路加福音生命读经 · 第23篇

人救主在祂带著神圣属性之人性美德中的职事

The Ministry of the Man-Savior in His Human Virtues with His Divine Attributes

从加利利到耶路撒冷（一）

from Galilee To Jerusalem (1

1读经：路加福音9:51—10:24。按照路加福音，人救主在地上的职事分为两段。第一段是在加利利完成的。（路四14～九50。）这一段结束于主第二次揭示祂的死，以及暴露祂门徒之天然的话。人救主职事的第二段，在祂从加利利往耶路撒冷的路上进行。（路九51～十九27。）祂职事的第一段包括二十七件事。我们会看见，第二段包括三十七件事。这一段的头一件事是人救主为撒玛利亚人所弃绝。（路九51～56。）

1Scripture Reading: Luke 9:51—10:24 According to the Gospel of Luke, the Man-Savior’s ministry on earth was in two sections. The first section was accomplished in Galilee (4:14—9:50). This section concludes with the Lord’sun veiling His death the second time and with a word that exposes the naturalness of His disciples. The second section of the Man-Savior’s ministry takes place on the way from Galilee to Jerusalem (9:51—19:27). The first section of His ministry covered twenty-six matters. As we shall see, thirty-seven matters are covered in the second section. The first matter in this section is the Man- Savior’s being rejected by the Samaritans (9:51-56

为撒玛利亚人所弃绝

rejected by the Samaritans

2路加九章五十一节说，『耶稣被接上升的日子将到，祂就定意面向耶路撒冷去。』人救主尽职了三年多，一直是在受人藐视的加利利境内，远离圣殿和圣城，就是祂为完成神永远计画必须受死的地方。祂是神的羔羊，（约一29，）该在摩利亚山（锡安山）上献给神；在那里亚伯拉罕曾献上以撒，并享受神豫备的羊羔作他儿子的代替，（创二二2，9～14，）耶路撒冷的圣殿也是建造在那里。（代下三1。）按照神格三一所议定的，（徒二23，）祂必须在那里被交与犹太首领，（可九31，十33，）为他们这些作神建筑匠人的所轻弃。（徒四11。）祂也该在那里按照罗马死刑的方式被钉十字架，（约十八31～32，十九6，～15，）以应验关于祂要怎样死的豫表。（民二一8～9，约三14。）此外，按照但以理的豫言，弥赛亚（基督）该在那年被剪除杀害。（但九24～26。）不仅如此，祂是逾越节的羊羔，（林前五7，）必须在逾越节那月被杀。（出十二1～11。）因此，祂必须在逾越节以前（约十二，可十四1）上耶路撒冷去，（可十33，十一1，11，15，27。约十二12，）使祂能照著神豫定的时间和地点，当逾越节那天，在那里受死。（可十四12～17，约十八28。）

2Luke 9:51 says, “And it came about, when the days were being fulfilled for His being taken up, that He steadfastly set His face to go to Jerusalem.” The Man- Savior had been ministering for over three years in the despised region of Galilee, far from the holy temple and the holy city, the place where He must die for the accomplishment of God’s eternal plan. As the Lamb of God (John 1:29), it was necessary for the Lord to be offered to God at Mount Moriah, which is Mount Zion, where Abraham offered Isaac and enjoyed God’spr o vision of aram as a substitute for his son (Gen. 22:2, 9-14) and where the temple was built in Jerusalem (2 Chron. 3:1). It must be there that He would be delivered, according to the counsel determined by the Trinity of the Godhead (Acts 2:23), to the Jewish leaders (Mark 9:31; 10:33), and there be rejected by them as the builders of God’s building (Acts 4:11). It should also be there that He would be crucified according to the Roman style of 14 punishment (John 18:31-32; 19:6, 14-15) to fulfill the type concerning the kind of death He would die (Num. 21:8-9; John 3:14). Moreover, that very year was the year that Messiah (Christ) should be cut off (killed) according to Daniel’s prophecy (Dan. 9:24-26). Furthermore, as the Passover Lamb (1 Cor. 5:7) He must be killed in the month of the Passover (Exo. 12:1-11). Hence, He must go to Jerusalem (Mark 10:33; 1 11:1, 11, 15, 27; John 12:12) before the Passover (John 12:1; Mark 14:1), so that He might die there on the day of the Passover (Mark 14:12-17; John 18:28) at both the place and the time foreordained by God.

3我们已经指出，按照路加九章五十一节，主『定意面向耶路撒冷去。』五十二、五十三节说，『并且打发使者走在祂前面。他们就去，进了撒玛利亚的一个村庄，要为祂豫备。那里的人不接待祂，因祂面向耶路撒冷去。』这里我们看见，人救主为撒玛利亚人所弃绝。主耶稣从加利利去耶路撒冷，不能不经过撒玛利亚。撒玛利亚人是半外邦、半犹太人。犹太人完全弃绝他们，不肯将他们视为圣民的一部分。撒玛利亚人因此被得罪了，而对犹太人没有好感。主晓得这种情形，知道祂和那些同祂一起的人要经过撒玛利亚并不容易。与祂同行的超过七十人，这由十章一节的事实所证明：『主又选立另外七十个人，差遣他们两个两个的，在祂前面往自己所要到的各城各地去。』（路十1。）

3We have pointed out that, according to Luke 9:51, the Lord “steadfastly set His face to go to Jerusalem.” Verses 52 and 53 say, “And He sent messengers before His face. And having gone, they entered into a village of the Samaritans to prepare for Him. And they did not receive Him, because He was going with His face toward Jerusalem.” Here we see that the Man-Savior was rejected by the Samaritans. There was no way the Lord Jesus could go from Galilee to Jerusalem without passing through Samaria. The Samaritans were part Gentile and part Jewish. The Jews absolutely rejected them and refused to consider them part of the holy people. The Samaritans were offended by this and did not think well regarding the Jews. Realizing the situation, the Lord knew that it was difficult for Him and those with Him to pass through Samaria. More than seventy others were journeying with Him. This is proved by the fact that in 10:1 He “appointed seventy others, and sent them two by two before His face into every city and place where He Himself was about to come” (10:1

4既然主差遣了这七十人，跟从主一路经过撒玛利亚往耶路撒冷去的人，可能还要更多。在九章五十二节，主打发使者走在祂前面。他们进了撒玛利亚的一个村庄，要为主豫备。然而，撒玛利亚人不接待祂。因为主为撒玛利亚人所弃绝，所以主和跟从祂的人不能停留在那村庄，他们必须往别的村庄去。『祂的门徒雅各、约翰』看见撒玛利亚人弃绝人救主，『就说，主阿，你要我们吩咐火从天上降下来，烧灭他们么？』（路九54。）有些古卷下加，像以利亚所作的。主转身责备这些门徒。主似乎对他们说，『你们难道不知道我们是在宣扬禧年？吩咐火从天上降下来烧灭人，就不是禧年。我们不是要吩咐火从天上降下来，乃是要将平安带给人。』在马可三章十七节，主给雅各和约翰『起名叫半尼其，就是雷子的意思。』半尼其是出自亚兰文的希腊文。因著雅各和约翰的性情急躁，主给他们起了这名。在路加九章五十四节他们急躁的话，与他们所陪伴之救主的美德和道德相反。

4Since the Lord sent out these seventy, it may have been that even more were following Him on the way through Samaria to Jerusalem. In 9:52 the Lord sent messengers before Him. These messengers entered into a village of the Samaritans to prepare for the Lord. However, the Samaritans would not receive Him. Because the Lord was rejected by the Samaritans, there was no way for Him and His followers to stay in that village. It was necessary for them to go to some other village. Seeing that the Samaritans had rejected the Man - Savior, “the disciples, James and John, said, Lord, do You want us to tell fire to come down from heaven and consume them?” (v. 54). Some manuscripts add to this verse the words “as also Elijah did.” The Lord turned to these disciples and rebuked them. It seems that the Lord might have been telling them, “Don’ty ou know that we are proclaiming the jubilee? The jubilee is not a matter of calling down fire to consume people. Instead of telling fire to come down from heaven, we are bringing peace to others.” In Mark 3:17 the Lord gave to John and James “the name, Boanerges, which is, sons of thunder.” “Boanerges” comes from Aramaic. This name was added to James and John because of their impetuosity. Their impetuous word in Luke 9:5 4 was contrary to the virtue and morality of the Savior whom they accompanied.

5雷子约翰，在路加九章四十九节也说了急躁的话：『夫子，我们看见一个人在你的名里赶鬼，我们就禁止他，因为他不与我们一同跟从你。』约翰这种急躁的行动也与人救主的美德相反。约翰的态度，与约书亚在民数记十一章二十八节的一样。路加九章五十五节说，『耶稣却转身责备他们，说，你们的灵如何，你们并不知道。』只有路加有这话，表明人救主崇高的道德。路加九章五十六节说，『人子来不是要灭人的性命，乃是要救人的性命。他们遂往别的村庄去了。』

5John, one of the sons of thunder, also spoke an impetuous word in Luke 9:49: “Master, we saw someone casting out demons in Your name, and we forbade him, because he does not follow with us.” This impetuous action on the part of John was also contrary to the virtue of the Man-Savior. John’s attitude was like that of Joshua in Numbers 11:28. Luke 9:55 says, “But He turned and rebuked them.” The following doubtful reading appears in a few manuscripts: “and said, You do not know what kind of spirit you are of.” This word, which shows the high morality of the Man-Savior, is found only in Luke. Luke 9:56 says simply, “And they went into another village.” A few manuscripts add this doubtful reading at the end of verse 56: “For the Son of Man did not come to destroy men’s lives, but to save them

6指导人如何跟从神在九章五十七至六十二节，人救主指导人如何跟从祂。五十七节说，『他们行路的时候，有一个人对耶稣说，你无论往那里去，我都要跟从你。』主耶稣对他说，『狐狸有洞，天空的飞岛有窝，人子却没有枕头的地方。』五十七节的那人是个经学家，（太八19，）素常过舒适的生活。他看见群众被救主吸引，（太八18，）就好奇的想要跟从祂，却没有计算代价。所以人救主这样回答他，是要引他考虑到代价的问题。救主警告他，指出群众虽然被吸引到祂这里，祂却没有安歇的地方，指明五十七节的那人要跟从主，是会相当受苦的。

6INSTRUCTING PEOPLE HOW TO FOLLOW HIM In 9:57-62 the Man-Savior instructs people how to follow Him. Verse 57 says, “And as they went along the road, someone said to Him, I will follow You wherever you go.” The Lord Jesus said to him, “The foxes have holes, and the birds of heaven have roosting places, but the Son of Man has nowhere that He may lay His head.” The one in verse 57 was one of the scribes (Matt 8:19), who used to live comfortably. He saw crowds being attracted to the Savior (Matt. 8:18) and wanted to follow Him out of curiosity, without counting the cost. This was the reason the Man-Savior answered him in such a way as to cause him to consider the cost. The Savior cautioned him by pointing out that, although crowds were attracted to Him He had nowhere to rest. This indicates that it would cost considerable suffering to the one in verse 57 to follow the Lord

7在九章五十八节，主特别指出祂没有枕头的地方。这里我们看见，救主的为人生活乃是受苦的生活。祂出生时，客店里没有空房供神躺卧；（路二7；）祂尽祂奇妙的职事时，也没有地方供祂歇息。所以，受苦乃是祂为人生活的记号。（路二12。）

7In 9:58 the Lord pointed out specifically that He had nowhere to lay His head. Here we see that the Savior’s human life was a life of suffering. At His birth there was no room in the inn for Him to lie down (2:7). In His marvelous ministry there was likewise no place for Him to rest. Suffering, therefore, is a sign of His human life (2:12

8我们在九章五十七、五十八节看见，那些好奇想要跟从主耶稣的人。并不知道跟从主所要出的代价。五十七节的经学家当然不知道跟从主要出甚么代价。因此救主警告这人，跟从祂是会非常受苦的。

8In 9:57 and 58 we see that those who want to follow the Lord Jesus out of curiosity do not know the cost of following Him. To be sure, the scribe in verse 57 did not know what it would cost him to follow the Lord. Hence the Savior warned this one that following Him would cost him much suffering.

9在九章五十九节，人救主对另一人说，『跟从我。那人说，主阿，准我先去埋葬我的父亲。』这人蒙召跟从救主，但他考虑到自己对死去父亲的责任，不愿立刻跟从。因此救主鼓励他出代价，使他在遍传神国的伟大使命上，成为跟从救主的人。（路九60。）请求先去埋葬他父亲之人的回答，指明他过度考虑跟从人救主所要出的代价。因此，主答覆时鼓励他来跟从祂，放下代价的考虑，把埋葬他父亲的事留给别人去作。在九章六十节主接著对前节所题的那人说，『让死人埋葬他们的死人，你只管去遍传神的国，』这话指明埋葬人的，是在属灵上死了的人；（约五25，弗二1；）被埋葬的，是在肉身上死了的人，从事这样的埋葬，乃是作死亡的工作。然而，遍传神的国乃是活的行为，叫死人活过来，进入神的国。

9In 9:59 the Man-Savior said to another one, “Follow Me. But he said, Lord, permit me first to go and bury my father.” This one was called by the Savior to follow Him, but he considered his duty to his dead father and would not follow Him immediately. Hence, the Savior encouraged him to pay the price that he might become a follower in His great commission to publish the kingdom of God (v. 60). The answer of the one who asked to first go and bury his father indicates that he overly considered the cost of following the Man-Savior. This was the reason the Lord answered him in the way of encouraging him to follow Him and set aside his considerations of the cost and to leave the burial of his father to others. In 9:60 the Lord went on to say to the one addressed in the previous verse, “Let the dead bury their own dead, but you go and publish the kingdom of God.” This word indicates that the burying one was spiritually dead (John 5:25; Eph. 2:1) and the one to be buried was physically dead. To engage in such a burial was to do a dead work. However, to publish the kingdom of God is a living deed, a deed that makes the dead alive to enter into the kingdom of God

10路加九章六十一节说，『又有一人说，主阿，我要跟从你，但是准我先去辞别我家里的人。』在六十二节主对这人说，『手扶著犁向后看的，没有一个适合于神的国。』第三个人自愿跟从救主，但要先向家人辞别；因此，人救主警告他，不要让任何事物拖累他进神的国。在六十二节主说到不要手扶著犁向后看。扶犁耕田，需要全神贯注于所耕的路线。不用说回头看，只要稍受打岔，就会耕歪。我们要跟从救主，就需要忘掉一切，为神的国竭力向前。路加为甚么在九章五十七至六十二节插进三件跟从主耶稣之事例的记述？原因是主为撒玛利亚人所弃-绝。虽然撒利亚人弃绝了人救主，但是有些人仍然愿意跟从主。所以，就在这时候，主对付三种不同的跟祂之人的事例。

10Luke 9:61 says, “And another also said, I will follow You, Lord; but first permit me to say good-by to those in my home.” The Greek words rendered “say good-by” may also be rendered “take leave of.” In verse 62 the Lord said to this one, “No one putting his hand on a plow and looking at the things behind is fit for the kingdom of God.” The third one volunteered to follow the Savior, but he would not do it before bidding farewell to his family. Hence, the Man-Savior warned this one not to let anything hold him back from the kingdom of God. In verse 62 the Lord speaks of not putting one’shan don the plow and looking back. Plowing requires one to concentrate all his attention on the line plowed. Just a little distraction, to say nothing of looking back, may lead the plower off the straight line. To follow the Savior requires us to forget everything else and to press straight forward for the kingdom of God. Why does Luke insert an account of three cases of following the Lord Jesus in 9:57-62? The reason is that the Lord had been rejected by the Samaritans. Although the Samaritans had rejected the Man Savior, certain people still were willing to follow Him. Therefore, at this juncture the Lord dealt with three different kinds of cases of those who would follow Him.

11我们可以说，今天整个世界就像撒马利亚区域，世人完全弃绝人救主。但在世人的弃绝当中，有些人愿意跟从主。在九章五十七、五十八节叙述的头一件事例中，我们看见跟从主不是容易的事。反之，我们若要跟从祂，就必须豫备好出代价。在九章五十九至六十节描述的第二件事例中，我们看见跟从主需要牺牲我们死去的父亲，好叫我们能宣扬神的国，就是宣扬禧年。然后在九章六十一、六十二节末了一件事例中，我们领悟，我们若要跟从主，就不能向后看，或被任何事物拖累。跟从祂需要我们向前直走。

11We may say that the entire world today is like the region of Samaria in that the world utterly rejects the Man-Savior. Nevertheless, in the midst of the world’s rejection of the Lord, some are willing to follow Him. In the first case, narrated in 9:57 and 58, we see that following the Lord is not an easy matter. Rather, if we would follow Him, we must be ready for the cost. In the second case, described in 9:59-60, we see that following the Lord requires us to sacrifice our dead father in order that we may proclaim the kingdom of God, that is, proclaim the jubilee. Then in the last case, seen in 9:61 and 62, we realize that we cannot look backward or beheld back by anything if we are to follow the Lord. Following Him requires that we go straight ahead

选立七十门徒

APPOINTING SEVENTY DISCIPLES

扩展祂的职事

TO SPREAD HIS MINISTRY

12我们在十章一至二十四节看见，主选立七十门徒扩展祂的职事。九章五十七至六十二节的三件事例，实际上是为这事作豫备。在这豫备之后，主就选立七十个人扩展禧年。我们已经看见，在九章一至九节，主藉著十二使徒扩展祂的职事，那是在加利利。但如今在从加利利经过撒玛利亚往耶路撒冷的路上，这个需要大多了。所以，主选立七十个人，差遣他们去扩展禧年。十章一节论到这事说，『这些事以后，主又选立另外七十个人，差遣他们两个两个的，在祂前面往自己所要到的各城各地去。』救主选立七十个门徒同担祂的职事，正如摩西照神所吩咐的，选立七十个长老同当他的重任。（民十一16～17，出二四1，9。）祂差遣他们两个两个的出去，指明他们奉差遣出去作见证人。（申十七6，十九15，太十八16。）路加十章二节说，『就对他们说，庄稼固多，工人却少；所以要祈求庄稼的主，催赶工人收割祂的庄稼。』神在祂的经纶里，有一个计画要完成；但这计画仍需要祂的子民为此祈求、祷告。祂要答应他们的祷告，成就他们为祂的计画所求的。这里主特别吩咐门徒要祈求庄稼的主。『庄稼』一辞指明神的国是用能长大并繁衍的生命之物建立的。不仅如此，『庄稼的主』这名称指明主是拥有这庄稼的。

12In 10:1-24 we see that the Lord appointed seventy disciples to spread His ministry. The three cases in 9:57-62 were actually a preparation for this. After this preparation, the Lord appointed the seventy to spread the jubilee. We have seen that in 9:1-9 the Lord spread His ministry through the twelve apostles. That was in Galilee. But now, on the way from Galilee to Jerusalem and through Samaria, the need was much greater. Therefore, the Lord appointed seventy and sent them to spread the jubilee. Concerning this, 10:1 says, “Now after these things, the Lord appointed seventy others, and sent them two by two before His face into every city and place where He Himself was about to come.” The Savior appointed seventy disciples to share His ministry, even as Moses appointed seventy elders to share his burden as God charged him (Num. 11:16- 17; Exo. 24:1, 9). The fact that He sent them out two by two indicates that they were sent out as witnesses (Deut. 17:6; 19:15; Matt. 18:16). Luke 10:2 says, “And He said to them, The harvest indeed is vast, but the workers are few; therefore, beseech the Lord of the harvest that He would thrust out workers into His harvest.” In His economy God has a plan to accomplish. But this plan still requires His people to beseech, that is, to pray about it. In answering their prayer, the Lord will accomplish what they have prayed concerning His plan. In particular, here the Lord tells the disciples to beseech the Lord of the harvest. The word “harvest” indicates that the kingdom of God is established with things of life that can grow and multiply. Furthermore, the title “the Lord of the harvest” indicates that the Lord is the One who owns the crop

13在十章一至二十四节主差遣七十个人出去的方式，与祂在九章一至九节差遣十二个人出去的方式非常相似。主将这个差遣的时间视为禧年的时间；在禧年里，没有人会有所缺乏。这是主嘱咐那七十个人不要为自己的需要带任何物品的原因。反之，他们要留在被接待的地方；人给他们摆上甚么，

13The way the Lord sent out the seventy in 10:1-24 is very similar to the way He sent out the twelve in 9:1-9. The Lord considered the time of this sending to be the time of jubilee, and in the jubilee no one will be short of anything. This was the reason the Lord charged the seventy not to carry anything for their need. Rather, they were to stay where they were received and eat whatever was set before them (vv. 7-8

14他们就吃甚么。（路十7～8。）

15在十章五、六节有重要的话论到平安：『无论进那一家，先要说，愿这一家平安。那里若有平安之子，你们的平安我必临到那家；不然，平安就归与你们了。』在这两节，『平安』一辞很重要，主甚至用『平安之子』一辞。禧年里主要的就是平安。我们该在平安里向人问安，他们该用平安问候我们。我们问候的人若是平安之子，我们的平安就留下给他。但他若不是平安之子，我们的平安就归与我们。在十章十至十六节，我们看见弃绝人救主所差遣的人是何等严重。主论到弃绝神所差遣之人的城说，『我告诉你们，在那日，所多玛所受的，比那城所受的还容易。』（路十12。）这指明神审判的刑罚，有不同的程度。弃绝主所差遣的人，要比所多玛的罪，招来更重的刑罚。

15In 10:5 and 6 we have an important word concerning peace: “And into whatever house you enter, first say, Peace to this house. And if a son of peace is there, your peace shall rest upon it; but if not, it shall return upon you.” In these verses the word “peace” is crucial. The Lord even uses the expression “son of peace.” The main thing in the jubilee is peace. We should greet others in peace, and they should greet us with peace. If the one we greet is a son of peace, our peace will remain with him. But if he is not a son of peace, our peace will return upon us. In 10:10-16 we see the seriousness of rejecting the one sent by the Man-Savior. Regarding a city that rejects the Lord’ss ent ones, He says, “I say to you that it will be more tolerable for Sodom in that day than for that city.” This indicates that the punishment of God’s judgment is in varying degrees. To reject the Lord’ss ent ones will cause more punishment than the sin of Sodom