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路加福音生命读经 · 第31篇

人救主在祂带著神圣属性之人性美德中的职事

The Ministry of the Man-Savior in His Human Virtues with His Divine Attributes
从加利利到耶路撒冷（九）
from Galilee To Jerusalem (9
1读经：路福音十三章一至三十五节。在本篇信息中，我们要看十三章一
1Scripture Reading: Luke 13:1-35 In this message we shall consider 13:1-35
2至三十五节。
2TEACHING ABOUT REPENTANCE
教导悔改
3路加十三章一节说，『就在那时，有几个在场的人，将彼拉多把加利利人的血搀杂在他们祭物中的事，报告耶稣。』『就在那时』不是表达时间的元素，乃是指明延续，指明十三章一至九节接续十二章末了的经文，进一步说到悔改的事。主用十三章一至五节约两个事件题醒犹太人，现在就是他们悔改的时候；不然，他们都要像这两个事件中的受害者一样灭亡。
3Luke 13:1 says, “Now there were some present at the same time who reported to Him concerning the Galileans, whose blood Pilate mixed with their sacrifices.” The Greek word translated “now” may also be rendered “yet,” “and,” or “furthermore.” We follow other versions to use the word “now,” not to convey the element of time but to indicate continuation. “Now” indicates that 13:1-9 continues the last verses of chapter twelve, dealing further with the matter of repentance. The Lord uses the two incidents in 13:1-5 to remind the Jews that now is the time for them to repent. Otherwise, they will all perish like the victims of those two incidents
4主在十二章末了的话，指明祂要犹太人悔改。现今在十三章，神接著进一步说到悔改的事。祂说到加利利人的事，就是彼拉多把他们的血搀杂在祭物中的事。祂对那些在场的人说，『因著这些加利利人受这害，你们就以为他们比所有的加利利人更有罪么？我告诉你们，不是的。你们若不悔改，都要如此灭亡。』（路十三2～3。）接著祂说到第二个事件：『从前西罗亚楼倒塌，压死十八个人。』（路十三4。）主又警告人要悔改，主似乎告诉他们：『不要以为那些人有罪，其他人没有罪。你们若不悔改，也要如此灭亡。』在六至九节，主接著讲了一个比喻，说到一个人有一棵无花果树，栽在他的葡萄园里。六节开始的『于是，』指明六至九节乃是前面论悔改之经文的延续。这个比喻指明神是园主，在子里来到犹太人那里；犹太人是一棵栽在葡萄园，(太二一33，）就是神所应许之地的无花果树，(太二一19，耶二四2，5，8，）神来从他们找果子。祂找了三年，（路十三7，）竟找不著甚么，就想要把他们砍了，但作管园的神子为他们祷告，叫父神容忍他们，直等祂为他们受死，（在无花果树周围掘开土，）给他们养分，（堆上肥，）盼望他们到时会悔改结果子；不然，他们就要42-被砍下来。十一章二十九至三十二节和四十二至五十二节这两段话，揭示犹太人是邪恶的世代，证实这解释。
4The Lord’sword at the end of chapter twelve indicated that He wanted the Jews to repent. Now in chapter thirteen He continues to speak further concerning repentance. Referring to the case of the Galileans, whose blood Pilate mixed with their sacrifices, He said to those present, “Do you think that these Galileans were sinners beyond all the Galileans because they suffered these things? No, I tell you; but unless you repent, you shall all likewise perish.” Then He goes on to refer to a second case, the case of the “eighteen on whom the tower in Siloam fell and killed them” (v. 4). Again the Lord warned the people to repent. He seemed to be telling them, “Don’t think that those people were sinful, and the others were not. Unless you repent, you also will perish.” In verses 6 through 9 the Lord goes on to tell the parable of a certain man who had a fig tree planted in his vineyard. The word “and” at the beginning of verse 6 indicates that these verses are the continuation of the foregoing verses concerning repentance. This parable indicates that God as the owner came in the Son to the Jewish people as to a fig tree (Matt. 21:19; Jer. 24:2, 5, 8) planted in God’s promised land as the vineyard (Matt. 21:33) to seek fruit from them. He had been seeking for three years (Luke 13:7), and He did not find any. He wanted to cut them down, but the Son as the vinedresser prayed for them that God the Father would tolerate them until He died for them (dug the ground around the fig tree) and gave them fertilizer (threw on manure), hoping that they would then repent and produce fruit. Otherwise, they would be cut down. The passages in 11:29-32 and 52, unveiling the Jewish people as an evil generation, confirm this interpretation.
5在这个比喻里，神把犹太人看作无花果树。神在这树上找不著果子；就想把牠砍了。但是管园的─主耶稣─求父不要这样作，等祂藉著死，周围掘开土，这树若仍不结果子，再把牠砍了。事情真的这样发生了。因为犹太人不悔改，即使在主耶稣死而复活，并那灵来到之后，他们还不悔改，所以『无花果树』被『砍了。』这发生在主后七十年，提多带著罗马军队到耶路撒冷，将全城毁灭。那样毁灭耶路撒冷，就是砍下无花果树。
5In this parable the Jewish people are regarded by God as a fig tree. When God did not find fruit on the tree, He was thinking to cut it off. But the vinedresser, the Lord Jesus, begged the Father not to do this until, by means of His death, He dug around the tree. Then if the tree still did not bring forth fruit, it could be cut down. This is actually what took place. Because the Jews did not repent, even after the Lord Jesus died and resurrected and the Spirit came, the “fig tree” was “cut down.” This happened in A.D. 70 when Titus brought his Roman army to Jerusalem and destroyed it. That destruction of Jerusalem was the cutting down of the fig tree
在安息日医治
HEALING AND RELEASING A BENT-DOUBLE AND SATAN-BOUND WOMAN ON THE SABBATH
驼背的女人
6十三章十至十七节的事例，记载人救主在安息日医治驼背的女人。十、十一节说，『当安息日，耶稣在一个会堂里施教。看哪，有一个女人，被病弱的灵附著，已经十八年了，腰弯得一点都直不起来。』这『灵』是鬼，是一种活类脱体的灵。这些活类曾生存在亚当以前的世代，因参与撒但的背叛而受了神的审判，成为脱体的灵。堕落的天使，在空中与撒但一同作工；（弗二2，六～12；）这些污灵，就是鬼，在地上与撒但一同行动。二者都为著撒但的国，邪恶的在人身上活动。
6In 13:10-17 we have the case of the Man - Savior healing and releasing a bent - double and Satan - bound woman on the Sabbath. Verses 10 and 11 say, “And He was teaching in one of the synagogues on the Sabbath. And behold, there was a woman who had a spirit of infirmity eighteen years; and she was bent double and utterly unable to stand erect.” This “spirit” was a demon, one of the spirits of the living creatures who lived in the preadamic age and were judged by God when they joined Satan’s rebellion. The fallen angels work with Satan in the air (Eph. 2:2; 6:11-12), and these demons, unclean spirits, move 11 with him on the earth. Both act evilly upon man for the kingdom of Satan.
7这女人因著病弱的灵，背是驼著的。弯得，直译，弯在一起。表征鬼把人压制到极点，以致人被弯曲，只能向著撒但的世界，不能直立望天。主耶稣看见那女人腰弯得一点都直不起来，因著撒但藉著鬼在她身上的运行，迫使她只能向下看地。主对她说，『女人，你脱离这病了。于是用两只手按著她，她立刻直起腰来，就荣耀神。』（路十三12～13。）在此我们看见，不是那女人要求主医治她，乃是主起意要医治那驼背的女人。
7Because of a spirit of infirmity, this woman was “bent double.” Literally, the Greek words rendered “bent double” mean “bending together.” This may signify the demon’s oppression over a person to an extreme extent, so that the person is bent toward the satanic world only and is unable to stand erect to look into the heavens. The Lord Jesus saw the woman who was bent double, utterly unable to stand erect, but forced to look down to the earth as a result of the operation exercised upon her by Satan through his demons. The Lord said to her, “Woman, you have been released from your infirmity; and He laid His hands on her, and instantly she was made erect, and glorified God” (vv. 12-13). Here we see that the woman did not ask the Lord to heal her; rather, He initiated the healing and release of the bent-double and Satan-bound woman.
8十四节说，『管会堂的因为耶稣在安息日治病，就气忿忿的对群众说，有六日应当作工，在那六日之内，可以来求医，在安息日却不可。』在此我们看见，撒但不仅用邪灵附著那女人，也用热心宗教的管会堂者，反对主释放那女人。宗教往往被霸占者利用，将神的选民扣留在他的压制之下。管会堂的非常热心宗教，他关心宗教规条，却不关心这个本是亚伯拉罕后裔之女人的苦楚。在十五、十六节，主回答管会堂的说，『假冒为善的人哪，难道你们各人在安息日不解开槽上的牛驴，牵去饮么？何况这女人本是亚伯拉罕的后裔，看哪，她被撒但捆绑了十八年，不当在安息日解开她的捆锁么？』这女人是亚伯拉罕的后裔，指明她是神选民中的一个。然而她被撒但所捆绑。这指明鬼附著人，就是撒但捆绑人。因此，赶鬼就是击败撒但（太十二29。）这女人在安息日得释放脱离捆绑，是合宜的，因为安息日是神所规定，叫人得安息的，（创二13，）不是叫人留在辖制之下。路加为甚么将这事例放在这里？我们回答这问题，需要记得这事发生在人救主将近耶路撒冷的时候，耶路撒冷的宗教气氛极其浓厚。我相信主耶稣进入会堂，主动医治这女人，是要给门徒看见，祂无意遵守死的宗教形式，和走样的安息日规条。祂特意干犯那些规条，好叫门徒知道，祂来不是要遵守把人拘留在困苦中的规条，乃是要打破变形的规条，使受苦的人藉祂禧年的祝福得著释放。
8Verse 14 says, “But the synagogue ruler, being indignant because Jesus had healed on the Sabbath, answered and said to the crowd, There are six days in which man should work; therefore come on them and be healed, and not on the Sabbath day.” Here we see that Satan uses not only the evil spirit to possess the woman, but also the religious ruler to oppose the woman’s release by the Lord. Religion is much used by the usurper to keep God’s chosen people under his oppression. The synagogue ruler, who was very religious, cared for religious regulations and not for the suffering of this woman, who was a descendant of Abraham. In verses 15 and 16 the Lord answered the ruler of the synagogue, “Hypocrites! Does not each one of you on the Sabbath untie his ox or his donkey from the manger and lead it away, and give it a drink? And this woman, being a daughter of Abraham, whom Satan has bound — consider it — eighteen years, should she not be released from this bond on the Sabbath day?” The fact that this woman was a daughter of Abraham indicates that she was one of God’s chosen people. However, she was bound by Satan. This indicates that the demon’s possession of people is Satan’s binding of them. Hence, the casting out of the demon is the defeat of Satan (Matt. 12:29). It was fitting for this woman to be released from that bond on the Sabbath day, for the Sabbath was ordained by God for man to rest (Gen. 2:3), not for man to remain under bondage. Why is this case put here by Luke? In answering this question, we need to remember that this took place as the Man-Savior was approaching Jerusalem, where the atmosphere was extremely religious. I believe that the Lord Jesus entered into the synagogue and initiated the healing of this woman in order to show His disciples that He had no intention of keeping the dead forms of religion and the deformed Sabbatical regulations. He purposely broke those regulations so that His disciples would know that He had come not to keep the regulations that hold people in their suffering, but to break the deformed regulations so that the suffering ones may be released by His jubilee blessing.
9当主耶稣医治那被撒但捆绑而驼背的女人时，就将禧年带给她。祂在四章宣告禧年，叫被掳的得释放，受压制的得自由。所以，这事例乃是四章所宣扬之禧年的应验。主的心意是要让门徒知道祂往耶路撒冷去，不是要遵守宗教规条，乃是要特意干犯宗教规条，将人带进禧年里。
9When the Lord Jesus healed the woman who had been bound by Satan and bent double, He brought the jubilee to her. In chapter four He had declared the jubilee, in which the captives would be released and the oppressed would be set free. This case, therefore, is a fulfillment of the proclamation of the jubilee in chapter four. The Lord’s in tent i on was to let the disciples know that He was going to Jerusalem, not to observe religious regulations but to break them purposely so that the people might be brought into the jubilee.
教导神的国
TEACHING ABOUT THE KINGDOM OF GOD
像芥菜种和面酵
AS A GRAIN OF MUSTARD AND AS LEAVEN
10在十三章十八至二十一节，主又说到神的国，这可能很令门徒惊讶。然而，这里祂不是在积极一面说到国度。直到目前为止，主在路加福音所论国度的话都是积极的。但这里祂对门徒消极的说到国度，教导他们国度像芥菜种（路十三18～19）和面酵。（路十三20～21。）在十八、十九节，主说，『神的国好像甚么？我可把牠比作甚么？好像一粒芥菜种，有人拿去撒在自己的园子里，长大成树，天空的飞鸟栖宿在牠的枝上。』这芥菜种长大成树的事实，指明牠没有从其类的长成芥菜。按照创世记一章，神所造的都各从其类。比方说，苹果树应当从苹果树类。但是这里芥菜种没有长成芥菜类，却长成另一类。这违背了神在祂的创造中所命定的原则。我们若看见这点，就不会在积极一面解释这个比喻。
10In 13:18-21, probably much to the disciples’ surprise, the Lord again spoke concerning the kingdom of God. However, here He does not speak of the kingdom in a positive sense. Up until now, the Lord’sword concerning the kingdom in Luke has been positive. But here He talks to the disciples concerning the kingdom in a negative way, teaching them about the kingdom as a grain of mustard (vv. 18-19) and as leaven (vv. 20-21). In verses 18 and 19 the Lord says, “What is the kingdom of God like, and to what shall I liken it? It is like a grain of mustard, which a man took and threw into his own garden; and it grew and became a tree; and the birds of heaven roosted in its branches.” The fact that this mustard seed grew into a tree indicates that it did not grow into something according to its own kind. According to Genesis 1, the things created by God are according to their own kind. An apple tree, for example, should be according to the apple tree kind. But here the mustard seed does not grow after its kind, but instead grows into another kind. This is the breaking of the principle ordained by God in His creation. If we see this, we shall not interpret this parable in a positive sense
11有人教导说，芥菜长成大树是积极的发展。但是按基督教的历史，并没有这样积极的发展。事实上，这比喻是在基督教的历史上已经应验的豫言。其实，今天的基督教是不从其类的。召会是国度的具体表现，该像菜蔬一样生产食物，却成了树，作飞鸟的宿处，意思就是其性质和功用都变了。这违反神创造的律，植物必须各从其类。这事发生在第四世纪初叶，康主坦丁大帝把世界掳入召会时。他把成千成万的假信徒带进召会，使其变成基督教国，而不再是召会了。因此，这比喻相当于启示录二、三章里七个召会的第三个，在别迦摩的召会。（启二12～17。）召会按其属天、属灵的性质，该像芥菜一样寄居地上。但召会的性质改变了，像树一样深深扎根、定居地上，其事业繁茂如同枝条，许多恶人、恶事栖宿其上。这形成了神国外表的外在组织。路加十三章十九节告诉我们，天空的飞鸟栖宿在牠的枝上。在八章五节和十二节，天空的飞鸟与魔鬼有关。因此，这里天空的飞鸟必是指撒但的邪灵，以及邪灵所煽惑的恶人和恶事。他们栖宿在大树的枝条上，就是基督教国的事业里。在路加十三章二十、二十一节，主说，『我可把神的国比作甚么？好像面酵，有妇人拿去藏在三斗面里，直到全团都发了酵。』有人教导说，这里的酵是积极的。按他们的观念，酵表征开展到全地之福音的能力。但是在圣经里，酵并没有积极的意义。相反的，特别在四福音里，酵的意义是消极的。尤其主耶稣没有把酵用在积极一面，却总是用在消极一面。在新约别处，酵表征邪恶的事情，（林前五6，8，）和邪恶的教训。（太十六6，11～12。）召会既是实行的神的国，有基督，那无酵的细面为内容，就必定是无酵的饼。（林前五7～8。）然而，由这里妇人所象征，那在第六世纪完全且正式形成的罗马天主教，采取了许多异教的作法、异端的道理和邪恶的事物，将其搀到关于基督的教训里，使基督教的全部内容都发了酵。路加十三章二十、二十一节所描述的，相当于启示录二、三章里七个召会中的第四个，就是在推雅推喇的召会。（启二18～29。）
11Some teach that the mustard becoming a large tree is a positive development. But according to the history of Christianity, there has not been such a positive development. In fact, this parable is a prophecy that has been fulfilled in the history of Christianity. Actually, today’s Christianity is not something after its kind. The church, which is the embodiment of the kingdom, should be like an herb to produce food. But it became a “tree,” a lodge for birds. This means that, contrary to the law of God’s creation that every plant must be after its kind, its nature and function were changed. This took place when Constantine the Great mixed the church with the world in the first part of the fourth century. He brought thousands of false believers into Christianity, making it Christendom, no longer the church. Hence, this parable corresponds to the third of the seven churches in Revelation 2 and 3, the church in Pergamos (Rev. 2:12-17). The church, according to its heavenly and spiritual nature, should be like a mustard, sojourning on earth. But since its nature has been changed, the church became deeply rooted and settled in the earth as a tree, flourishing with its enterprises as the branches to lodge many evil persons and things. This has formed the outward organization of the outward appearance of the kingdom of God. In Luke 13:19 we are told that the birds of heaven roosted in the branches of this tree. In 8:5 and 12 the birds of heaven are related to the Devil. Therefore, the birds of heaven here must refer to Satan’s evil spirits with the evil persons and things motivated by them. They lodge in the branches of the great tree, that is, in the enterprises of Christendom. In Luke 13:20 and 21 the Lord says, “To what shall I liken the kingdom of God? It is like leaven, which a woman took and hid in three measures of meal until the whole was leavened.” Some teach that the leaven here is positive. According to their concept, the leaven signifies the power of the gospel spreading throughout the earth. But in the Bible leaven does not have a positive denotation. On the contrary, especially in the four Gospels, it has a negative significance. The Lord Jesus, in particular, does not use the word leaven in a positive sense, but always in a negative sense. Elsewhere in the New Testament leaven signifies evil things (1 Cor. 5:6, 8) and evil doctrines (Matt. 16:6, 11-12). The church, as the practicality of the kingdom of God with Christ—the unleavened fine flour—as its content, must be unleavened bread (1 Cor. 5:7-8). However, the Catholic Church, which was fully and officially formed in the sixth century and which is signified by the woman here, took many pagan practices, heretical doctrines, and evil matters and mixed them with the teachings concerning Christ to leaven the whole content of Christianity. What is described in Luke 13:20 and 21 corresponds to the fourth of the seven churches in Revelation 2 and 3, the church in Thyatira (Rev. 2:18-29).
12『面』是为作素祭，（利二1，）象征基督是神和人的食物。『三斗』乃是作一全餐所需之量。（创十八6。）因此，把酵藏在三斗面里，象征天主教暗中使一切关于基督的教训都发了酵。这是罗马天主教真实的光景，完全违反了圣经，圣经是严禁在素祭中搀酵的。（利二4～5，11。）十三章十八至二十一节的两个比喻指明，禧年已经来到，却丧失了其性质。神的国是禧年的实际与内容，没有神的国，就没有禧年，我们已经强调这事实：禧年是被掳的得释放，享受三一神的权利得恢复的事。神的国也是一样。神的国乃是被掳的得归回，神圣的产业得恢复。但正如这些比喻所指明的，到一个时候，禧年，就是国度，丧失了其性质。一面，牠发展成不从其类的情形；另一面，牠发了酵，就是内容腐败了。禧年性质这样的改变，实际上指明禧年的丧失。今天在许多基督徒中间那里有禧年？我们看今天的光景，就看见在基督教国里，禧年真正的性质已经丧失了。路加在他福音书里的写法，是要论到与禧年有关的各点。所以，我们对路加福音的领会必须受禧年原则的管治。四章里禧年的宣扬，是路加写这卷书，以及我们领会这卷书的管治原则。四至二十四章所题到的，都直接或间接与禧年有关。这就是说，这些章节里的一切都直接或间接与神的国，并被掳的得释放，神圣的产业得恢复有关。这禧年，神的国，藉著基督的死与复活带进来，并且在使徒行传和书信中可以看到。不久以后，可能还不到第一世纪末，禧年开始丧失了。至终，如路加十三章这两个比喻所指明的，禧年改变其性质而丧失了。
12Meal,” which is used for making the meal offering (Lev. 2:1), signifies Christ as food both to God and man. Three measures” is the quantity needed to make a full meal (Gen. 18:6). Hence, to hide the leaven in three measures of meal signifies that the Catholic Church has fully leavened in a hidden way all the teachings concerning Christ. This is the actual situation in the Roman Catholic Church. It is absolutely against the Scripture, which strongly forbids putting any leaven into the meal offering (Lev. 2:4-5, 11). The two parables in 13:18-21 indicate that the jubilee has come, but has lost its nature. The kingdom of God is the reality and content of the jubilee. Without the kingdom of God there is no jubilee. We have emphasized the fact that the jubilee is a matter of releasing the captives and of recovering the right to the enjoyment of the Triune God. The same is true of the kingdom of God. The kingdom of God is the return of the captives and the recovery of the divine inheritance. But as these parables indicate, at a certain time the jubilee, the kingdom, lost its nature. On the one hand, it has developed into something that is not after its kind; on the other hand, it has become leavened, that is, its contents have been corrupted. Such a change in nature of the jubilee actually indicates the loss of the jubilee. Where is the jubilee among so many Christians today? As we consider today’s situation, we see that in Christendom the real nature of the jubilee has been lost. In his Gospel Luke writes in such a way as to cover different points related to the jubilee. Therefore, our understanding of the Gospel of Luke must be governed by the principle of the jubilee. The proclamation of the jubilee in chapter four is a governing principle both for Luke’s writing of this book and our understanding of it. Whatever is mentioned in chapters four through twenty-four is related to the jubilee either directly or indirectly. This means that everything in these chapters is related directly or indirectly to the kingdom of God, with the release of the captives and the recovery of the divine inheritance. This jubilee, the kingdom of God, was brought in through the death and resurrection of Christ and can be seen in Acts and the Epistles. Not long afterward, probably before the end of the first century, the jubilee began to be lost. Eventually, as indicated by these two parables in Luke 13, the jubilee changed its nature and was lost
TEACHING ON THE WAY TO JERUSALEM CONCERNING THE ENTRANCE INTO THE KINGDOM OF GOD
13教导进神的国
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14在十三章二十二至三十节，主在往耶路撒冷的途中，教导进神的国。我们看过与禧年有关的许多面之后，需要认识进入禧年的路，就是进入神国的路。十三章二十二至三十节的记载是按路加的方式，将各种不同的点放在一起，给我们看见禧年的各面。现在他向我们陈明一段话，启示进入神的国这禧年的路。
14In 13:22-30 we have the Lord’ste aching on the way to Jerusalem concerning the entrance into the kingdom of God. After a number of aspects related to the jubilee have been covered, there is the need for us to know the way to enter into the jubilee, the way to enter into the kingdom of God. The record in 13:22-30 is according to Luke’s way of putting various points together to show us aspects of the jubilee. Now he presents us a portion that reveals the way to enter into the kingdom of God as the jubilee.
15路加十三章二十二、二十三节说，『耶稣往耶路撒冷去，在所经过的各城各乡施教。有一个人问祂说，主阿，得救的人为数少么？』这个问题虽然相当愚昧、含糊，人救主却回答得非常清楚：『你们要竭力进窄门，因为我告诉你们，将来有许多人想要进去，却是不能。』（路十三24。）这不仅是得救；这乃是进入完满的禧年，进入对神国完满的享受，不仅在今世，也在来世。在二十五节，主接著说，『及至家主起来关了门，你们才站在外面叩门，说，主阿，给我们开门，祂就要回答你们说，我不认识你们，不晓得你们是那里来的。』『我不认识你们，』意思不是：『我不晓得你们这些人，你们不是我所认识的；』这话的意思乃是：『我不赏识你们，我不称许你们，我不称赞你们。』在二十六、二十七节，主接著说，『那时，你们要说，我们在你面前吃过、喝过，你也在我们的街上施教过。祂要说，我告诉你们，我不晓得你们是那里来的；你们这一切行不义的人，离开我去罢。』主这里的话是指犹太人，指明犹太人行不义。
15Luke 13:22 and 23 say, “And He was passing throughout the cities and villages, teaching and making His way toward Jerusalem. And someone said to Him, Lord, are there only a few who are being saved?” Although this question is rather foolish or ambiguous, the Man-Savior answered it in a very clear way: “Struggle to enter through the narrow door, because many, I tell you, will seek to enter and will not be able” (v. 24). This is not merely to be saved; this is to enter into the full jubilee, to enter into the full enjoyment of the kingdom of God, not only in this age but also in the age to come. In verse 25 the Lord continues, “From the time when the Master of the house is risen and shuts the door, and you begin to stand outside and to knock on the door, saying, Lord, open to us; and He will answer and say to you, I do not know you. Where are you from?” Here the words “I do not know you” do not mean, “I am not familiar with you. You are not known to Me.” Instead, these words mean, “I don’t appreciate you, I don’t approve you, I don’t give you any praise.” In verses 26 and 27 the Lord goes on to say, “Then you will begin to say, We ate in Your presence and drank, and You taught in our streets; and He will say, I tell you, I do not know where you are from; go away from Me, all you workers of unrighteousness!” The Lord’sword here refers to the Jews and indicates that what the Jews were doing was unrighteous
16在二十八节，主说，『你们要看见亚伯拉罕、以撒、雅各、和众申言者都在神的国里，你们却被扔在外面，在那里必要哀哭切齿了。』这里哀哭指明懊悔，切齿指明自责。主所说在神的国外面这话，是指著将来，指著千年国。在千年国期间，许多犹太人要被扔在神的国外面。在十三章二十三节，犹太人问得救的事，主却答以在千年国时有分于神的国。这是在新天新地享受新耶路撒冷（启二一1～3上，5～7，二二1～5）以前，神完全救恩中最享受的部分。
16In verse 28 the Lord says, “There will be weeping and gnashing of teeth there when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, but you being cast outside.” Here “weeping” indicates regret, and “gnashing of teeth” indicates self - blame. The Lord’s word about being outside the kingdom of God refers to the future, to the millennium. During the millennium, many Jews will be cast out of the kingdom of God. In 13:23 the Jews asked about salvation. But the Lord answers concerning participation in the kingdom of God in the millennium, which will be the most enjoyable part of God’s full salvation before the enjoyment of the New Jerusalem in the new heaven and new earth (Rev. 21:1-3a, 5-7; 22:1-5).
17二十九、三十节那里下结论说，『从东、从西、从北、从南，将有人来，在神的国里坐席。看哪，有在后的将要在前，有在前的将要在29后。』二十九节的人指外邦人。外邦人将从东、从西、从北、从南来，在神的国里坐席。这事将发生在国度时代，千年国里。三十节『在后的将要在前，』指得救的外邦人，他们要在一些犹太人得救以前接受救主，并要在千年国时有分于神的国。『在前的将要在后，』指那些比外邦信徒晚信主的犹太人。（罗十一25～26。）在马太十九章三十节，二十章十六节，马可十章三十一节，本节的话是应用在另一个意义上。
17Verses 29 and 30 conclude, “And they will come from the east and the west, and from the north and the south, and will recline at the table in the kingdom of God. And behold, there are the last who will be first, and there are the first who will be last.” In verse “they” refers to the Gentiles. Gentiles will come from east and west and from north and south and will recline at the table in the kingdom of God. This will take place in the kingdom age, in the millennium. In verse 30 the “last who will be first” refers to the saved Gentiles, who will receive the Savior before some of the saved Jews and will participate in the kingdom of God in the millennium. The “first who will be last” refers to the believing Jews who will believe in the Lord later than the Gentile believers (Rom. 11:25-26). The word in this verse is applied in another sense in Matthew 19:30; 20:16; and Mark 10:31.
直往耶路撒冷
JOURNEYING UNINTERRUPTEDLY toward Jerusalem
18十三章三十一至三十五节描述人救主直往耶路撒冷去。三十一节说，『正当那时，有几个法利赛人进前来对耶稣说，离开这里去罢，因为希律想要杀你。』这是反对者因嫉妒而施行的恐吓。但是我们会看见，他们恐吓不了主。
18In 13:31-35 we have a description of the Man-Savior journeying uninterruptedly toward Jerusalem. Verse 31 says, “In the same hour some Pharisees came up, saying to Him, Get out and go from here, for Herod wants to kill you.” This is a threat made by the opposers in their jealousy. But, as we shall see, the Lord was not threatened
19主对他们说，『你们去告诉那个狐狸说，看哪，今天明天我赶鬼治病，第三天我就得成全了。』（路十三32。）我就得成全了，也可译为：我就行完我的路程，我就达到我的目标。主的反应指明主有一既定的时间表以完成祂的职事，行完神的路程，并藉著祂的死而复活达到祂的目标；没有人能阻止神成就这事，希律更不能。在这里，主似乎在说，『我会达到我的目标，我会完成我想要作的事。今天明天我赶鬼治病，然后第三天，在复活里，我就得成全了，我就达到我的目标了。不要烦扰我，恐吓我。我是主宰，你们甚么也不能作。希律是谁？希律是狐狸。你们也许怕他，我却不怕他，因为他在我以下。告诉他，我有我的时间表。我会按这时间表完成我的工作，达到我的目标，并使我得成全。』
19The Lord said to them, “Go and tell this fox, Behold, I cast out demons and perform cures today and tomorrow, and on the third day I am perfected” (v. 32). The Greek words translated, “I am perfected” may also be rendered “end My course” or “reach My goal.” The Lord’s response indicates that He had a set schedule to carry out His ministry, to end His course, and to reach His goal, through His death and resurrection, and that no one, especially not Herod, could stop Him from accomplishing it. Here the Lord seems to be saying, “I shall reach My goal. I shall accomplish what I intend to do. I cast out demons and perform cures today and tomorrow and then on the third day, in resurrection, I will be perfected and reach My goal. Don’t bother Me or threaten Me. I am the sovereign One, and you can do nothing. Who is Herod? He is a fox. You may be afraid of him, but I am not, because he is under Me. Tell him that I have My schedule. According to this schedule, I will finish My work, reach My goal, and be perfected.”
20在三十三节，主说，『虽然这样，今天明天后天，我必须前行，因为申言者在耶路撒冷之外丧命是不合宜的。』主没有因恐吓受到拦阻，不上耶路撒冷去完成祂救赎的死，反倒放胆前行，（可十33，）以达到祂整个职事的目标。在三十三节，主似乎在说，『今天明天后天我必须前行，因为我必须在耶路撒冷受死，申言者在耶路撒冷之外丧命是不合宜的。不要打岔我，阻挠我。我有目标，我的目标是要在耶路撒冷受死。我正在往达到我目标的路上。』在十三章三十四、三十五节，主说，『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。我多次愿意聚集你的儿女，好像母鸡把自己的小鸡聚集在翅膀底下，只是你们不愿意。看哪，你们的家留给你们。我告诉你们，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！』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，好像母鸡把自己的小鸡聚集在翅膀底下，』祂指明祂就是神自己。
20In verse 33 the Lord said, “However, I must journey today and tomorrow and on the following day, because it is not acceptable for a prophet to perish outside of Jerusalem.” The Lord was not prevented by the threat from journeying to Jerusalem to accomplish His redemptive death. Rather, He was bold to proceed there (Mark 10:33) to reach the goal of His ministry. In verse 33 the Lord seems to be saying, “I must journey today, tomorrow, and the following day because it is necessary for Me to die in Jerusalem. It is not acceptable for a prophet to perish outside of Jerusalem. Do not interrupt Me or frustrate Me. I have a goal, and My goal is to die in Jerusalem. I am on the way to reach My goal.” In 13:34 and 35 the Lord says, “Jerusalem, Jerusalem, that kills the prophets and stones those who have been sent to her! How often I desired to gather your children together, just as a hen gathers her own brood under her wings, and you did not want to! Behold, your house is left to you. And I tell you, you shall by no means see Me until the time comes when you say, Blessed is He who comes in the name of the Lord!” 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 desire to gather your children together just as a hen gathers her brood under her wings,” He indicated that He was God Himself
21在三十五节，主说，『看哪，你们的家留给你们。』这里的家既是单数，必定是指神的家，就是殿。（路十九46～47。）这殿原是神的家，现在却称为『你们的家，』因为犹
21In verse 35 the Lord says, “Behold, your house is left to you.” Since “house” is singular, it must denote the house of God, the temple (19:46-47). It was the house of God, but now it is called “your house” because they had made it a den of robbers
22太人使其成为贼窝了。
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23在三十五节，主还说，『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！』这指主的再来，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。）
23In verse 35 the Lord also says, “You shall by no means see Me until the time comes when you say, Blessed is He who comes in the name of the Lord!” This will be the Lord’s second coming, when the remnant of Israel will turn to believe in Him and be saved (Rom. 11:23, 26
24在十三章三十一至三十五节，主说到祂的复活与回来。当主回来时，祂要带进禧年。在主名里来的，是当受颂赞的，祂要在千年国里带进禧年的享受！
24In 13:31-35 the Lord refers to His resurrection and to His coming back. When the Lord returns, He will bring in the jubilee. Blessed is the One who comes in the name of the Lord, the One who will bring in the enjoyment of the jubilee in the millennium!