1
Mt 13:1-52.
英文原文
Mt 13:1-52.
JESUS TEACHES BY PARABLES. ( =
Mr 4:1-34; Lu 8:4-18; 13:18-20).
Introduction
(Mt 13:1-3).
1. The same day went Jesus out of the house, and sat by the seaside.
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無標題
2. 有許多人到他那裡聚集，他只得上船——公認經文中的冠詞缺乏權威
坐下，眾人都站在岸上——這幅畫何等生動！——無疑出自一位目擊者之手，他自己也被這場景所感動。這是"當那一天"——即他親屬因他不顧食與安息而以為他"癲狂了"，那篇莊嚴講論發表的同一天——退到加利利海邊；他在那裡坐下，也許為了涼快和歇息，群眾又圍繞着他，他不得不在通常為他備好的小船上離岸而去；然而只是為了不等歇息便開始以比喻向擁在岸邊的熱心群眾開始新一輪的教訓。在我主一切比喻之中，其屬靈教訓之簡明、優美、豐富、多樣，為一切言語所無可比擬。它們適於各等人、各種階段，各人按其屬靈容量而理解。
英文原文
2. And great multitudes were gathered together unto him, so that he went into a ship--the article in the received text lacks authority
and sat; and the whole multitude stood on the shore--How graphic this picture!--no doubt from the pen of an eye-witness, himself impressed with the scene. It was "the same day" on which the foregoing solemn discourse was delivered, when His kindred thought Him "beside Himself" for His indifference to food and repose--that same day retiring to the seashore of Galilee; and there seating Himself, perhaps for coolness and rest, the crowds again flock around Him, and He is fain to push off from them, in the boat usually kept in readiness for Him; yet only to begin, without waiting to rest, a new course of teaching by parables to the eager multitudes that lined the shore. To the parables of our Lord there is nothing in all language to be compared, for simplicity, grace, fulness, and variety of spiritual teaching. They are adapted to all classes and stages of advancement, being understood by each according to the measure of his spiritual capacity.
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無標題
3. 耶穌用比喻對他們講許多道理，說，等等——這些比喻共有七個；而頗值得注意的是，雖然這是神聖的數目，其中頭四個是對雜混的群眾說的，其餘三個是私下對十二門徒說的——這些分法——四和三——本身在聖經的象徵數字中也頗值得注意。這些比喻結構中的另一件值得注意的是：七個之中頭一個——撒種的比喻——其性質是全體的引言，其餘六個由三對組成——第二與第七、第三與第四、第五與第六——彼此對應；每對說明同一普遍真理，但面貌略有不同。這一切很難是偶然的。
頭一個比喻： 撒種的
(Mt 13:3-9, 18-23)。
這比喻可命名為： 道的效果 取決於 心的 狀態。
這比喻的註釋請見
Mr 4:1-9, 14-20。
英文原文
3. And he spake many things unto them in parables, saying, &c.--These parables are SEVEN in number; and it is not a little remarkable that while this is the sacred number, the first FOUR of them were spoken to the mixed multitude, while the remaining THREE were spoken to the Twelve in private--these divisions, four and three, being themselves notable in the symbolical arithmetic of Scripture. Another thing remarkable in the structure of these parables is, that while the first of the Seven--that of the Sower--is of the nature of an Introduction to the whole, the remaining Six consist of three pairs--the Second and Seventh, the Third and Fourth, and the Fifth and Sixth, corresponding to each other; each pair setting forth the same general truths, but with a certain diversity of aspect. All this can hardly be accidental.
First Parable: THE SOWER
(Mt 13:3-9, 18-23).
This parable may be entitled, THE EFFECT OF THE WORD DEPENDENT ON THE STATE OF THE HEART.
For the exposition of this parable, see on
Mr 4:1-9, 14-20.
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無標題
用比喻教導的原因
（Mt 13:10-17）。
10. 門徒進前來，對耶穌說——「跟隨他的人，同時只有他們在的時候」（見
Mr 4:10）。
對眾人講話，為甚麼用比喻呢？——雖然在此之前祂已將某些事以比喻的形式表達，以便更生動地說明，但看來祂如今是第一次正式採用這種教導方法。
英文原文
Reason for Teaching in Parables
(Mt 13:10-17).
10. And the disciples came, and said unto him--"they that were with Him, when they were alone"
(Mr 4:10).
Why speakest thou to them in parables?--Though before this He had couched some things in the parabolic form, for more vivid illustration, it would appear that He now, for the first time, formally employed this method of teaching.
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無標題
11. 耶穌回答說：因為天國的奧祕只叫你們知道——聖經中的「奧祕」一詞，不是按其古典意義使用的——宗教性的秘密，也不是指不可理解的事，或其本身難以理解的事——而是指純粹出於神啟示的事，而且通常指在古舊的律法時代隱晦宣告、在那整個時期隱晦理解，但在福音之下充分公布的事（見
1Co 2:6-10； Eph 3:3-6, 8, 9）。
因此，「天國的奧祕」是指那些榮耀的福音真理，當時只有較長進的門徒才能領會，而且他們也只是部分領會。
不叫他們知道——（參見
Mt 11:25）。
比喻有揭示和隱藏的雙重作用；向那些知道並喜愛——哪怕程度甚微——「天國奧祕」的人，以新穎而吸引人的方式呈現；但對那些對屬靈事物無動於衷的人，卻只如許多故事一般，提供一些暫時的娛樂。
英文原文
11. He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven--The word "mysteries" in Scripture is not used in its classical sense--of religious secrets, nor yet of things incomprehensible, or in their own nature difficult to be understood--but in the sense of things of purely divine revelation, and, usually, things darkly announced under the ancient economy, and during all that period darkly understood, but fully published under the Gospel
(1Co 2:6-10; Eph 3:3-6, 8, 9).
"The mysteries of the kingdom of heaven," then, mean those glorious Gospel truths which at that time only the more advanced disciples could appreciate, and they but partially.
but to them it is not given--(See on
Mt 11:25).
Parables serve the double purpose of revealing and concealing; presenting "the mysteries of the kingdom" to those who know and relish them, though in never so small a degree, in a new and attractive light; but to those who are insensible to spiritual things yielding only, as so many tales, some temporary entertainment.
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無標題
12. 凡有的——即保守，當作他所珍視之物。
還要加給他，叫他有餘——他將因他所珍視之物的加增而得賞賜。
凡沒有的——即任憑它失去或閒置不用，當作他所不看重的東西。
連他所有的，也要奪去——或如路加（見
Lu 8:18）
所載，「他所似有的」，或自以為有的。這是一個極為重要的原則，正如其他重要的話一樣，似乎被我們主在不止一個場合、在不同的聯繫中說過。（參見
Mt 25:9）。
作為一個偉大的倫理原則，我們在習慣的普遍定律下隨處可見它運作；藉著這定律，道德原則因操練而增強，而因閒置不用或操練其反面而減弱，終至消滅。同樣的原則也在理智世界中掌權，甚至在動物界——如果不在植物界的話——也是如此，生理學的事實足以證明。然而在這裡，它被視為一個神聖的法令，一個在神的治理下持續運作的司法性報應。
英文原文
12. For whosoever hath--that is, keeps; as a thing which he values.
to him shall be given, and he shall have more abundance--He will be rewarded by an increase of what he so much prizes.
but whosoever hath not--who lets this go or lie unused, as a thing on which he sets no value.
from him shall be taken away even that he hath--or as it is in Luke
(Lu 8:18),
"what he seemeth to have," or, thinketh he hath. This is a principle of immense importance, and, like other weighty sayings, appears to have been uttered by our Lord on more than one occasion, and in different connections. (See on
Mt 25:9).
As a great ethical principle, we see it in operation everywhere, under the general law of habit; in virtue of which moral principles become stronger by exercise, while by disuse, or the exercise of their contraries, they wax weaker, and at length expire. The same principle reigns in the intellectual world, and even in the animal--if not in the vegetable also--as the facts of physiology sufficiently prove. Here, however, it is viewed as a divine ordination, as a judicial retribution in continual operation under the divine administration.
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無標題
13. 所以我用比喻對他們講——當注意，我們主直到祂的神蹟被惡意地歸於撒但之後，才開始這樣做。
因為他們看也看不見——他們「看見了」，因為光照在他們身上，如從未有光這樣照過；但他們「看不見」，因為他們閉上了眼睛。
聽也聽不見，也不明白——他們「聽見了」，因為教導他們的那位「說話像從來沒有人這樣說過」；但他們「聽不見」，因為他們甚麼也沒有領受，不能掌握那刺透人心、賜人生命的話。在馬可和路加（見
Mr 4:12； Lu 8:10）
中，這裡作為人的事實所表達的，被描繪為神聖旨意的應驗——「叫他們看是看見，卻不曉得」等。這個問題的解釋在於前一節的陳述——按照神聖治理的一個固定定律，人自願拒絕去做、而且事實上沒有去做的事，他們最終在道德上變得不能做。
英文原文
13. Therefore speak I to them in parables--which our Lord, be it observed, did not begin to do till His miracles were malignantly ascribed to Satan.
because they seeing, see not--They "saw," for the light shone on them as never light shone before; but they "saw not," for they closed their eyes.
and hearing, they hear not; neither do they understand--They "heard," for He taught them who "spake as never man spake"; but they "heard not," for they took nothing in, apprehending not the soul-penetrating, life-giving words addressed to them. In Mark and Luke
(Mr 4:12; Lu 8:10),
what is here expressed as a human fact is represented as the fulfilment of a divine purpose--"that seeing they may see, and not perceive," &c. The explanation of this lies in the statement of the foregoing verse--that, by a fixed law of the divine administration, the duty men voluntarily refuse to do, and in point of fact do not do, they at length become morally incapable of doing.
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無標題
14. 在他們身上，正應了——更確切地說，「正在應驗」，或「正在領受其應驗」。
以賽亞的預言，說——
（見 Isa 6:9, 10
——在此按照七十士譯本引用）。
你們聽是要聽見，卻不明白等——他們就這樣在司法上被封閉在他們所刻意選擇的黑暗和頑硬之下，拒絕了耶穌帶到他們面前的光和醫治。
英文原文
14. And in them is fulfilled--rather, "is fulfilling," or "is receiving its fulfilment."
the prophecy of Esaias, which saith--
(Isa 6:9, 10
--here quoted according to the Septuagint).
By hearing ye shall hear, and shall not understand, &c.--They were thus judicially sealed up under the darkness and obduracy which they deliberately preferred to the light and healing which Jesus brought nigh to them.
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無標題
16. 但你們的眼睛是有福的，因為看見了；你們的耳朵也是有福的，因為聽見了——意即：「你們有福了，你們的眼睛和耳朵甘心樂意地打開，正在吸取屬天的真光。」
英文原文
16. But blessed are your eyes, for they see; and your cars, for they hear--that is, "Happy ye, whose eyes and ears, voluntarily and gladly opened, are drinking in the light divine."
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無標題
17. 我實在告訴你們：從前有許多先知和義人——更恰當作「切慕」。
要看你們所看的，卻沒有看見；要聽你們所聽的，卻沒有聽見——門徒不僅比上文所論那些瞎眼的人更為有福，甚至比舊約體制下最受尊榮、最優秀的人更蒙恩寵。那些人不過對新國度的事物略有所見，僅足以在他們心中燃起渴望而已，而那渴望在他們的時代不能應驗於任何人。
在 Lu 10:23-24，七十個門徒回來時同一句話被重述——「許多先知和義人」改作「許多先知和君王」；因為舊約的聖徒中有好幾位是君王。
英文原文
17. For verily I say unto you, That many prophets and righteous men have desired--rather, "coveted."
to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them--Not only were the disciples blessed above the blinded just spoken of, but favored above the most honored and the best that lived under the old economy, who had but glimpses of the things of the new kingdom, just sufficient to kindle in them desires not to be fulfilled to any in their day. In
Lu 10:23, 24,
where the same saying is repeated on the return of the Seventy--the words, instead of "many prophets and righteous men," are "many prophets and kings"; for several of the Old Testament saints were kings.
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第二和第七個比喻，或第一對：
麥子與稗子，好魚與壞魚
（Mt 13:24-30, 36-43, 47-50）。
這兩個比喻——以略微不同的角度教導同一真理——其主題是：
國度在現今狀態中的混合性質，以及兩類人最終絕對的分離
稗子與麥子
（Mt 13:24-30, 36-43）。
24、36-38. 耶穌又設個比喻對他們說：天國好像人撒好種在田裏——我們有幸，這些精美的比喻由那位偉大的講道者自己，以同樣迷人的簡樸和清晰向我們解明。因此我們轉到：
Mt 13:36-38。
見 Mt 13:36；Mt 13:38 註釋。
英文原文
Second and Seventh Parables or First Pair:
THE WHEAT AND THE TARES, and THE GOOD AND BAD FISH
(Mt 13:24-30, 36-43, 47-50).
The subject of both these parables--which teach the same truth, with a slight diversity of aspect--is:
THE MIXED CHARACTER OF THE KINGDOM IN ITS PRESENT STATE, AND THE FINAL ABSOLUTE SEPARATION OF THE TWO CLASSES.
The Tares and the Wheat
(Mt 13:24-30, 36-43).
24, 36-38. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field--Happily for us, these exquisite parables are, with like charming simplicity and clearness, expounded to us by the Great Preacher Himself. Accordingly, we pass to:
Mt 13:36-38.
See on
Mt 13:36;
Mt 13:38
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無標題
25、38、39. 及至人睡覺的時候，有仇敵來，將稗子撒在麥子裏，就走了——（見 Mt 13:38-39 註釋）。
英文原文
25, 38, 39. But while men slept, his enemy came and sowed tares among the wheat, and went his way--(See on
Mt 13:38, 39).
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無標題
26. 到長苗吐穗的時候，稗子也顯出來——兩者的生長平行進行，正如對抗的原則所顯示的那樣。
英文原文
26. But when the blade was sprung up, and brought forth fruit, then appeared the tares also--the growth in both cases running parallel, as antagonistic principles are seen to do.
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無標題
27. 家主的僕人——即基督的眾僕人。
來對他說：主阿，祢不是撒好種在田裏麼？從哪裏來的稗子呢？——這恰當地表達了基督忠心的僕人和百姓在教會會員中發現「假弟兄」時的驚訝、失望和焦慮。
英文原文
27. So the servants of the householder came--that is, Christ's ministers.
and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares?--This well expresses the surprise, disappointment, and anxiety of Christ's faithful servants and people at the discovery of "false brethren" among the members of the Church.
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無標題
28. 主人說：這是仇敵作的——出自善良的園主之恩言，光榮地為祂忠心的僕人開脫了對田地所行的錯事。
僕人說：祢要我們去薅出來麼？——將此與雅各和約翰的問題（Lu 9:54）相比：「主阿，祢要我們吩咐火從天上降下來，燒滅」那些撒馬利亞人麼？
在這類熱心中，通常攙雜大量屬血氣的火氣。（見 Jas 1:20）。
英文原文
28. He said unto them, An enemy hath done this--Kind words these from a good Husbandman, honorably clearing His faithful servants of the wrong done to his field.
The servants said unto him, Wilt thou then that we go and gather them up?--Compare with this the question of James and John
(Lu 9:54),
"Lord, wilt Thou that we command fire to come down from heaven and consume" those Samaritans? In this kind of zeal there is usually a large mixture of carnal heat. (See
Jas 1:20).
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無標題
29. 主人說：不必——「到了時候自然會作，但不是現在，也不是你們的事。」
恐怕薅稗子，連麥子也拔出來——沒有甚麼能更清楚或更有力地教導辨認這兩類人的困難，以及企圖如此行時極可能將二者混淆的危險。
英文原文
29. But he said, Nay--"It will be done in due time, but not now, nor is it your business."
lest, while ye gather up the tares, ye root up also the wheat with them--Nothing could more clearly or forcibly teach the difficulty of distinguishing the two classes, and the high probability that in the attempt to do so these will be confounded.
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無標題
30、39. 容這兩樣一齊長——即在有形的教會中。
等著收割——等到前者為完全的拯救成熟，後者為毀滅成熟。（見 Mt 13:39 註釋）。
當收割的時候，我要對收割的人說——（見 Mt 13:39 註釋）。
先將稗子薅出來，捆成捆，留著燒——「用火」（Mt 13:40）。
惟有麥子要收在倉裏——基督作為審判者，要將這兩類人分開（如 Mt 25:32）。
當注意，稗子是在麥子入倉之前焚燒的；在比喻的解釋中（Mt 13:41, 43）也遵守同樣的順序；Mt 25:46 也是如此——彷彿在某種字面的意義上，「你惟親眼觀看，見惡人遭報」（Ps 91:8）。
英文原文
30, 39. Let both grow together--that is, in the visible Church.
until the harvest--till the one have ripened for full salvation, the other for destruction. (See on
Mt 13:39).
and in the time of harvest I will say to the reapers--(See on
Mt 13:39).
Gather ye together first the tares, and bind them in bundles to burn them--"in the fire"
(Mt 13:40).
but gather the wheat into my barn--Christ, as the Judge, will separate the two classes (as in
Mt 25:32).
It will be observed that the tares are burned before the wheat is housed; in the exposition of the parable
(Mt 13:41, 43)
the same order is observed: and the same in
Mt 25:46
--as if, in some literal sense, "with thine eyes shalt thou behold and see the reward of the wicked"
(Ps 91:8).
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第三和第四個比喻，或第二對：
芥菜種與麵酵
（Mt 13:31-33）。
這兩個比喻的主題，如同第一對，是相同的，但角度略有不同，即：
國度從最小的起頭增長，直至終極的普世性
芥菜種
（Mt 13:31-32）。
31. 祂又設個比喻對他們說：天國好像一粒芥菜種，有人拿去種在田裏；
英文原文
Third and Fourth Parables or Second Pair:
THE MUSTARD SEED and THE LEAVEN
(Mt 13:31-33).
The subject of both these parables, as of the first pair, is the same, but under a slight diversity of aspect, namely--
THE GROWTH OF THE KINGDOM FROM THE SMALLEST BEGINNINGS TO ULTIMATE UNIVERSALITY.
The Mustard Seed
(Mt 13:31, 32).
31. Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field;
32
無標題
32. 這原是百種裏最小的——不是絕對地，而是按通俗和諺語的說法，如 Lu 17:6「你們若有信心像一粒芥菜種」，即「再少不過的信心」。
但等它長起來，卻比各樣的菜都大——不是絕對地，而是相對於種子的微小，在溫暖的緯度是諺語般地大。
且成了樹，天上的飛鳥來宿在它的枝上——這無疑是為表達那樹的寬廣。但這種子有火熱的活力，被碾碎時最能發揮其美質，且合乎飛鳥的口味，所以飛鳥為棲息和食物而被吸引到其枝上——TRENCH 問道：除了祂國度奇妙的增長之外，我們主是否還選擇這種子進一步說明它註定要為世界萬國提供的蔭庇、安息和福分？這樣設想是否過分解釋了比喻？
英文原文
32. Which indeed is the least of all seeds--not absolutely, but popularly and proverbially, as in
Lu 17:6,
"If ye had faith as a grain of mustard seed," that is, "never so little faith."
but when it is grown, it is the greatest among herbs--not absolutely, but in relation to the small size of the seed, and in warm latitudes proverbially great.
and becometh a tree, so that the birds of the air come and lodge in the branches thereof--This is added, no doubt, to express the amplitude of the tree. But as this seed has a hot, fiery vigor, gives out its best virtues when bruised, and is grateful to the taste of birds, which are accordingly attracted to its branches both for shelter and food, is it straining the parable, asks TRENCH, to suppose that, besides the wonderful growth of His kingdom, our Lord selected this seed to illustrate further the shelter, repose and blessedness it is destined to afford to the nations of the world?
33
無標題
麵酵
（Mt 13:33）。
33. 祂又對他們講個比喻說：天國好像麵酵，婦人拿來，藏在三斗麵裏，直等全團都發起來——這比喻雖教導與前一個相同的一般真理，但所強調的也許更是國度的內在增長，而「芥菜種」似乎主要指向外在的。
既然揉麵是婦人的工作，說此處「婦人」代表教會、作為放入麵酵的工具，似乎過於精巧。將「三斗麵」理解為我們本性分為「靈、魂、體」的三重劃分（如 1Th 5:23 所暗示），或世界在挪亞三個兒子之間的三重分佈（Ge 10:32），如一些人所說的，也不令人十分滿意。
更令人滿意的是，在這簡短的比喻中只看到福音無所不透與同化的特質——藉此它終將塑造一切制度和人類各支派，並在全地彰顯出「我們主和祂基督的國」。
英文原文
The Leaven
(Mt 13:33).
33. Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took and hid in three measures of meal, till the whole was leavened--This parable, while it teaches the same general truth as the foregoing one, holds forth, perhaps, rather the inward growth of the kingdom, while "the Mustard Seed" seems to point chiefly to the outward. It being a woman's work to knead, it seems a refinement to say that "the woman" here represents the Church, as the instrument of depositing the leaven. Nor does it yield much satisfaction to understand the "three measures of meal" of that threefold division of our nature into "spirit, soul, and body," alluded to in
1Th 5:23,
or of the threefold partition of the world among the three sons of Noah
(Ge 10:32),
as some do. It yields more real satisfaction to see in this brief parable just the all-penetrating and assimilating quality of the Gospel, by virtue of which it will yet mould all institutions and tribes of men, and exhibit over the whole earth one "kingdom of our Lord and of His Christ."
34
無標題
34. 這都是耶穌用比喻對眾人說的話；若不用比喻，就不對他們說甚麼——即在這個場合；祂不僅避免一切赤裸的講論，甚至也不向這些雜處的群眾解釋這些比喻。
英文原文
34. All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them--that is, on this occasion; refraining not only from all naked discourse, but even from all interpretation of these parables to the mixed multitude.
35
無標題
35. 這是要應驗先知的話，說——
（Ps 78:2，
與《七十士譯本》幾乎相同。）
我要開口用比喻等等——雖然這篇詩似乎只包含以色列歷史的摘要，但詩人自己卻稱之為「比喻」和「古時的謎語」——因為在歷史之下蘊藏著適用於歷世歷代的真理，直到福音時代才完全顯明出來。
英文原文
35. That it might be fulfilled which was spoken by the prophet, saying--
(Ps 78:2,
nearly as in the Septuagint).
I will open my mouth in parables, &c.--Though the Psalm seems to contain only a summary of Israelitish history, the Psalmist himself calls it "a parable," and "dark sayings from of old"--as containing, underneath the history, truths for all time, not fully brought to light till the Gospel day.
36
無標題
36-38. 當下耶穌離開眾人，進了房子：門徒進前來說：請把田間稗子的比喻講給我們聽等等——在撒種的比喻中，「種子就是神的道」（Lu 8:11）。但在此處，那道已被接收到心中，並使接受者成為新造的人，成為「天國之子」，正如雅各所說的（Jas 1:18）：「他按自己的旨意，用真道生了我們，叫我們在他的所造的物中好像初熟的果子。」值得留意的是，這世界的廣大田地在此被稱為基督自己的——比喻說「他的田」。（參看
Ps 2:8。）
英文原文
36-38. Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field, &c.--In the parable of the Sower, "the seed is the word of God"
(Lu 8:11).
But here that word has been received into the heart, and has converted him that received it into a new creature, a "child of the kingdom," according to that saying of James
(Jas 1:18),
"Of His own will begat He us with the word of truth, that we should be a kind of first-fruits of His creatures." It is worthy of notice that this vast field of the world is here said to be Christ's own--"His field," says the parable. (See
Ps 2:8).
38
無標題
38. 稗子就是那惡者之子——既然這撒種只能在「人睡覺的時候」進行，似乎並不存心歸咎，也確實沒有將責任加在「僕人」身上；這大概不過是比喻的外衣罷了。
英文原文
38. The tares are the children of the wicked one--As this sowing could only be "while men slept," no blame seems intended, and certainly none is charged upon "the servants"; it is probably just the dress of the parable.
39
無標題
39. 撒稗子的仇敵就是魔鬼——強調地作「他的仇敵」（Mt 13:25）。（參看
Ge 3:15；1Jo 3:8。）
所謂「稗子」，不是指我們農事中所如此稱呼的，而是某種有害的植物，可能是毒麥。「稗子就是那惡者之子」；而其被撒「在麥子裏」，意即他們被安置在有形教會的領域之內。他們既與天國之子相似，似乎也由類似的「撒種」過程所產生——罪惡的種子四散，落在那些承受世界之道之種的心土裏。仇敵撒了「稗子」之後，「就走了」——他那黑暗的作為很快就完成了，卻需要時間來顯出其真實的性質。
收割的時候就是世界的末了——即基督第二次降臨、對義人與惡人進行審判分離的時期。在此之前，不可試圖作出這樣的分離。但若將此延伸到以此為藉口容讓公開行惡的人留在教會的相交中，便是將這比喻的教訓曲解到其正當目的之外，並違背了使徒的吩咐（1Co 5:1-13）。
收割的人就是天使——但這是誰的天使呢？「人子要差遣使者」（Mt 13:41）。試比較
1Pe 3:22：
「耶穌已經進入天堂，在神的右邊；眾天使和有權柄的，並有能力的，都服從了他。」
英文原文
39. The enemy that sowed them is the devil--emphatically "His enemy"
(Mt 13:25).
(See
Ge 3:15; 1Jo 3:8).
By "tares" is meant, not what in our husbandry is so called, but some noxious plant, probably darnel. "The tares are the children of the wicked one"; and by their being sown "among the wheat" is meant their being deposited within the territory of the visible Church. As they resemble the children of the kingdom, so they are produced, it seems, by a similar process of "sowing"--the seeds of evil being scattered and lodging in the soil of those hearts upon which falls the seed of the world. The enemy, after sowing his "tares," "went his way"--his dark work soon done, but taking time to develop its true character.
The harvest is the end of the world--the period of Christ's second coming, and of the judicial separation of the righteous and the wicked. Till then, no attempt is to be made to effect such separation. But to stretch this so far as to justify allowing openly scandalous persons to remain in the communion of the Church, is to wrest the teaching of this parable to other than its proper design, and go in the teeth of apostolic injunctions
(1Co 5:1-13).
And the reapers are the angels--But whose angels are they? "The Son of man shall send forth His angels"
(Mt 13:41).
Compare
1Pe 3:22,
"Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him."
41
無標題
41. 人子要差遣使者，把一切叫人跌倒的和作惡的，從他國裏挑出來——他們從未真正屬於這國。他們篡奪了其地位、名稱和外在的特權；但「罪人在義人的會中，也是如此」（詩篇一編5節；Ps 1:5）。
一切叫人跌倒的——即一切成為別人絆腳石的人
和作惡的——前者作為更惡的，被列在前面。
英文原文
41. The Son of man shall send forth his angels, and they shall gather out of his kingdom--to which they never really belonged. They usurped their place and name and outward privileges; but "the ungodly shall not stand in the judgment, nor sinners [abide] in the congregation of the righteous"
(Ps 1:5).
all things that offend--all those who have proved a stumbling-block to others
and them which do iniquity--The former class, as the worst, are mentioned first.
42
無標題
42. 丟在火爐裏——更好的譯法是「那火爐」：
在那裏必要哀哭切齒了——何等可怖的有力的語言——「丟」或「摔」表達了憤怒、憎惡、輕蔑（參看
Ps 9:17；Da 12:2）；
「火爐」表明痛苦之猛烈：「哀哭」表示這痛苦所造成的煎熬；而「切齒」則生動地表達了因其無可救藥而生的絕望（參看
Mt 8:12）！
英文原文
42. And shall cast them into a furnace of fire--rather, "the furnace of fire":
there shall be wailing and gnashing of teeth--What terrific strength of language--the "casting" or "flinging" expressive of indignation, abhorrence, contempt (compare
Ps 9:17; Da 12:2):
"the furnace of fire" denoting the fierceness of the torment: the "wailing" signifying the anguish this causes; while the "gnashing of teeth" is a graphic way of expressing the despair in which its remedilessness issues (see
Mt 8:12)!
43
無標題
43. 那時，義人在他們父的國裏，要發出光來，像太陽一樣——彷彿在現今與那些冒充其身分、覬覦其特權、阻礙其道路的不敬虔之人混雜相處的期間，他們一直被烏雲遮蔽。
有耳可聽的，就應當聽——（參看
Mr 4:9。）
英文原文
43. Then shall the righteous shine forth as the sun in the kingdom of their Father--as if they had been under a cloud during the present association with ungodly pretenders to their character, and claimants of their privileges, and obstructors of their course.
Who hath ears to hear, let him hear--(See
Mr 4:9).
44
無標題
第五和第六個比喻或第三對比喻： 藏在地裏的寶貝和重價的珠子。
(Mt 13:44-46).
這最後一對比喻的主題，與前兩對相同，但也有略微不同的方面：即——
國度之福的無價之寶。
一個比喻將國度表現為「不尋找而尋見」，另一個則將國度表現為「尋找而尋見」。
藏在地裏的寶貝
(Mt 13:44).
44. 天國好像寶貝藏在地裏——在動盪不安、半開化的國家中，這並非罕見之事，即使如今也像古時一樣，因為在沒有其他方法可保護寶物免受鄰舍或劫掠者貪婪之害時。（Jer 41:8；Job 3:21；Pr 2:4。）
人遇見了——即意外地遇見。
就把他藏起來——看明他所遇見的寶貝，其價值超過他所擁有的一切。
歡歡喜喜的去變賣一切所有的，買這塊地——在這種情形下，按猶太律法，那寶貝便成為他自己的。
英文原文
Fifth and Sixth Parables or Third Pair: THE HIDDEN TREASURE and THE PEARL OF GREAT PRICE
(Mt 13:44-46).
The subject of this last pair, as of the two former, is the same, but also under a slight diversity of aspect: namely--
THE PRICELESS VALUE OF THE BLESSINGS OF THE KINGDOM. And while the one parable represents the Kingdom as "found without seeking," the other holds forth the Kingdom as "sought and found."
The Hidden Treasure
(Mt 13:44).
44. Again, the kingdom of heaven is like unto treasure hid in a field--no uncommon thing in unsettled and half-civilized countries, even now as well as in ancient times, when there was no other way of securing it from the rapacity of neighbors or marauders.
(Jer 41:8; Job 3:21; Pr 2:4).
the which when a man hath found--that is, unexpectedly found.
he hideth, and for joy thereof--on perceiving what a treasure he had lighted on, surpassing the worth of all he possessed.
goeth and selleth all that he hath, and buyeth that field--in which case, by Jewish law, the treasure would become his own.
45
無標題
重價的珠子
(Mt 13:45, 46).
45. 天國又好像買賣人尋找好珠子。
英文原文
The Pearl of Great Price
(Mt 13:45, 46).
45. Again, the kingdom of heaven is like unto a merchantman, seeking goodly pearls.
46
無標題
46. 遇見一顆重價的珠子，就去變賣他一切所有的，買了這顆珠子——這一顆重價的珠子，與前述的情形不同，不是偶然尋見的，而是被一個以尋找這類珠子為本業的人所尋見的，而且正是在尋找這類珍寶的過程中尋見的。但在兩種情形中，那珍寶的超凡價值都同樣被認定，兩者都為之捨棄了一切。
英文原文
46. Who, when he had found one pearl of great price, went and sold all that he had, and bought it--The one pearl of great price, instead of being found by accident, as in the former case, is found by one whose business it is to seek for such, and who finds it just in the way of searching for such treasures. But in both cases the surpassing value of the treasure is alike recognized, and in both all is parted with for it.
47
無標題
好魚和壞魚
(Mt 13:47-50).
這簡短比喻的目的與稗子和麥子的比喻相同。但因其細節較少，其教訓也不如那比喻豐富而多樣。
47. 天國又好像網撒在海裏，聚攏各樣水族——此處譯為「網」的詞，指的是大型拖網，將一切拖在其後，不容任何逃脫，有別於撒網（Mr 1:16, 18）。福音那深遠的功效由此表明。這福音的網「聚攏各樣」，意即各種品格的人。
英文原文
The Good and Bad Fish
(Mt 13:47-50).
The object of this brief parable is the same as that of the Tares and Wheat. But as its details are fewer, so its teaching is less rich and varied.
47. Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind--The word here rendered "net" signifies a large drag-net, which draws everything after it, suffering nothing to escape, as distinguished from a casting-net
(Mr 1:16, 18).
The far-reaching efficacy of the Gospel is thus denoted. This Gospel net "gathered of every kind," meaning every variety of character.
48
無標題
48. 網既滿了，人就拉上岸來——因為分離要到選民的人數添滿了才會進行。
坐下——表達那審判的分離至終要被作出的審慎態度。
揀好的收在器具裏，將不好的丟棄了——字面是「腐爛的」，但在此意為「污穢」或「無價值」的魚：相當於另一比喻中的「稗子」。
英文原文
48. Which, when it was full, they drew to shore--for the separation will not be made till the number of the elect is accomplished.
and sat down--expressing the deliberateness with which the judicial separation will at length be made.
and gathered the good into vessels, but cast the bad away--literally, "the rotten," but here meaning, "the foul" or "worthless" fish: corresponding to the "tares" of the other parable.
49
無標題
49. 世界的末了也要這樣等等——（參看
Mt 13:42 註釋。）
我們說過，這兩個比喻各以略微不同的角度表達同一真理。那不同之處是甚麼？第一，在前一比喻中，壞的被描繪為那惡者撒在麥子中間的惡種；在後者中，則為福音網本身從人類的大海中所拉出來的污穢的魚。兩者都是重要的真理——福音將許多僅僅掛名的基督徒吸引到其範圍之內、進入有形教會的相交之中；而教會在地上因此所受的損害，要追溯到那惡者。但更進一步，前一比喻著重於目前善惡混雜的情形，而在後者中，著重點則在於兩類人未來的分離。
英文原文
49. So shall it be at the end of the world, &c.--(See on
Mt 13:42).
We have said that each of these two parables holds forth the same truth under a slight diversity of aspect. What is that diversity? First, the bad, in the former parable, are represented as vile seed sown among the wheat by the enemy of souls; in the latter, as foul fish drawn forth out of the great sea of human beings by the Gospel net itself. Both are important truths--that the Gospel draws within its pale, and into the communion of the visible Church, multitudes who are Christians only in name; and that the injury thus done to the Church on earth is to be traced to the wicked one. But further, while the former parable gives chief prominence to the present mixture of good and bad, in the latter, the prominence is given to the future separation of the two classes.
51
無標題
51. 耶穌說——即對十二門徒說。祂在雜處的群眾聽得見的範圍內講了前四個比喻；後三個則留到遣散了雜處的聽眾之後，祂與十二門徒獨處之時（Mt 13:36等）。
這一切的話你們都明白了嗎？他們說：主啊，我們明白了。
英文原文
51. Jesus saith unto them--that is, to the Twelve. He had spoken the first four in the hearing of the mixed multitude: the last three He reserved till, on the dismissal of the mixed audience, He and the Twelve were alone
(Mt 13:36,
&c.).
Have ye understood all these things? They say unto him, Yea, Lord.
52
無標題
52. 耶穌說：凡文士——即基督徒教師：此處如此稱呼，是源於猶太人中那個人所共知的階層。（參看
Mt 23:34。）
受教作天國的門徒——自己先在所要教導他人的福音奧秘中受教。
就像一個家主——「轉出」或「分發」。
從他庫裏——他那神聖真理的積蓄。
拿出新舊的東西來——古老的真理以永遠新穎的形式、角度、應用，並以永遠新穎的例證表達出來。
英文原文
52. Then said he unto them, Therefore--or as we should say, "Well, then."
every scribe--or Christian teacher: here so called from that well-known class among the Jews. (See
Mt 23:34).
which is instructed unto the kingdom of heaven--himself taught in the mysteries of the Gospel which he has to teach to others.
is like unto a man that is an householder which bringeth forth--"turneth" or "dealeth out."
out of his treasure--his store of divine truth.
things new and old--old truths in ever new forms, aspects, applications, and with ever new illustrations.
53
Mt 13:53-58.
Mt 13:53-58.
耶穌的親屬如何看祂。 ( =
Mr 6:1-6；Lu 4:16-30).
53. 耶穌說完了這些比喻，就離開那裏。
英文原文
Mt 13:53-58.
HOW JESUS WAS REGARDED BY HIS RELATIVES. ( =
Mr 6:1-6; Lu 4:16-30).
53. And it came to pass, that, when Jesus had finished these parables, he departed thence.
54
無標題
54. 來到自己的家鄉——即拿撒勒；從
Mr 6:1
可以清楚看出。參看
Joh 4:43 註釋，
那裏也出現同樣的措辭。按大多數調和學者的看法，這是我們主在其公開事奉期間對拿撒勒所作兩次訪問中的第二次；但在我們看來，這是祂第一次也是惟一一次訪問。參看
Mt 4:13 註釋；
理由見
Lu 4:16-30。
這人從哪裏有這等智慧和異能呢？——「這些神蹟」。這些問題，顯然不像那些先前已問過完全相同問題、從驚訝進而發怒、在怒中將祂趕出會堂、拉到建城的山崖、要把祂推下去、卻因祂從他們中間穿過去走了而未能得逞之人所問的。但參看
Lu 4:16
等處註釋。
英文原文
54. And when he was come into his own country--that is, Nazareth; as is plain from
Mr 6:1.
See on
Joh 4:43,
where also the same phrase occurs. This, according to the majority of Harmonists, was the second of two visits which our Lord paid to Nazareth during His public ministry; but in our view it was His first and only visit to it. See on
Mt 4:13;
and for the reasons, see
Lu 4:16-30.
Whence hath this man this wisdom, and these mighty works?--"these miracles." These surely are not like the questions of people who had asked precisely the same questions before, who from astonishment had proceeded to rage, and in their rage had hurried Him out of the synagogue, and away to the brow of the hill whereon their city was built, to thrust Him down headlong, and who had been foiled even in that object by His passing through the midst of them, and going His way. But see on
Lu 4:16,
&c.
55
無標題
55. 這不是木匠的兒子嗎？——在馬可福音（Mr 6:3）中，問題是：「這不是那木匠嗎？」很可能我們主在屬世父母的屋簷下居住時，曾與祂的合法父親一同作工。
他母親不是叫馬利亞嗎？——「我們豈不知道祂的家世嗎？祂豈不是在我們中間長大的嗎？祂的親屬豈不都是我們的同鄉嗎？那麼這樣的智慧和這樣的神蹟是從哪裏來的呢？」我們主屬人歷史的這些細節，構成最有價值的見證：第一，見證祂真實而實在的人性——因為這些證明在祂頭三十年中，同鄉未曾發現祂有任何與別人不同之處；第二，見證祂使命的屬神性質——因為這些拿撒勒人一方面宣稱祂教訓之無可比擬的性質，另一方面宣稱祂神蹟的真實和榮耀，超越人的能力；第三，見證祂那奇妙的謙卑和捨己——當祂是如他們如今所見的這般，卻三十年之久從未給出任何這方面的跡象，因為「他的時候還沒有到」。
他弟兄們不是叫雅各、約西、西門、猶大嗎？
英文原文
55. Is not this the carpenter's son?--In Mark
(Mr 6:3)
the question is, "Is not this the carpenter?" In all likelihood, our Lord, during His stay under the roof of His earthly parents, wrought along with His legal father.
is not his mother called Mary?--"Do we not know all about His parentage? Has He not grown up in the midst of us? Are not all His relatives our own townsfolk? Whence, then, such wisdom and such miracles?" These particulars of our Lord's human history constitute the most valuable testimony, first, to His true and real humanity--for they prove that during all His first thirty years His townsmen had discovered nothing about Him different from other men; secondly, to the divine character of His mission--for these Nazarenes proclaim both the unparalleled character of His teaching and the reality and glory of His miracles, as transcending human ability; and thirdly, to His wonderful humility and self-denial--in that when He was such as they now saw Him to be, He yet never gave any indications of it for thirty years, because "His hour was not yet come."
And his brethren, James, and Joses, and Simon, and Judas?
56
無標題
56. 他妹妹們不是都在我們這裏嗎？這人從哪裏有這一切的事呢？此處興起一個極其困難的問題——這些「弟兄」和「妹妹」與耶穌是甚麼關係？第一，祂的親兄弟和親妹妹嗎？還是第二，祂的繼兄弟和繼妹妹，是約瑟前一次婚姻所生的？還是第三，是表兄弟姊妹，按猶太人論及旁系親屬的一種常見說法？關於這個題目已有大量著作，意見也決非一致。第二種意見除了模糊的傳統——可能出於想要某種這類解釋的願望——之外，並無根據。第一種意見在所有確定涉及當事人的經文中，無疑最與正文相符（Mt 12:46 及其平行經文 Mr 3:31；Lu 8:19；本段及其平行經文 Mr 6:3；Joh 2:12；7:3, 5, 10；Ac 1:14）。但除其他反對意見外，許多最好的解經家認為，我們主在十字架上若仍有自己的親兄弟活著，卻將母親託付給約翰，這是極不可能的，因而偏好第三種意見；雖然另一方面，也不可懷疑，我們主可能有其充分理由，寧願將雙重居喪之母親的監護託付給蒙愛的門徒，勝過自己的親兄弟。如此我們情願將這個充滿困難的爭議問題留而不決。至於此處所提的名字，其第一個「雅各」後來被稱為「主的兄弟」（參看 Ga 1:19 註釋），但或許不可與十二使徒之一「亞勒腓的兒子雅各」混為一談，雖然許多人認為二者的同一性不容置疑。這問題也相當困難，且並非不重要；因為在使徒行傳後半部於耶路撒冷教會中佔如此顯著地位的雅各，顯然是使徒，卻被許多人視為「主的兄弟」，而另一些人則認為二者的同一性最符合一切陳述。此處所列的第二個「約西」（或約瑟），不可與「那稱呼約瑟的巴撒巴，又稱呼猶士都的」（Ac 1:23）混為一談；第三個「西門」，不可與迦南人西門或奮銳黨的西門混為一談（參看 Mt 10:4 註釋）。這三個人在新約別處不再提及。第四個也是最後所列的「猶大」，不太可能與同名的使徒相同——雖然二者的兄弟都名叫「雅各」——也不（除非二者相同，則此猶大即是）可與被稱為同名的大公書信作者混為一談。
英文原文
56. And his sisters, are they not all with us? Whence then hath this man all these things? An exceedingly difficult question here arises--What were these "brethren" and "sisters" to Jesus? Were they, First, His full brothers and sisters? or, Secondly, Were they His step-brothers and step-sisters, children of Joseph by a former marriage? or, Thirdly, Were they cousins, according to a common way of speaking among the Jews respecting persons of collateral descent? On this subject an immense deal has been written, nor are opinions yet by any means agreed. For the second opinion there is no ground but a vague tradition, arising probably from the wish for some such explanation. The first opinion undoubtedly suits the text best in all the places where the parties are certainly referred to
(Mt 12:46;
and its parallels,
Mr 3:31; Lu 8:19;
our present passage, and its parallels,
Mr 6:3; Joh 2:12; 7:3, 5, 10; Ac 1:14).
But, in addition to other objections, many of the best interpreters, thinking it in the last degree improbable that our Lord, when hanging on the cross, would have committed His mother to John if He had had full brothers of His own then alive, prefer the third opinion; although, on the other hand, it is not to be doubted that our Lord might have good reasons for entrusting the guardianship of His doubly widowed mother to the beloved disciple in preference even to full brothers of His own. Thus dubiously we prefer to leave this vexed question, encompassed as it is with difficulties. As to the names here mentioned, the first of them, "JAMES," is afterwards called "the Lord's brother" (see on
Ga 1:19),
but is perhaps not to be confounded with "James the son of Alphæus," one of the Twelve, though many think their identity beyond dispute. This question also is one of considerable difficulty, and not without importance; since the James who occupies so prominent a place in the Church of Jerusalem, in the latter part of the Acts, was apparently the apostle, but is by many regarded as "the Lord's brother," while others think their identity best suits all the statements. The second of those here named, "JOSES" (or Joseph), must not be confounded with "Joseph called Barsabas, who was surnamed Justus"
(Ac 1:23);
and the third here named, "SIMON," is not to be confounded with Simon the Kananite or Zealot (see on
Mt 10:4).
These three are nowhere else mentioned in the New Testament. The fourth and last-named, "JUDAS," can hardly be identical with the apostle of that name--though the brothers of both were of the name of "James"--nor (unless the two be identical, was this Judas) with the author of the catholic Epistle so called.
58
無標題
58. 耶穌因為他們不信，就在那裏不多行異能了——「不過按手在幾個病人身上，治好他們」（Mr 6:5）。參看
Lu 4:16-30 註釋。
英文原文
58. And he did not many mighty works there, because of their unbelief--"save that He laid His hands on a few sick folk, and healed them"
(Mr 6:5).
See on
Lu 4:16-30.
Mt 13:1-52.
耶穌 用比喻 教訓人。 ( =
Mr 4:1-34； Lu 8:4-18; 13:18-20).
引言
(Mt 13:1-3)。
1. 當那一天，耶穌從房子裡出來，坐在海邊。