1
Lu 17:1-10.
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Lu 17:1-10.
OFFENSES--FAITH--HUMILITY.
1, 2. (See
Mt 18:6, 7).
3
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3, 4. （見
太 18:15-17； 太 18:21, 22 註釋）。
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3, 4. (See on
Mt 18:15-17;
Mt 18:21, 22).
4
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4. 七次——這不是比對彼得所吩咐的「七十個七次」更低的饒恕標準；七十個七次是因彼得問是否要到七次為止而說的。「不，」實質的回答是，「即使到了那數目的七十倍，只要他誠心求饒恕，便要饒恕他。」
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4. seven times--not a lower measure of the forgiving spirit than the "seventy times seven" enjoined on Peter, which was occasioned by his asking if he was to stop at seven times. "No," is the virtual answer, "though it come to seventy times that number, if only he ask forgiveness in sincerity."
5
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5. 主——（見
路 10:1 註釋）。
加增我們的信心——他們因避免和饒恕「絆倒人的事」之困難而深受觸動。這是十二使徒惟一一次向基督求在他們靈魂上行屬靈的手術；但在他們之前，已有一位機會遠不及他們的人，發出過性質相近、且更為高超的祈求。（見
可 9:24 註釋。）
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5. Lord--(See on
Lu 10:1).
increase our faith--moved by the difficulty of avoiding and forgiving "offenses." This is the only instance in which a spiritual operation upon their souls was solicited of Christ by the Twelve; but a kindred and higher prayer had been offered before, by one with far fewer opportunities. (See on
Mr 9:24.)
6
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6. 桑樹——mulberry（桑樹）。（見
可 11:22-24 註釋。）
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6. sycamine--mulberry. (See on
Mr 11:22-24.)
7
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7-10. 立刻對他說——「立刻」（或不如作「即刻」）當連於去而非說：「即刻去」。此處的脈絡是：「但你們的信心既已增長到既能避免又能饒恕絆跌之事，並行出非信心不能行的事，就不要自高，彷彿你們對主施了什麼恩惠似的。」
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7-10. say unto him by and by--The "by and by" (or rather "directly") should be joined not to the saying but the going: "Go directly." The connection here is: "But when your faith has been so increased as both to avoid and forgive offenses, and do things impossible to all but faith, be not puffed up as though you had laid the Lord under any obligations to you."
9
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9. 我想不是——或作我們語氣更重時所說的「我想不會罷」。
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9. I trow not--or, as we say, when much more is meant, "I should think not."
10
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10. 無用的——這字雖通常指收益之反義，此處只取其否定之意。「我們作他僕人的，並沒有為神增加甚麼利益或好處。」（比較
Job 22:2, 3；
Ro 11:35。）
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10. unprofitable--a word which, though usually denoting the opposite of profit, is here used simply in its negative sense. "We have not, as his servants, profited or benefited God at all." (Compare
Job 22:2, 3; Ro 11:35.)
11
Lu 17:11-19.
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Lu 17:11-19.
十個長大痲瘋的得潔淨。
11-13. 經過撒馬利亞和加利利——大概沿著兩地的交界而行。
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Lu 17:11-19.
TEN LEPERS CLEANSED.
11-13. through the midst of Samaria and Galilee--probably on the confines of both.
12
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12. 遠遠站著——（比較
Le 13:45, 46）。
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12. stood afar off--(Compare
Le 13:45, 46).
13
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13. 高聲——共同的苦情把這些可憐的棄兒聚在一起
(2Ki 7:3)，
更使他們忘記了猶太人與撒馬利亞人之間激烈的民族仇恨[特倫奇]。
耶穌等——（比較
Mt 20:30-33）。
感覺到的痛苦是何等快捷的老師，即使如這裡、其教訓很快就會被忘記！
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13. they lifted up--their common misery drawing these poor outcasts together
(2Ki 7:3),
nay, making them forget the fierce national antipathy of Jew and Samaritan [TRENCH].
Jesus, &c.--(Compare
Mt 20:30-33).
How quick a teacher is felt misery, even though as here the teaching may be soon forgotten!
14
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14. 給祭司察看——作為已得潔淨的人。（見
Mt 8:4
的註釋。）
這樣，那撒馬利亞人也會學到「救恩是從猶太人出來的」
(Joh 4:22)。
去的時候就潔淨了——我們主的醫治以多少不同方式成就，而這次與一切別的不同。
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14. show yourselves--as cleansed persons. (See on
Mt 8:4.)
Thus too would the Samaritan be taught that "salvation is of the Jews"
(Joh 4:22).
as they went, were cleansed--In how many different ways were our Lord's cures wrought, and this different from all the rest.
17
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17, 18. 不是有十個人得了潔淨嗎——更準確說，那十個人豈不都潔淨了嗎？即全部都潔淨了——順帶說一句，這是基督全知的一個例子[BENGEL]。
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17, 18. Were there not ten cleansed--rather, were not the ten cleansed? that is, the whole of them--an example (by the way) of Christ's omniscience [BENGEL].
18
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18. 這外族人——即「這外邦人」（字面意為「別族的人」）。這話是驚奇與讚嘆的語氣，正如對另一次外邦人信心的彰顯所明言的那樣
(Mt 8:10)。
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18. this stranger--"this alien" (literally, "of another race"). The language is that of wonder and admiration, as is expressly said of another exhibition of Gentile faith
(Mt 8:10).
19
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19. 起來——因為他「俯伏在耶穌腳前」
(Lu 17:16)
一直臥伏在那裡。
你的信救了你了——不像其餘的人僅僅在身體上，而是在那更高的屬靈意義上；這意義我們已從祂一貫的言論中十分熟悉了。
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19. Arise--for he had "fallen down on his face at His feet"
(Lu 17:16)
and there lain prostrate.
faith made thee whole--not as the others, merely in body, but in that higher spiritual sense with which His constant language has so familiarized us.
20
Lu 17:20-37.
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Lu 17:20-37.
神國與人子的降臨。
20-25. 何時等——為糾正法利賽人以及門徒本身的錯誤見解，我們主向兩造講論，從不同的角度宣告國度的降臨。
神的國來到，不是眼所能見的——即不會以窺伺守候而得見的方式來到，不像某種外在威赫而即刻自顯之物。
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Lu 17:20-37.
COMING OF THE KINGDOM OF GOD AND OF THE SON OF MAN.
20-25. when, &c.--To meet the erroneous views not only of the Pharisees, but of the disciples themselves, our Lord addresses both, announcing the coming of the kingdom under different aspects.
It cometh not with observation--with watching or lying in wait, as for something outwardly imposing and at once revealing itself.
21
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21. 看哪，在這裡！……看哪，在那裡！——被局限於這個或那個涇渭分明、可見的地理或教會界限之內。
就在你們心裡——具有內在與屬靈的特質（與他們對此的外在觀點相對）。但它也有其外在的一面。
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21. Lo here! . . . lo there!--shut up within this or that sharply defined and visible geographical or ecclesiastical limit.
within you--is of an internal and spiritual character (as contrasted with their outside views of it). But it has its external side too.
22
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22. 日子——更恰當地說「日子」。
將到——如
Lu 19:43
所言，當你們在災禍之中急切尋求拯救者時，欺騙者會以這身分自薦。
人子的日子中的一個——意指祂再度在他們中間，卻僅有一日；正如凡事都走樣之際，那惟一能撥亂反正的人卻不在了，我們所說的那樣[NEANDER 見於 STIER 等]。「這話是為防備一種錯覺，以為祂可見的同在必伴隨祂國度的顯現與建立」[WEBSTER 和 WILKINSON]。
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22. The days--rather "Days."
will come--as in
Lu 19:43,
when, amidst calamities, &c., you will anxiously look for a deliverer, and deceivers will put themselves forward in this character.
one of the days of the Son of man--Himself again among them but for one day; as we say when all seems to be going wrong and the one person who could keep them right is removed [NEANDER in STIER, &c.]. "This is said to guard against the mistake of supposing that His visible presence would accompany the manifestation and establishment of His kingdom" [WEBSTER and WILKINSON].
23
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23. 有人會對你們說：看哪，在那裡……不要等——對所有自封的預言詮釋者及其追隨者的警告，他們每逢戰爭爆發或革命發生，就呼喊「看哪在那裡，看哪在這裡」。
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23. they shall say, See here . . . go not, &c.--a warning to all so-called expositors of prophecy and their followers, who cry, Lo there and see here, every time that war breaks out or revolutions occur.
24
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24. 閃電怎樣……人子也要怎樣——即將同樣明顯。主在此以預言中不確定的方式論及祂的降臨與顯現，並在這些預備性的話語中將不同的時代合而為一[STIER]。當猶太人整個體制——民事與宗教兩方面——在耶路撒冷被毀時同時崩潰，並且無法延續之際，神的國已在其舊形式中終止、並進入一種全新而完全不同的形式，這一事實對所有人就如天上的閃電一般顯而易見。在基督親自降臨時那最終、最偉大的變化之前，情形可能再次如此；而這話語只有在最高意義上才單單對那時為真。
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24. as lightning . . . so . . . the Son of man--that is it will be as manifest. The Lord speaks here of His coming and manifestation in a prophetically indefinite manner, and in these preparatory words blends into one the distinctive epochs [STIER]. When the whole polity of the Jews, civil and ecclesiastical alike, was broken up at once, and its continuance rendered impossible by the destruction of Jerusalem, it became as manifest to all as the lightning of heaven that the kingdom of God had ceased to exist in its old, and had entered on a new and perfectly different form. So it may be again, ere its final and greatest change at the personal coming of Christ, and of which the words in their highest sense are alone true.
25
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25. 只是他必須先……受苦等——這表明
Lu 17:23
更直接的所指，是基督死後隨即發生的事件。其用意是把「祂的門徒」的注意力，從前文賦予祂國度即將建立之炫目光芒中移開。
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25. But first . . . suffer, &c.--This shows that the more immediate reference of
Lu 17:23
is to an event soon to follow the death of Christ. It was designed to withdraw the attention of "His disciples" from the glare in which His foregoing words had invested the approaching establishment of His kingdom.
26
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26-30. 吃喝……嫁娶……耕種——生活一切日常的職業與享樂。雖然洪水前的世界與平原諸城極其邪惡，此處被舉為鑑戒的並非其邪惡，而是其世俗化——他們的不信與對將來的漠然，即他們的毫無準備。註——這些舊約歷史的記載事件——如今被不少人否認或另行解釋——在此被作為事實來引用。
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26-30. eat . . . married . . . planted--all the ordinary occupations and enjoyments of life. Though the antediluvian world and the cities of the plain were awfully wicked, it is not their wickedness, but their worldliness, their unbelief and indifference to the future, their unpreparedness, that is here held up as a warning. Note.--These recorded events of Old Testament history--denied or explained away nowadays by not a few--are referred to here as facts.
31
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31-33. 不要……下來拿……應當回想等——對遲遲不願捨棄眼前財寶的留戀的警告。這種心態使某些人停留在燃燒的房屋中，指望救出這件那件貴重物品，直到被其廢墟吞沒、化為灰燼。此處所設的情況雖有不同，卻是相似的。
영문 원문
31-33. to take it away . . . Remember, &c.--a warning against that lingering reluctance to part with present treasures which induces some to remain in a burning house, in hopes of saving this and that precious article till consumed and buried in its ruins. The cases here supposed, though different, are similar.
32
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32. 羅得的妻子——紀念她的「回頭看」（因為關於她只記了這事），以及她所記的結局。她的心仍在所多瑪，那「一看」不過是說：「難道我真要與它訣別嗎？」
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32. Lot's wife--her "look back," for that is all that is said of her, and her recorded doom. Her heart was in Sodom still, and the "look" just said, "And must I bid it adieu?"
33
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33. 凡等——（參見
Lu 9:23-27
的註釋）。
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33. Whosoever, &c.--(See on
Lu 9:23-27).
34
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34. 兩個人在一張床上——當分離的時刻來到時，預備好的與未預備好的在生活日常的道路與團契中密切相交，混雜在一起。可怕的真理！這在耶路撒冷被毀之前便應驗了——當時基督徒因著主的指示
(Lu 21:21)，
不得不立即而永遠地離開舊日同伴；但最終在基督第二次降臨猝然臨到漠不關心的世界之時，更要應驗。
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34. two in one bed--the prepared and unprepared mingled in closest intercourse together in the ordinary walks and fellowships of life, when the moment of severance arrives. Awful truth! realized before the destruction of Jerusalem, when the Christians found themselves forced by their Lord's directions
(Lu 21:21)
at once and for ever away from their old associates; but most of all when the second coming of Christ shall burst upon a heedless world.
37
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37. 在哪裡——這事要在哪裡發生呢？
屍首在哪裡等——「正如猛禽嗅出腐肉，照樣凡有無法可治的道德與屬靈腐敗聚集之處，必有神審判的使者降臨其上」，這是一句諺語式的話，在耶路撒冷傾覆時得了可怕的應驗，此後又屢次應驗，但最為駭人的實例將在世界的末日來到。
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37. Where--shall this occur?
Wheresoever, &c.--"As birds of prey scent out the carrion, so wherever is found a mass of incurable moral and spiritual corruption, there will be seen alighting the ministers of divine judgment," a proverbial saying terrifically verified at the destruction of Jerusalem, and many times since, though its most tremendous illustration will be at the world's final day.
路 17:1-10.
絆倒人的事——信心——謙卑。
1, 2. （見
太 18:6, 7）。