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路加福音生命读经 · 第46篇

人救主为著完成救赎将自己交与死（三）

The Man-Savior’s Presentation of Himself to Death for Redemption (3)
1读经：路加福音20:1—21:4。
1Scripture Reading: Luke 20:1—21:4
一个关于基督的问题
A QUESTION CONCERNING CHRIST
2在路加二十章一至三十八节，人救主受到祭司长、经学家和长老，（路二十1～19，）法利赛人和希律党人，（路二十20～26，）以及撒都该人（路二十27～18）的察验。在二十章三十九至四十四节，主笼住一切察验者的口。经学家回答说，『夫子，你说得好。』（路二十39。）我们看见，『以后他们不敢再问祂甚么。』（路二十40。）到了二十章四十一至
2In 20:1-38 the Man-Savior is examined by the chief priests, scribes, and elders (vv. 1-19), by the Pharisees and Herodians (vv. 20-26), and by the Sadducees (vv. 27-38). In 20:39-44 the Lord muzzles all the examiners. The scribes answered and said, “Teacher, you have spoken well” (v. 39). We are told that “they no longer dared to question Him about anything” (v. 40). In 20:41-44 the Lord went on to ask the examiners a question, a question concerning Christ
3四十四节，主就对察验者题出一个问题，就是关于基督的问题。
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4在二十章一至三十八节，主被祭司长、长老、法利赛人、希律党人和撒都该人所包围。他们竭力用诡诈的问题陷害祂。首先，代表犹太宗教权柄和犹太人权柄的祭司长、经学家和长老，问祂关于权柄的问题。（路二十2。）这是根据他们宗教的观念而有的问题。其次，基要派的法利赛人和热心政治的希律党人，问祂关于政治的问题。第三，撒都该人问祂关于复活的问题。主用智慧回答了他们一切的问题，然后反问他们一个关于基督的问题。这是问中之问。他们的问题牵涉到宗教、政治和信仰；祂的问题乃是关于基督，祂是万有的中心。他们懂得宗教、政治和信仰，却忽略了基督。
4In 20:1-38 the Lord was surrounded by the chief priests, elders, Pharisees, Herodians, and Sadducees, who tried to ensnare Him by asking insidious questions. First, the chief priests, scribes, and elders, representing the authority of the Jewish religion and the authority of the Jewish people, asked Him concerning His authority (v. 2). This was a question according to their religious concept. Second, the fundamental Pharisees and political Herodians asked Him a question related to politics. Third, the Sadducees questioned Him concerning the resurrection. After answering all their questions wisely, the Lord asked them a question concerning Christ. This is the question of questions. Their questions were related to religion, politics, and belief. His question was concerning Christ, who is the center of all things. They knew religion, politics, and belief, but they paid no attention to Christ
5在路加二十章四十一至四十四节。主对察验祂的人说，『人怎么说基督是大卫的子孙？诗篇上，大卫自己说，「主对我主说，你坐在我的右边，等我使你的仇敌作你的脚凳。」大卫既称祂为主，祂怎么又是大卫的子孙？』基督是神，在祂的神性里，祂是大卫的主；基督也是人，在祂的人性里，祂是大卫的子孙。关于基督的身位，法利赛人只有一半的圣经知识，只知道主按著祂的人性，是大卫的子孙。他们缺少另一半的知识，就是基督按著祂的神性，是神的儿子。主在二十章四十一至四十四节的用意，是要帮助察验祂的人看见，他们所质问的这一位实际上乃是主。
5In verses 4 1 through 4 4 the Lord said to His examiners, “How can they say that the Christ is David’s son? For David himself says in the book of Psalms, The Lord said to my Lord, Sit at My right hand, until I place Your enemies as a footstool for Your feet. David therefore calls Him Lord, and how is He his son?” As God in His divinity, Christ is the Lord of David. As man in His humanity, He is the Son of David. His examiners had only half the scriptural knowledge concerning Christ’s Person, that He was the Son of David according to His humanity. They did not have the other half, concerning Christ’s divinity as the Son of God. The Lord’sin tent i on in 20:41-44 was to help His examiners to see that the One they were questioning was actually the Lord.
神人的察验
THE EXAMINATION OF THE GOD-MAN
6我们需要领悟，在这里受察验的这一位乃是神人。不错，在那个情况里，人救主是人，但祂也是神。这就是说，祂是神，竟被反对者包围著察验祂。他们是何等瞎眼、愚昧并无知！他们不知道所察验的这一位就是神自己。
6We need to realize that the One being examined here was the God-man. Yes, in that situation the Man- Savior was a man, but He was also God. This means that as God He was surrounded by opposers who were examining Him. How blind, foolish, and ignorant they were! They did not realize that the One they were examining was God Himself
7我们若有这种领会，就会看见当神人受祭司长、经学家、长老、法利赛人、希律党人和撒都该人察验时，祂是何等的忍耐。虽然祂坦率、正直且有智慧，但祂没有向他们发怒。祂是神，但祂甘愿受祂所造的人察验。我们需要对这事实有深刻的印象：受察验的这一位乃是神人。万有的创造主被祂所造的人包围，并且被他们狡猾且侮辱的察验。但祂有忍耐，一点不发怒。祂适当且智慧的回答他们。这一章圣经给我们一幅最高标准道德的清楚图画。这道德彰显于主带著神圣属性的人性美德。在此我们看见人救主那带著神圣属性之人性美德的丰富。祂被察验祂的人质问以后，就试著帮助祂所造的这些人，叫他们领悟祂是人又是神，是人子又是主神。祂这关于基督的问题，使他们闭口无言。
7If we have this understanding, we shall see what patience the God-man exercised when He was examined by the chief priests, scribes, elders, Pharisees, Herodians, and Sadducees. Although He was frank, straightforward, and wise, He was not angry with them. He was God, but He was willing to be examined by His creatures. We need to be deeply impressed with the fact that the One being examined was the God-man. The very Creator of all was surrounded by His creatures and was examined by them in an insidious and insulting way. Nevertheless, He was patient and was not at all angry. He answered them properly and wisely. In this chapter we have a clear picture of the highest standard of morality. This morality is expressed in the Lord’s human virtues with His divine attributes. Here we see the riches of the Man-Savior’s human virtues with His divine attributes. After being questioned by His examiners, He tried to help them, His creatures, to realize that He was both man and God, both a human son and the Lord God. His question concerning Christ silenced them
8照豫表，逾越节的羊羔在被宰以前，要受察验四天。（出十二3～6。）人救主是真逾越节的羊羔，（林前五7，）在受死前也受察验四天。祂在逾越节前六日到了伯大尼，（约十二1，可十一1，）次日进入耶路撒冷，又回到伯大尼。（约十二12，可十一11。）第三日祂又来到耶路撒冷，（可十一12～15，）开始按著犹太律法，受犹太首领察验；（可十一27～十二37，十四53～65，约十八13，19～24；）也按著罗马法律，受罗马总督彼拉多察验，（约十八18～十九6，）直到逾越节那天被钉十字架。（可十四12，约十八28。）这狡猾、诡诈的察验，从许多角度而来，恰好进行四天，而祂全通过了，证明祂完全合格作神所要求的羊羔，完成神的救赎，使神能越过罪人，就是犹太人和外邦人。
8In the type, the Passover lamb was examined for four days before it was killed (Exo. 12:3-6). The Man - Savior, as the real Passover Lamb (1 Cor. 5:7), was also examined for four days before He was killed. He came to Bethany six days before the Passover (John 12:1; Mark 11:1). The next day He came into Jerusalem and went back to Bethany (John 12:12; Mark 11:11). The third day He came to Jerusalem again (Mark 11:12-15) and began to be examined by the leaders of the Jews according to the Jewish law (Mark 11:27 — 12:37; 14:53-65; John 18:13, 19-24), and by Pilate, the Roman governor, according to the Roman law (John 18:28 — 19:6) until the Passover day when He was crucified (Mark 14:12; John 18:28). This insidious and ensnaring examination from many angles took exactly four days. The Man-Savior passed this examination, proving that He was fully qualified to be the Lamb required by God for the accomplishment of His redemption so that God might pass over the sinners, both the Jews and the Gentiles.
警告提防经学家
WARNING AGAINST THE SCRIBES
9在路加二十章四十六至四十七节，主警告门徒要提防经学家：『你们要提防经学家，他们好穿长袍游行，喜爱人在市场上问他们安，又喜爱会堂里的高位，筵席上的首座；他们侵吞寡妇的家产，假意作很长的祷告。这些人要受更重的刑罚。』救主笼住了一切反对者的口以后，就警告门徒要提防经学家的假冒为善与邪恶，指明经学家已被他们所竭力吹毛求疵的那位定罪了。
9In 20:46-47 the Lord warns His disciples concerning the scribes: “Beware of the scribes, who like to walk around in long robes, and love greetings in the marketplaces, and best seats in the synagogues, and places of honor at the dinners, who devour widows’ houses, and for a pretense pray long prayers. These will receive even more judgment.” After muzzling the mouths of all His opposers, the Savior warned His disciples of the hypocrisy and evils of the scribes. This indicates that they were condemned by the One in whom they tried their best to find fault
10你若是其中一个经学家，你会怎样作？你敢露面么？我想经学家不知道该说甚么。犹大十九节说，他们好像没有灵，缺少灵。
10What would you have done if you had been one of the scribes? Would you have dared to show your face? I do not think the scribes knew what to say. In the words of Jude 19, they seemed to not have spirit, to be devoid of spirit
称赞穷寡妇
APPRAISING THE POOR WIDOW
11在路加二十一章一至四节，人救主称赞一个穷寡妇。祂见财主把他们的礼物投在库里，『又见一个赤贫的寡妇，投了两个小钱。』（路二一2。）在原文，赤贫是比贫穷还要强烈的辞，指明身无分文的光景。
11In 21:1-4 we have the Man-Savior’sap praising of a poor widow. He saw the rich putting their gifts into the treasury, and “He saw a certain needy widow putting in two small copper coins” (v. 2). The Greek word for “needy” is a stronger word than “poor” and indicates a penniless condition
12在三、四节主说，『我实在告诉你们，这穷寡妇所投的，比众人更多；因为他们都是从自己的富余中，把一些投在礼物中，但这寡妇是从自己的缺乏中，把她一切养生的都投上了。』人救主乃是神活在人性里，祂关心的看神百姓在奉献给神的事上，如何表达他们的忠诚。祂是在这种观察下，称赞寡妇对神的忠诚。祂的观察比人的观察透彻多了。路加二十一章至四节不该与二十章分开。在警告提防经学家并称赞穷寡妇这两段话里，路加再次给我们看见高标准的道德。经学家的道德非常低，但穷寡妇的道德非常高。
12In verses 3 and 4 the Lord said, “Truly I tell you that this poor widow has put in more than all of them; for all these out of their abundance put in their gifts, but this woman out of her lack has put in all the livelihood which she had.” The Man-Savior was God living in humanity. As such, He was concerned to see how God’sp eople expressed their loyalty in their offering to Him. In this way He appraised the widow’s loyalty to God. The Man-Savior’s observation is more penetrating than man’s. Luke 21:1-4 should not be separated from chapter twenty. In the warning against the scribes and in the appraising of the poor widow, Luke once again shows us a high standard of morality. The morality of the scribes was very low, but the morality of the poor widow was very high.
13路加为甚么把这两件事紧接在反对者对人救主的察验之后？他这样作，是因为他的福音书的管治原则乃是最高标准的道德。这原则管制这卷书的写作。所以，二十一章头四节应当与二十章摆在一起，使我们能对最高标准的道德有清楚的看见。那些察验主的人道德标准低。但行事为人有最高标准道德的人救主，却称赞穷寡妇，因为她也是照著高标准的道德生活。
13Why did Luke put these two instances immediately after the opposers’ examination of the Man-Savior? He did this because the governing principle of his Gospel is the highest standard of morality. This principle controls the writing of this book. Therefore, the first four verses of chapter twenty-one should be taken with chapter twenty so that we may have a clear view of the highest standard of morality. Those who examined the Lord had a low standard of morality. But as the One who behaved in the highest standard of morality, the Man - Savior appraised the poor widow, for she also lived according to a high standard of morality.
人救主的三重身分
THE MAN-SAVIOR’STRIP LEST AT US
14根据出埃及十二章，每家守逾越节要取一只无残疾的羊羔。（出十二～5。）我们可以说主耶稣是逾越节的羊羔，被指定要为人类这一家受死。在旧约里，羊羔必须受察验，确定是否没有残疾。在路加二十章，祭司长、经学家、长老、法利赛人和撒都该人，就是在察验这位真逾越节的羔羊。但他们没有看见，他们在察验的这一位就是神所豫备，要为他们死的羔羊。这羔羊有最高标准的道德。在出埃及十二章的话中，祂是没有残疾的：就是说，祂是全然完全的，没有缺陷，没有瑕疵。所以，『没有残疾』这辞，等于『最高标准的道德。』请想想这位在路加二十章受察验的是谁。这位受察验的，就是作逾越节羊羔的神人。主是这样的一位，祂有三重身分─神、人、逾越节的羔羔。祂是神所命定的羔羊，是神为著犹太家并外邦家所豫备的。祂是从创立世界以来所命定独一的羔羊。因此。祂不仅受宗教党派的法利赛人察验，也受政治党派的希律党人察验。这就是说，逾越节的羊羔受犹太人和外邦人察验。不仅如此，祂在受死以前，不仅受犹太议会审判，也受罗马总督彼拉多和希律王审判。主耶稣这位神人是独一的。祂有神圣的素质，也有属人的素质。神圣的素质乃是在祂的人性里。实际上，神就是主的所是在素质上的元素。因此，祂这逾越节的羊羔，在素质上是由两种元素─神圣的元素和属人的元素─组成的。祂这是神又是人的一位，就是神人。
14According to Exodus 12, each family was to take a lamb without blemish for the Passover (Exo. 12:3-5). We may say that the Lord Jesus was the3 Passover Lamb appointed to die for the family of mankind. In the Old Testament the lamb had to be examined to determine if it was without blemish. In Luke 20 the chief priests, scribes, elders, Pharisees, and Sadducees were examining the real Passover Lamb. But they did not realize that the One they were examining was the God-provided Lamb to die for them. This Lamb had the highest standard of morality. In the words of Exodus 12, He was without blemish; that is, He was altogether perfect, without defect, without spot. Therefore, the term “without blemish” is equal to the expression “the highest standard of morality.” Consider who was the One examined in Luke 20. The One examined here was the God-man as the Passover Lamb. As such a One, the Lord had a triple status— the status of God, man, and the Passover Lamb. He was the Lamb ordained by God and provided by Him for both the Jewish family and the Gentile family. He was the unique Lamb ordained from the foundation of the world. Hence, He was examined not only by the Pharisees, the religious party, but also by the Herodians, the political party. This means that the Passover Lamb was examined by both Jews and Gentiles. Furthermore, before He died, He was tried not only by the Jewish Sanhedrin, but also by Pilate, the Roman governor, and by Herod, the king. As the God - man, the Lord Jesus is unique. He has both the divine essence and the human essence. The divine essence is in His humanity. God is actually an essential element of the Lord’s being. Hence, as the Passover Lamb, He was composed essentially of two elements—the divine element and the human element. As the One who is both human and divine, He is the God-man.
15这神人是独一、宇宙的羔羊，受到人类两大家族，犹太家和外邦家的察验。这项察验证明这人有最高标准的道德，也暴露出那些试验祂之人的狡诈、卑鄙和阴险。当察验主的人被暴露的时候，主就在祂的智慧、真实并诚实里被启示出来。（路加福音所记载的这项察验，显明这独一的逾越节羊羔是何等完全。
15This God-man was the unique, universal Lamb examined by the two great families of mankind, the Jewish family and the Gentile family. This examination proved that this Man had the highest standard of morality. It also exposed the subtlety, meanness, and insidiousness of those who tested Him. As His examiners were being exposed, the Lord was revealed in His wisdom, genuineness, and honesty. The examination recorded in the Gospel of Luke manifests the perfection of this unique Passover Lamb
了结与新生的起头
TERMINATION AND GERMINATION
16我们已经看见主耶稣三次向门徒揭示祂的死与复活。（路九22，～45，十八31～34。）救主为甚么向门徒启示祂的死与复活？要完满回答这个问题，需要保罗的十四封书信。主的死包括跟从祂者的了结。人救主的跟从者都是在旧造里，这旧造必须被带到十字架上，并且被了结。在十字架的了结以后，有新生的起头。要有新生的起头，需要复活。所以，主必须受死，然后复活。祂受死把跟从祂的人带进了结，祂复活把他们带进新的生命。主向门徒揭示祂的死与复活，好像在对他们说，『你们若留在旧造里，就无法享受禧年。你们要享受禧年，就必须是新造。你们需要重造。为此，你们首先需要被了结，然后你们需要有新生的起头。这样，你们就会成为新造。禧年不是为著旧造，乃是为著新造。你们若要有分于禧年，就需要同我上十字架。』
16We have seen that the Lord Jesus unveiled His death and resurrection to His disciples three times (9:22; 9:44-45; 18:31-34). Why did the Savior reveal His 44 death and resurrection to His disciples? The full answer to this question requires the fourteen Epistles of Paul. The Lord’s death involves the termination of His followers. The followers of the Man - Savior were all in the old creation, and it was necessary for this old creation to be brought to the cross and terminated. After the termination of the cross, there is germination. For germination there is the need of resurrection. Therefore, it was necessary for the Lord to die and then to be resurrected. He died to bring His followers into termination, and He resurrected to bring them into a new life. When the Lord unveiled His death and resurrection to His disciples, He seemed to be telling them, “If you remain in the old creation, you cannot enjoy the jubilee. In order to enjoy the jubilee you must be a new creation. You need to bere - created. For this, you first need to be terminated, and then you need to be germinated. In this way you will become a new creation. The jubilee is not for the old creation; it is for the new creation. If you would participate in the jubilee, you need to go with Me to the cross.”
17马可福音里有宇宙性替代的思想，但路加福音里有了结与新生起头的思想。当旧造被了结，蒙救赎的人有新生的起头而成为新造的时候，我们就在禧年里。
17In Mark we have the thought of universal replacement. But in Luke we have the thought of termination and germination. When we have the termination of the old creation and the germination of the redeemed ones to be a new creation, we shall be in the jubilee
接受人救主作我们大能的救恩而撇下属地的产业
RENOUNCING EARTHLY POSSESSIONS BY RECEIVING THE MAN-SAVIOR AS OUR DYNAMIC SALVATION
18在路加福音里，人救主强调对付财富与物质的产业。我们在撒该的事例中看见这个重点：撒该到主说，『主阿，看哪，我把家业的一半给穷人，我若讹诈了谁，就还他四倍。』（路十九8。）撒该能壳撇下财富与物质的东西，因为他接受了活的救主作他大能的救恩。这指明我们不是凭著旧造，就能撇下物质的东西。即使我们凭著旧造能这样作，也没有甚么意义。撇下属地产业的路，乃是接受活的救主作我们大能的救恩。
18In the Gospel of Luke the Man-Savior emphasizes the dealing with riches and material possessions. We see this emphasis in the case of Zaccheus, who said to the Lord, “Behold, the half of my possessions, Lord, I give to the poor; and if I have taken anything from anyone by false accusations, I restore four times as much” (19:8). Zaccheus could renounce riches and material things because he received the living Savior as his dynamic salvation. This indicates that it is not by our old creation that we can renounce material things. Even if we could do this by the old creation, this would not mean anything. The way to renounce earthly possessions is to receive the living Savior to be our dynamic salvation
19撒该没有听到主讲论钱财与物质产业的信息。主在路加十二、十四、十六、十七和十八章说到这事时，撒该并不在场。然而，撒该接受了人救主作他大能的救恩。所以，他能自动且自然的将家业的一半给穷人。今天罪人也需要人救主这包罗万有的灵注入他们里面。主这样注入人里面，就成了他们大能的救恩。撒该的事例说明了路加福音的丰富和包罗万有。我在这些信息里，只能给你们一些如何研读这卷书的提示。我鼓励你们花更多时间来发掘这卷福音书的丰富。
19Zaccheus did not hear the Lord’s messages concerning money and material possessions. He was not present when the Lord spoke about this in chapters twelve, fourteen, sixteen, seventeen, and eighteen. However, Zaccheus received the Man-Savior as his dynamic salvation. Therefore, automatically and spontaneously he could give half of his possessions to the poor. Today sinners also need the Man-Savior to be infused into them as the all-inclusive Spirit. When the Lord is infused into people in this way, He becomes their dynamic salvation. The case of Zaccheus is an illustration of the richness and all-inclusiveness of the Gospel of Luke. In these messages I can do little more than give you some hints how to study this book. I encourage you to spend more time to delve into the riches of this Gospel