1
Lu 18:1-8.
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
無標題
2. 不敬上帝……也不尊重世人——公然藐視上帝的刑罰，輕看人的輿論。
寡婦——軟弱、孤苦、無助
（提前 5:5， 本節即取自此處）。
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
無標題
3. 來——不斷地來。見
路 18:5 「她常來纏磨我」。
給我伸冤——即救我脫離……的壓制。
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
無標題
5. 常來——永無止境地來。
英文原文
5. continual coming--coming for ever.
6
無標題
6-8. 主——這名稱表達了祂以權威的姿態解釋自己比喻的風格。
英文原文
6-8. the Lord--a name expressive of the authoritative style in which He interprets His own parable.
7
無標題
7. 神難道不——不是不義的，而是無限公義的審判官。
伸冤——從壓迫中救贖。
他所揀選的人——不像這寡婦成為冷漠與輕蔑的對象，而是如他眼中的瞳仁般對他寶貴
(Zec 2:8)。
晝夜呼求——他們每一聲呼求都進入萬軍之主的耳中
(Jas 5:4)，
何況他們不斷而堅忍的呼求呢！
忍耐——不如作「在他們的事上」，或「為他們的緣故」（如
Jas 5:7
的「為它」）[格羅修、德·維特等]。
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
無標題
8. 快快——彷彿為長久延遲而痛苦，急不及待那命定介入的時刻。（比較
Pr 29:1。）
然而等——即但在人子來為他的教會伸冤之前，因延遲之久，解救之望將沉落如此之低，以致人不得不問：在地上他還能找到信他有再來之信德嗎？由此我們學到：(1) 這比喻首要而歷史性的所指，是教會在其主如今在天上不在的期間，處於如寡婦般孤單、受壓、無助的境況；(2) 在此情形下，求拯救的堅忍不斷的禱告，是教會合宜的操練；(3) 雖有種種鼓勵，答應仍將長久遲延，而拯救的需要仍舊，以致一切解救之望幾乎要熄滅，「信心」之信基督再來也幾乎找不到。但這比喻對一般禱告的應用是如此明顯，幾乎掩蓋了它更直接的所指，而又如此寶貴，以致在任何公開與歷史性的解釋中都不能任其消失。
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 From this we learn: (1) That the primary and historical reference of this parable is to the Church in its widowed, desolate, oppressed, defenseless condition during the present absence of her Lord in the heavens; (2) That in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.
Lu 18:9-14.
法利賽人與稅吏的比喻。
英文原文
Lu 18:9-14.
PARABLE OF THE PHARISEE AND THE PUBLICAN.
11
無標題
11, 12. 站著——如猶太人禱告時所站
(Mr 11:25)。
神啊等——保守自己不犯大罪，無疑是當向神感恩的正當緣由；但這本當激發的是敬虔謙卑、敬慕的心境，法利賽人卻傲然把自己與世人分開，自視遠高於他們，並以輕蔑之眼看看那可憐的稅吏，感謝神自己不必像他那樣遠遠站著、如蘆葦般垂頭、像他那樣捶胸。但這不過是他的道德優點。他的宗教功勞則完成了他自誇的理由。他不只遵守神所定規的那一年一次禁食
(Le 16:29)，
而不落後於每週第二、第五日禁食的最嚴格之人[萊特富]，並且不只把律法規定當納十分之一的東西納上，連「一切所得」都納十分之一。這樣，他不但盡了一切本分，還行了額外的功勞；至於當認之罪、當補之屬靈缺乏，他似乎毫無所覺。法利賽人之品格與宗教的素描何其生動！
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
無標題
13. 遠遠地站著——因不配就近；但那正是得親近之路
(Ps 34:18；
Isa 57:15)。
舉目望天也不敢——因羞慚而不敢
(Ezr 9:6)。
捶著胸等——不住地捶；因痛苦
(Lu 23:48)，
也因自責
(Jer 31:19)。
開恩可憐——「求你息怒」，這是此義中極罕用之字，在新約中僅再見一次，作「藉獻祭挽回」
(Heb 2:17)
之意。因此此處可能暗指此意，雖可能性不大。
罪人——字面作「那罪人」；即「若有罪人，我就是他。」
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
無標題
14. 倒算為義——意思是「而不是那個人」；因為法利賽人不是在求稱義，也覺得不需要。神國的這條大律，在基督的教訓中，如同用金字刻在其入口之門上。它又以多少不同的形式重複
(Ps 138:6; 147:6；
Lu 1:53)。
倒空自己，或「虛心」，是領受「帶來拯救之恩」的根本而不可或缺的預備：何處有此，隨之而來的「安慰」之前的「哀慟」，以及被「充滿」之義所賞賜的懇切「飢渴慕義」，必如我們在此所見，確實找得到。所以這樣的人，也惟有這樣的人，才是得稱為義的人
(Job 33:27, 28；
Ps 34:18；
Isa 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.
Lu 18:15-17.
小孩子被帶到基督面前。
15. 嬰孩——表明馬太
(Mt 19:13)
與馬可
(Mr 10:13)
僅稱為「小孩子」或「年幼孩子」的，至少有一部分實在是字面意義上的「嬰孩」。
摸他們——或如馬太更詳
(Mt 19:13)
所言，「按手在他們身上為他們禱告」，即為他們「祝福」
(Mr 10:16)，
按照古老的習俗
(Ge 48:14, 15)。
責備——門徒屢次如此出面，要為他們的主省去煩擾與中斷；但結果顯示，這總是違背基督的心意
(Mt 15:23；
Lu 18:39, 40)。
此處，從我們主的回答中可見，他們認為這打擾毫無用處，因嬰孩不能從他那裡領受甚麼。他的事奉是為成年人的。
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
無標題
16. 耶穌——馬可說「十分惱怒」
(Mr 10:14)，
這是無價的補充。
說——「讓小孩子到我這裏來，不要禁止他們」——馬太
(Mt 19:14)
與馬可
(Mr 10:14)
重要的補充。這是出於基督口中的話！其價值勝過紅寶石。但所給的理由「因為在神國裏的，正是這樣的人」，或如
Mt 19:14
作「天國的」，補全了此處所傳信息；特別是結合緊接著的話來解讀：「於是抱著小孩子，給他們按手，為他們祝福」
(Mr 10:16)。
絕不能設想，我們主的全部意思只是告訴我們：成年人要成為孩子樣式才能承受神國，所以不要攔阻嬰孩到他這裏來，於是他抱起嬰孩本身為他們祝福。門徒之所以大大惹主不悅，豈不正是那嚴重的錯誤——嬰孩不該被帶到基督面前，因為只有成年人才能從他受益？雖然他借這無可抵擋的機會打擊他們理性的驕傲，告訴他們要進國度，必須「不是孩子先變成他們那樣，而是他們自己要變成孩子樣式」[里希特，見於斯蒂爾]，這不過是順帶之言；然後回到孩子本身，他以恩慈的雙臂抱起他們、按手在他們身上、為他們祝福，除了表明他們因此作為嬰孩就得有分於神國之外，別無可想的理由。若如此，那麼「這些人既同我們一樣受了聖靈，誰能禁止用水給他們施洗呢？」
(Ac 10:47)。
但這洗禮之水的如此施行，惟獨在嬰孩已經被帶到基督自己面前領受祝福之處才有依據，並且只作那祝福的記號與印記。
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.
Lu 18:18-30.
富有的少年官及相關的講論。
此事有幾個值得注意之處。(1) 這人品格無可指責；而且這是在青年一切試探之中，因他是個「少年人」
(Mt 19:22)，
又是在財富的試探之中，因為「他很富足」
(Lu 18:23; Mr 10:22)。
(2) 儘管如此他卻不得安息，他的心渴慕永生。(3) 與他所屬那一類的「官長」
(Lu 18:18)
不同，他對耶穌有相當的信心，以至於相信祂能在這關乎生命的重大問題上給予權威的指教。(4) 他是如此懇切，以致他「跑來」，甚至「跪在祂面前」，而且是在祂「走上征途」之時
(Mr 10:17)
——那時候通往逾越節的大道上擠滿了旅客；他既不因自己作為「官長」所屬階層的猛烈反對而退縮，也不因在群眾耳中、在敞開的大路上提出這樣的問題可能感到的羞恥而卻步。
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
無標題
19. 你為甚麼等——那麼我們主是否意在教導，只有神才當被稱為「良善」？斷乎不可，因為那將抵觸一切聖經的教訓，連祂自己的教訓也在內
(Ps 112:5; Mt 25:21; Tit 1:8)。
因此，除非我們將吹毛求疵歸給我們主，否則祂只可能有一個目的——要提升這少年對祂自身的觀念，使祂不可單單與其他「良善的夫子」並列，並拒絕脫離那在本質上唯獨「良善」的「那一位」而接受這稱號。這一點誠然只是遠遠暗示；但若看不出這是我們主話語的背景，就無法從中得出任何與祂相稱的意義。（因此，索西尼派在此非但毫無支持，反而只會在這話面前束手無策）。
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
無標題
20. 你曉得誡命等——馬太
(Mt 19:17)
在此更完整：「你若要進入永生，就當遵守誡命。他對祂說：甚麼誡命？」——好像在說「請指出一條我沒有遵守的」——「耶穌說：你不可」等
(Mt 19:17, 18)。
我們主刻意只限於第二塊法版，認為這是他較易遵守的，並將其全部列舉——因為在馬可福音
(Mr 10:19)，
「不要虧負人」代表第十條誡命（否則第八條便重複兩次）。在馬太福音
(Mt 19:19)
中加上這第二塊法版的總綱，「要愛鄰舍如同自己」，似乎是要看他是否敢說自己連那條也遵守了。
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
無標題
21. 這一切等——馬太加上「我還缺甚麼呢？」
(Mt 19:20)。
啊！這讓我們窺見他的內心。他無疑是完全真誠的；但他裡面有聲音對他低語，他守誡命的方式上天堂太容易了。他覺得除此之外還需要別的；守了所有的誡命之後，他卻不知所缺為何，於是帶著這個問題來見耶穌。「那時」馬可說
(Mr 10:21)，
「耶穌看著他，就愛他」，或說「慈愛地看著他」。他的真誠、坦率、以及鄰近神國，本是最動人的品質，即便他最終背棄主，仍贏得我們主的眷愛——這對那些除重生者以外看不見任何可愛之處的人，是一個功課。
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
無標題
22. 還缺一樣——啊！但這是根基性的、致命的欠缺。
變賣等——財富既是他的偶像，從一開始就知曉這事的我們主，立即以祂大而權威的手將之抓住，說：「如今把它交給我，一切便妥當了。」因此此處並未給出關於處置財富的通用指示，只說我們當對財富持鬆弛之心，並將之放在賜財者的腳前。凡他一切所有的都這樣行的人，無論貧富，都是天國真正的後嗣。
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
無標題
23-25. 甚為憂愁——馬太
(Mt 19:22)
更詳盡：「憂憂愁愁地走了」；馬可更進一步，「因這話就憂愁」或「愁容滿面」，「憂憂愁愁地走了」。與基督分離，他確實難過，非常難過；但要與他的財富分離，他會更痛。當財富或天堂——按基督的條件——成為選項時，結果顯示天平傾向哪一邊。這樣便表明他缺乏律法那一項涵蓋一切的總要求——心對神的絕對順服，而這缺失便使其餘一切順服都歸無效。
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
無標題
24. 耶穌看見——馬可說
(Mr 3:34)，
祂「四面觀看」——彷彿先用目光追隨那位離去的少年——「然後對門徒說」。
何等難等——即多麼困難。馬可
(Mr 10:24)
加了一句解釋：「倚靠錢財的人要進神的國是何等的難哪」等——即這種偶像式的信賴是何等難以征服，而沒有它他們便不能進去；這話是用「孩子們」這稱呼引出的——親切又帶憐憫的小稱
(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
無標題
25. 駱駝等——一句俗語，字面表示不可能之事，比喻表示極難之事。
英文原文
25. easier for a camel, &c.--a proverbial expression denoting literally a thing impossible, but figuratively, very difficult.
26
無標題
26, 27. 這樣等——「照這樣，沒有人能得救了。」「誠然，這超越了人的能力，但未超越神的能力。」
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
無標題
28-30. 看哪等——出於他內心的單純（從回覆中可見），既知所要求的捨棄已經做成，便慷慨地把弟兄們一同包括在內說「我們」；並非出於那少年官的精神——「這一切我都遵守了」。
撇下一切——「工人的一點點與王公的許多，同樣是他的『一切』」[BENGEL]。馬太
(Mt 19:27)
中他加上：「我們將來要得甚麼呢？」我們的結局將如何？
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
無標題
29. 沒有一個人等——恩慈地立即承認這項捨棄既完全又蒙悅納，視之為已經做成的事。
房屋等——在馬太和馬可
(Mt 19:27; Mr 10:29)
中列舉更為詳盡，以涵蓋每一形式的自我犧牲。
為神的國——馬可
(Mr 10:29)
作「為我和福音」。參見
Lu 6:22
的註釋。
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
無標題
30. 今世得百倍——馬太
(Mt 19:29)
是「百倍」，馬可
(Mr 10:30)
加上一項極有意思的話：「今世得房屋、弟兄、姊妹、母親、兒女、田地，並且要受逼迫」。這裡我們有了一個應許：一切在人倫自然形式中既為愛基督而在祭壇上獻上的人際關係與情誼，要在基督的根基上、在基督的狀態中重建。祂稱之為「百倍」——「比他們所撇下的更多」。我們主自己就是重新調整自己關係的第一個榜樣。（參見
Mt 12:49, 50；
以及
2Co 6:14-18
的註釋。）
但這一切「要受逼迫」；因為這樣的遷移怎能不給血肉之軀帶來最殘酷的撕扯？而且逼迫或許還要跟隨他們進入那更高更廣的圈子，連那裡也要被攪動！但最美的乃是「在來世得永生」。
當終於抵達彼岸，
誰還去數已過的波浪？
KEBLE
這些應許是賜給每一位為基督撇下一切之人的。但在馬太
(Mt 19:28)
之前，先有一段特別賜給十二使徒的應許：「我實在告訴你們，你們這跟從我的人，到復興的時候，人子坐在他榮耀的寶座上，你們也要坐在十二個寶座上，審判以色列十二個支派。」你們如今跟隨我的人，在新國度裡要治理、或為那以猶太形式（十二支派）所描繪的偉大基督教世界立法，由十二使徒在各自的審判寶座上主持。從這意義而言，這應許確已輝煌地應驗了[CALVIN, GROTIUS, LIGHTFOOT 等]。但若這應許是指向尚未來臨的榮耀（如可從
Lu 22:28-30
所想，也是大多數人的見解），那就是指向基督教會第一批創立者所將得的最高個人尊榮。
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.
Lu 18:31-34.
對將臨的死與復活更完整的預告。
（參見
Mr 10:32-34
的註釋。）
31. 先知所寫一切關於人子的事……都要成就——表明基督自己怎樣讀舊約，也願我們怎樣讀；而有些本來相當福音派的解經家，卻在舊約中找不到，或實際上找不到人子受苦的預言。
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.
34
無標題
34. 一樣也不懂得等——福音書作者似乎無法更強烈地表達，當時這些極其清楚的陳述的含義對他們隱藏得何等徹底：無疑是為給他們後來的見證加重分量；正因這情形，那見證才如此驚人，對一切心存單純者而言如此無可抗拒。
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.
Lu 18:35-43.
瞎子得醫治。
在
Mt 20:29-34
中是兩個，如格拉森被鬼附者一事。在馬太和馬可
(Mr 10:46-52)
中，此事與基督離開耶利哥相連；在路加中與祂將近耶利哥相連。這些細節上的輕微差異有多種解釋方式。也許我們若知道全部事實，便不會覺得有難處；但我們被留在這般暗中，說明這事無論如何都無關緊要。有一件事是清楚的——這些福音書的作者之間不可能串通，否則他們必定會設法除去這些「太陽上的黑子」。
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
無標題
38. 大衛的子孫等——（見
Mt 12:23
的註釋。）
英文原文
38. son of David, &c.--(See on
Mt 12:23).
39
無標題
39. 責備等——（見
Lu 18:15
的註釋。）
越發——正是那在敘利非尼基婦人身上蒙稱讚、又屢次被吩咐的切求
(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
無標題
40. 吩咐等——馬可
(Mr 10:49)
有這樣一段有趣的補充：「他們就呼叫那瞎子，對他說：放心，起來，祂叫你啦」——正如一個人懇切渴望晉見某位高官，卻被一個又一個官員告知等候是徒然的，他必不會成功（他們自己知道），卻仍堅持等待自己請願的答覆，終於門開了，一個僕人出來說：「你可以進去了——他叫你了。」難道耶穌那裡就沒有別的請願者有時遭遇同樣的對待嗎？「他就丟下衣服」——這一筆多麼生動，顯然出於目擊者之手，表現出他的懇切與喜樂——「走到耶穌那裡」
(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
無標題
41-43. 你要我為你做什麼等——為要試驗他們、加深他們當前對自身需要的意識，並引出他們對祂的信心。主啊，「拉波尼」
(Mr 10:51);
這是一個帶著強調與信靠的呼喊。（見
Joh 20:16
的註釋。）
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.
切求之寡婦的比喻。
1-5. 常常——比較
路 18:7 「晝夜」。
灰心——喪膽，或懈怠。