136(路第五課) People to meet, lesson to learn 去认识人，去学习功課 15/08/2025

136(路第五課)        People to meet, lesson to learn      去认识人，去学习功課                       15/08/2025

CHAPTER five          Luke 18    PEOPLE TO MEET, LESSONS TO LEARN
勇往直前第五課   路加福音18章      去认识人，去学习功課          
 
Lord Chesterfield, the English statesman, wrote, “Learning … is only to be acquired by reading men, and studying all the various editions of them.”
英国政治家撤斯特菲尔(Chesterfield)勋爵写道，“学习......只能由阅读認識人，和研究有關他们的各種版本的書来获得知識。”
 
He was referring to “the knowledge of the world,” but what he said applies to spiritual knowledge as well. Much can be learned from reading the “book of humanity,” whether in daily life, history, biography, or even fiction.
他指的是  “世界的知識”，但他所说的也适用于屬靈的知识。无论是在日常生活，历史，传记甚至小说中，阅读  “人的屬性之书”，都可以学到许多东西。
 
There are several “editions” of mankind introduced in this chapter, and each one has a spiritual lesson to teach us. Being a compassionate physician, Dr. Luke wrote about widows and politicians, Pharisees and publicans, little children and adults, rich men and beggars. From this colorful cast of characters, I have selected four “editions” for us to “read.” The lessons they teach us are important.
本章介绍有關人的几卌  “版本”，其中每人都有屬靈上的教训来啟示我们。作为滿有同情心的医生，路加博士在他的福音書內記載了，关于寡妇和政治家，法利赛人和税吏，小孩和成年人，富人和乞丐的文章。从这些色彩丰富的角色中，我选择了四个  “樣本”  來“读”。它们帶给我们的教訓很重要。
 
1.     A Demanding Widow (18:1–8)
1.   繼續懇求的寡妇（18：1-8）
 
Luke mentions widows more than do all the other gospel writers combined (Luke 2:37–38; 4:25–26; 7:11–17; 18:1–8; 20:45–47; 21:1–4). In that day, widows usually had a difficult time making ends meet, in spite of the care God instructed His people to give them (Ex. 22:22–24; Deut. 14:28–29; 16:9–15; Ps. 146:9; Isa. 1:17, 23; Jer. 7:6). The early church was serious about the care of Christian widows (Acts 6:1; 1 Tim. 5:3–10; James 1:27), a good example for us to follow today.                                           
路加提到寡妇的事，比所有其他福音书所有的的記載合起来的都要多（路2：37-38; 4：25-26; 7：11-17; 18：1-8; 20： 45-47; 21：1-4）。在那時代，尽管上帝命令祂的子民供给他们的需要，但寡妇仍然處在困境（出   22：22-24; 申14：28-29; 16：9-15; 诗146：9; 赛1:17，23;  耶7：6）。早期的教会对待基督徒寡妇富憐憫（徒6：1; 提前5：3-10;
雅1:27），这是我们今天基督信仰者的好榜樣。
 
As you study this parable, try to see it in its Eastern setting. The “courtroom” was not a fine building but a tent that was moved from place to place as the judge covered his circuit. The judge, not the law, set the agenda, and he sat regally in the tent, surrounded by his assistants. Anybody could watch the proceedings from the outside, but only those who were approved and accepted could have their cases tried. This usually meant bribing one of the assistants so that he would call the judge’s attention to the case.
当你研究这比喻时，试著以东方人設身處地來體會它。 “法庭”  在那時不是固定的，很好的建筑物，而是在該法官管制區域內建造的帐篷，在他巡回路线的地方可以來回移动。法官，不是法律，他确定了審判程序，他坐在帐篷里，助手围繞著他。任何人从外面都可以观看诉讼，但只有经批准和接受​​的提案人，才审理他们的案件。通常只要贿赂其中一名助手，他就可能提醒法官，注意提出賄賂者的案件。
 
The widow had three obstacles to overcome. First, being a woman she, therefore, had little standing before the law. In the Palestinian society of our Lord’s day, women did not go to court. Since she was a widow, she had no husband to stand with her in court. Finally, she was poor and could not pay a bribe even if she wanted to. No wonder poor widows did not always get the protection the law was supposed to afford them!
寡妇有三件障碍要克服。首先，女性的她，在法律面前几乎没有任何立场。在巴勒斯坦社会的星期日，女性是不可上法庭。其次，因她是寡妇，没有丈夫陪她上法庭。最后，她很穷，即使她想贿赂助手，也無能為力。难怪在東方，贫穷的寡妇总是得不到，照法律应给予她们的保护！ 

Now that we understand something of the setting of this parable, we can better understand what Jesus was teaching. Basically, He was encouraging His disciples to pray, and He did this by presenting three contrasts.
现在我们明白了这个比喻的背景，可以更清楚地了解，耶稣那時的教导。基本上，祂鼓励祂的门徒祷告，祂用三个对比，来達到祂教導他們的目的。
 
Praying contrasted with fainting (v. 1). If we don’t pray, we will faint; it’s as simple as that! The word faint describes a believer who loses heart and gets so discouraged that he or she wants to quit. I can recall two occasions when I have fainted physically, and it is the most helpless feeling I have ever experienced. I felt myself “going,” but I couldn’t seem to do a thing about it!
祈祷与灰心对比（第1节）。如果我们不祈祷，会灰心的;  就是这么简单！ 灰心是描述信徒失去了内心的勇氣，因此變得軟弱，以至于他或她想放弃。我還记得自己两次肉體感到灰心的时候，是我所经历过的最无助的感觉。我感觉自己  “沒用”，但我似乎无法對付它！
 
There is a connection between what our Lord said in Luke 18:1 and His statement in Luke 17:37. If society is like a rotting corpse, then the “atmosphere” in which we live is being slowly polluted, and this is bound to affect our spiritual lives. But when we pray, we draw on the “pure air” of heaven, and this keeps us from fainting.
我们的主在路加福音18章1節中所说的，和在路加福音17章37節中所说的有关連。如果社会像腐烂的尸体，那么我们生活的  “空氣”  就会慢慢地被污染，这势必会影响我们的屬靈生活。但是当祈祷时，我们就利用天堂的  “纯净空气”，能使我们甦醒，免于灰心。
 
But what does it mean “always to pray” or to “pray without ceasing” (1 Thess. 5:17)? It certainly doesn’t mean that we should constantly be repeating prayers, because Jesus warned against that kind of praying (Matt. 6:5–15). Rather, it means to make prayer as natural to us as our regular breathing. Unless we are sick or smothering, we rarely think about our breathing; we just do it. Likewise with prayer—it should be the natural habit of our lives, the “atmosphere” in which we constantly live.
但是，“常常的祈祷” 或 “不停地祷告” 是什么意思（帖前5:17）？  这当然不是說应该不断重复的祈祷，因为重覆的祷告是耶稣不喜悅的（太   6：5-15）。相反，它是要像我们呼吸一样的，經常自然的祷告。除非我们生病或窒息，否则我们很少会想到，我们的呼吸;  我们只是自然的這樣做。同样，在祈祷时，它应该是我们生活的自然习惯，也是像我们經常的生活在   “空氣裡”。
 
Prayer is much more than the words of our lips; it is the desires of our hearts, and our hearts are constantly “desiring” before Him, even if we never speak a word. So, to “pray without ceasing” means to have such holy desires in our hearts, in the will of God, that we are constantly in loving communion with the Father, petitioning Him for His blessing.
祷告不仅仅是嘴唇說话; 它更是我们内心的愿望，即使在禱告中不说一句话，我们的心却在祂面前不断的  “渴望”。所以，“不停地祈祷”  意味着在我们的心中，在上帝的旨意中拥有这种神圣的渴望，使我们不断地要与天父相交，向祂祈求祂的祝福。
 
Take your choice: do you want to pray—or faint?
你可以选择：要祈祷或是灰心？                         
 
The widow contrasted with God’s elect (vv. 2–5). Jesus did not say that God’s people are like this woman; in fact, He said just the opposite. Because we are not like her, we should be encouraged in our praying. He argued from the lesser to the greater: “If a poor widow got what she deserved from a selfish judge, how much more will God’s children receive what is right from a loving heavenly Father!”
寡妇与上帝选民的对比（2-5等节）。耶稣并没有说上帝的子民像这女人，事实上，祂所说的恰恰相反。因为我们不像她，我们应该在祈祷中受到鼓舞。祂从微小的說到偉大的, “如果贫穷的寡妇能从，自私的法官那里得到她应得的，難道上帝的孩子还能，不从慈爱的天父得到他應得的嗎！”
 
Consider the contrasts. To begin with, the woman was a stranger, but we are the children of God, and God cares for His children (Luke 11:13). The widow had no access to the judge, but God’s children have an open access into His presence and may come at any time to get the help they need (Eph. 2:18; 3:12; Heb. 4:14–16; 10:19–22).
考虑一下這对比。首先，这女人是陌生人，但我们是上帝的儿女，上帝关心祂的儿女（路11:13）。寡妇无法接近法官，但上帝的儿女，可以随时进入祂的临在，并随时获得他們所懇求的帮助（弗2：18; 3：12; 来4：14-16; 10：19-22）。
 
The woman had no friend at court to help get her case on the docket. All she could do was walk around outside the tent and make a nuisance of  herself as she shouted at the judge. But when Christian believers pray, they have in heaven a Savior who is Advocate (1 John 2:1) and High Priest (Heb. 2:17–18), who constantly represents them before the throne of God.                                                                       
该女子在法庭上没有朋友帮忙提出案件。她所能做的只是在帐篷外來回走动，她向法官大声喊叫，令人討厭。但是当基督信徒祷告时，他们在天上有一位中保救主（约壹   2：1）和大祭司（来   2:17-18），祂常在上帝的宝座前代表他们。
 
When we pray, we can open the Word and claim the many promises of God, but the widow had no promises that she could claim as she tried to convince the judge to hear her case. We not only have God’s unfailing promises, but we also have the Holy Spirit, who assists us in our praying (Rom. 8:26–27).
当我们祷告的时候，可以打开圣言，并要求上帝的很多应许，但是寡妇没有這些應許,  當她试图说服法官接納她的案件的提出。我们不仅拥有上帝永恒的应许，而且还有圣灵帮助我们祷告（罗8：26-27）。
 
Perhaps the greatest contrast is that the widow came to a court of law, but God’s children come to a throne of grace (Heb. 4:14–16). She pled out of her poverty, but we have all of God’s riches available to us to meet our every need (Phil. 4:19). The point is clear: if we fail to pray, our condition spiritually will be just like that of the poor widow. That should encourage us to pray!
也许最大的對比是寡妇到法庭，而上帝的儿女却是到恩典的宝座前（来4：14-16）。她承認贫困，而我们拥有上帝的财富，来供我们每人的需要（腓4:19）。很清楚：如果不祷告，我们的屬靈心志就会與那可怜的寡妇一样。这应该激励我们祈祷！ 

The judge contrasted with the Father (vv. 6–8). Unless you see that Jesus is pointing out contrasts, you will get the idea that God must be “argued” or “bribed” into answering prayer! God is not like this judge, for God is a loving Father, who is attentive to our every cry, generous in His gifts, concerned about our needs, and ready to answer when we call. The only reason the judge helped the widow was because he was afraid she would “weary” him, which literally means “give me a black eye”—i.e., ruin his reputation. God answers prayer for His glory and for our good, and He is not vexed when we come.
天父與法官的对比（6-8等节）。除非，你明白耶稣用這对比的意思，否则你会这样的想：上帝必须  “辩论” 或  “贿赂” 才會聽祷告！上帝不會是这樣的法官，因为上帝是慈爱的天父，祂看重我们的每次的哭泣，慷慨的施捨祂的礼物，关心我们的需要，并准备回應我们的呼求。法官帮助寡妇的唯一的原因，是她不停的大呼叫，令他  “厌倦”，这实际上是說  “打黑我的眼睛” --- 即毁掉法官的声誉。上帝为祂的荣耀，和對我们的善良，祂垂聽祷告，祂不會因我們求祂而心煩。

 
How, then, do we explain delays in answers to prayer, especially when Jesus said that God would “avenge [give them justice] speedily” (Luke 18:8)? Remember that God’s delays are not the delays of inactivity but of preparation. God is always answering prayer, otherwise Romans 8:28 could not be in the Bible. God works in all things at all times, causing all things to work together to accomplish His purposes. The moment we send Him a request that is in His will (see 1 John 5:14–15), God begins to work. We may not see it now, but one day the answer will come.
那么，我们如何解释  “延迟回應祷告”，特别是当耶稣说上帝会  “快速的為他们  [公正] 而報服”（路18：8）？ 记住，上帝的延迟回答禱告是在准备，而不是延誤。上帝总是回应祷告，否则罗马书8章28節不會寫在圣经里。上帝於任何时候，都在為一切的事物在作工，使萬事都遵照祂的旨意完成。当我们是遵祂旨意來懇求时（见  约壹   5：14 - 5），上帝就开始工作。现在雖然可能看不見，但總有一天答案会顯示出來。
 
The question in Luke 18:8 ties in with what Jesus taught in Luke 17:22–37: “Shall he find [that kind of] faith on the earth?” The end times will not be days of great faith. Eight people were saved in Noah’s day, and only four out of Sodom (and one of them perished on the way). Passages like 1 Timothy 4 and 2 Timothy 3 paint a dark picture of the last days.
在路加福音18章8節中的问题，与耶稣在路加福音17章22-37等節中，所教導的内容互相关連：“祂能在地上找到有 [那种] 的信心的人吗？”  末日的时刻不会是，有偉大信心的日子。在挪亚时代，有八个人得救，於所多玛只有四人（而其中一人在途中死亡）。像提摩太前书4章和提摩太后书3章所描绘末日的黑暗景象。
 
2.     A Deluded Pharisee (18:9–17)
2.     蠱惑人的法利赛人（18：9-17）
 
Throughout His public ministry, Jesus exposed the self-righteousness and unbelief of the Pharisees (see Luke 11:39–54). He pictured them as debtors too bankrupt to pay what they owed God (Luke 7:40–50), guests fighting for the best seats (Luke 14:7–14), and sons proud of their obedience but unconcerned about the needs of others (Luke 15:25–32). The sad thing is that the Pharisees were completely deluded and thought they were right and Jesus was wrong. This is illustrated in this parable.
在耶稣的公开事工中，祂揭露了法利赛人的自以为是和不信（见  路11：39-54）。祂描繪出他們類似债务人，即使破产也偿还不了所欠上帝的债（路7：40-50），在筵席上争夺最好的席位的客人（路14：7-14），誇耀大儿子的顺从，但对別人的需要漠不关心（路15：25-32）。可悲的是，法利赛人完全是欺騙，认为他们是对的，耶稣错了。在这比喻中说明這點。
 
The Pharisee was deluded about prayer, for he prayed with himself and told God (and anybody else listening) how good he was. The Pharisees used prayer as a means of getting public recognition and not as a spiritual exercise to glorify God (Matt. 6:5; 23:14).
法利赛人在祷告時蠱惑人，因为他自吹自擂的祷告，他告诉上帝（實在是給其他任何人來听）他有多好。法利赛人使用祷告作为获得公众认可的手段，而不是作为荣耀上帝的属灵服事（太  6：5; 23:14）。
 
He was deluded about himself, for he thought he was accepted by God because of what he did or what he did not do. The Jews were required to fast only once a year, on the day of Atonement (Lev. 16:29), but he fasted twice a week. He tithed everything that came
into his possession, even the tiny herbs from his garden (Matt. 23:23).
他是自欺的人，他认為上帝接納他，是因为他所做的或他没有做的。在赎罪日（利16:29），犹太人每年只要禁食一次，但法利賽人每周禁食两次。他對所有的一切都付出十分之一，甚至从他的花园中取出小草药都奉獻十分之一（太  23:23）。
 
He was deluded about the publican who was also in the temple praying. The Pharisee thought that the publican was a great sinner, but the publican went home justified by God, while the proud Pharisee went home only self-satisfied. To be “justified” means to be declared righteous by God on the basis of the sacrifice of Jesus Christ on the cross (Rom. 3:19—4:25).
他对那在庙里與他一起祈祷的税吏也欺骗。法利赛人认为税吏是大大的罪人，但税吏回到家中得到上帝為他稱義，而骄傲的法利赛人回家却自認满意。 “稱義”  是基於耶稣基督在十字架上為他作的牺牲，上帝因而宣布他为义（罗3：19-4：25）。
 
The publican repeatedly smote his breast, for he knew where his greatest problem was, and he called to God for mercy. The publican knew the enormity of his sins, but the Pharisee was blissfully ignorant of his own heart. The Pharisee’s pride condemned him, but the publican’s humble faith saved him (see Luke 14:11; Isa. 57:15). It is the prodigal son and elder brother over again (Luke 15:11ff.).
税吏一再錘自己的胸膛，因为他知道自己最大的问题在哪里，他呼求上帝宽恕。税吏知道自己的罪非常严重，但法利赛人对自己的心却一无所知。法利赛人的骄傲來谴责他，但税吏的谦卑信心拯救了他（见  路14:11; 赛57:15）。这又是浪子和大兒子的比喻
（路15：11）。
 
In contrast to the proud Pharisee are the children who were brought to Jesus (Luke 18:15–17). It was customary for the Jews to bring little children to the rabbis to receive their special blessing, so it is strange that the disciples would stand in the way. Perhaps they thought Jesus was weary and needed rest, or they may have decided that He was not really interested in children. How wrong they were!
被带到耶稣面前的孩子，与骄傲的法利赛人對比（路18：15-17）。犹太人习惯于把小孩带到拉比那裡去，接受他们特别的祝福，奇怪的是耶穌的门徒為什麼会阻挡他们。也许他们认为耶稣很疲惫，需要休息，或者他们可能已经决定，祂对孩子不感兴趣。他們错得太離譜了！
 
However, this was not the first time the disciples had attempted to “get rid of people.” They wanted to send the crowd away hungry, but Jesus fed them (Matt. 14:15ff.), and they tried to stop the Canaanite woman from asking Jesus to heal her daughter (Matt. 15:21ff.), but Jesus answered her prayer. The Twelve did not yet have the compassion of their Master, but it would come in due time.
然而，这不是门徒第一次试图  “阻擋人”。他们曾想让饥饿的群眾離開，讓他們自己去賣食物充饑，但耶稣却要門徒來餵飽他們（ 太14：15比照研讀），他们试图阻止迦南女人请求耶稣医治她的女儿（太   15：21比照研讀），但是耶稣回答她的祷告。十二使徒在那在那時，還沒有像耶穌滿有憐憫的心，但在适当的时候，他們會有的。                

Jesus wants us to be childlike but not childish. An unspoiled child illustrates humility, faith, and dependence. A child has a sense of wonder that makes life exciting. The only way to enter God’s kingdom is to become like a child and be born again (John 3). If the proud Pharisee had become like a child, he too would have gone home justified.
耶稣希望我们像小孩子，但不要幼稚。未受寵壞的孩子表现出谦卑，信靠和依赖。孩子有好奇的特性，使生活令人兴奋。进入上帝国度的唯一方法就是要像小孩樣的重生
（约3章）。如果骄傲的法利赛人改变如小孩，他也可能会被稱義回天家。
 
3.     A Dishonest Youth (18:18–34)
3.  不诚实的青年（18：18-34）
 
The rich young ruler (Matt. 19:20) may be the only man in the Gospels who came to the feet of Jesus and went away in worse condition than when he came. And yet he had so much in his favor! He was moral and religious, earnest and sincere, and probably would have qualified for membership in the average church. Yet he refused to follow Jesus Christ and instead went his own way in great sorrow.
富有的年轻官員（太19:20）可能是福音书中唯一来到耶稣脚前的人，他的離開時的情况比来时更糟。可是他有很多好品性！有道德和信仰，诚恳而老實，并且可能有资格成为一般教会的會员。然而，他拒绝跟随耶稣基督，而帶著极大的憂伤走自己的路。
 
What was wrong with him? In a word: dishonesty. In spite of the fact that he came to the right Person, asked the right question, and received the right answer, he made the wrong decision. Why? Because he was not honest with God or with himself. Therefore, he would not do what he was commanded to do. He was a superficial young man who said one thing but did another. Consider the areas in which he was dishonest.
他怎么了？总之一句话：不诚实。尽管他找到了正确的人 --- 耶穌，提出正确的问题，并得到了對的答案，但他却做出错误的决定。为什么？   因为，他对上帝与自己都不诚实。因此，他不会按照命令行事。他是肤浅的年轻人，他说的是一回事，但做的却另是一回事。檢討一下他不诚实的地方。
 
His view of Christ (vv. 18–19). The rabbis were called “Master” (Teacher), but it was most unusual for a rabbi to be called “good.” The Jews reserved the word good for God (Ps. 25:8; 34:8; 86:5; 106:1). This explains why our Lord asked the young man what he meant, for if he really believed that Jesus was “good,” then he had to confess that Jesus was God. By asking this question, our Lord was not denying His deity but affirming it. He was testing the young man to see if he really understood what he had just said.
他对基督的認識（18-19等节）。拉比被称为  “老师”（教师），但是，在不寻常的情形是稱拉比為  “良善的”。犹太人保留這詞來稱呼上帝（诗   25：8; 34：8; 86：5; 106：1）。这就是为什么我们的主，问年轻人， 他說這詞的意思是什么，因为如果他真的相信耶稣是  “良善的”，那么，他就必須承认耶稣是上帝。由於他問这问题，我们的主，并没有否认祂的神性，並且還肯定了它。祂正在考驗那年轻人，看看他是否真的明白他刚才所说的话。
 
His subsequent behavior proved that the young ruler did not believe that Jesus Christ was God. If he really thought he was in the presence of Almighty God, why did he argue politely about the law, brag about his character, and then refuse to obey the Word? Surely he knew that God sees the heart and knows all things!
这年轻的官員后来的行为证實，他並不相信耶稣基督是上帝。如果他真的认为祂是站在全能的上帝面前，那为什么他會礼貌地與祂辩论律法，吹嘘他的性格，然后拒绝服从耶穌的話？  誠然，他知道上帝只看内心，并且知道所有一切事！
 
His view of sin (vv. 20–21). He also had a superficial view of his own sin. No doubt the young man sincerely tried to keep the law; in fact, this may have been what brought him to the feet of Jesus (Gal. 3:24). Jesus did not quote the law to him as a means of salvation, because obedience to the law does not save us. He held the law before the young man as a mirror to reveal his sins (Rom. 3:19–20; Gal. 2:21; 3:21).
他对罪的看法（20-21等节）。他对自己的罪也是肤浅的看法。毫无疑问，这位年轻人真诚地试图遵守律法;  事实上，可能是這事把他带到耶稣脚前（加3:24）。耶稣并没有引用律法作为拯救的說法講给他听，因为顺从律法，并不能拯救我们。耶穌拿出镜子來比喻，律法只可以顯示他的罪（罗3：19-20; 加2:21; 3:21）。
 
But the young man looked into the mirror and would not see the stains and blemishes in his life. When Jesus quoted from the second table of the law, He did not quote the last commandment, “Thou shalt not covet” (Ex. 20:17). Jesus knew the young man’s heart, so instead of preaching to him about covetousness, He asked him to do something that a covetous person would not do.
但那年轻人看着镜子，却看不到他生命中的污渍和瑕疵。当耶稣引用律法的第二張表格时，祂没有引用最后的诫命：“你不可貪婪”（出20:17）。耶稣知道年轻人的內心，所以祂没有向他传讲贪婪，而是要求他做一些贪婪的人，不会做的事情。
 
Nobody is saved by giving all his wealth to the poor, but nobody can be saved who will not repent of his sins and turn away from them. This young man was possessed by the love of money and he would not let go.
沒有人因把全部的财富分给穷人，可以得救的，但更没有人不悔改而转离罪能得救的。这年轻人被愛金钱所捆綁，他不会離開金錢。
 
His view of salvation (vv. 22–27). The young man thought that eternal life came to those who “did something” (Luke 18:18), which was a typical Jewish conviction (Luke 18:9–12). But when Jesus gave him something to do, he refused to obey! He wanted salvation on his terms, not God’s, so he turned and went away in great sorrow.
他的救恩观點（22-27等节）。这年轻人认为，有永遠生命是  “做了什么善事”  的人
（路18:18），特別是典型的犹太人的認罪（路18：9-12）。但是，当耶稣给年輕人做一些事时，他拒绝了！  他希望得救的条件是他定規的，而不是上帝規定的，所以，他转过身去，非常憂伤地走了。
 
The disciples were shocked when Jesus announced that it was difficult for rich people to be saved. They were Jews and the Jews believed that riches were a mark of God’s blessing. “If rich people can’t be saved,” they reasoned, “what hope is there for the rest of us?” John D. Rockefeller would have agreed with them, for he once said that riches were “a gift from heaven signifying, ‘This is My beloved son, in whom I am well pleased.’”
当耶稣宣告富人的得救是艱难的时侯，门徒们感到震惊。他们是犹太人，犹太人相信财富是上帝祝福的标記。他们推断说，“如果有钱的人不能得救，我们還什么其他的希望？”  约翰 · 洛克菲勒(John D. Rockefeller) 可能会同意他们的看法，因为他曾经说过，“财富是来自天堂的礼物， ‘这是我的爱子，是我所喜悅的。' ”     

It is not possessing riches that keeps people out of heaven, for Abraham, David, and Solomon were wealthy men. It is being possessed by riches and trusting them that makes salvation difficult for the wealthy. Wealth gives people a false sense of success and security, and when people are satisfied with themselves, they feel no need for God.
並不是因人拥有财富而让人不能進天堂，那麼亚伯拉罕，大卫和所罗门都不能進天堂，因為他們都是富人。拥有财富，便信靠財富，因此，財富使得救很難。财富赋予人虚假的成就感，和安全感，当人满意自己时，他们觉得不需要上帝。
 
Peter’s comment in Luke 18:28 suggests that he had a rather commercial view of discipleship: “What then will there be for us?” (Matt. 19:27 nasb). Jesus promised all of them (“you” in Luke 18:29 is plural) blessings in this life and reward in the life to come, but then He balanced His words with another announcement about His impending suffering and death. How could Peter be thinking about personal gain when his Lord was going to Jerusalem to be crucified?
彼得在路加福音18章28節中，提出他对门徒训练的看法很是商业的觀點，“那么我们还有什么呢？”（太19:27）。耶稣应许他们所有的人（路18:29中的 “你” 是复数），在今世得百倍，在來世得永生的福氣，然後祂用那即将到来的痛苦，和死亡来平衡祂的话。彼得怎能在他的主前往耶路撒冷，要被钉十字架的路上，想到他自己的私利呢？
 
The rich young ruler is a warning to people who want a Christian faith that does not change their values or upset their lifestyle. Jesus does not command every seeking sinner to sell everything and give to the poor, but He does put His finger of conviction on any area in our lives about which we are dishonest.
富有的年轻官員例子，对那些想要得到基督信仰，而没有將他们的价值观改变，或者翻新他们的生活方式的人，是一種警告。耶稣并没有吩咐每个寻求得救的罪人，把所有的一切都變卖，然後送給穷人，但祂确实将祂的信念 ---在我们生活的任何关于不诚实地方的犯罪,  向他們指明,  。
 
4.  A Determined Beggar (18:35–43)
4.  坚定的乞丐（18：35-43）
 
Matthew tells us that there were two blind beggars who met Jesus as He left Jericho (Matt, 20:29–30), but Luke introduces us to one blind beggar, Bartimaeus, who called out as Jesus approached Jericho. There were two Jerichos, the old ruined city and the new one built by Herod the Great, and they stood about a mile apart. The two men, one of whom was more outspoken, were sitting at the entrance to the new city, so there is no contradiction (note Mark 10:46).
马太告诉我们，在耶稣离开耶利哥时，遇见了两个瞎眼的乞丐（太   20：29-30），但路加只記載一个瞎眼的乞丐巴底买，當耶稣走近耶利哥時，他大聲呼喊。在那時有两座耶利哥城，一座古老已頹廢的，以及希律大帝所新建造的另一座，它们相隔约一英里。这两个乞丐，其之一的乞丐比較直率，坐在新城的入口处，所以與馬太福音所記載的没有矛盾（注意  可   10:46）。
 
In that day, blindness was a common affliction for which there was no cure, and all a blind person could do was beg. These two men had not been born blind, for their prayer was to “regain” their sight (Luke 18:41 nasb; and note Matt. 20:34 nasb). They persisted in crying out to the Lord, in spite of the obstacles in their way: their inability to see Jesus, the opposition of the crowd, and our Lord’s delay in responding to them. They were not going to let Jesus pass them without first pleading for mercy.
在那時代，因眼病无法治愈，瞎眼是常见的現象，盲人所能做的就是乞求。这两个人并没有天生失明，因为他们的祷告是要  “重得看見”（路18:41新美國標準版;  注意马太福音20章34節新美國標準版）。 他们坚持不停的向主呼求，尽管在他们的方法中有障碍：他们无法看到耶稣，人群的反对，以及我们的主迟延的不回应他们。如果请求没有得到怜悯，他们是不会让耶稣过去的。
 
The fact that they addressed Him as “Son of David,” a messianic title, indicates that these two Jewish beggars knew that Jesus could give sight to the blind (Isa. 35:5; and see Luke 4:18). Jesus responded to their faith and healed them, and what a change took place! They went from darkness to light, from begging to following Jesus, and from crying to praising the Lord. They joined the pilgrim crowd going to Jerusalem and lifted their voices in praising the Lord.
他们称耶穌为  “大卫的子孙”，这是弥赛亚的称号，表明两个犹太乞丐知道祂可以使瞎子得看見（赛35：5;见  路4:18）。耶稣回应他们的信心，并医治他们，這發生了多么大的变化！ 他们从黑暗走向光明，从乞讨到跟随耶稣，从哭泣到赞美主。他们与朝圣者一起去耶路撒冷，并大聲颂扬赞美主。
 
The contrast is obvious between these two beggars and the rich young ruler (Luke 18:18–27). The beggars were poor, yet they became rich, while the young man was rich and became eternally poor. The beggars claimed no special merit and openly admitted their need, while the young man lied about himself and bragged about his character. The young man would not believe, so he went away from Jesus very sad, but the two beggars believed in Jesus and followed Him with songs of praise. “He hath filled the hungry with good things; and the rich he hath sent empty away” (Luke 1:53).
显而易见的，这是两个乞丐與富有的年轻官之间的对比（路18：18-27）。乞丐很穷，可是現在他们变得富有，而年轻人雖曾很富有，現在却变得永远贫穷。乞丐不求别的，只公开祈求耶穌對他们需要賜予憐憫，而年轻人自欺，且吹嘘自己的性格。年轻人不可能會相信，所以他憂憂愁愁的离开耶稣，但是两个乞丐信靠耶稣，并且用赞美的歌声跟着祂。 “叫饥饿的得飽美食;  叫富足的空手回去“（路1:53）。
 
The “human editions” we have “read” in this chapter encourage us to put our faith in Jesus Christ, no matter what others may say or do. The widow was not discouraged by the indifferent attitude of the judge, nor the publican by the hypocritical attitude of the Pharisee. The parents brought their little ones to Jesus in spite of the selfish attitude of the apostles, and the blind men came to Jesus even though the crowd told them to keep quiet and stay put. Jesus always responds to faith and rewards those who believe.
我们在  “人性的篇章”  的這章中  “读”  到，它鼓励我们相信耶稣基督，不管别人怎麼说或怎麼做。寡妇并没有因法官的漠不关心的态度而感到灰心，税吏也没有因法利赛人的虚伪态度而使他失望。尽管使徒们阻擋小孩到耶穌面前，父母却仍堅持的把他们的小孩带到耶稣那里，盡管群眾要他们保持安靜，盲人却大聲喊叫的，来到耶稣面前。耶稣总是回應信心，并奖励那些相信祂的人。 

But the rich young ruler stands as a warning to all who depend on character to save them from sin. This young man shows us how close a person may come to salvation and yet turn away in unbelief. John Bunyan closed his Pilgrim’s Progress with the warning, “Then I saw that there was a way to hell, even from the gates of heaven, as well as from the City of Destruction.” Heed that warning today!
但富有的年轻官員的例子，是對所依靠品格想来得拯救的人的警告。这年轻人顯示出多麼的接近得救，但却在不信中，转身离去。 約翰. 潘掩(John Bunyan)帶著警告说，“同時，我发现甚至是从天堂的大门和毁灭之城，有一條路下到地狱。”  留意这目前的警告!