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路加福音生命读经 · 第10篇

对在人性里带著神性之人救主的豫备（八）

The Preparation Of The Man-Savior In His Humanity With His Divinity (8
1读经：路加福音3:21-22;4:1-13。
1Scripture Reading: Luke 3:21-22; 4:1-13
与人救主之豫备
SOME OF THOSE INVOLVED
有关的一些人、事、物天使长加百列
IN THE PREPARATION OF THE MAN-SAVIOR The Archangel Gabriel
2在路加福音头三章半，我们看见两位天使和许多人与人救主的豫备有关。一章三十至三十五节有天使长加百列的豫言，加百列来到马利亚那里告诉她，神要她怀人救主。加百列的豫言说到四件与要来的人救主有关的事。首先，加百列说，人救主要称为耶稣，（路一31，）意思是耶和华救主。或耶和华救恩。其次，加百列指明，要来的人救主要称为至高者的儿子。（路一，）这称呼是指祂的神性。第三，加百列说，『主神要把祂祖大卫的宝座给祂。』（路一32。）在此我们看见，要来的救主在人性里乃是大卫的后裔。第四，天使长加百列说到要来的救主是『圣者，』祂将要出生，祂也必称为神的儿子。（路一35。）因此，按照加百列的话，人救主是耶稣、至高者的儿子、大卫的后裔和圣者。
2In the first three and a half chapters of the Gospel of Luke we see that two angels and a number of human beings were involved in the preparation of the Man- Savior. In 1:3 0-3 5 we have the prophecy of the archangel Gabriel, who came to Mary and told her that God intended that she conceive the Man-Savior. In that prophecy Gabriel spoke of four matters concerning the coming Man - Savior. First, Gabriel said that the Man-Savior would be called Jesus (1:31), which means Jehovah the Savior, or the salvation of Jehovah. Second, Gabriel indicated that the coming Man-Savior would be called Son of the Most High (v. 32), a title 32 that refers to His deity. Third, Gabriel said, “The Lord God will give to Him the throne of David His father” (v. 32). Here we see that in His humanity the coming Savior was to be a descendant of David. Fourth, the archangel Gabriel refers to the coming Savior as “the holy thing” which is to be born and who will be called Son of God (v. 35). Therefore, according to Gabriel’sword, the Man - Savior is Jesus, the Son of the Most High, a descendant of David, and the holy thing.
以利沙伯
Elizabeth
3一章四十二、四十三节有以利沙伯藉著圣灵的一段祝福。在这两节，以利沙伯说，『你在妇女中是有福的，你腹中的果子也是有福的。我主的母亲竟然到我这里来，这事怎么会临到我？』以利沙伯在这里说到人救主是马利亚腹中的果子，也是主。『果子』指祂的人性，『主』指祂的神性。
3In 1:42 and 43 we have part of Elizabeth’s blessing, a blessing by the Holy Spirit. In these verses Elizabeth says, “Blessed are you among women, and blessed is the fruit of your womb! And how can this be, that the mother of my Lord should come to me?” Here Elizabeth speaks of the Man-Savior as the fruit of Mary’s womb and as the Lord. The “fruit” refers to His humanity, and “Lord” refers to His deity
撒迦利亚
Zachariah
4在施浸者约翰的父亲撒迦利亚的豫言中，有三件与人救主有关的事。撒迦利亚在一章六十九节说到祂是1:78在大卫家中，为我们所兴起拯救的角。然后他在一章七十八节说到祂是清晨的日光从高天临到我们。撒迦利亚在七十六节也说到人救主是主。拯救的角指主的人性，从高天临到的清晨日光指祂的神性。撒迦利亚知道他的儿子约翰要为这位主豫备道路。
4In the prophecy of Zachariah, the father of John the Baptist, we have three matters concerning the Man- Savior. In 1:69 Zachariah speaks of Him as a “horn of salvation for us in the house of David.” Then in he speaks of Him as “the rising sun from on high” that shall visit us. In verse 76 Zachariah also refers to the Man-Savior as the Lord. The horn of salvation refers to the Lord’s humanity; the rising sun from on high denotes His divinity. Zachariah knew that his son, John, would prepare the way for this One, who is the Lord.
另一位天使
Another Angel
5二章十一节有天使在人救主出生时的宣告：『今天在大卫的城里，为你们生了救主，就是主基督。』在天使的宣告里，说到人救主是救主、基督、主。
5In 2:11 we have the angel’san noun cement at the birth of the Man-Savior: “A Savior was born to you today in David’s city, who is Christ the Lord.” In the angel’san noun cement the Man-Savior is mentioned as being the Savior, Christ, and the Lord
西面
Simeon
6在西面对主的称扬里，启示人救主的更多面。我们看见二章二十五节、三十至三十二节与三十四节，启示人救主是以色列的安慰、神给万民的救恩、外邦人的光、以色列民的荣耀、以色列人的试验、受人反对的标记。
6More aspects of the Man-Savior are revealed in Simeon’sad oration of Him. In 2:25, 30-32 and 34 we see that the Man-Savior is revealed as the consolation of Israel, God’ss alvation to all peoples, a light for the Gentiles, the glory of Israel, a test to Israel, and a sign spoken against
亚拿
Anna
7末了，有亚拿的称扬，说到人救主是神子民的救赎。（路二38。）
7Finally, we have Anna’sad oration. In her adoration there is mention of the Man-Savior as the redemption of God’sp eople (2:38
与人救主有关的事
Matters Related to the Man-Savior
8在天使长加百列、以利沙伯、撒迦利亚、宣告主出生的天使、西面、亚拿所说的话中，有十七件与人救主有关的事：耶稣、至高者的儿子、大卫的后裔、圣者、腹中的果子、主、拯救的角、清晨的日光、救主、基督、以色列的安慰、神的救恩、外邦人的光、以色列民的荣耀、以色列人的试验、受人反对的标记、以及神子民的救赎。当我们来看人救主的这些方面时，我们看见祂不仅是神又是人，祂也是神要赐给祂子民并要为他们所作的。
8In the word spoken by the archangel Gabriel, Elizabeth, Zachariah, the angel who announced the Lord’s birth, Simeon, and Anna we have seventeen matters related to the Man-Savior: Jesus, the Son of the Most High, the descendant of David, the holy thing, the fruit of the womb, the Lord, the horn of salvation, the rising sun, the Savior, Christ, the consolation of Israel, God’ss alvation, a light for the Gentiles, the glory of Israel, a test to Israel, a sign spoken against, and the redemption of God’sp eople. When we consider all these aspects of the Man-Savior, we see that He is not only both God and man, but everything God intended to give to His people and do for them
9如果我们仔细读路加福音头三章半，就会看见两位天使以及至少五个人，与人救主的豫备有关。头一位天使乃是天使长加百列，他以带好信息给神的子民而闻名。加百列不仅在路加福音带来好信息，在但以理书也一样，他在那里说到七十个七。（但九～27。）第二位天使乃是向牧人宣告人救主出生的那一位，这位宣告的天使可能也是加百列。然而，我相信宣告主出生的是另一位天使。
9If we read carefully the first three and a half chapters of the Gospel of Luke, we shall see that the preparation of the Man-Savior involved two angels and at least five human beings. The first of the angels was the archangel Gabriel. Gabriel is noted for bringing good news to God’sp eople. Gabriel brought good news not only in Luke, but also in Daniel, where he spoke concerning the seventy weeks (Dan. 9:24-27). The second angel was the one who made the announcement to the 24 shepherds concerning the birth of the Man-Savior. It is possible that this one who made the announcement was also Gabriel. However, it is my belief that it was a different angel who announced the Lord’s birth.
约瑟
Joseph
10与人救主的豫备有关的五个人，乃是撒迦利亚、马利亚、以利沙伯、西面、和亚拿。我们也可以题起约瑟，他在人救主的豫备里也有一分，是他将马利亚从拿撒勒带到伯利恒。
10The five people involved in the preparation of the Man-Savior were Zachariah, Mary, Elizabeth, Simeon, and Anna. We may also mention Joseph, who played a part in the preparation of the Man-Savior. It was he who brought Mary from Nazareth to Bethlehem
11这些人都是公义圣别的，照著神写出来的话过生活。马利亚和约瑟是年轻的，撒迦利亚、以利沙伯、西面、和亚拿是年长的。在这里，我们看见各种不同的人与人救主的豫备有关。我鼓励你们再去研读路加福音头三章半，并注意其中所启示人救主不同的各面。
11All these people were righteous and holy, living a life according to God’s written Word. Mary and Joseph were young, and Zachariah, Elizabeth, Simeon, and Anna were elderly. Here we see that different kinds of people were involved in the preparation of the Man- Savior. I encourage you to study these three and a half chapters of Luke again and pay attention to the different aspects of the Man-Savior revealed in them
神的心意是要得著神人神所造的人
GOD’SIN TENT I ON TO HAVE A GOD-MAN The Man Created by God
12我们在路加福音看见，神在创世记一、二章所要得著的那种人。这就1是说，神的心意是要得著神人。创世记一章有神照著祂的形像所造的人。人是照著神的形像造的，这就是说，人是照著神的属性造的。神是爱与光，神也是圣和义的。爱、光、圣、义是神的属性，神就是照著这些属性造人的。然而，在创世记一章神所造的人只有神的形像，他里面没有神。因此，他只是神所造的人，他还不是神人。
12In the Gospel of Luke we see the kind of man God intended to have in Genesis 1 and 2. This means that God’sin tent i on was to have a God-man. In Genesis we have the man created by God in His image. For man to be created in God’sim age means that man is created according to God’s attributes. God is love and light, and He is also holy and righteous. Love, light, holiness, and righteousness are God’s attributes, and God created man according to these attributes. However, the man created by God in Genesis 1 merely bore God’sim age. He did not have God within him. Hence, he was merely a God-created man; he was not yet a God-man.
生命树
The Tree of Life
13因著神要祂所造的人成为神人，所以神将人造好之后，把人安置在生命树跟前。生命树是指神。神的心意乃是要祂所造的人接受祂（由生命树所表征），因而成为神人。
13Because God wanted the man created by Him to become a God-man, after creating man God placed him in front of the tree of life. The tree of life denotes God. God’sin tent i on was that the man created by Him would receive Him, as signified by the tree of life, and thereby become a God-man
14创世记一章有神所造的人，创世记二章指明神要祂所造的人藉著有分于生命树的果子而接受祂。但受造的人失败了，他没有接受生命树。因为人没有有分于生命树，所以他仅仅是神所造的人。
14In Genesis 1 we have the man created by God. In Genesis 2 there is the indication that God wanted the man created by Him to receive Him by partaking of the fruit of the tree of life. However, the created man failed in that he did not receive the tree of life. Because man did not partake of the tree of life, he remained simply a God-created man.
神所造之人的失败
The Failure of the God-created Man
15在创世记三章，仇敌─那试诱者─进来试诱神所造的人。因为人还没有成为神人，里面没有实际得著神，所以他经不起仇敌的试诱。亚当经不起试诱的原因是，他仅仅是神所造的人，而不是神人。我们看见这一点是非常要紧的。
15In Genesis 3 the enemy, the tempter, came in to tempt the man God had created. Because man had not become a God-man, because he did not actually have God within him, he was not able to withstand the enemy’s temptation. The reason Adam could not withstand the temptation was that he was merely a God-created man, not a God-man. It is very important for us to see this
由神并以神来装备的人
The Man Equipped by God and with God
16创世记一、二章有神所造的人，一个经不起神仇敌试诱的人。如果我们是亚当，又认识我们今天所认识的，我们可能会立刻有分于生命树，以三一神来装备我们自己。神自己是人的装备。我们一旦有分于生命树，以三一神来装备，我们就成为神人。
16In Genesis 1 and 2 we have a God-created man, a man who was not able to withstand the temptation of God’se ne my. If we were Adam and if we knew what we know today, it may be that we would have partaken of the tree of life immediately in order to equip ourselves with the Triune God. God Himself is man’s equipment. Once we become equipped with the Triune God by partaking of the tree of life, we become a God-man
17神人主耶稣没有等候那试诱者来找祂，主乃是受那灵引导，去面对那试诱者。在创世记三章，那试诱者4来找没有装备的人，但在路加四章，装备好的『人』出去面对那试诱者。在创世记三章，神所造的人没有由神并以神来装备，他乃是没有神作装备的人。在这点上，我要向你们题起保罗所说关于神军装的话：『要穿戴神全副的军装，使你们能以站住，抵挡魔鬼的诡计。』（弗六11。）穿戴神的军装，意思就是穿戴神作我们的军装，也就是以神来装备我们自己。在以弗所六章，召会是团体的新人，以神作军装来装备。这军装的每项都是神的属性。
17As the God-man, the Lord Jesus did not wait for the tempter to come to Him. Rather, led by the Spirit, the Lord went out to meet the tempter. In Genesis 3 the tempter came to an unequipped man. But in Luke the equipped Man went out to meet the tempter. In Genesis 3 the God-created man was not equipped by God and with God. Instead, he was a man without God as his equipment. At this point I would refer you to Paul’sword concerning the armor of God: “Put on the whole armor of God, that you may be able to stand against the stratagems of the Devil” (Eph. 6:11). To put on the armor of God simply means to put on God as our armor, that is, to equip ourselves with God. In Ephesians 6 the church as the corporate new man is equipped with God as his armor. Every piece of this armor is an attribute of God.
18亚当没有以神来装备自己。主耶稣正好相反，祂生来就是神人。因为祂由圣灵成孕，所以有神的素质。祂的所是里有神圣的素质作祂的元素。三十年之久，祂在这神圣的素质里生活。祂由这素质成孕，由这素质而生，在这素质里长大，并凭这素质生活。太奇妙了！主不仅充满神─主就是神。因为祂是神在人里面，所以祂就是神人。
18In contrast to Adam, who did not equip himself with God, the Lord Jesus was born a God-man. Because He was conceived of the Holy Spirit, He had the essence of God. In His very being He had the divine essence as His element. For thirty years He lived in this divine essence. He was conceived of this essence, He was born of this essence, and He grew in this essence and lived by it. How marvelous! The Lord was not only full of God—He was God. Because He was God in man, He was the God-man
19主耶稣三十岁出来尽职时，祂否认自己，并且受了浸。亚当在伊甸园里并没有否认自己，也没有将自己摆在一边。这是亚当失败的一个原因。
19When the Lord Jesus came forth to minister at the age of thirty, He denied Himself and was baptized. When Adam was in the garden, he did not deny himself. He did not set himself aside. This was one reason Adam failed.
20主耶稣受浸时将自己摆在一边，经纶的灵就降在祂身上膏祂。结果，祂是在素质上属于神，在经纶上为著神的人。祂是在素质上被神自己浸透，在经纶上被神所膏的人。祂里面有神作祂内在的元素，外面以神遮盖作祂的能力。人救主里面充满神，外面穿上神。祂是这样的人，装备好并豫备与神的仇敌争战，击败仇敌。主耶稣不是等仇敌来找祂，祂乃是受那灵引导，到仇敌所在的地方去。仇敌到园子里来攻击亚当，但耶稣到旷野去攻击仇敌。祂被圣灵引到旷野的时候，在素质上和经纶上都满了神。这样，祂就豫备且装备好去对付仇敌。祂像战士一样到旷野去，并以最高标准的道德击败撒但。当主耶稣到旷野去受魔鬼的试诱时，祂是最高品的人。祂不只是神所造的人，祂也是以神来装备的人。祂是神人，有最高标准道德的那一位。
20When the Lord Jesus set Himself aside at the time of His baptism, the economical Spirit descended upon Him to anoint Him. As a result, He was a Person both essentially of God and economically for God. He was a Person saturated with God Himself essentially and anointed with God economically. Inwardly, He had God as His intrinsic element, and outwardly He was covered with God as His power. The Man-Savior was full of God inwardly and clothed with God outwardly. As such a Person, He was equipped and ready to fight against God’se ne my and defeat him. Instead of waiting for the enemy to come to Him, the Lord Jesus, being led of the Spirit, went to the place where the enemy was. The enemy came to the garden to attack Adam, but Jesus went to the wilderness to attack the enemy. When He was led by the Spirit to the wilderness, He was full of God essentially and economically. Thus, He was ready and equipped to deal with the enemy. He went into the wilderness as a warrior and, in the highest standard of morality, He defeated Satan. When the Lord Jesus went into the wilderness to be tempted by the Devil, He was the highest kind of man. Not only was He a man created by God; He was also a man equipped with God. He was a God-man, the One in the highest standard of morality
有最高标准道德的那一位
the One in the highest standard of morality
21这道德乃是人性美德被神圣属性所加强并丰富。当神所造的人性美德被神圣属性所加强并丰富之后，那就是最高标准的道德。神是在照著最高标准道德的生活里得著彰显。我们若领会这件事，就领会路加写这本福音书时所遵循的基本且重要的原则。最高标准道德的生活是路加福音的根本原则。在这本福音书里，我们看见主耶稣是由神装备的人，过著彰显神的生活。因著祂彰显神，祂就活在最高标准的道德里。路加福音所启示最高标准的道德，比任何一种哲学所教导的都高得多。比方说，孔子教导道德，但他所教导的不是最高标准的道德，至多乃是人性美德的发展，人性美德并没有得著神圣属性的加强或丰富。我们要在人性美德里得著神圣属性的加强并丰富，就需要在素质上有神在我们里面，在经纶上有神在我们身上。这就是说，我们需要从神而生，以得著神的素质；我们也需要为神所膏，以得著祂作我们的能力。当我们从神而生，有祂的素质，又为祂所膏，有祂作我们的能力，我们就成为神人，豫备好在最高标准的道德里生活。在这种生活里，人性美德就被神圣属性所加强并丰富。彀资格完成神所赐给祂的职事
21This morality is a matter of having the human virtues strengthened and enriched by the divine attributes. When the human virtues created by God are strengthened and enriched by the divine attributes, that is the highest standard of morality. God is expressed in the living that is according to the highest standard of morality. If we understand this matter, we shall understand the basic and crucial principle followed by Luke in writing his Gospel. The living in the highest standard of morality is the underlying principle in the Gospel of Luke. In this Gospel we see the Lord Jesus as the God-equipped Man living a life to express God. Because He expressed God, He lived in the highest standard of morality. This highest standard of morality revealed in the Gospel of Luke is much higher than the morality taught in any kind of philosophy. Confucius, for example, taught morality, but what he taught was not the highest standard of morality. On the contrary, at most, it was a matter of the development of the human virtues. There was no strengthening or enriching of the human virtues with the divine attributes. In order to be strengthened and enriched in our human virtues with the divine attributes, we need to have God within us essentially, and we need to have God upon us economically. This means that we need to be born of God in order to possess God’s essence. We also need to be anointed with God in order to have Him as our power. When we have been born of God to have His essence and have been anointed by Him to have Him as our power, then we become a God-man, ready to live in the highest standard of morality. In this kind of living the human virtues are strengthened and enriched by the divine attributes. Qualified to Carry Out His God-given Ministry
22我们在四章一至十三节看见，完全装备好的人救主被圣灵引到旷野，祂在那里面对那试诱者，并击败他。祂的得胜使祂彀资格完成神所赐给祂的职事。为这缘故，祂从四章十四节开始尽职。因此，人救主的豫备在祂受试验中完成了。祂胜过魔鬼的试诱以后，就完全豫备且装备好，来完成神所赐给祂的职事。
22In 4:1-13 we see that the fully equipped Man-Savior was led by the Spirit to the wilderness where He faced the tempter and defeated him. His victory qualified Him to carry out His God-given ministry. For this reason, from 4:14 He began to minister. The preparation of the Man-Savior, therefore, was completed in His being tested. After gaining the victory over the Devil’s temptation, He was fully prepared and equipped to carry out the ministry God had given Him