2025-04-24

4月24日 ¶

Reading for Today:
今日读经：

Judges 13:1–14:20
士师记 13:1–14:20
Psalm 50:16-23
诗篇 50:16-23
Proverbs 14:29-30
箴言 14:29-30
Luke 17:20-37
路加福音 17:20-37

Notes:
注解：

Judges 13:5 Nazirite. The word is from the Hebrew "to separate." For rigid Nazirite restrictions, such as here in Samson's case, see Numbers 6:1–8. God gave 3 restrictions: no wine (vv. 3, 4), no razor cutting the hair (v. 5), no touching a dead body and being defiled (v. 6). Such outward actions indicated an inner dedication to God.
士师记 13:5 拿细耳人。 这个词源自希伯来文"分别"之意。关于拿细耳人严格的限制，如这里参孙的例子，参见民数记6:1-8。神给了三个限制：不喝酒（第3、4节），不用剃头刀剃头（第5节），不接触死尸而使自己玷污（第6节）。这些外在行为表明内心对神的奉献。

Judges 14:1–4 she pleases me well. The Philistines were not among the 7 nations of Canaan which Israel was specifically forbidden to marry. Nonetheless Samson's choice was seriously weak. Samson sins here, but God is sovereign and was able to turn the situation to please Him (14:4). He was not at a loss, but used the opportunity to work against the wicked Philistines and provided gracious help to His people. He achieved destruction of these people, not by an army, but by the miraculous power of one man.
士师记 14:1-4 她在我眼中看为好。 非利士人不属于以色列人被明确禁止与之通婚的迦南七族。尽管如此，参孙的选择是极其软弱的。参孙在此犯罪，但神是主权的，能够转变局势来成就祂的旨意（14:4）。祂并非无计可施，而是利用这个机会对抗邪恶的非利士人，并恩慈地帮助祂的百姓。祂不是通过军队，而是通过一个人的奇妙能力来实现对这些人的毁灭。

Luke 17:20 when the kingdom of God would come. They may have asked the question mockingly, having already concluded that He was not the Messiah. does not come with observation. The Pharisees believed that the Messiah's triumph would be immediate. They were looking for Him to come, overthrow Rome, and set up the millennial kingdom. Christ's program was altogether different. He was inaugurating an era in which the kingdom would be manifest in the rule of God in men's hearts through faith in the Savior (v. 21; see Rom. 14:17). That kingdom was neither confined to a particular geographical location nor visible to human eyes. It would come quietly, invisibly, and without the normal pomp and splendor associated with the arrival of a king. Jesus did not suggest that the Old Testament promises of an earthly kingdom were hereby nullified. Rather, that earthly, visible manifestation of the kingdom is yet to come (Rev. 20:1–6).
路加福音 17:20 神的国几时来到。 他们可能是嘲弄地问这个问题，因为他们已经认定祂不是弥赛亚。神的国来到不是眼所能见的。 法利赛人相信弥赛亚的胜利会立即到来。他们期待祂来推翻罗马，建立千年国度。基督的计划完全不同。祂开创了一个时代，在这时代中，神的国通过对救主的信心在人心中的掌权而彰显（第21节；参见罗马书14:17）。这国度既不局限于特定地理位置，也不为人眼所见。它会安静地、不可见地到来，没有通常与君王到来相关的排场和华丽。耶稣并不是说旧约中关于地上国度的应许因此被废除。相反，那地上、可见的国度彰显还未到来（启示录20:1-6）。

Luke 17:22 The days will come. This introduces a brief discourse that has some similarities to the Olivet Discourse of Matthew 24 and 25. you will desire to see one of the days of the Son of Man. I.e., desire to have Him physically present. This suggests a longing for His return to set things right (see Rev. 6:9–11; 22:20).
路加福音 17:22 日子将到。 这引入了一段简短的讲论，与马太福音24和25章的橄榄山讲论有些相似之处。你们巴不得看见人子的一个日子。即，渴望祂实体的同在。这表明对祂再来整顿一切的渴望（参见启示录6:9-11；22:20）。

DAY 24: What about those who claim to see a wide gap between Luke's theology and Paul's theology?
第二十四天：对于那些声称路加的神学和保罗的神学之间有很大差距的人，我们该如何回应？

Although Luke, more than any of the other Gospel writers, highlighted the universal scope of the gospel invitation, some have questioned why a companion of Paul's would use so little of Paul's language in explaining the process of salvation. But a difference in vocabulary does not necessarily imply a difference in thought or underlying theology.
尽管路加比任何其他福音书作者都更突出福音邀请的普世范围，但有些人质疑为何保罗的同伴在解释救恩过程时很少使用保罗的语言。然而，词汇的差异并不一定意味着思想或基本神学的差异。

Luke certainly wrote in his own style. He was an astute observer and careful thinker. In writing the Gospel, he was careful not to insert Pauline language back into the Gospel account. The theology of Luke's record parallels Paul's exactly. Luke repeatedly related accounts of Gentiles, Samaritans, and other outcasts who found grace in Jesus' eyes. This emphasis not only records Jesus' appeal, but also proves to be precisely what we would expect from the close companion of the "apostle to the Gentiles" (Rom. 11:13).
路加当然有自己的写作风格。他是一位敏锐的观察者和谨慎的思想家。在写福音书时，他小心不将保罗式的语言插入福音记载中。路加记载的神学与保罗的完全平行。路加反复叙述外邦人、撒玛利亚人和其他在耶稣眼中蒙恩的被弃绝者的故事。这种强调不仅记录了耶稣的吸引力，也恰恰是我们从"外邦人的使徒"（罗马书11:13）的亲密伙伴那里所期待的。

A compelling illustration of this parallel involves Luke's treatment of the centerpiece of Paul's doctrine—justification by faith. Luke highlighted and illustrated justification by faith in many of the incidents and parables he related in his Gospel. For example, the account of the Pharisee and the publican (18:9–14), the familiar story of the prodigal son (15:11–32), the incident at Simon's house (7:36–50), and the salvation of Zacchaeus (19:1–10) all serve to demonstrate that Jesus taught justification by faith long before Paul wrote about it.
这种平行关系的一个有力例证涉及路加对保罗教义核心——因信称义的处理。路加在他福音书中讲述的许多事件和比喻中强调并说明了因信称义。例如，法利赛人和税吏的记载（18:9-14），浪子的熟悉故事（15:11-32），在西门家中的事件（7:36-50），以及撒该的得救（19:1-10），都证明耶稣在保罗写作之前很久就教导因信称义的道理。

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2025-04-24

4月24日¶

4月24日 ¶