This week we
will continue to study the Gospel of Luke.
Vv. 13-15
(1) A man approached Jesus for help. Given the kind of problem he had, what options did he have besides asking for Jesus’ help?
(2) Have you included the option suggested by the Apostle Paul in I Corinthians 6:7?
(3) Why was he wrong in approaching Jesus as a judge or arbitrator on matters like this? He might have considered Jesus as someone like Solomon who had the wisdom in judging among them. Why shouldn’t he treat Jesus like Solomon?
(4) In v.15, Jesus pointed out his ultimate mistake. What was it?
Vv. 16-21 Following this incident, the Lord used a parable to warn us about greed.
(5) Shouldn’t producing a good crop be a blessing from the Lord? Why or why not?
(6) The crop was so great that the man needed more space to store it. What options did he have?
(7) It appeared that the plan of building a bigger barn meant something more than logical planning. What was his core reason for the project according to v.19? Why was it wrong? Why did Jesus call him a fool?
(8) For us, saving to provide for a rainy day, retirement or other legitimate purpose is part of life. But in what way(s) might we begin to resemble this man and become a fool in the eyes of Jesus?
(9) Reflect on the words of Jesus of v. 21 which contains a two-fold verdict on the man.
a. What are the two mistakes?
b. Can one store up things for oneself and be rich toward God at the same time? Why or Why not? (See 1 Jn. 2:15)
(10) What is the main message to you today and how may you apply it to your life?
請細細慢讀每天指定的經文至少兩遍，然後反複思考問題。
12:13-15
(1) 這個求耶穌主持公道的人，在與兄長紛爭的事上，其實有什麼其他可作的選擇呢？
(2) 在你所列的選擇中，有否包括保羅在哥林多前書6:7的勸戒呢？
(3) 他來求主耶穌主持公允，錯在什麼地方？他可能以為耶穌有所羅門的智慧，更有天上的權柄—這樣的想法有錯嗎？
(4) 主耶穌在12:15指出他的錯處是什麼？為什麼這樣指責他呢？
12:16-21：在責備這人之餘，主耶穌就用比喻來提醒眾人：
(5) 田產豐盛豈不是神賜的福嗎？何以見得？
(6) 既無處收藏，這財主可有什麼選擇？
(7) 看來，拆建更大的倉房不但是合理的商計而已；按12:19，這計劃的真正用心是什麼？他錯在什麼地方？為何主耶穌稱他為無知？
(8) 其實，為未雨而籌謀—包括儲備養老金等—是生活的必需。但在籌謀、儲蓄之餘，在什麼情況下，我們會落在這財主的錯誤中，而變成無知？
(9) 試細思主耶穌在12:21對這財主的判語：
a. 這人錯在那兩方面？
b. 人可否為自己積財，又同時在神面前是富足的呢？(參約壹2:15)
(10) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Man, who appointed me a judge or an arbiter between you.” (Lk. 12:14)
The man obviously respected Jesus enough to know that He would be just, and Jesus' teachings were such that He had commanded great respect from the people in general. He came to Jesus for help. He was probably unjustly treated by his brother who held on to the estate of their parents without dividing the inheritance with him as he should. This man seized the rare opportunity of Jesus’ presence and asked him to arbitrate between him and his brother. In his mind, justice was on his side, and with Jesus’ authority, his brother would have to divide the inheritance as he should.
But to his utmost surprise, not only did Jesus not interfere with his unfair treatment, Jesus accused him of being greedy (12:15).
The question is why didn’t Jesus interfere. He did not question the fact that the man was unfairly treated. Why then did He also charge him of being greedy?
Greed, by definition, is not being satisfied with what one has and having the desire to want more. It was true that this man was not satisfied with what he had, but his desire was to have things that were rightfully his — his share of the inheritance. We do not have any further information about his case, but the fair assumption is that while he did not get to have his share distributed to him, or fully distributed to him, he did not appear to be ill-treated. The problem with him, as Jesus saw it, was greed.
However, even if he was ill-treated, Jesus said he had come to the wrong person, because that was not why He came to earth — not as a judge or an arbiter of material things, because “a man’s life does not consist in the abundance of his possession” (Lk. 12:15). He has come to give life eternal.
From time to time, in the house of God, we have believers who bring cases of a similar nature before the church to arbitrate. I am afraid the same principle still applies, and that is that the church is not appointed as a judge or arbiter of materials things. The church’s prime goal is to preach the gospel of eternal salvation in Christ. And as valid as some of these cases might be, the Apostle Paul lays down a very important principle when it comes to the seeking of arbitration by the church, and that is: “Why not rather be wronged? Why not rather be cheated?” (I Corinthians 6:7). Many believers find Paul’s words hard to take, but I am sure this man also found Jesus’ words even harder to take, since he was being accused of being greedy!
「你這人，誰立我作你們斷事的官，給你們分家業呢。」 (路12:14)
那個要求耶穌主持公道的人，是相信祂是正直公允的，也因祂在眾人面前是極被人尊崇的，故此他希望能迫使他的兄弟，把他當有的家業分給他。以他的估計，主耶穌應該是站在他那邊。以主耶穌的權威，他的兄弟是不能不接受祂的裁判的。
誰知，他估計錯誤了。主耶穌不但不應他所求，反而說他這樣做是出於「貪心」(12:15) 。
我們不禁會問：為何主耶穌不受理呢？祂不是指這人的要求不合理，卻說他是出於貪念！為什麼呢？
貪的意思自然是指一個人對現在所擁有的，尚嫌不足，而希望有更多。在這人而言，他確是對他已擁有的尚嫌不足。不過，似乎他渴望想多有的，是他合理可以分到的家業。我們對這人的經濟狀況沒有進一步的資料，但似乎雖然他的兄弟沒有把家業分開，卻沒有一定待薄他。故此，這人的問題是出於不知足，也就是貪心了。
其實，就是他的兄弟真的待薄了他，他來找耶穌，是找錯了對象。正如主耶穌所言，祂來不是要作他分家業的斷事官。一方面，「因為人的生命不在乎家道豐盛」(12:15) ；另一方面，祂來是叫人得永生的。
在神的家裡，我們每每遇到有弟兄姊妹把金錢上的紏紛帶到教會裡面，要求作出公允的判決。其實，主耶穌怎樣處理這人的要求，同樣的原則是適用在其他金錢上的紏紛的：就是教會也不是被我們立為「斷事官」的。教會的首責是傳福音，把永生之道傳給世人。就像保羅在哥林多前書6:7所言，在主內弟兄姊妹金錢上的紏紛中，我們的態度應是：「情願受欺、情願吃虧」。
不過，保羅這樣的勸導是難以被接受的；但主耶穌對這人的指責，相信叫這人更難的接受。事實卻是，不情願受欺，不情願吃虧，就如主所言，是貪的表現了。
Following up on the parable of the rich fool, Jesus told two more analogies to hammer home His points concerning the things of this life.
(1) Jesus asks us not to worry about life, and in particular about food and clothing:
a. What is meant by “worrying”?
b. How do we know that we are “worrying”?
(2) Jesus is not disputing our need for food and for clothes, but that life is more than them:
a. If food and clothing are really basic essentials of life, how then can life be more than them?
b. If our existence is reduced to mere eating and wearing, how different would we be from animals?
(3) Normally, how would you look at the life of ravens and other birds?
a. Do they simply exist on a “survival for the fittest” principle?
b. How do the words of Jesus dispute such a notion?
(4) Are you convinced that you are much more valuable than the birds? Why or why not?
(5) If you do, how then should you live?
(6) If you don’t, what can you do?
(7) Do you think the length of a person’s life, including yours, depends on God alone?
(8) How do modern men try to prolong their life by “worrying”?
(9) Does it really work?
(10) The example of the lilies seems to go beyond the need for basic survival but to address, perhaps, the desire for luxury:
a. Can you remember a captivating moment when you beheld the beauty of flowers in nature or in a painting?
b. Do you agree with what Jesus says in v. 27? Why or why not?
c. What then is the collective message of the lilies and the grass?
(11) Has this message of the Lord ever had any impact on you? Why or why not?
(12) Are you then a person of little faith?
(13) What is the main message to you today and how may you apply it to your life?
請細細慢讀每天指定的經文至少兩遍，然後反複思考問題。
在這財主比喻之後，路加繼續記載主所講的兩個與錢財有關的比喻：
(1) 主耶穌教訓我們不要為衣食憂慮：
a. 什麼是「憂慮」？
b. 你怎知道自己是在憂慮呢？
(2) 主耶穌並沒有否認衣食是生命所需的，但說「生命勝於飲食」。
a. 這是什麼意思？
b. 若然我們的生命只在乎飲食，我們與地上別的被造物有何分別？
(3) 我們一般是怎樣看烏鴉和飛鳥的存在呢？
a. 我們是否以「適者生存」的心態來看牠們？
b. 耶穌在12:24所言與這種想法有抵觸嗎？
(4) 你真的相信自己在神面前比飛鳥貴重得多嗎？為什麼？
(5) 若你是如此深信，你該怎樣的活著？
(6) 若然你不相信，你又能作什麼？
(7) 你是否真的相信，人的壽命，包括你的壽命，全掌握在神的手中嗎？
(8) 今日的世人，是怎樣的為延長壽命來「憂慮」呢？
(9) 行得通嗎？
(10) 用百合花為例似乎不是指基本需要這樣簡單：
a. 你遇過被花朵的美麗所觸動的經歷嗎？
b. 你同意主耶穌在12:27所言嗎？為什麼？
c. 百合花和野草的例子，其主要的信息是什麼？
(11) 相信你已讀過這些例子多次，你曾否真得從主這番話得過幫助呢？為什麼？
(12) 既是這樣，你是否「小信的人」呢？
(13) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Do not be afraid, little flock, for your Father has been pleased to give you the kingdom.” (Lk. 12:32)
In this famous exhortation, Jesus approaches our worries over life’s basic needs with great understanding and compassion.
To begin with, He does not dispute that food and clothing are necessary. All He is saying is that life is more than food and the body is more than clothes and He is saying that we should not worry about them.
The immediate hearers of these words of Jesus were Galilean disciples, most of whom were not wealthy, and they understood the worries associated with food, drink and clothing. But they were also able to associate with the analogies that Jesus gave — the ravens, the lilies and the grass. Today’s readers look at the ravens’ survival through the lens of “the survival of the fittest”. But Jesus’ use of the ravens is to point to the ongoing loving provision and care of the Father which extends even to the ravens.
Jesus correctly rebukes those of us who worry about our basic needs, and calls us “you of little faith” and contrasts us with the pagans: “For the pagan world runs after all such things”. But He does not say, “your Father knows that you do not need them”. Instead he says, “your Father knows that you need them”. Indeed, we can bring all our needs before Him.
I find the last address to the disciples in this discourse on our needs most heart-warming as He says, “Do not be afraid, little flock” (12:32). Yes, we are like sheep, totally incapable of survival without Him. Furthermore, we are little, in the sense that we are not great in number. But that does not diminish a bit our importance to Him. Even more astounding are these words which He added, “for your Father has been pleased to give you the kingdom”! In other words, we are far greater than any prince on earth — including Prince Harry and Prince William of Great Britain. How then can we live like panhandlers who worry from day to day, when the richest glory in heaven belongs to us!
「你們這小群，不要懼怕，因為你們的父樂意把國賜給你們。」 (路12:32)
這篇我們熟悉、有關憂慮的教訓叫我們體會到主耶穌對我們的了解與同情。
首先，祂沒有排除衣食這些基本生命的必需；不過祂卻指出，生命是勝於飲食、身體是勝於衣裳。祂更指出，這些雖然是必需的，卻是我們不用憂慮的。
我們需要知道，當時的門徒普遍是比較貧窮的；他們嘗過憂柴憂米的味道。但同時，他們也深明烏鴉、百合花和野草的比喻。反而，我們文明的人欠缺他們這種的領會。提到烏鴉、飛鳥的生命，我們往往是以「適者生存」的心態來看牠們。誰知，主耶穌說，天父的供養和看顧是包括牠們在內的。
雖然，主耶穌責備我們為衣食憂慮，更稱我們為「小信的人」，也將我們與「外邦人」相比，說：「這些都是外邦人所求的」。但是，祂並沒有說：「天父知道你們不需用這些東西」，而是說：「你們必須用這些東西，你們的天父是知道的」(路12:30) 。
不過，這段教訓叫我更受感動的是12:32：「你們這小群，不要懼怕」。對，我們如羊，沒有我們的牧人是不能生存的。再者，我們既弱小，更是人數不多；但這完全沒有減少我們在神心中的地位與重要性。更叫人驚訝的是跟著的這句話：「因為你們的父，樂意把國給你們」。換句話說，我們是王的孩子，比世上的王子更尊貴—包括英國夏理和威廉王子。我們既有這天上王者尊貴的身份，為何在地上卻活得似乞丐一樣，天天不是憂心這個，就是擔心那個！
Many parables and imagery of weddings are used of Jesus’ second coming, and this is the one in which we are portrayed as slaves waiting for the Master coming back from His wedding banquet. Note that a continuous banquet is portrayed here with many slaves assigned to serve and huge lamps in place to light up the great palace-like hall.
(1) How important should this banquet be to the slaves?
(2) What will constitute proper preparation?
(3) Describe how this banquet might apply to us in the following ways.
a. Being aware of who we are and our expectation to be in this banquet
b. The reminder to get dressed to serve
c. Keeping the lamps burning
(4) What is the reward for the slaves who are found to be watching and ready when the Master comes?
(5) How amazing is this reward?
(6) The parable implies that not all slaves will be ready and watchful. Why is that? Is it true of you?
(7) Why did Jesus use the analogy of a house being broken into to emphasize the need to be ready? In what way is this analogy true of His coming again?
(8) What is the main message to you today and how can you apply it to your life?
請細細慢讀每天指定的經文至少兩遍，然後反複思考問題。
這段所載是福音書中有關主再來，婚姻筵席的比喻之一；請留意：我們在這比喻中的身份是等待主人從婚筵中回來的奴僕；這慶典似延續在宮廷般輝煌的住所，並有照明四周的大燈：
(1) 這主人的回來(慶典的延續) 對僕人們有多重要？
(2) 他們要作好的準備包括什麼？
(3) 我們可以怎樣把他們的準備應用在自己身上？
a. 對自己身份的認準？
b. 對主人的要求的認識？
c. 我們要怎樣的束腰？
d. 我們要怎樣的點著燈？(不妨參考羅13:11-14)
(4) 儆醒的僕人會得什麼賞賜？
(5) 這賞賜的意義是什麼？
(6) 這比喻顯示不是所有僕人都是儆醒、準備好的，原因何在？你算是準備好了嗎？
(7) 為何主耶穌要用賊挖屋來比喻祂的再來呢？其相似之處包括什麼？
(8) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Be dressed ready for service and keep your lamps burning like men waiting for their Master...I tell you the truth He will dress Himself to serve…” (Lk. 12:35-37)
Many of the parables and analogies told by the Lord were not only readily understood by the people of His time, but are ones that we can today very easily relate to. The analogy of the unexpected and sudden break-in by thieves into our house is one of them.
Indeed, if “the owner of the house had known at what hour the thief was coming, he would not have let his house be broken into” (Lk. 12:39). As a result, many of us install a security system, extra dead bolts, and other precautionary measures to secure our house. We want to deter would-be thieves and should they really attempt to break in, we will be ready.
Jesus uses this analogy to emphasize our need to be ready for His second coming, the time of which is absolutely unpredictable by us. So, the question we need to ask is, “How should we get ready for His coming?”
I can think of three important aspects of being ready for His coming:
1. The most basic preparation is to make sure that we are saved by repenting and receiving Jesus Christ as our Lord and Savior. I suspect all if not most of our readers are ready in this respect. If not, it is paramount that you do so, because not only is the time of His coming totally unexpected, chances are what Jesus says in Luke 12:20 might be true of you — your life can be demanded by God anytime.
2. However, as believers, we need to be dressed properly for the occasion of His return (12:35), and Paul has this to say in Romans 13:11-14:
“(T)he hour has come for you to wake up from your slumber, because our salvation is nearer now than when we first believed. The night is nearly over; the day is almost here. So let us put aside the deeds of darkness and put on the armor of light. Let us behave decently, as in the daytime, not in orgies and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy. Rather, clothe yourselves with The Lord Jesus Christ, and do not think about how to gratify the desires of the sinful nature.”
These are words that we should take to heart.
3. We need to be faithful and wise managers (12:42), understanding the tasks and missions given to us by our Lord, not burying our talent (Matthew 25:25), but putting them to good use, without mistreating our fellow servants.
All of the above are really what we, as slaves of Jesus Christ, should do. However, as we faithfully fulfill our duties, the rewards are simply amazing: Our Master, at His coming, will dress to serve us instead (12:37); and for those faithful and wise servants, they will be put in charge of “all His possessions” (12:44).
What a glorious hope we have in Jesus Christ!
「你們腰裡要束上帶，燈也要點，自己好像僕人等候主人從婚姻的筵席上回來……主人必叫他們坐席，自己束上帶，進前伺候他們。」(路12:35-37)
主耶穌眾多的比喻都是取材於當時實際生活環境之中，是當時群眾很能認同的。不過，很多也是今日的讀者可以容易領會和認同的，就好像祂以盜賊入屋之突然來提醒我們，要作好準備迎接祂的再來。
不是嗎：「家主若知道賊甚麼時候來，就必儆醒，不容賊挖透房屋」(路12:39) 。就因我們不知何時賊會光臨，故此我們便要作好防禦準備，如安裝防盜系統，加上堅固的門閂等等。為要阻嚇盜賊，或要增添他們闖進家門的困難。這比喻的總意是叫我們要時時作好準備迎接祂的再來。故此，我們需要知道，我們要作什麼的準備工夫呢？主耶穌在這勸告之先，已用僕人迎接主人從婚筵歸來的比喻告訴我們。從這婚筵的比喻，我們可以聯想到至少三方面當作的準備：
1. 最基本的，當然是我們先要成為這主人的僕人之一；意思是說，我們必先悔改信耶穌，以祂為我們的救主和主人。我相信讀者絕大部份已悔改歸主。若然你尚未信耶穌，你務必要立刻信祂。除了因為祂再來的日子與時辰是會突如其來的以外，更因正如主耶穌在12:20所說的：祂隨時可以要你的靈魂的；
2. 既作為信徒—即在這筵席中作僕人的—我們就要穿著整齊，腰裡束帶(12:35) 。這是什麼意思呢？保羅在羅馬書13:11-14有詳盡的解釋：
「再者，你們曉得現今就是該趁早睡醒的時候；因為我們得救，現今比初信的時候更近了。黑夜已深，白晝將近；我們就當脫去暗昧的行為，帶上光明的兵器。行事為人要端正，好像行在白晝。不可荒宴醉酒，不可好色邪蕩，不可爭競嫉妒；總要披戴主耶穌基督，不要為肉體安排，去放縱私慾」。
這些話是值得我們仔細的思量。
3. 我們還要作忠心有見識的管家(12:42) ，明白神已交付我們的責任與使命，不可將「他連得」埋在地裡(太25:25) ，乃要勤奮的使用，並善待同伴。
以上所說的，其實都是身為奴僕的你和我當盡的本份。最希奇的是，當我們盡了本份時，所換來的賞賜是難以置信的：因為(1)「主人必叫他們坐席，自己束上帶，進前伺候他們」(12:37) —究竟誰是奴僕呢？！(2) 那忠心有見識的管家，竟然被派「管理一切所有的」 (12:44) 。
弟兄姊妹，我們在主裡的盼望是何等的榮耀呢！
(1) Peter asked a very interesting question concerning the last parable (of the need to be ready as slaves of the Master):
a. What if the parable was told only to them, His disciples (12:1)?
b. What if the parable was told for all to hear?
c. What might be the difference, as far as Peter was concerned?
(2) If Peter assumed that he was not just a slave, but the head of the slaves, what then would be his duties?
(3) What do you think is the emphasis of the duties described in v. 42?
(4) How may you apply this to yourself?
(5) What will be the reward of such a faithful servant? Really?
(6) V. 45 describes the wicked servant:
a. What does he do?
b. Why would he do such things, given the fact that he, whom the Master had put in such an important position of His household, must have known the Master very well?
c. What might be the message for us today?
(7) Jesus gives two possible scenarios for such wrongdoing by the manager: One where the servant did such wrongs willfully and one where the servant did such wrongs unknowingly.
a. How would such a lead-servant not know the wrong he is doing to the other slaves?
b. What will his punishment be?
(8) What then is the answer given by Jesus in answering the question of Peter with this parable?
(9) What is the main message to you today and how may you apply it to your life?
請細細慢讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 你是否覺得彼得對上文的比喻所發的問題很特別呢？
a. 如果這比喻是向眾人說的又如何？
b. 是單向門徒說的又如何？
c. 對彼得來說，兩者有什麼分別？
(2) 如果彼得自視為眾僕人之首，他就有什麼更重的責任呢？
(3) 你認為12:42的責任之重點是什麼？
(4) 你可以怎樣應用在自己身上？
(5) 若然是忠心的話，有什麼賞賜？真的嗎？
(6) 試把惡僕加以形容：
a. 他作的是什麼惡事？
b. 他當然知道主人所托是重任，為何會行這樣的惡？
c. 今日對你的提醒是什麼？
(7) 主耶穌給這樣行惡的僕人分兩類：明知故犯和不知而犯：
a. 為何會有不知(主人意思) 而犯的呢？
b. 他會否被責打？
(8) 看完這比喻後，你曉得主耶穌是怎樣回答了彼得先前的問題嗎？
(9) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
“But suppose the servant says to himself, ‘My master is taking a long time in coming,’ and he then begins to beat the menservants and maidservants and to eat and drink and get drunk.” (Lk. 12:45)
It appears that all Biblical scholars opine that the Apostles and disciples of the first church expected an imminent return of the Lord Jesus Christ, and they lived and preached in light of this understanding. The natural question appears to be whether the Apostles had the wrong understanding or whether Jesus had a change of plan in terms of the timing of His return.
As we have just read the parables in Luke 12, the repeated motif is not only the unexpectedness in the timing of Jesus’ return, but also the much longer than anticipated wait, and so the wicked servant considers his master being away “for a long time” (12:45). Similarly, in the Gospel of Matthew, the ten virgins all have fallen asleep as “the bridegroom was a long time in coming” (Matt. 25:5). These parables point to the fact that the wait will certainly be unusually long.
It is true that the early believers did fervently desire the soon return of their Lord, and some, because of the perceived delay, began to doubt. This is why Peter had to remind them that, “The Lord is not slow in keeping His promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance” (2 Pet. 3:9). It is interesting to note that Peter did not say that Jesus was patient with the non-believers who would perish, but with us. That means if there is any delay, it is caused by us, who are too slow to accomplish the Great Commission entrusted to us.
「那僕人若心裡說，我的主人必來得遲，就動手打僕人和使女，並且吃喝醉酒。」(路12:45)
解經家一般都認為初期的使徒都以為主耶穌必快再來，以至他們的傳講都帶著逼切性。其後卻有不少人認為是使徒誤解了主的話，或以為主耶穌所言不實。
但當讀到路加福音第十二章幾個有關主自己必再來的比喻，我們知道主早已提醒我們，祂的再來是要等待很長的時間，長到一個地步是人以為祂在遲延了。(參12:45，並太25:5)
對！初期的信徒確甚盼主必快來，而在久候時產生疑惑，就是這原故。彼得覺得有需要提醒他們：「主所應許的尚未成就，有人以為他是耽延，其實不是耽延，乃是寬容你們，不願有一人沉淪，乃願人人都悔改。」 (彼後3:9)
請留意，彼得不是說主在寬容未信的人，乃是在寬容我們。換句話說，祂的「遲延」是我們的過失，我們實在「遲延」了大使命的完成。
12:49-53
(1) We like to think of Jesus as the Prince of Peace (Isa. 9:6), but Jesus said He has come to bring division instead. Is there any contradiction between the two? Why or why not?
(2) What was the baptism that He was talking about and why was He distressed until it was completed? (Mk.10:38-39)
(3) Two features of the
division that Jesus talked about are:
(i) It happens because
of Him (i.e. believing in Him).
(ii) It occurs particularly within the
closest of families.
a. Why did He mention it after He talked of His baptism?
b. Why did He wish that such a fire “were already kindled”?
c. Did you have any such an experience of division within your family because of Him?
d. Can you recall such divisions within families that happened in recent history?
(4) Taking a longer-term view, what have these divisions led to eventually?
12:54-56—Directed to the crowd
(5) If they were fairly accurate with their weather forecast (rain comes from the Mediterranean Sea in the west, and heat from the dessert in the south), we are far more accurate today:
a. What was the present time that Jesus referred to?
b. How is it any different now?
c. Should we not know our time as well? Why or why not?
12:57-59
(6) What does this parable have to do with our present time?
(7) Should we be expecting judgment from God? Why or why not?
(8) What should the world do?
(9) What is the main message to you today and how may you apply it to your life?
請細細慢讀每天指定的經文至少兩遍，然後反複思考問題。
12:49-53
(1) 我們都知道主耶穌就是「和平之君」(賽9:6) 。為何祂竟說祂來是叫人分爭的？兩者真有衝突嗎？為什麼？
(2) 祂當受的洗是指什麼？(參可10:38-39) 為何祂因尚未成就而感到迫切？
(3) 主耶穌所論到的分爭：(1) 固然是因祂而起；(2) 也要發生在親如家庭之中：
a. 這與祂當受的洗有何關連？
b. 為何祂願意這火已燃點起來？
c. 你有否親身經歷過這裡所預言的分爭？
d. 在歷史上，你能指出這預言應驗的時刻嗎？
(4) 從神國度的觀念來看，這些分爭至終帶來了什麼結果？
12:54-56向群眾說的話
(5) 如果昔日的人能準確的分辨天氣的轉變，今日我們的天氣預測則是甚為準確的了，是昔日所不能比較的：
a. 主耶穌責備他們「分辨這時候」是什麼意思？他們的「時候」是什麼的「時候」？
b. 與今日的「時候」有別嗎？
c. 那麼，現今的人該知今日的「時候」嗎？為什麼？
12:57-59
(6) 這短短的比喻與「現今時候」有什麼關係？
(7) 我們應否期待神審判的降臨？為什麼？
(8) 這世代的人該如何分辨「時候」？該如何回應？
(9) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“I have come to bring fire on the earth and how I wish it were already kindled.” (Lk. 12:49)
We always like to paint a picture of peace and love of our Lord Jesus Christ, and rightly so. He is called the Prince of Peace (Isa. 9:6), and it is only through Him that we can make peace with God (Eph. 2:14).
However, for those who refuse to believe in Him, He will be a “consuming fire” that consumes (Deut. 4:24, 9:3), and this is the fate of the unbelieving world. He is a consuming fire that purifies too (1 Cor. 3:15). George Herbert was a God loving, mystical poet of a former generation, and his thoughts on this Holy Consuming fire is worth reflecting:
“Immortal Heat, O let Thy greater flame
Attract the lesser to it: let those fires,
Which shall consume the world, first make it tame,
And kindle in our hearts such true desires,As may consume our lusts, and make Thee way.
Then shall our hearts pant Thee, then shall
Our brain all her invention on Thine Altar lay,
And there in hymns send back Thy fire again.”
「我要來把火丟在地上，倘若已經著起來，不也是我所願意的麼？」(路12:49)
我們都以主耶穌為謙卑溫柔的(太11:29)，也稱祂為和平之君(賽9:6) ；這些都是對的。況且，惟有藉著祂我們才得與神和好。故此，保羅稱祂為我們的和睦— He is our peace(弗2:14) 。
但是對拒絕相信祂的人，祂卻是「烈火」 (申4:24; 9:3) ；這正是不信的世界要面對的審判。但同時，神亦是那煉淨的烈火(林前3:15) 。George Herbert是十六世紀著名的詩人，也是深懂神話語的。在思想到神是烈火時，他寫出以下的詩句：
「永恆的火(熱)，容許祢這更大的火焰
吸引小的來就近祢；
讓那要燒滅世界的火，
先叫它順服；
並在我們內心，燃點真正的渴望
燒盡我們的慾念，
讓祢能進入。
這樣，我們的心
就要渴想祢，
我們的腦袋
就把各樣的創作放在祢的壇上
藉著所唱的詩歌，如火歸到祢那裡。」
(1) Apart from Luke’s reporting here, we do not know anything about the death of the Galileans executed by Pilate or the death of those under the fallen tower in Siloam. However, the people appeared to associate the way some of the people died with being the result of their sin. Why?
(2) Honestly examine yourself: Do you somehow have a similar assumption when you hear of someone who dies an especially horrific death?
(3) Did the people not having the same attitude toward Jesus’ horrific death on the cross?
(4) How did Jesus correct their view? What does “perish” mean? (See Jn. 3:16)
(5) If the fig tree stands for the nation of Israel (an imagery not uncommon in the OT), what is the message to the crowd?
(6) But this parable can also be applicable to each individual.
a. How does the parable apply to you and me when it comes to God’s patience?
b. How then should we pray for our loved ones and friends who have yet to receive Christ?
(7) We are often frustrated and may even be in despair as we face the present world that continues to reject God and defy His words. How would this parable speak to the current situation of the world?
(8) What is the main message to you today and how may you apply it to your life?
請細細慢讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 除了路加在此的記載，我們對這些加利利人的死亡，和西羅亞樓倒塌之事再無所知。明顯地，那時的人把加利利人的慘死，看為與他們的罪有關。何故？
(2) 其實，撫心自問，你是否也有相似的觀念，心中猜想那些死於非命的人，是否與他們的惡行有關？
(3) 主耶穌是死在什麼地方？當時的猶太人會有什麼猜想？(參申21:23)
(4) 主耶穌怎樣更正他們這觀念？這裡說的滅亡是什麼意思？(見約3:16)
(5) 如果這棵無花果樹是指以色列(參耶24) ，這對群眾的信息是什麼？
(6) 如果用在個人身上：
a. 論到神的容忍，你的經歷是如何？
b. 你該怎樣為未信的親友代禱？
(7) 面對今日敵神的世界和勢力，我們往往感到灰心。這比喻能怎樣鼓勵我們呢？
(8) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“I tell you no! But unless you repent, you will all perish.” (Lk. 13:5)
We often read about God employing awesome miracles to exercise His divine retribution upon the enemies of Israel in the Old Testament. The ten plagues that befell the land of Egypt and its inhabitants are classic examples. God also uses natural disasters to discipline the people of Israel from time to time. The three years of drought during the time of Ahab is a typical example (1 Ki. 17:1).
So, by the time of Jesus, it was obvious that the people had developed an association of disasters, including horrific deaths of people, with divine retribution. As a result, when some Galileans died, most likely executed by Pilate, with their blood mixed with their sacrifices, the people automatically judged that these Galileans must be “more wicked” than others.
In His comment on the matter, Jesus was not saying that the Galileans who died were not wicked, but that they were not necessarily more wicked than the people. The point that Jesus was making is not so much that these Galileans were not more wicked, but that we are all wicked and will perish should we not repent!
In the same way, in these days with unprecedented frequency and magnitude of earthquakes and other natural disasters, we should not judge that those who die in these disasters are more wicked than we are. At the same time, we do need to understand that these natural disasters still serve as a reminder that we have all sinned, and unless we repent, we too will all perish eternally (Jn. 3:16).
「我告訴你們，不是的！你們若不悔改，都要如此滅亡！」 (路13:5)
在看舊約聖經時，我們常常讀到神用可怕的神蹟來懲治以色列的敵人。出埃及記的十災是最典型的例子。同時，神也常用天災來管教以色列人。亞哈時代，神藉以利亞所降的旱災就是其中一個的例證(王上17:1) 。
故此，到了主耶穌降世的時代，一般的猶太人似乎已慣常的把天災和死於非命，與神審判人的罪連接。也因這原故，他們聽見那些被彼拉多處決的加利利人，他們的血竟攙雜在祭物的血中時，就以為是他們罪孽深重的明證。
主耶穌糾正他們這個觀念。祂並不是說這些加利利人是無罪的，乃是說他們不一定是比其他的人「更有罪」。其實主耶穌的重點，不在乎誰更有罪，乃在乎人人都有罪。若不悔改，都要「如此滅亡」(路13:3)！
今天，我們目睹史無前例、極度頻密和厲害的地震和各樣自然的禍害。一方面，我們不要以為這些災難地區的人「更有罪」；另一方面，我們卻要明白到，這些自然的災害是在提醒世人，若不悔改，都要「如此滅亡」—而這滅亡是永遠的(約3:16) 。
(1) Should we blame the people for attempting to observe the Sabbath to the best of their ability? What did the Sabbath mean to them?
(2) Why do you think they did not have any second thoughts about untying their animals from the stall and leading them out for water?
(3) Why do they think it’s okay to do so on Sabbath?
(4) Did Jesus think they were right in so treating their animals?
(5) Why then did they (especially referring to the Pharisees) think differently about the healing of this woman?
(6) Jesus attributed the plight of the woman as being bound by Satan: Can you imagine the plight of this woman for the last 18 years? What must have this healing meant to her?
(7) What did the ruler of the synagogue say about the incident? Was he attacking Jesus or the people? What then was his error?
(8) Define his kind of hypocrisy.
(9) What is the main message to you today and how may you apply it to your life?
請細細慢讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 我們應否怪責這些盡力堅守安息日的猶太人呢？安息日對他們的意義是什麼？
(2) 為何他們在安息日解開牛驢，牽去飲水而不以為然？
(3) 為什麼他們認為這樣作是沒有干犯安息日呢？
(4) 主耶穌是否說他們這樣作是錯的呢？
(5) 為何他們對耶穌治好這女人的病卻認為不該？對他們而言，兩者有何分別？
(6) 主耶穌說，這女人是被撒但綑綁了18年：你可以想像這女人這18年來的苦況嗎？這突如其來的醫治對她有什麼重大意義呢？
(7) 請試為假冒為善下一定義。
(8) 這管會堂所說的話表面上是針對誰說的？他是怎樣的假冒為善呢？
(9) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“There are six days for work. So come and be healed on those days, not on the Sabbath.” (Lk. 13:14)
We know that Jesus always heals on Sabbath. It is not only because He is The Lord of Sabbath (Lk. 6:5), it is also because it is not a violation of Sabbath to heal and to save life (Lk. 6:9).
But this ruler of the synagogue was more than hypocritical when he opposed Jesus. He pretended that he still valued people and that he still sympathized with the plight of the sick, but they should just choose another day to come and be healed. In a way, he was trying to protect the “sanctity” of Sabbath while caring for the needs of the people at the same time.
However, the truth of the matter was, as Jesus pointed out, he valued his own animals far more than people — even people that he pretended to care about and this daughter of Abraham, the woman who was healed of her eighteen year bondage by Satan (Lk. 13:16).
How do we know that he really did not care about people? Well, everyone knew that Sabbath was really the only day when Jesus could be expected to be seen and heard in the synagogue. So, it was more than hypocritical for the ruler of the synagogue to tell the people to come on another day to be healed. Who would be there to heal them?
Webster’s dictionary defines a hypocrite as someone who pretends to be pious or virtuous when he is not. This ruler was worse than the other Pharisees as he even pretended to be caring when he was not!
「有六日應當做工；那六日之內可以來求醫，在安息日卻不可。」(路13:14)
在福音書中，我們常常讀到主耶穌在安息日行神蹟、醫病、趕鬼。祂這樣做，一方面是因為祂就是安息日的主(路6:5) ；另一方面，正如祂所言，在安息日行善、救命是合宜的(路6:9) 。
但當這管會堂者反對耶穌在安息日醫病時，他的行徑是超越了假冒為善。
一般法利賽人的假善，是在乎死守律法外表的儀文，而置人的死活不理。因著要守護他們在律法以外所加的人的傳統，他們絕對失了對人的憐憫心。這管會堂的有所不同。他不敢直接的責備耶穌，卻把責任推在患病的群眾身上：「有六日應當作的工，那六日之內可以來求醫，在安息日卻不可」 (路13:14) 。換句話說，他表明自己並非無憐憫心，他只不過是想維護律法而已。多漂亮的話！
誰知，他換來的是主耶穌的責備，指出他其實沒有真正愛惜人，甚至不愛惜他們自己的人—這被撒但捆綁了18年的女人同樣是亞伯拉罕的後裔，他怎能視她連牛驢也不如！
為什麼主耶穌稱他為假冒為善呢？
人人都曉得，耶穌是在安息日才進會堂中教訓人的。要聽耶穌在會堂中講道，不在安息日，還在那一天？如果在平日進會堂求醫，誰能醫治這些病人和被鬼附的呢？難道是你這管會堂的嗎？
偉仕大字典給假冒為善下的定義是：虛有其表，沒有實質的敬虔。這管會堂者的罪，實在超越了一般法利賽人的假善。