圣经注释书

登山宝训

1 耶稣看见这许多的人，就上了山，既已坐下，门徒到他跟前来， 2 他就开口教训他们，说：

本章及随后两章是一篇讲章——著名的讲章——登山宝训。这是我们在四福音中所记录的救主最长、最完整的一篇连续讲论。这是一篇实践的讲论；其中甚少论到基督教当信之事，却全然论到当行之事；基督的传道正是从此处开始；因为人若立志遵着他的旨意行，就必知道这教训是否出于神。讲章的背景既已说明（太5:1-2），讲章本身随即展开，其要旨不是以各样见解充满我们的头脑，而是引导并规范我们的行为。

一、他以有福作为终局，并指出那些承受这福分之人的特征（与虚妄世界的见解大不相同），共八福，尽可称为反论的悖论之福（太5:3-12）。

二、他以本分为道路，并赐下关于这本分的长存准则。他引导门徒：1. 明白他们是什么——地上的盐、世上的光（太5:13-16）。2. 明白他们当怎样行——当受道德律的治理。这里包括：（1）对律法的一次总括性认可，并将它作为我们的准则向我们举荐（太5:17-20）。（2）对多处误解的更正——更准确地说，是对文士和法利赛人在解释律法时所引入的多处故意而严重的败坏的改革；以及对最需阐明与辩护的各条律法所作的权威讲解（太5:20）。特别地，此处有：[1] 论第六诫——禁止杀人（太5:21-26）；[2] 论第七诫——禁止奸淫（太5:27-32）；[3] 论第三诫（太5:33-37）；[4] 论报复的律法（太5:38-42）；[5] 论弟兄之爱的律法（太5:43-48）。全篇的要旨，乃是要表明律法是属灵的。

Christ begins his sermon on the mount, Matthew 5:1, Matthew 5:2. The beatitudes, Matthew 5:3-12. The disciples the salt of the earth, and light of the world, Matthew 5:13-16. Christ is not come to destroy, but confirm and fulfill, the Law and the Prophets, Matthew 5:17-19. Of the righteousness of the scribes and Pharisees, Matthew 5:20. Interpretation of the precepts relative to murder, anger, and injurious speaking, Matthew 5:21, Matthew 5:22. Of reconciliation, Matthew 5:23-26. Of impure acts and propensities, and the necessity of mortification, Matthew 5:27-30. Of divorce, Matthew 5:31, Matthew 5:32. Of oaths and profane swearing, Matthew 5:33-37. Of bearing injuries and persecution, Matthew 5:38-41. Of borrowing and lending, Matthew 5:42. Of love and hatred, Matthew 5:43-46. Of civil respect, Matthew 5:47. Christ's disciples must resemble their heavenly Father, Matthew 5:48.

Ch. 5–7. Sermon on the Mount

It is instructive to find the Sermon on the Mount following close upon the works of mercy which would open men’s hearts to receive the Saviour’s words. It is a discourse about the changed life or Metanoia, showing its conditions; and about the Kingdom or Basileia, showing its nature, legislation, and privileges.

The description of the Kingdom here given may be compared with the thoughts suggested by Satan in the Temptation. Jesus makes no promise to conquer the world, or to dazzle men by a display of power, or to satisfy bodily wants, making poverty cease.

In regard to heathenism the sermon is a contrast, in regard to the Jewish Law it is a sublime fulfilment Again, instead of curses there are blessings, instead of penalties, reward.

Two questions are raised in regard to the Sermon on the Mount (1) Is it a connected discourse, and not merely a collection of our Lord’s sayings? (2) Is it to be identified with the Sermon on the Plain, Luke 6:17-49?

It is probable that the answer should be in the affirmative to each question. 1. (a) This is the most natural inference from the Evangelist’s words and from the manner in which the discourse is introduced. (b) An analysis points to a close connection of thought and to a systematic arrangement of the different sections of the Sermon. (c) The objection that some of the sayings are found in a different connection in St Luke’s Gospel cannot have great weight. For it is more than probable that our Lord repeated on many occasions various portions of His teaching. 2. (a) The beginning and end are identical as well as much of the intervening matter. (b) The portions omitted—a comparison between the old and the new legislation—are such as would be less adapted for St Luke’s readers than for St Matthew’s. (c) The “mount” and the “plain” are not necessarily distinct localities. The plain is more accurately translated “a level place,” a platform on the high land. (d) The place in the order of events differs in St Luke, but it is probable that here as well as elsewhere St Matthew does not observe the order of time.

Here the question of time is important as bearing on a further question, whether Matthew was himself among the audience. Was the Sermon delivered after the call of the twelve (Luke) or before (Matthew)?

The following analysis may be of use in showing the connection.

A. The Subjects of the Kingdom, Matthew 5:3-16.

(1)  Their character and privileges, Matthew 5:3-12.

(2)  Their responsibility, Matthew 5:13-16.

B. The Kingdom of Heaven in relation (1) to the Law, Matthew 5:17-48; and (2) to Pharisaic rules, Matthew 6:1-34.

(1) It is the highest fulfilment of the law in regard to (a) The Decalogue, Matthew 5:21-37. (b) The law of Retaliation, 38–42. (c) Love or Charity, 43–48.

(2) It exceeds the righteousness of the Pharisees in regard to (a) Almsgiving, Matthew 6:1-4; (b) Prayer, Matthew 6:5-15; (c) Fasting, Matthew 6:16-18; (d) Earthly possessions and daily cares, Matthew 6:19-34.

C. Characteristics of the Kingdom, Matthew 7:1-27. (a) Judgment on others, Matthew 7:1-6. (b) The Father’s love for the Children of the Kingdom, 7–12. (c) The narrow entrance therein, 13, 14. (d) The danger of false guides to the narrow entrance, and the test of the true, 15–23. (e) A description of the true subjects of the Kingdom, as distinguished from the false, 24–27.

CHAPTER 5.

THE SERMON ON THE MOUNT.

This extended utterance of Jesus comes upon us as a surprise. Nothing goes before to prepare us to expect anything so transcendently great. The impressions made on the Baptist, the people in Capernaum Synagogue (Mark 1:27), and the four fishermen, speak to wisdom, power, and personal charm, but not so as to make us take the sermon as a thing of course. Our surprise is all the greater that there is so little antecedent narrative. By an effort of imagination we have to realise that much went before—preaching, teaching, interviews with disciples, conflicts with Pharisees, only once mentioned hitherto (Matthew 3:7), yet here the leading theme of discourse.

The sermon belongs to the didache, not to the kerygma. Jesus is here the Master, not the Evangelist. He ascends the hill to get away from the crowds below, and the disciples, now become a considerable band, gather about Him. Others may not be excluded, but the μαθηταὶ are the audience proper. The discourse may represent the teaching, not of a single hour or day, but of a period of retirement from an exciting, exhausting ministry below, and all over Galilee; rest being sought in variation of work, evangelist and teacher alternately. A better name for these chapters than the Sermon on the Mount, which suggests a concio ad populum, might be The Teaching on the Hill. It may be a combination of several lessons. One very outstanding topic is Pharisaic righteousness. Christ evidently made it His business in one of the hill lessons to define controversially His position in reference to the prevailing type of piety, which we may assume to have been to Him a subject of long and careful study before the opening of His public career. The portions of the discourse which bear on that subject can be picked out, and others not relating thereto eliminated, and we may say if we choose that the resulting body of teaching is the Sermon on the Mount (so Weiss). Perhaps the truth is that these portions formed one of the lessons given to disciples on the hill in their holiday summer school. The Beatitudes might form another, instructions on prayer (Matthew 6:7-15) a third, admonitions against covetousness and care (Matthew 6:19-34) a fourth, and so on. As these chapters stand, the various parts cohere and sympathise wonderfully so as to present the appearance of a unity; but that need not hinder us from regarding the whole as a skilful combination of originally distinct lessons, possessing the generic unity of the Teaching on the Hill. This view I prefer to that which regards the sermon as a compendium of Christ’s whole doctrine (De Wette), or the magna charta of the kingdom (Tholuck), though there is a truth in that title, or as an ordination discourse in connection with the setting apart of the Twelve (Ewald), or in its original parts an anti-Pharisaic manifesto (Weiss-Meyer). For comparison of Matthew’s version of the discourse with Luke’s see notes on Luke 6:20-49.

CHAPTER 5

Matthew 5:1. αὐτῷ] is wanting in Lachm., after B. Correction, with a view to improve the style.

Matthew 5:5. Lachm. Tisch. have this verse before Matthew 5:4, but on too weak authority (D, 33, Lat. Verss. Syrcur Or. Eus. and other Fathers). A logical bringing together of the πτωχοὶ τῷ πνεύματι and of the πραεῖς.

Matthew 5:9. αὐτοί] bracketed by Lachm., deleted by Tisch. 8, wanting in C D א, 13, 134, Lat. Verss. Syr. Hil. But how easily would the omission occur in writing, since here the similarly ending υἱοί follows (otherwise in Matthew 5:4 ff.)!

Matthew 5:11. ῥῆμα] is deleted by Lachm. and Tisch. 8, after B D א, Vulg. It. and other Verss. and some Fathers. But as the word is altogether unnecessary as far as the meaning is concerned, it might easily be omitted, especially after the syllable PON.

ψευδόμενοι] is wanting only in D, Codd. of the It., and some Fathers, including Origen. Suspected, indeed, by Griesbach, and deleted by Fritzsche, Tisch. 7; wrongly, however, since the word is quite decisively attested (again restored by Tisch. 8). A definition that appeared so much a matter of course might easily be passed over.

Matthew 5:13. βληθῆναι ἔξω καί] Lachm. Tisch. 8; βληθὲν ἔξω, after B C א, 1, 33. An attempt to help out the style.

Matthew 5:22. εἰκῆ] is wanting in B א, 48, 198, Vulg. Aeth. Or. and some other witnesses. Expressly rejected as spurious as early as Jerome and Augustin. Retr. i. 19, and Pseud.-Athan. Iren. and Hil. place it after ὀργ. Deleted by Fritzsche, Lachm., Tisch. It is an inappropriate addition, resulting from bias, although of very ancient date (already in Syr. It. Eus.).

Matthew 5:25. The second σε παραδῷ is wanting only in B א, 1, 13, 124, 127* Arm. Aeth. 13, 124, 127* Chrys. Hilar. Arn. Deleted by Lachm. and Tisch. 8. Passed over as unnecessary, because its emphasis was mistaken.

Matthew 5:27. ἐῤῥέθη] Elz. adds τοῖς ἀρχαίοις, for which, however, decisive testimony is wanting. Taken from Matthew 5:21; Matthew 5:33.

Matthew 5:28. ἐπιθ. αὐτήν] Elz.: ἐπιθ. αὐτῆς, against decisive testimony. א, 236, Clem. Or. Chrys. Isid. Tert. have no pronoun at all. So Fritzsche and Tisch. 8. But the testimony for αὐτήν is too strong, and the omission might easily have arisen from its being unnecessary.

Matthew 5:30. βληθῇ εἰς γέενναν] Lachm. and Tisch.: εἰς γέενναν ἀπέλθῃ, after B D? א, Curss. and many Verss. and Fathers; it is uncertain whether also in Or. Correctly; the Received reading is derived from Matthew 5:29.

Matthew 5:31. ὅτι] is wanting in B D L א, Curss. Vulg. It. Chrys. Suspected by Griesbach, deleted by Lachm. and Tisch. Rightly. An addition that easily suggested itself. See the exegetical remarks on Matthew 2:23.

Matthew 5:32. ὃς ἂν ἀπολύσῃ] Lachm. and Tisch. 8 : πᾶς ὁ ἀπολύων, after B K L M Δ Π א, Curss. Vulg. It. and other verss. A change made in accordance with Matthew 5:22; Matthew 5:28; Luke 16:18.

μοιχᾶσθαι] Lachm. and Tisch. 8 : μοιχευθῆναι. So B D א, Curss. Theoph. Or. Chrys. Theod. A gloss (to be seduced to adultery) to distinguish it from μοιχᾶται, which follows. Lachm. has afterwards καὶ ὁ ἀπολελυμένην γαμήσας, after B and some Curss., connected with the reading πᾶς ὁ ἀπολύων at the beginning of the verse.

Matthew 5:39. ῥαπίσει] B א, 33: ῥαπίζει; so Tisch. 8. Correctly; the future is a conformation to Matthew 5:41.

Matthew 5:42. δίδου] Lachm. and Tisch.: δός, after B D א, 13, 124, Clem. The Received reading is taken from Luke 6:30.

Matthew 5:44. τοῖς μισοῦσιν] Elz.: τοὺς μισοῦντας, against the best and most numerous witnesses. To exchange, with Lachm. and Tisch., the whole passage from εὐλογ. to μις. ὑμᾶς, after B א, Curss. Copt. Syrcur and many Fathers (including Or. Eus.), and to explain it as an interpolation from Luke, is too bold, since in Luke 6:27 f. the sentences stand in different order. Omissions, however, caused by the Homoeoteleuta might easily occur. ἐπηρεαζόντων ὑμᾶς καί is, however, very suspicious; it is wanting in B א, Curss. and many Verss. Or. (five times; he has the words twice, but then καὶ διωκ. ὑμᾶς is wanting); also in Cypr. Aug. Lucif. and in others stands after διωκ.; it therefore betrays itself as an interpolation from Luke 6:28.

Matthew 5:47. ἀδελφούς] φίλους, in E K L M S Δ Π, Curss. Arm. Goth. Bas. Lucif., is a gloss.

ἐθνικοί] Elz.; Matthaei and Scholz have τελῶναι, against B D Z א, Curss. Verss. and Fathers. Brought hither from Matthew 5:46.

Matthew 5:48. ὁ ἐν τοῖς οὐρανοῖς] Lachm. and Tisch.: ὁ οὐράνιος; also approved by Griesb., in accordance with very important witnesses. Is to be preferred; the Received reading flowed as a gloss from Matthew 5:45.

登山宝训。

本篇讲论与

Lu 6:17-49

所记的是同一篇——只是马太记载得更详尽，路加则较为简略且有相当差异——这是许多极有造诣的批评家所持的见解（希腊教父；CALVIN、GROTIUS、MALDONATUS——后者在天主教注释家中几乎独树一帜；以及多数现代学者如 THOLUCK、MEYER、DE WETTE、TISCHENDORF、STIER、WIESELER、ROBINSON）。这些批评家中流行的意见是：路加所记是本篇讲论的原始形式，马太则在其中加添了若干在其他场合所说的话，为要一气将主伦理教训的大纲呈现出来。但它们乃是两篇不同的讲论——一篇发表在祂第一次传道巡回将近结束时，另一篇则在第二次这样的巡回以及郑重拣选十二使徒之后——这是另一些对这类问题深加留意之学者的判断（多数天主教注释家，包括 ERASMUS；现代学者中有 LANGE、GRESWELL、BIRKS、WEBSTER 与 WILKINSON。ALFORD 则对此问题未下断语）。AUGUSTINE 的见解——以为两篇是在同一场合发表，马太所记在山上、对门徒讲，路加所记在平地、对混杂的众人讲——既笨拙又牵强，几乎不值一提。在我们看来，论证的份量似乎偏向于认为二者是两篇独立的讲论。很难想象马太会把他本人在被召许久之后、且身为新选十二使徒之一亲耳听见的那篇讲论，记在自己的蒙召之前。再者，马太是在极其明确的时间标记之中引入其讲论的，这些标记把它定在主第一次传道巡回期间；而路加那篇则明说是在拣选十二使徒之后立刻发表的，因此不可能早于马太所记的时间。同样难以看出：二者中任一篇如何能被视为另一篇的扩充或节略。我们的主既然无可争辩地以不同形式、在不同应用下重复过祂一些分量最重的话，那么在或许相隔一年之后——当祂在山上整夜祷告神，并分别十二使徒出来，发现自己被成群的人包围，其中大概极少人听过登山宝训，记得其中内容的就更少了——祂将其中要点再讲一遍，其相同之处适足以表明这些要点的恒久分量，其相异之处则表明祂作为教会之大先知那取之不竭的丰富，我们就不应当引以为奇了。

耶稣看见这许多的人——指前来参加他传道事工的广大群众。这篇讲论的要点也记在Luke 6，通常称为"登山宝训"。它的基本内容很可能在不同场合、向不同的听众重复传讲过；在那些场合，其中一部分可能被省略，而路加所记的，可能是其中一次宣讲时的情形。见Luke 6:17-20注释。

就上了山——这座山或丘陵位于迦百农附近某处，但确切位置并未提及。他登上山丘，无疑是因为从高处向众人讲论，比与他们处于同一水平更为便利。如今在迦百农古城遗址西北不远处仍可见一座山丘，传统称那里就是这篇讲道传讲之地，地图上称之为八福山。人们通常认为宣讲这篇讲道的山丘位于从拿撒勒往提比哩亚的路上，离提比哩亚不远。这座山名为Kuran Huttin，意即"哈丁之角"。关于这座山，Hackett教授在《圣经图解》（Illustrations of Scripture, pp. 323, 324）中说："尽管正午的炎热以灼人之势直压在我们身上，我还是抵挡不住诱惑，要绕道去察看这处被赋予如此主张的地方，尽管我不能说自己对它有多大的信心。所说的这座山多岩石，从平原陡然升起，达到中等高度。它有两个峰顶，其间略有凹陷，正是因着这些凸出的尖顶，或说'角'，它才得了这个名字。从山顶上，观看的人可将提比哩亚海尽收眼底。这片风景最悦目之处，在于田野呈现的多姿景象。不同的地块按耕作状况显出各种颜色：有些地方土地刚被翻耕过，显出土壤本来的红色；有些呈黄色或白色，那里的庄稼正在成熟或已经成熟；还有些是绿色的，覆盖着青草或正在发芽的谷物。这些地块彼此相接，或互相交错，远远望去，那色彩斑驳的田块宛如一片令人愉悦的格纹织物，实在美丽。

"在修辞性地描绘登山宝训传讲的情景时，我们常听人说，民众从山坡两旁仰望讲者，或在平原上听他讲话。就眼前这个地点而言，这是不可能的；因为它过于陡峭、过于高峻，不容许这样的位置。然而，救主却可以坐在那里，处在听众中间，因为它提供了一片足够宽敞的平台，足以容纳当时可能在场的数百人。"

既已坐下——这是犹太人中间常用的教导方式，Luke 4:20；Luke 5:3；John 8:2；Acts 13:14；Acts 16:13。

门徒到他跟前来——"门徒"一词意为"学习者"，即受教的人。在这里，它指那些跟随耶稣传道事工的人，并不意味着他们都是基督徒。见John 6:66。