1
Mt 9:1-8.
英文原文
Mt 9:1-8.
HEALING OF A PARALYTIC. ( =
Mr 2:1-12; Lu 5:17-26).
This incident appears to follow next in order of time to the cure of the leper
(Mt 8:1-4).
For the exposition, see on
Mr 2:1-12.
9
Mt 9:9-13.
Mt 9:9-13。
马太蒙召与筵席。 （ =
Mr 2:14-17；Lu 5:27-32）。
马太蒙召
(Mt 9:9)。
9. 耶稣从那里往前走——即从迦百农医治瘫子之处出发，向那城所濒临的加利利海滨走去。马可如往常更详细地描绘这一场景，如此说
(Mr 2:13)：“
耶稣又出到海边去，众人都就了祂来，祂便教训他们”——或作“不断地教训他们”。“耶稣经过的时候”，
看见一个人名叫马太——即这宝贵福音书的作者；他在此处以非凡的谦逊和简洁，记述自己蒙召的经过。在马可和路加福音中，他被称为利未，这似乎是他的家族名。然而在他们所列的十二使徒名单中，马可和路加都称他为马太，这似乎是他作为门徒为人所知的名字。他自己虽隐去家族名，却小心不隐去他的职业——那令人不快的联想——为要将之与那呼召他离开此业、立他为使徒的恩典相对照。（见
Mt 10:3)。
唯独马可告诉我们
(Mr 2:14)，
他是“亚勒腓的儿子”——大概与小雅各的父亲是同一人。由此及其他考虑，几乎可以肯定他在这次相遇之前至少曾听见过我们主的事。关于利未与马太是否同一人，从早期起便有人提出不必要的疑问。任何一个有能力的陪审团，面对我们在福音书中所有的证据，都会毫不犹豫地一致裁定二者为同一人。
坐在税关上——作为税吏，路加
(Lu 5:27)
如此称呼他。这字意指收税之处，即收税员所坐的税亭或税关。此处既在海边，可能他收取的是人货渡湖的渡税。（见
Mt 5:46)。
就对他说：你跟从我来——这是出自那位从未徒然使用此语者之口的迷人话语，祂使用此语时总在听者心中赐下不可抵挡的功效。
他就——“撇下所有的”
(Lu 5:28)，
“起来跟从了耶稣”。
英文原文
Mt 9:9-13.
MATTHEW'S CALL AND FEAST. ( =
Mr 2:14-17; Lu 5:27-32).
The Call of Matthew
(Mt 9:9).
9. And as Jesus passed forth from thence--that is, from the scene of the paralytic's cure in Capernaum, towards the shore of the Sea of Galilee, on which that town lay. Mark, as usual, pictures the scene more in detail, thus
(Mr 2:13):
"And He went forth again by the seaside; and all the multitude resorted unto Him, and He taught them"--or, "kept teaching them." "And as He passed by"
he saw a man, named Matthew--the writer of this precious Gospel, who here, with singular modesty and brevity, relates the story of his own calling. In Mark and Luke he is called Levi, which seems to have been his family name. In their lists of the twelve apostles, however, Mark and Luke give him the name of Matthew, which seems to have been the name by which he was known as a disciple. While he himself sinks his family name, he is careful not to sink his occupation, the obnoxious associations with which he would place over against the grace that called him from it, and made him an apostle. (See on
Mt 10:3).
Mark alone tells us
(Mr 2:14)
that he was "the son of Alphæus"--the same, probably, with the father of James the Less. From this and other considerations it is pretty certain that he must at least have heard of our Lord before this meeting. Unnecessary doubts, even from an early period, have been raised about the identity of Levi and Matthew. No capable jury, with the evidence before them which we have in the Gospels, would hesitate in giving a unanimous verdict of identity.
sitting at the receipt of custom--as a publican, which Luke
(Lu 5:27)
calls him. It means the place of receipt, the toll house or booth in which the collector sat. Being in this case by the seaside, it might be the ferry tax for the transit of persons and goods across the lake, which he collected. (See on
Mt 5:46).
and he saith unto him, Follow me--Witching words these, from the lips of Him who never employed them without giving them resistless efficacy in the hearts of those they were spoken to.
And he--"left all"
(Lu 5:28),
"arose and followed him."
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筵席
(Mt 9:10-13)。
10. 耶稣在屋里坐席的时候——我们福音书作者的谦逊在此显著地表现出来。路加说
(Lu 5:29)：“
利未在自己家里为耶稣大摆筵席”，或作“接待”，而马太只说“祂坐席”；马可和路加说那是在利未“自己家里”，而马太只说“祂在屋里坐席”。这筵席是当下摆设，还是后来才摆设，是事件次序中一个颇有意义、且和谐家们未尽一致之点。很可能它并非立刻摆设，而是相当一段时间之后。因为马太——他理当知道其主在他自己席上说话时所发生的事——告诉我们，管会堂的睚鲁来访正是那一刻发生
(Mt 9:18)。
但我们从马可和路加知道，睚鲁这次来访是直到主后来从格拉森人之地回来才发生。（见
Mr 5:21
以下，及 Lu 8:40
以下）。因此我们断定，这筵席并非在他初作门徒的新鲜劲儿里摆设，而是在马太有相当时间在信仰上略得建立之后；那时他回到迦百农，出于对与自己同业、性情相同的旧友的怜悯，便把他们聚拢过来，使他们有机会听见从祂夫子口中所出的恩言，或许他们也能经历同样的改变。
有好些税吏和罪人来——路加说“许多”
(Lu 5:29)。
和耶稣并门徒一同坐席——在这种场合，译作“坐”的字都是“斜倚”，指古人卧在卧榻上进餐的习俗。
英文原文
The Feast
(Mt 9:10-13).
10. And it came to pass, as Jesus sat at meat in the house--The modesty of our Evangelist signally appears here. Luke says
(Lu 5:29)
that "Levi made Him a great feast," or "reception," while Matthew merely says, "He sat at meat"; and Mark and Luke say that it was in Levi's "own house," while Matthew merely says, "He sat at meat in the house." Whether this feast was made now, or not till afterwards, is a point of some importance in the order of events, and not agreed among harmonists. The probability is that it did not take place till a considerable time afterwards. For Matthew, who ought surely to know what took place while his Lord was speaking at his own table, tells us that the visit of Jairus, the ruler of the synagogue, occurred at that moment
(Mt 9:18).
But we know from Mark and Luke that this visit of Jairus did not take place till after our Lord's return, at a later period from the country of the Gadarenes. (See
Mr 5:21, &c., and Lu 8:40,
&c.). We conclude, therefore, that the feast was not made in the novelty of his discipleship, but after Matthew had had time to be somewhat established in the faith; when returning to Capernaum, his compassion for old friends, of his own calling and character, led him to gather them together that they might have an opportunity of hearing the gracious words which proceeded out of His Master's mouth, if haply they might experience a like change.
behold, many publicans and sinners--Luke says, "a great company"
(Lu 5:29)
came and sat down with him and his disciples--In all such cases the word rendered "sat" is "reclined," in allusion to the ancient mode of lying on couches at meals.
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11. 法利赛人——马可和路加加上“和文士”
(Mr 2:6；Lu 5:21)。
看见，就对耶稣的门徒说——路加说“发怨言”或“嘀咕”
(Lu 5:30)。
对祂的门徒——他们不敢把问题直接向耶稣本人提出。
你们的先生为什么和税吏并罪人一同吃饭呢？——（见
Lu 15:2)。
英文原文
11. And when the Pharisees--"and scribes," add Mark and Luke
(Mr 2:6; Lu 5:21).
saw it, they said--"murmured" or "muttered," says Luke
(Lu 5:30).
unto his disciples--not venturing to put their question to Jesus Himself.
Why eateth your Master with publicans and sinners?--(See on
Lu 15:2).
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12. 耶稣听见，就说——对法利赛人和文士说；祂主动向他们说话，虽然他们退缩不敢向祂说话。
康健的人用不着医生，有病的人才用得着——即：“你们自以为康健；所以我的使命不是向着你们：医生的事是医治病人；所以我与税吏和罪人一同吃饭。”哦，这无双的话曾缠裹了多少破碎的心、多少患罪病的灵魂！
英文原文
12. But when Jesus heard that, he said unto them--to the Pharisees and scribes; addressing Himself to them, though they had shrunk from addressing Him.
They that be whole need not a physician, but they that are sick--that is, "Ye deem yourselves whole; My mission, therefore, is not to you: The physician's business is with the sick; therefore eat I with publicans and sinners." Oh, what myriads of broken hearts, of sin-sick souls, have been bound up by this matchless saying!
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13. 经上说：『我喜爱怜恤，不喜爱祭祀』，这句话的意思，你们去揣摩吧——
（何6:6），
我喜爱怜恤，不喜爱祭祀——意指前者重于后者。「祭祀」是礼仪律法的核心部分，在此代表一种仅拘泥于条文的宗教；而「怜恤」则表达了对堕落之人的同情，以扶持他们为目标。在「与那些暗昧无益的事毫无相交」的意义上，远离污秽之人的本分是显而易见的；但若将此理解为禁止一切为使他们回转所必需的交往，便是滥用此原则。这正是那些法利赛式的宗教人士所作的，也正是我们的主在此所揭穿的。
我来本不是召义人，乃是召罪人（悔改）——此处斜体字在此处权威性可疑，在
可2:17
中更属可疑；但在
路5:32
中则无可置疑。这里我们所见的，正是前一陈述除去比喻之后的直白表达。「义人」是健康的人；「罪人」是病人。当基督「召」后者——正如祂召马太，可能也包括祂所邀请来与祂同席的那些税吏和罪人——乃是要医治他们灵性的疾病，或拯救他们的灵魂：「义人」——正如那些可悲、自满的法利赛人——祂却「打发他们空手而去」。
英文原文
13. But go ye and learn what that meaneth--
(Ho 6:6),
I will have mercy, and not sacrifice--that is, the one rather than the other. "Sacrifice," the chief part of the ceremonial law, is here put for a religion of literal adherence to mere rules; while "mercy" expresses such compassion for the fallen as seeks to lift them up. The duty of keeping aloof from the polluted, in the sense of "having no fellowship with the unfruitful works of darkness," is obvious enough; but to understand this as prohibiting such intercourse with them as is necessary to their recovery, is to abuse it. This was what these pharisaical religionists did, and this is what our Lord here exposes.
for I am not come to call the righteous, but sinners to repentance--The italicized words are of doubtful authority here, and more than doubtful authority in
Mr 2:17;
but in
Lu 5:32
they are undisputed. We have here just the former statement stripped of its figure. "The righteous" are the whole; "sinners," the sick. When Christ "called" the latter, as He did Matthew, and probably some of those publicans and sinners whom he had invited to meet Him, it was to heal them of their spiritual maladies, or save their souls: "The righteous," like those miserable self-satisfied Pharisees, "He sent empty away."
14
Mt 9:14-17.
太9:14-17.
论禁食
见
路5:33-39的注释。
英文原文
Mt 9:14-17.
DISCOURSE ON FASTING.
See on
Lu 5:33-39.
18
Mt 9:18-26.
太9:18-26.
患血漏的 女人 得医治—— 睚鲁的 女儿 复活。
（=
路8:40-56；可5:21-43）。
释经请见
可5:21-43的注释。
英文原文
Mt 9:18-26.
THE WOMAN WITH THE ISSUE OF BLOOD HEALED.--THE DAUGHTER OF JAIRUS RAISED TO LIFE. ( =
Lu 8:40-56; Mr 5:21-43).
For the exposition, see on
Mr 5:21-43.
27
Mt 9:27-34.
太9:27-34。
两个瞎子 与一个 哑巴 被鬼附者 得医治。
这两个神迹仅由马太记载。
两个瞎子得医治
（太9:27-31）。
27. 耶稣从那里往前走，有两个瞎子跟着他——无疑听见，如后来的情形所明言：「耶稣经过」
（太20:30）。
喊着说：大卫的子孙，可怜我们吧——值得注意的是，在唯一另一个记载瞎子向耶稣求医而得医治的事例中，他们一次又一次地以这一个为人熟愁的弥赛亚称呼——「大卫的子孙」——称呼他
（太20:30）。
岂能怀疑他们的信紧抓住这样伟大的弥赛亚应许，如「那时瞎子的眼必睁开」等等
（赛35:5）？
若如此，他们对他——作为以色列的安慰者——行他所预言之职分的呼求，必以极大力量落在耶稣的耳中。
英文原文
Mt 9:27-34.
TWO BLIND MEN AND A DUMB DEMONIAC HEALED.
These two miracles are recorded by Matthew alone.
Two Blind Men Healed
(Mt 9:27-31).
27. And when Jesus departed thence, two blind men followed him--hearing, doubtless, as in a later case is expressed, "that Jesus passed by"
(Mt 20:30).
crying, and saying, Thou son of David, have mercy on us--It is remarkable that in the only other recorded case in which the blind applied to Jesus for their sight, and obtained it, they addressed Him, over and over again, by this one Messianic title, so well known--"Son of David"
(Mt 20:30).
Can there be a doubt that their faith fastened on such great Messianic promises as this, "Then the eyes of the blind shall be opened," &c.
(Isa 35:5)?
and if so, this appeal to Him, as the Consolation of Israel, to do His predicted office, would fall with great weight upon the ears of Jesus.
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28. 耶稣进了屋子——为要试验他们的信与忍耐，他似乎未给他们任何回答。但
瞎子就来到他跟前——无疑这正是他所要的。
耶稣说：你们信我能作这事吗？他们说：主啊，我们信——无疑我们主的问题不仅是要试验他们的信，更是要加深它，提高他们对医治的期待，从而预备他们领受；而他们立即向他所作的如此动人而单纯的能力之承认，表明那目的完全达到了。
英文原文
28. And when he was come into the house--To try their faith and patience, He seems to have made them no answer. But
the blind men came to Him--which, no doubt, was what He desired.
and Jesus saith unto them, Believe ye that I am able to do this? they said unto him, Yea, Lord--Doubtless our Lord's design was not only to put their faith to the test by this question, but to deepen it, to raise their expectation of a cure, and so prepare them to receive it; and the cordial acknowledgment, so touchingly simple, which they immediately made to Him of His power to heal them, shows how entirely that object was gained.
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29. 耶稣就摸他们的眼睛，说，照着你们的信给你们成全了吧——不是"你们所得的医治与你们的信心成正比"，而是"你们得这医治，是因你们的信心而赐予的"。这样，他们便在复明的视力中，随身带着一个恩典的印记，印证那从满有怜悯的主面前吸引出这恩的信心。
英文原文
29. Then touched he their eyes, saying, According to your faith be it unto you--not, Receive a cure proportioned to your faith, but, Receive this cure as granted to your faith. Thus would they carry about with them, in their restored vision, a gracious seal of the faith which drew it from their compassionate Lord.
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30. 他们的眼睛就开了。耶稣切切地嘱咐他们——这说法极有力，表示极大的诚挚。
英文原文
30. And their eyes were opened: and Jesus straitly charged them--The expression is very strong, denoting great earnestness.
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31. 他们出去，竟把他的名声传遍了那地方——（见
Mt 8:4）。
英文原文
31. But they, when they were departed, spread abroad his fame in all that country--(See on
Mt 8:4).
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哑巴鬼附的人得医治
(Mt 9:32-34)。
32. 他们出去的时候，有人将鬼所附的一个哑巴带到耶稣跟前——"被鬼附的"。哑非天生，乃是被鬼附的结果。
英文原文
A Dumb Demoniac Healed
(Mt 9:32-34).
32. As they went out, behold, they brought to him a dumb man possessed with a devil--"demonized." The dumbness was not natural, but was the effect of the possession.
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33. 鬼——魔。
被赶出去，哑巴就说出话来——此案的具体细节未记；目的只在于记录：那恶意的压迫一旦除去，本来的官能便立刻复原；众人惊异的反应；以及这事在另一类人身上所产生的迥然不同的效果。
众人都希奇说，在以色列中，从来没有见过这样的事——大概不仅指这一件事，而是指那些以医治大能所作的一切神迹奇事，似乎预示以色列历史中一个新纪元。他们用这话，大概也要在他们认为安全范围内，表示他们愿意认他为所应许的弥赛亚。
英文原文
33. And when the devil--demon.
was cast out, the dumb spake--The particulars in this case are not given; the object being simply to record the instantaneous restoration of the natural faculties on the removal of the malignant oppression of them, the form which the popular astonishment took, and the very different effect of it upon another class.
and the multitudes marvelled, saying, It was never so seen in Israel--referring, probably, not to this case only, but to all those miraculous displays of healing power which seemed to promise a new era in the history of Israel. Probably they meant by this language to indicate, as far as they thought it safe to do so, their inclination to regard Him as the promised Messiah.
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34. 法利赛人却说，他是靠着鬼王赶鬼——"靠着鬼王赶魔"。这似乎是关于这类神迹的论调的初露头角，不久便成了诋毁这类神迹的固定说法——这种说法若是不可悲地表明了最黑之恶意，实在荒谬可笑。（见
Mt 12:24
等）。
英文原文
34. But the Pharisees said, He casteth out devils through the prince of the devils--"the demons through the prince of the demons." This seems to be the first muttering of a theory of such miracles which soon became a fixed mode of calumniating them--a theory which would be ridiculous if it were not melancholy as an outburst of the darkest malignity. (See on
Mt 12:24,
&c.).
35
Mt 9:35-10:5.
Mt 9:35-10:5.
第三次 加利利 巡游——差遣 十二 使徒。
十二使徒的使命，需以先前选立他们为前提——这点本福音书未记，而且是在主公开生活较晚的阶段才发生——故此处是提前记入，其本应处在
Lu 6:12-19
所记之事之后。
第三次加利利巡游
(Mt 9:35)
——大概也是最后一次。
35. 耶稣走遍各城各乡，在会堂里教训人，宣讲天国的福音，又医治各样的病症，各样的残疾——这些斜体字此处依据颇可怀疑，可能是从
Mt 4:23
误移于此。这里的措辞与描述第一次巡游的话如此一致
(Mt 4:23)，
我们可以推想两次所作的工作大同小异。那不过是再次耕松土壤，重新播下宝贵的种子。（见
Mt 4:23）。
对于救赎主"翅膀有医能"的这些多结果子的行程，彼得毫无疑问是在暗示，他在哥尼流家中讲道时说："神怎样以圣灵和能力膏拿撒勒人耶稣，这都是你们知道的：他周流四方行善事，医好凡被魔鬼压制的人，因为神与他同在"
(Ac 10:38)。
英文原文
Mt 9:35-10:5.
THIRD GALILEAN CIRCUIT--MISSION OF THE TWELVE APOSTLES.
As the Mission of the Twelve supposes the previous choice of them--of which our Evangelist gives no account, and which did not take place till a later stage of our Lord's public life--it is introduced here out of its proper place, which is after what is recorded in
Lu 6:12-19.
Third Galilean Circuit
(Mt 9:35)
--and probably the last.
35. And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people--The italicized words are of more than doubtful authority here, and were probably introduced here from
Mt 4:23.
The language here is so identical with that used in describing the first circuit
(Mt 4:23),
that we may presume the work done on both occasions was much the same. It was just a further preparation of the soil, and a fresh sowing of the precious seed. (See on
Mt 4:23).
To these fruitful journeyings of the Redeemer, "with healing in His wings," Peter no doubt alludes, when, in his address to the household of Cornelius, he spoke of "How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil: for God was with Him"
(Ac 10:38).
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耶稣怜恤众人，求祷告求帮助
(Mt 9:36-38)。
他如今已从传道医治的巡回中回来，结果与第一次巡回结束时一样，有一大群众多的人聚集在他周围。他整夜祷告之后，已召集了他较亲近的门徒，从他们当中严肃地选立了十二个人；随后从这事所发生的山上下来，到了在下边等候他的众人那里，对他们——照我们所见——作了那篇与登山宝训极为相似，以致许多批评学者以为同一的讲论。（见
Lu 6:12-49；
及
Mt 5:1，
引言。）此后不久，众人仍缭绕在他身边，耶稣被他们困苦无助的光景所动，就作了下面所要描述的事。
36. 他看见许多的人，就怜悯他们，因为他们困苦——但这读法几乎毫无权威。真本无疑当为"被骚扰"。
流离——更当译作"散倒在地"、"被撇弃"、"被忽略"。
如同羊没有牧人一般——他们因身体劳顿而疲意的可悲状态，那一团未加组织的大群人，不过是他们受法利赛人引导之害的那种苦况的一个淡薄写照；他们的灵魂无人照管，却又被吸引、缭绕在他身边。这就动了救赎主的心。
英文原文
Jesus Compassionating the Multitudes, Asks Prayer for Help
(Mt 9:36-38).
He had now returned from His preaching and healing circuit, and the result, as at the close of the first one, was the gathering of a vast and motley multitude around Him. After a whole night spent in prayer, He had called His more immediate disciples, and from them had solemnly chosen the twelve; then, coming down from the mountain, on which this was transacted, to the multitudes that waited for Him below, He had addressed to them--as we take it--that discourse which bears so strong a resemblance to the Sermon on the Mount that many critics take it to be the same. (See on
Lu 6:12-49;
and
Mt 5:1,
Introductory Remarks). Soon after this, it should seem, the multitudes still hanging on Him, Jesus is touched with their wretched and helpless condition, and acts as is now to be described.
36. But when he saw the multitudes, he was moved with compassion on them, because they fainted--This reading, however, has hardly any authority at all. The true reading doubtless is, "were harassed."
and were scattered abroad--rather, "lying about," "abandoned," or "neglected."
as sheep, having no shepherd--their pitiable condition as wearied under bodily fatigue, a vast disorganized mass, being but a faint picture of their wretchedness as the victims of pharisaic guidance; their souls uncared for, yet drawn after and hanging upon Him. This moved the Redeemer's compassion.
37
无标题
37. 于是对门徒说，要收的庄稼多——他的眼目无疑首先停留在犹太的田上，但他所看见的，这田正扩展为"世界"那广大的田
(Mt 13:38)，
其中满是当被他收来的灵魂。
作工的人——那为神所赐资格并蒙召去收的人——"少"。
英文原文
37. Then saith he unto his disciples, The harvest truly is plenteous--His eye doubtless rested immediately on the Jewish field, but this he saw widening into the vast field of "the world"
(Mt 13:38),
teeming with souls having to be gathered to Him.
but the labourers--men divinely qualified and called to gather them in--"are few."
38
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38. 所以你们当求庄稼的主——万有的伟大之主与拥有者。参
Joh 15:1，
"我是真葡萄树，我父是栽培的人。"
打发工人出去，收他的庄稼——这词本意是"推出"；但这强调的意思在有些地方已消失，如
Mt 9:25， 以及 Joh 10:4——"当他放出自己的羊。"（见
Mt 4:1）。
英文原文
38. Pray ye therefore the Lord of the harvest--the great Lord and Proprietor of all. Compare
Joh 15:1,
"I am the true vine, and My Father is the husbandman."
that he will send forth labourers into his harvest--The word properly means "thrust forth"; but this emphatic sense disappears in some places, as in
Mt 9:25, and Joh 10:4
--"When He putteth forth His own sheep." (See on
Mt 4:1).
Mt 9:1-8。
医治瘫子。 （ =
Mr 2:1-12；Lu 5:17-26）。
按时间次序，这一事件似乎紧接在医治大麻风
(Mt 8:1-4)
之后。
释经请参见
Mr 2:1-12。