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路加福音生命读经 · 第45篇

人救主为著完成救赎将自己交与死（二）

The Man-Savior’s Presentation of Himself to Death for Redemption (2)
1读经：路加福音20:1—21:4。路加十九章二十八节至二十二章四十六节这一段，说到人救主为著完成救赎将自己交与死。我们已经看过主凯旋的进入耶路撒冷，（路十九28～40，）为耶路撒冷哀哭，（路十九41～44，）洁净圣殿并施教。（路十九45～48。）接著在二十章一节至二十一章四节，我们看见主通过祭司长、经学家和长老的察验，27-（路二十1～19，）法利赛人和希律党人的察验，（路二十20～26，）以及撒都该人的察验。（路二十27～38。）祂笼住所有察验者的口，（路二十39～44，）警告提防经学家，（路二十45～47，）并称赞穷寡妇。（路二一1～4。）
1Scripture Reading: Luke 20:1—21:4 Luke 19:28 — 22:46 is a section concerned with the Man - Savior’s presentation of Himself to death for redemption. We have seen that the Lord entered into Jerusalem triumphantly (19:28-40), lamented over the city (vv. 41-44), and cleansed the temple and taught in it (vv. 45-48). Then in 20:1—21:4 we see that the Lord passed through the examination of the chief priests, scribes, and elders (vv. 1-19), of the Pharisees and the Herodians (vv. 20-26), and of the Sadducees (vv. 38). He muzzled the examiners (vv. 39-44), warned against the scribes (vv. 45-47), and appraised a poor widow (21:1-4).
2主来到耶路撒冷，看过殿以后，就出到城外，在伯大尼歇息。早晨祂又来到殿里。路加二十章一节说，祂在殿里教训百姓并传福音。祂仍继续尽职将禧年陈明给需要的人。
2After the Lord came into Jerusalem and visited the temple, He went out of the city and rested in Bethany. Then in the morning He came again to the temple. Luke 20:1 says that He was teaching the people in the temple and preaching the good news. He was still carrying on the ministry of presenting the jubilee to the needy ones
在神所豫定的地点
DYING AT THE PLACE AND TIME
和时间受死
FOREORDAINED BY GOD
3主在殿里施教并传讲的时候，『祭司长和经学家和同长老上前来，对祂发言说，告诉我们，你仗著甚么权柄作这些事？给你这权柄的是谁？』（路二十1～2。）在这里我们看见来自犹太社会中领头的人，豫备好来试验祂。实际上，这试验不是他们发起的，乃是人救主发起的。祂知道，照著豫言，祂必须在逾越节作神的羔羊被杀。旧约的豫言指定了祂被治死的时间和地点。人救主尽职了三年多，一直是在受人藐视的加利利境内，远离圣殿和圣城，就是祂为完成神永远计画必须受死的地方。祂是神的羔羊，（约一29，）该在摩利亚山上献给神；在那里亚伯拉罕曾献上以撒，并享受神豫备的羊羔作他儿子的代替，（创二二2，9～14，）耶路撒冷的圣殿也是建造在那里。（代下三1。）按照神格三一所议定的，（徒二，）祂必须在那里被交与犹太首领，为他们这些作神建筑匠人的所轻弃。（徒四11。）祂也该在那里按照罗马死刑的方式被钉十字架，（约十八31～32，十九6，14～15，）以应验关于祂要怎样死的豫表。（民二8～9，约三14。）此外，按照但以理的豫言，弥赛亚（基督）该在那年被剪除杀害。（但九24～。）不仅如此，祂是逾越节的羊羔。（林前五7，）必须在逾越节那月被杀。（出十二1～11。）因此，祂必须在逾越节以前（约十二1，可十四1）上耶路撒冷去，使祂能照著神豫定的时间和地点，当逾越节那天在那里受死。（约十八28。）
3While the Lord was in the temple teaching and preaching, “the chief priests and the scribes with the elders came upon Him, and spoke, saying to Him, Tell us by what authority you are doing these things, or who is the one who gave you this authority?” (20:1-2). Here we see that leaders from the Jewish community were prepared to test Him. Actually this test was not initiated by them; it was initiated by the Man-Savior. He knew that, according to the prophecy, He had to be killed on the Passover as the Lamb of God. The prophecies in the Old Testament specified both the time and the place He would be put to death. The Man-Savior had been ministering for over three years in the despised region of Galilee, far from the holy temple and the holy city, the place where it was necessary for Him to die for the accomplishment of God’s eternal plan. As the Lamb of God (John 1:29), He had to be offered to God at Mount Moriah, where Abraham offered Isaac and enjoyed God’spr o vision of aram as a substitute for his son (Gen. 22:2, 9-14) and where the temple was built in Jerusalem (2 Chron. 3:1). It had to be there that He would be delivered, according to the counsel determined by 23 the Trinity of the Godhead (Acts 2:23), to the Jewish leaders and there be rejected by them as the builders of God’s building (Acts 4:11). It was also there that He had to be crucified according to the Roman style of punishment (John 18:31-32; 19:6, 14-15) to fulfill the type concerning the kind of death He would die (Num. 21:8-9; John 3:14). Moreover, that was the very year that Messiah (Christ) was to be cut off (killed) according to Daniel’s prophecy (Dan. 9:24-26 26). Furthermore, as the Passover Lamb (1 Cor. 5:7) He had to be killed in the month of the Passover (Exo. 12:1-11). Hence, He had to go to Jerusalem before the Passover (John 12:1; Mark 14:1) so that He might die there on the day of the Passover (John 18:28) at both the place and the time foreordained by God.
4按照旧约的豫言，主受死的地点和时间都是确定的。但以理九章二十五节和二十六节上半说，『你当知道，当明白，从出令重新建造耶路撒冷，直到有受膏君的时候，乃有七个七，和六十二个七；正在艰难的时候，耶路撒冷连街带蒙，都必重新建造。过了六十二个七，那受膏者必被剪除，一无所有。』在这里我们看见弥赛亚，基督，要在第六十九个七的末了被杀。人救主上耶路撒冷受死的那年，就是但以理九章所豫言的那年。更特定的是，主要在逾越节，就是那月的第十四天被治死。主知道祂必须及时到耶路撒冷，在逾越节受死。不仅如此，按照关于逾越节羊羔的豫言，祂需要受察验四天。所以，祂最晚必须在钉十字架前四天到耶路撒冷。我们在福音书中看见，主耶稣非常谨慎，不让自己在指定的时间以前或以后被杀。如果祂在逾越节以前被杀，豫言就无法应验。那样的话，祂就不是真的逾越节羊羔。但祂既是真的逾越节羊羔，祂就保守自己，直等祂被献在十字架上的时候来到。
4According to the prophecy in the Old Testament, both the place and the time of the Lord’s death were definite. Daniel 9:25 and 26a say, “Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem, unto the Messiah the Prince, shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself.” Here we see that the Messiah, the Christ, would be killed at the end of the sixty-ninth week. The year in which the Man-Savior went up to Jerusalem to die was the very year prophesied in the ninth chapter of Daniel. Even more specifically, the Lord was to be put to death on the Passover, that is, on the fourteenth day of the month. The Lord knew that it was necessary for Him to be in Jerusalem in time to die on the Passover. Furthermore, according to the prophecy concerning the Passover lamb, He needed to be examined for four days. Therefore, it was necessary for Him to be in Jerusalem at least four days before His crucifixion. In the Gospels we see that the Lord Jesus was very careful not to be killed either before or after the appointed time. If He had been killed before the Passover, there would have been no way for the prophecy to be fulfilled. In such a case, He would not have been the real Lamb of the Passover. But since He was the real Passover Lamb, He preserved Himself until the time had come for Him to be offered on the cross
5主怎样要在确定的时间被治死，照样，祂也要在特定的地点受死。这地点就是从前称为摩利亚山的锡安山。
5Just as the Lord was to be put to death at a definite time, so He was to die at a specific place. This place was Mount Zion, which previously was called Mount Moriah.
6我们若对主钉十字架的时间和地点有正确的领会，就会明白为甚么主在耶路撒冷关系重大的日子里谨慎行动。祂知道即使祂早一天被治死，也不能达成应验旧约豫言的目标。所以，主非常谨慎，每天都回到殿里。祂回到殿里的目的乃是要将自己交与犹太人，让他们彻底的察验祂。路加二十章一节至二十一章四节记载了这项察验。
6If we have the proper understanding of the time and the place of the Lord’s crucifixion, we shall know why the Lord was careful in His actions during those crucial days in Jerusalem. He knew that if He had been put to death even one day earlier, He would have missed the mark concerning the fulfillment of the Old Testament prophecy. Therefore, the Lord was very careful in returning to the temple each day. His purpose in going back to the temple was to present Himself to the Jewish people for them to thoroughly examine Him. We have the record of this examination in 20:1—21:4
受祭司长、经学家和长老察验
EXAMINED BY THE CHIEF PRIESTS, SCRIBES, AND ELDERS
7我们在路加二十章一节看见，主在殿里施教并传福音的时候，祭司长、经学家和长老来到祂那里。祭司是在殿里事奉的人，经学家是透彻认识摩西律法的人，长老是犹太人中间的行政执行者。这三种人是犹太社会中特出的领头人物。他们有备而来，要彻底察验主这逾越节的羊羔。路加陈明主耶稣受察验，所采的角度与马太和马可的不同。路加的陈明是从最高标准道德的角度。路加二十章给我们一幅人救主在最高标准道德里行事为人的图画。在前面各章，我们当然看过，由主神圣的素质带著神圣的属性，以及祂属人的素质带著人性的美德，所产生高标准的道德。现今在二十章，我们看见一幅人救主最高标准道德更详尽的图画。祭司长、经学家和长老对主说，『告诉我们，你仗著甚么权柄作这些事？给你这权柄的是谁？（路二十2。）他们以为问主关于祂权柄的来源，就能将主抓住。这位正在受察验的神人，是坦率、真实、智慧且尊严的。但那些质问祂的人，却是卑鄙、狡诈、阴险且不诚实的。他们来，没有带著正确的态度，也不在正确的灵里。
7In 20:1 we see that as the Lord was teaching in the temple and preaching the good news, the chief priests, scribes, and the elders came to Him. The priests were the serving ones in the temple, the scribes were those with a thorough knowledge in the Mosaic law, and the elders were administrators among the Jewish people. These three categories of people were the outstanding leaders in the Jewish community. They came prepared to carry out a thorough examination of the Lord as the Passover Lamb. Luke presents the examination of the Lord Jesus from a different angle from that found in Matthew and Mark. Luke’s presentation is from the angle of the highest standard of morality. In chapter twenty of the Gospel of Luke we have a picture of the Man-Savior behaving Himself in the highest standard of morality. Of course, in all the foregoing chapters we have seen the Lord’s high standard of morality produced by His divine essence with the divine attributes and His human essence with the human virtues. Now in chapter twenty we have a more detailed portrait of the Man-Savior’s highest standard of morality. The chief priests, scribes, and elders said to the Lord, “Tell us by what authority you are doing these things, or who is the one who gave you this authority?” (20:2). They thought that they could catch the Lord by asking Him about the source of His authority. As the One who was being examined, the God-man was frank, genuine, wise, and dignified. But those who were questioning Him were base, subtle, insidious, and dishonest. They did not come either with a proper attitude or in a proper spirit
8人救主智慧的回答了祭司长、经学家和长老所题出的问题。当祂被问到谁给祂权柄的时候，祂不说，『我父将这权柄给我。』这样回答问题并没有错，但缺少智慧。主用智慧对他们说，『我也要问你们一句话，你们且告诉我，约翰的浸，是从天上来的，还是从人来的？』（路二十3～4。）这问题叫他们进退两难，他们就彼此商议说，『我们若说从天上来的，祂必说，你们为甚么不信他？若说从人来的，众百姓都要用石头打死我们，因为他们深信约翰是申言者。』（路二十5～6。）他们没有智慧处理那个局面，就只能说谎，回答说，『不知道是从那里来的。』（路二十7。）主知道他们在说谎，就对他们说，『我也不告诉你们，我仗著甚么权柄作这些事。』（路二十8。）这指明主知道犹太首领不愿把所知道的告诉祂，所以主也不愿答覆他们所问的。他们撒谎说，『不知道，』但主用智慧对他们说实话，暴露了他们的谎言，并避开了他们的问题。我们在这件事上看见祭司长、经学家和长老是何等卑鄙且阴险。同时我们看见人救主是何等纯洁、智慧且尊严。这是何等强烈的对比！
8In answering the question raised by the chief priests, scribes, and elders, the Man-Savior was wise. When asked who gave Him authority, He did not say, “My Father gave Me this authority.” To answer the question in such a way would not be wrong, but it would be lacking in wisdom. In His wisdom the Lord said to them, “I also will ask you one thing, and you tell Me: the baptism of John, was it from heaven or from men?” (vv. 3-4). This question put them into a dilemma, and they debated among themselves about it, saying, “If we say, From heaven, he will say, Why did you not believe him? But if we say, From men, all the people will stone us to death, for they are persuaded that John was a prophet” (vv. 5-6). Eventually, not having the wisdom to handle the situation, they could do nothing except lie by answering, “We do not know where it was from” (v. 7). Knowing that they were lying, the Lord said to them, “Neither do I tell you by what authority I do these things” (v. 8). This indicates that the Lord knew the Jewish leaders would not tell Him what they knew. Hence, neither would He tell them what they asked. They lied in saying, “We do not know.” But the Lord spoke the truth wisely to them, exposing their lie and avoiding their question. In this incident we can see how base and insidious were the chief priests, scribes, and elders. At the same time we see how pure, wise, and dignified the Man- Savior is. What a sharp contrast!
受法利赛人
EXAMINED BY THE PHARISEES
和希律党人察验
AND HERODIANS
9祭司长、经学家和长老被人救主击败以后，法利赛人和希律党人接著来试验祂。（路二十20～。）法利赛人是个宗教党派，爱国且忠于犹太社会。希律党人袒护希律王的政权，协助他把希腊、罗马的生活方式渗透到犹太人中间。他们站在撒都该人一边，与法利赛人敌对。但在这里，他们却与法利赛人联合，陷害主耶稣。他们合作，企图用阴谋把主耶稣陷入圈套。
9After the chief priests, scribes, and elders were defeated by the Man - Savior, the Pharisees and the Herodians tested Him (20:20-26). The Pharisees, a religious party, were patriotic and faithful to 26 the Jewish community. The Herodians took sides with King Herod’s regime and took part with him in infiltrating the Jews with Grecian and Roman manners of life. They sided with the Sadducees, but were opposed to the Pharisees. But here they joined with the Pharisees to ensnare the Lord Jesus. They worked together in the attempt to carry out a plot to trap the Man-Savior.
10按照路加二十章二十一、二十二节，希律党人和法利赛人问主说，『夫子，我们知道你所说所教的都正确，也不取人的外貌，乃是诚诚实实教导神的道路。我们纳税给该撒，可以不可以？这问题实在是个陷阱。当时犹太人都反对纳税给该撒。主若说可以这样作，就得罪了法利赛人；祂若说不可以，就叫支持罗马政府的希律党人，得著了根据控告祂。他们问主这样的问题，暴露出他们是卑鄙、不诚实且阴险的。
10According to verse 21, the Herodians and the Pharisees questioned the Lord, saying, “Teacher, we know that you speak and teach correctly, and do not accept man’s person, but teach the way of God in truth. Is it lawful for us to pay taxes to Caesar, or not?” This was truly an ensnaring question. Paying taxes to Caesar was opposed by the Jews. If the Lord Jesus said that it was lawful to do this, He would offend the Pharisees. But if He said that it was not lawful, He would give the Herodians, who stood with the Roman government, ground to accuse Him. By asking the Lord such a question they exposed themselves as being base, dishonest, and insidious.
11主处理这进退两难的局面，也是诚实、纯洁且智慧的。祂搅出他们的诡诈，就对他们说，『拿一个银币给我看，这银币有谁的像和号？他们说，该撒的。耶稣说，这样，把该撒的物归给该撒，把神的物归给神。』（路二十24～。）把该撒的物归给该撤，就是按该撒政府的规定，纳税给该撒。把神的物归给神，就是按出埃及三十章十一至十六节，将半舍客勒纳给神，并按神的律法，将所有的十分之一献给神。我们在路加二十章一─至二十六节看见两种标准完全不同的道德。法利赛人和希律党人是卑鄙、不诚实且阴险的，但人救主却是真实、坦
11In handling this dilemma the Lord was again honest, pure, and wise. Considering their craftiness, He said to them, “Show Me a denarius. Whose image and inscription does it have? And they said, Caesar’s. And He said to them, Therefore pay the things of Caesar to Caesar and the things of God to God” (vv. 24-25). To pay the things of Caesar to Caesar is to pay tribute to 25 Caesar according to his governmental regulation. To pay the things of God to God is to pay the half shekel to God according to Exodus 30:11-16 and to offer all the tithes to God according to the law of God. In 20:20-26 we see two completely different standards of morality. The Pharisees and Herodians were base, dishonest, and insidious. But the Man - Savior was genuine, frank, honest, and wise.
12率、诚实且智慧的。
12
受撒都该人察验
EXAMINED BY THE SADDUCEES
13在路加二十章二十七至三十八节，人救主又受撤都该人的察验。二十七节说，『撒都该人向来否认复活，他们中间有几个进前来，问耶稣说。』接著他们向主陈明一个事例，说到一个人没有孩子，留下妻子死了：『夫子，摩西为我们写著说，人的哥哥若有妻无子就死了，他兄弟当娶他的妻，为哥哥立后。有兄弟七人，第一个娶了妻，没有孩子就死了，第二、第三个也娶过她；那七个都是这样，没有留下孩子就死了。最后，妇人也死了。这样，在复活的时后，这妇人是他们那一个的妻子？因为他们七个都娶过她。』（路二十28～33。）撒都该人以为他们向主题出这件事很有智慧。他们的确非当狡诈。三十四至三十六节主回答说，『今世之子有娶有嫁，惟有算为配得那时代，并配得从死人中复活的，也不娶也不嫁；因为他们不能再死，和天使一样；他们既是复活之子，就为神的儿子。』在这里主指明嫁娶是今世的事。但那些配得来世，并配得从死人中复活的，要和天使一样，他们中间没有嫁娶的事。毫无疑问，撒都该人从未想到会有这样的时代，复活的时代。在二十章三十五节，主说到那些算为配得要来的时代，并配得从死人中复活的。要来的国度时代，（路十三28～29，二二18，）以及生命的复活，（约五29，路十四14，启二十4，6，）都是永远生命里的永远福分和享受，给那些算为配得的信徒。（路十八29～30，太十九28～29。）在二十章三十七、三十八节，主接著说，『至于死人复活，甚至摩西在荆棘篇上，称主为亚伯拉罕的神，以撒的神，雅各的神时，就指示明白了。神不是死人的神，乃是活人的神，因为在祂，人都是活的。』神既是活人的神，且称为亚伯拉罕、以撒、雅各的神，这就指明死了的亚伯拉罕、以撒、雅各必要复活，否则神就是死人的神。但神是活人的神这事实，含示有一天亚伯拉罕、以撒、雅各必要复活。由此我们看见，这神圣的名称─亚伯拉罕的神，以撒的神，雅各的神含示复活的真理。在主对撒都该人的回答中，我们不仅在祂的回答上看见祂的智慧，也在祂领会神话语的深奥上看见祂的智慧。领会神圣名称的深奥需要智慧。人救主定然认识神的话。撒都该人非常肤浅，但主不像他们，祂有智慧洞悉神圣话语的深奥。
13In 2 0:2 7-3 8 the Man - Savior was examined by the Sadducees. Verse 27 says, “And some of the Sadducees, who say there is no resurrection, came to Him and questioned Him.” They went on to present to the Lord a case of a man who died leaving his wife childless: “Teacher, Moses wrote to us, If anyone’s brother dies having a wife, and this one is childless, that his brother should take the wife and raise up seed to his brother. There were then seven brothers; and the first took a wife and died childless; and the second; and the third took her; and similarly the seven also did not leave children and died. Afterward the woman also died. In the resurrection therefore which one’s wife shall the woman become, for the seven had her as wife?” (vv. 28-33). The Sadducees thought that they were wise in presenting this matter to the Lord. To be sure, they were very subtle. In verses 34 through 36 the Lord replied, “The sons of this age marry and are given in marriage, but those who are counted worthy to obtain that age and the resurrection from the dead neither marry nor are given in marriage; for neither can they die anymore, for they are equal to angels, and they are sons of God, being sons of the resurrection.” Here the Lord indicates that marriage is something of this age. But those who are worthy of the coming age and of the resurrection of the dead will be equal to angels, and there will be no marriage among them. No doubt, the Sadducees never imagined that there would be such an age, an age of resurrection. In 20:35 the Lord speaks of those who are counted worthy to obtain the coming age and the resurrection from the dead. The coming age of the kingdom (13:28-29; 22:18) and the resurrection of life (John 5:29; Luke 14:14; Rev. 20:4, 6) are both eternal blessings and enjoyments in the eternal life for the believers who are counted worthy (Luke 18:29-30; Matt. 19:28-29). In 20:37 and 38 the Lord went on to say, “But that the dead are raised, even Moses disclosed at the bush, when he calls the Lord the God of Abraham, and the God of Isaac, and the God of Jacob. Now He is not a God of the dead, but of the living; for to Him all are living.” Since God is the God of the living and is called the God of Abraham, Isaac, and Jacob, this indicates that the dead Abraham, Isaac, and Jacob will be resurrected. Otherwise, God would be the God of the dead. But the fact that He is the God of the living implies that one day Abraham, Isaac, and Jacob will be resurrected. From this we see that the divine title— the God of Abraham, the God of Isaac, and the God of Jacob—implies the truth of resurrection. ─ In the Lord’s answer to the Sadducees we see His wisdom not only in answering their subtle question but also in understanding the depths of God’sWord. It takes wisdom to understand the depths of the divine title. The Man-Savior certainly knew the Word of God. Unlike the Sadducees, who were very superficial, the Lord had the wisdom to penetrate into the depths of the holy Word.
14按照马太与马可的记载，接著撒都该人的问题之后，还有第四个问题，一个律法师问到律法中最大的诫命。（路加没有记载第四个问题，再次证明他所关切的乃是人救主最高标准的道德。关于那一条诫命最大，这问题与道德无关。我信这就是路加没有把这问题包含在内的原因。路加二十章三十九、四十节只说，『有几个经学家应声说，夫子，你说得好。以后他们不敢再问祂甚么。』吹毛求疵的反对者所题阴险的问题，暴露出他们的邪恶、狡诈和卑鄙，与人救主的完全、智慧和尊严正好相反。这藉著祂那带著神圣光辉的属人完全，将祂表白了，并且使那些怀著可憎意图的人，和撒但所策动的阴谋者，闭口无言。
14According to the record in Matthew and Mark, the question asked by the Sadducees is followed by a fourth question, the question raised by a lawyer concerning the great commandment in the law. The fact that Luke does not record this fourth question is further evidence that his concern is with the Man- Savior’s highest standard of morality. The question about which commandment is the greatest does not involve morality. This, I believe, is the reason Luke does not include this question. Luke 20:39 and 40 simply say, “And some of the scribes answered and said, Teacher, you have spoken well. For they no longer dared to question Him about anything.” The fault - finding opposers’ insidious questions exposed their evil, subtlety, and meanness, which were countered by the Man-Savior’s perfection, wisdom, and dignity. This vindicated Him in His human perfection with His divine splendor and muzzled them in their hateful plot and the Satan - instigated conspiracy.