Books
路加福音生命读经 · 第32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（十）
from Galilee To Jerusalem (10
1读经：路加福音十四章一至二十四节。
1Scripture Reading: Luke 14:1-24
在安息日医治患水臌者
HEALING A MAN OF DROPSY ON THE SABBATH
2路加十四章开始于在安息日所发生的另一件事。一节说，『当安息日，耶稣到一个法利赛人的首领家里去吃饭，他们在窥探祂。』他们窥探主，怀著恶意要控告祂。（可三2。）『看哪，在祂面前有一个患水臌的人。』水臌是一种因体液形成在体腔和组织里，造成身体肿胀的疾病。这表征生命内里不正常的功用，造成在神面前属灵的死亡。
2Chapter fourteen of the Gospel of Luke begins with another incident that took place on the Sabbath. Verse 1 says, “And it came about, as He went into the house of one of the leaders of the Pharisees on a Sabbath to eat bread, that they were watching Him closely.” They were watching the Lord closely with an evil intention to accuse Him (Mark 3:2). “And behold, a certain man suffering from dropsy was before Him.” Dropsy is a disease that causes the body to swell up because of fluid forming in the cavities and tissues. This may signify an inner abnormal function of life that causes spiritual death before God
3我们不知道那患水臌的人是自己来到法利赛人家里，还是法利赛人要他到那里以试诱主。无论如何，这人在场乃是主的主宰权柄。那些在法利赛人家里的人窥探主会怎样作。主问律法师和法利赛人说，『安息日治病，可以不可以？』（路十四3。）然后祂扶著那患水臌的人，医治了他，打发他走了。（路十四4。）接著，主对他们说，『你们中间谁有驴或牛，在安息日掉在井里，不立即拉牠上来？他们不能对答这话。』（路十四5～6。）人救主医治这人，再次打破了走样的安息日规条。
3We do not know whether the man with dropsy came into the house on his own or if he was asked by the Pharisees to be there as a temptation to the Lord. In any case, it was sovereign of the Lord that this man was present. Those in the Pharisee’sho use were watching to see what the Lord would do. He asked the lawyers and the Pharisees, “Is it lawful to heal on the Sabbath, or not?” (v. 3). Then He took hold of the man suffering from dropsy, cured him, and sent him away (v. 4). Following this He said to them, “Which of you having a donkey or an ox that shall fall into a well, will not immediately pull it out on the Sabbath day? And they were not able to reply to these things” (vv. 5-6). In healing this man the Man-Savior once again broke the deformed sabbatical regulations
教导应邀者
TEACHING THE INVITED ONE
和邀请者
AND THE INVITING ONE
4在十四章一至六节，我们看见一个法利赛人邀请主耶稣去他家吃饭，主接受了这邀请。门徒可能从这事得了错误的印象。他们也许认为安息日的规条是对的，遵守安息日的宗教也是对的。所以，主在这个场合，利用机会打破安息日的规条，就是干犯守安息日的宗教，为要给门徒一个印象：祂去耶路撒冷，不是要遵守那里的宗教，乃是要了结宗教。所以十四章开始的一段论到打破宗教的规条。主特意这样作，为要给门徒看见，祂不是为著守安息日的宗教而去耶路撒冷的。
4In 14:1-6 we see that a Pharisee invited the Lord Jesus to eat in his home, and the Lord accepted this invitation. It is possible that the disciples may have received a wrong impression from this. They may have thought that the sabbatical regulations were right and that the religion of keeping the Sabbath was also right. Therefore, on this occasion the Lord took the opportunity to break the sabbatical regulations, that is, to break the Sabbath- keeping religion, in order to impress the disciples that He was going to Jerusalem, not to keep the religion there but to terminate it. This is the reason that chapter fourteen begins with a section concerning the breaking of religious regulations. The Lord did this purposely in order to show His disciples that He was not going to Jerusalem for the sake of the Sabbath-keeping religion.
5主耶稣在法利赛人家里时，观察法利赛人和律法师中间的光景。『耶稣注意到被请的客人怎样选择首位，』（路十四7，）甚至在入座的事上他们也高抬自己。所以，祂对他们讲了一个比喻，说到被人请去赴婚筵，不要坐在首位上，倒要坐在末位上。（路十四8～10。）主指出我们若坐了首位，那请我们的人也许前来说，『让座给这一位罢。你就羞羞惭惭的坐到末位上去了。』（路十四9。）主接著说，我们若坐在末位上，那请我们的人会说，『朋友，请上坐。那时你在同席的人面前就有光采了。』（路十四10。）主对这个比喻下结论说，『因为凡高抬自己的，必降为卑；降卑自己的，必升为高。』（路十四11。）主这里的教导，就像父母教导子女如何行事为人一样。在十二至十四节，主对请祂的人说，『你摆设午饭或晚饭，不要请你的朋友、弟兄、亲属和富足的邻舍，恐怕他们也回请你，你就得了报答。你摆设筵席，倒要请那贫穷的、残废的、瘸腿的、瞎眼的，你就有福了，因为他们没有可报答你的；在义人复活的时候，你要得著报答。』十三节所说到的人─贫穷的、残废的、瘸腿的、瞎眼的─是神邀请来得祂救恩的人。（路十四21。）十四节说到义人的复活，指生命的复活，（约五29，启一4～6，）那是在主回来，（林前四5，）神要赏赐圣徒之时。（启十一18。）
5While the Lord Jesus was in the house of the Pharisee, He observed the situation among the Pharisees and lawyers. “He noticed how they were choosing the places of honor” (v. 7), exalting themselves even in the matter of seating. Therefore, He told them a parable about not reclining in a place of honor when invited by anyone to a marriage feast, but instead sitting down in the last place (vv. 8-10). The Lord pointed out that if we take the place of honor, the one who invited us may come and say, “Give this one that place, and then you will begin with shame to occupy the last place” (v. 9). The Lord went on to say that if we sit in the last place, the one who invited us will say, “Friend, come up higher,” and then we shall have glory before all those reclining at the table with us (v. 10). The Lord concludes this parable by saying, “Because everyone who exalts himself shall be humbled, and he who humbles himself shall be exalted” (v. 11). The Lord’ste aching here is like that of a parent teaching his children how to be have. In verses 12 through 14 the Lord said to the one who had invited Him, “When you make a meal or a dinner, do not call your friends, nor your brothers, nor your relatives, nor your rich neighbors, lest they also invite you in return, and it becomes a repayment to you. But when you give a reception, invite the poor, the crippled, the lame, the blind, and you will be blessed, because they do not have anything with which to repay you; for it will be repaid to you in the resurrection of the righteous.” Those mentioned in verse 13—the poor, the crippled, the lame, and the blind—are the people whom God invited to His salvation (v. 21). The resurrection of the righteous spoken of in verse 14 is the resurrection of life (John 5:29; Rev. 20:4-6), when God will reward the saints (Rev. 11:18) at the Lord’s return (1 Cor. 4:5
教导接受神的邀请
TEACHING ABOUT THE ACCEPTANCE
OF GOD’SIN VI TATION
6在十四章十五至二十四节，主教导接受神的邀请。『同席的有一人听见这话，就对耶稣说，在神国里吃饭的有福了。』（路十四15。）于是主对他说，『有一人摆设大筵席，请了许多人。到了坐席的时候，打发奴仆去对所请的人说，请来罢，样样都齐备了。』16-（路十四15～11。）这大筵席与马太二十二章二至十四节的婚筵不同。那婚筵是为著国度的赏赐，这大筵席是为著神完全的救恩。神就是那人，豫备了完全的救恩作大筵席，并打发头一批使徒作祂的奴仆，去邀请犹太人。（路十四16～17。）但他们因被财富，如地、牛或妻子霸占，竟拒绝神的邀请。（路十四18～20。）于是神打发使徒们去邀请街上的人─贫穷的、残废的、瞎眼的、瘸腿的。他们因著贫穷和困苦，就接受神的邀请。（路十四21～22上。）但神的救恩还有空位给更多的人；所以祂打发奴仆进一步到外邦世界去，就是到路上和篱笆那里，勉强外邦人进来，坐满祂救恩的空位。（路十四22下～23，徒十三46～48，罗十一25。）
6In 14:15-24 we have the Lord’s teaching about the acceptance of God’sin vi tation. “One of those reclining at the table with Him, hearing these things, said to Him, Blessed is he who shall eat bread in the kingdom of God!” (v. 15). Then the Lord said to him, “A certain man was making a great dinner and invited many; and he sent his slave at the dinner hour to say to those who had been invited, Come, for it is now ready” (vv. 17). This great dinner is different from the marriage feast in Matthew 22:2-14. That marriage feast is for the reward of the kingdom. This great dinner is for God’s full salvation. God, as the certain man, has prepared His full salvation as a great dinner and sent the first apostles as His slaves to invite the Jews (Luke 14:16-17). But because they were occupied by their riches, such as land, cattle, or a wife, they refused His invitation (vv. 18-20). Then God sent the apostles to invite the street people — the poor, the crippled, the blind, and the lame. Because of their poverty and misery, they received God’sin vi tation (vv. 21-22a). Yet God’ss alvation still had room for more; so He sent His slaves to go out further to the Gentile world, as the roads and hedges, to compel the Gentiles to come in and fill up the room of His salvation (vv. 22b-23; Acts 13:46-48; Rom. 11:25).
7在这比喻中，主的心意是让法利赛人知道，神已邀请他们赴祂的大筵席，但是他们都推辞了。他们每个人都拒绝神的邀请，于是神必须去请那些低阶层的人─贫穷的、残废的、瞎眼的、瘸腿的。此后，因为在神的救恩里还有空位，神就打发祂的奴仆往外邦世界去，招聚更多人赴祂的筵席。所以，至终那些最先被神邀请的─法利赛人、经学家、律法师─不能进入神的国。这比喻是论到救恩绝佳的比喻。我们要得救，不需要作甚么，只需要答应神的邀请。我们要得救，只需要来接受神为我们所豫备的。只要我们答应神的邀请，接受祂为我们所豫备的，我们就会得救。
7In this parable the Lord’sin tent i on was to let the Pharisees know that God had invited them to His great feast, but they had all asked to be excused. Each one of them denied God’sin vi tation. That made it necessary for God to go to those of the lower class—to the poor, crippled, blind, and lame. After that, because there was still room in God’ss alvation, God sent His slaves into the Gentile world to gather more people into His feast. Therefore, eventually those who had first been invited by God—the Pharisees, the scribes, and the lawyers— will not be able to enter into the kingdom of God. This parable is an excellent parable concerning salvation. In order to be saved it is not necessary for us to do anything. We simply need to answer God’sin vi tation. To be saved all we need to do is come and receive what God has prepared for us. As long as we answer His invitation and accept what He has prepared for us, we shall be saved
救恩与赏赐
SALVATION AND REWARD
8然而，神的经纶不只包括救恩，也包括进入国度时代之福分的赏赐。因此，得救是一回事，接受国度的赏赐是另一回事。这是主在十四章二十五至三十五节教导的原因。二十五、二十六节说，『有好多群众和耶稣同行，祂转过身来对他们说，人到我这里来，若不恨自己的父亲、母亲、妻子，儿女、弟兄、姊妹，甚至自己的魂生命，就不能作我的门徒。』这里的语气与十四章，十五至二十四节大不相同。我们要得救，不需要作甚么，这就是说，得救没有条件。我们只需要答应神的邀请，接受祂所给我们的，我们就得救了。但是神的经纶不是只有得救而已。我们得救以后，需要进入要来的国度接受赏赐。所以，藉恩得救是一回事，照著我们跟从主而得赏赐是另一回事。
8God’s economy, however, includes more than salvation, It also includes the reward of entering into the blessing of the kingdom age. Hence, to be saved is one thing, and to receive the kingdom reward is another thing. This is the reason for the Lord’s teaching in 14:25-35. Verses 25 and 26 say, “Now great crowds were going along with Him, and He turned and said to them, If anyone comes to Me and does not hate his father and mother and wife and children and brothers and sisters, and moreover, his own soul life also, he cannot be My disciple.” The tone here is very different from that in 14:15-24. For salvation there is no need for us to do anything. This means that for salvation there are no terms, no conditions. We simply need to answer God’sin vi tation and receive what He offers us and we are saved. But there is more to God’secon o my than just being saved. After we are saved, we need to enter into the coming kingdom to receive a reward. Therefore, to be saved by grace is one thing, and to be rewarded according to our following of the Lord is another thing.
9我们都需要看见救恩与赏赐之间的不同。十四章开头说到打破安息日的规条以后，接著说到神的救恩与神的赏赐，这是很有意义的。神的救恩叫我们今天就享受禧年，祂的赏赐叫我们来世享受禧年。我们已经看见，新约的禧年有三个阶段：第一，今世，恩典时代的禧年；第二，来世，国度时代的禧年；第三，永世，新天新地的禧年。今天享受禧年是救恩的事，但来世享受禧年是赏赐的事。在永世新天新地里享受禧年将是对神完全救恩的全享。
9We all need to see the difference between salvation and reward. It is significant that chapter fourteen, after an opening word concerning the breaking of the sabbatical regulations, goes on to speak concerning God’ss alvation and God’s reward. God’ss alvation is for us to enjoy the jubilee today, and His reward is for us to enjoy the jubilee in the coming age. We have seen that the New Testament jubilee is of three stages: first, the jubilee in the present age, the age of grace; the second, the jubilee in the coming age, the age of the kingdom; and third, the jubilee in eternity, in the new heaven and new earth. Enjoying the jubilee today is a matter of salvation. However, enjoying the jubilee in the coming age is a matter of reward. The enjoyment of the jubilee in eternity in the new heaven and new earth will be the full taste of God’s full salvation
忠信享受基督
ENJOYING CHRIST FAITHFULLY
以得著赏赐
TO RECEIVE THE REWARD
10今天每位接受神的邀请，得著祂为我们所豫备之供应的人，都有地位在今世有分于新约的禧年，并且享受基督。但我们要得著来世禧年的赏赐，就需要在今世忠信的享受基督。今天许多得救的人没有忠信的享受基督。为这缘故，神设立了赏赐作奖励，好叫我们在今世能忠信的享受基督。我们今天若没有忠信的享受基督，就要在来世失去对基督的享受。在此我们看见，神在祂的智慧里，要给忠信者，就是今世忠信享受基督的人，在来世享受基督为赏赐。基督徒忽略了神新约经纶里许多重要的事，其中一件就是来世给忠信者的赏赐。大多数基要派的基督徒强调神的救恩，但他们不注意神的赏赐。这来世的赏赐由神设立，作为奖励，鼓励所有主的信徒今世忠信的享受主并跟从主。
10Today everyone who accepts God’s invitation and receives the offer of what He has prepared for us has the ground to participate in the New Testament jubilee and enjoy Christ in this age. But in order to receive the reward of the jubilee in the coming age, we need to enjoy Christ faithfully in this age. Many saved ones are not faithful to enjoy Christ today. For this reason, God has set up a reward as an incentive that we may enjoy Christ faithfully in this present age. If we do not enjoy Christ faithfully today, we shall lose the enjoyment of Christ in the coming age. Here we see that in His wisdom God has made the enjoyment of Christ in the coming age a reward for the faithful ones, the ones who enjoy Christ faithfully in this age. Christians have neglected a number of important matters in God’s New Testament economy. One of these matters is the reward given to the faithful ones in the coming age. Most fundamental Christians emphasize God’s salvation, but they do not pay any attention to God’s reward. This reward in the coming age has been set up by God as an incentive to encourage all the Lord’s believers to enjoy Him and follow Him faithfully in this age.
11我们已经指出，今世享受基督是没有条件的。只要我们相信祂，接受神的邀请和供应，我们今天就可以享受基督。但是我们需要忠信的享受祂，好接受要来国度时代的赏赐。不然，我们会失去来世对基督的享受。国度将是对忠信享受基督者在那一千年里的赏赐，那赏赐也将是禧年。今天的禧年是真实的，但只是豫尝，不是全享。神已经给我们这样的豫尝，我们需要非常著重这事。许多犹太人拒绝接受神的邀请，否认这禧年，结果不能享受禧年。但是我们基督徒已经接受神的邀请和神的供应。所以，我们在正确的立场上享受这禧年。然而，我们还需要忠信的享受禧年，就是忠信的享受基督。
11We have pointed out that there are no terms, no conditions, for enjoying Christ in this age. As long as we believe in Him, accepting God’sin vi tation and offer, we may enjoy Christ today. Nevertheless, we need to enjoy Him faithfully in order to receive the reward in the coming age of the kingdom. Otherwise, we shall lose the enjoyment of Christ in the coming age. The kingdom will be a reward in the thousand years to the faithful enjoyers of Christ, and that reward will also be a jubilee. Today’s jubilee is real, but it is only a foretaste, not the full taste. God has presented us such a foretaste, and we need to have a high regard for it. So many Jews have excused themselves from accepting God’sin vi tation and have denied this jubilee and as a result cannot share its enjoyment. But we Christians have accepted God’sin vi tation and His offer. Therefore, we are on the right ground to enjoy this jubilee. Yet we still need to be faithful to enjoy the jubilee; that is, we need to be faithful to enjoy Christ
12许多真信徒，真实得救的基督徒，没有忠信的享受基督。这些不忠信的人来世都要失去禧年，这就是说，他们将失去要来的国度。我们都需要看见，今天的禧年是救恩的事，来世的禧年是赏赐的事，新天新地的禧年将是对神完全救恩的全享。
12Many genuine believers, truly saved Christians, are not faithfully enjoying Christ. All these unfaithful ones will miss the jubilee in the coming age. This means that they will miss the coming kingdom. We all need to see that today’s jubilee is a matter of salvation, that the jubilee in the coming age is a matter of reward, and that the jubilee in the new heaven and new earth will be the full taste of God’s full salvation
13按新约，今天神的国乃是基督作我们的享受，这享受就是禧年。神的国，就是基督自己，已经释放我们脱离罪、撒但、世界和己的辖制。神的国也已经恢复我们对神圣产业的权利，就是在基督里享受三一神的权利。今天在神的救恩里，我们有权利享受基督，有权利享受禧年。现在我们必须一直忠信的在这享受里。我们需要正确且忠信的享受神的儿子，祂是包罗万有的基督，包罗万有的灵。这样忠信的享受基督，会使我们有资格进入来世的国度，在那里享受更完满的禧年。那更完满的禧年将是赏赐。接受这赏赐需要履行一个条件，这条件就是我们今天忠信且不断的享受基督。
13According to the New Testament, God’skin gdom today is Christ as our enjoyment. This enjoyment is the jubilee. The kingdom of God, which is Christ Himself, has set us free from the bondage of sin, Satan, the world, and the self. The kingdom of God has also recovered our right to the divine inheritance, the right to enjoy the Triune God in Christ. Today in God’ss alvation we have the right to enjoy Christ, the right to enjoy the jubilee. Now we must remain faithful in this enjoyment. Properly and faithfully we need to enjoy God’sS on who is the all-inclusive Christ as the all- inclusive Spirit. This faithful enjoyment of Christ will qualify us to enter into the kingdom in the coming age and there to enjoy a fuller jubilee. That fuller jubilee will be a reward. Receiving this reward requires the fulfillment of a condition, and this condition is that we faithfully and continually enjoy Christ today
14我们在日常生活里可能没有享受基督。你若失败了，只要悔改，承认你的失败，耶稣的血会洗净你，然后你会被带回对基督正确的享受。我们每次失败，也许都需要一再的这样作。当你晚上就寝时，你可能感觉到你那天的失败。但你若承认这些失败，你对基督的享受就会有新的开始。我们每天都应当操练，保守自己忠信的享受基督。事实上，这就是藉著把我们自己祷告到神里面，而保守自己在神里面。这也是保守我们自己在神的国里，好在今世享的受基督。然后这享受会使我们有资格进入要来的国，那将是更完满的禧年，是给主的忠信者的赏赐。
14In our daily living we may fail to enjoy Christ. If you fail, simply repent and confess your failure, and the blood of Jesus will cleanse you. Then you will be brought back to the proper enjoyment of Christ. We may need to do this again and again, each time we fail. When you go to bed at night, you may sense your failures that day. But if you confess them, you will have a new beginning concerning the enjoyment of Christ. Every day we should exercise to keep ourselves in the faithful enjoyment of Christ. Actually, this is to keep ourselves in God by praying ourselves into Him. It is also to keep ourselves in the kingdom of God for the enjoyment of Christ in this age. This enjoyment will then qualify us to enter into the coming kingdom, which will be a fuller jubilee as a reward to the Lord’s faithful ones