1
Mt 15:1-20.
英文原文
Mt 15:1-20. DISCOURSE ON CEREMONIAL POLLUTION. ( =
Mr 7:1, 23).
The time of this section was after that Passover which was nigh at hand when our Lord fed the five thousand
(Joh 6:4)
--the third Passover, as we take it, since His public ministry began, but which He did not keep at Jerusalem for the reason mentioned in
Joh 7:1.
1. Then came to Jesus scribes and Pharisees, which were of Jerusalem--or "from Jerusalem." Mark
(Mr 7:1)
says they "came from" it: a deputation probably sent from the capital expressly to watch Him. As He had not come to them at the last Passover, which they had reckoned on, they now come to Him. "And," says Mark
(Mr 7:2, 3),
"when they saw some of His disciples eat bread with defiled, that is to say, with unwashen hands"--hands not ceremonially cleansed by washing--"they found fault. For the Pharisees, and all the Jews, except they wash their hands oft"--literally, "in" or "with the fist"; that is, probably washing the one hand by the use of the other--though some understand it, with our version, in the sense of "diligently," "sedulously"--"eat not, holding the tradition of the elders"; acting religiously according to the custom handed down to them. "And when they come from the market"
(Mr 7:4)
--"And after market": after any common business, or attending a court of justice, where the Jews, as WEBSTER and WILKINSON remark, after their subjection to the Romans, were especially exposed to intercourse and contact with heathens--"except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups and pots, brazen vessels and tables"--rather, "couches," such as were used at meals, which probably were merely sprinkled for ceremonial purposes. "Then the Pharisees and scribes asked Him,"
saying--as follows:
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無標題
2. 你的門徒為甚麼犯古人的遺傳呢，因為吃飯的時候，他們不洗手。
英文原文
2. Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread.
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3. 耶穌回答說，你們為甚麼因為你們的遺傳，犯神的誡命呢？——這控告以驚人的力量反擊："他們所違反的遺傳不過是人的，而它本身正是重大違背的因由，破壞了神律法的權威。"
英文原文
3. But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition?--The charge is retorted with startling power: "The tradition they transgress is but man's, and is itself the occasion of heavy transgression, undermining the authority of God's law."
4
無標題
4. 神說，當孝敬父母——
(De 5:16)。
又說，咒罵父母的，必治死他——
(Ex 21:17)。
英文原文
4. For God commanded, saying, Honour thy father and mother--
(De 5:16).
and, He that curseth father or mother, let him die the death--
(Ex 21:17).
5
無標題
5. 你們倒說：無論何人對父母說，我所當奉給你的，已經作了供獻——或簡言之，「供獻！」在馬可福音（見
Mr 7:11）
中作「各耳板！」即「供物！」的意思，指任何獻作聖用的無血祭物或禮物。
他就可以不孝敬父母。
英文原文
5. But ye say, Whosoever shall say to his father or his mother, It is a gift--or simply, "A gift!" In Mark
(Mr 7:11),
it is, "Corban!" that is, "An oblation!" meaning, any unbloody offering or gift dedicated to sacred uses.
by whatsoever thou mightest be profited by me;
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6. 他就可以不孝敬父母——即：父親——母親——誠然，我把現在所獻的給你，你本可從我得益；但我已將它獻為敬虔之用，因此，無論你受何等損失，我如今都不能挪用其中任何一部分。「而且，」馬可福音補充說（見
Mr 7:12），
「你們以後就不容他再奉養父母。」將財產獻給神固然是合法且可嘉的，但不可以撇下對父母的孝敬為代價。
這就是你們藉著遺傳，廢了神的誡命——即「因你們的遺傳」而廢棄或使之失效。
英文原文
6. And honour not his father or his mother, he shall be free--that is, It is true, father--mother--that by giving to thee this, which I now present, thou mightest be profited by me; but I have gifted it to pious uses, and therefore, at whatever cost to thee, I am not now at liberty to alienate any portion of it. "And," it is added in Mark
(Mr 7:12),
"ye suffer him no more to do aught for his father or his mother." To dedicate property to God is indeed lawful and laudable, but not at the expense of filial duty.
Thus have ye made the commandment of God of none effect--cancelled or nullified it "by your tradition."
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7. 假冒為善的人哪，以賽亞指著你們說的預言是不錯的。他說——
（見 Isa 29:13）。
英文原文
7. Ye hypocrites, well did Esaias prophesy of you, saying--
(Isa 29:13).
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無標題
8. 這百姓用嘴唇尊敬我等——將人的遺傳與神的要求並列，他們整個敬拜便歸於徒然——這是事奉神的一個極為重要的原則。「因為，」馬可福音（見
Mr 7:8）
補充說，「你們是離棄神的誡命，拘守人的遺傳，比如洗罐子和杯；你們還做許多類似這樣的事。」他們繁多規條的荒唐本質在此被尖銳地揭露，與「神的誡命」之刚毅遵守形成對比；當主說「你們還做許多類似這樣的事」時，暗示祂不過舉了一個標本，說明神的律法受到何等可怕的对付，以及當日教士在敬虔的幌子下所表現的貪婪。
英文原文
8. This people draweth nigh unto me with their mouth, &c.--By putting the commandments of men on a level with the divine requirements, their whole worship was rendered vain--a principle of deep moment in the service of God. "For," it is added in
Mr 7:8,
"laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups; and many other such like things ye do." The drivelling nature of their multitudinous observances is here pointedly exposed, in contrast with the manly observance of "the commandment of God"; and when our Lord says, "Many other such like things ye do," it is implied that He had but given a specimen of the hideous treatment which the divine law received, and the grasping disposition which, under the mask of piety, was manifested by the ecclesiastics of that day.
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10. 耶穌就召了眾人來，對他們說——前面的對話雖然是當著百姓的面進行的，卻是在耶穌和法利賽人的找茬者之間，他們的目的是要在百姓面前貶低祂。但耶穌既然使他們啞口無言，便轉向此時預備好要領受祂所說一切的眾人，以令人欽佩的清楚、有力、簡潔，闡明了真正污穢的大原則——這原則一瞬間便消散了無數的束縛和良心的不安，而罪的感覺則被保留給偏離神聖潔永遠律法的行為。
你們要聽，也要明白：
英文原文
10. And he called the multitude, and said unto them--The foregoing dialogue, though in the people's hearing, was between Jesus and the pharisaic cavillers, whose object was to disparage Him with the people. But Jesus, having put them down, turns to the multitude, who at this time were prepared to drink in everything He said, and with admirable plainness, strength, and brevity, lays down the great principle of real pollution, by which a world of bondage and uneasiness of conscience would be dissipated in a moment, and the sense of sin be reserved for deviations from the holy and eternal law of God.
Hear and understand:
11
無標題
11. 入口的不能污穢人，出口的乃能污穢人——這在馬可（見
Mr 7:15, 16）
中表達得更為有力，那裡還補充：「有耳可聽的，就應當聽。」如同在
Mt 13:9
中一樣，這句多次重複的話似乎是為要喚起人們注意它所指的是基本的和普遍的真理。
英文原文
11. Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man--This is expressed even more emphatically in Mark
(Mr 7:15, 16),
and it is there added, "If any man have ears to hear, let him hear." As in
Mt 13:9,
this so oft-repeated saying seems designed to call attention to the fundamental and universal character of the truth it refers to.
12
無標題
12. 當時，門徒進前來，對他說：法利賽人聽見這話，不服，你知道嗎？——他們並沒有向我們的主本人發洩他們的憤怒——也許還有威脅——他們似乎已經偷偷溜走了，而是向某些門徒，門徒們把這事報告給了他們的老師。
英文原文
12. Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying?--They had given vent to their irritation, and perhaps threats, not to our Lord Himself, from whom they seem to have slunk away, but to some of the disciples, who report it to their Master.
13
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13. 耶穌回答說：凡栽種的物，若不是我天父栽種的，必要拔出來——他們被冒犯了，是嗎？不要理會：他們敗壞的教導已經註定滅亡：主在地上的園子，太久被他們的存在所累，終將被清除掉他們和他們可咒詛的體系：是的，凡不是我心天父——那大園丁（見
Joh 15:1）
所栽種的，都將遭遇同樣的命運。
英文原文
13. But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up--They are offended, are they? Heed it not: their corrupt teaching is already doomed: the garden of the Lord upon earth, too long cumbered with their presence, shall yet be purged of them and their accursed system: yea, and whatsoever is not of the planting of My heavenly Father, the great Husbandman
(Joh 15:1),
shall share the same fate.
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無標題
14. 任憑他們吧！他們是瞎眼領路的；若是瞎子領瞎子，兩個人都要掉在坑裡——對錯誤教導之危害性後果的生動表達！
英文原文
14. Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch--Striking expression of the ruinous effects of erroneous teaching!
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無標題
15. 彼得對耶穌說：請將這比喻講給我們聽——「耶穌離開眾人，進了屋子」，馬可（見
Mr 7:17）
說。
英文原文
15. Then answered Peter and said unto him, Declare unto us this parable--"when He was entered into the house from the people," says Mark
(Mr 7:17).
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無標題
16. 耶穌說：你們到如今還不明白麼？——真正的門徒在屬靈的領悟上遲鈍，會叫救主憂傷；對於別人，祂並不期望更高（Mt 13:11）。
英文原文
16. And Jesus said, Are ye also yet without understanding?--Slowness of spiritual apprehension in His genuine disciples grieves the Saviour: from others He expects no better
(Mt 13:11).
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17、18. 你們到如今還不明白麼？入口的等——這些話如今雖已耳熟能詳，但它們一方面宣告了何等脫離外在事物之捆綁的自由；另一方面又表達了何等銳利的真理——凡從外面進去的，沒有一樣能真正污穢人；惟獨在心中、被允許在那裏攪動、在思想感情中浮現、並在自願的行動中流露出來的惡，才真正污穢人！
英文原文
17, 18. Do not ye yet understand that whatsoever entereth in at the mouth, &c.--Familiar though these sayings have now become, what freedom from bondage to outward things do they proclaim, on the one hand; and on the other, how searching is the truth which they express--that nothing which enters from without can really defile us; and that only the evil that is in the heart, that is allowed to stir there, to rise up in thought and affection, and to flow forth in voluntary action, really defiles a man!
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無標題
19. 因為從心裏發出的，有惡念——「邪惡的推論」；此處首先指那些敗壞的推論——它們暗中引入並逐漸築起那座可憎的遺傳堡壘，至終實際上使道德律不可更改的原則歸於無效。
但這句話涵義遠比這廣泛；即心中之惡一旦開始活躍攪動，最初所取的形式，便是對某些被提議的行為所作的「盤算」或「推論」。
兇殺、姦淫、苟合、偷盜、妄證、謗讟——即毀謗之言，無論對象是神或人；此處所指似乎是後者。馬可（Mr 7:22）補充：「貪婪」——即想要更多的欲望；「邪惡」——此處也許指各種形式的惡毒；「詭詐、淫亂」——指任何形式的過度或放蕩，雖然後期作家將之限於淫穢之意；「邪惡的眼」——指對鄰舍一切嫉妒、妒忌或惡意的目光或瞥視；「驕傲、狂妄」——即舊約所說的「愚妄」之意；亦即犯罪的無知，心的愚妄。這份烏黑的清單何等可怖！
英文原文
19. For out of the heart proceed evil thoughts--"evil reasonings"; referring here more immediately to those corrupt reasonings which had stealthily introduced and gradually reared up that hideous fabric of tradition which at length practically nullified the unchangeable principles of the moral law. But the statement is far broader than this; namely that the first shape which the evil that is in the heart takes, when it begins actively to stir, is that of "considerations" or "reasonings" on certain suggested actions.
murders, adulteries, fornications, thefts, false witness, blasphemies--detractions, whether directed against God or man; here the reference seems to be to the latter. Mark
(Mr 7:22)
adds, "covetousnesses"--or desires after more; "wickednesses"--here meaning, perhaps, malignities of various forms; "deceit, lasciviousness"--meaning, excess or enormity of any kind, though by later writers restricted to lewdness; "an evil eye"--meaning, all looks or glances of envy, jealousy, or ill will towards a neighbor; "pride, foolishness"--in the Old Testament sense of "folly"; that is, criminal senselessness, the folly of the heart. How appalling is this black catalogue!
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無標題
20. 這些都是污穢人的；至於不洗手吃飯，那卻不污穢人——我們主如此總結這整段深刻的講論。
英文原文
20. These are the things which defile a man: but to eat with unwashen hands defileth not a man--Thus does our Lord sum up this whole searching discourse.
21
Mt 15:21-28.
Mt 15:21-28。
迦南婦人和她的女兒
解經部分，見 Mr 7:24-30 註釋。
英文原文
Mt 15:21-28.
THE WOMAN OF CANAAN AND HER DAUGHTER.
For the exposition, see on
Mr 7:24-30.
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無標題
23. 耶穌卻一言不答。門徒進前來，求祂說：這婦人在我們後頭喊叫；請打發她走罷——（亦見 Mr 7:26 註釋）。
英文原文
23. But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us--(Also see on
Mr 7:26.)
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24. 耶穌說：我奉差遣，不過是到以色列家迷失的羊那裏去——（亦見 Mr 7:26 註釋）。
英文原文
24. But he answered and said, I am not sent but to the lost sheep of the house of Israel--(Also see on
Mr 7:26.)
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無標題
25. 那婦人來拜他，說：主阿，幫助我——（亦見 Mr 7:26 註釋）。
英文原文
25. Then came she and worshipped him, saying, Lord, help me--(Also see on
Mr 7:26.)
29
Mt 15:29-39.
Mt 15:29-39。
醫治的神蹟——四千人奇蹟般地得飽足
解經部分，見 Mr 7:31；Mr 8:10 註釋。
英文原文
Mt 15:29-39.
MIRACLES OF HEALING--FOUR THOUSAND MIRACULOUSLY FED.
For the exposition, see on
Mr 7:31;
Mr 8:10.
Mt 15:1-20. 關於 禮儀上的 污穢的 講論。 ( =
Mr 7:1, 23).
本段的時間，是在我主給五千人吃飽之時近了的逾越節之後
(Joh 6:4)——
據我們所見，是他公開事工開始以來的第三個逾越節，但他因
Joh 7:1
所提的緣故未在耶路撒冷守。
1. 那時有法利賽人和文士，從耶路撒冷——或作"從耶路撒冷"。馬可
(Mr 7:1)
說他們"從"那裡來：大概是被首都特地派來窺探他的。因為他沒有在上一次逾越節到他們那裡去——這是他們原本指望的——如今他們便來找他。"並且"，馬可說
(Mr 7:2, 3)， "他們曾看見他的門徒中，有人用俗手，就是沒有洗的手，吃飯"——即未經洗滌而作禮儀之潔淨的手——"他們就挑剔。原來法利賽人和所有的猶太人，除非常常洗手"——字面作"用拳頭"；即大概是用一隻手洗另一隻手——雖然有些人按我們的譯本理解為"殷勤地"、"仔細地"——"都不吃飯，拘守古人的遺傳"；按那傳下來給他們的習慣，以宗教的方式行事。"又從市場上來"，
(Mr 7:4)—— "從市場之後"：在任何一般事務之後，或出席法庭之後——在法庭猶太人如 WEBSTER 與 WILKINSON 所言，自從他們服在羅馬人之下，特別容易與外邦人交往接觸——"若不洗浴，也不吃飯。還有許多別的事，他們領受拘守，就是洗杯、罐、銅器、和榻"——更當譯作"臥榻"，即進食時所用的，大概只是為禮儀之用而灑水。"法利賽人和文士就問他，"
說——如下：