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路加福音生命读经 · 第64篇

禧年（一）

Jubilee (1)
1读经：利未记25:8-13，23-24，28，39-41。在路加四章十四至三十节，我们看见人救主藉著宣扬恩典的禧年，开始祂的职事。在安息日，祂在拿撒勒的会堂里读以赛亚书，宣扬主悦纳人的禧年。（路四16～21。）这悦纳人的禧年，就是新约的恩典时代，由禧年，（利二五8～17，）亦即第五十年所豫表；在这年所有的奴仆要得自由，各人的产业要归回各人。从本篇信息开始，我们要进一步来看禧年。在本篇和下篇信息里，我们要给禧年下一个定义。
1Scripture Reading: Lev. 25:8-13, 23-24, 28, 39-41 In 4:14-30 we see that the Man-Savior began His ministry by proclaiming the jubilee of grace. On the Sabbath day in the synagogue at Nazareth, He read from the book of Isaiah and proclaimed the acceptable year of the Lord (4:16-21). This acceptable year is the New Testament age of grace typified by the year of jubilee (Lev. 25:8-17), the fiftieth year in which all the slaves were liberated and every man’s inheritance was restored to him. Beginning with this message, we shall consider further the jubilee. In this message and in the message following we shall give a definition of the jubilee
宣扬神的救赎
THE PROCLAMATION OF GOD’S REDEMPTION
2在原文，『禧年』这辞意指吹角，持别是指银号的信号。因此，这辞表明乐器本身，以及其引进的节期。利未记二十五章九节论到这事说，『当年七月十日，你要大发号声；在遮罪日，你要在遍地发出号声。』（另译。）我们已经看见，禧年持别是指吹银号。在豫表上，银表征救赎。因此，吹银号指明吹神救赎的号角。原文的禧年指吹角、乐器本身、以及吹银号所引进的节期。禧年的基本思想是宣扬神的救赎。吹银号乃是宣扬救赎。这是基于神的救赎而有的宣扬，也是宣扬这救赎。人与产业得释放
2The word “jubilee” is anglicized from the Hebrew word yobel. This Hebrew word denotes the blast of a horn, specifically the signal of a silver trumpet. Hence, the word came to signify the instrument itself and the festival thus introduced. Concerning this, Leviticus 25:9 says, “Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land.” We have seen that yobel refers specifically to the blasting of a silver trumpet. In typology silver signifies redemption. Hence, the blasting of a silver trumpet indicates the trumpeting of God’s redemption. The Hebrew word yobel, anglicized jubilee, refers to the blast of a horn, the instrument itself, and finally to the festival introduced by the blasting of a silver trumpet. The basic thought concerning the jubilee is that it is the sounding out of God’s redemption. The blasting of the silver trumpet was a proclamation of redemption. It was a proclamation based on God’s redemption and also a sounding out of this redemption. THE RELEASE OF PEOPLE AND POSSESSIONS
3宣扬神的救赎不是宣布诫命或要求；而是宣布自由、释放。利未记二十五章十节说，『第五十年你们要当作圣年，在遍地给一切的居民宣告自由，这年必为你们的禧年，各人要归自己的产业，各归本家。』在这里我们看见，宣告释放或自由，与人以及人的产业有关。对每一个人，我们需要考虑他本人以及他的产业。因此，禧年所宣告的释放，影响到以色列人和他们的产业。
3This sounding out, this proclamation, of God’s redemption was not the proclaiming of any commandment or requirement. On the contrary, it was a proclamation of freedom, of release. Leviticus 25:10 says, “And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family.” Here we see that the proclamation of release or liberty was related to people and to their possessions. Regarding every human being we need to consider the person himself and his possessions. Therefore, the release proclaimed for the jubilee affected the Israelites and their possessions.
人经济上的需要
Man’s Economic Needs
4人对政治方式的研究已经进行数千年之久。研究政冶的人都知道，要统治人，首先必须顾及民生问题。换句话说，统治者必须善于处理经济。如果百姓没有食物，就会起来反抗统治他们的人，美国任何一届总统的选举，都有一个重要的政见，就是候选人能否提供人民工作机会，确保相当水准的生活。好的总统必须能彀应付这项需要。比方说，罗斯福在经济大萧条的时候当选总统。因著他使美国的经济情况改观，许多人认为他是伟大的总统。有些人宣称，罗斯福总统的伟大不仅是在政治事务上，也在于提高了美国人的生活水准。
4The study of political methods has been going on for thousands of years. Those who study politics know that if someone is to rule others, the first thing he must do is take care of feeding them. In other words, a ruler must manage the economy well. If the people do not have food, they will rise up against those ruling them. An important issue in the election of any president of the United Sates is whether a particular candidate can provide jobs and insure a proper standard of living. A good president must be able to meet this need. For example, Roosevelt became president during the great depression. Because he changed the economic situation of the country, he is regarded by many as a great president. Some claim that Roosevelt was great not merely in political affairs but in uplifting the living standard of the American people
5我们这里的要点是，任何政治家若要成功，就必须找出办法，改善人民的生活。政治领袖在这一面越成功，他就能在位越久。最受人尊敬的政治领袖，乃是有能改善人民日常生活水准的人。因著人在经济上，尤其是食物的需要，便有一些主义发展了出来，包括共产主义、资本主义和社会主义。按照共产主义，经济资源应当是共有的，土地不该属于一些财主，社会财富不该属于资本家。共产主义教导人，应当采取一些措施使财富平均。有些国家以课税为平均财富的方法。在这些国家里，一个人也许赚了不少钱，但是其中许多必须缴纳给政府作税收。社会主义也与人类经济的需求有关。政治家和哲学家尽全力想办法应付人对食物的需要。然而，他们发明的主义越多，人们受苦反而越多。
5The point we are making here is that if any politician or statesman is to be successful he must find a way to improve the living of the people. The more successful a political leader is in this, the longer he will be able to remain in office. The political leaders who are respected most by the people are those who have the ability to improve the level of daily life. Because of man’s economic needs, especially the need for food, certain “isms” have developed. These “isms” include communism, capitalism, and socialism. According to communism, economic resources should beheld in common, land should not belong to certain property owners, and social wealth should not belong to the capitalists. Communism teaches that something should be done to balance the wealth. In some countries taxation is used as a means of balancing wealth. In these countries a person may earn a great deal of money, but much of it must be given to the government in taxes. Socialism is also concerned with man’s economic needs. Statesmen and philosophers have tried their best to find ways to meet man’s need for food. However, the more “isms” they have invented, the more the people have suffered
禧年中基本的关切
The Basic Concern in the Jubilee
6在利未记二十五章描述的禧年中，主要的思想是怎样顾到人们的生活。换句话说，基本的关切是人的享受。人生活主要的享受是饱食美物。一个空腹的人，不会欣赏金钱或物质的丰富。他宁可有食物填饱肚腹。假定一个拥有豪华轿车的富人正饿著肚子，你想他能彀享受车子么？不，他会乐意用车子换取食物。就人来说，禧年必须顾到我们的饮食，填饱我们的肚子。
6In the jubilee portrayed in Leviticus 25 the main thought is how to take care of people’s living. In other words, the basic concern is man’s enjoyment. The primary enjoyment in human life is to be filled with good food. A person whose stomach is empty will not appreciate money or material riches. He would rather have food to fill his stomach. Suppose a rich man who owns a luxury car is starving. Do you think he will be able to enjoy his car? No, he would gladly trade his car for food. Humanly speaking, the jubilee is concerned with taking care of our eating, with filling our stomach.
7虽然神与世上的政治人物大不相同，也没有教人甚么主义，然而我们可以说，祂是『伟大的政治家。』禧年是神这位神圣的政治家所命定的。神命定将迦南美地赐给祂的子民。这地为以色列十二支派所分得。因此，每家部得到一分美地为产业。这地主要的不是为著给他们居住，乃是叫他们有吃喝。食物的需要比居住的需要更大。一个人可以住在旷野，长期没有房屋，然而他不吃就活不久。因此。美地赐给神的子民乃是为著他们的吃喝。就为这缘故，圣经称这地为『流奶与蜜之地。』
7Although God is very different from worldly politicians and has not taught man any “isms,” we may say that He is a “great statesman.” The jubilee was ordained by God as the divine statesman. God ordained that His people be given the good land of Canaan. This land was allotted to the twelve tribes of Israel. Eventually, each family received an allotment of land as a possession. The land was not mainly to be for their living or their lodging; the land was primarily for their eating. The need for food is greater than the need for lodging. One may live in the wilderness for a long time without a house, but he could not live very long without eating. The good land, therefore, was given to God’sp eople for their eating. This is the reason the Bible refers to this land as “a land flowing with milk and honey
8美地不是称为黄金之地。如果一块地出产黄金，却不能供应食物，有甚么益处？神创造地不是叫人得金子，而是叫人得食物。地乃是为著食物的。奶与蜜表明在美地上有丰富的食物。有些国家有小麦和玉米，却没有奶与蜜。美地是流奶与蜜之地。奶与蜜都是两种生命－植物生命和动物生命－调和而产生的。这种动物生命和植物生命的调和，表明了地的丰富。
8The good land was not called a land of gold. What good would it be to have a land that could provide gold but could not provide food? God created the land not for man to have gold but for man to have food. The land is for food. Milk and honey signify that the good land is rich in food. Some countries may have wheat and corn but no milk and honey. The good land is a land flowing with milk and honey. Both milk and honey are produced by the mingling of two lives—the vegetable life and the animal life. This mingling of the animal life with the vegetable life signifies the riches of the land
地的失去与归还
The Loss and Return of the Land
9因著神将祂的子民带进美地，并且将地分给每家，因此每家的地产都是丰富的。但假定某家的成员在那地上没有劳苦耕作，他们就贫穷起来了。他们一点一点的卖地，直到把所分得的地都卖光了。这样，他们就失去了美地的分。在以色列以外的国家，地卖了，就是永远卖了。但是神命定以色列的地不可永卖。一块地最多只能卖五十年。利未记二十五章二十三、二十四节说，『地不可永卖，因为地是我的，你们在我面前是客旅，是寄居的。在你们所得为业的全地，也要准人将地赎回。』在这里我们看见，地不是永卖的，卖了的地还可以赎回。买地的人没有权利无限期的将地据为己有。最迟过了五十年，地就可以被人赎回。
9Because God brought His people into the good land and allotted a portion of the land to every family, each family was rich in its possession of the land. But suppose the members of a particular family did not labor on the land. Because they did not work on the land, they became very poor. Little by little they sold the land until their entire allotment was sold. In this way they lost their portion of the good land. When land was sold in a country other than Israel, the land was sold forever. But God’s ordination did not allow the land in Israel to be sold permanently. At most, the land could be sold only for fifty years. Leviticus 25:23 and 24 say, “The land shall not be sold for ever: for the land is mine; for ye are strangers and sojourners with me. And in all the land of your possession ye shall grant a redemption for the land.” Here we see that the land was not sold forever; land that had been sold could be redeemed. The one who bought the land did not have the right to keep it indefinitely. After fifty years at the latest, the land could be redeemed.
10利未记二十五章不是告诉我们地归还原主，而是说人归回地。二十八节论到这事说，『到了禧年，地业要出买主的手，自己便归回自己的地业。』事实上，人不是卖地，而是卖了自己。所以末了不是地归回卖地者，乃是卖地者归回那地，归回他的产业。以色列子民接受他们那一分地以后，有些人逐渐贫穷，卖了他们那一分地，也有些人成了地主。他们需要一种主义，将地重新分配么？不，神对地的命定乃是，失去地业的人可以在第五十年－禧年，归回自己的地业。这就是说，第五十年每家又变成富足了。这里我们看见，在人中间平均土地的原则，在三十五个世纪以前已经记在圣经上了。我们在利未记二十五章所看见的，比政冶家、政客和哲学家的理论好多了。
10In Leviticus 25 we are told not that the land was returned to its original owner, but that the person returned to the land. Concerning this, verse 28 says, “In the jubilee it shall go out, and he shall return unto his possession.” Actually, one did not sell the land—he sold himself. Eventually, it was not the land that was returned to the seller; it was the seller that returned to the land, to his possession. After the children of Israel received their portions of the land, some became poor and sold their allotment of the land, and others became landlords. Was there the need of some kind of “ism” in order for the land to be redistributed? No, God’so rd i nation concerning the land allowed that in the fiftieth year, the year of jubilee, those who lost their possession of land could return to it. This means that in the fiftieth year every family could become rich again. Here we see that the principle of balancing the amount of land among the people was written in the Bible thirty-five centuries ago. What we find in Leviticus 25 is much better than the theories of statesmen, politicians, and philosophers
卖了自己的人得释放
The Release of Those Who Sold Themselves
11我们已经看见，每个人最重要的事乃是他自己与他的产业。我们从利未记二十五章看见，以色列人可能出卖他的产业，因而失去他那一分地。现在我们需要看见，有些人甚至穷到一个地步，把自己都卖了：『你的弟兄若在你那里渐渐穷乏，将自己卖给你，不可叫他像奴仆服事你。他要在你那里像雇工人，和寄居的一样，要服事你直到禧年。到了禧年，他和他儿女要离开你，一同出去归回本家，到他祖宗的地业那里39-去。』（利二五39～41。）这几节指明，到了禧年，卖了自己服事别人的，要得著释放。因此，在第五十年，没有一个人没有地，也没有一个人受奴役，每个人都有他的自由和他自己的产业。这就是，地和卖了自己的人都得了释放。宣扬禧年就是宣扬人的产业和他们自己都得了释放。这就是禧年。
11We have seen that with every human being the most important matters are the person himself and his possession. From Leviticus 25 we see that it was possible for an Israelite to sell his possession and thereby lose his portion of the land. Now we need to see that some became so poor that they even sold themselves: “And if thy brother that dwelleth by thee be waxen poor, and be sold unto thee; thou shalt not compel him to serve as a bondservant: but as a hired servant, and as a sojourner, he shall be with thee, and shall serve thee unto the year of jubilee: and then shall he depart from thee, both he and his children with him, and shall return unto his own family, and unto the possession of his fathers shall he return” (vv. 41). These verses indicate that in the year of jubilee one who had sold himself to serve another would be released. Therefore, in the fiftieth year there was no one without land and no one in slavery. Everyone had his freedom and his own possession. This means that both the land and those who had sold themselves were released. The proclamation of the jubilee was a proclamation of the release of people’s possessions and of the people themselves. This is the jubilee.
12并且如果所有的以色列人都在美地上殷勤劳苦，没有一个人会贫穷，也没有一个人必须卖土地或卖自己。但是有许多人失去了他们的产业和他们自己。他们无法归回他们的产业或他们的家。然而禧年一到，产业和人都得了释放。失去土地的人可以归回，卖了自己的人可以回到自己的家。
12If all the Israelites had been diligent to labor on the land, no one would have been in poverty, and no one would have had to sell his land or himself. However, many lost both their possessions and themselves. They had no way to return to their possessions or to their families. But when the year of jubilee came, there was release both of the possession and of the people. Those who had lost their land could return to it, and those who had sold themselves could go back to their families
堕落的人需要禧年
FALLEN MAN’S NEED OF THE JUBILEE
13在进一步来看禧年的定义以前，我要把我们看过的，应用在今天的光景里。人在受造时就领受了产业；人由受造所得的产业事实上乃是神自已。神造人作祂的器皿，为了彰显祂。因此，神要将祂自己赐给人，作人的产业。但是人堕落了，失去了作人产业的神。人因著堕落也把自己卖了。在罗马七章十四节，保罗说，『我是属肉的，是已经卖给罪了。』这样的出卖自己就是叫自己受了奴役。凡卖身为奴的，就进入奴役的光景。今天全人类都是受奴役的，主要的是受罪的奴役。人已经出卖自己，受了罪、撒但和世界的奴役。因此，堕落的人失去了神和自己。我们在得救以前，失去了作我们产业的神，也失去了自己。以弗所二二章十二节指明，堕落的人没有神。人没有神作他的产业，却有了罪，并且出卖自己，受了罪的奴役。
13Before we consider further the definition of the jubilee, I would like to apply what we have already covered to today’s situation. When man was created, he received a possession. Man’s possession by creation was actually God Himself. God created man to be His vessel for His expression. Thus, God intended to give Himself to man as his possession. But man became fallen, and in the fall man lost God as his possession. Through the fall man also sold himself. In Romans 7:14 Paul says, “I am fleshly, sold under sin.” To be sold in this way is to beheld in slavery. Anyone who sells himself to be a slave enters into a condition of slavery. Today all of mankind is in slavery, mainly the slavery of sin. Man has sold himself into the slavery of sin, Satan, and the world. Therefore, fallen man has lost both God and himself. Before we were saved, we were those who had lost God as our possession and who had also lost ourselves. Ephesians 2:12 indicates that fallen man is without God. Instead of God as his possession, man has sin and has sold himself into the slavery of sin
14如果没有神保守的恩典，就实际的情形来说，连基督徒也会失去神作他们的产业，并且也会出卖自己，受罪的奴役。有些基督徒在日常生活中，有罪而没有神。他们像不信的人一样，已经失去神作他们的产业，已经把自己卖给罪、享乐和属世的娱乐。这样的信徒和不信的人一样，都需要禧年。
14Apart from God’sp reserving grace, even Christians may lose God as their possession in a practical way and may also sell themselves into the slavery of sin. In their daily living some Christians have sin instead of God. Like unbelievers, they have lost God as their possession, and they have sold themselves to sin, pleasures, and worldly amusements. All such believers, as well as all unbelievers, need a jubilee
15当主耶稣在地上的时候，全人类都已失去神作他们的产业，并且出卖自己受罪的奴役。这在犹太人和外邦人都是真的。主耶稣不是住在外邦世界，祂乃是住在犹太地，在神的选民中间。按照四福音，连那些在犹太地－所谓的圣地－的人，也没有神作他们的产业。在犹太地的人中，谁有神作他的产业？我们在福音书的记载里看见，连以色列人也失去了神。不仅如此，所有的犹太人，包括法利赛人和经学家，都已经把自己卖给罪。这是主耶稣在马太二十三章强烈责备法利赛人的原因。因著他们在罪的奴役中，主就说他们有祸了。主似乎说，『你们法利赛人、经学家、长老和大祭司已经把自己卖给罪。你们已经失去神作你们的产业，也已经失去了自己。』
15When the Lord Jesus was on earth, the entire human race had lost God as their possession and had sold themselves into the slavery of sin. This was true of Jews as well as Gentiles. The Lord Jesus did not live in the Gentile world; He lived in the Jewish land among God’s chosen people. According to the four Gospels, not even those in the Jewish land, the so-called holy land, had God as their possession. Who among the people in the Jewish land had God as his possession? In the record of the Gospels we see that even Israel had lost God. Furthermore, all the Jews, including the Pharisees and rabbis, had sold themselves into sin. This was the reason the Lord Jesus rebuked the Pharisees so strongly in Matthew 23. Because they were in the slavery of sin, He pronounced woes upon them. He seemed to be saying, “You Pharisees, scribes, elders, and high priests have sold yourselves to sin. You have lost God as your possession, and you have lost yourselves
奇妙的释放
A WONDERFUL RELEASE
16在路加四章，主耶稣读了以赛亚书的一段话，那不是豫言豫表的禧年，而是豫言实际的禧年：『主的灵在我身上，因为祂膏了我，叫我传福音给贫穷的人，差遣我去宣扬被掳的得释放，瞎眼的得复明，叫那受压制的得自由，宣扬主悦纳人的禧年。』（路四～19。）然后祂宣告说，『今天这经应验在你们耳中了。』（路四21。）主藉著读那一段圣经吹号；祂宣扬禧年。你知道甚么是传福音？传福音就是传布禧年，吹禧年的号角。传福音是宣报我们的得释放。实际上，这不是释放我们的产业归回我们，而是释放我们归回我们的产业和我们的家。我们从前是在错误的家，就是为奴之家。宣扬禧年是告诉我们，要归回我们的本家，就是神的家。现在我们能领会甚么是禧年。禧年是宣扬奇妙的释放－释放我们的产业归回我们，也释放我们自己，使我们能彀归回神，归回我们的家，归回我们的产业。
16In Luke 4 the Lord Jesus read a portion from Isaiah that was a prophecy not of the jubilee in type, but of the actual jubilee: “The Spirit of the Lord is upon Me, because He has anointed Me to bring good news to the poor. He has sent Me to proclaim release to the captives, and recovery of sight to the blind, to send away in release those who are oppressed, to proclaim the acceptable year of the Lord” (vv. 18-19). Then He declared, “Today this Scripture has been 18 fulfilled in your ears” (v. 21). By reading that portion of the Scripture the Lord sounded the trumpet; He proclaimed the jubilee. Do you know what the preaching of the gospel is? The preaching of the gospel is the sounding of the jubilee, the trumpeting of the jubilee. The preaching of the gospel is the proclamation of our release. Actually, this release is not the release of our possession to us; it is the release of us to our possession and to our family. Once we were in the wrong family, the family of slavery. The sounding of the jubilee tells us to return to our own family, to the family of God. Now we can understand what the jubilee is. The jubilee is the proclaiming of a wonderful release — a release of our possession to us and the release of ourselves so that we may return to God, to our family, and to our possession.