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路加福音生命读经 · 第41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（十九）
from Galilee To Jerusalem (19
1读经：路加福音十八章九至三十节。在路加十八章九至三十节，主论到进神国的教训。这些经节所说到的，可视为进神国的条件和要求。主在这里说到三个步骤：首先，在神面前降卑，知道自己是个罪人，晓得需要神的平息；（路十八9～14；）其次，要像小孩子，没有任何先入为主的观念；（路十八15～；）第三，胜过钱财和其他一切物质事物的霸占，来跟从救主。（路十八18～30。）让我们思考主教训中这些方面的每一点。
1Scripture Reading: Luke 18:9-30 In 18:9-30 we have the Lord’s teaching about the entrance into the kingdom of God. What is covered in these verses may be considered the condition and requirements for entering into the kingdom of God. Here the Lord mentions three steps: first, to humble oneself before God as a sinner, realizing the need of God’s propitiation (vv. 9-14); second, to be like a little child, without any preoccupying concept (vv. 15-17); and third, to follow the Savior by overcoming being 17 occupied by riches and all other material matters (vv. 18-30). Let us consider each of these aspects of the Lord’ste aching.
降卑自己
HUMBLING ONESELF
2在十八章九至十四节，我们看见要进神的国，需要降卑自己。在十四节主说，『凡高抬自己的，必降为卑；降卑自己的，必升为高。』我们不该自认为是了不起的人，却该降卑自己，认为自己算不得甚么。
2In 18:9-14 we see that in order to enter into the kingdom of God, we need to humble ourselves. In verse 14 the Lord says, “Everyone who exalts himself shall be humbled, but he who humbles himself shall be exalted.” We should not think that we are somebody. Instead, we should humble ourselves and regard ourselves as nobody and nothing
法利赛人的祷告
The Prayer of the Pharisee
3在十八章十至十四节，主说了一个比喻：有两个人『上殿里去祷告，一个是法利赛人，另一个是税吏。』（路十八10。）主常用税吏和法利赛人作例子。十一至十二节记载了法利赛人的祷告：『法利赛人站著，自言自语的祷告说，神阿，我感谢你，我不像别人，勒索、不义、奸淫，也不像这个税吏。我一周禁食两次，凡我所得的，都献上十分之一。』在十一节，法利赛人感谢神说，他不像别人，这听起来根本不像祷告，倒像控告别人。同样，他在十二节所说禁食和献上十分之一的话，听起来也不像祷告，倒像对神傲慢的自夸。因此，法利赛人在他的祷告中既控告别人，又向神自夸。
3In verses 10 through 14 the Lord tells a parable of two men who “went up to the temple to pray, the one a Pharisee, and the other a tax collector” (v. 10). The Lord often used tax collectors and Pharisees as examples. Verses 11 and 12 record the Pharisee’spray er: “The Pharisee stood and prayed these things to himself: God, I thank You that I am not like the rest of men—extortioners, unjust, adulterers, or even as this tax collector. I fast twice a week; I pay tithes of all, whatever I get.” The Pharisee’sword in verse 11, where he thanks God that he is not like the rest of men, does not sound like a prayer at all; instead, it sounds like an accusation of others. Likewise, his word in verse 12 about fasting and paying tithes does not sound like a prayer, but rather like an arrogant boast to God. Therefore, in his prayer the Pharisee was accusing others and boasting to God
税吏的祷告
The Prayer of the Tax Collector
4在十三节，我们看见那被藐视、受控告、被定罪的税吏，降卑自己到极点的祷告：『那税吏却远远的站著，连举目望天也不敢，只捶著胸说，神阿，宽恕我这个罪人！』这话含示他需要救赎主，也需要平息。税吏晓得自己犯罪，何等得罪神。因此向神求平息，藉著遮罪的祭物得神宽恕，使神怜悯并恩待他。罗马三章二十五节说，神摆出基督耶稣作平息处，是凭著祂的血，藉著人的信。平息的希腊文是，希拉斯特利昂，不同于约壹二章二节，四章十节的hilass-，希拉斯模斯，和希伯来二章十七节的hilaskomai，希拉斯哥迈。希仙斯模期指平息物，就是平息的祭物。在约壹二章二节和四章十节，主耶稣为我们的罪作一平息的祭物。主耶稣基督为我们的罪，将自己当作祭物献给神，（来九18，）不仅为救赎我们，更为著满足神的要求，
4In verse 13 we see that the despised, accused, and condemned tax collector prayed in the way of humbling himself to the uttermost: “But the tax collector, standing at a distance, would not even lift up his eyes to heaven, but beat his breast, saying, God, be propitiated to me, the sinner!” This word implies the need of a Redeemer and also the need of propitiation. The tax collector realized how his sinfulness offended God. Hence, he asked God to be propitiated, to be appeased toward him by a propitiation, so that God may be merciful and gracious to him. Romans 3:25 says that God set forth Christ Jesus as a propitiation-cover through faith in His blood. The Greek word for propitiation is hilasterion, different from hilasmos in 1 John 2:2 and 4:10 and hilaskomai hilasterion in Hebrews 2:17. Hilasmos is that which propitiates, that is, a propitiatory sacrifice. In 1 John 2:2 and m os 4:10 the Lord Jesus is the propitiatory sacrifice for our sins. The Lord offered Himself to God as a sacrifice for our sins (Heb. 9:28), not only for our redemption but also for God’s satisfaction. In Him as our Substitute, through His vicarious death, God is satisfied and appeased. Hence, He is the propitiation between God and us.
5平息我们与神之间的关系。因此，祂是我们在神面前平息的祭物。
5
6希拉斯哥迈指平息的事，就是成就平息，满足一方的要求，而使双方和息相安。在希伯来二章十七节，主耶稣为我们的罪成就了平息，满足神对我们公义的要求，使我们与神和好。主耶稣为我们的罪成就了平息，满足神公义的要求，平息了神的义，使我们与神和好。在罗马三章二十五节，希拉斯特利昂是平息的地方。因此在希伯来九章五25:16-节，这字用以指至圣所里约柜的盖，在出埃及二十五章十六至二十二节，和利未记十六章十二至十六节，七十士希腊文译本也用这字指约柜的盖。约柜是神与人相会的地方，其中放著十条诫命的律法，藉其圣别和公义的要求，暴露并定罪前来接触神之人的罪。但藉著约柜的盖，连同遮罪日洒在其上遮罪的血，罪人的整个光景就完全得著遮盖。因此神能在这遮罪盖上，与干犯祂公义律法的百姓相会，即使在那载著神的荣耀，并遮掩柜盖之基路伯的注视之下，在行政上也丝毫不牴触祂的公义。豫表基督之平息或赎罪的祭物，满足神一切公义和荣耀的要求。这是罗马三章二十五节所指的。因此，希拉斯特利昂是用来启示主耶稣是平息的地方，就是神所摆出的平息处。主耶稣这平息的祭物，已经在十字架上为我们的罪成就了完全的平息，完全满足了神公义和荣耀的要求。
6Hilaskomai means to appease, to reconcile one by satisfying the other’s demand, that is, to propitiate. In Hebrews 2:17 the Lord Jesus made propitiation for our sins to reconcile us to God by satisfying God’s righteous demands on us. The Lord Jesus made propitiation for our sins to appease God’s righteousness, to reconcile us by satisfying the demand of God’s righteousness. In Romans 3:25 hilasterion is the place of propitiation. So in Hebrews 9:5 this word is used for the lid of the ark within the Holy of Holies, and in Exodus 22 and Leviticus 16:12-16 the Septuagint also uses this word for the cover of the ark. The law of the Ten Commandments was in the ark, exposing and condemning by its righteous requirement the sin of the people who came to contact God. By the lid of the ark with the atoning blood sprinkled upon it on the day of atonement, the whole situation on the sinner’ss i dew as fully covered. Therefore, it was upon this lid that God could meet with people who broke His righteous law without, governmentally, any contradiction to His righteousness, even under the observing of the cherubim that bore His glory overshadowing the lid of the ark. The propitiatory or expiatory sacrifice, which foreshadowed Christ, satisfied all the requirements of God’s righteousness and glory. This is what Romans 3:25 refers to. Thus, the word hilasterion is used to reveal that the Lord Jesus is the propitiation place, the propitiation-cover. As the propitiatory sacrifice, He has made full propitiation on the cross for our sins and has fully satisfied the requirements of God’s righteousness and glory.
7因此，税吏在路加十八章十三节说，『神阿，宽恕我这个罪人！』这是很有意义的。他晓得他得罪了神，需要有人作他平息的祭物，使神得以平息。这降卑自己的人晓得他不过是个罪人。因他献上那以神的平息为基础的祷告，他就『回家去，得称为义。』（路十八14。）
7It is significant, therefore, that the tax collector in Luke 18:13 said, “God, be propitiated to me, the sinner!” He realized that he had offended God and that he needed someone to be his offering of propitiation so that God would be appeased. This humble person realized that he was nothing but a sinner. Because he offered up a prayer that was based upon God’s propitiation, he “went down to his house justified” (v. 14
降卑并被征服
Humbled and Subdued
8在十八章十四节主所说的得称为义，是指我们救恩的初阶。每个得救的人都该是降卑自己到税吏那样地步的人。实际上，悔改并承认自己的罪就是降卑自己。所有得救的人都是降卑并被征服的人。我年轻的时候，骄傲又傲慢，绝不肯认错。但有一天圣灵抓住，我就被折服、降卑并被征服。似乎没有人像我这样有罪。我的态度和从前完全相反。我能从经历中见证，得救的人是降卑、被征服的人。我们需要降卑自己到一个地步，认为自己算不得甚么。
8The Lord’sword in verse 14 about being justified refers to the initial stage of our salvation. Every saved person should be one who humbles himself to the same extent the tax collector did. Actually, to repent and confess our sins is to humble ourselves. All saved ones are those who have been humbled and subdued. When I was young, I was proud and arrogant, never willing to admit that I was wrong. But one day the Spirit caught me, and I was convinced, humbled, and subdued. It seemed to me that no one was as sinful as I was. My attitude was the exact opposite of what it had been before. I can testify from experience that a saved person is a humble, subdued person. We need to humble ourselves to such an extent that we consider ourselves nobody and nothing
像小孩子我们
BEING LIKE A LITTLE CHILD
9降卑自己之后，需要像小孩子一样。（路十八15～17。）在路加十八章十六至十七节主耶稣说，『让小孩子到我这里来，不要禁止他们，因为神的国正是这等人的。我实在告诉你们，凡不像小孩子一样接受神国的，绝不能进去。』小孩子没有被老旧的观念充满并占有，很容易接受新思想。因此人必须像小孩子一样，以不受霸占的心，将神的国当作新事物来接受。
9After humbling ourselves, we need to become like a little child (vv. 15-17). In verses 16 and 17 the Lord Jesus says, “Allow the little children to come to Me, and do not forbid them, for of such is the kingdom of God. Truly I tell you, whoever does not receive the kingdom of God like a little child shall by no means enter into it.” A little child, not filled with and occupied by old concepts, can easily receive a new thought. Hence, people need to receive the kingdom of God as a new thing, with an unoccupied heart, like a little child
10我们都已生入人的国，也都在人的国里。要从人的国进入神的国，从人的国迁到神的国里，就需要接受一些新思想。谁能接受这些新思想？只有那些婴孩，那些未曾受霸占的人，才能接受新思想。然而，许多得救的人不愿像婴孩。他们反而喜欢自以为聪明而有知识，认为自己甚么都懂。就著进神国而论，持这种态度的人就了了。他们虽然得救了，却很难进入禧年的享受。进神国的要求，就是我们要像小孩子一样。
10We were all born into the kingdom of man, and we are all in the kingdom of man. In order to go from the kingdom of man into the kingdom of God, to be transferred out of the kingdom of man into the kingdom of God, we need to accept some new thoughts. Who is able to receive these new thoughts? Only those who are babes, those without preoccupations, can receive them. However, many saved ones do not want to be like babes. Instead, they like to regard themselves as intelligent and knowledgeable, thinking that they know everything. Those who have this attitude are through as far as entering into the kingdom of God is concerned. Although they are saved, it will be difficult for them to enter into the enjoyment of the jubilee. A requirement for entering into the kingdom of God is that we become like little children.
RENOUNCING ALL
撇下一切跟从人救主
AND FOLLOWING THE MAN-SAVIOR
11在十八章十八至三十节，我们看见若要进神的国，就需要撇下一切跟从人救主。我们特别需要撇下物质的产业。承受永远的生命与得永远的生命十八章十八节说，『有一个官问耶稣说，良善的夫子，我该作甚么，才可以承受永远的生命？』承受永远的生命与得永远的生命不同。根据约翰福音，得永远的生命就是因神非受造的生命而得救，使我们今天能凭这生命活著，直到永远。但承受永远的生命，就是有分于来世国度的实现。十八章十八节的官，显然是寻求来世永远的生命。在十八章十九节，主耶稣对这官说，『你为甚么称我是良善的？除了神一位以外，再没有良善的。』只有神是良善的。这不仅指明那发问的人不是良善的，也指明主耶稣是神，祂是善的。祂若不是神，祂就不会是良善的。
11In 18:18-30 we see that if we would enter into the kingdom of God, we need to renounce all and follow the Man-Savior. In particular, we need to renounce material possessions. Inheriting Eternal Life and Having Eternal Life Luke 18:18 says, “And a certain ruler questioned Him, saying, Good Teacher, what shall I do that I may inherit eternal life?” To inherit eternal life is different from having eternal life. According to the Gospel of John, to have eternal life is to be saved with God’sun created life so that we may live by this life today and for eternity. But to inherit eternal life is to share in the manifestation of the kingdom in the coming age. The certain ruler in 18:18 apparently was seeking eternal life in the coming age. In 18:19 the Lord Jesus said to this ruler, “Why do you call Me good? No one is good except One—God.” Only God is good. This indicates not only that the one who asked the question is not good, but also that the Lord Jesus is God, who is good. If He were not God, He also would not be good
进神国最高的要求
The Supreme Requirement for Entering into the Kingdom of God
12在十八章二十节，主继续对那官说，『诫命你是晓得的：「不可奸淫，不可杀人，不可偷盗，不可作假见证，当孝敬父母。」』那官回答，『这一切我从小都遵守了。』（路十八21。）主耶稣听见了，就对他说，『你还缺少一件：要变卖你一切所有的，分给穷人，就必有财宝在诸天之上，你还要来跟从我。』（路十八22。）在这里，主讲到祂从前所强调过的事─撇下物质的东西。例如，在十四章三十三节主说，『这样，你们每个人，若不舍弃一切所有的，就不能作我的门徒。』在这里我们看见，跟从主要求我们爱主胜于一切。这是进神国最高的要求。
12In verse 20 the Lord went on to say to the ruler, “You know the commandments: you shall not commit adultery, you shall not murder, you shall not steal, you shall not testify falsely, honor your father and mother.” The ruler answered, “All these I have kept from my youth” (v. 21). When the Lord Jesus heard this, He said to him, “Yet one thing you are lacking: all things, whatever you have, sell and distribute to the poor, and you will have treasure in the heavens; and come, follow Me” (v. 22). Here the Lord comes to a matter He has emphasized previously — the renouncing of material things. For example, in 14:33 the Lord said, “So therefore, everyone of you who does not renounce all his own possessions cannot be My disciple.” Here we see that to follow the Lord requires that we love Him above all things. This is the supreme requirement for entering into the kingdom of God.
13在十八章二十二节，主耶稣对那官说，『你还缺少一件。』这官可能遵守了旧律法的诫命，但他还缺少一件。他不愿变卖他所有的，将财宝积蓄在诸天之上，并跟从主。十八章二十三节说，『他听见这话，就甚忧愁，因为他极其富足。』爱物质的产业过于爱主，叫人忧郁；但那些爱基督胜于一切的人，家业丧失仍然喜乐。（来十34。）十八章二十四和二十五节说，『耶稣见他甚是忧愁，就说，有钱财的人要进神的国，是何等的难！骆驼穿过针的眼，比财主进神的国还容易。』这里『针』的原文与马太和马可里所用的针字不同。这是指外科医生所使用的针。这里主的话指明，我们凭著天然的生命，不可能进神的国。
13In 18:22 the Lord Jesus said to the ruler, “One thing you are lacking.” This ruler may have observed the commandments of the old law, but he was still lacking one thing. He was not willing to sell what he had and have treasure in the heavens and follow the Lord. Luke 18:23 says, “But when he heard these things, he became very sorrowful, for he was exceedingly rich.” Loving material possessions above the Lord causes one to sorrow. But those who love Christ above all things are joyful in losing their possessions (Heb. 10:34). Verses 24 and 25 say, “And Jesus observing him said, How difficult it is for those who hold on to riches to go into the kingdom of God. For it is easier for a camel to enter through the eye of a needle than for a rich man to enter into the kingdom of God.” The Greek word for “needle” here is a different word from that in Matthew and Mark. The word here indicates a surgeon’s needle. The Lord’sword here indicates the impossibility of entering into the kingdom of God by our natural life
救恩与神的国
Salvation and the Kingdom of God
14在十八章二十六节我们看见那些听见主话的人说，『这样谁能得救？』听见的人和今天多数的基督徒一样，把得救与进神的国混为一谈。主对那官所说的话，是关于进神的国，门徒却以为是说到得救。他们对得救的观念相当天然、凡俗，并没有领会主对进神国的启示。
14In verse 26 we see that those who heard the Lord’sword said, “Then who can be saved?” The hearers, like most Christians today, confused salvation with the kingdom of God. The Lord’sword to the ruler concerned entering into the kingdom of God. But the disciples thought that it referred to salvation. They had the natural, common concept of being saved. They did not grasp the Lord’sr evelation concerning entering into the kingdom of God
15在十八章二十七节，主继续说，『在人所不能的事，在神却能。』我们凭著人的生命不能进神的国，但凭著神的生命却能。这生命就是基督自己分赐到我们的里面，使我们过国度的生活。我们凭著基督，就能履行国度的要求；神加给我们能力，使我们凡事都能作。（腓四13。）
15In verse 27, the Lord went on to say, “The things that are impossible with men are possible with God.” By our human life it is impossible to enter into the kingdom of God. But this is possible by God’s life, the divine life, which is Christ Himself imparted into us so that we may live the kingdom life. We can fulfill the requirements of the kingdom by Christ, who empowers us to do all things (Phil. 4:13
16在十八章二十八节，彼得对主说，『看哪，我们已经撇下自己所有的，跟从了你。』这里彼得自夸说，『主，我们已撇下一切跟从了你。我们撇下了我们的船、我们的网、和加利利海。我们已将一切撇下，现在和你一同上耶路撒冷去。主，我们能得到甚么？我们撇下一切，甚至自己的家乡，来跟从你，你要给我们甚么？到目前为止，我们甚么都没有得到。主，你要给我们甚么？』在十八章二十九至三十节主回答：『我实在告诉你们，人为神的国，撇下房屋、或是妻子、弟兄、父母、儿女，没有不在今世得许多倍，且要在来世得永远生命的。』在二十九节主说，『为神的国，』但马太十九章二十九节是说，『为我的名。』这指明救主等于神的国。我们已看见，在路加十七章二十一节，主告诉法利赛人的话中也指明了这点：『看哪，神的国就在你们中间，』这是指祂自己。神的国就是救主自己。救主在那里，那里就有神的国。在十八章三十节，主说到在来世得永远的生命。这是在来世得胜的信徒要享受的生命。在来世进入这享受，就是进入要来的国度，并有分于其中永远生命的享受。当彼得发表路加十八章二十八节所记载的话时，他还没有在国度里，但他至少是站在门槛上。他离进国度已经很近了。然而，他还有一点骄傲，还需要从主来的进一步的话。
16In verse 28 Peter said to the Lord, “Behold, we have left our own things and have followed You.” Here Peter in a boasting way was saying, “Lord, we left everything to follow You. We left our boats, our nets, and the Sea of Galilee. We have left everything behind, and now we are with You on the way to Jerusalem. Lord, what shall we get for this? What will You pay us for leaving everything, even our own country, to follow You? Thus far, we haven’t received anything. What will You give us, Lord?” In verses 29 and 30 we have the Lord’s answer: “Truly I say to you, there is no one who has left house or wife or brothers or parents or children for the sake of the kingdom of God, who shall not by all means receive many times as much in this time, and in the coming age, eternal life.” In verse 29 the Lord says, “for the sake of the kingdom of God,” but Matthew 19:29 says, “for My name’ss ake.” This indicates that the Savior equals the kingdom of God. As we have seen, this also is indicated by the Lord’sword in Luke 17:21, where He tells the Pharisees, “Behold, the kingdom of God is among you,” referring to Himself. The kingdom of God is the Savior Himself. Wherever the Savior is, there is the kingdom of God. In Luke 18:30 the Lord speaks of receiving eternal life in the coming age. This is the life which the overcoming believers will enjoy in the coming kingdom. To enter into this enjoyment in the coming age is to enter into the coming kingdom and participate in its enjoyment of eternal life. When Peter made the statement recorded in verse 28, he was not yet in the kingdom, but he was at least standing on the threshold. He was very close to entering into the kingdom. However, he was still a little proud and needed a further word from the Lord.