The Arising of Jesus產生的耶穌

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(Book 5, Chapter XVII From Life and Times of Jesus the Messiah (圖書5日,第十七章從生活和時代的耶穌救世主
by Alfred Edersheim, 1886)由阿爾弗雷德愛德生, 1886年)

(St. Matt. xxviii. 1-10; St. Mark xvi. 1-11; St. Luke xxiv. 1-12; St. John xx. 1-18; St. Matt. xxviii. 11-15; St. Mark xvi. 12, 13; St. Luke xxiv. 13-35; 1 Cor. xv. 5; St. Mark xvi. 14; St. Luke xxiv. 36-43; St. John xx. 19-25; St. John xx. 26-29; St. Matt. xxviii. 16; St. John xxi. 1-24; St. Matt. xxviii. 17-20; St. Mark xvi.15-28; 1 Cor. xv. 6; St. Luke xxiv. 44-53; St. Mark xvi. 19, 20; Acts i. 3-12.) (聖馬特。二十八。 1-10 ;聖馬克十六。 1-11 ;聖盧克24 。 1-12 ;聖約翰二十。 1-18 ;聖馬特。二十八。 11-15 ;街馬克十六。 12日, 13日;聖盧克24 。 13-35 ; 1肺心病。十五。 5 ;聖馬克十六。 14 ;聖盧克24 。 36-43 ;聖約翰二十。 19-25 ;街第xx若望。 26-29 ;聖馬特。二十八。 16 ;聖約翰21 。 1-24 ;聖馬特。二十八。 17-20 ;聖馬克xvi.15 - 28 , 1肺心病。十五。 6 ;聖盧克24 。 44-53 ;聖馬克十六。 19日, 20日;行為島3-12 ) 。

GREY dawn was streaking the sky, when they who had so lovingly watched Him to His Burying were making their lonely way to the rock-hewn Tomb in the Garden.黎明是灰色條紋的天空時,誰曾如此深情看著他,他吃了使他們寂寞的方式岩hewn墓中的花園。 [1 I must remain uncertain, however important, whether the refers to Saturday evening or early Sunday Morning.] Considerable as are the difficulties of exactly harmonising the details in the various narratives, if, indeed, importance attaches to such attempts, we are thankful to know that any hesitation only attaches to the arrangement of minutes particulars, [2 The reader who is desirous of comparing the different views about these seeming or real small discrepancies is referred to the various Commentaries. [ 1 ,我必須仍然不明朗,但重要的是,是否是指星期六晚上或今天凌晨。 ]作為是相當大的困難,完全協調的細節的各種說明,如果確實,重視這種企圖,我們感謝知道,毫不遲疑地只重視分鐘安排的詳情, [ 2讀者誰是希望比較不同的看法,這些看似或小的差異實際是指各種評。 On the strictly orthodox side the most elaborate and learned attempt at conciliation is that by Mr. McClellan (New Test., Harmony of the Four Gospels, pp. 508-538), although his ultimate scheme of arrangement seems to me too composite.] and not to the great facts of the case. And even these minute details would, as we shall have occasion to show, be harmonious, if only we knew all the circumstances.在嚴格正統的一方最詳細和教訓試圖調解的是,布什先生(新的考驗。 ,和諧的四福音書,頁。 508-538 ) ,雖然他的最終計劃的安排對我來說太複合材料。 ]而不是偉大的案件事實。即使這些微小的細節將作為我們將有機會表明,和諧,如果只有我們知道的所有情況。

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The difference, if such it may be called, in the names of the women, who at early morn went to the Tomb, scarce requires elaborate discussion. It may have been, that there were two parties, starting from different places to meet at the Tomb, and that this also accounts for the slight difference in the details of what they saw and heard at the Grave.差異,如它可被稱為,在姓名的婦女,誰早早晨到墓,稀缺的要求制定的討論。 它可能已被,有兩個政黨,從不同的地方,以滿足在墓,這也佔略有差異的細節,他們看到和聽到的墓。 At any rate, the mention of the two Marys and Joanna is supplemented in St. Luke [a St. Luke xxiv.無論如何,提到了兩個瑪麗和喬安娜是補充聖盧克[一個聖盧克24 。 10.] by that of the 'other women with them,' while, if St. John speaks only of Mary Magdalene, [b St. John xx. 10 。 ]的,在'其他婦女與他們,同時,如果講聖約翰只抹大拉的馬利亞,並[ b聖約翰二十。 1.] her report to Peter and John: 'We know not where they have laid Him,' implies, that she had not gone alone to the Tomb. 1 。 ]她的報告彼得和約翰: '我們不知道他們在那裡了他,意味著,她並沒有單獨的墳墓。 It was the first day of the week [3 an expression which exactly answers to the Rabbinic.], according to Jewish reckoning the third day from His Death.這是第一天的一周[ 3表達的確切答案的拉比。 ] ,根據猶太歷計算第三天從死亡。 [1 Friday, Saturday, Sunday.] [ 1週五,週六,週日。 ]

The narrative leaves the impression that the Sabbath's rest had delayed their visit to the Tomb; but it is at least a curious coincidence that the relatives and friends of the deceased were in the habit of going to the grave up to the third day (when presumably corruption was supposed to begin), so as to make sure that those laid there were really dead.說明給人的印象是安息日的休息推遲訪問的墓,但它至少是一個奇怪的巧合,在親人和朋友的死者的習慣,要嚴重到第三天(當大概腐敗是要開始) ,以確保這些規定有真的死了。 [a Mass. Semach. viii. [一個馬薩諸塞州Semach 。八。 p. 29 d.] Commenting on this, that Abraham described Mount Moriah on the third day, [b Gen. xxii. 29 d. ]對此,亞伯拉罕描述莫里亞山的第三天,並[ b將軍22 。 1.] the Rabbis insist on the importance of 'the third day' in various events connected with Israel, and specially speak of it in connection with the resurrection of the dead, referring in proof to Hos. 1 。 ]的拉比堅持的重要性'的第三天,在各種活動與以色列,以及專門談論這方面的復活死者,指的證據飯店。 vi.六。 2. 2 。 [c Ber. [中博。 R. 56, ed, Warsh.河56 ,編輯,瓦爾許。 p. 102 b, top of page.] In another place, appealing to the same prophetic saying, they infer from Gen. xlii. 102 b ,頁上。 ]在另一個地方,呼籲同先知說,他們推斷從將軍四十二。 7, that God never leaves the just more than three days in anguish. 7 ,上帝從來沒有離開剛剛超過3天的痛苦。 [d Ber. [ d蘇貝等。 R. 91.]河91 。 ]

In mourning also the third day formed a sort of period, because it was thought that the soul hovered round the body till the third day, when it finally parted from its tabernacle.在悼念的第三天,形成了某種時期,因為它認為,靈魂徘徊一輪的機構,直到第三天,當它終於分手從窩棚。 [e Moed K. 28 b; Ber. [英Moed光28日B組;蘇貝等。 R. 100.]河100 。 ]

Although these things are here mentioned, we need scarcely say that no such thoughts were present with the holy mourners who, in the grey of that Sunday-morning, [2 I cannot believe that St. Matthew xxvii.雖然這些東西在這裡提到的,我們必須說,幾乎沒有這樣的想法與在場的神聖悼念誰,在灰色的那個星期天上午, [ 2我不能相信,馬太二十七。 1 refers to a visit of the two Marys on the Saturday evening, nor St. Mark xvi. 1指的訪問兩個瑪麗的星期六晚上,也沒有聖馬克十六。 1 to a purchasing at that time of spices.] went to the Tomb. 1至購買,當時的香料。 ]去墓。 Whether or not there were two groups of women who started from different places to meet at the Tomb, the most prominent figure among them was Mary Magdalene [3 The accounts imply, that the women knew nothing of the sealing of the stone and of the guard set over the Tomb.不管有兩個婦女團體的誰從不同的地方,以滿足在墓,最突出的人物是其中的抹大拉的馬利亞[ 3賬目意味著,該婦女不知道密封的石頭和後衛設置在墓。 This may be held as evidence, that St. Matthew could have not meant that the two Marys had visited the grave on the previous evening (xxviii. 1).這可能是作為證據,認為馬太可能並不意味著這兩個瑪麗訪問了嚴重的前一天晚上( xxviii. 1 ) 。 In such case they must have seen the guard.在這種情況下他們必須看到了警惕。 Nor could the women in that case have wondered who roll away the stone for them(,).], as prominent among the pious women as Peter was among the Apostles.也不能婦女在這種情況下,已經不知道誰滾的石頭以外為他們(,).],著名的虔誠的婦女作為彼得是使徒。

She seems to have reached the Grave, and, seeing the great stone that had covered its entrance rolled away, hastily judged that the Body of the lord had been removed. 她似乎已經達到了墓,並看到了偉大的石頭已涵蓋其入口處推出了,倉促判斷,該機構的老爺已被拆除。 Without waiting for further inquiry, she ran back to inform Peter and John of the fact.無需等待進一步的調查,她跑回通知彼得和約翰的事實。 The Evangelist here explains, that there had been a great earthquake, and that the Angel of the Lord, to human sight as lightning and in brilliant white garment, had rolled back the stone, and sat upon it, when the guard, affrighted by what they heard and saw, and especially by the look and attitude of heavenly power in the Angel, had been seized with mortal faintness.這裡的傳播者解釋說,出現了大地震,並天使的上帝,對人的視線和閃電在明亮的白色服裝,回滾了石頭坐在它,當後衛, affrighted所他們聽到和看到,尤其是外觀和態度,天上力量的天使,已經處理了致命的虛弱。 Remembering the events connected with the Crucifixion, which had no doubt been talked about among the soldiery, and bearing in mind the impression of such a sight on such minds, we could readily understand the effect on the two sentries who that long night had kept guard over the solitary Tomb.回憶的事件與十字架上,這無疑是談論的士兵,並銘記的印象是這樣一個著眼於這種思想,我們可以隨時了解對兩個哨兵誰,漫漫長夜一直後衛在孤墓。

The event itself (we mean: as regards the rolling away of the stone), we suppose to have taken place after the Resurrection of Christ, in the early dawn, while the holy women were on their way to the Tomb.這一事件本身(我們的意思:關於以外的滾動的石頭) ,我們假定發生後,基督的復活,在早期黎明,而神聖的女性的道路上墓。 The earth-quake cannot have been one in the ordinary sense, but a shaking of the place, when the Lord of Life burst the gates of Hades to re-tenant His Glorified Body, and the lightning-like Angel descended from heaven to roll away the stone.該地震不能一直在一個普通意義上,而是一個翻天覆地的地方,當上帝的生命爆裂的大門閻王重新租客他的榮耀身體,和閃電一樣的後裔天使從天上推出了石頭。 To have left it there, when the Tomb was empty, would have implied what was no longer true.已經離開那裡時,墓是空的,將意味著什麼不再是正確的。 But there is a sublime irony in the contrast between man's elaborate precautions and the ease with which the Divine Hand can sweep them aside, and which, as throughout the history of Christ and of His Church, recalls the prophetic declaration: 'He that sitteth in the heavens shall laugh at them.'但有一個崇高的諷刺之間的反差男人的制定預防措施,並輕而易舉地神手可以掃他們一邊,其中,作為整個歷史的耶穌和他的教會,回顧了先知聲明: '他是在sitteth天上應笑他們。

While the Magdalene hastened, probably by another road, to the abode of Peter and John, the other women also had reached the Tomb, either in one party, or, it may be, in two companies.雖然急忙抹大拉的,可能是另一條路,對居留權的彼得和約翰其他婦女也已經達到了墓,無論是在一方,或者可能是,在這兩家公司。 They had wondered and feared how they could accomplish their pious purpose, for, who would roll away the stone for them?他們不知道,並擔心他們如何能完成他們的虔誠的目的,對,誰推出了石頭呢? But, as often, the difficulty apprehended no longer existed.但是,往往難以逮捕不復存在。 Perhaps they thought that the now absent Mary Magdalene had obtained help for this.也許他們認為,現在沒有抹大拉的馬利亞得到幫助的。 At any rate, they now entered the vestibule of the Sepulchre. 無論如何 ,他們現在已經進入接待室的聖墓。 Here the appearance of the Angel filled them with fear. But the heavenly Messenger bade them dismiss apprehension; he told them that Christ was not there, nor yet any longer dead, but risen, as indeed, He had foretold in Galilee to His disciples; finally, he bade them hasten with the announcements to the disciples, and with this message, that, as Christ had directed them before, they were to meet Him in Galilee. 這裡的外觀天使填補他們的恐懼。但天上Messenger的吩咐駁回逮捕,他告訴他們,耶穌是不存在,也沒有任何再死了,但是上升,事實上,他曾預言在加利利,他的弟子;最後,他吩咐他們趕緊與通知的弟子,並與這個訊息,正如基督已經指示他們面前,他們以滿足他在加利利。

It was not only that this connected, so to speak, the wondrous present with the familiar past, and helped them to realise that it was their very Master; nor yet that in the retirement, quiet, and security of Galilee, there would be best opportunity for fullest manifestation, as to the five hundred, and for final conversation and instruction.這不僅是這個連接,可以這麼說,目前的奇妙與過去所熟悉,並幫助他們認識到,這是他們非常碩士,也沒有在退休,安靜,安全的加利利湖,就會有最好的機會充分表現,向500 ,並作最後的談話和指示。 But the main reason, and that which explains the otherwise strange, almost exclusive, prominence given at such a moment to the direction to meet Him in Galilee, has already been indicated in a previous chapter.但主要的原因,而且這也解釋了為什麼其他奇怪的,幾乎完全,突出在這樣一個時刻的方向,以滿足他在加利利,已經在以前的一章。 [1 See this Book, ch. [ 1見本書,膽固醇。 xii.] With the scattering of the Eleven in Gethsemane on the night of Christ's betrayal, the Apostolic College was temporarily broken up.十二。 ]隨著散射在客西馬尼11日晚基督的背叛,使徒學院暫時打破。 They continued, indeed, still to meet together as individual disciples, but the bond of the Apostolate was for the moment, dissolved.他們繼續,事實上,仍然以滿足個人一起弟子,但債券的是使徒的時刻,解散。

And the Apostolic circle was to be reformed, and the Apostolic Commission renewed and enlarged, in Galilee; not, indeed, by its Lake, where only seven of the Eleven seem to have been present, [a St. John xxi.和使徒循環是改革,使徒委員會延長和擴大,在加利利;沒有,事實上,其湖中,只有7 11似乎已經目前, [一個聖約翰21 。 2.] but on the mountain where He had directed them to meet Him. 2 。 ]但在山上,他已指示他們與他會面。 [b St. Matt. xxviii.並[ b聖馬特。二十八。 16.] Thus was the end to be like the beginning. 16 。 ]就這樣結束是一樣的開端。 Where He had first called, and directed them for their work, there would He again call them, give fullest directions, and bestow new and amplest powers.他在那裡第一次要求,並指示他們的工作,將他再次給他們打電話,給充分的方向,並賦予新的和amplest權力。 His appearances in Jerusalem were intended to prepare them for all this, to assure them completely and joyously of the fact of His Resurrection, the full teaching of which would be given in Galilee.他出現在耶路撒冷的目的是讓他們做好準備,所有這一切,向他們保證完全和愉快的事實,他的復活,充分教學將考慮在加利利。 And when the women, perplexed and scarcely conscious, obeyed the command to go in and examine for themselves the now empty niche in the Tomb, they saw two Angels當婦女,困惑和幾乎意識,服從命令去和檢查自己的利基現在空墓中, 他們看到兩個天使

[1 It may, however, have been that the appearance of the one Angel was to one company of women, that of two Angels to another.], probably as the Magdalene afterwards saw them, one at the head, the other at the feet, where the Body of Jesus had lain. [ 1然而,可能是已經出現了一個天使是一家公司的婦女,這兩個天使到另一個。 ] ,可能因為抹大拉後看到他們,一個在頭部,其他的腳下,而耶穌的身體已經躺。 They waited no longer, but hastened, without speaking to anyone, to carry to the disciples the tidings of which they could not even yet grasp the full import.他們不再等待,但匆忙,沒有對任何人講,開展對弟子的消息的,他們甚至不能尚未掌握的全部進口。 [2 While I would speak very diffidently on the subject, it seems to me as if the Evangelist had compresses the whole of that morning's event into one narrative: 'The Women at the Sepulchre.' [ 2雖然我講的diffidently關於這個問題,在我看來,猶如傳播者壓縮了整個上午的比賽到一個說明: '婦女在聖墓。 It is this compression which gives the appearance of more events than really took place, owing to the appearance of being divided into scenes, and the circumstance that the different writers give prominence to different persons or else to different details in what is really one scene.正是這種壓縮這使外觀更比真正的事件發生了,由於外觀分為場景,以及環境,不同作家突出不同的人或其他不同的細節,什麼是真正一個場景。

Nay, I am disposed, though again with great diffidence, to regard the appearance of Jesus 'to the women' (St. Matt. xxciii, 9) as the same with that to Mary Magdalene, recorded in St. John xx.不,我處置,但再次與偉大的diffidence ,把外觀的耶穌的婦女(聖馬特。 xxciii , 9 )同樣的,要抹大拉的馬利亞,記錄在聖約翰二十。 11-17, and referred to in St. Mark xvi. 11-17 ,並提到在聖馬克十六。 9, the more so as the words in St. Matt. 9日,以便更多的話在聖馬特。 xxviii.二十八。 9 'as they went to tell His disciples' are spurious, being probably intended for harmonious purposes. 9 '作為他們去告訴他的弟子'是虛假的,是可能是和諧的目的。 But, while suggesting this view, I would by no means maintain it as one certain to my own mind, although it would simplify details otherwise very intricate.]但是,儘管提出這一觀點,我想絕不是保持它作為一個肯定會考慮到我自己的,但它可以簡化其他細節非常複雜的。 ]

2. 2 。 But whatever unclearness of detail may rest on the narratives of the Synopsis, owing to their great compression, all is distinct when we follow the steps of the Magdalene, as these traced in the Fourth Gospel.但無論unclearness的細節就可以放心的說明概要,由於其巨大的壓縮,是獨特的,我們按照下列步驟的抹大拉的,因為這些追溯到在第四福音。 Hastening from the Tomb, she ran to the lodging of Peter and to that of John, the repetition of the preposition 'to' probably marking, that the two occupied different, although perhaps closely adjoining, quarters.加快從墓,她跑到住宿彼得和約翰認為,重複的介詞'至'大概標記,這兩個被佔領的不同,雖然或許緊密相連,四分之三。 [c So already Bengel.] Her startling tidings induced them to go at once, 'and they went towards the sepulchre.' [中已經因此本格爾。 ]她驚人的消息誘導他們去一次,他們走去的墳墓。 'But they began to run, the two together,' probably so soon as they were outside the town and near 'the Garden.' '但他們開始運行,這兩個在一起, '這麼快就可能因為他們以外的鎮和附近的'花園。 John, as the younger, outran Peter.約翰,因為年輕, outran彼得。 [3 It may be regarded as a specimen of what one might designate as the imputation of sinister motives to the Evangelists, when the most 'advanced' negative criticism describes this 'legend' as implying the contest between Jewish and Gentile Christianity (Peter and John) in which the younger gains the race! [ 3它可被視為標本之一可能是指定的歸罪險惡用心的福音傳道,當最先進的'負面的批評說明這個'傳奇'意味著之間的猶太教和基督教詹蒂萊(彼得和約翰) ,其中年輕的收益比賽!

Similarly, we are informed that the penitent on the Cross is intended to indicate the Gentiles, the impenitent the Jews! But no language can be to strong to repudiate the imputation, that so many parts of the Gospels were intended as covert attacks by certain tendencies in the early Church against others, the Petrine and Jacobine against the Johannine and Pauline directions.] Reaching the Sepulchre, and stooping down, 'he seeth' the linen clothes, but, from his position, not the napkin which lay apart by itself.同樣,我們了解到,懺悔者在十字架上是為了表明外邦人的不知悔改的猶太人!但是,沒有語言可以強烈駁斥了估算,這使許多地方的福音書的目的是秘密的攻擊某些傾向在早期教會對其他伯多祿和Jacobine對Johannine和波林的方向。 ]接觸聖墓,並俯身下來,他seeth '的亞麻布衣服,但是從他的立場,而不是餐巾奠定除了本身。 If reverence and awe prevented John from entering the Sepulchre, his impulsive companion, who arrived immediately after him, thought of nothing else than the immediate and full clearing up of the mystery.如果崇敬和敬畏阻止約翰進入聖墓,他的衝動的同伴,誰抵達後立即他認為沒有其他比立即和全面清理的未解之謎。

As he entered the sepulchre, he 'steadfastly (intently) beholds' in one place the linen swathes that had bound about His Head.當他進入墳墓,他'堅定不移地(一心一意) beholds '在一個地方的亞麻大片約束了有關他的人頭。 There was no sign of haste, but all was orderly, leaving the impression of One Who had leisurely divested Himself of what no longer befitted Him.沒有任何跡象倉促,但一切都井然有序,留下的印象是一個悠閒的是誰剝奪了自己什麼不再befitted他。 Soon 'the other disciples' followed Peter.不久,其他弟子'之後彼得。 The effect of what he saw was, that he now believed in his heart that the Master was risen, for till then they had not yet derived from Holy Scripture the knowledge that He must rise again.的影響,他看到的是,他現在認為在他心裡,總的上升,對直至然後他們尚未來自聖經的知識,他必須再次上升。 And this also is most instructive.這也是最有啟發性。 It was not the belief previously derived from Scripture, that the Christ was to rise from the Dead, which led to expectancy of it, but the evidence that He had risen which led them to the knowledge of what Scripture taught on the subject.這不是以前的信念源於聖經,即基督是上升死,從而導致預期,但有證據表明,他已經上升而導致的知識傳授什麼聖經的主題。

3. 3 。 Yet whatever light had risen in the inmost sanctuary of John's heart, he spake not his thoughts to the Magdalene, whether she had reached the Sepulchre ere the two left it, or met them by the way.然而,無論輕上升的內心深處庇護約翰的心,他spake不是他的想法,抹大拉的,她是否已經達到了聖墓的事故,兩個左,或與他們會面的方式。 The two Apostles returned to their home, either feeling that nothing more could be learned at the Tomb, or wait for further teaching and guidance.這兩個使徒返回他們的家園,無論是什麼感覺,更可以學到的墓,或等待進一步的教學和指導。 Or it might even have been partly due to a desire not to draw needless attention to the empty Tomb.或者,它甚至可能已經部分是由於不希望提請不必要的注意,空墓。 But the love of the Magdalene could not rest satisfied, while doubt hung over the fate of His Sacred Body.但是,愛抹大拉不能休息滿意,而毫無疑問籠罩的命運,他的神聖機構。 It must be remembered that she knew only of the empty Tomb.必須記住,她只知道空墓。 For a time she gave away the agony of her sorrow; then, as she wiped away her tears, she stopped to take one more look into the Tomb, which she thought empty, when, as she 'intently gazed,' the Tomb seemed no longer empty.一時間,她丟掉的痛苦,她的悲傷,然後,她擦乾眼淚,她停下來採取一個更考慮墓,她以為空,當,當她'一心一意凝視,墓似乎沒有不再空白。

At the head and feet, where the Sacred Body had lain, were seated two Angels in white.在頭和腳,在神聖的屍體已經躺,坐在兩個天使在白色的。 Their question, so deeply true from their knowledge that Christ had risen: 'Woman, why weepest thou?'他們的問題,所以真正深入他們的知識,基督已經上升: '女人,你為什麼weepest ? ' seems to have come upon the Magdalene with such overpowering suddenness, that, without being able to realise, perhaps in the semi-gloom who it was that had asked it, she spake, bent only on obtaining the information she sought: 'Because they have taken away my Lord, and I know not [1 When Meyer contends that the plural in St. John xx.似乎已經對抹大拉的這種壓倒性突發性,指出,如果不能夠實現,也許在半黑暗是誰問了,她spake ,一心只對獲得的資料,她要求: '因為他們帶走我的上帝,我不知道[ 1當邁耶認為,在多元聖約翰二十。 2, 'We know not where they have laid Him,' does not refer to the presence of other women with the Magdalene, but is a general expression for: We, all His followers, have no knowledge of it, he must have overlooked that, when alone, she repeats the same words in ver. 2 , '我們不知道他們在那裡了他,並沒有提及在場的其他婦女與抹大拉的,但人們普遍表達:我們,所有他的追隨者,在不知情的情況下,他必須有忽視的是, ,獨自一人時,她重複了同樣的話在查看。 13, but markedly uses the singular number: 'I know not.'] where they have laid Him., 13日,但明顯使用了單數: '我不知道。 ]他們在那裡打下他。 ,

So is it often with us, that, weeping, we ask the question of doubt or fear, which, if we only knew, would never risen to out lips; nay, that heaven's own 'Why?'因此,它往往是與我們認為,哭泣,我們要問的問題有疑問或擔心,如果我們只知道,絕不會上升到了嘴唇;不,這天自己的'為什麼? ' fails to impress us, even when the Voice of its Messengers would gently recall us from the error of our impatience.未能打動我們,即使在語音的使者將其輕輕地記得我們的錯誤,我們的不耐煩。

But already another was to given to the Magdalene.但是,已經另一個是考慮到抹大拉。 As she spake, she became conscious of another Presence close to her. Quickly turning round, 'she gazed' on One Whom she recognised not, but regarded as the gardener, from His presence there and from His question: 'Woman, why weepest thou?正如她spake ,她成為自覺的另一存在接近她。快速轉過身去,她盯著'一誰不承認她,但被視為花匠,從他的存在,並從他的問題: '女人,你為什麼weepest ? Whom seekest thou?' seekest你找誰? ' The hope, that she might now learn what she sought, gave wings to her words, intensity and pathos.他們希望,她現在可能知道她想給她的翅膀的話,強度和感傷。 If the supposed gardener had borne to another place the Sacred Body, she would take It away, if she only knew where It was laid. This depth and agony of love, which made the Magdalene forget even the restraints of a Jewish woman's intercourse with a stranger, was the key that opened the Lips of Jesus.如果假定的園丁承擔到另一個地方的神聖身體,她就離開,如果她只知道那裡有人奠定了基礎。這一深度和痛苦的愛,這使得甚至忘了抹大拉的束縛,一個猶太女人的交往與陌生人,是關鍵開幕嘴唇耶穌。 A moment's pause, and He spake her name in those well-remembered accents, that had first unbound her from sevenfold demoniac power and called her into a new life.片刻的停頓,和他spake她的名字在這些良好記住口音,有約束她第一次從七倍飄移權力,並要求她進入了一個新的生活。

It was as another unbinding, another call into a new life.這是另一個unbinding ,另一個電話進入了一個新的生活。 She had not known His appearance, just as the others did not know at first, so unlike, and yet so like, was the glorified Body to that which they had known.她不知道他的外貌,就像別人不知道在第一次,因此不同,但這樣想,是美化機構認為,他們已經知道。 But she could not mistake the Voice, especially when It spake to her, and spake her name. So do we also often fail to recognise the Lord when He comes to us 'in another form' [a St. Mark xvi.但她不能錯誤的語音,尤其是當它spake給她,並spake她的名字。所以,我們也往往不承認上帝時,他總是給我們'另一種形式的' [聖馬克十六。 12.] than we had known. 12 。 ]比我們早知道。 But we cannot fail to recognise Him when He speaks to us and speaks our name.但是我們不能不承認當他談到對我們講我們的名字。

Perhaps we may here be allowed to pause, and, from the non recognition of the Risen Lord till He spoke, ask this question: With what body shall we rise?也許我們可以在這裡被允許暫停,並從非承認復活的主直到他說,提出這個問題:用什麼機構應引起我們? Like or unlike the past?像或不像過去? Assuredly, most like.當然,最喜歡。 Our bodies will then be true; for the soul will body itself forth according to its past history, not only impress itself, as now on the features, but express itself, so that a man may be known by what he is, and as what he is.我們的身體然後將真實;的靈魂會所述機構本身根據其過去的歷史,不僅留下深刻的印象本身,現在的功能,但表達自己,所以,一個人可知道他是什麼,以及什麼他是。 Thus, in this respect also, has the Resurrection a moral aspects, and is the completion of the history of mankind and of each man.因此,在這方面也已復活的一個道德問題,並完成了人類歷史上和每個人。 And the Christ also must have borne in His glorified Body all that He was, all that even His most intimate disciples had not known nor understood while He was with them, which they now failed to recognise, but knew at once when He spake to them.和基督還必須承擔在他身體所有的榮耀,他的所有,即使是他最親密的弟子不知道,也不理解,而他與他們,因為他們現在沒有承認,但一次知道當他向他們spake 。

It was precisely this which now prompted the action of the Magdalene, prompted also, and explains, the answer of the Lord.正是現在提示的行動,抹大拉的,還提示,並解釋說,答案上帝。 As in her name she recognised His Name, the rush of old feeling came over her, and with the familiar 'Rabboni!'正如她的名字,她承認他的名字,匆忙的舊的感覺來到她,並與熟悉的' Rabboni ! [1 This may represent the Galilean form of the expression, and, if so, would be all the more evidential.], my Master, she would fain have grasped Him. [ 1這可能代表了伽利略的形式表達,如果這樣,將所有的證據更多。 ] ,我的主人,她會欣然抓住他。 Was it the unconscious impulse to take hold on the precious treasure which she had thought for ever lost; the unconscious attempt to make sure that it was not merely an apparition of Jesus from heaven, but the real Christ in His corporeity on earth; or a gesture of generation, the beginning of such acts of worship as her heart prompted?它是無意識的衝動把握的寶貴財富,她原以為永遠失去了;無意識的企圖,以確保它不只是一個幻影耶穌從天上,但真正的基督在他的體質在地球上;或新一代的姿態,開始這種行為的崇拜她的心臟提示? Probably all these; and yet probably she was not at the moment distinctly conscious of either or of any of these feelings.也許所有這些,可是也許她並不此刻明顯意識到,或者任何這些感情。

But to them all there was one answer, and in it a higher direction, given by the words of the Lord: 'Touch Me not, for I am not yet ascended to the Father.'但是,所有這些有一個答案,並在一個更高的方向發展,所給予的話上帝: '不撫摸我,因為我還沒有登上的父親。 Not the Jesus appearing from heaven, for He had not yet ascended to the Father; not the former intercourse, not the former homage and worship.耶穌不是從天上出現,因為他還沒有登上的父親;不是前者關係,而不是前者的敬意和崇拜。 There was yet a future of completion before Him in the Ascension, of which Mary knew not.有沒有未來的前完成了他的阿森松島,其中瑪麗不知道。 Between that future of completion and the past of work, the present was a gap, belonging partly to the past and partly to the future.之間,今後的完成,並在過去的工作,本是一個空白,部分屬於過去的,部分的未來。 The past could not be recalled, the future could not be anticipated.過去不能回顧,今後不能預期。

The present was of reassurance, of consolation, of preparation, of teaching.本是安慰,安慰,編寫,教學。 Let the Magdalene go and tell His 'brethren' of the Ascension.讓抹大拉的去告訴他'兄弟'的阿森松島。 So would she best and most truly tell them that she had seen Him; so also would they best learn how the Resurrection linked the past of His Work of love for them to the future: 'I ascend unto My Father, and your Father, and to my God, and your God.'所以,她最好的和最真正告訴他們,她看到了他,因此也將他們最好的學習如何復活的聯繫,過去他的工作的愛為他們的未來: '我登上你們我的父親,和你的父親,並我的上帝,和你的上帝。 Thus, the fullest teaching of the past, the clearest manifestation of the present, and the brightest teaching of the future, all as gathered up in the Resurrection, came to the Apostles through the mouth of love of her out of whom He had cast seven devils.因此,教學中充分地過去,最明顯的表現,現在,最聰明的教學的將來,所有的聚會中復活,來到使徒通過口愛她的人,他7投了魔鬼。

4. 4 。 Yet another scene on that Easter morning does St. Matthew relate, in explanation of how the well-known Jewish Calumny had arisen that the disciples had stolen away the Body of Jesus.然而,另一個場景上復活節早上不涉及馬太,在解釋如何眾所周知的猶太人出現了誹謗的弟子偷了該機構以外的耶穌。 He tells, how the guard had reported to the chief priests what had happened, and how they had turn had bribed the guard to spread this rumor, at the same time promising that if the fictitious account of their having slept while the disciples robbed the Sepulchre should reach Pilate, they would intercede on their behalf.他告訴,如何防範已經報給祭司長發生了什麼事,和他們如何反過來又收買看守傳播這一謠言,同時希望,如果虛構到他們睡了,而弟子搶劫聖墓應達到彼拉多,他們將調解代表他們。 Whatever else may be said, we know that from the time of Justin Martyr [a Dial.不管別人可以說,我們知道,從時間上烈士[撥號。 c. Tryph.角Tryph 。 xvii.; cviii.] [1 In its coarsest form it is told in the so-called Toldoth Jeshu, which may be seen at the end of Wagenseil's Tela Ignea Satanae.] this has been the Jewish explanation.十七。 ; cviii 。 ] [ 1在其粗糙的形式,是對所謂的Toldoth Jeshu ,這可被視為年底的Wagenseil的特拉花Satanae 。 ]這一直是猶太人的解釋。 [2 So Gratz, and most of the modern writers.] Of late, however, it has, among thoughtful Jewish writers, given place to the so-called 'Vision-hypothesis,' to which full reference has already been made. [ 2因此,格拉茨,大多數現代作家。 ]最近,但是,它除深思熟慮的猶太作家,特定地點,以所謂的'視覺的假說,這充分參考已經作出。

5. 5 。 It was the early afternoon of that spring-day perhaps soon after the early meal, when two men from that circle of disciples left the City.這是午後的春天,一天後不久,也許是早期吃飯時,兩名男子從該循環的弟子離開了城市。 Their narrative affords deeply interesting glimpses into the circle of the Church in those first days.他們的敘述使深感有趣瞥見成的圓圈,教會在這些第一天。 The impression conveyed to us is of utter bewilderment, in which only some things stood out unshaken and firm: love to the Person of Jesus; love among the brethren; mutual confidence and fellowship; together with a dim hope of something yet to come, if not Christ in His Kingdom, yet some manifestation of, or approach to it.給人的印象傳達給我們的是完全困惑,只有一些東西突出動搖和堅定的:愛的人的耶穌;愛之間的兄弟;相互信任和獎學金;一起暗淡希望的東西還沒有到來,如果沒有基督在他的王國,但一些表現,或它的辦法。 The Apostolic College seems broken up into units; even the two chief Apostles, Peter and John, are only 'certain of them that were with us.'使徒學院似乎分為單位;甚至兩個主要使徒,彼得和約翰,只有'某些人是我們的。 And no wonder; for they are no longer 'Apostles', sent out.也難怪,因為他們不再是'傳道者' ,發出了。 Who is to send them forth?是誰給他們提出? Not a dead Christ!不是死基督!

And what would be their commission, and to whom and whither?而這將是他們的佣金,以及向誰和何處? And above all rested a cloud of utter uncertainty and perplexity.以上所有休息了雲徹底的不確定性和困惑。 Jesus was a Prophet mighty in word and deed before God and all the people.耶穌是一個偉大的先知言行上帝面前,所有的人。 But their rulers had crucified Him.但是他們的統治者已經釘在十字架上他。 What was to be their new relation to Jesus; what to their rulers?是什麼將他們的新關係耶穌;什麼他們的統治者? And what of the great hope of the Kingdom, which they had connected with Him?什麼偉大的希望,英國,因為他們已經與他嗎?

Thus they were unclear on that very Easter Day even as to His Mission and Work: unclear as to the past, the present, and the future.因此,他們尚不清楚這一非常復活節甚至以他的任務和工作:不清楚的過去,現在和未來。 What need for the Resurrection, and for the teaching which the Risen One alone could bring!哪些需要復活,為教學而復活的一個單獨可以使! These two men had on that very day been in communication with Peter and John.這兩個男人的這一天一直在溝通,彼得和約翰。 And it leaves on us the impression, that, amidst the general confusion, all had brought such tidings as they, or had come to hear them, and had tried but failed, to put it all into order or to see light around it.它給我們留下的印象是,由於一般的混亂,帶來了所有這類消息因為他們,或者已經到了聽到他們的聲音,並試圖但未能,使這一切成為命令或輕地看到它周圍。 'The women' had come to tell of the empty Tomb and of their vision of Angels, who said that He was alive. '婦女'來告訴空墓和他們的遠見天使,誰說,他還活著。 But as yet the Apostles had no explanation to offer.不過,正如使徒還沒有提供解釋。 Peter and John had gone to see for themselves.彼得和約翰已經看到自己。

They had brought back confirmation of the report that the Tomb was empty, but they had seen neither Angels nor Him Whom they were said to have declared alive.他們帶回確認該報告墓是空的,但他們既沒有看到他的天使,也不是他們說,已經宣布活著。 And, although the two had evidently left the circle of the disciples, if not Jerusalem, before the Magdalene came, yet we know that even her account did not carry conviction to the minds of those that heard it, [a St. Mark xvi.而且,雖然雙方有明顯的圓圈,左邊的弟子,如果不是耶路撒冷前,抹大拉來了,但我們知道,即使她的帳戶沒有攜帶定罪的頭腦中那些聽到它, [一個聖馬克十六。 11.] 11 。 ]

Of the two, who on that early spring afternoon left the City in company, we know that one bore the name of Cleopas.這兩個,誰在這早春下午離開該城公司,但我們知道,一個口徑的名稱Cleopas 。 [1 This may be either a form of Alphaeus, or of Cleopatros.] The other, unnamed, has for that very reason, and because the narrative of that work bears in its vividness the character of personal recollection, been identified with St. Luke himself. [ 1這可能是某種形式的Alphaeus ,或Cleopatros 。 ]另外,不具名,也出於這個原因,因為說明這方面的工作負有在其生動的性質,個人的回憶,已查明與聖盧克本人。 If so, then, as has been finely remarked, [2 By Godet.] each of the Gospels would, like a picture, bear in some dim corner the indication of its author: the first, that of the 'publican;' that by St. Mark, that of the young man, who, in the night of the Betrayal, had fled from his captors; that of St. Luke in the Companion of Cleopas; and that of St. John, in the disciple whom Jesus loved.如果是這樣的話,那麼,作為已精心說, [ 2到代。 ]每一個福音會,像一個圖片,熊在一些昏暗的角落表明其作者:第一,即'酒館; ' ,通過聖馬克,即年輕的時候,誰在一夜的背叛,逃離他的綁匪;的聖盧克在同伴的Cleopas ;和聖約翰在耶穌的門徒人喜愛。 Uncertainty, almost equal to that about the second traveller to Emmaus, rests on the identification of that place.不確定性,幾乎等於約第二次旅行人員馬忤斯,在於查明該地方。

[3 Not less than four localities have been identified with Emmaus. [ 3不少於四個地方已確定與馬忤斯。 But some preliminary difficulties must be cleared.但是,一些初步的困難,必須清除。 The name Emmaus is spelt in different ways in the Talmud (comp. Neubauer, Geogr. d. Talm. p. 100, Note 3).馬忤斯的名字是闡述以不同的方式在塔木德( comp.紐鮑爾,地理。 d. Talm 。第100頁,注3 ) 。 Josephus (War iv. 1. 3; Ant. xviii. 2. 3) explains the meaning of the name as 'warm baths,' or thermal springs.約瑟夫(戰爭四。 1 。 3 ;螞蟻。十八。 2 。 3 )解釋的含義名字的熱烈洗熱水澡了, '或熱泉水。 We will not complicate the question by discussing the derivation of Emmaus.我們不會複雜的問題通過討論得出馬忤斯。 In another place (War vii. 6. 6) Josephus speaks of Vespasian having settled in an Emmaus, sixty furlongs from Jerusalem, a colony of soldiers.在另一個地方(戰爭七。 6 。 6 )約瑟夫談到維斯帕先解決了在馬忤斯,第六十二furlongs來自耶路撒冷,一個殖民地的士兵。

There can be little doubt that the Emmaus of St. Luke and that of Josephus are identical.毫無疑問,認為馬忤斯的聖盧克和約瑟夫是相同的。 Lastly, we read in Mishnah (Sukk. iv. 5) of a Motsa whence they fetched the willow branches with which the altar was decorated at the Feast of Tabernacles, and the Talmud explains this Moza as Kolonieh, which again is identified by Christian writers with Vespasian's colony of Roman soldiers (Caspari, Chronol Geogr. Einl. p. 207; Quart. Rep. of the Pal Explor. Fund, July 1881, p. 237 [not without some slight inaccuracies]).最後,我們看米示拿( Sukk.四。 5 )的Motsa何處,他們牽強的楊柳樹枝的祭壇裝飾在住棚節,以及塔木德解釋了這一Moza作為Kolonieh ,而這又是確定的基督教作家與維斯帕先的殖民地,羅馬士兵(卡斯帕里, Chronol地理。 Einl 。第207頁;夸脫。議員的帕爾Explor 。基金, 1881年7月,第237頁[沒有一些輕微的不準確之處] ) 。 But an examination of the passage in the Mishnah must lead us to dismiss this part of the theory.但是,審查通過的米示拿我們必須駁回這一部分的理論。 No one could imagine that the worshippers would walk sixty stadia (seven or eight miles) for willow branches to decorate the altar, while the Mishnah, besides, describes this Moza as below, or south of Jerusalem, whereas the modern Kolonieh (which is identified with the Colonia of Josephus) is northwest of Jerusalem.沒有人能想像,信徒將徒步第六十二體育場(七,八英里)的楊柳樹枝裝飾祭壇,而米示拿,除了介紹本Moza以下,或在耶路撒冷以南,而現代Kolonieh (這是確定與科洛尼亞的約瑟夫)是西北地區的耶路撒冷。

No doubt, the Talmud, knowing that there was an Emmaus which was 'Colonia,' blunderingly identified with it the Moza of the willow branches.毫無疑問,塔木德,知道有一個馬忤斯這是'科洛尼亞, blunderingly確定了Moza的楊柳樹枝。 This, however, it seems lawful to infer from it, that the Emmaus of Josephus bore popularly the name of Kolonieh.然而,這似乎合法推斷它,即馬忤斯的約瑟夫承擔民選的名稱Kolonieh 。 We can now examine the four proposed identifications of Emmaus.現在,我們可以檢查四個提議鑑定馬忤斯。 The oldest and the youngest of these may be briefly dismissed.最古老和最年輕的這些可能是簡單地駁回。 The most common, perhaps the earliest identification, was with the ancient Nicopolis, the modern Amwas, which in Rabbinic writings also bears the name of Emmaus (Neubauer, us).最常見的,或許最早的身份,是與古代Nicopolis ,現代Amwas ,在拉比的著作也有的名字馬忤斯(紐鮑爾,我們) 。 But this is impossible, as Nicopolis is twenty miles from Jerusalem.但是,這是不可能的,因為Nicopolis是二十英里從耶路撒冷。 The latest proposed identification is that with Urtas, to the south of Bethlehem (Mrs. Finn, Quart. Rep. of Pal. Exlor. Fund, Jan. 1883, p. 53).最新的提議確定的是, Urtas ,南部的伯利恆(夫人芬蘭,夸脫。議員的帕爾。 Exlor 。基金, 1883年1月,第53頁) 。

It is impossible here to enter into the various reasons urged by the talented and accomplished proposer of this identification.它是不可能在這裡進入各種理由敦促人才和完成這一提議確定。 Suffice it, in refutation, to note, that, admittedly, there were no natural hot-baths,' or thermal springs, here, only 'artificial Roman baths,' such as, no doubt, in many other places, and that 'this Emmaus was Emmaus only at the particular period when they (St. Luke and Josephus) were writing' (usp 62).只需在駁斥,指出的是,誠然,沒有天然溫泉,溫泉,熱泉,在這裡,只有'人工羅馬浴室,如毫無疑問,在其他許多地方,而且'這馬忤斯是馬忤斯只在特定時期當他們(聖盧克和約瑟夫)寫' (美國藥典62 ) 。 There now only remain two localities, the modern Kolonieh and Kubeibeh, for the strange proposed identification by Lieut.現在只留兩個地方,現代Kolonieh和Kubeibeh ,為奇怪的提議確定中尉。 Conder in the Quarterly Rep. of the Pal. Conder在按季議員的帕爾。 Explor. Explor 。 Fund, Oct. 1876 (pp. 172-175) seems now abandoned even by its author.基金, 1876年10月(第172-175段)現在看來甚至是被遺棄的作者。

Kolonieh would, of course, represent the Colonia of Josephus, according to the Talmud = Emmaus. Kolonieh當然,代表科洛尼亞的約瑟夫,根據塔木德=馬忤斯。 But this is only 45 furlongs from Jerusalem.不過,這只是45 furlongs從耶路撒冷。 But at the head of the same valley, in the Wady Buwai, and at a distance of about three miles north, is Kubeibeh, the Emmaus of the Crusaders, just sixty furlongs from Jerusalem.但在頭相同的山谷,在Wady Buwai ,並在距離約3公里,是Kubeibeh的馬忤斯的十字軍,第六十一furlongs剛剛從耶路撒冷。 Between these places is Beit Mizza, or Hammoza, which I regard as the real Emmaus.從這些地方是拜Mizza ,或Hammoza ,我認為真正的馬忤斯。 It would be nearly 55 or 'about 60 furlongs' (St. Luke), sufficiently near to Kolonieh (Colonia) to account for the name, since the 'colony' would extend up the valley, and sufficiently near to Kubeibeh to account for the tradition.這將是近55或60 furlongs ' (聖盧克) ,充分附近Kolonieh (科洛尼亞)帳戶的名稱,因為'殖民地'將擴大了山谷,並充分附近Kubeibeh到帳戶傳統。 The Palestine Exploration Fund has now apparently fixed on Kubeibeh as the site (see Q. Report, July, 1881, p. 237, and their NT map.] But such great probability attaches, if not to the exact spot, yet to the locality, or rather the valley, that we may in imagination follow the two companies on their road.巴勒斯坦勘探基金現已顯然Kubeibeh固定的網站(見問:報告, 7月, 1881年,第237頁,其新台幣地圖。 ]但是,這種概率非常重視,如果不是的確切位置,尚未地方,或者山谷,我們可能會在後續的想像力,兩家公司的道路上。

We have leave the City by the Western Gate.我們已經離開該城由西方門。 A rapid progress for about twenty-five minutes, and we have reached the edge of the plateau.一種快速的進展約二十五分鐘,我們已經達到了邊緣的高原。 The blood-strained City, and the cloud-and-gloom-capped trying-place of the followers of Jesus, are behind us; and with every step forward and upward the air seems fresher and freer, as if we felt in it the scent of mountains, or even the far-off breezes of the sea. Other twenty-five or thirty minutes, perhaps a little more, passing here and there country-houses, and we pause to look back, now on the wide prospect far as Bethlehem.血緊張的市,雲和陰影覆蓋的嘗試,地點耶穌的追隨者,我們是落後;與每一步前進和向上的空氣似乎新鮮和自由,我們彷彿感受到它的香味山區,甚至遠在微風的大海。其他25或30分鐘,也許多一點,經過這裡,有國家的房屋,我們停下來回頭看,現在的廣闊的應用前景而言,伯利恆。 Again we pursue our way.再次我們追求的方式。 We are now getting beyond the dreary, rocky region, and are entering on a valley.我們現在正越來越超出了沉悶,岩石地區,並正在進入一個山谷。 To our right is the pleasant spot that marks the ancient Nephtoah, [a Josh.為了我們的權利是愉快的現場這標誌著古老的Nephtoah , [一個喬希。 xv.] on the border of Judah, now occupied by the village of Lifta.十五。 ]邊界的猶大,佔領了現在的村Lifta 。

A short quarter of an hour more, and we have left the well-paved Roman road and are heading up a lovely valley.短期刻鐘更多的工作,我們已經離開了良好的羅馬鋪平道路,並正在走向了一個可愛的山谷。 The path gently climbs in a north-westerly direction, with the height on which Emmaus stands prominently before us.輕輕的道路爬上了西北方向,與身高馬忤斯就站在我們面前的突出。 About equidistant are, on the right Lifta, on the left Kolonieh. The roads from these two, describing almost a semicircle (the one to the north-west, the other to the north-east), meet about a quarter of a mile to the south of Emmaus (Hammoza, Beit Mizza).關於等距離的,權利Lifta ,左Kolonieh 。道路這兩項,說明近半圓形(一西北,其他的東北部) ,滿足約25英里的南部的馬忤斯( Hammoza ,拜Mizza ) 。 What an oasis this in a region of hills!什麼一望無垠的這個區域的山丘! Among the course of the stream, which babbles down, and low in the valley is crossed by a bridge, are scented orange-and lemon-gardens, olive-groves, luscious fruit trees, pleasant enclosures, shady nooks, bright dwellings, and on the height lovely Emmaus.當然其中的流,這babbles下來,低的山谷穿過一座橋樑,是香味橙和檸檬園,橄欖園,芬芳果樹,愉快的外殼,背陰nooks ,明亮的住房,並高度可愛的馬忤斯。

A sweet spot to which to wander on that spring afternoon; [1 Even to this day seems a favourite resort of the inhabitants of Jerusalem for an afternoon (comp. Conder's Tent-Work in Palestine, i. pp. 25-27).] a most suitable place where to meet such companionship, and to find such teaching, as on that Easter Day.甜蜜的位置來漫步在春天下午; [ 1即使這一天似乎是一個最喜愛的度假勝地的居民耶路撒冷的一個下午( comp. Conder的帳篷,工作在巴勒斯坦,島頁。 25-27日) 。 ]最合適的地方來滿足這種友誼,並認為這種教學,因為在此復活節。

It may have been where the two roads from Lifta and Kolonieh meet, that the mysterious Stranger, Whom they knew not, their eyes being 'holden,' joined the two friends.它可能已在兩條道路從Lifta和Kolonieh滿足,這神秘的陌生人,他們不知道,他們的眼睛被'霍爾登,加入了兩個朋友。 Yet all these six or seven miles [2 60 furlongs about = 7 1/2 miles.] their converse had been of Him, and even now their flushed faces bore the marks of sadness [3 I cannot persuade myself that the right reading of the close of ver.但是,所有這些六,七英里[ 2 60 furlongs約= 7 1 / 2英里。 ]他們交談了他,即使現在他們面臨著通紅承擔標誌著悲傷[ 3我無法說服自己,正確的閱讀密切的版本。 17 (St. Luke xxiv.) can be 'And they stood still, looking sad.' 17日(聖盧克24 ) 。可以和他們停步,尋找可悲的。 Every reader will mark this as an incongruous, jejune break-up in the vivid narrative, quite unlike the rest.每個讀者將標誌著這是一個不協調的, jejune打破在生動的敘述,很不同的是休息。 We can understand the question as in our AV, but scarcely the standing-still and looking sad on the question as in the RV] on account of those events of which they had been speaking, disappointed hopes, all the more bitter for the perplexing tidings about the empty Tomb and the absent Body of the Christ.我們可以理解這個問題在我們的視聽,但幾乎常委會,還是悲傷和希望的問題在房車]考慮到這些活動中他們一直講,希望失望,更痛苦的困惑消息對空墓和缺席機構的基督。

So is Christ often near to us when our eyes are holden, and we know Him not; and so do ignorance and unbelief often fill our hearts with sadness, even when truest joy would most become us.因此,往往是基督給我們附近時,我們的眼睛霍爾登,我們不知道他等等這樣的無知和不信教往往填補我們心中的悲傷,甚至在真實的喜悅將成為我們最。 To the question of the Stranger about the topics of a conversation which had so visibly affected them, [4 Without this last clause we could hardly understand how a stranger would accost them, ask the subject of their conversation.] they replied in language which shows that they were so absorbed by it themselves, as scarcely to understand how even a festive pilgrim and stranger in Jerusalem could have failed to know it, or perceive its supreme importance.的問題,對陌生人的議題的談話具有如此明顯的影響他們, [ 4沒有這個最後一句我們很難理解如何將一個陌生人招呼他們,問的問題他們的談話。 ]他們的回答顯示語言他們所吸收,以便它本身,很少了解甚至是節日的朝聖者和陌生人在耶路撒冷可能沒有知道,或認為其最高的重要性。 Yet, strangely unsympathetic as from His question He might seem, there was that in His Appearance which unlocked their inmost hearts.然而,奇怪的同情心,從他的問題,他似乎有,在他的外觀而打開他們內心深處的心。

They told Him their thoughts about this Jesus; how He had showed Himself a prophet mighty in deed and word before God and all the people; [5 Meyer's rendering of in ver.他們告訴他自己思考這個耶穌;如何,他已經表明自己是先知威武在行動和文字在上帝面前和全體人民; [ 5邁耶的渲染中查看。 19 as implying: se praestitit, se proebuit, is more correct than the 'which was' of both the AV and RV] then, how their rules had crucified Him; and, lastly, how fresh perplexity had come to them from the tidings which the women had brought, and which Peter and John had so far confirmed, but were unable to explain. 19日暗示:本身praestitit ,本身proebuit ,更正確的比'是'雙方的AV和RV ]那麼,如何規則釘在十字架上他,最後,新的困惑如何已經到了他們從這些消息婦女帶來了,而且彼得和約翰迄今已證實,但無法解釋。 Their words were almost childlike in their simplicity, deeply truthful, and with a pathos and earnest craving for guidance and comfort that goes straight to the heart.他們的話,幾乎在他們稚氣簡單,深感真實,並有感傷和真誠渴望指導和安慰,那就是不用直接到心臟。

To such souls it was, that the Risen Saviour would give His first teaching.這種靈魂是,這復活的救主將使他的第一個教學。 The very rebuke with which He opened it must have brought its comfort.非常訓斥與他打開它必須給我們帶來了安慰。 We also, in our weakness, are sometimes sore distrest when we hear what, at the moment, seem to us insuperable difficulties raised to any of the great of our holy faith; and, in perhaps equal weakness, feel comforted and strengthened, when some 'great one' turns them aside, or avows himself in face of them a believing disciple of Christ.我們還,我們的弱點,有時疼痛distrest當我們聽到什麼,此刻,在我們看來無法克服的困難提出任何偉大的人對我們神聖的信仰,以及也許是平等的弱點,感到安慰和加強,在一些'偉大的'他們輪流擱置,或avows自己面對他們相信基督的門徒。 As if man's puny height could reach up to heaven's mysteries, or any big infant's strength were needed to steady the building which God has reared on that great Cornerstone!猶如人的微不足道的高度可以達到天堂的奧秘,或任何大的嬰兒的力量,需要建立穩定的上帝飼養上這一偉大的基石! But Christ's rebuke was not of such kind.但是,基督的指責是沒有此類。

Their sorrow arose from their folly in looking only at the things seen, and this, from their slowness to believe what the prophets had spoken.他們的悲傷源於他們在尋找愚蠢只有在看到的東西,這從他們緩慢相信什麼先知了話。 Had they attended to this, instead of allowing it all.如果他們參加了這一點,而不是讓這一切。 Did not the Scriptures with one voice teach this twofold truth about the Messiah, that He was to suffer and to enter into His glory?沒有聖經用同一個聲音教這種雙重真相的救世主,他是受苦受難,進入他的榮耀? Then why wonder, why not rather expect, that He had suffered, and that Angels had proclaimed Him alive again?那麼為什麼不知道,為什麼不,而期望,他已遭受,而且天使已宣布了他的命嗎?

He spake it, and fresh hope sprang up in their hearts, new thoughts rose in their minds.他spake ,以及新的希望跳起來在他們的心中,新的思想上升,他們的想法。 Their eager gaze was fastened on Him as He now opened up, one by one, the Scriptures, from Moses and all the prophets, and in each well-remembered passage interpreted to them the things concerning Himself. Oh, that we had been there to hear, though in silence of our hearts also, if only we crave for it, and if we walk with Him, He sometimes so opens from the Scriptures, nay, from all the Scriptures, that which comes not to us by critical study: 'the things concerning Himself.'他們渴望的目光被拴在他的他現在打開了,一個接一個,聖經,從摩西和所有的先知,並在每一個良好的通行解釋,記住他們的事情就自己。噢,我們一直在那裡聽到,但在沉默的我們心中也只有我們渴望它,如果我們走與他,他有時打開的聖經,不,所有的聖經,這其中是不是給我們的重要研究: '有關的事情自己。 All too quickly fled the moments.所有太快逃離的時刻。 The brief space was traversed, and the Stranger seemed about to pass on from Emmaus, not the feigning it, but really: for, the Christ will only abide with us if our longing and loving constrain Him.在簡短的空間走過,和陌生人似乎即將通過從馬忤斯,而不是假裝,而是真的:為基督只會遵守我們,如果我們渴望和愛好限制他。 But they could not part with Him.但是,他們不能參加了他。

'They constrained Him.' '他們制約他。 Love made them ingenious. It was toward evening; the day was far spent; He must even abide with them.愛使他們巧妙。這是傍晚;一天還遠遠花在;他必須遵守甚至與他們。 What rush of thought and feeling comes to us, as we think of it all, and try to realise time, scenes, circumstances in our experience, that are blessedly akin to it.什麼匆忙的思想和感情來給我們,因為我們認為所有這一切,並嘗試實現時間,場景,情節在我們的經驗,是blessedly類似於它。

The Master allowed Himself to be constrained.大師自己允許受到限制。 He went in to be their guest, as they thought, for the night.他將在其住客,因為他們認為,過夜。 The simple evening-meal was spread.簡單的傍晚餐是蔓延。 He sat down with them to the frugal board.他坐下來與他們的節儉董事會。 And now He was no longer the Stranger; He was the Master.現在他已不再是陌生;他是碩士。 No one asked, or questioned, as He took the bread and spake the words of blessing, then, breaking, gave it to them.沒有人問,或質疑,因為他把麵包和spake字的祝福,然後打破,送給他們。

But that moment it was, as if an unfelt Hand had been taken from their eyelids, as if suddenly the film had been cleared from their sight.但是,這一刻是,因為如果一個東南330手已經採取了從他們的眼皮,彷彿突然間,電影已被清理從他們的視線。 And as they knew Him, He vanished from their view, for, that which He had come to do had been done. They were unspeakably rich and happy now.當他們知道他,他消失了他們的看法,因為他認為這已經到了這樣做了。他們是無法形容的豐富和幸福的現在。 But, amidst it all, one thing forced itself ever anew upon them, that, even while their eyes had yet been holden, their hearts had burned within them, while He spake to them and opened to them the Scriptures.但是,由於這一切,有一件事本身以往任何時候都被迫重新賦予他們指出,儘管他們的眼睛尚未霍爾登,他們的心被燒毀之內,而他spake他們,向他們開放的聖經。 So, then, they had learned to full the Resurrection-lesson, not only that He was risen indeed, but that it needed not His seen Bodily Presence, if only He opened up to the heart and mind all the Scriptures concerning Himself.這樣,那麼,他們的經驗教訓全面復活,教訓,不僅是他確實上升,但它需要的不是看到他身體的存在,如果只打開了他的心臟和銘記所有聖經有關本人。

And this, concerning those other words about 'holding' and 'touching' Him, about having converse and fellowship with Him as the Risen One, had been also the lesson taught the Magdalene, when He would not suffer her loving, worshipful touch, pointing her to the Ascension before Him.與此有關的其他話'持有'和'感動'上帝,大約有交談和獎學金與他復活的一個,已還教訓的抹大拉的,當他將不會受到她的愛好, worshipful觸摸,指著她到阿森松島在他面前。 This is the great lesson concerning the Risen One, which the Church fully learned in the Day of Pentecost.這是偉大的教訓關於復活的一個,它教會充分吸取在聖靈降臨節。

6. 6 。 That same afternoon, in circumstances and manner to us unknown, the Lord had appeared to Peter.同日下午,在環境和方式,我們不得而知,上帝似乎彼得。 [a 1 Cor. [ 1肺心病。 xv.十五。 5.] We may perhaps suggest, that it was after His manifestation at Emmaus. 5 。 ]我們也許可以表明,這是他的表現後,在馬忤斯。 This would complete the cycle of mercy: first, to the loving sorrow of the woman; next, to the loving perplexity of the disciples; then, to the anxious heart of the stricken Peter, last, in the circle of the Apostles, which was again drawing together around the assured fact of His Resurrection.這將完成週期的憐憫:第一,愛好悲傷的女子;未來,向熱愛困惑的弟子,然後向急欲心臟受災彼得,去年,在循環的使徒,這是再次匯集在事實上保證他的復活。

7. 7 。 These two in Emmaus could not have kept the good tidings to themselves.這兩個在馬忤斯不能保持好消息給自己。 Even if they had not remembered the sorrow and perplexity in which they had left their fellow-disciples in Jerusalem that forenoon, they could not have kept it to themselves, could not have remained in Emmaus, but must have gone to their brethren in the City.即使他們沒有想到的悲痛和困惑,他們在離開自己的同類門徒在耶路撒冷午前,它們不能保持它自己,不能留在馬忤斯,但必須去的兄弟城市。 So they left the uneaten meal, and hastened back the road they had travelled with the now well-known Stranger, but, ah, with what lighter hearts and steps!所以,他們離開了uneaten吃飯,趕忙回來的道路,他們曾前往與現在眾所周知的陌生人,但是啊,有什麼較輕的心靈和步驟!

They knew well the trysting-place where to find 'the Twelve', nay, not the Twelve now, but 'the Eleven', and even thus their circle was not complete, for, as already stated, it was broken up, and at least Thomas was not with the others on that Easter-Evening of the first 'Lord's Day.'他們知道好trysting地點在哪裡可以找到'十二' ,不,不是現在的12個,但'十一' ,甚至因此他們的圈子是不完全的,因為正如前面已經說過,它被打破,並在托馬斯至少不與其他在該復活節晚報的第一次'上帝的紀念日。 But, as St. Luke is careful to inform us, [b St. Luke xxiv.但是,正如聖盧克是仔細地告訴我們,並[ b聖盧克24 。 33.] with the others who then associated with them. 33 。 ]與其他誰然後與他們有聯繫的。 This is of extreme importance, as marking that the words which the Risen Christ spake on that occasion were addressed not to the Apostles as such, a thought forbidden also by the absence of Thomas, but to the Church, although it may be as personified and represented by such of the 'Twelve,' or rather 'Eleven,' as were present on the occasion.這是極為重要的,作為標記,即該復活的基督spake在那次會議討論的不是使徒因此,思想也被禁止,由於沒有托馬斯,而是要教會,但它可能是作為人格化和這些代表的' 12 '或而不是'十一'的人會見時在座。

When the two from Emmaus arrived, they found the little band as sheep sheltering within the fold from the storm.當兩個來自馬忤斯抵達,他們發現的小綿羊帶內避難倍,從風暴。 Whether they apprehended persecution simply as disciples, or because the tidings of the empty Tomb, which had reached the authorities, would stir the fears of the Sanhedrists, special precautions had been taken.他們是否逮捕迫害僅僅作為弟子,或者因為消息的空墓,這已經達到了當局,將攪拌擔心Sanhedrists ,特別預防措施已經採取了。 The outer and inner doors were shut, alike to conceal their gathering and to prevent surprise.外部和內部大門被關閉,都掩蓋其收集和,以防止意外。 But those assembled were now sure of at least one thing.但是,這些組裝,現在肯定至少有一件事。 Christ was risen.基督上升。 And when they from Emmaus told their wondrous story, the others could antiphonally reply by relating how He had appeared, not only to the Magdalene, but also to Peter.而當他們從馬忤斯告訴他們神奇的故事,其他人可以antiphonally答覆有關如何,他出現了,不僅對抹大拉,而且還彼得。 And still they seem not yet to have understood His Resurrection; to have regarded it as rather an Ascension to Heaven, from which He had made manifestation, that as the reappearance of His real, though glorified Corporeity.和他們似乎仍沒有理解他的復活;已經把它看作而是升天,而他的表現了,作為重現他的真實,但美化體質。

They were sitting at meat [a St. Mark xvi.他們坐在肉[一個聖馬克十六。 14.] if we may infer from the notice of St. Mark, and from what happened immediately afterwards, discussing, not without considerable doubt and misgiving, the real import of these appearances of Christ. 14 。 ]如果我們可以推斷的通知,聖馬克,從發生的事情結束後立即討論,沒有相當的懷疑和疑慮,真正的進口這些表現基督。 That to the Magdalene seems to have been put aside, at least, it is not mentioned, and, even in regard to the others, they seem to have been considered, at any rate by some, rather as what we might call spectral appearances.這對抹大拉似乎已經被擱置,至少,這是沒有提及,甚至在考慮到其他一些國家,他們似乎已經被認為是,無論如何一些,而不是作為我們可稱之為譜亮相。 But all at once He stood in the midst of them.但一次他站在他們中間。 The common salutation, on His Lips not common, but a reality, fell on their hearts at first with terror rather than joy.共同的稱呼,在他的嘴唇不常見,但一個現實,落在他們的心在第一次與恐怖,而不是喜悅。

They had spoken of spectral appearances, and now they believed they were 'gazing' on 'a spirit.'他們講的光譜表現,而現在他們認為他們是'凝視'對'的精神。 This the Saviour first, and once for all, corrected, by the exhibition of the glorified marks of His Sacred Wounds, and by bidding them handle Him to convince themselves, that His was a real Body, and what they saw not a disembodied spirit.這救世主第一,並再次為所有,糾正,由展覽美化標誌著他的神聖的傷痕,以及招標他們處理他說服自己,他是一個真實的身體,和他們所看到的東西不是一個disembodied精神。 [1 I cannot understand why Canon Cook ('Speaker's Commentary' ad loc.) regards St. Luke xxiv. [ 1我不明白為什麼佳能庫克( '議長評'的廣告祿。 )關於聖盧克24 。 39 as belonging 'to the appearance on the octave of the Resurrection.' 39屬於'的出現對八的復活。 It appears to me, on the contrary, to be strictly parallel to St. John xx.這似乎是我,相反,必須嚴格平行於聖約翰二十。 20.] 20 。 ]

The unbelief of doubt now gave place to the not daring to believe all that it meant, for very gladness, and for wondering whether there could now be any longer fellowship or bond between this Risen Christ and them in their bodies.在不信教的疑問了現在的地方不敢相信,它的意思,非常高興,並想知道是否有現在可以不再獎學金或債券之間的這種復活的基督和他們的機構。 It was to remove this also, which, though from another aspect, was equally unbelief, that the Saviour now partook before them of their supper of broiled fish, [2 The words 'and honeycomb' seem spurious.] thus holding with them true human fellowship as of old.這是移除此也,雖然從另一個側面,也同樣不信教,即現在的救世主partook之前他們吃晚飯的燒烤魚, [ 2字'和蜂窩'似乎虛偽。 ]因此,與他們舉行真正的人類金如舊。 [3 Such seems to me the meaning of His eating; any attempt at explaining, we willingly forego in our ignorance of the conditions of a glorified body, just as we refuse to discuss the manner in which He suddenly appeared in the room while the doors were shut. [ 3這樣對我來說的意義他吃;任何企圖解釋,我們心甘情願地放棄我們的無知的條件美化身體,正如我們拒絕討論的方式,他突然出現在會議室的大門,而被關閉。 But I at least cannot believe, that His body was then in a 'transition state,' not perfected not quite glorified till His Ascension.但是,我至少不能相信,他的身體,然後在一個過渡狀態,而不是不太完善,直到他美化阿松森島。

It was this lesson of His continuity, in the strictest sense, with the past, which was required in order that the Church might be, so to speak, reconstituted now in the Name, Power, and Spirit of the Risen One Who had lived and died. Once more He spake the 'Peace be unto you!'正是這種教訓他的連續性,在嚴格意義上說,過去,這是必要的,教會可能是,這麼說吧,現在重組的名稱,電力,和精神的復活了一個誰生活和死亡。一旦他spake更多的'和平是你們! and now it was to them not occasion of doubt or fear, but the well-known salvation of their old Lord and Master.現在是他們沒有機會疑問或擔心,但眾所周知的拯救老勳爵和碩士學位。 It was followed by the re-gathering and constituting of the Church as that of Jesus Christ, the Risen One.其次是重新收集和構成的教會是耶穌基督復活的一個。 The Church of the Risen One was to be the Ambassador of Christ, as He had been the Delegate of the Father.教會復活其一是將基督的大使,因為他已委派的父親。 'The Apostles were [say rather, 'the Church was'] commissioned to carry on Christ's work, and not to begin a new one.' '使徒的[說,而是'教會' ]委託進行的基督的工作,而不是開始一個新的。

[1 Wescott.] 'As the Father has sent Me [in the past, for His Mission was completed], even so send [2 The words in the two clauses are different in regard to the sending of Christ and in regard to the Church No doubt, there must be deeper meaning in this distinction, yet both are used alike of Christ and of the disciples. [ 1韋斯科特。 ] '的父親一直給我[在過去,他的任務已經完成] ,即便如此,派遣[ 2的話在兩個不同的條款中關於派遣耶穌和關於教會毫無疑問,必須有更深的含義在這種區別,但兩者都採用同樣的耶穌和門徒。 It may be as Cremer seems to hint (Bibl. Theol. Lex. of the NT p. 529) that, from which 'apostle' and 'apostolate' are derived, refers to a mission with a definite commission, or rather for a definite purpose, while is sending in a general sense.它可作為克勒梅似乎暗示( Bibl. Theol 。萊克斯。新台幣529頁)認為,從這些'聖'和'使徒'導出,指的是任務與一個明確的佣金,或者為一個明確的為此目的,同時派遣一般常識。 See the learned and ingenious Note of Canon Westcott (Comm. on St. John, p. 298).] I you [in the constant, present, till His coming again].'見的經驗教訓和巧妙的說明佳能Westcott ( Comm.在聖約翰,第298頁) 。 ]我你[在不斷,現在,直到他的未來再次] 。 This marks the threefold relation of the Church to the Son, to the Father, and to the world, and her position in it.這標誌著三個關係教會的兒子,父,和全世界,她在它的立場。

In the same manner, for the same purpose, nay, so far as possible, with the same qualification and the same authority as the Father had sent Christ, does He commission His Church.以同樣的方式,為同一目的,不,盡可能用同樣的資格和權力相同的父派遣了基督,但他委託他的教會。 And so it was that He made it a very real commission when He breathed on them, not individually but as an assembly, and said: 'Take ye the Holy Ghost;' and this, manifestly not in the absolute sense, since the Holy Ghost was not yet given, [4 This alone would suffice to show what misinterpretation is sometimes made, by friend and foe, of the use of these words in the English Ordinal.] but as the connecting link with, and the qualification for, the authority bestowed on the Church.因此,有人認為他有非常真實的佣金呼吸時,他對他們,而不是個別,但作為一個集會,並說: '把你們的聖靈; ' ,這,顯然不是絕對意義,因為聖靈尚未考慮, [ 4僅此一點就足以表明什麼誤解,有時作出的朋友和敵人,使用這些字的英文序。 ]但作為承上啟下的,以及資格的權力賦予教會。

Or, to set forth another aspect of it by somewhat inverting the order of the words: Alike the Mission of the Church and her authority to forgive or retain sins are connected with a personal qualification: 'Take ye the Holy Ghost;', in which the word 'take' should also be marked.或者,提出另一個方面,它有點顛倒順序的話:相同的使命,教會和她的權力,原諒或保留的罪孽是與個人資格: '把你們的聖靈; ' ,其中這個詞'採取'也應標明。 This is the authority which the Church possesses, not ex opere operato, but as not connected with the taking and the indwelling of the Holy Ghost in the Church.這是權威的教會擁有,而不是前opere operato ,但不與考慮和留置的聖靈教堂。

It still remains to explain, so far as we can, these two points: in what this power of forgiving and retaining sins consists, and in what manner it resides in the Church.它仍然解釋,到目前為止我們可以,這兩個要點:在這個權力的寬容和留住罪孽組成,並以何種方式駐留在教會。 In regard to the former we must first inquire what idea it would convey to those to whom Christ spake the words.關於前者,我們必須首先詢問什麼想法,將轉達給那些人spake基督的話。 It has already been explained, [a Book iii.已經解釋說, [一本書三。 ch.路。 xxxvii.] that the power of 'loosing' and 'binding' referred to the legislative authority claimed by, and conceded to, the Rabbinic College. Similarly, as previously stated, that here referred to applied to their juridical or judicial power, according to which they pronounced a person either, 'Zakkai,' innocent or 'free'; 'absolved,' 'Patur'; or else 'liable,' 'guilty,' 'Chayyabh' (whether liable to punishment or sacrifice.)三十七。 ]的權力'鬆動'和'結合'提到了立法權力聲稱,並同意於拉比學院。同樣,如前所述,在這裡提到的適用於他們的法律或司法權,根據他們明顯不是一個人, Zakkai , '無辜或'自由' , '解脫' , ' Patur ' ;或者'責任' , '承認' , ' Chayyabh ' (是否應受到懲罰或犧牲。 )

In the true sense, therefore, this is rather administrative, disciplinary power, 'the power of the keys', such as St. Paul would have had the Corinthian Church put in force, the power of admission and exclusion, of the authoritative declaration of the forgiveness of sins, in the exercise of which power (as it seems to the present writer) the authority for the administration of the Holy Sacraments is also involved.在真正意義,因此,這是相當的行政,紀律處分的權力,權力的鑰匙' ,如聖保祿本來教會的科林斯在武力的權力接納和排斥,權威性的宣言免除罪孽,在行使權力(因為它似乎本作家)的權威的管理教廷聖禮也參與。 And yet it is not, as is sometimes represented, 'absolution from sin,' which belongs only to God and to Christ as Head of the Church, but absolution of the sinner, which He has delegated to His Church: 'Whosoever sins ye forgive, they are forgiven.'但它不是,因為有時是代表,從罪孽赦免,只屬於上帝和基督為元首的教會,但赦免的罪人,而他已經委託給他的教會: '你們任何人原諒的罪孽他們原諒。 These words also teach us, that the Rabbis claimed in virtue of their office, that the Lord bestowed on His Church in virtue of her receiving, and of the indwelling of, the Holy Ghost.這些話還教導我們,說,拉比聲稱憑藉其辦公室,即上帝賜給他的教會她憑藉接收,以及留置的,聖靈。

In answering the second question proposed, we must bear in mind one important point.在回答第二個問題提出,我們必須牢記的一個重要點。 The power of 'binding' and 'loosing' had been primarily committed to the Apostles, [b St.權力的'結合'和'松'了,主要致力於使徒,並[ b街 Matt.馬特。 xvi.十六。 19; xviii. 19 ;十八。 18.] and exercised by them in connection with the Church. 18 。 ]和行使他們與教會。 [c Acts xv. [中行為十五。 22, 23.] On the other hand, that of forgiving and retaining sins, in the sense explained, was primarily bestowed on the Church, and exercised by her through her representatives, the Apostles, and those to whom they committed rule. 22日, 23日。 ]在另一方面,寬容和留住的罪孽,在意義上解釋說,主要是賦予教會,並行使由她通過她的代表,使徒,以及那些對他們犯下的規則。 [d 1 Cor. [第1肺心病。 v. 4, 5, 12, 13; 2 Cor.訴4日, 5日, 12日, 13日, 2肺心病。 ii.二。 6, 10.] Although, therefore, the Lord on that night committed this power to His Church, it was in the person of her representatives and rulers. 6日, 10日。 ]雖然,因此,上帝的承諾,那天晚上這個權力,他的教會,這是在她的個人代表和統治者。 The Apostles alone could exercise legislative function, [1 The decrees of the first Councils should be regarded not as legislative, but either as disciplinary, or else as explanatory of Apostolic teaching and legislation.] but the Church, has to the end of time 'the power of the keys.'使徒能夠單獨行使立法職能, [ 1該法令的第一次議會應被視為沒有立法,但無論是作為紀律處分,或者作為解釋性的使徒的教學和立法。 ]但是,教會,已經結束的時間'權力的關鍵。

8. 8 。 There had been absent from the circle of disciples on that Easter-Evening one of the Apostles, Thomas.有缺席的圈子弟子在此復活節晚報之一的使徒,托馬斯。 Even when told of the marvelous events at that gathering, he refused to believe, unless he had personal and sensuous evidence of the truth of the report.即使說的精彩活動,收集,他拒絕相信,除非他個人和感性的證據的真實性報告。 It can scarcely have been, that Thomas did not believe in the fact that Christ's Body had quitted the Tomb, or that He had really appeared.它可以幾乎已經是托馬斯不相信一個事實,即基督的身體已經離開了墓地,或者說他真的出現了。 But he held fast by what we may term the Vision-hypothesis, or, in this case, rather the spectral theory.但他堅守的是我們可以長期遠景假設,或在這種情況下,而光譜的理論。 But until this Apostle also had come to conviction of the Resurrection in the only real sense, of the identical though glorified Corporeity of the Lord, and hence of the continuity of the past with the present and future, it was impossible to re-form the Apostolic Circle, or to renew the Apostolic commission, since its primal message was testimony concerning the Risen One.但是,直到這個使徒也已經到了信念,在復活的唯一真正意義上的相同的體質雖然榮耀的上帝,因此,連續性的過去與現在和將來,就不可能再構成使徒圈,或延長使徒委員會,因為它的原始信息是有關證詞復活的一個。

This, if we may so suggest, seems the reason why the Apostles still remain in Jerusalem, instead of hastening, a directed, to meet the Master in Galilee.這,如果我們可以這樣認為,似乎原因使徒仍留在耶路撒冷,而不是加速,一個導向,以滿足碩士加利利。

A quiet week had passed, during which, and this also may be for our twofold learning, the Apostles excluded not Thomas, [1 It must, however, be remembered that Thomas did not deny that Christ was risen, except as in the peculiar sense of the Resurrection.安靜一周已經過去了,在這期間,這也可能是我們的雙重學習,不排除使徒托馬斯, [ 1但是,它必須記住的是,托馬斯並沒有否認基督上升,除非在特殊意義的復活。 Had he denied the other, he would scarcely have continued in the company of the Apostles.] nor yet Thomas withdrew from the Apostles.他否認了其他,他將幾乎沒有繼續在該公司的門徒。 ]托馬斯也尚未退出使徒。 Once more the day of days had come, the Octave of the Feast.一旦更多的一天天已經到來,在八度的盛宴。 From that Easter-Day onwards the Church must, even without special institution, have celebrated the weekly-recurring memorial of His Resurrection, as that when He breathed on the Church the breath of anew life, and consecrated it to be His Representative.從這個復活節日起,必須教會,即使沒有專門機構,慶祝了每週經常性紀念他的復活,因為,當他呼吸對教會的呼吸重新生活,神聖它是其代表。 Thus, it was not only the memorial of His Resurrection, but the birthday of the Church, even as Pentecost was her baptism day.因此,它不僅是紀念他的復活,但是生日的教會,甚至聖靈降臨節,她每天的洗禮。

On that Octave, then, the disciples were again gathered, under circumstances precisely similar to those of Easter, but now Thomas was also with them.在這八,那麼,門徒又聚集情況下,正是類似的復活節,但現在托馬斯也與他們。 Once more, and it is again specially marked: 'the doors being shut' [2 Significantly, the expression 'for fear of the Jews' no longer occurs.再次,這是一次特別顯著: '的大門被關閉' [ 2值得注意的是,表達'怕猶太人'不再發生。 That apprehension had for the present passed away.], the Risen Saviour appeared in the midst of the disciples with the well-known salutation.逮捕了這本過去了。 ]復活的救世主出現在中間的弟子與眾所周知的稱呼。 He now offered to Thomas the demanded evidence; but it was no longer either needed or sought.他現在提出的要求托馬斯的證據,但它已不再需要或任何要求。 With a full rush of feeling he yielded himself to the blessed conviction, which once formed, must immediately have passed into act of adoration: 'My Lord and my God!'隨著全面匆忙的感覺,他產生了自己神聖的信念,而一旦形成,必須立即把已經過去了行為的崇拜: '我的上帝和我的上帝! The fullest confession this hitherto made, and which truly embraced the whole outcome of the new conviction concerning the reality of Christ Resurrection.充分供認了這一迄今為止,並真正擁抱整個成果的新的信念的現實基督復活。 We remember how, under similar circumstances, Nathaniel had been the first to utter fullest confession.我們記得,在類似情況下,那是第一個說出充分的供詞。 [a St. John i. [一個聖約翰島 45-51.] 45-51 。 ]

We also remember the analogous reply of the Saviour.我們還記得類似的答复的救世主。 As then, so now, He pointed to the higher: to a faith which was not the outcome of sight, and therefore limited and bounded by sight, whether of the sense or of perception by the intellect.正如然後,現在,他指出,較高的:一個信念這不是成果的忽視,因此,有限的視線範圍內,無論是意識或觀念的智慧。 As one has finely remarked: 'This last and greatest of the Beatitudes is the peculiar heritage of the later Church' [1 Canon Westcott.], and thus most aptly comes as the consecration gift of that Church.作為一個已經精心說: '這最後的和最大的福是獨特的遺產,後來教會[ 1佳能Westcott 。 ] ,因此最恰當之際,奉獻禮物的教會。

9. 9 。 The next scene presented to us is once again by the Lake of Galilee.下現場向我們介紹了再次的加利利湖。 The manifestation to Thomas, and, with it, the restoration of unity in the Apostolic Circle, had originally concluded the Gospel of St. John.表現托馬斯,並與它,恢復團結使徒圈,原來結束了福音的聖約翰。 [a St. John xx. [一個聖約翰二十。 30, 31.] But the report which had spread in the early Church, that Disciple whom Jesus loved was not to die, led him to add to his Gospel, by way of Appendix, and account of the events with which this expectancy and connected itself. 30 , 31 。 ]但是,該報告已經蔓延在早期教會,這門徒耶穌愛誰沒有死,使他添加到他的福音,以附錄,以及帳戶的事件與此有關的預期本身。 It is most instructive to the critic, when challenged at every step to explain why one or another fact is not mentioned or mentioned only in one Gospel, to find that, but for the correction of a possible misapprehension in regard to the aged Apostle, the Fourth Gospel would have contained no reference to the manifestation of Christ in Galilee, nay, to the presence of the disciples there before the Ascension.這是最有啟發性的批評時,挑戰每一個步驟,解釋為什麼一個或另一個事實是沒有提及或只提到在一個福音,找到,但糾正一個可能的誤解關於老年人使徒的第四福音將載有沒有提到基督表現在加利利,不,向在場的弟子有前阿森松。

Yet, for all that St.然而,所有這些街 John had it in his mind.約翰在他的想法。 And should we not learn from this, that what appear to us strange omissions, which, when held by the side of the other Gospel-narratives, seem to involve discrepancies, may be capable of the most satisfactory explanation, if we only knew all the circumstance?和我們難道不應該吸取教訓,這似乎給我們奇怪的遺漏,這時候舉行的一方的其他福音敘述,似乎涉及的差異,可能是有能力的最令人滿意的解釋,如果我們只知道所有的情節?

The history itself sparkles like a gem in its own peculiar setting.歷史本身的火花像寶石在其自己的特殊設置。 It is of green Galilee, and of the blue Lake, and recalls the early days and scenes of this history.這是綠色加利利和藍湖,並回顧初期和場景的這段歷史。 As St. Matthew has it, [b ST.正如馬太它,並[ b意法半導體。 Matt.馬特。 xxviii.二十八。 16.] 'the eleven disciples went away into Galilee', probably immediately after that Octava of the Easter. 16 。 ]十弟子走到加利利' ,大概後,立即Octava復活節。 [2 The account of St. Luke (xxiv. 44-48) is a condensed narrative, without distinction of time or place, of what occurred during all the forty days.] [ 2到聖盧克( xxiv. 44-48 )是一個濃縮的敘述,不分時間和地點,所發生的一切四十天。 ]

It can scarcely be doubted, that they made known not only the fact of the Resurrection, but the trysting which the Risen One had given them, perhaps at that Mountain where He had spoken His first 'Sermon.'它可以幾乎是毋庸置疑的,他們知道不僅是事實的復活,但trysting這復活的人們不得不給了他們,也許在山區的他曾談過他的第一個'講道。 And so it was, that 'some doubted,' [c St. Matt.於是,這'有些懷疑, ' [中街馬特。 xxviii.二十八。 17.] and that He afterwards appeared to the five hundred at once. 17 。 ]和事後看來,他的500一次。 [d 1 Cor. [第1肺心病。 xv 6.] But on that morning there were by the Lake of Tiberias only seven of the disciples.十五6 。 ]但是,上午有的太巴列湖只有7個門徒。 Five of them only are named.其中五只的命名方式。 They are those who most closely kept in company with Him, perhaps also they who lived nearest the Lake.它們是誰最密切保持與他的公司,也許他們誰也住最近的湖。

The scene is introduced by Peter's proposal to go a-fishing. It seems as if the old habits had come back to them with the old associations.現場介紹的是彼得的建議,大大捕魚。好像老習慣了回來給他們與老協會。 Peter's companions naturally proposed to join him.彼得的同伴自然提議和他一起。 [3 The word 'immediately' in St. John xxi. [ 3字'立即'在聖約翰21 。 3 is spurious.] All that still, clear night they were on the Lake, but caught nothing.三是虛假的。 ]所有這一切依然,明確夜晚,湖,但沒有捕獲。 Did not this recall to them for former event, when James and John, and Peter and Andrew were called to be Apostles, and did it not specially recall to Peter the searching and sounding of his heart on the morning that followed?沒有這次召回對他們的前事件時,詹姆斯和約翰,彼得和安德魯被稱為是使徒,但它不是特別記得彼得的搜索和探空他的心臟上午之後? [a St. Luke v. 1. [一個聖盧克訴1 。 11.] But so utterly self-unconscious were they, and, let us add, so far is this history from any trace of legendary design, [1 Yet St. John must have been acquainted with this narrative, recorded as it is by all three Synoptists.] that not the slightest indication of this appears. 11 。 ]但是,完全自我無意識他們,並讓我們補充說,迄今為止這是歷史上的任何踪跡傳奇的設計, [ 1然而,聖約翰必須是熟悉這說明,記錄因為它是由所有三Synoptists 。 ]這沒有絲毫表明了這一點出現。

Early morning was breaking, and under the rosy glow above the cool shadows were still lying on the pebbly 'beach.'清晨被打破,並根據上述樂觀的輝光涼爽的陰影仍然躺在卵石'海灘。 There stood the Figure of One Whom they recognised not, nay, not even when He spake.截至目前形象的一個他們認可不,不,不,即使他spake 。 Yet His Words were intended to bring them this knowledge.然而,他的話的目的是使這方面的知識。 The direction to cast the net to the right side of the ship brought them, as He had said, the haul for which they had toiled all night in vain.的方向投來的淨右側的船舶帶來了他們,他說,長途的,他們辛苦一夜徒勞的。 And more than this: such a multitude of fishes, enough for 'the disciple whom Jesus loved,' and whose heart may previously have misgiven him.以上這一點:這樣一個多種魚類,足夠的'人的門徒耶穌愛' ,其心可以前misgiven他。 He whispered it to Peter: 'It is the Lord, 'and Simon, only reverently gathering about him his fisher's upper garment, [2 This notice also seems specially indicative that the narrator is himself from the Lake of Galilee.] cast himself into the sea.他低聲向彼得: '這是上帝'和西蒙,只有虔誠地收集有關他的費希爾的上層服裝, [ 2本公告似乎也特別指示的敘述者是自己從加利利湖。 ]自詡為到大海。

Yet even so, except to be sooner by the side of Christ, Peter seems to have gained nothing by his haste.即便如此,除非是遲早的一側的基督,彼得似乎沒有取得他的草率行事。 The others, leaving the ship, and transferring themselves to a small boat, which must have been attached to it followed, rowing the short distance of about one hundred yards, [3 About 200 cubits.] and dragging after them the net, weighted with the fishes.另外,離開船,並轉讓自己一條小船,它必須被連接到它之後,賽艇短距離約100碼, [ 3約200肘。 ]並拖曳後,他們的淨,與加權的魚類。

They stepped on the beach, hallowed by His Presence, in silence, as if they had entered Church or Temple.他們加強在海灘上,由他的神聖的存在,在保持沉默,因為如果他們進入教會或寺廟。 They dared not even dispose of the netful of fishes which they had dragged on shore, until He directed them what to do.他們甚至不敢處置netful的魚類,他們拖上岸,直到他指示他們怎麼做。 This only they notice, that some unseen hand had prepared the morning meal, which, when asked by the Master, they had admitted they had not of their own.這只是他們的通知,一些看不見的手已經準備了早餐,而當被問及由碩士,他們都承認他們沒有自己的。 And now Jesus directed them to bring the fish they had caught.現在,耶穌指示他們,使他們的魚捕獲。 When Peter dragged up the weight net, it was found full of great fishes, not less than a hundred and fifty-three in number.當彼得拖到了淨重量,發現充滿了偉大的魚類,不得少於100和53的號碼。 There is no need to attach any symbolic import to that number, as the Fathers and later writers have done.不需要附加任何象徵性的進口數量,作為父親,後來做作家。 We can quite understand, nay, it seems almost natural, that, in the peculiar circumstances, they should have counted the large fishes in that miraculous draught that still left the net unbroken.我們可以明白,不,它似乎是自然的,認為,在特殊情況下,他們應該有個大型魚類在這奇蹟般的吃水仍然離開了淨完整。

[1 Canon Westcott gives, from St. Augustine, the points of difference between this and the miraculous draught of fishes on the former occasion (St. Luke v.). [ 1佳能Westcott提供,來自聖奧古斯丁點的區別和神奇的吃水魚類對前一次(聖盧克訴) 。 These are very interesting.這些都是非常有趣。 Fathers about the symbolic meaning of the number 153.] It may have been, that they were told to count the fishes, partly, also, to show the reality of what had taken place.父親的象徵意義的數目153 。 ]這可能是,他們被告知計數魚類,部分,還表現出的現實所發生的。 But on the fire the coals there seems to have been only one fish, and beside it only one bread.但是,火災的煤,似乎已只有一個魚,旁邊只有一個麵包。 [2 This seems implied in the absence of the article in St. John xxi. [ 2這似乎暗示由於缺乏相應聖約翰21 。 9.] To this meal He now bade them, for they seem still to have hung back in reverent awe, nor durst they ask him, Who He was, well knowing it was the Lord. 9 。 ]為了這一餐現在他吩咐他們,他們似乎仍然有掛在虔誠的敬畏,也不德斯特他們問他,他是誰,也知道這是上帝。 This, as St. John notes, was the third appearance of Christ to the disciples as a body.這一點,因為聖約翰指出,是第三次出現的基督門徒作為一個機構。 [3 St. John could not have meant His third appearance in general, since himself had recorded three previous manifestations.] [ 3聖約翰不能意味著他第三次出現在一般的,因為他記錄了前三次的表現。 ]

10. 10 。 And still this morning of blessing was not ended.並且仍然上午的祝福是沒有結束。 The frugal meal was past, with all its significant teaching of just sufficient provision for His servants, and abundant supply in the unbroken net beside them.在儉樸的餐是過去,所有的重要教學只是提供足夠的人員,以及供應充裕,在連續淨了他們身邊。 But some special teaching was needed, more even than that to Thomas, for him whose work was to be so prominent among the Apostles, whose love was so ardent, and yet in its very ardour so full of danger to himself.但是,一些特殊的教學需要,更甚至比托馬斯說,他的工作是如此突出的使徒,他的愛是如此殷切,但在其非常熱情充滿奮不顧身。 For, our dangers spring not only from deficiency, but it may be from excess of feeling, when that feeling is not commensurate with inward strength.因為,我們的危險春天不僅從不足,但它可能是由過量的感覺,當這種感覺是不相稱的外來力量。

Had Peter not confessed, quite honestly, yet, as the event proved, mistakenly, that his love to Christ would endure even an ordeal that would disperse all the others?彼得已經沒有交待,很坦率地說,但是,正如事件證明,錯誤,他的愛將基督忍受的磨難甚至將驅散所有其他的? [a St. Matt. [聖馬特。 xxvi. 33; St. John xiii. 26 。 33 ;聖約翰十三。 37.] And had he not, almost immediately afterwards, and though prophetically warned of it, thrice denied his Lord? 37 。 ]他並沒有,幾乎立即,儘管預言警告它,三次否認他的上帝? Jesus had, indeed, since then appeared specially to Peter as the Risen One.耶穌的確,自那時以來出現專門為彼得復活的一個。 But this threefold denial still, stood, as it were, uncancelled before the other disciples, nay, before Peter himself.但是,這三個方面仍然拒絕,照目前的情況,因為它是,面前的uncancelled其他弟子,不前,彼得本人。 It was to this that the threefold question to the Risen Lord now referred.這是本的三倍問題復活的主現稱。 Turning to Peter, with pointed though most gentle allusion to be danger of self-confidence, a confidence springing from only a sense of personal affection, even though genuine, He asked: 'Simon, son of Jona', as it were with fullest reference to what he was naturally, 'lovest thou Me more than these?'至於彼得,並指出儘管大多數溫柔典故是危險自信心,信心來自興起只有一種個人感情,即使真正的,他問: '西蒙的兒子, Jona ' ,因為它是與充分參考他所說的自然,你我lovest以上這些? ' Peter understood it all.彼得理解這一切。

No longer with confidence in self, avoiding the former reference to the others, and even with marked choice of a different word to express his affection [4 Christ asks: and Peter answer:.] from that which the Saviour had used, he replied, appealing rather to his Lord's, than to his own consciousness: 'Yea, Lord, Thou knowest that I love Thee.'不再與自我的信心,避免前提到了其他,甚至顯著選擇不同的詞來表達自己的感情[ 4基督問:和彼得回答: 。 ]從其中使用了救世主,他回答說,吸引力,而他的上帝,而不是他自己的意識: '啊,上帝,你知道我愛你。 And even here the answer of Christ is characteristic. it was to set him first the humblest work, that which needed most tender care and patience: 'Feed [provide with food] May Lambs.'甚至在這裡的答案是基督的特點。這是他第一次設立的humblest工作,那些最需要愛撫和耐心: '飼料[提供食物] 5月羔羊。

Yet a second time came the same question, although now without the reference to the others, and, with the same answer by Peter, the now varied and enlarged commission: 'Feed [shepherd] My Sheep.'然而,第二次出現了同樣的問題,雖然現在沒有提及其他國家,並以同樣的答案彼得,現在不同和擴大委員會: '飼料[牧羊]我的羊。 Yet a third time did Jesus repeat the same question, now adopting in it the very word which Peter had used to express his affection.然而,第三次沒有耶穌重複同樣的問題,現在通過它的詞彼得用來表達自己的感情。 Peter was grieved at this threefold repetition.彼得是在這個悲痛三倍重複。 It recalled only to bitterly his threefold denial.它回顧痛苦只有他拒絕了三倍。 And yet the Lord was not doubtful of Peter's love, for each time He followed up His question with a fresh Apostle commission; but now that He put it for the third time, Peter would have the Lord send down the sounding-line quite into the lowest deep of this heart: 'Lord, Thou knowest all things, Thou perceivest that I love Thee!'但上帝沒有懷疑彼得的愛,他每次都跟進他的問題,以新的使徒委員會;但現在,他把它的第三次,彼得將有上帝給了測線相當的最低深的心: '上帝,你知道所有的事情,你perceivest我愛你! And now the Saviour spake it: 'Feed [provide food for] My sheep.'現在,它的救世主spake : '飼料[提供糧食]我的羊。 His Lamb, His Sheep, to be provided for, to be tended as such!他的羔羊,他的羊群,向作出規定,將傾向於這樣! And only love can do such service.只有愛可以做這種服務。

Yes, and Peter did love the Lord Jesus.是的,和彼得也愛主耶穌。 He had loved Him when he said it, only to confident in the strength of his feelings, that he would follow the Master even unto death. And Jesus saw it all, yea, and how this love of the ardent temperament which had once made him rove at wild liberty, would give place to patient work of love, and be crowed with that martyrdom which, when the beloved disciple wrote, was already matter of the past.他愛他時,他說,只有以信心的力量自己的感情,他將遵循祂碩士甚至死亡。與耶穌看到這一切,是啊,和如何愛的殷切氣質曾經使他流浪在野外的自由,將病人的地方工作的熱愛,並紛紛與犧牲,當了心愛的弟子寫道,此事已經過去。 And the very manner of death by which he was to glorify God was indicated in the words of Jesus.和極的方式死亡的,他讚美真主表示的話耶穌。

As He spake them, He joined the symbolic action to His 'Follow Me.'正如他spake他們,他加入了具有象徵意義的行動,他的'跟我。 This command, and the encouragement of being in death literally made like Him, following Him, were Peter's best strength.此命令,並鼓勵正在死亡字面上作出喜歡他,跟著他,是彼得的最佳實力。 He obeyed; but as he turned to do so, he saw another following.他服從了,但他拒絕這樣做,他看到另一以下。 As St. John himself puts it, it seems almost to convey that he had longed to share Peter's call, with all that it implied.至於聖約翰自己所說的那樣,但幾乎轉達說,他渴望分享彼得的號召,同所有,它暗示。 For, St. John speak of himself as the disciple whom Jesus loves, and he reminds us that in that night of betrayal he had been specially a sharer with Peter, nay, had spoken what the other had silently asked of him.對於,聖約翰說自己是耶穌的門徒人喜歡,他提醒我們,在這個夜晚,他背叛了專門一共享與彼得,不,談到什麼其他已悄悄地問他。 Was it impatience, was it a touch of the old Peter, or was it a simple inquiry of brotherly interest which prompted the question, as he pointed to John: 'Lord, and this man, what?'它是不耐煩的,是一個觸摸的老彼得,還是一個簡單的調查兄弟促使利益的問題,他指出,約翰: '上帝,這名男子,怎麼辦? '

Whatever had been the motive, to him, as to us all, when perplexed about those who seem to follow Christ, we ask it, sometimes is bigoted narrowness, sometimes in ignorance, folly, or jealousy, is this answer: 'What is that to thee? follow thou Me.'無論是動機,他說,作為我們大家,困惑時,誰對這些似乎追隨基督,我們要求它,有時甚至是偏執狹隘,有時是在無知,愚蠢,或嫉妒,這是回答: '這是什麼以你的?後續你我。 For John also had his life-work for Christ. It was to 'tarry' while He was coming [1 So Canon Westcott renders the meaning.約翰也有他的生活,工作的基督。它是'黑' ,而他未來[ 1所以佳能Westcott使意義。 The 'coming' might refer to the second Coming, to the destruction of Jerusalem, or even to the firm establishment of the Church.在'未來'可能指的是第二個,摧毀耶路撒冷,或什至該公司建立了教會。 The tradition that St. John only slept in the grave at Ephesus is mentioned even by St. Augustine.], to tarry those many years in patient labour, while Christ was coming.傳統的聖約翰只有睡在墳墓以弗所甚至提到了聖奧古斯丁。 ] ,以柏油那些多年來在病人勞動力,而基督到來。

But what did it mean?但是,什麼意思? The saying went aboard among the brethren that John was not to die, but to tarry till Jesus came again to reign, when death would be swallowed up in victory.俗話說上了兄弟之間的約翰沒有死,而是要耽擱到耶穌又來了統治時,死亡將吞沒了勝利。 But Jesus had not so said, only: 'If I will that he tarry while I am coming.'但是,耶穌沒有這樣說,只有: '如果我將他耽擱,而我來。 What that 'Coming' was, Jesus had not said, and John knew not.什麼是'未來'是,耶穌沒有說,約翰不知道。 So, then, there are things, and connected with His Coming, on which Jesus has left the evil, only to be lifted by His own Hand, which He means us not to know at present, and which we should be content to leave as He has left them.這樣,那麼,有事情,與他來,因為耶穌已經離開了邪惡,只是取消了他自己的手,這意味著我們,他不知道,目前,我們應當內容離開他已經離開他們。

11. 11 。 Beyond this narrative we have only briefest notices: by St.除了這說明,我們只有briefest告示:由聖 Paul, of Christ manifesting Himself to James, which probably finally decided him for Christ, and the Eleven meeting Him at the mountain, where He had appointed them; by St.保羅,基督表現自己的詹姆斯,這可能最終決定他的基督,並有11次他在山區,在那裡,他已經任命了他們的街 Luke, of the teaching in the Scriptures during the forty days of communication between the Risen Christ and the disciples.盧克,在教學中的聖經在四十天之間的溝通和復活的基督門徒。

But this twofold testimony comes to us from St. Matthew and St.但是,這兩個方面來證明我們從馬太和聖 Mark, that then the worshipping disciples were once more formed into the Apostolic Circle, Apostles, now, of the Risen Christ.馬克,這則是崇拜的弟子再次形成使徒圈,使徒,現在的復活的基督。 And this was the warrant of their new commission: 'All power (authority) has been given to Me in heaven and on earth.'這是令他們新的委員會: '一切權力(權威)一直給我在天堂和地球上。 And this was their new commission: 'God ye, therefore, and make disciples of all the nations, baptizing them into the Name of the Father, and of the Son, and of the Holy Ghost.'這是他們新的委員會: '上帝業,因此,使弟子的所有國家,洗禮他們以父之名,和兒子,和聖靈。 And this was their work: 'Teaching them to observe all things whatsoever I commanded you.'這是他們的工作: '教學他們遵守所有的東西無論你我指揮。 And this is His final and sure promise: 'And lo, I am with you always, even unto the end of the world.'這是他最後和肯定的承諾: '和LO ,我與你永遠,即使你們世界的盡頭。

12. 12 。 We are once more in Jerusalem, whither He had bidden them go to tarry for the fulfillment of the great promise.我們再一次在耶路撒冷,何處他bidden他們去柏油為實現偉大的諾言。 The Pentecost was drawing nigh.在聖靈降臨節即將在附近。 And on that last, day the day of His Ascension, He led them forth to the well-remembered Bethany.並在此最後一天,一天,他阿森松島,他帶領他們提出的良好記住貝塔尼。 From where He had made His last triumphal Entry into Jerusalem before His Crucifixion, would He make His triumphant Entry visibly into Heaven.從那裡,他提出了他最後的凱旋進入耶路撒冷之前,在十字架上,將他讓他的勝利進入到天堂明顯。 Once more would they have asked Him about that which seemed to them the final consummation, the restoration of the Kingdom to Israel.一旦更將他們向他詢問這似乎給他們最後的圓滿,恢復對以色列王國。 But such questions became them not.但是,這些問題成為他們不要。 Theirs was to be work, not rest; suffering, not triumph.他們要工作,沒有休息;的痛苦,而不是勝利。 The great promise before them was of spiritual, not outward, power: of the Holy Ghost, and their call not yet to reign with Him, but to bear witness for Him.偉大的承諾之前,他們的精神,而不是外向,功率:在聖靈,並呼籲尚未與統治,但他見證他。

And, as He so spake, He lifted His Hands in blessing upon them, and, as He was visibly taken up, a cloud received Him. And still they gazed, with upturned faces, on that luminous cloud which had received Him, and two Angels spake to them this last message from him, that He should so come in like manner, as they had beheld Him going into heaven.而且,正如他因此spake ,他舉起雙手祝福他們,並為他明顯採取行動,雲接待了他。而且他們仍然凝視,並翻過來的面孔,在此發光雲收到了他,和兩個天使spake他們最後這個訊息他,說他應該這樣來想的方式,因為他們看見他進入天堂。

And so their last question to Him, ere He had parted from them, was also answered, and with blessed assurance. Reverently they worshipped Him; then, with great joy, returned to Jerusalem.因此,他們的最後一個問題他說,他曾元件從他們分手,也回答,並保證與祝福。恭敬地他們崇拜他,然後,懷著極大的喜悅,返回耶路撒冷。 So it was all true, all real, and Christ 'sat down at the Right Hand of God!'因此,所有真正的,所有真實的,基督坐到右上帝之手! Henceforth, neither doubting, ashamed, nor yet afraid, they 'were continually in the Temple, blessing God,' 'And they went forth and preached everywhere, the Lord working with them, and confirming the word by the signs that follows.從今以後,無論是懷疑,感到羞恥,也沒有害怕,他們'不斷在寺,祝福神' , '他們去提出和鼓吹世界各地,主同他們一起工作,並確認這個詞的跡象表明如下。 Amen.'阿門。

Amen!阿門! It is so.這是如此。 Ring out the bells of heaven; sing forth the Angelic welcome of worship; carry it to the utmost bound of earth!環敲響了天堂;唱提出了天使歡迎的崇拜;隨身攜帶的最大約束的地球! Shine forth from Bethany, Thou Sun of Righteousness, and chase away earth's mist and darkness, for Heaven's golden day has broken!服務提出從貝塔尼,你的義孫,並趕走地球的霧氣和黑暗,為天堂的黃金一天打破了!


Easter Morning, 1883., Our task is ended, and we also worship and look up.復活節上午, 1883年。 ,我們的任務是結束了,我們也崇拜和仰視。 And we go back from this sight into a hostile world, to love, and to live, and to work for Risen Christ.我們回去從這個視線成一個敵對的世界,愛情和生活,並致力於復活的基督。 But as earth's day if growing dim, and, with earth's gathering darkness, breaks over it heaven's storm, we ring out, as of old they were wont, from church-tower, to the mariners that hugged a rock-bound coast, our Easter-bells to guide them who are belated, over the storm-tossed sea, beyond the breakers, into the desired haven.但是,隨著地球的一天,如果越來越暗淡,並與地球的收集黑暗,它打破了天堂的風暴,我們環,因為舊有習慣,他們從教堂塔樓,向船員的擁抱岩石時限海岸,我們的復活節編鐘來指導他們誰是遲來的,在風暴拋出海,超出了斷路器,成為理想的天堂。 Ring out, earth, all thy Easter-chimes; bring you offerings, all ye people; worship in faith, for, 'This Jesus, When was received up from you into heaven, shall so come, in like manner as ye beheld Him going into heaven.'環的那樣,地球上所有你的復活節,編鐘;帶給您的產品,所有業人;崇拜的信仰,對, '這耶穌,當收到從你進入天堂,所以今後應在一如你們看見他去進入天堂。 'Even so, Lord Jesus, come quickly!' '即使如此,主耶穌,迅速到來!


Author Edersheim refers to MANY reference sources in his works.作者愛德生提到許多參考資料在他的作品。 As a Bibliography resource, we have created a separate Edersheim References list. All of his bracketed references indicate the page numbers in the works referenced.作為一個書目資源,我們創建了一個單獨的愛德生參考清單。所有提到他的括號內顯示頁碼的作品中引用。


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Ascension of Jesus 耶穌升天

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