Books
路加福音生命读经 · 第34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（十二）
from Galilee To Jerusalem (12
1读经：路加福音十五章一至三十二节。九章五十一节至十九章二十七节记载人救主从加利利往耶路撒冷去。主往耶路撤冷去受死，好藉著祂的死与复活带进禧年。祂在往耶路撒冷去的路上，遭受热心宗教之人的阻挠，特别是法利赛人和律法师的阻挠。从加利利到耶路撒冷的路上发生的许多事，与热心宗教之人引起的阻挠有关。比方说，十四章的事例与法利赛人有关。尽管主对付了法利赛人黑暗的思想和愚昧的议论，到了十五章，光景还是一样。
1Scripture Reading: Luke 15:1-32 In 9:51—19:27 we have a record of the Man-Savior going from Galilee to Jerusalem. The Lord was going to Jerusalem in order to die so that through His death and resurrection He might bring in the jubilee. On the way to Jerusalem He encountered frustration from the religious people, especially from the Pharisees and lawyers. Many of the cases that took place on the way from Galilee to Jerusalem are related to the frustration caused by the religious ones. The cases in chapter fourteen, for example, concern the Pharisees. In chapter fifteen the situation remains the same, even though the Lord has dealt with the darkened thoughts and nonsensical reasonings of the Pharisees
三个比喻中所描述的神圣三一
THE TRINITY DEPICTED IN THREE PARABLES
2路加十五章一、二节说，『众税吏和罪人都挨近耶稣，要听祂。法利赛人和经学家纷纷的唧咕议论说，这个人接待罪人，又同他们吃饭。』税吏和罪人感激人救主，就挨近祂。但热心宗教的人为此烦扰，纷纷唧咕议论主接待罪人，又同他们吃饭。由于这样的议论，主讲了十五章那三个比喻。（路十五3。）
2Luke 15:1 and 2 say, “Now all the tax collectors and the sinners were drawing near to Him to hear Him. And both the Pharisees and the scribes were grumbling, saying, This man welcomes sinners and eats with them.” The tax collectors and sinners were grateful to the Man-Savior and drew near to Him. But the religious people were bothered by this and grumbled that the Lord welcomed sinners and ate with them. It was due to this grumbling that the Lord told the three parables in chapter fifteen (v. 3
3自义的法利赛人和经学家，定罪救主同罪人吃饭，救主回答他们时说了三个比喻，揭示并描述神圣的三一，如何藉著子、凭著灵作工，将罪人带回归父。子在祂的人性里作牧人，寻找罪人犹如寻找迷羊，并将其带回家中。（路十五4～7。）那灵寻找罪人，如同妇人细细寻找失落的一个银币，直到找著。（路十五8～10。）父接纳悔改归回的罪人如容接纳他的浪子。（路十五11～32。）整个神圣的三一都宝贝罪人，共同将罪人带回归神。三个比喻都强调神圣三一的爱，过于悔改罪人堕落的光景，以及他的悔改。子像好牧人亲切的看顾，灵像爱宝贝者细细的寻找，父像慈父温暖的接纳；在此，神圣的爱完全得了彰显。
3In answering the self-righteous Pharisees and scribes who condemned the Savior for eating with the sinners, He spoke three parables unveiling and depicting how the Divine Trinity works to bring sinners back through the Son by the Spirit to the Father. The Son came in His humanity as the Shepherd to find the sinner as a lost sheep and bring it back home (vv. 4-7). The Spirit seeks the sinner as a woman seeks carefully one lost coin until she finds it (vv. 8-10). And the Father receives the repenting and returned sinner as a certain man receives his prodigal son (vv. 11-32). The entire Divine Trinity treasures the sinner and participates in bringing him back to God. All three parables emphasize the love of the Divine Trinity more than the fallen condition and repentance of the penitent sinner. The divine love is fully expressed in the Son’st ender care as the good Shepherd, in the Spirit’s fine seeking as the treasure lover, and in the Father’swarm receiving as a loving father.
4我年轻的时候，听了许多慈父怎样接纳浪子的事，也听到好牧人的事。但是没有人向我指出，在这三个比喻里我们能看见神圣的三一，三个比喻各指神圣三一中的一者。显然的，牧人指子，妇人指那灵，父指天上的父。因此，在这三个比喻中，清楚的描述神圣三一的三者。路加十五章神圣三一的次序与马太二十八章十九节的不同。马太二十八章十九节的次序是父、子、圣灵。但在路加福音里先有子─牧人，然后有那灵─妇人，末了有父─接纳回家儿子的父。因此，路加十五章的次序开始于子，接续于那灵，再引到父。这次序与以弗所二章十八节的完全一样：『因为藉著祂，我们两下在一位灵里，得以进到父面前。』按这节经文，我们进到父面前先是藉著子，然后是在那灵里。我们藉著子，在那灵里，得以进到父面前。这是我们得以进到三一神里面的路，就是藉著子，在那灵里，进到父面前。我们了解路加十五章为甚么先说到子，这是很要紧的。子在先的原因是：实际说来，在神的救恩里来临的那一位乃是子。子来成功救赎乃是首项需要，因为救赎是我们救恩的根基。基督在十字架上的死所成功的救赎，乃是神救恩的基础。这根基一旦立定了，我们就能在其上建造。为了成功救赎，路加十五章所描绘为好牧人的子，首先来到。
4When I was young I heard much concerning how the loving father received the prodigal son. I also heard about the good shepherd. But it was not pointed out to me that in these three parables we can see the Trinity, with each parable referring to one of the Trinity. Clearly, the shepherd refers to the Son, the woman refers to the Spirit, and the father refers to the heavenly Father. Therefore, in these parables the Three of the Trinity are clearly depicted. The sequence of the Trinity in Luke 15 is different from that in Matthew 28:19. In Matthew 28:19 the sequence is the Father, the Son, and the Holy Spirit. But in Luke we first have the Son as the shepherd, then the Spirit as the woman, and finally the Father as the father receiving his returned son. Therefore, in Luke 15 the sequence begins with the Son, goes to the Spirit, and leads to the Father. This sequence is exactly the same as that in Ephesians 2:18: “For through Him we both have access in one Spirit unto the Father.” According to this verse, our access first is in the Son and then through the Spirit. Through the Son and in the Spirit we have access unto the Father. This is our access into the Triune God, access through the Son, in the Spirit, and unto the Father. It is important for us to understand why the Son is mentioned first in Luke 15. The reason the Son is first is that in God’ss alvation the One who comes, practically speaking, is the Son. The Son comes to accomplish redemption, which is the first need, because redemption is the foundation of our salvation. The redemption accomplished by Christ’s death on the cross is the base of God’ss alvation. Once this foundation has been laid, we can build upon it. In order to accomplish redemption, the Son, portrayed in Luke 15 as the good shepherd, comes first
5子既成功了救赎，那灵就来寻找我们。使徒行传指明这事。在福音书里，子来成功救赎。子成功救赎以后，我们由使徒行传看见，那灵来寻找我们，并找著我们。因著那灵找著我们，我们就悔改，归回父神。然后，按路加十五章的第三个比喻，父等待我们归回。路加十五章里的次序太奇妙了！这里的次序不是照神圣三一的身位，乃是照神救恩的步骤，这救恩是基于基督的救赎。神的救恩是凭著子，藉著那灵，而达到父的。
5Now that the Son has accomplished redemption, the Spirit comes to find us. The book of Acts indicates this. In the Gospels the Son came to accomplish redemption. After the accomplishment of redemption by the Son, we see from the book of Acts that the Spirit comes to seek us and find us. Because of the Spirit’s finding of us, we repent and come back to God the Father. Then, according to the third parable in Luke 15, the Father is waiting for us to come back. What a wonderful sequence we have in Luke 15! The sequence here is not according to Persons of the Trinity; the sequence is according to the steps of God’ss alvation, the salvation based on Christ’s redemption. God’ss alvation is by the Son, through the Spirit, and unto the Father.
好牧人的比喻
THE PARABLE OF A GOOD SHEPHERD
6路加十五章四节说，『你们中间谁有一百只羊，失去其中的一只，不把这九十九只撇在旷野，去找那失去的，直到找著么？』这里的旷野表征世界。牧人到旷野去寻找失去的羊，指明子已来到世上，与人同在。（约一14。）
6Luke 15:4 says, “What man of you, having a hundred sheep and having lost one of them, does not leave the ninety-nine in the wilderness and go after the one which is lost until he finds it?” Here the “wilderness” signifies the world. The shepherd going into the wilderness to seek the lost sheep indicates that the Son has come to the world to be with men (John 1:14
7路加十五章五、六节接著说，『找著了，就欢欢喜喜的扛在自己肩上，回到家里，召齐朋友、邻舍，对他们说，和我一同欢喜罢，因为我失去的那只羊已经找著了。』在此，我们看见救主拯救的力量，以及祂拯救的爱。
7Luke 15:5 continues, “And having found it, he lays it on his shoulders, rejoicing. And coming into his house, he calls together his friends and his neighbors, saying to them, Rejoice with me, for I have found my sheep, the one that was lost!” Here we see the Savior’ss aving strength and His saving love
妇人找钱的比喻
THE PARABLE OF A SEEKING WOMAN
8在十五章八节，主接著说，『或是一个妇人有十个银币，若失落一个，岂不点上灯，打扫屋子，细细的找，直到找著么？』一个银币等于一天的工资。九节者同。灯象征神的话，（诗一一九105，130）为那灵所用，光照并暴露罪人的地位和光景，使他悔改。按八节，妇人打扫屋子，细细的找，直到找著失落的银币。『打扫』指明搜寻并洁净罪人的里面。在四节，子的寻找是在罪人外面，在十字架上藉祂救赎的死完成的；在这里，那灵的寻找是在罪人里面，藉祂在悔改罪人里面的工作执行的。
8In 15:8 the Lord goes on to say, “Or what woman having ten silver coins, if she loses one coin, does not light a lamp, and sweep the house, and seek carefully until she finds it?” Literally the Greek word rendered “silver coins” means drachmas (so al sov. 9), worth about the same as the Roman denarius. One drachma was equivalent to a day’s wages. The lamp signifies the word of God (Psa. 119:105, 130) used by the Spirit to enlighten and expose the sinner’s position and condition so that he may repent. According to verse 8, the woman sweeps the house and seeks carefully until she finds the lost coin. The word “sweep” indicates the searching and cleansing of the inside of a sinner. The Son’s finding in verse 4 is outside the sinner, completed at the cross through His redemptive death. The Spirit’ss eeking here is inside, carried out by His working within the repenting sinner
9九、十节说，『找著了，就召齐朋友、邻舍，说，和我一同欢喜罢，因为我失落的那个银币已经找著了。我告诉你们，一个罪人悔改，在神的使者面前，也是这样为他欢喜。』
9Verses 9 and 10 say, “And having found it, she calls together her friends and neighbors, saying, Rejoice with me for I have found the coin which I lost! In the same way, I tell you, there is joy in the presence of the angels of God over one sinner repenting.” In verse 9 the Greek words “friends” and “neighbors” are feminine, differing from friends and neighbors in verse 6, which are masculine
父亲接子的比喻
THE PARABLE OF A LOVING FATHER
10十五章十一至三十二节有父亲接纳浪子的比喻。十一、十二节说，『一个人有两个儿子。小的对父亲说，父亲，请把归我的那一分家产给我。他父亲就把产业分给他们。』『那一分』指他生而承受的产业。『产业』指父亲所必须赖以维生的，就是父亲的生计，资产。（路十五30。）产业，原文意生命，即生存的现状，如八章十四节（今生）；含示谋生的凭藉，如本处和马可十二章四十四节（养生）。十三节接著说，『过了不多几日，小儿子就收拾一切，起身往远方去了，在那里生活放荡，挥霍家产。』『远方』表征撒但的世界。『放荡，』直译，奢侈。指明淫佚放荡的生活。十四、十五节说，『既耗尽了一切，又遇著那地方大遭饥荒，就穷乏起来。于是去投靠那地方的一个居民，那人打发他到自己的田里去放猪。』猪是不洁净的。（利十一7。）放猪是一种污秽的工作，表征撒但世界中不洁净的事业。
10In 15:11-32 we have the parable of a loving father. Verses 11 and 12 say, “A certain man had two sons: and the younger of them said to the father, Father, give me the share of the estate that falls to me. And he distributed to them his living.” The word “share” refers to the Son’s inheritance by birth. The Greek word “living” is bios (life). This word denotes the present state of existence, as in 8:14; by implication, the means of livelihood, as here and in Mark 12:44. “His living” refers to what the father had to live on, the father’s livelihood, his substance (v. 30). Verse 13 continues, “And not many days after, the younger son, having gathered everything together, traveled into a distant country; and there he squandered his estate, living dissolutely.” The “distant country” signifies the satanic world. Literally, the Greek word rendered “dissolutely” means unsavingly. The word in Greek is used to indicate debauched, profligate living. Verses 14 and 15 say, “And when he had spent all, a severe famine occurred throughout that country, and he began to be in want. And he went and joined himself to one of the citizens of that country; and he sent him into his fields to feed hogs.” Hogs are unclean (Lev. 11:7). Feeding hogs is a dirty job and signifies the unclean business in the satanic world.
11十六节说，『他恨不得拿猪所吃的豆荚充饥，也没有人给他。』小儿子恨不得拿豆荚充饥。这里的豆是稻子豆，一种常绿树，其荚可用作牲畜的饲料和贫民的粮食。一则有趣味的拉比记载说，『以色列人沦落到吃豆荚的地步，他们才悔改。』传说施浸者约翰在旷野，曾以这种豆荚为食物；因此又称圣约翰饼。十七节告诉我们，『他醒悟过来，就说，我父亲有多少的雇工，口粮有余，我倒在这里饿死么？』这是由于那灵在他里面的光照与搜寻。（路十五8。）按十八节，浪子接著说，『我要起来，到我父亲那里去，同他说，父亲，我犯罪得罪了天，并得罪了你。』浪子决定起来，到他父亲那里去，这是八节那灵寻找的结果。『我犯罪得罪了天，并得罪了你，』直译为：我向著天，并在你面前犯了罪。主这比喻含示罪人犯罪是向著天，并在天上的父神面前，所以是得罪天，并得罪在天上的父神。
11Verse 16 says, “And he was longing to be satisfied with the carob pods which the hogs were eating, and no one gave him anything.” Instead of “to be satisfied,” some manuscripts read “to fill his stomach.” The younger son was longing to be satisfied with carob pods. Carob is an evergreen tree. Its pod, also called carob bean, was used as fodder to feed animals and destitute persons. An interesting rabbinical statement says, “When the Israelites are reduced to carob pods, then they repent.” A tradition says that John the Baptist fed upon carob pods in the wilderness; hence it is called St. John’s bread. Verse 17 tells us that “when he came to himself, he said, How many of my father’s hired servants have an abundance of bread, but I am perishing here with famine!” This is due to the enlightening and searching of the Spirit (v. 8) within him. According to verse 18, the prodigal went on to say, “I will rise up and go to my father, and I will say to him, Father, I have sinned against heaven and before you.” The decision to rise up and go to his father was the result of the Spirit’ss eeking in verse 8. “Against heaven” equals “before you” (God the Father). This means that sinning against heaven is sinning before God, because God the Father is in heaven (11:2).
12在十九节，我们看见浪子想要对他父亲说，『我不配再称为你的儿子，把我当作一个雇工罢。』这指明浪子不晓得父亲的爱。堕落的罪人一旦悔改了，总想为神作工或事奉神，以得祂的恩宠，不晓得这种思想乃是违反神的爱和恩，并且对神的心和意愿是个侮辱。二十节说，『于是起来往他父亲那里去。相离还远，他父亲看见，就动了慈心，跑去抱著他的颈项，热切的与他亲嘴。』父亲看见儿子，这不是偶然发生的；父亲乃是走出家门，盼望浪子回来。当父亲看见儿子，就跑去抱著他的颈项，热切的与他亲嘴。这指明父神跑去迎接回来的罪人。这显出祂是何等迫切！父亲抱著儿子的颈项，热切的与他亲嘴，显示温暖慈爱的接纳。浪子回到父那里，是由于那灵的寻找；（路十五18；）父接纳回来的浪子，是基于子在祂救赎里的寻找。（路十五4。）
12In verse 19 we see that the prodigal intended to say to his father, “I am no longer worthy to be called your son. Make me as one of your hired servants.” This indicates that the prodigal son did not know the Father’s love. A fallen sinner having once repented always thinks of working for God or serving God to obtain His favor, not knowing that this thought is against God’s love and grace and is an insult to His heart and intent. Verse 20 says, “And he rose up and came to his own father. But while he was still a long way off, his father saw him and was moved with compassion; and he ran and fell on his neck and kissed him affectionately.” The father’s seeing the son did not happen by chance. Rather, the father went out of the home to look for his prodigal’s return. When the father saw his son, he ran to him and fell on his neck and kissed him affectionately. This indicates that God the Father runs to receive a returning sinner. What eagerness this shows! The father’s falling on his son’s neck and kissing him affectionately shows a warm and loving reception. The prodigal son’s return to the Father is due to the Spirit’ss eeking (v. 8); the Father’s receiving of the returned son is based upon the Son’s finding in His redemption
13二十一、二十二节接著说，『儿子说，父亲，我犯罪得罪了天，并得罪了你。我不配再称为你的儿子。父亲却吩咐奴仆说，快把那上好的袍子拿出来给他穿，把戒指戴在他手上，把鞋穿在他脚上。』二十二节的『却』字满了爱和恩！这与浪子自己的念头相反，打断了他的胡言乱语。父亲吩咐奴仆，快把那上好的袍子拿出来给他儿子穿。『快』与父亲的『跑』（路十五20）相配。与『上好的袍子』并用的定冠词『那，』指明一件特别的袍子，是在这特别的时候，为这特别的目的豫备的。上好的，直译，第一的。这里上好的袍子，表征子基督是那满足神的义，遮盖悔改的罪人。（耶二三6，林前一30，参赛六一10，亚三4。）这上好的袍子，就是第一的袍子，顶替了回家浪子污秽的衣服。（赛六四6。）
13Verses 21 and 22 continue, “And the son said to him, Father, I have sinned against heaven and before you; I am no longer worthy to be called your son. But the father said to his slaves, Quickly bring out the best robe and put it on him, and put a ring on his hand, and sandals on his feet.” Verse 22 begins with “but.” What a word of love and grace! It counters the prodigal’sown thinking and stops his nonsensical talk. The father told his slaves to quickly bring out the best robe and put it on his son. The word “quickly” matches the father’s running (v. 20). The definite article “the” used with “best robe” indicates that a particular robe had been prepared for this particular purpose at this particular time. Literally, the Greek word translated “best” means first. The best robe here signifies Christ the Son as the God-satisfying righteousness to cover the penitent sinner (Jer. 23:6; 1 Cor. 1:30; Phil. 3:9; see Isa. 61:10; Zech. 3:4). This best robe, which is the first robe, replaced the rags Isa. 64:6) of the returned prodigal
14按二十二节，父亲也吩咐奴仆把戒指戴在他儿子手上，把鞋穿在他脚上。这戒指表征盖印的灵，是神在蒙悦纳之信徒身上所给的印记。（弗一13，参创二四47，四一42。）鞋表征神救恩的能力，将信徒从污秽之地分别出来。戒指和鞋都是自由人的标记。身上的袍子、手上的戒指、和脚上的鞋这三样装饰，使可怜的浪子与他丰富的父亲相配，而有资格进入父家，与父亲一同坐席。神的救恩是用基督和那灵装饰我们，叫我们享受祂家中的丰富。在二十三节，父亲接著对奴仆说，『把那肥牛犊牵来宰了，让我们吃喝快乐。』肥牛犊表征丰富的基督（弗三8）在十字架上为作信徒的享受而被杀了。神的救恩有两面：上好的袍子所表征外面客观的一面，以及肥牛犊所表征里面主观的一面。基督作我们的义，是我们外面的救恩；基督作我们的生命给我们享受，是我们里面的救恩。上好的袍子使浪子有资格符合他父亲的要求，使父亲心满意足；肥牛犊使他得著饱足，不再饥饿。因此，父和子能一同快乐。
14According to verse 22, the father also told the slaves to put a ring on his son’s hand and sandals on his feet. This ring signifies the sealing Spirit as the God- given seal upon the accepted believer (Eph. 1:13; see Gen. 24:47; 41:42). The sandals signify the power of God’ss alvation to separate the believers from the dirty earth. Both ring and sandals were signs of a free man. The adornment of the robe on the body, of the ring on the hand, and of the sandals on the feet makes the poor prodigal match his rich father and qualifies him to enter the father’sho use and feast with the father. In verse 23 the father goes on to say to the slaves, And bring the fattened calf; slaughter it, and let us eat and be merry.” The fattened calf signifies the rich Christ (Eph. 3:8) killed on the cross for the believers’ enjoyment. God’ss alvation is of two aspects: the outward objective aspect signified by the best robe, and the inward subjective aspect signified by the fattened calf. Christ as our righteousness is our outward salvation; Christ as our life for our enjoyment is our inward salvation. The best robe qualifies the prodigal son to match his father’s requirements and satisfy his father; the fattened calf satisfies his hunger. Hence, both the father and the son can be merry together
15在二十四节，父亲解释说，『因为我这个儿子是死而复活，失而又得的。他们就快乐起来。』这里的『死』字很有意义。所有失丧的罪人，在神眼中都是死的；（弗二1，5；）他们得救时，就都被点活了。
15In verse 24 the father explains, “Because this son of mine was dead and lives again, was lost and was found! And they began to be merry.” The word “dead” here is significant. All lost sinners are dead in the sight of God (Eph. 2:1, 5). When they get saved, they are made alive (John 5:24; Col. 2:13
（约五24～25，西二13）
16路加十五章二十五至三十二节，描述这个比喻中父亲和大儿子的对话。二十五节告诉我们：『那时，大儿子正在田里。』大儿子象征法利赛人和经学家，（路十五2，）代表不信的犹太人，靠著他们的行为（在田里所表征的），追求律法
16Luke 15:25-32 describes the conversation in this parable between the father and the older son. Verse 25 tells us that “his older son was in the field.” The older son signifies the Pharisees and scribes (v. 2), representing the unbelieving Jews who pursue the law of righteousness (Rom. 9:31-32) by their work, signified by “in the field.”
17的义。（罗九31～32。）
17
18在二十九、三十节，大儿子对父亲说，『看哪，我像奴仆服事你这么多年，从来没有违背过你的命令，你并没有给我一只山羊羔，叫我和朋友一同快乐。但你这个儿子，和娼妓吞尽了你的产业，他一来了，你倒为他牢一肥牛犊。』二十九节的『违背』也可译作『轻忽。』这节的『像奴仆服事』表征在律法之下受奴役。（加五1。）
18In verses 29 and 30 the older son said to the father, “Look, so many years I am slaving for you, and I have never neglected a command of yours; and you never gave me a goat that I might be merry with my friends; but when this son of yours came, who devoured your living with prostitutes, you slaughtered for him the fattened calf.” The Greek word translated “neglected” in verse 29 may also be rendered “transgressed.” The word “slaving” in this verse signifies slavery under the law (Gal. 5:1).
19三十一、三十二节有父亲对人儿子的反应：『孩子，你始终和我同在，我一切所有的都是你的。只是你这个兄弟是死而复活，失而又得的，所以我们理当欢喜快乐。』在三十二节父亲再次说，浪子是死而复活的，强调失丧的罪人得救时，就被点活了。
19In verses 31 and 32 we have the father’s response to the older son: “Child, you are always with me, and all that is mine is yours. But we had to be merry and rejoice, because this brother of yours was dead and is alive, and was lost and was found.” In verse 32 the father again says that the prodigal was dead and is now alive, emphasizing the fact that when lost sinners are saved they are made alive