115 英翻中(路加福音第7章) ABOUT FAITH 有關信心 04/09/2025
LESSONS ABOUT FAITH Luke 8
One of the major
themes in Luke 8 is how to get faith and use it in the everyday experiences of
life. In the first section, Jesus laid the foundation by teaching His disciples
that faith comes through receiving the Word of God into an understanding heart.
In the second part, He put them through a series of “examinations” to see how
much they had really learned. Most of us enjoy Bible study, but we wish we
could avoid the examinations that often follow the lessons! However, it is in
the tests of life that faith really grows and we get closer to Christ.
路加福音8章中的一个主要主题, 是如何從日常的生活经验中获得信心和使用它。在第一段中，耶稣通过教导祂的门徒, 信心是在了解的心內接受上帝的話來奠定它的基础。第二段中，祂用一系列的“考试”来探知他们真正学到了多少。大多數人都喜欢研討圣经，但却希望能避免经常听课後的考试！然而，正是在生活的考验中，信心才能真正成长，使我們才能接近基督。
The cynical
American editor H. L. Mencken defined faith as “an illogical belief in the occurrence
of the impossible,” and Mark Twain said (through one of his characters) that
faith is “believin’ what you know ain’t so.” Of course, these men are
describing superstition, not faith, for the faith of a Christian rests on solid
foundations.
愤世嫉俗的美国编辑麥肯(H.L. Mencken)将信心定义为“对不可能发生的不合逻辑的信念”，而马克 . 吐温（話語從他的性格中的一個）说，信心是“相信你知道不是这样的”。当然，他們所談的是迷信，而不是信仰，因为基督徒的信仰是建立在坚实的盤石基础上。
Everybody lives by
faith in something or someone. The difference between the Christian believer
and the unsaved person is not that one has faith and the other does not. They
both have faith. The difference is in the object of their faith, for faith is
only as good as the object. The Christian believer has put his faith in Jesus
Christ, and he bases that faith on the Word of God.
1. Teaching: Hearing God’s Word (8:1–21)
1. 教导：傾听上帝的话语（8：1-21）
The Lord continued
His itinerant ministry in Galilee, assisted by His disciples and partially
supported by some godly women. It was not unusual for Jewish rabbis to receive
gifts from grateful people, and these women had certainly benefited from Jesus’
ministry. The New Testament church leaders were supported by gifts from friends
(2 Tim. 1:16–18) and from churches (Phil. 4:15–17), and Paul supported himself
by his own labor (2 Thess. 3:6–10).
The word hear is
used nine times in this section. It means much more than simply listening to
words. “Hearing” means listening with spiritual understanding and receptivity.
“So then faith come by hearing, and hearing by the word of God” (Rom. 10:17).
With this in mind, we can understand the three admonitions Jesus gave His
followers.
在这一段中，“听”一词使用了九次之多。它的意思远超过只单纯的听話。 “傾听”意味着使用屬灵的理解和接受來倾听。 “那么，信心來自傾听上帝的话”（罗马10:17）。思想到此，可以理解耶稣賜給祂的追随者的三条训诫。
Hear and receive
the Word (vv. 4–15). Initially, the sower is Jesus Christ, but the sower
represents any of God’s people who share the Word of God (John 4:35–38). The
seed is the Word of God, for, like seed, the Word has life and power (Heb.
4:12) and can produce spiritual fruit (Gal. 5:22–23). But the seed can do
nothing until it is planted (John 12:24). When a person hears and understands
the Word, then the seed is planted in the heart. What happens after that
depends on the nature of the soil.
傾听并接受道（4至15等节）。最初，撒种人是耶稣基督，但撒种的人代表任何分享上帝话语的人（约翰福音4：35-38）。种子就是上帝的话语，因为道像种子一样，所以道就有生命和能力（希伯来4:12），并能产生属灵的果子（加拉太书5：22-23）。但种子在种下之前什么都不能發生（约翰福音12:24）。当世人听到并理解这道，然后将种子种在心中。之后才会发生什么作用. 取决于如心的土壤的意念。
Jesus called this
parable “the parable of the sower” (Matt. 13:18), but it could also be called
“the parable of the soils.” The seed without the soil is fruitless, and the
soil without the seed is almost useless. The human heart is like soil: if it is
prepared properly, it can receive the seed of the Word of God and produce a
fruitful harvest.
耶稣稱這比喻为“撒种的比喻”（太13:18），但它也可以称为“如心的土埌的比喻”。如心的土壤沒有主的道是不能結果子的，没有主的道的心几乎是无用的。人的心就像土壤：如果它准备得当，它可以接受上帝的話，并收獲丰硕。
Jesus described
four different kinds of hearts, three of which did not produce any fruit. The
proof of salvation is fruit and not merely hearing the Word or making a
profession of faith in Christ. Jesus had already made that clear in His “Sermon
on the Mount” (Luke 6:43–49; also note Matt. 7:20).
耶稣描述四种不同的如心的土壤，其中三种不能結任何果子。证明得到救恩乃是結果子，而不只是傾听圣言或在基督里建立信心。耶稣在“登山宝训”中已经阐明了該精義（路加福音6：43-49;也注意马太福音7:20）。
The hard soil (vv.
5, 12). This soil represents the person who hears the Word but immediately
allows the devil to snatch the seed away. How did the heart become hard? The
“wayside” was the path that ran through the common field, separating the plots,
and the foot traffic hardened the soil. Whatever goes into the ear or eye
finally enters the heart, so be careful who is allowed to “walk on your heart.”
The shallow soil
(vv. 6, 13). This soil illustrates the emotional hearer who quickly responds to
the message, but his interest wanes and he does not continue (see John
8:31–32). In many parts of the Holy Land you find a substratum of limestone
covered with a thin layer of soil. The shoot can grow up, but the roots cannot
go down, and the sun withers the rootless plant. The sun represents the testing
that comes to all professing believers to prove their faith. Sun is good for
plants if they have roots. Persecution can deepen the roots of a true
Christian, but it only exposes the shallowness of the false Christian.
浮浅土壤（第6和13节）。該土壤是展示深具情绪的听道者, 對信息迅速的回应，他立刻對道的兴趣减弱，不再继续傾聽（见约翰福音8：31-32）。在耶路撒冷，你会发现覆盖在薄薄的一層土壤上有一层石灰岩。枝条雖然可以长大，但根不深，太阳一出來植物因无根的原故就枯竭了。太阳代表着對所有自信的基督徒他們信心的考验。如果植物有根，那么它对植物有益。迫害可以加深真正的基督徒的根基，但它只能揭露假基督徒的浅薄。
The crowded soil
(vv. 7, 14). This soil illustrates the person who does
not repent and “weed out” the things that hinder the harvest. There is enough
soil so the roots can go down, but not enough room for the plant to grow up and
produce fruit. The plant is crowded out and the fruit is choked. “Cares,
riches, and the pleasures of this life” are like weeds in a garden that keep
the soil from being fruitful. The person with the “crowded heart” comes closest
to salvation, but he still does not bring forth “fruit to perfection.”
The good soil (vv. 8, 15). This
soil alone is fruitful. It illustrates the individual who hears the Word,
understands it, receives it within, is truly saved, and proves it by patiently
producing fruit (see 1 Thess. 2:13; 1 Peter 1:22–25). Not everybody produces
the same amount of fruit (Matt. 13:8), but all true believers will produce some
fruit as evidence of spiritual life. That fruit may include winning others to
Christ (Rom. 1:13), money given to God’s work (Rom. 15:25–28), good works (Col.
1:10), Christian character (Gal. 5:22–23), and praise to the Lord (Heb. 13:15).
良好的土壤（第8,15节）。是指肥沃的土壤, 表示人听道後，能理解它，接受它，成為真正得救的人，他會慢慢的作見證, 結出好果子來（见帖前2:13; 彼前1：22-25）。并非每人都能結出一樣多的果實（马太福音13：8），但只要是信徒都会結些果子, 以証明他的屬靈生活。 果實表明他帶領人歸主（罗马书1:13），奉獻金錢作上帝的事工（罗马书15：25-28），善行（歌羅西书1:10），基督徒品格（加拉太书5：22- 23），和赞美主（希伯来书13:15）。
This parable shows
that Jesus was not impressed by the great crowds that followed Him. He knew
that most of the people did not really “hear” the Word and receive it in
their hearts. He gave this story to encourage the disciples in their future
ministry, and to encourage us today. When you consider how much teaching,
preaching, and witnessing goes on in the course of a month or a year, you
wonder why there is such a small harvest. The fault does not lie with the sower
or the seed. The problem is with the soil. The human heart will not submit to
God, repent and receive the Word, and be saved.
“Faith comes first to the hearing ear, not
to the cogitating mind,” said A. W. Tozer, the much-quoted pastor and author.
Faith is not a matter of IQ or education; it is a matter of humbly preparing
the heart to receive God’s truth (James 1:19–21). The wise and prudent are blind
to truths that are easy for the babes to understand (Matt. 11:20–26).
Hear and share the Word (vv. 16–18). The disciples were perplexed
because Jesus taught in parables, so they asked Him for an explanation (Luke
8:9–10; also see Matt. 13:10–17). His reply seems to suggest that He used
parables in order to hide the truth from the crowds, but just the opposite is
true, and Luke 8:16–18 makes that clear. His teaching is a light that must be allowed
to shine so that sinners may be saved.
傾听和分享道（16-18节）。门徒因为耶稣用比喻教导而感到困惑，所以他们要求耶穌解释（路加福音8：9-10;也见马太福音13：10-17）。祂的回答看來似乎是用比喻来使眾人對真理迷惑，但對熊的門徒恰恰相反，路加福音8：16-18很清楚的說明了这道理。祂的教导如真光的發亮，被照亮的罪人便得救。
The word parable means “to cast alongside.” A parable is a story that
teaches something new by putting the truth alongside something familiar. The
people knew about seeds and soil, so the parable of the sower interested them.
Those who were indifferent or proud would shrug it off. Our Lord’s parables
aroused the interest of the concerned.
寓言是“預言相關的事的真實”。寓言是故事，通过比喻說出事情的真相。世人熟悉种子和土壤，所以用撒种的比喻提起他们傾聽的兴趣。那些漠不关心或骄傲的人会耸耸肩忽視它。我们的主用比喻引起关心留意的兴趣。
A parable starts off as a picture that is familiar to the listeners. But
as you carefully consider the picture, it becomes a mirror in which you see
yourself, and many people do not like to see themselves. This explains why some
of our Lord’s listeners became angry when they heard His parables, and even
tried to kill Him. But if we see ourselves as needy sinners and ask for help,
then the mirror becomes a window through which we see God and His grace. To
understand a parable and benefit from it demands honesty and humility on our
part, and many of our Lord’s hearers lacked both.
比喻以听众熟悉的画面开始。但是，当你仔细考虑这幅画时，它便会成为你自己的镜子，许多人不喜欢看到自己。这解释人为什么傾聽到主的比喻时而生气，甚至试图要杀死祂。但如果我们發現自己是需要帮助的罪人時，那么這比喻就像透過窗户看到上帝和祂恩典的。要理解比喻并从中受益，就要預備謙卑和誠實的心，但很多主的听众都缺乏它們。
It is a serious thing to hear and understand the Word of God, because
this puts on us the obligation to share that Word with others. Everyone who
receives the seed then becomes a sower, a light-bearer, and a transmitter of
God’s truth (see 1 Thess. 1:5–8). If we keep it to ourselves, we will lose it,
but if we share it, we will receive more.
傾听和理解上帝的圣言是很重要的事，因为它能促使信徒具有与他人分享圣经的責任感。接受种子的人都会成为撒种的，帶有光明的，并且是上帝真理的传播者（参见帖前1：5-8）。如果我们若不把它傳播開來，就会失去了它，但如果我们與人分享它，就会有更多的收獲。
Hear and obey the Word (vv. 19–21). Our Lord’s mother, Mary, and His
half-brothers (Matt. 13:55–56; Acts 1:14) were worried about Jesus and wanted
to talk with Him. Some of His friends had already said that He was out of His
mind (Mark 3:21), and perhaps His family agreed with them. Jesus took this as
an opportunity to teach another spiritual lesson: being a part of His spiritual
family is much more important than any human relationship and is based on
obedience to the Word of God. It is not enough to “hear” the Word of God; we
must also “keep it” (Luke 8:15).
傾听和遵守主的话（19-21节）。我们的主的母亲玛丽亞和祂的同父异母兄弟（太13：55-56; 使徒行传1:14）担心耶稣，想和祂说话。祂的朋友說祂癲狂了（马可福音3:21），家人也许同意了他们的观点。耶稣利用這机會，說出另一个属灵的教训：作为祂的属灵家庭的一份子，比任何人际关系都重要得多，因為他們是以順服上帝的話为根基。 光“傾听”上帝的话是不够的; 我们也必须“牢牢的記住它”（路加福音8:15）。
In one of my radio series, I emphasized the importance of doing the Word
of God, putting it into practice in daily life (James 1:22–25). I warned
listeners that it is easy to think we are “spiritual” because we listen to one
preacher after another, take notes, mark our Bibles, but never really practice what
we learn. We are only fooling ourselves.
在我的一个广播系列节目中，我强调了要在日常生活中實行上帝之道的重要性（雅各书1：22-25）。我警告听众说，我们很容易認為自己是“屬靈的”，因为我们傾听一个接一个的牧师講道，记笔记，並且在我们的圣经上作标记，但从来没有真正实践我们学到的东西。那我们只是在欺骗自己.
謝謝上帝完成.
A listener wrote
that my words had made her angry, but then she faced up to the fact that she
was indeed guilty of being an “auditor” and not a doer of the Word. She began
to listen to fewer radio preachers, to listen more carefully, and to practice
what she heard. “This new approach to Bible study has transformed me!” she
wrote. “The Bible has become a new Book to me and my life has changed!”
一位听众写道，我的话让她很生气，但后来她真面临这样的事实，只是“傾聽”，而不是圣经的忠實的施行者。她开始倾听无线电传教士的講道，很仔细地倾听，并且施行她所听到的聖經的教訓。她写道, “这种研究圣经的新方法改变了我！ 圣经已成为我的新的生命的书，它使我的生活起了变化！”
As His disciples,
we must take heed what we hear (Mark 4:24) and how we hear (Luke 8:18), because
God will hold us accountable. Listening to the wrong things, or listening to
the right things with the wrong attitude, will rob us of truth and blessing. If
we are faithful to receive the Word and share it, God will give us more, but if
we fail to let our light shine, we will lose what we have. It is a solemn thing
to hear the Word of God.
作为门徒，我们必须留意所听到的（马可福音4:24）和如何去傾听（路加福音8:18），因为上帝会為我们負责。聆听错误的东西，或以错误的态度倾听正确的事情，会奪去給我们的真理和祝福。我们若忠于傾聽到的圣经并與人分享它，上帝会賜给更多的信息，但如果我们不能反射我们所得到的光，将失去所接受的东西。傾听上帝的話是严肃的事。
2. Testing: Heeding
God’s Word (8:22–56)
2. 测试：留意听上帝的话（8：22-56）
By the time the
Lord had finished giving “the parables of the kingdom” (Matt. 13:1–52), the
disciples must have felt like postgraduate students in the School of Faith!
They now understood mysteries that were hidden from the scribes and rabbis and
even from the Old Testament prophets. What they did not realize (and we are so
like them!) is that faith must be tested before it can be trusted. It is one
thing to learn a new spiritual truth, but quite something else to practice that
truth in the everyday experiences of life.
当主完成“主国度的比喻”时（马太福音13：1-52），门徒一定感觉到像是信心学院的研究生！现在才了解文士和拉比，甚至旧约先知所隐藏的奥秘。他们所没有意识到屬靈的事（我们也像他们一樣）是因为信心必须经过测试才能被信任。学习新的屬靈的真理是一回事，要把它施行在日常生活中，這完全是另外一回事。
Satan does not care
how much Bible truth we learn so long as we do not live it. Truth that is only
in the head is purely academic and never will get into the heart until it is
practiced by the will. “Doing the will of God from the heart” is what God wants
from His children (Eph. 6:6). Satan knows that academic truth is not dangerous,
but active truth is.
只要我们不把聖經真理施行在日常生活中，撒旦不會关心我们所学到多少圣经真理。放在头脑中的真理只是纯粹学术性的，若未經意志实践之前永远不会进入心中。上帝希望祂的儿女是要“从心里順服祂的旨意”（弗6：6）。撒旦知道若真理是学术性的不危险，但是被真实施行的真理却是厲害的。
Watch the Lord
Jesus Christ as He meets four challenges to faith and comes forth the Victor.
His people face these same challenges today and can also overcome by faith.
观察主耶稣基督遇到对信心的四種挑战的情況，並如何成為勝利者恣態出現。祂的人民今天也面临同样的挑战，也可以因信心而得胜。
Dangerous
circumstances (vv. 22–25). Jesus was weary from a long day of teaching and went
to sleep as the ship left Capernaum for the opposite shore. But before He did,
He gave them a word of command that was also a word of promise: they were going
to the opposite shore. This word should have encouraged and strengthened the
disciples during the storm, but their faith was still small (Matt. 8:26).
危险的環境（22-25节）。耶稣因长时间的教训厌倦了，当船离开迦百农要到对岸时，祂將要去睡。 但在祂要睡之前，祂囑咐祂的門徒, 也是對他們承诺的话, “他们將要到達对岸。” 它应该是在暴风雨中鼓励和加强门徒的信心，但他们的信心仍然很小（太8:26）。
While our tour
group was sailing from Tiberias to Capernaum, I asked our guide if he had even
been in a storm on the Sea of Galilee. His eyes opened wide and he said, “Yes,
and I hope it never happens to me again!” The situation is such that sudden
squalls occur as winds from the mountains funnel to the lake located six
hundred feet below sea level. When the cold air and warm air meet in this
natural basin, a storm is sure to develop.
当我们的旅行团从提庇利海航行到迦百农时，我问导游是否他曾在加利利海遭遇风暴。他眼睛睁得大大的说：“有的，我希望它再也不要发生！” 风暴是这样發生的，当山上的冷风以漏斗似的降到位于海平面以下六百英尺的湖面时。当冷空气和暖空气在天然盆地相遇时，风暴肯定会產生。
The disciples were
afraid, but Jesus was not! He kept on sleeping, confident that His Father was
completely in control (Ps. 89:8–9). The disciples became so frightened that
they awakened Him and begged Him to rescue them. The title Master is the same
one Peter used in Luke 5:5. Of course, their problem was not the storm around
them but the unbelief within them. Actually, their unbelief was more dangerous
than the storm!
门徒很害怕，但耶稣沒有！祂继续睡觉，相信天父會完全掌控它（诗89：8-9）。门徒变得非常害怕，以至于他们把耶穌惊醒，请求祂拯救他们。名稱 “主” 与在路加福音5：5中彼得(Peter)使用的一样。誠然，他们的问题不是周围的风暴，而是他们内裡的不信。事实上，他们的不信比风暴更危险！
The word rebuked
was used by Jesus when dealing with demons (Luke 4:35, 41; 9:42). It is
possible that Satan was behind this severe storm, attempting to destroy Jesus
or at least hinder Him from reaching the demonized men at Gadara. But Jesus
calmed both the wind and the sea by simply speaking the word. Usually after the
winds die down, the waves remain rough for hours, but in this instance,
everything became calm immediately and stayed that way (Ps. 148:8).
耶稣在对付恶魔时使用了這斥责的話（路加福音4：35,41; 9:42）。撒但可能在这强风暴背后企图摧毁耶稣，或者至少阻止祂到达在格拉森釋放被妖魔挾持的人。但耶稣简单地说出了這話，使风和海平静了下来。通常在风消失后，波浪会持续几个小时，但在这种情况下，一切都立即平静下来并保持原本的状态（诗148：8）。
The disciples
failed this test of faith because they did not lay hold of His word that He was
going to the other side. It has well been said that faith is not believing in
spite of circumstances; it is obeying in spite of feelings and consequences.
The disciples looked around and saw danger, and looked within and saw fear, but
they failed to look up by faith and see God. Faith and fear cannot dwell
together in the same heart.
门徒们没有通过他們信心的考验，因为他们没有把祂說的, “要去另一边” 的话記牢。有人说，信心并不是相信, 尽管情况不同; 尽管有感觉和后果，但它仍需要順服。门徒环顾四周，看到危险，又看了看内心，了解到恐惧，但他们没有用信心仰望上帝。信心和恐惧不可能都存在同一個心里。
A woman said to D.
L. Moody, “I have found a wonderful promise!” and she quoted Psalm 56:3, “What
time I am afraid, I will trust in Thee.”
有位女士引用诗篇56：3对慕迪(D. L. Moody)说,“我找到了美好的承诺！什么时候害怕，就信靠祢, 主耶穌。”
“Let me give you a
better one,” said Moody; and he quoted Isaiah 12:2: “Behold, God is my
salvation; I will trust and not be afraid.”
慕迪引用以赛亚书12：2说, “让我给你更好的，看哪，上帝是我的拯救; 我要相信, 而不要害怕。“
Satan (vv. 26–39).
Two demonized men met Jesus when He landed at Gadara (Matt. 8:28), but one of
them was the more forward and did all the speaking. Both were pitiful cases:
naked, living in the tombs, violent, dangerous, a menace to the area, and
controlled by a legion of demons. (A Roman legion could have as many as six
thousand men!) Satan is the thief (John 10:10) who robs his people of
everything good and then tries to destroy them. No amount of man-made authority
or restraint can control or change the devil’s servants. Their only hope is in
the Savior.
撒但（26-39节）。两个被妖魔纏身的人在格拉森遇到耶稣（太8:28），但其中一人更加勇猛向前，讲了很多的话。两人都是值得怜憫的事：赤身裸体，生活在坟墓里，暴力，危险，对该地区构成威胁，并受到一群妖魔的控制。 （罗马的军团可能有六千人！）撒旦是小偷（约翰福音10:10），牠奪去人一切好的，然后试图摧毁他们。没有任何人为的权柄或束縛可以挾持或改变魔鬼的仆人。他们唯一的希望是救主。
Demons have faith
(James 2:19), but it is not saving faith. They believe that Jesus Christ is the
Son of God with authority to command them. They believe in a future judgment
(Matt. 8:29) and in the existence of a place of torment to which Jesus could
send them (“the abyss,” Luke 8:31). They also believe in prayer, for the demons
begged Jesus not to send them to the abyss. They asked to be sent into the
pigs, and Jesus granted their request.
恶魔有信心（雅各书2:19），但不是救人的信心。牠们相信耶稣基督是上帝的儿子，有权柄指挥牠们。牠们相信未来的审判（马太福音8:29），并且相信有地獄的存在, 耶稣可以将牠们送到的那裡（“地獄”，路加福音8:31）。牠们也相信祈祷，因为恶魔恳求耶稣不要把牠们送到深渊。求祂送牠們进猪群，耶稣答應了牠们的請求。
Did Jesus have the
right to permit the legion of demons to destroy a herd of two thousand swine
and perhaps put the owners out of business? God owns everything (see Ps.
50:10–11) and can dispose of it as He pleases. Furthermore, these two men were
worth far more than many pigs (see Matt. 12:12). The community should have
thanked Jesus for ridding their neighborhood of these two menaces, but instead,
they begged Him to leave!
耶稣是否有权允许這群恶魔摧毁两千头猪群，且可能让猪群的主人失去业务？上帝拥有一切（见诗篇50：10-11），且可以按照祂的旨意來处置它。此外，这两人的价值远远超过许多猪的價格（见太12:12）。社区应该感谢耶稣替他们消除這威胁邻居的两个人，但却恳求祂离开他们！
What a
transformation in these two men! You would have expected the people who saw the
miracle to ask Jesus to stay and heal others who were sick and afflicted.
Apparently money was more important to them than mercy, and they asked Jesus to
leave.
被鬼魔纏身的兩人的转变何其偉大！你可能祈望看到神迹的人懇求耶稣留下来治疗其他生病和受折磨的人。显然世人看金钱比施捨怜悯更重要，他们却要求耶稣离开。
The one former
demoniac kept pleading with Jesus to be allowed to travel with Him and help
Him. What a noble desire from a newly converted man! He had more spiritual
discernment than all the other citizens put together. The man was not yet ready
to become a disciple, but he could serve Jesus as a witness, starting at home
among his Gentile relatives and friends. Jesus did not want Jews who had been
healed to say too much about it, but it was safe for the Gentiles to tell
others what Jesus had done for them, and that is what he did.
前被恶魔纏身中的一人, 切切的恳求耶稣允许他一起同行并帮助祂。這来自刚刚悔改的人的愿望是多麼的崇高！他拥有比所有其他人放在一起更多的属灵洞察力。这人还没有准备好成为门徒，但他可以为耶稣作见证，从他家人及外邦人的亲友中开始。耶稣不希望那些已经医好的犹太人為祂说很多，但耶稣却對外邦人告诉别人祂为他们做了什么, 這比較安全，这就是這被醫好的人所做的。
Sickness (vv.
40–48). When Jesus returned to Capernaum, the people welcomed Him, particularly
a man and a woman who each had heavy burdens to share with Jesus. The contrast
here is interesting, for it shows the variety of people who came to Jesus for
help. The man’s name is given (Jairus), but the woman is anonymous. Jairus was
a wealthy leading citizen, but the woman was a lowly person who had spent all
her money trying to get well. Here was a man interceding for his child and a
woman hoping to get help for herself, and both came to the feet of Jesus.
Jairus had been blessed with twelve years of joy with his daughter, and now
might lose her, while the woman had experienced twelve years of misery because
of her affliction, and now she was hoping to get well.
疾病（第40-48节）。当耶稣回到迦百农时，人都接待祂，特别是一位男人和一位女人，他們每个人都有沉重的负荷求耶稣分擔。这里的对比很有意思，因为它显示出来到耶稣面前求助的各式各样的人。男人的名字是(耶鲁)，女人是匿名的。 耶鲁是富有的领导級的公民，但这位女人是低调的人，花了她所有的積蓄试图求醫能醫好她的病。一位是为他的孩子, 而另一位是希望为自身寻求帮助，并且都来到耶稣的脚前。 耶魯一直幸福的与女儿活在一起十二年，现在可能会失去她，而女人却因病給她的痛苦经历了十二年之久，现在她希望能够康复。
This woman had a
hidden need, a burden she had lived with for twelve long years. It affected her
physically and made life difficult. But it also affected her spiritually,
because the hemorrhage made her ceremonially defiled and unable to participate
in the religious life of the nation (Lev. 15:19–22). She was defiled,
destitute, discouraged, and desperate, but she came to Jesus and her need was
met.
該女人有隐藏的需要，為此负担, 她已经生活了十二年。它影响她的身体, 并使她生活变得困苦。但它也影响了她的屬靈生活，因为常出血使她仪容玷污，无法参与国家的宗教生活（利15：19-22）。她生活於玷污，贫穷，灰心和绝望之中，但她来到耶稣跟前，她的需要得到了满足。
Her faith was
almost superstitious, but the Lord honored it. She knew that He had healed
others and she wanted Him to heal her. She could have used many excuses—the
crowd was pressing around Him; nothing had worked for twelve years; it was not
right to come to Jesus as a last resort; she was not an important person; He
was on His way to heal Jairus’s daughter—but she allowed nothing to stand in
her way.
她的信心几乎近於迷信，但主尊重它。她知道耶穌治愈了其他的人，也并希望祂医治她。她本可以用很多借口 – 如人群擁擠着祂; 没有了工作已十二年; 只有最后才来求耶稣醫治是不对的; 她不是重要的人物; 而耶穌正要去医治耶鲁的女儿等等 --- 但她不允许任何藉口阻碍她去求醫的路。
Jewish men wore
tassels of blue twisted cords on the corners of their outer garments, as a
reminder that they were to obey God’s commandments (Num. 15:37–40; Deut.
22:12). The Pharisees went to extremes in obeying this rule to impress people
with their sanctity (Matt. 23:5). Why the woman chose to touch this part of His
garment, we do not know, but Jesus knew somebody with faith had touched Him and
had been healed by His power. The healing was immediate and complete.
犹太男子在他们外衣的角落上穿上蓝色扭曲绳索的流苏，提醒他们要顺从上帝的诫命（民15：37-40;申22:12）。法利赛人极端遵守这条规则來顯示他们的神圣的崇拜（马太福音23：5）。为什么女人选择触摸耶穌的衣服的流苏，我们不知道，但是耶稣知道有人以信心來触摸了祂，并且被祂的能力治愈了。治疗过程是立即完成。
Why did the Lord
ask her to give witness publicly? Was this not an embarrassment to her? Not in
the least. To begin with, this public confession was for her sake. It was an
opportunity for her to confess Christ and glorify God. Had she stolen away in
the crowd, she would not have met Jesus personally or heard His words of
assurance and comfort (Luke 8:48).
主为什么要求她公开作证？这不是对她很尴尬吗？一点也不。首先，这公开忏悔是为了她的缘故。这是賜給她机会來確認基督并荣耀上帝。如果她在人群中偷偷的離開，她就沒有机会亲自见到耶稣，也不会听到祂的確保和安慰的话语（路加福音8:48）。
But her confession
was also an encouragement to Jairus, who would soon hear that his daughter had
died. (Perhaps he wanted to blame the woman for the delay!) The woman’s twelve
years of trial were ended, and the same Christ who helped her would help
Jairus. She was a testimony to the power of faith. True, she did not exercise
“great faith,” but Christ honored it and
healed her body.
但她的確认主也鼓励了耶魯，他可能很快就会听到他的女儿已经去世的消息。 （也许他會责怪那女人拖延了時間！）女人的十二年血漏審结束了，帮助她的基督也助耶鲁。她证明了信心的力量。诚然，她没有顯明她的“伟大的信心,”但是基督尊敬這信心, 且醫治了她的病.
Finally, her
witness was a rebuke to the multitude. You can be a part of the crowd and never
get any blessing from being near Jesus! It is one thing to “press Him” and
another thing to “touch Him” by faith. We may not have strong faith, but we do
have a strong Savior, and He responds even to a touch at the hem of His
garment.
最后，她的見证对群众是谴责。 你可以成为人群的一部分，當你靠近耶稣時, 永远不会得到任何的祝福！ “压迫祂” 是一回事，因信心而 ”触摸祂“是另一回事。我们可能没有坚強的信心，但我们确实拥有强有能力的救主，祂甚至对触动祂的衣服下摆的流蘇有回应。
When the inventor
of chloroform, Sir James Simpson, was dying, a friend said to him, “You will soon
be resting on His bosom.” Simpson humbly replied, “I don’t know as I can do
that, but I think I have hold of the hem of His garment.”
當辛普森(James Simpson)爵士发明三氯甲烷后死了，他的朋友对他说，“你会很快安息在祂的怀里。” 辛普森谦逊地回答,“我不知道我是否能做到这一点，但我想我可能握住祂衣服的下摆的流蘇。”
Death (vv. 49–56).
The ruler of a synagogue was the elder in charge of the public services and the
care of the facilities. He saw to it that people were appointed to pray, read
the Scriptures, and give the sermon. He presided over the elders of the
synagogue and was usually a man of reputation and wealth. It took a great deal of
humility and courage for Jairus to approach Jesus and ask His help, for by this
time the Jewish religious leaders were plotting to kill Him.
死亡（49-56节）。管理犹太廟堂的是長老, 负责廟堂內一般的事奉和用具设備的照料。他留意被指定祷告的人，阅读圣经者，并讲道的拉比。他主持会堂的长老，通常是位有聲望和财富的人。 耶魯盡力的谦卑和提起勇氣去見耶稣并请求祂帮助，因为此时犹太人的宗教领袖正策划要杀死耶穌。
When Jairus left home, his daughter was so sick she was ready to die.
By the time Jesus got away from the crowd to go with him, the girl had died.
Jairus’s friends thought that Jesus could help only living people, so they
advised Jairus to drop the matter and come home. But Jesus encouraged the
distraught father with a word of hope.
当耶魯离开家时，他的女儿病得很重，快要去世了。此時, 耶稣离开眾人与他一起去他家时，个女孩已经死了。 耶鲁的朋友们认为耶稣只能帮助活着的人，所以他们建议耶鲁放弃求耶穌幫助而回家。但是, 耶稣用希望一詞来鼓励这位心烦意乱的父亲。
The scene at the
home would have discouraged anybody! The professional mourners were already
there, weeping and wailing, and a crowd of friends and neighbors had gathered.
Jewish people in that day lost no time or energy in showing and sharing their
grief. The body of the deceased would be buried that same day, after being
washed and anointed.
家中的景象令任何人都會灰心！請來專門哀悼的人已经在那里哭泣和哀號，朋友們和邻居聚集在一起。在那一天犹太人盡情的去表达為死者的悲伤。死者的尸体将在同天洗涤和膏抹后埋葬。
Jesus took command
of the situation and told the crowd to stop weeping because the girl was not
dead but asleep. Of course she was dead, for her spirit had left her body
(compare Luke 8:55 with James 2:26), but to Jesus, death was only sleep. This
image is often used in the New Testament to describe the death of believers
(John 11:11–14; Acts 7:59–60; 1 Cor. 15:51; 1Thess. 4:13–18). Sleep is a normal
experience that we do not fear, and we should not fear death. It is the body that sleeps, not the spirit, for
the spirit of the believer goes to be with Christ (Phil. 1:20–24; 2 Cor.
5:6–8). At the resurrection, the body will be “awakened” and glorified, and
God’s people will share the image of Christ (1 John 3:1–2).
耶稣控制了當時的情况，告诉眾人不要哭泣，因为女孩没有死，只是睡着了。当然，她死了，因为她的灵魂已经离开了她的身体（比较路加福音8:55和雅各书2:26），但对耶稣来说，死亡只是睡眠。新约常使用睡覺比喻信徒的死亡（约翰福音11：11-14; 使徒行傳7：59-60;哥林多前书15:51;帖撒罗尼迦前书4：13-18）。在正常情形下對睡眠我们不會害怕的体验，我們不应该害怕死亡。只是身体在睡眠，而靈是不會死的，因为信徒的靈与基督同在（腓1：20-24; 林后5：6-8）。在复活时，身体会被“喚醒”并得到荣耀，上帝的子民将分享基督的形像（约翰一书3：1-2）。
The mourners
laughed at Jesus because they knew the girl was dead and that death was final.
But they failed to realize that Jesus is “the resurrection and the life” (John
11:25–26). Had He not raised the widow’s son from the dead? Did He not tell
John the Baptist that the dead were being raised (Luke 7:22)? Apparently the
mourners did not believe these reports and thought Jesus was a fool.
雇用的哀悼者嘲笑耶稣, 因为他们知道女孩死了，而死亡是终點。但他们没有意识到耶稣是“复活和生命”（约翰福音11：25-26）。祂不是把寡妇的儿子从死里复活了吗？祂没有告诉施洗约翰，死者正要復活吗？（路加福音7:22）显然，哀悼者并不相信这些信息，并认为耶稣是个呆子。
So He put them all
out! This situation was much too tender and special for Him to allow dozens of
unbelieving spectators to watch. He took the parents and three of His
disciples, Peter, James, and John, and together they entered the room where the
little girl lay dead.
因此耶穌把他们全部趕出去！这种境况对于祂来说是过分的温柔和特殊，以致使数十个不信者不得观看。祂只带着女孩父母和祂的三个门徒彼得，雅各和约翰，一起进入了小女孩躺下的房间。
He took her by the
hand and spoke in Aramaic, “Talitha cumi! Little girl, arise!” (Peter would one
day say, “Tabitha cumi!”—Acts 9:40.) This was not a magic formula but a word
of command from the Lord of life and death (Rev. 1:17–18). Her spirit returned
to her body and she arose and began to walk around the room! Jesus told them to
give her something to eat, for it is likely that during her illness she had
eaten little or nothing. Jesus also instructed them not to spread the news, but
still the word got around (Matt. 9:26).
Resurrection is a
picture of the way Jesus Christ saves lost sinners and raises them from
spiritual death (John 5:24; Eph. 2:1–10). The Gospels record three such
resurrections, though Jesus probably performed more. In each instance, the
person raised gave evidence of life. The widow’s son began to speak (Luke 7:15),
Jairus’s daughter walked and ate food, and Lazarus was loosed from the grave clothes (John 11:44). When a lost sinner is
raised from the dead, you can tell it by his speech, his walk, his appetite,
and his “change of clothes” (Col. 3:1ff.). You cannot hide life!
复活是耶稣基督拯救喪失的罪人方法的形象，把他们从靈裡的死亡中拯救出来（约翰福音5:24;弗2：1-10）。四福音书记录了三次有關耶穌行复活的事，尽管耶稣可能作得更多。但每一次被拯救復活的人都提供了生命的活活的证据。寡妇的儿子开始说话（路加福音7:15），耶鲁的女儿走路且吃饭，拉撒路从坟墓里走出來（约翰福音11:44）。当喪失的罪人从死里复活时，你可以通过他的讲话，走路，胃口和他的“衣服换衣”告訴他活著（西3：1ff）。你無法隱瞞這生命!
Peter, James, and
John accompanied Jesus on three special occasions, and this was the first. The
second was on the Mount of Transfiguration (Luke 9:28ff.), and the third was in
the garden of Gethsemane (Mark 14:33ff.). Campbell Morgan has pointed out that
each of these events has something to do with death and that the three
disciples learned from these experiences some valuable lessons about Jesus and
death.
彼得，雅各和约翰在三次特殊场合陪伴耶稣，这是第一次。第二次是耶穌在山上变像（路9：28ff），第三次是在客西马尼园（马可福音14：33綜合比較）。坎贝尔 . 摩根指出，这三次事件都与死亡有关，三名门徒从这些经历中学到了一些有关于耶稣和死亡的宝贵经验。
In the home of
Jairus, they learned that Jesus is victorious over death. On the Mount of
Transfiguration, they discovered that He would be glorified in His death, and
in the garden , they saw that He was surrendered to death. James was the first
of the Twelve to die (Acts 12:1–2), John the last to die, and Peter’s death was
predicted by Jesus (John 21:18–19; 2 Peter 1:13–21). All three men needed these
lessons, and we need them today.
在耶鲁家中，他们學到耶稣能胜过死亡。在山上变像時，他们发现祂在祂的死亡中会得到荣耀，最後在花园里，他们看到祂向死亡投降。雅各是十二使徒中最先死的使徒（徒十二1-2），约翰是最后死的使徒，彼得的死是耶稣所预言的（约翰福音21：18-19;彼得后书1：13-21）。三位使徒都需要該教训，今天我们也需要它们。
謝謝主, 完成第七課. 5/30/18 4:50 pmHAPTER Nine Luke 22:1–38 IN
THE UPPER ROOM
勇往直前第九課 路加福音22：1-38
在角樓上
Jesus
had “steadfastly set his face to go to Jerusalem” (Luke 9:51), knowing full
well what would happen to Him there, and now those events were about to occur.
They were appointments, not accidents, for they had been determined by the
Father and written centuries ago in the Old Testament Scriptures (Luke
24:26–27). We cannot but admire our Savior and love Him more as we see Him
courageously enter into this time of suffering and eventual death. We must
remember that He did it for us.
耶稣“坚定不移地去耶路撒冷”（路加福音9:51），祂完全清楚在那里会发生什么事，这些事件现在即将发生。他们是约会，而不是意外，因为他们是由天父决定的，并且在几个世纪前在旧约圣经中写成（路加福音24：26-27）。当我们看到耶穌勇敢地进入这痛苦和最终死亡的时間，不得不钦佩我们的救主并更爱祂。但必须记住，祂是为我们做的。
The
Passover supper in the Upper Room gives us the focus for our present study.
角樓上的逾越节晚餐供我们目前研究的重点。
1. Before the Supper: Preparation (22:1–13)
1. 逾越节晚餐前：准备（22：1-13）
Passover,
Pentecost, and Tabernacles were the three most important feasts on the Jewish
calendar (Lev. 23), and all the Jewish men were expected to go to Jerusalem
each year to celebrate (Deut. 16:16). The Feast of Passover commemorated the
deliverance of Israel from Egypt, and it was a time for both remembering and
rejoicing (Ex. 11—12). Thousands of excited pilgrims crowded in and around
Jerusalem during that week, causing the Romans to always be nervous about
possible uprisings. Passover had strong political overtones, and it was the
ideal time for some would-be messiah to attempt to overthrow Rome. This
explains why King Herod and Pontius Pilate, the Roman governor, were in Jerusalem
instead of being at Tiberius and Caesarea respectively. They wanted to help
keep the peace.
逾越节，五旬节和住棚节是犹太历法上最重要的三个节日（利未记23章），所有的犹太人都应该每年去耶路撒冷庆祝（申命记16:16）。逾越节盛宴是纪念以色列出从埃及得救，是值得记忆和喜乐的时刻（出埃及记11-12）。在那个星期，成千上万的兴奋朝圣者拥挤在耶路撒冷及其四周，总是导致罗马人对可能的起义感到紧张。逾越节有强烈的政治色彩，这是弥赛亚可能來到的理想时间，企图推翻罗马。这就解释了为什么希律王和罗马总督彼拉多都在耶路撒冷, 而不是在提比略和該撒利亚。他们試圖维持和平。
The
religious leaders prepared for a crime (vv. 1–6). It is incredible that these
men perpetrated history’s greatest crime during Israel’s holiest festival.
During Passover, the Jews were expected to remove all leaven (yeast) from their
houses (Ex. 12:15) as a reminder that their ancestors left Egypt in haste and
had to eat unleavened bread. Jesus had warned His disciples about the “leaven
of the Pharisees, which is hypocrisy” (Luke 12:1; also see Matt. 16:6; 1 Cor.
5:1–8), and now we see this hypocrisy at work.
宗教领袖准备去犯罪（1-6节）。令人难以置信，这些人在以色列最神圣的节日期间企圖犯下历史上最严重的罪行。在逾越节期间，犹太人应该从他们的房屋中除去所有發酵菌（酵母）（出埃及记12:15），是提醒他们紀念祖先匆匆离开埃及，不得不吃无酵饼。耶稣已经警告祂的门徒“法利赛人的酵，是虚伪的”（路加福音12：1;也见马太福音16：6;哥林多前書5：1-8），现在我们看到这种虚伪在起作用。
The
religious leaders had cleansed their homes but not their hearts (see Matt.
23:25–28). For a long time now, they had wanted to arrest Jesus and get Him out
of the way, but they had not been able to work out a safe plan that would
protect them from the people. Judas solved their problem for them. He
guaranteed to deliver Jesus to them privately so there would be no uproar from
the people. The last thing the Jewish Sanhedrin wanted was a messianic uprising
at Passover season (see Luke 19:11).
宗教领袖们已经洁净了他们的家园, 但没有潔淨他们的心灵（见马太福音23：25-28）。很长一段时间以来，他们一直想要逮捕耶稣, 并让祂离开，但是他们无法找到安全的策略来保护他们自己免受人民的伤害。犹大为他们解决了问题。他保证私下将耶稣交给他们，这样人们就不会起哄。犹太公会想要做的最后一件事, 是在逾越节季节的弥赛亚式的起义（见路加福音19:11）。
Judas
was motivated and energized by Satan (John 13:2, 27), for he never was a true
believer in Jesus Christ. His sins had never been cleansed by the Lord (John
13:10–11), and he had never believed and received eternal life (John 6:64–71).
Yet none of the other apostles had the least suspicion that Judas was a
traitor. We have every reason to believe that Judas had been given the same
authority as the other men and that he had preached the same message and
performed the same miracles. It shows how close a person can come to God’s
kingdom and still be lost (Matt. 7:21–29).
犹大受撒但的誘惑和激励（约翰福音13：2,27），因为他从未真正相信耶稣基督。他的罪从来没有被主清洗过（约翰福音13：10-11），他从未相信耶穌, 也未得永生（约翰福音6：64-71）。然而，其他的使徒都没有怀疑犹大是叛徒。我们完全有理由相信，犹大与其他人一样享有同样的权柄，并且他传播了同样的信息并且行了同样的神迹。它表明一个人与上帝的国度這麼接近, 但仍然會喪失（马太福音7：21-29）。
Why did
Judas betray the Lord Jesus? We know that he was a thief (John 12:4–6) and that
money played a part in his terrible deed. But thirty pieces of silver was not a
large payment for such a great crime, and there had to be something more
involved. It is possible that Judas saw in Jesus the salvation of the Jewish
nation and, therefore, he followed Him because he hoped to hold an office in
the kingdom. Keep in mind that the Twelve often argued over who was the
greatest in the kingdom, and Judas, the treasurer, surely participated in those
important discussions.
为什么犹大會背叛主耶稣？我们知道他是小偷（约翰福音12：4-6），这笔钱在他可怕的行为中发挥了作用。三十块白银不是這麼大的罪行的代價，它必须有更多的事参与。犹大有可能在耶稣身上看到了犹太民族的救赎，因此他跟随了祂，因为他希望在王国中任职。请记住，十二門徒经常争论谁是国度中最大的人，管财务的犹太，肯定参与了那些重要的爭大的讨论。
When
Judas understood that Jesus would not establish the kingdom but rather would surrender
to the authorities, he turned against Him in bitter retaliation. The “leaven”
in his life grew quietly and secretly until it produced “malice and wickedness”
(1 Cor. 5:6–8). When you cooperate with Satan, you pay dearly, and Judas ended
up destroying himself (Matt. 27:3–5). Satan is a liar and a murderer (John 8:44), and he reproduced himself
perfectly in Judas.
Jesus prepared for the Passover (vv. 7–13). The way
our Lord arranged for the Passover feast indicates that He knew there were
plots afoot. Until the disciples arrived at the Upper Room, only Jesus and
Peter and John had known where the feast would be held. Had Judas known, he
might have been tempted to inform the authorities.
耶稣为逾越节做准备（第7-13节）。我们的主安排逾越节的方式表明祂已知道有阴谋正在进行。在门徒到达角樓之前，只有耶稣，彼得和约翰知道宴会的举办地点。如果犹大知道，他可能会被诱惑而去通知当局。
Peter and John would have no trouble locating the
man with the water pitcher, because men rarely carried pitchers of water. This
was the task of the women. Like the men who owned the ass and colt (Luke
19:28–34), this anonymous man was a disciple of Jesus who made his house
available to the Master for His last Passover.
彼得和约翰可以毫不费力地找到带水壶的人，因为男人很少带水壶。这是妇女的任务。就像那些拥有驴和小马的人一样（路加福音19：28-34），这匿名的人是耶稣的门徒，他將房子提供给他老师，供祂慶祝最后的逾越节使用。
Peter and John would purchase an approved lamb and
take it to the temple to be slain. Then they would take the lamb and the other
elements of the supper to the house where they planned to meet, and there the
lamb would be roasted. The table would be furnished with wine, unleavened
bread, and the paste of bitter herbs that reminded the Jews of their long and
bitter bondage in Egypt (see Ex. 12:1–28).
彼得和约翰可能会买檢驗過的羊羔，带到聖殿去宰杀。然后他们会把羊肉和晚餐的其他食品带到他们預先计划的樓角上，在那里烤羊羔。桌子上摆放着葡萄酒，无酵饼和提醒他们的袓先在埃及长期和痛苦的束缚的苦涩的香草膏（见出埃及记12：1-28）。
There is a chronological question here that must be
addressed or it will appear that the gospel writers are contradicting each
other. According to John 18:28, the Jewish leaders had not yet eaten the
Passover, and the day Jesus was tried and condemned was “the preparation of the
Passover” (John 19:14). But our Lord and His disciples had already eaten the
Passover!
这里有按时序排列的问题必须討論，看起来福音书作者彼此或許有矛盾。根据约翰福音18:28的記載，犹太领袖还没有吃过逾越节，耶稣被审判和被定罪的那天是“逾越节的准备”（约翰福音19:14）。但在這裡我们的主和祂的门徒已经吃过逾越节的筵席！
In their excellent Harmony of the Gospels (Harper
& Row), Robert Thomas and Stanley Gundry suggest a possible solution to the
dilemma (pp. 320–23). The Jews at that
time reckoned days in one of two ways: from sunset to sunset or from sunrise to
sunrise. The first approach was traditionally Jewish (Gen. 1:5), while the
second was Roman, though it had biblical precedent (see Gen. 8:22).
罗伯特·托马斯和斯坦利·亨德在他们出色的福音书（Harper＆Row）中提出了解决衝突的可能方案（320至323頁）。当时的犹太人用两种方式估算天數： 从日落到日落或从日出到日出。前一种方法是犹太人传统上用（创世纪1：5），而後者是罗马人用，它有圣经的先例顯示（见创8:22）。
If Matthew, Mark, and Luke used the Jewish
reckoning, and John the Roman, then there is no contradiction. There was an
“overlapping” of days that permitted both groups to celebrate on the same date
but a different day. The temple priests permitted the Jews to bring their lambs
for sacrifice either the earlier or the later time. Apparently the Jewish
leaders followed the Roman form of reckoning (John 18:28), while Jesus and the
disciples followed the Jewish form. Our Lord was crucified on Passover at the
time when the lambs were being slain, becoming a fulfillment of Old Testament
type.
如果马太，马可和路加使用犹太人的计算方式和约翰使用罗马方法，那么就没有矛盾。有“重叠”的日子，允许两个团体在同一天庆祝，但是不同的一天。聖殿祭司允许犹太人在早些或晚些时候带他们的羔羊來作献祭。显然，犹太领袖遵循罗马的計算天數的方式（约翰福音18:28），而耶稣和门徒则遵循犹太人的傳統方式。在羔羊被杀的时候，我们的主在逾越节被钉在十字架上，旧约的預言实现了。
2. During
the Supper: Revelation (22:14–16, 21–38)
2. 晚餐期间：启示（22：14-16, 21-38）
The disciples did not know what to expect as they
met in the Upper Room, but it turned out to be an evening of painful
revelation. Jesus, the Host of the supper, met them with the traditional kiss
of peace (He kissed Judas!), and then the men reclined around the table, Judas
at our Lord’s left and John at His right (John 13:23).
门徒们不知道他们在角樓上会发生什么，但事实证明这是痛苦的启示之夜。耶稣，逾越節晚餐的主人，用传统的和平之吻（祂亲吻犹大！）来迎接他们，然后那些人围坐在桌子旁边，犹大在我们的主的左边，约翰在祂的右边（约翰福音13:23）。
Jesus revealed His love (vv. 14–16). He did this by
what He said and by what He did. He told His friends that He had a great desire
to share this last Passover with them before He suffered. Passover commemorated
the Exodus of Israel from Egypt centuries before, but He would accomplish a
greater “exodus” on the cross. He would purchase redemption from sin for a
world of lost sinners (Luke 9:31).
耶稣启示了祂的爱（14-16节）。這樣的做是為了兌現祂所说的和祂所做的。耶穌告诉祂的朋友们，祂非常渴望在遭受苦難之前与他们分享最后的逾越节晚餐。數世纪以来，逾越节是用來纪念以色列人出埃及，但祂将在十字架上实现更大的“出埃及记”。祂会以死的代價救贖世上喪失的罪人（路加福音9:31）。
Then He arose, girded Himself with a towel, and
washed the disciples’ feet, including Judas’ (John 13:1–20). Later that
evening, the Twelve would argue over which of them was the greatest, so this
lesson on humility and service did not penetrate their hearts. Perhaps Peter
had this scene in mind when years later he admonished his readers to “be
clothed with humility” (1 Peter 5:5; and see Phil. 2:1–11).
然后耶穌站起来，用毛巾束腰，洗门徒的脚，包括犹大（约翰福音13：1-20）。那天很晚的时候，十二個人在争论誰是最大的，所以关于谦卑服事的这功课, 并没有渗透到他们心中。也许彼得在多年之后记住了这情景，他告诫他的读者要“地穿上谦卑的外袍”（彼得前书5：5;见腓立比书2：1-11）。
Our Lord’s words in Luke 22:16 indicate that there
would be no more Passover on God’s calendar. The next feast would be the great
“kingdom feast” when He would return to establish His rule on earth (Luke
22:28–30; 13:24–30; Matt. 8:11–12). He saw beyond the suffering to the glory,
beyond the cross to the crown, and in His love, He reached out to include His
friends.
我们的主在路加福音22:16中所说的话, 表明在上帝的历法上, 不再有逾越节。接下来的盛宴将是伟大的“国度盛宴”，那是当祂再來地上建立祂的國度时（路加福音22：28-30; 13：24-30;马太福音8：11-12）。祂看到了超越痛苦的荣耀，超越了十字架得到的冠冕，并且在祂的爱中，祂伸出手来握所有祂的朋友。
Jesus revealed the presence of treachery (vv.
21–23). He had already hinted to His disciples that one of their number was not
truly with Him (John 6:66–71), but now He openly spoke about a traitor in their
midst. However, He did not do this just for the sake of the disciples, but more
for the sake of Judas. Jesus had kissed Judas and washed his feet, and now He
was giving Judas another opportunity to repent. It is most significant that
Jesus did not openly identify Judas as the traitor but protected him until the
very end.
耶稣揭露了出賣的事實（第21-23节）。祂已向门徒暗示，他们中間有一人并非真正与祂一體（约翰福音6：66-71），但现在祂公开谈论他们中间的叛徒。然而，祂并不是为了门徒而这样做，却是为了犹大的缘故。耶稣曾亲吻犹大并洗他的脚，现在祂又给犹大再次悔改的机会。最重要的是，耶稣没有公开认定犹大是叛徒，而是一直保护他到最后。
If Jesus knew that Judas would betray Him, why did
He choose him in the first place? And, if somebody had to betray the Lord, why
condemn Judas? After all, he simply did God’s will and fulfilled the Old
Testament prophecy (see Ps. 41:9; 55:12–14; compare Ps. 69:25 and 109:8 with
Acts 1:15–20).
如果耶稣知道犹大会背叛祂，祂为什么一开始就选择他呢？而且，如果有人不得不背叛主，为什么還要谴责犹大呢？毕竟，祂只是按照上帝的旨意完成了旧约的预言（参见诗篇41：9; 55：12-14;比较诗篇69:25和109：8与使徒行传1：15-20）。
Before He chose His twelve apostles, Jesus spent a
whole night in prayer (Luke 6:12–16), so we must believe that it was the
Father’s will that Judas be among them (John 8:29). But the selection of Judas
did not seal his fate; rather, it gave him opportunity to watch the Lord Jesus
closely, believe, and be saved. God in His sovereignty had determined that His
Son would be betrayed by a friend, but divine foreknowledge does not destroy
human responsibility or accountability. Judas made each decision freely and
would be judged accordingly, even though he still fulfilled the decree of God
(Acts 2:23).
在耶稣选择十二使徒之前，祂祷告了整整一夜（路加福音6：12-16），所以我们必须相信这是天父的旨意要犹大在其中（约翰福音8:29）。但选择犹大并没有決定他的命运; 相反，它给了他机会密切观察主耶稣，相信祂可以得救。上帝的主权决定祂的儿子会被朋友出卖，但神圣的预知不会破坏人的责任或信實。即使猶大仍然履行了上帝的命令, 犹大自由地做出了每一项决定，他也会照他作出相应的得到應該的審判（使徒行传2:23）。
The fact that the disciples were puzzled by this
strange announcement reveals that they did not know Judas’ true character,
their own hearts (“Which of us could do such a terrible thing?”), or the
prophecies in the psalms. Nor did they remember the Lord’s statements that He
would be betrayed into the hands of the enemy (Matt. 17:22; 20:18). If Peter
had fully understood what was happening, he might have used his sword on Judas!
门徒被这奇怪的宣告困惑的這事实，說明他们不知道犹大的真实性格，或他们自己的心（“我们中哪一个會做出这样可怕的事？”）或诗篇中的预言。他们也忘记主的話，说祂会被出卖到敌人的手里（太17:22; 20:18）。若彼得完全明白要发生了什么事情，他可能会用他的剑殺犹大！
Much about Judas
remains a mystery to us, and we must not speculate too much. Judas is certainly
a witness to the sinlessness of Jesus Christ, for if anybody could have given
witness against Him, it was Judas. However, the authorities had to find false
witnesses in order to build their case against Jesus. Judas admitted that he
had “betrayed innocent blood” (Matt. 27:4).
关于犹大的问题对我们来说仍然是个谜，我们绝不能揣测太多。犹大无疑是耶稣基督无罪的见证人，因为如果任何人能够证明祂是对的，那就是犹大。但是，当局必须找到虚假的证人才能建立起控告耶稣的案件。犹大承认他“出賣了无辜的血”（太27：4）。
At this
point, Judas left the Upper Room to go to the religious leaders and get ready
for the arrest of Jesus in the garden. Judas went out “and
it was night” (John 13:30), for he was obeying the prince of darkness (Luke
22:53). Alas, for Judas, it is still night and always will be night!
此时，犹大离开了角樓去找宗教领袖，准备在花园里逮捕耶稣。犹大出去了“是晚上” （约翰福音13:30）因为他服从黑暗之君（路加福音22:53）。唉，对于犹大来说，那仍然是夜晚，而且永遠是晚上！
Jesus revealed the disciples’ worldliness (vv.
24–30). This was not the first time the disciples had committed this sin (Matt.
20:20–28; Mark 9:33–37; Luke 9:46–48), but in the light of what their Lord had
said and done that evening, this latest exhibition was inexcusable. Perhaps the
argument grew out of their speculating over who would betray Him, or there may
have been some jealousy over the way they had been seated at the table. When
you are interested in promoting yourself, it doesn’t take much to start an argument.
耶稣启示门徒的屬世的想法（24-30节）。这不是门徒首次犯这罪（马太福音20：20-28;马可福音9：33-37;路加福音9：46-48），但是根据他们的主在当晚所说的和所做的事情，这最後一次的犯罪是不可原谅。也许是因为他们猜测谁会背叛祂，或者嫉妒誰坐在桌上的的位置。当你有兴趣要提升自己时，争论是必然的。
Jesus
had to explain that they were thinking like the unsaved Gentiles and not like
God’s children. The Romans in particular vied for honors
and did all they could, legally and illegally, to win promotion and
recognition, but they are not the examples for us to follow. As in all things,
Jesus is our example, and He has completely reversed the measure of true
greatness.
耶稣必須說明, 他们的思考像未得救的外邦人一样，不像上帝的儿女。特别是罗马人為争夺荣誉，不擇手段，合法地和非法地赢得晋升和认可，但這不是我们要遵循的榜樣。正如所有事的顯示，耶稣才是我们的榜样，祂訂定的标准, 完全否定了屬世的真正伟大。
True greatness means to be like Jesus, and that
means being a servant to others. A servant does not argue over who is the
greatest, because he knows that he is the least, and he accepts this from the
hand of God. Since all Christians are to be servants, there is no reason for us
to compete with one another for honors and recognition. It is too bad that this
competitive spirit is so strong in the church today as people promote
themselves and their ministries as “the greatest.”
真正的伟大是要像耶稣一样，是要成为别人的仆人。仆人是不會争论谁是最大，因为他知道他是最不重要的，他从上帝的手中接受了这工作。既然所有的基督徒都是仆人，我们就没有理由相互竞争來获得荣誉和他人的认可。今天教会中竞争的事如此强烈，以至于人把自己和他们的事工宣传为“最伟大的事”，这太糟糕了。
Jesus closed this lesson on servanthood by
reminding them of their future reward in the kingdom (Luke 22:28–30). In spite
of their weaknesses and failures, the disciples had stood by Jesus during His
earthly ministry, and God would honor them for their faithfulness. We should
not mind being servants today, for we shall sit on thrones in the future
kingdom! For that matter, our faithful service today is preparing us for the
rewards we shall receive. Jesus has set the example: first the cross, then the
crown.
耶稣使用将来在国度中得到的报酬來提醒他们，並结束了有关仆人的这功课（路加福音22：28-30）。尽管他们有弱点和會失败，门徒依賴耶稣在地上作祂的事工，上帝肯定会尊重他们的忠心。今天应该不介意做仆人，因为我们將坐在祂未来的国度的宝座上！因此之故, 今天的忠心事奉, 正是做好准备为我们将來获得賞賜。耶稣树立了榜样：首先是十字架，然后才是冠冕。
Jesus revealed Peter’s denial (vv. 31–38). It is
interesting that this word of warning followed the dispute over who was the
greatest! Imagine how the disciples must have felt when they heard that not
only would one of their number betray Him, but that their spokesman and leader
would publicly deny Him! If a strong man like Peter was going to fail the Lord,
what hope was there for the rest of them?
耶稣揭示彼得的不认祂（第31-38节）。有趣的是，这警告的话緊跟着争论谁為大的後面！試想想，当门徒们听到他们中不仅僅有人背叛祂，而且他们的发言和领导人還会公开的不认祂时，就一定会非常困惑！如果像彼得这样的堅强的人還會羞辱主，那麼对其餘的人還有什么希望呢？
The word you in Luke 22:31 is plural; Satan asked
to have all the disciples so he might sift them like wheat. These men had been
with Jesus in His trials (Luke 22:28), and He would not forsake them in their
trials. This was both a warning and an encouragement to Peter and the other
men, and our Lord’s prayers were answered. Peter’s courage failed but not his
faith; he was restored to fellowship with Christ and was greatly used to
strengthen God’s people.
在路加福音22:31中所寫的 “門徒”是复数; 撒但所要求的是所有的门徒，所以牠可以像篩小麦一样筛选他们。門徒在审判中与耶稣在一起（路加福音22:28），并且祂不会在审判中抛弃他们。这既是对彼得和其他門徒的警告和鼓励，也是對我们主的祈祷得到了应驗。彼得只是軟弱，但他的信心却堅定; 當他恢复了与基督的交通後，他就要再次被使用來堅定加强上帝的子民。
Peter’s self-confident boasting is a warning to us
that none of us really knows his own heart (Jer. 17:9) and that we can fail in
the point of our greatest strength. Abraham’s greatest strength was his faith,
and yet his faith failed him when he went down to Egypt and lied about Sarah
(Gen. 12:10—13:4). Moses’ strength was in his meekness (Num. 12:3), yet he lost
his temper, spoke rashly with his lips, and was not allowed to enter Canaan
(Num. 20). Peter was a brave man, but his courage failed him and he denied his
Lord three times. “Therefore let him who thinks he stands take heed lest he
fall” (1 Cor. 10:12 nkjv).
彼得的自信誇大是對我们的警告，沒有人真正了解自己的心（耶利米书17：9），并且在我们最大的能力上也會有時失败。亚伯拉罕的信心是他最大的能力，但当他下到埃及, 為自己的安全對撒拉的身份而撒谎时，他的信心就軟弱了（创世记12：10-13：4）。摩西的能力在于他的温柔（民数记12：3），但他发脾气，說轻率的话，就不溫柔了, 上帝不允许他进入迦南（民数记20）。彼得是勇敢的人，但他在勇气上軟弱, 使他失败了，他三次不认他的主。 “所以，自己以為站得穩的, 要谨慎，以免跌倒”（哥林多前书10:12 新欽定版）。
The word converted in Luke 22:32 means “turned
around.” Peter was already a saved man, but he would soon start going in the
wrong direction and would have to be turned around. He would not lose the gift
of eternal life, but he would disobey the Lord and jeopardize his discipleship.
Actually, all of the disciples would forsake Jesus, but Peter would also deny
Him. It is a humbling lesson for all of us.
在路加福音22:32中所说 “转过身来” 是悔改。彼得已经是得救的人，但他很快的开始朝错误的方向前进，所以需要立刻悔改。他不会失去永生的恩赐，但他会否認主，并损害他的门徒身份。实际上，所有的门徒都会離弃耶稣，但彼得也会離開祂。对我们所有人来说, 都是羞辱的教训。
Our
Lord’s counsel in Luke 22:35–38 was not fully understood by the disciples,
because they interpreted what He said quite literally. Peter’s use of the sword in the garden is evidence of this (Luke
22:49–51). The point He was making was this: “You are now moving into a whole
new situation. If they arrest Me, they will one day arrest you. If they treat
Me like a common criminal (Isa. 53:12), they will do the same to you; so, be
prepared!”
门徒并没有完全理解我们的主在路加福音22：35-38中所說的忠告，因为他们完全按照字面意思來解释祂所说的话。彼得在客西馬尼园中使用剑就是明证（路加福音22：49-51）。祂要提出的观点是：“你們现正在全新的境況中。如果他们逮捕我，有一天也会逮捕你們。如果他们像对待普通罪犯似的對待我（以赛亚书53:12），也会这样對对你們; 所以，做好准备！“
During their ministry with Jesus, the disciples had
been sent out with special authority, and they were treated with respect and
appreciation (Luke 9:1ff.; 10:1ff.). At that time, Jesus was still a very
popular rabbi, and the authorities were not able to attack His disciples. But
now “his hour had come” and the situation would change radically. Today, God’s
people are aliens in enemy territory, and we must use our faith and sanctified
common sense as we serve the Lord. This is a good warning to zealous people who
foolishly get themselves into tight spots and then expect God to perform miracles
for them. The apostle Paul knew how to use the “sword” of human government to
protect him and the gospel (Acts 16:35–40; 21:37–40; 25:11; Rom. 13).
在与耶稣一起传道期间，门徒在被派出時, 祂賜給特别的权柄，他们受到了尊重和禮遇（路加福音9：1對照比較; 10：1對照比較）。那时，耶稣仍然是非常受欢迎的拉比，当局无法攻击祂的门徒。但现在“祂的时刻到了”，情况发生根本变化。今天，上帝的子民是在敌人领土上的移民，在我们为主服务时，我们必须运用我们的信心和圣洁的常识。对于那些愚蠢地让自己陷入困境的人, 然后期望上帝为他们行神迹的热心人来说，这是很好的警告。使徒保罗知道如何使用人的政府的“剑”(公民權)来保护他和福音（使徒行传16：35-40; 21：37-40; 25:11;罗马书13章）。
Their words, “Here are two swords!” must have
grieved the Lord, for they indicated that the disciples had missed the meaning
of His words. Did they think that He needed their protection or that He would
now overthrow Rome and establish the kingdom? “It is enough!” means “Don’t say
anything more about the matter” (Deut. 3:26). His kingdom does not advance by
means of men’s swords (John 18:36–37) but by the power of God’s truth, the Word
of God that is sharper than any human sword (Eph. 6:17; Heb. 4:12).
他们的话，“这里有两把剑！”一定使主感到悲伤，因为這表示门徒會错了耶穌话的含义。是否他们认为耶穌需要他们的保护，或者祂现在会推翻罗马并建立国度？ “这就足够了！”意思是“不要再提这件事”（申命记3:26）。祂的国度不需借着人的刀剑去建立（约翰福音18：36-37），而是借着上帝真理的能力，上帝之道比任何人类剑更尖锐（以弗所书6:17;希伯来书4:12） 。
3. After
the Supper: Commemoration (22:17–20)
3. 逾越節晚餐后：纪念（22：17-20）
It was when the Passover meal was drawing to a
close (Matt. 26:25; Luke 22:20) that Jesus instituted the ordinance that the
church calls “the Communion” (1 Cor. 10:16), or “the Lord’s Supper” (1 Cor.
11:20), or “the Eucharist,” from the Greek word that means “to give thanks.”
当逾越节的晚餐即将结束时（马太福音26:25;路加福音22:20），耶稣制定了教会称之为“圣餐”（林前10:16）或“主的晚餐”的条例。 “（哥林多前书11:20），或 “圣体圣事”，這希腊语的意思是 “表示感谢”。
The Passover feast opened with a prayer of
thanksgiving, followed by the drinking of the first of four cups of wine. (The
wine was diluted with water and was not intoxicating.)
逾越节的盛宴以感恩的祈祷开始，然后喝四杯葡萄酒中的第一杯。 （葡萄酒用水稀释，不會使人醉。）
Next they ate the bitter herbs and sang Psalms
113—114. Then they drank the second cup of wine and began eating the lamb and
the unleavened bread. After drinking the third cup of wine, they sang Psalms
115—118, and then the fourth cup was passed among them. It is likely that it
was this fourth cups of wine, Jesus instituted the Supper.
接下来他们吃了苦涩的草药，并唱诗篇113-114。然后他们喝了第二杯酒，开始吃羊肉和无酵饼。在喝第三杯葡萄酒后，他们唱了诗篇115-118，然后喝第四杯時, 杯在他们中间传递。可能是在第四杯葡萄酒時，耶稣设立了晚餐。
Paul
gave the order of the Supper in 1 Corinthians 11:23–26. First, Jesus broke a
piece from the unleavened loaf, gave thanks, and shared it with the disciples,
saying that it represented His body, which was given for them. He then gave thanks for the cup and shared it, saying that it
represented His blood. It was a simple observance that used the basic elements
of a humble Jewish meal. Jesus sanctified the simple things of life and used
them to convey profound spiritual truths.
保罗在哥林多前书11：23-26訂定了聖餐的規矩。首先，耶稣撥開无酵饼，禱告感谢，并与祂的门徒分享，说它代表了祂的身体，这是為他们捨的。然后祂拿起杯來禱告感谢和分享其中的葡萄酒，说它代表祂的血。这是简单的守節日，使用了简陋的犹太餐的基本要素。耶稣使生活中的简单事物成圣，并用它们来传达深刻的属灵真理。
Jesus stated one of the purposes for the Supper:
“in remembrance of me” (1 Cor. 11:24–25). It is a memorial feast to remind the
believer that Jesus Christ gave His body and blood for the redemption of the
world. There is no suggestion in the accounts of the Supper that anything
“miraculous” took place when Jesus blessed the bread and the cup. The bread
remained bread and the wine remained wine, and the physical act of receiving
the elements did not do anything special to the eleven disciples. When we
partake, we identify ourselves with His body and blood (1 Cor. 10:16), but
there is no suggestion here that we receive His body and blood.
耶稣述说聖餐的目的之一：“為的是纪念我”（哥林多前书11：24-25）。这是纪念盛宴，提醒信徒, 耶稣基督为救赎他們而献出了祂的身体和血。在聖餐的陳述中没有任何暗示, 当耶稣祝福餅和杯的时侯沒有发生任何“奇迹”的事。餅仍是餅，葡萄酒仍然是葡萄酒，接受这些餅和杯時, 对這十二位门徒没有任何特殊的作用。当我们分享它們时，我们與祂的身体和血认同（哥林多前书10:16），但没有暗示我们接受祂的身体和血。
A second purpose for the supper is the proclaiming
of His death until He returns (1 Cor. 11:26). The Supper encourages us to look
back with love and adoration to what He did for us on the cross and to look
forward with hope and anticipation to His coming again. Since we must be careful
not to come to the Lord’s table with known sin in our lives, the Supper should
also be an occasion for looking within, examining our hearts, and confessing
our sins (1 Cor. 11:27–32).
聖餐的第二个目的是宣告耶穌的死，直到祂的再来（哥林多前书11:26）。聖餐鼓励我们以爱和崇拜來回顾祂在十字架上为我们所做的一切事，且希望和仰望期待着祂的再来。因此必须小心我们带着生活中已知的罪来到主的聖餐桌前，聖餐也应该是檢視我们裡面，审视我们內心，是认罪的机会（哥林多前书11：27-32）。
A third blessing from the Supper is the reminder of
the unity of the church: we are “one loaf’ (1 Cor. 10:17). It is “the Lord’s
Supper” and is not the exclusive property of any Christian denomination.
Whenever we share in the Supper, we are identifying with Christians everywhere
and are reminded of our obligation to “keep the unity of the Spirit in the bond
of peace” (Eph. 4:3).
聖餐的第三个祝福是提醒教会的统一：我们是“一體”（哥林多前书10:17）。是“主的聖餐”，并不是任何基督教派专有的。每当我们享用聖餐时，都在与各地的基督徒认同，并提醒我们“有义务保持在主裡的和平和统一”（以弗所书4：3）。
For us to receive a spiritual blessing from the
Supper, it takes more than mere physical participation. We must also be able to
“discern the body” (1 Cor. 11:29), that is, see the spiritual truths that are
inherent in the bread and the cup. This spiritual discernment comes through the
Spirit using the Word. The Holy Spirit makes all of this real to us as we wait
before the Lord at the table.
为了让我们从晚餐中获得精神上的祝福，它不仅仅是身体上的参与。我们也必须能够“辨别身体”（哥林多前书11:29），也就是说，看到餅和杯含有的属灵真理。这种属灵的辨别力来自使用圣经的圣灵。当我们在主面前等候时，圣灵使这一切成为现实。
Following the instituting of the Supper, Jesus
taught His disciples many of the basic truths they desperately needed to know
in order to have effective ministries in a hostile world (John 14—16). He
prayed for His disciples (John 17); then they sang a hymn and departed from the
Upper Room for the garden of Gethsemane. Judas knew they would go there and he
would have the arresting officers all prepared.
在追隨聖餐之條例后，耶稣教导祂的门徒许多他们迫切需要知道的基本真理，為要在充满敌意的世界中, 事工有效的進行（约翰福音14-16）。耶穌为他的门徒祷告（约翰福音17章）; 然后他们唱了一首赞美诗，离开了角樓，去了客西马尼园。犹大知道他们会去那里，他会让逮捕的官员都准备好了。
As you review this passage, you cannot help but be
impressed with the calmness and courage of the Savior. It is He who is in
control, not Satan or Judas or the Sanhedrin. It is
He who encourages the apostles! And He is able even
to sing a hymn before He goes out to die on a cross! Isaac Watts has best
expressed what our response should be:
当你回顾这段经文时，你會不禁的对救主的平静和勇气的崇敬。是祂仍然撐權，而不是撒旦或犹大或公会。鼓励使徒的是耶穌！在祂出去要死在十字架上之前，祂甚至可以唱赞美诗！以撒 . 瓦特( Isaac Watts)最能表达我们的回应：
Love so amazing, so divine, Demands my soul, my
life, my all.
爱這樣的奇妙，如此的神圣，需要我的灵魂，我的生命，我的全部。
