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马太福音生命读经 · 第60篇

对犹太宗教徒的责备

Rebuking The Jewish Religionists
1并耶路撒冷连其圣殿的被弃
1And Forsaking Jerusalem With Its Temple
2主被宗教首领察验并试验之后，用智慧笼住了他们的口。至终，到了一个地步，祂不再对他们说话。然而，在二十三章，祂向他们说了未了的话。在本篇信息中，我们要来看主对犹太宗教徒的责备并耶路撒冷连其圣殿的被弃。
2After the Lord had been examined and tested by the religious leaders, in His wisdom He muzzled them. Eventually, He reached the point where He did not talk to them any further. Rather, in chapter twenty-three, He gave them a final word. In this message we shall consider the Lord’s rebuking of the Jewish religionists and His forsaking of Jerusalem with its temple
壹 、对犹太宗教徒的责备
I. REBUKING THE JEWISH RELIGIONISTS
一 、他们的假冒为善
A. Their Hypocrisy
3主责备犹太宗教徒时，首先责备他们的假冒为善。（太二三1～12。）
3In His rebuke of the Jewish religionists, the Lord first spoke against their hypocrisy (23:1-12
坐在摩西的位上，说而不行
1. Seating Themselves in Moses’ Seat 1. and Saying but Not Doing
4在二、三节主说，『经学家和法利赛人是坐在摩西的位上，所以，凡他们所告诉你们的，不论是甚么，你们都要遵行、谨守；但不要照他们的行为去行，因为他们说而不行。』经学家和法利赛人说了一些关于律法的事，但他们不遵行。为这缘故，主告诉门徒要遵行经学家和法利赛人所说的，因为他们所说的是照著圣经。然而，祂告诉门徒不要跟随他们所行的，因为他们的行为是假冒为善的。
4In verses 2 and 3 the Lord said, “The scribes and the Pharisees have seated themselves in Moses’ seat. All things therefore, whatever they tell you, do and keep; but do not do according to their works, for they say and do not do.” The scribes and Pharisees said certain things concerning the law, but they did not do them. For this reason, the Lord told His disciples to do whatever the scribes and Pharisees said, for their speaking was according to the Bible. However, He told His disciples not to follow what they did, for their deeds were hypocritical
把沉重难担的担子捆起来，放在人的肩上，但自己连一个指头也不肯动
2. Binding Heavy Burdens and Laying Them 2. on the Shoulders of Others, but Not Moving Them with Their Finger
5四节说，『他们把沉重难担的担子捆起来，放在人的肩上，但自己连一个指头也不肯动。』经学家和法利赛人把律法的担子搁在别人的身上，但自己连一个指头也不肯动。
5Verse 4 says, “ And they bind heavy burdens and hard to bear, and lay them on men’s shoulders, but they themselves will not move them with their finger.” The scribes and Pharisees put the burden of law on others, but they would not use even their finger to lift it
所作的一切事，都是为要给人看见
3. Doing All Their Works to Be Seen by Men 3.
6在五节主说，『他们所作的一切事，都是为要给人看见。』经学家和法利赛人所作的每件事，都是外表的显扬，使别人能看见。他们这样作，是因著他们的骄傲，并要得著人的称赞。
6In verse 5 the Lord said, “And all their works they do to be seen by men.” The scribes and Pharisees did everything to make an outward shows o that others could see them. They did this because of their pride and because they wanted to receive the praises of men.
将佩戴的经文匣作宽了，衣䍁也加长了
4. Broadening Their Phylacteries and 4. Enlarging the Fringes of Their Garments
7五节也说，『他们将佩戴的经文匣作宽了，衣䍁也加长了。』佩戴的经文匣，是根据申命记六章八节和十一章十八节，将律法的一部分写在羊皮纸上，戴在额上作饰物，并系在左臂上。经学家和法利赛人将其作宽，当作迷人的装饰。他们将其作宽，也为著要炫耀他们何等喜爱律法，为著律法，并遵守律法。这启示出他们何等渴望在别人眼中维持美好的外表。
7Verse 5 also says, “They broaden their phylacteries and enlarge the fringes of their garments.” A phylactery is a part of the law written on parchment and worn upon the forehead as a frontlet and upon the left arm, according to Deuteronomy 6:8 and 11:18. The scribes and the Pharisees broadened it to make it a charm. They also broadened it for the purpose of making a display of how they loved the law, were for the law, and kept the law. This reveals how much they desired to maintain a good appearance in the eyes of others
8律法要求以色列人在衣服的边上，用蓝色带子作䍁子，表征他们的行为（由衣服所象征）是受属天管治的规律（由蓝色带子所指明，）并题醒他们要遵守神的诫命。（民十五38～39。）经学家和法利赛人将䍁子加长，假装他们遵行神的诫命，并且受这些诫命的规律，超过一般的程度。他们这样作是为了荣耀自己。
8The law required the Israelites to make fringes on the borders of their garments with a band of blue, signifying that their conduct (typified by the garment) was regulated by the heavenly rule (indicated by the band of blue), and reminding them to keep God’s commandments (Num. 15:38- 39). The scribes and Pharisees enlarged the fringes, pretending that they kept God’s commandments and were regulated by them to a surpassing degree. They did this in order to glorify themselves
喜爱筵席上的首座，并会堂里的高位
5. Loving the Chief Place at Dinners 5. and the Chief Seats in the Synagogues
9六节说经学家和法利赛人『喜爱筵席上的首座，并会堂里的高位。』这指明他们喜欢在别人之上，渴望在人中为大。
9Verse 6 says that the scribes and Pharisees “love the chief place at the dinners and the chief seats in the synagogues.” This indicates that they enjoyed being above others and that they desired to be great among the people
10喜爱人在市场上问他们安，称他们为拉此
106. Loving the Salutations in the Market Places 6.
and Being Called Rabbi by Men
11七节指明他们喜爱『人在市场上问他们安，称他们为拉比。』经学家和法利赛人喜欢人在市场上问他们安。他们也喜欢被称为拉比，拉比是尊称，意即夫子、主人。
11Verse 7 indicates that they loved “the salutations in the market places and to be called by men, Rabbi.” The scribes and Pharisees liked to be saluted by the people in the market places. They also enjoyed being called Rabbi, a title of honor which means teacher, master
12与国度子民的谦卑相对经学家和法利赛人所行的与国度子民的谦卑相对。国度子民必须与他们完全相反。例如，在八节主说，『但你们不要受拉比的称呼，因为只有一位是你们的夫子，你们都是弟兄。』这指明基督是我们惟一的夫子和主人。九节说，『也不要称地上的人为父，因为只有一位是你们的父，就是那天上的。』这节启示出神是我们惟一的父。我们都有一位在天上的父，那就是神自己。在十节我们看见基督是我们惟一的师尊、领导，教师和指导。这节说，『也不要受师尊的称呼，因为只有一位是你们的师尊，就是基督。』繙作『师尊』的希腊字也可译为领导、教师、指导。在十一、十二节我们看见，我们中间谁为大，谁就该作我们的仆役；凡高抬自己的，必降为卑；降卑自己的，必升为高。因此，自高的必降为卑，自卑的必升为高。
127. In Contrast with the Humility of the Kingdom People 7. The behavior of the scribes and Pharisees is in contrast to the humility of the kingdom people. The kingdom people must be the exact opposite of them. For example, in verse 8 the Lord says, “But you, do not be called Rabbi; for One is your Teacher, and you are all brothers,” This indicates that Christ is our only teacher and master. Verse 9 says, “And do not call anyone your father on the earth; for One is your Father, He Who is in the heavens.” This verse reveals that God is our only father. We all have one heavenly Father, and that is God Himself. In verse 10 we see that Christ is our only Leader, Guide, Instructor, and Director. This verse says, “Neither be called leaders, because One is your Leader, the Christ.” The Greek word rendered “leaders” can also be translated “guides,” “instructors,” “directors.” In verses 11 and 12 we see that the greater among us should be our servants, that whoever exalts himself will be humbled, and that whoever humbles himself will be exalted. Thus, the self-exalted one will be humbled, and the self- humbled one will be exalted.
二 、他们的八重灾祸
B. Their Eightfold Woe
13在二十三章十三至三十六节，主宣告经学家和法利赛人的八重灾祸。在五章有九重祝福，但在这里有八重灾祸。
13In 23:13-36 the Lord pronounces an eightfold woe upon the scribes and Pharisees. In chapter five we have a ninefold blessing, but here we have an eightfold woe
第一祸
1. The First Woe 1.
14十三节说，『假冒为善的经学家和法利赛人，你们有祸了！因为你们在人面前，把诸天的国关了；你们自己不进去，也不让那些要进去的人进去。』法利赛人把诸天的国关了。他们自己不进去，也不让那些要进去的人进去。在今天的基督徒中间，有些人就像这样。他们无心进诸天的国，同时也不让那些渴望进去的人进去。几乎所有的反对都不是来自不信者，乃是来自热心的基督徒，他们就是要阻挠那些要走这条路的人。在主眼中，这是最诡诈的事。
14Verse 13 says, “But woe to you, scribes and Pharisees, hypocrites, because you shut the kingdom of the heavens in the face of men; for you do not enter in yourselves, nor do you allow those who are entering to enter.” The Pharisees shut up the kingdom of the heavens. They neither entered in themselves nor allowed those who were entering in to enter. Among today’s Christians, some are just like this. They do not have the heart to enter into the kingdom of the heavens, and at the same time they do not allow those who desire to enter in to do so. Nearly all the opposition against us comes not from unbelievers, but from devoted Christians who desire to frustrate those who want to come this way. In the eyes of the Lord this is a most subtle thing
第二祸
2. The Second Woe 2.
15十四节说，『假冒为善的经学家和法利赛人，你们有祸了！因为你们侵吞寡妇的家产，假意作很长的祷告，所以你们要受更重的刑罚。』他们假意作很长的祷告时，却侵吞寡妇的家产。
15Verse 14 says, “Woe to you, scribes and Pharisees, hypocrites, because you devour widows’ houses, even while for a pretense you make long prayers; therefore, you shall receive greater condemnation.” While they were pretending to make long prayers, they devoured widows’ houses.
第三祸
3. The Third Woe 3.
16十五节说，『假冒为善的经学家和法利赛人，你们有祸了！因为你们走遍洋海陆地，叫一个人入教，既入了教，却使他成为火坑之子，比你们还加倍。』今天也有这事发生。在远东，我看到天主教友叫一些佛教徒入教，不过使他们成为火坑之子，比他们自己还加倍。
16Verse 15 says, “Woe to you, scribes and Pharisees, hypocrites, because you compass the sea and the land to make one proselyte, and when he becomes one, you make him twofold more the son of Gehenna than yourselves.” This also happens today. In the Far East I observed that the Catholics made proselytes of some Buddhists only to make them twofold more a son of Gehenna than themselves
第四祸
4. The Fourth Woe 4.
17十六节说，『瞎眼领路的，你们有祸了！你们说，凡指著殿起誓的，算不得甚么；只是凡指著殿中金子起誓的，他就该谨守。』这里暴露了他们的瞎眼。在十七节主继续说，『愚拙瞎眼的人，那个是更大的，是金子，还是叫金子成圣的殿？』叫金子成圣，就是藉著改变金子的地位，从凡俗的地方转移到圣别的地方，使金子在地位上成圣。殿比金子大，因为殿使金子成圣。成圣有两面，地位的一面，和性质的一面。这里我们看见金子藉著殿成圣。这是地位上的成圣，不是性质上的成圣。也许金子曾在市场上。当金子在那里时，是凡俗的，不是圣别的，没有分别给神。但金子从市场拿来放在殿里时，就藉著在殿里而在地位上成圣。从前在市场土是凡俗的金子；现今在神殿里是成圣的金子。虽然金子的地位改变了，但金子的性质依旧一样。这是地位上的成圣。
17Verse 16 says, “Woe to you, blind guides, who say, Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is a debtor.” Their blindness is exposed here. In verse 17 the Lord continues, “Fools and blind, for which is greater, the gold or the temple which sanctifies the gold?” To sanctify the gold is to make the gold holy positionally by changing its position from a common place to a holy one. The temple is greater than the gold because it sanctifies the gold. Sanctification has two aspects, the positional aspect and the dispositional aspect. Here we see that the gold is sanctified by the temple. This is positional sanctification, not dispositional sanctification. Perhaps the gold was once in the market place. When it was there, it was common, not holy, not separated to God. But when the gold was taken from the market place and put into the temple, it was positionally sanctified by being in the temple. Formerly it was the common gold in the market place; now it is the sanctified gold in the temple of God. Although the position of the gold has been changed, its nature remains the same. This is positional sanctification
18关于十八、十九节的坛和礼物原则是一样的。礼物藉著坛成圣，也是一种地位上的成圣。礼物成圣乃是藉著改变礼物的地点，从凡俗的地方转移到圣别的地方。因著坛大过礼物，坛就使礼物成圣。例如，羊羔与羊群在一起是凡俗的，没有分别归神或成圣。但羊羔一旦献在坛上，坛就使羊羔成圣归神了。然而，如金子的情形一样，羊羔的性质依旧一样，只是外面的地位改变了。从前牠与羊群在一起，现今在为著神的坛上。这种成圣，地位上的成圣，不影响我们的性质。然而，罗马六章所说的成圣，是性质上的成圣；这摸著我们这人，我们里面的性质。
18The principle is the same with respect to the altar and the gift in verses 18 and 19. The sanctification of the gift by the altar is also a kind of positional sanctification. The sanctification of the gift comes about by changing the gift’s location from a commonplace to a holy one. Because the altar was greater than the gift, the altar sanctified the gift. For example, when a lamb was with the flock, it was common, not separated to God or sanctified. But once it was offered upon the altar, the altar sanctified the lamb to God. However, as in the case with the gold, the nature of the lamb remained the same. Only its outward position was changed. Formerly it was with the flock; now it i son the altar for God. This type of sanctification, positional sanctification, does not affect our nature. The sanctification spoken of in Romans 6, however, is dispositional sanctification; it touches our being, our inward nature.
19在二十至二十二节主说，指著坛起誓的，就是指著坛和坛上的一切起誓；指著殿起誓的，就是指著殿和那住在殿中的起誓；指著天起誓的，就是指著神的宝座，和那坐在其上的起誓。
19In verses 20 through 22 the Lord says that he who swears by the altar, swears by it and by all things upon it; that he who swears by the temple, swears by it and by Him who dwells in it; and that he who swears by heaven, swears by the throne of God and by Him who sits upon it
第五祸
5. The Fifth Woe 5.
20二十三、二十四节包含第五祸。经学家和法利赛人将薄荷、芹菜、茴香献上十分之一，却撇开律法上更重的事，就是正义、怜悯、信实。主说他们是瞎眼领路的，蠓虫他们就滤出来，骆驼他们倒吞下去。
20Verses 23 and 24 contain the fifth woe. The scribes and Pharisees tithed mint, anise, and cummin, but left aside the weightier matters of the law, judgment and mercy and faith. The Lord said they were blind guides, who strained out a gnat, but swallowed a camel
第六祸
6. The Sixth Woe 6.
21二十五、二十六节说，『假冒为善的经学家和法利赛人，你们有祸了！因为你们洁净杯盘的外面，里面却盛满了勒索和放荡。瞎眼的法利赛人，你先洁净杯盘的里面，好叫外面也干净了。』经学家和法利赛人只注重外面。十五章的情形也是如此。尽管他们洗了手，他们里面却盛满了勒索和放荡。勒索与贪财有关，放荡与情欲有关。因此，虽然经学家和法利赛人洁净了外面，里面却盛满了贪财和情欲。
21Verses 25 and 26 say, “Woe to you, scribes and Pharisees, hypocrites, because you cleanse the outside of the cup and the dish, but within they are full of robbery and self-indulgence. Blind Pharisee, cleanse first the inside of the cup and the dish, so that their outside may become clean also.” The scribes and Pharisees cared only for the outside. The situation was the same in chapter fifteen. Although they washed their hands, they were inwardly full of robbery and self-indulgence. Robbery is related to the love of money, and indulgence is related to lust. Thus, although the scribes and Pharisees cleansed themselves outwardly, inwardly they were full of the love of money and lust
第七祸
7. The Seventh Woe 7.
22二十七、二十八节说，『假冒为善的经学家和法利赛人，你们有祸了！因为你们好像粉饰的坟墓，外面显得美观，里面却满了死人的骨头，和一切的污秽。你们也是如此，外面向人显出公义，里面却满了伪善和不法。』法利赛人像坟墓一样。你曾否想过堕落的人像坟墓一样？他们外面也许美观，向人显出公义，里面却满了死人的骨头，和一切的污秽，满了伪善和不法。
22Verses 27 and 28 say, “Woe to you, scribes and Pharisees, hypocrites, because you resemble white-washed graves, which outwardly appear beautiful, but within are full of dead men’s bones and all uncleanness. So also you outwardly appear righteous to men, but within you are full of hypocrisy and lawlessness.” The Pharisees were like tombs. Have you ever thought that fallen people are like tombs? Outwardly they may be beautiful and appear righteous to men, but within they are full of dead men’s bones and uncleanness, full of hypocrisy and lawlessness
第八祸
8. The Eighth Woe 8.
23二十九至三十六节有第八祸。二十九节说，『假冒为善的经学家和法利赛人，你们有祸了！因为你们建造申言者的坟，修饰义人的墓。』这里的墓是指义人的坟墓。在耶路撒冷之外有许多坟墓。法利赛人为了显扬，就重建申言者的坟，并加以修饰。主耶稣说他们这样作，证明自己是杀害申言者之人的子孙。（太二三31。）因此，主称他们为『蛇类，』『毒蛇之种。』(太二三33。）如三十四节所指明的，经学家和法利赛人后来鞭打并杀害主所差遣的新约使徒。
23In verses 29 through 36 we have the eighth woe. Verse 29 says, “Woe to you, scribes and Pharisees, hypocrites, because you build the graves of the prophets and adorn the monuments of the righteous.” Monuments here refer to the tombs of the righteous. Outside of Jerusalem there are a number of monuments. The Pharisees remodeled the graves of the prophets and adorned them in order to make a show. The Lord said that by doing this they were proving that they were the sons of those who murdered the prophets (v. 31). Thus, the Lord called them “serpents” and the “brood of vipers” (v. 33). As verse 34 indicates, the scribes and Pharisees later scourged and killed the New Testament apostles sent out by the Lord
24主对经学家和法利赛人的责备，给我们一幅今天宗教的清楚图画。二十三章一至三十六节的每件事，都和今天的情形相似。请记住，这个责备是在论国度的这卷书里看见的。马太的用意的确是要陈明消极的，以启示积极的。国度生活必须和二十三章一至三十六节所暴露的相反，必须和这幅黑暗地狱的图画成绝对的对比。我们只有靠著主的怜悯和恩典，才能避开这里所描绘的光景。因此，我们都需要祷告说，『主阿，拯救我!搭救我!把我从这可怕的光景带开。』
24The Lord’s rebuke of the scribes and Pharisees affords us an accurate picture of today’s religion. Everything found in 23:1-36 resembles the situation today. Remember, this rebuke is found in the book of the kingdom. Matthew’sin tent i on is certainly to present the negative in order to reveal the positive. The kingdom life must be the opposite of what is exposed in 23:1-36. It must be an absolute contrast to this black and hellish picture. Only by the mercy and grace of the Lord can we escape the situation portrayed here. Thus, we all need to pray, “O Lord, save me! Rescue me! Take me away from this terrible situation
贰 、耶路撒冷连其圣殿的被弃
II. Forsaking Jerusalem With Its Temple
25主受试验并察验，以及祂责备经学家和法利赛人之后，就放弃了耶路撒冷连其圣殿。在二十三章三十七至三十九节，主对耶路撒冷说了末了的话。此后，主和牠再也没有关系了。
25After the Lord had been tested and examined and after He had rebuked the scribes and Pharisees, He forsook Jerusalem with its temple. In 23:37-39 the Lord spoke a final word to Jerusalem. After this word, the Lord had nothing more to do with her
一 、耶路撒冷常杀害申言者
A. Jerusalem Killing the Prophets
26三十七节说，『耶路撒冷阿，耶路撒冷阿，你常杀害申言者，又用石头打死那奉差遣到你这里来的。』耶路撒冷和其儿女是神所拣选来完成祂定旨的。然而，神差遣申言者到他们那里去，他们就杀害。
26Verse 3 7 says, “Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her!” Jerusalem and her children were chosen by God to fulfill His purpose. However, when God sent His prophets to them, they killed them.
27二、主好像母鸡愿意把小鸡聚集在
27B. The Lord as a Hen Desiring to Gather Her
翅膀底下
Children Together under Her Wings
28三十七节也说，『我多次愿意聚集你的儿女，好像母鸡把小鸡聚集在翅膀底下，只是你们不愿意。』神总是亲自眷顾耶路撒冷，像鸟搧翅覆雏一样。（赛三一5，申三二11～12。）因此，当主耶稣说，『我多次愿意聚集你的儿女，好像母鸡把小鸡聚集在翅膀底下，』祂指明祂就是神自己。主像慈爱的鸟，搧翅覆翼在雏鸟上。祂多次愿意聚集耶路撒冷的儿女，但他们不愿意。主向他们宣告这末了的话时，仍像慈爱的母鸟，搧翅覆翼在雏鸟上。但他们不愿意被聚集在祂的翅膀底下。
28Verse 37 also says, “How often I desired to gather your children together as a hen gathers her young under her wings, and you would not!” It has always been God Himself who cared for Jerusalem, like a bird fluttering over her young (Isa. 31:5; Deut. 32:11-12). Hence, when the Lord Jesus said, “I desired to gather your children together as a hen gathers her young under her wings,” He indicated that He was God Himself. The Lord is like a loving bird, fluttering, brooding, over her young. Often He desired to gather the children of Jerusalem together, but they were not willing. As the Lord Jesus was declaring this final word to them, He was still like a loving hen, stretching out His wings to brood over the little ones. But they were not willing to be gathered under His wings
三 、这家－殿－成为荒场
C. The House—the Temple—Left Desolate
29在三十八节主说，『看哪，你们的家要成为荒场，留给你们。』这里的家既是单数，必定是指神的家，就是殿。（太二一12～13。）这殿原是神的家，现在却称为『你们的家，』因为犹太人使其成为贼窝了。（太二一13。）关于家成为荒场的豫言，相当于二十四章二节的豫言，应验在主后七十年，提多帅领罗马军队毁灭耶路撒冷的时候。
29In verse 38 the Lord said, “Behold, your house is left to you desolate.” Since “house” here is singular, it must denote the house of God, which was the temple (21:12-13). It was the house of God, but now it is called “your house,” because they had made it a den of robbers (21:13). The prophecy about the house becoming desolate corresponds with that in 24:2, which was fulfilled when Titus destroyed Jerusalem with the Roman army in A.D. 70
30照著全本圣经的上下文，这里的家是指殿，独一的家，神的家。但这时，神的家成了『你们的家；』不再是神的家，反成了贼窝。当主洁净圣殿时，祂说，『「我的殿必称为祷告的殿；」你们倒使牠成为贼窝了。』（太二一13。）
30According to the context of the whole Bible, the house here refers to the temple, the unique house, the house of God. But at this point the house of God had become “your house”; it was no longer the house of God, but the den of robbers. When the Lord was cleansing the temple, He said, “My house shall be called a house of prayer, but you are making it a den of robbers” (21:13
31照著以西结书，古时，神曾离开祂的殿。这里发生同样的事。在以西结十章，以西结在异象中看见神的荣耀离开殿。因此，殿成为荒场留给背叛的犹太人，最终被焚烧毁灭。在马太二十三章这里，主再次要将这家留为荒场。不久之后，殿就被提多手下的罗马军队毁灭了。因此二十三章三十八节相当于二十四章二节，那里指明没有一块石头留在石头上。这两处经文都是指耶路撒冷的殿荒凉了。殿被毁灭时，就不再是神的家，使成了背叛者的家了。
31In ancient times, according to the book of Ezekiel, God left His temple. The same thing was happening here. In chapter ten Ezekiel saw in a vision the glory of God leaving the temple. Thus, the temple was left desolate for the rebellious Jews, and eventually it was burned and destroyed. Here in Matthew 23 the Lord was once again about to leave the house desolate. Not too long afterwards, the temple was destroyed by the Roman army under Titus. Thus 2 3:3 8 corresponds to 2 4:2, which indicates that not one stone was to be left upon another. Both of these verses refer to the desolation of the temple in Jerusalem. At the time the temple was destroyed, it was no longer the house of God; rather, it had become the house of rebels.
32四、不得再见主，直等到主回来的时候
32D. Not Seeing the Lord until His Coming Back
33三十九节说，『我告诉你们，从今以后，你们不得再见我，直等到你们说，在主名里来的，是当受颂赞的。』这将是主再来的时候，那时所有以色列的遗民，都要回转相信主，并且得救。(罗十一23，26。）以西结看见荣耀离开了殿。这荣耀豫表主耶稣，祂是真荣耀，是神的彰显。以色列人不得再见主，直等到祂再来的时候。照著撒迦利亚十二章，当主再来时，以色列的遗民都要悔改。然后他们要对祂说，『在主名里来的，是当受颂赞的。』
33Verse 39 says, “For I say to you, You shall by no means see Me henceforth until you say, Blessed is He Who comes in the name of the Lord.” This will be at the Lord’s second coming, when all the remnant of Israel will turn to believe in Him and be saved (Rom. 11:23, 26). Ezekiel saw the glory leaving the temple. This glory typified the Lord Jesus, who is the real glory, the manifestation of God. Israel will not see Him again until His second coming. According to Zechariah 12, the remnant of Israel will repent when the Lord comes again. Then they will say to Him, “Blessed is He Who comes in the name of the Lord
34这里主的话很简短，却包含了许多事，从耶路撒冷的毁灭直到主的再来。这里主清楚的宣告，祂就是神的荣耀，将离开以色列国，他们不得再见祂，直等到祂再来的时候。从那时起，将近两千年过去了，以色列人仍末见到主耶稣。有些人也许问说，『难道这是说犹太人没有机会相信主耶稣了么？』就个人而言，犹太人仍有机会相信，但就一国而言，今天他们没有这机会。就一国而言，以色列和主了了。感谢主，祂仍怜悯犹太人。即使祂离开了以色列国，后门仍为个别的犹太人敞开，使他们来到祂面前。今天没有一个犹太人有地位代表他的国家来到神面前。但在这世代的末了，犹太人被仇敌逼迫时，他们要向他们的神呼喊。那时基督要降临，祂的脚要站在橄榄山上，这山要裂开，像红海的水一样。这将使犹太人能逃离逼迫。那时他们要向主悔改，并呼求祂，通国就都要得救。这救恩不仅是为著个人，更是为著全国。然而，在主回来以前，以色列国不可能悔改。但我们已经指出，今天个别的犹太人仍能悔改，进到神的恩典里。
34The Lord’s word here is brief, but it includes a number of things from the destruction of Jerusalem until the Lord’s second coming. Here the Lord made a clear declaration that He, the very glory of God, was leaving the nation of Israel and that they would not see Him until His coming again. Nearly two thousand years have passed since that time, and Israel still has not seen the Lord Jesus. Some may ask, “Does this mean that the Jews have no opportunity to believe in the Lord Jesus?” As individuals, the Jews still have the opportunity to believe, but as a nation they do not have this opportunity today. As a nation, Israel is through with the Lord. Thank the Lord that He is still merciful to the Jews. Even though He has left the nation of Israel, the back door is still open for individual Jews to come to Him. Today no Jew has the position to come to God as a representative of his nation. But when the Jews are persecuted by their enemies at the end of this age, they will cry out to their God. Then Christ will descend and place His feet on the Mount of Olives, which will be cleft like the waters of the Red Sea. This will enable the Jews to escape from persecution. At that time they will repent to the Lord and call upon Him, and the nation will be saved. This salvation will be not only for individuals, but for the entire nation. However, before the Lord’s coming back, it is impossible for the nation of Israel to repent. But, as we have pointed out, individual Jews can still repent today and come into God’s grace.