This week we
will continue to study the Gospel of Luke.
(1) These messengers from the religious leaders gave a rather detailed description of the character of Jesus. Examine yourself in light of Jesus’ character and reflect on how you may imitate Jesus in the following ways:
a. Speaking and teaching what is right
b. Not showing partiality
c. Teaching the way of God in accordance with the truth
(2) If these religious leaders could describe Jesus as such, why then did they not believe in Him?
(3) Why would they think that such a question or issue might give them the excuse to hand Jesus over to the authorities (meaning the Roman government)? Did they not expect their Messiah to overturn the Roman Government?
(4) Without reading Jesus’ reply, come up with your own reply to their question about “Is it right to pay taxes to Caesar?” (Remember, like most Caesars who were ruthless and violent, Tiberius who was the Caesar in Jesus’ time, was also slothful, self-indulgent, hypocritical and greatly despised by historians, not to mention being a foreign occupying ruler of the Jews.)
(5) If the “image” on the coin confers authority to Caesar, what “image” confers God’s authority on earth?
(6) Since what belongs to Caesar really belongs to God, how does Jesus’ reply speak to our relationship with the government of our land? (Refer to Dan. 2:21 and Rom. 13:1.)
(7) 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) 雖然他們是來試探耶穌，但卻不其然地道出耶穌性格的可貴；請逐點反思，你應如何學像基督：
a. 所傳、講的都是正道
b. 不取人的外貌
c. 誠誠實實傳神的道
(2) 他們既是這樣形容主耶穌，為何卻不信祂？
(3) 為何他們認為這個問題能給他們把柄交祂給巡撫辦案？他們不正盼望彌賽亞會來推翻羅馬政權嗎？
(4) 請暫不理會耶穌的回答，單從你的角度去回答他們所問：「納稅給該撒可以不可以」？(要知道，像一般的該撒—既兇狠，又殘暴—當時的該撒提比利斯更是以懶惰、放縱、虛偽見稱，為史家所鄙視；同時他也是猶太人的侵略者。)
(5) 若銀錢上的號(形像)給予該撒主權，神的號(形像)是怎樣在世上顯出來？(參雅3:9)世人應怎樣回應祂的主權？
(6) 既然所有都屬於神，耶穌的回答卻怎樣教導我們面對世上政府的主權呢？(參羅13:1及但2:21)
(7) 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 give to Caesar what is Caesar’s, and to God what is God’s.” (Lk. 20:25)
Jesus wisely sidestepped the trap set by the Pharisees who allied with their enemies, the Herodians, in order to trap their common enemy, Jesus. (Matt. 22:15-22) In His famous declaration: “Give to Caesar what is Caesar’s”, He used the portrait on the Roman denarius to make His point. In essence, He was saying that the image on the coin confers authority to Caesar. The question I can’t help but ask is, “What image confers God’s authority on this earth then?”「耶穌說：這樣，該撒的物當歸給該撒，神的物當歸給神。」(路20:25)
主耶穌非常智慧地瓦解了文士和祭司長所設的陷阱；按馬可福音的記載，他們是聯同希律黨人，想藉納稅給羅馬政府的問題來找謀害主的藉口。
耶穌在回答時，就指著羅馬銀錢上該撒的像，說出這名句：「該撒的物當歸給該撒，神的物當歸給神」(路20:25) 。換句話說，該撒的形像就給予他對錢幣的主權。那麼，按雅各書3:9所說，我們每一個人都有著神的形像，這豈不是神在我們每一個人身上有絕對的權柄的明證嗎？「神的物當歸給神」，世上的主權都全屬神，也就是無可推諉的了。
既是這樣，我們作為基督徒的，若以為把收入的十份之一獻上了，其餘的就是自己的，這也是不對的。其實獻上的十分一是用以表明我們的100%是全屬神的舉動。獻上了10%，我們只是餘下的90%的管家。
這叫我想起一位神的使女，她在自己聖經的封面寫上：「是供（她的名字）之用」。她明白沒有一樣東西是真的屬於她的。對，我們既有神的形像，祂就在我們每人身上有絕對的主權了。
The Sadducees are believed to be a priestly class that elevated the Law of Moses above all other OT scriptures, and since the Law of Moses does not touch on the resurrection, they “say there is no resurrection” (See COBTAEL, Vol. IX, 236)
(1) Read 2 Timothy 3:16. What might be the danger of elevating one book of the Bible over the rest, and in the case of the Sadducees, how do they suffer spiritually by their denial of the resurrection?
(2) Do the Sadducees really want to know the truth or are they simply trying to prove their point?
(3) Do you detect a similar attitude in you at times?
(4) The Sadducees are quoting from Deuteronomy 25:5-10. What is the intention of the Law of Moses in this respect?
(5) In their opinion, why would such a case (which is probably hypothetical) make “resurrection” improbable?
(6) What kinds of mistake did they make? (See Jesus’ comment in Mk. 12:24.)
(7) Reflect on Jesus’ words in vv. 34-36:
a. What is the difference between this age and the age to come?
b. Who are worthy to be part of the age to come?
c. Do you belong to the age to come? How then should you live out this reality? (See Col. 3:1-4)
(8) Let’s learn from Jesus’ interpretation of Exodus 3:6. What is the context of this statement? What is the main purpose of this statement by God? How does Jesus interpret it?
(9) How does Jesus’ interpretation of the Scriptures differ from that of the Sadducees?
(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。
撒都該人是祭司級的政治派別，以高抬摩西五經過於其他經卷見稱。亦因摩西五經沒有提及復活，故此他們認為「沒有復活的事。」(參COBTAEL, Vol. IX, 236)
(1) 請細讀提摩太後書3:16。如果我們像撒都該人高抬某些聖經的經卷過於其他聖經的經卷，這會產生什麼危險？以撒都該人而言，他們因此不相信有復活，這對他們的信仰產生什麼禍害？
(2) 撒都該人是否誠意求問，還是想證明自己有理？
(3) 有時你自己有否持著相似的態度來求問別人？
(4) 撒都該人用申命記25:5-10 來挑戰耶穌。請問申命記這一段的原意是什麼？
(5) 為何他們以為所提的(多數是虛構)例子足證沒有復活這回事？
(6) 耶穌指出他們的錯誤是什麼？(參太22:29)
(7) 請細讀20:34-36：
a. 「這世界」和「那世界」有什麼分別？
b. 誰是配得「那世界」的？
c. 你屬於「那世界」嗎？你該怎樣活出屬於「那世界」的生活呢？(可參西3:1-4)
(8) 我們從耶穌對出埃及記3:6的解釋，對釋經有什麼領會？
a. 出埃及記3:6 的上文下理是什麼？
b. 神對摩西說這句話的目的何在？
c. 耶穌在此指出這話的重點是什麼？
(9) 主耶穌與撒都該人解經分別之處是什麼？
(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？
“(A)nd they can no longer die; for they are like the angels. They are God’s children, since they are children of the resurrection.” (Lk. 20:36)
I like the analogy used by Rev. David Ng in explaining this life and the next. He said it was like a play in the theatre. As we play our parts in a play, as sons, daughters, mothers, fathers and spouses, as good and faithful actors, we would not just play our parts, but would immerse ourselves in the characters. As a result, the laughters are heart-felt, the tears are real and the struggles are emotional. Without such identification with the characters in the play, we cannot be faithful actors, good actors. But once we come off the stage, if we still harbor the hatred, the hurt and struggles, it would be foolish. If we still cling to the filial relations it would be laughable. It is how it is with this earthly life, as Paul puts it, “We are a theatron” (1 Co. 4:9).「因為他們不能再死，和天使一樣；既是復活的人，就為神的兒子。」(路20: 36)
我很喜歡吳主光牧師對今生和來生的解釋所作的一個比喻。他用的是一臺戲的比喻。就如我們在話劇中，各人扮演不同的角色，有扮兒女的、有扮父母親的、有扮夫婦的。不論所扮的是什麼角色，好的演員一定是把自己完全投入所扮的角色中；是哭、是笑、是哀、是樂，都儘量如真情的流露。但在場終時，一踏下台，如果我們仍留戀在這些情緒中或仍欲維持劇中角色的關係，實屬可笑。我們在地上的人生，其實也是如此。
是的，地上的一生其實是非常的短促，特別與永恆相比。在這短暫的人生舞臺上，我們都有各樣的人際關係，特別是家庭的關係。但像主耶穌對撒都該人所言(路20:36) ，我們一離開這人生舞臺，就要像天使一樣，所有地上的關係都終止了。
不過，這並不是說，今生的關係不是真實的。神給予我們的人際關係，特別是家庭的關係，是叫我們藉此能學習、明白和經歷神的愛。因為我們都是按神的形像造的，故此，要充份的活出人性(to be truly human)，我們就要充份的似神了(truly like God)。所以，神賜我們地上的關係是福氣，叫我們藉著夫婦的愛、父子的愛、母女的愛，來明白和嘗到神的愛。但是，至終，在離世時，這些地上的關係都要終止。
或許，主耶穌對我們在這方面的提醍，是叫我們一方面在親人離世時不要過份悲哀，另一方面是叫我們更渴望永恆。
(1) In silencing the Sadducees over their challenge against resurrection, Jesus surprisingly received the commendation of the teachers of the law. Do you know why these scribes who intended to arrest Him (20:19) would commend Jesus for a change?
(2) However, Jesus now turned His rebuke against these scribes as well. How then did Jesus show them the truth of what they said of Him in v. 21?
(3) According to Mark 12:35, it was the scribes who taught that “Christ is the son of David”. Now Jesus appeared to be challenging them with the words of David in Psalm 110:1.
a. Based on common sense, if someone is called the son of David, must he then be a human being?
b. But if David is to call him, Lord, who then can this person be?
c. What then is Jesus trying to clarify to them?
d. If they choose to be the enemies of Jesus, what would be the outcome according to this Psalm?
(4) V. 45 is an interesting verse in that Jesus was addressing the disciples "while all the people were listening" and that group included the teachers of the law. Why didn’t Jesus address the teachers of the law directly?
(5) As “teachers” of the law, what had been entrusted to them? What might be their equivalent in today’s church?
(6) Reflect on the following instances of conduct of the teachers of the law. Describe each one with respect to:
(i) Why would they do it
(ii) What
kind of sin was involved
(iii) What might be the equivalent in today’s church
a. Walking around in flowing robes
b. Loving greetings in the marketplaces
c. Having the most important seats in the synagogues
d. Having the places of honor at banquets
(7) It appears that because of the spiritual status they commanded, they were entrusted with the care of the widow’s estate and often the invocation prayers at certain occasions:
a. The teachers of the law "devour widows’ houses". Did they know that this was, in fact, an open secret?
b. Why did they think that their prayers had to be lengthy?
c. What would be the result of their deeds?
(8) As Jesus was addressing His disciples, in what aspect(s) might you likely sin like the teachers of the law?
(9) What is the main message to you today and how can you apply it to your life?
Note:
In the Maccabean period the scribes were prominent leaders of society; they were now an institution. “Scribe” became a title for a learned guardian of the Law. According to Ben Sira, a scribe was also a wise man who had comprehensive knowledge.
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) 因著耶穌叫撒都該人啞口無言，竟有文士出口稱讚祂。為何這些原是要下手拿耶穌的(見20:19)，竟會稱讚祂呢？
(2) 誰知主耶穌跟著就把箭頭指向他們。祂是怎樣回應他們在20:21所說的話？
(3) 按馬可的記載，是這些文士說基督是大衛的子孫的(12:35) 。現在主耶穌藉著詩篇110:1來挑戰他們這方面的教導：
a. 基督既是大衛的子孫，照常理，該是「人」嗎？
b. 但大衛既稱基督為主，基督該是誰？
c. 主耶穌在此要澄清什麼？
d. 但主耶穌更藉著這節詩篇指出，反對祂會有什麼後果呢？
(4) 主耶穌明明是責備文士，為何卻是對著門徒說呢？
(5) 文士既是律法的教師/teachers of the Law, 他們的責任是什麼？今天在教會中，什麼人承擔相似的責任？
(6) 主耶穌責備他們：
a. 好穿長衣遊行
b. 喜愛在市上被問安
c. 喜愛會堂的高位
d. 席上的首座
為何文士竟愛上這些？他們所犯何罪？今天對你在事奉上有什麼提醒？
(7) 照知文士因他們的身份，常被委托照顧寡婦的房產，和在某些場合中作禱告：
a. 他們是否曉得他們侵吞寡婦房產是眾所周知？
b. 作冗長禱告對他們來說，是什麼象徵？
c. 他們所作的要帶來什麼後果？
(8) 主耶穌既是對門徒說，我們在那方面最可能犯文士的過錯？
(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？
“How is it that they say the Christ is the Son of David?” (Lk. 20:41)
In chapter 20, Luke focuses on the tense exchange between Jesus and the teachers of the law. The latter were supposed to be experts of the law and, by virtue of their status in the community, they thought they should command the respect and the following of the people. Therefore, their hatred towards Jesus was partly fueled by jealousy because Jesus preached with such power that none of them could equal, and also because of His claim to be the Son of God.
Interestingly, when their long-time rivals, the Sadducees were completely silenced by Jesus over the issue of the resurrection, some of them could not help but express their appreciation of Jesus’ insight, “Well said, teacher!” (Lk. 20:39). What followed immediately appeared to be Jesus’ continuous attack on these teachers of the law with His question of what David said of the Messiah (i.e. the Christ) in Psalm 110:1 and His direct and harsh rebuke of them in 20:45-47.
However, I believe that Jesus was really giving those who began to set aside their jealousy a chance to also come to understand who He is.
These scribes saw the Messiah only as David’s son — great and mighty, but only human. However, they failed to see His deity which is so plain in these words in Psalm 110:1. If David addresses the Messiah as his “Lord”, the Messiah has to be none other than God, and that is who Jesus is!
However, for the teachers of the law to be saved, they not only had to recognize Jesus as the Messiah-God, but they had to repent from their sins as well — of their pride, their love to be honored by people, their stealing from widows and their religious phoniness.
I think there is certainly a parallel today in that many, who profess Jesus as the Christ and even their personal Savior, have clung to their pride, their love to be honored, unethical behavior or their phony piety. Just like the scribes, I believe, “such men (if they do not repent) will be punished most severely”. (Lk. 20:47)
「耶穌對他們說：人怎麼說基督是大衛的子孫呢？」(路20:41)
路加在他的福音書第二十章，集中記述主耶穌和祭司長與文士的衝突。我們知道文士是被視為律法的專家和教師，故自視在當時社會中有一定的地位，配受百姓的尊重。所以，他們這樣敵視耶穌，一方面是出於妒忌—因主耶穌的講道遠勝他們，是百姓所愛聽的；另一方面，是因他們不相信耶穌是神的兒子的自稱。
但當他們所敵對的撒都該人，被主耶穌在復活這問題上駁到啞口無言時，他們中間有幾位不禁喝采叫好：「夫子，你說得好」(路20:39) 。誰知，主耶穌好像毫不領情的，反而立刻繼續的藉他們對彌賽亞是否大衛的子孫這解釋上，指出他們的錯誤，更繼而直斥他們的罪行。(20:45-47)
表面看來，主耶穌的斥責是苛刻的；但我相信，主耶穌是要給予這些開始敬佩祂的教訓，而願意放下他們的嫉妒心的文士，真正認識祂的機會。
「基督是大衛的子孫」確是文士的見解(見可12:35) ，但他們單以彌賽亞為大能、威武的「人」；卻看不透詩篇110:1的真義。故此，主耶穌藉著這節詩篇要他們因大衛稱彌賽亞為「主」，而明白彌賽亞非人而已，乃是神—這正是耶穌的自稱！
但是，如果這些文士要得救的話，他們就不只要承認主耶穌是基督、是神，更要從罪中悔改—從他們的自驕自傲、愛人稱讚、貪財和假冒為善等罪中悔改。
路加同時指出，這番話同樣是對門徒說的(20:45) 。換句話說，這是我們今天自稱為信主、事主的人要聽的：如果我們承認耶穌是基督、是神的兒子，卻沒有從驕橫、愛人稱揚、貪財和虛假的罪中悔改的話，同樣地「要受更重的刑罰」(20:47) ！
21:1-4–The Widow’s Mites
(1) In general, our tithing
to the Lord, should come out of a recognition that:
Which do you think represents the heart of the widow? (Note that the temple did provide something like a soup kitchen for the poor, but would it then diminish the action of the widow?)
(2) Why was her offering so special to Jesus?
(3) How should the widow’s offering affect your offering?
(4) If you were responsible for the counting of the weekly offering in the church, how does this story change your attitude toward counting of small change?
21:5-7–The magnificent temple
(5) The disciples heard Jesus’ prophecy about the temple back in 19:44, so what did their remark here mean? (See Mk. 13:1 for details of their remark.)
(6) What was Jesus’ immediate reply?
(7) What did the disciples understand as the significance of the destruction of the temple? (Read Matt. 24:3 as well to see to what did they relate this event to.)
(8) Given the understanding of these disciples, did the destruction of Jerusalem and the temple by Titus in AD 70 represent the fulfillment of this prophecy? Why or why not?
(9) What is the main message to you today and how may you apply it to your life?
Note:
With the help of King Herod, the temple at Jesus’ time was still under major restoration. Though it might not be as imposing as the first temple, it was adorned by marble columns that were 40 feet high. In addition to these beautiful stones, there were other decorations like the golden vine at the entrance portal which had branches as tall as a man. (Josephus, Ant.)
請細細慢讀每天指定的經文至少兩遍，然後反複思考問題。
21:1-4：窮寡婦的小錢
(1) 一般正確奉獻的動機可包括：
Ø 承認一切都屬於神(絕對的擁有)
Ø 承認一切都源於神(至終的根源)
Ø 承認自己不配所得(絕對的感恩)
Ø 相信奉獻不會帶來短缺(絕對的相信)
Ø 盡心、盡性、盡意、盡力愛神的實踐
你以為這窮寡婦奉獻的動機是什麼？有何寶貴之處？(註：照知，當時的聖殿有派飯之類的慈惠事工，這是否就減低了這窮寡婦奉獻的珍貴？)
(2) 為什麼她的奉獻叫主這樣的讚賞？
(3) 這寡婦的榜樣該怎樣影響你的奉獻呢？
(4) 如果你是在教會幫助數點奉獻的，從今你會怎樣處理「碎錢」？
21:5-7: 宏偉的聖殿
(5) 其實門徒早已聽過聖殿被毀的預言(見路19:44) 。既是這樣，他們談論聖殿的原因是什麼？(參可13:1)
(6) 主耶穌立刻的回應是什麼？
(7) 門徒對聖殿被毀的重要性有什麼領會？(可參太24:3)
(8) 按門徒的領會，主後70年聖殿被毀的事蹟，是否已完全應驗了主的預言？為什麼？
(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？
註：到了耶穌的時代，聖殿已被修葺幾十年，雖然其輝煌不能與所羅門所建的相比，但仍是極宏偉的建築物，有巨大的石塊，金光閃耀的外牆。
“'Teacher', they asked, 'when will these things happen? And what will be the sign that they are about to take place?'” (Lk. 21:7)
Jesus once again prophesied about the destruction of the temple (the first time was in Lk. 19:44). According to Matthew, the disciples immediately associated this prophecy with the return of Jesus and asked, “When will this happen, and what will be the sign of your coming and the end of the age?” (Matt. 24:3).
Judging from their question, I cannot help but sense that they were more curious of His coming and its sign than they were longing to see Him again. I suspect that might be our attitude today as well. I am deeply touched by Watchman Nee’s intense desire to see the Lord again which was expressed in some of his writings, and especially in the song, part of which I quoted in this week’s Invocation Prayer. Allow me to share with you the lyrics of the entire song (my own translation) and let’s examine our hearts to see if we too, have such an intense desire for His coming:
1
Since your departure from the Mount of Olive, you have yet to call us. Through the long years we have longed to see you, you seem not to have heard our prayers.2
Beloved Lord, since the year you ascended to heaven, everything here has become tasteless and dry; often in prayers, often in watching, and in every movement, we think of your return.3
The scenery is beautiful, but when will we gather again? Nature is wonderful, but where are you now? The birds and flowers do not appeal to me, because I am thinking of the light of your countenance.4
Lord, our long wait has made us impatient, we do not know how long it will take; every sunrise and every sunset, we long for your imminent return.5
On every rainy day, at every surge of the wave, every blow of the wind and every beam of the moon, we wish that you had come; yet alas you have not!6
If not for the parting command you have given, we would have given up in despair; but you desire that we keep serving faithfully and live for you while we wait.7
O Lord, remember that the days have been lengthened, your promise has remained unfulfilled for many years. We hope and hope and are endlessly hoping that you will come. Will you come even today?
(Watchman Nee, 1903-1972)
「他們問夫子，甚麼時候有這事呢？這事將到的時候有甚麼豫兆呢？」 (路21:7)
當主耶穌再一次預言聖殿的被毀時(第一次該是在路19:44) ，按馬太福音的記載，門徒是立刻聯想到主耶穌的再來：「祢降臨和世界的末了有甚麼豫兆呢？」(24:3)
從門徒的問題，我不禁覺得他們對主的再來和其豫兆大感興趣，而非是渴想能再見祂的面。也許，這也是今天我們的態度。所以，當我讀到倪柝聲的著作，就深深被他渴想能見主的面的情懷所感動，特別這情懷在他的一些詩歌中是非常感人的。其中一首部份的歌詞，我已在本周的開始禱告中引用。現在就讓我把全首詩歌與你們分享，讓我們一起藉它作反思，看看我們對見主面的渴想有多深：
1. 自從當年橄欖山前一別離，至今你仍未向我們呼召； 歷世歷代我們都求看見你，但你好像不聽我們禱告。
2. 愛主，自從當年你上升之後，這裏都變何等枯燥無味； 我們時在祈求，又時在看守，每一動靜，都疑是你已回。
3. 景色雖美，你我何日纔相聚？山水雖佳，你今在天何方？ 花香鳥語不能使我有情緒，因我正在思念你的容光。
4. 主阿，我們等待已久真焦灼，不知還要多少時候等待； 從每次日出直到每次日落，我們都是望你能就回來。
5. 當雨每次滴瀝，海每次澎湃，風每次吹動，月每次照明， 我們都望就是你已經回來，何等失望，至今尚無動靜！
6. 若非記念你臨行所賜命令，我們就要灰心，無意工作； 但你要我們一面等你來迎，一面努力工作為你生活。
7. 主阿，求你記念日子已長久，應許已過多年尚未應驗； 希望又希望，一直希望不休，要來未來，可否來在今天？
副歌:
你來！就來！我們呼求你快來！ 我們的心所有盼望是你來！我們等候你快來！
(1) Matthew adds that the disciples were relating the destruction of the temple also to Jesus’ second coming and the end of the age. (24:3) In light of this, what was Jesus’ immediate reply as they asked for signs? Why?
(2) Jesus said many would come in His name and say, “I am he.” (21:8)
a. In the last 2,000 years, do you know whether there have been those who claimed that they were Christ?
b. Why did people believe in them and follow them?
c. How do we know that they were not Christ?
(3) After this warning, Jesus did give us signs leading up to “the end”. The first one is about wars:
a. Why should we not be frightened by the news of wars and revolutions? Would you?
b. How do “wars and revolutions” differ from “Nation ris(ing) against nation, and kingdoms against kingdom”?
c. If you lived during the time of WWI or WWII, how might you interpret your time? What is the lesson we can learn from the two World Wars concerning this prophecy of the signs of “the end”?
d. How then should you face the news of wars?
(4) Apart from the sign of warfare, Jesus gave signs concerning (i) earthquakes, (ii) famines, (iii) and pestilences.
a. What marks the earthquakes of “the end” from normal times?
b. Are you alarmed by the news of an earthquake? (Go to sites like www.emsc-csem.org and get an idea of how widespread earthquakes are on a daily basis. You will be amazed.)
c. What marks the famines and pestilences of “the end” from normal times?
d. Compared to earthquakes, do famines and pestilences make much impact today?
(5) In addition to warfare, earthquakes, famines and pestilences, there will be signs from heaven:
a. How unusual will they be? (See v. 25 as well.)
b. Have we seen any such signs yet?
(6) So, judging from all of the above, which signs have already happened, which signs are imminent and which signs have yet to occur?
(7) Is the Lord’s coming near? Why or why not?
(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) 昨天我們參閱過馬太福音24:3，知道門徒把聖殿被毀與主再來和世界的末了聯在一起；既是這樣，主耶穌對他們問及預兆時，首先的回答是什麼？原因何在？
(2) 主耶穌說，會有好些人冒祂的名來說：「我是基督」：
a. 在過去二千年來，有人已自稱是基督嗎？
b. 有人相信並跟從他們嗎？為什麼？
c. 我們怎樣知道他們不是基督？
(3) 在提出這警告後，主耶穌就把「預兆」告訴他們。第一個是與戰爭有關的：
a. 為何聽到打仗和擾亂的事，不要驚惶？你會驚惶嗎？
b. 那麼，「打仗和擾亂的事」和「民攻打民、國攻打國」有什麼分別？
c. 如果你曾經歷過第一和第二次世界大戰，你當時是怎樣看這個預言？現在回頭一看，我們可以對這預言的了解學個什麼功課呢？
d. 既是這樣，我們對戰爭該抱著什麼心態？
(4) 除了戰爭的預兆外，主耶穌就論到地震、饑荒和瘟疫：
a. 末世前的地震與以前世代的地震有何不同？
b. 你是否因地震的消息而感到驚惶？(如果你慣遊覽網頁，可到www.emsc-csem.org網站一看今天地震之頻繁)
c. 末世前的饑荒與瘟疫與以前世代的有何不同？
d. 與地震相比，饑荒與瘟疫達到末世的程度沒有？
(5) 除了戰爭、地震、饑荒與瘟疫，主耶穌就提到天勢的預兆：
a. 天勢將會顯出什麼奇特之處？(見21:25)
b. 這些出現了沒有？
(6) 綜合以上論到的預兆：有那些已應驗、有那些是在顯露中，有那些是尚未顯露出來？
(7) 主再來是否已非常接近？為什麼？
(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？
"He replied: 'Watch out that you are not deceived'.” (Luke 21:8)
It is interesting to read that the disciples were so captivated by the “end-time”. It is true that Jesus was making a very alarming statement about the destruction of the temple, but the disciples immediately thought of “the signs” of His coming and “the end of the age” (Matt. 24:3).
This explains why so many Christians are caught up with and are running around to hear the latest expositions of the “end-time”. However, it is important to note that Jesus’ immediate concern and reply about the “end-time” is, “Watch out that no one deceives you”.
Within our generation, we have already witnessed irresponsible expositions about the end-time by preachers who ended up with eggs on their face — the prediction concerning the European Union (which by now has grown far beyond ten nations), and the pinpointing of Henry Kissinger as the Anti-Christ are prime examples.
While such expositions had their following at the time is understandable, but the following of some of the cult-leaders as Christ is certainly baffling. Doesn’t Jesus ask us to watch out, because “many will come in my name, claiming, ‘I am he’” (Lk. 21:8)? Amazingly, Jesus also predicts that these false Christs “will deceive many” (Mk. 13:6).
We can’t help but ask, “Why are people so gullible?” I guess the answer is not that hard to understand:
(1) Some of these gullible believers are not really born again: If they are not truly born again, we cannot expect them to have any spiritual discernment.
(2) Some of these gullible believers are attracted to following charismatic leaders: They base their belief on a person, rather than God Himself, and this results in blind submission and belief. These lead ultimately to the shipwreck of their faith as their leaders are eventually revealed as who they really are.
(3) Some of these gullible believers approach faith in God only through their emotions and feelings, and not on a sober-minded faith that grounds itself on the Word of God. As long as the services, the teachings and their faith community can satisfy their emotional needs, they could not care less about what the gospel truth is.
(4) They are never taught to study and understand the Bible on their own. Like spiritual babies, they have never learned to eat solid food, and as a result they fail to “have trained themselves to distinguish good from evil.” (Hebrews 5:14)
「耶穌說：你們要謹慎，不要受迷惑；因為將來有好些人冒我的名來，說：我是基督，又說：時候近了，你們不要跟從他們！」(路21:8)
主耶穌論到聖殿的被毀時，門徒就立刻想到末世，似乎對末世和末世的預兆頂有興趣(馬太福音24:3) 。這使我想到今日的信徒，多有同樣的心態。無怪上一代神所重用的僕人Martyn Lloyd-Jones曾打趣的說，想許多人來聚會嗎？講末世的信息便行！
不過，論到末世，我們要留意主耶穌立刻的反應是：「你們要謹慎，免得有人迷惑你們。」
在我們的年代，已目睹、耳聞不少人不負責任的講論末世，他們都已「得到他們的賞賜」：就如歐洲共同市場，早已超過十個國家；基辛格—被指明為敵基督的，如此的講論早已消聲匿跡。
不過，這些講論，當時有他們的跟從者，還是可以理解的。但那些明明自稱是基督的，卻大有跟從他們的，卻是令人費解了。主耶穌豈不清楚的告訴我們：「你們要謹慎……將來有好些人冒我的名來，說我是基督」(路21:8) ！不過，主耶穌也跟著說：「並且要迷惑許多人。」(見可13:6)
相信你像我一樣，不禁的問：「為什麼會有這樣無知的人？」我相信，原因會包括：
(1) 被迷惑的人，一部份是未重生的：若然他們沒重生得救，自然是沒有屬靈的分辨力；
(2) 他們有些是喜歡個人崇拜的：他們的信仰是基於人，以人為中心，不是以神為中心的。結果，是盲目的跟從他們的領袖走，直走到信心的自我毀滅的終局；
(3) 他們有些是把信仰單以感性為基礎的：他們從來不以聖經的真理為重，只要能滿足感性的需要，或是心靈的創傷就夠了；
(4) 也因自己沒有好好研讀、領會聖經的真理，他們長期停在屬靈嬰孩的地步，不曉得吃乾糧，結果不能「心竅練得通達」，也就不能「分辨好歹了」(來5:14) 。
In response to the request of the disciples, Jesus told them signs that would lead to “the end”. Now, He turned His attention to something that would be more immediate. With these words, “But before all this”, their focus should be on the following:
(1) The first focus is about the persecution of believers. Although the immediate setting was in the “synagogues”, it would spread beyond there (v. 12).
a. What will these persecutions “result in”?
b. V. 16 points out that persecutions will extend to our families. Have you experienced or know of someone who experienced persecution at home?
c. There is a report that there are more martyrs in the last century than any time in the history of Christianity. Name five countries that you know are persecuting believers today. Pray for them now (if you have access to the internet, take time to visit www.persecution.org today).
(2) How would you reconcile these two statements?
a. V. 16: “They will put some of you to death."
b. V. 18: “But not a hair of your head will perish.”
(3) How then should we face persecutions? (See also vv. 14-15)
(4) The second focus is on Jerusalem, in particular. Read today’s Meditative Reflection together with vv. 20-24:
a. How does the historical event of AD 70 help you understand this prophecy, in terms of:
- Its severity (v. 23 in particular)
- Being a punishment for their sins (v. 22)
- Its total destruction (v. 20)
b. Do you think the event of AD 70 totally fulfilled Jesus’ words? Why or why not? (See Zech. 14:1-3 as well.)
(5) 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。
主耶穌在回答門徒的詢問時，把與末世有關的預兆一一的告訴了他們。現在，祂就把更切身，他們很快要面對的告訴他們：「但這一切的事以先」，意思是，這是你們應集中留意的：
(1) 要首先留意的是信徒要受迫害：雖然是主要針對「會堂」，但卻預言更廣的迫害(第12節)。
a. 神是會怎樣使用這些迫害？(21:13)
b. 21:16更說明這些迫害會來自家人：你自己或友人曾經歷過這樣的迫害嗎？
c. 按一些統計，本世紀殉道的人數已遠超任何一個時代。你可否想到至少五個地方是逼迫基督徒最厲害的呢？(若有上網設備，可到www.persecution.org 取得最新資料) 。
(2) 既說：「你們也有被他們害死的」(21:16) ，但又說：「然而你們連一根頭髮也不損壞」(21:18) ，何故？
(3) 你對迫害也感到驚怕嗎？你該怎樣面對迫害呢？
(4) 主耶穌要門徒留意的第二方面是與耶路撒冷有關的。請先看今天的靈修默想小篇，然後思想20-24節：
a. 主後70年這事件怎樣加深你對這裡預言的領會，特別是：
i. 它可怕的情形(21:23) ？
ii. 對他們的「報應」(21:22) ？
iii. 毀壞的程度(21:20) ？
b. 你認為主後70年的事件已完全應驗了這裡的預言嗎？為什麼？(請亦參閱亞14:1-3)
(5) 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？
“When you see Jerusalem being surrounded by armies, you will know that its desolation is near.” (Lk. 21:20)
The prophecy by Jesus of the destruction of the temple was accurately fulfilled in 70 A.D., although such a fulfillment did not extend to what the disciples had in mind at the time, i.e. the second coming of Jesus and the end of the age (Matt. 24:3). Allow me to share with you the historical event of the temple’s destruction.
The Siege of Jerusalem in the year 70 A.D. was the decisive event of the First Jewish-Roman War. The Roman army, led by the future Emperor Titus, with Tiberius Julius Alexander as his second-in-command, besieged and conquered the city of Jerusalem, which had been occupied by its Jewish defenders in 66A.D.
The siege ended with the sacking of the city and the destruction of its famous Second Temple. The destruction of both the first and second temples is still mourned annually as the Jewish fast Tisha B'Av.
As the Romans slowly crushed the revolt in outlying areas, refugees flooded into Jerusalem for the climactic battle of the war. The Jews inside the city were torn by internal dissent, with various rebel groups vying for control. There was horrendous loss of life, and conditions worsened as the Romans laid siege to Jerusalem in the spring of A.D. 70. Titus’ troops took the outer wall around May and captured the strategic Fortress of Antonia. The destruction of the temple was imminent, but many of the Jewish defenders likely believed that God would defend them and His temple at the last. Nonetheless, at the end of August, the Romans successfully attacked the temple, setting fire to its gate and overwhelming its defenders. With the sanctuary fallen, the Jews lost hope and carnage ensued.
Josephus had acted as a mediator for the Romans and, when negotiations failed, he witnessed the siege and the aftermath. Here is what he wrote about the incident:
“While the holy house was on fire, everything was plundered that came to hand, and ten thousand of those that were caught were slain; nor was there a commiseration of any age, or any reverence of gravity, but children, and old men, and profane persons, and priests were all slain in the same manner; so that this war went round all sorts of men, and brought them to destruction, and as well those that made supplication for their lives, as those that defended themselves by fighting. The flame was also carried a long way, and made an echo, together with the groans of those that were slain; and because this hill was high, and the works at the temple were very great, one would have thought the whole city had been on fire. Nor can one imagine anything either greater or more terrible than this noise; for there was at once a shout of the Roman legions, who were marching all together, and a sad clamor of the seditious, who were now surrounded with fire and sword. The people also that were left above were beaten back upon the enemy, and under a great consternation, and made sad moans at the calamity they were under; the multitude also that was in the city joined in this outcry with those that were upon the hill. And besides, many of those that were worn away by the famine, and their mouths almost closed, when they saw the fire of the holy house, they exerted their utmost strength, and brake out into groans and outcries again…the blood was larger in quantity than the fire, and those that were slain more in number than those that slew them; for the ground did nowhere appear visible, for the dead bodies that lay on it; but the soldiers went over heaps of those bodies, as they ran upon such as fled from them…”
(Excerpt from Josephus, Wars 6.5.1)
All this happened according to the prophecy of our Lord Jesus: “They will dash you to the ground, you and the children within your walls. They will not leave one stone on another, because you did not recognize the time of God’s coming to you.” (Lk. 19:44)
「你們看見耶路撒冷被兵圍困，就可知道他成荒場的日子近了。」(路21:20)
主耶穌對聖殿被毀的預言，在主後70年就應驗了，不過卻未按門徒當時的領悟完全的應驗，因為祂的再來和世界的末了仍未發生(太24:3)。不過耶路撒冷這次被毀的應驗，卻是值得我們思量的。讓我綜合不同的報導，把這歷史的片段跟大家重述：
主後70年，耶路撒冷被圍困，是第一場猶太人和羅馬軍的決定性戰役。雖然猶太人努力的抵抗多年(自主後66年開始) ，終於在該撒的提多將軍領導之下，羅馬軍圍困並攻陷了耶路撒冷。這城被徹底擄掠，也使著名的第二聖殿被毀。至今，猶太人在每年的Tisha B’Av節，為第一和第二聖殿哀悼。
整個過程是這樣的：當羅馬軍慢慢的把外圍的防禦抵抗瓦解，猶太逃兵就湧進耶路撒冷作決定勝的戰爭。在城內，不同的派別卻在內哄爭權。到了主後70年的春天，當羅馬軍入侵耶路撒冷時，猶太人死傷無數，情況急劇變壞。提多的軍隊在五月時佔領了外牆，並攻下具戰略性的安東尼堡。雖然危在旦夕，不少猶太領袖似乎仍堅信神至終會保護他們和聖殿的。到八月，羅馬大軍終於成功的攻入聖殿，放火燒它的門，勝過了防守的猶太人。聖殿一失陷，猶太人盡失所望，終局已定。
史家約瑟夫原是作調停人，但調解失敗後，他親眼目睹這次的慘情。這是他的報導：
「當聖殿被焚燒時，凡可以移動的，都被擄掠；被擒拿的以萬數被殺—不論年齡、不論處境；不論兒童、年老的、是卑賤、是祭司也好—都照樣被殺。故此，無人得以幸免，全被毀滅；求情的和抵抗的也是一樣！火焰燒到遠處，與垂死的呻吟混成迴響。因城在高處，聖所宏立，遠望以為整個城市成了火海。所發出的聲音，是可怕到不能想像—有羅馬兵的吶喊和步操的聲音、有垂死者的呼喚、四面楚歌。餘下的仍死力抵抗，但換來的仍是絕望的呻吟。城內和山上的群眾呼求聲四起，混成一片。除此之外，不少是因饑餓，張口待斃；但當看到聖殿的火焰，仍不禁作出最後的喊叫……但所流出的血比火還多；被殺的遠比殺人的還多，甚至蓋滿了地面，兵士在追趕時，要跳過這些屍體……」(摘譯自Josephus, Wars, 6.5.1)
讀到這裡，不禁想起主耶穌為耶路撒冷哀嘆的話：「並要掃滅你，和你裡頭的兒女，連一塊石頭也不留在石頭上；因你不知道眷顧你的時候」(路19:44) 。
(1) Jesus ended His response about the signs of “the end” with signs from heaven which are elaborated in Mark 13:24-25 (and also foretold in Isa. 13:6-10; 34:4). Consider them together and answer the following questions:
a. What will happen to the sun?
b. What will happen to the moon?
c. What will happen to the stars and heavenly bodies?
d. What will happen to the sea?
e. What will be their impact on the people of the world?
(2) How different will these signs be from the previously mentioned sign?
(3) What will happen at the time of these signs?
(4) How will Jesus return? (Also see Dan. 7:13-14; Acts 1:9, 11)
a. What impact will it have on the people of the world?
b. What will it be like for believers?
(5) “When these
things begin to take place” (v.28)
a. Take a look at the signs foretold from v. 10 onwards and list those signs that have already begun to take place.
b. Using the fig tree and all the trees as an analogy, how close is summer (i.e. the Lord’s return) as far as you are concerned?
c. What then should you do according to v. 28? What is meant by to “stand up” and to “lift up your head”? What is its opposite?
(6) “I tell you the truth, this generation will certainly not pass away, until all these things have happened” (v.32). In order to understand this statement, it may be helpful to turn to Luke 17:22-25.
a. According to Jesus, would His disciples get to see His coming during their lifetime?
b. Was Jesus killed in their generation?
c. If “this generation” refers to the disciples’ generation, should they be able to see His coming?
d. Therefore, “this generation” is more reasonably interpreted as the entire “generation” or “period” that began with Jesus’ incarnation to His coming again — the consummation of His plan of redemption. Would you agree? Why or why not?
e. What then is the purpose of v. 33?
(7) “Dissipation, drunkenness and the anxieties of life” (v.34)
a. What are the signs that we are being weighed down with these things?
b. What will these things do to our spiritual life?
c. What will these things do to our waiting for the Lord’s return?
(8) How can praying and watching help us avoid such traps?
(9) How can you put such advice by the Lord into practice?
(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。
(1) 最後，主耶穌以天勢的預兆來結束祂對「末世」的預言。請先參閱馬可福音13:24-25和以賽亞書13:6-10; 34:4，然後連同這裡的記載一起思想：
a. 太陽會出現什麼不尋常的現象？
b. 月亮呢？
c. 眾星宿呢？
d. 海洋呢？
e. 世人會怎樣？
(2) 這天勢的現象與先前種種的預兆有什麼不同？
(3) 這天勢的現象一出現是意味著什麼呢？
(4) 主耶穌那時是怎樣的降臨？(參但7:13-14; 徒1:9-11)
(5) 主耶穌說：「一有這些事/(原文是—一開始發生)」
a. 請翻閱自己在第89日問題6的答案：特別留意已發生的預兆；
b. 然後，再讀無花果樹和各樣樹的比喻：主再來的「夏天」已近嗎？
c. 既是這樣，第28節怎樣吩咐你呢？「挺身昂首」是什麼意思？其相反的意思又是什麼？
(6) 請細讀21:32。要了解「這世代」的意思，請翻到路加福音17:22-25
a. 按主耶穌所言，門徒會在他們的日子看到主的再來嗎？
b. 主耶穌是否在他們的「世代」被棄絕？
c. 如果這「世代」單指門徒的世代，他們豈不應能見主再來的日子嗎？
d. 既然主是在他們的世代被棄絕，而門徒卻不能在他們的日子看到主的再來，然後「這世代還沒有過去，這些事都要成就」(21:32) 。那麼「這世代」就不是限於門徒的時代，乃是指主第一次的降世到祂再來的日子了！你同意嗎？為什麼？
e. 主耶穌為什麼還要加上第33節這句話？
(7) 「貪食、醉酒、今生的思慮」：
a. 我們被這些東西「累住」時，有什麼蹟像？
b. 請細思這些東西對我們的靈命會有什麼影響。
c. 這些東西會怎樣影響我們等候主再來的心境？
(8) 為何儆醒、祈求能叫我們不被這些東西累住呢？
(9) 你可以怎樣把主耶穌這教訓實行出來呢？
(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？
“Heaven and earth will pass away, but my words will never pass away.” (Lk. 21:33)
Jesus ends His famous Olivet discourse telling the disciples about “the sign of (His) coming and the end of the age” (Mat. 24:3) with these words, “Heaven and earth will pass away, but my words will never pass away” (Lk. 21:33). To me, the implication is that no matter how long it may take, “all these things” referring to the various signs that He told His disciples of will come to pass—the political turmoil (Lk. 21:10), the natural disasters (21:11), the persecutions of believers (21:12-19), the desolation of Jerusalem (21:20-24) and the shaking up of the heavenly bodies (21:25-26). All these signs will happen just as He said and culminate in His return (21:27).
Many have speculated about the meaning of “this generation” within which all these things will happen as Jesus has assured (21:32).
If we read Luke 17:22-25, we will understand that Jesus already told His disciples that they would not witness His coming in their lifetime; “The time is coming when you will long to see one of the days of the Son of Man, but you will not see it" (17:22). At the same time, He also assured them that He would be rejected by “this generation”, meaning their generation. We know that Jesus was not only rejected by the “generation” of His time on earth, but by successive generations including ours. So the use of “this generation” is not confined to the lifetime of the disciples, but is to be understood to refer to the entire “generation” from the time of Jesus to His return.
If “this generation” only refers to the time of the disciples, then they should be able to see “all these things” that lead to Jesus’ return. The fact that Jesus already and clearly told them that they would not be able to see His return in their lifetime means that “this generation” has a much wider scope.
Almost 2,000 years have lapsed since these words, which the Lord spoke, have largely come true:
The only sign that has yet to reveal itself, perhaps, is the one concerning the shaking of the heavenly bodies. However, according to Luke 21:25-26, this is the sign that will immediately precede the coming of our Lord. When it happens, there will be little time for the world's anguish, perplexity or terror, because “At that time, they will see the Son of Man coming in the cloud with power and glory” (Lk. 21:27).
「天地要廢去，我的話卻不能廢去。」(路21:33)
主耶穌在結束祂在橄欖山上回答門徒詢問有關祂「降臨和世界的末了」(太24:3)的話時，就這樣的作總結：「天地要廢去，我的話卻不能廢去」( 路21:33) 。意思是說：無論時間有多久，「這些事」—即包括各方面的預兆：戰爭方面(21:33) 、自然災害(21:11)、信徒受迫害(21:12-19)、耶路撒冷被毀(21:20-24)和天勢突變(20:25-26) — 都要一一的應驗，然後祂就降臨(21:27) ！
不少人卻被主耶穌所說的這句話所困惑：「我實在告訴你們，這世代還沒有過去，這些事都要成就」(20:32) 。
如果我們看看主耶穌早在路加福音17:22-25那番話，或許我們不會這樣感到困惑。
主耶穌明明的告訴門徒，他們不會在他們的日子看到祂的再來的：「日子將到，你們巴不得看見人子的一個日子，卻不得看見」(17:22) 。同時，祂卻說祂必須被「這世代」棄絕(17:25) 。我們知道，主耶穌豈只是被當時的「世代」所棄絕，乃是至今仍被世人棄絕！故此，「世代」不是單指門徒身處的那幾十年，乃是指整個末後的世代，由主的第一次降臨，到祂再來為止。
如果「這世代」單指門徒身處的那幾十年，而「這些事」(即種種的預兆)都要在「這世代」成就，他們就必看見主的再來了。故此「這世代」是一段極長的時間。
現在離主升天已有二千年了，主說的預言多已成就：
• 第一和第二次的世界大戰，不多不少已給我們領會到21:10所論到的民打民、國打國的可怕；而我們知道第三次的世界大戰也是免不了的；
• 至於地的大大震動(21:11)，我們正處身在這個境況中—我們住在加洲的就知道，那「大地震/the Big One」是隨時可以發生的：
• 對，今日的饑荒仍是局部性的；瘟疫亦似乎因醫學的昌明，我們還以為被完全的歇止了。但事實上，地球的生態系統的脆弱性，疫症也已捲土重來—就像SARS和COVID-19。一如耶穌所言，這些全球性的自然災害已出現我們眼前；
• 這世紀所統計基督徒殉道的總數，已遠超歷代的總和；這已是不能否認的事實；
• 主後70年耶路撒冷被毀的歷史，只是部份應驗了預言，以當今中東的局勢，列國圍攻耶路撒冷，也是遲早的問題。
或許，惟一尚未顯出的預言是天勢劇烈的變動。但按路加福音21:25-26所言，這方面的預兆一發動，恐怕世人連驚惶、嚇到魂不附體的時刻也不多，因為「那時，，他們要看見人子有能力，有大榮耀，駕雲降臨」了！ (路21:27)