Mǎtaìfúyīn 11

1 Yēsū fēnfu wán le shí èr ge méntǔ , jiù líkāi nàli , wǎng gè chéng qù chuán dào jiàoxun rén .

2 Yuēhàn zaì jiānlǐ tīngjian Jīdū suǒ zuò de shì , jiù dǎfa liǎng ge méntǔ qù ,

3 Wèn tā shuō , nà jiāngyào lái de shì nǐ ma , háishì wǒmen dĕnghòu biérén ne .

4 Yēsū huídá shuō , nǐmen qù , bǎ suǒ tīngjian suǒ kànjian de shì gàosu Yuēhàn .

5 Jiù shì xiāzi kànjian , quèzi xíng zǒu , zhǎngdà má fēng de jiéjìng , lóngzi tīngjian . sǐ rén fùhuó , qióngrén yǒu fúyin chuán gĕi tāmen .

6 Fán bù yīn wǒ diēdǎo de , jiù yǒu fú le .

7 Tāmen zǒu de shíhou , Yēsū jiù duì zhòngrén jiǎnglùn Yuēhàn shuō , nǐmen cóng qián chū dào kuàngyĕ , shì yào kàn shénme ne , yào kàn fēng chuī dòng de lúwĕi ma .

8 Nǐmen chū qù , dàodǐ shì yào kàn shénme , yào kàn chuān xìruǎn yīfu de rén ma , nà chuān xìruǎn yīfu de rén , shì zaì wánggōng lǐ .

9 Nǐmen chū qù , jiūjìng shì wèishénme , shì yào kàn xiānzhī ma . wǒ gàosu nǐmen , shì de , tā bǐ xiānzhī dà duō le .

10 Jīng shang jì zhe shuō , wǒ yào chāiqiǎn wǒde shǐzhĕ zaì nǐ miànqián , yùbeì dàolù . suǒ shuō de jiù shì zhège rén .

11 Wǒ shízaì gàosu nǐmen , fán fùrén suǒ shēng de , méiyǒu yī ge xīngqǐ lái dà guò shīxǐ Yuēhàn de . ránér tiānguó lǐ zuì xiǎo de , bǐ tā hái dà .

12 Cóng shīxǐ Yuēhàn de shíhou dào rújīn , tiānguó shì nǔlì jìnrù de , nǔlì de rén jiù de zhe le .

13 Yīnwei zhòng xiānzhī hé lǜfǎ shuō yùyán , dào Yuēhàn wéizhǐ .

14 Nǐmen ruò kĕn lǐngshòu , zhè rén jiù shì yīngdāng lái de Yǐlìyà .

15 Yǒu ĕr kĕ tīng de , jiù yīngdāng tīng .

16 Wǒ kĕ yòng shénme bǐ zhè shìdaì ne . hǎoxiàng háitóng zuò zaì jiēshì shang , zhāohū tóngbàn , shuō ,

17 Wǒmen xiàng nǐmen chuī dí , nǐmen bú tiàowǔ . wǒmen xiàng nǐmen jǔ āi , nǐmen bù chuí xiōng .

18 Yuēhàn lái le , yĕ bù chī , yĕ bù hē , rén jiù shuō tā shì beì guǐ fùzhuó de .

19 Rénzǐ lái le , yĕ chī , yĕ hē , rén yòu shuō tā shì tānshí hàojiǔ de rén , shì shuìlì zuì rén de péngyou . dàn zhìhuì zhī zǐ, zǒng yǐ zhìhuì wéi shì . ( yǒu gǔ juàn zuò dàn zhìhuì zaì xíngwéi shang jiù xiǎn wéi shì )

20 Yēsū zaì zhū chéng zhōng xíng le xǔduō yìnéng , nàxiē chéng de rén zhōng bù huǐgǎi , jiù zaì nàshíhòu zébeì tāmen shuō ,

21 Gēlāxùn nǎ , nǐ yǒu huò le , Bósaìdà a , nǐ yǒu huò le , yīnwei zaì nǐmen zhōngjiān suǒ xíng de yìnéng , ruò xíng zaì Tuīluó Xīdùn , tāmen zǎo yǐ pī má ménghuī huǐgǎi le .

22 Dàn wǒ gàosu nǐmen , dāng shĕnpàn de rìzi , Tuīluó Xīdùn suǒ shòu de , bǐ nǐmen hái róngyi ne .

23 Jiābǎinóng a , nǐ yǐjing shēng dào tiān shang . ( huò zuò nǐ jiāngyào shēng dào tiān shang ma ) jiānglái bì zhuìluò yīnjiān . yīnwei zaì nǐ nàli suǒ xíng de yìnéng , ruò xíng zaì Suǒduōmǎ , tā hái kĕyǐ cún dào jīnrì .

24 Dàn wǒ gàosu nǐmen , dāng shĕnpàn de rìzi , Suǒduōmǎ suǒ shòu de , bǐ nǐ hái róngyi ne .

25 Nàshí , Yēsū shuō , fù a , tiāndì de zhǔ , wǒ gǎnxiè nǐ , yīnwei nǐ jiāng zhèxie shì , xiàng cōngming tōngdá rén , jiù cáng qǐlai , xiàng yīnghái , jiù xiǎn chūlai .

26 Fù a , shì de , yīnwei nǐde mĕi yì bĕn shì rúcǐ .

27 Yīqiè suǒyǒude , dōu shì wǒ fù jiāofù wǒde . chúle fù , méiyǒu rén zhīdào zǐ . chúle zǐ hé zǐ suǒ yuànyì zhǐshì de , méiyǒu rén zhīdào fù .

28 Fán laókǔ dān zhòngdàn de rén , kĕyǐ dào wǒ zhèlǐ lái , wǒ jiù shǐ nǐmen dé ānxī .

29 Wǒ xīnli róu hé qiābēi , nǐmen dāng fù wǒde è , xué wǒde yàngshì , zhèyàng , nǐmen xīnli jiù bì dé xiǎng ānxī .

30 Yīnwei wǒde è shì róngyi de , wǒde dànzi shì qīng shĕng de .

Mǎtaìfúyīn 11 Commentary

Chapter 11

Christ's preaching. (1) Christ's answer to John's disciples. (2-6) Christ's testimony to John the Baptist. (7-15) The perverseness of the Jews. (16-24) The gospel revealed to the simple. The heavy-laden invited. (25-30)

Verse 1 Our Divine Redeemer never was weary of his labour of love; and we should not be weary of well-doing, for in due season we shall reap, if we faint not.

Verses 2-6 Some think that John sent this inquiry for his own satisfaction. Where there is true faith, yet there may be a mixture of unbelief. The remaining unbelief of good men may sometimes, in an hour of temptation; call in question the most important truths. But we hope that John's faith did not fail in this matter, and that he only desired to have it strengthened and confirmed. Others think that John sent his disciples to Christ for their satisfaction. Christ points them to what they heard and saw. Christ's gracious condescensions and compassions to the poor, show that it was he that should bring to the world the tender mercies of our God. Those things which men see and hear, if compared with the Scriptures, direct in what way salvation is to be found. It is difficult to conquer prejudices, and dangerous not to conquer them; but those who believe in Christ, their faith will be found so much the more to praise, and honour, and glory.

Verses 7-15 What Christ said concerning John, was not only for his praise, but for the people's profit. Those who attend on the word will be called to give an account of their improvements. Do we think when the sermon is done, the care is over? No, then the greatest of the care begins. John was a self-denying man, dead to all the pomps of the world and the pleasures of sense. It becomes people, in all their appearances, to be consistent with their character and their situation. John was a great and good man, yet not perfect; therefore he came short of glorified saints. The least in heaven knows more, loves more, and does more in praising God, and receives more from him, than the greatest in this world. But by the kingdom of heaven here, is rather to be understood the kingdom of grace, the gospel dispensation in its power and purity. What reason we have to be thankful that our lot is cast in the days of the kingdom of heaven, under such advantages of light and love! Multitudes were wrought upon by the ministry of John, and became his disciples. And those strove for a place in this kingdom, that one would think had no right nor title to it, and so seemed to be intruders. It shows us what fervency and zeal are required of all. Self must be denied; the bent, the frame and temper of the mind must be altered. Those who will have an interest in the great salvation, will have it upon any terms, and not think them hard, nor quit their hold without a blessing. The things of God are of great and common concern. God requires no more from us than the right use of the faculties he has given us. People are ignorant, because they will not learn.

Verses 16-24 Christ reflects on the scribes and Pharisees, who had a proud conceit of themselves. He likens their behaviour to children's play, who being out of temper without reason, quarrel with all the attempts of their fellows to please them, or to get them to join in the plays for which they used to assemble. The cavils of worldly men are often very trifling and show great malice. Something they have to urge against every one, however excellent and holy. Christ, who was undefiled, and separate from sinners, is here represented as in league with them, and polluted by them. The most unspotted innocence will not always be a defence against reproach. Christ knew that the hearts of the Jews were more bitter and hardened against his miracles and doctrines, than those of Tyre and Sidon would have been; therefore their condemnation would be the greater. The Lord exercises his almighty power, yet he punishes none more than they deserve, and never withholds the knowledge of the truth from those who long after it.

Verses 25-30 It becomes children to be grateful. When we come to God as a Father, we must remember that he is Lord of heaven and earth, which obliges us to come to him with reverence as to the sovereign Lord of all; yet with confidence, as one able to defend us from evil, and to supply us with all good. Our blessed Lord added a remarkable declaration, that the Father had delivered into his hands all power, authority, and judgment. We are indebted to Christ for all the revelation we have of God the Father's will and love, ever since Adam sinned. Our Saviour has invited all that labour and are heavy-laden, to come unto him. In some senses all men are so. Worldly men burden themselves with fruitless cares for wealth and honours; the gay and the sensual labour in pursuit of pleasures; the slave of Satan and his own lusts, is the merest drudge on earth. Those who labour to establish their own righteousness also labour in vain. The convinced sinner is heavy-laden with guilt and terror; and the tempted and afflicted believer has labours and burdens. Christ invites all to come to him for rest to their souls. He alone gives this invitation; men come to him, when, feeling their guilt and misery, and believing his love and power to help, they seek him in fervent prayer. Thus it is the duty and interest of weary and heavy-laden sinners, to come to Jesus Christ. This is the gospel call; Whoever will, let him come. All who thus come will receive rest as Christ's gift, and obtain peace and comfort in their hearts. But in coming to him they must take his yoke, and submit to his authority. They must learn of him all things, as to their comfort and obedience. He accepts the willing servant, however imperfect the services. Here we may find rest for our souls, and here only. Nor need we fear his yoke. His commandments are holy, just, and good. It requires self-denial, and exposes to difficulties, but this is abundantly repaid, even in this world, by inward peace and joy. It is a yoke that is lined with love. So powerful are the assistances he gives us, so suitable the encouragements, and so strong the consolations to be found in the way of duty, that we may truly say, it is a yoke of pleasantness. The way of duty is the way of rest. The truths Christ teaches are such as we may venture our souls upon. Such is the Redeemer's mercy; and why should the labouring and burdened sinner seek for rest from any other quarter? Let us come to him daily, for deliverance from wrath and guilt, from sin and Satan, from all our cares, fears, and sorrows. But forced obedience, far from being easy and light, is a heavy burden. In vain do we draw near to Jesus with our lips, while the heart is far from him. Then come to Jesus to find rest for your souls.