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若不悔改都要滅亡

13 就在那時候,有幾個在那裡的人,把加利利人的事告訴耶穌,就是彼拉多把他們的血和他們的祭物攙在一起的事。 他回答:“你們以為這些加利利人比其他的加利利人更有罪,才這樣受害嗎? 不是的,我告訴你們,你們若不悔改,都要這樣滅亡。 你們以為從前西羅亞樓倒塌的時候,壓死的那十八個人,比一切在耶路撒冷的居民更有罪嗎? 不是的,我告訴你們,你們若不悔改,也都要這樣滅亡。”

不結果的無花果樹

耶穌講了這樣一個比喻:“有一個人把一棵無花果樹栽在自己的葡萄園裡。他來到樹那裡找果子,卻找不到。 他對管園的說:‘你看,這三年,我來到這棵無花果樹那裡找果子,卻找不到,把它砍了吧!何必白佔地土呢?’ 管園的說:‘主人,今年且留著它,等我把周圍的泥土挖鬆,加上肥料; 以後結果子就罷,不然,再把它砍了。’”

在安息日治好病人

10 安息日的時候,耶穌在會堂裡教導人。 11 有一個女人被邪靈附著,病了十八年,彎腰曲背,完全直不起來。 12 耶穌看見了,就叫她過來,對她說:“婦人,你脫離這疾病了。” 13 耶穌用雙手按在她身上,她立刻直起腰來,頌讚 神。 14 會堂的主管,因為耶穌在安息日治病,就氣忿忿地對群眾說:“有六天是應當作工的,你們可以在這六天裡來求醫,但在安息日卻不可以。” 15 主說:“偽君子啊,你們哪一個人在安息日,不從槽那裡解開牛、驢,牽去喝水呢? 16 何況這個女人是亞伯拉罕的後裔,已經被撒但捆綁了十八年,不應當在安息日解開她的捆綁嗎?” 17 他說完了這些話,那些與他為敵的人都慚愧;群眾卻都因他所行一切榮耀的事歡喜。

芥菜種和麵酵的比喻(A)

18 耶穌說:“ 神的國好像甚麼呢?我要把它比作甚麼呢? 19 它好像一粒芥菜種,人拿去種在自己的園子裡。它長大了,成為一棵樹,甚至天空的飛鳥也在它的枝頭搭窩。” 20 他又說:“我要把 神的國比作甚麼呢? 21 它好像麵酵,女人拿去放在三斗麵裡,直到全團發起來。”

當進窄門(B)

22 耶穌經過各城各鄉,往耶路撒冷去,沿途教導人。 23 有一個人問他:“主啊,是不是只有很少的人得救呢?”他對眾人說: 24 “你們應當竭力進窄門!我告訴你們,將來許多人要進去,卻是不能。 25 等到家主起來關上門,你們站在門外叩門說:‘主啊,給我們開門!’他要回答你們:‘我不知道你們是從哪裡來的。’ 26 那時,你們要說:‘我們在你面前吃過喝過,你也在我們街上教導過人。’ 27 他要說:‘我告訴你們,我不曉得你們是從哪裡來的;你們所有作惡的人,離開我去吧!’ 28 當你們看見亞伯拉罕、以撒、雅各和眾先知都在 神的國裡的時候,你們卻被趕到外面去,在那裡必要哀哭切齒。 29 從東從南,從西從北,將有人來,在 神的國裡吃飯。 30 在後的將要在前,在前的將要在後。”

為耶路撒冷歎息(C)

31 就在那時候,有幾個法利賽人來對耶穌說:“你離開這裡走吧!因為希律想要殺你。” 32 他說:“你們去告訴那個狐狸,今天明天我趕鬼醫病,第三天我的事就完成了。 33 然而,今天明天後天,我必須前行,因為先知不能在耶路撒冷以外喪命。 34 耶路撒冷啊,耶路撒冷,你殺害先知,又用石頭把奉派到你那裡的人打死。我多次想招聚你的兒女,好像母雞招聚小雞到翅膀底下,只是你們不願意。 35 你看,你們的家必成為荒場留給你們。我告訴你們,從今以後,你們一定見不到我,直等到你們說:‘奉主名來的,是應當稱頌的。’”

Chapter 13

A Call to Repentance.[a] At that time some people who were present there told him about the Galileans whose blood Pilate[b] had mingled with the blood of their sacrifices. He said to them in reply, “Do you think that because these Galileans suffered in this way they were greater sinners than all other Galileans?(A) By no means! But I tell you, if you do not repent,(B) you will all perish as they did! Or those eighteen people who were killed when the tower at Siloam fell on them[c]—do you think they were more guilty than everyone else who lived in Jerusalem? By no means! But I tell you, if you do not repent, you will all perish as they did!”

The Parable of the Barren Fig Tree.[d] (C)And he told them this parable: “There once was a person who had a fig tree planted in his orchard, and when he came in search of fruit on it but found none, he said to the gardener, ‘For three years now I have come in search of fruit on this fig tree but have found none. [So] cut it down. Why should it exhaust the soil?’ He said to him in reply, ‘Sir, leave it for this year also, and I shall cultivate the ground around it and fertilize it; it may bear fruit in the future. If not you can cut it down.’”

Cure of a Crippled Woman on the Sabbath.[e] 10 He was teaching in a synagogue on the sabbath. 11 And a woman was there who for eighteen years had been crippled by a spirit; she was bent over, completely incapable of standing erect. 12 When Jesus saw her, he called to her and said, “Woman, you are set free of your infirmity.” 13 He laid his hands on her, and she at once stood up straight and glorified God. 14 (D)But the leader of the synagogue, indignant that Jesus had cured on the sabbath, said to the crowd in reply, “There are six days when work should be done. Come on those days to be cured, not on the sabbath day.” 15 [f]The Lord said to him in reply, “Hypocrites! Does not each one of you on the sabbath untie his ox or his ass from the manger and lead it out for watering?(E) 16 [g]This daughter of Abraham, whom Satan has bound for eighteen years now, ought she not to have been set free on the sabbath day from this bondage?”(F) 17 When he said this, all his adversaries were humiliated; and the whole crowd rejoiced at all the splendid deeds done by him.

The Parable of the Mustard Seed.(G) 18 [h]Then he said, “What is the kingdom of God like? To what can I compare it? 19 It is like a mustard seed that a person took and planted in the garden. When it was fully grown, it became a large bush and ‘the birds of the sky dwelt in its branches.’”(H)

The Parable of the Yeast.(I) 20 Again he said, “To what shall I compare the kingdom of God? 21 It is like yeast that a woman took and mixed [in] with three measures of wheat flour until the whole batch of dough was leavened.”

The Narrow Door; Salvation and Rejection.[i] 22 He passed through towns and villages, teaching as he went and making his way to Jerusalem. 23 Someone asked him, “Lord, will only a few people be saved?” He answered them, 24 (J)“Strive to enter through the narrow door, for many, I tell you, will attempt to enter but will not be strong enough.(K) 25 After the master of the house has arisen and locked the door, then will you stand outside knocking and saying, ‘Lord, open the door for us.’ He will say to you in reply, ‘I do not know where you are from.’(L) 26 And you will say, ‘We ate and drank in your company and you taught in our streets.’ 27 (M)Then he will say to you, ‘I do not know where [you] are from. Depart from me, all you evildoers!’ 28 (N)And there will be wailing and grinding of teeth when you see Abraham, Isaac, and Jacob and all the prophets in the kingdom of God and you yourselves cast out. 29 And people will come from the east and the west and from the north and the south and will recline at table in the kingdom of God.(O) 30 For behold, some are last who will be first, and some are first who will be last.”(P)

Herod’s Desire to Kill Jesus. 31 At that time some Pharisees came to him and said, “Go away, leave this area because Herod wants to kill you.” 32 He replied, “Go and tell that fox, ‘Behold, I cast out demons and I perform healings today and tomorrow, and on the third day I accomplish my purpose.[j] 33 [k]Yet I must continue on my way today,(Q) tomorrow, and the following day, for it is impossible that a prophet should die outside of Jerusalem.’

The Lament over Jerusalem.(R) 34 “Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how many times I yearned to gather your children together as a hen gathers her brood under her wings, but you were unwilling! 35 Behold, your house will be abandoned. [But] I tell you, you will not see me until [the time comes when] you say, ‘Blessed is he who comes in the name of the Lord.’”(S)

Footnotes

  1. 13:1–5 The death of the Galileans at the hands of Pilate (Lk 13:1) and the accidental death of those on whom the tower fell (Lk 13:4) are presented by the Lucan Jesus as timely reminders of the need for all to repent, for the victims of these tragedies should not be considered outstanding sinners who were singled out for punishment.
  2. 13:1 The slaughter of the Galileans by Pilate is unknown outside Luke; but from what is known about Pilate from the Jewish historian Josephus, such a slaughter would be in keeping with the character of Pilate. Josephus reports that Pilate had disrupted a religious gathering of the Samaritans on Mount Gerizim with a slaughter of the participants (Antiquities 18:86–87), and that on another occasion Pilate had killed many Jews who had opposed him when he appropriated money from the temple treasury to build an aqueduct in Jerusalem (Jewish War 2:175–77; Antiquities 18:60–62).
  3. 13:4 Like the incident mentioned in Lk 13:1 nothing of this accident in Jerusalem is known outside Luke and the New Testament.
  4. 13:6–9 Following on the call to repentance in Lk 13:1–5, the parable of the barren fig tree presents a story about the continuing patience of God with those who have not yet given evidence of their repentance (see Lk 3:8). The parable may also be alluding to the delay of the end time, when punishment will be meted out, and the importance of preparing for the end of the age because the delay will not be permanent (Lk 13:8–9).
  5. 13:10–17 The cure of the crippled woman on the sabbath and the controversy that results furnishes a parallel to an incident that will be reported by Luke in 14:1–6, the cure of the man with dropsy on the sabbath. A characteristic of Luke’s style is the juxtaposition of an incident that reveals Jesus’ concern for a man with an incident that reveals his concern for a woman; cf., e.g., Lk 7:11–17 and Lk 8:49–56.
  6. 13:15–16 If the law as interpreted by Jewish tradition allowed for the untying of bound animals on the sabbath, how much more should this woman who has been bound by Satan’s power be freed on the sabbath from her affliction.
  7. 13:16 Whom Satan has bound: affliction and infirmity are taken as evidence of Satan’s hold on humanity. The healing ministry of Jesus reveals the gradual wresting from Satan of control over humanity and the establishment of God’s kingdom.
  8. 13:18–21 Two parables are used to illustrate the future proportions of the kingdom of God that will result from its deceptively small beginning in the preaching and healing ministry of Jesus. They are paralleled in Mt 13:31–33 and Mk 4:30–32.
  9. 13:22–30 These sayings of Jesus follow in Luke upon the parables of the kingdom (Lk 13:18–21) and stress that great effort is required for entrance into the kingdom (Lk 13:24) and that there is an urgency to accept the present opportunity to enter because the narrow door will not remain open indefinitely (Lk 13:25). Lying behind the sayings is the rejection of Jesus and his message by his Jewish contemporaries (Lk 13:26) whose places at table in the kingdom will be taken by Gentiles from the four corners of the world (Lk 13:29). Those called last (the Gentiles) will precede those to whom the invitation to enter was first extended (the Jews). See also Lk 14:15–24.
  10. 13:32 Nothing, not even Herod’s desire to kill Jesus, stands in the way of Jesus’ role in fulfilling God’s will and in establishing the kingdom through his exorcisms and healings.
  11. 13:33 It is impossible that a prophet should die outside of Jerusalem: Jerusalem is the city of destiny and the goal of the journey of the prophet Jesus. Only when he reaches the holy city will his work be accomplished.