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路加福音生命读经 · 第43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（二十一）
from Galilee To Jerusalem (21
1读经：路加福音十九章一至二十七节。在本篇信息中，我们要来看路加十九章一至二十七节。路加的这段话包括两件事：主在耶利哥拯救撒该，（路十九1～10，）以及主教
1Scripture Reading: Luke 19:1-27 In this message we shall consider 19:1-27. This portion of Luke covers two matters: the saving of Zaccheus in Jericho (vv. 1-10) and the Lord’ste aching about faithfulness (vv. 11-27
2导忠信。（路十九11～27。）
2THE SALVATION OF ZACCHEUS A Leading Sinner
拯救撒该
3路加十九章一、二节说，『耶稣进了耶利哥，正经过的时候，看哪，有一个人名叫撒该，是个税吏长，又很富足。』撒该是个税吏长，是罪人之首，是罪魁。他作税吏，因犯罪而致富。
3Luke 19:1 and 2 say, “And He entered and was passing through Jericho. And behold, there was a man whose name was called Zaccheus; and he was a chief tax collector, and he was rich.” As a chief tax collector, Zaccheus was a chief sinner, a leading sinner. He became rich through his sinfulness as a tax collector
4撒该向主认罪，说到赔偿并清理已往。他对主说，『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。』（路十九8。）讹诈，是勒索的温和说法。税吏常高估人的财产，或者提高无法缴纳者的税额，然后索取高利。这是他们勒索人的办法。撒该要赔偿的时候，题到自己勒索的事。撒该勒索多少就赔偿四倍，这点非常诚实。然而，他还是委婉的题到他勒索的行为。撒该因著犯罪而致富，现在想要完全赔偿，好清理犯罪的已往。
4In his confession to the Lord related to restitution and clearing of the past, Zaccheus said to Him, “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” (v. 8). We may regard the words “if I have taken anything” as a euphemism, a nice way of referring to extortion. Tax collectors put a higher value on property or increased the tax of those unable to pay and then charged high interest. This was the way they extorted others. As Zaccheus was seeking to make restitution, he referred to his extortion. What Zaccheus did in restoring four times the amount he extorted was very honest. Nevertheless, he still referred to his acts of extortion in a euphemistic way. A man who had become rich by being sinful, Zaccheus now wanted to make full restitution in order to clear up his sinful past
想要看看耶稣
Seeking to See Jesus
5十九章二、四节说，『他想要看看耶稣是谁，只因人多，他的身量又矮，所以不能看见。于是先跑到前头，爬上一棵桑树，要看耶稣，因为耶稣就要从那里经过。』虽然撒该爬上树要看主耶稣，但圣经不是说他看到主，乃是说主看到他：『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。）不是撒该看到救主，乃是救主看到撒该。我们再次看见人救主拯救罪人高标准的道德。没有一件事是罪人作的，一切都是救主作的，甚至那个看也是救主作的。六节告诉我们，撒该『急忙下来，欢欢喜喜的接待耶稣。』
5Luke 19:3 and 4 say, “And he was seeking to see Jesus, who He is; and he could not because of the crowd, for he was small in stature. And he ran on ahead and climbed up in a sycamore tree that he might see Him, for He was about to pass through that way.” Although Zaccheus climbed up in the tree to see the Lord Jesus, we are told not that he saw the Lord but that the Lord saw him: “And as He came to the place, Jesus looked up and said to him, Zaccheus, hurry and come down; for today I must stay in your house” (v. 5). The seeing was not on Zaccheus’ side; it was on the Savior’ss i de. Once again we see the Man-Savior’s high standard of morality in saving sinners. Nothing was done by the sinner; rather, everything was done by the Savior, even the seeing. In verse 6 we are told that Zaccheus “hurried and came down, and welcomed Him, rejoicing.”
人救主住在撒该家里
The Man-Savior Staying in Zaccheus’ House
6撒该必然是个孤立的人，他被犹太社会藐视到极点，甚至比患痲疯的更孤立。尤其是法利赛人─犹太宗教高阶层的假冒为善者，对他不屑一顾。在他们眼中，撒该比患痲疯的更不洁净。然而，救主在大批群众面前告诉撒该：『今天我必须住在你家里。』这对撒该和群众中的每个人实在是一大惊奇！整个耶利哥城一定受到震撼。七节说，『众人看见，都纷纷的唧咕议论说，祂竟然进到罪人家里去住宿。』主大能救恩的
6Zaccheus certainly was an isolated person. He was despised to the uttermost by the Jewish community and was even more isolated than a leper. Especially the Pharisees, the high ranking hypocrites in the Jewish religion, did not care for him. In their sight he was more unclean than someone with leprosy. Nevertheless, in front of a large crowd the Savior told Zaccheus, “Today I must stay in your house.” What a great surprise that was to Zaccheus and to everyone in the crowd! The entire city of Jericho must have been shaken by it. Verse 7 says, “And seeing it, they all grumbled, saying, He has gone in to lodge with a sinful man.” The Spontaneous Issue of the Dynamic Power
自然结果
of the Lord’sS alvation
7十九章一至七节没有告诉我们，主对撒该说许多话。然而撒该的反应非常强烈，他承认救主是他的主。『撒该站著，对主说，主阿，看哪，我把家业的一半给穷人。』（路十九8。）撒该虽然没有听过人救主教导物质财富的事，却能说出这样的话。救主从加利利到耶路撒冷的路上，多次说到物质的财富。第一次在十二章，群众中有人请祂吩咐他的兄弟同他分产业。主对他们说，『你们要当心，要自守，免去一切的贪婪；因为人的生命，不在于家业丰富。』（路十二。）然后救主在十四章三十三节继续说，『你们每个人，若不舍弃一切所有的，就不能作我的门徒。』祂在十六章对门徒说到不义的玛门，并警告财主。神在十七章说到物质的财富与得胜者被提的关系：『当那日，人在房顶上，器具在屋子里，不要下来拿；在田地里的，也照样不要回去。』（路十七31。）此后，祂在十八章二十二节对富有的官说，『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。』我们从这些事例看见，人救主一再说到物质的财富。撒该当然没有听到这些话。然而他对救主的话反应说，他要把家业的一半给穷人。
7In verses 1 through 7 we are not told that the Lord said much to Zaccheus. Zaccheus, however, responded in a very strong way, recognizing the Savior as his Lord. “And Zaccheus stood and said to the Lord, Behold, the half of my possessions, Lord, I give to the poor” (v. 8). Zaccheus could utter such a word even though he had not heard the Man-Savior’ste aching concerning material possessions. On the way from Galilee to Jerusalem, the Savior spoke about material possessions a number of times. The first was in chapter twelve. When someone out of the crowd asked Him to tell his brother to divide the inheritance, He said to them, “Take heed and guard yourselves from all covetousness; for no one’s life is in the abundance of his possessions” (12:15). Then in 14:33 the Savior went on to say, “Everyone of you who does not renounce 15 all his own possessions cannot be My disciple.” In chapter sixteen He spoke to His disciples concerning the mammon of unrighteousness and then issued a warning to the rich. In chapter seventeen He spoke about material possessions in relation to the rapture of the overcomers: “In that day, he who shall be on the housetop and his goods in the house, let him not come down to take them away; and he who is in the field, likewise, let him not turn back to the things behind” (v. 31). Following this, in 18:22 He said to the rich ruler, “All things, whatever you have, sell and distribute to the poor, and you will have treasure in the heavens; and come, follow Me.” From all these instances we see that the Man-Savior spoke repeatedly concerning material possessions. Zaccheus, of course, did not hear any of this. Nevertheless, in responding to the Savior’sword, he said that half of his possessions he gives to the poor.
8撒该在八节继续对主说，『我若讹诈了谁，就还他四倍。』撒该在这里所行的，乃是按照律法赔偿的条件。（出二二1，撤下十二6。）这是主大能的救恩所产生的自然结果。在拯救耶利哥的撒该的事件中，我们看见主的救恩实际上就是主自己。神在五节说，『今天我必须住在你家里。』但祂在九节对撒该说，『今天救恩到了这家。』我们把这两节圣经摆在一起，就看见五节的『我』等于九节的『救恩。』这指明救恩实际上乃是主自己。祂来了，救恩就来了。祂在那里，救恩就在那里。
8We have seen that in verse 8 Zaccheus went on to say to the Lord, “If I have taken anything from anyone by false accusations, I restore four times as much.” What Zaccheus did here was according to the requirements of the law for restoration (Exo. 22:1; 2 Sam. 12:6). This was the spontaneous issue of the dynamic power of the Lord’ss alvation. In the case of the saving of Zaccheus in Jericho, we see that the Lord’ss alvation is actually the Lord Himself. In verse 5 He says, “Today I must stay in your house.” But in verse 9 He says to Zaccheus, “Today salvation has come to this house.” When we put these verses together, we see that “I” in verse 5 is equal to “salvation” in verse 9. This indicates that salvation is actually the Lord Himself. When He comes, salvation comes. Wherever He stays, there salvation stays
被压制的俘虏
A Captive under Oppression
9我们已经指出，撒该所以对人救主有那样的反应，是因著主大能的救恩。人救主有大能，这大能就是圣灵。祂藉著圣灵传讲禧年。祂在四章宣告，主的灵在祂身上，因为祂受了膏，宣扬被掳的得释放。主已经被选立并受膏，同一切受压制的人宣扬禧年。在宗教人士，尤其是在法利赛人眼中，撒该是个罪魁，因为他是税吏长。然而在人救主眼中，他是个受压制的俘虏。撒该在爬上树看救主以前，可能已经考虑许久，如何从他罪恶的光景中得著释放。他是犹太人，他为著自己从事税吏的工作，为罗马帝国主义者收税，良心里一定是受定罪的。他自己的良心定罪他是卖国贼。所以，他可能想要脱离罪恶的光景，却作不到，因为他是个受压制的俘虏。
9We have pointed out that Zaccheus responded to the Man-Savior in the way he did because of the dynamic power of His salvation. With the Man-Savior there is dynamic power, and this power is the Holy Spirit. He ministered the jubilee by the Holy Spirit. In chapter four He declared that the Spirit of the Lord was upon Him because He had been anointed to proclaim release to the captives. The Lord had been appointed and anointed to proclaim the jubilee to all those who were oppressed. In the sight of the religious people, especially the Pharisees, Zaccheus was a leading sinner, for he was a chief tax collector. But in the sight of the Man-Savior he was a captive under oppression. Before he climbed up the tree to see the Savior, Zaccheus may have given much consideration to how to be released from his sinful condition. As a Jew, he must have been condemned in his conscience for working as a tax collector to gather taxes for the Roman imperialists. Hence, he was condemned by his own conscience as a traitor to his country. Therefore, he may have tried to get out of his sinful condition, but he was unable to do so, for he was a captive and was oppressed
寻找拯救失丧的人
Seeking and Saving the Lost
10十九章十节说，『人子来，是要寻找拯救失丧的人。』在此我们看见撒该不仅是罪人，他也是失丧的人。救主特意来到耶利哥，为要寻找拯救这样一个失丧的人。主在路加十九章寻找撒该，可以比作祂在约翰四章寻找撒玛利亚妇人。救主告诉撒该：『我必须住在你家里，』约翰四章四节说到祂『必须经过撒玛利亚。』祂必须经过撒玛利亚，为要遇见失丧的撒玛利亚妇人。主去那里为要寻找并拯救她。路加十九章发生同样的事。主必须住在撒该家，为要一拯救这个失丧的人。
10Luke 19:10 says, “For the Son of Man has come to seek and to save that which is lost.” Here we see that Zaccheus was not only a sinner; he was also lost. The Savior came to Jericho purposely to seek and to save such a lost one. The Lord’s seeking Zaccheus in Luke 19 may be compared to His seeking the Samaritan woman in John 4. The Savior told Zaccheus, “I must stay in your house,” and John 4:4 says of Him, “He had to pass through Samaria.” It was necessary for Him to go through Samaria in order to meet a lost Samaritan woman. The Lord went there to seek her and save her. The same kind of thing happened in Luke 19. The Lord had to stay in Zaccheus’ house in order to save this lost person.
救恩，禧年，国度
Salvation, the Jubilee, and the Kingdom
11我们在十九章一至十节看见，人救主在那里，救恩也在那里，因为祂自己就是救恩。不仅如此，那里有救恩，那里也就有神的国，而神的国就是禧年。四此，当主进到撒该家，那就是禧年，不仅为著个人，也为著全家。当主进到他家，救恩就到了那家。
11In 19:1-10 we see that wherever the Man-Savior is there salvation is also, for He Himself is salvation. Furthermore, when this salvation is present, the kingdom of God is also present, and the kingdom of God is the jubilee. Therefore, when the Lord came into the house of Zaccheus, that was a jubilee not only for an individual but for the entire household. When the Lord came into his house, salvation came to that house
12我们可以说，医好耶利哥附近的瞎子的事例，与拯救耶利哥的的撒该的事例乃是一个。在头一个事例，瞎子从救主得了视力；在第二个事例，撒该接受主作大能的救恩。这指明首先我们从救主得著视力，然后我们接受救主自己。这位救主是救恩，而救恩就是作为禧年之神的国。现在我们能彀了解，在十九章一至十节，乃是给我们看见，一个罪魁被带进恩典的禧年。现在他能享受救主和神的国，因为他现今是在神的国里，并且享受这国作他的禧年。
12We may say that the case of the healing of the blind man near Jericho and the case of the saving of Zaccheus in Jericho are one. In the first case the blind man receives sight from the Savior, and in the second case Zaccheus receives the Savior as dynamic salvation. This indicates that first we receive sight from the Savior, and then we receive the Savior Himself. This Savior is salvation, and salvation is the kingdom of God as the jubilee. Now we can realize that in 19:1-10 a leading sinner is brought into the jubilee of grace. Now he can enjoy the Savior and the kingdom of God, for now he is in the kingdom of God and enjoying this kingdom as his jubilee
教导忠信
teaching about faithfulness
13十九章十一节说，『众人正听这些话的时候，耶稣因为将近耶路撒冷，又因他们以为神的国快要显现出来，就再说了一个比喻。』这进一步的比喻，在属灵上是前述得救事例的延续，描述得救的人该如何事奉主，使他们能以承受要来的国度。
13Luke 19:11 says, “Now as they heard these things, He spoke further a parable, because He was near to Jerusalem, and they supposed that the kingdom of God was about to instantly appear.” This further parable is spiritually a continuation of the former case of salvation. This parable depicts how the saved ones should serve the Lord so that they may inherit the coming kingdom
贵胄
A Man of Noble Birth
14十九章十二节接著说，『有一个贵胄往远方去，要得国回来。』这贵胄表征救主有最尊高的身分，就是神人，贵胄有神性的尊贵和人性的高尚。『往远方去。』表征救主死而复活后到天上去。（路二四51，彼前三22。）『回来』表征救主带著国度回来。（但七13～14，启十一15，提后四1。）
14Verse 12 continues, “He said therefore, A certain man of noble birth went to a distant country to receive for himself a kingdom and to return.” This certain man of noble birth signifies the Savior with the highest status, the status of the God-man. The word “went” signifies the Savior’s going to heaven after His death and resurrection (24:51; 1 Pet. 3:22), and “return” signifies the Savior’s coming back with the kingdom (Dan. 7:13-14; Rev. 11:15; 2 Tim. 4:1).
赐给每一奴仆同等的分
The Common Portion Given to Each Slave
15在十九章十三节，这比喻接著说，『便叫了他的十个奴仆来，交给他们十锭银子，对他们说，你们去作生意，直等我回来。』在马太二十五章十四至三十节的比喻中，奴仆是照各人的才干得了不同数目的银子；在这里的比喻强调，每一奴仆基于共同的救恩，得了同等的分。然而，两个比喻的要点是一样的；奴仆的忠信，要决定他们在要来的国度里所得的分，作他们的赏赐。按照十三节，贵胄交给奴仆十锭银子。一锭银子等于一百银币，或百日的工资。
15In verse 13 the parable continues, “And having called ten of his own slaves, he gave them ten minas, and said to them, Do business until I come.” In the parable in Matthew 25:14-30 the slaves are given a varying number of talents according to their individual ability. Here the parable emphasizes the common portion given equally to each slave based upon the common salvation. However, the point of both parables is the same: the faithfulness of the slaves will determine their portion in the coming kingdom as their reward. According to verse 13, the man of noble birth gave the slaves ten minas. This is a sum of money equal to a hundred drachmas, or a hundred days’ wages
不信的犹太人
The Unbelieving Jews
16十九章什四节说，『他本国的人却恨他，打发使者随后去说，我们不愿意这个人作我们的王。』本国的人表征不信的犹太人。他们宣告不要主作他们的王，这在行传二至九章应验了。
16Verse 14 says, “But his citizens hated him and sent an envoy after him, saying, We do not want this man to reign over us.” The citizens signify the unbelieving Jews. Their declaring that they did not want the Lord to reign over them was fulfilled in Acts chapters two through nine
良善的奴仆与恶仆
The Good Slaves and the Wicked Slave
17十九章─五至十七节接著说，『他既得国回来，就吩咐叫那些领银子的奴仆来，要知道他们作生意赚了多少。头一个上来说，主阿，你的一锭银子已经另赚了十锭。主人说，好，良善的奴仆，你在最小的事上既是忠信的，可以有权柄管十座城。』『有权柄管十座城，』表征得胜者要掌权治理列国。（启二26，二十4，6。）
17Verses 15 through 17 continue, “And it came about that when he came back, having received the kingdom, he said that those slaves to whom he had given the money should be called to him, that he might know what they had gained doing business. And the first came up, saying, Lord, your mina has gained ten minas. And he said to him, Well done, good slave; because you became faithful in the least, have authority over ten cities.” Having authority over ten cities signifies the overcomers’ reigning over the nations (Rev. 2:26; 20:4, 6
18十八、十九节说，『第二个来说，主阿，你的一锭银子已经赚了五锭。主人说，你也可以管五座城。』这指明得胜的圣徒得赏赐，在要来的国度里掌权，范围会有不同。
18Verses 18 and 19 say, “And the second came, saying, Your mina, lord, has made five minas. And he said also 貴胄 to this one, And you, be over five cities.” This indicates that the overcoming saints’ reigning in the coming kingdom as a reward will differ in extent
19二十、二十一节说，『又一个来说，主阿，看哪，你的一锭银子，我把牠包在手巾里存著。我原是怕你，因为你是严厉的人；没有存放的要提取，没有播种的要收割。』二十节的『包』表征不忠信的信徒如何闲懒的保存他们的救恩，并不用于生产。把主的救恩包存起来，就是不运用主的救恩。这是对主的闲懒，将来必被定罪，受到亏损。二十一节的『怕』是消极的，
19Verses 20 and 21 say, “And the other came, saying, Lord, behold your mina, which I have held, laid away in a handkerchief; for I feared you, because you are an exacting man; you take up what you did not lay down, and you reap what you did not sow.” The word “held” in verse 20 signifies how the unfaithful believers keep their salvation in an idle way instead of using it productively. The word “feared” in verse 21 is negative. We should be positive and aggressive in using the Lord’s gift
20我们应当积极并进取的使用主的恩赐。
20
21二十二、二十三节接著说，『主人对他说，你这恶仆，我要凭你的口，定你的罪；你既知道我是严厉的人，没有存放的要提取，没有播种的要收割，为甚么不把我的银子交给银行，到我来的时候，可以连本带利收回？』表面上，主的工作总是从无开始。祂似乎要求我们在一无所有的情形下为祂工作，没有存放的要提取，没有播种的要收割。这不该是藉口，让我们忽略了恩赐的运用；这该使我们运用信心，将我们的恩赐使用到极点。把钱交给银行表征运用主的恩赐拯救人，并将祂的丰富供应人。二十三节的『利，』表征我们使用主的恩赐，为主工作所获得的有利结果。
21Verses 22 and 23 continue, “He says to him, Out of your mouth I will judge you, wicked slave! You knew that I am an exacting man, taking up what I did not lay down, and reaping what I did not sow. Then why did you not put my money in the bank, and when I came, I would have collected it with interest?” Apparently the Lord’s work always begins from zero. He seemingly demands us to work for Him with nothing, taking up what He did not lay down and reaping what He did not sow. This should not be an excuse for us to neglect the use of our gift. Rather, this should force us to exercise our faith to use our gift to the uttermost. Putting the money in the bank signifies using the Lord’s gift to save people and minister His riches to them. “Interest” in verse 23 signifies the profitable result we gain for the Lord’s work by using His gifts
22二十四至二十六节接著说，『就对旁边站著的人说，从他夺过这一锭来，给那有十锭的。他们说，主阿，他已经有十锭了。主人说，我告诉你们，凡有的，还要给他；没有的，连他所有的，也要从他夺去。』从他夺过这一锭来，表征在要来的国度里，要从懒惰的信徒夺去主的恩赐。给那有十锭的，表征要增加忠信信徒的恩赐。凡在召会时代赚得利润的，在要来的国度时代要得著更多的恩赐；但在召会时代没有赚得和利润的，在要来的国度时代，连他所有的恩赐也要被夺去。在二十七节这比喻的结论说，『至于我那些仇敌，就是不要我作他们王的，把他们拉到这里，在我面前杀了罢。』这表征凡不信、弃绝救主的犹太人都必灭亡。
22Verses 24 through 26 continue, “And to those standing by he said, Take the mina away from him, and give it to the one who has ten minas. And they said to him, Lord, he has ten minas! I tell you that to everyone who has shall be given, but from him who does not have, even what he has shall be taken away.” The taking away of the mina signifies that the Lord’s gift will be taken away from slothful believers in the coming kingdom. Giving the minas to the one who has ten minas signifies that the gift of faithful believers will be increased. To everyone who gains profit in the church age, more gift will be given in the coming kingdom age. But from him who has not gained profit in the church age, even the gift he has will be taken away from him in the coming kingdom age. In verse 27 the parable concludes, “However, these enemies of mine, who did not want me to reign over them, bring them here and slay them before me.” This signifies that all the unbelieving Jews who reject the Savior will perish.
我们需要忠信的事奉
The Need for Us to Serve Faithfully
23我们需要明白，为甚么十九章十一至二十七节这进一步的比喻，是接在撒该的事例之后。原因是我们在得救以后，就需要忠信的事奉主。我们在十章看见同样的事，马大和马利亚的事例，是接在好撒玛利亚人的比喻之后。这指明我们在得救以后需要事奉。十四、十六、十七章有同样的思想。如今我们在十九章再次看见，我们在得救以后需要注意事奉主的事。
23We need to understand why the further parable in 19:11-27 follows the case of Zaccheus. The reason is that after we have been saved we need to serve the Lord faithfully. We see the same matter in chapter ten, where the case of Martha and Mary follows the parable of the good Samaritan. This indicates that after salvation we need to serve. The same thought occurs in chapters fourteen, sixteen, and seventeen. Now once again in chapter nineteen we see that after salvation we need to take care of the Lord’s service
24我们已经看见，这个比喻开始是说到『有一个贵胄。』这人定规是那神人，祂当然具有高的出生。我喜欢『贵胄』一辞。我们没有一个人出身高贵。惟有主耶稣出身高贵，因为祂的出生是神人的出生。十九章十一至二十七节的比喻，与马太二十五章十四至三十节的比喻很像。然而，在马太二十五章，主是照各人的才干将银子分给祂的奴仆。（太二五14～15。）而在路加十九章十一至二十七节，分给各人的恩赐─银子─是相同的，因为这比喻强调每个奴仆基于共同的救恩，得了同等的分。然而，每个比喻都强调我们在得救以后，需要忠信的事奉。我们需要运用所赐给我们的。我们已经接受了神圣的生命连同其属性，以及圣灵连同其恩赐。我们已经接受了神圣的生命和圣灵的恩赐，我们就需要运用这些恩赐作『资本』来『作生意，』为主赚取『利润。』
24As we have seen, this parable opens with a word concerning “a certain man of noble birth.” No doubt, this man is the God-man. He certainly had a noble birth. I like the expression “noble birth.” None of us had a noble birth. The Lord Jesus is the only One whose birth was noble because His birth was the birth of a God-man. The parable in 19:11-27 resembles that in Matthew 25:14-30. However, in Matthew 25 the Lord gave talents to His slaves according to each one’s ability (Matt. 25:14-15). But in Luke 19:11-27 the gifts, the minas, are given equally, since this parable emphasizes the common portion given equally to each slave based upon the common salvation. Nevertheless, each parable makes the point that after we are saved we need to serve faithfully. We need to use what has been given to us. We have received the divine life with its attributes and the Holy Spirit with His gifts. As those who have received the gifts of the divine life and the Holy Spirit, we need to use these gifts as the “capital” to “do business” and gain “profit” for the Lord
赚取利润与接受赏赐
Making a Profit and Receiving a Reward
25按照十九章十六至十九节，赚取利润的人就接受赏赐。赚了十锭的人，可以有权柄管十座城；赚了五锭的人，可以管五座城。这有力的指明，得胜圣徒的赏赐是在要来的国度里掌权。得胜的圣徒要享受前曾失去的产业作他们的禧年，其中一大部分的享受就是得著这掌权的赏赐。管十座城或五座城乃是享受禧年的一部分，享受恢复之长子名分的一部分。
25According to 19:16-19, those who make a profit receive a reward. The one who gains ten minas will have authority over ten cities, and the one who gains five minas will be over five cities. This is a strong indication that the overcoming saints will be rewarded with ruling power in the coming kingdom. That reward will be a great part of their enjoyment of the lost inheritance as their jubilee. Ruling over ten cities or five cities is part of the enjoyment of the jubilee, part of the enjoyment of the recovered birthright
26我们已经指出，今天的禧年是豫尝，来世的禧年才是更完满的享受。在来世里，得胜者要享受这地，承受这地，就如主在马太五章五节所说的。承受地与管理城将是我们对神国、基督和禧年的享受。
26As we have pointed out, the jubilee today is a foretaste, and the jubilee in the next age will be a fuller enjoyment. In the coming age the overcomers will enjoy the earth, inheriting it as the Lord says in Matthew 5:5. Inheriting the earth and ruling over cities will be our enjoyment of the kingdom of God, Christ, and the jubilee.
27这比喻也指明有些人会失去赏赐，意思就是有些真得救的人不会有分于要来的禧年。在国度时代里，他们不会治理这地。今天基督徒中间的教训忽略了一个事实：有些得救的人不会有分于要来国度时代的禧年。然而路加在十四、十六、十七、十八章一再强调这件事，在十九章又强调一次。路加福音清楚的启示，得救的人需要忠信的事奉主，否则，他们会失去要来国度的赏赐。有些得救的人在国度时代会失去禧年的享受。这对我们应当是一个警告，叫我们在事奉主上谨慎。
27This parable also indicates that some will miss the reward. This means that some of the genuinely saved ones will have no participation in the coming jubilee. In the kingdom age they will not rule over the earth. The teaching among Christians today ignores the fact that certain of the saved ones will not participate in the jubilee in the coming age of the kingdom. Luke, however, emphasizes this again and again, in chapters fourteen, sixteen, seventeen, eighteen, and once more in nineteen. The Gospel of Luke clearly reveals that the saved ones need to be faithful in serving the Lord. Otherwise, they will miss the reward in the coming kingdom. Some of those who are saved will lose the enjoyment of the jubilee in the kingdom age. This should be a warning to us, and it should cause us to be careful in serving the Lord