Comentário do capítulo
Matthew Capítulo 15
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Mt 15:1-20.
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Original em inglês
Mt 15:1-20. DISCOURSE ON CEREMONIAL POLLUTION. ( =
Mr 7:1, 23).
The time of this section was after that Passover which was nigh at hand when our Lord fed the five thousand
(Joh 6:4)
--the third Passover, as we take it, since His public ministry began, but which He did not keep at Jerusalem for the reason mentioned in
Joh 7:1.
1. Then came to Jesus scribes and Pharisees, which were of Jerusalem--or "from Jerusalem." Mark
(Mr 7:1)
says they "came from" it: a deputation probably sent from the capital expressly to watch Him. As He had not come to them at the last Passover, which they had reckoned on, they now come to Him. "And," says Mark
(Mr 7:2, 3),
"when they saw some of His disciples eat bread with defiled, that is to say, with unwashen hands"--hands not ceremonially cleansed by washing--"they found fault. For the Pharisees, and all the Jews, except they wash their hands oft"--literally, "in" or "with the fist"; that is, probably washing the one hand by the use of the other--though some understand it, with our version, in the sense of "diligently," "sedulously"--"eat not, holding the tradition of the elders"; acting religiously according to the custom handed down to them. "And when they come from the market"
(Mr 7:4)
--"And after market": after any common business, or attending a court of justice, where the Jews, as WEBSTER and WILKINSON remark, after their subjection to the Romans, were especially exposed to intercourse and contact with heathens--"except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups and pots, brazen vessels and tables"--rather, "couches," such as were used at meals, which probably were merely sprinkled for ceremonial purposes. "Then the Pharisees and scribes asked Him,"
saying--as follows:
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2. 你的门徒为什么犯古人的遗传呢？因为吃饭的时候，他们不洗手。
Original em inglês
2. Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread.
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3. 耶稣回答说：你们为什么因着你们的遗传，犯神的诫命呢？——这一指控以惊人的力量被反击回去：“他们所违犯的遗传不过是人的，而且本身就是严重过犯的因由，侵蚀了神律法的权威。”
Original em inglês
3. But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition?--The charge is retorted with startling power: "The tradition they transgress is but man's, and is itself the occasion of heavy transgression, undermining the authority of God's law."
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4. 神说：当孝敬父母——
(De 5:16)。
又说：咒骂父母的，必治死他——
(Ex 21:17)。
Original em inglês
4. For God commanded, saying, Honour thy father and mother--
(De 5:16).
and, He that curseth father or mother, let him die the death--
(Ex 21:17).
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5. 你们倒说：无论何人对父母说，我所当奉给你的，已经作了供献——或单作“供献！”马可福音中
(Mr 7:11)
作“各耳板！”，即“奉献！”意指一切献给圣洁用途的无血之祭或礼物。
从此你就不可孝顺我；
Original em inglês
5. But ye say, Whosoever shall say to his father or his mother, It is a gift--or simply, "A gift!" In Mark
(Mr 7:11),
it is, "Corban!" that is, "An oblation!" meaning, any unbloody offering or gift dedicated to sacred uses.
by whatsoever thou mightest be profited by me;
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6. 他就可以不孝敬父母——即：父亲啊、母亲啊，这是真的——我如今所献的这件，本可叫你得着我所带来的益处；但我已把它献为敬虔之用，因此，无论你受何损失，我都无权再将其一部分挪用了。马可补充说
(Mr 7:12)：“
以后你们就不容他再奉养父母。”将财产献给神固然合法、可嘉，却不可以此为代价而废弃孝道。
这就是你们借着遗传，废了神的诫命——“借着你们的遗传”取消了或使之无效。
Original em inglês
6. And honour not his father or his mother, he shall be free--that is, It is true, father--mother--that by giving to thee this, which I now present, thou mightest be profited by me; but I have gifted it to pious uses, and therefore, at whatever cost to thee, I am not now at liberty to alienate any portion of it. "And," it is added in Mark
(Mr 7:12),
"ye suffer him no more to do aught for his father or his mother." To dedicate property to God is indeed lawful and laudable, but not at the expense of filial duty.
Thus have ye made the commandment of God of none effect--cancelled or nullified it "by your tradition."
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7. 假冒为善的人哪！以赛亚指着你们说的预言是不错的，他说——
(Isa 29:13)。
Original em inglês
7. Ye hypocrites, well did Esaias prophesy of you, saying--
(Isa 29:13).
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8. 这百姓用嘴唇尊敬我，等等——把人的吩咐与神的要求等量齐观，他们整个的敬拜便归于徒然——这是事奉神的一项极深原则。“因为”，
Mr 7:8
补充说，“你们是离弃神的诫命，拘守人的遗传，譬如洗罐洗杯，还作了许多诸如此类的事。”他们那繁多规条之琐碎的性质，在此与“神的诫命”之刚健遵守形成尖锐对比而被揭露；当我们的主说“你们还作许多这样的事”，便是暗示祂不过是举了一例，说明神的律法所受的可怕对待，以及当日教士们借着虔诚的面具所表露的贪得之心。
Original em inglês
8. This people draweth nigh unto me with their mouth, &c.--By putting the commandments of men on a level with the divine requirements, their whole worship was rendered vain--a principle of deep moment in the service of God. "For," it is added in
Mr 7:8,
"laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups; and many other such like things ye do." The drivelling nature of their multitudinous observances is here pointedly exposed, in contrast with the manly observance of "the commandment of God"; and when our Lord says, "Many other such like things ye do," it is implied that He had but given a specimen of the hideous treatment which the divine law received, and the grasping disposition which, under the mask of piety, was manifested by the ecclesiastics of that day.
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10. 耶稣就叫了众人来，对他们说——前文这段对话虽在众人耳中，却是耶稣与那些法利赛人的挑剔者之间的对话；他们意在百姓面前贬低祂。但耶稣既已把他们驳倒，便转向众人——他们此时正预备好领受祂所说的一切——以可嘉的明快、有力、简洁，阐明真污秽的大原则；借此，一整个捆绑人良心、使人不安的世界将顷刻消散，罪的意识则只保留给那偏离神圣洁永恒律法的情形。
你们要听，也要明白：
Original em inglês
10. And he called the multitude, and said unto them--The foregoing dialogue, though in the people's hearing, was between Jesus and the pharisaic cavillers, whose object was to disparage Him with the people. But Jesus, having put them down, turns to the multitude, who at this time were prepared to drink in everything He said, and with admirable plainness, strength, and brevity, lays down the great principle of real pollution, by which a world of bondage and uneasiness of conscience would be dissipated in a moment, and the sense of sin be reserved for deviations from the holy and eternal law of God.
Hear and understand:
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11. 入口的不能污秽人，出口的乃能污秽人——这话在马可福音中表达得更为有力
(Mr 7:15, 16)，
那里还加上：“有耳可听的，就应当听。”如在
Mt 13:9
一样，这句屡见的话似乎旨在唤人注意它所指之真理的根本与普遍性质。
Original em inglês
11. Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man--This is expressed even more emphatically in Mark
(Mr 7:15, 16),
and it is there added, "If any man have ears to hear, let him hear." As in
Mt 13:9,
this so oft-repeated saying seems designed to call attention to the fundamental and universal character of the truth it refers to.
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12. 当时，门徒进前来，对祂说：法利赛人听见这话，不服，你知道吗？——他们已发泄了他们的恼怒，也许还有恐吓——不是向我们的主，他们似乎已悄然溜走——而是向门徒中的一些人，门徒把这事报告给他们的夫子。
Original em inglês
12. Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying?--They had given vent to their irritation, and perhaps threats, not to our Lord Himself, from whom they seem to have slunk away, but to some of the disciples, who report it to their Master.
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13. 耶稣回答说：凡栽种的物，若不是我天父栽种的，必要拔出来——他们跌倒了，是吗？不必在意：他们败坏的教训早已命定受审：主在地上的园子，长久被他们占据，终必被清除净尽，连他们和他们的可咒诅的制度也一并无存：凡不是我天父——那伟大的栽培之人
（约15:1）
——所栽种的，都要遭遇同样的命运。
Original em inglês
13. But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up--They are offended, are they? Heed it not: their corrupt teaching is already doomed: the garden of the Lord upon earth, too long cumbered with their presence, shall yet be purged of them and their accursed system: yea, and whatsoever is not of the planting of My heavenly Father, the great Husbandman
(Joh 15:1),
shall share the same fate.
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14. 任凭他们吧！他们是瞎眼领路的。若是瞎子领瞎子，两个人都要掉在坑里——对错误教训造成毁灭性后果的生动表达！
Original em inglês
14. Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch--Striking expression of the ruinous effects of erroneous teaching!
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15. 彼得对耶稣说：请将这比喻讲给我们听——马可说「耶稣离开众人进了屋子」
（可7:17）。
Original em inglês
15. Then answered Peter and said unto him, Declare unto us this parable--"when He was entered into the house from the people," says Mark
(Mr 7:17).
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16. 耶稣说：你们到如今还不明白吗？——真正的门徒属灵领悟迟钝会使救主忧伤；对别人祂不期待更好
（太13:11）。
Original em inglês
16. And Jesus said, Are ye also yet without understanding?--Slowness of spiritual apprehension in His genuine disciples grieves the Saviour: from others He expects no better
(Mt 13:11).
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17, 18. 岂不知凡入口的等等——这些话如今虽然已为人所熟愁，但一方面它们所宣告的，是对外在事物之捆绑何等的释放；另一方面，它们所表达的真理是何等深刻——凡从外面进入的，都不能真正污秽我们；唯有心中所存的恶，被允许在其中揽动、在思想与情感中升起、并以自愿的行动流出，才真正污秽人！
Original em inglês
17, 18. Do not ye yet understand that whatsoever entereth in at the mouth, &c.--Familiar though these sayings have now become, what freedom from bondage to outward things do they proclaim, on the one hand; and on the other, how searching is the truth which they express--that nothing which enters from without can really defile us; and that only the evil that is in the heart, that is allowed to stir there, to rise up in thought and affection, and to flow forth in voluntary action, really defiles a man!
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19. 因为从心里发出来的，有恶念——「恶的推理」；此处更直接指那些腐化的推理，它们偷偷引入并逐步建立起那个可怕的遗传体系，最终实际上抵消了道德律不变的原则。但这话的范围远不止于此；即心中之恶开始主动揽动时所采取的头一个形式，便是对某些提议行为的「考虑」或「推理」。
凶杀、苟合、淫乱、偷盗、妄证、谤讥——无论针对神还是人；此处似乎指后者。马可
（可7:22）
补充：「贪婪」——即贪求更多；「恶毒」——这里或许指各种形式的恶念；「诡诈、放纵」——意指任何形式的过度或可怕，后期作者将其限于淫欲；「恶眼」——指对邻舍一切妒忌、猜忌或恶意的眼色或瞥视；「骄傲、愚妄」——按旧约「愚顽」的意义；即犯罪的蒙懂，心的愚顽。这份黑色名单何等令人惊骇！
Original em inglês
19. For out of the heart proceed evil thoughts--"evil reasonings"; referring here more immediately to those corrupt reasonings which had stealthily introduced and gradually reared up that hideous fabric of tradition which at length practically nullified the unchangeable principles of the moral law. But the statement is far broader than this; namely that the first shape which the evil that is in the heart takes, when it begins actively to stir, is that of "considerations" or "reasonings" on certain suggested actions.
murders, adulteries, fornications, thefts, false witness, blasphemies--detractions, whether directed against God or man; here the reference seems to be to the latter. Mark
(Mr 7:22)
adds, "covetousnesses"--or desires after more; "wickednesses"--here meaning, perhaps, malignities of various forms; "deceit, lasciviousness"--meaning, excess or enormity of any kind, though by later writers restricted to lewdness; "an evil eye"--meaning, all looks or glances of envy, jealousy, or ill will towards a neighbor; "pride, foolishness"--in the Old Testament sense of "folly"; that is, criminal senselessness, the folly of the heart. How appalling is this black catalogue!
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20. 这都是污秽人的；至于不洗手吃饭，那却不污秽人——我们主如此总结整段发人深省的讲论。
Original em inglês
20. These are the things which defile a man: but to eat with unwashen hands defileth not a man--Thus does our Lord sum up this whole searching discourse.
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Mt 15:21-28.
简体中文
太15:21-28.
迦南妇人 与她的 女儿。
释经请见
可7:24-30的注释。
Original em inglês
Mt 15:21-28.
THE WOMAN OF CANAAN AND HER DAUGHTER.
For the exposition, see on
Mr 7:24-30.
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23. 耶稣却一言不答。门徒进前来，求他说：这妇人在我们后头喊叫，请打发她走吧——（也见
可7:26的注释。）
Original em inglês
23. But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us--(Also see on
Mr 7:26.)
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24. 耶稣说：我奉差遣，不过是到以色列家迷失的羊那里去——（也见
可7:26的注释。）
Original em inglês
24. But he answered and said, I am not sent but to the lost sheep of the house of Israel--(Also see on
Mr 7:26.)
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25. 那妇人来拜他，说：主啊，帮助我——（也见
可7:26的注释。）
Original em inglês
25. Then came she and worshipped him, saying, Lord, help me--(Also see on
Mr 7:26.)
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Mt 15:29-39.
简体中文
Mt 15:29-39.
医治的神迹—— 四千人 得饱。
注释请见
Mr 7:31；
Mr 8:10.
Original em inglês
Mt 15:29-39.
MIRACLES OF HEALING--FOUR THOUSAND MIRACULOUSLY FED.
For the exposition, see on
Mr 7:31;
Mr 8:10.
Mt 15:1-20。 论礼仪上的污秽。 （ =
Mr 7:1, 23）。
本段的时间，是在主以五饼二鱼喂饱五千人时将近的那个逾越节之后
(Joh 6:4)——
据我们看，这是祂公开事工开始以来的第三个逾越节，但由于
Joh 7:1
所述的原因，祂并未在耶路撒冷守节。
1. 那时有法利赛人和文士，从耶路撒冷来见耶稣——或作“从耶路撒冷来”。马可
(Mr 7:1)
说他们“从”耶路撒冷“来”：这大概是首都特地派来监视祂的一个代表团。因祂在上一个逾越节并未如他们所料到他们那里去，他们如今反倒来到祂这里。马可
(Mr 7:2, 3)
又说：“他们曾看见祂的门徒中有人用俗手，就是没有洗的手吃饭”——即没有借洗手而得礼仪上的洁净——“他们便论断。原来法利赛人和犹太人，都拘守古人的遗传，若不仔细洗手就不吃饭” ——直译为“以拳”——大概是借一只手来洗另一只手——虽然也有人按我们译本的意思理解为“殷勤”、“仔细”地洗——“若不洗手就不吃饭，拘守古人的遗传”：即按照传给他们的习俗，循规而行。“从市上来”
(Mr 7:4)——
“从市上之后”：指办理任何日常事务，或出席法庭之后；在那里——如 WEBSTER 与 WILKINSON 所言——犹太人自被罗马人辖制以来，尤其容易与外邦人有往来和接触——“若不洗浴，也不吃饭。又有多款规矩，是他们所领受拘守的，就如洗杯、罐、铜器、和床等物”——更当译作“卧榻”，即用饭时所卧的卧榻，大概只是为礼仪之故而洒水洁净。“法利赛人和文士问祂说”，
说——如下：