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路加福音生命读经 · 第35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（十三）
from Galilee To Jerusalem (13
1读经：路加福音十五章一至三十二节。我们已经看见，自义的法利赛人和经学家定罪救主同罪人吃饭，（路十五1～2，）主回答他们时，说了三个比喻，揭示神圣的三一如何藉著子、凭著灵作工，将罪人带回归父。在十五章四至七节，子作牧人进到旷野寻找迷失的羊。在十五章八至十节，那灵如同妇人点上灯，打扫屋子，细细寻找失落的一个银币。八节的屋子指我们这人。那灵进到我们这些屋子里面光照我们。末了，在十五章十一至三十二节，父接纳回家的浪子。
1Scripture Reading: Luke 15:1-32 We have seen that in answering the self-righteous Pharisees and scribes, who condemned the Savior for eating with sinners (15:1-2), the Lord spoke three parables unveiling how the Divine Trinity works to bring sinners back, through the Son by the Spirit to the Father. In 15:4-7 the Son as the Shepherd goes into the wilderness to seek the lost sheep. In 15:8- 10 we have the Spirit as the woman lighting a lamp, sweeping the house, and seeking carefully for a lost silver coin. The “house” in verse 8 refers to our being. The Spirit comes into us as the house to enlighten us. Finally, in 15:11-32, the Father receives the returned prodigal son
父家
THE FATHER’SHO USE
2在父亲接子的比喻里，当父亲看见儿子走近时，他必定是在住所的门外。（路十五20。）甚至相离还远，父亲就看见儿子；若是父亲在屋子里，就不可能这样。因此，父亲必定在家门外期待著儿子。至终，父亲同儿子回到父家。
2In the parable of the loving father, the father must have been outside the door of his dwelling when he saw his son approaching (v. 20). The father saw his son even while “he was still a long way off.” This would not have been possible if the father had been in the house. Therefore, the father must have been outside the door looking for the son. Eventually, the father with the son came back into the father’s dwelling
3路加十五章二十五节说到父家。这里的父表征甚么？基督徒可能将父家解释为天上大厦的表征。按这个解释，罪人悔改归向神，有一天神要接他到天上的大厦里。这种对父家的领会不合逻辑。说我们已经归向父，父已经接纳我们，而我们还不在父家里，这是不合逻辑的。那么我们在那里？路加在这个比喻里指明，浪子回来后立刻被接纳到家里，并且家里有豫备食物和吃喝的地方。这个比喻里的父家必定不是指著天说的。父家若表征天，我们这些已经得救，已经蒙父接纳的人，既然还不在天上，那么我们在那里？事实上，这里的父家应当表征召会。十章的召会由客店所表征。现在十五章的召会乃是父家。这种领会是合逻辑且合圣经的。
3Luke 15:25 refers to the father’s house. What is signified by the father’sho use here? Christians may interpret the father’sho use as signifying a heavenly mansion. According to this interpretation, when a sinner repents and comes back to God, one day God will receive him into a heavenly mansion. This understanding of the father’sho use is not logical. It is not logical to say that we have come back to the Father and He has received us and yet we are still not in His house. Where, then, are we? Luke indicates in this parable that the prodigal son was received into the house immediately after he returned, and in the house there was a place to prepare food and a place to dine. To be sure, the father’sho use in the parable does not refer to heaven. If this house signifies heaven, then where are we who have been saved and who have been received by the Father, since we are not yet in heaven? Actually, the father’s house here should signify the church. In chapter ten the church is signified by the inn. Now in chapter fifteen the church is the father’sho use. This understanding is logical and scriptural.
4在父亲接子的比喻里，浪子回来与父亲接纳他到家里，其间并没有时间上的间隔。儿子回来，父亲立刻接纳他到家里。因此，在这三个比喻里，子来到旷野，那灵进入我们里面，父接纳我们到祂家里。
4In the parable of the loving father there is no time gap between the coming back of the prodigal son and the father’s receiving him into his house. The son’s coming back is continued immediately by the father’s receiving him into the house. Therefore, in these three parables the Son came into the wilderness, the Spirit came into our being, and the Father receives us into His house
牧人怎样来寻找我们
HOW THE SHEPHERD CAME TO SEEK US
5子作牧人到旷野来寻找迷失的羊；这旷野是甚么？旷野表征世界。在神眼中，世界就是旷野，容易走迷的荒野之地。子来到旷野寻找我们这些迷失的羊。现在我们需要问，子这牧人怎样来寻找我们。子与带著灯的妇人所表征的那灵不同，祂不是藉著光照我们来寻找我们。祂把我们寻找出来的路，乃是为我们死。在约翰十章十一节，主耶稣说，祂是为羊舍命的好牧人：『我是好牧人，好牧人为羊舍命。』牧人的工作，乃是为我们死。祂若没有为我们死，就没有路将我们寻找出来。祂寻找我们的路，乃是为我们死。
5What is the wilderness into which the Son as the Shepherd came seeking the lost sheep? The wilderness signifies the world. In the sight of God the world is a wilderness, a wild, desolate place where it is easy to get lost. The Son came in the wilderness to seek us, the lost sheep. Now we need to ask in what way the Son as the Shepherd came to seek us. In contrast to the Spirit signified by the woman with the lamp, the Son does not seek us by enlightening us. His way to seek us out is to die for us. In John 10:11 the Lord Jesus says that He is the good Shepherd who gives His life for the sheep: “I am the good shepherd; the good shepherd lays down His life for the sheep.” The work of the Shepherd is to die for us. If He did not die for us, He would not have a way to seek us out. His way of seeking us is to die for us
那灵光照我们的工作
THE SPIRIT’S WORK TO ENLIGHTEN US
6正如妇人找钱的比喻所指明的，那灵的工作是在我们里面光照我们。那灵就是这位找钱的妇人，细细的、一点一点的光照我们里面的人。那灵光照我们的心思，然后光照我们的情感和意志，接著光照我们的良心和我们整个的心。那灵就是这样找著了我们。那灵光照我们，藉此找著了我们，结果我们就醒悟过来，知道留在我们所在的地方是何等愚昧。我们不是自己醒过来的；相反的，我们是因寻找之灵的光照而醒悟过来的。那灵这样的寻找、光照、找著，不是在旷野里，也不是在十字架上，乃是在我们的心里。结果带来悔改，就是我们心思的转变，使我们生活的方向产生转变。
6As indicated by the parable of the seeking woman, the Spirit’s work is to enlighten us inwardly. As this seeking woman, the Spirit enlightens our inner being little by little in a fine careful way. The Spirit enlightens our mind, then our emotion and will, and then our conscience and our entire heart. It is in this way that the Spirit “finds” us. As the result of the Spirit’s finding us through enlightening us, we wake up and come to ourselves and realize how foolish it is to stay where we are. We do not wake ourselves up; on the contrary, we are awakened by the enlightening of the seeking Spirit. This seeking, enlightening, and finding of the Spirit takes place neither in the wilderness nor on the cross; it happens in our heart. This results in repentance, which is a change in our mind that produces a change in the direction of our life.
7那灵在屋子─我们这人─里找著我们，这事实启示我们迷失在自己里面。我们迷失在自己的心思、意志和情感里。我们不仅迷失在旷野里，我们更迷失在自己里面。基督死在十字架上，把我们从世界的旷野带回来，但我们还是迷失在自己里面。因此，那灵在我们自己里面找著我们。我们能从亲身的经历见证这事。当那灵光照我们的心思、情感、意志、良心和心时，我们就开始悔改。由那灵光照而产生的这种悔改，完全是里面的事。没有人，也没有天使能在我们里面作这样主观的工作。只有渗透的灵能作成这事，因为那灵能渗透我们这人的深处，光照我们，并暴露我们。然后我们领悟我们是何等愚昧，我们就悔改，决定归向父。正如我们所指出的，父在家门外等著我们。我们要遇见父，就必须来到祂的家。
7The fact that the Spirit’s finding us takes place within the “house” of our being reveals that we were lost in ourselves. We were lost in our mind, will, and emotion. We were not merely lost in the wilderness—we were lost in ourselves. Christ died on the cross to bring us back from the wilderness of the world, yet we remain lost in ourselves. Therefore, the Spirit finds us in ourselves. We can testify of this from our experience. When the Spirit enlightened our mind, emotion, will, conscience, and heart, then we began to repent. This repentance resulting from the enlightening of the Spirit is altogether an inward matter. No human being and no angel is able to do such a subjective work in us. This can be done only by the penetrating Spirit, for the Spirit is able to penetrate the depths of our being to enlighten us and expose us. Then we realize how foolish we are, we repent, and we decide to come back to the Father. As we have pointed out, the Father was waiting for us outside the house. In order to meet the Father, it was necessary for us to come to His house.
父接纳回家的浪子
the father’s receiving the returned prodigal son
8我们若仔细读父亲接子的比喻，就会看见浪子还在挥霍父亲的丰富时，父亲却在等候他回来。当小儿子醒悟过来，就决定回到父亲那里去。他豫备要对父亲说，『父亲，我犯罪得罪了天，并得罪了你。我不配再称为你的儿子，把我当作一个雇工罢。』（路十五18～19。）你若是这个比喻中的浪子，你会对父亲说甚么？也许你会自言自语：『我要回到父家去。但是我到那里要说甚么，要作甚么？我该叩门么？我该大声喊父亲，我回家了？我感到惭愧、愚昧，因为我把父亲给我的一切都挥霍了。已往的生活方式真是不堪回首。我知道我的父亲一定不会在外面等我，他也许在家里消遣、享受生活。他事事亨通，我一切都不如意。哦，我回家要作甚么？』令浪子大为惊讶的是：『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。』（路十五20。）浪子也许自言自语：『这真像作梦！我没有大喊，也没有叩门，但是我父亲跑到我这里来。现在他拥抱我，与我亲嘴！』
8If we read carefully the parable of the loving father, we shall see that while the prodigal son was still squandering the father’s riches, the father was waiting for him to come back. When the son came to himself and decided to go to his father, he prepared what he would say to him: “Father, I have sinned against heaven and before you; I am no longer worthy to be called your son. Make me as one of your hired servants” (15:18-19). What would you have said to the father if you had been the prodigal son in this parable? Perhaps you would have said to yourself, “I am going back to my father’sho use. But what shall I say, and what shall I do when I get there? Should I knock on the door? Should I call out, ‘Father, I’m home’? I feel ashamed and foolish for squandering everything my father gave me. I cannot bear to recall the way I have been living. I know for sure that my father will not be outside waiting for me. Probably he will be in the house relaxing and enjoying life. Everything is fine with him, but not with me. Oh, what shall I do when I get home?” To the prodigal son’s great surprise, “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” (v. 20). Perhaps the prodigal said to himself, “This is like a dream! I didn’t call out or knock on the door, but my father comes running to me. Now he is embracing me and kissing me!”
袍子、戒指、鞋
THE ROBE, THE RING, THE SANDALS
与肥牛犊
AND THE FATTENED CALF
9回家的浪子立刻对他父亲说，『父亲，我犯罪得罪了天，并得罪了你。我不配再称为你的儿子。』（路十五21。）但是他还在说的时候，父亲就打断他的话，对奴仆说，『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，把那肥牛犊牵来宰了，让我们吃喝快乐。因为我这个儿子是死而复活，失而又得的。』（路十五22～24。）父亲吩咐奴仆，快把那上好的袍子拿出来给他儿子穿。他们『快』作这事，与父亲跑去接纳儿子相配。定冠词『那』指明，儿子回来以前，父亲已经为他豫备一件特别的袍子，奴仆知道这袍子是上好的袍子。因此，父亲吩咐奴仆把『那』上好的袍子拿出来给他儿子穿。
9Immediately the returned prodigal son said to his father, “Father, I have sinned against heaven and before you; I am no longer worthy to be called your son” (v. 21). However, while he was still speaking, the father interrupted him and 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; and bring the fattened calf; slaughter it, and let us eat and be merry; because this son of mine was dead and lives again, was lost and was found!” (vv. 22-24). The father told the slaves to quickly bring out the best robe and put it on his son. They were to do this “quickly” to match the father’s running to receive his son. The definite article “the” indicates that before the son returned the father had prepared a particular robe for him, and the servants knew that this robe was the best robe. Therefore, the father told the slaves to take the best robe and put it on his son
10当儿子回来时，他是个衣衫槛褛的可怜乞丐。但他穿了上好的袍子以后，就被特别为他豫备的华服所遮盖。他穿上这袍子，就有资格与他父亲相配。儿子所穿上好的袍子，是基督作我们的义的完满豫表，在祂里面，我们在神面前得称义。因此，把上好的袍子给回家的浪子穿，表征在基督里的称义。我们有基督作上好的袍子，就被神称义。父亲也吩咐奴仆把戒指戴在他儿子的手上。我相信这是金戒指。这戒指表征盖印的灵，赐给归回的罪人。（弗一13。）这戒指是一个表记，表征悔改的罪人接受了神圣的成分，就是神自己的灵。表征盖印之灵的戒指，指明回家的浪子属于父亲，也指明凡父亲所有的产业，都属于回家的儿子。
10When the son returned home, he was a poor beggar dressed in rags. But after the best robe was put on him, he was covered with a splendid garment prepared especially for him. With this robe on, he was qualified to match his father. The best robe put on the son is a full type of Christ as our righteousness in whom we are justified before God. Hence, putting the best robe on the returned prodigal signifies justification in Christ. As those who have Christ as the best robe, we are justified by God. The father also told the slaves to put a ring on his son’s hand. I believe this was a gold ring. This ring signifies the sealing Spirit given to a returned sinner (Eph. 1:13). This ring is a sign that a repentant sinner receives something divine, the very Spirit of God Himself. The ring signifying the sealing Spirit indicates that the returned prodigal belongs to the Father. It also indicates that whatever the Father has as an inheritance belongs to the returned son
11在十五章二十二节，我们看见鞋也穿在回家儿子的脚上。鞋将人的脚从地的污秽里分别出来，并加强他行走的力量。鞋穿在儿子脚上，表征神的救恩把我们从世界里分别出来归给神，使我们走祂的路。
11In 15:22 we see that sandals were also put on the feet of the returned son. Sandals separate one’s feet from the dirt of the earth and strengthen him for walking. The sandals put on the son’s feet signify that God’ss alvation separates us from the world and unto Him so that we may then take His way.
12回家的人有袍子、戒指与鞋，就完全穿戴、装饰好了。这就是说，他完全得称义，且有资格，能被接纳到父家里。然后父亲吩咐奴仆把那肥牛犊牵来宰了，给他们享受。到此为止，我们看见基督作义，在外面称义悔改的罪人；那灵作印记、并神救恩的能力，将悔改的罪人从世界里分别出来。现在我们看见基督也是肥牛犊，以神圣的生命充满我们，给我们享受。父亲、回家的儿子、以及其他所有的人，都能享受这肥牛犊。所以『他们就快乐起来。』我们在这个比喻中看见，神的救恩有外面的和里面的两面。外面的一面是基督作我们的义，以称义我们；里面的一面是基督作我们的生命和生命的供应，以满足我们。浪子回到父亲那里以后，就享受神救恩所供应的一切丰富。他享受基督作他外面的义；他享受那灵作印记，指明他属于父，父和祂一切的财富都属于他；他享受神救恩的能力，将他从世界里分别出来；他也享受内里的基督，这位基督是他的生命和生命的供应。因此，他能成为非常喜乐的人。他能与父亲一同吃喝快乐。这幅图画真是令人愉快！
12With the robe, the ring, and the sandals the returned one was fully clothed and adorned. This means that he was fully justified and qualified and could be accepted into the father’sho use. Then the father told the slaves to bring the fattened calf and slaughter it for their enjoyment. Thus far, we see Christ as righteousness to justify a repentant sinner outwardly, the Spirit as the seal, and the power of God’ss alvation separating a repentant sinner from the world. Now we see that Christ is also the fattened calf to fill us with the divine life for our enjoyment. The father, the returned son, and all the others could enjoy feasting on this fattened calf. So “they began to be merry.” In this parable we see that God’ss alvation is of two aspects, the outward aspect and the inward aspect. The outward aspect is Christ as our righteousness to justify us, and the inward aspect is Christ as our life and life supply to satisfy us. After coming back to his father, the prodigal son enjoyed all the riches of God’spr o vision in His salvation. He enjoyed Christ as his outward righteousness, he enjoyed the Spirit as the seal indicating that he belongs to the Father and that the Father and all His wealth belongs to him, he enjoyed the power of God’ss alvation separating him from the world, and he also enjoyed the inner Christ, the Christ who is his life and life supply. Therefore, he could become a very happy person. With his father he could eat and be merry. What a pleasant picture this is
在宗教里之人的图画
A PICTURE OF THOSE IN RELIGION
13十五章二十五至三十二节有一幅悲哀的图画，描绘那些在宗教里的人。这比喻中的大儿子是描绘法利赛人和经学家。在十五章三节我们看见，主在税吏和罪人面前，对法利赛人和经学家讲这些比喻。热心宗教的人必定不高兴，但税吏和典型的罪人必定充满欢乐。他们可能会说，『赞美主！现在我很喜乐！我外面得称义，里面得满足。』但是法利赛人和经学家抱怨这些比喻中所描述的光景不公平。我们感谢主，因著祂的怜悯，我们不是法利赛人。我们是悔改的罪人，学会怎样在主里，藉著神丰富的救恩而欢喜快乐。
13In 15:25-32 we have a sad picture, a picture of those in religion. The elder son in this parable portrays the Pharisees and scribes. In 15:3 we see that the Lord spoke these parables to the Pharisees and scribes in the presence of the tax collectors and sinners. The religious ones must have been unhappy, but the tax collectors and typical sinners must have been filled with rejoicing. They may have said, “Praise the Lord that now I am happy! Outwardly I am justified, and inwardly I am satisfied.” The Pharisees and scribes, however, complained that the situation portrayed in these parables was not fair. We thank the Lord that, in His mercy, we are not Pharisees. We are repentant sinners who have learned how to be happy and merry in the Lord through God’sr i ch salvation
14在四卷福音书中。只有路加十五章有这幅图画，论到神的救恩藉著神圣的三一作出来。按这幅图画，首先，子在十字架上成功救赎；其次，那灵进到我们里面，光照我们，并找著我们；至终，父等候我们，豫备好接纳我们，称义我们，印我们，加我们能力，并满足我们，使我们在基督里，藉著那灵喜乐的享受祂。这是一幅完全救恩的图画。
14In the four gospels only in chapter fifteen of Luke do we have the picture concerning God’ss alvation worked out by the Divine Trinity. According to this picture, first, the Son came to accomplish redemption on the cross; second, the Spirit enters into us to enlighten us and find us; and eventually the Father waits for us, ready to receive us, justify us, seal us, empower us, and satisfy us to make us those who happily enjoy Him in Christ through the Spirit. This is a picture of full salvation
15主耶稣在从加利利到耶路撒冷的路上，有合式的环境和绝佳的机会，陈明神救恩的图画，使悔改的罪人知道自己何等有福，并使热心宗教的人看见自己何等愚昧。我们在十五章看见，罪人蒙祝福，而有异议的热心宗教之人仍是愚昧的。
15While the Lord Jesus was on the way from Galilee to Jerusalem, He had a suitable environment and an excellent opportunity to present a picture of God’ss alvation so that repentant sinners may know how blessed they are and that the religious ones may see how foolish they are. In Luke 15 we see that the sinners are blessed, whereas the dissenting religious ones remain in their foolishness
客店与家
THE INN AND THE HOUSE
16赞美主，我们已经接受基督作我们的义、那灵作印记、救恩作分别并加强的能力、基督作我们内里的生命和生命的供应！现今我们不再在旷野里，不再在己的『屋子』里，现今我们乃是在父家，召会里。路加福音里没有说到召会一辞，但是至少在两个比喻中有针对召会的暗示。在十章所记载好撒玛利亚人的比喻中，『客店』表征召会。在十五章所记载父亲接子的比喻中，『父家』表征召会。当我们在旅途上，召会是客店，是我们可以暂居的地方。但就另一面说，召会不是客店；召会是家，是我们的家，也是我们父的家。父亲接子的比喻指明，罪人不应当远离召会而得救。那些在召会之外得救，并留在召会之外的人，可能不是常存的果子。但那些在召会里得救，并留在召会里的人，乃是常存的果子。
16Praise the Lord that we have received Christ as our righteousness, the Spirit as the seal, salvation as the separating and strengthening power, and Christ as our inner life and life supply! Now we are no longer in the wilderness and no longer in the “house” of the self— now we are in the Father’sho use, the church. The word “church” is not mentioned in the Gospel of Luke. But in at least two parables there are hints pointing to the church. In the parable of the good Samaritan recorded in chapter ten, the “inn” signifies the church. In the parable of the loving father recorded in chapter fifteen, the father’sho use signifies the church. While we are on our journey, the church is an inn where we may stay temporarily. But in another sense the church is not an inn; the church is a house, both our house and the house of our Father. The parable of the loving father indicates that sinners should not be saved far away from the church. Those who are saved apart from the church and remain outside the church may not be remaining fruits. But those who are saved in the church and stay in the church are remaining fruit
17有时候，人陈明父亲与回家浪子的比喻，把儿子描绘为跪在父亲面前。这并不正确。这章经文没有指明儿子曾跪在父亲面前。路加陈明父亲拥抱儿子，热切的与他亲嘴。
17Sometimes the parable of the father and the returned prodigal is presented in such a way that the son is portrayed as kneeling before the father. This is not accurate. There is no indication in this chapter that the son ever knelt before the father. Instead, Luke presents the father embracing the son and kissing him affectionately
18父亲接子的比喻极其丰富。你曾否领悟，召会也包括在这个比喻中？在此我们看见召会是父的家，我们可以来到父家，并住在其中。
18The parable of the loving father is exceedingly rich. Have you ever realized that the church is included in this parable? Here we see the church as the Father’s house to which we may come and in which we may stay.
禧年的享受
THE ENJOYMENT OF THE JUBILEE
19我们在这些信息里已经强调这事实：路加福音从四章开始的每件事，都直接或间接与禧年有关。十五章的比喻也是这样。回家浪子所经历的享受，实际上就是禧年的享受。他手上的戒指表征盖印的灵，这是指长子名分的恢复，享受三一神之权利的恢复。戒指与鞋都是自由人的表记。自由人乃是得释放脱离辖制，脱离奴役和俘掳的人。消极一面，浪子得释放脱离辖制；积极一面，他开始享受父产业的丰富。我们把这些事放在一起，就有一幅真正禧年的图画。
19In these messages we have emphasized the fact that everything in the Gospel of Luke from chapter four onward is related to the jubilee either directly or indirectly. This is true of the parables in chapter fifteen. The enjoyment experienced by the returned prodigal son was actually the enjoyment of the jubilee. The ring on his hand signifying the sealing Spirit points to the recovery of the birthright, the recovery of the right to enjoy the Triune God. Both the ring and the sandals are signs of a free man. A free man is one released from bondage, released from slavery and captivity. On the negative side, the prodigal is released from bondage; on the positive side, he begins to enjoy the riches of the Father’s inheritance. When we put these matters together, we have a picture of the real jubilee