This week we
will continue to study the Gospel of Luke.
Jesus uses this young man’s decision (to forsake eternal life because of his “great wealth”) to point out the almost “impossibility” for the rich to enter the kingdom of God:
(1) Why is wealth such a huge hurdle for the rich in entering the kingdom of God?
(2) What about the lack of riches? Is it a greater hurdle or does it make it easier for one to enter the kingdom of God? Why?
(3) Judging from the disciples’ reaction, what did they think?
(4) What might be some of the great hurdles or barriers that could prevent one from following Christ?
(5) What is the implication of Jesus’ statement in v. 27?
(6) Peter’s response to the entire scenario is quite interesting. What prompted him to make the statement in v. 28? Was it a statement or a question? What point was Peter trying to make?
(7) What essentially was Jesus' reply to his “question”?
(8) Have you found this true in your life? Why or why not?
(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。
主耶穌用這少年長官的決定(就是選擇財富，而不選擇永生) 來指出財主進天國是「近乎」沒有可能的：
(1) 為什麼「財富」是富有人進天國這麼大的攔阻？
(2) 但是缺乏財富的，是否就一定容易進天國呢？
(3) 按門徒的反應，他們的意見又是什麼呢？
(4) 其實，攔阻人進天國的因素尚有那些？
(5) 主耶穌在第27節所言，叫我們知道應怎樣面對這些攔阻？
(6) 彼得對耶穌所說的這些話，作出很特別的回應。是什麼觸發他說出這句話？這句話其實是否是一個問題？他想得到主的什麼回應？
(7) 主耶穌實質上所給的回答是什麼？
(8) 主耶穌所說的，在你生命中是否屬實？為什麼？
(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？
“When he heard this, he became very sad, because he was a man of great wealth.” (Lk. 18:23)
As this young ruler left Jesus in sadness, our Lord chose this incident to point out the near impossibility for the rich to have eternal life by saying, “How hard it is for the rich to enter the kingdom of God. Indeed, it is easier for camel to go through the eye of a needle than for a rich man to enter the kingdom of God.” (Lk. 18:24-25)
Of course, the once popular interpretation that there were two gates that led to the city of Jerusalem was the imagination and invention of a Bible teacher of a former generation. The point is still valid that if such a gate existed that was so low that the camel had to shrug off all its load before it was able to enter the small gate, then the rich has to be willing to forsake their worship of wealth, their god, before they could enter into the kingdom of God. But the saddest part of the story lies in the reason why this young ruler was sad.
He was sad because he knew he had just made the wrong decision, a decision to choose death over life.
If he had not believed that Jesus is God, there would be no sadness, just like the Pharisees and the scribes.
If he had not recognized that he had made wealth his god when only Jesus is God, he would not have been sad.
But the fact was, in his honesty, he knew who Jesus is, he knew wealth was his god and he knew that by choosing wealth over Jesus, he would not inherit eternal life. This life was what he had been seeking desperately for all his life. And yet, he made a conscious choice to choose death over life.
I have no idea if this young man lived to hear the good news of the death and resurrection of Christ and then eventually repent. Paul says, “Godly sorrow brings repentance that leads to salvation” (2 Cor. 7:10). In any case, I still think that he was better than most people, even including some professed Christians.
Most, if not all non-believers would not be honest enough to recognize the voice of their conscience — they consciously choose to reject Christ, but they claim that it is because they do not believe Jesus is God. So, they appear to be rejecting Christ without the sadness of this young man! While some professed believers have not really left their god of wealth, of success or of pride, yet they claim they have chosen to follow Christ. They too appear to be very happy with their choice. But the truth of the matter is, “If anyone loves the world, the love of the Father is not in him,” (1 Jn. 2:15) meaning that they are still outside of the Kingdom of God. In either case, sadness may not be a curse, happiness is!
「他聽見這話，就甚憂愁，因為他很富有。」(路18:23)
當這少年長官憂憂愁愁的走了，主耶穌就藉他指出，財主要得永生是幾乎不可能的事：「有錢財的人進神的國是何等的難哪！ 駱駝穿過針的眼比財主進神的國還容易呢！」(路18:24-25)
當然，許多年前有解經者誤導人，說耶路撒冷有一細小的城門，駱駝要蹲下並捨下一切才能進城，這是謊言；但財主確須放棄他們的神—財富—才能進神的國，卻是事實。不過這少年長官憂愁的原因卻叫人惋惜。
他之所以憂愁，是他知道自己所作的是錯誤的決定—選擇了死、不選擇生！
他並非不相信耶穌是神，若是這樣，他不會憂愁，就像那些法利賽人與文士。
若然他不曉得自己以財富為神，取代了耶穌，他也不用憂愁。
但事實是：他是一個誠實的人；他知道耶穌是誰、他知道財富成了他的神、他也知道選擇財富而不選擇耶穌，是得不到他一生渴望要得的永生的！但他卻刻意的選擇死，不選擇生！
我不曉得這少年人至終有沒有機會聽到主耶穌死而復活的消息，而最後悔改信祂，因為保羅是這樣說：「依著神的意思憂愁，就生出沒有後悔的懊悔來，以致得救」(林後7:10) 。無論結果如何，我總覺得這少年人比一般人好，包括一些自稱為信主的。
一般拒絕信耶穌的人沒有誠實的面對他們的良心—他們刻意的拒絕耶穌，說自己是無罪的，也說不信耶穌是神。所以，他們似乎在拒絕信主之餘，卻沒有這少年人的憂愁。不少自稱已信主的人，同樣是沒有離棄他們的偶像—如財富、成功、和驕傲；口是說作主門徒，實質是我行我素！照樣的，他們沒有這少年人的憂愁，反而顯得很快活！但聖經清楚的指出：「人若愛世界，愛父的心就不在他裡面了」(約壹2:15) 。意思是說，這樣的人，仍在神的國之外！
故此，憂愁不一定是咒詛，快活也不一定是福氣！
(1) As they were getting near Jerusalem, Jesus once again told His disciples about what would happen to Him in advance, but this time greater details were mentioned:
a. Take a look at Daniel 7:13: What might be the Messianic and prophetic expectations associated with the Son of Man?
b. And yet, how did what Jesus highlighted here contradict their expectations?
(2) Luke says the “disciples did not understand any of this”. If you were one of them, would you have understood? However, what might be the things that could have caught your attention at the time and why?
(3) Jericho was quite a busy town (See Note below). As a beggar, with such enormous traffic as thousands followed Jesus into the city, what kind of an opportunity did it present to him?
(4) And yet, what was the focus of this beggar? Why (especially in view of the words he said)?
(5) Why did the people try to stop him? Whom did they look upon him as?
(6) Why did they consider such a request to Jesus at such a time inappropriate? Did Jesus not heal the blind before?
(7) Did this stop the blind man? Why not?
(8) Jesus “ordered” the man to be brought to Him. What kind of authority did He command? Or, what kind of authority did the people confer to Him and why?
(9) Jesus asked, “What do you want me to do for you?”. Was it not superfluous? Why then did He ask?
(10) In the Bible, every time God asks, it is not because He is ignorant, but He means to reveal the heart of men or to give people a chance to repent or express themselves (e.g. Gen. 3:11). Which was the case here?
(11) Consider the reply of this man to Jesus’ question in v. 41 and the response by Jesus in v. 42. Especially consider the words, Lord, faith and healed. How were they related?
(12) How did the blind man demonstrate his faith and what was the result of such a faith?
(13) Do you think he received only physical healing? Why? (The literal translation of “healed” should be “saved”.)
(14) What is the main message to you today and how may you apply it to your life?
Note:
“Jericho was an important place yielding large revenue to the royal
family. Since the road from the fords of
the Jordan to Jerusalem passed through it, it became a stopping place of
Galilean pilgrims to Jerusalem…”
(Pictorial
Bible Dictionary, 414)
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) 當他們靠近耶路撒冷時，主耶穌再一次把祂將受苦的事預先告訴門徒，不過這一次是更詳盡的：
a. 請翻閱但以理書7:13；那裡給門徒對「人子」(即彌賽亞的特稱) 來臨的情景會產生什麼觀念？
b. 主耶穌這裡的說話所刻劃的與但以理書的預言是否有衝突？
(2) 路加說，門徒對主耶穌這番話「一樣也不懂得」；如果你是門徒之一，你會明白嗎？但主耶穌這番話，至少給門徒什麼思想？
(3) 耶利哥是一個繁盛的城市(看下面的註釋) ：作為一個討飯的，在這眾人擁擠的情景中，你會想到是個什麼良機？
(4) 但這討飯的所想到的是什麼呢？按他所言，你曉得他的焦點是什麼嗎？
(5) 為什麼人要禁止他作聲？對這些人而言，他是誰？
(6) 為何他們看這瞎子這時所作的是不合宜的呢？主耶穌豈不曾經多次醫治瞎眼的麼？
(7) 這瞎子有否因此住聲？為什麼？
(8) 主耶穌「吩咐」把這人領過來；這舉動顯示著什麼呢？這群眾會怎樣領會祂的權柄？
(9) 主耶穌怎樣問這瞎子？這豈不是多此一問？為何要問？
(10) 按聖經的記載，神是否因無知而問人(如創3:11) ？祂發問一般的原因是什麼？這裡的原因又是什麼？
(11) 請細思這人的回答和主耶穌在第42節的話；請特別留意：「主阿」、「你的信」和「救了你」。這幾個詞句有什麼關連的地方？
(12) 這瞎子是怎樣表達出他的信心呢？這信心所帶來的後果是什麼？
(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？
註：「耶利哥是一個重要地方，為皇家收進了大量的稅。因它是由約但河到耶路撒冷的通道，就成為由加利利到耶路撒冷朝聖的歇息處」(Pictorial Bible Dictionary, 414) 。
“Those who led the way rebuked him and told him to be quiet, but he shouted all the more, 'Son of David, have mercy on me!' ” (Lk. 18:39)
I wonder who might be those “who led the way and rebuked” the blind man and why they would do so.
Obviously they thought Jesus was too important a person to be disturbed at a time like this.
The subsequent greetings at His entrance into Jerusalem by the crowd quoting Psalm 118:26 etc. indicated that many in the crowd considered Him as the Messiah. Yet, they also sensed the hostility of their religious leaders against Him. So, whether with excitement or with fear, they were anticipating something dramatic and significant to happen. As a result, it was most inappropriate for a beggar to yell for healing and to try to stop the procession toward Jerusalem.
If I were in the crowd, I would have silenced this blind beggar too, because my mind would be totally absorbed by my intense desire to know who Jesus is, and my heart would be totally preoccupied with what the leaders might do to Him, knowing all too well how wicked and hypocritical they were.
In other words, my heart might not be in the wrong place, and my mind might even be concerned with the kingdom of God, but yet be totally misplaced!
Why?
My heart has to be in tune with the heart of Jesus, and my mind in tune with His mind.
Even in the face of His impending sacrifice, Jesus cares about the plight of the blind man. The plea of one who is deeply hurt is a plea He always hears. The fact is, we are all blind like this man, and we are all helpless and needy like this beggar. Jesus cares!
Yes, He was entering into the final phase of His mission — the salvation of all mankind and that includes the salvation of this blind beggar. It is time for his salvation too and so we read in Mark’s account that he was not only healed, but he immediately “followed Jesus” (Mk. 10:52).
I am afraid, often in our zeal for the work of the church and in our intense pursuit of Biblical knowledge, we are totally oblivious to the need of those around us to the point that we either fail to hear their cry for help, or worse, we silence them, so that the service or the work of the church can go forth.
「有許多人責備他，不許他作聲。他卻越發大聲喊著說：大衛的子孫哪，可憐我罷！」(路18:39)
當讀到這耶利哥城瞎子的故事時，我不禁的問：「這些在前頭走的是誰，竟不許他作聲？他們的理由又是什麼？」
似乎他們看出耶穌是極重要的人物，特別在此時此刻，是不容騷擾的。
從群眾及後前呼後擁的引用詩篇118:26歡呼讚美，我們曉得他們是以耶穌為彌賽亞的；但同時，相信他們也嗅到到祭司、文士要殺害耶穌的意圖。故此，在興奮之餘，他們意識到有重大的事情將要發生；怎能容許這瞎眼的討飯者來大叫大嚷，攔阻了彌賽亞與群眾前往耶路撒冷的行列呢！
如果我是群眾之一，我也必然不許這人作聲，因為不但要看「好戲」，我的思想是要弄清楚究竟耶穌是誰，我的心也是擔心那些祭司和文士會怎樣害祂的。換句話說，我想的不一定是錯誤，我關心的也是正常的，但卻與主的心意、主當時所看重的完全兩樣！
雖然祂確是要面對迫害，甚至是十字架的死亡，但祂先看重的竟是這瞎子的需要！沒有一個在水深火熱中的人的請求祂是會不顧的！說真的，當時的群眾豈不是也像這人一樣，是瞎眼、是極需要主的憐憫嗎？
想到這裡，我就記得多次當我事後才曉得一些弟兄姊妹的難處時，我便問他們：「為什麼你不告訴我呢？」他們總是這樣的回答我：「我們不想騷擾你，恐怕你太繁忙了。」這些回答，叫我深感內疚，因為我事奉的表現叫別人看不到主的心腸。我其實真與這群眾無別！
(1) Luke says that Jesus was passing through Jericho (obviously for the last time) heading toward His final destiny in Jerusalem, and yet He took the time to heal the blind man and to save Zacchaeus. What then is the lesson to us as we go through what we perceive as a transition in life?
(2) We know that tax collectors were viewed as sinners by the Jewish people of the time (see Lk. 15:1-2). How did the people look upon Zacchaeus since he was the “chief tax collector”? (See the reaction of the crowd in v. 7.)
(3) Try to put yourself in the shoes of Zacchaeus:
a. What kind of wealth did you enjoy?
b. What kind of relationship did you have with the common folk?
c. Would you be a happy and fulfilled person? Why or why not?
(4) Obviously, people were flocking either to see Jesus or were following Him:
a. What did Zaccheaus do in order to catch a glimpse of Jesus?
b. Given his size (being short), his status (being rich and powerful) and his relationship with the people (being hated), why was he so desperate to see Jesus — simply to catch a glimpse of Him, like most people?
(5) Reflect on v. 5 carefully. How
special were Jesus’ actions? What did the following actions imply?
a. Looking up and spotting Zacchaeus, a grown-up and well-dressed man on a tree
b. Calling him to come down, mentioning his name (what impact might it have on Zacchaeus to have heard his name called by Jesus)
c. Wanting to stay in his house
(6) Why did the people think it was inappropriate for Jesus to be the guest of a sinner like a tax collector? In what ways had they erred?
(7) Zacchaeus’ response to Jesus’ visit was obviously an act or expression of his repentance.
a. What do you think was the reason for or the thing that triggered his repentance? (possibly more than one)
b. How genuine and unusual was his act of repentance?
c. How did his repentance compare to yours?
(8) In announcing Zacchaeus’ being saved, why did Jesus highlight the following particulars?
a. Salvation had come to his “house".
b. Zacchaeus was “also” a son of Abraham. (Did it have anything to do with the crowd’s comment in v. 7?).
c. Jesus has come to seek and save the “lost”.
(9) Compare Zacchaeus to the rich young ruler in 18:18-23.
a. Who was the better person?
b. How similar were they?
c. How different were they?
d. How was the promise in 18:27 realized?
e. But why didn’t Jesus ask Zacchaeus to sell everything he had and to follow Him?
(10) What is the main message to you today and how can you apply it to your life?
Note:
Refer to Exodus 22:1, Leviticus 6:4-5 and Numbers 5:7 for the laws concerning restitution. The ones in Leviticus and Numbers appear to be more relevant to the case of Zacchaeus.
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) 路加告訴我們，主耶穌向著耶路撒冷走，路經耶利哥城；祂在耶利哥除了醫治瞎子外，也拯救了撒該。我們在走人生「路過」的旅途時，該存著什麼態度呢？
(2) 稅吏是猶太人所憎厭的，也被視為「罪人」(參路15:1-2) 。撒該既為稅吏長，眾人會怎樣對待他呢？(見群眾在第7節的反應)
(3) 試把你自己代入撒該：
a. 你享有著怎樣的生活？
b. 你與鄰舍和城民的關係又是怎樣的？
c. 你是否過著身心愉快滿足的生活？為什麼？
(4) 這時大批的人在擁擠或跟隨著耶穌：
a. 為要一睹耶穌的風釆，撒該作了什麼？
b. 鑒於他的身材(矮小) 、地位(有財有勢) 和與城民(惡劣) 的關係：為何他要如此渴望要見耶穌？真的要一睹耶穌的風釆而已嗎？
(5) 請細思第5節：主耶穌的舉動有何特別之處：
a. 抬頭一看這位衣著奢華、攀登樹上的成年人？
b. 竟然叫出他的名字？
c. 叫他下來，並要住在他的家中？
(6) 為何眾人以祂到這稅吏、罪人家中居住為不妥？他們錯在什麼地方？
(7) 撒該對主的回應誠然是真心悔改之舉：
a. 你認為是什麼驅使他悔改呢？
b. 他這悔改的舉動有什麼特別之處？
c. 怎樣與你的悔改相比？
(8) 在宣告撒該得救時，為何主耶穌說：
a. 救恩是臨到「這家」？
b. 他也是亞伯拉罕的子孫？
c. 祂來尋找的是失喪的人？
(9) 試把撒該與少年長官(18:18-23)作比較：
a. 誰在人的眼中是個好人？
b. 他們有什麼相似的地方？
c. 他們有什麼不相似的地方？
d. 主耶穌在18:27所說的話怎樣應驗在撒該身上？
e. 為何主耶穌卻沒有要求撒該變賣一切和跟從祂？
(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？
註：有關怎樣處理訛詐、欺騙的律法，可參利未記6:4-5和民數記5:7；至於偷盜，參出埃及記22:1。
“All the people saw this and began to mutter, ‘He had gone to be the guest of a sinner'.” (Lk. 19:7)
It is so true that “it is hard for the rich to enter the kingdom of God” (Lk. 18:24), and if wealth had prevented the sincere and honest rich young ruler to enter the Kingdom of God, it would have been even harder for a person like Zacchaeus. Money was obviously his god.
We know that tax collectors in Jesus’ time were hated by the Jewish people. Not only were they seen as collaborators with the occupying Romans, they charged way more than needed or demanded by the government, and that was how they became very wealthy. To be able to be the chief collector, Zacchaeus had to be even more aggressive, greedy and ruthless in his dealings with the people. No wonder he was so hated by the people. If they saw that it was not fitting for Jesus, the Messiah, to enter into Zacchaeus’ house, that means no honorable Jew would have associated with him at all.
So, there he was — a rich and likely
arrogant man who seemed to have earned the whole world's goods and to be lacking in nothing. And yet, deep down there was an
emptiness and loneliness that wealth and power could not fill and satisfy. While many flocked to see Jesus, he was
looking at Him from a safe distance, hoping that he would not be noticed. Chuck Swindoll is right in his observation,
“When He walked the earth, Jesus went out of His way to spend time with people like Zacchaeus. Still today He seeks people far more intensely than people ever seek Him. He saves people who acknowledge their sinfulness and look to Him for mercy. And like, Zacchaeus, any person who has experienced the power and the saving grace of Jesus Christ can have the assurance of eternal life — right now, yes, today!”
Indeed, “What is impossible with men is possible with God.” (Lk. 18:27)
「眾人看見就私下議論說，祂竟到罪人家裡住宿。」(路19:7)
主耶穌剛剛說過：「有錢財的人進神的國是何等的難哪！」(路18:24) 。如果錢財能叫那心裡誠實，行為正直的人不能進天國，何況這不誠實、訛詐百姓的財主撒該呢！錢財肯定是他的神了。
我們知道，在主耶穌的時代，稅吏是猶太人所憎厭的：他們不但為佔領國土的羅馬政府效力，更是藉增收稅項而取利致富。撒該既為稅吏長，當然罪加一等了。無怪，群眾對他極其的憎恨，認為身為彌賽亞的耶穌，到撒該這罪人家中住宿是不合宜的。任何正直的猶太人也一定不與這人來往的。
這就是撒該—一位以不正直手段致富的人，有財、有勢、毫無缺乏，安享奢華的生活。但這只看到表面的撒該，誰知，他內心是不快樂、沒有平安，孤單和空虛的—這些是財勢所不能填補的。正當眾人擁擠著耶穌時，他在找一個安全的距離來遠望祂，希望沒有人會留意到他。Chuck Swindoll對此的體會是對的：
「當耶穌在世上行走的時候，祂總是樂意的找時間與像撒該的人交談。今天，祂也是一樣，熱烈的尋找人，比人尋找祂更熱切。祂要拯救那些承認自己有罪的人，希望祂施憐憫的人。就像撒該一樣，凡經歷到祂拯救的大能和恩典的，都有永生的確據—是立刻的，就在今天！」
是的：「在人所不能的事，在神卻能！」(路18:27)
(1) What has Jesus done that prompted the people to think that “the kingdom of God was going to appear at once”?
(2) In the parable, under what circumstances did the servants serve in the absence of their master according to v. 14?
(3) How similar was it to our situation today? (see also Jn. 15:18-19)
(4) All servants were entrusted with one mina, and it was called a “small matter”. What is the message to us today?
(5) Whether it was ten cities or five, how did the reward compare to the one mina (equivalent of three months’ wages) entrusted? What is the message?
(6) Let’s consider the third servant:
a. How much was he given?
b. Do you think he liked his master?
c. Do you think he really wanted or cared about his job, given that he didn’t even bother to put the money in the bank?
d. While the other servants spent time putting the “money to work”, what do you think of how this servant spent his time?
e. Do you think that what he said of his master was true?
f. If it was true, what would he have done with the money?
g. In what sense was this servant “wicked”?
(7) How do you understand the statement that “to everyone who has, more will be given”?
(8) The parable does not stop at dealing with the servants, but with the dealing with the enemies of the king. What is the ultimate message to the crowd who anticipated the immediate appearance of the Kingdom of God?
(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) 耶穌作了什麼事使群眾以為神的國快要(立刻)顯現出來呢？
(2) 在這比喻中，那些僕人是在什麼景況下作僕人的呢？(特別是按第14節所顯示)
(3) 與今天我們事奉主的景況有什麼相似之處？(參約15:18-19)
(4) 首兩個僕人各被交付了多少錢？為何主人稱之為「最小的事」？對我們今天的信息是什麼？
(5) 不論是獲得十座或五座城，這賞賜與交付的成正比嗎？(一錠銀子是當時三天的工資) 對我們今天的信息是什麼？
(6) 讓我們看看這第三位僕人：
a. 他受委托的錢有多少？
b. 你認為他喜歡他的主人嗎？
c. 你認為他真的喜歡和看重他的差事嗎？為什麼？
d. 正當其他僕人用心處理所受托的，這惡僕怎樣使用他的時間呢？
e. 你認為他對主人的形容屬實嗎？
f. 如果屬實，他更該怎樣處理那一錠銀子？
g. 這僕人的「惡」(19:22) 是在乎什麼呢？
(7) 「凡有的還要加給他」是什麼意思？
(8) 這比喻並不以處理眾僕為終結，而是提到王的敵人之終局；這對以為神的國快要顯現的群眾，可有什麼信息？
(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？
“(H)e went on to tell them a parable because He was near Jerusalem and the people thought that the kingdom of God was going to appear at once.” (Lk. 19:11)
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.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 perhaps 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.
Perhaps, too many of us have "kept their mina and laid it away in a piece of cloth” (Lk. 19:20). It is time to dig it up and “put it to work” (Lk. 19:13).
「眾人正在聽見這些話的時候，耶穌因為將近耶路撒冷，又因他們以為神的國快要顯出來，就另設一個比喻。」(路19:11)
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。(參太24:48; 25:5；路19:12等)
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。就如路加在第19章這裡的比喻所說，現在就是我們要把“包在手巾裡” (19:13)的銀子拿出來使用的時候了，免得被主責備為「惡僕」。
(1) The riding on a colt into Jerusalem is significant in that it fulfilled the prophecy of Zechariah 9:9. How significant is this prophecy and its fulfillment in establishing who Jesus is?
(2) Even though this was the fulfillment of this important Messianic prophecy, and the people related this entrance into Jerusalem to the immediate appearance of the Kingdom of God (see Lk. 19:11), how ridiculous was this riding on a donkey by the King of kings and Lord of lords? Why did Jesus have to enter Jerusalem this way?
(3) As for the colt, what might be the significance of the fact that “no one has ever ridden” on it?
(4) What might be the significance to the two disciples of this unusual experience of getting the colt?
(5) According to Luke, on what basis did this large crowd of disciples affirm His Messiahship by shouting joyfully from Psalm 118:26?
(6) Why did the Pharisees urge Jesus to rebuke the crowd? Did they not hear and see the same miracles and read the same Scriptures?
(7) Reflect on Jesus’ reply in v.40. What should we do with the good news of Jesus Christ today?
(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) 主耶穌坐驢駒進耶路撒冷是要應驗撒迦利亞書9:9的預言。請翻到該處，看看主應驗這預言的重要性何在？
(2) 這預言應驗固然確定主耶穌的身份，群眾也認定耶穌進城是神的國快要顯現的關頭(見19:11)，但始終，何來會有君王坐驢駒進城這樣的笑話呢！為何這萬王之王，萬主之主要這樣的進耶路撒冷？
(3) 至於那驢駒「是從來沒有人騎過的」，其重要性何在？
(4) 這經歷對那兩位門徒又有何重要性？
(5) 按路加所載，眾門徒用詩篇118:26來肯定主耶穌為彌賽亞的原因是什麼？
(6) 為何法利賽人卻要主耶穌責備門徒呢？他們豈不是也目睹同樣的異能，讀到同樣的預言嗎？
(7) 請細思主耶穌在第40節所說的話；我們今天應該怎樣回應這希奇的救恩？
(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？
“Rejoice greatly, O Daughter of Zion! Shout, Daughter of Jerusalem. See, your king comes to you, righteous and having salvation, gentle and riding on a donkey, on a colt, the foal of a donkey.” (Zech. 9:9)
“This would have been a ridiculous display, if it had not been in accordance with the prediction of Zechariah, (ix.9.) In order to lay claim to the honors of royalty, He enters Jerusalem, riding on an ass. A magnificent display, truly! More especially when the ass was borrowed from some person, and when the want of a saddle and of accoutrements compelled the disciples to throw their garments on it, which was a mark of mean and disgraceful poverty. He is attended, I admit, by a large retinue; but of what sort of people? Of those who had hastily assembled from the neighboring villages. Sounds of loud and joyful welcome are heard; but from whom? From the very poorest, and from those who belong to the despised multitude. One might think, therefore, that He intentionally exposed Himself to ridicule of all. But as He had two things to do at the same time — as He had to exhibit some proof of His kingdom, and to show that it does not resemble earthly kingdoms, and does not consist of the fading riches of the world, it was altogether necessary for Him to take this method.”
(Calvin, Commentary on a Harmony of the Evangelists, Vol. I, 447)
「錫安的民哪，應當大大喜樂；耶路撒冷的民哪，應當歡呼。看哪，你的王來到你這裡！他是公義的，並且施行拯救，謙謙和和地騎著驢，就是騎著驢的駒子。」(亞9:9)
「如果不是要應驗撒迦利亞的預言(9:9) ，這簡直是可笑的事。祂為要得王的尊榮，竟坐在驢駒上。真是何等威榮的表現！不用說，這驢駒也是借來的；因缺乏馬鞍(或應說驢鞍) ，迫使門徒把自己的“衣服搭在上面” —是貧乏、羞家的表現。我得承認，祂是有大批群眾擁擠著祂的，但他們是什麼人？是臨時由鄰近的鄉村匆匆組成的。祂也受到熱烈的喝彩和歡迎；但誰在歡呼呢？是最貧窮、被人鄙視的一群。人會不禁的以為祂是刻意的叫自己受辱。是的，祂當時確要作兩件事—(一方面)，祂要拿出祂國度的證明；(另一方面)，祂要人知道，祂的國與地上的國不同，並不包含會消逝的榮華。因此，祂這樣進城是必須的。」 (加爾文, Commentary on a Harmony of the Evangelists, Vol. I, 447)
(1) Read vv. 41-44 and reflect on what moved Jesus to weep over Jerusalem.
a. Did He come to grant peace or to destroy Jerusalem?
b. But how tragic and devastating would be the outcome?
c. Why?
d. What is the meaning of not recognizing the time of God’s coming to them?
(2) Do you think Jesus still weeps over Jerusalem today?
(3) Do you think Jesus weeps for the world?
(4) Is there anything in your life that might cause Him to weep?
(5) As a “service” to the worshippers, the priests allowed people to sell doves for sacrifices and to operate money changers to “facilitate” offerings. But Jesus accused them of being “robbers” and drove them out of the temple (court’s area). How might the priests justify their actions to allow these things to happen? How did Jesus’ accusation serve to purify their motives?
(6) Jesus rarely used violence. Why did He do so on this very occasion? What can we learn about the heart of Jesus?
(7) Jesus expresses His desire that “My house will be called a house of prayer”.
a. In what way(s) may the church be truly called such?
b. And how may you, yourself, participate in making the church a house of prayer?
(8) What is meant by "the people were hanging on to every word He said" and how did it demonstrate the power of His preaching and His word?
(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) 細讀第41-44節，思想主耶穌為何感觸到哀哭：
a. 祂來是要賜平安或是施審判？
b. 耶路撒冷將要遭受怎樣厲害的後果？
c. 為何會如此？
d. 「不知眷顧你的時候」是什麼意思？(「眷顧」原文是到訪的意思)
(2) 你以為今天主耶穌仍為耶路撒冷哀哭嗎？
(3) 你以為今天主耶穌在為世界哀哭嗎？
(4) 你生命中有令主哀哭的地方嗎？
(5) 為要“提供服務” 給到聖殿來敬拜的人，祭司們容許人販賣鴿子作祭牲，又讓兌換銀錢的人來“方便”獻祭。然而耶穌責備他們是“賊”，並驅逐他們出聖殿（外院的範圍）。祭司們可用什麼理由來支持他們作這些事呢？耶穌的責備又能怎樣潔淨他們的動機？
(6) 耶穌不是動粗的人，為何卻在這事件中作這不尋常之舉？
(7) 耶穌引用“我的殿必稱為禱告的殿”來表達他對聖殿的期望。
a. 教會當該如何成為名乎其實的禱告的殿？
b. 你該作什麼來使教會成為禱告的殿呢？
(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？
“ 'It is written', He said to them, '"My house will be a house of prayer, but you have made it a den of robbers"'.” (Lk. 19:46)
When I was a young boy, I was curious to see a young man in his late teens walk alone, by himself, in the late afternoon heat in proper shirts and pants, as if he were going to school. He would not tell me where he was going. So, one day I decided to follow him. After walking about 15 minutes, he arrived at a church, and after making a sign of the cross, he walked in and knelt on a kneeling pad and prayed. I did not see anyone there, but him alone.「對他們說：經上說：我的殿必作禱告的殿，你們倒使他成為賊窩了。」(路19:46)
當讀初中時，我有一個年紀比我稍大的鄰居。他常常在放學後，仍穿著整齊的，獨自步行出外。他是一個較沉默的人，他沒有告訴我他往那裡去。終於有一天，我因出於好奇，靜靜的在後面跟著他走。他步行了大約十五分鐘，來到一個教堂的門口，用手畫了一個十字後，就走進去。我從外面往內看，祇見全個教堂祇有他一個人跪在那裡禱告。
當然，那是一間天主教堂。那時，我尚未重生得救，很少到教會去；而我所接觸的，單單是基督教教堂。所以，看到有一個整天開放，誰都可以走進去禱告的地方，給我留下很深的印象，直到今天。
每當我在聖經讀到主耶穌提到“我的殿必稱為禱告的殿” 時，禁不住就想到幾十年前的那個經歷，也不禁問：為什麼我們今天的教會竟失去了這個重點。恐怕，像西洋諺語所言：「我們把嬰孩跟洗澡水一起的由盆中倒了出來。」宗教改革重新把「惟獨聖經(Sola Scriptura)」這基要的重點在信徒中建立是必要的；但為何卻弄至絕大部份的教會失去了「禱告的殿」的實質呢！
不少基督徒每主日到教會敬拜、唱詩和聽道；聖靈也常藉這些來向我們說話。可惜的是，這些感動在不到30秒的「散會前默禱」後化為烏有。
我覺得「散會前的默禱」是崇拜極重要和神聖的時刻，是我們能在安靜中，好好藉禱告回應當天神向我們說話的極重要的時刻，不然，整個崇拜是浪費的。可惜的是，大部份教會鼓勵信徒匆匆低頭了事，特別是有一堂緊接一堂崇拜的教會。如果我們以為這樣的崇拜已能滿足主耶穌“我的殿必稱為禱告的殿” 的心願，我們是自欺欺神了。
Vv. 1-8
(1) The chief priests obviously were the ones who allowed the selling of doves etc. to take place in the temple court. How did they feel by the accusation of Jesus and the driving out of the sellers in 19:45-46?
(2) Now they, together with the teachers of the law, confronted Jesus about His authority:
a. What did “these things” refer to — The driving out of the sellers or the miracles that He performed?
b. Or both?
c. Did one need authority to drive out the sellers in the temple court?
(3) Jesus has made it clear to them what the basis of His authority was by always calling God His Father. What then was their problem with Jesus?
(4) Why did Jesus not address their question directly, but instead direct the issue to John’s baptism? What was their problem with John the Baptist then?
(5) So, how did Jesus reveal to them what really was their problem with this question?
(6) Most of the time, Jesus would choose the opportunity to answer directly His opposition, but here He chose not to. What might be the reason?
(7) What lesson can we learn when we complain that God does not answer our questions?
Vv. 9-19
(8) “Because they knew He had spoken the parable against them”, they should understand that the vineyard obviously refers to the nation of Israel. What then is the relationship between Israel and God as depicted by this parable?
(9) Who are the servants being depicted? What is being highlighted in the successive sending of the servants?
(10) Can you think of one prophet that was mistreated by the people and how?
(11) What is the reasoning behind the sending of the son? Is this expectation reasonable? Why or why not?
(12) What is the penalty imposed by the owner? Is it fair and just?
(13) How is the quote from Psalm 118:22-23 related with the parable? Reflect on these emphases: “the builders”, “the capstone”, “broken to pieces” and “crushed”.
(14) 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。
20:1-8
(1) 祭司長當然是批准在殿中作買賣的主要人物，他們對耶穌這樣嚴厲的責備和趕走作買賣的人之舉，你認為會有什麼反應？
(2) 現在聯同文士，他們質問耶穌的權柄：
a. 「作這些事」是指什麼？是指趕出作買賣的？還是指異能？
b. 或是兩者？
c. 趕出神殿作買賣的，真需要特權嗎？
(3) 主耶穌藉稱神為父早已澄清祂權柄的所在。到底他們對耶穌的認識出了什麼問題？
(4) 為何主耶穌不直接回答，卻轉移到約翰的施洗呢？他們對施洗約翰的認識也出了什麼問題？
(5) 他們真正的問題出在什麼地方？
(6) 主耶穌一向是直接回應反對者的挑戰，為何在此時卻不是這樣？
(7) 有時候我們會抱怨神不回答我們，這裡可給我們什麼提醒？
20:9-19
(8) 文士和祭司長當然明白這比喻的意思(20:19) ，知道葡萄園是指以色列。這比喻是怎樣形容以色列與神的關係呢？
(9) 這樣所指的僕人們是誰？不斷的差派又是要刻劃出什麼？
(10) 你可想到舊約中至少一位被迫害的先知嗎？
(11) 最後差派自己的兒子的原委是什麼？這原委合情理嗎？為什麼？
(12) 園主所行的審判是什麼？合理嗎？為什麼？
(13) 引用詩篇118:22-23與這比喻有什麼關係？請特別思想：匠人、房角石、跌碎和砸得稀爛這幾個字。
(14) 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？
“Then the owner of the vineyard said, ‘What shall I do? I will send my son whom I love, perhaps they will respect him'.” (Lk. 20:13)
This parable of the vineyard owner is significant in the following ways:
- It was spoken by Jesus after He entered into Jerusalem. It was one of the last chances He gave the religious leaders to repent.
- It was spoken so plainly that there was no doubt that “they knew He had spoken this parable against them” (Lk. 20:19):
- The vineyard is Israel.
- The owner is God.
- The numerous servants sent are the prophets of old.
- Most significantly, Jesus spoke about Himself as the “son” now being sent.
- It clearly shows the patience of God toward them.
- It also clearly shows the wickedness of Israel.
- It also reveals their plan to kill Jesus—something that they could still repent from at the time.
I believe Jesus told this parable not just to prove the wickedness of the leaders, but to reveal the very heart of God: “I will send, my son, whom I loved; perhaps they will respect him.” (20:13)
These few words reveal powerfully the struggle of Father God in His decision to send His Son to die for the world. In the Gospel of Mark, the same parable adds, “He had one left to send” (Mark 12:6) — that means He has exhausted every other means, but to no avail. The people of Israel were determined to reject Him and His messengers.
“(P)erhaps they may respect him”: The sending of His Son was not meant to be a means of judgment, but a means of restoration—“For God did not send His Son into the world to condemn the world, but to save the world through Him.” (Jn. 3:17)
“(M)y son whom I love”: It was obviously not an easy decision, even for the Almighty God. In fact, this made the decision much harder, because the easy way out was to mock, condemn and exterminate sinners like us.
His final decision is vividly depicted by Isaiah:
“Yet it was the Lord’s will to crush Him and cause Him to suffer…and makes His life a guilt offering.” (Isa. 53:10)
Amazing love; isn’t it!
「園主說：我怎麼辦呢？我要打發我的愛子去，或者他們尊敬他。」(路20:13)
主耶穌說這個比喻是有其特別重要性的，因為：
- 這是祂進入耶路撒冷後最後一周所說的比喻之一，是要給予這些宗教領袖最後一次悔改的機會；
- 這比喻的信息是非常的清晰，是「他們(能)看出……是指著他們說的」(12:12) ，這就包括：
o 葡萄園是指以色列
o 園主是神
o 眾多被派的僕人是先知
o 祂的愛子當然是耶穌的自稱
- 這比喻也清楚的顯出神無比的忍耐—一次又一次的差派先知去勸喻以色列民
- 也清楚的顯出以色列的罪行—先知一個接一個的被他們苦待，甚至殺害
- 更清楚的指出他們在設計謀害耶穌—但同時給予他們機會回轉。
其實主耶穌說這比喻不單在乎警告他們，更在乎把父神的心向他們顯露：「我要打發我的愛子去，或者他們尊敬他。」這句話充份的顯露父神為愛世人而賜下獨生愛子的掙扎。
馬可在他的記載中更刻劃出這句話：「還有一位(祂可以差派的)/He had one left to send」(12:6) 。這是說父神已盡所能給予機會，但以色列仍固執的反叛，把神的僕人通通拒絕，甚至殺害。
「或者他們尊敬他」: 父至終要差派兒子，不是為審判，乃是為挽回；正如約翰福音3:17所言：「因為神差祂的兒子降世，不是要定世人的罪，乃是要叫世人因祂得救。」
「我的愛子」：明顯的，就是全能的神，祂這決定絕不容易。更因祂是全能的神，這決定就更困難，因為把我們這樣的罪人滅絕是更輕而易舉之事。
以賽亞告訴我們，父神最終的決定是什麼：「耶和華卻定意將祂壓傷，使祂受痛苦。耶和華以祂為贖罪祭」(53:10) 。
神的愛就是如此超奇！