1
Lu 18:1-8.
简体中文
英文原文
Lu 18:1-8.
PARABLE OF THE IMPORTUNATE WIDOW.
1-5. always--Compare
Lu 18:7,
"night and day."
faint--lose heart, or slacken.
2
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简体中文
2. 不怕神……也不尊重人——无视神的报应，又藐视人的评议。
寡妇——软弱、孤单、无力自卫（提前 5:5，此节正取自此处）。
英文原文
2. feared not . . . neither regarded--defying the vengeance of God and despising the opinion of men.
widow--weak, desolate, defenseless
(1Ti 5:5,
which is taken from this).
3
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简体中文
3. 来——持续不断地来。见路 18:5"常来"。
给我伸冤——即救我脱离……的欺压。
英文原文
3. came--kept coming. See
Lu 18:5,
"her continual coming."
Avenge me--that is, rid me of the oppression of.
5
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5. 常来——永远不断来。
英文原文
5. continual coming--coming for ever.
6
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简体中文
6-8. 主——这名字表明他解释自己的比喻时所采用的权威式风格。
英文原文
6-8. the Lord--a name expressive of the authoritative style in which He interprets His own parable.
7
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简体中文
7. 神岂不——并非不义的，而是无限公义的审判者。
伸冤——从欺压中救赎。
他的选民——不像这寡妇那样被漠视和轻看，而是如他眼中的瞳人一般对他宝贵（亚 2:8）。
昼夜呼吁他——他们每一声呼吁都进入万军之主的耳中（雅 5:4），何况他们那不息而恒忍的呼吁，更当如此！
忍耐——宁可译为“在他们的事上”或“为他们的缘故”（如雅 5:7 的“为它”）[格罗修斯、德·韦特等]。
英文原文
7. shall not God--not unjust, but the infinitely righteous Judge.
avenge--redeem from oppression.
his own elect--not like this widow, the object of indifference and contempt, but dear to Him as the apple of the eye
(Zec 2:8).
cry day and night--whose every cry enters into the ears of the Lord of Sabaoth
(Jas 5:4),
and how much more their incessant and persevering cries!
bear long with them--rather, "in their case," or "on their account" (as)
Jas 5:7,
"for it"), [GROTIUS, DE WETTE, &c.].
8
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简体中文
8. 快快地——仿佛因长久的耽延而痛苦，迫不及待地要等到命定的介入时刻。（比较箴 29:1。）
然而等等——即在人子来为他教会伸冤之前，因迟延之久，得救的盼望将沉落至此，以致有人不得不问：在地上还能找到对那将临之伸冤者的信心吗？由此我们得知：(1) 这比喻首要而历史性的所指，是主现今在天上不在之时，他那如寡妇般孤苦、受压、无力自卫的教会；(2) 在这种情形下，切求恒忍地为得解救而祷告，是教会合宜的本分；(3) 尽管对此有种种鼓励，答复的迟延将如此之久，而解救的必要却依旧，以致得救的盼望几乎将归死灭，对基督再来的“信心”也几乎寻不见了。但这比喻应用于一般的祷告是如此明显，几乎掩盖了它更直接的所指；而这一应用又是如此宝贵，以致在任何公开而历史的诠释中，都不容其消失。
英文原文
8. speedily--as if pained at the long delay, impatient for the destined moment to interpose. (Compare
Pr 29:1.)
Nevertheless, &c.--that is, Yet ere the Son of man comes to redress the wrongs of His Church, so low will the hope of relief sink, through the length of the delay, that one will be fain to ask, Will He find any faith of a coming avenger left on the earth? From this we learn: (1) That the primary and historical reference of this parable is to the Church in its widowed, desolate, oppressed, defenseless condition during the present absence of her Lord in the heavens; (2) That in these circumstances importunate, persevering prayer for deliverance is the Church's fitting exercise; (3) That notwithstanding every encouragement to this, so long will the answer be delayed, while the need of relief continues the same, and all hope of deliverance will have nearly died out, and "faith" of Christ's coming scarcely to be found. But the application of the parable to prayer in general is so obvious as to have nearly hidden its more direct reference, and so precious that one cannot allow it to disappear in any public and historical interpretation.
9
Lu 18:9-14.
简体中文
路 18:9-14.
法利赛人和税吏的比喻.
英文原文
Lu 18:9-14.
PARABLE OF THE PHARISEE AND THE PUBLICAN.
11
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简体中文
11, 12. 站着——如犹太人祷告时那样（可 11:25）。
神啊等等——蒙保守免犯大恶，无疑确是向神感恩的正当缘由；但这本应激发敬虔谦卑、赞叹的心境，法利赛人却傲然把自己与其余人类分开，自视远在其上，并以轻蔑的目光看那可怜的税吏，感谢神说他不必像他那样远远站着，不必像芦苇般垂头，也不必像他那样捶胸。然而这些不过是他道德上的优越。他的宗教功劳则使他自庆的理由得以完全。他不局限于神所规定那每年一次的禁食（利 16:29），他与最严谨的人同样——他们每周第二日和第五日禁食[莱特富特]——不仅把律法规定当纳十分之一的献上，连“一切所得的”都纳上十分之一。这样，他不但尽了一切本分，还行了超功德的工；至于要认的罪、要补足的属灵需要，他却似乎毫无所感。法利赛式品格与宗教何等逼真的写照！
英文原文
11, 12. stood--as the Jews in prayer
(Mr 11:25).
God, &c.--To have been kept from gross iniquities was undoubtedly a just cause of thankfulness to God; but instead of the devoutly humble, admiring frame which this should inspire, the Pharisee arrogantly severs himself from the rest of mankind, as quite above them, and, with a contemptuous look at the poor publican, thanks God that he has not to stand afar off like him, to hang down his head like a bulrush and beat his breast like him. But these are only his moral excellencies. His religious merits complete his grounds for congratulation. Not confining himself to the one divinely prescribed annual fast
(Le 16:29),
he was not behind the most rigid, who fasted on the second and fifth days of every week [LIGHTFOOT], and gave the tenth not only of what the law laid under tithing, but of "all his gains." Thus, besides doing all his duty, he did works of supererogation; while sins to confess and spiritual wants to be supplied he seems to have felt none. What a picture of the Pharisaic character and religion!
13
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13. 远远地站着——因不配近前；然而那才是得以亲近的途径（诗 34:18; 赛 57:15）。
也不敢举目——因羞愧而不敢如此行（拉 9:6）。
捶着胸等等——不断地捶；因痛苦（路 23:48）与自责（耶 31:19）。
开恩可怜——“求你息怒”，这词在此意义上极为罕见，新约中仅另用一次，意为借献祭“成就挽回”（来 2:17）。因此此处可能暗指这一点，虽然未必。
罪人——按字面即“那罪人”；即：“若真有罪人，我就是。”
英文原文
13. standing afar off--as unworthy to draw near; but that was the way to get near
(Ps 34:18; Isa 57:15).
would not lift up--blushing and ashamed to do so
(Ezr 9:6).
smote, &c.--kept smiting; for anguish
(Lu 23:48),
and self-reproach
(Jer 31:19).
be merciful--"be propitiated," a very unusual word in such a sense, only once else used in the New Testament, in the sense of "making reconciliation" by sacrifice
(Heb 2:17).
There may therefore, be some allusion to this here, though not likely.
a sinner--literally, "the sinner"; that is, "If ever there was one, I am he."
14
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14. 倒算为义——意即“而不是那个人”；因为法利赛人并不寻求称义，也觉无此需要。神国度这一大律法，在基督的教导中，犹如以金字刻在其大门上。它又以多少不同的形式重复出现（诗 138:6; 147:6; 路 1:53）。
自我倒空，或“灵里贫穷”，是领受“带来救恩之恩”那根本而不可或缺的准备。哪里有此，随之以“安慰”之前的“哀恸”，以及被“饱足”所赏赐的“饥渴慕义”，便如我们此处所见的，必然出现。因此，这样的人，也惟独这样的人，才是被称为义的人（伯 33:27, 28; 诗 34:18; 赛 57:15）。
英文原文
14. rather than the other--The meaning is, "and not the other"; for the Pharisee was not seeking justification, and felt no need of it. This great law of the Kingdom of God is, in the teaching of Christ, inscribed, as in letters of gold, over its entrance gate. And in how many different forms is it repeated
(Ps 138:6; 147:6; Lu 1:53).
To be self-emptied, or, "poor in spirit," is the fundamental and indispensable preparation for the reception of the "grace which bringeth salvation": wherever this exists, the "mourning" for it which precedes "comfort" and the earnest "hungerings and thirstings after righteousness" which are rewarded by the "fulness" of it, will, as we see here, be surely found. Such, therefore, and such only, are the justified ones
(Job 33:27, 28; Ps 34:18; Isa 57:15).
15
Lu 18:15-17.
简体中文
路 18:15-17.
小孩子被带到基督面前.
15. 婴孩——表明马太（太 19:13）与马可（可 10:13）只称作“小孩子”或“幼儿”的，至少有一部分按字面就是“婴孩”。
摸他们——或如马太（太 19:13）更详细地说：“给他们按手祷告”，即为他们“祝福”（可 10:16），按古老习俗而行（创 48:14, 15）。
责备他们——门徒屡屡如此介入，为要免去夫子的烦扰与打岔；但正如结果所示——总是违背基督的心意（太 15:23; 路 18:39, 40）。此处，从我们主的回答清楚可见，他们以为这打扰是无用的，因为婴孩不能从他有所领受；他的事奉是为成年人的。
英文原文
Lu 18:15-17.
LITTLE CHILDREN BROUGHT TO CHRIST.
15. infants--showing that some, at least, of those called in Matthew
(Mt 19:13)
and Mark
(Mr 10:13)
simply "little" or "young children," were literally "babes."
touch them--or, as more fully in Matthew
(Mt 19:13),
"put His hands on them and pray," or invoke a "blessing" on them
(Mr 10:16),
according to venerable custom
(Ge 48:14, 15).
rebuked them--Repeatedly the disciples thus interposed to save annoyance and interruption to their Master; but, as the result showed, always against the mind of Christ
(Mt 15:23; Lu 18:39, 40).
Here, it is plain from our Lord's reply, that they thought the intrusion a useless one, as infants were not capable of receiving anything from Him. His ministrations were for grown people.
16
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16. 耶稣——马可（可 10:14）说他“极其恼怒”，这是极其宝贵的补充。
说——“让小孩子到我这里来”——“不要禁止他们”，是马太（太 19:14）与马可（可 10:14）所作的重要补充。
从基督口中所出的，是何等的话！其价值胜过红宝石。但他所附的理由——“因为在神国里的，正是这样的人”，或如太 19:14作“天国”——把此处所传的之前信息补全了；尤其是借紧接着的话来解释：“于是抱着小孩子，给他们按手，为他们祝福”（可 10:16）。
不可设想我们的主的全意只在告诉我们：既然成年人必须变成小孩子的样式才能配得神的国，所以他们不可拦阻婴孩到他这里来，因此他便抱起这些婴孩本身来祝福。门徒岂不正是犯了那重大错误——以为婴孩不当被带到基督面前，因为只有成年人才能从他得益——才“大大惹恼”了我们的主吗？虽然他抓住这无法抵挡的机会，借以告诉他们：要进国度，“不是孩子先变成他们那样，而是他们自己要变成孩子那样”[里希特，见于施蒂尔]，以挫其理智之骄，但这不过是附带之言；然后他回到这些孩子本身，以恩典的膀臂抱起他们，按手为他们祝福——除了表明他们因此作为婴孩便被赋了神国的资格之外，别无可想的理由。若然，那么“谁能禁止用水给这些与我们一样领受圣灵的人施洗呢？”（徒 10:47）。然而，这样把洗礼之水应用在此，惟有当婴孩已被先前带到基督自己面前蒙他赐福，并仅作为那赐福的印记之时，才有根据。
英文原文
16. But Jesus--"much displeased," says Mark
(Mr 10:14);
and invaluable addition.
said--"SUFFER THE LITTLE CHILDREN TO COME UNTO ME"--"AND FORBID THEM NOT," is the important addition of Matthew
(Mt 19:14)
and Mark
(Mr 10:14).
What words are these from the lips of Christ! The price of them is above rubies. But the reason assigned, "FOR OF SUCH IS THE KINGDOM OF GOD," or "of heaven," as in
Mt 19:14,
completes the previous information here conveyed; especially as interpreted by what immediately follows: "AND HE TOOK THEM UP IN HIS ARMS, PUT HIS HANDS UPON THEM, AND BLESSED THEM"
(Mr 10:16).
It is surely not to be conceived that all our Lord meant was to inform us, that seeing grown people must become childlike in order to be capable of the Kingdom of God, therefore they should not hinder infants from coming to Him, and therefore He took up and blessed the infants themselves. Was it not just the grave mistake of the disciples that infants should not be brought to Christ, because only grown people could profit by Him, which "much displeased" our Lord? And though He took the irresistible opportunity of lowering their pride of reason, by informing them that, in order to enter the Kingdom, "instead of the children first becoming like them, they must themselves become like the children" [RICHTER in STIER], this was but by the way; and, returning to the children themselves, He took them up in His gracious arms, put His hands upon them and blessed them, for no conceivable reason but to show that they were thereby made capable, AS INFANTS, of the Kingdom of God. And if so, then "Can any man forbid water that these should not be baptized which have received the Holy Ghost as well as we?"
(Ac 10:47).
But such application of the baptismal water can have no warrant here, save where the infants have been previously brought to Christ Himself for His benediction, and only as the sign and seal of that benediction.
18
Lu 18:18-30.
简体中文
Lu 18:18-30.
富有的少年官以及相关的讲论。
这个例子有几个值得注意之处。(1) 这人品格无可指责，而且是在青年一切试探之中仍能如此，因为他是一个“少年人”
(Mt 19:22),
又身处财富之中，因为“他极富足”
(Lu 18:23;
Mr 10:22).
(2) 然而他内心并不安息，反倒渴慕永生。(3) 与他所属的“官长”阶层不同
(Lu 18:18),
他对耶稣有足够的信心，深信耶稣能在这关键大事上给他权威的指引。(4) 他十分恳切，竟“跑来”，甚至“跪在他面前”问话，而且是在耶稣出来行路的时候
(Mr 10:17)
——那时大路上已经挤满了前往守逾越节的旅客；他不顾自己作为“官长”所属阶层的恶毒反对，也不顾在群众耳中、在公开的大路上提出这样的问题所能引起的羞愧。
英文原文
Lu 18:18-30.
THE RICH YOUNG RULER AND DISCOURSE THEREON.
This case presents some remarkable points. (1) The man was of irreproachable moral character; and this amidst all the temptations of youth, for he was a "young man"
(Mt 19:22),
and wealth, for "he was very rich"
(Lu 18:23; Mr 10:22).
(2) But restless notwithstanding, his heart craves eternal life. (3) Unlike the "rulers," to whose class he belonged
(Lu 18:18),
he so far believed in Jesus as to be persuaded He could authoritatively direct him on this vital point. (4) So earnest is he that he comes "running" and even "kneeling before Him," and that when He was gone forth into the war
(Mr 10:17)
--the high-road, by this time crowded with travellers to the passover; undeterred by the virulent opposition of the class he belonged to as a "ruler" and by the shame he might be expected to feel at broaching such a question in the hearing of a crowd and on the open road.
19
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19. 为什么等——那么，主的意思是教导人只有神才配称为“良善”的吗？断乎不可；因为那样便与一切圣经的教导相抵触，也与他自己所教导的相抵触
(Ps 112:5;
Mt 25:21;
Tit 1:8)。
因此，除非我们认为主是在故意挑剔，否则他只能有一个目的——要提升这个少年人对自己的认识，使他不能被简单地归入其他“良善的夫子”之列，并表明自己拒绝离开那本质上唯一“良善”的“那一位”而接受这个称号。这一点实在只是远远地暗示；但若看不见这是主话语的底色，便无法从中得出任何与他相称的含义。（因此，索西尼派在这里非但得不到任何支持，反倒被它挫败。）
英文原文
19. Why, &c.--Did our Lord mean then to teach that God only ought to be called "good?" Impossible, for that had been to contradict all Scripture teaching, and His own, too
(Ps 112:5; Mt 25:21; Tit 1:8).
Unless therefore we are to ascribe captiousness to our Lord, He could have had but one object--to raise the youth's ideas of Himself, as not to be classed merely with other "good masters," and declining to receive this title apart from the "One" who is essentially and only "good." This indeed is but distantly hinted; but unless this is seen in the background of our Lord's words, nothing worthy of Him can be made out of them. (Hence, Socinianism, instead of having any support here, is only baffled by it).
20
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20. 你晓得等——马太
(Mt 19:17)
在此更完整：“你若要进入永生，就当遵守诫命。”他说：“哪一条？”——仿佛在说，请给我指出一条我没有遵守的——“耶稣说，你不可”等
(Mt 19:17, 18)。
我们的主故意只局限于第二块法版，那是他认为容易遵守的，并把其中的诫命一一列举——因为在马可福音中
(Mr 10:19),
“不可亏负人”代替了第十条诫命（否则第八条便重复了两次）。在马太福音中
(Mt 19:19),
又加上了第二块法版的总纲：“要爱人如己”，仿佛要看看他是否敢说自己连这一条也遵守了。
英文原文
20. Thou knowest, &c.--Matthew
(Mt 19:17)
is more complete here: "but if thou wilt enter into life, keep the commandments. He saith unto him, Which--as if he had said, Point me out one of them which I have not kept?--"Jesus said, Thou shalt," &c.
(Mt 19:17, 18).
Our Lord purposely confines Himself to the second table, which He would consider easy to keep, enumerating them all--for in Mark
(Mr 10:19),
"Defraud not" stands for the tenth (else the eighth is twice repeated). In Matthew
(Mt 19:19)
the sum of this second table of the law is added, "Thou shalt love thy neighbor as thyself," as if to see if he would venture to say he had kept that.
21
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21. 这一切等——马太加上一句：“还缺少什么呢？”
(Mt 19:20)。
唉！这让我们窥见他的内心。他无疑是真诚的；但他里面有个声音低声对他说，他这样守诫命得以上天堂的路太容易了。他觉得还需要比这更多的东西；守了所有的诫命之后，他仍不知道那究竟是什么；他正是为着这一点来找耶稣。那时马可说
(Mr 10:21),
“耶稣看着他，就爱他”，或“用爱慕的眼光看他”。他的真诚、坦率，以及他离神国不远这些最动人的品质，赢得了主的喜爱——尽管他最终还是转身背向主。这对于那些只在重生之人身上才看出可爱之处的人，是一个教训。
英文原文
21. All these, &c.--"what lack I yet?" adds Matthew
(Mt 19:20).
Ah! this gives us a glimpse of his heart. Doubtless he was perfectly sincere; but something within whispered to him that his keeping of the commandments was too easy a way of getting to heaven. He felt something beyond this to be necessary; after keeping all the commandments he was at a loss to know what that could be; and he came to Jesus just upon that point. "Then," says Mark
(Mr 10:21),
"Jesus beholding him loved him," or "looked lovingly upon him." His sincerity, frankness, and nearness to the kingdom of God, in themselves most winning qualities, won our Lord's regard even though he turned his back upon Him--a lesson to those who can see nothing lovable save in the regenerate.
22
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简体中文
22. 还缺少一件——唉！但这却是最根本、最致命的缺少。
变卖等——因财富是他的偶像，从一开始就晓得这事的主，立刻以他大而有权柄的手把它抓住，说：“现在把那个交给我，一切就都对了。”可见此处并没有关于处置财富的一般指示，只暗示我们当不依附财富，而将其放在赐财富者的脚前。凡把自己一切所有的这样处理的人，无论贫富，都是天国的真继承人。
英文原文
22. lackest . . . one thing--Ah! but that a fundamental, fatal lack.
sell, &c.--As riches were his idol, our Lord, who knew if from the first, lays His great authoritative grasp at once upon it, saying, "Now give Me up that, and all is right." No general direction about the disposal of riches, then, is here given, save that we are to sit loose to them and lay them at the feet of Him who gave them. He who does this with all he has, whether rich or poor, is a true heir of the kingdom of heaven.
23
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23-25. 甚忧愁——马太
(Mt 19:22)
更详作“忧忧愁愁地走开”；马可更进一步：“听见这话，脸上就变色（或译‘变阴沉’），忧忧愁愁地走开。”与基督分离，他感到难过，非常难过；但与他的财富分离，却会令他更痛苦。当财富与基督条件下的天国二者只能择其一时，结果便显出他的天平倒向哪一边。由此可见，他缺乏律法那包罗一切的总要求——内心对神绝对的归服；这一缺乏便败坏了他其他所有的顺服。
英文原文
23-25. was very sorrowful--Matthew
(Mt 19:22)
more fully, "went away sorrowful"; Mark still more, "was sad" or "sullen" at that saying, and "went away grieved." Sorry he was, very sorry, to part with Christ; but to part with his riches would have cost him a pang more. When Riches or Heaven, on Christ's terms, were the alternative, the result showed to which side the balance inclined. Thus was he shown to lack the one all-comprehensive requirement of the law--the absolute subjection of the heart to God, and this want vitiated all his other obediences.
24
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24. 耶稣看见——马可说
(Mr 3:34),
他“周围看了一看”——仿佛先目送那离去的少年——“就对他的门徒说”。
何等难等——意为有多么难。马可
(Mr 10:24)
加上一句解释：“倚靠钱财的人进神的国，是何等地难”——即要胜过这偶像式的倚靠何其困难，而非胜过它便不能进入；这话以“孩子们”一语引入，是 affection 与怜悯的亲切昵称
(Joh 21:5)。
英文原文
24. when Jesus saw--Mark says
(Mr 3:34),
He "looked round about"--as if first following the departing youth with His eye--"and saith unto His disciples."
How hardly, &c.--with what difficulty. In Mark
(Mr 10:24)
an explanation is added, "How hard is it for them that trust in riches," &c.--that is, with what difficulty is this idolatrous trust conquered, without which they cannot enter; and this is introduced by the word "children"--sweet diminutive of affection and pity
(Joh 21:5).
25
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25. 骆驼等——一句谚语式的说法，字面指一件不可能的事，比喻指极难之事。
英文原文
25. easier for a camel, &c.--a proverbial expression denoting literally a thing impossible, but figuratively, very difficult.
26
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26, 27. 这样等——“这样的话，谁能得救呢？”“是啊，这确是人所不能，但在神却能。”
英文原文
26, 27. For, &c.--"At that rate none can be saved": "Well, it does pass human power, but not divine."
28
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28-30. 看哪等——出于他心中的纯朴（从主的答复可以看出），他清楚知道所要求的舍弃已经做到，又慷慨地把弟兄们包括在内——“我们”；并不像那少年官“这一切我都遵守了”的那种精神。
已经撇下所有的——“工人的少与王侯的多一样，都是他的‘所有’”[本格尔]。马太
(Mt 19:27)
里他加上一句：“将来我们要得什么呢？”我们将会如何呢？
英文原文
28-30. Lo, &c.--in the simplicity of his heart (as is evident from the reply), conscious that the required surrender had been made, and generously taking in his brethren with him--"we"; not in the spirit of the young ruler. "All these have I kept,"
left all--"The workmen's little is as much his "all" as the prince's much" [BENGEL]. In Matthew
(Mt 19:27)
he adds, "What shall we have therefore?" How shall it fare with us?
29
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29. 没有等——主满有恩典地承认这舍弃既已经做到，便完全可悦。
房屋等——在马太和马可
(Mt 19:27;
Mr 10:29)
里列举更为详尽，要把每一种形式的舍己都包括在内。
为神国——马可
(Mr 10:29)
作“为我和福音”。见
Lu 6:22
的注释。
英文原文
29. There is no man, &c.--graciously acknowledging at once the completeness and the acceptableness of the surrender as a thing already made.
house, &c.--The specification is still more minute in Matthew and Mark,
(Mt 19:27; Mr 10:29)
to take in every form of self-sacrifice.
for the kingdom of God's sake--in Mark
(Mr 10:29),
"for MY sake and the Gospel's." See on
Lu 6:22.
30
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30. 今世得百倍——马太
(Mt 19:29)
作“百倍”，马可
(Mr 10:30)
又加上一句极有趣的话：“并且今世要得房屋、弟兄、姐妹、母亲、儿女、田地，但要受逼迫”。这里赐下了一个有福的应许：凡在对基督之爱的祭坛上以天然形式献上的所有人际关系与情感，都要在基督的根基上、在基督徒的境况中被重建。他称此为“得更多”——比他们所舍弃的“多百倍”。我们的主亲自首先示范了这他自己关系的重新调整。（见
Mt 12:49, 50
以及
2Co 6:14-18
的注释。）
但这是“要受逼迫”的；因为这样的迁移，岂能不对血气造成最惨痛的撕裂？逼迫恐怕会随他们进入那更高更大的圈子，连那里也被打破！然而最好不过的，是“来世得永生”。
待到彼岸终达岸，
谁还细数所历风波？
—凯布尔
这些应许是给每一个为基督撇下一切的人的。但在马太
(Mt 19:28)
里，这话之前先有对十二使徒的特殊应许：“我实在告诉你们：你们这跟从我的人，到复兴的时候，人子坐在他荣耀的宝座上，你们也要坐在十二个宝座上，审判以色列十二个支派。”如今跟从我的你们，在新国度中要治理那以犹太形式描述的大基督教世界——这里以十二支派为代表，由十二使徒在各自的审判宝座上主持。从这个意义上说，这应许已经显赫地应验了[加尔文、格劳修斯、莱特富特等人]。但若这应许是指着将来的荣耀而言（如
Lu 22:28-30
所似乎提示，也是大多数学者所采纳的），那便是指着基督教会最初的创立者将得着最高的个人尊荣。
英文原文
30. manifold more in this present time--in Matthew
(Mt 19:29)
"an hundredfold," to which Mark
(Mr 10:30)
gives this most interesting addition, "Now in this present time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions." We have here the blessed promise of a reconstruction of all human relationships and affections on a Christian basis and in a Christian state, after being sacrificed, in their natural form, on the altar of love to Christ. This He calls "manifold more"--"an hundredfold more"--than what they sacrificed. Our Lord was Himself the first to exemplify this new adjustment of His own relationships. (See on
Mt 12:49, 50;
and
2Co 6:14-18.)
But this "with persecutions"; for how could such a transfer take place without the most cruel wrenches to flesh and blood? but the persecution would haply follow them into their new and higher circle, breaking that up too! But best of all, "in the world to come life everlasting." And
When the shore is won at last
Who will count the billows past?
KEBLE
These promises are for every one who forsakes his all for Christ. But in Matthew
(Mt 19:28)
this is prefaced by a special promise to the Twelve: "Verily I say unto you, That ye which have followed Me in the Regeneration, when the Son of man shall sit in the throne of His glory, ye also shall sit on twelve thrones judging the twelve tribes of Israel." Ye who have now adhered to Me shall, in the new kingdom, rule, or give law to, the great Christian world, here set forth in Jewish dress as the twelve tribes, presided over by the twelve apostles on so many judicial thrones. In this sense certainly the promise has been illustriously fulfilled [CALVIN, GROTIUS, LIGHTFOOT, &c.]. But if the promise refers to the yet future glory (as may be thought from
Lu 22:28-30,
and as most take it), it points to the highest personal distinction of the first founders of the Christian Church.
31
Lu 18:31-34.
简体中文
Lu 18:31-34.
更完全地预告自己将要受死与复活。
（见
Mr 10:32-34
的注释。）
31. 先知所写的一切事，都要成就在人子身上——这表明基督自己怎样读旧约，也愿意我们怎样读；可是在旧约里，有些在其他方面颇为福音派的解经家，却找不到、或实际上找不到人子受苦的预言。
英文原文
Lu 18:31-34.
FULLER ANNOUNCEMENT OF HIS APPROACHING DEATH AND RESURRECTION.
(See on
Mr 10:32-34.)
31. all written by the prophets concerning the Son of man . . . be accomplished--showing how Christ Himself read, and would have us to read, the Old Testament, in which some otherwise evangelical interpreters find no prophecies, or virtually none, of the sufferings of the Son of man.
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34. 一样也不懂得等——福音书作者似乎无法说得够强烈，来表明那时这些极其明白的话，其意思对他们是如何完全隐藏；无疑是为了加重他们日后见证的分量——正因这情形，那见证才如此惊人，对一切单纯的人也如此不可抗拒。
英文原文
34. understood none, &c.--The Evangelist seems unable to say strongly enough how entirely hidden from them at that time was the sense of these exceeding plain statements: no doubt to add weight to their subsequent testimony, which from this very circumstance was prodigious, and with all the simple-hearted irresistible.
35
Lu 18:35-43.
简体中文
Lu 18:35-43.
瞎子得医治。
在
Mt 20:29-34
里他们是两个，如同格拉森被鬼附者一样。在马太和马可
(Mr 10:46-52)
里，这事与基督离开耶利哥相连；在路加里则与他的将近耶路撒冷相连。对这些细节上的细微出入，已有多种解释。也许，我们若知道全部事实，便不以为难；但我们既被留在这一程度的黑暗中，便说明这事无论如何都无关紧要。有一件事是明显的：这几位福音书的作者之间不可能串通，否则他们必会小心翼翼地除掉这些“太阳上的黑点”。
英文原文
Lu 18:35-43.
BLIND MAN HEALED.
In
Mt 20:29-34,
they are two, as in the case of the Demoniac of Gadara. In Matthew and Mark
(Mr 10:46-52)
the occurrence is connected with Christ's departure from Jericho; in Luke with His approach to it. Many ways of accounting for these slight divergences of detail have been proposed. Perhaps, if we knew all the facts, we should see no difficulty; but that we have been left so far in the dark shows that the thing is of no moment any way. One thing is plain, there could have been no collusion among the authors of these Gospels, else they would have taken care to remove these "spots on the sun."
38
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38. 大卫的子孙等——（见
Mt 12:23
的注释。）
英文原文
38. son of David, &c.--(See on
Mt 12:23).
39
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39. 责备等——（见
Lu 18:15
的注释。）
越发——这正是那被称许的叙利非尼基妇人的切求，也是主所屡次吩咐的
(Lu 11:5-13; 18:1-8)。
英文原文
39. rebuked, &c.--(See on
Lu 18:15).
so much the more--that importunity so commended in the Syrophenician woman, and so often enjoined
(Lu 11:5-13; 18:1-8).
40
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40. 吩咐等——马可
(Mr 10:49)
有这一有趣的补充：“他们就叫那瞎子，对他说：放心，起来，他叫你啦”——正如有人迫切想见某位显贵，却被一个又一个官员告知等候无益，他不会成功（他们是这样“知道”的），却仍坚持等他请求的回答；终于门开了，仆人出来说：“你可以进去——他叫你了。”来到耶稣面前的其他求告者，岂不有时也是这样？“他就丢下衣服”——这一笔多么生动，显然出自目击者之手，表达了他的恳切与喜乐——“来到耶稣那里”
(Mr 10:49, 50)。
英文原文
40. commanded, &c.--Mark
(Mr 10:49)
has this interesting addition: "And they call the blind man, saying unto him, Be of good comfort, rise, He calleth thee"--just as one earnestly desiring an interview with some exalted person, but told by one official after another that it is vain to wait, as he will not succeed (they know it), yet persists in waiting for some answer to his suit, and at length the door opens, and a servant appears, saying, "You will be admitted--he has called you." And are there no other suitors to Jesus who sometimes fare thus? "And he, casting away his garment"--how lively is this touch, evidently of an eye-witness, expressive of his earnestness and joy--"came to Jesus"
(Mr 10:49, 50).
41
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41-43. 你要我为你做什么等——为试验他们，加深他们对自己目前需要的意识，并引出他们对他的信心。“主啊，拉波尼”
(Mr 10:51);
这是恳切而信赖的呼喊。（见
Joh 20:16
的注释。）
英文原文
41-43. What wilt thou, &c.--to try them; to deepen their present consciousness of need; and to draw out their faith in Him. Lord "Rabboni"
(Mr 10:51);
an emphatic and confiding exclamation. (See on
Joh 20:16.)
路 18:1-8.
切求之寡妇的比喻.
1-5. 常常——可与路 18:7"昼夜"比较。
灰心——丧胆，或松懈。