135 (路加福音第四課) Things that really matter. 真是重要的事. 14/08/2025
親愛的主內訪友: 1977年編輯者同小兒雷應遠(John)來到美國, 愛我們的張繼忠牧師親自到洛杉磯機場接我們, 親如父親, 使我們感到上帝的大愛. 並送給我們一本禱告的書 --- A Diary of Private Prayer (每日私禱). 他誠懇的勸告我們, 他無法照顧我們, 要我們將一切以禱告帶到主面前. 編輯者就每天讀早晚兩篇. 後來有感動就開始每天翻一篇. 因原版是1936出版. 很多英文字是古字, 不適合現在年輕人讀. 8/3/2025 John 來看我們, 就為爸爸買了一本由Susanna Wright 女士 新出版的A Diary of Private Prayer (每日私禱). 我就立刻開始改正我從前的譯本, 由今天開始逐日登出, 與年輕的主內訪友共享受主恩.
7/14/2025 晨禱
O Lord, you indwell in our shabby human life, lifting it now and then
above the dominance of animal passion and greed, allowing it to shine with the borrowed lights of love and joy and peace, and making it a mirror of the beauties of a world unseen. Grant that my part in the world’s life today may not be to obscure the splendor of your presence but rather to make it more plainly visible to the eyes of my fellow men and women. 主啊! 在我們卑微不堪的生活中, 祢常常將我們提高, 使我們超乎獸慾和貪心之上, 並且誏我們的生命, 可以藉著祢的仁愛, 喜樂, 和平的真光, 放出光彩來. 祢也誏我們的生 命, 成為反射著那看不見的世界的一切美事的一面鏡子. 慈愛的主啊! 求祢使我活在世上, 反而發揚你的榮耀, 使它在我同胞眼中.
Help me to make stand today--- 幫助我今天能堅持---
For whatever is pure and true and just and good;
能堅持為一切真實, 純潔, 公正和良善的行事為人. For the advancement of science and education and true learning; 能堅持為一切促進科學, 教育, 與真正學問的事. For the redemption of daily business from the blight of self-seeking; 能堅持為使每日生活從自私自利之意圖的阻礙中, 得到救贖的事; For the rights of the weak and the oppressed; 能堅持為一切軟弱與受壓迫者, 爭取人權的事. For cooperation and mutual help in industry, commerce and goverment; 能堅持為一切工業上, 通商及政府的互助合作的事項上. For the conservation of the rich traditions of the past; 能堅持為一切保存過去豐富文化遺產的事; For the recognition of new movement of your Spirit in the minds 能堅持為承認你的靈在我們同時代人心 and lives of people today. 及生命中做著新的工作; For the hope of even more glorious days to come: 能堅持為相信更光榮的日子必會來到.
Today, dear Lord---
今天求愛我們的主 ----
Help me what is right before my own interest;
幫助我把正義放在自私的功利之前;
Help me put others before myself;
幫助我把別人, 放在自己之前面; Help me not to forget matters of the spirit, by being too consumed 幫助我不要忘屬靈的事, with matter of the body; 把屬靈的事放在屬肉体的事之前; Help me put the attainment of what is true and just and honorable 幫助我把正義, 高尚及尊榮的目標, above the enjoyment of present pleasures; 放在目前享樂之上; Help me put principle above reputation; 幫助我把真理放在名譽之上; Help me put you before all else. 幫助我把祢放在一切之上.
O God, the reflection of your transcendent glory once appear unbroken
in the face of Jesus Christ. Give me today a heart like his; a brave heart, a true heart, a tender heart, a heart with great room in it, a heart fixed on you; for his name’s sake. Amen. 啊! 上帝, 祢的超越的榮耀, 曾在耶穌基督之臉上, 完全顯示出來. 求祢今天賜我一顆 像主耶穌的心, 一顆勇敢的心, 一顆真誠的心, 一顆溫柔的心, 一顆寬大的心 , 一顆專心注意 祢的心. 奉祂的名祈求. 阿們.
CHAPTER four Luke 17 THINGS THAT REALLY MATTER
勇往直前第四課 路加福音 十七章
事關緊要
真是重要的事
As Jesus made His way to Jerusalem, He
continued to teach His disciples and prepare them for what He would suffer
there. But He was also preparing them for the time when He would no longer be
with them and they would be ministering to others in His place. It was a
critical period in their lives.
当耶稣走向耶路撒冷时，祂继续教导门徒，并预告祂將在那里受苦。但祂也在预备他们，因为祂不再和他们在一起，他们会替祂作服事別人的事工。这是他们生活中的关键时刻。
In this chapter, Luke recorded lessons that
Jesus gave His disciples about some of the essentials of the Christian life:
forgiveness (Luke 17:1–6), faithfulness (Luke 17:7–10), thankfulness (Luke
17:11–19), and preparedness (Luke 17:20–37).
在这一章中，路加记載了耶稣教导门徒，关于基督徒生活的一些基本的教训：宽恕
（路17：1-6），信实（路17：7-10），感谢（路17：11-19 ）和准备（路17：20-37）。
1. Forgiveness (17:1–6)
1. 宽恕（17：1-6）
After Jesus warned the Pharisees about the
sin of loving money (Luke 16:14–31), He then turned to His disciples to warn
them about possible sins in their lives, for occasions to stumble (“offenses”)
are an unfortunate part of life. After all, we are all sinners living in a
sinful world. But we must take heed not to cause others to stumble, for it is a
serious thing to sin against a fellow believer and tempt him or her to sin
(Rom. 14:13; 1 Cor. 10:32; 1 John 2:10).
在耶稣告诉法利赛人有关爱钱財的罪之后（路16：14-31），祂转向门徒，警告他们有关生命中可能的罪孽 , 使他們跌倒 (“罪行”）, 是生活中不幸的一部分。毕竟，我们都是罪人，生活在罪恶的世界。但我们必须注意不要使别人跌倒，因为对信徒犯罪，并诱使他人犯罪是严重的事（罗 14:13;
林前10:32; 约壹 2:10）。
By “these little ones” (Luke 17:2), Jesus was
referring not only to children but also to young believers who were learning
how to follow the Lord (Matt. 18:1–6; Luke 10:21). Since Luke 17:1–10 is part
of a context that begins with Luke 15:1, “little ones” would include the
publicans and sinners who had come to believe in Jesus Christ. The Pharisees
had criticized Jesus, and this might well have caused these new believers to
stumble. So serious is this sin that a person would be better off cast alive
into the sea, never to be seen again, than to deliberately cause others to
stumble and sin.
在 “这些小孩子”（路17：2）中，耶稣不仅指儿童，也指那些正在学习如何跟从主的年轻信徒（太18：1-6; 路10:21）。由于路加福音17章1-10等節，是从路加福音15章1節开始的一部分經節，“小孩” 可能包括曾经相信耶稣基督的税吏和罪人。法利赛人批评耶稣，这很可能导致这些新信徒堕落。这种罪是如此的严重，以至于活活的把他抛到海裡，永遠不要再看到，比他故意让别人绊倒和犯罪要好得多。
But suppose you are not the one who does the
sinning. Suppose another believer sins against you. Jesus anticipated this
question in Luke 17:3–4 and instructed us what to do. First, we must have a
personal concern for each other and obey His warning, “Take heed to
yourselves.” This means that we should lovingly watch over each other and do
all we can to keep one another from sinning.
但是，假设你不是犯罪的人。假设另一个信徒对你犯罪。耶稣在路加福音17章3-4等節中预见了这问题，并指示我们该做什么。首先，我们必须互相关心，并遵守耶穌的警告：“對自己要當心”。这意味着我们应该相互关爱，并竭尽全力保持彼此不犯罪。
If a brother or sister does sin against us,
we should give a private, loving rebuke. Our tendency might be to feel hurt down
inside, nurse a grudge, and then tell others what happened to us, but this is
the wrong approach (see Matt. 18:15–20). “Speaking the truth in love” (Eph.
4:15) is the first step toward solving personal differences.
如果有兄弟或姐妹对我们犯罪，我们应该私下以爱心斥责。但我们却多般將受到伤害存在内心，怀恨在心，然后告诉别人所发生的事，这是错误的做法（见 太18：15-20）。 “用爱心说誠實话”（弗4:15）是解决个人誤會的第一步。
Our aim is not to embarrass or hurt the
offender, but to encourage him or her to repent (Gal. 6:1). If the offender
does repent, then we must forgive (Eph. 4:32; and see Matt. 5:43–48). In fact,
we must be in the habit of forgiving, for others might sin against us seven
times a day—or even seventy times seven (Matt. 18:21ff.)! No one is likely to
commit that much sin in one day, but this use of hyperbole emphasized the point
Jesus was making: do not enumerate the sins of others, for love “keeps no
record of wrongs” (1 Cor. 13:4–6). We should always be ready to forgive others,
for one day we may want them to forgive us!
我们的目的不是要侮辱或伤害對我們罪犯者，而是要鼓励他们悔改（加6：1）。如果犯罪者悔改了，我们就必须宽恕（弗 4:32;见 太 5：43-48）。事实上，我们必须养成宽容的习惯，可能有人在一天內有七次 --- 或甚至到七十個七次的犯罪（太 18：21比照研讀）！ 没有人可能会在一天內犯这么多罪，但这种夸张的用法，强调了耶稣要說的重点：不要牢記别人對你犯的罪，因为爱是 “不记得別人的错误”（林前13：4- 6）。我们应该随时隨地宽恕别人，有一天，我们也可能希望得到別人如此的原谅我们！
We might have expected the disciples to
respond with the prayer, “Increase our love!” Certainly love is a key element
in forgiveness, but faith is even more important. It takes living faith to obey
these instructions and forgive others. Our obedience in forgiving others shows
that we are trusting God to take care of the consequences, handle the possible
misunderstandings, and work everything out for our good and His glory.
我们可能预料到门徒会以祈祷回应：“增加我们的爱心！” 当然，爱是宽恕的关键因素，但信心更重要。需要活的信心的幫助，才能遵守祂的教導，原谅别人。我們順從上帝旨意，对别人的宽恕，表示信靠祂會承擔后果，处理可能的误解，并且是为了我们的好處和祂的荣耀而作。
Mature Christians understand that forgiveness
is not a cheap exchange of words, the way squabbling children often flippantly
say “I’m sorry” to each other. True forgiveness always involves pain; somebody
has been hurt and there is a price to pay in healing the wound. Love motivates
us to forgive, but faith activates that forgiveness so that God can use it to
work blessings in the lives of His people.
成熟的基督徒明白，原谅并不是廉价的言语交流，像孩子们争吵后往往轻松地向对方说聲 “对不起” 那樣。真正的宽恕总是牵連到痛苦; 有人受伤，需要付出代价才能治愈伤口。爱激起我们原谅的動機，但信心帶動我們去宽恕，以便上帝可以为祂子民的生活带来祝福。
Our Lord’s image of the mustard seed conveys
the idea of life and growth. The mustard seed is very small, but it has life in
it and, therefore, it can grow and produce fruit (Mark 4:30–32). If our faith
is a living faith (James 2:14–26), it will grow and enable us to obey God’s
commands. “Commit thy way unto the Lord; trust also in him; and he shall bring
it to pass” (Ps. 37:5). Forgiveness is a test of both our faith and our love.
我们主以芥菜種的形象，來比喻生命和它的成长。芥菜種非常小，但它有生命力在內，因此它可以生长并結果（可 4：30-32）。如果我们的信心是活的信心（雅 2：14-26），它就会生长，并促使我们顺服上帝的命令。 “當將你的事交託主，並倚靠祂; 祂就必成全“（诗37：5）。宽恕是对我们的信心和爱的考验。
Human nature being
what it is, there will always be offenses that can easily become opportunities
for sin. God’s people must get into the habit of
facing these offenses honestly and lovingly, and forgiving others when they
repent. The Anglican pastor and poet George Herbert wrote, “He who cannot
forgive breaks the bridge over which he himself must pass.”
人性本来如此，总会有衝動的行为，容易構成犯罪的机会。上帝的子民必须养成用诚实和慈爱，來面对这種衝動冒犯的的习惯，并在對方悔改时要宽恕别人。英国国教牧师和诗人乔治 .赫伯特(George Herbert)写道，“无法原谅人的人，切斷了他自己必须與人和好通过的桥梁。”
2. Faithfulness (17:7–10)
2. 信实（17：7-10）
The introductory
word but indicates that Jesus was now going to balance one lesson with another.
There was a danger that the Twelve might get so carried away with transplanting
trees that they would ignore the everyday responsibilities of life! Faith that
does not result in faithfulness will not accomplish God’s work. It is good to
have faith to do the difficult (Luke 17:1–3) and the impossible(Luke 17:4–6),
but it is essential that we have faith to do even the routine tasks our Master
has committed to us. Privileges must always be balanced with responsibilities.
导言說明耶稣现在要使這课和另一课相平衡。十二使徒可能会因他們忽视日常生活中的责任，像移植树木似的移走！不忠诚的信心決不会完成上帝的事工。有信心才好去做困难的事（路17：1-3）和不可能的工作（路17：4-6），但是只有信心才能做到主给我们要做的日常工作。榮幸必须永遠与责任相平衡。
The servant in the story was evidently a
“jack-of-all trades,” for he was responsible for farming, shepherding, and
cooking. It was not unusual
for people with only modest means to hire at least one servant, but Jesus
described a situation which in that day was unthinkable: a master ministering
to his servant! In fact, He introduced the story with a phrase that means, “Can
any of you imagine …?” Their answer had to be, “No, we cannot imagine such a
thing!”
故事中的仆人显然是 “万事通”，因为他能從事农业，牧养牛羊和烹饪。只有用適度的方法雇用至少一名以上的仆人的情况是常见，但是，耶稣所描述的情况，在那時代是不可想象的：主人服侍他的仆人！ 事实上，耶穌用句短語：“你们能想象得到......吗？” 来引進这故事，他们回答說，“不，我们无法想象这样的事！”
Jesus had already
discussed His relationship to His servants and had promised to serve them if
they were faithful (Luke 12:35–38). He Himself was among them as a servant
(Luke 22:27), even though He was Master of all. This story emphasizes
faithfulness to duty no matter what the demands might be, and the argument is
from the lesser to the greater. If a common servant is faithful to obey the
orders of his master who does not reward (thank) him, how much more ought
Christ’s disciples obey their loving Master, who has promised to reward them
graciously!
耶稣已经讨论了祂与祂的仆人的关系，如果他们忠心的话，祂应允服侍他们（路12：35-38）。祂自己也是像他們中間一樣的仆人（路22:27），即使祂是所有人的主人。这故事强调忠于责守，不管是什么樣的命令，论點是从较小到较大。如果普通的仆人忠心地服从他主人的吩咐，而得不到奖励（感谢他），那么基督的门徒应该是多麼地來服从和爱他們的主人，因耶穌已经承诺要慷慨地奖励他们！
A faithful servant
should not expect any special reward, since he did only what he was told to do.
The word translated “unprofitable” means “without need”—that is, “nobody owes
us anything.” The servant was indeed profitable; after all, he cared for his
master’s fields, flocks, and food. The statement means, “My master does not owe
me anything extra.” The fact that Jesus will reward His servants is wholly a
matter of God’s grace. We do not deserve anything because we have obeyed Him
and served Him.
忠实的仆人不应该期待任何特别的奖赏，因为他所做的是他份內要做的事。 “无利可图”可翻译成 “没有需要” --- 也就是说，“没人欠我们什麼”。 實在的，这仆人有利可图。毕竟，他关心他主人的農田，羊群和飲食。这句话的意思是：“我的主人沒有额外欠我任何的东西。” 耶稣奖励祂的仆人。 事实上這完全是上帝恩典的问题。因为我们順从祂和服侍祂是應當的。實在不配得獎賞。
As His servants,
we must beware lest we have the wrong attitude toward our duties. There are two
extremes to avoid: merely doing our duty in a slavish way because we have to,
or doing our duty because we hope to gain a reward. Christian industrialist R.
G. LeTorneau used to say, “If you give because it pays, it won ’t pay.” This
principle also applies to service. Both extremes are seen in the attitudes of
the elder brother (Luke 15:25–32) who was miserably obedient, always hoping
that his father would let him have a party with his friends.
作为祂的仆人，我們必须小心，否則对自己的职责會有错误的态度。有两极端態度要避免：一是仅仅因为這是我们的本分, 所以做它; 另一 則是我们希望获得獎賞，才去尽自己的责任。基督徒工业家拉透羅(R. G. LeTorneau)常常说，“如果你付出是因為得回，就不会得回”。这原则也适用服事上。在浪子回頭比喻中的大兒子，他态度上就有这两种极端情况（路15：25-32），他非常听话，总是希望他父亲能让他和他的朋友举行派对筵會。
What then is the
proper attitude for Christian service? “Doing the will of God from the heart”
(Eph. 6:6). “If you love Me, keep My commandments” (John 14:15 nkjv). To the
person who is born again, “his commandments are not grievous” (1 John 5:3).
Serving Him is a delight, not just a duty, and we obey Him because we love Him.
“I delight to do thy will, O my God: yea, thy law is within my heart” (Ps.
40:8).
那什麼才是基督徒服务的正确心态？ “从心里遵行上帝的旨意”（弗6：6）。 “如果你爱我，就遵守我的诫命”（约 14:15 新欽定版）。对于重生的人来说，“祂的诫命并不是難守的”（约壹 5：3）。为祂服务是有趣的，不仅仅是义务，而且是因为我们爱祂。 “我的上帝啊，我乐意照祢的旨意行，祢的律法在我心裡”（诗40：8）。
3. Thankfulness (17:11–19)
3. 感恩（17：11-19）
Between Luke 17:10
and 11, the events of John 11 occurred as the Lord Jesus made His way to
Jerusalem. At the border of Samaria and Judea, Jesus healed ten lepers at one
time, and the fact that the miracle involved a Samaritan made it even more
significant (see Luke 10:30–37). Jesus used this event to teach a lesson about
gratitude to God.
在路加福音17章10和11兩節之间，约翰福音11章的事件发生在主耶稣前往耶路撒冷的路上。位於撒玛利亚和犹大的边界，耶稣一次痊愈了十个麻风病人，事实上，撒玛利亚人使這神迹顯得更为重要（见 路10：30-37）。耶稣利用这神蹟来教導有关感谢上帝的功课。
The account begins with ten unclean men (Luke
17:11–13), all of whom were lepers (see the comments on Luke 5:12–15). The Jews and Samaritans would not normally
live together, but misery loves company and all ten were outcasts. What
difference does birth make if you are experiencing a living death? But these
men had hope, for Jesus was there, and they cried out for mercy. The word
translated “master” is the same one Peter used (Luke 5:5) and means “chief
commander.” They knew that Jesus was totally in command of even disease and
death, and they trusted Him to help them.
这神蹟始于十个不洁的病人（路17：11-13），他们都有痲瘋病（见 路5：12-15的评论）。通常犹太人和撒玛利亚人不會生活在一起，但不幸總爱結伴，所有這十个人都被教會驅逐出去。如果你正经历生命的死亡，那么生下来又有什么意義？ 但是他們有希望，因为耶稣在那里，他们大声哀求。這 “主” 翻译這一词，正如彼得用這字的意思
（路5：5），是 “總指挥官”。他们知道耶稣完全掌握了疾病和死亡，深信祂能帮助他们。
The account
continues by referring to nine ungrateful men (Luke 17:17). Jesus commanded the
men to go show themselves to the priest, which in itself was an act of faith,
for they had not yet been cured. When they turned to obey, they were completely
healed, for their obedience was evidence of their faith (see 2 Kings 5:1–14).
这神蹟继续發展，提到九个忘恩负义的人（路17:17）。耶稣吩咐他們去向祭司檢驗自己的病情，这事本身就是信心的行動，因为他们还没有得到痊癒。当他们转向，服从祂的話时，病就完全得医治，因为他们的顺服，証實了他们的信心（见 王下 5：1-14）。
You would have
expected all ten men to run to Jesus and thank Him for a new start in life, but
only one did so—and he was not even a Jew. How grateful the men should have
been for the providence of God that brought Jesus into their area, for the love
that caused Him to pay attention to them and their need, and for the grace and
power of God that brought about their healing. They should have formed an
impromptu men’s chorus and sung Psalm 103 together!
你可能会期待所有的病人都會跑回來見耶稣，感谢祂給他們新的生命，但是，僅僅只有一人这样做 --- 甚至不是犹太人。世人应该要多么的感謝上帝的仁慈，因為祂給他們带来祂的兒子耶稣，道成肉身的來到世上，因为上帝的愛使祂對他们和他们的需要关注，因為祂的恩典和能力使他们得医治。他们应该組成即兴的男聲詩班，同唱诗篇103篇！
But before we judge them too harshly, what is
our own “GQ”—“Gratitude Quotient”? How often do we take our blessings for
granted and fail to thank the Lord? “Oh that men would praise the Lord? “Oh that men
would praise the Lord for his goodness, and for his wonderful works to the
children of men” (Ps. 107:8, 15, 21, 31). Too often we are content to enjoy the
gift but we forget the Giver. We are quick to pray but slow to praise.
但在論断他们过于苛刻之前，我们自己的“GQ” - “感恩智商” 是多少？我们有多少次，如此的把得到的祝福，视为理所当然，而忘記感谢主呢？ “哦，但願人因主的慈愛和祂向人所行的奇事稱赞祂”（篇107：8,15,21,31）。经常满足于享受这份礼物，但我们忘记了給予的上帝。很快的祈求，但很慢的來赞美。
The next time you
sing “Now Thank We All Our God,” try to remember that Martin Rinkhart wrote it
during the Thirty Years’ War, when his pastoral duties were most difficult. He
conducted as many as forty funerals a day, including that of his own wife, yet
he wrote those beautiful words as a table grace for his family. In spite of war
and plague around him and sorrow within him, he was able to give thanks to the
Lord from a grateful heart.
下次當你唱 “现在感谢我们所有人的上帝” 时，试着记住马丁· 林克哈特(Martin Rinkhart) 在三十年战争期间，当时，他做牧师的职责非常艱难时寫的。他每天举行多达四十次葬礼，包括他自己的妻子，但他仍写下了这首美丽的詩，作为他家庭的餐桌的感恩。尽管在他周围发生了战争和瘟疫，内心感到悲伤，但他仍能從他感恩的心中發出感谢主。
Luke’s account
closes with one unusual man (Luke 17:15–19). The Samaritan shouted “Glory to
God!” and fell at Jesus’ feet to praise Him and give thanks. It would have been
logical for him to have followed the other men and gone to the temple, but he
first came to the Lord Jesus with his sacrifice of praise (Ps. 107:22; Heb.
13:15). This pleased the Lord more than all the sacrifices the other men
offered, even though they were obeying the law (Ps. 51:15–17). Instead of going
to the priest, the Samaritan became a priest, and he built his altar at the
feet of Jesus (read Ps. 116:12–19).
路加以不寻常的人，作如此的記載來结束（路17：15-19）。撒玛利亚人大声喊道，“荣耀归给上帝！” 并跪在耶稣的脚前，赞美和感谢祂。他跟随其他人前往圣殿是對的，但他首先回來，獻上他的讚美到主耶稣面前（诗107：22;来13:15）。尽管他们遵守律法（诗51：15-17），但他做的，比所有的病患向主所献上的牺牲，都要使祂喜悅。撒玛利亚人没有去祭司，而成了祭司，并将他的祭坛建在耶稣的脚前（讀 诗116：12-19）。
By coming to
Jesus, the man received something greater than physical healing: he was also
saved from his sins. Jesus said, “Your faith has saved you” (literal
translation), the same words He spoke to the repentant woman who anointed His
feet (Luke 7:50). The Samaritan’s nine friends were declared clean by the
priest, but he was declared saved by the Son of God! While it is wonderful to
experience the miracle of physical healing, it is even more wonderful to
experience the miracle of eternal salvation.
来到耶稣腳前，撒瑪利亞人得到了，比身體的痊癒更偉大的东西 --- 从罪恶中得到了拯救。耶稣说，“你的信心拯救了你”（直译），這是祂对那用香膏，膏祂脚的悔改女人所说的同樣的话（路7:50）。撒玛利亚人的九个朋友都被祭司宣告洁淨，但他被上帝的儿子宣告得救！ 虽然，体验肉身得醫治的神迹很奇妙，但經歷永生的救赎的神迹更加奇妙。
Every child of God
should cultivate the grace of gratitude. It not only opens the heart to further
blessings but glorifies and pleases the Father. An unthankful heart is fertile
soil for all kinds of sins (Rom. 1:21ff.).
上帝的每个孩子都应该培养感恩的心。它不仅为进一步的祝福敞开心门，而且使天父得荣耀和敬拜。不感恩的心是所有罪恶的溫床（罗马书1：21比照研讀）。
4. Preparedness (17:20–37)
4.
準备好（17：20-37）
The Jewish people
lived in an excited atmosphere of expectancy, particularly at the Passover
season when they commemorated their deliverance from Egypt. They longed for
another Moses who would deliver them from their bondage. Some had hoped that
John the Baptist would be the deliverer, and then the attention focused on
Jesus (John 6:15). The fact that He was going to Jerusalem excited them all the
more (Luke 19:11). Perhaps He would establish the promised kingdom!
犹太人生活在期待的興奮气氛中，特别是在逾越节期间，他们纪念从埃及被解救出来。他们渴望有另一位摩西将他们从捆綁中解救出来。有些人曾寄望施洗约翰会成为拯救者，然后寄望耶稣（约6:15）。祂要去耶路撒冷的事，更加使他们興奮（路19:11）。也许耶穌会建立祂所应许的国度！
The Pharisees were
the custodians of the law (Matt. 23:2–3), so they had the right to ask Jesus
when He thought the kingdom of God would appear. It was customary for Jewish
teachers to discuss these subjects publicly, and Jesus gave them a satisfactory
answer. However, He reserved His detailed lessons for His disciples.
法利赛人是看管律法者（太23：2-3），所以，他们有权在耶稣认为上帝的国度将会出现时，问耶稣。犹太老师习惯性地公开讨论这些问题，耶稣给他们满意的答案。然而，祂为门徒保留了详细的教導。
The word translated
“observation” (Luke 17:20) is used only here in the New Testament and means in
classical Greek “to observe the future by signs.” It carries the idea of
spying, lying in wait, and even scientific investigation. The point Jesus made
was that God’s kingdom would not come with great “outward show” so that people
could predict its arrival and plot its progress.
“观察” 仅僅用在新约中的此處（路17:20），意思是古典希腊文 “用標記(神跡)來观察未来”。它带有间谍的，等待的，甚至使用科学调查的想法。耶稣提出的观点是，上帝的国度，不会带着伟大的 “外在的顯示” 出现，使人不能预测它的到来，并计划其进展。
The Pharisees’
question was legitimate, but it was also tragic, for Jesus had been ministering
among them for some three years, and these men were still in spiritual
darkness. They did not understand who Jesus was or what He was seeking to
accomplish. Their views of the kingdom were political, not spiritual; Jewish,
not universal. Jesus did not deny that there would be a future earthly kingdom,
but He did emphasize the importance of the spiritual kingdom that could be
entered only by the new birth (John 3:1–8).
法利赛人的问题是合法的，但也是悲惨的，因为耶稣在他们中间作了三年的事工，而他們仍然处于属灵的黑暗中。他们不明白耶稣是谁，或祂正在寻求要完成什么。他们对国度的看法是政治的，而不是屬靈的; 僅僅是犹太人，不是普世的。耶稣并不否认会有未来地上的国度，但祂确实强调只有重生者，才能进入這属灵国度的重要性（约3：1-8）。
The statement “the
kingdom of God is within you” has challenged Bible translators and interpreters
for centuries, and many explanations have been given. One thing we can be sure
of is that He was not telling the unbelieving Pharisees that they had the
kingdom of God in their hearts!
几个世纪以来，“上帝的国度(天國)在你们心中” 这句话对圣经翻译者和口译的人都提出了挑战，并有许多不同的解释。但可以肯定的是，耶穌没有告诉不信的法利赛人，他们心中有上帝的国度！
The Greek
preposition can mean “within,” “among,” or “in the midst of.” Jesus was saying,
“Don’t look for the kingdom ‘out there’ unless it is first in your own heart”
(see Rom. 14:17). At the same time, He may also have been saying, “The fact that
I am here in your midst is what is important, for I am the King. How can you
enter the kingdom if you reject the King?” (see Luke 19:38–40). The Pharisees were
preoccupied with the great events of the future but were ignoring the
opportunities of the present (Luke 12:54–57).
希腊语介词可能意味着 “在...之内”，“ 在...其中” 或 “在...之中間”。耶稣说，“除非天國是先在你自己的心里，否则不要在外面寻找天国” (參 羅 14:17）。同时，耶穌也可能会说，“很重要的是，我已經在你們这里的事实。 因为我是国度的王。如果你拒绝王的话，你怎么能进入国度呢？”（见 路19：38-40）。法利赛人的心中被未来的大事充滿，却忽略了现在的机会（路12：54-57）。
Having answered
the Pharisees, Jesus then turned to His disciples to instruct them about the
coming of the kingdom. He warned them not to become so obsessed with His return
that they ended up doing nothing else but trying to track Him down. This is a
good warning to believers who do nothing but study prophecy. Certainly we
should look for His return and long to see Him come, but at the same time, we
should be busy doing His work when He comes (note Acts 1:6–11).
耶稣回答法利赛人之后，便转向祂的门徒，教导他们天国的到来。耶穌警告他们不要过分痴迷於祂的再來，以至于他们只会试图跟踪祂，而不做任何事工的預備。这对信徒来说是很好的警告，他们只会研究预言，而不為它做任何準備。当然，我们应该等待祂的再來，渴望看到祂的来临，但同时，我们应该忙于祂的事工，迎接祂的再来（注意
徒1：6-11）。
To begin with, His
coming will affect the whole world, so it is foolish for anyone to follow false
prophets who say, “He is here!” or “He is there!” Furthermore, His coming will
be as sudden as a flash of lightning (Matt. 24:27, 30). While a study of the
prophetic Scriptures will help us understand the general characteristics of the
time of His coming, we cannot know the day or the hour (Matt. 25:13; Luke
12:40, 46). It is futile to investigate signs and try to calculate the day of
His coming.
首先，祂的再來会影响整个世界，所以跟隨假先知是多麼愚蠢，他們會说 “祂在这里！”或說， “祂在那里！”。此外，祂的降临将如同闪电一般（太24:27,30）。虽然对研究聖經预言有助於我们理解祂再来时的一般特征，但却无法知道日子或时辰（馬25:13;
路12:40，46）。研究標記和試圖计算祂再来的日子是徒劳的。
Jesus then used two Old Testament events to
illustrate the certainty and the suddenness of His coming: the flood (Gen. 6—8)
and the destruction of Sodom (Gen. 19). In both examples, the people of the world were
caught unprepared as they engaged in their everyday activities of eating and
drinking, marrying, buying, and selling. Noah witnessed to his generation in
the years preceding the flood (2 Peter 2:5), but his preaching did not convert
them. Noah and his wife, his three sons, and their wives—only eight people—
were saved from destruction because they entered the ark. Peter saw this as an
illustration of the salvation Christians have through faith in Jesus Christ (1
Peter 3:18–22).
然后，耶稣用旧约的兩事件来说明，祂再來的确定性和突然性：洪水（创6-8）和所多玛的毁灭（创19）。在这两災難來臨的例子，都在世人毫无准备的情况下發生，他們照常饮食，结婚，又买和又賣。挪亚在洪水要來臨之前很多年，向他所屬的一代作見證（彼后2：5），但他們對他的讲道置之不理。只有八人 --- 诺亚, 他的妻子，他的三个儿子和媳婦，因为进入方舟而得存活。彼得认为这是基督徒，因相信耶稣基督得救的例证
（彼前3：18-22）。
Both Noah and Lot
lived in days of religious compromise and moral declension, not unlike our
present time. During “the days of Noah,” population growth was significant
(Gen. 6:1), lawlessness was on the increase (Gen. 6:5), and the earth was given
over to violence (Gen. 6:11, 13). In Lot’s day, the unnatural lusts of Sodom
and Gomorrah were so abhorrent to God that He completely destroyed the cities.
Only Lot, two of his daughters, and his wife (who later was destroyed) were
saved from the terrible judgment.
诺亚和羅得都生活在宗教妥协和道德堕落的時代，与我们现在不同。在 “挪亚时代”
期间，人口显著的增长（创6：1），不守律法的人日增（创6：5），地上充滿暴力（创6 : 11, 13） 。在罗得的時代，所多玛和蛾摩拉兩城的人，對肉體的不自然的欲望的邪惡引起上帝的憎惡，以至使祂要彻底摧毁這兩城市。只有羅得和他的妻子（妻子后来也死亡了），和他的两个女儿，从这可怕的審判中被拯救出来。
Luke 17:30–36
describes what will occur when Jesus Christ returns in judgment to defeat His
enemies and establish His kingdom on earth (Rev. 19:11–20:6). Believers in
every age of the church can take warning from these verses, but they apply in a
special way to Israel at the end of the age (see Matt. 24:29–44). When Jesus
comes for His church and takes it to heaven, it will happen “in a moment, in
the twinkling of an eye” (1 Cor. 15:52). Nobody taking part in the rapture of
the church need worry about being on a housetop or in a field and wanting to
get something out of the house! However, when the Lord returns to the earth,
His coming will first be preceded by a “sign” in heaven (Matt. 24:30–31), and
some people might try to hurry home to rescue something. “Remember Lot’s wife!”
路加福音17章30-36等節描述当耶稣基督再來時，帶來的审判， 和战胜祂的敌人，并在地上建立祂的国度时將会发生的事（启19：11 – 20：6）。任何时代教會的信徒都要以这幾節经文來警惕，但它们以特別的方式適用於以色列在這末世（见 太 24：29-44）。当耶稣来到祂的教会，把教會带到天上时，会在 “瞬间，眨眼之间” 发生（林前15:52）。那時参加教堂聚會的狂喜者，需要担心在屋顶或田野上的人想要回家去拿东西！然而，当主返回地上时，祂的来临首先会在天上顯示 “标記”（太24：30-31），有些人或許会试着赶回家去拿一些东西。 “记住羅得的妻子的例子！”
The verb taken in
Luke 17:34–36 does not mean “taken to heaven” but “taken away in judgment”
(Matt. 24:36–41). The person “left” is a believer who enters into the kingdom.
Noah and his family were “left” to enjoy a new beginning, while the whole
population of the earth was “taken” in the flood. In spite of their sins, Lot
and his daughters were “left” while the people in Sodom and Gomorrah were “taken”
when the fire and brimstone destroyed the cities.
在路加福音17章34-36等節中，所用的动词并不是說 “被带到天上”，而是 “在審判時被帶走”（太24：36-41）。 “留下” 的人是进入国度的信徒。诺亚和他的一家被 “留下” 去享受新的开始，而地上的所有人都在洪水中 “被淹沒”。尽管他们都犯了罪，罗得和他的女儿们却被 “留下”，而所多玛和蛾摩拉兩城在硫磺火之下被燒毁時, 其居民被 “毀滅”。
The fact that it
is night in Luke 17:34 but day in Luke 17:35–36 indicates that the whole world
will be involved in the return of Jesus Christ in glory. “Behold, he cometh
with clouds; and every eye shall see him” (Rev. 1:7).
路加福音17章34節記載是晚上，但路加福音17章35-36等節記載是白天，整个世界都歡迎耶稣基督荣耀的再来。 “看哪，祂藉云彩来; 每個人都要看见他“（启1：7）。
Three times the
disciples had heard Jesus talk about people being “taken” and “left,” so they
asked Him a most logical question: “Where, Lord?” Our Lord’s reply has the
sound of a familiar proverb: “Just as the eagles [and vultures, Matt. 24:28]
gather at a corpse, so the lost will be gathered together for judgment.” The
description of the last battle in Revelation 19:17–21 certainly parallels the
image of carrion-eating birds gorging themselves on flesh.
门徒听到耶稣三次的谈论人被 “毀滅” 和 “留下”，所以他们问祂最合乎逻辑的问题，“主啊，在哪里發生？” 我们的主用听起來須熟悉的谚语回答，“就像鹰一样 [秃鹰，太 24:28] 聚集在尸体上，所以失丧的人将聚集在一起受审判。” 启示录十九章17-21等节，對最后战役的描述，与吃腐肉的食肉鸟的自相殘殺的描寫确实相似。
In other words,
when the Lord Jesus returns to judge His enemies, there will be a separation of
the saved and the lost. Whether it be day or night, whether people are working
or sleeping, the separation and judgment will come. Those who are saved will be
left to enter the glorious kingdom, while those who are lost will be taken away
in judgment.
换句话说，当主耶稣再来审判祂的敌人时，得救的和失丧的人会分开。无论是白天还是夜晚，是在工作还是在睡觉，這種分离和審判都会到来。那些得救的人将被放置进入光荣的国度，而那些失喪的人将在判决下滅亡。
Even though the
primary interpretation of these verses is for Israel in the end times, they do
emphasize for the church the importance of being ready when Jesus returns. We
must not be like Lot’s wife, whose heart was so in Sodom that she looked back
in spite of the angels’ warning (Gen. 19:17, 26). There are many professed
Christians today whose plans would be interrupted if Jesus
returned (note 1 Thess. 5:1–11)! Our Lord’s warning in Luke 17:33 finds
parallels in Matthew 10:39; Luke 9:24; and John 12:25, and is a fundamental
principle of the Christian life. The only way to save your life is to lose it
for the sake of Christ and the gospel.
尽管这些经文的主要解释是针对在末日的以色列，但它们确实强调，当耶稣再来时教會應准备好的重要性。我们不该像罗得的妻子一样，她的心仍在所多玛，不管天使的警告（创19:17,26），她却回头看。今天有许多自命为基督徒的人，如果耶稣再来时, 他們的计划会中断（注意 帖前 5：1-11）！ 我们的主在路加福音17章33節中的警告在马太福音10章39節中有相似之处; 路加福音9章24節; 约翰福音12章25節，所記載是基督徒生活的基本原则。要拯救生命的唯一方法，就是为了基督和福音的緣故而喪失生命。
Jesus pictured
civilization as a “rotting corpse” that would one day be ripe for judgment. The
discerning believer sees evidence of this on every hand and realizes that the
“days of Noah” and the “days of Lot” are soon on us. Our Lord can return for
His church at any time, so we are not looking for signs, but we do know that
“coming events cast their shadows before.” As we see many of these things begin
to come to pass (Luke 21:28), we know that His return is nearing.
耶稣将文明描绘成 “腐烂的尸体”，有朝一日将成为审判的时候。 挑剔的信徒一方面看到了这证据，并意识到 “诺亚的日子” 和 “罗得的日子” 即将在我们身上。 我们的主可以随时返回祂的教会，因此我们不需要寻找標記，但我们確知 “未来的事件，会在它们來到之前，會有預兆”。正如我们所看到的一些事情的來去（路21:28 ），就知道耶穌即将再来。
Are we looking for
His return, and do we really want to see Him come?
我们在等待祂的再來吗？我们真的想看到祂再来吗？
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