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路加福音生命读经 · 第42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（二十）
from Galilee To Jerusalem (20
1读经：路加福音18:31—19:10。在本篇信息中，我们要来看十八章三十一节至十九章十节。这些经节论到三件事：主第三次揭示祂的死与复活；（路十八31～34；）医好耶利哥的瞎子；（路十八35～43；）以及主在耶
1Scripture Reading: Luke 18:31—19:10 In this message we shall cover 18:31—19:10. These verses cover three matters: the Lord’sun veiling of His death and resurrection the third time (vv. 31-34); His healing a blind man near Jericho (vv. 35-43); and His saving Zaccheus in Jericho (19:1-10
2利哥拯救撒该。（路十九1～10。）
2
第三次揭示祂的死与复活
UNVEILING HIS DEATH and resurrection the third time
3人救主在从加利利到耶路撒冷的漫长旅途上，对门徒说了许多事，在十八章三十一节，祂把十二个门徒带到一边，私下对他们说到祂要往耶路撒冷去受死。三十一至三十三节详细的记载了这话：『看哪，我们上耶路撒冷去，那藉著申言者所写一切关于人子的事，都要成就。祂将要被交给外邦人，受戏弄，受凌辱，受吐唾，被他们鞭打，杀害，第三日祂必复活。』在三十一节，主不是说，『看哪，我上耶路撒冷去，』主乃是说，『看哪，我们上耶路撒冷去。』
3While the Man-Savior was making the long journey from Galilee to Jerusalem, He spoke to His disciples about many things. In 18:31 He took the twelve aside in order to speak a private word to them. This word spoken privately to the disciples concerned His going to Jerusalem to die. In verses 31 through 33 this word is recorded in some detail: “Behold we are going up to Jerusalem, and all things will be accomplished which have been written through the prophets regarding the Son of Man. For He will be delivered up to the Gentiles, and will be mocked and outrageously treated and spit upon; and when they have scourged Him, they will kill Him; and on the third day He will rise.” It is significant that in verse 31 the Lord does not say, “Behold I am going up to Jerusalem”; instead, He says, “Behold we are going up to Jerusalem
4这是主耶稣第三次向门徒启示祂的受死。第一次是在该撒利亚腓立比的境内，祂变化形像之前。（路九22。）第二次是在加利利，祂变化形像之后。（路九22。）这一次，第三次是在往耶路撒冷的途中。这启示是个豫言，对于门徒天然的观念是完全陌生的：然而每一个细节都按字面应验了。我们已经看见，人救主已经两次豫言过祂的死与复活。祂受死的时候既然到了，就上耶路撒冷去。这是祂按神的定旨，（徒二23，）顺从神以至于死，（腓─23，）为要完成神救赎的计画。（赛五三10。）祂知道祂要藉著死，在复活里得荣耀，（路二四25～26，）并要释放出祂神圣的生命，产生许多弟兄作祂的彰显。（约十二23～24，罗八29。）祂为那摆在前面的喜乐，就轻看羞辱，（来十二2，）自愿被交与撒但所霸占的犹太首领，被他们定罪以至于死。为此神将祂升到天上，使祂坐在自己右边，（可十六19，使二33～35，）2:9-赐给祂那超乎万名之上的名，（腓二9～10，）立祂为主为基督，（徒二36，）并赐祂荣耀尊贵为冠冕。
4This was the third time the Lord Jesus revealed His death to the disciples. The first was in Caesarea Philippi, before His transfiguration (9:22). The second was in Galilee, after His transfiguration (9:44-45). This time, the third time, was on the way to Jerusalem. This revelation was a prophecy, altogether strange to the natural concept of the disciples, yet fulfilled literally in every detail. We have seen that the Man-Savior had predicted His death and resurrection twice already. Since the time for His death had come, He was going to Jerusalem. This was His obedience to God unto death (Phil. 2:8), according to the counsel of God (Acts 2:23), for the fulfillment of His redemptive plan (Isa. 53:10). He knew that through His death He would be glorified in resurrection (Luke 24:25-26) and that His divine life would be released to produce many brothers for His expression (John 12:23-24; Rom. 8:29). For the joy set before Him, He despised the shame (Heb. 12:2) and volunteered to be delivered to the Satan-usurped leaders of the Jews and condemned by them to death. For this God exalted Him to the heavens, seated Him at His right hand (Mark 16:19; Acts 2:33-35), gave Him the name which is above every name (Phil. 10), made Him both Lord and Christ (Acts 2:36), and crowned Him with glory and honor (Heb. 2:9).
5十八章三十四节说，『这些事门徒一样也不领悟，这话对他们是隐藏的，所说的事，他们都不晓得。』我们可以把人救主对门徒论到祂受死的话，比作对牛弹琴。门徒不能欣赏主向他们所『弹奏』的『音乐。』主所说的话他们一点也不懂。虽然主用简单的话，他们却不能领会祂所说的。门徒为甚么不能领会主论到自己死与复活的话？他们所以不能领会，原因是他们完全在另一个国度里，在他们自己的国度里。因著他们在自己的国度里，他们就无心为著神国的事。
5Luke 18:34 says, “And they understood none of these things; and this saying was hidden from them, and they did not know what was being said.” We may compare the Man-Savior’sword to His disciples concerning His death to beautiful music played to those who do not appreciate such music. The disciples were not able to appreciate the “music” “played” to them by the Lord. They did not understand anything the Lord said. Although He used simple words, they could not comprehend what He was saying. Why were the disciples not able to grasp the Lord’sword concerning His death and resurrection? The reason for their inability to understand was that they were altogether in another kingdom, in their own kingdom. Because they were in their own kingdom, they did not have a heart for the things of the kingdom of God
医好耶利哥的瞎子
healing a blind man near Jericho
6主第三次揭示祂的死与复活，与医好耶利哥的瞎子有关。实际上，是主的门徒瞎眼，需要得医治。他们无法领会主论到死与复活的话，因为他们缺少领悟力和见识。因此，在第三次揭示主的死与复活之后，就有医治瞎子的事例。
6The Lord’sun veiling of His death and resurrection the third time is related to the healing of the blind man near Jericho. Actually, the Lord’s disciples were blind and in need of healing. They could not understand what the Lord was saying about His death and resurrection, because they were lacking in perception and insight. Therefore, following the third unveiling of the Lord’s death and resurrection, we have the case of the healing of a blind man
按照道德的次序
A Sequence according to Morality
7十八章三十五节说，『耶稣将近耶利哥的时候，有一个瞎子坐在路旁讨饭。』这里似乎有个与耶利哥有关的问题。在十章主被接待在马大家里，她的家在伯大尼。在主从加利利到耶路撒冷的途中，祂应当先到耶利哥，再到伯大尼，然后从伯大尼往耶路撒冷去。那么，为甚么十章隐指伯大尼，而十九章清楚的题到耶利哥？难道这是说祂来到伯大尼，然后又回耶利哥去？不，事实上祂是经过耶利哥以后，才被马大接待。路加在十章所关切的，不是地理或历史约次序；他所注意的是高标准的道德。这是有力的证明，显示路加的叙述不是按照历史事件的次序，乃是按照道德的次序。
7Luke 18:35 says, “And it came about as He drew near to Jericho, that a certain blind man was sitting by the road, begging.” Here there seems to be a problem with respect to Jericho. In chapter ten the Lord was received into Martha’s home, and her home was in Bethany. In His journey from Galilee to Jerusalem the Lord would have come to Jericho before He reached Bethany, and then He would have gone from Bethany to Jerusalem. Why, then, is Bethany implied in chapter ten and Jericho clearly mentioned in chapter nineteen? Does this mean that He came to Bethany and then went back to Jericho? No, actually He was received by Martha after He passed through Jericho. But in chapter ten Luke is not concerned with geography or historical sequence; he is concerned with the high standard of morality. This is a strong evidence to show that Luke’s narration is not according to the sequence of historical events but according to morality.
视力与救恩
Sight and Salvation
8我们已经指出，十章三十五节说，主将近耶利哥。以下的经节指明人救主在将近耶利哥时，治好了一个瞎子。这指明祂在进耶利哥以前，20:29治好了瞎子。但马太二十章二十九节和马可十章四十六节说，祂在出耶利哥时，治好了瞎子。路加的叙述有属灵的意义。瞎子得看见后，接著就是十九章一至九节撒该的得救。这指明要接受救恩，需要先恢复视力，看见救主。这两件在耶利哥接连发生的事例，在属灵上该视为一件完整的事例。在黑暗中的罪人需要得著视力，才能晓得他需要救恩。（徒二六18。）
8We have pointed out that verse 35 says that the Lord drew near to Jericho. The following verses indicate that near Jericho the Man - Savior healed a blind man. This means that He healed the blind man before He entered Jericho. But Matthew and Mark 10:46 say that the healing occurred at His coming out from Jericho. Luke’s narrative has a spiritual bearing. The blind man’s receiving of sight was followed in 19:1-9 by the salvation of Zaccheus. This indicates that to receive salvation first requires sight to see the Savior. These two cases, occurring at Jericho indirect continuation, should be considered spiritually as one complete case. A sinner in darkness needs to receive sight so that he may realize his need of salvation (Acts 26:18).
9十八章三十五节至十九章十节所说的，说明人要怎样才能履行十八章九至三十节所启示，进入神国的条件，就是首先从救主得著看见，（路十八～43，）然后接受救主作大能的救恩。（路十九10。）这样，瞎子就能像悔改的税吏和未受霸占的小孩子一样接受救主，撒该也能舍弃他一切的财富跟从救主。从主得看见并接受主
9What is covered in 18:35 — 19:10 shows how one can fulfill the conditions, as revealed in 18:9-30, for entering the kingdom of God. These conditions are first to receive sight from the Savior (18:35-43) and then to receive the Savior as the dynamic salvation 35 (19:1-10). Thus, the blind man could be like the repenting tax collector and the unoccupied little child to receive the Savior, and Zaccheus could renounce all his riches to follow Him.
10自己，是进入一切属灵事物的途径。瞎子代表门徒
10The Blind Man Representing the Disciples
11耶利哥附近的瞎子听见耶稣经过，就喊著说，『大卫的子孙耶稣，可怜我罢！』（路十八18。）『大卫的子孙』是以色列子民对基督君尊的称呼。只有以色列人有特权这样称呼主。四十和四十一节接著说，『耶稣就站住，吩咐人把他领过来，到了跟前，就问他说，你要我为你作甚么？他说，主阿，我要能看见。』主在四十一节的问题，显明对这个有需要之人宽广的爱。这爱将人救主的人性，彰显到难以想像的地步。
11When the blind man near Jericho heard that Jesus was passing by, he cried, saying, “Jesus, Son of David, have mercy on me!” (v. 38). The title “Son of David” is the royal title of Christ for the children of Israel. Only the children of Israel were privileged to address the Lord with this title. Verses 40 and 41 continue, “And Jesus stopped and ordered him to be led to Him. And when he drew near, He questioned him, What do you want Me to do for you? And he said, Lord, that I may receive my sight!” The Lord’s question in verse 41 shows open love toward this needy one. It expressed the Man-Savior’s humanity to an unimaginable extent.
12然后主对瞎子说，『你可以看见，你的信救了你。』（路十八42。）那人立刻看见了，就跟随主，荣耀神。（路十八43。）主第三次向十二个门徒启示祂的死与复活之后，他们还是眼瞎。因此耶利哥附近的瞎子代表他们。主医好瞎子，表征祂对付了十二个门徒的眼瞎。在此我还要说，明白圣经并不简单。认识白纸黑字的字句，并不足以明白圣经。如果我们要明白圣经，就需要认识我们所读那卷书的灵。在十八章这段话里，路加灵里的负担是要给我们看见，所有跟从主的人，甚至祂所拣选的十二个人，都是瞎眼的。不仅法利赛人不能看见神国的属灵实际，可以说，十二个门徒是最欠缺这种视力的。他们当中有三位─彼得、雅各、约翰─曾在变化形像的山上与主同在。虽然他们在那山上看见了许多，实际上，从属灵一面说，他们甚么也没有看见，因为他们是瞎眼的。因此，不是只有耶利哥附近的那人是瞎眼的，所有在主周围的人也都是瞎眼的。
12The Lord then said to the blind man, “Receive your sight; your faith has healed you” (v. 42). Literally, the Greek word translated “healed” means saved. Instantly the man received his sight and followed the Lord, glorifying God (v. 43). After the Lord unveiled His death and resurrection to the twelve for the third time, they were still blind. Hence, they were represented by the blind man near Jericho. The Lord’she al ing of the blind man signifies His dealing with the blindness of the twelve disciples. Here I would like to say, once again, that it is not an easy matter to understand the Bible. In understanding the Scriptures it is not sufficient to know the letters in black and white. If we would understand the Bible, we need to know the spirit of the particular book we are reading. The burden in Luke’s spirit in this part of chapter eighteen was to show us that all the Lord’s followers, even His twelve chosen ones, were blind. The Pharisees were not the only ones who were not able to see the spiritual reality of the kingdom of God. We may say that the twelve were foremost in lacking this ability. Three of them—Peter, James, and John— were with the Lord on the Mount of Transfiguration. Although they saw so much on the mountain, actually, in a spiritual sense, they did not see anything at all, for they were blind. Therefore, the man near Jericho was not the only one who was blind. All those around the Lord also were blind
我们需要主的医治
Our Need of the Lord’sHe al ing
13我担心今天信徒的光景，包括我们的光景在内。我们有些人可能仍是属灵的瞎子。我们也许需要祷告说，『主阿，怜悯我。我需要你来医治我的眼睛。主阿，我要能看见。』
13I am concerned about the situation of today’s believers, including our situation. Some of us may still be spiritually blind. We may need to pray, “O Lord, have mercy on me. I need You to heal my blindness. Lord, I want to receive my sight
14马可四章四十二节指明，我们也许看是看见，却看不透，听是听见，却不领悟。既然我们的光景可能是这样，我们就需要祷告，求主怜悯我们。我们也需要倒空自己，好看见神国的属灵实际。法利赛人以为他们看见了许多，自认为了不起。实际上，他们算不得甚么，他们甚至比税吏更虚空。同样的，虽然门徒从主耶稣开始尽职事就跟随神，看见祂尽职期间所发生的事，他们仍然是瞎眼的。我们已经指出，我们也可能是属灵的瞎子。我们有些人已经在主里多年，可能在下意识里以为自己懂得许多。但实际上，我们可能仍然是瞎眼的，没有看见需要看见的事。因此我们需要主的医治。我们在主面前需要深信，我们算不得甚么，甚么也不知道，需要祂使我们能看见。
14Mark 4:12 indicates that we may see and not perceive and hear and not understand. Since this may be our condition, we need to pray that the Lord will have mercy on us. We also need to empty ourselves in order to see the spiritual reality of the kingdom of God. The Pharisees thought that they saw a great deal, and they regarded themselves as somebody. Actually, they were nobody. They were even more empty than the tax collectors were. Likewise, although the disciples followed the Lord Jesus from the beginning of His ministry and saw the things that took place in His ministry, they continued to be blind. As we have pointed out, we also may be spiritually blind. Some of us have been in the Lord for years. Subconsciously we may think that we know a great deal. But actually we still may be blind, not seeing the things that we need to see. Therefore, we need the Lord’s healing. In the presence of the Lord, we need to have the deep conviction that we are nobody, that we know nothing, and that we need Him to give us sight.
15我们读路加福音时，也许不明白医好耶利哥瞎子的事例，为甚么到这时候才记载。我们也许认为这样的事例，应当早已记载在本书较前面的部分，也许应当记载于主在加利利尽职那一段。然而，路加把医好这瞎子的事记载在十八章，主非常接近耶路撒冷的时候。这事例指明跟从人救主的人，需要主来医治他们的眼瞎。
15In our reading of the Gospel of Luke, we may wonder why the case of the healing of a blind man near Jericho is recorded so far along in the narrative. We may think that such a case belongs much earlier in the book, perhaps in the section that records the Lord’s ministry in Galilee. Nevertheless, in chapter eighteen, when the Lord is very close to Jerusalem, we have the account of the healing of this blind man. This case indicates that the followers of the Man-Savior need Him to heal their blindness
在耶利哥拯救撒该
saving Zaccheus in Jericho
16十九章一至十节记载主在耶利哥拯救撒该。一节说，『耶稣进了耶利哥，正经过的时候。』我们已经看过，耶利哥是咒诅的城。（书六26，王上十六34。）十九章二节说，『看哪，有一个人名叫撒该，是个税吏长，又很富足。』税吏是替罗马政府收税的人，他们几乎个个滥用职权，假借名义，讹诈勒索。（路三12～13，十九2，8。）纳税给罗马政府，令犹太人非常痛苦。百姓藐视那些从事收税的人，认为他们丝毫不值得尊重，（路十八9～10，）因此将他们与罪人同列。（路九10～11。）按照十九章二至六节，身量矮小的撒该为了要看耶稣，就爬上一棵桑树。耶稣到了那地方，往上一看，对他说，『撒该，快下来，今天我必须住在你家里。』（路十九5。）撒该就下来，欢欢喜喜的接待耶稣。但那些看见的人『都纷纷的唧咕议论说，祂竟然进到罪人家里去住宿。』（路十九7。）
16In 19:1-10 we have the record of the Lord’ss aving Zaccheus in Jericho. Verse 1 says, “And He entered and was passing through Jericho.” We have seen that Jericho is a city of curse (Josh. 6:26; 1 Kings 16:34). Luke 19:2 says, “And behold, there was a man whose name was called Zaccheus; and he was a chief tax collector and he was rich.” Tax collectors were those who collected the taxes levied by the Romans. Nearly all of them abused their office by demanding more than they should by false accusation (Luke 3:12-13; 19:8). To pay taxes to the Romans was very bitter to the Jews. Those engaged in collecting them were despised by the people and counted unworthy of any respect (Luke 18:9-10). Often they defrauded the people. Hence, they were classed with sinners (Matt. 9:10-11). According to Luke 19:3-6, in order to see the Lord Jesus, Zaccheus, who was small in stature, climbed up in a sycamore tree. When the Lord came to that place, He looked up and said to him, “Zaccheus, hurry and come down; for today I must stay in your house” (v. 5). Zaccheus came down and welcomed the Lord, rejoicing. But those who saw this “grumbled, saying, He has gone in to lodge with a sinful man” (v. 7
17撒该在十九章八节说，『主阿，看哪，我把家业的一半给穷人，我若讹诈了谁，就还他四倍。』这里我们看见罪人一旦接受了救主，这大能救恩的结果，就是对付财物，并清理已往罪恶的生活。
17In 19:8 Zaccheus said, “Behold, the half of my possessions, Lord, I give to the poor; and if I have taken anything from anyone by false accusations, I restore four times as much.” Here we see that once a sinner receives the Savior, the issue of this dynamic salvation is his dealing with material possessions and the clearance of his past sinful life
18八节的讹诈乃是勒索的温和说法，与三章十四节者同。税吏常高估人的财产或收入，或者提高无法缴纳者的税额，然后索取高利。撒该对主说，他若讹诈了谁，就还他四倍。这是按照律法赔偿的条件。（出二二1，撒上十二6。）主耶稣在十九章九节向撒该说，『今天救恩到了这家，因为他也是亚伯拉罕的子孙。』无论这税吏多邪恶，他还是亚伯拉罕的子孙，是蒙拣选、承受神所应许之产业后嗣。（加三7，29。）
18The Greek word for “taken anything” in verse 8 is the same as that used in 3:14. It is a mild way of speaking of extortion. The tax collectors used to put a higher value on property or income, or increase the tax of those unable to pay, and then charge usury. Zaccheus told the Lord that if he took anything by false accusations, he restored four times as much. That was according to the law’s requirements for restoration Exo. 22:1; 2 Sam. 12:6). In Luke 19:9 the Lord Jesus went on to say to Zaccheus, “Today salvation has come to this house, since he also is a son of Abraham.” However evil this tax collector was, he was nonetheless also a son of Abraham, a chosen heir of God’s promised inheritance Gal. 3:7, 29
19主在十节说，『人子来，是要寻找拯救失丧的人。』这指明救主来到耶利哥不是偶然的，乃是特意的。祂特意来到耶利哥，要寻找这一个失丧的罪人，就如祂在撒玛利亚寻找那有罪的妇人一样。（约四4。）
19In verse 10 the Lord says, “For the Son of Man has come to seek and to save that which is lost.” This indicates that the Savior’s coming to Jericho was not accidental but purposeful. He came to Jericho purposefully to seek this unique lost sinner, just as He sought the sinful woman in Samaria (John 4:4