139 英譯中(路加7課) COMPASSION IN ACTION 大施憐憫 17/10/2025
Chapter 6 Luke Chapter 7 COMPASSION IN ACTION 第六課 路加福音7章 大施憐憫
Compassion has been defined as “your pain in my
heart.” What pain our Lord must have felt as He ministered from place to place!
In this chapter alone, Jesus is confronted with the miseries of a dying
servant, a grieving widow, a perplexed prophet, and a repentant sinner, and He
helped them all. If a “hardship committee” had been asked to decide which of
these persons was “deserving,” we wonder who would have been chosen.
憐憫意思是“你的痛苦在我心中”。当我们的主在各地傳道时，祂必须感受各样的痛苦！只在这章中，耶稣就面临着垂死的仆人，悲伤的寡妇，困惑的先知，和悔改罪人的痛苦，祂全體恤他们。如果“裁決艱难度的委员会”要求决定那種人是“值得”，我们會懷疑谁會被選上。
Jesus helped them all, because compassion does not
measure: it ministers. Bernard of Clairvaux said, “Justice seeks out only the
merits of the case, but pity only regards the need.” It was compassion, not
justice, that motivated the Great Physician who came “not to call the
righteous, but sinners to repentance” (Luke 5:32 ). Let’s meet these four hurting people and see our
Lord’s responses to their needs.
耶稣帮助他们全體，因为怜悯一視同仁：它只是事奉。
克莱尔沃的伯纳德(Bernard
of Clairvaux)宣教士说：“正义只查出案件的功過，但怜悯却只顧及需要”。是怜悯而不是公义，激发了那位大医师来，“不是要呼召义人，而是要呼召罪人悔改”
路 5:32）。請来看看我们的主如何回應这四位受憂伤的人的需求。
1.
The Servant: His Response to
Faith (7:1–10)
1. 仆人：祂对信心的回应（7：1-10）
In
the Gospels and the book of Acts, Roman centurions are presented as quality men
of character, and this one is a sterling example. The Jewish elders had little
love for the Romans in general and Roman soldiers in particular, and yet the
elders commended this officer to Jesus. He loved the Jewish people in Capernaum
在四福音书和使徒行传中，罗马百夫长被描述为品格高尚的人，这例子是可信的。犹太长老对罗马人，特别是罗马的士兵几乎没有爱，但长老们却推薦百夫長去見耶稣。他爱迦百农的犹太人，甚至建造了犹太教堂。他爱他的仆人，不想看著他死。百夫长不是禁慾派，他把自己与别人的痛苦連繫在一起。即使是因瘫痪疾病而快死亡的仆人
（太 8：6），他也非常心。
Matthew’s condensed report (Matt. 8:5–13) does not
contradict Luke’s fuller account. The centurion’s friends represented him to
Jesus and then represented Jesus to him. When a newscaster reports that the
president or the prime minister said something to Congress or Parliament, this
does not necessarily mean that the message was delivered by them in person. It
was probably delivered by one of their official representatives, but the
message would be received as from the president or prime minister personally.
马太的简明記載（太8：5-13）与路加的完整的叙述，這之間沒有矛盾。百夫长的朋友代表他到耶稣那里，然后又代表耶稣到百夫长。当新闻主播报道总统或总理向国会或议会的事件时，这不一定意味着該消息是由总统或总理亲自递交的。这可能是由他们的官方代表递交的，可是該信息是总统或总理亲自交付的。
We are impressed not only with this man’s great love, but also
his great humility. Imagine a Roman officer telling a poor Jewish rabbi that he
was unworthy to have Him enter his house! The Romans were not known for
displaying humility, especially before their Jewish subjects.
我们不僅对百夫長的伟大的爱印象深刻，也對他的伟大谦卑同樣深刻。想象堂堂罗马军官告诉可怜的犹太教師，他不配进入祂的家！罗马人并不以谦卑为荣，特别是在犹太人的面前。
But the characteristic that most impressed Jesus was
the man’s faith. Twice in the gospel record we are told that Jesus marveled.
Here in Capernaum Nazareth 2:11 –13).
但最让耶稣的印象深刻的是他的信心。两次在福音书记录中記載耶稣很惊訝。在迦百农，祂对外邦人的信心感到惊奇;
在拿撒勒祂犹太人的不信惊骇（可 6：6）。耶稣称赞
“偉大的信心” 唯一的另一位是外邦女人，祂把她的女儿从鬼魔中釋放出来（太15:28）。值得注意的是，在这两种情况下，耶稣都是以遙控的方式來医治（见 诗107：20; 弗 2：11-13）
The centurion’s faith certainly was remarkable.
After all, he was a Gentile whose background was pagan. He was a Roman soldier,
trained to be self-sufficient, and we have no evidence that he had ever heard
Jesus preach. Perhaps he heard about Jesus’ healing power from the nobleman
whose son Jesus had healed, also at a distance (John 4:46 –54). His soldiers may also have brought
him reports of the miracles Jesus had performed, for the Romans kept close
touch with the events in Jewish life.
百夫长的信心委實是非凡的。毕竟，他是外邦人，其背景是异教徒。他是罗马士兵，训练有自信，我们没有证据可证明他曾经听过耶稣讲道。也许他听说过耶稣医治大臣的儿子，也是以遙控治愈的醫療大能（约4：46-54）。他的士兵也可能会給他报道耶稣所行的神迹，因为罗马人對犹太人生活中的事件有非常密切的联連。
The important word in Luke 7:8 is “also.” (It should
be in Matt. 8:9 as well, but the KJV omits it for some reason. The NASB has
“too” in both places.) The officer saw a parallel between the way he commanded
his soldiers and the way Jesus commanded diseases. Both the centurion and Jesus
were under authority, and because they were under authority, they had the right
to exercise authority. All they had to do was say the word and things happened.
What tremendous faith this man exhibited! No wonder Jesus marveled.
路加福音7章8節中的重要單词是“也”（它也应该出現在 太 8：9中，但是欽定版，因某种原因沒加上它，新美國標準版，在这两處都有“也 ‘too’ ”）。百夫長指挥他的士兵的方式，和耶稣醫治疾病的方式是平行的。百夫长有权柄，他知道耶稣“也”有权柄，并且，因为在他们的威信之下，他们有权行使他們的权柄。所要做的就是，用口發出命令，事情就成了。百夫長展示是多麼偉大的信心！难怪耶稣惊訝。
If this Roman, with very little spiritual
instruction, had that kind of faith in God’s Word, how much greater our faith
ought to be! We have an entire Bible to read and study, as well as nearly two
thousand years of church history to encourage us, and yet we are guilty of “no
faith” (Mark 4:40) or “little faith” (Matt. 14:31). Our prayer ought to be,
“Lord, increase our faith!” (Luke 17:5).
像这位罗马人，他只有很少的属灵教导，对上帝的话语有这麼大的信心，那我们的信心该有多大！我们有整本圣经可供阅读和研究，以及将近两千年的教会历史的事實來激励我们，還是（yet）犯了“不信”（可 4:40）或“小信”（太14：
31）的罪。我们的祷告应该是：“主啊，增加我们的信心！”（路17：5）。
2. The
Widow: Jesus’ Response to Despair (7:11 –17)
Nain
was about twenty-five miles from Capernaum 21:23 ; Acts 5:5–10), it is likely
that Jesus and His disciples arrived at the city gate late in the afternoon of
the day the boy died. Four special meetings took place at the city gate that
day. Two crowds met. We can only marvel at the providence of God when we see
Jesus meet that funeral procession just as it was heading for the burial
ground. He lived on a divine timetable as He obeyed the will of His Father
(John 11:9; 13:1). The sympathetic Savior always gives help when we need it
most (Heb. 4:16 ).
拿因距离迦百农大约二十五英里，好天氣只要走一天，耶稣没有被邀請，還是去了那里。由于犹太人在同一天埋葬他们的死者（申21:23; 徒5：5-10），很可能耶稣和祂的门徒在男孩去世的當天下午晚些时候，趕到城門。当天在城门處，举行了四次特别儀式。两群相遇。惟有敬畏上帝的眷顧，就像看到耶稣正前往墓地，祂適時遇到葬礼队伍。祂遵守上帝的旨意，按上帝的时间表生活（约 11：9;
13：1）。当我们最需要时，有豐盛憐憫的救主，总是適時给予帮助（来4:16）。
What a contrast between
the crowd that was following Jesus and the crowd following the widow and her
dead son. Jesus and His disciples were rejoicing in the blessing of the Lord,
but the widow and her friends were lamenting the death of her only son. Jesus
was heading for the city while the mourners were heading for the cemetery.
追随耶稣的人群，和跟随寡妇和她死去的儿子的人群，委實形成鲜明的对比。耶稣和祂的门徒们在主的祝福中欢乐，但寡妇和她的朋友哀叹她独生子的死。当哀悼者前往墓地时，耶稣正前往該城市。
Spiritually speaking, each of us is in one of these
two crowds. If you have trusted Christ, you are going to the city (Heb. 11:10,
13–16; 12:22). If you
are “dead in sin,” you are already in the cemetery and under the condemnation
of God (John 3:36 ; Eph.
2:1–3). You need to trust Jesus Christ and be raised from the dead (John 5:24 ; Eph. 2:4–10).
（来11:10,
13-16; 12:22）。如果你“死在罪中”，你就已经在墓地里，受上帝的谴责（约 3:36; 弗2：1-3）。你需要信靠耶稣基督并从死里复活（约5:24; 弗2：4-10）。
Two only sons met. One
was alive but destined to die, the other dead but destined to live. The term
only begotten as applied to Jesus means “unique,” “the only one of its kind.”
Jesus is not a “son” in the same sense that I am, having been brought into
existence by conception and birth. Since Jesus is eternal God, He has always
existed. The title Son of God declares Christ’s divine nature and His
relationship to the Father, to whom the Son has willingly subjected Himself
from all eternity. All the Persons of the Godhead are equal, but in the
“economy” of the Trinity, each has a specific place to fill and task to
fulfill.
這僅有的两个儿子碰面。一个雖活着，但注定要死; 另一个雖死了，但必定永活着。這 “獨生子” 詞句仅适用于耶稣，它的意思是“独特的”，“獨一無二的”。耶稣不是如同我一樣的是“儿子”，不像我們由母親懷孕而生。因為耶稣是永恒的上帝，祂一直活著。上帝的儿子的称呼，是基督的神性和祂与天父的关系，圣子已经愿意将祂从一切永恒中向父臣服。上帝的子民是一律平等，但在三位一体的“神意”中，都有祂獨特的位格來完成祂獨有的事工。
Two sufferers met. Jesus,
“the man of sorrows,” could easily identify with the widow’s heartache. Not
only was she in sorrow, but she was now left alone in a society that did not
have resources to care for widows. What would happen to her? Jesus felt the
pain that sin and death have brought into this world, and He did something
about it.
两位受苦者相遇。耶稣，“悲伤之子”，很容易體會寡妇的心痛。她不仅感到悲伤，而且现在独自存在世上，在社会里没有人來照顾她。怎么辦？耶稣深深領會到罪与死亡给世界带来的痛苦，祂为此做了很多事。
Two enemies met. Jesus
faced death, “the last enemy” (1 Cor. 15:26 ).
When you consider the pain and grief that it causes in this world, death is
indeed an enemy, and only Jesus Christ can give us victory (see 1 Cor.
15:51–58; Heb. 2:14–15). Jesus had only to speak the word and the boy was
raised to life and health.
两个仇敌相遇。耶稣面临死亡，是“最后的敌人”（林前 15:26）。当你考虑到死亡在世界中造成的痛苦和悲伤时，它确实是敌人，只有耶稣基督可以為我们戰胜它（见 林前15：51-58;
来 2：14-15）。耶稣只需要说話，男孩就有了生命和健康。
The boy gave two evidences of life: he sat up and he
spoke. He was lying on an open stretcher, not in a closed coffin, so it was
easy for him to sit up. We are
not told what he said, but it must have been interesting! What an act of
tenderness it was for Jesus to take the boy and give him to his rejoicing
mother. The whole scene reminds us of what will happen when the Lord returns,
and we are reunited with our loved ones who have gone to glory (1 Thess. 4:13–18).
The response of the
people was to glorify God and identify Jesus with the prophet the Jews had been
waiting for (Deut. 18:15 ;
John 1:21 ; Acts 3:22 –23). It did not take long for
the report of this miracle to spread. People were even more enthusiastic to see
Jesus, and great crowds followed Him (Luke 8:4, 19, 42).
當時人的回应是荣耀上帝，及犹太人証實了一直在等待的先知和耶稣（申18:15;
约1:21; 徒3：22-23）。这神迹很快的传播開來。人群更热衷的要看到祂，所以他們紧随著耶穌（路8：4,19,42）。
3. John the Baptist: His Response to Doubt (7:18 –35)
3. 施洗约翰：祂對他怀疑的回应（7：18-35）
Confusion (vv. 18–20).
John had been in prison some months (Luke 3:19 –20), but he knew what Jesus was doing because his own
disciples kept him informed. It must have been difficult for this man,
accustomed to a wilderness life, to be confined in a prison. The physical and
emotional strain were no doubt great, and the long days of waiting did not make
it easier. The Jewish leaders did nothing to intercede for John, and it seemed
that even Jesus was doing nothing for him. If He came to set the prisoners free
(Luke 4:18 ), then John the
Baptist was a candidate!
困惑（18至20等节）。几个月以来，约翰一直在监狱里（路3：19-20），但他知道耶稣在做什么，因为他的门徒随时都告诉他。對这位习惯於荒野生活的人，被关在监狱里肯定很難過。无疑的在他身体和情绪上的压力很大，漫长等待的日子，不能使它变得更容易過。犹太的领导人没有为约翰祷告，甚至耶稣也没有为他做任何事情。如果祂来释放囚犯（路4:18），那么施洗约翰就是候选人！
It is not unusual for great spiritual leaders to
have their days of doubt and uncertainty. Moses was ready to quit on one
occasion (Num. 11:10 –15),
and so were Elijah (1 Kings 19) and Jeremiah (Jer. 20:7–9, 14–18), and even
Paul knew the meaning of despair (2 Cor. 1:8–9).
伟大的屬靈领袖過怀疑和不确定的日子常常有。像摩西有一次准备不幹了（民11：10-15），以利亚（王上 19章）和耶利米（耶 20：7-9,14-18）也是如此，甚至保罗也知道绝望是什麼（林后 1：8-9）。
There is a difference between doubt and unbelief.
Doubt is a matter of the mind: we cannot understand what God is doing or why He
is doing it. Unbelief is a matter of the will: we refuse to believe God’s Word
and obey what He tells us to do. “Doubt is not always a sign that a man is
wrong,” said Oswald Chambers; “it may be a sign that he is thinking.” In John’s
case, his inquiry was not born of willful unbelief, but of doubt nourished by
physical and emotional strain.
怀疑与不信是有区别的。怀疑是头脑的问题：我们不明白上帝在做什么，或者祂为什么要这样做。不信是意志的问题：我们拒绝相信上帝的话语，并且不服从祂告诉我们要做的事。奥斯瓦
. 钱伯(Oswald
Chambers)说, “怀疑并不总是表明他是错的，这可能是他正在思考某件事的表象。”在约翰的案件中，他的質問并非出于故意的不信，而是出于受到身体和情绪压力潤育的怀疑。
You
and I can look back at the ministry of Christ and understand what He was doing,
but John did not have that advantage. John had announced judgment, but Jesus was doing
deeds of love and mercy. John had promised that the kingdom was at hand, but
there was no evidence of it so far. He had presented Jesus as “the Lamb of God”
(John 1:29 ), so John must
have understood something about Jesus’ sacrifice, yet how did this sacrifice
relate to the promised kingdom for Israel 1:10 –12).
Confirmation (vv. 21–23). Jesus did not give the
two men a lecture on theology or prophecy. Instead, He invited them to watch as
He healed many people of many different afflictions. Certainly these were His
credentials as the promised Messiah (Isa. 29:18–19; 35:4–6; 42:1–7). He had not
established a political kingdom, but the kingdom of God
堅定（21至23等节）。耶稣没有给这两个人讲有關神学或预言的信息。相反，祂邀请他们來观看，祂所医治的這许多不同憂傷苦难的病人。当然，这是祂作为应许要來的弥赛亚的凭据（赛 29：18-19;
35：4-6; 42：1-7）。誠然，祂没有建立政治王国，但上帝的国度已在那里掌权。
The Greek word translated “offended” gives us our
English word scandalize, and it referred originally to the “bait stick” in a
trap. John was in danger of being trapped because of his concern about what
Jesus was not doing. He was stumbling over his Lord and His ministry. Jesus
gently told him to have faith, for his Lord knew what He was doing.
以希腊語來翻译“冒犯”，却帶给來了英語的丑闻，它原是指陷阱中的“诱饵”。因為約翰担心耶稣没有做，是因為他作為陷阱被困的危险。他被他的主，和祂的事工絆倒。耶稣柔和地告诉他要有信心，因为他的主知道要做什么。
There are many people today who criticize the
church for not “changing the world” and solving the economic, political, and
social problems of society. What they forget is that God changes His world by
changing individual people. History shows that the church has often led the way
in humanitarian service and reform, but the church’s main job is to bring lost
sinners to the Savior. Everything else is a by-product of that. Proclaiming the
gospel must always be the church’s first priority.
今天有很多人批评教会不“改变世界”，解决世上的经济，政治和社会问题。他们忘记了，上帝通过改变个人来改变他的世界。历史表明教会经常在人道服务和改革方面领先，但教会的主要工作是将失丧的罪人带到救主面前。其他一切都是副产品。宣扬福音必须永远是教会的首要任务。
Commendation (vv. 24–30). What we think of
ourselves, or what others think of us, is not as important as what God thinks.
Jesus waited until the messengers had departed, and then He publicly commended
John for his ministry. At the same time, He exposed the sinful hearts of those
who rejected John’s ministry.
表彰（24至30等节）。我们对自己的看法，或其他人对我们的看法，都不能像上帝所想的那么重要。耶稣一直等到報信者离开，然后祂才公开赞扬约翰的事工。同时，祂揭露了那些拒绝约翰事工人的有罪的心。
John the Baptist was not a compromiser, a reed
blowing in the wind (note Eph. 4:14 );
nor was he a popular celebrity, enjoying the friendship of great people and the
pleasures of wealth. John did not waver or weaken, no matter what people did to
him. John was not only a prophet, but he was a prophet whose ministry was
prophesied (see Isa. 40:3 and Mal. 3:1)! The last of the Old Testament
prophets, John had the great privilege as God’s messenger of introducing the
Messiah to Israel
施洗约翰不是妥协者，也不是被风吹的芦苇（請注意 弗4:14）。他也不是有聲望的名人，享受着大人物的友谊和财富的歡乐。不管世人如何对待他，约翰都没有受到动摇或削弱的影響。约翰不仅是先知，而且是位能說预言的预言先知（见
赛40：3;
瑪3：1）！作為旧约先知中的最后一位，约翰有幸為上帝的使者，向以色列國民介绍他們的弥赛亚.
How is the least person
in the kingdom of
God 15:15 ).
John’s ministry was a turning point in both the nation’s history and in God’s
plan of redemption (Luke 16:16 ).
怎麼說在上帝的国中最小的人比约翰還大？ 是有關在位置上，而不是在性格或事工上。约翰是国王的大使，宣揚他的王国;
今日的信徒是上帝国度的子民，和祂的朋友
（约15:15）。约翰的事工是以色列国的历史和上帝的救赎计划的转捩點（路16:16）。
Luke 7:29–30 are the
words of Jesus, not an explanation from Luke (see Matt. 21:32 ). They answer the question some of the
people were asking: “If John is such a great prophet, why is he in prison?” The
answer is, because of the willful unbelief of the religious leaders. The common
people accepted John’s message and were baptized by him as proof of their
repentance. They “justified God,” which means they agreed with what God said
about them (Ps. 51:4). But the religious leaders justified themselves (Luke 16:15 ), not God, and rejected John
and his message.
路加福音7章29至30節是耶稣的话，而不是路加的解释（参 太21:32）。這些話回答了某些人的问题：“如果约翰是伟大的先知，为什么裹會下到监狱里？”答案是，为了滿足宗教领袖的故意不信。平民百姓接受约翰的信息，并受他的洗礼，作为悔改的证据。百姓“以上帝為义”，意味着他们同意上帝，对他们所说的一切（诗51：4）。但是宗教领袖自以為義（路16:15），而不是以上帝為義，拒绝约翰和他的信息。
Condemnation (vv. 31–35).
Jesus compared that generation to people
who were childish, not childlike, and nothing pleased them. He was probably
referring to the scribes and Pharisees in particular. John was an individual
who declared a stern message of judgment, and they said, “He has a demon!”
Jesus mingled with the people and preached a gracious message of salvation, and
they said, “He’s a glutton, a winebibber, and a friend of publicans and
sinners!” They wanted neither the funeral nor the wedding, because nothing
pleased them.
谴责（31至35等节）。耶稣将那一代人比作，幼稚而不如兒童純潔的人，没有什麼東西可以使他们高兴。祂可能特別是指文士和法利赛人。约翰是宣布严厉审判信息的人，他们说：“他有恶魔附身！”耶稣与百姓認同，并且传讲憐憫的救恩信息，他们说：“祂馋嘴，酒鬼，和税吏及罪人做朋友的人！” 他们既不要葬礼，也不參加婚礼，因为没有什么能使他们高兴的。
People who want to avoid
the truth about themselves can always find something in the preacher to
criticize. This is one way they “justify themselves.” But God’s wisdom is not
frustrated by the arguments of the “wise and prudent.” It is demonstrated in
the changed lives of those who believe. This is how true wisdom is “justified.”
凡想躲避他們自己罪的本性的人，总能在传道人講道中，找到一些可批评的。这是他们“自以為義”表現的一種方法。但是，上帝的智慧不會因“智慧和明辨”的爭論而受挫。这顯示在相信的人的生活改变上。这也就是真正的智慧“以上帝為義”。
4. A Sinful Woman: His Response to Love (7:36 –50) 4. 有罪的女人：祂对爱的回应（7：36-50）
Jesus not only accepted hospitality from the
publicans and sinners but also from the Pharisees. They needed the Word of God
too, whether they realized it or not. We trust that Simon’s invitation was a
sincere one and that he did not have some ulterior motive for having Jesus in
his home. If he did, his plan backfired, because he ended up learning more
about himself than he cared to know!
耶稣不仅接納税吏和罪人的接待，也接受法利赛人的邀請。他们都需要上帝的话语，不管是否意识到。我们相信西蒙的邀请是真诚的，他接待耶稣到他家里，没有别的用心。如果他真有用心去做，他的计划肯定会失败，因为最终他會比他所关心要了解自己的更多。
The repentant woman (vv. 36–38). It was customary
in that day for outsiders to hover around during banquets so they could watch
the “important people” and hear the conversation. Since everything was open,
they could even enter the banquet hall and speak to a guest. This explains how
this woman had access to Jesus. He was not behind locked doors. In that day
women were not invited to banquets.
悔改的女人（36至38等节）。在那時，於宴会進行中外面的人可以旁觀的习惯，如此他们就可以观看“重要人物”并听到他們的对话。由于一切都是开放的，他们甚至可以进入宴会厅与客人交谈。因此这个女人就可接近耶稣。祂没有被锁在门內。那天這女人没有被邀请來参加宴会。
Jewish
rabbis did not speak to women in public, nor did they eat with them in public.
A woman of this type would not be welcomed in the house of Simon the Pharisee. Her sins are not named, but we get the impression
she was a woman of the streets with a bad reputation.
Do not confuse this event with a similar one
involving Mary of Bethany (John 12:1–8), and do not identify this woman with
Mary Magdalene (Mark 16:9; Luke 8:2) as many continue to do.
不要把这事与涉及伯大尼玛利亚的类似事件混为一谈（约12：1-8），并且不要与抹大拉的马利亚認同（可16：9; 路8：2）像某些人繼續在做的。
The woman admitted she was a sinner and gave
evidence that she was a repentant sinner. If you check a harmony of the
Gospels, you will discover that just before this event, Jesus had given the
gracious invitation, “Come unto me … and I will give you rest” (Matt. 11:28 –30). Perhaps that was when the
woman turned from her sin and trusted the Savior. Her tears, her humble
attitude, and her expensive gift all spoke of a changed heart.
该女子承认自己是罪人，并证明她是悔改的罪人。如果查看福音书互相的和谐，你会发现，就在这事发生之前，耶稣已经发出了憐憫的邀请：“到我这里来......我要賜你得安息”（太11：28-30）。也许就是這樣，那女人从罪中转向信靠救主。她的眼泪，谦卑的态度，以及她昂贵的礼物，全都说明了她心的改变。
The critical host (vv. 39–43). Simon was
embarrassed, both for himself and for his guests. People had been saying that
Jesus was a great prophet (Luke 7:16 ),
but He certainly was not exhibiting much prophetic discernment if He allowed a
sinful woman to anoint His feet! He must be a fraud.
苛刻的主人（39至43等节）。西門为自己和他的客人感到尴尬。世人曾说，耶稣是伟大的先知（路7:16），但是，如果祂允许有罪的女人膏祂的脚，肯定祂展现不出多少预言的洞察力！祂定是个骗子。
Simon’s real problem was blindness: he could not
see himself, the woman, or the Lord Jesus. It was easy for him to say, “She is
a sinner!” but impossible for him to say, “I am also a sinner!” (see Luke
18:9–14). Jesus proved that He was indeed a prophet by reading Simon’s thoughts
and revealing his needs.
西門的实在问题
: 他是瞎子：他看不见自己，女人或主耶稣。他輕易的會说：“她是罪人！”但他不可能對自己说：“我也是罪人！”（见 路18：9-14）。耶稣思想西门的想法，并揭示他的需要，证明祂确实是先知。
The parable does not deal with the amount of sin in
a person’s life but the awareness of that sin in his heart. How much sin must a
person commit to be a sinner? Simon and the woman were both sinners. Simon was
guilty of sins of the spirit, especially pride, while the woman was guilty of
sins of the flesh (see 2 Cor. 7:1). Her sins were known, while Simon’s sins
were hidden to everyone except God. And both of them were bankrupt and could
not pay their debt to God. Simon was just as spiritually bankrupt as the woman,
only he did not realize it.
該比喻并不涉及人一生中犯罪的多少，而是針对他心中罪的警覺。世人到底要犯多少罪，才算是犯罪？ 西門和那女人都是罪人。 西門犯了屬靈的罪，特别是驕傲，而女人犯了肉身的罪（参 林后 7：1）。她的罪是众所周知的，而西門的罪，除了上帝知道以外, 對別人都是隐藏的。他们都因罪破产了，无力偿还上帝的债。西門和女人一样在屬靈上破产，只是他自己没有意识到。
Forgiveness is a gift of God’s grace; the debt was
paid in full by Jesus
Christ (Eph. 1:7; 1 Peter 1:18 –19).
The word frankly means “graciously and freely.” The woman accepted God’s free
offer of salvation and expressed
her love openly. Simon rejected that offer and remained unforgiven. He was not
only blind to himself, but he was blind to the woman and to his honored guest!
The forgiving Savior (vv. 44–50). The woman was
guilty of sins of commission, but Simon was guilty of sins of omission. He had
not been a gracious host to the Lord Jesus. (For a contrast, see Abraham in
Gen. 18:1–8.) Everything that Simon neglected to do, the woman did—and she did
it better!
饒恕的救主（44至50等节）。女人犯了給佣金的罪，但西門犯了不給佣金的罪。他并不是主耶稣的亲切慈愛的主人。
（對照的参见 创18：1-8中的亚伯拉罕。）西門忽略了要做的一切，女人却都做了
–- 且做得很好！
There are two errors we must avoid as we interpret
our Lord’s words. First, we must not conclude that this woman was saved by her
tears and her gift. Jesus made it clear that it was her faith alone that saved
her (Luke 7:50 ), for no
amount of good works can pay for salvation (Titus 3:4–7).
我们必须避免两个解释主的话时，會發生的错误。首先，我们不能断定女人是因为她的眼泪和她的礼物而得救的。耶稣清楚地表明，只有靠她的信心才能得救（路7:50），因为没有善行能够獲得拯救（多 3：4-7）。
Nor should we think that lost sinners are saved by
love, either God’s love for them or their love for God. God loves the whole
world (John 3:16 ), yet the
whole world is not saved. “For by grace you have been saved through faith, and
that not of yourselves; it is the gift of God, not of works, lest anyone should
boast” (Eph. 2:8–9 nkjv). Grace is love that pays a price, and that price was
the death of the Son of God on the cross.
也不应该认为喪失的罪人可以靠爱来拯救，无论是上帝对他们的爱，还是他們对上帝的爱。上帝爱世人（约3:16），但全世界的人仍然没有完全得救。
“你们得救是本乎恩，也因著信。 這並不是出于自己，乃是上帝所賜的; 也不是出于行为，免得有人自耀”（弗2：8-9 新欽定版）。恩典是付出代价的爱，那价格就是，上帝的儿子在十字架上的受死。
Jesus did not reject either the woman’s tears or her
gift of ointment, because her works were the evidence of her faith. “Faith
without works is dead” (see James 2:14 –26).
We are not saved by faith plus works; we are saved by a faith that leads to
works. This anonymous woman illustrates the truth of Galatians 5:6: “The only
thing that counts is faith expressing itself through love” (niv).
耶稣并没有拒绝女人的眼泪或她的香膏等礼物，因为她這樣作，是顯示她的信心。
“没有行为的信心是死的”（见 雅2：14-26）。我们得救也不是因信心，再加上善行; 我们是靠信心得救，因而导致善行。这匿名的女子顯明了加拉太书5章6節的真理：“唯獨使人生發仁愛的信心，才有功效”（新國際版）。
How did the woman know that her sins were forgiven?
Jesus told her. How do we know today that we have been forgiven?
God tells us so in His Word. Here are just a few verses to consider:
Isaiah 1:18; 43:25–26; 55:6–7; Acts 13:38–39; Romans 4:7–8; Ephesians 4:32 ; and Hebrews 8:12. Once you
understand the meaning of God’s grace, you have no trouble receiving His free
and full forgiveness and rejoicing in it.
那女人怎么知道她的罪被赦免？耶稣告诉她。今天，我們怎么知道自己的罪已经被饒恕？上帝在祂的圣言中告诉我们。有几节经文可以知道：以赛亚书1章18節; 43章25至26等節;
55章6至7等節;使徒行传13章38至39等節;罗马书4章7至8等節;以弗所书4章32節;
和希伯来书8章12節。一旦你明白上帝恩典的意义，你就毫无困难地，來接受祂無償還，和全備的饒恕，並且充滿的喜乐。
Of course, the legalistic critics at the dinner were
shocked when Jesus said, “Her sins, which are many, are forgiven.” By saying
this, Jesus was claiming to be God (see Luke 5:21 )! But He is God, and He died for the
sins that she committed. His words of forgiveness were not cheap words; they
cost Him dearly on the cross.
誠然，耶稣是這樣说：“她的罪孽很多，都被宽恕了。”使当晚在座的律法主义批评家，对此感到震惊。因為耶稣如此说，便自称是上帝（见 路 5:21）！但祂真是上帝，并且为她犯下的罪恶而死。祂宽恕的话，不是容易說出口; 他们使耶穌在十字架上付出沉重的代价。
How was this woman saved? She repented of her sins
and put her faith in Jesus Christ. How did she know she was truly forgiven? She
had the assurance of His word. What was the proof of her salvation? Her love
for Christ expressed in sacrificial devotion to Him. For the first time in her
life, she had peace with God (Luke 7:50 ).
Literally it reads, “Go into peace,” for she had moved out of the sphere of
enmity toward God and was now enjoying peace with God (Rom. 5:1; 8:7–8).
女人怎么知道她得救了？她悔改自己的罪，并相信耶稣基督。她怎么知道她真的被饒恕了？因她有耶穌的话的確據。她得救的確据是什么？她对基督虔誠献祭爱的表达。这是她一生中首次与上帝和好（路7:50）。从“走向和平”字面上来看，因为她已经走出敌对上帝的领域，现在正在享受与上帝的和平的喜樂（罗5：1;
8：7-8）。
When Jesus healed the centurion’s servant, it was a
great miracle. An even greater miracle was His raising the widow’s son from the
dead. But in this chapter, the greatest miracle of all was His saving this
woman from her
sins and making her a new person. The miracle of salvation has to be the
greatest miracle of all, for it meets the greatest need, brings the greatest
results (and they last forever), and cost the greatest price.
当耶稣治好百夫长的仆人时，這是伟大的神迹。祂将寡妇的儿子从死里复活，更是偉大的神迹。但在这一章中，最大的神迹却是耶穌拯救了她，饒恕了她的罪过，让她成为新造的人。拯救的神迹必须是所有神跡中，最伟大的神迹，因为它满足了最大的需求，带来了最大的成果（并且它们將永远持续下去），並且花费最大的代价。
Simon was blind to the woman and blind to himself.
He saw her past, but Jesus saw her future. I wonder how many rejected sinners
have found salvation through the testimony of this woman in Luke’s gospel. She
encourages us to believe that Jesus can take any sinner and make him or her
into a child of God.
西門对这女人和对自己都是盲目的。他看到她的过去，但耶稣却看到她的未来。我想知道有多少被拒绝的罪人，通过路加福音中，这女人的见证而找到了救恩。她鼓励我们相信耶稣，可以饒恕任何罪人
--- 他或她
--- 成为上帝的孩子。
But God’s forgiveness is not automatic; we can
reject His grace if we will. In 1830, a man named George Wilson was arrested
for mail theft, the penalty for which was hanging. After a time, President
Andrew Jackson gave Wilson Wilson
但上帝的饒恕，并不是自發的; 如果我们要拒绝祂的恩典是可以的。 1830年，一名叫乔治威尔逊的男子，因盗窃邮件而被捕，因此被判处絞刑。过了一段时间，安得烈
. 杰克逊总统给威尔逊特赦，但他拒绝接受！当局感到困惑：威尔逊应该被释放还是被绞死？
They consulted Chief Justice John Marshall, who
handed down this decision: “A pardon is a slip of paper, the value of which is
determined by the acceptance of the person to be pardoned. If it is refused, it
is no pardon. George Wilson must be hanged.”
他们咨询首席大法官约翰马歇尔(John
Marshall)，他决定：“赦免是张纸条，其价值取决于被赦免者是否接受。如果它被拒绝，就不能赦免。乔治威尔逊必须被绞死。“
If you have never accepted God’s pardon, now is the
time to believe and be saved.
如果你从未接受上帝的赦免，现在是相信并得救的时候.
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