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路加福音生命读经 · 第25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（三）
from Galilee To Jerusalem (3
1读经：路加福音10:25-37。十章二十五至四十二节有两件事：人救主描绘自己为具有最高道德的好撒玛利亚人，（路十25～37，）以及为马大所接待。（路十38～42。）路加将这两件事放在一起是很有意义的。表面看来这两件事互不相关；事实上在我们基督徒的经历里，主如同好撒玛利亚人，与祂受马大的接待有关。在本篇信息中，我们要看对主是具有最高道德之好撒玛利亚人的描绘；在下篇信息中，我们要看祂在伯大尼为马大所接待。
1Scripture Reading: Luke 10:25-37 In 10:25-42 we have two matters: the Man-Savior portraying Himself as the good Samaritan with the highest morality (vv. 25-37) and His being received by Martha at Bethany (vv. 38-42). It is significant that Luke put these two matters together. Apparently they are not related; actually, in our Christian experience, the Lord as the good Samaritan is related to His being received by Martha. In this message we shall consider the portrait of the Lord as the good Samaritan with the highest morality, and in the following message we shall consider His being received by Martha at Bethany
人救主描绘自己为
the Man-Savior
撒玛利亚人
PORTRAYING HIMSELF AS A SAMARITAN
2我们已经看见，在九章五十一至五十六节，主耶稣和祂的跟从者必须经过撒玛利亚，然而，撒玛利亚人不接待祂。（路九53。）现今在十章二十五至三十七节，主描绘自
2We have seen that in 9:51-56 it was necessary for the Lord Jesus and His followers to pass through Samaria. The Samaritans, however, did not receive Him (9:53). Now in 10:25-37 the Lord portrays Himself as a Samaritan
3己 为撒玛利亚人。
3
4在好撒玛利亚人的比喻里说到许多事。这比喻题到犹太教、旧约、律法、祭司、利未人、基督、那灵、神圣的生命、召会、把人带进召会的路、主给召会的祝福、主的回来、并主给召会的赏赐。
4In the parable of the good Samaritan many things are covered. This parable refers to Judaism, the Old Testament, the law, the priests, the Levites, Christ, the Spirit, the divine life, the church, the way to bring people to the church, the blessing the Lord gives to the church, the Lord’s coming back, and the Lord’s reward to the church
5撒玛利亚是北国以色列的主要地区，也是首都所在地。（王上十六24，29。）约在主前七百年，亚述人占领此地，并从巴比伦和其他异教国家，把人迁到境内诸城。（王下十七6，24。）从那时起，此地的人就成了犹太人和异教徒的混血种。历史告诉我们，他们有摩西五经，并按这部分旧约敬拜神，但犹太人从不承认他们是犹太民族。
5Samaria was the leading region of the northern kingdom of Israel and the place where its capital was (1 Kings 16:24, 29). Before 700 B.C. the Assyrians captured Samaria and brought people from Babylon and other heathen countries to the cities of Samaria (2 Kings 17:6, 24). From that time, the Samaritans became people of mixed blood— heathen with Jew. History tells us that they had the Pentateuch (the five books of Moses) and worshipped God according to that part of the Old Testament. But they were never recognized by the Jews as part of the Jewish people
6在约翰八章四十八节，有些犹太人对主说，『我们说你是撒玛利亚人，又有鬼附著，岂不正对么？』在路加十章这里，主在积极一面说到祂自己是撒玛利亚人，主似乎在说，『我是撒玛利亚人，是你们所藐视的。』
6In John 8:48 certain Jews said to the Lord, “Are we not right in saying that you are a Samaritan and have a demon?” Here in Luke 10 the Lord refers to Himself in a positive way as a Samaritan. The Lord seems to be saying, “I am a Samaritan, one despised by you.”
承受永远的生命
INHERITING ETERNAL LIFE
7路加十章二十五节说，『有一个律法师站起来，试探耶稣。』律法师是摩西律法的专家，这样的律法师是法利赛人中间的经学家。这位律法师，非常熟悉律法，也非常骄傲。他既称义自己，就站起来试探人救主。
7Luke 10:25 says that “a certain lawyer stood up and put Him to the test.” A lawyer was an expert in the Mosaic law. Such a lawyer was a scribe among the Pharisees. This lawyer, one very knowledgeable in the law, was also proud. Being one who justified himself, he stood up to test the Man-Savior
8这律法师试探人救主说，『夫子，我该作甚么，才可以承受永远的生命？』承受永远的生命，就是在来世诸天之国的实现里，得著神圣生命比在今世更丰满的享受为赏赐。（路十八29～30。）
8In testing the Man-Savior, this lawyer said to Him, “Teacher, what shall I do that I may inherit eternal life?” To inherit eternal life is to be rewarded in the coming age (Luke 18:29-30) with the enjoyment of the divine life in the manifestation of the kingdom
9承受永远的生命也是『进入生命，』（太十九17，）进入生命意即进诸天的国。（太十九23。）诸天的国乃是神永远生命的范圃。因此，我们进诸天的国，就是进入神的生命，与得救不同。得救是神的生命进入我们里面，作我们的生命；进诸天的国是我们进入神的生命，享受神生命的丰富。得救是我们蒙救赎，并由圣灵重生，得著神的生命；进诸天的国是我们凭神的生命生活行动。
9To inherit eternal life is also “to enter into life” (Matt. 19:17). To enter into life is to enter into the kingdom of the heavens (Matt. 19:23). The kingdom of the heavens is a realm of God’s eternal life. Hence, when we enter into it, we enter into God’s life. This differs from being saved. To be saved is to have God’s life enter into us, whereas to enter into the kingdom of the heavens is to enter into God’s life. The former is to be redeemed and regenerated with God’s life; the latter is to live and walk by God’s life. The one is a matter of birth; the other is a matter of living
10一个是生的问题，一个是活的问题。
10
11按照新约，接受永远的生命是一回事，承受永远的生命是另一回事。接受永远的生命使我们在今世得救，但承受永远的生命乃是在来世，就是在要之国里的赏赐。因此，我们区别关于经历永远生命的这两件事，是非当重要的。现在，今世，我们可以接受并经历永远的生命。这是救恩的事。但承受永远的生命乃是赐给我们的祝福，作为要来国度时代的赏赐。因此，承受永远的生命不是救恩的事，乃是与国度赏赐有关的事。
11According to the New Testament, to receive eternal life is one thing, and to inherit eternal life is another thing. To receive eternal life is for our salvation in this age, but to inherit eternal life is a reward in the coming age, that is, in the coming kingdom. It is important, therefore, that we differentiate these matters concerning our experience of eternal life. Now, in this present age, we may receive eternal life and experience it. This is a matter of salvation. But inheriting eternal life will be a blessing given to us as a reward in the coming age of the kingdom. Thus, inheriting eternal life is not a matter of salvation; instead, it is a matter related to the kingdom reward
12经学家问人救主该作么才可以承受永远的生命，主对他说，『律法上写的是甚么？你是怎么念的？（路十26。）律法师回答说，『你要全心、全魂、全力并全心思，爱主你的神；又要爱邻舍如同自己。』（路十27）主回答说，『你答得对，你这样行，就必得著生命。』（路十28）
12When the scribe asked the Man-Savior about what he should do to inherit eternal life, the Lord said to him, “What is written in the law? How do you read it?” (v. 26). The lawyer answered, “You shall love the Lord your God from your whole heart, and with your whole soul, and with your whole strength, and with your whole mind, and your neighbor as yourself” (v. 27). To this the Lord replied, “You have answered correctly; do this, and you shall live” (v. 28).
撒玛利亚人的比喻
THE PARABLE OF THE SAMARITAN
13路加十章二十九节接著说，『那人想要称义自己，就对耶稣说，谁是我的邻舍？』问这问题的人必定是个自义的法利赛人。（路十六14～，十八9～10。）他显示他的骄傲，问主谁是他的邻舍。他似乎在告诉主：『谁是我的邻舍，我好去爱他？』在以下的比喻里，主回答律法师，给他看见他不需要去爱邻舍，他倒需要一位邻舍来爱他，因为他爱不来，他需要人来爱他。我们看见，这邻舍就是那个好撒玛利亚人。
13Luke 10:29 goes on to say, “But he, wanting to justify himself, said to Jesus, And who is my neighbor?” The one who asked this question must have been one of the self-justified Pharisees (16:14-15; 18:9-10). As a display of his pride, he asked the Lord who his 15 neighbor was. He seemed to be telling the Lord, “Who is my neighbor that I may love him?” In the parable that follows, the Lord answered the lawyer by showing him that he did not need a neighbor to love. Instead, he needed a neighbor to love him. Because he is not able to love, he needs someone to love him. As we shall see, this neighbor is the good Samaritan.
14只有路加叙述这独特的比喻，带著在救主完全救恩中崇高道德的原则。按救主的用意，三十节的『一个人，』乃象征自义的律法师，是从平安的根基（耶路撒冷）堕落到咒记（耶利哥）光景中的罪人。
14The parable of the Samaritan is one of the unique parables narrated only by Luke. This parable conveys the principle of high morality in the Savior’s full salvation. The “certain man” in verse 30, in the Savior’sin tent i on, signified the self-justified lawyer as a sinner fallen from the foundation of peace (Jerusalem) to the condition of curse (Jericho
从耶路撒冷到耶利哥
From Jerusalem to Jericho
15路加十章三十节说，『耶稣接著说，有一个人从耶路撒冷下耶利哥去，落在强盗中间，他们剥去他的衣服，把他打个半死，就撇下他走了。』耶路撒冷意即平安的根基，（参来七2，）而耶利哥是咒谊的城。（书六26，王上十六34。）『下』指明从平安根基的城堕落到咒诅的城。因此，这比喻里的那个人，从平安的根基堕落到咒诅的地方，他所定的路乃是这样堕落的路。
15Luke 10:30 says, “Taking up this question, Jesus said, A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who having both stripped him and beat him, went away, leaving him half dead.” Jerusalem means foundation of peace (see Heb. 7:2), and Jericho was a city of curse (Joshua 6:26; 1 Kings 16:34). The words “going down” indicate falling from the city of the foundation of peace to the city of curse. Therefore, the certain man in this parable was falling from the foundation of peace to a place of curse. The way he was taking was the way of such a fall
落在强盗中间
Falling among Robbers
16从耶路撒冷下耶利哥去的那人，落在强盗中间，他们剥去他的衣服，把他打个半死，就撇下他走了。这些强盗象征拘守犹太律法的律法教师，（约十1，）他们用律法（林前十五56）洗劫像这自义的律法师一样遵守律法的人。剥，表征犹太教的教师误用律法剥夺人。打，直译，殴打；表征律法的杀害。（罗七9～。）不仅如此，强盗把他打个半死，就撇下他走了。这表征犹太教的教师将遵守律法的人，撇在死的光景中。（罗七11，13。）
16The man going down from Jerusalem to Jericho fell among robbers, who stripped him, beat him, and went away, leaving him half dead. These robbers signify the legalistic teachers of the Judaic law (John 10:1), who used the law (1 Cor. 15:56) to rob the lawkeepers like the self-justified lawyer. The word “stripped” signifies the stripping by the law misused by the Judaizers. The Greek word translated “beat” literally means “laid blows upon.” This beating signifies the killing by the law (Rom. 7:9-1 0). 10 Furthermore, the robbers leaving the man half dead signifies the Judaizers’ leaving the lawkeeper in a dead condition (Rom. 7:11, 13).
17这里将所有的法利赛人，犹太教的律法教师都比喻作强盗。那位律法师好比那个从耶路撒冷下耶利哥去的人，落在这些强盗中间，被剥去衣服，打个半死。犹太宗教的律法教师剥夺人，把人打个半死，就撇下他们走了。这是那个律法师的光景，他却不晓得自己是在这样的光景中。
17All the Pharisees, legalistic teachers of Judaism, are here likened to robbers. The lawyer is likened to the one going down from Jerusalem to Jericho who fell among these robbers and was stripped and beaten by them. The legalistic teachers of the Jewish religion stripped people and beat them and then left them half dead. This was the situation of the lawyer, although he did not realize that he was in such a condition
祭司与利未人
A Priest and a Levite
18在三十一节，主接著说，『适巧有一个祭司，从这条路下来，看见他，就从对面过去了。』祭司当以神的律法教导神的百姓，藉此照顾他们，（申三三10，代下十五3，）但在比喻中，祭司也从同一条路下来，无力帮助被打伤的人。三十二节说，『又有一个利未人，来到这地方，看见，也照样从对面过去了。』利未人是帮助神百姓敬拜神的人，（民一50，三6～7，八19，）但这利未人也来到同一个地方，照样无力帮助垂死的人。
18In verse 31 the Lord continues, “And by coincidence a certain priest was going down on that road, and observing him, he passed by on the opposite side.” The priest was one who should care for God’sp eople by teaching them the law of God (Deut. 33:10; 2 Chron. 15:3). In the parable, a priest was going down in the same way, but he was unable to render any help to the beaten one. Verse 32 says, “And likewise also a Levite, coming down to the place and observing him, passed by on the opposite side.” A Levite was one who helped God’sp eople in their worship to God (Num. 1:50; 3:6-7; 8:19). This Levite came to the same place, but he also was unable to render any help to the dying one
一个撒玛利亚人的行动
The Actions of a Certain Samaritan
19三十三、三十四节描述一个撒玛利亚人，来到落在强盗手中之人那里的行动：『但有一个撒玛利亚人，行路来到他那里，看见，就动了慈心，上前把油和酒倒在他的伤处，包裹好了，扶他骑上自已的牲口，带到客店里照料他。』这个撒玛利亚人象征人救主，祂从外表看是个卑微的常人，为自高自义的法利赛人（包括在路加十章二十五节、二十九节和祂谈话的这一个）所藐视，并毁谤为卑贱的撒玛利亚人。（约八48，四9。）这样一位人救主，在祂寻找失丧者并拯救罪人之职事的旅程中，（路十九10，）来到被热中犹太教的强盗打伤，悲惨垂死的遭难者所在的地方。祂一看见他，就在祂带著神性的人性里动了慈心，给他温情的医治和拯救的照顾，完全应付了他的急需。（路十34～35。）
19Verses 33 and 34 describe the actions of a certain Samaritan who came to the man who fell among robbers: “But a certain Samaritan, as he journeyed, came down to him, and observing him, was moved with compassion; and coming to him, he bound up his wounds, pouring on them oil and wine. And placing him on his own beast, he brought him to an inn and took care of him.” This Samaritan signifies the Man- Savior, who was apparently a layman of low estate, despised and slandered as a low and mean Samaritan (John 8:48; 4:9) by the self-exalted and self-justified Pharisees, including the one to whom the Lord was talking in Luke 10:25 and 29. Such a Man - Savior, in His lost - one - seeking and sinner - saving ministry journey (19:10), came down to the place where the wounded victim of the Judaizing robbers was in his miserable and dying condition. When He saw him, He was moved with compassion in His humanity with His divinity, and rendered him tender healing and saving care, fully meeting His urgent need (vv. 34-35).
20在十章三十四至三十五节，好撒玛利亚人照顾垂死的人，每一点都描绘出人救主在祂带著神性的人性里，对律法定罪之下的罪人怜悯、亲切、全备的照顾，将祂崇高的道德标准，在拯救的恩典上表明到极点。撒玛利亚人上前把油和酒倒在他的伤处，包裹好了。包裹他的伤处，指明祂医治他。把油和酒倒在他的伤处，表征赐给他圣灵和神的生命。人救主临到我们时，把祂的灵和祂神圣的生命倒在我们的伤处。然后那撒玛利亚人扶他骑上自己的牲口（驴）。这指明那撒玛利亚人用低微的方法，低微的带著他。我们许多人能见证，我们就是被带在『驴』上，这样低微的被带到召会中，而不是荣耀、辉煌的进到召会中。相反的，我们乃是用低微的方法，低微的被带到召会中。
20In 10:34 and 35 all the points of the good Samaritan’s care for the dying one portray, in His humanity with His divinity, the Man-Savior’s merciful, tender, and bountiful care for a sinner condemned under law. This shows to the uttermost His high standard of morality in His saving grace. The Samaritan came to the man and bound up his wounds, pouring on them oil and wine. The binding up of the wounds indicates that He healed him. Pouring on the man’s wounds oil and wine signified giving Him the Holy Spirit and the divine life. When the Man-Savior came to us, He poured on our wounds His Spirit and His divine life. The Samaritan then placed the man on his own beast, on a donkey. This indicates that the Samaritan carried him by lowly means in a lowly way. Many of us can testify that we were brought into the church in such a lowly way, carried on a “donkey.” We did not come into the church in a way that was splendid and glorious. On the contrary, we were brought into the church in a lowly way and by lowly means.
21撒玛利亚人把那人带到客店里照料他，这指明人救主把他带到召会中，藉著召会照顾他。三十五节说，『第二天，拿出两个银币，交给店主说，请你照料他；此外所花费的，我回来必还你。』在这里我们看见撒玛利亚人是为他将所花费的付给客店，这意思是为他祝福召会。不仅如此，祂应许此外所花费的，祂必偿还店主，这指召会在今世为他所花费的，救主回来时必要偿还。
21The Samaritan brought the man to an inn and took care of him. This indicates that He brought him to the church and took care of him through the church. Verse 35 says, “And on the next morning, taking out two denarii, he gave them to the innkeeper and said to him, Take care of him; and whatever you spend in addition, when I return, I will repay you.” Here we see that the Samaritan paid the inn for the man. This means that He blessed the church for him. Furthermore, His promise to pay the innkeeper whatever he spent in addition points to whatever the church spends for him in this age being repaid at the Savior’s coming back
自义者需要一位有爱心的邻舍
The Self-justified One Needing a Loving Neighbor
22在三十六节，人救主接著问律法师：『你想这三个人，那一个是落在强盗手中之人的邻舍？』自义的律法师以为能爱邻舍，（路十29，）但因自义而盲目，不晓得自己需要一位邻舍（人救主）来爱他。在三十七节，律法师回答说，『是那怜悯他的。』然后耶稣对他说，『你去照样行罢。』那怜悯他的，或，那以怜悯待他的。这自义者得了帮助，晓得他需要一位有爱心的邻舍（就如表征人救主的好撒玛利亚人）爱他，而不是他爱邻舍。救主想要藉这故事向他揭示：（一）他在律法下已定了死罪，无能照顾自己，更不用说爱别人；（二）人救主乃是那爱他，并给他完全救恩的一位。
22In verse 36 the Man-Savior went on to ask the lawyer, “Which of these three, does it seem to you, has become a neighbor to him who fell among the robbers?” The self-justified lawyer thought that he could love another as his neighbor (v. 29). Under the blindness of self- justification, he did not know that he himself needed a neighbor, the Man-Savior, to love him. In verse 37 the lawyer answered, “The one who showed mercy to him.” Then Jesus said to him, “You go and do likewise.” The Greek words rendered, “the one who showed mercy to him” may also be translated, “the one who dealt mercifully with him.” The self-justified one was helped to know that he needed a loving neighbor (like the good Samaritan, who was a figure of the Man-Savior) to love him, not a neighbor to be loved by him. The Savior intended to unveil to him through this story that he was condemned to death under the law, unable to take care of himself, needless to say love others, and that the Man-Savior was the one who would love him and render him full salvation
人救主的神圣属性
the Man-Savior’s
与人性美德
DIVINE ATTRIBUTES AND HUMAN VIRTUES
23在这比喻里，我们能看见人救主的神圣属性与人性美德。关于神圣属性，我们看见那灵、永远的生命、祝福和偿还。那灵的赐给、神圣的生命、祝福、对召会的偿还，都与神圣属性有关。这里所启示主的人性美德，包括祂的慈心、爱、同情和照顾。在这事例中，我们再次看见人救主的人性美德与祂的神圣属性调和。我们很难将牠们清楚的区别分类，因为二者调和，产生最高标准的道德。在好撒玛利亚人的比喻里，我们看见人救主的道德乃是最高标准的道德。祭司看见落在强盗手中的人，并没有作甚么帮助他。这位祭司似乎没有一点道德。那利未人也一样。但人救主看见那人在可怜的光景中，就动了慈心。于是祂完全运用祂的道德照顾那有需要的人。人救主崇高标准的道德乃是调和之生命的产品；在这生命里，神圣的属性与人性的美德相调和。在这比喻里，我们清楚看见，人救主在祂带著神圣属性的人性美德中尽祂的职事。
23In this parable we can see the Man-Savior’s divine attributes and human virtues. Concerning the divine attributes, we see the Spirit, the eternal life, the blessing, and the repayment. The giving of the Spirit, divine life, the blessing, and the repayment of the church are all related to the divine attributes. The Lord’s human virtues revealed here include His compassion, love, sympathy, and care. Once again in this case, the Man-Savior’s human virtues are mingled with His divine attributes. It is difficult to clearly distinguish them by categories, because they are mingled to produce the highest standard of morality. In the parable of the good Samaritan we see that the morality of the Man-Savior was a morality of the highest standard. When the priest saw the man who had fallen among robbers, he did not do anything to help him. It seemed that this priest did not have any morality at all. The situation with the Levite was the same. But when the Man-Savior saw the man in his pitiful condition, He was moved with compassion. Then He fully exercised His morality to care for the needy one. The Man- Savior’s high standard of morality was a product of a mingled life, a life in which the divine attributes are mingled with the human virtues. In this parable we clearly see that the Man-Savior carried out His ministry in His human virtues with His divine attributes