1
Lu 15:1-32.
英文原文
Lu 15:1-32.
PUBLICANS AND SINNERS WELCOMED BY CHRIST--THREE PARABLES TO EXPLAIN THIS.
1. drew near . . . all the publicans and sinners, &c.--drawn around Him by the extraordinary adaptation of His teaching to their case, who, till He appeared--at least His forerunner--might well say, "No man careth for my soul."
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2. 发怨言说等等——他们不以为然，因他而跌倒，并（根据"观其交友便知其人"的原则）暗示他必定对他们的品格存有某种隐秘的同情。然而，哦，他们的嘴唇正如在其他场合一样，不自觉地吐露出何等说不出的宝贵真理！下面紧接着三个代表罪人的比喻：(1) 罪人处于其愚拙之中；(2) 罪人对自己失丧的光景全然不知；(3) 罪人明知却甘愿与神疏远[本格尔]。前两个比喻展示神寻找的爱；最后一个则展示他接纳的爱[特伦奇]。
英文原文
2. murmured, saying, &c.--took it ill, were scandalized at Him, and insinuated (on the principle that a man is known by the company he keeps) that He must have some secret sympathy with their character. But oh, what a truth of unspeakable preciousness do their lips, as on other occasions, unconsciously utter., Now follow three parables representing the sinner: (1) in his stupidity; (2) as all-unconscious of his lost condition; (3) knowingly and willingly estranged from God [BENGEL]. The first two set forth the seeking love of God; the last, His receiving love [TRENCH].
3
Lu 15:3-7.
路 15:3-7.
一、迷失的羊.
3-7. 这一比喻再次出现（太 18:12-14）；但在那里是为显明一只羊对好牧人是何等宝贵，而此处则是为表明纵然羊走迷得再远，牧人也必将其寻回，且寻见之后必为之欢喜。
英文原文
Lu 15:3-7.
I. THE LOST SHEEP.
3-7. Occurring again
(Mt 18:12-14);
but there to show how precious one of His sheep is to the Good Shepherd; here, to show that the shepherd, though the sheep stray never so widely, will seek it out, and when he hath found, will rejoice over it.
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4. 撇下九十九只——仿佛将全部的关注与照顾倾注于寻找那迷失之羊这一目标上；并不说：“不过是一只罢了；任它去罢；剩下的已经够了。”
去找……直到等等——指向神为寻回罪人所发动的种种不同手段。
英文原文
4. leave the ninety and nine--bend all His attention and care, as it were, to the one object of recovering the lost sheep; not saying. "It is but one; let it go; enough remain."
go after . . . until, &c.--pointing to all the diversified means which God sets in operation for recovering sinners.
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6. 和我一同欢喜等等——此处的原则是：一个人所感到的洋溢喜乐对他独自承受而言几乎太过，而有人与他同享便确实得着舒解。（参路 15:10 的注释。）
英文原文
6. Rejoice with me, &c.--The principle here is, that one feels exuberant joy to be almost too much for himself to bear alone, and is positively relieved by having others to share it with him. (See on
Lu 15:10).
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7. 九十九个不用悔改的义人——并非指在这些比喻中地位截然不同的天使；而是指由浪子那品行端正的哥哥所代表的人，就是那些多年“服侍他们的父”、未曾有过任何违背他诫命之人（此处当然是按浪子所说的那种荒谬意义）。（参路 15:29; 路 15:31 的注释。）
换言之，就是那些自幼在敬畏神之中、作他草场之羊而长大的人。我们的主并未说“法利赛人和文士”就是这样的人；但因为无疑存在这样一类人，而“税吏和罪人”又被公认为走迷的羊与浪子，他便任由他们——只要他们能——去填满另一类的位置。
英文原文
7. ninety-nine just . . . needing no repentance--not angels, whose place in these parables is very different from this; but those represented by the prodigal's well-behaved brother, who have "served their Father" many years and not at any time transgressed His commandment (in the outrageous sense of the prodigal). (See on
Lu 15:29;
Lu 15:31).
In other words, such as have grown up from childhood in the fear of God and as the sheep of His pasture. Our Lord does not say "the Pharisees and scribes" were such; but as there was undoubtedly such a class, while "the publicans and sinners" were confessedly the strayed sheep and the prodigal children, He leaves them to fill up the place of the other class, if they could.
8
Lu 15:8-10.
路 15:8-10.
二、失落的银钱.
8. 打扫屋子——“在人所做的，不能不扬起尘土”[本格尔]。
英文原文
Lu 15:8-10.
II. THE LOST COIN.
8. sweep the house--"not done without dust on man's part" [BENGEL].
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10. 照样——按同一原则。
喜乐等等——仔细留意这里的措辞——不是“在神使者一方的喜乐”，而是“在神使者面前的喜乐”。这完全符合比喻的观念。大牧人，即伟大的主人自己，才是那因自己失而复得之产业而理当喜乐者；但这喜乐如此浩大洋溢（亚 8:17），他仿佛不能独享，“便叫他的朋友和邻舍来”——他整个属天的家庭——说：“和我一同欢喜，因为我已找到了我的羊——我的那一块钱”等等。在这一崇高意义上，这正是“在天使之前”或“在天使面前”的“喜乐”；他们不过是“捕捉那飞驰的喜乐”，与他同享！把这一点应用到我们主身边那些税吏和罪人的被接纳上，是极其宏伟的：“你们轻蔑地从这些迷失者身上转脸不顾，因我不这样行，你们就非议；但天上所怀的是截然不同的情感。在那里，连这样一个被弃之人的归回，也带着关切被注视，以喜乐被迎接；他们也不被撇下，任其自返或灭亡；看哪！如今大牧人正去寻找他的迷失之羊，主人正殷勤搜寻失落的产业；他也正在寻见，以喜乐带回，而全天堂都因此喜乐满溢。”（请读者留意我们的主在此暗暗为自己所作的何等崇高的宣告——仿佛他们在其中所见到的，是他们自己所不晓得的，正是穿上地上衣裳的天庭本身，是那位在上披上肉身之衣的大牧者，“来寻找拯救失丧的人”）！
英文原文
10. Likewise--on the same principle.
joy, &c.--Note carefully the language here--not "joy on the part," but "joy in the presence of the angels of God." True to the idea of the parables. The Great Shepherd. The Great Owner Himself, is He whose the joy properly is over His own recovered property; but so vast and exuberant is it
(Zec 8:17),
that as if He could not keep it to Himself, He "calleth His friends and neighbors together"--His whole celestial family--saying, "Rejoice WITH ME, for I have found My sheep-My-piece," &c. In this sublime sense it is "joy," before "or in the presence of the angels"; they only "catch the flying joy," sharing it with Him! The application of this to the reception of those publicans and sinners that stood around our Lord is grand in the extreme: "Ye turn from these lost ones with disdain, and because I do not the same, ye murmur at it: but a very different feeling is cherished in heaven. There, the recovery of even one such outcast is watched with interest and hailed with joy; nor are they left to come home of themselves or perish; for lo! even now the great Shepherd is going after His lost sheep, and the Owner is making diligent search for the lost property; and He is finding it, too, and bringing it back with joy, and all heaven is full of it." (Let the reader mark what sublime claims Himself our Lord covertly puts in here--as if in Him they beheld, all unknown to themselves, nothing less than heaven in the habiliments of earth, the Great Shepherd above, clothed in a garment of flesh, come "to seek and to save that which was lost")!
11
Lu 15:11-32.
路 15:11-32.
三、浪子.
英文原文
Lu 15:11-32.
III. THE PRODIGAL SON.
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12. 小儿子——作为较欠思想的一位。
说等等——厌倦约束，渴望独立，再也不能忍受父亲目光的检点。这正是人——忍受不了属神的管治，想要脱离神而独立，要作自己的主；那是“罪中之罪，其后一切罪都如种子里所包含的一般，因这些都不过是这一件罪的展开”[特伦奇]。
分了等等——因此“当神的服事不再显得是完全的自由，而人却向自己许诺别处有更好的时，神就容让他去尝试；他必要发现——若有必要，就借最惨痛的证据——离开神并不是脱去轭，而是把轻轭换成重轭，把恩慈的一位主换成一千个专横的暴君与主宰”[特伦奇]。
英文原文
12. the younger--as the more thoughtless.
said, &c.--weary of restraint, panting for independence, unable longer to abide the check of a father's eye. This is man impatient of divine control, desiring to be independent of God, seeking to be his own master; that "sin of sins, in which all subsequent sins are included as in their germ, for they are but the unfolding of this one" [TRENCH].
he divided, &c.--Thus "God, when His service no longer appears a perfect freedom, and man promises himself something far better elsewhere, allows him to make the trial; and he shall discover, if need be by saddest proof, that to depart from Him is not to throw off the yoke, but to exchange a light yoke for a heavy one, and one gracious Master for a thousand imperious tyrants and lords" [TRENCH].
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13. 过了不多几日——沉醉于新到手的财产，急切地要任意享用其奢华。
远方——在一切家中干预的危险之外。
浪费等等——只要这财产尚在，内心的警戒者（赛 55:2）便被压制了（赛 9:10; 57:10; 摩 4:6-10）。
放荡——（路 15:30）“和娼妓”。啊！然而这比好色之徒更深一层；因为“在圣经深邃的象征语言中，淫乱是拜偶像那不变的形像；事实上它们总被视为同一件罪，只是或从肉身、或从属灵方面来看”（耶 3:1-15; 结 16:1-17:24）[特伦奇]。
英文原文
13. not many days--intoxicated with his new--found resources, and eager for the luxury of using them at Will.
a far country--beyond all danger of interference from home.
wasted, &c.--So long as it lasted, the inward monitor
(Isa 55:2)
would be silenced
(Isa 9:10; 57:10; Am 4:6-10).
riotous living--
(Lu 15:30),
"with harlots." Ah! but this reaches farther than the sensualist; for "in the deep symbolical language of Scripture fornication is the standing image of idolatry; they are in fact ever spoken of as one and the same sin, considered now in its fleshly, now in its spiritual aspect"
(Jer 3:1-15; Eze 16:1-17:24)
[TRENCH].
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14. 既耗尽了一切……大饥荒——奥秘的护理把饥荒扣住，直到他落在能感受其全部严酷的境况中。如此，罪人仿佛觉得“星宿在它们的轨道上”与他“争战”（士 5:20），正如约拿——直到他在任凭风浪摆布的汪洋深处才遇上风暴。
穷苦起来——他痛苦经历的第一阶段，也是为改变而作的准备。
英文原文
14. when he had spent all . . . a mighty famine--a mysterious providence holding back the famine till he was in circumstances to feel it in all its rigor. Thus, like Jonah, whom the storm did not overtake till on the mighty deep at the mercy of the waves, does the sinner feel as if "the stars in their courses were fighting against" him
(Jud 5:20).
in want--the first stage of his bitter experience, and preparation for a change.
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15. 去投靠等等——他的骄傲尚未降卑，无法忍受回归的羞耻。
放猪——只要能活命他便甘心；看哪，这儿子竟沦为放猪的——在犹太人中，因猪肉被禁，这是格外卑贱的事！“以世界为奴仆来伺候自己享乐的人，开始时如此，结局却把这关系颠倒过来”[特伦奇]。
英文原文
15. joined himself, &c.--his pride not yet humbled, unable to brook the shame of a return.
to feed swine--glad to keep life anyhow, behold the son sank into a swineherd--among the Jews, on account of the prohibition of swine's flesh, emphatically vile! "He who begins by using the world as a servant, to minister to his pleasure, ends by reversing the relationship" [TRENCH].
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16. 愿意——宁可译为“想要”，贪婪地吃着所能得到的惟一食物。
豆荚——“东方一种豆科植物的荚，作牛猪的饲料，窘迫之时也作最贫穷者的口粮”[施蒂尔]。
也没有人给他——不是给他这食物，因这他有；而是没人给他更好的东西（耶 30:14）。
这是他的最低深处——无人怜悯地灭亡，世上孤独一人，*即将消失也无人记念！*但这正是那蒙福的转折点；破晓之前的半夜（代下 12:8; 33:11-13; 耶 2:19）。
英文原文
16. would fain have filled--rather, "was fain to fill," ate greedily of the only food he could get.
the husks--"the hulls of a leguminous plant which in the East is the food of cattle and swine, and often the nourishment of the poorest in times of distress" [STIER].
no man gave . . . him--not this food, for that he had, but anything better
(Jer 30:14).
This was his lowest depth--perishing unpitied, alone in the world, and ready to disappear from it unmissed! But this is just the blessed turning-point; midnight before dawn of day
(2Ch 12:8; 33:11-13; Jer 2:19).
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17. 醒悟过来——在此之前他是“失了理智”（传 9:3），是何意义，下文便显明。
多少雇工等等——对他所离弃的家之性质是何等见证！但他离去之前、自愿流亡的每日，岂不都知道这一切吗？他知道，又不知道。他的心完全与家疏远，浸沉在自私的享乐中，父亲的家从不在他视野之内，或纵然在内，也不过是束缚与幽暗的别名。如今空虚、荒凉、枯萎、灭亡——家，连同其一切平安、丰盛、自由、尊严，跃入眼帘，作为温暖而活的现实充满他一切所见，又使他碎心。
英文原文
17. came to himself--Before, he had been "beside himself"
(Ec 9:3),
in what sense will presently appear.
How many hired, &c.--What a testimony to the nature of the home he had left! But did he not know all this ere he departed and every day of his voluntary exile? He did, and he did not. His heart being wholly estranged from home and steeped in selfish gratification, his father's house never came within the range of his vision, or but as another name for bondage and gloom. Now empty, desolate, withered, perishing, home, with all its peace, plenty, freedom, dignity, starts into view, fills all his visions as a warm and living reality, and breaks his heart.
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18. 我要起来，到我父亲那里去——改变终于来了，而且是何等的改变！这话措辞极其纯朴而有力，仿佛专为一切伤心痛悔的人而设。
父亲等——注意这个称呼。浪子般的罪人虽然“不配称为你的儿子”，却被教导要去抓住那虽已玷污、却仍然存在的关系；他不是求被收为仆人，而是仍作为儿子被“当作一个雇工”看待，甘愿接受最低的地位、做最卑贱的工作。哎！竟到了这地步吗？从前是“除了家，哪里都好”，如今却是“哦，那个家！但愿我能大胆地盼望，那家的门不至于向我关闭；只要能进去，无论什么地位、无论什么工作，我都何等乐意接受，单是在那里就已满足了。”是的，这就是归信——没有什么是绝对全新的，却又一切都是新的；那些久已熟悉的事物，如今在新的光中显现，第一次显为具有压倒性分量与能力的现实。
这改变是如何发生的，比喻并没有说明。（我们在别处已有充足的亮光，见
Php 2:13
等。）这个比喻唯一的目的，是描绘最大的罪人“起来，到他们的父亲那里去”时（暂且不论怎样去）所得到的归家的欢迎。
英文原文
18. I will arise and go to my FATHER--The change has come at last, and what a change!--couched in terms of such exquisite simplicity and power as if expressly framed for all heart-broken penitents.
Father, &c.--Mark the term. Though "no more worthy to be called his son," the prodigal sinner is taught to claim the defiled, but still existing relationship, asking not to be made a servant, but remaining a son to be made "as a servant," willing to take the lowest place and do the meanest work. Ah! and is it come to this? Once it was, "Any place rather than home." Now, "Oh, that home! Could I but dare to hope that the door of it would not be closed against me, how gladly would I take any place and do any worK, happy only to be there at all." Well, that is conversion--nothing absolutely new, yet all new; old familiar things seen in a new light and for the first time as realities of overwhelming magnitude and power. How this is brought about the parable says not. (We have that abundantly elsewhere,
Php 2:13,
&c.). Its one object is to paint the welcome home of the greatest sinners, when (no matter for the present how) they "arise and go to their Father."
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20. 还远远地——是的，只要脸一朝向归途，虽然仍远在千里之外，我们的父就在我们身上认出他自己的儿女，便跑着来迎接我们——他并不说：让他先到我这里来求赦免，而是亲自先迈出第一步。
抱住他的颈项，连连亲嘴——什么！在那一身的污秽里？是的。在那一身的破烂里？是的。在那一脸憔悴、颓然破碎的凄凉里？是的。“我们在天上的父啊”，这是你的画像吗？正是如此
(Jer 31:20)。
正因为如此，这样无与伦比的教导使世界焕然一新，我一点也不惊讶。
英文原文
20. a great way off--Oh yes, when but the face is turned homeward, though as yet far, far away, our Father recognizes His own child in us, and bounds to meet us--not saying, Let him come to Me and sue for pardon first, but Himself taking the first step.
fell on his neck and kissed him--What! In all his filth? Yes. In all his rags? Yes. In all his haggard, shattered wretchedness? Yes. "Our Father who art in heaven," is this Thy portraiture? It is even so
(Jer 31:20).
And because it is so, I wonder not that such incomparable teaching hath made the world new.
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21. 父亲，我得罪了等——“这认罪是在和好的亲嘴之后才说出来的”\n (Eze 16:63)
[特伦奇]。
英文原文
21. Father, I have sinned, &c.--"This confession is uttered after the kiss of reconciliation"
(Eze 16:63)
[TRENCH].
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22. 父亲却吩咐仆人说等——儿子并没有把想说的全说完，一方面是因为父亲的种种表示重新点燃了他为子的情分，把一切为奴的感觉吞没了[特伦奇]（关于“父亲”这一称呼，见
Lu 15:18
的注释），另一方面，也是更要紧的，是要表明这位父亲的心此刻已满到一个地步，再也听不下更多这类话了。
那上好的袍子——比较
Zec 3:4, 5,
“脱去他污秽的衣服……我给你穿上华美的衣服”，他们又“给他穿上衣服”
(Isa 61:10;
Re 3:18)。
戒指——（比较
Ge 41:42;
Jas 2:2)。
鞋——奴仆是赤脚的。因此这里有自由与尊荣的三重象征，作为完全和好的果子被恢复过来。
英文原文
22. But the Father said, &c.--The son has not said all he purposed, not so much, because the father's demonstrations had rekindled the filial, and swallowed up all servile feeling [TRENCH] (on the word "Father," see on
Lu 15:18),
but because the father's heart is made to appear too full to listen, at that moment, to more in this strain.
the best robe--Compare
Zec 3:4, 5,
"Take away the filthy garments from him; behold I have clothed thee with change of raiment; and they clothed him with garments"
(Isa 61:10; Re 3:18).
a ring--(Compare
Ge 41:42; Jas 2:2).
shoes--Slaves went barefoot. Thus, we have here a threefold symbol of freedom and honor, restored, as the fruit of perfect reconciliation.
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23. 肥牛犊——为节庆场合而养的。
英文原文
23. the fatted calf--kept for festive occasions.
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24. 我的儿子——如今两次是他的儿子。
死……失——对我而言是死的、失的；对他自己而言也是如此——对我的服事、我的满足而言；对他自己的尊严、平安、益处而言。
复活……寻见——在这一切上都复活、被寻见了。
快乐——（见
Lu 15:10
的注释。）
英文原文
24. my son--now twice his son.
dead . . . lost--to me; to himself--to my service, my satisfaction; to his own dignity, peace, profit.
alive again . . . found--to all these.
merry--(See on
Lu 15:10).
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25. 在田里——从事他父亲的工作：比较
Lu 15:29,
“我服事你这多年”。
英文原文
25. in the field--engaged in his father's business: compare
Lu 15:29,
"These many years do I serve thee."
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28. 父亲出来劝他——“父亲怎样怜悯他的儿女，耶和华也怎样怜悯敬畏他的人”
(Ps 103:13)。
如今是大儿子犯了错，所以曾伏在弟弟颈项上的那同一份父亲的怜悯，现在出来向他恳求。
英文原文
28. came his father out, and entreated him--"Like as a father pitieth his children, so the Lord pitieth them that fear Him"
(Ps 103:13).
As it is the elder brother who now errs, so it is the same paternal compassion which had fallen on the neck of the younger that comes forth and pleads with the elder.
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29. 我服事你这多年……从来没有违背过你的命——这话不必过分推敲。他只是把自己爱心与服事的恒久和弟弟的行为对照而已；正如约伯对朋友指责他虚伪不满，便说仿佛无可指摘
(Job 23:10-12),
大卫也是这样
(Ps 18:20-24)。
父亲证明他所说的一切都属实。
没有……山羊羔——我连牛犊都不说，连山羊羔也没有过。
使我和朋友一同快乐——他的误解在此。这并不是为满足浪子而设的宴席；乃是父亲为儿子归来而自己感到的喜乐之表达。
你的儿子……你的财物——对两位儿子共同的父亲是何等不当的反映：一位不仅否认另一位，还把他推回父亲身上，仿佛说：你带他去，去和他一同欢乐吧！
英文原文
29. these many years . . . neither transgressed I at any time thy commandment--The words are not to be pressed too far. He is merely contrasting his constancy of love and service with the conduct of his brother; just as Job, resenting the charge of hypocrisy by his friends, speaks as if nothing could be laid to his charge
(Job 23:10-12),
and David too
(Ps 18:20-24).
The father attests the truth of all he says.
never . . . a kid--I say not a calf, but not even a kid.
that I might make merry with my friends--Here lay his misapprehension. It was no entertainment for the gratification of the prodigal: it was a father's expression of the joy he felt at his recovery.
thy son . . . thy living--How unworthy a reflection on the common father of both, for the one not only to disown the other, but fling him over upon his father, as if he should say, Take him, and have joy of him!
31
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31. 儿啊等——父亲并不因这冒犯而动怒——他既曾以那么宽广的心吻那归来的浪子，又怎会动怒呢？他平静地劝他说：“儿啊，你听理。哪有因你而大肆张扬喜乐的必要呢？你说：‘看哪，我服事你这多年’吗？这话是真的；但正因如此，我才不因你而使全家欢腾。为你所存留的，是更高的福分——你作为父亲家中真心、忠心的儿子，一生在他里面安然满足；为这曾愚昧、如今却变得智慧、新近被得回的弟弟所设这合宜的筵席之乐，并未使为你存留的产业有丝毫减少。”
英文原文
31. Son, &c.--The father resents not the insult--how could he, after the largeness of heart which had kissed the returning prodigal? He calmly expostulates with him, "Son, listen to reason. What need for special, exuberant joy over thee? Didst thou say, 'Lo, these many years do I serve thee?' In that saidst thou truly; but just for that reason do I not set the whole household a-rejoicing over thee. For thee is reserved what is higher still--a tranquil lifelong satisfaction in thee, as a true-hearted faithful son in thy father's house, nor of the inheritance reserved for thee is aught alienated by this festive and fitting joy over the once foolish but now wise and newly recovered one."
32
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32. 理当欢喜快乐——难道他重新回到家中那长期空缺的位置上，竟可以全无对这变化惊讶与喜乐的特殊表示吗？那算是人之常情吗？但这既是筵席的意义，正因为如此，筵席便是暂时的。时候到了，连小儿子的孝顺也要成为常例而非例外；他最终也能放胆说：“看哪，我服事你这多年”；父亲也会对他说：“儿啊，你常和我同在”。在这种情况下，便不算“理当欢喜快乐”。这些教训明显，却是何等美好！(1) 任何罪人陷得越深、迷失得越久，他的归回所引起的喜乐便越加洋溢。(2) 这喜乐并不是那些一生都在事奉天上之父之人的分。(3) 他们与其因没有这样的喜乐而嫉妒，倒应当把这事看为他们一生忠心的最高见证，因为有更好的事为他们存留——天父对他们深深的、恒久的满足。
英文原文
32. It was meet--Was it possible he should simply take his long vacant place in the family without one special sign of wonder and delight at the change? Would that have been nature? But this being the meaning of the festivity, it would for that very reason be temporary. In time, the dutifulness of even the younger son would become the law and not the exception; he too at length might venture to say, "Lo, these many years do I serve thee"; and of him the father would say, "Son, thou art ever with me." In that case, therefore, it would not be "meet that they should make merry and be glad." The lessons are obvious, but how beautiful! (1) The deeper sunk and the longer estranged any sinner is, the more exuberant is the joy which his recovery occasions. (2) Such joy is not the portion of those whose whole lives have been spent in the service of their Father in heaven. (3) Instead of grudging the want of this, they should deem it the highest testimony to their lifelong fidelity, that something better is reserved for them--the deep, abiding complacency of their Father in heaven.
路 15:1-32.
基督欢迎税吏和罪人——用以解释此事的三个比喻.
1. 税吏和罪人都挨近他，等等——被他那与他们处境出奇契合的教导所吸引而聚集在他周围；在他——至少是他的先锋——出现之前，他们完全可以说："无人顾念我的灵魂。