Exhortation 14/3/14 - Reading Luke 5 - Bro Daniel

讲道辞2004年3月14日 - 路加福音 第五章 - 丹尼尔. 弟兄

My dear brethren and sisters in the Lord Jesus Christ. Our daily readings have brought us to the Gospel of Luke and chapter 5.


This chapter shows the remarkable way that Jesus' teaching completely challenged the religious thinking of the Jewish leaders at that time. It reveals that in the development of true disciples there must be a renouncement of one's old way of thinking, and an abandonment of trust in the flesh, which must then be replaced with a new, open, submissive and obedient attitude to the Word of our God. There needed to be a complete change in thinking about God's ways as taught by the Pharisees.


These principles are summed up in Jesus' mini-parables near the end of the chapter. In verses 36 to 38 we read: "No man putteth a piece of a new garment upon an old; if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old. And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish. But new wine must be put into new bottles; and both are preserved".

在本章的尾声耶稣用了一个小小的比喻给他的教理做了一个总结。在36到38节我们读到: “耶稣又设一个比喻,对他们说,没有人把新衣服撕下一块来,补在旧衣服上。若是这样,就把新的撕破了,并且所撕下来的那块新的,和旧的也不相称。 也没有人把新酒装在旧皮袋里。若是这样,新酒必将皮袋裂开,酒便漏出来,皮袋也就坏了。 但新酒必须装在新皮袋里。”

Jesus is saying that the teaching of the true gospel is not to patch up a weakness or hole in a man's clothing which in the parable stands for his covering for sin or his old religion. He says that would not work. So different is the truth Jesus taught, that whatever a man had as his previous religious thinking it would be completely incompatible with the new teaching of the gospel. He goes on to say that new wine must be put into new bottles. In first century times bottles were in fact skin bags which became hardened with use. With use they became inflexible and unable to stretch to accommodate the expansion of the maturing new wine. This parable means that the new teaching of the gospel must be put into new hearts. We must, as it were, be born again to a new life in Christ. Our old ways must be buried in baptism. We must arise to a newness of life. So it was in the days of the Lord that Judaism, the teaching of the scribes and Pharisees, could not be patched up-it needed replacement. In the days of the Lord, the legalistic thinking of Judaism could not be used to take in the gospel. It required a new kind of thinking which would be responsive to the new teaching of the Master.

耶稣说真正的福音的教训并不是用来缝补一个人衣服上的破洞的,衣服在这个比喻中喻表遮盖罪的或是一个人旧的信仰。他说那样是没有用的。所以耶稣所教导的是不同的,无论一个人原来有怎样的信仰,总是不可能和福音的新的教训完全的融合。他接着说新酒必须装在新瓶子 里。在公元一世纪的时候酒瓶就是皮子做的袋子,随着使用,会变得坚硬。不断的使用它, 它会变得坚硬起来,不能再伸展开来适应成熟的新酒的张力。这个比喻说的是福音的新的教训必须注入在新的心里。我们必须在基督里重新出生以得到新生。我们必须在洗礼的时候埋葬旧的生活方式。我们必须从新生中起来。所以在主那些日子里,犹太教,那些文士和法利赛人的教训的问题是不能缝补起来的——需要更新。在主的那些日子里,犹太教守法的思想不能够接纳福音。要新的思想才能对主新的教训有所反应。

Luke 5 teaches us that we cannot rely upon our old patterns of thinking to take us to the kingdom of God. This chapter can be broken up into the following sections: Verses 1-11 The miraculous draught of fish Verses 12-16 The healing of the leper Verses 17-26 The healing of the man sick of the palsy Verses 27-32 The call of Levi (Matthew) Verses 33-39 Discussion with the Pharisees-the unbridgeable gap between Judaism and Jesus

路加福音第五章教导我们不能依靠我们旧的思考模式引我们进入神国。本章可以分成以下几个部分: 1-11节: 打鱼的神迹 12-16节:治愈麻风病人 17-26节:治愈瘫痪病人 27-32节:召唤利未(马太) 33-39节:同法利赛人辩论 ——犹太教和耶稣的不可逾越的隔阂

These sections will instruct us that we must listen to and obey the teaching of the Lord as the incident of the miraculous catch of fish in verses 1-11 reveals. We must rely upon him to cleanse us as the healing of the leper in verses 12-16 shows us. We must seek his healing forgiveness as the healing of the man with the palsy in verses 17-26 teaches. We must be prepared to forsake all and follow him as verses 27-32 demonstrate.


Our chapter begins with the call of four of his disciples. Let us examine ourselves to see if we too are his true disciples.


Fishers of Men 得人的渔夫 In verse 1 we see that the multitude is so keen to hear the words that Jesus spoke by the Lake of Gennesaret ( Sea of Galilee) that he is forced to get into a boat to preach to them. This may indicate that he is here preaching to Gentiles as he was not in a synagogue (cp 4v44).


Two fishing boats are anchored by the shore and the fishermen are washing their nets (v2). Why does the Scripture mention this? Because it is setting the scene. The fishermen were busy washing their nets, and not listening to Jesus like the multitude were. So how was Christ going to get them to listen? We read that he got into a ship and then asked Simon to thrust out a little into the water so he could teach the multitude from there (v3). Who is this Simon? In verse 8 we learn he is Simon Peter. Why then does Jesus call him Simon? Simon means "hearing" and this is exactly what Jesus wanted Simon Peter to do-he calls him "Simon" to get him to really listen. There was no escaping from Jesus now. Simon had to listen as they were in the boat together (Andrew, Simon Peter's brother being there also Lk 5v5-7, Mt 4v18). Jesus was sitting down, weary from the day's earlier preaching and now he taught this multitude.


He tells Simon to launch out and let down his nets for a catch. Simon, a fisherman by trade, first reacted by saying they had toiled all night and caught nothing-he clearly thought it was pointless to go and fish especially during the day! But under the steady gaze of the Lord he followed his instruction.


Note what happens when you obey the voice of the Master. In verse 6 we read that there were so many fish that the nets broke. What a contrast to their night when not one fish was caught! In the Scripture the sea is likened to the nations and in this verse Jesus was showing Simon, Andrew, James and John that they were to catch men with the Gospel net. We see that their nets broke. This would be true of preaching also-not all would heed their call and some would fall back into the sea of nations. How blessed and special we are to have been caught by the Gospel message and to have decided to forsake all and follow our Lord.


In verse 7 Andrew and Simon Peter "beckon" to James and John in the other boat. This means they jerked their heads to signal to their partners to come and help pull in the great catch of fish. But despite their fisherman-like determination to bring in every fish they could, their ships begin to sink from the weight of the fish! It is then that Simon Peter falls down at Jesus' knees (he was still sitting observing these fishermen) and says: "Depart from me; for I am a sinful man, O Lord" (v8-9). Why does he say he is sinful? Because of his lack of faith. He realised he really needed to learn to listen to Jesus and not trust his own assessment of life. At first he didn't believe they would catch anything, but when he was faced with an immense catch he saw the folly of his own thinking. He realised his Lord had power even over the fish in the sea (cp Psalm 8:8).


Jesus says to him: "Fear not; from henceforth thou shalt catch men" (v10). This was their call to discipleship. This was to be their work of bringing others out of the sea of nations into the glorious hope of the Kingdom. So they learned to heed the Lord and they forsook all and followed him. How do we react when we hear the Lord's instructions? Do we hear his voice and obey the call?


Healing the Leper 治愈麻风病人 In verses 12-16 Luke records the miraculous healing of a leper who came to Jesus with a wonderful faith. At the end of verse 12 the leper says "Lord, if thou wilt, thou canst make me clean". He had no doubts that the Lord could heal him. He was prepared to await the Lord's good pleasure to cleanse him and was ready and available to co-operate. Here was the kind of heart that Jesus could work with. This man recognised his need to be healed and knew who alone could assist him in his need. We too are stricken with mortality and are in need of the Master's healing hand. We too need to share the confident trust of the leper.


The Man with Palsy Healed and Forgiven 瘫痪病人被医治和赦免 In verses 17-26 we are given the record of the healing of the man with palsy. In this incident, we learn that the Lord had authority to forgive sin. Notice verses 23 and 24: "Whether is easier to say, Thy sins be forgiven thee; or to say, Rise up ,and walk? But that ye may know that the Son of man hath power upon earth to forgive sins, (he said unto the sick of the palsy,)I say unto thee Arise, and take up thy couch and go into thy house".

在17-26节记录了医治瘫痪病人的过程。通过这件事,我们会学到主有赦罪的权柄。注意23和24节: “或说,你的罪赦了,或说,你起来行走,哪一样容易呢? 要叫你们知道人子在地上有赦罪的权柄,就对瘫子说,我吩咐你起来,拿你的褥子回家去吧。 ”

We are here being taught that there is a close association between sin and disease. Our fallen state came about with the entry of sin into the world and with it came disease and death. In the healing of the man with the palsy we see a paralysed man caused to rise up and walk. Jesus performed this miracle to demonstrate that he had the authority to forgive sins. The Lord, who could raise a paralysed man from his bed (as if from the dead ), clearly must be a servant of Almighty God-only God can give such power. Here then was one to whom God had delegated His power. He was clearly one with divine authority and therefore well qualified to forgive sins. Does not this incident encourage us to have every confidence that the Lord who we remember today is able to forgiven our sins and raise us up in the day of his coming again?


We also learn that in the healing of this man there was opportunity for others also to be healed. At the end of verse 17 we are told that "the power of the Lord was present to heal them". Sadly the attitude of the scribes and Pharisees caused them to reject this opportunity. Their old pattern of thinking prevented them embracing the new teaching of the Lord. It was impossible to put new wine into old bottles.


The Tax-gatherer Follows the Lord 税吏跟从主 In verses 27-32 we see the response of Levi (Matthew) to the Master's call in contrast to the response of the scribes and Pharisees. Levi "left all, rose up and followed him". But the scribes and Pharisees murmured in discontent against Jesus for joining with such as Levi, who had been a publican or hated tax-gatherer on behalf of the Roman government. Once again the prejudices of the supposed leaders of the nation of Israel stopped them from seeing the merciful, saving work of Jesus Christ. The "old garment" thinking of the scribes and Pharisees could not be patched up with the new teaching of the Son of man. New wine needed to be put into new bottles that both might be preserved.


Our old ways with all their prejudices must be set aside. We have been called to newness of life. Luke 5 calls upon us to take earnest heed to the teaching of the Master, to listen to his word and to obey its wisdom as Peter the fisherman learned to do. It teaches us to recognise our need of cleansing as did the leper who turned to the only source of hope, the Master. It reassures us that our Lord has the power to forgive sin. It exhorts us to leave our old ways behind as did Levi, and to follow Jesus Christ despite what others in their ignorance and folly might say in attempting to dissuade us from such a course.


We come week by week to remember what our Lord did for us, the trial and great agony he endured that we might by grace have a place in the Kingdom of God. In his death he demonstrated that the flesh with all of its ways must be rejected. He showed that his whole confidence was in his Father. He truly forsook all and followed the living God. Should not then our response to his work be one of true thankfulness and service? Should we not long to hear his voice and to earnestly follow him in all things?


Let us then examine our lives, aligning ourselves with him as we now partake of the emblems.

那让我们检验我们的生活,当我们在以这象征来纪念他的时候以他为我们的榜样归正我们自己 吧。