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施洗约翰被杀(可6:14-29)

1 那时,分封王希律听见耶稣的名声,
1At that time Herod the tetrarch heard of the fame of Jesus,
1 CHAPTER XIV.



Herod, having heard the fame of Christ, supposes him to be John

the Baptist, risen from the dead, 1, 2.

A circumstantial account of the beheading of John the Baptist,

3-12.

Five thousand men, besides women and children, fed with five

loaves and two fishes, 13-21.

The disciples take ship, and Jesus stays behind, and goes

privately into a mountain to pray, 22, 23.

A violent storm arises, by which the lives of the disciples are

endangered, 24.

In their extremity, Jesus appears to them, walking upon the

water, 25-27.

Peter, at the command of his Master, leaves the ship, and walks

on the water to meet Christ, 28-31.

They both enter the ship, and the storm ceases, 32, 33.

They come into the land of Gennesaret, and he heals many

diseased people, 34-36.



NOTES ON CHAP. XIV.



Verse 1. Herod the tetrarch] This was Herod Antipas, the son

of Herod the Great. , where an account is

given of the Herod family. The word tetrarch properly signifies a

person who rules over the fourth part of a country; but it is

taken in a more general sense by the Jewish writers, meaning

sometimes a governor simply, or a king; see . The

estates of Herod the Great were not, at his death, divided into

four tetrarchies, but only into three: one was given by the

Emperor Augustus to Archelaus; the second to Herod Antipas, the

person in the text; and the third to Philip: all three, sons of

Herod the Great.

2就对臣仆说:“这人是施洗的约翰,他从死人中复活,所以他身上有行神迹的能力。”
2And said unto his servants, This is John the Baptist; he is risen from the dead; and therefore mighty works do shew forth themselves in him.
2 Verse 2. This is John the Baptist] ονεγωαπεκεφαλισα, Whom

I beheaded. These words are added here by the Codex Bezae and

several others, by the Saxon, and five copies of the Itala.-See

the power of conscience! He is miserable because he is guilty;

being continually under the dominion of self-accusation, reproach,

and remorse. No need for the Baptist now: conscience performs the

office of ten thousand accusers! But, to complete the misery, a

guilty conscience offers no relief from God-points out no

salvation from sin.



He is risen from the dead] From this we may observe: 1. That

the resurrection of the dead was a common opinion among the Jews;

and 2. That the materiality of the soul made no part of Herod's

creed. Bad and profligate as he was, it was not deemed by him a

thing impossible with God to raise the dead; and the spirit of

the murdered Baptist had a permanent resurrection in his guilty

conscience.

3原来希律为了他弟弟腓力的妻子希罗底的缘故,拘捕了约翰,把他捆绑,关在监里,




3 ¶ For Herod had laid hold on John, and bound him, and put him in prison for Herodias' sake, his brother Philip's wife.
3 Verse 3. For Herodias' sake] This infamous woman was the

daughter of Aristobulus and Bernice, and grand-daughter of Herod

the Great. Her first marriage was with Herod Philip, her uncle,

by whom she had Salome: some time after, she left her husband, and

lived publicly with Herod Antipas, her brother-in-law, who had been

before married to the daughter of Aretas, king of Arabia Petraea.

As soon as Aretas understood that Herod had determined to put away

his daughter, he prepared to make war on him: the two armies met,

and that of Herod was cut to pieces by the Arabians; and this,

Josephus says, was supposed to be a judgment of God on him for the

murder of John the Baptist. See the account in Josephus, Antiq.

lib. xviii. c. 7.

4因为约翰多次告诉他:“你占有她是不合理的。”
4For John said unto him, It is not lawful for thee to have her.
4 Verse 4. For John said unto him, It is not lawful for thee to

have her.] Here is an instance of zeal, fidelity, and courage,

highly worthy of imitation. Plainness, mildness, and modesty, are

qualifications necessary to be observed when we reprove the

great. The best service a subject can render his prince is to lay

before him, in the plainest but most respectful manner, what the

law of God requires of him, and what it forbids. How unutterable

must the punishment of those be who are chaplains to princes, or

great men, and who either flatter them in their vices, or wink at

their sins!

5他想杀约翰,但又害怕群众,因为他们都认为约翰是个先知。
5And when he would have put him to death, he feared the multitude, because they counted him as a prophet.
5 Verse 5. He feared the multitude] Miserable prince! who fears

more to offend his people, than to sin against his God, by

shedding innocent blood. When a man resists sin only by the help

of human motives, he cannot long defend himself.

6到了希律生日的那天,希罗底的女儿在众人面前跳舞,希律非常高兴,
6But when Herod's birthday was kept, the daughter of Herodias danced before them, and pleased Herod.
6 Verse 6. Herod's birth-day] Either the day in which he was

born, or the day on which he began to reign; for both were termed

birth-days. See , and . The kings of Persia

were accustomed to reject no petition that was preferred to them

during the entertainment. See Herodotus in Calliope, and

.



The daughter-danced] This was Salome, mentioned before.

Danced: by a literal rendering of the saltavit of the Vulgate, in

my old MS. of the English Bible, the whole of this business seems

to be treated with sovereign contempt: for thus says the

translator, Shee leped in the myddle.

7就起誓答应她,无论求什么都给她。
7Whereupon he promised with an oath to give her whatsoever she would ask.
8她在母亲的怂恿之下,说:“请把施洗的约翰的头放在盘子上给我。”
8And she, being before instructed of her mother, said, Give me here John Baptist's head in a charger.
8 Verse 8. Give me here John Baptist's head in a charger.] The

word charger formerly signified a large dish, bowl, or drinking

cup: the Saxon has [Anglo-Saxon], a dish, Tindal, a platter; any

thing is better than charger, which never conveyed much meaning,

and now conveys none. The evangelist says she was instructed

before, by her mother, to ask the Baptist's head! What a most

infernal mother, to give such instructions to her child! and what

a promising daughter to receive them! What a present for a young

lady!-the bloody head of the murdered forerunner of Jesus! and

what a gratification for an adulterous wife, and incestuous

mother! The disturber of her illicit pleasures, and the troubler

of her brother-husband's conscience, is no more! Short, however,

was their glorying! .

9王就忧愁,但因为誓言和在座的宾客,就下令给她。
9And the king was sorry: nevertheless for the oath's sake, and them which sat with him at meat, he commanded it to be given her.
9 Verse 9. The king was sorry] He knew John to be a righteous

man, and at first did many things gladly which John told him it

was his duty to perform: .



Nevertheless, for the oath's sake] The OATHS, ορκους-he had

probably sworn again and again-one sin begets many.



And them which sat with him at meat] Who were probably such as

himself, and would have considered it a breach of honour if he had

not fulfilled his sworn promise: he therefore commanded it to be

given!

10他派人去,在监里斩了约翰的头,
10And he sent, and beheaded John in the prison.
11把头放在盘子上,拿来给那女孩子,她又带给母亲。
11And his head was brought in a charger, and given to the damsel: and she brought it to her mother.
11 Verse 11. His head was given to the damsel: and she brought it

to her mother.] There is no person so revengeful as a lascivious

woman when reproved and blamed. A preacher of the Gospel has most

to fear from this quarter:-the first of this profession lost his

life for the sake of truth and chastity; and others, especially

those who have any thing to do with men in power who are

profligates, may learn what they are to expect in return for a

faithful discharge of their duty.

12约翰的门徒前来,领了尸体,把它埋葬,然后去告诉耶稣。
12And his disciples came, and took up the body, and buried it, and went and told Jesus.
12 Verse 12. His disciples came, and took up the BODY] The HEAD

was in the possession of Herodias, who, 'tis probable, took a

diabolic pleasure in viewing that speechless mouth which had often

been the cause of planting thorns in her criminal bed; and in

offering indignities to that tongue from which she could no longer

dread a reproof. Her character justifies every bad conjecture

that can well be formed on this head: and St. Jerome positively

says that, when she got it, she drew out the tongue, and thrust it

through with her bodkin. On the whole we may observe:-



That the diversions of the world, feasting and dancing, are but

too commonly the occasions of sin. After so fatal an example as

this, can we doubt whether balls are not snares for souls;

destructive of chastity, modesty, and sometimes even of humanity

itself; and a pernicious invention to excite the most criminal

passions! How many on such occasions have sacrificed their

chastity, and then, to hide their shame, have stifled the feelings

of the human being and the parent, and, by direct or indirect

means, have put a period to the innocent offspring of their

connections! Unhappy mother, who exposes her daughter to the same

shipwreck herself has suffered, and makes her own child the

instrument of her lust and revenge! Behold here, ye professedly

religious parents, the fruits of what was doubtless called in

those times, elegant breeding and accomplished dancing! Fix your

eyes on that vicious mother, that prostituted daughter, and

especially on that murdered ambassador of God, and then send your

children to genteel boarding-schools, to learn the accomplishment

of DANCING! where the fear of God makes no part of the education.

给五千人吃饱的神迹(可6:32-44;路9:10-17;约6:1-13。参太15:32-38)

13耶稣听见了,就离开那里,独自坐船到旷野去。群众听见了,就从各城步行来跟随他。




13 ¶ When Jesus heard of it, he departed thence by ship into a desert place apart: and when the people had heard thereof, they followed him on foot out of the cities.
13 Verse 13. When Jesus heard of it, he departed thence] Had the

blessed Jesus continued in that place, it is probable the hand of

this impure female murderer would have been stretched out against

him also: he withdrew, therefore, not through fear, but to teach

his messengers rather to yield to the storm than expose themselves

to destruction, where, from circumstances, the case is evidently

hopeless.



The people-followed him on foot] πεζη, or, by land, which is

a common acceptation of the word in the best Greek writers. See

many examples in Kypke.

14耶稣上了岸,看见一大群人,就怜悯他们,医好了他们的病人。
14And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick.
14 Verse 14. Jesus-was moved with compassion] εσπλαγχνισθε, he was

moved with tender compassion, so I think the word should in

general be translated: .

As a verb, it does not appear to have been used by any but

ecclesiastical writers. It always intimates that motion of the

bowels, accompanied with extreme tenderness and concern, which is

felt at the sight of the miseries of another.

15黄昏的时候,门徒前来对他说:“这是旷野的地方,时间也不早了,请叫群众散开,好让他们往村里去,买自己的食物吧。”




15 ¶ And when it was evening, his disciples came to him, saying, This is a desert place, and the time is now past; send the multitude away, that they may go into the villages, and buy themselves victuals.
15 Verse 15. Send the multitude away, that they may go-and buy]

The disciples of Christ are solicitous for the people's temporal

as well a spiritual welfare: and he is not worthy to be called a

minister of Christ, who dues not endeavour to promote both to the

uttermost of his power. The preaching of Christ must have been

accompanied with uncommon power to these people's souls, to have

induced them to leave their homes to follow him from village to

village, for they could never hear enough; and to neglect to make

use of any means for the support of their lives, so that they

might still have the privilege of hearing him. When a soul is

either well replenished with the bread of life, or hungry after

it, the necessities of the body are, for the time, little

regarded.

16耶稣回答:“他们用不着离开,你们给他们吃吧!”
16But Jesus said unto them, They need not depart; give ye them to eat.
16 Verse 16. They need not depart] He that seeks first the

kingdom of heaven is sure to have every temporal requisite. When

a man ensures the first, God always takes care to throw the other

into the bargain. He who has an interest in Jesus has in him an

inexhaustible treasure of spiritual and temporal good. Though the

means by which man may help his fellows have failed, we are not to

suppose that the bounty of God is exhausted. When we are about to

give up all hope of farther supply, the gracious word of Christ

still holds good-They need not depart; give ye them to eat.



Give ye them to eat.] Should we say, Lord, how shall thy poor,

feeble ministering servants feed so many hungry souls as attend

thy word! Begin at the command of Jesus-make the attempt-divide

what you have-and the bread of God shall be multiplied in your

hands, and all shall eat and be satisfied.

17但门徒说:“我们这里除了五个饼和两条鱼,什么也没有。”
17And they say unto him, We have here but five loaves, and two fishes.
17 Verse 17. We have here but five loaves and two fishes.] When

we are deeply conscious of our own necessities, we shall be led to

depend on Jesus with a firmer faith. God often permits his

servants to be brought low, that they may have repeated

opportunities of proving the kindness and mercy of their gracious

Lord and Master.

18他说:“拿过来给我。”
18 He said, Bring them hither to me.
18 Verse 18. Bring them hither to me.] No creature of God should

be considered as good or safe without the blessing of God in it.

If thou have but even a handful of meal and a few herbs, bring

them to Christ by prayer and faith, and he will make them a

sufficiency for thy body, and a sacrament to thy soul. Let

the minister of the Gospel attend also to this-let him bring all

his gifts and graces to his Maker-let him ever know that his word

can be of no use, unless the blessing of Christ be in it.

19于是吩咐群众坐在草地上,拿起那五个饼两条鱼,望着天,祝谢了;然后把饼擘开,递给门徒,门徒又分给群众。
19And he commanded the multitude to sit down on the grass, and took the five loaves, and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to his disciples, and the disciples to the multitude.
19 Verse 19. And took the five loaves, &c.] This was the act of

the father of a family among the Jews-his business it was to take

the bread into his hands, and render thanks to God, before any of

the family was permitted to taste of it.



Looking up to heaven] To teach us to acknowledge GOD as the

Supreme Good, and fountain of all excellence.



He blessed] The word God should, I think, be rather inserted

here than the word them, because it does not appear that it was

the loaves which Christ blessed, but that God who had provided

them; and this indeed was the Jewish custom, not to bless the

food, but the God who gave it. However, there are others who

believe the loaves are meant, and that he blessed them in order to

multiply them. The Jewish form of blessing, or what we term

grace, before and after meat, was as follows:-



BEFORE MEAT.

:



Barnuc attah Elohinoo melec haolam hamoise lechem min haarets:



Blessed art thou, our God, King of the universe, who bringest

bread out of the earth!



AFTER MEAT.

:



Barnuc Elohinoo melec haolam bore peri hagephen:



Blessed art thou, our God, King of the universe, the Creator

of the fruit of the vine!



And brake] We read often in the Scriptures of breaking bread,

never of cutting it: because the Jews made their bread broad and

thin like cakes, and to divide such, being very brittle, there was

no need of a knife.

20大家都吃了,并且吃饱了,他们把剩下的零碎拾起来,装满了十二个篮子。
20And they did all eat, and were filled: and they took up of the fragments that remained twelve baskets full.
20 Verse 20. They did all eat, and were filled] Little or much is

the same in the hands of Jesus Christ. Here was an incontestable

miracle-five thousand men, besides women and children, fed with

five cakes and two fishes! Here must have been a manifest

creation of substance-the parts of the bread were not dilated to

make them appear large, nor was there any delusion in the

eating-for they all ate, and were all filled. Here then is one

miracle of our Lord attested by at least five thousand persons!

But did not this creation of bread prove the unlimited power of

Jesus? Undoubtedly: and nothing less than eternal power and

Godhead could have effected it.



They took up-twelve baskets] It was customary for many of the

Jews to carry a basket with them at all times: and Mr. Wakefield's

conjecture here is very reasonable:-"By the number here

particularized, it should seem that each apostle filled his own

bread basket." Some think that the Jews carried baskets in

commemoration of their Egyptian bondage, when they were accustomed

to carry the clay and stubble to make the bricks, in a basket that

was hung about their necks. This seems to be what Sidonius

Apollinaris refers to in the following words, Epist. vii. 6.

Ordinis res est, ut, (dum in allegorica versamur AEgypto) Pharao

incedat cum diademate, Israelita cum COPHINO.



These words of Alcimus Avitus, lib. v. 30, are to the same

effect:-



Servitii longo lassatam pondere plebem,

Oppressos cophinis humeros, attritaque collo.



It appears that a basket about the neck, and a bunch of hay,

were the general characteristic of this long enslaved and

oppressed people in the different countries where they sojourned.



Juvenal also mentions the basket and the hay:-



Cum dedit ille locum, cophino faenoque relicto,

Arcanam Judaea tremens mendicat in aurem.

Sat vi. 542.



A gypsy Jewess whispers in your ear--

Her goods a basket, and old hay her bed,

She strolls, and telling fortunes, gains her bread.

Dryden.



And again, Sat iii. 13:-



Nunc sacri fontis nemus, et delubra locantur

Judaeis, quorum cophinus, faenumque supellex.



Now the once hallowed fountain, grove, and fane,

Are let to Jews, a wretched, wandering train,

Whose wealth is but a basket stuff'd with hay.

Gifford.



The simple reason why the Jews carried baskets with them

appears to be this:-When they went into Gentile countries, they

carried their own provision with them, as they were afraid of

being polluted by partaking of the meat of heathens. This also

obliged them probably to carry hay with them to sleep on: and it

is to this, in all likelihood, that Juvenal alludes.



After five thousand were fed, twelve times as much, at least,

remained, as the whole multitude at first sat down to!

.

21吃的人,除了妇女和孩子,约有五千。
21And they that had eaten were about five thousand men, beside women and children.

耶稣在海面上行走(可6:45-52;约6:15-21)

22耶稣立刻催门徒上船,叫他们先到对岸去,他却留下来叫群众散开。




22 ¶ And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away.
22 Verse 22. Jesus constrained his disciples to get into a ship]

Either they were afraid to return into the jurisdiction of Herod,

or they were unwilling to embark without their Lord and Protector,

and would not enter their boat till Christ had commanded them to

embark.



From this verse it appears that Christ gave some advices to the

multitudes after the departure of his disciples, which he did not

wish them to hear.



Unto the other side] Towards Capernaum, .

, or Bethsaida, see on .

23他解散了群众,就独自上山去祷告。到了晚上,他还是独自一人在那里。
23And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone.
23 Verse 23. He went up into a mountain apart, to pray] He whom

God has employed in a work of mercy had need to return, by prayer,

as speedily, to his Maker, as he can, lest he should be tempted to

value himself on account of that in which he has no merit-for the

good that is done upon earth, the Lord doth it alone. Some make

this part of our Lord's conduct emblematic of the spirit and

practice of prayer, and observe that the proper dispositions and

circumstances for praying well are: 1. Retirement from the world.

2. Elevation of the heart to God. 3. Solitude. 4. The silence

and quiet of the night. It Is certain that in this also Christ

has left us an example that we should follow his steps.

Retirement from the world is often a means of animating,

supporting, and spiritualizing prayer. Other society should be

shut out, when a soul comes to converse with God.

24那时门徒的船已经离岸数公里,因为逆风,被波浪冲击。
24But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary.
24 Verse 24. Tossed with waves] Grievously agitated. This is the

proper meaning of the word βασανιζομενον: but one MS. reads

βαπτιζομενον, plunged under the waves, frequently covered with

them; the waves often breaking over the vessel.

25天快亮的时候(“天快亮的时候”原文作“夜里四更天”),耶稣在海面上向他们走过去。
25And in the fourth watch of the night Jesus went unto them, walking on the sea.
25 Verse 25. The fourth watch] Anciently the Jews divided the

night into three watches, consisting of four hours each. The

first watch is mentioned, :

the second, ;

and the third, ;

but a fourth watch is not mentioned in any part of the OLD

Testament. This division the Romans had introduced in Judea, as

also the custom of dividing the day into twelve hours: see

.

The first watch began at six o'clock in the evening, and continued

till nine; the second began at nine, and continued till twelve;

the third began at twelve, and continued till three next morning;

and the fourth began at three, and continued till six. It was

therefore between the hours of three and six in the morning that

Jesus made his appearance to his disciples.



Walking on the sea.] Thus suspending the laws of gravitation

was a proper manifestation of unlimited power. Jesus did this by

his own power; therefore Jesus showed forth his Godhead. In this

one miracle we may discover three:-1. Though at a distance from

his disciples, he knew their distress. 2. He found them out on

the lake, and probably in the midst of darkness. 3. He walked

upon the water. Job, speaking of those things whereby the

omnipotence of God was demonstrated, says particularly, ,

He walketh upon the waves of the sea: intimating that this was

impossible to any thing but Omnipotence.

26门徒见他在海面上行走,就很惊慌,说:“有鬼啊!”并且恐惧得大叫起来。
26And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear.
26 Verse 26. It is a spirit] That the spirits of the dead might

and did appear, was a doctrine held by the greatest and holiest of

men that ever existed; and a doctrine which the caviliers,

free-thinkers and bound-thinkers, of different ages, have never

been able to dispove.

27耶稣立刻对他们说:“放心吧!是我,不要怕。”
27But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid.
27 Verse 27. It is I; be not afraid] Nothing but this voice of

Christ could, in such circumstances, have given courage and

comfort to his disciples: those who are grievously tossed with

difficulties and temptations require a similar manifestation of

his power and goodness. When he proclaims himself in the soul,

all sorrow, and fear, and sin are at an end.

28彼得对他说:“主啊,如果是你,让我在水面上到你那里去。”
28And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water.
28 Verse 28. Bid me come unto thee on the water.] A weak faith is

always wishing for signs and miracles. To take Christ at his

word, argues not only the perfection of faith, but also the

highest exercise of sound reason. He is to be credited on his own

word, because he is the TRUTH, and therefore can neither lie nor

deceive.

29他说:“来吧!”彼得就从船上下来,行在水面上,走向耶稣那里去。
29And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus.
29 Verse 29. Peter-walked on the water] However impossible the

thing commanded by Christ may appear, it is certain he will give

power to accomplish it to those who receive his word by faith; but

we must take care never to put Christ's power to the proof for the

gratification of a vain curiosity; or even for the strengthening

of our faith, when the ordinary means for doing that are within

our reach.

30但他一见风浪就害怕,快要沉下去的时候,就呼叫:“主啊!救我!”
30But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me.
30 Verse 30. When he saw the wind boisterous, he was afraid] It

was by faith in the power of Christ he was upheld; when that faith

failed, by which the laws of gravitation were suspended, no wonder

that those laws returned to their wonted action, and that he began

to sink. It was not the violence of the winds, nor the raging of

the waves, which endangered his life, but his littleness of faith.

31耶稣马上伸手拉住他,对他说:“小信的人哪,为什么疑惑?”
31And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?
31 Verse 31. Jesus stretched forth his hand] Every moment we stand

in need of Christ: while we stand-we are upheld by his power only;

and when we are falling, or have fallen, we can be saved only by

his mercy. Let us always take care that we do not consider so

much the danger to which we are exposed, as the power of Christ by

which we are to be upheld; and then our mountain is likely to

stand strong.

32他们上了船,风就平静了。
32And when they were come into the ship, the wind ceased.
32 Verse 32. The wind ceased.] Jesus is the Prince of peace, and

all is peace and calm where he condescends to enter and abide.

33船上的人都拜他,说:“你真是 神的儿子。”
33Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God.
33 Verse 33. Thou art the Son of God.] It is probable that these

words were spoken either by the sailors or passengers, and not by

the disciples. Critics have remarked that, when this phrase is

used to denominate the MESSIAH, both the articles are used, ευιος

τουθεου, and that the words without the articles mean, in the

common Jewish phrase, a Divine person. It would have been a

strange thing indeed, if the disciples, after all the miracles

they had seen Jesus work-after their having left all to follow

him, &c., were only now persuaded that he was the promised

Messiah. That they had not as yet clear conceptions concerning

his kingdom, is evident enough; but that they had any doubts

concerning his being the promised Messiah is far from being clear.

治好革尼撒勒的病人(可6:53-56)

34他们过到对岸,来到革尼撒勒的地区。




34 ¶ And when they were gone over, they came into the land of Gennesaret.
34 Verse 34. The land of Gennesaret.] It was from this country

that the sea or lake of Gennesaret had its name. In this

district, on the western side of the lake, were the cities of

Capernaum and Tiberias.

35那地的人认出是耶稣,就把消息传遍了那一带。众人把一切有病的人都带来,
35And when the men of that place had knowledge of him, they sent out into all that country round about, and brought unto him all that were diseased;
35 Verse 35. The men of that place had knowledge of him] i.e.

They knew him again. They had already seen his miracles; and now

they collect all the diseased people they can find, that he may

have the same opportunity of showing forth his marvellous power,

and they of being the instruments of relieving their friends and

neighbours.



They brought unto him all that were diseased] And Jesus received

and healed every man and woman of them. And is not the soul, in

the sight of God, of more value than the body? and will he

withhold his healing power from the former, and grant it so freely

to the latter? This cannot be. Let a man come himself to Jesus,

and he shall be saved and afterwards let him recommend this Christ

to the whole circle of his acquaintance, and they, if they come,

shall also find mercy.

36求耶稣让他们只摸一摸他衣服的繸子,摸着的人就都痊愈了。
36And besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole.
36 Verse 36. That they might only touch the hem of his garment]

What mighty influence must the grace and Spirit of Christ have in

the soul, when even the border or hem of his garment produced such

wonders in the bodies of those who touched it! Here is a man who

has turned from sin to God through Christ, and the healing hand of

Jesus is laid upon him. Then, no wonder that he knows and feels

his sins forgiven, his soul purified, and his heart filled with

the fulness of his Maker. Lord, increase our faith! and we shall

see greater manifestations of thy power and glory! Amen.