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路加福音生命读经 · 第14篇

人救主在祂带著神圣属性之人性美德中的职事在加利利（四）

The Ministry of the Man-Savior in His Human Virtues with His Divine Attributes-in Galilee (4
1读经：路加福音六章十二至四十九节。在本篇信息里，我们来到路加六章十二至四十九节。这段话说到两件事：主选立十二使徒，（路六～16，）以及教导门徒最高的道德。（路六17～49。）
1Scripture Reading: Luke 6:12-49 In this message we come to 6:12-49. This portion of the Gospel of Luke covers two matters: the Lord’sap pointing twelve apostles (vv. 12-16) and His teaching His disciples the highest morality 12 (vv. 17-49).
选立十二使徒
appointing twelve apostles
2路加六章十二节说，『那些日子，耶稣出去上山祷告，整夜祷告神。』第二天，祂叫门徒来，挑选了十二个人作祂的使徒。主耶稣祷告是要与神交通，为祂的职事寻求神的旨意和喜悦。人救主完成祂的职事，不是向神独立，照自己的意思，乃是与神是一，照神的旨意和喜悦，完成神的定旨。尤其主耶稣没有凭自己选立十二使徒。祂在这件事上的行动，乃是与神是一的人。当主耶稣受浸时，祂将自己摆在一边。这指明祂尽职时不愿凭自己作甚么，乃愿凭著神并同著神作一切。六章十二节有主受浸的应用。主在祷告中弃绝自己，将自己摆在一边。主要选立一些人作祂的助手，作奉差遣出去接触人的使徒；在这要紧的事上，主没有在自己里面或凭自己行动。祂完全是在神里面并同著神作这事。六章十三至十六节描述主挑选十二使徒，主要的点是主耶稣将自己摆在一边，没有凭自己行动。在选立十二使徒的事上，祂是在神里面、凭著神并同著神行动。教导门徒最高的道德在六章十七至二十节，我们看见主在这章余下的话，乃是祂在一大群百姓面前（路六17）对门徒说的，（路六20，）人群中可能多半是不信的人。因此，主教训人时，有两班人与祂在一起。第一班是门徒，第二班是不信的群众。我们若要了解主这里的教训，就需要记住这点。祂的话有时候指著信徒，有时候指著不信的人。
2Luke 6:12 says, “And it came about in these days that He went out to the mountain to pray, and He spent the whole night in prayer to God.” On the next day, He called His disciples and chose twelve to be His apostles. The Lord Jesus prayed in order to have fellowship with God and seek God’s will and pleasure concerning His ministry. The Man-Savior did not carry out His ministry by Himself in a way that was independent of God or according to His own will. Rather, He fulfilled His ministry according to God’s will and pleasure by being one with God to fulfill His purpose. In particular, the Lord Jesus did not appoint the twelve by Himself. In this matter He acted as a man who was one with God. When the Lord Jesus was baptized, He put Himself aside. This indicates that in His ministry He would not do anything by Himself, but would do everything by God and with God. In 6:12 we have the application of the Lord’s baptism. In His prayer the Lord rejected Himself and put Himself aside. In the crucial matter of appointing certain ones to be His helpers, to be the apostles sent out to reach others, the Lord did not act in Himself or by Himself. He did this absolutely in God and with God. The main point in the choosing of the twelve as described in 6:13-16 is that the Lord Jesus set Himself aside and did not act by Himself. In appointing the twelve, He acted in God, by God, and with God. TEACHING HIS DISCIPLES THE HIGHEST MORALITY In 6:1 7-2 0 we see that the Lord’s word in the remainder of this chapter was addressed to His disciples (v. 20) in the presence of a great multitude (v. 17), probably composed largely of unbelievers. Hence, there were two groups with the Lord as He was teaching. The first group was His disciples; the second was the crowd of unbelievers. We need to remember this if we would understand the Lord’ste aching here. Sometimes His word refers to the believers, and at other times it refers to the unbelievers.
3主在六章十七至四十九节的教训，有许多和马太五至七章的教训相似。马太五至七章所颁布诸天之国的宪法，构成诸天之国的实际。路加六章二十至四十九节所列举的，是神儿女品格的原则，管治并衡量信徒的行为；他们已经由神所生，并得著神的生命和性情。当时主说的这段话，除了二十四至二十六节和三十九节以外，都是指著信主的犹太遗民说的。我们已经看见，马太五至七章有诸天之国的宪法。路加六章的教训不是宪法，乃是那些信主，由神所生，有神生命和性情之人品格的原则。我们信徒已经由神重生，有神的生命和性情。现在我们需要看见，甚么原则应当管治我们的品格，我们的行为。我们应当怎样举止行动？我们应当怎样行事为人？这章圣经所说的原则，解答了这些问题。主在这里的教训，每一方面都应当是管治我们基督徒行为的原则。我们若看见这点，就会看见马太五至七章诸天之国的宪法，与路加六章7基督徒行为的原则区别何在。
3Much of the Lord’ste aching in 6:17-49 is similar to that in chapters five through seven of the Gospel of Matthew. Whatever is decreed in Matthew 5—7, as the constitution of the kingdom of the heavens, constitutes the reality of the kingdom of the heavens. Whatever is cited in Luke 6:20-49, as principles of the character of God’s children, governs and measures the behavior of the believers, who have been born of God and possess His life and nature. At the time of speaking, this portion, except verses 24 through 26 and 39, applied to the believing remnant of the Jews. We have seen that in chapters five through seven of Matthew we have the constitution of the kingdom of the heavens. The teaching in chapter six of Luke is not a constitution, but it is the principles of the character of those who believe in the Lord, of those who have been born of God and possess His life and nature. As those who have been regenerated by God, we, the believers, have God’s life and nature. Now we need to see what principles should govern our character, our behavior. How should we conduct ourselves? How should we act and have our being? The principles given in this chapter answer these questions. All the aspects of the Lord’ste aching here are principles that should govern our Christian behavior. If we see this, we shall see the difference between the constitution of the kingdom of the heavens in Matthew 5 through and the principles of Christian behavior in Luke 6.
蒙福之人的四个特征
FOUR CHARACTERISTICS OF BLESSED PEOPLE
4这些经节的头一个原则是：我们相信基督且由神所生的人，应当是蒙神祝福的人。我们应该是蒙祝福的人，不该是受咒谊的人。因著堕落，人类在咒诅之下。但是在恩典的禧年里，主耶稣已经拯救我们脱离咒诅，把我们带进神的祝福里。因此，我们应当是蒙神祝福的人。六章二十至二十三节有蒙福之人的四个特征。
4The first principle in these verses is that we who believe in Christ and who have been born of God should be a people blessed by God. We should be a blessed people, not a cursed people. As a result of the fall, mankind came under the curse. But in the jubilee of grace the Lord Jesus has rescued us from the curse and has brought us into God’s blessing. Hence, we should be a people blessed by God. In 6:20-23 there are four characteristics of blessed people
贫穷
Poor
5主耶稣在二十节说，『贫穷的人有福了，因为神的国是你们的。』这节的『贫穷』有两个含意。第一是指在物质的事物上贫穷，第二是指在属灵的事物上贫穷。因此，这里的贫穷一辞指明在属地、物质的事物上贫穷，也在属天、属灵的事物上贫穷。
5In verse 20 the Lord Jesus says, “Blessed are the poor, for yours is the kingdom of God.” In this verse “poor” has two denotations. First, it denotes poor in material things; second, it denotes poor in spiritual things. Therefore, the word poor here indicates poor in earthly, material things and also poor in heavenly, spiritual things.
6那些在属地、物质的事物上丰富的人，往往不容易在属天、属灵的事物上贫穷。一个蒙神拣选并呼召的人，若在物质的事物上富足，也许就很难在属灵的事物上贫穷。甚至可能需要神取去这人物质的财富，好叫他在属灵的事物上贫穷。我们若要作蒙福的人，就需要是贫穷的，主要的是需要在属灵、属天的事物上贫穷。论到属灵的事物，我们应当感觉自己一无所有，我们是贫穷的。马太五章三节说到灵里贫穷。灵里贫穷不仅是指谦卑，更是指我们的灵，我们人的深处完全倒空，不持守老旧的事物。灵里贫穷的意思也是卸去旧有的，以接受新的事物。
6It is often difficult for those who are rich in earthly, material things to be poor in heavenly, spiritual things. If someone chosen and called by God becomes rich in material things, it may be very difficult for that one to become poor in spiritual things. It may even be necessary for God to take away that person’s material riches in order that he might become poor in relation to spiritual things. If we would be a blessed people, we need to be poor. Mainly we need to be poor in spiritual things, in heavenly things. Concerning spiritual things, we should sense that we have nothing, that we are poor. Matthew 5:3 speaks of being poor in spirit. To be poor in spirit is not only to be humble, but also to be emptied in our spirit, in the depths of our being, not holding on to the old things. To be poor in spirit also means to be unloaded to receive new things
7我们人的灵，就是我们人最深的部分，是我们接触神并领悟属灵事物的器官。我们人这一部分，必须是贫穷的、倒空的、卸去旧有的，才能领悟并得著神的国。我们一直需要灵里贫穷，里面深处感觉自己在属灵的事物、并与神有关的事物上是贫穷的。我们若是这样贫穷并谦卑的，神的国就立刻成了我们的福分。
7Our human spirit, the deepest part of our being, is the organ for us to contact God and to realize spiritual things. We need to be poor, emptied, unloaded, in this part of our being so that we may realize and possess the kingdom of God. All the time we need to be poor in our spirit, having the sense deep within that we are poor in relation to spiritual things, in relation to the things concerning God. If we are poor in this way and humble, immediately the kingdom of God becomes our blessing
现今饥饿
Hungry Now
8蒙福之人的第二个特征是现今饥饿：『现今饥饿的人有福了，因为你们将要饱足。』（路六21上。）这节说到属灵的饥饿。我们首先领悟自己在属灵的事物上是贫穷的，然后我们就渴慕我们在属灵范围中所欠缺的。主说，现今饥饿的人将要饱足。当我们饥饿时，我们要得著充满，我们要因基督属灵的丰富而饱足。
8The second characteristic of a blessed people is to hunger now: “Blessed are those who hunger now, for you shall be satisfied” (6:21a). This verse speaks of spiritual hunger. First we realize that we are poor in spiritual things, and then we hunger after the things we lack in the spiritual realm. The Lord says that those who hunger now will be satisfied. When we hunger, we shall be filled. We shall be satisfied with the spiritual riches of Christ
现今哀哭
Weeping Now
9在六章二十一节下半主耶稣说，『现今哀哭的人有福了，因为你们将要喜笑。』这是蒙神祝福之人的第三个特征。本节的哀哭意思是悔改并懊悔。哀哭这一面的意思是，我们不满意自己属灵的光景和情形。因此，我们懊悔且悔改，渴望我们属灵的情形有所改变。
9In 6:21b the Lord Jesus says, “Blessed are those who weep now, for you shall laugh.” This is the third characteristic of those who are blessed by God. In this verse to weep means to repent and to regret. To weep in this sense means that we are not happy about our spiritual situation and condition. Therefore, we regret and repent and desire to have a change in our spiritual condition.
被恨恶
Hated
10二十二、二十三节有第四个特征：『人为人子的缘故，恨恶你们，隔绝你们，辱骂你们，弃掉你们的名，以为是恶，你们就有福了。当那日你们要欢喜跳跃，因为看哪，你们在天上的赏赐是大的，原来他们的祖宗待申言者也是这样。』这里我们看见，为著人子的缘故被恨恶，受辱骂，乃是有福的。然而，我们却喜欢被人称赞，受人重视、尊敬、尊重。我们需要领悟，信徒将被世人恨恶、毁谤，原因是全世界都在跟从撒但，我们却跟从主，走相反的路。因为我们的路与世界的路相反，所以世人会恨恶我们，毁谤我们。
10The fourth characteristic is found in verses 22 and 23: “Blessed are you when men hate you, and when they separate you from them and reproach you, and cast out your name as evil, for the Son of Man’ss ake. Rejoice in that day and leap for joy, for behold, your reward is great in heaven; for in the same manner their fathers did to the prophets.” Here we see that it is a blessing to be hated and reproached for the sake of the Son of Man. We, however, like to be praised by others and to be valued, honored, and highly regarded by them. We need to realize that believers will be hated and evil spoken of by the world. The reason for this is that the entire world is following Satan, and we are following the Lord to go in the opposite way. Because our way is opposite to that of the world, the worldly people will hate us and speak evil about us
对不信之人所说的话
A WORD TO UNBELIEVERS
11在二十四至二十六节，主对在场不信的群众说话。祂在二十四节说，『但你们富足的人有祸了，因为你们充分的受了你们的安慰。』主说这段话时，二十四至二十六节可用于不信的犹太人，他们硬著心，弃绝救主。
11In verses 24 through 26 the Lord speaks to the multitude of unbelievers present. In verse 24 He says, “But woe to you who are rich, for you have received your consolation.” The Greek word for “but” also means however, yet. Verses 24 through 26, at the time of speaking, could apply to the unbelieving Jews, who hardened their hearts to reject the Savior
12主在二十四节宣告富足的人有祸了，主说他们充分的受了他们的安慰。充分的受了，原文是用在商业上，承认已收足款项。主在二十五、二十六节接著说，『你们现今饱足的人有祸了，因为你们将要饥饿。你们现今喜笑的人有祸了，因为你们将要哀恸哭泣。人都说你们好的时候，你们就有祸了，因为他们的祖宗待假申言者也是这样。』这里我们看见，那些想要得人称赞，受人敬重的，就要像假申言者一样。
12In verse 24 the Lord pronounces a woe to those who are rich. He tells them that they have received their consolation. The Greek word for “received” was used in a commercial sense to acknowledge receipt of full payment. In verses 25 and 26 the Lord went on to say, “Woe to you who are satiated now, for you shall hunger. Woe to you who are laughing now, for you shall mourn and weep. Woe to you when all men speak well of you, for in the same manner their fathers did to the false prophets.” Here we see that those who desire to be praised by others and highly regarded by them will be like false prophets
对门徒所说进一步的话
A FURTHER WORD TO THE DISCIPLES
13在六章二十七节，主从外人转向门徒。二十七、二十八节说，『只是我告诉你们这听见的人，要爱你们的仇敌，善待恨你们的人。要为那咒诅你们的祝福，为那凌辱你们的祷告。』二十七节那些听见的人，就是相信主，接受主话的人。
13In 6:27 the Lord turns from the outsiders to His disciples. Verses 27 and 28 say, “But to you who hear I say, Love your enemies, do good to those who hate you, bless those who curse you, pray concerning those who revile you.” In verse 27 the ones who hear are those who believe, those who receive the Lord’sword.
14我们在二十七、二十八节看见最高标准的道德。爱我们的仇敌，善待恨我们的人，乃是最高标准的道德。为那咒诅我们的祝福，为那凌辱我们的祷告，也是最高标准的道德。我们读这些经节很容易，但要实行就极其困难。实际上，要履行这些话，我们需要是个神人，就是被神浸透并与神调和的人。在二十九节主说，『有人打你的脸，连另一面也给他打。有人夺你的外衣，连里衣也不要拦阻他拿去。』把另一面的脸让给打我们的人，证明我们有能力以受苦代替抗拒，不为自己的利益在肉体或魂里生活行动，乃为神的国在灵里生活行动。在二十九节主说，有人夺我们的外衣，连里衣也不要拦阻他拿去。不过，我们要这样举止行动，就需要被神浸透。主在三十节继续说，『凡求你的，就给他；有人夺你的东西去，不用再要回来。』凡求我们的，就给他，我们的东西也不用再要回来，这证明我们不在意物质的东西，也不被这些东西占有。三十一节说，『你们愿意人怎样待你们，你们也要怎样待人。』这指明我们愿意别人怎样待我们，我们就该先怎样待他们。
14In verses 27 and 28 we see the highest standard of morality. To love our enemies and to do good to those who hate us is the highest standard of morality. It is also the highest standard of morality to bless those who curse us and to pray concerning those who revile us. Although it is easy for us to read these verses, it is extremely difficult for us to practice them. Actually, in order to fulfill these words, we need to be a God-man, a person saturated with God and mingled with Him. In verse 29 the Lord says, “To him who beats you on the cheek, offer also the other; and from him who takes away your cloak, do not withhold your tunic either.” To offer the other cheek to the one who beats us proves that we have the power to suffer instead of resisting, and the power to walk neither in the flesh nor in the soul for our own interests, but in the spirit for the kingdom of God. The “cloak” in verse 29 is an outer garment, and the “tunic” is a garment worn next to the body. Here the Lord says that from him who would take away our outer garment we should not withhold our inner garment. However, to conduct ourselves in this way we need to be saturated with God. In verse 30 the Lord goes on to say, “To everyone who asks of you, give; and from him who takes away your things, do not require their return.” To give to everyone who asks us and not to require the return of our things proves that we do not care for material things and are not possessed by them. Verse 31 says, “And even as you want men to do to you, you do to them likewise.” This indicates that what we want others to do to us we should first do to them
15在六章三十二至三十四节主耶稣说，『你们若爱那爱你们的人，有甚么可酬谢的？因为连罪人也爱那爱他们的人。你们若善待那善待你们的人，有甚么可酬谢的？就是罪人也这样行。你们若借给人，指望从他收回，有甚么可酬谢的？就是罪人也借给罪人，要如数收回。』在这几节，酬谢相当于赏赐，『甚么』是指赏赐的性质。因此，甚么可酬谢的，是指甚么样的赏赐。
15In 6:32-34 the Lord Jesus says, “And if you love those who love you, what thanks is it to you? For even sinners love those who love them. For if also you do good to those who do good to you, what thanks is it to you? Even sinners do the same. And if you lend to those from whom you hope to receive, what thanks is it to you? Even sinners lend to sinners that they may get back an equal amount.” In these verses “thanks” corresponds to reward, and “what” refers to the quality of the reward. Hence, “what thanks” denotes what kind of reward
16接受酬谢就是接受赏赐。你若为某人作了有益的事，他向你致谢，那个『谢谢』就是你的赏赐。主在这几节问说，我们对别人所作的若和罪人所作的一样，有甚么可酬谢的，有甚么样的赏赐？就是罪人也爱那爱他们的人，善待那善待他们的人，借给人就指望若不能多收，也要如数收回。
16To receive thanks is to receive a reward. If you do something good for a person and he gives you his thanks, that “thank you” is a reward to you. In these verses the Lord is asking what kind of thanks, what kind of reward, it is to us if what we do to others is the same as what sinners would do. Even sinners love those who love them, do good to those who do good to them, and lend with the hope of receiving back an equal amount, if not more
至高者的儿子
SONS OF THE MOST HIGH
17在三十五节主继续说，『但你们要爱你们的仇敌，也要善待他们，并且要借给人，不指望偿还；你们的赏赐就必大了，你们且要成为至高者的儿子，因为祂恩待那忘恩的和作恶的。』这一节有这里所描述那种生活的秘诀。秘诀就是神的生命。我们若要履行这一切原则，就必须有神的生命。我们必须从至高者而生，从神而生，因而成为至高者的儿子。我们既是从神生的人，就能爱我们的仇敌。神甚至在我们还作仇敌的时候，就爱了我们。（罗五8。）我们需要对神在我们还作仇敌的时候就爱了我们这事实，有深刻的印象。现今祂的爱已经分赐给我们。因此，我们用以爱别人的爱，乃是我们父神的爱。圣经告诉我们，神就是爱。（约壹四。）正如灵是神人位的性质，光是神彰显的性质，照样，爱是神所是的性质。因此，我们若从神生，就必定从神所是的性质─神圣的爱─而生。我们这些从神生的人，有祂的生命和性情。现今我们自然就能爱我们的仇敌，就像我们的父神爱他们一样。因这缘故，主告诉我们，要爱我们的仇敌，使我们成为至高者的儿子；祂恩待那忘恩的和作恶的。
17In verse 3 5 the Lord continues, “But love your enemies, and do good and lend, expecting nothing in return, and your reward will be great, and you will be sons of the Most High, for He is kind to the unthankful and evil.” In this verse we have the secret of living the kind of life described here. The secret is the life of God. If we would fulfill all these principles, we must have the life of God. We must be born of the Most High, born of God, and thereby become sons of the Most High. As those who have been born of God, we are able to love our enemies. God loved us even when we were His enemies (Rom. 5:8). We need to be impressed with the fact that God loved us while we were yet His enemies. Now His love has been imparted to us. The love with which we love others, therefore, is the love of God our Father. The Bible tells us that God is love (1 John 4:8). As Spirit is the nature of God’s Person, and light is the 8 nature of God’s express i on, so love is the nature of God’s being. Hence, if we have been born of God, we surely have been born of the nature of God’s being, which is the divine love. As those born of God, we have His life and nature. Spontaneously we are now able to love our enemies even as God our Father loves them. This is the reason the Lord tells us to love our enemies so that we may be the sons of the Most High, the One who is kind to those who are unthankful and evil.
18主在六章三十六节说，『你们要有怜恤，正如你们的父有怜恤一样。』怜恤超越爱与怜悯。我们可能向人显示怜悯而没有怜恤。实际上爱人比对人有怜恤容易，原因是我们往往爱那些好的。但是怜恤比爱达到得更远。我们需要施怜悯，好搆到那些光景可怜的人。
18In 6:36 the Lord says, “Be full of pity, even as your Father is full of pity.” Pity surpasses love and mercy. It is possible to show mercy to someone without being full of pity. It is actually easier to love others than it is to be full of pity toward others. The reason for this is that often we love those who are good. Pity, however, goes much farther than love. We need to exercise our mercy in order to reach those who are in a pitiful condition.
19按我们天然的领会，我们可能以为对人有怜恤，乃是怜悯有病或在贫困中的人。但是按照这章的上下文，怜恤的意思不是这样。这里的上下文指明那恨我们、凌辱我们的人是在可怜的光景中。因此，我们对这样的人不仅应当有爱，也应当有怜恤。我们需要怜恤邪恶、一点不可爱的人。我们这些从神生的人，应当有怜恤，正如我们的父有怜恤一样。
19According to our natural understanding, we may think that to be full of pity toward someone is to have mercy on a person who is sick or in poverty. But this is not the meaning of pity according to the context in this chapter. The context indicates that a person who hates us and who reviles us is in a pitiful condition. Therefore, toward such a person we should not only have love, but should also be full of pity. We need to pity the one who is evil and who is altogether not lovable. As those who have been born of God, we should be full of pity even as our Father is full of pity