133 (路加福音第十四課) THE JOYS OF SALVATION 救恩的喜樂 12/08/2025
CHAPTER
FOURTEEN 第十四課 我最喜愛的比喻 --- 浪子回頭, 失去, 找到, 喜樂. Luke 15
THE JOYS OF
SALVATION 路加福音15章 救恩的喜樂
When D.
L. Moody was directing his Sunday school in Chicago, one boy walked several
miles to attend; and somebody asked him, “Why don’t you go to a Sunday school
closer to home?” 当慕迪(D. L. Moody)在芝加哥主持他的主日学时，一个男孩走了好几英里去参加; 有人问他, “你为 什么不到离家较近的主日学校去？”
His
reply might have been used by the publicans and sinners in Jesus’ day: “Because
they love a feller over there.” 他的回答可能在耶稣的时代被税吏和罪人所使用：“因为他们爱那边的樵夫。”
It is significant that Jesus attracted sinners while the Pharisees repelled them. (What does this say about some of our churches today?) Lost sinners came to Jesus, not because He catered to them or compromised His message, but because He cared for them. He understood their needs and tried to help them, while the Pharisees criticized them and kept their distance (see Luke 18:9–14). The Pharisees had a knowledge of the Old Testament law and a desire for personal purity, yet they had no love for lost souls. 这很明显表示当法利赛人推開他们时，耶稣吸引了罪人。 （这对我们今天的一些教会有什么意义？）喪失的罪人来到耶稣身边，并不是因为祂照顾了他们，或者是祂的信息與他們妥协，而是因为祂关心他们。祂明白他们的需要并试图帮助他们，而法利赛人批评他们并與他們保持距离（见路加福音18：9-14）。法利赛人了解旧约的律法和对个人纯洁的渴望，但他们没有對迷失的灵魂的愛心。
Three
words summarize the message of this chapter: lost, found, and rejoice. Jesus
spoke these parables to answer the accusations of the Pharisees and scribes who
were scandalized at His behavior. It was bad enough that Jesus welcomed these
outcasts and taught them, but He went so far as to eat with them! The Jewish religious leaders did not yet understand that the Son of
Man had “come to seek and to save that which was lost” (Luke 19:10). Even more,
they were still blind to the fact that they themselves were among the lost. 用三个單词总结本章的信息：失落，尋著和喜樂。耶稣说这些比喻是为了回应法利赛人和文士的指责，他们对祂的行为感到惭愧。耶稣欢迎这些被驅逐者, 并且教导他们, 就已經够糟糕了，但他竟然与他们一起吃饭！犹太宗教领袖还不明白人子 “来寻求并拯救那些失喪的人” （路加福音19:10）。更重要的是，他们仍然对自己在失喪者一起的事实一无所知.
This chapter makes it clear that there is one
message of salvation: God welcomes and forgives repentant sinners. But these
parables also reveal that there are two aspects to this salvation. There is
God’s part: the shepherd seeks the lost sheep, and the woman searches for the
lost coin. But there is also man’s part in salvation, for the wayward son
willingly repented and returned home. To emphasize but one aspect is to give a
false view of salvation, for both the sovereignty of God and the responsibility
of man must be considered (see John 6:37; 2 Thess. 2:13–14). 本章清楚說明，救恩的信息：上帝欢迎和宽恕悔改的罪人。但这些比喻也表明这救恩的两方面。在上帝的部分：牧羊人寻找迷路的羊，女人寻找丢失的硬币。但是人也有救恩的部分，因为任性的儿子心甘情愿地悔改回家。若强调只有單方面是对救恩的错误看法，因为必须考虑上帝的主权和人的责任（见 约翰福音6:37; 帖撒罗尼迦后书2：13-14）。
Since one of the major themes of this chapter
is joy, let’s consider the three different joys that are involved in salvation.
C. S. Lewis wrote, “Joy is the serious business of heaven,” and it is a joy in
which you and I can share. 由于本章的主要主题之一是喜乐，让我们来看看拯救中所涉及的三种不同的喜悦。 C. S. Lewis写道：“喜乐是天堂的重要业务”，这是我们可以分享的喜乐。
1. Joy of
Finding (15:1–10) 1. 寻著的喜乐（15：1-10）
The story about the lost sheep would touch the hearts of the men and boys in the crowd, and the women and girls would appreciate the story about the coin that was lost from the wedding necklace. Jesus sought to reach everybody’s heart. 关于迷失的羊的故事会触动人群中男人和男孩子的心，而女人和女孩会喜欢有关于从婚礼项链丢失的硬币的故事。耶稣试图滿足每个人的心。
The lost sheep (vv. 3–7). The sheep was lost
because of foolishness. Sheep have a tendency to go astray, and that is why
they need a shepherd (Isa. 53:6; 1Peter 2:25). The scribes and Pharisees had no
problem seeing the publicans and sinners as
“lost sheep,” but they would not apply that image to themselves! And yet the
prophet made it clear that all of us have sinned and gone astray, and that
includes religious people. 迷失的羊（3-7节）。由于羊的愚蠢，常被丢失。因為羊不認路，所以他们需要牧人（彌赛亞53：6; 彼得后书2:25）。文士和法利赛人将税吏和罪人看作是 “迷失的羊,” 是没有问题的，但他们不会将这形象应用于自己！然而先知明确表示，我们都犯了罪，走错了路，包括宗教人士。
The shepherd was responsible for each sheep;
if one was missing, the shepherd had to pay for it unless he could prove that
it was killed by a predator (see Gen. 31:38–39; Ex. 22:10–13; Amos 3:12). This
explains why he would leave the flock with the other shepherds, go and search
for the missing animal, and then rejoice when he found it. Not to find the lost
sheep meant money out of his own pocket, plus the disgrace of being known as a
careless shepherd. 牧羊人负责每隻羊的安全; 如果有隻羊失踪了，牧羊人必須付錢賠償，除非他能证明它是被狼咬死的（见创世記31：38-39;出埃及记22：10-13;阿摩司书3:12）。这說明了为什么牧羊人会把羊群請其他牧羊人照顧，而去寻找那隻失去的羊，直到他发现它时才会喜樂。找不到失落的羊就要賠償，並加上為不小心的牧羊人的羞辱。
By leaving the ninety-nine sheep, the shepherd was not saying they were unimportant to him. They were safe, but the lost sheep was in danger. The fact that the shepherd would go after one sheep is proof that each animal was dear to him. Jesus was not suggesting that the scribes and Pharisees were not in need of salvation, for they certainly were. We must not make every part of the parable mean something, otherwise we will turn it into an allegory and distort the message 牧羊人留下的九十九隻羊，并不是说他對它們不重視。它们被交給其他的牧羊人照顧很安全，但失去的那隻羊却处于危险之中。牧羊人去尋找失去的羊, 這证明每隻羊都是他爱的。耶稣并不是说文士和法利赛人不需要得救，他们却真正需要。我们绝不能使這比喻分開來猜想，否则会把它变成寓言, 并扭曲了它的信息。
There is a fourfold joy expressed when a lost sinner comes to the Savior. Though nothing is said in the story about how the sheep felt, there is certainly joy in the heart of the person found. Both Scripture (Acts 3:8; 8:39) and our own personal experience verify the joy of salvation. 当迷失的罪人来到救主面前时，有四倍的喜乐表达。尽管沒有关于羊感受的故事插入其中，但罪人的心中肯定是喜悦的。经文（使徒行传3：8; 8:39）和我们的亲身经历证实了救恩的喜乐。
But there is also the joy of the person who does the finding. Whenever you assist in leading a lost soul to faith in Christ, you experience a wonderful joy within. Others join with us in rejoicing as we share the good news of a new child of God in the family, and there is also joy in heaven (Luke 15:7, 10). The angels know better than we do what we are saved from and to, and they rejoice with us. 但是對尋覓者肯定是喜悦的。每当你协助帶領迷失的灵魂相信基督時，就会体验到美好的喜乐。其他人与我们一同欢乐，因为當我们分享这好消息, 有关于上帝家中的新孩子的好消息時，在天上也有喜乐（路加福音15：7,10）。天使知道比我们做拯救人的事更好，并且他们也为我们欢喜.
The lost coin (vv. 8–10). The sheep was lost because of its foolishness, but the coin was lost because of the carelessness of another. It is a sobering thought that our carelessness at home could result in a soul being lost. 丢失的錢币（8-10节）。羊因为愚蠢而丢失了，但是錢幣的丟失却是因为人的粗心大意。我们在家里的粗心大意可能会导致灵魂的迷失，必須要認清。
When a Jewish girl
married, she began to wear a headband of ten silver coins to signify that she
was now a wife. It was the Jewish version of our modern wedding ring, and it
would be considered a calamity for her to lose one of those coins. Palestinian
houses were dark, so she had to light a lamp and search until she found the
lost coin, and we can imagine her joy at finding it.
当犹太女孩结婚时，她开始戴上十个银币挷在一起的头带，以表示她现在是妻子。现代使用结婚戒指是從犹太的這傳統而來，因此失去其中一枚硬币将视为是灾难的徵兆。巴勒斯坦的房屋是陰暗的，所以她不得不点燃灯來尋找，直到找到丢失的硬币，當她找到它時, 我们可以想象她該多麼喜欢。
We must not press
parabolic images too far, but it is worth noting that the coin would have on it
the image of the ruler (Luke 20:19–25). The lost sinner bears the image of God,
even though that image has been marred by sin. When a lost sinner is “found,”
God begins to restore that divine image through the power of the Spirit, and
one day, the believer will be like Jesus
Christ (Rom. 8:29; 2 Cor. 3:18; Col. 3:10; 1 John 3:1–2).
绝不能将比喻图像想得太远，但值得注意的是，这枚硬币上面会有至高者的形象（路加福音20：19-25）。尽管这形象已经被罪恶所污染, 但失丧的罪人仍拥有上帝的形象。当喪失的罪人被 “找到” 时，上帝就开始用圣灵的能力恢复那神圣至高的形象，總有一天，信徒会像耶稣基督的形象（罗马书8:29;林后3:18;上上。 3:10;约翰一书3：1-2）。
当犹太女孩结婚时，她开始戴上十个银币挷在一起的头带，以表示她现在是妻子。现代使用结婚戒指是從犹太的這傳統而來，因此失去其中一枚硬币将视为是灾难的徵兆。巴勒斯坦的房屋是陰暗的，所以她不得不点燃灯來尋找，直到找到丢失的硬币，當她找到它時, 我们可以想象她該多麼喜欢。
These two parables
help us understand something of what it means to be lost. To begin with, it
means being out of place. Sheep belong with the flock, coins belong on the
chain, and lost sinners belong in fellowship with God. But to be lost also
means being out of service. A lost sheep is of no value to the shepherd, a lost
coin has no value to the owner, and a lost sinner cannot experience the
enriching fulfillment God has for him in Jesus Christ.
这两个比喻帮助我们理解丢失的意义。首先，它意味着不在合适的地位。羊属于羊群，硬币属于链条，喪失的罪人属于与上帝的交通。如果丢失了，就失去他們的關係。迷失的羊对牧人毫无价值，失落的硬币对主人毫无价值，失丧的罪人无法体验上帝在耶稣基督里为他所作的丰富的成就。
But to turn this
around, to be “found” (saved) means that you are back in place (reconciled to
God), back in service (life has a purpose), and out of danger. No wonder the
shepherd and the woman rejoiced and invited their friends to rejoice with them!
但是若 “尋著”（得救）意味着他們又回到原有的關係（与上帝和好），回到原本的功能（生活有意義），并且脱离危险。难怪牧羊人和女人會喜樂，并邀请他们的朋友一起欢乐！
It is easy for us
today to read these two parables and take their message for granted, but the
people who first heard them must have been shocked. Jesus was saying that God
actually searches for lost sinners! No wonder the scribes and Pharisees were
offended, for there was no place in their legalistic theology for a God like
that. They had forgotten that God had sought out Adam and Eve when they had
sinned and hidden from God (Gen. 3:8–9). In spite of their supposed knowledge
of Scripture, the scribes and Pharisees forgot that God was like a father who pitied
his wayward children (Ps. 103:8–14).
今天的我们很容易理解这两个比喻，并且认为它们所具備的信息是理所当然的，但是最先听到的人一定感到震惊。耶稣说上帝实际上是在寻找失丧的罪人！难怪文士和法利赛人被冒犯了，因为在他们的律法主义神学中, 没有像这样的上帝。他们忘记了在樂園犯罪和隐藏的亚当和夏娃, 上帝曾去尋找他們（创3：8-9）。文士和法利赛人尽管对圣经很熟悉，但却忘记了上帝就像滿有怜悯的世上父親, 可憐祂的任性的孩子（诗103：8-14）
There are few joys that match the joy of finding the lost and bringing them to the Saior. “The church has nothing to do but to save souls,” said John Wesley, the founder of Methodism. “Therefore, spend and be spent in this work.” 世上的欢乐很少与寻找喪失者将他们带到救主面前的喜悦相稱。美以美會(Methodism)是的创始人约翰 . 衛斯利说。“教会對其他事工无能为力，只能拯救灵魂，因此，花在这项工作上并且花费在其上。”
We call this story
“the parable of the prodigal son” (the word prodigal means “wasteful”), but it
could also be called “the parable of the loving father,” for it emphasizes the
graciousness of e father more than the sinfulness of the son. Unlike the
shepherd and the woman in the previous parables, the father did not go out to
seek the son, but it was the memory of his father’s goodness that brought the
boy to repentance and forgiveness (see Rom. 2:4). Note in the story the three
experiences of the younger son.
这故事名为 “浪子歸家的比喻”（浪子 是“浪费”），但它也可以称为 “慈爱的父亲的比喻”，因为它强调父亲的恩慈，而不是儿子的罪性。与以前比喻中的牧羊人和女人不同，父亲并没有去寻找小儿子，而是小兒子因對他父亲善良的记忆, 促使他悔改和並被宽恕（见罗马书2：4）。在故事中注意小儿子的三种经历。
Rebellion—he went
to the far country (vv. 11–16). According to Jewish law, an elder son received
twice as much as the other sons (Deut. 21:17), a nd a father could distribute
his wealth during his lifetime if he wished. It was perfectly legal for the
younger son to ask for his share of the estate and even to sell it, but it was
certainly not a very loving thing on his part. It was as though he were saying
to his father, “I wish you were dead!” Thomas Huxley said, “A man’s worst
difficulties begin when he is able to do just as he likes.” How true! 背叛 - 他去了遥远的地區（11-16节）。根据犹太法律，大儿子應分到他弟弟的两倍財產（申命记21:17），如果父亲愿意，他可以在有生之年分配他的财富。对小儿子来说，要求分得他應得的遺產, 甚至出售它是完全合法的，誠然, 這对小兒子来说是做得非常沒有愛心。这就比方在对他父亲说：“我希望你已经死去！” 多马 . 赫胥黎(Thomas Huxley)说, “当人能够隨己喜好去做时，他的最大困难就开始了。” 真的太對了！
We are always
heading for trouble whenever we value things more than people, pleasure more
than duty, and distant scenes more than the blessings we have right at home.
Jesus once warned two disputing brothers, “Take heed and beware of
covetousness” (Luke 12:15). Why? Because the covetous person can never be
satisfied, no matter how much he acquires, and a dissatisfied heart leads to a
disappointed life. The prodigal learned the hard way that you cannot enjoy the
things money can buy if you ignore the things money cannot buy. 每当我们衡量事物比對人更重要，衡量快樂比责任更重要，衡量在遙远地方的想往遠超过在家中所享受的福气时，麻烦总是会遇到。耶稣曾经警告过有争议的两兄弟，“要留心，谨防贪婪”（路加福音12:15）。为什么？因为贪婪的人永远不会满足，不管他获得多少，不满意的心会导致他生活的失落。浪子慘痛的經歷到，如果忽视金钱不能买到的，你就无法享受金钱能夠买到的。
“The far country” is not necessarily a
distant place to which we must travel, because “the far country” exists first
of all in our hearts. The younger son dreamed of “enjoying” his freedom far
from home and away from his father and older brother. If the sheep was lost
through foolishness and the coin through carelessness, then the son was lost
because of willfulness. He wanted to have his own way, so he rebelled against
his own father and broke his father’s heart. “远方”并不一定是必须要到的地方，因为 “远方” 首先是誘惑存在我们的心中。小儿子梦想脫离父母，哥哥的約束, 企圖得到他睡夢中 “享受”的自由。如果羊因为愚昧而失落，硬币因粗心而失落，那么儿子却是故意的去失落。他想要走自己的路，所以他背叛了自己的父亲，破碎了父亲的心。
But life in the
far country was not what he expected. His resources ran out, his friends left
him, a famine came, and the boy was forced to do for a stranger what he would
not do for his own father—go to work! This scene in the drama is our Lord’s way
of emphasizing what sin really does in the lives of those who reject the
Father’s will. Sin promises freedom, but it only brings slavery (John 8:34); it
promises success, but brings failure; it promises life, but “the wages of sin
is death”(Rom. 6:23). The boy thought he would “find himself,” but he only lost
himself! When God is left out of our lives, enjoyment becomes enslavement. 可是，遠方的生活并非他预期的那样享受 。他的錢財耗尽了，朋友也离开了他，饥荒来了，他被迫为陌生人做他不喜歡为自己父亲要他做的事 ---
去工作！戏剧中的这一幕是我们的主强调罪的真实性 --- 谁拒绝父亲的旨意, 他的生活就是這樣。罪应许自由，但它带来的只是奴役（约翰福音8:34）;它承诺成功，但带来失败; 它承诺生命，但 “罪的工价就是死”（罗马书6:23）。小兒子以为他会 “尋找到自己”，但他却只是失落了！当上帝离开我们的生命时，享受變成为奴役。
Repentance—he came
to himself (vv. 17–19). To “repent” means “to change one’s mind,” and that is
exactly what the young man did as he cared for the pigs. (What a job for a
Jewish boy!) He “came to himself,” which suggests that up to this point he had
not really “been himself.” There is an “insanity” in sin that seems to paralyze
the image of God within us and liberate the “animal” inside. Students of
Shakespeare like to contrast two quotations that describe this contradiction in
man’s nature. 悔改 --- 他回到自己（17-19节）。 “悔改” 的意思是 “改变自己的意念”，这正是小兒子在照顾猪的工作。 （对于犹太男孩来说，这是多么不稱的工作！）他回到 “自言自语”，这表明到目前为止还没有真正成为自我。在罪恶中的 “疯狂“，似乎是在内部瘫痪了我们對上帝的形象, 并且解放人性中的 “獸性”。莎士比亚的学生喜欢提出描述人本性矛盾的兩引语。
What a piece of
work is a man!
How noble in reason! how infinite in faculty! in form, in moving, 理性到底有多么崇高！在教师是多么有限！在形式上，在行动中，
how express and admirable! in action how like an 是多麼的影響和令人钦佩！在行动中多麼像
angel! in apprehension how like a god! 天使！在忧心忡忡中多麼像神祇！
(Hamlet, II, ii)
man; and when he is worst, he is little better than 人更糟糕一些。当他糟透时，却比
a beast.
(The Merchant of Venice, I, ii) (威尼斯商人，一，第2小節)
The young man
changed his mind about himself and his situation, and he admitted that he was a
sinner. He confessed that his father was a generous man and that service at
home was far better than “freedom” in the far country. It is God’s goodness,
not just man’s badness, that leads us to repentance (Rom. 2:4). If the boy had
thought only about himself—his hunger, his homesickness, his loneliness—he
would have despaired. But his painful circumstances helped him to see his
father in a new way, and this brought him hope. If his father was so good to
servants, maybe he would be willing to forgive a son.
小兒子改变了自己意念和他的處境，并承认他是罪人。承认他的父亲很慷慨，在家内的工作远比远方的 “自由” 好得多。不仅仅是人坏到極处，是上帝的善良，使我们悔改（罗马书2：4）。如果小兒子只想到自己 --- 他的饥饿，乡愁，孤独 - 他会處於绝望。但他痛苦的處境有助於他以新的意您看待他的父亲，这给他带来了盼望。如果他的父亲对仆人都這麼好，或许他会愿意饒恕儿子。
Had he stopped
there, the boy would have experienced only regret or remorse (2 Cor. 7:10), but
true repentance involves the will as well as the mind and the emotions—“I will
arise … I will go … I will say….” Our resolutions may be noble, but unless we
act on them, they can never of themselves bring about any permanent good. If repentance
is truly the work of God (Acts 11:18), then the sinner will obey God and put
saving faith in Jesus Christ (Acts 20:21).
如果他仍留在遠方，他只会经历後悔或悔恨（哥林多后书7:10），但真正的悔改牵涉意志，思想和情感 --- “我要起来......我要去......我要说......” 我们的决斷可能是高尚的，但除非采取行动，否则它们永远不会為我們带来任何永久的好处。如果悔改真正是上帝的事工（使徒行传11:18），那么, 罪人就会顺从上帝，并且在耶稣基督裡有得救的信心（徒20:21）。
Rejoicing—he came
to the father (vv. 20–24). Here Jesus answered the accusations of the scribes
and Pharisees (Luke 15:2), for the father not only ran to welcome his son, but
he honored the boy’s homecoming by preparing a great feast and inviting the
village to attend. The father never did permit the younger son to finish his
confession; he interrupted him, forgave him, and ordered the celebration to
begin!
喜樂 --- 他来到父亲面前（20-24节）。耶稣此時回答了文士和法利赛人的指控（路加福音15：2），老父跑去迎接他的小儿子，而且还為他准备盛大的筵席, 且邀请村民参加，以表彰小兒子的死而復活。父亲从未允许小儿子完成供词; 父親打断他，原谅他，并命令庆祝會开始！
Of course, the
father pictures to us the attitude of our heavenly Father toward sinners who
repent: He is rich in His mercy and grace, and great in His love toward them
(Eph. 2:1–10). All of this is possible because of the sacrifice of His Son on
the cross. No matter what some preachers (and singers) claim, we are not saved
by God’s love; God loves the whole world, and the whole world is not saved. We
are saved by God’s grace, and grace is love that pays a price.
誠然，父亲的形成描绘了我们的天父对悔改的罪人的心态：祂富有仁慈和憐憫, 祂对他们的大爱（弗2：1-10）。因为上帝的儿子在十字架上為我們死, 所有这一切都是可能的。无论有些传道人（和歌手）怎麼說，我们不是因上帝的爱所救贖; 上帝爱全世界，却整个世界並没有得救。我们的確靠上帝的恩典得救，恩典是已付出代价的大爱。
In the East, old
men do not run, yet the father ran to meet his son. Why? One obvious reason was
his love for him and his desire to show that love. But there is something else
involved. This wayward son had brought disgrace to his family and village and,
according to Deuteronomy 21:18–21, he should have been stoned to death. If the
neighbors had started to stone him, they would have hit the father who was
embracing him! What a picture of what Jesus did for us on the cross!
在东方，老人不該跑，但父亲跑去迎接他的小儿子。为什么？ 很明显的原因是父親对他的爱和要表达他對小兒子恩爱的愿望。但还有一點。这任性的小儿子给父親的家人和村庄带来了羞辱，根据申命记21：18-21記載的條例，他应该用石头打死。如果邻居们开始用石頭打死他，就会击中拥抱他的老父！耶稣在十字架上的死, 为我们做了多么顯明的形象！
Everything the
younger son had hoped to find in the far country, he discovered back home: clothes,
jewelry, friends, joyful celebration, love, and assurance for the future. What
made the difference? Instead of saying, “Father, give me!” he said, “Father,
make me!” He was willing to be a servant! Of course, the father did not ask him
to “earn” his forgiveness, because no amount of good works can save us from our
sins (Eph. 2:8–10; Titus 3:3–7). In the far country, the prodigal learned the
meaning of misery, but back home, he discovered the meaning of mercy.
小儿子希望在远方想找到的东西，在家乡他發現都有：衣服，珠宝，朋友，喜乐的庆宴，爱和未来的確保。是什么造成了差异？ 他本要说：“父亲，给我！” 但他却说，“父亲，使我！” 他愿意成为仆人！ 誠然，父亲并没有要求他 “作善工” 賺取父親對他的饶恕，因为在世上没有任何善事可以使我们脱离罪得拯救（弗2：8-10;多3：3-7）。在远方，浪子體會到痛苦真义，但回到家乡，他发现了怜悯的意义。
The ring was a
sign of sonship, and the “best robe” (no doubt the father’s) was proof of his
acceptance back into the family (see Gen. 41:42; Isa. 61:10; 2 Cor. 5:21).
Servants did not wear rings, shoes, or expensive garments. The feast was the
father’s way of showing his joy and sharing it with others. Had the boy been
dealt with according to the law, there would have been a funeral, not a feast.
What a beautiful illustration of Psalm 103:10–14!
戒指是是表示父子關係的象征， “最好的袍子”（毫无疑问是父亲的）表明他被家庭的接納（见创41:42;赛61:10;林后5:21） 。仆人不戴戒指，穿鞋子或昂贵的衣服。盛宴是父亲表达他的喜悦, 且与他人分享的形象。如果小兒子依法处理，那么将会是葬礼，而不是筵席。诗篇103：10-14篇描寫得多麼的美丽！
It is interesting
to consider the father’s description of his son’s experience: he was dead, and
was now alive; he was lost, and now was found. This is the spiritual experience
of every lost sinner who comes to the Father through faith in Jesus Christ
(John 5:24; Eph. 2:1–10). Note the parallels between the prodigal’s coming to
the father and our coming to the Father through Christ (John 14:6):
考虑父亲对儿子经历的描述是很有趣的：他已经死了，现在还活着;他迷路了，现在被找到了。这是每一个因信耶稣基督而来到父面前的迷失罪人的属灵经历（约翰福音5:24;弗2：1-10）。请注意浪子回到父亲和我们通过基督来到天父之间的相似之处（约翰福音14：6）：
The Prodigal Jesus
Christ
He was lost (v. 24) “I am the way” 他喪失了（第24节） “我是路”
He was ignorant (v.
17) “I am the truth”
He was dead (v. 24) “I am the lif 死了（24节）
No comments:
Post a Comment