1
Mt 8:1-4.
英語原文
Mt 8:1-4.
HEALING OF A LEPER. ( =
Mr 1:40-45; Lu 5:12-16).
The time of this miracle seems too definitely fixed here to admit of our placing it where it stands in Mark and Luke, in whose Gospels no such precise note of time is given.
1. When he was come down from the mountain, great multitudes followed him.
2
無題
2. 有一個長大痲瘋的——"一個滿身長大痲瘋的人"， Lu 5:12
說。關於痲瘋病這疾病，論述已多，但仍有某些點可疑。此處只需說：它是一種皮膚病，性質可憎、蔓延，並有理由相信，一旦完全發作便為不治之症；雖然在其特色上仍見於阿拉伯、埃及、南非等國，但在希伯來人之中，以所謂白痲瘋的形式，從很早便異常流行；因此它為全國提供了一個熟悉而動人的罪的象徵，被視為(1)可憎的，(2)蔓延的，(3)不治的。摩西律法為此情形所規定關於檢驗與潔淨的禮儀條例
(Le 13:1-14:57)，
提出了那將要來之"贖罪與潔淨"的救治
(Ps 51:7； 2Ki 5:1, 7, 10, 13, 14)，
而我主所接觸的許多痲瘋病例，並他所行榮耀的醫治，正合乎他來所要成就之工的彰顯。從這角度看，當注意馬太所記我主頭一件醫治的神跡，便是治好這長大痲瘋的。
來拜他——是何意義，我們隨後可見。馬可說
(Mr 1:40)， 他來"跪下求他"，路加說
(Lu 5:12)， "他俯伏在地"。
說，主若肯，必能叫我潔淨了——因為這是頭三位福音書作者都記的唯一一個痲瘋得醫治的案例，所以大概是這類的頭一個；若是如此，這個痲瘋病人對基督能力的信心，必是因他所聽聞基督其他的醫治而形成。這是何等驚人的信心！他不說他相信他能，而是以一種表達毫無疑惑之確信的簡潔說："你能"。但對於基督肯不肯醫治他，他卻不那麼確定。這需要比他所能有的對耶穌更深的認識才能使他確定。但有一件事他是確定的：他只要"肯"就行。這表明這個痲瘋病人俯伏在他面前，是帶着何等的"敬拜"。那時連那些與他最親近、常在他身邊的人，也沒有關於基督位格的神學上的清楚認識。更不能期望這個痲瘋病人對我們所知的父獨生子的一切有完全的洞見。但在那一刻感覺並承認：要醫治不治之症，只需站在他面前那位的一言而定——這樣的人，無疑已經具有如今將冠冕拋在他愛我們之那位面前的同一信心的萌芽，並且會在任何時候為他那蒙福之名捨命。
英語原文
2. And, behold, there came a leper--"a man full of leprosy," says
Lu 5:12.
Much has been written on this disease of leprosy, but certain points remain still doubtful. All that needs be said here is that it was a cutaneous disease, of a loathsome, diffusive, and, there is reason to believe, when thoroughly pronounced, incurable character; that though in its distinctive features it is still found in several countries--as Arabia, Egypt, and South Africa--it prevailed, in the form of what is called white leprosy, to an unusual extent, and from a very early period, among the Hebrews; and that it thus furnished to the whole nation a familiar and affecting symbol of SIN, considered as (1) loathsome, (2) spreading, (3) incurable. And while the ceremonial ordinances for detection and cleansing prescribed in this case by the law of Moses
(Le 13:1-14:57)
held forth a coming remedy "for sin and for uncleanness"
(Ps 51:7; 2Ki 5:1, 7, 10, 13, 14),
the numerous cases of leprosy with which our Lord came in contact, and the glorious cures of them which He wrought, were a fitting manifestation of the work which He came to accomplish. In this view, it deserves to be noticed that the first of our Lord's miracles of healing recorded by Matthew is this cure of a leper.
and worshipped him--in what sense we shall presently see. Mark says
(Mr 1:40),
he came, "beseeching and kneeling to Him," and Luke says
(Lu 5:12),
"he fell on his face."
saying, Lord, if thou wilt, thou canst make me clean--As this is the only cure of leprosy recorded by all the three first Evangelists, it was probably the first case of the kind; and if so, this leper's faith in the power of Christ must have been formed in him by what he had heard of His other cures. And how striking a faith is it! He does not say he believed Him able, but with a brevity expressive of a confidence that knew no doubt, he says simply, "Thou canst." But of Christ's willingness to heal him he was not so sure. It needed more knowledge of Jesus than he could be supposed to have to assure him of that. But one thing he was sure of, that He had but to "will" it. This shows with what "worship" of Christ this leper fell on his face before Him. Clear theological knowledge of the Person of Christ was not then possessed even by those who were most with Him and nearest to Him. Much less could full insight into all that we know of the Only-begotten of the Father be expected of this leper. But he who at that moment felt and owned that to heal an incurable disease needed but the fiat of the Person who stood before him, had assuredly that very faith in the germ which now casts its crown before Him that loved us, and would at any time die for His blessed name.
3
無題
3. 耶穌——或作"他"，按另一讀法——"動了慈心"，馬可說
(Mr 1:41)；
這是寶貴的補充。
伸手摸他——這樣的摸會引起禮儀上的不潔
(Le 5:3)；
正如那痲瘋病人挨近到足以接觸的程度，也違反利未記的條例
(Le 13:46)。
但這人的信心告訴他，若他所盼望的醫治成就，那些條例便無可適用；照樣，那翅膀有醫治之能的，也超越這一切條例。
說，我肯，你潔淨了罷——這兩個詞何等威嚴！他不向那人保證他能醫治他，從而喜樂地為那人先前的承認蓋印；他保證了那人唯一存疑、唯一等候的那一件事——他的肯——這樣他所宣告的，與隨即的醫治一樣神聖。
大痲瘋立刻就潔淨了——馬可更強調地說
(Mr 1:42)， "耶穌一說，大痲瘋即時離了他，他就潔淨了"——其完全與其即時一樣。這與現代假冒的醫治何等對比！
英語原文
3. And Jesus--or "He," according to another reading,--"moved with compassion," says Mark
(Mr 1:41);
a precious addition.
put forth his hand, and touched him--Such a touch occasioned ceremonial defilement
(Le 5:3);
even as the leper's coming near enough for contact was against the Levitical regulations
(Le 13:46).
But as the man's faith told him there would be no case for such regulations if the cure he hoped to experience should be accomplished, so He who had healing in His wings transcended all such statutes.
saying, I will; be thou clean--How majestic those two words! By not assuring the man of His power to heal him, He delightfully sets His seal to the man's previous confession of that power; and by assuring him of the one thing of which he had any doubt, and for which he waited--His will to do it--He makes a claim as divine as the cure which immediately followed it.
And immediately his leprosy was cleansed--Mark, more emphatic, says
(Mr 1:42),
"And as soon as He had spoken, immediately the leprosy departed from him, and he was cleansed"--as perfectly as instantaneously. What a contrast this to modern pretended cures!
4
無題
4. 耶穌——"嚴嚴地囑咐他，立刻打發他走"
(Mr 1:43)，
並且
對他說，你千萬不可告訴人——這對一顆感恩的心似乎是嚴苛的條件，因為在這種情形下，自然的言語是"凡敬畏神的人，你們都來聽；我要述說他為我靈魂所行的事"
(Ps 66:16)。
我們隨即會看見其原因。
只要去把身體給祭司察看，獻上摩西所吩咐的禮物——
(Le 14:1-57)。
對眾人作證據——一個明顯的見證，證明那位大醫治者確實已經來到，"神已經眷顧了他的百姓"。其後果如何，我們這位福音書作者馬太沒有說；但馬可如此記
(Mr 1:45)：
"那人出去，倒說了許多話，把這件事傳揚開了，叫耶穌以後不得再明明的進城，只好在外邊曠野地方；人從各處都就了他來。"這樣——因一次過分熱心、雖然最自然、不太可責的違背了保密的命令——我主在某種程度上在行動上受到挫折。正如他整個的道路崇高地不喧嚷
(Mt 12:19)，
照樣我們看見他屢次採取步驟，防止事情在他未及之時達到緊要關頭。（但見
Mr 5:19, 20）。
路加補充說
(Lu 5:16)， "耶穌卻退到曠野去禱告"；從群眾的興奮退到至高者的隱密處，如此出來如甘霖降在已割的草上，如雨水滋潤大地
(Ps 72:6)。
這是每一個時代基督僕人和跟從者的力量與甘甜的秘訣。
英語原文
4. And Jesus--"straitly charged him, and forthwith sent him away"
(Mr 1:43),
and
saith unto him, See thou tell no man--A hard condition this would seem to a grateful heart, whose natural language, in such a case, is "Come, hear, all ye that fear God, and I will declare what He hath done for my soul"
(Ps 66:16).
We shall presently see the reason for it.
but go thy way, show thyself to the priest, and offer the gift that Moses commanded--
(Le 14:1-57).
for a testimony unto them--a palpable witness that the Great Healer had indeed come, and that "God had visited His people." What the sequel was, our Evangelist Matthew does not say; but Mark thus gives it
(Mr 1:45):
"But he went out, and began to publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to Him from every quarter." Thus--by an over-zealous, though most natural and not very culpable, infringement of the injunction to keep the matter quiet--was our Lord, to some extent, thwarted in His movements. As His whole course was sublimely noiseless
(Mt 12:19),
so we find Him repeatedly taking steps to prevent matters prematurely coming to a crisis with Him. (But see on
Mr 5:19, 20).
"And He withdrew Himself," adds Luke
(Lu 5:16),
"into the wilderness, and prayed"; retreating from the popular excitement into the secret place of the Most High, and thus coming forth as dew upon the mown grass, and as showers that water the earth
(Ps 72:6).
And this is the secret both of strength and of sweetness in the servants and followers of Christ in every age.
5
Mt 8:5-13.
Mt 8:5-13.
治好百夫長的僕人。 （ = Lu 7:1-10）。
這件事屬於較後的階段。解釋見
Lu 7:1-10。
英語原文
Mt 8:5-13.
HEALING OF THE CENTURION'S SERVANT. ( =
Lu 7:1-10).
This incident belongs to a later stage. For the exposition, see on
Lu 7:1-10.
14
Mt 8:14-17.
Mt 8:14-17.
醫治彼得的岳母和許多其他的人。 （ = Mr 1:29-34；Lu 4:38-41）。
解釋見
Mr 1:29-34。
英語原文
Mt 8:14-17.
HEALING OF PETER'S MOTHER-IN-LAW AND MANY OTHERS. ( =
Mr 1:29-34; Lu 4:38-41).
For the exposition, see on
Mr 1:29-34.
18
Mt 8:18-22.
Mt 8:18-22。
闡明門徒身分的事件 （= Lu 9:57-62）。
此處的事件有兩個；路加平行經文則有三個。此處它們在十二使徒受差遣之前被引入；路加則是在我們主為最後往耶路撒冷的行程作準備時。但若如一些優秀的解經家（BENGEL、ELLICOTT 等）那樣，據此斷定這些事件至少有一件發生了兩次——因而引致其餘事件在兩個不同時機被提及——則過於勉強。
那麼，將之視為一組事件，問題便產生了：馬太和路加是否將其記在適當的位置？NEANDER、SCHLEIERMACHER 和 OLSHAUSEN 採納路加的順序；而 MEYER、DE WETTE 和 LANGE 則偏好馬太的順序。
大概第一件事在此處是在其正確位置。但第二件事中傳神國道的命令，在那麼早的時期不大可能被賜下，所以它和第三件事的真實位置很可能在路加那裏。將這三件事一併在此考慮，我們便有——
英語原文
Mt 8:18-22.
INCIDENTS ILLUSTRATIVE OF DISCIPLESHIP. ( =
Lu 9:57-62).
The incidents here are two: in the corresponding passage of Luke they are three. Here they are introduced before the mission of the Twelve: in Luke, when our Lord was making preparation for His final journey to Jerusalem. But to conclude from this, as some good critics do (as BENGEL, ELLICOTT, &c.) that one of these incidents at least occurred twice--which led to the mention of the others at the two different times--is too artificial. Taking them, then, as one set of occurrences, the question arises. Are they recorded by Matthew or by Luke in their proper place? NEANDER, SCHLEIERMACHER, and OLSHAUSEN adhere to Luke's order; while MEYER, DE WETTE, and LANGE prefer that of Matthew. Probably the first incident is here in its right place. But as the command, in the second incident, to preach the kingdom of God, would scarcely have been given at so early a period, it is likely that it and the third incident have their true place in Luke. Taking these three incidents up here then we have,
19
無題
一、魯莽或急躁的門徒
（Mt 8:19-20）。
19. 有一個文士來，對他說：夫子，祢無論往哪裏去，我要跟從祢。
英語原文
I. The Rash or Precipitate Disciple
(Mt 8:19, 20).
19. And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.
20
無題
20. 耶穌說：狐狸有洞，天空的飛鳥有窩，人子卻沒有枕頭的地方——依附耶穌的文士雖然稀少，但從他稱耶穌為「夫子」來看，這人似乎是一個意義較廣的「門徒」——這詞也用於那些簇擁著耶穌、對其宣稱或多或少確信有根有據的群眾。
但從他所得到的回答，我們可以推斷他的話中更多的是一時的情感——暫時的衝動——而非出於理性原則。基督的講道將他牢牢吸引並令他著迷；他的心澎湃；他的熱誠被點燃；在這種心境下，他願意跟祂去任何地方，並且覺得不得不告訴祂。
「你願意麼？」主耶穌回答說。「你知道你所承諾要跟從的是誰，祂又可能領你到何處麼？你沒有溫暖的家，沒有柔軟的枕頭——祂自己也沒有。狐狸並非沒有洞，天空的飛鳥也不缺窩；人子卻要仰賴別人的接待，連枕頭也得借用。」
這回答何等動人！然而祂並不拒絕這人的提議，也不拒絕他跟從的自由。祂只要他知道自己在作甚麼，並「計算花費」。祂要他好好衡量他歸附的真實性質和力量，是否經得起試驗之日。若然，他便大受歡迎，因為基督不拒絕任何人。但這情形中顯然並非如此。所以我們稱他為魯莽或急躁的門徒。
英語原文
20. And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head--Few as there were of the scribes who attached themselves to Jesus, it would appear, from his calling Him Teacher, that this one was a "disciple" in that looser sense of the word in which it is applied to the crowds who flocked after Him, with more or less conviction that His claims were well founded. But from the answer which he received we are led to infer that there was more of transient emotion--of temporary impulse--than of intelligent principle in the speech. The preaching of Christ had riveted and charmed him; his heart had swelled; his enthusiasm had been kindled; and in this state of mind he will go anywhere with Him, and feels impelled to tell Him so. "Wilt thou?" replies the Lord Jesus. "Knowest thou whom thou art pledging thyself to follow, and whither haply He may lead thee? No warm home, no downy pillow has He for thee: He has them not for Himself. The foxes are not without their holes, nor do the birds of the air lack their nests; but the Son of man has to depend on the hospitality of others, and borrow the pillow whereon He lays His head." How affecting is this reply! And yet He rejects not this man's offer, nor refuses him the liberty to follow Him. Only He will have him know what he is doing, and "count the cost." He will have him weigh well the real nature and the strength of his attachment, whether it be such as will abide in the day of trial. If so, he will be right welcome, for Christ puts none away. But it seems too plain that in this case that had not been done. And so we have called this the Rash or Precipitate Disciple.
21
無題
二、拖延或被纏累的門徒
（Mt 8:21-22）。
因這事在路加（Lu 9:59）記載得更詳盡，我們必須兩處合參。「又對一個人說：跟從我來。那人說：」
主阿，容我先回去埋葬我的父親。耶穌說：任憑死人埋葬他們的死人，你跟從我罷——或如路加更明確地說：「任憑死人埋葬他們的死人；你只管去傳神國的道」（Lu 9:60）。
這門徒不像前一個那樣自告奮勇，而是蒙主耶穌呼召，不僅要跟從，更要傳揚祂。他也十分願意；只是他此刻還未預備好。「主阿，我願意；但是」——「眼下有一個難處；但那一旦除去，我就是祢的。」這難處究竟是甚麼？他的父親是否真的已死——正躺著屍體——只等埋葬？不可能。既然按 Lu 7:12 註釋所說，當日死亡的當日便埋葬，若這門徒的父親剛剛斷氣，他大概不會出現在這裏；主若在那裏，也不會攔阻他盡人子對父親最後的本分。
毫無疑問，這是常見的情形：一個兒子有一位體弱或年邁的父親，料不久於人世，他認為有責任在出門前看見父親入土。「我這年邁的父親不久便要離世；只要我能等到見他體面地下葬，我便可以自由地去傳神國的道，無論責任呼召我到何處。」這樣理解此事，便能解釋那簡短的回答：「任憑死人埋葬他們的死人；你只管去傳神國的道。」
如同我們主所有看似矛盾的話一樣，其關鍵在於「死人」一詞所用的是不同的意義——較高與較低的二義：地上現今存在兩個神的國——自然的國與恩典的國：這世界的兒女，即使最不敬虔的人，對一個國完全活著；對另一個國，只有光明之子才活著：普遍的不敬虔不在於對社交生活共同人道之冷漠，而在於對屬靈永恆之事的冷漠：所以不要怕你不在時你父親會被忽略，他斷氣之時必有親友樂意為他盡末後的善舉。
你願親自盡這本分是自然的，獲准如此行也是不該輕易放棄的特權。但神的國如今全然被忽略、極其需要：其更崇高的性質少有人辨識；其至高的要求少有人關心；而能「傳」它的人更是少而又少，蒙召的更是少：但你卻是：所以主需要你：那麼，將那些雖高卻屬自然的責任，留給那些對神如今正在地上建立之恩典國的更高要求漠然無感的人罷——任憑死人埋葬他們的死人；你只管去傳神國的道。如此我們在此看到真誠但拖延或被纏累的門徒。
下一個情形只見於路加：
三、優柔寡斷或動搖的門徒
（Lu 9:61-62）。
Lu 9:61：又有一人說：主，我要跟從祢；但容我先去辭別我家裏的人。
Lu 9:62：耶穌說：手扶著犛向後看的，不配進神的國。 若不是所給的答覆截然不同，我們幾乎看不出這與第二個情形有甚麼分別：一個是蒙召的，另一個是自告奮勇的，如同第一個；但兩個似乎都同樣願意，只是當時各有難處。
但藉著分別對各人所說的話，我們看出兩種情形的大分別。從對「向後看」的警告可以看出，這人的門徒身分還未徹底，他對世界的分離還未完全。這不是退後的情形，而是向後看的情形；而此處顯然暗指「羅得的妻子」之事（Ge 19:26；並見 Lu 17:32 註釋），可見我們在此所要對付的不是實際退回世界，而是不願與之決裂。
手扶著犛向後看這比喻極為生動，對農業民族尤為深刻。正如犛地需要目不轉睛地注視所要開的犁溝，一轉身便破壞了工作；照樣，以分散的注意力、分裂的心來從事神的工作的人，也必在救恩上有所虧欠。所指也許主要是傳道人；但應用至少是普遍的。
這意象似乎明顯是由以利亞和以利沙的情形所引發，因此可能產生一個難題，需要稍加注意。當以利亞將外衣搭在以利沙身上——這少年人完全明白這是任命他作繼承者——他正用十二對牛犛地，最後一對由他自己趕著。他撇下牛，跑在先知後面，說：「求祢容我與父母親嘴，我便跟隨祢。」
這話是否與我們門徒所說的同一句話出於同一個靈？讓我們看看。「以利亞對他說：你回去罷，因我向你作了甚麼呢？」解經家們認為這意思是：以利亞其實並沒有作甚麼攔阻他繼續盡一切日常責任的事。但在我們看來，以利亞的用意很清楚，是要試驗這少年人是怎樣的靈——「與父母親嘴？為何不可？儘管回家與他們同住罷；因我向你作了甚麼呢？我不過把一件外衣搭在你身上罷了；那又怎樣？」
若這是他的意思，以利沙完全領會並崇高地面對了。「他從他那裏回去，宰了一對牛，用套牛的器具（他犛地農具的木頭）煮牛肉給百姓，他們就吃了；然後他起來跟隨以利亞，服事他」（1Ki 19:19-21）。我們不知他的父母是否來得及被請來赴這匆促的盛宴。但有一點是清楚的：他雖家境豐裕，卻為所蒙召那更高、當時更危險的職任，放棄了他較低的職業及其一切前景。
那麼這兩個情形有何關係？以利沙與他早年職業中的同伴辭別有錯麼？若不然，這門徒若以同樣的靈作同樣的事，是否就有錯？顯然不然。以利沙如此行證明他可以安全地如此行；我們主的警告不是反對與家裏的人辭別，而是反對那一步可能有的致命後果；免得地上關係的擁抱對他過於強烈，使他不再回來跟從基督。因此，我們稱這人為優柔寡斷或動搖的門徒。
英語原文
II. The Procrastinating or Entangled Disciple
(Mt 8:21, 22).
As this is more fully given in Luke
(Lu 9:59),
we must take both together. "And He said unto another of His disciples, Follow Me. But he said,"
Lord, suffer me first to go and bury my father. But Jesus said unto him, Follow me; and let the dead bury their dead--or, as more definitely in Luke, "Let the dead bury their dead: but go thou and preach the kingdom of God"
(Lu 9:60).
This disciple did not, like the former, volunteer his services, but is called by the Lord Jesus, not only to follow, but to preach Him. And he is quite willing; only he is not ready just yet. "Lord, I will; but"--"There is a difficulty in the way just now; but that once removed, I am Thine." What now is this difficulty? Was his father actually dead--lying a corpse--having only to be buried? Impossible. As it was the practice, as noticed on
Lu 7:12,
to bury on the day of death, it is not very likely that this disciple would have been here at all if his father had just breathed his last; nor would the Lord, if He was there, have hindered him discharging the last duties of a son to a father. No doubt it was the common case of a son having a frail or aged father, not likely to live long, whose head he thinks it his duty to see under the ground ere he goes abroad. "This aged father of mine will soon be removed; and if I might but delay till I see him decently interred, I should then be free to preach the kingdom of God wherever duty might call me." This view of the case will explain the curt reply, "Let the dead bury their dead: but go thou and preach the kingdom of God." Like all the other paradoxical sayings of our Lord, the key to it is the different senses--a higher and a lower--in which the same word "dead" is used: There are two kingdoms of God in existence upon earth; the kingdom of nature, and the kingdom of grace: To the one kingdom all the children of this world, even the most ungodly, are fully alive; to the other, only the children of light: The reigning irreligion consists not in indifference to the common humanities of social life, but to things spiritual and eternal: Fear not, therefore, that your father will in your absence be neglected, and that when he breathes his last there will not be relatives and friends ready enough to do to him the last offices of kindness. Your wish to discharge these yourself is natural, and to be allowed to do it a privilege not lightly to be foregone. But the kingdom of God lies now all neglected and needy: Its more exalted character few discern; to its paramount claims few are alive: and to "preach" it fewer still are qualified and called: But thou art: The Lord therefore hath need of thee: Leave, then, those claims of nature, high though they be, to those who are dead to the still higher claims of the kingdom of grace, which God is now erecting upon earth--Let the dead bury their dead; but go thou and preach the kingdom of God. And so have we here the genuine, but Procrastinating or Entangled Disciple.
The next case is recorded only by Luke:
III. The Irresolute or Wavering Disciple
(Lu 9:61, 62).
Lu 9:61:
And another also said, Lord, I will follow thee; but let me first go bid them farewell which are at home at my house.
Lu 9:62:
And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God. But for the very different replies given, we should hardly have discerned the difference between this and the second case: the one man called, indeed, and the other volunteering, as did the first; but both seemingly alike willing, and only having a difficulty in their way just at that moment. But, by help of what is said respectively to each, we perceive the great difference between the two cases. From the warning given against "looking back," it is evident that this man's discipleship was not yet thorough, his separation from the world not entire. It is not a case of going back, but of looking back; and as there is here a manifest reference to the case of "Lot's wife"
(Ge 19:26;
and see on
Lu 17:32),
we see that it is not actual return to the world that we have here to deal with, but a reluctance to break with it. The figure of putting one's hand to the plough and looking back is an exceedingly vivid one, and to an agricultural people most impressive. As ploughing requires an eye intent on the furrow to be made, and is marred the instant one turns about, so will they come short of salvation who prosecute the work of God with a distracted attention, a divided heart. The reference may be chiefly to ministers; but the application at least is general. As the image seems plainly to have been suggested by the case of Elijah and Elisha, a difficulty may be raised, requiring a moment's attention. When Elijah cast his mantle about Elisha, which the youth quite understood to mean appointing him his successor, he was ploughing with twelve yoke of oxen, the last pair held by himself. Leaving his oxen, he ran after the prophet, and said, "Let me, I pray thee, kiss my father and my mother, and [then] I will follow thee." Was this said in the same spirit with the same speech uttered by our disciple? Let us see. "And Elijah said unto him, Go back again: for what have I done to thee." Commentators take this to mean that Elijah had really done nothing to hinder him from going on with all his ordinary duties. But to us it seems clear that Elijah's intention was to try what manner of spirit the youth was of:--"Kiss thy father and mother? And why not? By all means, go home and stay with them; for what have I done to thee? I did but throw a mantle about thee; but what of that?" If this was his meaning, Elisha thoroughly apprehended and nobly met it. "He returned back from him, and took a yoke of oxen, and slew them, and boiled their flesh with the instruments of the oxen (the wood of his ploughing implements), and gave unto the people, and they did eat: then he arose, and went after Elijah, and ministered unto him"
(1Ki 19:19-21).
We know not if even his father and mother had time to be called to this hasty feast. But this much is plain, that, though in affluent circumstances, he gave up his lower calling, with all its prospects, for the higher and at that time perilous, office to which he was called. What now is the bearing of these two cases? Did Elisha do wrong in bidding them farewell with whom he was associated in his early calling? Or, if not, would this disciple have done wrong if he had done the same thing, and in the same spirit, with Elisha? Clearly not. Elisha's doing it proved that he could with safety do it; and our Lord's warning is not against bidding them farewell which were at home at his house, but against the probable fatal consequences of that step; lest the embraces of earthly relationship should prove too strong for him, and he should never return to follow Christ. Accordingly, we have called this the Irresolute or Wavering Disciple.
23
Mt 8:23-27.
Mt 8:23-27。
耶穌渡過加利利海，平靜風暴 （= Mr 4:35-41；Lu 8:22-25）。
解經部分，見 Mr 4:35-41 註釋。
英語原文
Mt 8:23-27.
JESUS CROSSING THE SEA OF GALILEE, MIRACULOUSLY STILLS A TEMPEST. ( =
Mr 4:35-41; Lu 8:22-25).
For the exposition, see on
Mr 4:35-41.
28
Mt 8:28-34.
Mt 8:28-34。
耶穌醫治格拉森的附鬼者 （= Mr 5:1-20；Lu 8:26-39）。
解經部分，見 Mr 5:1-20 註釋。
英語原文
Mt 8:28-34.
JESUS HEALS THE GERGESENE DEMONIACS. ( =
Mr 5:1-20; Lu 8:26-39).
For the exposition, see on
Mr 5:1-20.
Mt 8:1-4.
長大痲瘋的 得醫治。 ( =
Mr 1:40-45； Lu 5:12-16).
這神跡的時間在此似乎定得太明確，使我們不能照馬可和路加所擺放的位置來放它，因為他們的福音書中沒有這樣明確的時間標記。
1. 耶穌下了山，有許多人跟着他。