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路加福音生命读经 · 第38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（十六）
from Galilee To Jerusalem (16
1读经：路加福音十七章一至三十七节。在本篇信息中，我们要开始来看路加十七章，本章继续说到主耶稣从加利利到耶路撒冷路上所发生的事。关于这一点，路加的记载所包含的，比马太和马可的多得多。在那两卷福音书中，主从加利利到耶路撒冷的记载相当简短；但路加的记载所包含的就多得多了。
1Scripture Reading: Luke 17:1-37 In this message we shall begin to consider chapter seventeen of the Gospel of Luke. This chapter continues to speak of matters that took place as the Lord Jesus was on the way from Galilee to Jerusalem. Concerning this, the record in Luke comprises much more than the record in Matthew and Mark. In those Gospels the record concerning the Lord’s going from Galilee to Jerusalem is somewhat brief; Luke’s account of this, however, is much more inclusive
四件次要的事
FOUR MINOR MATTERS
2主在十六章说到财富以后，接著在十七章一至十节说到四件次要的事：绊跌人、（路十七1～2、）赦免人、（路十七3～4、）信心、（路十七5～6、）以及认识我们是无用的奴仆。（路十七7～10。）关于末了这点，我们需要认识我们实际上不是很有用。这就是说，不论我们为主作了多少，我们需要看自己是无用的奴仆。与法利赛人的行为有关的话我曾花许多时间想知道，为甚么十六章之后紧接著插进这四个点。起先我不明白，这四点和前一章的记载有甚么关联。至终，我看见其间有关联：十七章一至十节的四个点，是主因著法利赛人所作的而给门徒的教训。比方说，法利赛人是宗教的假冒为善者，时常绊跌人。没有人像假冒为善的宗教徒那样时常绊跌人。法利赛人是虚伪的宗教首领，不断的绊跌人。他们一面绊跌人，另一面却不赦免人。这就是说，虽然他们得罪人，然而一旦他们被人得罪，他们绝不赦免得罪他们的人。不仅如此，这些虚伪的宗教首领毫无信心。如果他们有信心，就不会过他们那种生活。末了，法利赛人很骄傲，看自己非常有用，对别人非当有益处。
2After speaking in chapter sixteen on riches, the Lord goes on in 17:1-10 to cover four minor matters: stumbling others (vv. 1-2), forgiving others (vv. 3-4), faith (vv. 5-6), and realizing that we are unprofitable slaves (vv. 7-10). Regarding this last point, we need to realize that we are actually not very useful. This means that no matter how much we have done for the Lord, we need to consider ourselves unprofitable slaves. A Word Related to the Deeds of the Pharisees I have spent much time wondering why these four points are inserted here immediately after chapter sixteen. At first I could not see any connection between them and the record in the previous chapter. Eventually, I saw that there is a connection, and this connection is that the four points in 17:1-10 are a teaching given by the Lord to the disciples because of what the Pharisees were doing. For instance, as religious hypocrites, the Pharisees often stumbled others. No one stumbles others more than a hypocritical religionist. Being false leaders in religion, the Pharisees were continually stumbling others. While they stumbled people on the one hand, they would not forgive them on the other hand. This means that even though they offended others, once they themselves were offended by someone, they would never forgive the one who offended them. Furthermore, these false leaders in religion did not have faith. If they had had faith, they would not have lived the way they did. Finally, the Pharisees were proud, viewing themselves as being very useful and profitable.
3由此我们能彀看见，主在十七章一至十节的教训，乃是针对法利赛人的背景。在这些经节里，主似乎告诉门徒：『不要像法利赛人，他们绊跌人，却不赦免得罪他们的人。法利赛人没有信心，却自以为傲，认为自己很有用。』我们在新约禧年里享受主，不该绊跌人，反而应当尽力成全、保护并保守人。其次，如果有人得罪我们，我们总该甘心乐意赦免4人。路加十七章三、四节说，『若是你的弟兄犯了罪，就责备他；他若悔改，就赦免他。若是他一天七次得罪你，又七次回转，对你说，我悔改了，你总要赦免他。』在这里主强调需要乐意赦免。不仅如此，在任何处境或环境里，我们需要运用信心，相信神，凡事信靠祂。此外，我们也许有些用处，但我们应当谦卑，不自以为有用。相反的，我们该一直看自己是无用的奴仆。
3From this we can see that the teaching in 17:1-10 was given by the Lord over against the background provided by the Pharisees. In these verses the Lord seems to be telling His disciples, “Don’t be like the Pharisees, stumbling others and yet not forgiving those who offend them. The Pharisees are without faith and yet are proud of themselves, thinking that they are useful.” As those who are enjoying the Lord in the New Testament jubilee, we should not stumble others. On the contrary, we should do our best to perfect, protect, and preserve others. Second, if we are offended by someone, we should always be ready and willing to forgive. Luke 17:3 and say, “If your brother sins, rebuke him; and if he repents, forgive him. And if he sins against you seven times a day, and turns to you seven times, saying, I repent, you shall forgive him.” Here the Lord emphasizes the need to be willing to forgive. Furthermore, in any kind of circumstance or environment, we need to exercise our faith, believing in God and trusting Him for everything. Moreover, although we may be somewhat useful and profitable, weshould humble ourselves and not think of ourselves as being useful. On the contrary, we should always consider that we are unprofitable slaves.
教导事奉
Teaching concerning Service
4十七章七至十节是主对事奉的教导。祂在七至九节说，『你们谁有奴仆耕地或是牧羊，从田里回来，你们会对他说，快过来坐下吃饭？岂不对他说，你给我豫备晚饭，束上带子伺候我；等我吃喝完了，你才可以吃喝么？奴仆照所吩咐的去作，主人还谢谢他么？』这指明奴仆耕地或是牧羊后，不该盼望主人大大称赞自己的工作。他还必须去厨房，为主人豫备食物，伺候主人，使他饱足。并且在这一切之后，奴仆应当知道自己是无用的。所以主下结论说，『你们也是如此，作完了一切吩咐你们的事，只当说，我们是无用的奴仆，所作的本是我们应当作的。』（路十七10。）我宝贝主在十七章七至十节所题的点，因为这点在事奉上加强了我们。
4In 17:7-10 we have the Lord’ste aching about service. In verses 7 through 9 He says, “Now which of you, having a slave who is plowing or tending sheep, will say to him when he has come in from the field, Come immediately and recline at the table? But will he not rather say to him, Prepare something that I may dine, and gird yourself and serve me until I eat and drink; and after this you shall eat and drink? Does he thank the slave because he did the things which were directed?” This indicates that the slave, after plowing or tending sheep, should not expect to be highly praised for his work. It is still necessary for him to go to the kitchen, prepare food for his master, and serve him so that he may be satisfied. After all this, the slave should realize that he is unprofitable. Therefore, the Lord concludes, “So also you, when you do all the things which you are directed, say, We are unprofitable slaves; we have done what we ought to have done” (v. 10). I appreciate the point the Lord makes in 17:7-10, for it strengthens us in our service
得罪人的严重性
The Seriousness of Offending Others
5在召会生活、召会事奉和主的职事里，得罪人是非常严重的事。有时我们好像能彀完成许多事，然而我们所拆毁的也许比所建造的还多。这是绊跌人的结果。
5In the church life, the church service, and the Lord’s ministry it is a very serious thing to offend others. Sometimes it seems that we can accomplish a great deal. Nevertheless, we may tear down more than we build up. This is the result of stumbling others.
6我年轻时受下面这句话的警告：『你作主的工，不可建造一尺，然后拆毁一尺半。』这句话警告我们，我们可能先建造，然后拆毁的比我们建造的还多。这正是有些事奉主的人所作的。他们一面为主作了许多，同时另一面又拆毁了许多，甚至比他们所建造的还多。我们需要从这一点学习不要绊跌人，免得把所建造起来的拆毁了。我们总得小心谨慎，不要伤害人，不要得罪人，也不要绊跌人。
6When I was young I was given the following admonition: “Don’t do the Lord’s work in such away that you build up one foot and then tear down a foot and a half.” According to this admonition, it is possible for us first to build up and then to tear down more than what we have built up. This is what some who are serving the Lord are doing. On the one hand, they have done much for the Lord; on the other hand, simultaneously they have torn down a great deal, even more than they have built up. We need to learn from this not to stumble others and thereby tear down what has been built up. We always need to be careful and cautious not to hurt others, not to offend others, and not to stumble others
甘心乐意赦免
ready and willing to forgive
7如果有人得罪我们，我们需要甘心乐意赦免人，那么我们和别人就不会有难处。然而，有些主的仆人一面绊跌别人，另一面又容易被别人得罪。因此，他们总是和人有难处。他们不是绊跌别人，就是被别人得罪。我们应当尽力不绊跌人，反要常常甘心乐意赦免得罪我们的人。你知道赦免是甚么意思？赦免就是不被得罪。按照主在十七章四节的话，即使一位弟兄一天七次得罪我们，我们总要赦免他。我们一赦免人，就不会被人得罪。然而我们若不赦免，就会被得罪。这里的点是赦免消除得罪。我们若不赦免人，就会被人得罪。然而我们若赦免人，就会消除得罪。假定一位弟兄得罪你，而你赦免他，你的赦免就会除去他的得罪。那么你们之间就不会有难处。然而假定这位弟兄得罪你，你不愿赦免他，不愿忘记他的冒犯，这会惹出麻烦，尤其是对你，因为你会被得罪而缠在其中。因此，我们应当避免绊跌人，也应当避免被人得罪。我们总该小心谨慎，不要得罪人。同时，我们总该乐意赦免人。
7If we are offended by someone, we need to be ready and willing to forgive that one. Then we shall not have problems with others. However, on the one hand, some servants of the Lord stumble others, and, on the other hand, are easily offended by others. Therefore, they are always having problems with people. Either they stumble others, or they are offended by others. We should try not to stumble others, but always be ready and willing to forgive anyone who may offend us. Do you know what it means to forgive? To forgive means not to be offended. According to the Lord’sword in 17:4, even if a brother sins against us seven times a day, we should always be ready to forgive him. As soon as we forgive someone, we shall not be offended by him. But if we do not forgive, we shall be offended. The point here is that forgiving annuls offending. If we do not forgive others, we shall be offended by them. But if we forgive them, we shall annul the offense. Suppose a certain brother offends you, and you forgive him. Your forgiving of him will annul his offending of you. Then there will be no problem between you. However, suppose this brother offends you, and you are not willing to forgive him and forget the offense. This will cause trouble, especially to you, for you will become entangled as the result of being offended. Hence, we should avoid stumbling others, and we should also avoid being offended by others. We should always be careful and cautious not to offend others. At the same time, we should always be willing to forgive others
运用信心且认识我们是无用的
Exercising Faith and Realizing That We Are Not Useful
8我们除了谨慎，不得罪人，并且乐意赦免人以外，还而要在各种境遇里运用对神的信心。我们需要相信，我们所遭遇的一切都是出于神，祂是主宰一切并顾念我们的。当我们运用对神的信心时，我们需要尽所能的为祂作一切。然而我们需要认识我们是无用的。因此我们需要在主面前谦卑自己，我们的态度是：我们是无用的仆人。我们若这样作，我们就会在主手中蒙保守、有用处。
8In addition to being careful not to offend and being ready to forgive, we need to exercise faith in God under all kinds of circumstances. We need to believe that whatever happens to us is of God and that He is sovereign and is taking care of us. As we exercise our faith in God, we need to do everything we can for Him. Yet we need to realize that we are not useful, that we are not profitable. Thus, we need to humble ourselves before the Lord with the attitude that we are not profitable servants. If we do these things, we shall be preserved in usefulness under the hand of the Lord.
在撒玛利亚洁净十个患痲疯者
CLEANSING TEN LEPERS IN SAMARIA
9在十七章十一至十九节，有人救主在撒玛利亚洁净十个患痲疯者的记载。我相信路加叙述这件事，是要显明主拯救恩典里最高标准的道德。十七章十一至十三节说，『耶稣往耶路撒冷去，经过撒玛利亚和加利利的边界。进入一个村子，有十个患痲疯的人迎面而来，远远的站著，高声说，耶稣，夫子，可怜我们罢！』主没有拣选，立刻医治了他们。事实上，主没有对他们说，『你们得医治了！』祂乃是说，『你们去，把身体给祭司察看。他们去的时候，就洁净了。』（路十七14。）十个人当中只有一个─撒玛利亚人记得那治愈他的，回来感谢祂。（路十七15～16。）这里的要点是：这段记载启示主拯救恩典里最高标准的道德。
9In 17:11-19 we have the record of the Man-Savior’s cleansing ten lepers in Samaria. I believe that this was narrated by Luke in order to show the highest standard of morality in the Lord’ss aving grace. Luke 17:11-13 says, “And it came about as He was going to Jerusalem, that He passed through the midst of Samaria and Galilee. And as He entered into a certain village, there met Him ten leprous men, who stood at a distance; and they raised their voice, saying, Jesus, Master, have mercy on us!” Instead of making any selection, the Lord immediately healed them all. Actually, He did not say to them, “Be healed!” He said, “Go and show yourselves to the priests. And it came about as they were going away, they were cleansed” (v. 14). Only one of the ten—a Samaritan—remembered the One who had healed him and came back to say something to Him (vv. 15-16). The important point is that this record reveals the highest standard of morality in the Lord’ss aving grace
10我们从路加十章知道，主经过撒玛利亚时，遭到弃绝。主一定知道十七章十一至十九节那十个患痲疯者，多半是撒玛利亚人。如果我是主，我会说，『你们撒玛利亚人弃绝我，现在你们却来向我要求洁净。你们必须懊悔错待了我，向我道歉，然后我才医治你们。』然而人救主不是这样估量事情。相反的，神是在最高标准的道德里行事，施行祂拯救的恩典。那十个人一向祂求怜悯，祂就没有选择的医治了每一位。这展示了神救恩里高标准的道德。
10We know from chapter ten of the Gospel of Luke that while the Lord was on the way through Samaria, He was rejected in Samaria. The Lord must have realized that the majority of the ten lepers in 17:11-19 were Samaritans. If I had been the Lord, I might have said, “You Samaritans rejected Me and now you come to Me for cleansing. You must regret the wrong that you did to Me and apologize, and then I will heal you.” The Man-Savior, however, did not calculate matters in this way. On the contrary, He acted in the highest standard of morality to exercise His saving grace. As soon as the ten appealed to Him for mercy, He healed them all without preference. This displays His high standard of morality in His salvation.
教导神的国
TEACHING ABOUT THE KINGDOM OF GOD
和得胜者的被提
AND THE RAPTURE OF THE OVERCOMERS
11我们在十七章二十节看见，法利赛人又到主耶稣这里来。可厌的法利赛人就是不放主过去。十七章二十至二十一节说，『法利赛人问神的国几时来到，耶稣回答说，神的国来到，不是观察得到的；人也不得说，看哪，在这里，或说，在那里；因为看哪，神的国就在你们中间。』主回答法利赛人所题神国的问题，指明神的国不是物质的，乃是属灵的；神的国就是救主─在祂第一次的来临里，（路十七21～22，）在祂第二次23-的来临里，（路十七23～30，）在祂得胜信徒的被提里，（路十七31～，）以及在祂毁灭敌基督，（路十七37，）以恢复全地，使祂得在其上的掌权里。（启十一15。）二十二至二十四节证明神的国就是救主自己，因为当法利赛人问祂神的国时，祂就在他们中间。救主在那里，那里就有神的国。神的国与祂同在，祂将神的国带给祂的门徒。（路十七22。）祂是神国的种子，撒在神所拣选的人里面，发展为神掌权的范围。祂复活以后，就在祂的信徒里面。（约十四20，罗八10。）因此，今天神的国就在召会里。（罗十四17。）主在二十一节对法利赛人说，『看哪，神的国就在你们中间。』『你们』指询问的法利赛人。（路十七20。）救主─神的国，不是在他们里面，只是在他们中间。法利赛人问主，神的国几时来到，主回答说，神的国来到，不是观察得到的。这就是说，神的国不是看得见的，不是观察得到的。神的国乃是看不见的，是肉眼不能看到的。
11In 17:20 we see that the Pharisees came to the Lord Jesus again. The troublesome Pharisees simply would not leave Him alone. Luke 17:20 says, “And being questioned by the Pharisees as to when the kingdom of God comes, He answered them and said, The kingdom of God does not come with observation; nor will they say, Look, here! Or, There! For behold, the kingdom of God is among you.” The Lord’s answer to the question raised by the Pharisees concerning the kingdom of God indicates that the kingdom of God is not material but spiritual. It is the Savior in His first coming (vv. 21-22), in His second coming (vv. 30), in the rapture of His overcoming believers (vv. 31-36), and in His destroying of the Antichrist (v. 36 37) to recover the whole earth for His reign there (Rev. 11:15). Verses 22 through 24 prove that the kingdom of God is the Savior Himself, who was among the Pharisees when He was asked by them regarding the kingdom. Wherever the Savior is, there is the kingdom of God. The kingdom of God is with Him, and He brings it to His disciples (v. 22). He is the seed of the kingdom of God to be sown into God’s chosen people to develop into God’s ruling realm. Since His resurrection, He is within His believers (John 14:20; Rom. 8:10). Hence, the kingdom of God is within the church today (Rom. 14:17). In verse 21 the Lord said to the Pharisees, “Behold, the kingdom of God is among you.” The word “you” here refers to the questioning Pharisees (v. 20). The Savior as the kingdom of God was not within them; He was only among them. When the Pharisees questioned the Lord about the coming of the kingdom of God, He answered that the kingdom of God does not come with observation. This means that the kingdom of God is not visible or observable. Rather, the kingdom of God is invisible; it is something that cannot be seen with physical eyes.
12主对法利赛人的答覆，有力的指明神的国实际上就是救主自己。主好像对他们说，『你们看不见神的国，但神的国现今就在你们中间。虽然神的国现今就在这里，你们却没有属灵的领悟来看见。你们需要属灵的眼睛来看属灵的事物，来看神的国。这国实际上是一个奇妙的人物。你们用肉眼能看见这人物身体的存在，但你们没有属灵的视力看见祂属灵的实际。这人物属灵的实际事实上就是神的国。因此，我说神的国现今就在你们中间。然而你们不能领悟这个属灵的实际。』
12In the Lord’s answer to the Pharisees, there is a strong indication that the kingdom of God is actually the Savior Himself. The Lord seems to be saying to them, You cannot see the kingdom of God, but right now it is among you. Although the kingdom of God is here now, you do not have the spiritual perception to see it. You need spiritual eyes to see spiritual things, to see the kingdom of God. Actually, this kingdom is a wonderful Person. With your physical eyes you can see the material existence of this Person. But you do not have spiritual sight to perceive His spiritual reality. The spiritual reality of this Person is actually the kingdom of God. Therefore, I say that the kingdom of God is now here among you. You, however, cannot perceive this spiritual reality
13主在二十二节接著对祂的门徒说，『日子将到，你们巴不得看见人子的一个日子，却不得看见。』这指明救主不在了。当祂不在时，世人既弃绝祂，就成了邪恶的世代，放纵情欲而活著，（路十七23～30，）并且成了跟从祂者的对头，因他们为主所作的见证逼迫他们。（路十八1～8。）因此，跟从祂者必须在今世藉著丧失魂生命，（路十七31～33，）胜过世界放荡生活的麻醉影响，并藉著恒忍和凭著信心恒切的祷告，（路十八7～8，）应付世人的逼迫，使他们得以被提成为得胜者，在救主回来时进入神国的享受。（路十七34～37。）
13In verse 22 the Lord went on to say to His disciples, “The days will come when you will long to see one of the days of the Son of Man, and you will not see it.” This indicates the Savior’s absence. During His absence, the world, having rejected Him, will be an evil generation, living in the indulgence of lust (vv. 23-30), and an opponent of His followers, persecuting them because of their testimony concerning Him (18:1-8). Hence, His followers need to overcome the stupefying effect of the world’s indulgent living by losing their soul life in this age (17:31-33) and deal with the world’s persecution by longsuffering and persistent prayer in faith (18:7-8), so that they may be raptured as overcomers to enter into the enjoyment of the kingdom of God at the Savior’s coming back (17:34-37).