1
Lu 7:1-10.
简体中文
英語原文
Lu 7:1-10.
CENTURION'S SERVANT HEALED.
(See on
Mt 8:5-13.)
4
無題
简体中文
4. 是配得的——这出自那些大概对他的行事原则颇为陌生之人（传 7:1）的口，是极其宝贵的见证。
英語原文
4. he was worthy--a testimony most precious, coming from those who probably were strangers to the principle from which he acted
(Ec 7:1).
5
無題
简体中文
5. 爱我们的百姓——他既发现“救恩是从犹太人出来的”，便因此爱他们。
建造等等——他的爱以这种实际而恰当的形式显出。
英語原文
5. loved our nation--Having found that "salvation was of the Jews," he loved them for it.
built, &c.--His love took this practical and appropriate form.
11
Lu 7:11-17.
简体中文
路 7:11-17.
拿因寡妇之子复活.
（仅见于路加福音。）
11. 拿因——圣经别处未提的小村庄，大概我们的主只在此一次到访；它位于他泊山以南不远，距迦百农约十二英里处。
英語原文
Lu 7:11-17.
WIDOW OF NAIN'S SON RAISED TO LIFE. (In Luke only).
11. Nain--a small village not elsewhere mentioned in Scripture, and only this once probably visited by our Lord; it lay a little to the south of Mount Tabor, about twelve miles from Capernaum.
12
無題
简体中文
12. 抬出去——“正被抬出去”。尸体因礼仪上不洁，不得葬在城内（虽然大卫家的王葬在大卫城里），葬礼通常在死的当日举行。
独生子等等——动人的细节，以可爱的简朴述说。
英語原文
12. carried out--"was being carried out." Dead bodies, being ceremonially unclean, were not allowed to be buried within the cities (though the kings of David's house were buried m the city of David), and the funeral was usually on the same day as the death.
only son, &c.--affecting particulars, told with delightful simplicity.
13
無題
简体中文
13. 主——“这崇高的称呼在路加和约翰比马太更常用；马可居中”[本格尔]。
看见她，就怜悯等等——这一节经文从一代到一代带给多少丧失亲人的安慰！
英語原文
13. the Lord--"This sublime appellation is more usual with Luke and John than Matthew; Mark holds the mean" [BENGEL].
saw her, he had compassion, &c.--What consolation to thousands of the bereaved has this single verse carried from age to age!
14
無題
简体中文
14, 15. 这场景中威严与恩典何等交融生辉！那披上肉身的复活与生命，以一句命令之语，将生命送回已死的身体；成肉身的怜悯，召出自己的绝对权能去擦干寡妇的眼泪！
英語原文
14, 15. What mingled majesty and grace shines in this scene! The Resurrection and the Life in human flesh, with a word of command, bringing back life to the dead body; Incarnate Compassion summoning its absolute power to dry a widow's tears!
16
無題
简体中文
16. 眷顾了他的百姓——比把以利亚和以利沙的日子搬回来更伟大（王上 17:17-24; 王下 4:32-37; 并见太 15:31）。
英語原文
16. visited his people--more than bringing back the days of Elijah and Elisha
(1Ki 17:17-24; 2Ki 4:32-37;
and see
Mt 15:31).
18
Lu 7:18-35.
简体中文
Lu 7:18-35.
施洗约翰的询问、主的回答，以及由此引出的讲论。
（见
Mt 11:2-14
的注释。）
英語原文
Lu 7:18-35.
THE BAPTIST'S MESSAGE THE REPLY, AND CONSEQUENT DISCOURSE.
(See on
Mt 11:2-14.)
29
無題
简体中文
29, 30. 众百姓和税吏——“听见了，就”。这是福音书作者的观察，不是我们主的话。
税吏——一句引人注目的话。
以神为义，受了洗等——更准确作“既已受了洗”。意思是：他们承认像约翰这样预备性的事奉乃出于神的智慧，要把他们引到如今对他们说话的这一位面前（见
Lu 1:16, 17);
而法利赛人和律法师却保持他们拒绝约翰之洗的本色，连救主自己里面神的怜悯旨意也一并轻看，最终招致自己的灭亡。
英語原文
29, 30. And all the people that heard--"on hearing (this)." These are the observations of the Evangelist, not of our Lord.
and the publicans--a striking clause.
justified God, being baptized, &c.--rather, "having been baptized." The meaning is, They acknowledged the divine wisdom of such a preparatory ministry as John's, in leading them to Him who now spake to them (see
Lu 1:16, 17);
whereas the Pharisees and lawyers, true to themselves in refusing the baptism of John, set at naught also the merciful design of God in the Saviour Himself, to their own destruction.
31
無題
简体中文
31-35. 主说等——正如悖逆任性的孩童，被同伴邀请一起玩耍时，无论是婚礼游戏或丧礼游戏（孩童模仿人生中喜乐与忧伤的场面）都不参加；那世代的人也拒绝了约翰和他的主人：一位因为太不通人情——比起有理性的人更像被鬼附的；另一位又因为太相反——纵情口腹、与社会的最底层为伍。然而智慧之子，无论在施洗约翰严厉的装束里，还是在他主人更吸引人的风度中，无论在律法里或福音里，无论在褴褛中或华服中，都认出智慧并尊敬她，因为“饱足的人连蜂窝也厌恶，但饥饿的人连苦物也觉甘甜”
(Pr 27:7)。
英語原文
31-35. the Lord said, &c.--As cross, capricious children, invited by their playmates to join them in their amusements, will play with them neither at weddings nor funerals (juvenile imitations of the joyous and mournful scenes of life), so that generation rejected both John and his Master: the one because he was too unsocial--more like a demoniac than a rational man; the other, because He was too much the reverse, given to animal indulgences, and consorting with the lowest classes of society. But the children of Wisdom recognize and honor her, whether in the austere garb of the Baptist or in the more attractive style of his Master, whether in the Law or in the Gospel, whether in rags or in royalty, for "the full soul loatheth an honeycomb, but to the hungry soul every bitter thing is sweet"
(Pr 27:7).
36
Lu 7:36-50.
简体中文
Lu 7:36-50.
基督的脚被眼泪洗濯。
英語原文
Lu 7:36-50.
CHRIST'S FEET WASHED WITH TEARS.
37
無題
简体中文
37, 38. 一个罪人——过放荡生活的人。
注意——这妇人就是抹大拉的马利亚这一流行想法毫无根据，我们也不知她姓甚名谁。（见
Lu 8:2
的注释。）
一玉瓶香膏——盛香水的器皿，有的极其贵重
(Joh 12:5)。
“此处的香膏有特别的意味，因为是悔罪之人把从前在罪的勾当里所用的器物献上为祭”[阿尔福德]。
英語原文
37, 38. a sinner--one who had led a profligate life. Note.--There is no ground whatever for the popular notion that this woman was Mary Magdalene, nor do we know what her name was. (See on
Lu 8:2.)
an alabaster box of ointment--a perfume vessel, in some cases very costly
(Joh 12:5).
"The ointment has here a peculiar interest, as the offering by a penitent of what had been an accessory in her unhallowed work of sin" [ALFORD].
38
無題
简体中文
38. 站在他背后，挨着他的脚——席间的姿势是斜倚的，脚伸在外面。
开始哭等——“如阵雨般浇下”。她俯身去吻他赤裸的脚，眼泪——那全然不由自主的眼泪——便如洪流倾泻其上；她觉得这不但未算洗，反倒更脏，便赶紧用她唯一的手巾——就是自己头上长长的发辫——去擦，“奴仆常以此为主人擦脚”[斯蒂尔]。
亲嘴——这字意为“热切地亲嘴、抚爱”，或“一次又一次地亲”，
Lu 7:45
说明此意正是。什么引发了这事？因多得赦免而生的多爱。晓得她内心的那位如此说
(Lu 7:47)。
她从前在哪里遇见基督，或他什么话把生命带给了她死寂的心，把神圣赦免之感带给了她有罪的魂，我们都不知道。但她大概就是那群被道成肉身的怜悯屡次吸引到主周围的“税吏和罪人”之一，并从他口中听见那些前无古人能说出来的话，如“凡劳苦担重担的人，可以到我这里来”等等。他们之间迄今未曾有过私下交谈；但她再也不能把情感藏在心里，便设法寻到他（并随他一同进来，
Lu 7:45),
情感便以这种超越而又极其天真的方式迸发出来，仿佛她整个人都要向他倾吐。
英語原文
38. at his feet behind him--the posture at meals being a reclining one, with the feet out behind.
began to wash, &c.--to "water with a shower." The tears, which were quite involuntary, poured down in a flood upon His naked feet, as she bent down to kiss them; and deeming them rather fouled than washed by this, she hastened to wipe them off with the only towel she had, the long tresses of her own hair, "with which slaves were wont to wash their masters' feet" [STIER].
kissed--The word signifies "to kiss fondly, to caress," or to "kiss again and again," which
Lu 7:45
shows is meant here. What prompted this? Much love, springing from a sense of much forgiveness. So says He who knew her heart
(Lu 7:47).
Where she had met with Christ before, or what words of His had brought life to her dead heart and a sense of divine pardon to her guilty soul, we know not. But probably she was of the crowd of "publicans and sinners" whom Incarnate Compassion drew so often around Him, and heard from His lips some of those words such as never man spake, "Come unto Me, all ye that labour," &c. No personal interview had up to this time taken place between them; but she could keep her feelings no longer to herself, and having found her way to Him (and entered along with him,
Lu 7:45),
they burst forth in this surpassing yet most artless style, as if her whole soul would go out to Him.
39
無題
简体中文
39. 法利赛人——他对我们主尚无明确见解，请他来显然是为获得判断的资料。
心里说等——“哈！这下我抓住他了；他显然容许这女人摸他，却对她是何等人毫无所知；可见他决不是先知。”不要急于下断语，西门；你尚未看穿你的客人，他倒已经看穿了你。
英語原文
39. the Pharisee--who had formed no definite opinion of our Lord, and invited Him apparently to obtain materials for a judgment.
spake within himself, &c.--"Ha! I have Him now; He plainly knows nothing of the person He allows to touch Him; and so, He can be no prophet." Not so fast, Simon; thou hast not seen through thy Guest yet, but He hath seen through thee.
40
無題
简体中文
40-43. 如同拿单对大卫，我们的主用比喻的幔子掩盖他那刺中要害的话，又使主人自己对此案下判语。两个欠债的人就是这女人和西门；一人的罪行是另一人的十倍（“五百”与“五十”之比）；但两人都同样无力偿还，便同样蒙坦然的免债；西门也被迫承认，那欠赦免之怜悯最多的人，必以最深的感恩紧贴她那位神圣的恩主。那么主是承认西门是个蒙赦免的人吗？且看下文。
英語原文
40-43. Like Nathan with David, our Lord conceals His home thrust under the veil of a parable, and makes His host himself pronounce upon the case. The two debtors are the woman and Simon; the criminality of the one was ten times that of the other (in the proportion of "five hundred" to "fifty"); but both being equally insolvent, both are with equal frankness forgiven; and Simon is made to own that the greatest debtor to forgiving mercy will cling to her Divine Benefactor with the deepest gratitude. Does our Lord then admit that Simon was a forgiving man? Let us see.
44
無題
简体中文
44-47. 我进来……没有水——对客人的礼遇。这是“多爱”吗？这是任何爱吗？
英語原文
44-47. I entered . . . no water--a compliment to guests. Was this "much love?" Was it any?
45
無題
简体中文
45. 没有亲嘴——问安的亲嘴。此处有多少爱？有任何吗？
英語原文
45. no kiss--of salutation. How much love was here? Any at all?
46
無題
简体中文
46. 用油……没有抹——连寻常的橄榄油也没有抹，与那女人的“香膏”或芳香的没药成对比。这显出了多少由赦免所激发的情感呢？我们的主以细腻的礼貌说这话，仿佛对这些怠慢感到了伤害，虽然这些礼遇并非 invariably施于客人，却是刻意敬意与看重的习惯记号。推论是明显的——两个欠债的人中其实只有一个真蒙了赦免，虽然在比喻的开头，为要让压抑的情感得以发挥，两人的赦免都被假定。
英語原文
46. with oil . . . not anoint--even common olive oil in contrast with the woman's "ointment" or aromatic balsam. What evidence was thus afforded of any feeling which forgiveness prompts? Our Lord speaks this with delicate politeness, as if hurt at these inattentions of His host, which though not invariably shown to guests, were the customary marks of studied respect and regard. The inference is plain--only one of the debtors was really forgiven, though in the first instance, to give room for the play of withheld feelings, the forgiveness of both is supposed in the parable.
47
無題
简体中文
47. 她许多的罪——“她许多的罪”，我们的主既已承认她所欠的远比法利赛人多，如今便赤裸裸地宣告她罪咎的赦免。
因为——不是“由于”，仿佛爱是赦免之因，而是“既然”或“作为证据”。本节后半句，并整个比喻的结构，都清楚表明这是真意。
少得赦免……爱得少——以细腻的讽刺暗示，在本案中没有爱也没有赦免。
英語原文
47. Her sins which are many--"Those many sins of hers," our Lord, who admitted how much more she owed than the Pharisee, now proclaims in naked terms the forgiveness of her guilt.
for--not because, as if love were the cause of forgiveness, but "inasmuch as," or "in proof of which." The latter clause of the verse, and the whole structure of the parable, plainly show this to be the meaning.
little forgiven . . . loveth little--delicately ironical intimation of no love and no forgiveness in the present case.
48
無題
简体中文
48. 对她说等——一份未曾求得的保证，通常在积极的服侍与热诚的爱中意外地涌现，而那些因缺少它而忧郁瘫痪的人，反倒常常与它无缘。
英語原文
48. said unto her, &c.--an unsought assurance, usually springing up unexpected in the midst of active duty and warm affections, while often it flies from those who mope and are paralyzed for want of it.
49
無題
简体中文
49, 50. 同席的人……这是谁等——听见一位与他们同倚一席、同享款待的人，竟取了“连罪也能赦免”这可畏的特权，他们大为震惊，并不奇怪。但我们的主非但不退缩、不软化这宣告，反倒只是重申它，并加上两项宝贵的补充：其一，宣告她所经历的“赦免”之唯一秘诀为何，而这秘诀中含着“拯救”；其二，在“平安”中荣耀地打发她离去——这平安她已尝过，如今蒙他保证，可凭他完全的凭据来享受！这一幕奇妙的景象教训我们两条极重大的真理：(1) 罪疚虽有轻重之别，无力偿还对神所亏欠之荣耀的破产状态，却是所有罪人共有的。 (2) *基督是众债之主，罪人所欠的债无论大小，都归于他，故赦免之权也属乎他。*这后一条真理，在此比喻的结构与应用中，比任何别处都更显明。如此，耶稣若非亵渎的骗子，便是神在肉身显现。
英語原文
49, 50. they that sat . . . Who is this, &c.--No wonder they were startled to hear One who was reclining at the same couch, and partaking of the same hospitalities with themselves, assume the awful prerogative of "even forgiving sins." But so far from receding from this claim, or softening it down, our Lord only repeats it, with two precious additions: one, announcing what was the one secret of the "forgiveness" she had experienced, and which carried "salvation" in its bosom; the other, a glorious dismissal of her in that "peace" which she had already felt, but is now assured she has His full warrant to enjoy! This wonderful scene teaches two very weighty truths: (1) Though there be degrees of guilt, insolvency, or inability to wipe out the dishonor done to God, is common to all sinners. (2) As Christ is the Great Creditor to whom all debt, whether great or small, contracted by sinners is owing, so to Him belongs the prerogative of forgiving it. This latter truth is brought out in the structure and application of the present parable as it is nowhere else. Either then Jesus was a blaspheming deceiver, or He is God manifest in the flesh.
路 7:1-10.
百夫长的仆人得医治.
（参太 8:5-13 的注释。）