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路加福音生命读经 · 第24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（二）
from Galilee To Jerusalem (2
1读经：路加福音9:51—10:24。我们在上一篇信息中，开始看人救主地上职事的第二段，就是从加利利到耶路撒冷的一段。（路九51～十九27。）我们已经看见，主为撒玛利亚人所弃绝。（路九51～56。）此后，祂指导人如何跟从祂。（路九57～62。）这指导乃是为著豫备选立七十门徒扩展祂的职事，如十章一至二十四节所记载的。
1Scripture Reading: Luke 9:51—10:24 In the foregoing message we began to consider the second section of the earthly ministry of the Man- Savior, the section from Galilee to Jerusalem (9:51— 19:27). We have seen that the Lord was rejected by the Samaritans (9:51-56). After this rejection, He instructed certain ones how to follow Him (9:57-62). This instruction was a preparation for the appointing of seventy disciples to spread His ministry, as recorded in 10:1-24
那七十个人欢欢喜喜的回来
THE SEVENTY RETURNING WITH JOY
2路加十章十七节说，『那七十个人欢欢喜喜的回来，说，主阿，在你的名里，就是鬼也服了我们。』主耶稣回答说，『我看见撒但从天上坠落，像闪电一样。』在人受造以前，撒但背叛神，受了审判，被判要扔在阴间，到坑中极深之处。（赛十四15，结二八17。）然后神开始在不同的时机，以不同的程度执行祂对撒但的判决，就如在路加十章藉著七十个门徒，在十字架上藉著基督，（来二14，约十二31，）在大灾难前藉著男孩子和米迦勒，把他摔在地上，（启十二5，～10，13，）又在千年国后，藉著天使把他扔在无底坑里，（启二十1～3，）至终，至了千年国后，要把他扔在火湖里，（启二十10，）受永火的刑罚，直到永远。
2Luke 10:17 says, “And the seventy returned with joy, saying, Lord, even the demons are subject to us in Your name.” The Lord Jesus replied, “I was beholding Satan when he fell like lightning out of heaven.” At the time of his rebellion against God before the creation of man, Satan was judged and sentenced to be cast into Sheol (Hades), to the recesses, the deepest part of the pit (Isa. 14:15; Ezek. 28:17). Then God began to execute His sentence on him on different occasions in different degrees, such as through the seventy disciples in Luke 10, through Christ on the cross (Heb. 2:14; John 12:31), through the manchild and Michael before the great tribulation when he was cast down to the earth (Rev. 12:5, 7-10, 13), and through the7 angel before the millennium when he was cast into the abyss, the bottomless pit (Rev. 20:1-2), until finally he will be cast into the lake of fire after the millennium (Rev. 20:10) for eternity.
3在十章十九节主接著对那七十个人说，『看哪，我已经给你们权柄，可以践踏蛇和蝎子，并胜过仇敌一切的能力，绝没有甚么能伤害你们。』主赐给门徒的是权柄，仇敌有的是能力。权柄征服能力。十九节的蛇象征撒但和他的使者；（弗二2，六11～12；）蝎子象征鬼。（路十17，20。）门徒藉著主的权柄，制伏了他们邪恶的能力。
3In 10:19 the Lord went on to say to the seventy, “Behold, I have given you the authority to tread upon serpents and scorpions, and over all the power of the enemy; and nothing shall by any means hurt you.” What the Lord gave to the disciples was authority; what the enemy had was power. Authority subdues power. The serpents in verse 19 may signify Satan and his angels (Eph. 2:2; 6:11-12); the scorpions may signify demons (Luke 10:17, 20). The disciples subdued the evil power by the authority of the Lord
4主告诉门徒，祂看见撒但从天上坠落，像闪电一样，又说祂己经给他们权柄，胜过仇敌一切的能力，之后主说，『然而不要因灵服了你们就欢喜，却要因你们的名记录在诸天之上欢喜。（路十20。）我们得救，我们的名记录在诸天之上，当然比赶鬼更重要。但是信徒，尤是青年人，很容易因赶出鬼而兴奋，胜过名字记录在诸天之上。主耶稣听到那七十个人的报告后，并没有因他们征服灵而兴奋。主告诉门徒，不要因灵服了他们就欢喜、欢腾，却要因他们的名记录在诸天之上欢喜。
4After telling the disciples that He was beholding Satan when he fell like lightning out of heaven and after saying that He had given them authority over all the power of the enemy, the Lord said, “However, do not rejoice in this, that the spirits are subject to you, but rejoice that your names are inscribed in the heavens” (v. 20). Certainly being saved, having our names inscribed in the heavens, is more crucial than casting out demons. Nevertheless, it is easy for believers, especially young ones, to be more excited about the casting out of demons than about having their names inscribed in the heavens. After listening to the report of the seventy, the Lord Jesus was not excited about the subduing of the demons. The Lord told the disciples that they should rejoice, exult, not that the spirits are subject to them, but that their names have been inscribed in the heavens.
5我们头一次听到禧年的时候，可能非常兴奋。我注意到最近一篇有关禧年的信息释放之后，圣徒们非常兴奋。等到我在后一篇信息里指出，我们必须与基督的死联合，好有分于禧年的享受，他们就兴奋不起来。基督必须受死以成就禧年，我们也需要受死好有分于禧年。我们若不死，禧年就不能成为我们的经历。然而，我们不觉得这种话非常令人兴奋。主耶稣将禧年的事向门徒说清楚之后，就对他们说到祂的死。祂揭示祂的死，头一次在路加九章二十二节，第二次在九章四十四节。主第二次揭示祂的死以前，告诉门徒『要把这些话』存在耳中，但他们不明白祂所说的。我们就像那些门徒，可能对禧年很兴奋，但对于主说到我们需要与祂同死，好有分于禧年之享受的话，却不感到兴奋。在十章二十节主告诉门徒，不要因征服鬼，因灵服了他们就欢喜，却要因他们的名记录在诸天之上欢喜。人救主在圣灵里欢腾
5When we first hear about the jubilee, we may be very excited. I noticed that after a recent message on the jubilee the saints were extremely excited. But they were not excited when I pointed out in a later message that we must be identified with Christ’s death in order to participate in the enjoyment of the jubilee. Christ had to die in order to accomplish the jubilee, and we need to die in order to participate in the jubilee. Apart from death, the jubilee cannot be our experience. We, however, do not find this kind of word very exciting. After the Lord Jesus made the matter of the jubilee clear to the disciples. He spoke to them concerning His death. He unveiled His death the first time in Luke 9:22, and the second time in 9:44. Before unveiling His death the second time, the Lord told the disciples to “put these words” into their ears. Nevertheless, they did not understand what He was talking about. Like those disciples, we may be excited about the jubilee, but not about the Lord’sword concerning our need to die with Him in order to participate in the enjoyment of the jubilee. In 10:20 the Lord told the disciples not to rejoice over the subduing of the demons, over the fact that the spirits are subject to them. He told them to rejoice instead that their names are inscribed in the heavens. THE MAN-SAVIOR EXULTING IN THE HOLY SPIRIT
6路加十章二十一、二十二节说，『就在那时，耶稣在圣灵里欢腾，说，父阿，天地的主，我颂扬你，因为你将这些事，向智慧通达人藏起来，向婴孩却启示出来。父阿，是的，因为在你眼中看为美的，本是如此。我父已将一切都交付了我；除了父，没有人认识子是谁；除了子和子所愿意启示的，也没有人认识父是谁。』主这里的祷告与在经纶一面神圣的三一有关。子在圣灵里颂扬父，天地的主。在经纶一面，父已将一切都交付了子。现在除了父，没有人认识子是谁；除了子和子所愿意启示的，也没有人认识父是谁。这里所强调的不是素质的三一，乃是经纶的三一。
6Luke 10:21 and 22 say, “In the same hour He exulted in the Holy Spirit and said, I praise You, Father, Lord of heaven and earth, because You have hid these things from the wise and intelligent, and revealed them to babes. Yes, Father, for so it was well-pleasing in Your sight. All things have been delivered to Me by My Father, and no one knows who the Son is except the Father, and who the Father is except the Son, and he to whom the Son wills to reveal Him.” The Lord’spray er here involves the Trinity economically. In the Holy Spirit the Son praised the Father, the Lord of heaven and earth. Economically, all things have been delivered to the Son by the Father. Now no one knows who the Son is except the Father and who the Father is except the Son, and he to whom the Son wills to reveal the Father. The emphasis here is not on the essential Trinity but on the economical Trinity.
7救主在圣灵里欢腾，颂扬父，天地的主。『父』是指父和祂（子）的关系，『天地的主』是指神和宇宙的关系。当神的百姓被祂的仇敌击败时，祂就称为天上的神。（拉五11～12，但二18，37。）然而，一旦有人在地上为神站住时，祂就称为天地的主。10:21（创十四19，22。）在路加十章二十一节这里，人救主这位人子，也称父为天地的主，指明祂是在地上为著神的权益站住。在十章二十一节子赞美父『将这些事，向智慧通达人藏起来，向婴孩却启示出来。』『智慧通达人，』可能特别是指十三和十五节所题那三座城的人，他们看自己是智慧通达的。父的旨意，就是将对子和父的认识，向这样的人藏起来。二十一节的『婴孩』是指门徒，他们是智慧之子。父乐意将子和父启示给他们。我们不该看自己是智慧通达的。我们若对自己有这种看法，就无法领受关于子和父的启示。我们不该看自己是智慧通达的，反该看自己是婴孩，是没有甚么知识的人。父将对子和父的认识向婴孩启示出来，向智慧通达人却藏起来，这是在父眼中看为美的。
7In His exulting in the Holy Spirit, the Savior praised the Father, the Lord of heaven and earth. “Father” refers to the Father’s relationship with Him, the Son. “Lord of heaven and earth” refers to God’s relationship with the universe. When God’sp eople were defeated by His enemy, He was called the God of heaven (Ezra 5:11-12; Dan. 2:18, 37). But when there was a man standing for God on the earth, He was called the possessor of heaven and earth (Gen. 14:19, 22). Here in Luke the Man - Savior, as the Son of Man, also called the Father the Lord of heaven and earth. This indicates that He was standing on the earth for God’sin te rest. The Son in 10:21 praised the Father that He has “hid these things from the wise and intelligent, and revealed them to babes.” The “wise and intelligent” may refer in particular to the people of the three cities mentioned in verses 13 and 15, people who were wise and intelligent in their own eyes. The Father’s will was to hide the knowledge of the Son and the Father from such people. The “babes” in verse 21 refer to the disciples, who were children of wisdom. The Father was pleased to reveal both the Son and the Father to them. We should not regard ourselves as wise and intelligent. If we have such a view of ourselves, we shall not receive the revelation of the Son and the Father. Instead of considering ourselves wise and intelligent, we should regard ourselves as babes, as those who are not knowledgeable. It is well-pleasing in the Father’ss ight to reveal the knowledge of the Son and the Father to babes, but to hide it from the wise and intelligent.
8在二十二节主说，除了父，没有人认识子是谁；除了子和子所愿意启示的，也没有人认识父是谁。这里的『认识，』不仅仅是客观的知识，乃是完全的认识。关于子，只有父有这样的认识；关于父，也只有子有这样的认识。因此，要认识子，需要父的启示；（太十六17；）
8In verse 22 the Lord says that no one knows who the Son is except the Father and who the Father is except the Son, and he to whom the Son wills to reveal Him. The word “knows” here denotes full knowledge, not mere objective acquaintance. Concerning the Son, only the Father has such knowledge, and concerning the Father, only the Son has such knowledge. Hence, to know the Son requires the Father’sr evelation (Matt
9要认识父，也需要子的启示。（约10:22十七6，26。）我们的名记录在
916:17), and to know the Father requires the Son’s revelation (John 17:6, 26). The word “wills” in means to deliberately exercise the will to counsel. THE THINGS INVOLVED IN THE INSCRIBING
诸天之上所包括的事
OF OUR NAMES IN THE HEAVENS
10路加十章二十三、二十四节说，『耶稣转身，暗暗的对门徒说，看见你们所看见的，那眼睛就有福了。我告诉你们，曾经有许多申言者和君王，想要看你们所看的，却没有看见；要听你们所听的，却没有听见。』在这两节，人救主三次说到『所看见的、所看的、所听的』那些事。许多申言者和君王要看门徒所看的甚么事？许多申言者和君王要听门徒所听的甚么事？关于这点，我们应当注意主在二十一节说到『这些事，』在二十二节说到『一切』的事。首先，主在圣灵里欢腾，父将这些事向智慧通达人藏起来，向婴孩却启示出来。然后主说，父已将一切都交付了祂。此后，祂暗暗的对门徒说，他们的眼睛是有福的，因为看见他们所看见的。『这些事、』『一切』的事是甚么？我们会看见，这些都是指同样的事。我们看过，那七十个门徒欢欢喜喜的回来，因鬼在主的名里服了他们而欢喜。然而，主告诉他们，不要因灵服了他们就欢喜，却要因他们的名记录在诸天之上欢喜。就在那时，祂在圣灵里欢腾，颂扬父将这些事向智慧通达人藏起来，向婴孩却启示出来。然后祂告诉门徒，父已将一切都交付了祂。末了祂告诉他们，他们是有福的，因为看见并听见他们所能看见并听见的事。二十一节的『这些事，』二十二节的『一切，』以及二十三与二十四节所看、所听的事，都与我们的名记录在诸人之上所包括的事有关。我们的名记录在诸天之上包括了许多事。实际上，我们需要保罗的十四封书信，来描述我们的名记录在诸天之上所包括的事。我们不该期望在路加福音里找到完满的解释。这包括神的奥秘，特别是神的奥秘，就是基督，以及基督的奥秘，就是召会。路加十章论到这些事、一切的事以及那些事的话，可能使我们想起保罗在林前二章九节的话：『只是如经上所记：「神为爱祂的人所豫备的，是眼睛未曾看见，耳朵未曾听见，心也未曾想到的。」』这里的事乃是神新约经纶里的事。眼睛所能看见的范围相当窄小，耳朵所能听见的范围比较广阔，人心所能领略的范围是没有限量的。神在祂的智慧里，已经为我们命定并豫备了许多深奥、隐藏的事，就如称义、圣别和得荣等等。这一切都是人眼睛未曾看见，耳朵未曾听见，人心也未曾想到的。
10Luke 10:23 and 24 say, “And turning to the disciples, He said privately, Blessed are the eyes which see the things that you see. For I tell you that many prophets and kings wanted to observe the things that you see, and did not observe them, and to hear the things that you hear, and did not hear them.” In these two verses the Man - Savior speaks of “the things” three times. What are the things that the disciples saw, the things that many prophets and kings wanted to observe? What are the things that the disciples heard, things that many prophets and kings wanted to hear? Concerning this we should notice that in verse 21 the Lord speaks of “these things,” and in verse 22, of “all things.” First the Lord exulted in the Holy Spirit that the Father has hid these things from the wise and intelligent and revealed them to babes. Then the Lord said that all things have been delivered to Him by the Father. Following this, He privately told the disciples that their eyes were blessed for seeing the things that they see. What are “these things,” “all things,” and “the things”? As we shall see, these all refer to the same things. We have seen that the seventy returned with joy, rejoicing that the demons were subject to them in the Lord’s name. However, the Lord told them not to rejoice that the spirits were subject to them, but to rejoice that their names are inscribed in the heavens. In the same hour He exulted in the Holy Spirit and praised the Father for hiding these things from the wise and the intelligent and revealing them to babes. Then He told the disciples that all things had been delivered to Him by the Father. Finally, He told them that they were blessed for seeing and hearing the things that they were able to see and hear. “These things” in verse 21, “all things” in verse 22, and “the things” in verses 23 and 24 are all related to the things involved in the inscribing of our names in the heavens. The inscribing of our names in the heavens involves a great deal. Actually, the fourteen Epistles of Paul are needed to describe what is involved in the inscribing of our names in the heavens. We should not expect to find a full explanation of this in the Gospel of Luke. This involves God’s mystery, in particular the mystery of God, which is Christ, and the mystery of Christ, which is the church. The word about these things, all things, and the things in Luke 10 may remind us of Paul’s word in 1 Corinthians 2:9: “But even as it is written, Things which eye has not seen and ear has not heard, and which have not come up in man’she art, how much God has prepared for those who love Him.” The things here are the things in God’s New Testament economy. The sphere of what the eye can see is narrow: the sphere of what the ear can hear is broader; and the sphere of what the heart can realize is without limitation. God in His wisdom has ordained and prepared for us many deep and hidden things, such as justification, sanctification, and glorification. All these the human eye has never seen, the human ear has never heard, and the human heart has never realized.
11我想强调这个事实：在路加福音里找不到关于这些事、一切事、那些事的解释。我们必须来到保罗的书信才有关于这些事的解释。在这些书信里有神新约的经纶，以及这经纶里的奥秘。这些奥秘太奇妙、太深奥了！保罗的书信里所启示神新约的经纶，包括神圣的三一、神永远的计画、基督是神的具体化身、召会是基督的身体、以及神要藉著祂神圣的三一在召会里得著彰显的心意。路加十章二十一至二十四节，与马太十一章二十五至二十七节非常相似。然而，马太福音里的话不像路加福音那样清楚、透彻。我们读马太十一章时，可能不觉得需要保罗的十四对书信，好使我们正确的领会向智慧通达人藏起来，却向婴孩启示出来的事。但我们读路加十章时，因著强调这些事、一切的事，尤其是所看、所听的事，我们就领悟，我们需要保罗的书信，其中对这一切事有完满的说明和解释。在路加十章，主耶稣相当深入的摸著保罗书信里所揭示奥秘的事。在这一章，主指明禧年的实际是在这一切事的里面。这就是说，禧年的实际不仅仅在于赶鬼、制伏灵，禧年的实际乃是我们被带进神在创立世界以前为我们所命定的。神拣选我们，豫定我们享受祂永远的计画，就是在祂新约经纶里所完成的计画。祂也豫定我们享受与祂经纶有关的一切事，这些事在保罗的书信里完全揭示了出来。
11I wish to emphasize the fact that the explanation of these things, all things, and the things is not found in the Gospel of Luke. For this explanation we must come to the Epistles of Paul. In these Epistles we have the New Testament economy of God and the mysteries in this economy. How marvelous and profound are these mysteries! What is revealed in the Epistles of Paul concerning God’s New Testament economy involves the Divine Trinity, God’s eternal plan, Christ as the embodiment of God, the church as the Body of Christ, and God’sin tent i on to be expressed through His Divine Trinity in the church. Luke 10:21-24 is very similar to Matthew 11:25-27. However, the word in Matthew is not as clear or as thorough as that in Luke. In reading Matthew 11 we may not sense the need for the fourteen Epistles of Paul in order to have the proper understanding of the things hidden from the wise and intelligent and revealed to babes. But as we read Luke 10, with the emphasis on these things, all things, and especially on the things, we realize the need for Paul’s Epistles, where we have a full definition and explanation of all these things. In chapter ten of the Gospel of Luke the Lord Jesus goes quite far in touching the mysterious things that are unveiled in Paul’s Epistles. In this chapter the Lord indicates that the reality of the jubilee is in all these things. This means that the reality of the jubilee is not merely in the casting out of demons, in the subduing of the spirits. Rather, the reality of the jubilee is that we are brought into what was ordained for us by God before the foundation of the world. God chose us and predestinated us to enjoy His eternal plan, a plan that is carried out in His New Testament economy. He has also predestinated us to enjoy all the things related to His economy, the things that are fully unveiled in the Epistles of Paul
12我信我们的名记录在诸天之上，包括神拣选我们，以及祂豫定我们。神在创立世界以前，就拣选了我们，然后豫定了我们，那就是我们的名记录在诸天之上。保罗在以弗所书里说到基督的奥秘─基督的身体─以前。他开始先告诉我们，父在创立世界以前的拣选和豫定。我们就是根据这点，说路加十章的这些事、一切的事、所看所听的事，其解释在保罗的十四封书信里都可以找到。因此，我们的名记录在诸天之上，是指保罗书信里所启示的一切奥秘。所以我说，主在路加十章相当深入的论到神新约的经纶。我们若要对这些事、一切的事、所看所听的事有透彻的领会，就需要来看保罗的书信。
12I believe that the inscribing of our names in the heavens involves God’s choosing us and His predestination concerning us. Before the foundation of the world, God chose us, and then He predestinated us. That was the inscribing of our names in the heavens. When Paul was about to speak in Ephesians concerning the mystery of Christ, which is the Body of Christ, he begins by telling us about the Father’s choosing and predestination before the foundation of the world. This is our basis for saying that the explanation of these things, all things, and the things in Luke 10 is found in the fourteen Epistles of Paul. The inscribing of our names in the heavens, therefore, points to all the mysteries revealed in Paul’s Epistles. This is the reason I say that in chapter ten of Luke the Lord goes quite far with respect to God’s New Testament economy. If we want a thorough understanding of these things, all things, and the things, we need to go to the Epistles of Paul