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In this chapter we have, I. Christ in his pomp and glory transfigured, Mt 17:1-3. II. Christ in his power and grace, casting the devil out of a child, Mt 17:14-21. And, III. Christ in his poverty and great humiliation, 1. Foretelling his own sufferings, Mt 17:22,23. 2. Paying tribute, Mt 17:24-27. So that here is Christ, the Brightness of his Father's glory, by himself purging our sins, paying our debts, and destroying for us him that had the power of death, that is, the devil. Thus were the several indications of Christ's gracious intentions admirable interwoven.
1-13
The Transfiguration of Christ
简体中文
基督改变形像
¹ 过了六天，耶稣带着彼得、雅各，和雅各的兄弟约翰，暗暗的上了高山；
² 就在他们面前变了形像：脸面明亮如日头，衣裳洁白如光。
³ 忽然，有摩西、以利亚向他们显现，同耶稣说话。
⁴ 彼得对耶稣说：「主啊，我们在这里真好！你若愿意，我就在这里搭三座棚，一座为你，一座为摩西，一座为以利亚。」
⁵ 说话之间，忽然有一朵光明的云彩遮盖他们，且有声音从云彩里出来，说：「这是我的爱子，我所喜悦的。你们要听他。」
⁶ 门徒听见，就俯伏在地，极其害怕。
⁷ 耶稣进前来，摸他们，说：「起来，不要害怕！」
⁸ 他们举目不见一人，只见耶稣在那里。
⁹ 下山的时候，耶稣吩咐他们说：「人子还没有从死里复活，你们不要将所看见的告诉人。」
¹⁰ 门徒问耶稣说：「文士为什么说以利亚必须先来？」
¹¹ 耶稣回答说：「以利亚固然先来，并要复兴万事；
¹² 只是我告诉你们，以利亚已经来了，人却不认识他，竟任意待他。人子也将这样受他们的害。」
¹³ 门徒这才明白耶稣所说的，是指着施洗的约翰。
此处所记，是基督改变形像的故事。他曾说人子不久要降临在他的国里；三位福音书作者都刻意把这故事与那应许相连，仿佛基督的改变形像，正是为基督的国度，以及他向他所拣选、所成圣之人显现的光与爱，作样品与凭据。彼得论到此事称之为我们主耶稣基督的大能和他降临（彼后 1:16）；因为这是他能力的彰显，是他再来的预告，而以这样的序言引入正是合宜。
基督降卑在地上时，虽然其状态总体而言是降卑与受苦的状态，其中却也交织着一些他荣耀的微光，使他自己受苦时更得鼓励，也使别人不至因此跌倒。他的降生、受洗、受试探、受死，是他降卑最显著的实例；这些事件每一件都伴有特别的荣耀彰显与天上的笑容。但他公开传道的全程乃是一连串的降卑，于是就在这中间，插入了这一荣耀的显现。正如他如今在天仍有降卑之举，他在地上时也有高升之刻。
关于基督的改变形像，请看，
一、此处所记的情境（太 17:1）。
1. 时间：在与门徒那次郑重谈话（太 16:21）之后六天。路加说约有八天，即整整六天之间，加上此日为第八天。在我们主改变形像之前六天，没有记载他所说所做的任何事；如此，在某些大显现之前，天上寂静约有半小时（启 8:1）。那时当基督似乎没有为他的教会做什么时，不久可预期有超乎寻常的事。
2. 地点：在一座高山的顶上，他们独自在那里。基督选了一座山，（1）作为隐秘之处。他独自走开；因为建在山上的城虽难以隐藏，山上两三个人却难以寻见；所以他们私下的祷告之处常在山上。基督拣选一个僻静之处改变形像，因为他在荣耀中公开显现与他当前的状态不相合；他借此表明自己的谦卑，并教训我们：隐秘十分有助于与神相交。凡要与天上保持相通的，必须常常退避这世界的交际与事务；他们必发现自己独处时最不孤单，因为有父与他们同在。（2）虽是高处，超越低下之事。注意，凡要与神有改变性的相交，不仅要退隐，更当升上去；当举起心，寻求上面的事。呼召乃是：「上到这里来」（启 4:1）。
3. 见证人。他带着彼得、雅各和约翰。（1）他带了三位，作为他们所将看见之事的足够见证人；因为凭两三个人的口作见证，句句都要定准。基督使他的显现足够确实，却不过分频繁；不是显现给众百姓看，而是显现给见证人（徒 10:41），好叫那些没有看见却信了的人得着福分。（2）他带这三位，因他们是门徒中的首列，大卫之子头三位勇士；可能他们在恩赐与恩典上出众；他们是基督所宠爱的，被分别出来作他隐退时的见证人。他叫睚鲁的女儿复活时，他们在场（可 5:37）。他们日后要作他伤痛的见证人，此次正是为那事预备他们。注意，在地上得见基督的荣耀，是我们与他一同受苦的好预备，正如这些受苦是来世见他荣耀的预备。多受患难的保罗，多得启示。
二、改变形像的方式（太 17:2）：「就在他们面前变了形像。」他身体的本质保持不变，但其外形与外观大大改变；他并没有变成灵，他那原本在软弱、羞辱中显现的身体，如今在权能荣耀中显现。他变了形像——metamorphōthe——「他被变化了」。世俗诗人曾以荒诞不经的变形故事，尤其以他们神明的变形故事——那些既贬损他们、同样虚假又可笑的故事——娱世又欺世；有人认为彼得正是指着这些而言，当他要提及基督的改变形像时，说：我们从前将我们主耶稣基督的大能和他降临的事告诉你们，并不是随从乖巧捏造的虚言（彼后 1:16）。基督是神也是人；但在肉身之日，他取了仆人的形像——morphēn doulou（腓 2:7）。他用幔子遮盖他神性的荣耀；但如今在改变形像时，他撤去那幔子，显现为en morphē theou——神的形像（腓 2:6），让门徒一窥他的荣耀，这荣耀自然改变了他的形貌。
我们所宣告的伟大真理是：神就是光（约壹 1:5），住在人不能靠近的光中（提前 6:16），以光为遮蔽（诗 104:2）。所以当基督要在神的形像中显现时，他便显在光中——光是一切可见之物中最荣耀的，是受造物中的长子，最像那永恒的父。基督就是光；他在世上时在黑暗中照耀，因此世界不认识他（约 1:5,10）；但此时，那光从黑暗中照射出来。
他的改变形像显在两方面：
1. 他的脸面明亮如日头。脸是身体的主要部分，是被人认出的凭据；所以基督的脸上披上这样的光辉——这脸后来不掩面躲避羞辱与唾沫。它如日头在有力地出现时那般照耀，如此清澈，如此明亮；因为他是公义的日头，是世界的光。摩西的脸不过如月亮发光，是借来的反射之光；但基督的脸如日头发光，是内在固有的光，更为感人地荣耀，因为它仿佛从乌云之后突然迸发。
2. *他的衣裳洁白如光。*他全身如同脸面一样改变了；所以从他每个部分射出的光，透过衣服，使之洁白闪光。摩西脸上的光如此微弱，薄薄一层帕子便能轻易遮住；但基督身体的荣耀如此之大，连他的衣服也被照亮。
三、同伴。他末了要带着他的千万圣者降临；作为此事的预表，此时有摩西、以利亚向他们显现，同耶稣说话（太 17:3）。请看，1. 有得荣耀的圣徒伴随他，好叫地上有三位作见证——彼得、雅各、约翰——的时候，天上也有作见证的。如此这里生动地呈现了基督的国度——它由天上的圣徒和地上的圣徒组成，有名录在天上诸长子之会所共聚的总会，并被成全之义人的灵魂也属乎此。我们在此看见，那些在基督里睡了的人并没有灭亡，而是存在于分离的状态中，并将在需要时显现。2. 这两位就是摩西和以利亚——他们当日都是极卓越的人物。他们二人如基督一样曾禁食四十昼夜，行过别的神迹，离世之时与活在世时同样引人注目。以利亚被火车火马接升天，未尝死味。摩西的身体从未寻见，可能被保守免于朽坏，被保留为此次显现之用。犹太人对摩西和以利亚的记念极为尊重，所以他们来为他作见证，来把关于他的消息带到天上。在他们身上，律法和先知尊崇了基督，并为他作证。摩西和以利亚向门徒显现；门徒看见他们，听见他们说话，或借他们的谈论，或借基督的告知，认出他们就是摩西和以利亚；得荣耀的圣徒在天上必彼此相认。他们与基督交谈。注意，基督与蒙福之人有相交，对那得荣耀团体中的任何一个成员也绝不陌生。基督如今要被印证于先知之职，所以这两位大先知最适合陪伴他，将他们一切的尊荣与权益都转移给他；因为在这末世，神借着他儿子向我们说话（来 1:1）。
四、门徒因见基督荣耀所得的极大喜悦与满足。彼得照常替众人发言：*「主啊，我们在这里真好。」*彼得在此表明，
1. 他们对这相交的喜乐：「主啊，在这里真好。」虽在高山上——我们可料想那里崎岖难行、萧瑟寒冷——但在这里真好。他说出同工的心声：不单是我，更是我们在这里真好。他不独占这恩惠，乐意把同伴也算在其中。他对基督说这话。敬虔的心喜于在主耶稣前倾吐自己。爱基督、爱与基督同在的灵魂，喜于前去告诉他：「主啊，我们在这里真好。」这暗示着对他恩典——接纳他们进入这恩惠——的感谢。注意，与基督相交是基督徒的喜乐。凡主耶稣的门徒都认为与他同在圣山上实在美好。在基督所在之处、在他按安排领我们同去之处，实在美好；退隐独与基督同在，实在美好；在此可瞻仰耶和华的荣美（诗 27:4），实在美好。听见基督与摩西和众先知比较异同，看见律法一切的制度和先知一切的预言都指向基督、在他身上得应验，实在愉快。
2. 他们对这事持续的心愿：*「我们在这里搭三座棚吧。」*其中正如彼得许多话一样，混杂着软弱与好意，热心多于见识。
（1）此处有对与属天之事相交的热心，有对他们所见基督荣耀之可称赞的满足。注意，凡凭信心在他殿中瞻仰他荣美的，不能不渴望一生一世住在他的殿中。在神的圣所有一钉子（拉 9:8）——一个常住之处——是好的；在圣礼中如在家里的人，不像行路人。彼得想这座山是建棚的好地点，他要在那里搭帐幕；正如摩西在旷野为舍吉那——即神的荣耀——立起帐幕。
他对主和天上宾客的极大敬意，连同对自己和同工一种值得称赞的忘我，从他要为基督、摩西、以利亚搭棚，却不要为自己的棚一事可见。他甘愿在露天、冰冷的地上躺卧，只要有这样的良伴；只要他的主有枕首之处，他自己有没有都无关紧要。
（2）然而这热心也流露出他许多的软弱与无知。摩西和以利亚何需棚子？他们属于那蒙福的世界——在那里不再饥饿，日头也不炎热。基督近日才预言自己的受苦，并吩咐门徒预期同样的遭遇；彼得忘了这事，或者为要避免，竟要在荣耀的山上搭棚，离开苦难之路。他仍弹着那*「主啊，怜恤你自己」*的老调，虽然他刚因此受过责备。注意，善人易于期望冠冕而不要十字架。彼得要抓住这个当作奖赏，虽然他尚未打那美好的仗，也未跑尽当跑的路，正如其他门徒那样（太 20:21）。我们若在这地上寻找天堂，便是目标错了。我们在这世上最好的光景中也不过客旅寄居，谈论建造、期望常存的城，并不相宜。
但彼得这提议的不当，也有几分可宽宥处——不单因为他不知道自己所说的是什么（路 9:33），也因为他把这提议交在基督的智慧之下：*「你若愿意，我们就在这里搭三座棚。」*注意，我们在这世上要为自己搭任何帐幕，总当记得求基督的许可。
对于彼得这话，没有答复；那荣耀的消失很快就会回答它。那些在地上对自己应许大事的人，不久必被自己的经历所纠正。
五、父神对我们主耶稣所作荣耀的见证，借此他从父那里得尊贵荣耀（彼后 1:17），从极大荣光之中有声音出来。这如同王子加冕时穿上朝服，宣告他的尊号与皇家样式；人要知道，为人类的安慰起见，基督的皇家样式是取自他的中保之工。如此，他在异象中显现，宝座周围有虹——约的印记——环绕（启 4:3）；因为作我们的救赎主正是他的荣耀。
关于这从天上对基督的见证，请看。
1. 这见证如何临到，以何种方式引入。
（1）有一朵云彩。在旧约中我们常见云彩是神同在的可见记号；他乘云降于西乃山（出 19:9），也如此向摩西显现（出 34:5；民 11:25）。他乘云占据会幕，后来又占据圣殿；基督在荣耀中之处便是圣殿，神就在那里显明自己的同在。我们不知道云彩如何配搭，但我们知道天上与地上之间许多相通都借云彩维持。云气上升，雨水下降；所以神被称为以云彩为车辇；他在此降于这山时也是如此。
（2）是光明的云彩。在律法之下，神作他同在记号的常是密云黑暗；他乘密云降于西乃山（出 19:16），说他要住在幽暗之中（王上 8:12）。但我们如今不是来到那被浓黑暗色遮蔽的山前（来 12:18），而是来到那以光明云彩加冠的山前。旧约与新约的施行都有神同在的记号；但那是黑暗、恐惧、奴仆的施行，这是光、爱、自由的施行。
（3）云彩遮盖他们。这云彩为要减弱那大光的力量，否则那光会使门徒承受不住，成为不能忍受；它如同摩西脸上发光时所戴的帕子。神在向他的百姓显现时，体恤他们的本体。这云彩对他们的眼目如同比喻对他们的悟性——借可感知之事传达属灵之事，按他们所能承担的。
（4）有声音从云彩里出来，那是神的声音——他如今如古时一样在云柱中说话（诗 99:7）。此处没有雷轰、闪电，也没有号角的声音，如借摩西颁律法之时；只有声音，微小的声音，且不像神对以利亚说话那样，以狂风、地震、火焰开路（王上 19:11-12）。那时摩西和以利亚是见证人——在这末世，神借着他儿子向我们说话，其方式与昔日对他们所说的不同。这声音从极大荣光中发出（彼后 1:17），那卓越的荣耀——相比之下从前的荣耀就算不得荣耀；虽然极大荣光被云遮蔽，却有声音从其中发出，因为信道是从听道来的。
2. 这天上的见证是什么：*「这是我的爱子，你们要听他。」*此处有，
（1）伟大的福音奥秘被揭示：*「这是我的爱子，我所喜悦的。」*这正是他受洗时从天上所说的话（太 3:17）；自人犯罪以来，这是从天上临到地上最好的消息。其要旨与那大真理（林后 5:19）相同：神在基督里，叫世人与自己和好。摩西和以利亚都是伟人，是天上所宠爱的，但他们不过是仆人，而且神并不总在他们里面喜悦——因摩西曾说了急躁的话，以利亚也是性情中人；但基督是儿子，神在他里面总是喜悦的。摩西和以利亚有时作神与以色列之间和好的器皿；摩西是大代求者，以利亚是大改革者；但在基督里神使世人与自己和好；他的代求比摩西的更有力，他的改革比例以利亚的更有效。
这次重复他在受洗时所发的同一天上之声，并非无意义的重复；它如法老之梦的两次，是要表明这事已经坚定。神如此说过一次、又两次的，无疑他要持守，他也期望我们留意。这话在他受洗时说过，因那时他正进入受试探和公开传道之时；如今又重复，因他正进入受苦之时——这要从此处算起；因为如今他才开始预言受苦，而改变形像之后紧接着就说（路 9:51）他升天的日子将到；所以此时重复这话，为要装备他抵挡十字架的可怖，又装备门徒抵挡十字架的冒犯。当苦难开始增多，安慰也更丰盛地赐下（林后 1:5）。
（2）伟大的福音本分被要求，也是我们因基督得益处的条件：「你们要听他。」神在基督里所喜悦的，没有不听他的。仅仅听他不够（那对我们有何益处呢？），我们必须听他、信他，把他当作大先知和教师；听他、被他治理，把他当作大君王和赐律者；听他、留心他。凡要明白神心意的，必须听从耶稣基督；因为在这末世神借着他向我们说话。这从天上来的声音，使基督一切的话都成为确实，仿佛是如此从云中发出。神在此好像把他对一切心意的启示都交托给基督；这话也指那关乎神要兴起一位像摩西的先知的预言（申 18:18）：「你们要听他。」
基督如今在荣耀中显现；我们越看见基督的荣耀，越能看见听从他的理由；但门徒正注视他们所见他的荣耀；所以吩咐他们不要看他，而要听他。他们对他荣耀的看见很快被云彩遮断，但他们的本分是听他。我们凭信心行事——信心是从听道来的，不是凭眼见（林后 5:7）。
摩西和以利亚此时与他同在——律法和先知；到目前为止所说的是：「他们有摩西和先知的话可以听从」（路 16:29）。门徒易把他们与基督同等，要为他们搭棚如同为他搭棚。他们曾与基督交谈，也许门徒很想知道他们说什么，想多听他们的；不，神说，「听他」，这就够了；听他，不是听摩西和以利亚——他们在场，他们的沉默就是对此声音的同意；他们没有反对的话；无论他们作为先知在世上有多少权益，他们都乐意看见这一切都转移给基督，好叫他在凡事上居首位。不要因摩西和以利亚停留如此短暂而难过；听基督，你就不缺少他们。
六、门徒因此声音而生的惊恐，以及基督给他们的鼓励。
1. 门徒俯伏在地，极其害怕。光之大与突如其来，可能自然地影响他们，使他们丧胆。但不仅如此——自人犯罪、在园中听见神的声音以来，神非凡的显现向人总是可畏的；人自知无理由期望好处，便害怕直接从神听见什么。注意，即便*「光亮从示所而出」之时，「神有可畏的威严」（伯 37:22）。请看耶和华的声音*有何等可怕的作为（诗 29:4）。神借与我们一样的人向我们说话，使我们不被威吓，实在对我们是好的。
2. 基督以丰盛的温柔扶起他们。注意，我们主耶稣的荣耀与高升，丝毫不减他对那被软弱所困之百姓的眷顾与关切。想到他如今升高的状态，仍怜悯、降就最卑微的真信徒，实在令人得安慰。请看此处，（1）他做什么；他进前来摸他们。他的靠近驱散了他们的恐惧；当他们觉得是被基督得着了，就别无所需使他们安然。在类似情形中，基督把右手按在约翰身上，也按在但以理身上（启 1:17；但 8:18,10:18）。基督的触摸常是医治，此处是坚固与安慰。（2）他说什么：「起来，不要害怕。」注意，与天上相交时敬畏的惧怕虽讨基督喜悦，惊恐的惧怕却不是，必须努力抵挡。基督说：「起来。」注意，乃是基督借他的话，并伴随这话的恩典之能，把善人从消沉中扶起，平静他们的恐惧；除了基督无人能行；「起来，不要害怕。」注意，无谓的恐惧若我们不向之屈服、不伏在其下，反要起来尽所能抵挡，便会很快消散。想到他们所见所闻的，他们更当欢喜，而不是惧怕，然而似乎他们仍需此警戒。注意，因肉体的软弱，我们常以应当鼓励我们的事使自己惊恐。请看，他们从天上有明确的命令要听基督，他们从他所得的头一句话就是：「不要害怕」——当听这话。注意，基督到世上来，是为给属他的人安慰，使他们既从仇敌手中被救出来，就可以终身在他面前坦然无惧地事奉他（路 1:74-75）。
七、异象的消失（太 17:8）：他们举目不见一人，只见耶稣。摩西和以利亚已经离去，基督荣耀的光辉也被收回，或重新遮蔽。他们原盼望这就是基督进入他国度的日子，是他照他们所梦以外部荣耀公开显现的日子；但请看他们如何失望。注意，在这世上把期望抬得过高并不明智，因为我们此处最宝贵的荣光与喜乐都会消逝，连与神亲密相交的那些也是如此——不是持续的筵席，而是流过的盛宴。有时我们虽蒙特别恩典，得见将来荣耀的微光与凭据，这些也很快被收回；要期待两个天堂，对那连一个都不配得的人实在太多。如今他们不见一人，只见耶稣。注意，摩西和以利亚离去时，基督仍与我们同在。先知不会永远存活（亚 1:5），我们也看见传道人交谈的尽头；但耶稣基督昨日、今日、一直到永远是一样的（来 13:7-8）。
八、基督和门徒下山时的谈话（太 17:9-13）。
请看，1. 他们下了山。注意，我们必须从那与神相交、并在其中得满足的圣山下来——那山我们曾说「在这里真好」；在那里我们也没有常存的城。感谢神，我们面前有一座荣耀与喜乐的山，从那里我们永不下山。但请看，当门徒下山时，耶稣与他们同在。注意，我们守完圣礼回到世界时，当小心把基督一同带去；那么他与我们同在，便是我们的安慰。
2. 下山时，他们谈论基督。注意，我们从圣礼回来时，以与所作之工相称的谈论自娱和彼此相劝，是好的。能造就人的交谈，此时尤为合时；反之，败坏的交谈，此时比他时更糟。
此处有：（1）基督对门徒的吩咐，目前要把这异象保持极隐秘（太 17:9）：*「人子还没有从死里复活，你们不要将所看见的告诉人。」*他们若宣扬出去，其可信度必被他此时正临近的受苦所动摇。但让它延后到他复活之后再公布，那时这事并他随后的荣耀将成为它的极大印证。注意，基督在显明自己上遵循一种次序；他要让他的作为放在一起，相互解释、相互印证，使它们以全备的力量与说服的证据出现。万物各按其时成为美好。基督的复活才是福音状态与国度正式的开端，此前一切都是预备和序言；所以，虽然这事发生在那之前，却必须等到那时才作为证据提出（那时它似乎被彼得后书 1:16-18 多多引用），因为那时它所要印证的宗教已达到其完全与成熟。基督的时间是他显明自己的最佳、最合适的时间，我们必须顺服。
（2）门徒对基督某句话所提的反驳（太 17:10）：「文士为什么说以利亚必须先来？」若以利亚停留如此之短、离去如此之快，我们又不能对人讲论他；那为何我们素来从律法受教，要预期他在弥赛亚国度设立之前公开在世上显现？难道以利亚的来要成为众人所盼望的一件秘密吗？或如此说：若弥赛亚的复活——并随之他的国度开端——近了，那我们所指望的以荣耀序幕和引入又在哪里呢？文士是律法的公开解经者，他们照圣经如此说（玛 4:5）：「看哪，我要差遣先知以利亚。」门徒说犹太人通用的语言，把圣经的话说成文士的话；其实传道人照神的话所对我们说的，我们当说是神对我们说的，不是传道人说的；因为我们不可把它当作人的道领受（帖前 2:13）。请看，当门徒不能把基督所说的与他们从旧约所听的相调和时，他们求他向他们解释。注意，我们被圣经难处困扰时，当借着祷告求基督，借他的灵开我们的心窍，引我们进入一切真理。
（3）这反驳的解决。「祈求，就给你们」——求指教，就必得着。
[1] 基督承认那预言（太 17:11）：「以利亚固然先来，并要复兴万事；」至此你们是对的。基督来不是要更改或废掉旧约所预言的任何事。注意，败坏的、错误的注解可以充分被拒绝、被驳倒，而不损及、不贬低圣文的权威与尊严。新约的预言是真实良善的，当被领受和应用，尽管有些冲动愚昧的人可能误解它们，从中得出错误结论。他要来，并复兴万事；不是把万事物恢复到从前的状态（施洗约翰并没有去做这事），而是他要成全万事（如此可读），即凡论到他所写的，凡关于以利亚来之预言的一切。施洗约翰来，要在属灵上复兴万事，使宗教的衰败复苏，使父亲的心转向儿女；这话与他要复兴万事意思相同。约翰传悔改，悔改便是复兴万事。
[2] 他断言预言的应验。文士说的不错，以利亚已经来了（太 17:12）。注意，神的应许常常已经应验，人却不察觉，反而问*「应许在哪里？」其实它已经成全。以利亚已经来了，他们却不认识他——不认他就是所应许的以利亚，弥赛亚的先锋。文士忙于批判经文，却不凭时代的迹象明白圣经的应验。注意，解释神的话比应用、善用神的话容易。但晨星既不被留意，那本身就是日头的主在世界里，世界却不认识他*，也就不足为奇了。
因他们不认识他，他们就任意待他；他们若认识他，就不会钉基督十字架，也不会斩约翰（林前 2:8）。他们嘲笑约翰、逼迫他，终至将他处死；这是希律所作的，此处却归在整个不信的犹太世代身上，尤其是文士身上——他们虽自己不能起诉约翰，却喜悦希律所行的。他又说：「人子也将这样受他们的害。」以利亚被那些假意恭敬等候他的人凌辱杀害，又有何可怪——弥赛亚自己也要同样被待。注意，基督的受苦除去了其他一切受苦的奇特（约 15:18）；他们既在施洗约翰的血中染手，便随时准备对基督如法炮制。注意，人怎样待基督的仆人，也必怎样待他自己；那些喝醉了殉道者之血的人仍喊着「给，给」（徒 12:1-3）。
（4）门徒对基督答复他们反驳的满足（太 17:13）：*这才明白耶稣所说的，是指着施洗的约翰。他没有提约翰的名，却给他们一个描述，叫他们想起他从前对他们论到约翰时所说的：「这人就是以利亚。」*这是一种有益的教导方式；它吸引学习者自己的思考，使他们纵不作自己的教师，也作自己的提醒者；这样，聪明人便容易得着知识。我们殷勤使用认识之途径时，迷雾何等奇妙地消散，错误何等奇妙地被纠正！
英語原文
The Transfiguration of Christ
¹ And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into a high mountain apart,
² And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.
³ And, behold, there appeared unto them Moses and Elias talking with him.
⁴ Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias.
⁵ While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.
⁶ And when the disciples heard it, they fell on their face, and were sore afraid.
⁷ And Jesus came and touched them, and said, Arise, and be not afraid.
⁸ And when they had lifted up their eyes, they saw no man, save Jesus only.
⁹ And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead.
¹⁰ And his disciples asked him, saying, Why then say the scribes that Elias must first come?
¹¹ And Jesus answered and said unto them, Elias truly shall first come, and restore all things.
¹² But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them.
¹³ Then the disciples understood that he spake unto them of John the Baptist.
We have here the story of Christ's transfiguration; he had said that the Son of man should shortly come in his kingdom, with which promise all the three evangelists industriously connect this story; as if Christ's transfiguration were intended for a specimen and an earnest of the kingdom of Christ, and of that light and love of his, which therein appears to his select and sanctified ones. Peter speaks of this as the power and coming of our Lord Jesus (2Pe 1:16); because it was an emanation of his power, and a previous notice of his coming, which was fitly introduced by such prefaces.
When Christ was here in his humiliation, though his state, in the main, was a state of abasement and afflictions, there were some glimpses of his glory intermixed, that he himself might be the more encouraged in his sufferings, and others the less offended. His birth, his baptism, his temptation, and his death, were the most remarkable instances of his humiliation; and these were each of them attended with some signal points of glory, and the smiles of heaven. But the series of his public ministry being a continued humiliation, here, just in the midst of that, comes in this discovery of his glory. As, now that he is in heaven, he has his condescensions, so, when he was on earth, he had his advancements.
Now concerning Christ's transfiguration, observe,
I. The circumstances of it, which are here noted, Mt 17:1.
1. The time; six days after he had the solemn conference with his disciples, Mt 16:21. St. Luke saith, It was about eight days after, six whole days intervening, and this the eighth day, that day seven-night. Nothing is recorded to be said or done by our Lord Jesus for six days before his transfiguration; thus, before some great appearances, there was silence in heaven for the space of half an hour, Re 8:1. Then when Christ seems to be doing nothing for his church, expect, ere long, something more than ordinary.
2. The place; it was on top of a high mountain apart. Christ chose a mountain, (1.) As a secret place. He went apart; for though a city upon a hill can hardly be hid, two or three persons upon a hill can hardly be found; therefore their private oratories were commonly on mountains. Christ chose a retired place to be transfigured in, because his appearing publicly in his glory was not agreeable to his present state; and thus he would show his humility, and teach us that privacy much befriends our communion with God. Those that would maintain intercourse with Heaven, must frequently withdraw from the converse and business of this world; and they will find themselves never less alone than when alone, for the Father is with them. (2.) Though a sublime place, elevated above things below. Note, Those that would have a transforming fellowship with God, must not only retire, but ascend; lift up their hearts, and seek things above. The call is, Come up hither, Re 4:1.
3. The witnesses of it. He took with him Peter and James and John. (1.) He took three, a competent number to testify what they should see; for out of the mouth of two or three witnesses shall every word be established. Christ makes his appearances certain enough, but not too common; not to all the people, but to witnesses (Ac 10:41), that they might be blessed, who have not seen, and yet have believed. (2.) He took these three because they were the chief of his disciples, the first three of the worthies of the Son of David; probably they excelled in gifts and graces; they were Christ's favourites, singled out to be the witnesses of his retirements. They were present when he raised the damsel to life, Mk 5:37. They were afterward to be the witnesses of his agony, and this was to prepare them for that. Note, A sight of Christ's glory, while we are here in this world, is a good preparative for our sufferings with him, as these are preparatives for the sight of his glory in the other world. Paul, who had abundance of trouble, had abundance of revelations.
II. The manner of it (Mt 17:2); He was transfigured before them. The substance of his body remained the same, but the accidents and appearances of it were greatly altered; he was not turned into a spirit, but his body, which had appeared in weakness and dishonour, now appeared in power and glory. He was transfigured, metamorphothe—he was metamorphosed. The profane poets amused and abused the world with idle extravagant stories of metamorphoses, especially the metamorphoses of their gods, such as were disparaging and diminishing to them, equally false and ridiculous; to these some think Peter has an eye, when, being about to mention this transfiguration of Christ, he saith, We have not followed cunningly devised fables when we made it known unto you, 2Pe 1:16. Christ was both God and man; but, in the days of his flesh, he took on him the form of a servant—morphen doulou, Php 2:7. He drew a veil over the glory of his godhead; but now, in his transfiguration, he put by that veil, appeared en morphe theou—in the form of God (Php 2:6), and gave his disciples a glimpse of his glory, which could not but change his form.
The great truth which we declare, is, that God is light (1Jo 1:5), dwells in the light (1Ti 6:16), covers himself with light, Ps 104:2. And therefore when Christ would appear in the form of God, he appeared in light, the most glorious of all visible beings, the first-born of the creation, and most nearly resembling the eternal Parent. Christ is the Light; while he was in the world, he shined in darkness, and therefore the world knew him not (Joh 1:5,10); but, at this time, that Light shined out of the darkness.
Now his transfiguration appeared in two things:
1. His face did shine as the sun. The face is the principal part of the body, by which we are known; therefore such a brightness was put on Christ's face, that face which afterward he hid not from shame and spitting. It shone as the sun when he goes forth in his strength, so clear, so bright; for he is the Sun of righteousness, the Light of the world. The face of Moses shone but as the moon, with a borrowed reflected light, but Christ's shone as the sun, with an innate inherent light, which was the more sensibly glorious, because it suddenly broke out, as it were, from behind a black cloud.
2. His raiment was white as the light. All his body was altered, as his face was; so that beams of light, darting from every part through his clothes, made them white and glittering. The shining of the face of Moses was so weak, that it could easily be concealed by a thin veil; but such was the glory of Christ's body, that his clothes were enlightened by it.
III. The companions of it. He will come, at last, with ten thousands of his saints; and, as a specimen of that, there now appeared unto them Moses and Elias talking with him, Mt 17:3. Observe, 1. There were glorified saints attending him, that, when there were three to bear record on earth, Peter, James, and John, there might be some to bear record from heaven too. Thus here was a lively resemblance of Christ's kingdom, which is made up of saints in heaven and saints on earth, and to which belong the spirits of just men made perfect. We see here, that they who are fallen asleep in Christ are not perished, but exist in a separate state, and shall be forthcoming when there is occasion. 2. These two were Moses and Elias, men very eminent in their day. They had both fasted forty days and forty nights, as Christ did, and wrought other miracles, and were both remarkable at their going out of the world as well as in their living in the world. Elias was carried to heaven in a fiery chariot, and died not. The body of Moses was never found, possibly it was preserved from corruption, and reserved for this appearance. The Jews had great respect for the memory of Moses and Elias, and therefore they came to witness of him, they came to carry tidings concerning him to the upper world. In them the law and the prophets honoured Christ, and bore testimony to him. Moses and Elias appeared to the disciples; they saw them, and heard them talk, and, either by their discourse or by information from Christ, they knew them to be Moses and Elias; glorified saints shall know one another in heaven. They talked with Christ. Note, Christ has communion with the blessed, and will be no stranger to any of the members of that glorified corporation. Christ was now to be sealed in his prophetic office, and therefore these two great prophets were fittest to attend him, as transferring all their honour and interest to him; for in these last days God speaks to us by his Son, Heb 1:1.
IV. The great pleasure and satisfaction that the disciples took in the sight of Christ's glory. Peter, as usual, spoke for the rest; Lord, it is good for us to be here. Peter here expresses,
1. The delight they had in this converse; Lord, it is good to be here. Though upon a high mountain, which we may suppose rough and unpleasant, bleak and cold, yet it is good to be here. He speaks the sense of his fellow-disciples; It is good not only for me, but for us. He did not covet to monopolize this favour, but gladly takes them in. He saith this to Christ. Pious and devout affections love to pour out themselves before the Lord Jesus. The soul that loves Christ, and loves to be with him, loves to go and tell him so; Lord, it is good for us to be here. This intimates a thankful acknowledgment of his kindness in admitting them to this favour. Note, Communion with Christ is the delight of Christians. All the disciples of the Lord Jesus reckon it is good for them to be with him in the holy mount. It is good to be here where Christ is, and whither he brings us along with him by his appointment; it is good to be here, retired and alone with Christ; to be here, where we may behold the beauty of the Lord Jesus, Ps 27:4. It is pleasant to hear Christ compare notes with Moses and the prophets, to see how all the institutions of the law, and all the predictions of the prophets, pointed at Christ, and were fulfilled in him.
2. The desire they had of the continuance of it; Let us make here three tabernacles. There was in this, as in many other of Peter's sayings, a mixture of weakness and of goodwill, more zeal than discretion.
(1.) Here was a zeal for this converse with heavenly things, a laudable complacency in the sight they had of Christ's glory. Note, Those that by faith behold the beauty of the Lord in his house, cannot but desire to dwell there all the days of their life. It is good having a nail in God's holy place (Ezr 9:8), a constant abode; to be in holy ordinances as a man at home, not as a wayfaring man. Peter thought this mountain was a fine spot of ground to build upon, and he was for making tabernacles there; as Moses in the wilderness made a tabernacle for the Shechinah, or divine glory.
It argued great respect for his Master and the heavenly guests, with some commendable forgetfulness of himself and his fellow-disciples, that he would have tabernacles for Christ, and Moses, and Elias, but none for himself. He would be content to lie in the open air, on the cold ground, in such good company; if his Master have but where to lay his head, no matter whether he himself has or no.
(2.) Yet in this zeal he betrayed a great deal of weakness and ignorance. What need had Moses and Elias of tabernacles? They belonged to that blessed world, where they hunger no more, nor doth the sun light upon them. Christ had lately foretold his sufferings, and bidden his disciples expect the like; Peter forgets this, or, to prevent it, will needs be building tabernacles in the mount of glory, out of the way of trouble. Still he harps upon, Master, spare thyself, though he had been so lately checked for it. Note, There is a proneness in good men to expect the crown without the cross. Peter was for laying hold of this as the prize, though he had not yet fought his fight, nor finished his course, as those other disciples, Mt 20:21. We are out in our aim, if we look for a heaven here upon earth. It is not for strangers and pilgrims (such as we are in our best circumstances in this world), to talk of building, or to expect a continuing city.
Yet it is some excuse for the incongruity of Peter's proposal, not only that he knew not what he said (Lu 9:33), but also that he submitted the proposal to the wisdom of Christ; If thou wilt, let us make tabernacles. Note, Whatever tabernacles we propose to make to ourselves in this world, we must always remember to ask Christ's leave.
Now to this which Peter said, there was no reply made; the disappearing of the glory would soon answer it. They that promise themselves great things on earth will soon be undeceived by their own experience.
V. The glorious testimony which God the Father gave to our Lord Jesus, in which he received from him honour and glory (2Pe 1:17), when there came this voice from the excellent glory. This was like proclaiming the titles of honour or the royal style of a prince, when, at his coronation, he appears in his robes of state; and be it known, to the comfort of mankind, the royal style of Christ is taken from his mediation. Thus, in vision, he appeared with a rainbow, the seal of the covenant, about his throne (Re 4:3); for it is his glory to be our Redeemer.
Now concerning this testimony from heaven to Christ, observe.
1. How it came, and in what manner it was introduced.
(1.) There was a cloud. We find often in the Old Testament, that a cloud was the visible token of God's presence; he came down upon mount Sinai in a cloud (Ex 19:9), and so to Moses, Ex 34:5, Nu 11:25. He took possession of the tabernacle in a cloud, and afterwards of the temple; where Christ was in his glory, the temple was, and there God showed himself present. We know not the balancing of the clouds, but we know that much of the intercourse and communication between heaven and earth is maintained by them. By the clouds vapours ascend, and rains descend; therefore God is said to make the clouds his chariots; so he did here when he descended upon this mount.
(2.) It was a bright cloud. Under the law it was commonly a thick and dark cloud that God made the token of his presence; he came down upon mount Sinai in a thick cloud (Ex 19:16), and said he would dwell in thick darkness; see 1Ki 8:12. But we are now come, not to the mount that was covered with thick blackness and darkness (Heb 12:18), but to the mount that is crowned with a bright cloud. Both the Old-Testament and the New-Testament dispensation had tokens of God's presence; but that was a dispensation of darkness, and terror, and bondage, this of light, love, and liberty.
(3.) It overshadowed them. This cloud was intended to break the force of that great light which otherwise would have overcome the disciples, and have been intolerable; it was like the veil which Moses put upon his face when it shone. God, in manifesting himself to his people, considers their frame. This cloud was to their eyes as parables to their understandings, to convey spiritual things by things sensible, as they were able to bear them.
(4.) There came a voice out of the cloud, and it was the voice of God, who now, as of old, spake in the cloudy pillar, Ps 99:7. Here was no thunder, or lightning, or voice of a trumpet, as there was when the law was given by Moses, but only a voice, a still small voice, and that not ushered in with a strong wind, or an earthquake, or fire, as when God spake to Elias, 1Ki 19:11,12. Moses then and Elias were witnesses, that in these last days God hath spoken to us by his Son, in another way than he spoke formerly to them. This voice came from the excellent glory (2Pe 1:17), the glory which excelleth, in comparison of which the former had no glory; though the excellent glory was clouded, yet thence came a voice, for faith comes by hearing.
2. What this testimony from heaven was; This is my beloved Son, hear ye him. Here we have,
(1.) The great gospel mystery revealed; This is my beloved Son, in whom I am well pleased. This was the very same that was spoken from heaven at his baptism (Mt 3:17); and it was the best news that ever came from heaven to earth since man sinned. It is to the same purport with that great doctrine (2Co 5:19), That God was in Christ, reconciling the world unto himself. Moses and Elias were great men, and favourites of Heaven, yet they were but servants, and servants that God was not always well pleased in; for Moses spoke unadvisedly, and Elias was a man subject to passions; but Christ is a Son, and in him God was always well pleased. Moses and Elias were sometimes instruments of reconciliation between God and Israel; Moses was a great intercessor, and Elias a great reformer; but in Christ God is reconciling the world; his intercession is more prevalent than that of Moses, and his reformation more effectual than that of Elias.
This repetition of the same voice that came from heaven at his baptism was no vain repetition; but, like the doubling of Pharaoh's dream, was to show the thing was established. What God hath thus spoken once, yea twice, no doubt he will stand to, and he expects we should take notice of it. It was spoken at his baptism, because then he was entering upon his temptation, and his public ministry; and now it was repeated, because he was entering upon his sufferings, which are to be dated from hence; for now, and not before, he began to foretel them, and immediately after his transfiguration it is said (Lu 9:51), that the time was come that he should be received up; this therefore was then repeated, to arm him against the terror, and his disciples against the offence, of the cross. When sufferings begin to abound, consolations are given in more abundantly, 2Co 1:5.
(2.) The great gospel duty required, and it is the condition of our benefit by Christ; Hear ye him. God is well pleased with none in Christ but those that hear him. It is not enough to give him the hearing (what will that avail us?) but we must hear him and believe him, as the great Prophet and Teacher; hear him, and be ruled by him, as the great Prince and Lawgiver; hear him, and heed him. Whoever would know the mind of God, must hearken to Jesus Christ; for by him God has in these last days spoken to us. This voice from heaven has made all the sayings of Christ as authentic as if they had been thus spoken out of a cloud. God does here, as it were, turn us over to Christ for all the revelations of his mind; and it refers to that prediction concerning the Prophet God would raise up like unto Moses (De 18:18); him shall ye hear.
Christ now appeared in glory; and the more we see of Christ's glory, the more cause we shall see to hearken to him: but the disciples were gazing on that glory of his which they saw; they are therefore bid not to look at him, but to hear him. Their sight of his glory was soon intercepted by the cloud, but their business was to hear him. We walk by faith, which comes by hearing, not by sight, 2Co 5:7.
Moses and Elias were now with him; the law and the prophets; hitherto it was said, Hear them, Lu 16:29. The disciples were ready to equal them with Christ, when they must have tabernacles for them as well as for him. They had been talking with Christ, and probably the disciples were very desirous to know what they said, and to hear something more from them; No, saith God, hear him, and that is enough; him, and not Moses and Elias, who were present, and whose silence gave consent to this voice; they had nothing to say to the contrary; whatever interest they had in the world as prophets, they were willing to see it all transferred to Christ, that in all things he might have the pre-eminence. Be not troubled that Moses and Elias make so short a stay with you; hear Christ, and you will not want them.
IV. The fright which the disciples were put into by this voice, and the encouragement Christ gave them.
1. The disciples fell on their faces, and were sore afraid. The greatness of the light, and the surprise of it, might have a natural influence upon them, to dispirit them. But that was not all, ever since man sinned, and heard God's voice in the garden, extraordinary appearances of God have ever been terrible to man, who, knowing he has no reason to expect any good, has been afraid to hear any thing immediately from God. Note, even then when fair weather comes out of the secret place, yet with God is terrible majesty, Job 37:22. See what dreadful work the voice of the Lord makes, Ps 29:4. It is well for us that God speaks to us by men like ourselves, whose terror shall not make us afraid.
2. Christ graciously raised them up with abundance of tenderness. Note, The glories and advancements of our Lord Jesus do not at all lessen his regard to, and concern for, his people that are compassed about with infirmity. It is comfortable to think, that now, in his exalted state, he has a compassion for, and condescends to, the meanest true believer. Observe here, (1.). What he did; he came, and touched them. His approaches banished their fears; and when they apprehended that they were apprehended of Christ, there needed no more to make them easy. Christ laid his right hand upon John is a like case, and upon Daniel, Re 1:17, Da 8:18,10:18. Christ's touches were often healing, and here they were strengthening and comforting. (2.) What he said; Arise, and be not afraid. Note, Though a fear of reverence in our converse with Heaven is pleasing to Christ, yet a fear of amazement is not so, but must be striven against. Christ said, Arise. Note, It is Christ by his word, and the power of his grace going along with it, that raises up good men from their dejections, and silences their fears; and none but Christ can do it; Arise, be not afraid. Note, causeless fears would soon vanish, if we would not yield to them, and lie down under them, but get up, and do what we can against them. Considering what they had seen and heard, they had more reason to rejoice than to fear, and yet, it seems, they needed this caution. Note, Through the infirmity of the flesh, we often frighten ourselves with that wherewith we should encourage ourselves. Observe, After they had an express command from heaven to hear Christ, the first word they had from him was, Be not afraid, hear that. Note, Christ's errand into the world was to give comfort to good people, that, being delivered out of the hands of their enemies, they might serve God without fear, Lu 1:74,75.
VII. The disappearing of the vision (Mt 17:8); They lift up themselves, and then lift up their eyes, and saw no man, save Jesus only. Moses and Elias were gone, the rays of Christ's glory were laid aside, or veiled again. They hoped this had been the day of Christ's entrance into his kingdom, and his public appearance in that external splendour which they dreamed of; but see how they are disappointed. Note, It is not wisdom to raise our expectations high in this world, for the most valuable of our glories and joys here are vanishing, even those of near communion with God are so, not a continual feast, but a running banquet. If sometimes we are favoured with special manifestations of divine grace, glimpses and pledges of future glory, yet they are withdrawn presently; two heavens are too much for those to expect that never deserve one. Now they saw no man, save Jesus only. Note, Christ will tarry with us when Moses and Elias are gone. The prophets do not live for ever (Zec 1:5), and we see the period of our ministers' conversation; but Jesus Christ is the same yesterday, to-day, and for ever, Heb 13:7,8.
VIII. The discourse between Christ and his disciples as they came down from the mountain, Mt 17:9-13.
Observe, 1. They came down from the mountain. Note, We must come down from the holy mountains, where we have communion with God, and complacency in that communion, and of which we are saying. It is good to be here; even there we have no continuing city. Blessed be God, there is a mountain of glory and joy before us, whence we shall never come down. But observe, When the disciples came down, Jesus came with them. Note, When we return to the world again after an ordinance, it must be our care to take Christ with us, and then it may be our comfort that he is with us.
2. As they came down, they talked of Christ. Note, When we are returning from holy ordinance, it is good to entertain ourselves and one another with discourse suitable to the work we have been about. That communication which is good to the use of edifying is then in a special manner seasonable; as, on the contrary, that which is corrupt, is worse then than at another time.
Here is, (1.) The charge that Christ gave the disciples to keep the vision very private for the present (Mt 17:9); Tell it to no man till the Son of man is risen. If they had proclaimed it, the credibility of it would have been shocked by his sufferings, which were now hastening on. But let the publication of it be adjourned till after his resurrection, and then that and his subsequent glory will be a great confirmation of it. Note, Christ observed a method in the manifestation of himself; he would have his works put together, mutually to explain and illustrate each other, that they might appear in their full strength and convincing evidence. Every thing is beautiful in its season. Christ's resurrection was properly the beginning of the gospel state and kingdom, to which all before was but preparatory and by way of preface; and therefore, though this was transacted before, it must not be produced as evidence till then (and then it appears to have been much insisted on by 2Pe 1:16-18), when the religion it was designed for the confirmation of was brought to its full consistence and maturity. Christ's time is the best and fittest for the manifesting of himself and must be attended to by us.
(2.) An objection which the disciples made against something Christ had said (Mt 17:10); "Why then say the scribes that Elias must first come? If Elias make so short a stay, and is gone so suddenly, and we must say nothing of him; why have we been taught out of the law to expect his public appearance in the world immediately before the setting up of the Messiah's kingdom? Must the coming of Elias be a secret, which every body looks for?" or thus; "If the resurrection of the Messiah, and with it the beginning of his kingdom, be at hand, what becomes of that glorious preface and introduction to it, which we expect in the coming of Elias?" The scribes, who were the public expositors of the law, said this according to the scripture (Mal 4:5); Behold I send you Elijah the prophet. The disciples spoke the common language of the Jews, who made that the saying of the scribes which was the saying of the scripture, whereas of that which ministers speak to us according to the word of God, we should say, "God speaks to us, not the ministers;" for we must not receive it as the word of men, 1Th 2:13. Observe, When the disciples could not reconcile what Christ said with what they had heard out of the Old Testament, they desired him to explain it to them. Note, When we are puzzled with scripture difficulties, we must apply ourselves to Christ by prayer for his Spirit to open our understandings and to lead us into all truth.
(3.) The solving of this objection. Ask, and it shall be given, ask instruction, and it shall be given.
[1.] Christ allows the prediction (Mt 17:11); "Elias truly shall first come, and restore all things; so far you are in the right." Christ did not come to alter or invalidate any thing foretold in the Old Testament. Note, Corrupt and mistaken glosses may be sufficiently rejected and exploded, without diminishing or derogating from the authority or dignity of the sacred text. New-Testament prophecies are true and good, and are to be received and improved, though some hot foolish men may have misinterpreted them and drawn wrong inferences from them. He shall come, and restore all things; not restore them to their former state (John Baptist went not about to do that), but he shall accomplish all things (so it may be read), all things that were written of him, all the predictions of the coming of Elias. John Baptist came to restore things spiritually, to revive the decays of religion, to turn the hearts of the fathers to the children; which means the same with this, he shall restore all things. John preached repentance, and that restores all things.
[2.] He asserts the accomplishment. The scribes say true, that Elias is come, Mt 17:12. Note, God's promises are often fulfilled, and men perceive it not, but enquire, Where is the promise? when it is already performed. Elias is come, and they knew him not; they knew him not to be the Elias promised, the forerunner of the Messiah. The scribes busied themselves in criticizing upon the scripture, but understood not by the signs of the times the fulfilling of the scripture. Note, It is easier to explain the word of God than to apply it and make a right use of it. But it is no wonder that the morning star was not observed, when he who is the Sun itself, was in the world, and the world knew him not.
Because they knew him not, they have done to him whatsoever they listed; if they had known, they would not have crucified Christ, or beheaded John, 1Co 2:8. They ridiculed John, persecuted him, and at last put him to death; which was Herod's doing, but is here charged upon the whole generation of unbelieving Jews, and particularly the scribes, who, though they could not prosecute John themselves, were pleased with what Herod did. He adds, Likewise also shall the Son of man suffer of them. Marvel not that Elias should be abused and killed by those who pretended, with a great deal of reverence, to expect him, when the Messiah himself will be in like manner treated. Note, The sufferings of Christ took off the strangeness of all other sufferings (Joh 15:18); when they had imbrued their hands in the blood of John Baptist, they were ready to do the like to Christ. Note, As men deal with Christ's servants, so they would deal with him himself; and they that are drunk with the blood of the martyrs still cry, Give, give, Ac 12:1-3.
(4.) The disciples' satisfaction in Christ's reply to their objection (Mt 17:13); They understood that he spake unto them of John the Baptist. He did not name John, but gives them such a description of him as would put them in mind of what he had said to them formerly concerning him; This is Elias. This is a profitable way of teaching; it engages the learners' own thoughts, and makes them, if not their own teachers, yet their own remembrancers; and thus knowledge becomes easy to him that understands. When we diligently use the means of knowledge, how strangely are mists scattered and mistakes rectified!
14-21
The Expulsion of a Demon
简体中文
赶出鬼
¹⁴ 耶稣和门徒到了众人那里，有一个人来见耶稣，跪下，说：
¹⁵ 「主啊，怜悯我的儿子！他害癫痫的病很苦，屡次跌在火里，屡次跌在水里。
¹⁶ 我带他到你门徒那里，他们却不能医治他。」
¹⁷ 耶稣说：「嗳！这又不信又悖谬的世代啊，我在你们这里要到几时呢？我忍耐你们要到几时呢？把他带到我这里来吧！」
¹⁸ 耶稣斥责那鬼，鬼就出来；从此孩子就痊愈了。
¹⁹ 门徒暗暗地到耶稣跟前，说：「我们为什么不能赶出那鬼呢？」
²⁰ 耶稣说：「是因你们的不信。我实在告诉你们，你们若有信心，像一粒芥菜种，就是对这座山说：你从这边挪到那边。它也必挪去；并且你们没有一件不能做的事了。
²¹ 至于这一类的鬼，若不祷告禁食，他就不出来。」
此处所记，是一个害癫痫被鬼附之孩子所得的神迹医治。请看，
一、这位受苦之父向基督陈明孩子之苦情。这是他从改变形像的山上下来之后随即发生的。注意，基督的荣耀并不使他忘记我们和我们的需要与苦情。基督从那与摩西、以利亚交谈的山上下来时，并未摆出架子，而是一如既往地易于接近，乐意向贫苦乞求者伸手，与众亲切交接。这可怜人的呼求极为恳切；他来跪在基督面前。注意，苦境之感会使人屈膝。凡看见自己需要基督的，必恳切——必真心实意——地到他面前；他喜悦人如此与他摔跤。
孩子的父亲所抱怨的有两件事：
1. 孩子的苦楚（太 17:15）：*「主啊，怜悯我的儿子。」*儿女的患难不能不触动慈爱的父母，因为他们原是自己身上的一部分。受苦儿女的光景当借信实热切的祷告带到神面前。这孩子的病症可能使他不能为自己祷告。注意，父母为儿女祷告有双重的责任：不仅为那软弱、不能祷告的，更为那邪恶、不肯祷告的。如今，（1）这孩子的病症性质极可悲：他害癫痫，被鬼附很苦。癫痫按字义是病在脑中、随月相变化而复发的人。鬼附借着神的许可，或造成此病，或至少与之同工，使之加重恶化。孩子患了仆倒之症，撒但的手在其中；借此他折磨孩子，使病情比寻常更为严重。凡撒但所得着的，他就借那些最影响心意的身体疾病来苦害；因为他要加害的乃是灵魂。父亲在抱怨中说他害癫痫，是注意到结果；但基督在医治中斥责了鬼，正击中病因。他在属灵的医治上也如此行。（2）病症的后果极其可悲：他屡次跌在火里，屡次跌在水里。若病症的力量使他仆倒，魔鬼的恶意则使他跌入火中或水中；他在他得着势力与权柄的灵魂中就是如此危害。他寻找可吞吃的人（彼前 5:8）。
2. 他对门徒期望的落空（太 17:16）：「我带他到你门徒那里，他们却不能医治他。」基督曾赐给门徒赶鬼的权柄（太 10:1,8），他们在那事上也成功（路 10:17）；然而此时他们九人同在、又在广大群众面前，却失败了。基督容许这事，（1）为使他们谦卑，表明他们倚靠他——没有他就不能做什么。（2）为荣耀自己并自己的大能。当别的帮助者无能为力、基督适时相助时，正是基督的尊荣。以利沙的杖在基哈西手中不能叫孩子复活：他必须亲自前来。注意，有些特别的恩惠，基督保留给自己亲自赐下；有时他让水池干涸，为要领我们到他——那源头——面前。但器皿的失败不会拦阻他恩典的运行；那恩典若不借他们，也必不借他们而工作。
二、基督先向百姓、后向鬼所发的斥责。
1. 他责备周围的人（太 17:17）：「嗳！这又不信又悖谬的世代啊！」这话不是对门徒说的，而是对百姓说的，也许特别是对文士——他们在可 9:14 被提及，似乎因门徒此刻遇到了难解的病例而加以嘲弄。基督在不信作王的百姓中间，也不能多行异能。此处他们不能从神得着那些福分，正是因这世代的不信；正如门徒不能为神作那些工，是因他们信心的软弱。他们又不信又悖谬。注意，不信的必悖谬；悖谬是罪最丑陋的颜色。信心是与神相合，不信是与神对立、顶撞。古时的以色列之所以悖谬，正因不信（诗 95:9；申 32:20）。
他责备他们两件事。（1）他与他们同在如此之久：「我在你们这里要到几时呢？」你们总是需要我身体同在，总不能成熟到可被撇下——百姓交门徒引导，门徒交圣灵和使命引导吗？孩子总要人抱，永不学独自行走吗？（2）他对他们容忍如此之久：「我忍耐你们要到几时呢？」注意，[1] 那些享有蒙恩之途径者的不信与悖谬，是主耶稣极大的忧伤。昔日他也是如此容忍以色列人的行为（徒 13:18）。[2] 基督容忍悖谬不信之民越久，就越不悦他们的悖谬与不信；他是神，不是人，否则不会如此长久容忍，也不会如此多方担待。
2. 他治好孩子，使他复原如初。他呼唤：*「把他带到我这里来吧。」百姓虽悖谬，基督虽被激怒，孩子仍得蒙眷顾。注意，基督虽可发怒，却从不刻薄；在他最大的不悦中，也绝不向困苦人关闭他怜悯的心肠：「把他带到我这里来。」*注意，当一切帮助、援救都失败时，我们可到基督面前，并可信任他和他权能良善。
此处可见基督作我们救赎主之工的预表。
（1）他打破撒但的权势（太 17:18）：耶稣斥责那鬼——如同有权威的，能用力量支持他命令之言。注意，基督胜过撒但，是借他话语之能——他口中出来的利剑（启 19:21）。撒但在基督的斥责面前站立不住，无论他占据有多久。对那些与执政的、掌权的摔跤的人，这是安慰：基督已将他们掳来（西 2:15）。犹大支派的狮子必胜过那寻找可吞吃之人的吼叫狮子。
（2）他解除人儿女的苦情：*从此孩子就痊愈了。*这是立即而完全的医治。这是对父母的鼓励，把他们灵魂在撒但权下的儿女带到基督面前；他能医治他们，且与能同样愿意。不仅借祷告把他们带到基督面前，更当带到基督的话面前——这是拆除撒但在灵魂中营垒的寻常途径。基督的斥责一进到心中，便毁掉撒但在那里的权势。
三、基督因此与门徒的谈话。
1. 他们问此时为何不能赶出那鬼（太 17:19）：*他们暗暗地到耶稣跟前。*注意，奉派在公开场合为基督办事的传道人，需要与他保持私下的相交，好在无人看见的隐密处，为他们公开事奉中的软弱、局促、愚妄、过失调残哀叹，并探究其原因。我们当利用那可独到耶稣面前的自由，在其中向他坦诚而详尽地陈述。门徒对基督所提的这种问题，我们也当在床上心中与主交谈时向自己提出：为何我在某时如此迟钝疏忽？为何在某一本分上如此亏欠？所不当之处，发觉后便可改正。
2. 基督给他们两个失败的缘由。
（1）「是因你们的不信」（太 17:20）。他对孩子父亲和百姓说话时，把这事归在他们不信上；对门徒说话时，则归在门徒的不信上；因为事实是双方都有过失；但我们更当留心听自己的过失，过于别人的，并把所不当的归在自己身上。当所传的道似乎不如从前成功时，百姓易把一切过错推到传道人身上，传道人则推到百姓身上；其实各方承认自己的过错，说「这是因我的缘故」更为合宜。传道人在责备时，当学习这样把话分给各人；并叫百姓不要论断别人，而要教导众人审判自己：「是因你们的不信。」他们虽有信心，但这信心软弱无力。注意，[1] 信心在多大程度上不及当有的力量、活力、活跃，便可真实地说：「其中有了不信。」许多人在不信上有份，却不可称为不信者。[2] 正因我们的不信，我们在宗教上所成就的如此少，并如此常常失误、在善事上亏欠。
我们主耶稣借此机会向他们指出信心的能力，使他们下次不至像此次这样在这事上有亏欠：「你们若有信心，像一粒芥菜种」，你们就要行奇事（太 17:20）。有人把此比较解为指芥菜种的性质——捣碎后辛辣透透；「若你们有活泼生长的信心，不是死的、平淡无味的、无味的，就不会这样被难住。」但这更可能指分量；「若你们只有一粒真信心，纵然小如那最小的种子，你们也要行奇事。」信心一般而言，是对一切神圣启示的坚定赞同、顺服和倚靠。此处所要求的信心，是以基督赐门徒奉他名行神迹、为所传之道作印证的那一特殊启示为对象的信心。他们正是有亏于此启示的信心——或怀疑使命的有效，或怕它随首次奉差遣而终，归回夫子时不再延续；或怕它因某种缘故已丧失或收回。也许他们夫子与三位首席门徒同去、又吩咐其余的人不要跟随，叫他们对能否行这事——或更确切说，对他们身上的主的能力——产生疑惑；然而无论如何，他们目前对基督与他们同在之应许，并没有那样实在的倚靠和确信，本不当如此。对自己和自己的力量存疑，对我们是好的；但若怀疑那从他所领受、他所赐的任何权能，则不讨基督喜悦。
你们若有这样信心虽少却真，若真实倚靠所托付你们的权能，「就是对这座山说：你从这边挪到那边。它也必挪去」。这是喻指随后所说的话，且不外乎此：*「你们没有一件不能做的事了。」*他们受了全权，包括不分皂白地赶鬼；但这鬼比寻常更恶毒顽固，他们就怀疑所领的权能，因此失败。为使他们确知此点，基督指给他们看他们本可作成的事。注意，活泼的信心能移山——不是凭自己，乃是凭着那为应许所系的神圣权能；信心正是抓住这两者。
（2）因为这病症性质上有些特别之处，使医治比寻常更难（太 17:21）：「至于这一类的鬼，若不祷告禁食，他就不出来。这一种借仆倒之症发作的附身，或这一类如此凶猛的鬼，按寻常惯例非借极大的敬虔举动不能赶出，而你们正是在此有亏欠。」注意，[1] 我们所摔跤的仇敌虽都是执政的掌权的，却有强有弱，其权势有难破的也有较易破的。[2] 撒但非常的权能不当使我们信心灰心，反当激发我们在信心的运用上更加殷切，更恳切地求神加增；有人如此理解此处：「这一类的信心（移山之信）若不借恳切的祷告，就不会从神得着，不能达到全备的成长，也不能发挥为行动与操练。」[3] 禁食与祷告是击退撒但攻击、引进神圣帮助的合宜途径。禁食有助于使祷告锋利；它是祷告中所必需之谦卑的证据与实例，也是治死某些败坏习惯、使身体更好地服事灵魂祷告的途径。当鬼附在灵魂中的权益借身体的气质与体质得以巩固时，祷告必须与禁食同用，好制服身体。
英語原文
The Expulsion of a Demon
¹⁴ And when they were come to the multitude, there came to him a certain man, kneeling down to him, and saying,
¹⁵ Lord, have mercy on my son: for he is lunatic, and sore vexed: for ofttimes he falleth into the fire, and oft into the water.
¹⁶ And I brought him to thy disciples, and they could not cure him.
¹⁷ Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you? how long shall I suffer you? bring him hither to me.
¹⁸ And Jesus rebuked the devil; and he departed out of him: and the child was cured from that very hour.
¹⁹ Then came the disciples to Jesus apart, and said, Why could not we cast him out?
²⁰ And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you.
²¹ Howbeit this kind goeth not out but by prayer and fasting.
We have here the miraculous cure of a child that was lunatic and vexed with a devil. Observe,
I. A melancholy representation of the case of this child, made to Christ by the afflicted father. This was immediately upon his coming down from the mountain where he was transfigured. Note, Christ's glories do not make him unmindful of us and of our wants and miseries. Christ, when he came down from the mount, where had conversation with Moses and Elias, did not take state upon him, but was as easy of access, as ready to poor beggars, and as familiar with the multitude, as ever he used to be. This poor man's address was very importunate; he came kneeling to Christ. Note, Sense of misery will bring people to their knees. Those who see their need of Christ will be earnest, will be in good earnest, in their applications to him; and he delights to be thus wrestled with.
Two things the father of the child complains of.
1. The distress of his child (Mt 17:15); Lord have mercy on my son. The affliction of the children cannot but affect the tender parents, for they are pieces of themselves. And the case of afflicted children should be presented to God by faithful and fervent prayer. This child's distemper, probably, disabled him to pray for himself. Note, Parents are doubly concerned to pray for their children, not only that are weak and cannot, but much more that are wicked and will not, pray for themselves. Now, (1.). The nature of this child's disease was very sad; He was lunatic and sore vexed. A lunatic is properly one whose distemper lies in the brain, and returns with the change of the moon. The devil, by the divine permission, either caused this distemper, or at least concurred with it, to heighten and aggravate it. The child had the falling-sickness, and the hand of Satan was in it; by it he tormented then, and made it much more grievous than ordinarily it is. Those whom Satan got possession of, he afflicted by those diseases of the body which do most affect the mind; for it is the soul that he aims to do mischief to. The father, in his complain, saith, He is lunatic, taking notice of the effect; but Christ, in the cure, rebuked the devil, and so struck at the cause. Thus he doth in spiritual cures. (2.) The effects of the disease were very deplorable; He oft falls into the fire, and into the water. If the force of the disease made him to fall, the malice of the devil made him to fall into the fire or water; so mischievous is he where he gains possession and power in any soul. He seeks to devour, 1Pe 5:8.
2. The disappointment of his expectation from the disciples (Mt 17:16); I brought him to thy disciples, and they could not cured him. Christ gave his disciples power to cast out devils (Mt 10:1,8), and therein they were successful (Lu 10:17); yet at this time they failed in the operation, though there were nine of them together, and before a great multitude. Christ permitted this, (1.) To keep them humble, and to show their dependence upon him, that without him they could do nothing. (2.) To glorify himself and his own power. It is for the honour of Christ to come in with help at a dead-lift, when other helpers cannot help. Elisha's staff in Gehazi's hand will not raise the child: he must come himself. Note, There are some special favours which Christ reserves the bestowment of to himself; and sometimes he keeps the cistern empty; that he may bring us to himself, the Fountain. But the failures of instruments shall not hinder the operations of his grace, which will work, if not by them, yet without them.
II. The rebukes that Christ gave to the people first, and then to the devil.
1. He chid those about him (Mt 17:17); O faithless and perverse generation! This is not spoken to the disciples, but to the people, and perhaps especially to the scribes, who are mentioned in Mk 9:14, and who, as it should seem, insulted over the disciples, because they had now met with a case that was too hard for them. Christ himself could not do many mighty works among a people in whom unbelief reigned. It was here owing to the faithlessness of this generation, that they could not obtain those blessings from God, which otherwise they might have had; as it was owing to the weakness of the disciples' faith, that they could not do those works for God, which otherwise they might have done. They were faithless and perverse. Note, Those that are faithless will be perverse; and perverseness is sin in its worst colours. Faith is compliance with God, unbelief is opposition and contradiction to God. Israel of old was perverse, because faithless (Ps 95:9), forward, for in them is no faith, De 32:20.
Two things he upbraids them with. (1.) His presence with them so long; "How long shall I be with you? Will you always need my bodily presence, and never come to such maturity as to be fit to be left, the people to the conduct of the disciples, and the disciples to the conduct of the Spirit and of their commission? Must the child be always carried, and will it never learn to go alone?" (2.) His patience with them so long; How long shall I suffer you? Note, [1.] The faithlessness and perverseness of those who enjoy the means of grace are a great grief to the Lord Jesus. Thus did he suffer the manners of Israel of old, Ac 13:18. [2.] The longer Christ has borne with a perverse and faithless people, the more he is displeased with their perverseness and unbelief; and he is God, and not man, else he would not suffer so long, nor bear so much, as he doth.
2. He cured the child, and set him to-rights again. He called, Bring him hither to me. Though the people were perverse, and Christ was provoked, yet care was taken of the child. Note, Though Christ may be angry, he is never unkind, nor doth he, in the greatest of his displeasure, shut up the bowels of his compassion from the miserable; Bring him to me. Note, When all other helps and succours fail, we are welcome to Christ, and may be confident in him and in his power and goodness.
See here an emblem of Christ's undertaking as our Redeemer.
(1.) He breaks the power of Satan (Mt 17:18); Jesus rebuked the devil, as one having authority, who could back with force his word of command. Note, Christ's victories over Satan are obtained by the power of his word, the sword that comes out of his mouth, Re 19:21. Satan cannot stand before the rebukes of Christ, though his possession has been ever so long. It is comfortable to those who are wrestling with principalities and powers, that Christ hath spoiled them, Col 2:15. The lion of the tribe of Judah will be too hard for the roaring lion that seeks to devour.
(2.) He redresses the grievances of the children of men; The child was cured from that very hour. It was an immediate cure, and a perfect one. This is an encouragement to parents to bring their children to Christ, whose souls are under Satan's power; he is able to heal them, and as willing as he is able. Not only bring them to Christ by prayer, but bring them to the word of Christ, the ordinary means by which Satan's strongholds are demolished in the soul. Christ's rebukes, brought home to the heart, will ruin Satan's power there.
III. Christ's discourse with his disciples hereupon.
1. They ask the reason why they could not cast out the devil at this time (Mt 17:19); They came to Jesus apart. Note, Ministers, who are to deal for Christ in public, have need to keep up a private communion with him, that they may in secret, where no eye sees, bewail their weakness and straitness, their follies and infirmities, in their public performances, and enquire into the cause of them. We should make use of the liberty of access we have to Jesus apart, where we may be free and particular with him. Such questions as the disciples put to Christ, we should put to ourselves, in communing with our own hearts upon our beds; Why were we so dull and careless at such a time? Why came we so much short in such a duty? That which is amiss may, when found out, be amended.
2. Christ gives them two reasons why they failed.
(1.) It was because of their unbelief, Mt 17:20. When he spake to the father of the child and to the people, he charged it upon their unbelief; when he spake to his disciples, he charged it upon theirs; for the truth was, there were faults on both sides; but we are more concerned to hear of our own faults than of other people's, and to impute what is amiss to ourselves than to others. When the preaching of the word seems not to be so successful as sometimes it has been, the people are apt to lay all the fault upon the ministers, and the ministers upon the people; whereas, it is more becoming for each to own his own faultiness, and to say, "It is owing to me." Ministers, in reproving, must learn thus to give to each his portion of the word; and to take people off from judging others, by teaching all to judge themselves; It is because of your unbelief. Though they had faith, yet that faith was weak and ineffectual. Note, [1.] As far as faith falls short of its due strength, vigour, and activity, it may truly be said, "There is unbelief." Many are chargeable with unbelief, who yet are not to be called unbelievers. [2.] It is because of our unbelief, that we bring so little to pass in religion, and so often miscarry, and come short, in that which is good.
Our Lord Jesus takes this occasion to show them the power of faith, that they might not be defective in that, another time, as they were now; If ye have faith as a grain of mustard-seed, ye shall do wonders, Mt 17:20. Some make the comparison to refer to the quality of the mustard-seed, which is, when bruised, sharp and penetrating; "If you have an active growing faith, not dead, flat, or insipid, you will not be baffled thus." But it rather refers to the quantity; "If you had but a grain of true faith, though so little that it were like that which is the least of all seeds, you would do wonders." Faith in general is a firm assent to, a compliance with, and a confidence in, all divine revelation. The faith here required, is that which had for its object that particular revelation by which Christ gave his disciples power to work miracles in his name, for the confirmation of the doctrine they preached. It was a faith in this revelation that they were defective in; either doubting the validity of their commission, or fearing that it expired with their first mission, and was not to continue when they were returning to their Master; or that it was some way or other forfeited or withdrawn. Perhaps their Master's absence with the three chief of his disciples, with a charge to the rest not to follow them, might occasion some doubts concerning their power, or rather the power of the Lord with them, to do this; however, there were not, at present, such a strong actual dependence upon, and confidence in, the promise of Christ's presence with them, as there should have been. It is good for us to be diffident of ourselves and of our own strength; but it is displeasing to Christ, when we distrust any power derived from him or granted by him.
If ye have ever so little of this faith in sincerity, if ye truly rely upon the powers committed to you, ye shall say to this mountain, Remove. This is a proverbial expression, denoting that which follows, and no more, Nothing shall be impossible to you. They had a full commission, among other things, to cast out devils without exception; but, this devil being more than ordinarily malicious and inveterate, they distrusted the power they had received, and so failed. To convince them of this, Christ shows them what they might have done. Note, An active faith can remove mountains, not of itself, but in the virtue of a divine power engaged by a divine promise, both which faith fastens upon.
(2.) Because there was something in the kind of the malady, which rendered the cure more than ordinarily difficult (Mt 17:21); "This kind goes not out but by prayer and fasting. This possession, which works by a falling-sickness, or this kind of devils that are thus furious, is not cast out ordinarily but by great acts of devotion, and wherein ye were defective." Note, [1.] Though the adversaries we wrestle, be all principalities and powers, yet some are stronger than others, and their power more hardly broken. [2.] The extraordinary power of Satan must not discourage our faith, but quicken us to a greater intenseness in the acting of it, and more earnestness in praying to God for the increase of it; so some understand it here; "This kind of faith (which removeth mountains) doth not proceed, is not obtained, from God, nor is it carried up to its full growth, nor drawn out into act and exercise, but by earnest prayer." [3.] Fasting and prayer are proper means for the bringing down of Satan's power against us, and the fetching in of divine power to our assistance. Fasting is of use to put an edge upon prayer; it is an evidence and instance of humiliation which is necessary in prayer, and is a means of mortifying some corrupt habits, and of disposing the body to serve the soul in prayer. When the devil's interest in the soul is confirmed by the temper and constitution of the body, fasting must be joined with prayer, to keep under the body.
22-23
Christ's Sufferings Foretold
简体中文
预言基督的受苦
²² 他们还住在加利利的时候，耶稣对门徒说：「人子将要被交在人手里。
²³ 他们要杀害他，第三日他要复活。」门徒就大大地忧愁。
基督在此预言自己的受苦；他先前已开始如此行（太 16:21）；既见这话对门徒是难以接受的话，便认为有必要重述。有些事是神说了一次、两次，人却不领会。此处请看，
1. 他论到自己所说的预言——他将被卖、被杀。他事先完全知道一切将临到自己的事，却仍承担了我们救赎之工，这极大显明他的爱；不但如此，他对这些事的清楚预见，本身就是一种预受的苦，若非他对人的爱使一切变为容易，必已叫他难当。
（1）他告诉他们将被交在人手里。他将被交出来（如此可读，可理解为父按他既定的旨意与先见把他交出来——徒 2:23；罗 8:32）；但按我们的译法，这话是指犹大把他交在祭司手里，祭司又交在罗马人手里。他被交在人手里——这些人在本性上与他有亲，因此他本可期望他们的怜悯与温柔；这些人正是他所承担要拯救的，因此他本可期望他们的尊敬与感恩；然而这些人竟成了逼迫他、杀害他的人。
（2）他们要杀害他；少于此并不能消他们的怒气；他所流的血、他宝贵的血，正是他们所渴想的。*这是承受产业的，来吧，我们杀他。*少于此也不能满足神的公义、成就他所承担的工；他若作挽回祭，就必须被杀；若不流血，罪就不得赦免。
（3）第三日他要复活。每次提到自己的死，他都暗示自己的复活——那摆在前面的喜乐，因盼望这喜乐，他忍受了十字架的苦难，轻看了羞辱。这不但是对他的鼓励，也是对门徒的鼓励；因为若他第三日复活，他与他们的分离就不会太久，他回到他们中间也必荣耀。
2. 门徒如何接受这事：*他们大大地忧愁。*这其中显出他们对其夫子本人的爱，但也显出他们对他使命的一切无知与误解。彼得这次不敢像从前（太 16:22）那样反对，因那次他受了严厉的责备；但他和其余的人都为此深感悲痛——因这将成为他们自己的损失，他们夫子的忧伤，又是行此事之人的罪与毁灭。
英語原文
Christ's Sufferings Foretold
²² And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men:
²³ And they shall kill him, and the third day he shall be raised again. And they were exceeding sorry.
Christ here foretels his own sufferings; he began to do it before (Mt 16:21); and, finding that it was to his disciples a hard saying, he saw it necessary to repeat it. There are some things which God speaketh once, yea twice, and yet man perceiveth it not. Observe here,
1. What he foretold concerning himself—that he should be betrayed and killed. He perfectly knew, before, all things that should come to him, and yet undertook the work of our redemption, which greatly commends his love; nay, his clear foresight of them was a kind of ante-passion, had not his love to man made all easy to him.
(1.) He tells them that he should be betrayed into the hands of men. He shall be delivered up (so it might be read and understood of his Father's delivering him up by his determined counsel and fore-knowledge, Ac 2:23, Ro 8:32); but as we render it, it refers to Judas's betraying him into the hands of the priests, and their betraying him into the hands of the Romans. He was betrayed into the hands of men; men to whom he was allied by nature, and from whom therefore he might expect pity and tenderness; men whom he had undertaken to save, and from whom therefore he might expect honour and gratitude; yet these are his persecutors and murderers.
(2.) That they should kill him; nothing less than that would satisfy their rage; it was his blood, his precious blood, that they thirsted after. This is the heir, come, let us kill him. Nothing less would satisfy God's justice, and answer his undertaking; if he be a Sacrifice of atonement, he must be killed; without blood no remission.
(3.) That he shall be raised again the third day. Still, when he spoke of his death, he gave a hint of his resurrection, the joy set before him, in the prospect of which he endured the cross, and despised the shame. This was an encouragement, not only to him, but to his disciples; for if he rise the third day, his absence from them will not be long, and his return to them will be glorious.
2. How the disciples received this; They were exceedingly sorry. Herein appeared their love to their Master's person, but with all their ignorance and mistake concerning his undertaking. Peter indeed durst not say any thing against it, as he had done before (Mt 16:22), having then been severely chidden for it; but he, and the rest of them, greatly lamented it, as it would be their own loss, their Master's grief, and the sin and ruin of them that did it.
24-27
Our Lord's Payment of Tribute
简体中文
我主缴纳丁税
²⁴ 到了迦百农，有收丁税的人来见彼得，说：「你们的先生不纳丁税吗？」
²⁵ 彼得说：「纳。」他进了屋子，耶稣先向他说：「西门，你的意思如何？世上的君王向谁征收关税、丁税？是向自己的儿子呢？是向外人呢？」
²⁶ 彼得说：「向外人。」耶稣说：「既然如此，儿子就可以免税了。
²⁷ 但恐怕触犯他们，你且往海边去钓鱼，把先钓上来的鱼拿起来，开了它的口，必得一块钱：可以拿去给他们，作你我的税银。」
此处所记，是基督缴纳丁税的事。
一、请看这税是如何被索取的（太 17:24）。基督此时在迦百农——他的总部，他多半时间住的地方；他并不回避那地以逃避被催缴当纳的，反倒前往那里，预备缴纳。
1. 所索取的并非向罗马政权缴纳的公民税款——那是由税吏严格征收的——而是教会当纳的，即半舍客勒，约十五便士，是向每个人为圣殿事奉并支付那里敬拜费用所要求的；这被称为赎灵魂之价（出 30:12 等）。如今这税并不如以往那样严格征收，尤其在加利利一带并不严格。
2. 这索取的方式十分温和；收税的人因基督所行的异能而敬畏他，不敢直接向他提及，便去找彼得——彼得的家在迦百农，基督大概就住在他家；所以他作为管家最适合被问及，他们以为他知夫子的心意。他们的问话是：「你们的先生不纳丁税吗？」有人认为他们是在找把柄，意图他若拒绝，就把他描绘成对圣殿事奉心怀不满，把他的跟随者说成是不纳丁税、关税、通行税的违法之民（拉 4:13）。但看来他们这样问倒是出于尊重，暗示他若有任何特权可免此税，他们也不会勉强。
彼得立即替他的夫子答话：「纳」——当然纳；我的先生纳丁税；这是他的原则与实践；你们不必怕向他提出。（1）他生在律法以下（加 4:4）；所以按这律法他四十天大时就被赎（路 2:22），如今他为自己付税，因他在降卑的状态中取了仆人的形像（腓 2:7-8）。（2）他替我们成为罪，在肉体中定了罪案（罗 8:3）。而献给圣殿的这税被称为为灵魂作的赎罪祭（出 30:15）。基督为要在凡事上显出罪人的样式，便纳了这税，尽管他并没有罪需要赎。（3）这样，他理当尽诸般的义（太 3:15）。他如此行是为留下榜样：[1] 当得的，归给当得的人；当纳税的，向谁纳（罗 13:7）。基督的国不属这世界，所以他国度的宠臣与官员并没有因此被授予向别人荷包征税的权柄，反而他们自己要服在掌权者之下。[2] 在我们所在之地为支持对神的公开敬拜而贡献。我们若领受属灵的事，就当回报属肉身的事。圣殿此时已成了贼窝，圣殿敬拜已成为祭司长反对基督及其教训的借口；然而基督仍纳这丁税。注意，凡法律所课的教会当纳之物，仍当缴纳，尽管教会有腐败。我们当小心，不可以自由为幌子掩盖贪婪或恶毒（彼前 2:16）。基督既纳税，谁还能自称豁免？
二、这事如何被辩论（太 17:25）——不是与收税的人辩论，免得激怒他们，而是与彼得辩论，使他对基督为何纳税得着满意的理据，不至于误会。他把收税的人领进了屋子；但基督预先开口，给他一个全知之能的证据——没有任何意念能向他隐藏。基督的门徒从不被攻击而他不知晓。
如今，1. 他引世上君王的惯例：向陌生人——就是他们国中的百姓，或与他们交易的外人——收税，却不对自己家中的儿女收税；父母与儿女之间财物如此相通，利益如此共担，要父母向儿女征税或向他们索取什么，是荒谬的；如同这一只手向那一只手征税一样。
2. 他把这理应用到自己身上：「既然如此，儿子就可以免税了。」基督是神的儿子，是万有的承受者；圣殿就是他的殿（玛 3:1），是他父的家（约 2:16），他在神的家尽忠，如同儿子一样（来 3:6），所以没有义务为圣殿事奉而付税。基督如此主张自己的权利，免得他纳这税被利用来削弱他作为神儿子和以色列之君的资格，也免得看似他自己否认这身份。但这儿女免役的特权，只能限于我们主耶稣本人。神的儿女借恩典和收纳脱离了罪与撒但的奴役，却没有脱离在属世之事上对公民官长的顺服；基督的律法在此是明确的：凡人（成圣的人不例外）都当顺服掌权的。当该撒的物归给该撒。
三、尽管如此，这税又是如何被缴纳的（太 17:27）。
1. 基督放弃特权、缴纳这税的理由何在——纵然他有权豁免：「恐怕触犯他们。」少有人像彼得那样知道他是神的儿子；而这一如今仍是隐秘的大真理，若现在为服事这样的目的而提出来，就损了它的尊荣。所以基督放下这论据，转而考虑：他若拒绝这税，必加增百姓对他和他教训的成见，并使他们的心与他疏远；所以他决意缴纳。注意，基督徒的谨慎与谦卑在许多情形下教导我们退让自己的权利，免得因坚持而绊倒人。我们绝不可因怕绊倒人而逃避本分（基督的讲道和神迹绊倒了他们，他仍照旧——太 15:12-13；宁可得罪人，不可得罪神）；但有时却当在属世利益上舍己，免得绊倒人；如保罗所作（林前 8:13；罗 14:13）。
2. 他为缴纳这税采取了何种方法；他从鱼的口中为自己取得了钱（太 17:27），其中可见，
（1）基督的贫穷：他连十五便士的现钱也没有可作税银，尽管他医好了那么多病人；看来他一切白白而行；他本来富足，却为我们成了贫穷（林后 8:9）。寻常花费上，他靠周济生活（路 8:3）；非常花费上，他靠神迹生活。他没有吩咐犹大从他所带的钱袋里拿出这钱；那是为生计的，他不愿把为公用所预备的转作自己私用。
（2）基督的大能——为这事从鱼口中取出钱来。无论是他的无所不能把钱放在那里，还是他的无所不知知道钱在那里，二者其实一样；这是他神性的证据，表明他是万军之主。那些离人最远的受造物也在基督的命令之下，连海中的鱼也在他脚下（诗 8:5）；为要表明他在这下层的世界上掌权，并适应他目前降卑的状态，他宁愿从鱼口中取钱，虽然他原可从天使手中取。如今请看，
[1] 彼得必须借垂钓捕得那条鱼。即使在神迹中他也要使用手段，以鼓励殷勤与努力。彼得有事要做，且是在他本行之内的事；为要教导我们在所蒙召去作、所蒙召在其中作的职分上殷勤。我们若盼望基督赐给我们，就当预备为他做工。
[2] 鱼上来，口中衔着钱；这向我们表明：在顺服之中有顺服的赏赐。凡照基督命令所作的工，其工价随之而来：遵守神的命令——不仅遵守之后——便有大赏（诗 19:11）。彼得被立为得人的渔夫，他所这样得的人也上来；心门何处为接纳基督的话而开，手门也何处为鼓励他的传道人而开。
[3] 那块钱刚刚够缴基督和彼得的税。你必得一块钱——价值等于犹太人一舍客勒，足付两人的丁税，因这税是半舍客勒（出 30:13）。基督本可同样轻易地命定一袋钱，但一块也好；他要教导我们不可贪求多余之物，凡现今够用便当知足，不可因手糊口而生计无多便怀疑神。基督以鱼为他的出纳；我们为何不能以神的眷顾为我们的仓库与宝库？我们今日有够用的，明日就当为明日自忧。基督为自己和彼得付税，因为可能此处他一人被征税，此刻向他索取；也许其余的人已经付了，或要在别处付。教皇派把基督替彼得付税一事大作文章，仿佛这就使他成了全教会的元首与代表；其实为他付丁税，倒是表明臣服，而非优越。他所自称的继任者不纳税，反倒征收税。彼得为这钱捕鱼，所以其中一部分归他用。凡与基督同工得人灵魂的，必与他同得荣耀。*「可以拿去给他们，作你我的税银。」*基督为自己付的被视为债；他为彼得付的是对他的厚意。注意，若神如此赐下，在这世上货物之中，不仅能行公义，更能行恩慈；不仅施舍穷人，更能厚待朋友，乃是可羡慕的事。庞大的家产有何益处，岂不是使人能行更多的善吗？
末了，请看：福音书作者在此记下基督给彼得的吩咐，即那授权；其效果没有特别记下，而是被默认了，且理当如此；因为在基督，说与行是同一件事。
英語原文
Our Lord's Payment of Tribute
²⁴ And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute?
²⁵ He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers?
²⁶ Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free.
²⁷ Notwithstanding, lest we should offend them, go thou to the sea, and cast a hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee.
We have here an account of Christ's paying tribute.
I. Observe how it was demanded, Mt 17:24. Christ was now at Capernaum, his headquarters, where he mostly resided; he did not keep from thence, to decline being called upon for his dues, but rather came thither, to be ready to pay them.
1. The tribute demanded was not any civil payment to the Roman powers, that was strictly exacted by the publicans, but the church-duties, the half shekel, about fifteen pence, which were required from every person or the service of the temple, and the defraying of the expenses of the worship there; it is called a ransom for the soul, Ex 30:12, etc. This was not so strictly exacted now as sometimes it had been, especially not in Galilee.
2. The demand was very modest; the collectors stood in such awe of Christ, because of his mighty works, that they durst not speak to him about it, but applied themselves to Peter, whose house was in Capernaum, and probably in his house Christ lodged; he therefore was fittest to be spoken to as the housekeeper, and they presumed he knew his Master's mind. Their question is, Doth not your master pay tribute? Some think that they sought an occasion against him, designing, if he refused, to represent him as disaffected to the temple-service, and his followers as lawless people, that would pay neither toll, tribute, nor custom, Ezr 4:13. It should rather seem, they asked this with respect, intimating, that if he had any privilege to exempt him from this payment, they would not insist upon it.
Peter presently his word for his Master; "Yes, certainly; my Master pays tribute; it is his principle and practice; you need not fear moving it to him." (1.) He was made under the law (Ga 4:4); therefore under this law he was paid for at forty days old (Lu 2:22), and now he paid for himself, as one who, in his state of humiliation, had taken upon him the form of a servant, Php 2:7,8. (2.) He was made sin for us, and was sent forth in the likeness of sinful flesh, Ro 8:3. Now this tax paid to the temple is called an atonement for the soul, Ex 30:15. Christ, that in every thing he might appear in the likeness of sinners, paid it though he had no sin to atone for. (3.) Thus it became him to fulfil all righteousness, Mt 3:15. He did this to set an example, [1.] Of rendering to all their due, tribute to whom tribute is due, Ro 13:7. The kingdom of Christ not being of this world, the favourites and officers of it are so far from having a power granted them, as such, to tax other people's purses, that theirs are made liable to the powers that are. [2.] Of contributing to the support of the public worship of God in the places where we are. If we reap spiritual things, it is fit that we should return carnal things. The temple was now made a den of thieves, and the temple-worship a pretence for the opposition which the chief priests gave to Christ and his doctrine; and yet Christ paid this tribute. Note, Church-duties, legally imposed, are to be paid, notwithstanding church-corruptions. We must take care not to use our liberty as a cloak of covetousness or maliciousness, 1Pe 2:16. If Christ pay tribute, who can pretend an exemption?
II. How it was disputed (Mt 17:25), not with the collectors themselves, lest they should be irritated, but with Peter, that he might be satisfied in the reason why Christ paid tribute, and might not mistake about it. He brought the collectors into the house; but Christ anticipated him, to give him a proof of his omniscience, and that no thought can be withholden from him. The disciples of Christ are never attacked without his knowledge.
Now, 1. He appeals to the way of the kings of the earth, which is, to take tribute of strangers, of the subjects of their kingdom, or foreigners that deal with them, but not of their own children that are of their families; there is such a community of goods between parents and children, and a joint-interest in what they have, that it would be absurd for the parents to levy taxes upon the children, or demand any thing from them; it is like one hand taxing the other.
2. He applies this to himself; Then are the children free. Christ is the Son of God, and Heir of all things; the temple is his temple (Mal 3:1), his Father's house (Joh 2:16), in it he is faithful as a Son in his own house (Heb 3:6), and therefore not obliged to pay this tax for the service of the temple. Thus Christ asserts his right, lest his paying this tribute should be misimproved to the weakening of his title as the Son of God, and the King of Israel, and should have looked like a disowning of it himself. These immunities of the children are to be extended no further than our Lord Jesus himself. God's children are freed by grace and adoption from the slavery of sin and Satan, but not from their subjection to civil magistrates in civil things; here the law of Christ is express; Let every soul (sanctified souls not excepted) be subject to the higher powers. Render to Cæsar the things that are Cæsar's.
III. How it was paid, notwithstanding, Mt 17:27.
1. For what reason Christ waived his privilege, and paid this tribute, though he was entitled to an exemption—Lest we should offend them. Few knew, as Peter did, that he was the Son of God; and it would have been a diminution to the honour of that great truth, which was yet a secret, to advance it now, to serve such a purpose as this. Therefore Christ drops that argument, and considers, that if he should refuse this payment, it would increase people's prejudice against him and his doctrine, and alienate their affections from him, and therefore he resolves to pay it. Note, Christian prudence and humility teach us, in many cases, to recede from our right, rather than give offence by insisting upon it. We must never decline our duty for fear of giving offence (Christ's preaching and miracles offended them, yet he went on with him, Mt 15:12,13, better offend men than God); but we must sometimes deny ourselves in that which is our secular interest, rather than give offence; as Paul, 1Co 8:13, Ro 14:13.
2. What course he took for the payment of this tax; he furnished himself with money for it out of the mouth of a fish (Mt 17:27), wherein appears,
(1.) The poverty of Christ; he had not fifteen pence at command to pay his tax with, though he cured so many that were diseased; it seems, he did all gratis; for our sakes he became poor, 2Co 8:9. In his ordinary expenses, he lived upon alms (Lu 8:3), and in extraordinary ones, he lived upon miracles. He did not order Judas to pay this out of the bag which he carried; that was for subsistence, and he would not order that for his particular use, which was intended for the benefit of the community.
(2.) The power of Christ, in fetching money out of a fish's mouth for this purpose. Whether his omnipotence put it there, or his omniscience knew that it was there, it comes all to one; it was an evidence of his divinity, and that he is Lord of hosts. Those creatures that are most remote from man are at the command of Christ, even the fishes of the sea are under his feet (Ps 8:5); and to evidence his dominion in this lower world, and to accommodate himself to his present state of humiliation, he chose to take it out of a fish's mouth, when he could have taken it out of an angel's hand. Now observe,
[1.] Peter must catch the fish by angling. Even in miracles he would use means to encourage industry and endeavour. Peter has something to do, and it is in the way of his own calling too; to teach us diligence in the employment we are called to, and called in. Do we expect that Christ should give to us? Let us be ready to work for him.
[2.] The fish came up, with money in the mouth of it, which represents to us the reward of obedience in obedience. What work we do at Christ's command brings its own pay along with it: In keeping God's commands, as well as after keeping them, there is great reward, Ps 19:11. Peter was made a fisher of men, and those that he caught thus, came up; where the heart is opened to entertain Christ's word, the hand is open to encourage his ministers.
[3.] The piece of money was just enough to pay the tax for Christ and Peter. Thou shalt find a stater, the value of a Jewish shekel, which would pay the poll-tax for two, for it was half a shekel, Ex 30:13. Christ could as easily have commanded a bag of money as a piece of money; but he would teach us not to covet superfluities, but, having enough for our present occasions, therewith to be content, and not to distrust God, though we live but from hand to mouth. Christ made the fish his cash-keeper; and why may not we make God's providence our storehouse and treasury? If we have a competency for today, let to-morrow take thought for the things of itself. Christ paid for himself and Peter, because it is probable that here he only was assessed, and of him it was at this time demanded; perhaps the rest had paid already, or were to pay elsewhere. The papists make a great mystery of Christ's paying for Peter, as if this made him the head and representative of the whole church; whereas the payment of tribute for him was rather a sign of subjection than of superiority. His pretended successors pay no tribute, but exact it. Peter fished for this money, and therefore part of it went for his use. Those that are workers together with Christ in winning souls shall shine with him. Give it for thee and me. What Christ paid for himself was looked upon as a debt; what he paid for Peter was a courtesy to him. Note, it is a desirable thing, if God so please, to have wherewithal of this world's goods, not only to be just, but to be kind; not only to be charitable to the poor, but obliging to our friends. What is a great estate good for, but that it enables a man to do so much the more good?
Lastly, Observe, The evangelist records here the orders Christ gave to Peter, the warrant; the effect is not particularly mentioned, but taken for granted, and justly; for, with Christ, saying and doing are the same thing.
本章记载：一、基督在荣光中荣耀地改变形像（太 17:1-3）；二、基督以大能与恩典，从一个孩子身上赶出鬼（太 17:14-21）；三、基督在贫穷与极大的降卑中——1. 预言自己的受苦（太 17:22-23），2. 缴纳丁税（太 17:24-27）。因此此处所见的基督，乃是他父荣耀的光辉，亲自洁净我们的罪、偿还我们的债，并为我们败坏那掌死权的，就是魔鬼。基督恩典旨意的种种标记如此奇妙地交织在一起。