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路加福音生命读经 · 第28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（六）
from Galilee To Jerusalem (6
1读经：路加福音十一章一至五十四节。路加十一章一至五十四节说到四件事：人救主教导祷告、（路十一1～13、）为邪恶世代所弃绝、（路十一14～32、）警告勿留黑暗中、（路十一33～36、）以及责备法利赛人和律法师。（路十一37～54。）在前篇信息中，我们看过第一段，在本篇信息中，我们要说到本章另外三段。
1Scripture Reading: Luke 11:1-54 Luke 11:1-54 covers four matters: the Man-Savior’ste aching about prayer (vv. 1-13), His being rejected by the evil generation (vv. 14-32), His warning not to be in darkness (vv. 33-36), and His rebuking the Pharisees and lawyers (vv. 37-54). We considered the first section in the foregoing message. In this message we shall cover the other three sections in this chapter
为邪恶世代所弃绝
rejected by the evil generation
2在十一章十四至三十二节，我们看见人救主为邪恶世代所弃绝。这段开始于赶鬼的记载：『耶稣赶出一个哑吧鬼，鬼出去了，哑吧就说出话来，群众都希奇。』被鬼附而哑，表明人因拜哑吧偶像，（林前十二2，）没有能力为神说话（赛五六10）并赞美神。（赛三五6。）这里哑吧说出话来，表明人在灵里被主充满，恢复了说话和赞美的能力。弗（五18～19。）
2In 11:14-32 we see that the Man-Savior was rejected by the evil generation. This section begins with the account of the casting out of a demon: “And He was casting out a demon, and it was mute; and it occurred that when the demon had gone out, the mute man spoke; and the crowds marveled.” Dumbness by demon possession signifies the inability to speak for God (Isa. 56:10) and praise God (Isa. 35:6) due to the worship of dumb idols (1 Cor. 12:2). The speaking of the mute man here signifies the recovery of the speaking and praising ability by being filled with the Lord in the spirit (Eph. 5:18-19
3按路加十一章十五节，有人说，『祂是靠著鬼王别西卜赶鬼。』别西卜，意苍蝇之王，是以革伦神的名。（王下一2。）犹太人由于蔑视，将这名改为巴力西卜，意粪堆之主，用以指鬼王。（太十二24，27，可三22。）在路加十一章十五节，那些人辱骂人救主，说祂是靠著鬼王赶鬼。这个最亵渎的名称，表达出他们最强烈的反对和弃绝。
3According to Luke 11:15, some said, “He casts out the demons by Beelzebub, the ruler of the demons.” The name “Beelzebub” means the lord of the flies, the name of the god of the Ekronites (2 Kings 1:2). It was changed in contempt by the Jews to Baalzebel, which means lord of the dunghill, and used for the ruler of the demons (Matt. 12:24, 27; Mark 3:22). Those in Luke 11:15 reviled the Man-Savior by saying that He cast out demons by the ruler of the demons. This most blasphemous name expressed their strongest objection and rejection
靠著神的指头赶鬼
CASTING OUT DEMONS BY THE FINGER OF GOD
4在十七、十八节，主接著对那些指控祂靠著别西卜赶鬼的人说，『凡一国自相分争，必至荒凉；一家自相分争，也必败落。若撒但自相分争，他的国怎能站住？因为你们说我是靠著别西卜赶鬼。『主的话指明撒但有一个国。撒但是这世界的王，（约十二31，）也是空中掌权者的首领。（弗二2。）他有他的权势，（徒二六18，）和他的使者，（太二五41，）就是他的从属，是这黑暗世界的执政者、掌权者和管辖者。（弗六12。）因此，他有他的国，就是黑暗的权势。（西一13。）
4In verses 17 and 18 the Lord went on to say to those who accused Him of casting out demons by Beelzebub, “Every kingdom divided against itself is made desolate, and a house divided against a house falls. And if also Satan is divided against himself, how shall his kingdom stand? Because you say that I cast out the demons by Beelzebub.” The Lord’sword indicates that Satan has a kingdom. Satan is the ruler of this world (John 12:31) and the ruler of the power of the air (Eph. 2:2). He has his authority (Acts 26:18) and his angels (Matt. 25:41), who are his subordinates as principalities, powers, and rulers of the darkness of this world (Eph. 6:12). Hence, he has his kingdom, the authority of darkness (Col. 1:13).
5路加十一章十九、二十节说，『我若是靠著别西卜赶鬼，你们的子弟又是靠著谁赶呢？这样，他们就要审判你们了。我若靠著神的指头赶鬼，这就是神的国临到你们了。』神的指头，这是希伯来用语。指头（路十一46）比手和膀臂都小。赶鬼并不需要神的手，（约十28～29，）也不需要神的膀臂；（五三1；）只要神的指头，就足有能力赶鬼。然而，这仍是靠神的灵作的。（太十二28。）在二十一、二十二节，主接著说，『壮者全副武装，著守自己住宅的时候，他的家业就平安无事。但有一个比他更壮的来，胜过他，就夺去他所倚靠的全副军装，又分了他的掳物。』这里的壮者就是那恶者撒但，家表征撒但的国。但神的儿子基督比壮者撒但强壮多了，所以能为我们征服他，胜过他。路加十一章第一段（一至十三节）很美妙。在此我们看见，要将自己祷告到神里面，以及停留在祂里面，好接受生命的供应，圣灵的丰富。现在第二段里有鬼、鬼王、壮者。这指明我们在神里面接受祂的丰富时，需要记住不论我们在那里，鬼就在我们周围，并有邪灵在空中。因此，争战是一直猛烈的进行著。所以，人救主教导我们不仅要把自己祷告到神里面，并停留在神里面，好接受祂的灵作生命供应的丰富；祂也启示祂在作工赶鬼。我们若进入路加十一章的深处，就会看见我们停留在神里面，享受神的丰富时，我们会领悟我们是在满了鬼的环境中。因此，我们今天绝不该期望在地能如同在天。不，对新约的禧年而言，有许多鬼，许多障碍和拦阻。在禧年里，人得著释放脱离鬼的霸占与压制。但是鬼仍然存在，有许多人与牠们合作。那些与鬼合作的人，被撒但用以破坏新约的禧年，但人救主却在这里赶鬼。
5Luke 11:19 and 20 say, “But if I by Beelzebub cast out the demons, by whom do your sons cast them out? Therefore they shall be your judges. But if I by the finger of God cast out the demons, then the kingdom of God has come upon you.” The “finger of God” is a Hebraistic expression. The finger (v. 46) is smaller than the hand and the arm. To cast out the demons does not need the hand of God (John 10:28, 29) nor the arm of God (Isa. 53:1); just the finger of God is powerful enough to do this. Yet it is still done by the Spirit of God (Matt. 12:28). In verses 21 and 22 the Lord continues, “When the strong man fully armed guards his own house, his possessions are in peace; but when a stronger than he comes upon him and overcomes him, he takes away his whole armor on which he had relied, and distributes his spoil.” The strong man here is Satan, the evil one, and the house signifies the kingdom of Satan. But Christ, the Son of God, is much stronger than Satan, the strong man. The first section of Luke 11, verses 1 through 13, is wonderful. Here we see the matter of praying ourselves into God and remaining in Him to receive the life supply, the riches of the Holy Spirit. Now in the second section we have demons, the ruler of the demons, and the strong man. This indicates that as we are in God receiving His riches, we need to remember that demons are around us wherever we may be, and there are evil spirits in the air. Hence, a war is raging all the time. Therefore, the Man-Savior teaches us not only to pray ourselves into God and remain in Him to receive His Spirit as the riches of the life supply, but He also reveals that He is working to cast out demons. If we get into the depths of Luke 11, we shall see that when we enjoy the riches of God by remaining in Him, we shall realize that we are in a situation that is full of demons. Therefore, we should never expect that today there can be heaven on earth. No, there are many demons, many obstacles and hindrances to the New Testament jubilee. In the jubilee people are set free from the possession and oppression of the demons. Nevertheless, the demons are still present, and many people cooperate with them. Those who cooperate with the demons are used by Satan to damage the New Testament jubilee. But the Man - Savior is here to cast out the demons.
6我们已经看见，魔鬼被比喻为壮者，但人救主比这壮者更强壮。主强壮到一个地步，赶鬼不需要用祂的膀臂或祂的手，只要用指头就彀了。人救主只要用祂的指头，就能赶鬼。我们若把自己祷告到神里面，并且停留在祂里面，接受生命的供应，我们就要与人救主是一。既然祂比壮者更强壮，我们又与祂是一，我们也就比壮者更强壮，并能对付污灵，将牠们赶出去。为那灵与光所充满
6We have seen that the Devil is likened to a strong man. But the Man-Savior is stronger than this strong man. The Lord is so strong that in order to cast out demons it is not necessary for Him to use His arm or even His hand. It is sufficient for Him to use only His finger. Simply by using His finger, the Man-Savior is able to cast out demons. If we are those who pray ourselves into God and remain in Him to receive the life supply, we shall be one with the Man-Savior. Since He is stronger than the strong man and since we are one with Him, we also shall be stronger than the strong man and able to deal with the unclean spirits and cast them out. FILLED WITH THE SPIRIT AND WITH LIGHT
7在十一章二十四至二十六节，主说，『污灵从人里面出来，在无水之地荡来落去，寻找安歇之处，却寻不著，便说，我要回到我所出来我的屋里去。到了，就见里面打扫干净，装饰好了，于是去另带了七个比自己更恶的灵来，一同进去，住在那里。那人末后的景况，就比先前更坏了。』我们需要领会这话的属灵意义。这里的意思是说，我们蒙了洁净，脱离污鬼的霸占后，可能还是虚空的，没有被那灵生命的供应所充满。换句话说，我们里面没有被神并以神来占有。我们若从整章的上下文看这些经文，就会明白我们需要成为时时祷告到神里面，然后停留在祂里面，接受圣灵丰富的人。当我们充满这些丰富时，我们里面就没有空位让别的事物进来。圣灵将三一神的丰富带给我们，当我们被圣灵充满时，我们里面就没有空间让别的事物进来霸占我们。
7In 11:24 to 26 the Lord says, “When the unclean spirit goes out from the man, he passes through waterless places seeking rest; and not finding any, he says, I will return to my house, from which I came out; and when he comes, he finds it swept and put in order. Then he goes and takes along other spirits more evil than himself, seven of them, and he enters and makes his home there; and the last state of that man becomes worse than the first.” We need to understand the spiritual significance of this word. The significance here is that after we have been cleansed from the possession of the demons, we may still be empty, not filled with the life supply of the Spirit. In other words, inwardly we are not occupied by God and with God. If we consider these verses in the context of the entire chapter, we shall see that we need to be those who are always praying to be brought into God and who then remain in Him to receive the riches of the Holy Spirit. When we are filled with these riches, there will be no room in us for anything else to come in. When we are filled with the Holy Spirit, who brings us the riches of the Triune God, there will be no space in us for anything else to enter in and occupy us
8不仅如此，我们若把自己祷告到神里面，并且停留在祂里面，被圣灵的丰富充满，我们就会成为完全在光中的人。（路十一33～36。）我们会成为充满光的人，我们里面和我们周围都会有光。
8Furthermore, if we pray ourselves into God and remain in Him to be filled with the riches of the Holy Spirit, we shall be those who are altogether in the light (11:33-36). We shall be persons full of light. We shall have light within us and around us.
9这是我们照著属灵经历对这些经文的领会。没有这种领会，我们就不会明白十一章里不同的几段话为甚么放在一起。我们从经历中知道，当我们停留在神里面，接受那灵供应的丰富，我们里面就没有空位留给鬼或留给黑暗。我们完全在光中。因此，我们被那灵的丰富与光所充满。路加十一章三十三节说，『没有人点灯放在地窖里，或是斗底下，乃是放在灯台上，使进来的人得见亮光。』人救主在祂的职事中，把光带给我们。因此，这样职事的结果就使信徒成为发光之体，（腓二15，）召会成为灯台，（启一20，）照耀在这黑暗的时代，作祂的见证，并完成于其有生命和光之显著特征的新耶路撒冷城。（启二二1～2，二一11，23～24。）斗是量谷的器具。点著的灯放在斗底下，光就照不出来。信徒既是点著的灯，就不该被与吃有关的斗遮蔽。吃叫人忧虑。（太六25。）
9This is the understanding of these verses that is according to our spiritual experience. Apart from this understanding, we shall not know why the various sections in chapter eleven are put together. From our experience we know that when we remain in God to receive the riches of the Spirit’s supply, we leave no room in us for demons or for darkness. We are fully in the light. Therefore, we are filled with the riches of the Spirit and with light. Luke 11:33 says, “No one having lit a lamp puts it in a secret place, nor under the bushel, but on the lampstand, in order that those who are entering in may see the light.” In His ministry the Man - Savior brings light to us. Hence, such a ministry issues in the believers as luminaries (Phil. 2:15) and the churches as lampstands (Rev. 1:20), shining in this dark age as His testimony, and consummating in the New Jerusalem with the outstanding characteristics of life and light (Rev. 22:1-2; 21:11, 23, 24). A “bushel” is a grain measure. A lighted lamp placed under the bushel cannot shine out its light. The believers as a lighted lamp should not be covered by the bushel, an item pertaining to eating, which causes anxiety (Matt. 6:25).
10在十一章三十四至三十六节，主接著说，『你的眼睛就是身上的灯，你的眼睛单一的时候，全身就明亮；但你的眼睛不专的时候，身体就黑暗。所以你要察看，你里面的光是否黑暗了。若是你全身明亮，毫无黑暗，就必完全明亮，如同灯的明光照亮你。』这里主是说，我们的眼睛单一的时候，全身就要满了光。我们的两眼一次只能注视一样东西，倘若想要同时看两样东西，眼光就会模糊。我们的眼睛若只注视一样东西，眼光就会单一，并且我
10In 11:34-36 the Lord continues, “The lamp of the body is your eye. When your eye is single, your whole body is illuminated; but when it is evil, your body also is dark. Watch out therefore, that the light which is in you be not darkness. If therefore your whole body is illuminated, not having any part dark, the whole shall be illuminated as when the lamp with its bright shining illuminates you.” The Greek rendered “illuminated” in verse 34 may also be translated “full of light” or “bright.” Here the Lord is saying that when our eye is single, our whole body will be full of light. Our eyes can focus on only one thing at a time. If we try to see two things at once, our sight will be blurred. If we focus our eyes on one thing, our sight will be single, and our whole body will be illuminated
11们的全身就明亮。
11
12在三十五节主说到『你里面的光。』在我们里面的光，是眼睛用以照明全身的；（路十一34；）这光乃是在我们该为著神保持纯洁的心里。（太五8。）
12In verse 35 the Lord speaks about “the light which is in you.” The light in us, which the eye illuminates (v. 34), is the light in our heart, which should be kept pure for God (Matt. 5:8
13责备法利赛人和律法师十一章三十七至五十四节记载人救主责备法利赛人和律法师。三十七节说，『说话的时候，有一个法利赛人请耶稣同他吃饭，耶稣就进去坐席。』这里的饭，主要的是第一餐，在清晨吃的。三十八节说，『这法利赛人看见耶稣饭前不先洗手，就希奇。『洗手，直译，浸，是礼仪上的洗濯。法利赛人的反应给主机会，向假冒为善的法利赛人和律法师有所揭示。
13REBUKING THE PHARISEES AND LAWYERS In 11:37-54 we have a record of the Man-Savior rebuking the Pharisees and the lawyers. Verse 37 says, “Now as He spoke, a Pharisee asked Him if He would have a meal with him; and He went in and reclined at the table.” The word for “meal” here is primarily the first meal, taken early in the morning. Verse 38 says, “But the Pharisee marveled, observing that He had not first washed before the meal.” Literally, the Greek word for “washed” means “baptized,” a ceremonial washing. The Pharisee’s reaction gave the Lord an opportunity to unveil something to the hypocritical Pharisees and lawyers.
14在三十九节，主对他说，『如今你们法利赛人洁净杯盘的外面，你们里面却满了勒索和邪恶。无知的人哪，那造外面的，不也造里面么？』这里主似乎在说，『你们洗手，但你们的心呢？你们的手也许洁净了，但你们的心不洁净。你们的心充满勒索和贪婪，你们里外都需要洁净。』在四十一节，主接著说，『只要把里面的施舍给人，看哪，凡物于你们就都洁净了。』里面的是指杯盘的内容，（路十一39，）表征法利赛人心里所存的。他们心里贪婪，因此里面满了勒索和邪恶。（路十一39。）所以主吩咐他们，把心里所贪恋的施舍给人，凡物于他们就都洁净了。在四十二节主接著说，『你们这些法利赛人有祸了因为你们将薄荷、芸香并各样菜蔬，献上十分之一，那正义和爱神的事却忽略了；这些原是必须行的，那些也是不可忽略的。』正义，或译为公平。
14In verse 39 the Lord said to him, “Now you Pharisees cleanse the outside of the cup and the platter, but your inside is full of robbery and wickedness. Senseless ones! Did not He who made the outside also make the inside?” Here the Lord seems to be saying, “You wash your hands, but what about your hearts? Your hands may be clean, but your hearts are not clean. Your hearts are filled with robbery and covetousness. You need to cleanse the inside as well as the outside.” In verse 41 the Lord goes on to say, “But give the things which are within as alms, and behold, all things are clean to you.” The word “within” here refers to the contents of the cup and the platter (v. 39), signifying what is in the hearts of the Pharisees. They have covetousness within their hearts; hence, their inside is full of robbery and wickedness. Therefore, the Lord commands them to give as alms what they are coveting in their hearts so that all things may be clean to them. In verse 42 the Lord continues, “But woe to you, Pharisees! Because you tithe the mint and the rue and every herb, and pass by the judgment and the love of God. But these things you ought to do, and not leave those undone.” Judgment refers to justice, and the love of God refers to man’s love toward God
15在以下的经文里，主接著责备法利赛人，在祂的责备中，也包括律法师。祂告诉法利赛人，他们如同不显露的坟墓。神又责备律法师把难担的担子放在人身上，自己连一个指头也不肯动。
15In the following verses the Lord continues rebuking the Pharisees and also includes the lawyers in His rebuke. He tells the Pharisees that they are like unseen tombs, and He rebukes the lawyers for burdening men with burdens hard to bear and not touching these burdens with one of their fingers
今日的约拿和所罗门
TODAY’S JONAH AND SOLOMON
16我们若将路加十一章的四段话放在一起，，就看见一幅图画，描绘具有最高标准之道德的人救主。我们看见一个人把自己祷告到神里面，停留在神里面，接受圣灵作祂生命的供应。因为祂充满三一神，祂里面就没有空位给任何属仇敌的事物。不仅如此，祂被光充满，而且祂里外都真诚而洁净。至终，这一位是今日的约拿，经过死且进入复活；神又是今日的所罗门，讲说神的智慧。这智慧包括神隐藏之事的奥秘。
16If we put together the four sections of Luke 11, we see a portrait of the Man-Savior with the highest standard of morality. We see a Person who prays Himself into God and remains in God to receive the Holy Spirit as His life supply. Because He is full of the Triune God, there is no room in Him for anything of the enemy. Moreover, He is filled with light, and He is genuine and clean both inwardly and outwardly. Eventually, this One is today’s Jonah, the One who passed through death and entered into resurrection, and today’s Solomon, the One who speaks the wisdom of God. This wisdom includes the mysteries of the hidden things of God
17在十一章二十九至三十二节，主说到自己比所罗门和约拿更大：『这世代是个邪恶的世代。牠寻求神迹，除了约拿的神迹以外，再没有神迹给牠。约拿怎样成了给尼尼微人的神迹，人子也要照样成了给这世代的神迹。在审判的时候，南方的女王要同这世代的人起来，并要定这世代人的罪，因为她从地极来，要听所罗门的智慧话。看哪，在这里有比所罗门更大的。在审判的时候，尼尼微人要同这世代站起来，并要定这世代的罪，因为他们听了约拿所传扬的，就悔改了。看哪，在这里有比约拿更大的。』基督是神差遣到祂百姓那里的申言者，（申十八15，18，）比申言者约拿更大。约拿是从以色列人转向外邦人的申言者，曾被放在大鱼腹中。他在那里停留三日，出来成了那世代叫人悔改的神迹（兆头）。（拿一2，17，三2～。）这豫表基督要从以色列人转向外邦人，并要埋在地心里三日三夜，然后从死人中复活，成了这世代叫人得救的神迹（兆头）。基督这位大卫的儿子，乃是君王，比所罗门王更大。所罗门建造神的殿，并说智慧的话，外邦女王曾来见他。（王上六2，十1～8。）这也是基督的豫表。祂建造召会作神的殿，并说智慧的话，寻求祂的外邦人都转向祂。我们可以说，路加十一章三十一节『所罗门的智慧话，』是指明保罗十四封书信里所启示的奥秘。主比约拿更大，经过死且进入复活。主比所罗门更大，讲说神的智慧。今天复活的基督藉著那灵讲说神的智慧。我们曾经指出，这智慧在保罗的书信里启示出来。神智慧的内容乃是神隐藏的事，就是隐藏在神里面，藉著保罗向我们启示出来的奥秘。尤其是关于神新约经纶的智慧，就是关于基督与召会的智慧。
17In 11:29-32 the Lord refers to Himself as the One who is greater than Solomon and Jonah: “This generation is an evil generation; it seeks for a sign, and a sign shall not be given to it except the sign of Jonah. For even as Jonah became a sign to the Ninevites, so also will the Son of Man be to this generation. The queen of the south shall be raised in the judgment with the men of this generation and shall condemn them, because she came from the ends of the earth to hear the wisdom of Solomon; and behold, more than Solomon is here. Men, Ninevites, shall rise up in the judgment with this generation and shall condemn it, because they repented at the preaching of Jonah; and behold, more than Jonah is here.” Christ as the prophet sent by God to His people (Deut. 18:5, 18) is greater than Jonah the prophet. Jonah was the prophet who turned from Israel to the Gentiles and was put into the belly of the great fish. Remaining there for three days, he came out of it to become a sign to that generation for repentance (Jonah 1:2, 17; 3:2-10). This was a type of Christ, who would 10 be buried in the heart of the earth for three days and then be resurrected, becoming a sign to this generation for salvation. Christ, as the Son of David to be the King, is also greater than Solomon the king. Solomon, to whom the Gentile queen came (1 Kings 6:2; 10:1-8), built the temple of God and spoke the word of wisdom. This also is a type of Christ, who is building the church to be the temple of God and is speaking the word of wisdom. We may say that the “wisdom of Solomon” in Luke 11:31 indicates the mysteries revealed in the fourteen Epistles of Paul. As the One greater than Jonah, the Lord passed through death and entered into resurrection. As the One greater than Solomon, He speaks the wisdom of God. Today the resurrected Christ through the Spirit speaks the wisdom of God. As we have pointed out, this wisdom is revealed in the Epistles of Paul. The contents of God’s wisdom are the hidden things of God, the mysteries hidden in God and revealed to us through Paul. In particular, this is the wisdom concerning God’s New Testament economy, the wisdom concerning Christ with the church.
18路加十一章包括许多事，与人救主最高标准的道德有关。我们需要从这一章领悟，基督经过了死且在复活里，现今在执行神新约的经纶，就是真正的禧年。在本篇和上篇信息中，关于正确的领会这章经文，我已经给了你们一些题示。在此我们看见救主的神圣素质与属人素质调和，以及祂带著神圣属性的神圣性情与神带著人性美德的属人性情调和，产生最高标准的道德。这是为著我们进到祂里面，进到那复活者里面，并且听祂的智慧话，使我们有分于神新约的经纶，就是真正的禧年。我们要领会路加十一章，就需要正确的领会路加福音的内在元素。这些元素包括在人救主身上神圣属性与人性美德的调和、最高标准的道德、以及新约禧年的宣扬。
18Chapter eleven of the Gospel of Luke includes a number of matters related to the Man-Savior’s highest standard of morality. From this chapter we need to realize that Christ, through death and in resurrection, is now carrying out God’s New Testament economy, which is the real jubilee. In this message and in the foregoing message, I have given you some hints concerning the proper understanding of this chapter. Here we see the Savior’s divine essence mingled with His human essence and His divine nature with His divine attributes mingled with His human nature with His human virtues to produce the highest standard of morality. This is for us to enter into Him, the resurrected One, and to listen to His wisdom so that we may participate in God’s New Testament economy, which is the real jubilee. In order to understand Luke 11 we need the proper understanding of the intrinsic elements of the Gospel of Luke. These elements include the mingling of the divine attributes with the human virtues in the Man-Savior, the highest standard of morality, and the proclamation of the New Testament jubilee.