore" is thus, it will be seen, of great importance, as limiting those injunctions which He would have them obey to what they fetched from the law itself. In requiring implicit obedience to such injunctions, He would have them to recognize the authority with which they taught over and above the obligations of the law itself--an important principle truly; but He who denounced the traditions of such teachers
(Mt 15:3)
cannot have meant here to throw His shield over these. It is remarked by WEBSTER and WILKINSON that the warning to beware of the scribes is given by Mark and Luke
(Mr 12:38; Lu 20:46)
without any qualification: the charge to respect and obey them being reported by Matthew alone, indicating for whom this Gospel was especially written, and the writer's desire to conciliate the Jews.
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4. 他们把难担的重担捆起来，搁在人的肩上，但自己一个指头也不肯动——“连摸都不肯摸”
(Lu 11:46)。
——所指与其说是礼仪律例的繁重（虽然它们已足够繁重
(Ac 15:15)），
不如说是那些不知羞耻、前后不一的人，以毫无怜悯的严酷来执行它们。
英語原文
4. For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them--"touch them not"
(Lu 11:46).
with one of their fingers--referring not so much to the irksomeness of the legal rites, though they were irksome enough
(Ac 15:10),
as to the heartless rigor with which they were enforced, and by men of shameless inconsistency.
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5. 他们一切所作的事，都是要叫人看见——他们所行的任何善事，所表现的任何热心，都只有一个动机——人的称赞。
所以将佩戴的经文做宽了——即写有经文的羊皮纸条，在祷告时佩戴于额上、臂上和腰间。
衣裳的繸子做长了——即外袍边缘的繸子
(Nu 15:37-40)。
英語原文
5. But all their works they do for to be seen of men--Whatever good they do, or zeal they show, has but one motive--human applause.
they make broad their phylacteries--strips of parchment with Scripture-texts on them, worn on the forehead, arm, and side, in time of prayer.
and enlarge the borders of their garments--fringes of their upper garments
(Nu 15:37-40).
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6. 喜爱筵席上的首座——“座”（room）一字在今日所指的这层意义上已废弃不用。应当是“首位”，即最高荣誉之位。
*和会堂里的高位。*参见
Lu 14:7, 8。
英語原文
6. And love the uppermost rooms at feasts--The word "room" is now obsolete in the sense here intended. It should be "the uppermost place," that is, the place of highest honor.
and the chief seats in the synagogues. See on
Lu 14:7, 8.
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7. 又喜爱人在街市上问他安，称呼他拉比——所当坚持的，是这话的精意而非字句；虽然因属灵骄傲而违背字句，在基督的教会中已造成无可估量的祸害。“拉比”一词的重复，表明它如何取悦这些教士的耳朵，喂养他们的属灵骄傲。
英語原文
7. And greetings in the markets, and to be called of men, Rabbi, Rabbi--It is the spirit rather than the letter of this that must be pressed; though the violation of the letter, springing from spiritual pride, has done incalculable evil in the Church of Christ. The reiteration of the word "Rabbi" shows how it tickled the ear and fed the spiritual pride of those ecclesiastics.
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8. 但你们不要受拉比的称呼，因为只有一位是你们的夫子——即你们的引导者、你们的教师。
英語原文
8. But be not ye called Rabbi; for one is your Master--your Guide, your Teacher.
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9. 也不要称呼地上的人为父，因为只有一位是你们的父，就是在天上的父，等等——把这些吩咐解释为对一切把教会治理者与所治理的羊群加以区分的头衔的谴责，实际上就是谴责治理本身；持此见者也确实同时行这两件事——但这与整本新约的格调和健全的基督徒判断相悖。然而，当我们防范了这些极端之后，也当留心：要持守这一警告的全部精意，防备那种追求教会尊位的痒病——这痒病历来是基督仆人的祸患和羞辱。（关于此处“基督”一词的用法，见
Mt 1:1)。
英語原文
9. And call no man your father upon the earth: for one is your Father, which is in heaven, &c.--To construe these injunctions into a condemnation of every title by which Church rulers may be distinguished from the flock which they rule, is virtually to condemn that rule itself; and accordingly the same persons do both--but against the whole strain of the New Testament and sound Christian judgment. But when we have guarded ourselves against these extremes, let us see to it that we retain the full spirit of this warning against that itch for ecclesiastical superiority which has been the bane and the scandal of Christ's ministers in every age. (On the use of the word "Christ" here, see on
Mt 1:1).
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11. 你们中间谁为大，谁就要作你们的用人——这明明是说：“要借着作你们的用人来显明他是大”；如
Mt 20:27
与
Mr 10:44
相比较所示。
英語原文
11. But he that is greatest among you shall be your servant--This plainly means, "shall show that he is so by becoming your servant"; as in
Mt 20:27,
compared with
Mr 10:44.
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12. 凡自高的，必降为卑——见
Lu 18:14。
下文更直接地针对文士和法利赛人。
英語原文
12. And whosoever shall exalt himself shall be abased--See on
Lu 18:14.
What follows was addressed more immediately to the scribes and Pharisees.
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13. 你们这假冒为善的文士和法利赛人有祸了！因为你们正当人前，把天国的门关了——此处指控他们封闭天国；在
路11:52
中则更重——夺去钥匙——「知识的钥匙」——意指非开启知识的钥匙，而是知识本身作为开启天国的唯一钥匙。对神启示之道的正确认识就是永生，正如我们的主所说
（约17:3; 5:39）；
但他们却将此从百姓手中夺去，代之以他们那可悲的遗传。
英語原文
13. But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men--Here they are charged with shutting heaven against men: in
Lu 11:52
they are charged with what was worse, taking away the key--"the key of knowledge"--which means, not the key to open knowledge, but knowledge as the only key to open heaven. A right knowledge of God's revealed word is eternal life, as our Lord says
(Joh 17:3; 5:39);
but this they took away from the people, substituting for it their wretched traditions.
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14. 你们这假冒为善的文士和法利赛人有祸了！因为你们侵吞寡妇的家产等等——他们利用「寡妇」无助的处境与轻信的性格，設法握取她们的财产，同时又以「长长的祷告」使她们相信他们远超「脱却的财利」。因此「更重的刑罚」必等候他们。这是何等生动地对罗马教廷神职人员的写照——他们是那些文士真正的继承者！
英語原文
14. Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, &c.--Taking advantage of the helpless condition and confiding character of "widows," they contrived to obtain possession of their property, while by their "long prayers" they made them believe they were raised far above "filthy lucre." So much "the greater damnation" awaits them. What a lifelike description of the Romish clergy, the true successors of those scribes!
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15. 你们这假冒为善的文士和法利赛人有祸了！因为你们走遍洋海陆地，勾引一个人入教——从异教中。约瑟夫为我们提供了这方面的证据。
既入了教，却使他作地狱之子，比你们还加倍——因他将学会实践的虚伪，他既被他离弃的宗教定罪，也被他所抨抱的宗教定罪。
英語原文
15. Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte--from heathenism. We have evidence of this in JOSEPHUS.
and when he is made, ye make him twofold more the child of hell than yourselves--condemned, for the hypocrisy he would learn to practice, both by the religion he left and that he embraced.
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16. 你们这瞎眼领路的有祸了——对错误教训造成毁灭性后果的生动表达。我们主在这里及随后几节，谴责他们在誓言的圣洁性上所作的诡辩区分——这些区分只是为促进他们自己的贪禁而发明的。
说：凡指着殿起誓的，算不得什么——他并未负什么债。
只是凡指着殿中金子起誓的——不是指装饰圣殿本身的金子，而是指各耳板——分别为圣之用之物（见
太15:5的注释）。
他就该谨守——意即那已不再是他的，即使父母的需要可能要求它。我们知道这些人的继承者是谁。
只是凡指着坛上礼物起誓的，他才该谨守——应当译为「他就该谨守」，如
太23:16。
英語原文
16. Woe unto you, ye blind guides--Striking expression this of the ruinous effects of erroneous teaching. Our Lord, here and in some following verses, condemns the subtle distinctions they made as to the sanctity of oaths--distinctions invented only to promote their own avaricious purposes.
which say, Whosoever shall swear by the temple, it is nothing--He has incurred no debt.
but whosoever shall swear by the gold of the temple--meaning not the gold that adorned the temple itself, but the Corban, set apart for sacred uses (see on
Mt 15:5).
he is a debtor!--that is, it is no longer his own, even though the necessities of the parent might require it. We know who the successors of these men are.
but whosoever sweareth by the gift that is upon it, he is guilty--It should have been rendered, "he is a debtor," as in
Mt 23:16.
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19. 你们这瞎眼的人哪！什么是大的？是礼物呢，还是叫礼物成圣的坛呢？——（见
出29:37）。
英語原文
19. Ye fools, and blind! for whether is greater, the gift, or the altar that sanctifieth the gift?--(See
Ex 29:37).
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20-22. 所以，人指着坛起誓等等——见
太5:33-37的注释。
英語原文
20-22. Whoso therefore shall swear by the altar, &c.--See on
Mt 5:33-37.
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23. 你们这假冒为善的文士和法利赛人有祸了！因为你们将薄荷、茴香——宁可说如旁注所言「莳萝」。
和芹菜，献上十分之一——路加
（路11:42）
作「和芸香并各样的菜」。他们将这做法建基于
利27:30，
且严严解释。我们主故意提名地上最微不足道的产物，作为他们锱铢必较收取其十分之一的例子。
那律法上更重的事，就是公义、怜悯、信实——路加
（路11:42）
作「公义、怜悯、与爱神」——这表达大概是我们主在两个不同场合亲自变化的。两处他都暗指
弥6:6-8，
在那里先知将一切蒙悦纳的宗教归纳为三要素——「行公义、好怜悯、存谦卑的心与神同行」；这第三要素预设并括及马太的「信」与路加的「爱」。见
可12:29；
可12:32, 33的注释。
将更重要的本分淹没在次要的之中，这种倾向也纠缠神的儿女；但它是假冒为善之人的特征。
反倒不行了。这更重的是你们当行的，那也是不可不行的——一类本分不必挤掉另一类；但应当留意，论到更重要的本分，我们主说「你们当行」，而论到次要的，他只说「不可不行」。
英語原文
23. Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise--rather, "dill," as in Margin.
and cummin--In Luke
(Lu 11:42)
it is "and rue, and all manner of herbs." They grounded this practice on
Le 27:30,
which they interpreted rigidly. Our Lord purposely names the most trifling products of the earth as examples of what they punctiliously exacted the tenth of.
and have omitted the weightier matters of the law, judgment, mercy, and faith--In Luke
(Lu 11:42)
it is "judgment, mercy, and the love of God"--the expression being probably varied by our Lord Himself on the two different occasions. In both His reference is to
Mic 6:6-8,
where the prophet makes all acceptable religion to consist of three elements--"doing justly, loving mercy, and walking humbly with our God"; which third element presupposes and comprehends both the "faith" of Matthew and the "love" of Luke. See on
Mr 12:29;
Mr 12:32, 33.
The same tendency to merge greater duties in less besets even the children of God; but it is the characteristic of hypocrites.
these ought ye to have done, and not to leave the other undone--There is no need for one set of duties to jostle out another; but it is to be carefully noted that of the greater duties our Lord says, "Ye ought to have done" them, while of the lesser He merely says, "Ye ought not to leave them undone."
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24. 你们这瞎眼领路的，蠓虫你们就滤出来——正确的翻译——如较早的英文译本、也许我们自己的译本从译者手中出来时——显然是「滤出来」。特伦奇说，严谨的犹太人习惯用麻布或纱布滤他们的酒、醋及其他饮料，免得不知不觉喝下其中某种不洁的小昆虫而违背
（利11:20, 23, 41, 42）——
正如佛教徒如今在锡兰与印度斯坦所作——我们主在此暗指的就是他们这习惯。
骆驼你们倒吞下去——犹太人所知最大的动物，而「蠓虫」是最小的；两者在律法上都是不洁的。
英語原文
24. Ye blind guides, which strain at a gnat--The proper rendering--as in the older English translations, and perhaps our own as it came from the translators' hands--evidently is, "strain out." It was the custom, says TRENCH, of the stricter Jews to strain their wine, vinegar, and other potables through linen or gauze, lest unawares they should drink down some little unclean insect therein and thus transgress
(Le 11:20, 23, 41, 42)
--just as the Buddhists do now in Ceylon and Hindustan--and to this custom of theirs our Lord here refers.
and swallow a camel--the largest animal the Jews knew, as the "gnat" was the smallest; both were by the law unclean.
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25. 里面却盛满了勒索——路加
（路11:39）
中同一字译作「贪婪」，即「掠夺」。
英語原文
25. within they are full of extortion--In Luke
(Lu 11:39)
the same word is rendered "ravening," that is, "rapacity."
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26. 你这瞎眼的法利赛人，先洗净杯盘的里面，好叫外面也干净了——路加
（路11:40）
作：「无知的人哪！造外面的，不也造里面吗？」——「那拥有外在他生命、并理当要求其顺服自己的，难道里面的人不是属他的吗？」这是我们主从最熟愁的事物与生活事件中为伟大真理引出最引人注目的例证之能力的一个显著例子。路加所记的这些话之后，他加上以下涉及一项极有价值之原则的话：「只要把里面的施舍给人，凡物于你们就都洁净了」
（路11:41）。
由于贪婪是这些假冒为善之人最突出的品格特征之一
（路16:14），
我们主吩咐他们展现相反的品格，那时他们的外面，受此支配，在神眼中便为美丽，他们的饭食虽因日常世事而多染污秽，也将以洁净的手享用。（见
传9:7）。
英語原文
26. Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also--In Luke
(Lu 11:40)
it is, "Ye fools, did not He that made that which is without make that which is within also?"--"He to whom belongs the outer life, and of right demands its subjection to Himself, is the inner man less His?" A remarkable example this of our Lord's power of drawing the most striking illustrations of great truths from the most familiar objects and incidents in life. To these words, recorded by Luke, He adds the following, involving a principle of immense value: "But rather give alms of such things as ye have, and behold, all things are clean unto you"
(Lu 11:41).
As the greed of these hypocrites was one of the most prominent features of their character
(Lu 16:14),
our Lord bids them exemplify the opposite character, and then their outside, ruled by this, would be beautiful in the eye of God, and their meals would be eaten with clean hands, though much fouled with the business of this everyday world. (See
Ec 9:7).
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27. 你们这假冒为善的文士和法利赛人有祸了！因为你们好像粉饰的坟墓——或作「刷白的坟墓」。（参
徒23:3）。
正如莱特富特所言，刷白坟墓的过程在每年的某一日进行，不是为仪式的洁净，而是——如下文似乎更暗示——为美化它们。
外面好看，里面却装满了死人的骨头和一切的污秽——何等有力的方式传达这指控：他们外表虽美，心中却满了腐败！（参
诗5:9；罗3:13）。
但我们主接下来剥去比喻，以赤裸的色彩举起他们的不义。
因为你们建造先知的坟，修饰义人的墓，说——意即「你们作见证，证明自己已经承受了、并自愿作为后嗣继承了你父辈那恨恶真理、杀先知的灵。」他们出于假装的尊敬，修葺并美化先知的坟墓，以虚伪的悲腔说：「若我们在那些日子，我们会何等不同地对待这些先知？」其实他们时时以自己为证，证明自己是杀先知者之子，天天自证自己在灵与品格上与他们假装哀悼其行为的那些阶级，正如子与父一般相似。在
路11:44
中我们主将坟墓的比喻另作一转：「你们如同不显露的坟墓，走在上面的人并不知道。」正如人可能在不知不觉中走过一座隐藏不见的坟墓，因而染了仪式上的污秽；照样法利赛人看似合理的表象，使人察觉不到从与如此败坏之品格接触所沾染的污染。
英語原文
27. Woe unto you, scribes and Pharisees, hypocrites! for ye are like whited sepulchres--or, whitewashed sepulchres. (Compare
Ac 23:3).
The process of whitewashing the sepulchres, as LIGHTFOOT says, was performed on a certain day every year, not for ceremonial cleansing, but, as the following words seem rather to imply, to beautify them.
which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness--What a powerful way of conveying the charge, that with all their fair show their hearts were full of corruption! (Compare
Ps 5:9; Ro 3:13).
But our Lord, stripping off the figure, next holds up their iniquity in naked colors.
Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets--that is, "ye be witnesses that ye have inherited, and voluntarily served yourselves heirs to, the truth-hating, prophet-killing, spirit of your fathers." Out of pretended respect and honor, they repaired and beautified the sepulchres of the prophets, and with whining hypocrisy said, "If we had been in their days, how differently should we have treated these prophets?" While all the time they were witnesses to themselves that they were the children of them that killed the prophets, convicting themselves daily of as exact a resemblance in spirit and character to the very classes over whose deeds they pretended to mourn, as child to parent. In
Lu 11:44
our Lord gives another turn to this figure of a grave: "Ye are as graves which appear not, and the men that walk over them are not aware of them." As one might unconsciously walk over a grave concealed from view, and thus contract ceremonial defilement, so the plausible exterior of the Pharisees kept people from perceiving the pollution they contracted from coming in contact with such corrupt characters.
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33. 你们这些蛇类，毒蛇之种阿，怎能逃脱地狱的刑罚呢？——主在他事工末了这样重提施洗约翰在他事工开端所说的话，似乎暗示：他们那时与此时所受的定罪，唯一的不同在于如今他们已到了恶贯满盈的地步，而那时尚未。
英語原文
33. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?--In thus, at the end of His ministry, recalling the words of the Baptist at the outset of his, our Lord would seem to intimate that the only difference between their condemnation now and then was, that now they were ripe for their doom, which they were not then.
34
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34. 所以我差遣先知和智慧人并文士到你们这里来——这里的我是强调的："我正在差遣"，即"我即将差遣"。
Lu 11:49
的差异值得注意："所以神智慧也曾说，我要差遣他们"，等等。这里的"神的智慧"究竟何指，颇为难定。在我们看来，这无非是用古代预言的崇高文体，宣告神智慧的一个旨意：要差遣最后一批使者，百姓必拒绝他们，拒绝之时便添满他们罪孽的杯。但在路加，是"我，神的智慧，要差遣他们"；在马太则是"我，耶稣，正差遣他们"；这话唯有以色列的主神如今在肉身中显现，作为一切先知的唯一差遣者，才配说。他们分明是福音的使者，却以犹太人熟悉的名称"先知、智慧人和文士"称呼，其对应者便是主耶稣那些受默示、有恩赐的仆人；因为在路加福音
(Lu 11:49)
作"先知和使徒"。
从人间...直到撒迦利亚巴拉加儿子的血为止，他在殿和祭坛中间被你们杀害——由于没有任何新谋杀符合这描述，这里可能不是指任何近期的谋杀，而是指
2Ch 24:20-22，
作为最后所记、最适合举例说明的事件。正如撒迦利亚末了的话是"愿耶和华鉴察伸冤"，这里他们也就被警告：这一代必被鉴察。
英語原文
34. Wherefore, behold, I send unto you prophets, and wise men, and scribes--The I here is emphatic: "I am sending," that is, "am about to send." In
Lu 11:49
the variation is remarkable: "Therefore also, said the wisdom of God, I will send them," &c. What precisely is meant by "the wisdom of God" here, is somewhat difficult to determine. To us it appears to be simply an announcement of a purpose of the Divine Wisdom, in the high style of ancient prophecy, to send a last set of messengers whom the people would reject, and rejecting, would fill up the cup of their iniquity. But, whereas in Luke it is "I, the Wisdom of God, will send them," in Matthew it is "I, Jesus, am sending them"; language only befitting the one sender of all the prophets, the Lord God of Israel now in the flesh. They are evidently evangelical messengers, but called by the familiar Jewish names of "prophets, wise men, and scribes," whose counterparts were the inspired and gifted servants of the Lord Jesus; for in Luke
(Lu 11:49)
it is "prophets and apostles."
unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar--As there is no record of any fresh murder answering to this description, probably the allusion is not to any recent murder, but to
2Ch 24:20-22,
as the last recorded and most suitable case for illustration. And as Zacharias' last words were, "The Lord require it," so they are here warned that of that generation it should be required.
36
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36. 我实在告诉你们，这一切的罪，都要归到这世代了——正如"亚摩利人的罪孽还没有满盈"
(Ge 15:16)，
直到他们末了一代才满盈，那时历代所积的诸般可憎之事一时完全而可怕地受了报应；照样，以色列的罪愆也从一代一代积系，直到那一代才到了满盈的地步，于是从天所聚的全部报应，一时倾泻在那受咒诅的头上。法国大革命中也同样彰显了这可怕的原则，而且基督教世界尚未与之了结。
英語原文
36. Verily I say unto you, All these things shall come upon this generation--As it was only in the last generation of them that "the iniquity of the Amorites was full"
(Ge 15:16),
and then the abominations of ages were at once completely and awfully avenged, so the iniquity of Israel was allowed to accumulate from age to age till in that generation it came to the full, and the whole collected vengeance of heaven broke at once over its devoted head. In the first French Revolution the same awful principle was exemplified, and Christendom has not done with it yet.
37
無題
为耶路撒冷哀哭，与圣殿诀别
(Mt 23:37-39)。
37. 耶路撒冷阿，耶路撒冷阿，你常杀害先知，又用石头打死那奉差遣到你这里来的人，等等——这呼句何等不可言喻地崇高而动人！这正是神的心，藉着人身的血肉与言语倾注出来。正是这位将神性最深的生命与爱具体化为人，与人恳求，为他们流血，升上去只是为了张开双臂怀抱他们，并要以这无比之爱的故事赢回他们，才征服了世界，才终必"吸引万人来归他"，使人性本身得着美化与高贵！这里的"耶路撒冷"不仅指那座城或其居民；也不当仅看作国家的首都，而是视为"他们宗教生活的中心"——"他们严肃守节的城，各支派都上去，为耶和华的名称谢"；此时城中正满是这些人。所以这里以一个为每个犹太人所爱的名字来呼唤的，是神的全家，这名字使他记起自己宗教中一切独特而宝贵的事物。要在这话语中寻求发泄的强烈情感，首先显在起首之词的重叠——"耶路撒冷阿，耶路撒冷阿！"——其次，显在他所描绘的它的形象——"你常杀害先知，又用石头打死那奉差遣到你这里来的人！"——不止藐视神怜悯的信息，连那传信息的使者也不容存活！当他接下去说"我多次愿意聚集你的儿女"，他所指的，肯定不止于他在世上时在耶路撒冷教训人的六七次。无疑这是指他们所"杀害"的"先知"，指他们所"用石头打死"的"那奉差遣到她这里来的人"。但他要多次聚集的，到底是谁呢？"你"，恨恶真理、藐视怜悯、杀害先知的耶路撒冷阿——我多次愿意聚集你！请将此与大使命中那动人的一句相比："人要奉他的名传悔改赦罪的道，从万国起头，传给耶路撒冷！"
(Lu 24:47)。
这是对自己久长顽梗背叛之心灵何等的鼓励！然而我们还未探得这迸发的全部心声。他说：我愿意聚集你，"好像母鸡把小鸡聚集在翅膀底下。"如此家常的意象，何时曾被赋予像主手中这样的恩典与崇高？然而这意象本身何等精美——保护、安息、温暖，以及在那可怜、无助、依赖的小生灵身上一切自觉的安康，当它们钻进去、被那慈母般的丰大翅膀遮覆之时！它们若走得听不见那独特呼唤的地方，遇着暴风雨或被仇敌攻击，除了在一种情形下衰微而死，在另一种情形下被撕碎，又能如何呢？但若能及时抵达安全之所——母翅之下——任何仇敌要拖它们出去都是徒然。因为母鸟振起力量，燃起怒火，完全忘却自己而专注于幼雏，宁可流尽最后一滴血、为护宝贵雏鸟而亡，也不肯将它们交给仇敌的爪。这一切对耶稣之于人是甚么，他所为人的所作，是何等有意义！在他那伟大中保的翅膀之下，他要"聚集"以色列。关于这意象，见
De 32:10-12； Ru 2:12； Ps 17:8; 36:7; 61:4; 63:7; 91:4； Isa 31:5； Mal 4:2。
古时拉比有一个优美的说法，指从外邦转奉的人——说他们"来到舍金那的翅膀之下"。关于舍金那一词，见
Mt 23:38。
但这温柔而强大的爱，结果如何呢？回答是："只是你们不愿意。"奥秘之语阿！这样忍耐之爱的抗拒，何其奥秘——自我毁灭的自由何其奥秘！这里所表达的意志之可怕尊严，足以使人耳鸣。
英語原文
Lamentation over Jerusalem, and Farewell to the Temple
(Mt 23:37-39).
37. O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, &c.--How ineffably grand and melting is this apostrophe! It is the very heart of God pouring itself forth through human flesh and speech. It is this incarnation of the innermost life and love of Deity, pleading with men, bleeding for them, and ascending only to open His arms to them and win them back by the power of this story of matchless love, that has conquered the world, that will yet "draw all men unto Him," and beautify and ennoble Humanity itself! "Jerusalem" here does not mean the mere city or its inhabitants; nor is it to be viewed merely as the metropolis of the nation, but as the center of their religious life--"the city of their solemnities, whither the tribes went up, to give thanks unto the name of the Lord"; and at this moment it was full of them. It is the whole family of God, then, which is here apostrophized by a name dear to every Jew, recalling to him all that was distinctive and precious in his religion. The intense feeling that sought vent in this utterance comes out first in the redoubling of the opening word--"Jerusalem, Jerusalem!" but, next, in the picture of it which He draws--"that killest the prophets, and stonest them which are sent unto thee!"--not content with spurning God's messages of mercy, that canst not suffer even the messengers to live! When He adds, "How often would I have gathered thee!" He refers surely to something beyond the six or seven times that He visited and taught in Jerusalem while on earth. No doubt it points to "the prophets," whom they "killed," to "them that were sent unto her," whom they "stoned." But whom would He have gathered so often? "Thee," truth-hating, mercy-spurning, prophet-killing Jerusalem--how often would I have gathered thee! Compare with this that affecting clause in the great ministerial commission, "that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem!"
(Lu 24:47).
What encouragement to the heartbroken at their own long-continued and obstinate rebellion! But we have not yet got at the whole heart of this outburst. I would have gathered thee, He says, "even as a hen gathereth her chickens under her wings." Was ever imagery so homely invested with such grace and such sublimity as this, at our Lord's touch? And yet how exquisite the figure itself--of protection, rest, warmth, and all manner of conscious well-being in those poor, defenseless, dependent little creatures, as they creep under and feel themselves overshadowed by the capacious and kindly wing of the mother bird! If, wandering beyond hearing of her peculiar call, they are overtaken by a storm or attacked by an enemy, what can they do but in the one case droop and die, and in the other submit to be torn in pieces? But if they can reach in time their place of safety, under the mother's wing, in vain will any enemy try to drag them thence. For rising into strength, kindling into fury, and forgetting herself entirely in her young, she will let the last drop of her blood be shed out and perish in defense of her precious charge, rather than yield them to an enemy's talons. How significant all this of what Jesus is and does for men! Under His great Mediatorial wing would He have "gathered" Israel. For the figure, see
De 32:10-12; Ru 2:12; Ps 17:8; 36:7; 61:4; 63:7; 91:4; Isa 31:5; Mal 4:2.
The ancient rabbins had a beautiful expression for proselytes from the heathen--that they had "come under the wings of the Shekinah." For this last word, see on
Mt 23:38.
But what was the result of all this tender and mighty love? The answer is, "And ye would not." O mysterious word! mysterious the resistance of such patient Love--mysterious the liberty of self-undoing! The awful dignity of the will, as here expressed, might make the ears to tingle.
38
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38. 看哪，你们的家——无疑是指圣殿；但如今是他们的家，不是主的。见
Mt 22:7。
成为荒场，留给你们——即被其神圣的居住者所撇弃。那是谁呢？请听下文：
英語原文
38. Behold, your house--the temple, beyond all doubt; but their house now, not the Lord's. See on
Mt 22:7.
is left unto you desolate--deserted, that is, of its Divine Inhabitant. But who is that? Hear the next words:
39
無題
39. 我告诉你们——这是他对这不悔改之国的最后的话，见
Mr 13:1
引言。
从今以后，你们不得再见我——甚么？难道耶稣的意思是说，他自己就是那圣殿的主，当他最终离开它时，它便成为"荒凉"了？正是如此。耶路撒冷阿，如今你的命运已定，因为荣耀已经离开了你！那荣耀，曾在至圣所里约柜施恩座上可见，在赎罪日预表赎罪之血洒在其上及其前之时——犹太人称之为舍金那，即居住，因为是耶和华可见的居所——以赛亚
(Isa 6:1-13)
在异象中所见的那荣耀，蒙爱的门徒说是基督的荣耀
(Joh 12:41)。
虽然那荣耀在第二圣殿中从未可见，哈该却预言"这后来的殿的荣耀，必大过先前的荣耀"
(Hag 2:9)，
因为"他们所寻求的主，必忽然进入他的殿"
(Mal 3:1)，
不是在仅仅明亮的云中，而是显于活的人性中！然而这显现既"忽然"也短暂：因为他如今所说的话，将是他在殿中范围之内所说的最后的话。
等到你们说，奉主名来的，是应当称颂的——即那些众人进城时欢迎他的"大卫子孙，和散那"——不是"惹动祭司长和文士很不以为然"
(Mt 21:15)——
要成为全国发出，作为他们对那曾被剖，如今被承认的弥赛亚的欢乐呼喊。这样的时候必到，可见于
Zec 12:10； Ro 11:26； 2Co 3:15, 16
等。他们那时"要见他"是何意义，可见于
Zec 2:10-13； Eze 37:23-28; 39:28, 29
等。
英語原文
39. For I say unto you--and these were His last words to the impenitent nation, see on
Mr 13:1,
opening remarks.
Ye shall not see me henceforth--What? Does Jesus mean that He was Himself the Lord of the temple, and that it became "deserted" when HE finally left it? It is even so. Now is thy fate sealed, O Jerusalem, for the glory is departed from thee! That glory, once visible in the holy of holies, over the mercy seat, when on the day of atonement the blood of typical expiation was sprinkled on it and in front of it--called by the Jews the Shekinah, or the Dwelling, as being the visible pavilion of Jehovah--that glory, which Isaiah
(Isa 6:1-13)
saw in vision, the beloved disciple says was the glory of Christ
(Joh 12:41).
Though it was never visible in the second temple, Haggai foretold that "the glory of that latter house should be greater than of the former"
(Hag 2:9)
because "the Lord whom they sought was suddenly to come to His temple"
(Mal 3:1),
not in a mere bright cloud, but enshrined in living humanity! Yet brief as well as "sudden" was the manifestation to be: for the words He was now uttering were to be HIS VERY LAST within its precincts.
till ye shall say, Blessed is he that cometh in the name of the Lord--that is, till those "Hosannas to the Son of David" with which the multitude had welcomed Him into the city--instead of "sore displeasing the chief priests and scribes"
(Mt 21:15)
--should break forth from the whole nation, as their glad acclaim to their once pierced, but now acknowledged, Messiah. That such a time will come is clear from
Zec 12:10; Ro 11:26; 2Co 3:15, 16,
&c. In what sense they shall then "see Him" may be gathered from
Zec 2:10-13; Eze 37:23-28; 39:28, 29,
&c.
Mt 23:1-39.
谴责文士与法利赛人——为耶路撒冷哀哭，与圣殿告别。 （ =
Mr 12:38-40；Lu 20:45-47）。
这一篇长而可畏的讲论，除了马可、路加所记的少数几节之外，我们全赖马太的记载才得保全。但由于它不过是不久之前在一个法利赛人的席上所发谴责之辞的扩展重述（路加有所记载
(Lu 11:37-54)），
因此可将二者合并加以阐释。
谴责文士与法利赛人
(Mt 23:1-36)。
前十二节是更直接地对门徒讲的，其余则是对文士和法利赛人讲的。
1. 那时耶稣对众人——对众人和门徒讲话。