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路加福音生命读经 · 第30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（八）
from Galilee To Jerusalem (8
1读经：路加福音12:49-59。
1Scripture Reading: Luke 12:49-59
主渴望藉死得释
THE LORD’S LONGING TO BE RELEASED
THROUGH DEATH
2在十二章一至四十八节，人救主警告13-祂的门徒提防宗教的伪善、（路十二1～12、）勿贪婪、（路十二13～、）且要儆醒并忠信。（路十二～48。）接著在十二章四十九至五十三节，祂表达祂渴望藉死得释。在此我们看见，主渴望完全从祂肉体的辖制得著释放。这段简短的话非常深，我们需要充分的属灵经历来领会。五十多年前我在上海的时候，读了史百克弟兄所写『主的释放』一书。那本书题到路加十二章四十九、五十节。作者指出主成为肉体时，受辖制、被隐藏在祂的肉体里。祂是神，有神圣的生命作祂的素质、力量和能力。然而，祂隐藏在祂的人性里，这限制了祂神圣的所是。所以，祂需要藉著死得著释放；那就是说，祂渴望祂神圣的所是藉著死得著释放。
2In 12:1-48 the Man-Savior warned His disciples of the hypocrisy of religion (vv. 1-12), covetousness (vv. 34), and concerning watchfulness and faithfulness (vv. 35-48). Then in 12:49-53 He expressed the longing to 34 be released through His death. Here we see that the 35 Lord aspired to be fully released from the bondage of His flesh. This short portion of the Word is very deep, and we need adequate spiritual experience in order to understand it. When I was in Shanghai more than fifty years ago, I read a book by Brother T. Austin-Sparks entitled The Release of the Lord. That book made reference to 12:49 and 50. The writer pointed out that the Lord, in His incarnation was bound and concealed in His flesh. He was God, and He had the divine life as His essence, strength, and power. Nevertheless, He was concealed in His humanity, which was a restriction to His divine being. Therefore, He needed to be released through death; that is, He desired that His divine being would be released through death.
3路加十二章四十九、五十节的话与约翰十二章二十四节的话相符：『我实实在在的告诉你们，一粒麦子不落在地里死了。仍旧是一粒；若是死了，就结出许多子粒来。』在此主将祂自己比作一粒麦子。一粒麦子若不落在地里死了，仍旧是一粒。当牠落在地里死了，那子粒的死就释放出牠里面的生命。我们可以说，死成了麦粒内里生命的释放。藉著这样的释放，麦粒生命的丰富就得以产生许多子粒。主耶稣是一粒麦子落在地里，藉著死丧失了祂的魂生命，使祂在复活里把永远的生命释放给那许多的子粒。9我们比较约翰十二章二十四节与路加十二章四十九、五十节，就看见两段圣经都是描述神圣生命的释放，或主身位神圣所是的释放。主耶稣是神，有无限的永远生命。但这无限的生命在祂的人性、在祂的肉体里却大受限制。所以，主切望、渴望祂神圣的生命得著释放。一旦神圣的生命从祂里面得著释放，祂就能将这生命分赐到许多信徒里面。这就是路加十二章四十九至五十三节的基本思想。
3Luke 12:49 and 50 correspond to John 12:24: “Truly, truly, I say to you, unless a grain of wheat falls into the ground and dies, it abides alone; but if it dies, it bears much fruit.” Here the Lord likens Himself to a grain of wheat. If a grain of wheat does not fall into the earth and die, it will abide alone and remain the same. But when it falls into the ground and dies, the death of that grain releases the life within it. We may say that death becomes a release to the inner life of the grain of wheat. Through such a release, the riches of the life of the grain of wheat come forth to produce many grains. The Lord Jesus as a grain of wheat fell into the ground and lost His soulish life through death so that He might release His eternal life in resurrection to the many grains. When we compare John 1 2:2 4 with Luke 1 2:4 and 50, we see that both portions of the Scriptures describe the release of the divine life, or the release of the divine being of the Lord’s Person. As God, the Lord Jesus possessed the unlimited eternal life. However, this unlimited life was greatly restricted and restrained in His humanity, in His flesh. Therefore, the Lord was anxious and desirous for the release of His divine life. Once the divine life was released from within Him, He could impart it into His many believers. This is the basic thought in 12:49-53.
来把火丢在地上
COMING TO CAST FIRE ON EARTH
4在十二章四十九节，主耶稣说，『我来要把火丢在地上，若是已经著起来，那是我所愿意的。』这火指属灵生命的冲力，出于主所释放的神圣生命，造成五十一至五十三节的分争。在这些经文里，我们看见甚至在信徒家里也会有分争。这些分争出于火，就是属灵生命的冲力，这冲力出于主所释放的神圣生命。主的生命被隐藏，祂要这生命得著释放。祂要火燃烧起来。
4In 12:49 the Lord Jesus says, “I came to cast fire on the earth, and what can I desire if it has already been kindled?” This “fire” is the impulse of the spiritual life, which comes from the Lord’s released divine life and which causes the divisions mentioned in verses 51 through 53. In these verses we see that there will be divisions even in the families of the believers. These divisions come from the fire which is the impulse of the spiritual life, and this impulse comes from the Lord’s released divine life. His life was concealed, and the Lord wanted it to be released. He wanted the fire to burst into flame
5在四十九节，主说，『若是已经著起来，那是我所愿意的。』这话也可译为：『我何等愿意是已经著起来的！』这指明在主受死以前，火还没有著起来。我们从使徒行传的记载知道，在主受死以后，这火就成了火焰。困迫等待神的浸成就在十二章五十节，主接著说，『我有当受的浸，还没有成就，我是何等的困迫！』这里的浸叫我们10:38:想起主在马可十章三十八节对雅各和约翰所说的话：『我所喝的杯，你们能喝么？我所受的浸，你们能受么？』杯和浸都是指主的死。杯象征祂的死是神赐给祂的分，就是祂为著神救赎罪人所领受的分；浸指明神的死是神命定神要经过的路，以完成神为罪人所豫备的救赎。路加十二章五十节的困迫也可译为受拘禁。主在神成为肉体时所穿上的肉体里受拘禁。祂需要肉身受死，需要受浸，使祂无限量的神圣所是，连同祂神圣的生命，得以从祂肉体里释放出来。祂神圣的生命藉祂肉身受死释放出来，就在复活里成了祂信徒属灵生命的冲力。
5In verse 49 the Lord says, “What can I desire if it has already been kindled?” This part of the verse may also be rendered, “How I wish that it were already kindled!” This indicates that the fire was not kindled before the Lord’s death. We know from the record in the book of Acts that after the Lord’s death this fire became a flame. PRESSED UNTIL HIS BAPTISM IS ACCOMPLISHED In 12:50 the Lord goes on to say, “But I have a baptism to be baptized with, and how I am pressed until it is accomplished!” The word “baptism” here reminds us of the Lord’sword to James and John in Mark “Are you able to drink the cup which I drink, or to be baptized with the baptism with which I am baptized?” Both the cup and the baptism refer to the Lord’s death. The cup signified that His death was the God - given portion for Him to take for the sinners whom He would redeem for God. Baptism denoted that His death was the God-ordained way for Him to pass through for the accomplishment of God’s redemption for sinners. The Greek word rendered “pressed” in Luke 12:50 may also be translated “constrained.” The Lord was constrained in His flesh, which He put upon Himself in His incarnation. He needed to die, to be baptized, in physical death so that His unlimited and infinite divine being with His divine life might be released from His flesh. His divine life, after being released through His physical death, became the impulse of His believers’ spiritual life in resurrection.
两国之间的冲突
A CONFLICT BETWEEN TWO KINGDOMS
6在十二章五十一节，人救主说，『你们以为我来，是带给地上和平么？我告诉你们，不是，乃是带给人分争。』这里主问门徒是否以为祂来是带给地上和平。一面说，主来的确是带来和平。祂来了，和平就来了，因为祂把和平带给人类。祂出生的时候，一大队天兵赞美神说，『在至高之处荣耀归与神，在地上平安临及祂所喜悦的人。』（路二14。）因此，救主的来临，在诸天之上将荣耀归与神，在地上将平安带给人。在以弗所二章十四节，保罗甚至说，基督是我们的和平。但另一面说，主来不是带来和平，乃是带来分争。这分争是由于不信的人里面撒但的生命，抗拒信徒里面神圣的生命；这是撒但的国与神的国之间的冲突。
6In 12:51 the Man-Savior says, “Do you think that I came to give peace on the earth? No, I tell you, but rather division.” Here the Lord asks if the disciples thought that He came to give peace on the earth. In a sense, the Lord did come to give peace. When He came, peace came, for He brought peace to mankind. When He was born, the multitude of the heavenly army praised God and said, “Glory in the highest places to God, and on earth peace among men of His good pleasure” (2:14). Hence, the coming of the Savior rendered glory to God in the heavens and brought peace to men on earth. In Ephesians 2:14 Paul even says that Christ is our peace. But, in another sense, the Lord did not come to give peace but rather division. This division is due to the satanic life in the unbelievers struggling against the divine life in the believers—a conflict between the satanic kingdom and the kingdom of God
7在马太十章三十四节，主说了类似的话：『不要以为我来，是给地上带来和平；我来并不是带来和平，乃是带来刀剑。』全地都在撒但的霸占之下。（约壹五19。）主耶稣来呼召一些人脱离撒但的霸占，这必然引起撒但的反对。撒但煽动在他霸占之下的人，与主所呼召的人争战。因此，祂来并不是带来和平，乃是带来刀剑。撒但生命与神圣生命之间的冲突，实际上就是撒但的国与神的国之间的争战。国度是生命的事；那就是说，某种国度就有某种生命。比方说，我们可以说到植物的国。植物的国在于植物的生命。同样的原则，人的国在于人的生命，神的国在于祂的生命。我们既有神的生命，就有神国的实际，我们就在这实际里。但不信的人凭著撒但的生命而活，他们在另一个领域，另一个国里。这就是说，他们在撒但之国的实际里。神的国与撒但的国必然不合，且互相对立。因此，神的国与撒但的国之间有争斗。这争斗造成分争。
7The Lord spoke a similar word in Matthew 10:34: “Do not suppose that I came to bring peace on the earth; I did not come to bring peace, but a sword.” The whole earth is under Satan’s usurpation (1 John 5:19). The Lord Jesus came to call some out from his usurpation. This certainly arouses Satan’s opposition, and he instigates the ones under his usurpation to fight against those called by the Lord. To be sure, the Lord’s coming did not bring peace but as word. The conflict between the satanic life and the divine life is actually a warfare between the kingdom of Satan and the kingdom of God. A kingdom is a matter of life; that is, a certain kind of kingdom has a certain kind of life. For example, we may speak of the vegetable kingdom. The vegetable kingdom depends on the vegetable life. In the same principle, the human kingdom depends on the human life, and the kingdom of God depends on the life of God. Since we have the life of God, we have the reality of the kingdom of God, and we are in this reality. But the unbelievers, who live by the life of Satan, are in another realm, another kingdom. This means that they are in the reality of the satanic kingdom. The kingdom of God and the kingdom of Satan certainly do not agree but are contrary to each other. Hence, there is a struggle between the kingdom of God and the kingdom of Satan, and this struggle causes division.
8在路加十二章五十二节，主接著说，『从今以后，一家五个人将要分争，三个人反两个人，两个人反三个人。』在已过十九个世纪中，这种分争一再发生。在五十三节，主接著说，『他们将要分争：父亲反儿子，儿子反父亲；母亲反女儿，女儿反母亲：婆婆反儿媳，儿媳反婆婆。』路加在这里独特的题到细节。这里所描述的分争令人不愉快，因为这是由于两种生命─神圣生命与撒但生命─之间的争斗。我们已经从十二章五十一至五十三节看见，将会有分争，这是由于不信的人里面撒但的生命，抗拒信徒里面神圣的生命而引起的。我们已经指出，这是撒但的国与神的国之间的冲突。
8In Luke 12:52 the Lord continues, “From now on there will be five in one house divided, three against two, and two against three.” This kind of division has taken place again and again throughout the last nineteen centuries. In verse 53 the Lord goes on to say, “They will be divided, father against son, and son against father; mother against daughter, and daughter against the mother; mother-in- law against her daughter - in - law, and daughter - in - law against the mother-in-law.” Here Luke characteristically mentions the details. The kind of division described here is not pleasant, for it is due to the struggle between two lives, the divine life and the satanic life. We have seen from 12:51-53 that there will be division caused by the satanic life in the unbelievers struggling against the divine life in the believers. We have pointed out that this is a conflict between the satanic kingdom and the kingdom of God.
9我们既了解这些经节所表达的思想，就不该作甚么以引起家庭的争战。我们绝不该去对我们家里的人说，『我有神圣的生命，但你没有这生命。因为我有神圣的生命，所以你我之间会有争战。即使我不想反对你，你也会反对我。』说这样的话非常愚昧。我们不要作甚么和家人起冲突，我们应当过谦卑、和平、服从的生活，让主在环境里作工。
9Now that we understand the thought conveyed in these verses, we should not do anything to start a war in our family. We should never go to those in our family and say, “I have the divine life, but you don’th ave this life. Because I have the divine life, there will be war between me and you. Even though I don’t want to be against you, you will be against me.” To say something like this would be very foolish. Instead of doing anything to provoke conflict with our family, we should live a life that is humble, peaceful, and submissive, and allow the Lord to work in the situation
教导分辨时期
TEACHING ABOUT THE DISCERNMENT OF TIME
10在十二章五十四至五十九节，主教导分辨时期。四十九至五十三节所记载主的话，是对门徒说的；五十四至五十九节主所说的话，是对群众，对不信的人说的。在十二章五十四至五十六节，主对群众说，『你们几时看见西边起了云彩，就立即说，要下一阵雨，果然如此。你们几时看见吹起南风，就说，将要燥热，也果然如此。假冒为善的人哪，你们知道分辨天地的气色，怎么不知道分辨这时期？』五十六节的分辨，也可译为藉试验证明。气色，直译，面貌。怎么不知道分辨，有些古卷作：但你们不知道如何分辨这时期。分辨这时期，即分辨这时期的兆头。（太十六3。）这些兆头乃是（一）施浸者约翰已来宣告弥赛亚的来临，如经上所豫言的：（路三2～6，15～17；）（二）弥赛亚就在这里，将祂自己供应出来，使人能接受祂而得救。人能分辨天气和天地气色的兆头，却不能分辨施浸者约翰和弥赛亚自己所带来的兆头。
10In 12:54-59 we have the Lord’s teaching about the discernment of time. The Lord’s words recorded in verses 49 through 53 were delivered to His disciples. What He says in verses 54 through 59 is addressed to the crowd, to the unbelievers. In 12:54-56 the Lord said to the crowds, “When you see a cloud rising in the west, immediately you say that a rainstorm is coming, and so it happens; and when a south wind is blowing, you say that there will be heat, and it happens. Hypocrites! You know how to discern the face of the earth and the heaven; how is it then that you do not discern this time?” The word “discern” in verse 56 also means prove by testing, and “face” denotes appearance. The Greek words rendered “how is it then that you do not discern” may also be rendered “but this time you do not know how to discern.” To discern this time is to discern the signs of the time (Matt. 16:3). These signs are that John the Baptist has come to announce the coming of Messiah, as was prophesied (Luke 3:2-6, 15-17), and that Messiah is here, ministering Himself so that the people may receive Him and be saved. The people could discern signs concerning the weather and the appearance of earth and heaven, but they could not discern the signs brought in by John the Baptist and the Messiah Himself.
11在五十七节，主接著说，『你们又为甚么不自己判断，甚么是公义的事？』即使没有主的教导，犹太人自己也有壳多的兆头，判断当走的路和当作的事，就是接受主并跟从神。然而，他们却拒绝接受主并跟从祂。
11In verse 57 the Lord continues, “And why do you not even of yourselves judge what is right?” Even without the teaching of the Lord, the Jews had enough signs to judge of themselves the right way to follow and the right thing to do at that time, that is, to receive the Lord and follow Him. However, they refused to receive Him and follow Him
对群众所说，
A WORD SPOKEN TO THE CROWDS
叫他们悔改得救的话
FOR REPENTANCE AND SALVATION
12在五十八、五十九节，主说，『因为你同告你的对头去见官，还在路上，就要尽力和他了结，免得他把你拖到审判官面前，审判官交给差役，差役就把你下在监里了。我告诉你，非到你还清最后一分钱，你绝不能从那里出来。』这里的钱，是巴勒斯坦的希腊罗马式货币最小的硬币。五十八节开头的『因为』指明五十八至五十九节是五十七节的延续。人救主吩咐犹太人，他们在律法（对头─约五45）之下，要去见神（官）并受基督（审判官－约五22，徒十七31）的审判；当他们还在路上（去）时，应当尽力和对头了结，得著释放，使他们不至受基督审判，而被天使（差役─参太十三41）扔在火湖（监─启二十11～15）里，若是那样，他们绝不能从那里出来，直到永远。（路十二59。）
12In verses 58 and 59 the Lord says, “For as you are going with your opponent to a magistrate, endeavor to be released from him on the way, lest he drag you to the judge, and the judge will deliver you up to the officer, and the officer will throw you into prison. I tell you, you will by no means come out from there until you have paid the very last copper coin.” The Greek word translated “copper coin” is lepton, the second smallest coin of the Greco-Roman coinage of Palestine. The word “for” at the beginning of verse 58 indicates that verses 58 and 59 are a continuation of verse 57, in which the Man-Savior charged the Jews that, while they were still on the way (going), under the law (their opponent— John 5:45) to meet God (the magistrate) and be judged by Christ (the judge—John 5:22; Acts 17:31), they should endeavor to be released from the law so that they might not be judged by Christ and thrown into the lake of fire (prison—Rev. 20:11-15) by the angel (the officer—see Matt. 13:41). If that should happen, they will by no means come out forever (Luke 12:59
对门徒所说，叫他们有国度生活的话
A WORD SPOKEN TO THE DISCIPLES
FOR THEIR KINGDOM LIFE
13十二章五十八至五十九节的话是对群众说的，（路十二54，）要叫他们悔改、得救。但在马太五章二十五至二十六节，这话是用于门徒，要叫他们有国度的生活：『你同告你的对头还在路上，要赶紧与他和息，免得他把你交给审判官，审判官交给差役，你就下在监里了。我实在告诉你，非到你还清最后一分钱，你绝不能从那里出来。』这里主说，我们应当『赶紧…和息，』免得我们或我们的对头死了，或是主回来了，那时就没有机会与我们的对头和好。『对头』原文意，法律上的对头，原告。在路上，表征我们今生活著的时候。把你交给审判官，这要在基督回来时，发生于祂的审判台前。（林后五10，罗十四。）审判官是主，差役是天使，监是惩治的地方。从那里（监）出来，就是在来世千年国里得著赦免。
13The word in 12:58 and 59 was spoken to the crowds (v. 54) for their repentance and salvation. But in Matthew 5:25 and 26 this word is applied to the disciples for their kingdom life: “Be well disposed quickly with your opponent, while you are with him in the way, lest the opponent deliver you to the judge, and the judge to the officer, and you be thrown into prison. Truly I say to you, You shall by no means come out from there until you have paid the last quadrans.” Here the Lord says that we should “be well disposed quickly” lest we die, our opponent die, or the Lord come back, and thus there be no opportunity for us to be reconciled to our opponent. In Greek “opponent” means an opponent in law, a plaintiff. “In the way” signifies that we are still living in this life. Being delivered to the judge will take place at the judgment seat of Christ when He comes back (2 Cor. 5:10; Rom. 14:10). The “judge” will be the Lord, the “officer” will be the angel, and the “prison” will be the 10 place of discipline. To “come out from there” (prison) is to be forgiven in the coming age, the millennium.
14一分钱是罗马的铜币，等于四分之一大钱，一个大钱约等于美金一分。这里的意思是说，甚至连最细微的事情，我们也需要清理干净。这种清理与国度的生活有关。
14The Roman quadrans was a small brass coin equal to a quarter of an assarion, which is equal to one cent. The meaning here is that even with the smallest thing we need to make a thorough clearance. This kind of clearance is related to the kingdom life