The Arising of Jesus产生的耶稣

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(Book 5, Chapter XVII From Life and Times of Jesus the Messiah (第五册,第十七章从生活和时代的耶稣弥赛亚
by Alfred Edersheim, 1886)由阿尔弗雷德爱德生,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.)(太二十八街1-10;圣马克十六1-11;圣卢克二十四1-12;圣约翰XX 1-18;。圣太二十八11-15;街马克十六12,13;圣卢克二十四13-35;。林前十五5;圣马可十六14;圣卢克二十四36-43;圣约翰XX 19-25;街约翰XX 26-29;。圣太二十八16;圣约翰二十一1-24;。圣太二十八17-20;圣马克xvi.15 - 28;林前十五6;圣卢克二十四44-53;圣马克十六19,20;徒一3-12)。

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.灰色黎明是裸奔的天空,当他们谁曾这样深情地看着他,以他埋了寂寞的方式使他们在花园岩石凿成的坟墓。[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我必须仍然不明朗,但是重要的是,是否是指周六晚上或周日清晨。]相当大的作为是完全统一的各种说明细节的困难,事实上,如果重要性的重视,这样的企图,我们感谢要知道,任何的犹豫只重视细节安排的分钟,[2谁是读者对这些似乎还是比较小的差异真正渴望的不同意见所指的各种评论。 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.在严格正统方在调解最详细,得知企图是,通过麦克莱伦(新的考验。四大福音书,第508-538和谐),虽然他的最终计划安排在我看来,太复合材料。]而不是对案件事实的伟大。 And even these minute details would, as we shall have occasion to show, be harmonious, if only we knew all the circumstances.即使这些微小的细节会,因为我们将有机会表明,和谐,只要我们知道的所有情况。

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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.所不同的,如果这种可能被调用,需要在妇女,谁在早期的早晨来到墓,稀缺的名 ​​称详细讨论, 它可能已被,有两方,从不同地方出发,以应付在墓,而这也为在他们所看到的和听到的坟墓的细节略有差异帐户。At any rate, the mention of the two Marys and Joanna is supplemented in St. Luke [a St. Luke xxiv.无论如何,这两个玛利亚和Joanna提的是补充,圣卢克[一个圣卢克二十四。10.] by that of the 'other women with them,' while, if St. John speaks only of Mary Magdalene, [b St. John xx. 10]由“其他妇女与他们”,而认为,如果圣约翰讲只有玛利亚,[B圣约翰XX。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]她的报告对彼得和约翰:“我们不知道他们在那里打下他,'暗示,她没走单独的墓。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.这是一周的第一天[3表达式恰恰答案的拉比。],根据犹太历计算从他死亡的第三天。[1 Friday, Saturday, Sunday.] [1星期五,星期六,星期日。]

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.叙述离开的安息日的休息推迟其访问墓的印象,但它至少是一个奇怪的巧合,亲属和死者朋友的要严重到第三天习惯了(当据推测腐败是应该开始),以确保这些规定有真的死了。 [a Mass. Semach. [一个马萨诸塞州Semach。viii.八。p.29 d.] Commenting on this, that Abraham described Mount Moriah on the third day, [b Gen. xxii.29 D.]对此,亚伯拉罕所描述的第三天摩利亚山上,[B将军二十二。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]的拉比坚持的“第三天”在与以色列有关的各种活动的重要性,并特别它的发言,对死者复活的连接,在证据指居屋。vi.六。2.2。[c Ber.[C误码率。R. 56, ed, Warsh.R. 56版,沃什。p. 102 b, top of page.] In another place, appealing to the same prophetic saying, they infer from Gen. xlii.102 B,页首。]在另一个地方,呼吁同预言说,他们推断,从创四十二。7, that God never leaves the just more than three days in anguish.7,上帝从来没有离开痛苦刚刚在三天以上。[d Ber.[D误码率。R. 91.]R. 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.在哀悼的第三天也形成了时间排序,因为它被认为灵魂徘徊轮,直到第三天的身体,当它终于从它的帐幕分手。[e Moed K. 28 b; Ber.[E Moed K. 28 B;误码率。R. 100.] R. 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.虽然这些东西在这里提到的,我们需要很少说,没有这样的想法是用神圣的悼念谁,在那个星期天上午的灰色,[2我不能相信,圣马太二十七中。 1 refers to a visit of the two Marys on the Saturday evening, nor St. Mark xvi. 1指的是两个玛利亚在星期六晚上的访问,也不圣马克十六。1 to a purchasing at that time of spices.] went to the Tomb.1到那个时候购买的香料。]去了墓。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.是否有两个妇女群体谁开始从不同的地方,以应付在墓,其中最突出的人物是玛利亚[3帐目暗示,这些妇女就知道石头的密封没有和门卫设置在墓。 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).这可能是持有作为证据,即圣马太可能并不意味着这两个玛利亚曾访问过的前一天晚上(xxviii. 1)严重。In such case they must have seen the guard.在这种情况下,他们都看过的后卫。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.也不能在这种情况下,妇女不知道谁滚远为他们之间的石头作为虔诚的妇女中突出的使徒彼得是(,).],。

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.她似乎已经达到了坟墓,而且,看到大石头已覆盖其入口处卷而去,匆匆判断的是,主的身体已被拆掉。 Without waiting for further inquiry, she ran back to inform Peter and John of the fact.无需等待进一步调查,她跑前跑后,告知事实彼得和约翰。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.这里介绍的传播者,曾有过很大的地震,并认为有主的使者,为闪电和辉煌的白色服装人的视线,已经回滚的石头, 并呼吁坐在上面,当由什么后卫,affrighted他们听到和看到的,特别是在外观和天使在天上的权力的态度,已经与凡人模糊此案。 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.记住与受难相连的事件,这无疑已经被谈论之中,士兵类,并铭记这样的景象就如心中的印象,我们可以随时了解这两个谁是漫漫长夜一直保持守卫哨兵的作用在孤墓。

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.事件本身(我们的意思是:关于石头的滚动距离),我们假设有发生后,基督复活的地方,在晨曦初,而圣洁的女人在他们的途中墓人。 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.地球地震不能在一般意义上,而是一个晃动的地方,当生命的主破裂阴间的大门重新租客他的荣耀的身体,和闪电般的天使从天上下降到滚远石头。 To have left it there, when the Tomb was empty, would have implied what was no longer true.要离开它在那里,当墓是空的,会是什么暗示不再真实。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.'但有一个在人的精心防范和缓解与该神手可以扫他们一边,其中,作为整个基督的历史和他的教会,回顾预言宣言对比崇高的讽刺:“他是sitteth在天应笑。“

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.虽然赶紧抹大拉,可能是由另一条道路,对彼得和约翰居留权,其他妇女也已经达到了墓,无论是在一方,或者也可能是在两家公司。 They had wondered and feared how they could accomplish their pious purpose, for, who would roll away the stone for them?他们怀疑,并担心他们如何能完成他们的虔诚的目的,因为,谁对他们将滚远的石头?But, as often, the difficulty apprehended no longer existed.但是,正如很多时候,困难逮捕不再存在。Perhaps they thought that the now absent Mary Magdalene had obtained help for this.也许他们认为现在不存在玛利亚已经获得这种帮助。At any rate, they now entered the vestibule of the Sepulchre.无论如何, 他们现在进入了圣墓前庭。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. 这里的天使外表充满了恐惧他们,但天上的使者吩咐他们解雇逮捕;他告诉他们,基督是不存在,但也不再死了,但是上升,事实上,他曾预言在加利利向门徒;最后,他吩咐他们赶紧向弟子与公告,以及与此消息,说,因为基督已指示他们之前,他们要满足他在加利利。

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.它不仅是这个连接,可以这么说,与过去熟悉的奇妙的存在,并帮助他们认识到,这是他们非常硕士;也不但在退休,安静,和加利利的安全性,将有最好的充分表现的机会,至于500,和最终的谈话和指示。 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.不过,最主要的理由,那这​​说明,否则奇怪,几乎独占,突出在这样的时刻的方向,以满足他在加利利定,已经在前面的章节说明。 [1 See this Book, ch. [1看到这本书,CH。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。]随着对基督的背叛晚上在客西马尼十一散射,使徒学院暂时打破了。They continued, indeed, still to meet together as individual disciples, but the bond of the Apostolate was for the moment, dissolved.他们继续说,事实上,仍然以满足个人的弟子在一起,但对使徒国债的时刻,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.而使徒圈是改革,而使徒委员会更新和扩大在加利利;不,事实上,它的湖,只有十一seven似乎已经存在,[一个圣约翰二十一。 2.] but on the mountain where He had directed them to meet Him.2]但在山区里,他已经指示他们与他会面。[b St. Matt.[B圣马特。xxviii.二十八。16.] Thus was the end to be like the beginning.16]因此是最终要像开始。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.当他第一次被调用,并指示对他们的工作,就他再次打电话给他们,给充分的方向,并赋予新的amplest权力。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.在耶路撒冷他的出现是为了准备这一切他们,向你保证,他的复活的事实他们完全和愉快,其完整的教学将会获得在加利利。 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而当妇女感到困惑和几乎意识,服从命令去中和自己研究的墓现在空利基, 他们看见两个天使

[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可能,但是,一直是在一个天使的出现,是一个公司的妇女,两个天使到另一个],可能与抹大拉后一看,在头一个,其他的脚那里,耶稣尸体躺。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.他们不再等待,而是赶紧,没有对任何人来说,携带的弟子,他们的音信,其中甚至还不能掌握全面导入。[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虽然我发言的题目非常diffidently,在我看来就好像传播者已压缩成一个叙述了当天上午的活动全:“在圣墓妇女。”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.正是这种压缩,使比真的发生了,由于被分割为场景的出现,情节,不同的作家,突出不同的人或者在什么是真正的一个场景不同详细介绍了更多的事件出现。

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,我处理,虽然再次与伟大的缺乏自信, 视为与该到玛利亚,在圣约翰XX记录相同耶稣出现“以女性(圣太xxciii,9)。11-17, and referred to in St. Mark xvi.11-17,并提到在圣马克十六。9, the more so as the words in St. Matt.9,更何况在圣马特的话。xxviii.二十八。9 'as they went to tell His disciples' are spurious, being probably intended for harmonious purposes. 9',因为他们去告诉他的门徒“是虚假的,即可能为目的的和谐。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,尽管这个建议,我绝不会保持一定的作为一个我自己的心,尽管它的细节,否则将简化非常复杂的。]

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.但无论细节unclearness尽可对概要的叙述,由于其巨大的压缩,全是不同的,当我们遵循抹大拉的步骤,因为这些在第四福音跟踪。 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.从墓加速,她跑到彼得住宿和约翰认为,对介词“到”可能标志着重复,这两个被占领的不同,虽然也许紧密毗邻,宿舍。 [c So already Bengel.] Her startling tidings induced them to go at once, 'and they went towards the sepulchre.'[C所以已经Bengel。]她的惊人的福音诱导他们去一次,“他们对坟墓去了。”'But they began to run, the two together,' probably so soon as they were outside the town and near 'the Garden.'“但他们开始运行,两者相加,”这么快,因为他们可能和镇外附近是“花园”。John, as the younger, outran Peter.约翰,因为年轻,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它可被视为一个什么样的人们可能指定作为险恶用心归集到福音的时候,最先进的“负面批评描述为暗示犹太人和外邦人之间的较量基督教这个”传奇“标本(彼得和约翰),其中年轻的收益的比赛!

Similarly, we are informed that the penitent on the Cross is intended to indicate the Gentiles, the impenitent the Jews!同样,我们了解到,在十字架上的忏悔是为了表明外邦人中,不知悔改的犹太人!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.但是,没有语言可以强烈否定的归集,即福音许多地区表现为对他人在早期教会的某些倾向隐蔽攻击目的,在伯多禄和反对约翰和保罗方向Jacobine。]到达圣墓,和弯腰下来,“他seeth”的亚麻布衣服,但是,从他的位置,而不是餐巾纸奠定除了本身。 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约翰进入圣墓,他的冲动的同伴,谁抵达后,他立即想到了无外乎立即全面清理了其他的奥秘。

As he entered the sepulchre, he 'steadfastly (intently) beholds' in one place the linen swathes that had bound about His Head.当他进入坟墓,他“坚决(专注)beholds”在一个地方的亚麻布的有关于他的头大片的约束。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.有没有草率的迹象,但一切都井然有序,留下了一个谁悠闲地剥夺了什么不再befitted他自己的印象。Soon 'the other disciples' followed Peter.不久,“其他门徒”之后彼得。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.而他所看到的效果是,他现在在他心里认为,师父上升为到那么他们还没有从圣经的知识,他必须得到回升。And this also is most instructive.而这也是最有启发。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.这是以前没有从圣经所得出的信念,认为基督是从死里复活,这导致了它的预期,但他已经上升,而导致了什么圣经的主题来讲授知识的证据。

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,无论光曾在约翰的心最深处避难所上升,他说话不是他的想法向抹大拉,她是否已经达到了圣墓ERE两人离开,或者满足他们的方式。 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.这两个门徒回自己的家,无论是感觉,更可以在墓什么也没学到,或等待进一步的教学和指导。Or it might even have been partly due to a desire not to draw needless attention to the empty Tomb.或者,它甚至可能已被部分原因是不必要的欲望不提请注意空墓。But the love of the Magdalene could not rest satisfied, while doubt hung over the fate of His Sacred Body.但是,抹大拉的爱不能满足休息,而怀疑过他的神圣的身体挂的命运。It must be remembered that she knew only of the empty Tomb.我们必须记住,她知道的只是空墓。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.一时间,她一语道破了她的悲伤痛苦,然后,她擦干眼泪,她停下来考虑墓多看,她认为空的时候,因为她“目不转睛凝视着,”墓似乎没有再空。

At the head and feet, where the Sacred Body had lain, were seated two Angels in white.在头和脚,在那里躺了神圣的身体,坐在两个白色的天使。Their question, so deeply true from their knowledge that Christ had risen: 'Woman, why weepest thou?'他们的问题,所以深受他们的知识真正基督已上升:“女人,你为什么哭?”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.似乎已经有这样压倒性的突发性,,如果没有能够实现,在半黑暗是谁,民政事务总署问它或许,她说话,一心只在获取信息后,抹大拉她要求:“因为他们有带走我的主,我不知道[1当迈尔辩称,在圣约翰XX多元。 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,“我们不知道他们已经奠定他,”不指与抹大拉的其他妇女的存在,但一般表现为:我们全体他的追随者,没有它的知识,他必须忽略了,独自一人时,她在重复同样的话版本。 13, but markedly uses the singular number: 'I know not.'] where they have laid Him., 13,但明显使用了单数:“我不知道”。]他们奠定他,

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?'那么,它与我们经常说,哭泣,我们要求有疑问或恐惧,而如果我们只知道,不会上升到了嘴唇的问题;不仅如此,这天的自己“为什么?” fails to impress us, even when the Voice of its Messengers would gently recall us from the error of our impatience.不能打动我们,即使将其轻轻地记得语音信使从我们的错误我们急躁。

But already another was to given to the Magdalene.但是,另一个是已经给抹大拉。As she spake, she became conscious of another Presence close to her.当她说话,她成为另一个存在接近她的意识。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?快速转身,“她凝视着”上有她认识谁,而是视为园丁从他在那里的存在和他的问题:“女人,你为什么哭?Whom seekest thou?'谁seekest你?“The hope, that she might now learn what she sought, gave wings to her words, intensity and pathos.人们希望,她可能现在学什么她要求,她的话给了翅膀,强度和悲怆。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.如果假定的园丁过得紧到另一个地方的神圣的身体,她就离开,如果她只知道它被放置了。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.这个深度和痛苦的爱,这使得抹大拉忘记甚至一个犹太女人与陌生人交往的限制,是关键的开耶稣的嘴唇。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.片刻的停顿,和他说话在这些良好的想起她的名字口音,这让她从七倍邪恶的力量,并要求她到一个新的生命的第一绑定。

It was as another unbinding, another call into a new life.这是另一个解离,再打电话到一个新的生活。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.她不知道他的出现,正如其他人不知道在第一,所以不像,又那么喜欢,是荣耀的身体该是他们早知道。But she could not mistake the Voice, especially when It spake to her, and spake her name.但她不能错误的声音,特别是当她说话,她的名字和说话。So do we also often fail to recognise the Lord when He comes to us 'in another form' [a St. Mark xvi.所以,我们也往往不能认识到主时,他来到我们“的另一种形式”[1圣马克十六。12.] than we had known. 12]比我们早知道。But we cannot fail to recognise Him when He speaks to us and speaks our name.但是,我们不能不承认他时,他对我们说话和讲我们的名字。

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?也许我们可以在这里被允许暂停,并从复活的主,直到他说话不承认,问这个问题:用什么机构应我们崛起?Like or unlike the past?像或不像过去?Assuredly, most like.无疑,最喜欢。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.我们的身体会是真的;为灵魂将身体本身提出根据其过去的历史,不仅打动自己,因为现在的功能,但表达自己,让一个人可以通过他是众所周知的,因为什么他是。 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,在这方面也有道德方面的复活,并且是人类历史上和每个人完成。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.而基督也必须承担在他荣耀的身体,他的所有,所有,即使是他最亲密的门徒们不知道,也不理解,而他与他们,他们现在不承认,但一旦当他知道在他们说话。

It was precisely this which now prompted the action of the Magdalene, prompted also, and explains, the answer of the Lord.正是这种现在促使了抹大拉的动作,也提示,并解释说,主的回答。 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,她承认他的名字,老感觉她赶了过来,并与熟悉的“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这可能代表了伽利略的表达形式,如果是这样,将所有的证据。],我的师父,她会欣然就抓住他。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?它是无意识的冲动占据上风的宝贵财富,她已经永远失去了思想;无意识的尝试,以确保它不只是一个幽灵从天上的耶稣,但在地球上的体质,他真正的基督;或一代的姿态,对这种行为的崇拜她的心开始提示? Probably all these; and yet probably she was not at the moment distinctly conscious of either or of any of these feelings.也许这一切;,但可能她是在目前明显的一个或这些感情没有任何意识。

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.'但是他们都存在一个答案,并在其中一个更高的方向发展,由主的话给:“触摸我不要,因为我还没有登上了父亲。”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.不是从天上耶稣出现,因为他还没有升到父;不是前性交,不是前敬意和崇拜。 There was yet a future of completion before Him in the Ascension, of which Mary knew not.但有他的未来之前完成在阿森松岛,其中玛丽不知道。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.完成之间的未来和过去的工作,现在是有差距,部分原因是属于过去,部分未来。The past could not be recalled, the future could not be anticipated.过去不能回忆说,未来无法预料。

The present was of reassurance, of consolation, of preparation, of teaching.本是安慰,安慰,编制,教学。Let the Magdalene go and tell His 'brethren' of the Ascension.让抹大拉的去告诉他的“兄弟”的阿森松岛。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.'所以将她最好的,最真实地告诉他们,她看到他,所以也将他们最好的学习如何复活联系在一起,他的工作对他们的爱过去到未来:“我升入所不欲,我的父亲,和你的父亲,和我的上帝,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,过去最充分的教学中,目前最明显的表现,未来的明亮的教学,都为聚集在复活起来,来到使徒通过她的人,他投了七个爱口鬼子。

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,另一个是复活节早上是否圣马太与场景,在如何著名犹太诽谤出现了的门徒偷走了耶稣的身体解释。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.他告诉,如何防范已报给祭司长发生了什么事,以及他们是如何反过来又行贿的同时守护传播这个谣言,有前途,如果他们有睡而弟子抢劫圣墓虚构的帐户应达到彼拉多,他们将代表他们说情。 Whatever else may be said, we know that from the time of Justin Martyr [a Dial.不管别人可能会说,我们知道从贾斯汀烈士时间[拨号了。 c.C.Tryph.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] [在其粗糙的形式是所谓的Toldoth Jeshu,这可能是在瓦根赛尔的特拉Ignea Satanae年底看到告诉1]这一直是犹太人的解释。[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,以及现代作家最。]最近,然而,它除周到的犹太作家,给地方所谓的“视觉的假说,”以它充分借鉴已经取得的。

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.那是那年春天,每日早午或许不久之后,早一顿,当两个圆从该男子的弟子离开了城市。Their narrative affords deeply interesting glimpses into the circle of the Church in those first days.他们的叙述affords进入第一天,在教会的圈子深深有趣的影子。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.传达给我们的印象是完全困惑,其中只有一些事情站出来动摇和坚定的:爱到耶稣的人;弟兄之间的爱,相互信任和友谊,连同一些朦胧的希望还没有到,如果没有基督在他的王国,然而,有些表现的,或接近它。 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.'使徒学院似乎分为单位最多,甚至两个主要使徒,彼得和约翰,只是“他们肯定是我们。” And no wonder; for they are no longer 'Apostles', sent out.也难怪,因为他们不再是“使徒”,送了出去。Who is to send them forth?是谁送他们来呢?Not a dead Christ!不是死了基督!

And what would be their commission, and to whom and whither?而这将是他们的佣金,以及向谁和往那?And above all rested a cloud of utter uncertainty and perplexity.而休息首先是一种彻底的不确定性和困惑云。Jesus was a Prophet mighty in word and deed before God and all the people.耶稣是一个先知在神面前和字和所有的人契税威猛。But their rulers had crucified Him.但他们的统治者钉死他。What was to be their new relation to Jesus; what to their rulers?什么将是他们新的有关耶稣,他们的统治者什么?And what of the great hope of the Kingdom, which they had connected with Him?和王国很大的希望,他们曾与他有联系是什么?

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,他们不清楚该非常复活节甚至以他的使命和工作:不清楚过去,现在和未来。What need for the Resurrection, and for the teaching which the Risen One alone could bring!有什么需要的复活,为教学而复活的一个单独可带来!These two men had on that very day been in communication with Peter and John.这两名男子已在与彼得和约翰通信已经在这一天。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.它给我们留下的印象,即,一般的混乱之中,所有这些,因为他们带来了福音,或已经到了听到他们,并尝试,但失败了,投入责令其全部或看到周围的光线。 'The women' had come to tell of the empty Tomb and of their vision of Angels, who said that He was alive. “妇女”了来告诉空墓和他们的天使,谁表示,他是活着的愿景。But as yet the Apostles had no explanation to offer.但目前还没有任何解释的使徒提供。Peter and John had gone to see for themselves.彼得和约翰去亲眼看看。

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.他们带回的报告中确认的墓是空的,但他们既不是天使也不是他见过谁,他们说已经宣布活着。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,虽然两人已经明显离开了一圈的弟子,如果不是耶路撒冷之前,抹大拉来了,但我们知道,即使她的帐户没有进行定罪,对那些听到它,[A圣马克十六的头脑。 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.在这两个,谁在这初春的下午离开公司的城市,我们知道,一个孔的革流巴的名称。[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这可能是亚勒腓的一种形式,或Cleopatros]另外,无名,先后为这个原因,因为这项工作的生动叙述在其承担的个人回忆的性格,被确定的圣卢克自己。 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.如果是这样,那么,作为已被精心说,[2由戈代]的福音每个会像一张照片,在有些昏暗的角落里承担了它的作者表示:第一,对“税吏”;认为,通过圣马可,年轻的人,谁,在晚上的背叛,逃离了他的俘虏说,圣路加,在革流巴伴侣,以及圣约翰,在耶稣所爱的门徒。 Uncertainty, almost equal to that about the second traveller to Emmaus, rests on the identification of that place.不确定性,几乎等于约二至厄玛乌该旅客,取决于该地方的鉴定。

[3 Not less than four localities have been identified with Emmaus. [3不能小于4个地区已确定与厄玛乌。But some preliminary difficulties must be cleared.但是,一些初步的困难,必须清除。The name Emmaus is spelt in different ways in the Talmud (comp. Neubauer, Geogr. d. Talm. p. 100, Note 3).这个名字拼写厄玛乌在不同的方式在塔木德(comp.纽鲍尔,地理。D. Talm,第100页,注3)。Josephus (War iv. 1. 3; Ant. xviii. 2. 3) explains the meaning of the name as 'warm baths,' or thermal springs.约瑟夫(战争四第1 3;。蚂蚁十八2 3)解释了为“温暖浴”或温泉名字的含义。We will not complicate the question by discussing the derivation of Emmaus.我们不会节外生枝,讨论厄玛乌推导的问题。In another place (War vii. 6. 6) Josephus speaks of Vespasian having settled in an Emmaus, sixty furlongs from Jerusalem, a colony of soldiers.在另一个地方(战争七,六,6)约瑟夫谈到维斯帕先有在以马忤斯,从耶路撒冷,一个士兵的殖民地sixty弗隆解决。

There can be little doubt that the Emmaus of St. Luke and that of Josephus are identical.可以有毫无疑问,圣卢克和约瑟夫的厄玛乌是相同的。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]).最后,我们读米示拿(Sukk.四,五)的MOTSA何处,他们获取的柳树与该坛被装饰在住棚节,和犹太法典解释为Kolonieh,这又是基督教作家发现这个持有Moza分行与维斯帕先的罗马士兵的殖民地(Caspari,Chronol地理Einl第207页;。夸脱众议员的帕尔勘探基金,1881年7月,第237页[不无一些轻微的不准确之处])。 But an examination of the passage in the Mishnah must lead us to dismiss this part of the theory.但是,一个是在mishnah通过考试必须带领我们辞退这一理论的一部分。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.没有人能想象,信徒会走柳枝sixty体育场(七,八英里)来装饰祭坛,而米示拿,除了描述为低于这个持有Moza,或耶路撒冷以南,而现代Kolonieh,(这是确定的随着约瑟夫科洛尼亚)是耶路撒冷西北。

No doubt, the Talmud, knowing that there was an Emmaus which was 'Colonia,' blunderingly identified with it the Moza of the willow branches.毫无疑问,犹太法典,知道有一个以马忤斯这是“科洛尼亚,”blunderingly确定了它的柳枝持有Moza。 This, however, it seems lawful to infer from it, that the Emmaus of Josephus bore popularly the name of Kolonieh.然而,这似乎是合法的推断,即约瑟夫厄玛乌孔普遍的Kolonieh名称。We can now examine the four proposed identifications of Emmaus.现在,我们可以探讨的四个厄玛乌提出鉴定。The oldest and the youngest of these may be briefly dismissed.最古老和最年轻的,这些可能是简单地驳回。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).最常见的,也许是最早的鉴定,是与古代Nicopolis,现代Amwas,在拉比的著作也负有厄玛乌(纽鲍尔,美)的名称。 But this is impossible, as Nicopolis is twenty miles from Jerusalem.但这是不可能的,因为从耶路撒冷Nicopolis是二十公里。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).最新的建议确定的是,随着Urtas,到伯利恒以南(夫人芬兰人,夸脱。众议员的帕尔。Exlor。基金,1883年1月,第53页)。

It is impossible here to enter into the various reasons urged by the talented and accomplished proposer of this identification.这是不可能在这里进入到本鉴定才华和成就投保人要求的各种原因。 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).就够了,在反驳,要注意,不可否认,有没有天然热浴“,或温泉,在这里,只有”人工罗马浴场,“等,毫无疑问,在其他许多地方,并认为”这厄玛乌的厄玛乌只在特定的时期,他们(圣卢克和约瑟夫)为写作“(USP 62)。There now only remain two localities, the modern Kolonieh and Kubeibeh, for the strange proposed identification by Lieut.现在有仅停留两地,现代Kolonieh和Kubeibeh,对于陌生的Lieut提出鉴定。Conder in the Quarterly Rep. of the Pal.Conder在帕尔季众议员。Explor.勘探。Fund, Oct. 1876 (pp. 172-175) seems now abandoned even by its author.基金,1876年10月(第172-175),现在看来甚至放弃它的作者。

Kolonieh would, of course, represent the Colonia of Josephus, according to the Talmud = Emmaus.Kolonieh,当然,代表约瑟夫科洛尼亚,根据犹太法典=厄玛乌。But this is only 45 furlongs from Jerusalem.但这仅仅是从耶路撒冷45弗隆。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.但在相同的山谷头,在Wady Buwai,并在一个约三英里以北的距离,是Kubeibeh,十字军厄玛乌,只是sixty从耶路撒冷弗隆。Between these places is Beit Mizza, or Hammoza, which I regard as the real Emmaus.这些地方之间拜特哈Mizza,或Hammoza,这是我的真实厄玛乌方面。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.这将是近55或“约60弗隆”(圣卢克),足够接近Kolonieh(科洛尼亚)以帐​​户的名称,因为“殖民地”将向上延伸的山谷,靠近Kubeibeh和充分的交代传统。 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.巴勒斯坦勘探基金已明显固定的网站(见问报告,七月,1881年,第237页,和他们的NT地图上Kubeibeh]但这种概率非常重视,如果不准确的位置,但到地方,或者说是山谷,我们可以在想象中按照其道路的公司。

We have leave the City by the Western Gate.我们离开西站城市。A rapid progress for about twenty-five minutes, and we have reached the edge of the plateau.阿约25分钟迅速的进展,我们已经达到了高原的边缘。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.血紧张的市,云和,忧愁皑皑的耶稣的追随者试图就地,我们身后的,以及与每一步前进和向上的空气也清新和自由,我们仿佛感受到了在它的香味山,甚至海遥远的微风。 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.其他25或三十分钟,也许是多一点,路过这里,有国家的房子,我们停下来回头看看,就尽量伯利恒前景广阔了。 Again we pursue our way.同样,我们追求的方式。We are now getting beyond the dreary, rocky region, and are entering on a valley.我们现在越来越超越了沉闷,岩石区,并在进入一个山谷。To our right is the pleasant spot that marks the ancient Nephtoah, [a Josh.为了我们的权利,是愉快的现场,标志着古老的Nephtoah,[A乔希。xv.] on the border of Judah, now occupied by the village of Lifta.十五。]对现在的Lifta村占领犹大边界。

A short quarter of an hour more, and we have left the well-paved Roman road and are heading up a lovely valley.一个多小时的短季,我们都留下了良好的罗马铺平道路,正朝着一个可爱的山谷。The path gently climbs in a north-westerly direction, with the height on which Emmaus stands prominently before us.路径轻轻爬升在西北方向,与高度上厄玛乌站在我们面前的突出。About equidistant are, on the right Lifta, on the left Kolonieh.关于等距离的,右边Lifta,左边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).从这两个描述,道路几乎是半圆(向西北,到东北另一条),满足约四分之一英里的厄玛乌南部(Hammoza,拜Mizza)。 What an oasis this in a region of hills!这是什么在丘陵地区的绿洲!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.在流的过程中,这babbles下来,并​​在山谷低是由一座桥跨越,是香味的橙和柠檬园,橄榄园,甘美的果树,愉快罩,阴凉角落,明亮的住房,并在可爱厄玛乌的高度。

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.一个甜蜜点要在其中徜徉在这春天的下午,[1即使到今天似乎是耶路撒冷的居民最喜爱的度假胜地的一个下午(comp. Conder的帐篷,工作在巴勒斯坦岛第25-27页)。]最合适的地方来满足这种陪伴,并寻找上的复活节这样的教学。

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.它可能已被那里的Lifta和Kolonieh两条道路见面,那个神秘的陌生人,谁他们不知道,他们的眼睛被“霍顿”,加入了两个朋友。 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.然而,所有这些六,七英哩[2 60约= 7 1 / 2英里弗隆。]他们交谈了他,甚至现在他们通红的面孔孔的悲伤[3标志着我无法说服自己,右读密切的版本。17 (St. Luke xxiv.) can be 'And they stood still, looking sad.'17(圣卢克二十四)可以“他们站住了,看着伤心。”Every reader will mark this as an incongruous, jejune break-up in the vivid narrative, quite unlike the rest.每一个读者会标记为不协调,jejune这个分手的生动叙述完全不同于其他。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.我们可以理解为在我们的视听的问题,但几乎站立,仍然和前瞻性的问题,如在RV伤心]对这些事件当中,他们一直讲,失望的希望,所有的苦帐户更令人费解的福音有关空墓和基督身体的缺席。

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.那么,基督附近经常给我们时,我们的眼睛霍尔登,我们知道他不要;等做无知和不信往往我们的心充满忧伤,即使在最真实的喜悦将成为我们最。 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.到了其中大约有这么明显影响他们谈话的主题陌生人的问题,[4如果没有这最后的条款,我们很难理解一个陌生人会招呼他们,问他们谈话的主题。]他们在语言,显示回答他们是如此吸收它本身,几乎没有了解,甚至节日朝圣者在耶路撒冷的陌生人可能无法知道它,或认为其最高的重要性。 Yet, strangely unsympathetic as from His question He might seem, there was that in His Appearance which unlocked their inmost hearts.然而,奇怪的绝情,从他的问题,他似乎,还有的是,在他的外表而解除其内心深处的心。

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.他们告诉他这个耶稣自己的想法,他如何表现出自己是先知在神面前字契和威武之师,所有的人; [5迈耶的版本中呈现。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暗示:SE praestitit,本身proebuit,比“,这是”双方的AV和RV]那么,如何自己钉在十字架上他是正确的规则是和,最后,如何新鲜的困惑都来自这对他们的福音妇女带来了,哪些彼得和约翰迄今证实,但无法解释。 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.他们的话几乎在他们稚气简单,深受真实,并与悲怆和指导性和舒适性的直奔热切渴望的心。

To such souls it was, that the Risen Saviour would give His first teaching.对于这样的灵魂是,那复活的救主会给他的第一个教学。The very rebuke with which He opened it must have brought its comfort.很责备,使他打开了它必须带来的舒适感。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.我们还,在我们的软弱,有时疼痛distrest当我们听到什么,此刻,似乎我们提出的是我们神圣的信仰伟大任何无法克服的困难,并在平等的弱点或许,感到安慰和加强,在一些“伟大的”打开他们一边,或avows在面对他们的基督信徒相信自己。 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!仿佛人的弱小高度可高达天堂的奥秘,或任何大的婴儿的力量,需要稳住神对这个伟大的基石饲养的建设!But Christ's rebuke was not of such kind.但基督的责备是不是这类。

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.他们的悲哀源于他们的愚蠢在看着看到的东西而已,而这一点,从他们的进展缓慢,相信先知讲了话。Had they attended to this, instead of allowing it all.如果他们参加这个,而不是让这一切。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?没有用一个声音圣经教导这是关于弥赛亚双重真理,那他受苦,进入他的荣耀?Then why wonder, why not rather expect, that He had suffered, and that Angels had proclaimed Him alive again?那么,为什么不知道,为什么不相当期待,他遭受了,而且天使已宣布他活着呢?

He spake it, and fresh hope sprang up in their hearts, new thoughts rose in their minds.他说话了,和新的希望在他们的心中兴起,新的想法在他们头脑中上升。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.他们渴望的目光被固定在他,因为他现在打开了,一个接一个,圣经,从摩西和众先知,并解释为他们每个人精心想起一段关于自己的事情。 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.'哦,我们曾经在那里听到的,虽然在我们的心中沉默也,只要我们渴望它,如果我们走与他,他有时so开放圣经,不,所有的经文,这其中来自不给我们的重要研究:“关于自己的事情。” All too quickly fled the moments.所有太快逃离的时刻。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.走过的短暂空间,和陌生人似乎即将过去从马忤斯,而不是假装,但真正做到:对,基督与我们只会遵守,如果我们的向往和爱好限制他。 But they could not part with Him.但他们无法与他的一部分。

'They constrained Him.'“他们限制他。”Love made them ingenious.爱使他们巧妙。It was toward evening; the day was far spent; He must even abide with them.这是傍晚,天远花,他甚至必须遵守它们。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.什么样的思想和感情抢来给我们,因为我们的一切思考,努力实现时间,场景,情节在我们的经验,这是blessedly类似于它。

The Master allowed Himself to be constrained.主允许自己受到限制。He went in to be their guest, as they thought, for the night.他去成为他们的客人,因为他们认为在晚上。The simple evening-meal was spread.简单的傍晚餐伸长。He sat down with them to the frugal board.他坐在他们下到节俭板。And now He was no longer the Stranger; He was the Master.现在他已不再是陌生人,他是大师。No one asked, or questioned, as He took the bread and spake the words of blessing, then, breaking, gave it to them.没有人问,或质疑,因为他把面包和说话的祝福的话,那么,突破,给了他们。

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,那一刻是,仿佛是一条unfelt手已经从自己的眼皮,仿佛突然从他们的电影被清除的视线。And as they knew Him, He vanished from their view, for, that which He had come to do had been done.而且,因为他们认识他,他消失了,从他们的观点,因为,这里面他是来办已完成。They were unspeakably rich and happy now.他们是无法形容的丰富和快乐了。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,这一切之中,有一点不得不对他们重新过自己,即,即使他们的眼睛尚未被霍顿,他们的心在燃烧了他们,而他说话,并给他们开给他们的圣经。 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.所以,后来,他们学会了全面复活,教训,不仅如此,他的确上升,但它需要看到他的身体不存在,如果只给他打开了心和心有关其本人所有的经文。

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.而这一点,就有关“控股”和“触摸”关于有交谈,并与他相交的复活的他,那些换句话说,也已被抹大拉的课教的,当他将不会受到她的爱,尊贵触摸,指点她在他面前升腾。 This is the great lesson concerning the Risen One, which the Church fully learned in the Day of Pentecost.这是很大的教训有关的复活,这对教会完全的五旬节的经验教训。

6. 6。That same afternoon, in circumstances and manner to us unknown, the Lord had appeared to Peter.同日下午,情况和方式给我们未知的,主已经出现对彼得。[a 1 Cor.[1肺心病。xv.十五。5.] We may perhaps suggest, that it was after His manifestation at Emmaus.5],我们也许表明,它在以马忤斯的表现后,他的了。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.这将完成怜悯周期:第一,以爱的女人的悲哀;下,到门徒爱困惑,然后,给受灾彼得急在心里,最后,在使徒圈,这是再画一道围绕保证他的复活的事实。

7. 7。These two in Emmaus could not have kept the good tidings to themselves.这些在厄玛乌两个可以没有保持自己的好消息。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.即使他们没有忘记的悲伤和困惑中,他们留在耶路撒冷的同胞弟子的午前,他们不可能保持它自己,不能一直保持在以马忤斯,但必须走在城市的兄弟。 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!于是,他们离开了吃剩的饭,赶紧回到路上,他们曾与现在著名的陌生人走过,但是,啊,有什么轻心和步骤!

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.'他们知道好trysting位在哪里可以找到“十二”,不,现在不十二,但“十一”,甚至因此他们的圈子是不完整的,因为,如前所述,它被打破了,在托马斯至少是与在该第一个复活​​节晚上,别人不“主日”。 But, as St. Luke is careful to inform us, [b St. Luke xxiv.但是,正如圣卢克是谨慎地告诉我们,[B圣卢克二十四。33.] with the others who then associated with them.33]用谁再与他们有联系的人。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.这是极端的重要性,因为它标志着这两个词复活的基督说话那次得到解决不以这样的使徒,一想禁止也由托马斯的情况下,而是要教会,虽然它可以作为人格化和代表的这种“十二”,或者更确切地说,“十一”,因为是会见时在座。

When the two from Emmaus arrived, they found the little band as sheep sheltering within the fold from the storm.当从厄玛乌two赶到,他们发现了作为羊的褶皱内窝藏从风暴小乐队。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.无论他们逮捕仅仅作为弟子的迫害,或因为空墓音信,这已经达到了机关,引来了Sanhedrists的恐惧,已采取特别的预防措施。 The outer and inner doors were shut, alike to conceal their gathering and to prevent surprise.外部和内部的门都关了,都掩盖其收集和防止意外。But those assembled were now sure of at least one thing.但是,这些组装了现在至少有一点肯定。Christ was risen.基督复活了。 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.而当他们从厄玛乌告诉他们的奇妙故事,其他人可以antiphonally答复有关他如何出现,不仅给抹大拉,还对彼得。 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.而他们似乎还尚未有了解他的复活,有视为而是一种升腾到天堂,从他所作出的表现,作为他的真实,虽然荣耀体质再现。

They were sitting at meat [a St. Mark xvi.他们坐在肉[A圣马克十六。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]如果我们可以推断从圣马克通知,从随即发生了什么,讨论,没有相当大的怀疑和忧虑,在这些表象的基督真正的进口没有。 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.这对抹大拉似乎已被搁置,至少,它没有提及,而且,即使在其他方面,他们似乎已经被认为,无论如何一些,而正如我们可以称之为光谱亮相。 But all at once He stood in the midst of them.但是,所有在一次他站在他们中间。The common salutation, on His Lips not common, but a reality, fell on their hearts at first with terror rather than joy.常见的称呼,他的嘴唇上并不常见,但现实中,先用恐怖的下跌,而不是在他们心中的喜悦。

They had spoken of spectral appearances, and now they believed they were 'gazing' on 'a spirit.'他们谈到谱露面,现在他们相信他们是“凝视”上“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.这救世主第一,一旦所有,​​纠正,由他的圣痕伤口荣耀展览,并通过招标他们处理他说服自己,认为自己是一个真正的身体,和他们所看到的并不是一个无形的精神。 [1 I cannot understand why Canon Cook ('Speaker's Commentary' ad loc.) regards St. Luke xxiv. [1我不明白为什么佳能库克('议长的评论“广告同上。)关于圣卢克二十四。39 as belonging 'to the appearance on the octave of the Resurrection.'属于39'上的八度出现的复活。“It appears to me, on the contrary, to be strictly parallel to St. John xx.在我看来,相反,要严格平行的圣约翰XX。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.现在的疑问不信给地方的不敢相信,所有这意味着非常欢喜,并想知道是否有,现在可以再奖学金或在此复活的基督和他们自己的机构债券。 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.这是为了消除也,这虽然从另一个方面,也同样不信,现在的救主面前partook他们的烧鱼吃晚饭,[2话“和蜂窝”似乎杂散。]从而与他们保持真正的人类奖学金作为老。 [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这些在我看来,他吃的意思;任何解释的尝试,我们愿意放弃我们的一种荣耀的身体条件的无知,就像我们拒绝讨论的方式,他突然出现在房间的门,而被关闭。 But I at least cannot believe, that His body was then in a 'transition state,' not perfected not quite glorified till His Ascension.但我至少可以不相信,他的尸体是在一个“过渡状态,”不健全,直到他的阿森松岛,然后不太荣耀。

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.正是这种教训他的连续性,在严格意义上说,与过去,这是为了教会可能,可以这么说,重组的名称,电源,和复活的人现在还活着的精神和要求死亡。 Once more He spake the 'Peace be unto you!'他再一次说话了“和平是你们!”and now it was to them not occasion of doubt or fear, but the well-known salvation of their old Lord and Master.现在又是他们不要怀疑或恐惧之际,但他们的老主,主知名的拯救。It was followed by the re-gathering and constituting of the Church as that of Jesus Christ, the Risen One.其次是重新收集和教会的构成,作为耶稣基督的复活了。The Church of the Risen One was to be the Ambassador of Christ, as He had been the Delegate of the Father.而复活的教会是基督的大使,因为他一直是父亲代表。'The Apostles were [say rather, 'the Church was'] commissioned to carry on Christ's work, and not to begin a new one.'“使徒是[说相反,”教会是“]委托进行基督的工作,而不是开始一个新的。”

[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韦斯科特。]“父怎样差遣了我[在过去,他的使命是完成],即使如此发[2这两个条文的字眼是关于基督的发送和教会方面的不同毫无疑问,必须有更深的含义在这种区别,但两者都使用同样的耶稣和门徒。 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.它可作为Cremer似乎暗示(Bibl. Theol。远观。529页的NT),从其中“使徒”和“使徒”派生,是指具有一定的佣金任务,或者说一个明确的目的,同时发送了一般意义上的。 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].'见佳能韦斯科特(Comm.在圣约翰,第298页)的经验和巧妙的注意。]我你[在不断的,现在,直到他再来。“ This marks the threefold relation of the Church to the Son, to the Father, and to the world, and her position in it.这标志着给儿子教会三重关系,父,并走向世界,和她在它的位置。

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.以同样的方式,为同一目的,不,所以尽量用相同的资格和权威,同父派遣了基督,他是否委托他的教会。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,这是他做了它一个非常现实的佣金时,他对他们的呼吸,而不是单独而是作为一个程序集,并说:“拿你们的圣灵”;而这,显然不是在绝对的意义,因为圣灵还没有给出,[4仅此一点就足以说明了什么误解有时,通过朋友和敌人的这些词的英文序使用。]但作为承上启下的,而资质,权威赋予教会。

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,提出了有些颠倒顺序的话它的另一个方面:相同方式教会和她的权力,原谅或保留罪使命是与个人的资格连接:“拿你们的圣灵;”,其中所说的“取”也应标明。 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.这是权威,教会拥有,而不是前opere operato,但不服用,在教会的圣灵留置连接。

It still remains toexplain, 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.它仍然解释,就可以,这两个点:这是什么罪过的宽恕和保持权力组成,它以何种方式在教会所在。In regard to the former we must first inquire what idea it would convey to those to whom Christ spake the words.关于前者,​​我们必须先询问有什么想法,将传达给那些人基督说话的话。It has already been explained, [a Book iii.它已经解释,[A第三册。ch.CH。xxxvii.] that the power of 'loosing' and 'binding' referred to the legislative authority claimed by, and conceded to, the Rabbinic College.三十七。]认为,“松动”和“结合”提到了立法授权声称,并承认于,拉比学院。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.)同样,如前所述,这里提到的适用于他们的法律或司法权,根据他们明显不是一个人,“Zakkai,”无辜或“自由”;“赦免”,“Patur”,否则“承担责任, “”有罪“,”Chayyabh“(是否受到惩罚或牺牲。)

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.在真正意义上的,因此,这是相当的行政,纪律处分的权力,“权力的钥匙”,如圣保罗,将不得不在哥林多教会的力量投入,对权威的声明承认和排斥的力量,罪的赦免,在其中行使权力(因为它似乎到现在的作家)的罗马教廷圣事管理机构也参与其中。 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.'然而它不是,因为有时表示,“赦免的罪”,而只属于作为教会的头给上帝,基督,但赦免的罪人,他已授权他的教会:“凡你们原谅的罪,他们原谅。“ 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.这些话也教导我们,拉比声称凭借自己的办公室,即主赐予他的美德在她接受教会,和在,圣灵内住。

In answering the second question proposed, we must bear in mind one important point.在回答第二个问题提出,我们必须牢记的一个重要问题。The power of 'binding' and 'loosing' had been primarily committed to the Apostles, [b St. Matt.对“结合”和“失去”权力已主要致力于使徒,[B圣马特。xvi.十六。19; xviii.19;十八。18.] and exercised by them in connection with the Church.18],然后由他们行使与教会联系。[c Acts xv.[C行为十五。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. 22,23]另一方面,在宽容和留住在这个意义上解释的罪,那,主要是赋予教会,和她通过她的代表行使,使徒,和那些人,他们犯规则。[d 1 Cor.[D 1肺心病。v. 4, 5, 12, 13; 2 Cor.五,4,5,12,13,2肺心病。ii.II。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. 6,10]虽然,因此,在当晚的主犯了这个权力,他的教会,这是在她的代表和统治者的人。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.'使徒能够单独行使立法职能,[1,第一局法令应被视为不作为立法,但无论是作为纪律处分,或作为使徒教学和立法解释的东西。]但教会,要结束的时候“按键的力量。“

8. 8。There had been absent from the circle of disciples on that Easter-Evening one of the Apostles, Thomas.目前已经从该的使徒复活节晚之一,托马斯弟子圆缺席。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.即使在那次聚会的奇妙事件告诉记者,他拒绝相信,除非他个人和感性的报告的事实证据。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.它可以几乎已,托马斯不相信基督的身体已经离开了墓,或者说,他真的出现的事实。But he held fast by what we may term the Vision-hypothesis, or, in this case, rather the spectral theory.但他坚守了什么,我们可能会长期的远景,假设,或在这种情况下,而光谱理论。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.但直到这使徒也已经到了复活定罪的唯一真正意义上讲,虽然荣耀主的体质相同,因此在过去的连续性与现在和未来,这是不可能重新形成使徒圈,或延长使徒委员会,因为它的原始信息是关于复活的见证之一。

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.对此,如果我们可以这样建议,似乎原因使徒仍留在耶路撒冷,而不是加速,定向,以应付在加利利硕士学位。

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.安静的一周过去了,在这期间,这也可能是我们的双重学习,使徒不排除托马斯[1它必须,但是,必须记住,托马斯没有否认基督是复活,除非在特殊意义的复活。 Had he denied the other, he would scarcely have continued in the company of the Apostles.] nor yet Thomas withdrew from the Apostles.如果他否认了其他,他将几乎已经持续在使徒的公司。]托马斯也尚未从使徒退出。Once more the day of days had come, the Octave of the Feast.一旦更多的天一天已经到来,精明的盛宴。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.从这个复活节日起,教会必须,即使没有专门机构,已庆祝了他的复活每周经常性的纪念,因为,当他呼吸就教会了重新生活的气息,和奉献它是他的代表。 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,它不仅是纪念他的复活,但教会的生日,即使是她的圣灵降临节洗礼的日子。

On that Octave, then, the disciples were again gathered, under circumstances precisely similar to those of Easter, but now Thomas was also with them.在这个八度,那么,弟子们再次聚集,正是类似情况下的复活节的,但现在他们还与托马斯。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,这是一次特殊标记:“大门被关闭”[2值得注意的是,“对犹太人的恐惧”不再发生的表达。That apprehension had for the present passed away.], the Risen Saviour appeared in the midst of the disciples with the well-known salutation.这种担忧已经为现在离开了人世。]复活的救主,在与知名的称呼门徒中间出现了。He now offered to Thomas the demanded evidence; but it was no longer either needed or sought.他现在提供给托马斯要求的证据,但它已不再需要或任何的追捧。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!'随着充满了感情,他产生了抢自己的祝福信念,这一旦形成,必须立即采取行动的崇拜已成为传递:“我的主,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.在这个迄今最大供认了,并真正接受了新的关于基督的复活定罪整个现实的结果。We remember how, under similar circumstances, Nathaniel had been the first to utter fullest confession.我们记得,在类似情况下,纳撒尼尔已先说出最充分的表白。[a St. John i.[一个圣约翰岛 45-51.]45-51。]

We also remember the analogous reply of the Saviour.我们还记得救主类似的答复。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.与以往一样,所以现在,他指出向上级:一个信仰不是视线的结果,因此通过视线范围有限,不管是意识或知觉的理智。 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.正如一位有精细说:“这最后也是最大的八福是后来教会特有的传承”,因而最能作为该教会的奉献礼物来[1佳能韦斯科特。]

9. 9。The next scene presented to us is once again by the Lake of Galilee.接下来的场景呈现给我们的是再次由加利利湖。The manifestation to Thomas, and, with it, the restoration of unity in the Apostolic Circle, had originally concluded the Gospel of St. John.对托马斯的表现,而且,有了它,团结在使徒圈恢复,原先签订的圣约翰福音。[a St. John xx.[一个圣约翰XX。 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]但它曾在早期教会蔓延的报告,即耶稣所爱的门徒没有死,使他增加他的福音通过附录的方式,以及与此有关的事件的预期和帐户本身。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.它是最有启发性的批评,在每一步的挑战时,解释为什么一个或另一个事实是没有提及或只提一个福音,要发现,但对于在考虑到可能的误解使徒岁校正,四福音会中没有提到基督在加利利的体现,不仅如此,对存在的弟子有前阿森松岛。

Yet, for all that St. John had it in his mind.然而,已经为所有的圣约翰在他的脑海了。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?而我们是否应该借鉴这一点,在我们看来,这是什么奇怪的疏漏,其中,当由其他福音叙述方认为,似乎涉及差异,可能是最令人满意的解释能力,如果我们只知道所有的情况?

The history itself sparkles like a gem in its own peculiar setting.历史本身火花就像在自己的特殊设置的宝石。It is of green Galilee, and of the blue Lake, and recalls the early days and scenes of this history.它是绿色的加利利,和蓝色的湖,并回顾初期,这样的历史场景。As St. Matthew has it, [b ST.正如圣马太有它,[B ST。Matt.马特。xxviii.二十八。16.] 'the eleven disciples went away into Galilee', probably immediately after that Octava of the Easter. 16]“十一个门徒往加利利就走了”,大概在复活节之后,立即Octava。[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圣路加(xxiv. 44-48)账户,是浓缩的叙述,没有时间或地点的区别是什么在所有四十天发生。]

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.'它几乎可以被怀疑,他们不仅知道了事实的复活,但复活的这给了他们trysting,或许在那山的地方,他曾谈到他的第一个“布道”。 And so it was, that 'some doubted,' [c St. Matt.因此,这是,认为“有些怀疑,”[C圣马特。xxviii.二十八。17.] and that He afterwards appeared to the five hundred at once.17],而他随后出现一次的500。[d 1 Cor.[D 1肺心病。xv 6.] But on that morning there were by the Lake of Tiberias only seven of the disciples.第十五6]但在当天上午,有由唯一的弟子太巴列湖seven。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.他们是那些谁最密切的公司保持着他,或许也是他们谁最靠近湖居住。

The scene is introduced by Peter's proposal to go a-fishing.现场介绍了彼得的建议,走了捕捞。 It seems as if the old habits had come back to them with the old associations.它好像老习惯了回来与老协会给他们。Peter's companions naturally proposed to join him.彼得的同伴自然提出要加入他。[3 The word 'immediately' in St. John xxi.[3字“立即”在圣约翰二十一。3 is spurious.] All that still, clear night they were on the Lake, but caught nothing.三是虚假的。]所有这一切的是,晴朗的夜晚,他们在湖,而是打着什么。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?没有这个事件前,当詹姆斯和约翰,彼得和安德鲁被称为是使徒记得他们,做到了没有特别召回彼得和他的心寻找冠冕堂皇的跟随早上? [a St. Luke v. 1. [一个圣卢克诉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]但这样完全自我昏迷了他们,并让我们添加,迄今已是这段历史从传说中的任何设计的痕迹,[1然而,圣约翰必须已熟悉这种叙事,记为它所有的three Synoptists。]认为这丝毫没有迹象出现。

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,并根据上述凉爽的阴影仍然焕发红润的鹅卵石躺在“沙滩”。There stood the Figure of One Whom they recognised not, nay, not even when He spake.有一个谁经受住了他们认可不图,不,不,甚至当他说话。Yet His Words were intended to bring them this knowledge.然而他的话意在为他们带来这方面的知识。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.的方向投网船的右侧带来了他们,他说,为此他们已经辛苦白费了一夜长途。And more than this: such a multitude of fishes, enough for 'the disciple whom Jesus loved,' and whose heart may previously have misgiven him.而比这更:这样的鱼类众多,足以让“耶稣所爱的门徒”,其心脏可能先前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.他悄悄地对彼得:“这是上帝”,和西蒙,只有虔诚地对他收集了渔民的上衣,[2本通知似乎也特别指示的叙述者是自己从加利利湖。]扔在自己海。

Yet even so, except to be sooner by the side of Christ, Peter seems to have gained nothing by his haste.然而即便如此,除非是由基督方越早,彼得似乎已经获得了由他匆忙什么。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.其他人,离开船,转移到自己的小船,它必须被连接到它后面,划船约百码短距离,[3约200肘。]和他们拖净后,用加权才对。

They stepped on the beach, hallowed by His Presence, in silence, as if they had entered Church or Temple.他们加强在沙滩上,由他的神圣的存在,沉默,仿佛他们已经进入教会或寺庙。They dared not even dispose of the netful of fishes which they had dragged on shore, until He directed them what to do.他们甚至不敢处置的,他们已在岸上拖鱼netful,直到他指示他们做什么。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.这只是他们注意到,一些看不见的手编写了早上一顿,其中,由主询问时,他们不得不承认,他们有自己的不是。And now Jesus directed them to bring the fish they had caught.现在,耶稣指示他们带来他们所捕获的鱼。When Peter dragged up the weight net, it was found full of great fishes, not less than a hundred and fifty-three in number.当彼得拖了净重量,发现鱼的大饱满,不少于一百53数量。There is no need to attach any symbolic import to that number, as the Fathers and later writers have done.不需要附加任何象征性的进口,这个数字,因为父亲和后来的作家都做。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.我们可以很明白,不,它似乎是自然的,即在特殊情况下,他们应该算在那神奇的草案仍然左净从未间断大的鱼。

[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佳能韦斯科特给人,从圣奥古斯丁,这和对前一次(圣卢克五)鱼神奇草案差异点。These are very interesting.这些都是非常有趣。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.有关数字的153象征意义的父亲。]它可能已被,他们被告知要算才对,部分,也展现了现实发生了什么。But on the fire the coals there seems to have been only one fish, and beside it only one bread.但是,在火上的煤,似乎已只有一条鱼,和它旁边只有一个面包。[2 This seems implied in the absence of the article in St. John xxi.[2这似乎在圣约翰二十一文章没有暗示。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]为了这顿饭他现在吩咐他们,因为他们似乎仍然有虔诚敬畏挂在后面,也不DURST他们问他,他是谁,也知道是主。This, as St. John notes, was the third appearance of Christ to the disciples as a body.对此,作为圣约翰指出,是基督的第三次出现作为一个机构的弟子。[3 St. John could not have meant His third appearance in general, since himself had recorded three previous manifestations.][3圣约翰不能意味着他在第三次出现一般,因为自己已录前三个表现。]

10. 10。And still this morning of blessing was not ended.而且还是这个祝福早上没有结束。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.节俭的餐是过去,一切只是为他提供足够的人员,并在他们旁边不间断供应充裕,净显着的教学。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,一些特殊的教学是必要的,甚至比这更多的托马斯,他的工作是将其中的使徒,他的爱是如此殷切,然而在其非常热情如此充满危险对自己如此突出。 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.因为,我们的危险不仅来自春天的不足,但它可能从过剩的感觉,当这种感觉是不与外来的实力相称。

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?曾彼得不承认,坦白地说,然而,作为事件证明,错误地认为他爱基督会忍受的磨难,甚至将驱散所有的人?[a St. Matt.[一个圣马特。 xxvi.二十六。33; St. John xiii. 33;圣约翰十三。37.] And had he not, almost immediately afterwards, and though prophetically warned of it, thrice denied his Lord?37]而他没有,几乎随即,虽然预言它的警告,三次否认他的主?Jesus had, indeed, since then appeared specially to Peter as the Risen One.耶稣,事实上,自那以后出现了专门为复活彼得。But this threefold denial still, stood, as it were, uncancelled before the other disciples, nay, before Peter himself.但是,这三方面仍然拒绝,站着,因为它是,未取消之前,其他弟子,不仅如此,在彼得自己。It was to this that the threefold question to the Risen Lord now referred.这是这个问题的三倍现在称为复活的主。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?'至于彼得,用最温和的典故虽然指出要自信危险,信心从个人感情只感雨后春笋,即使真正的,他问:“西蒙的JONA子”,因为它与充分参考了什么他自然,“lovest你爱我比这些更多吗?” Peter understood it all.彼得明白了一切。

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.'不再与自信避免前参考别人,甚至用不同的词来表达自己的感情明显的选择[4基督问:和彼得回答:]从那个曾使用该救世主,他回答说:而吸引到他的主的,比他自己的意识:“是啊,主啊,祢knowest我爱你。” And even here the answer of Christ is characteristic.而且即使在这里,基督的答案是特征。it was to set him first the humblest work, that which needed most tender care and patience: 'Feed [provide with food] May Lambs.'这是他第一次设置的卑微的工作,这其中最需要呵护和耐心:“饲料[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,第二次来到了同样的问题,虽然现在没有给别人参考,并与彼得同样的答案,现在多样化和扩大委员会:“饲料[牧羊犬]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,第三次耶稣重复同样的问题,现在它采用了这个词的彼得用来表达自己的感情。Peter was grieved at this threefold repetition.彼得是悲痛在这三方面的重复。It recalled only to bitterly his threefold denial.它回顾他才悻悻拒绝了三倍。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!'然而上帝是不是彼得的爱值得怀疑,因为每次他跟随了他一个新的使徒佣金问题,但现在,他把第三次了,彼得将主送了很到的探测线最低的这内心深处:“主啊,祢knowest万物,祢perceivest我爱你!” And now the Saviour spake it: 'Feed [provide food for] My sheep.'而现在的救世主说话的那样:“饲料[提供食​​物]我的羊。”His Lamb, His Sheep, to be provided for, to be tended as such!他的羔羊,他的羊,加以规定,将其作为这种倾向!And only love can do such service.唯一的爱能做到这样的服务。

Yes, and Peter did love the Lord Jesus.是的,彼得也爱主耶稣。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.他爱他的时候他说,只有在他感情的实力有信心,他将跟随师父甚至以至于死。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.耶稣看见这一切,是啊,怎么这个热心的气质是曾经使他罗夫在野生自由,爱将让位于爱的耐心的工作,并与该殉难其中,当心爱的弟子说,是乐得合不拢嘴此事已经过去。 And the very manner of death by which he was to glorify God was indicated in the words of Jesus.和死亡的方式,其中很是荣耀神,他是表示在耶稣的话。

As He spake them, He joined the symbolic action to His 'Follow Me.'由于他说话他们,他加入了象征性的行动,他的“跟我来。”This command, and the encouragement of being in death literally made like Him, following Him, were Peter's best strength.这个命令,以及在死亡被鼓励从字面上作出喜欢他,追随他,是彼得的最佳实力。He obeyed; but as he turned to do so, he saw another following.他服从了,但​​他拒绝这样做,他看到另一个以下。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.正如他自己所说的圣约翰,似乎几乎转达,他渴望分享一切,这意味着彼得的号召。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.因为,圣约翰谈到自己为耶稣所爱的门徒,他提醒我们,在那个晚上,他背叛了专门与彼得共享者,不,已经讲了什么其他的他默默地问。 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?'这是否急躁,是它的老彼得接触,抑或是一种兄弟般的利益,促使了问题,他指出,约翰简单的询问:“主,而这个人,是什么?”

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?无论已的动机,他说,作为我们一切,似乎谁时,对那些追随基督困惑,我们要求它,有时是偏执狭隘,有时无知,愚蠢,或嫉妒,是这样的回答:“那是什么到你呢? follow thou Me.'我跟随你。“ For John also had his life-work for Christ.对于约翰也有他为基督生命的工作。It was to 'tarry' while He was coming [1 So Canon Westcott renders the meaning.这是为了“留住”,而他未来[1所以佳能韦斯科特呈现的意义。The 'coming' might refer to the second Coming, to the destruction of Jerusalem, or even to the firm establishment of the Church.而“未来”可能是指第二次来,到耶路撒冷的毁灭,甚至教会的牢固确立。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.圣约翰的传统,只有在严重睡在以弗所甚至提到圣奥古斯丁],以留住这些患者劳动力多年,而基督的来临。

But what did it mean?但什么意思?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.俗语说去各兄弟登上约翰不是死,而是要留住,直到耶稣来再次统治,死亡时会被吞​​噬的胜利。But Jesus had not so said, only: 'If I will that he tarry while I am coming.'但耶稣没有这样说,只有:“如果我将他留住,而我来了。” What that 'Coming' was, Jesus had not said, and John knew not.什么是“即将”是,耶稣并没有说,约翰不知道。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.所以,后来,有一些事情,并与他的来临,耶稣离开了邪恶,只有被解除了他自己的手,而他的意思是我们不知道在现在,我们应该知足离开为连接他已经离开了他们。

11. 11。Beyond this narrative we have only briefest notices: by St. 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. Luke, of the teaching in the Scriptures during the forty days of communication between the Risen Christ and the disciples.除此之外,我们只叙述最短通知:由圣保罗,基督体现自己对詹姆斯,这可能最终决定他的基督,和十次会议在山区,在那里他已任命他们他;由圣卢克,对期间之间的沟通第四复活的基督和门徒天教学中的圣经。

But this twofold testimony comes to us from St. Matthew and St. Mark, that then the worshipping disciples were once more formed into the Apostolic Circle, Apostles, now, of the Risen Christ.但是,这两个方面来证明我们从圣马修和圣马克,那么崇拜的弟子们再次进入使徒圈,使徒,现在是复活的基督,形成的。 And this was the warrant of their new commission: 'All power (authority) has been given to Me in heaven and on earth.'而这是他们新的委员会保证:“一切权力(权威)被赋予在天堂和地球上我了。”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.'而这是他们新的委员会:“你们的神,因此,使所有的门徒,奉父进他们的名字,和儿子,和圣灵。”And this was their work: 'Teaching them to observe all things whatsoever I commanded you.'而这是他们的工作:“教训他们遵守所有的东西任何我吩咐你们的。”And this is His final and sure promise: 'And lo, I am with you always, even unto the end of the world.'这也是他最后的承诺和保证:“和lo,我与你永远也献给世界的尽头,”

12. 12。We are once more in Jerusalem, whither He had bidden them go to tarry for the fulfillment of the great promise.我们再一次在耶路撒冷,往那他bidden他们去柏油的伟大诺言。The Pentecost was drawing nigh.在五旬节是画近了。And on that last, day the day of His Ascension, He led them forth to the well-remembered Bethany.并在此最后一天,他的阿森松一天,他带领他们出来的良好的记忆伯大尼。From where He had made His last triumphal Entry into Jerusalem before His Crucifixion, would He make His triumphant Entry visibly into Heaven.从那里,他作出了他的受难前他最后一次到凯旋进入耶路撒冷,将他的胜利使他明显地进入到天堂。Once more would they have asked Him about that which seemed to them the final consummation, the restoration of the Kingdom to Israel.一旦他们有更多的会问这似乎给他们的最后圆满,王国恢复到以色列他。But such questions became them not.但是,这些问题成为他们不要。Theirs was to be work, not rest; suffering, not triumph.他们是要工作,不休息;痛苦,而不是胜利。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.他们收到的是精神上的巨大潜力,而不是向外,功率:圣灵,他们呼吁尚未与他的统治,但要承担为他作证。

And, as He so spake, He lifted His Hands in blessing upon them, and, as He was visibly taken up, a cloud received Him.而且,他这么说话,他解除了他的手对他们的祝福,并为他明显采取了起来,云接待了他。 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.而他们仍然凝视着,具有上翘的面孔,在此luminous云收到了他,两个天使spake给他们从他这最后的信息,那他应该这样一来像的方式,因为他们看见他进天堂去。

And so their last question to Him, ere He had parted from them, was also answered, and with blessed assurance.所以他们最后问他,ERE他从他们分手了,也回答了,并与祝福的保证。Reverently they worshipped Him; then, with great joy, returned to Jerusalem.他们虔诚地崇拜他,然后,以极大的喜悦,回到耶路撒冷。 So it was all true, all real, and Christ 'sat down at the Right Hand of God!'因此,它是所有真正的,实实在在,和基督坐在神的右边下来!“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.今后,无论是怀疑,羞愧,但也不害怕,他们都不断在圣殿,神的祝福“,”他们去提出和鼓吹无处不在,主与他们合作,以及通过后面的标志词。 Amen.'阿门。“

Amen!阿门!It is so.它是如此。Ring out the bells of heaven; sing forth the Angelic welcome of worship; carry it to the utmost bound of earth!环出天堂的钟声;唱规定的崇拜天使欢迎;携带到地球的约束最大!Shine forth from Bethany, Thou Sun of Righteousness, and chase away earth's mist and darkness, for Heaven's golden day has broken!服务提出了从伯大尼,正气祢太阳,地球和驱赶的雾气和黑暗,为天堂的黄金日子已经坏了!


Easter Morning, 1883., Our task is ended, and we also worship and look up.复活节早上,1883年,我们的任务是结束了,我们也崇拜和仰视。And we go back from this sight into a hostile world, to love, and to live, and to work for Risen Christ.同时,我们回去从这个视线成敌对的世界,爱,生活,并努力为复活的基督。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.但由于地球的一天,如果越来越暗淡,而且,与地球的夜幕,打破了这天的风暴,我们圈出来,作为老他们习惯,从教堂塔,到水手的拥抱岩石方向海岸,我们的复活节编钟引导他们谁是迟来的,在风暴抛出海,超越断路器成所需的避风港。 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.'环列,土,所有你的复活节风铃,给你带来的产品,你们所有的人,在信仰崇拜,因为,“这耶稣,当你收到了成天堂,应以同样方式这样一来,正如你们看见他去进入天堂。“ 'Even so, Lord Jesus, come quickly!'“即便如此,主耶稣,速速!”


Author Edersheim refers to MANY reference sources in his works.作者爱德生提到许多参考来源,他的作品。As a Bibliography resource, we have created a separate Edersheim References list.作为一个书目资源,我们创建了一个单独的爱德生参考清单。 All of his bracketed references indicate the page numbers in the works referenced.他表示在括号内的所有引用引用作品的页码。



Also, see:此外,见:
Ascension of Jesus阿森松耶稣

This subject presentation in the original English language这在原来的主题演讲, 英语



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