GT20260120主題：主耶穌是安息日的主

 經文：路加福音13:10-17

10安息日，耶穌在會堂裏教訓人。

11有一個女人被鬼附着，病了十八年，腰彎得一點直不起來。

12耶穌看見，便叫過她來，對她說：「女人，你脫離這病了！」

13於是用兩隻手按着她；她立刻直起腰來，就歸榮耀與神。

14管會堂的因為耶穌在安息日治病，就氣忿忿地對眾人說：「有六日應當做工；那六日之內可以來求醫，在安息日卻不可。」

15主說：「假冒為善的人哪，難道你們各人在安息日不解開槽上的牛、驢，牽去飲嗎？

16況且這女人本是亞伯拉罕的後裔，被撒但捆綁了這十八年，不當在安息日解開她的綁嗎？」

17耶穌說這話，他的敵人都慚愧了；眾人因他所行一切榮耀的事，就都歡喜了。

這段記載分為幾個小節：

1.主耶穌醫治駝背的女人

2.駝背的女人歸榮耀與神

3.管會堂的人的憤怒與指責

4.耶穌的反駁/教導

5.結局：敵人的慚愧與眾人的歡喜

而爭議點/關鍵字是「安息日」。

安息日是摩西律法規定的聖日，什麼工都不可做（出20:8-11），而主耶穌卻選在這一天醫病趕鬼，治好駝背的女人，這是對摩西律法、猶太傳統的直接挑戰與冒犯，所以管會堂的人會憤怒，也就可以理解了。

然而主耶穌卻對管會堂的人定調為「假冒為善」，因為他們在自己高舉的律法面前明顯「雙標」：他們既指責主耶穌的醫治（做工），自己卻在安息日「解開槽上的牛驢牽去飲」（一樣是做工），在邏輯上讓管會堂的人無法回應。

但真正讓人動容的，是主耶穌接著說的話：「況且這女人本是亞伯拉罕的後裔，被撒但捆綁了這十八年，不當在安息日解開她的綁嗎？」 這段話有幾層意義：

1.醫治拯救是出於神的憐憫

2.這女人是亞伯拉罕的後裔，對照管會堂的人對牛驢的慈愛，這女人身份更尊貴，難道不應該/不值得被憐憫相待嗎？

3.女人被撒旦捆綁，被主耶穌醫治，證明了撒旦的權柄在主耶穌之下，這是我們信主得救最重要的保證

4.在安息日施行醫治，展現了主耶穌是「安息日的主」的身份與權柄，讓人得見神的榮耀

我們也不可輕看「敵人的慚愧」這段文字。慚愧代表敵人「知道」自己有錯，且把這份知錯的意念外顯出來了。這很重要，但接下來的更重要：

1.如果連慚愧都沒有，那所有的認錯悔改都是假的

2.如果慚愧了卻硬著心不肯認錯悔改，那就是自絕於神的救恩之外。

This passage can be divided into several sections:

1. The Lord Jesus heals the woman who was bent over.

2. The bent-over woman gives glory to God.

3. The synagogue leader’s anger and accusation.

4. Jesus’ rebuttal and teaching.

5. The outcome: the shame of the opponents and the joy of the people.

The point of controversy and the key term here is the “Sabbath.”

The Sabbath is a holy day prescribed by the Mosaic Law, on which no work is to be done (Exodus 20:8–11). Yet the Lord Jesus chose this very day to heal and cast out demons, restoring the bent-over woman. This constituted a direct challenge and offense to the Mosaic Law and Jewish tradition, which explains the synagogue leader’s anger.

However, the Lord Jesus characterized the synagogue leader as a “hypocrite,” because in the very law they exalted, their double standard was evident. While they condemned Jesus for healing (which they regarded as work), they themselves would “untie their ox or donkey from the manger and lead it away to give it water” on the Sabbath (also a form of work). Logically, this left the synagogue leader with no rebuttal.

What is most moving, however, is what the Lord Jesus said next: “And ought not this woman, a daughter of Abraham whom Satan bound for eighteen long years, be set free from this bondage on the Sabbath day?” This statement carries several layers of meaning:

1. Healing and salvation arise from God’s mercy.

2. This woman is a daughter of Abraham. In contrast to the compassion shown to oxen and donkeys by the synagogue leader, her status is far more noble. Should she not—and is she not worthy to—be treated with mercy?

3. The woman was bound by Satan and was healed by the Lord Jesus, demonstrating that Satan’s authority is subject to the authority of Jesus. This is the most important assurance of our salvation through faith in Him.

4. Performing healing on the Sabbath reveals the identity and authority of the Lord Jesus as “the Lord of the Sabbath,” allowing people to behold the glory of God.

We must also not overlook the phrase “the shame of the opponents.” Shame indicates that the opponents knew they were in the wrong and that this awareness was outwardly manifested. This is significant, but what follows is even more critical:

1. If there is not even shame, then all claims of confession and repentance are false.

2. If one feels shame yet stubbornly refuses to confess and repent, one places oneself outside the saving grace of God.