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路加福音生命读经 · 第40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（十八）
from Galilee To Jerusalem (18
1读经：路加福音十八章一至八节。路加福音的记载相当包罗。路加在十七章论到许多事，特别是与神的国有关的事，然后接著在十八章再论到几个点：教导恒切祷告；（路十八1～18；）教导进神的国，（路十八9～30，）包括降卑自己，（路十八9～14，）像小孩子，（路15-十八15～17，）以及撇下一切跟从人救主；（路十八18～30；）第三次揭示祂的死与复活；（路十八～34.）医好耶利哥的瞎子。（路十八35～43。）在本篇信息中，我们要来看主关于恒切祷告的教导。
1Scripture Reading: Luke 18:1-8 The record of the Gospel of Luke is quite inclusive. After covering a number of matters in chapter seventeen, especially matters related to the kingdom of God, Luke goes on in chapter eighteen to cover several more points: the teaching about persistent prayer (vv. 1-8); the teaching about the entrance into the kingdom of God (vv. 9-30), a teaching that includes humbling ourselves (vv. 9-14), being like a little child (vv. 17), and renouncing all and following the Man-Savior (vv. 18-30); unveiling His death and resurrection the third time (vv. 31-34); and healing a blind man near 31 Jericho (vv. 35-43). In this message we shall consider the Lord’ste aching about persistent prayer.
认识神关于
KNOWING THE ECONOMY OF GOD
禧年的经纶
CONCERNING THE JUBILEE
2救主从加利利往耶路撒冷去的时候，训练祂的跟从者认识神关于禧年的经纶。禧年实际上就是基督作神具体的化身给我们享受。这样的话在路加福音里找不到，但是这种基本思想就在那里：禧年，就是神的国，乃是基督作神的具体化身给我们享受。为著禧年的缘故，基督必须受死，完成包罗万有的救赎，然后进入复活。藉著神包罗万有的救赎，基督已经为我们履行了要求，使我们得释放脱离各样的辖制。现在我们能彀得释放脱离罪恶、撒但、世界、自己和旧造的辖制。我们需要看见，基督必须受死，释放我们脱离这辖制。然后祂必须复活，积极的带我们进入对神圣产业的享受。这产业就是三一-神经过过程，成为包罗万有的灵给我们享受。这样领会路加福音里关于禧年的基本思想，不是照著天然心思的观念。相反的，这种领会是与新约，特别是与使徒行传、书信、启示录里的启示一致。换句话说，新约各卷书，从使徒行传到启示录，乃是路加福音中之异象的说明、解释和发展，这异象是关于基督的死成功了完全的救赎，释放我们脱离一切消极的事物，以及基督的复活积极的带我们进入对三一神的享受；三一神已经经过了过程，现今是包罗万有的灵给我们享受。这就是禧年。
2As the Savior was going from Galilee to Jerusalem, He was training His followers to know the economy of God concerning the jubilee. The jubilee is actually Christ as the embodiment of God for our enjoyment. Such words cannot be found in the Gospel of Luke. Nevertheless, this underlying thought is there: the jubilee, which is the kingdom of God, is Christ as the embodiment of God for our enjoyment. For the sake of the jubilee, it was necessary for Christ to die to accomplish an all-inclusive redemption and then enter into resurrection. Through His all-inclusive redemption Christ has fulfilled the requirements for us to be released from every kind of bondage. Now we can be released from the bondage of sin, Satan, the world, the self, and the old creation. We need to see that it was necessary for Christ to die to set us free from this bondage. Then it was necessary for Him to be resurrected to bring us positively into the enjoyment of the divine inheritance. This inheritance is the Triune God processed to become the all inclusive Spirit for our enjoyment. This understanding of the underlying thought concerning the jubilee in the Gospel of Luke is not according to the concept of the natural mind. On the contrary, this understanding is in accord with the revelation given in the New Testament, especially that in Acts, the Epistles, and Revelation. In other words, the New Testament books from Acts to Revelation are an explanation, definition, and development of the vision in Luke concerning Christ’s death accomplishing full redemption to set us free from all negative things and His resurrection bringing us positively into the enjoyment of the Triune God, who, having been processed, is the all-inclusive Spirit for our enjoyment. This is the jubilee.
不义的管家
与不义的审判官
THE UNRIGHTEOUS STEWARD AND THE UNRIGHTEOUS JUDGE
3主同著门徒在往耶路撒冷的路上时，门徒一点也不明白所发生的事，也不明白人救主所教导他们的。我们读那段旅程的记载，看见许多不同的事，其中有些事里藏著许多难解的点。我们已经看见，主在路加十六章告诉门徒不义管家的比喻。现在神在十八章一至八节告诉他们另一个不义审判官的比喻。十六章里不义的管家表征我们是主的管家。十八章里不义的审判官是指公义的神。所以主用了两个比喻，一个指我们，另一个指神。
3While the Lord was on the way to Jerusalem with His disciples, they had no idea what was happening or what was being taught to them by the Man-Savior. As we read the account of that journey, we see many different instances, and hidden in certain of these instances are a number of puzzling points. We have seen that in chapter sixteen the Lord tells the disciples the parable of the unrighteous steward. Now in 18:1-8 He gives them another parable, the parable of an unrighteous judge. The unrighteous steward in chapter sixteen signifies us as the Lord’s stewards. As we shall see, the unrighteous judge in chapter eighteen refers to the righteous God. Therefore, the Lord used two parables, one denoting us and the other denoting God
4不义的管家表征我们事奉主，不义的审判官表征神给我们伸冤。我们多多少少已经看过不义管家的比喻。我们在本篇信息里要来看，用来表征公义之神的不义审判官，所陈明的问题。
4The unrighteous steward signifies us serving the Lord, and the unrighteous judge signifies God avenging us. To some degree at least, we have covered the parable of the unrighteous steward. In this message we shall seek to cover the problem presented by an unrighteous judge being used to signify the righteous God
教导恒切祷告
teaching about persistent prayer
5十八章一至三节说，『耶稣又对他们讲一个比喻，是要人常常祷告，不可灰心，说，某城里有一个审判官，不惧怕神，也不尊重人。那城里有个寡妇，常到他那里，说，我有一个对头，求你给我伸冤。』三节的寡妇表征信徒。就某种意义说，基督里的信徒在今世是寡妇，因他们的丈夫基督（林后十一2）不在他们这里了。
5Luke 18:1-3 says, “And He told them a parable with the purpose that they ought always to pray and not lose heart, saying, There was a certain judge in a certain city who did not fear God and did not respect man. And there was a widow in that city, and she kept coming to him, saying, Avenge me of my opponent.” The widow in verse 3 signifies the believers. In a sense, the believers in Christ are a widow in the present age because their Husband Christ (2 Cor. 11:2) is absent from them
6在三节寡妇求审判官给她伸冤，因为她有一个对头。伸冤，也可译为取得公道。
6In verse 3 the widow asked the judge to avenge her of her opponent. The Greek word rendered “avenge” may also be translated “procure justice for.”
7主在这个比喻中指明，基督里的信徒有一个对头，就是魔鬼撒但，对这对头我们需要神的伸冤。我们应当为此恒切祷告，（见启六9～10，）不可灰心。照四节看，那审判官多时不肯为寡妇伸冤。然后他心里说，『我虽不惧怕神，也不尊重人，只因这寡妇常常搅扰我，我就给她伸冤罢，免得她不断来缠磨我。』（路十八4～5。）接著，主说，『你们听这不义的审判官所说的。神的选民昼夜呼吁神，祂纵然为他们忍耐著，岂不终久给他们伸冤么？我告诉你们，祂要快快的给他们伸冤了。然而，『子来的时候，在地上找得到信心么？』（路十八6～8。）主在八节的话指明，神报复我们的仇敌，乃是在救主回来的时候。信心，是指一种使我们恒切祷告的恒切信心，就像这寡妇的信心。因此，这是主观的信心，不是客观的信仰。
7In this parable the Lord indicates that the believers in Christ have an opponent. This opponent is Satan, the Devil, concerning whom we need God’save ng ing. We ought to pray persistently for this avenging (see Rev. 6:9-10) and not lose heart. According to verse 4, the judge for a time would not avenge the widow of her opponent. Then he said within himself, “Even though I do not fear God nor respect man, yet because this widow causes me trouble, I will avenge her, lest by continually coming she wears me out” (vv. 4-5). Following this, the Lord went on to say, “Hear what the unrighteous judge says; and God, shall He not by all means carry out the avenging of His chosen ones, who cry to Him day and night; and yet He is longsuffering over them? I tell you that He will carry out their avenging quickly. However, when the Son of Man comes, will He find faith on the earth?” (vv. 6-8). The Lord’sword in verse 8 indicates that God’save ng in go four enemy will be at the Savior’s coming back. Literally, the Greek words rendered “faith” mean “the faith.” This denotes the persistent faith for our persistent prayer, like that of the widow. Hence, the faith here is the subjective faith, not the objective faith.
今天邪恶的世代
TODAY’S EVIL GENERATION
8我们需要在长篇记载主从加利利到耶路撒冷旅程（路九51～十九27）的全文里，来看十八章一至八节的比喻。主在这段旅程上施教的过程中，论到许多方面的事，与禧年、神的国、以及神自己作我们的享受有关。祂说到祂的死、神的复活、神的救恩、要来的赏赐、国度时代、邪恶的世代、以及法利赛人的光景。这些事都直接或间接与神的国并对基督的享受有关。
8We need to consider the parable in 18:1-8 in the context of the lengthy record of the Lord’s journey from Galilee to Jerusalem (9:51—19:27). During the course of His teaching given on this journey, the Lord covers many aspects of matters related to the jubilee, to the kingdom of God, and to Himself as our enjoyment. He speaks regarding His death, His resurrection, God’ss alvation, the coming reward, the kingdom age, the evil generation, and the condition of the Pharisees. All these matters are related either directly or indirectly to the kingdom of God and to the enjoyment of Christ
9今天邪恶的世代能打岔我们，使我们无法享受基督。这世代设法麻醉我们，叫我们昏醉，使我们对所发生的事没有知觉。整个世界已经被麻醉，世人已经昏醉了，对于他们被带离对三一神的享受，没有知觉，没有感觉。
9Today’s evil generation can distract us from the enjoyment of Christ. This generation seeks to stupefy us, to drug us, so that we have no sense about what is happening. The entire world has become stupefied, and, having been drugged, the worldly people have no sense, no consciousness, of the fact that they have been carried away from the enjoyable Triune God
10三一神是给人享受的，但是堕落的人类对这事完全没有观念，完全没有知觉。世界的人忙著嫁娶、买卖、栽种、盖造。（路十七27～18。）他们没有想到神是他们的享受，因为他们都被麻醉了。所以，主在从加利利到耶路撒冷的漫长旅程上，几次论到这件事。比方，祂在十四章告诉门徒，他们必须恨恶这世代的事物，甚至需要恨恶自己的魂生命，因为凡打岔他们享受基督的事物，他们都该恨恶。在十七章主又说到，被麻醉的世代阻止神的百姓享受神圣的产业。主在十八章再次论到这件事以前，向我们揭示与我们享受禧年有关的另一件事，就是从我们对头来的逼迫。
10The Triune God is for man’s enjoyment. Nevertheless, the fallen human race has no concept of this whatever; it has no sense concerning it at all. The people of the world are busy with marrying and giving in marriage, with buying and selling, with planting and building (17:27-28). They have no thought concerning God being their enjoyment, for they all have been drugged, stupefied. Therefore, in His long journey from Galilee to Jerusalem the Lord touched this matter a few times. For example, in chapter fourteen He told His disciples that they must hate the things of this generation. They even need to hate their own soul life, for they should hate anything that distracts them from the enjoyment of Christ. In chapter seventeen the Lord comes to this point again when He speaks about the stupefied generation, which keeps God’sp eople away from their enjoyment of the divine inheritance. Before He touches this matter again in chapter eighteen, He unveils to us something else that concerns our enjoyment of the jubilee, and this is the persecution that comes from our opponent.
受我们对头的逼迫
PERSECUTED BY OUR OPPONENT
11我们需要领悟，我们这些神的百姓，在这被麻醉且麻醉人的世代中，就像寡妇一样。就某种意义说，主，我们的丈夫，已经不在了。不仅如此，我们有一个一直在逼迫我们的对头。
11We need to realize that as God’sp eople in this stupefied and stupefying generation we are like a widow. In a sense, our Husband, the Lord, is absent. Furthermore, we have an opponent who is constantly persecuting us
12在主耶稣上十字架，完成祂包罗万有的救赎以前，祂从许多方向揭开帕子，向祂的跟从者显示直接或间接与他们享受祂作禧年有关的事。他们需要看见，最打岔的事就是现今的世代，连同其一切组成成分。邪恶世代的组成成分麻醉世人。主也向祂的门徒启示，当我们寻求祂时，需要恨恶任何阻挠我们享受祂的事物。不仅如此，我们在享受祂时，会遭受逼迫。这逼迫来自我们的对头，他是神的仇敌，也成了我们的仇敌，因我们站在神这一边。十八章一至八节的比喻指明，当主表面上不在的期间，我们从我们的对头所受的苦难。实际上主没有离去，祂与我们同在。但当祂表面上不在的期间，我们是寡妇，反对我们的人一直在搅扰我们。
12Before the Lord Jesus went to the cross to accomplish His all-inclusive redemption, He opened the veils from many directions to show His followers things that are related directly and indirectly to their enjoyment of Him as their jubilee. They needed to realize that the most distracting thing is this present generation with all its components. The components of the evil generation stupefy the worldly people. The Lord also reveals to His disciples that while we are seeking Him, we need to hate any thing and any matter that frustrate us from our enjoyment of Him. Furthermore, as we are enjoying Him, we shall suffer persecution. This persecution comes from our opponent, the one who is the enemy of God and who has become our enemy because we take sides with God. The parable in 18:1-8 indicates the suffering we have from our opponent during the Lord’sap parent absence. Actually, the Lord is not absent; He is present. But during His apparent absence, we are a widow whose opposer is troubling her all the time
神似乎不义时我们当如何
WHAT TO DO WHEN GOD SEEMS UNRIGHTEOUS
13当反对我们的人逼迫我们的时候，我们的神似乎是不义的，因为祂允许祂的儿女遭受不义的逼迫。比方，施浸者约翰被斩，彼得殉道，保罗下监，约翰被放逐。历世历代以来，千千万万诚实、忠信跟从人救主的人都遭受过不义的逼迫，甚至今天我们仍遭受不义的错待。我们的神似乎不公平，因为神不来审判并表白。我们时常祷告神为我们表白，但是许多同工，许多忠信的人却下在监里，甚至被处死。活神、公义的神在那里？祂为甚么容忍这种光景？祂为甚么不审判那些逼迫我们的人？因著这种光景，人救主在十八章一至八节用一个不义的审判官，表征那似乎不为祂受逼迫的百姓作些甚么的神。当我们在受逼迫的光景里，而我们的神似乎不是活的、同在的、或公义的，我们怎么办？从这比喻我们要学习作个烦扰的寡妇，一个恒切向神祷告的人。
13While our opposer is persecuting us, it seems that our God is not righteous, for He allows His children to be unrighteously persecuted. For example, John the Baptist was beheaded, Peter was martyred, Paul was imprisoned, and John was exiled. Throughout the centuries, thousands upon thousands of honest and faithful followers of the Man-Savior have suffered unrighteous persecution. Even today we are still undergoing unrighteous mistreatment. Our God seems to be unjust, since He does not come in to judge and vindicate. Often we have prayed for God to vindicate us. Yet, many of our co - workers, faithful ones, have been imprisoned and even put to death. Where is the living, righteous God? Why does He tolerate this situation? Why would He not judge those who persecute us? Because of this situation, the Man - Savior in 18:1-8 uses an unjust judge to signify God who does not seem to do anything on behalf of His persecuted people. What shall we do in a situation when we are persecuted and it seems that our God is not living, present, or just? From this parable we learn to be a bothering widow, one who prays to God persistently.
14许多时候，我已经厌倦祷告主来表白祂的恢复。似乎我越求主表白，就越少表白。表面看来，主不同在、不关心，祂似乎是不义的。但是我已经学知，我们需要在祷告中烦扰主，我们应当向祂恒切祷告，不可灰心。
14Many times I have become tired of praying for the Lord to vindicate His recovery. It seems that the more I pray for the Lord to vindicate, the less vindication there is. Apparently, the Lord is not present or does not care. It seems that He is not righteous. Nevertheless, I have learned that we need to bother God in prayer, that we should pray to Him persistently without losing heart
THE PERSISTENT PRAYER
殉道圣徒的恒切祷告
OF THE MARTYRED SAINTS
15在启示录六章九至十节我们看见，殉道圣徒的魂所作这种恒切的祷告：『我看见在祭坛底下，有为神的话，并为所持守的见证被杀之人的魂。他们大声喊著说，圣别真实的主人，你不审判住在地上的人，给我们伸流血的冤，要等到几时？』就表号说，祭坛是在帐幕和圣殿的外院，外院象征地。因此，在祭坛底下，就是在地底下，殉道圣徒的魂所在之处。这是主耶稣死后所去的乐园，（路二三43，）乃是阴间里得安慰的部分，（徒二27，）亚伯拉罕就在那里。（路十六22～26。）在此我们看见殉道圣徒的魂喊著说，『主人，要等到几时？』他们似乎在说，『主阿，你要静默到几时？你似乎不公义要到几时？你是公义的审判者，你怎能容忍地上仍在进行不义的逼迫？主阿，几时，要到几时？』这是来自看不见之范围的祷告，就是乐园里殉道圣徒的祷告。
15In Revelation 6:9 and 10 we see that this kind of persistent prayer is carried out by the souls of the martyred saints: “I saw underneath the altar the souls of those who had been slain because of the word of God and because of the testimony which they held; and they cried with a loud voice, saying, How long, O sovereign Lord, holy and true, will You not judge and avenge our blood on those who dwell on the earth?” In figure, the altar is in the outer court of the tabernacle and the temple, and the outer court signifies the earth. Hence, “underneath the altar” is underneath the earth, where the souls of the martyred saints are. This is in the Paradise where the Lord Jesus went after His death (Luke 23:43). It is the comfortable section of Hades (Acts 2:27), where Abraham is (Luke 16:22-26). Here we see that the souls of the martyred saints are crying out, “How long, O sovereign Lord?” They seem to be saying, “Lord, how long will You be silent? How long will You apparently be unjust? You are the righteous Judge. How can You tolerate the unrighteous persecution that is still taking place on earth? How long, O Lord, how long?” This is the prayer from the unseen realm, the prayer from the martyred saints in Paradise.
向主宰的主
PRAYING PERSISTENTLY
恒切祷告
TO THE SOVEREIGN LORD
16在十八章一至八节，我们看到来自看得见之范围的祷告。这样的祷告与我们享受禧年有关。忠信跟从主之人的儿女常常问父母，为甚么他们遭受逼迫。他们也许问说，『我们这么爱主耶稣，为甚么必须受苦？』作父母的通常不知道怎样回答。作子女的似乎觉得他们父母所跟从的主不公义。我们也可能不明白，我们既然爱主、跟从主，为甚么受苦。十八章一至八节的比喻回答了我们的问题。
16In Luke 18:1-8 we see the prayer from the visible realm. This kind of prayer is related to our enjoyment of the jubilee. Often the children of those who are faithful followers of the Lord ask their parents why they are suffering persecution. They may ask, “Since we love the Lord Jesus so much, why must we suffer?” Usually the parents do not know how to answer. It seems to the children that the Lord whom their parents follow is not righteous. We also may wonder why we suffer, since we love the Lord and follow Him. The parable in 18:1-8 answers our question.
17当我们的丈夫表面上不在，留我们在地上如同寡妇的时候，我们的神暂时好像是不义的审判官。虽然祂看似不义，但我们仍要向祂求诉，恒切祷告，一再的烦扰祂。我们要明白路加十八章一至八节所记载的这类比喻，需要谨慎，不该想用天然的方法。一方面，这比喻指明那审判官主宰一切，就是说，祂审判不审判全在于祂。表面上好像没有理由，神听不听寡妇都可以。这比喻启示祂是主宰的主，神拣选甚么时候，就在甚么时候审判。另一方面，这比喻指明，我们需要恒切祷告来烦扰主。我们需要对祂说，『主，祷告在于我，不在于你，你从来没有告诉我不该祷告。相反的，你嘱咐我祷告。因此，主，我现在祷告，求你表白。』
17When our Husband is apparently absent and we are left on earth as a widow, temporarily our God seems to be an unrighteous judge. Although He appears to be unrighteous, we still must appeal to Him, pray persistently, and bother Him again and again. We need to be careful in understanding a parable such as the one recorded in 18:1-8. We should not try to understand it in a natural way. On the one hand, this parable indicates that the Judge is sovereign. This means that whether or not He judges is up to Him. Seemingly without reason, He may either listen to the widow or not listen to her. This parable reveals that He is the sovereign Lord and that He judges whenever He chooses. On the other hand, this parable indicates that we need to bother the Lord by praying persistently. We need to say to Him, “Lord, praying is up to me, not up to You. You never told me that I should not pray. On the contrary, You charged me to pray. Therefore, Lord, I am praying now for Your vindication.”
18这个比喻的意义很深奥，我们都需要认识这里所启示的神。我们也需要看见，这里所描述的那种祷告，帮助我们享受禧年。
18The significance of this parable is profound, and we all need to know God as He is revealed here. We also need to see that the kind of prayer described here helps us to enjoy the jubilee.