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路加福音生命读经 · 第37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（十五）
from Galilee To Jerusalem (15
1读经：路加福音十章十四至三十一节。在本篇信息中，我们要来看路加十六章十四至三十一节。路加福音这段话包括两件事：教导进神的国，（路十六14～18，）与警告财主。（路十六19～31。）
1Scripture Reading: Luke 16:14-31 In this message we shall consider 16:14-31. This portion of the Gospel of Luke covers two matters: the teaching about the entrance into the kingdom of God (vv. 14-18) and a warning to the rich (vv. 19-31
教导进神的国
teaching about the entrance into the kingdom of God
2我们已经看见，在十六章一至十三节主教导作精明的管家，特别是正确的处理钱财。主说这话是特意要摸著法利赛人，祂的话乃是射透他们的箭。『法利赛人是贪爱钱财的，他们听见这一切话，就嗤笑耶稣。』（路十六14。）『嗤笑』直译，『翘起鼻子。』主的话剌入他们深处，然而他们顽梗不服。因著主的话摸著他们，他们就嗤笑祂。
2We have seen that in 16:1-13 the Lord teaches about the prudence of a steward, in particular, about prudence in the proper handling of money. The Lord spoke this word purposely to touch the Pharisees, and His word was an arrow penetrating them. “Now the Pharisees, being lovers of money, heard all these things, and they were sneering at Him” (v. 14). The Greek words translated “were sneering at” literally mean “were turning up the nose.” The Lord’sword penetrated the depths of their being. But instead of being convinced by it, they were stubborn. Because the Lord’sword touched them, they sneered at Him
3主在十五节接著对法利赛人说，『你们是在人面前自称为义的，但神知道你们的心；因为在人中间高贵的，在神面前却是可憎的。』法利赛人自称为义，乃是骄傲的高抬自己，因此在神的面前是可憎的，主在这里告诉法利赛人，他们在神面前全然是可憎的。主在十六节接著说，『律法和申言者到约翰为止；从此神的国当作福音传开了，人人强力夺取要进去。』『律法和申言者』是指旧约。『到约翰为止』指明从律法时代到福音时代结束于约翰的来到。主告诉法利赛人说，从约翰的时候起，『神的国当作福音传开了。』救主在这里将神的国当作福音传给贪财的法利赛人。（路十六14。）钱财及其所引起的情欲，拦阻他们进神的国，因此救主在路加十六章十八至三十一节的传讲，特意且强烈的抨击这两件事。
3In verse 15 the Lord went on to say to the Pharisees, “You are those who justify yourselves in the sight of men, but God knows your hearts; for that which is exalted among men is an abomination in the sight of God.” The self-justification of the Pharisees was an exaltation of self in pride. Hence, it was an abomination in the sight of God. Here the Lord was telling the Pharisees that they were altogether an abomination in the sight of God. In verse 16 the Lord continued, “The law and the prophets were until John; from that time the good news of the kingdom of God is preached, and everyone forces his way into it.” The “law and the prophets” refer to the Old Testament. The words “until John” indicate the change of dispensation from law to gospel. This proves that the Old Testament dispensation was terminated by the coming of John. The Lord told the Pharisees that from the time of John “the good news of the kingdom of God is preached.” The Savior preached here the gospel of the kingdom of God to the Pharisees, the moneylovers (v. 14). Money and sexual lust, incited by money, held them back from entering into the kingdom of God. Hence, the Savior’sp reaching hit these two things purposely and strongly in 16:18-31.
4主在十六节还说到强力夺取进神的国。法利赛人要强力夺取进神的国，就需要降卑自己，离开钱财而不离开妻子，也就是胜过钱财以及其所引起的情欲。主耶稣在这里似乎告诉法利赛人：『不要嗤笑我。神国的福音传开了，你们需要强力夺取进入。现在不再是律法和申言者的时代，乃是恩典的禧年时代，你们需要强力夺取进入。』主在十七和十八节对法利赛人说，『天地过去，比律法的一画落空还容易。凡休妻另娶的，就是犯奸淫；娶被丈夫所休之妇人的，也是犯奸淫。』『一画』指希伯来文字母中，微小角状的突出部分，用以区别不同的字母。为免法利赛人以为律法和申言者既是到约翰为止，就不再需要遵守律法了，因此主告诉他们，天地过去，比律法的一画落空还容易。
4In verse 16 the Lord also spoke about forcing one’sway into the kingdom of God. For the Pharisees to force their way into the kingdom, they needed to humble themselves and divorce their money, not their wives, that is, to overcome money and the lust incited by money. Here the Lord Jesus seemed to be telling the Pharisees, “Don’ts neer at Me. The good news of the kingdom of God is being preached, and you need to force your way into the kingdom. It is no longer the time of the law and the prophets. Now is the time of the jubilee of grace, and you need to force your way into it.” In verses 17 and 18 the Lord says to the Pharisees, “But it is easier for heaven and earth to pass away than for one serif of the law to fall. Everyone who divorces his wife and marries another commits adultery; and he who marries one who has been divorced from a husband commits adultery.” A “serif” is a minute horn-like projection which distinguishes various Hebrew letters. Lest the Pharisees think that it was no longer necessary to keep the law since the law and the prophets were until John, the Lord told them that it was easier for heaven and earth to pass away than for the slightest part of the law to fail
5当主耶稣看见法利赛人嗤笑祂，祂不失望，不沮丧，也不停止说话。反而，主接著对他们说到神看为可憎恶的、神的国、遵守律法和离婚的事。在十六章十五至十八节主似乎说，『你们法利赛人嗤笑我，你们在人面前自称为义，但在神面前却是可憎的。你们需要认识现今不再是律法时代，而是主悦纳年的时代。现今是禧年─神国的福音─的时代。就一面说，律法和申言者已经过去了。』法利赛人听到这话，一面不高兴，另一面有点高兴，因为他们也许以为不再需要遵守律法。现在他们可以自由的和妻子离婚。有些富有的法利赛人和妻子离婚，因为他们放纵情欲，这情欲是由他们的财富所引起的。因此，法利赛人离婚另娶的情欲是由财富所引起的。
5When the Lord Jesus saw that the Pharisees were sneering at Him, He was not disappointed or discouraged. Neither would He stop speaking. Instead, the Lord went on to speak to them about being an abomination in the sight of God, about the kingdom of God, about keeping the law, and about divorce. In 16:15-18 the Lord seems to be saying, “You Pharisees are sneering at Me. You justify yourselves in the sight of men, but in the sight of God you are an abomination. You need to realize that now is no longer the dispensation of the law, but the dispensation of the acceptable year of the Lord. Now is the time for the jubilee, the good news of the kingdom of God. In a sense, the law and the prophets are over.” When the Pharisees heard this, on the one hand they were unhappy. But, on the other hand, they were somewhat happy in that they may have thought that they no longer needed to keep the law. Now they were free to divorce their wives. Some of the rich Pharisees divorced their wives because they were indulging their lust. This lust was incited by their riches. Hence, the lust of the Pharisees to divorce their wives and marry another was incited by riches.
6比起富人，穷人较不可能离婚。今天富有的专业人士离婚率很高，许多人不只一次离婚。这指明财富运用不当会引起情欲。这该警告我们不要用财富满足自己的情欲，我们该用钱财叫别人得益处。法利赛人贪爱钱财，他们被钱财引动而放纵情欲。他们对妻子不满意时，就离婚另娶。主知道他们的光景，晓得他们就某种意义说，高兴听到律法已经过去了，因此似乎对他们说，『不要以为不再需要遵守律法了。律法绝不会过去，律法要存留来定罪你们。你们不能不受律法约束而与妻子离婚。』这里主对付法利赛人，实际上是摸著他们的财富和情欲。主的话对付了钱财和婚姻这两件事。
6A poor man is less likely to divorce his wife than a rich man. Today a large percentage of wealthy professional men have been divorced at least once, and a number have been divorced more than once. This is an indication that riches when used wrongly incite lust. This should warn us not to use riches to satisfy our lust. Instead, we should use our money for the benefit of others. As lovers of money, the Pharisees were incited by their riches to indulge their lust. When one was not satisfied with his wife, he could divorce her and get another one. Knowing their situation and realizing that, in a sense, they would be happy to hear that the law was over, the Lord seemed to tell them, “Don’t think that it is no longer necessary to keep the law. The law will never pass away; it remains to condemn you. You are not free from the law in order to divorce your wives.” The Lord’s dealing with the Pharisees here actually touches their riches and their lust. His word deals with the matters of money and marriage
警告财主财主与拉撒路
WARNING THE RICH The Rich Man and Lazarus
7十九节在开头有一连接词，（中文恢复本末译出─译者注，）意思是再者，指明主还有话要对法利赛人说。在十六章十九至三十一节，主接著告诉他们财主和拉撒路的故事。这个故事是针对富有的法利赛人，他们贪爱钱财，被财富引动而放纵情欲。十六章十九节说，『有一个财主，素常穿著紫色袍和细麻布衣服，天天奢华宴乐。』这故事不是比喻，因其中题到亚伯拉罕、拉撒路、阴间等名称。这是个故事，救主用以给贪财自义的法利赛人作为例证的解答，（路十六14～，）揭示他们因贪财而弃绝救主的福音，结果将与财主同样悲惨，藉此警告他们。在这个故事里，财主素常穿著紫色袍和细麻布衣服，天天奢华宴乐。但是一个名叫拉撒路的穷人『浑身生疮，被人丢在财主门口，巴不得从财主桌子上掉下来的东西得饱足；不但如此，连狗也来舔他的疮。』（路十六20～21。）后来那穷人死了，被天使带去放在亚伯拉罕的怀里；财主也死了，并且埋葬了。『他在阴间受痛苦，举目远远的望见亚伯拉罕，又望见拉撒路在他怀里。』（路十六23。）『在亚伯拉罕的怀里，』这是犹太拉比的说法，等于和亚伯拉罕同在乐园里。（Vincent，文生。）阴间乃是保存死人灵与魂的地方。（徒二27。）
7Verse 19 begins with the word “now.” This conveys the meaning of furthermore and indicates that the Lord had more to say to the Pharisees. In 16:19-31 He went on to tell them the story of the rich man and Lazarus. This story was directed at the rich Pharisees, as moneylovers who were incited by their riches to indulge their lust. Luke 16:19 says, “Now a certain man was rich, and clothed himself in purple and fine linen, making merry splendidly every day.” This story is not a parable, because it mentions the names of Abraham, Lazarus, and Hades. It is a story used by the Savior as an illustrative answer to the money-loving and self- justifying Pharisees (vv. 14-15). Through this story the Lord warns them by unveiling that their miserable 15 future will be like that of the rich man. Such a future will result from their rejection of the Savior’s gospel because of their love for money. In this story the rich man habitually clothed himself in purple and linen and made merry splendidly, sumptuously, every day. But a poor man named Lazarus “was cast at his gate, covered with sores, and longing to be satisfied with the things falling from the rich man’stable; and not only this, the dogs came and licked his sores” (vv. 20-21). Then we are told that the poor man died and was carried away by angels into Abraham’s bosom. The rich man also died and was buried. “In Hades he lifted up his eyes, being in torments” and saw “Abraham far off, and Lazarus in his bosom” (v. 23). The words “Abraham’s bosom” are a rabbinical phrase, equivalent to being with Abraham in Paradise (M. R. Vincent). Hades, like Sheol in the Old Testament (Gen. 37:35; Psa. 6:5), is the place where the souls and spirits of the dead are kept (Acts 2:27).
阴间的两部分
The Two Sections of Hades
8亚伯拉罕的怀里，或乐园，是阴间里快乐的部分，死后的亚伯拉罕和所有义人的灵都在那里，等候复活。（路十六22～23，25～26。）主耶稣死后曾去那里，直留到祂复活。（路二三43，徒二24，27，31，弗四9，太十二40。）这乐园与启示录二章七节的乐园不同，那是千年国里的新耶路撒冷。
8Abraham’s bosom, or Paradise, is the pleasant section in Hades where Abraham and all the just are, awaiting the resurrection, and where the Lord Jesus went after His death and stayed until His resurrection (Luke 23:43; Acts 2:24, 27, 31; Eph. 4:9; Matt. 12:40). This Paradise differs from the paradise in Revelation 2:7, which will be the New Jerusalem in the millennium
9当基督徒听到阴间这辞，常常只想到一个不好的地方。阴间不是人来生的永远住所，乃是脱体之灵暂时的保存所。阴间里有两部分：安慰、快乐的部分，为著得救的人；痛苦的部分，为著没有得救的人。因著神的怜悯，藉著祂的救赎，阴间里有一快乐的部分，为著蒙祂救赎的人。按照十六章二十二至二十五节，亚伯拉罕是在这一部分。毫无疑问，以撒、雅各、以及旧约所有的圣徒也在那里。照样，穷人拉撒路死后也去了那里。不仅如此，与主同钉十字架的强盗，求主在进入神的国时记念他，主对他说，他要同主在乐园里了。（路二三42～43。）我们已经指出，这乐园是阴间里快乐的部分，就是为著神所救赎的人得安慰的部分。按照神的作法，一个人死后，他的灵就离开身体到阴间去。身体通常是埋葬了。脱体的灵是死亡的标记，因此是羞耻的。于是有一个地方豫备为著人脱体的灵。在这些脱体的灵当中，有些是得救之人的灵，在乐园─阴间快乐的部分；另一些是未得救之人的灵，在痛苦的部分。
9Often when Christians hear the word Hades, they think only of a bad place. Hades is not an eternal abode for people in the next life; Hades is a place where disembodied spirits are kept temporarily. There are two sections in Hades: the section of comfort, a pleasant section, for the saved, and the section of torment for the unsaved. By God’s mercy and through His redemption, there is in Hades a pleasant section for His redeemed people. According to 16:22-25, Abraham is in this section. No doubt, Isaac, Jacob, and all the other Old Testament saints are also there. Likewise, the poor man Lazarus went thereafter he died. Furthermore, the Lord told the thief on the cross who begged the Lord to remember him in His kingdom that he would be with Him in Paradise (23:42-43). As we have pointed out, this Paradise is the pleasant section in Hades, a section of comfort for God’s redeemed people. According to God’sway, whenever a person dies his spirit leaves his body and goes to Hades. The body is usually buried. A disembodied spirit is a sign of death and is therefore shameful. Hence, a place has been prepared for disembodied human spirits. Among these disembodied spirits, some are the spirits of the saved in Paradise, the pleasant place of Hades, and others are the spirits of the unsaved in the section of torment.
10我们在十六章十九至三十一节所记载的故事里，看见这两部分。我们也看见这两部分之间有深渊：『不但这样，在我们与你们之间还有深渊隔定，以致人想要从这边过到你们那边是不能的，从那边越过来到我们这边也是不能的。』这深渊是一道鸿沟，将阴间分成快乐的部分和痛苦的部分。这两部分彼此隔绝，没有桥梁通著。但两部分的人能彼此看见，甚至彼此交谈。（路十六23～25。）因此，财主能看到亚伯拉罕和拉撒路，他能对亚伯拉罕说话，亚伯拉罕也能回答他。死人要留在阴间里，直到复活的日子。主耶稣回来的时候，得救的人将要复活，这事要在千年国之前，就是神在地上掌权一千年之前发生。没有得救的人要留在阴间里痛苦的部分一千年。在千年国末了，没有得救的人要带著身体从阴间复活，且要站在白色大宝座前受审判，被判定永远沉沦。然后他们全人─体、魂、灵－要被扔到火湖里。在财主与拉撒路这个故事里，主耶稣向富有的法利赛人揭示他们的定命和未来。祂告诉他们这故事，意思是说：『财主，不要沉溺在情欲里。你需要知道，你的定命是在阴间里痛苦的部分。』
10In the story recorded in 16:19-31 we see these two sections. We also see that there is a chasm between them: “And besides all these things, between us and you a great chasm has been firmly fixed, so that those wanting to pass from here to you cannot, neither may they cross over from there to us.” This great chasm is a gulf that divides Hades into the pleasant section and the section of torment. These two sections are cut off from each other and have no bridge for thoroughfare. Yet those in the two sections can see each other and even talk to each other (vv. 23-25). Therefore, the rich man could see Abraham and Lazarus, he could speak to Abraham, and Abraham could answer him. The dead will remain in Hades until the day of resurrection. When the Lord Jesus comes back, the saved ones will be resurrected. This will take place before the millennium, before the thousand years of God’s reign on earth. The unsaved ones will remain in the section of torment in Hades for another thousand years. At the end of the millennium the unsaved ones will be resurrected from Hades and, with a body, will stand before the white throne to be judged and condemned to eternal perdition. Then their entire being—body, soul, and spirit—will be cast into the lake of fire. In this story of the rich man and Lazarus the Lord Jesus revealed to the rich Pharisees their destiny, their future. By telling them this story, He was saying, “Rich man, don’t indulge yourself in lust. You need to realize that your destiny will be the section of torment in Hades.”
需要听从神的话
The Need to Hear the Word of God
11按照十六章二十七和二十八节，财主对亚伯拉罕说，『我祖阿，既是这样，求你打发拉撒路到我父家去，因为我有五个兄弟，他可以郑重的向他们作见证，免得他们也来到这痛苦的地方。』亚伯拉罕回答说，『他们有摩西和申言者可以听从。』（路十六29。）『摩西和申言者』是指摩西的律法和申言者的书，即神的话。（太四4。）人是否听从神的话，要断定他是得救，还是灭亡。讨饭者得救不是因他贫穷，乃是因他听从神的话。（约五24，弗一13。）财主灭亡不是因他富有，乃是因他弃绝神的话。（徒十三46。）我们在亚伯拉罕和财主的对话中，看见财主为甚么到痛苦的部分。他到那里，乃是因为他不听从神的话，也不相信，并不是因为他富有。同样的，穷人拉撒路到安慰的部分，是因为他听从摩西和申言者书里所传输神的话，而不是因为他贫穷。亚伯拉罕告诉财主，他的兄弟有摩西和申言者的话可以听从。
11According to verses 27 and 28, the rich man said to Abraham, “Then I ask you, Father, that you may send him to my father’sho use—for I have five brothers—so that he may solemnly charge them, lest they also come to this place of torment.” To this Abraham replied, “They have Moses and the prophets; let them hear them” (v. 29). “Moses and the prophets” refer to the law of Moses and the books of the prophets, which are the word of God (Matt. 4:4). Whether one hears the word of God or not determines one’ss alvation or perdition. The poor man was saved not because he was poor, but because he heard the word of God (John 5:24; Eph. 1:13). The rich man perished not because he was rich, but because he rejected the word of God (Acts 13:46). In the conversation between Abraham and the rich man we see why the rich man went to the section of torment. He went there because he did not listen to the word of God and believe it. He did not go there because he was rich. Likewise, Lazarus, the poor man, went to the section of comfort because he listened to the word of God conveyed in Moses and the prophets. He did not go to that section simply because he was poor. Abraham told the rich man that his brothers had Moses and the prophets and should listen to them
12财主又对亚伯拉罕说，『我祖亚伯拉罕，不是的；若有一位从死里复活的，到他们那里去，他们必要悔改。亚伯拉罕说，他们若不听摩西和申言者，就是有一位从死人中复活的，他们也不会信服。』（路十六30～31。）人若不听从神的话所说的，就是有人神奇的从死人中复活，他们也不会信服。救主在这里的话含示，法利赛人所代表的犹太人，若不听从旧约里神藉著摩西和申言者所说的话，即使祂从死人中复活，他们也不会信服。这悲剧在祂复活以后果真发生了。（太二八11～15，徒十三30～40，44～45。）十六章三十一节指明，我们不该有好奇的心思。有这样心思的人可能注意自称从死里复活的人。我们不该听那些引发我们好奇心的事，却当用清明的心思听从写出来之神的话。如果我们以清明的心思，不以好奇的心思，留意神的话，我们就会明白神的怜悯和恩典，也会清楚神的救恩。
12The rich man then said to Abraham, “No, Father Abraham, but if someone from the dead would go to them, they will repent. But he said to him, If they do not hear Moses and the prophets, neither will they be persuaded if someone rises from the dead” (vv. 30-31). If people do not hear what the word of God says, they will not be persuaded even by one who resurrects miraculously from the dead. The Savior’sword here implies that if the Jews represented by the Pharisees do not hear the word of God in the Old Testament, even though He will rise from the dead, they will not be persuaded. This very tragedy occurred after His resurrection (Matt. 28:11-15; Acts 13:30-40, 44-45). Luke 16:31 indicates that we should not have a mind of curiosity. Those with such a mind may pay attention to a person who claims to be resurrected from among the dead. We should not listen to things that arouse our curiosity. Instead, with a sober mind we should listen to the written Word of God. If we pay attention to the Word of God with a sober mind, not with a curious mind, we shall understand God’s mercy and grace, and we shall be clear concerning His salvation.