路加福音生命读经 · 第11篇

人救主在祂带著神圣属性之人性美德中的职事在加利利（一）

The Ministry of the Man-Savior in His Human Virtues with His Divine Attributes-in Galilee (1

1读经：路加福音四章十四至四十四节。在本篇信息中，我们要看四章十四至四十四节，这是路加福音第三个主要段落的开始。第一段是引言，（路一1～4，）第二段论到对在人性里带著神性之人救主的豫备。（路一5～四13。）第三段相当长，说到人救主乃是在祂带著神圣属性之人性美德中的职事。（路四14～十九27。）四章十四节至九章五十节有人救主在加利利的职事，然后九章五十一节至十九章二十七节，记载祂从加利利到耶路撒冷的职事。

1Scripture Reading: Luke 4:14-44 In this message we shall consider 4:14-44. These verses begin the third major section of the Gospel of Luke. The first section is the introduction (1:1-4), and the second concerns the preparation of the Man- Savior in His humanity with His divinity (1:5—4:13). The third section, which is quite lengthy, covers the ministry of the Man-Savior in His human virtues with His divine attributes (4:14—19:27). In 4:14— 9:50 we have the ministry of the Man-Savior in Galilee. Then from 9:51—19:27 we have a record of His ministry from Galilee to Jerusalem

人救主的人性美德

THE MAN-SAVIOR’S HUMAN VIRTUES AND DIVINE ATTRIBUTES

与神圣属性

2人救主的职事是在祂带著神圣属性的人性美德中。我们已经看过，人救主的豫备是在祂的人性里带著神性。人救主的成孕、出生、成长都是在祂的人性里带著神性。祂经过完全的豫备之后，就开始尽职。祂的职事就像祂的豫备一样，乃是在祂的人性里带著神性。特别的是，祂的职事不仅是在祂的人性里，也是在祂的人性美德里；不仅带著祂的神性，也带著祂的神圣属性。人救主乃是在祂带著神圣属性的人性美德中尽职。

2The ministry of the Man-Savior was in His human virtues with His divine attributes. We have seen that the preparation of the Man-Savior was in His humanity with His divinity. The conception, birth, and growth of the Man-Savior were all in His humanity with His divinity. After undergoing a full preparation, He began to minister. Like His preparation, His ministry was in His humanity with His divinity. In particular, His ministry was not only in His humanity but in His human virtues, and not only with His divinity but also with His divine attributes. The Man- Savior ministered in His human virtues with His divine attributes

有罪女人的事例

The Case of a Sinful Woman

3我们用路加福音的一些事例作例证，帮助我们领会『在祂带著神圣属性的人性美德』这话。在七章三十六至五十节，有一个法利赛人请主耶稣同他吃饭，一个有罪的女人进了那人的家。当我们读到这件事的记载，就看见人救主耶稣在祂人性美德中的行事为人。即使那有罪的女人『用眼泪湿了耶稣的脚，又用自己的头发擦干，还热切的亲祂的脚，并且把香膏抹上，』（路七38，）主也一点不受搅扰。如果我们是主耶稣，我们可能会被这女人的行为搅扰。我们也许会对她说，『你岂不知我是这家的客人么？你没看见我在吃饭么？』然而，那样作就不能在正确的人性美德中行事。在这种情形里，人救主非常仁慈且忍耐，祂晓得这女人自知有罪。

3As a help in understanding the expression “in His human virtues with His divine attributes,” let us use some cases in the Gospel of Luke as illustrations. In 7:36-50 a sinful woman came into the home of a Pharisee who had invited the Lord Jesus to eat with him. As we read the account of this incident, we see that Jesus, the Man - Savior, conducted Himself in His human virtues. He was not at all bothered by that sinful woman, even when “she began to wet His feet with her tears, and to wipe them with the hair of her head” and when “she kissed His feet affectionately and anointed them with the ointment” (v. 38). If we had been the Lord Jesus, we probably would have been troubled by the behavior of this woman. We might have said to her, “Don’ty ou know that I am a guest in this house? Can’ty ou see that I am eating?” However, to act in that way would be to fail to act in the proper human virtues. In this situation the Man-Savior was very kind and patient, realizing that this woman had been convicted of her sins.

4祂也富有怜悯。人常常说到爱，却很少说到怜悯。但怜悯比爱更周到，怜悯乃是同情光景可怜且地位低微的人。主耶稣对那女人除了仁慈、忍耐、怜悯之外，也体谅她。我们常常不体谅人，但主耶稣在这女人的事例中满怀体谅。不仅如此，主也是智慧且慈爱的。也许你想知道七章三十六至五十节表达了那些神圣的属性。首先有神圣的赦免。（路七47～48。）神是惟一能赦罪的一位，只有祂彀资格赦罪。因此，赦免是一种神圣的属性。

4He was also merciful. People often speak about love, but rarely about mercy. Mercy, however, is more tender than love. To be merciful is to sympathize with others in their poor condition and low estate. In addition to exercising kindness, patience, and mercy toward the woman, the Lord Jesus also exercised His understanding. Often we fail to understand others, but the Lord Jesus was very understanding in the case of this woman. Furthermore, He was wise and loving. Perhaps you are wondering what divine attributes are expressed in 7:36-50. First, here we have the divine forgiveness (7:47-48). God is the only one who can grant forgiveness of sins. He alone is qualified to forgive sins. Therefore, forgiveness is one of the divine attributes

5在七章五十节，主耶稣对那女人说，『你的信救了你，平平安安的走罢！』赐平安也是神圣的属性。惟有神能赐人里面的平安。在七章三十六至五十节，我们看见在法利赛人家里，人救主在祂带著神圣属性的人性美德中行事。祂能这样行事为人，乃因祂是神人。我们可以说，祂是由神并以神来装备的人。祂有神所造的一切人性美德，祂也有神圣属性。因此，祂在最高标准的道德中行事，因为祂的人性美德彰显出祂的神圣属性。

5In 7:50 the Lord Jesus said to the woman, “Your faith has saved you; go in peace.” The giving of peace is also a divine attribute. God is the only one who can give inner peace. In 7:36-50 we see the Man-Savior in the house of a Pharisee acting in His human virtues with His divine attributes. He could behave in such a manner because He was the God-man. We may say that He was a man equipped by God and with God. He possessed all the human virtues created by God, and He also had the divine attributes. Hence, He acted in the highest standard of morality, for His human virtues expressed His divine attributes

好撒玛利亚人的比喻

The Parable of the Good Samaritan

6人救主的人性美德和神圣属性也在好撒玛利亚人的比喻中启示出来。（路十25～37。）好撒玛利亚人表征人救主。我们很容易看见撒玛利亚人的人性美德。但在这比喻中，那里可以看见神圣属性？撒玛利亚人将受伤的人带到客店，在此我们就看见主的神圣属性。『第二天，拿出两个银币，交给店主说，请你照料他；此外所花费的，我回来必还你。』（路十35。）在这里我们看见一点主的神圣属性。除了神以外，谁能以这种无法豫知、无法豫期的方式行事？如果这一位不是神，祂怎么会对店主说这些话？主作无法豫知的事，可以视为祂神圣属性的彰显。

6The Man-Savior’s human virtues and divine attributes are also revealed in the parable of the good Samaritan (10:25-37). The good Samaritan signifies the Man - Savior. It is easy to see the human virtues of the Samaritan, but where in this parable do we see the divine attributes? The Lord’s divine attributes are seen in the Samaritan’s bringing the wounded one to an inn. “And on the next morning, taking out two denarii, he gave them to the innkeeper and said to him, Take care of him; and whatever you spend in addition, when I return, I will repay you” (10:35). Here we see something of the Lord’s divine attributes. Who besides God can do things in such an unexpected, unanticipated way? If this One were not God, how could He have spoken these words to the innkeeper? The Lord’s doing the unexpected may be considered an expression of His divine attributes.

主对盗贼所说的话

The Lord’sWord to the Thief

7主在十字架上时，也在祂带著神圣属性的人性美德中行事。那盗贼对祂说，『耶稣阿，你来进入你国的时候，求你记念我。』（路二三。）主回答说，『我实在告诉你，今日你要同我在乐园里了。』（路二三43。）在这里我们看见人性美德彰显出神圣属性。在主对盗贼所说的话里，我们不仅看见人性美德，也看见主人性美德里所显明的神圣属性。虽然祂是人，却满了一切神圣属性。因此，祂能在祂带著神圣属性的人性美德中行事。这些例证应当能帮助我们了解，主怎样在祂带著神圣属性的人性美德中尽职。

7The Lord also acted in His human virtues with His divine attributes when He was on the cross. The thief said to Him, “Jesus, remember me when You come into Your kingdom” (23:42). The Lord replied, “Truly I tell you, today you shall be with Me in Paradise” 42 (v. 43). Here we see the human virtues expressing the divine attributes. In the Lord’sword to the thief we see not merely the human virtues, but also the divine attributes manifested in the Lord’s human virtues. Although He was a man, He was filled with all the divine attributes. Therefore, He could act in His human virtues with His divine attributes. These illustrations should help us understand how the Lord ministered in His human virtues with His divine attributes.

宣告恩典的禧年

PROCLAIMING THE JUBILEE OF GRACE

8路加四章十四、十五节说，『耶稣在那灵的能力中回到加利利，神的名声就传遍了四周全境。祂在他们的会堂里施教，受众人的荣耀。』十四节的那灵乃是圣灵，在主耶稣受浸的时候降临在祂身上，为要完成祂的职事。因此，祂有在素质上为著祂的所是，并在经纶上为著祂的职事的圣灵。

8Luke 4:14 and 15 say, “And Jesus returned in the power of the Spirit into Galilee; and news concerning Him went out through all the surrounding country. And He was teaching in their synagogues, being glorified by all.” The Spirit in verse 14 is the Holy Spirit who descended upon the Lord Jesus at the time of His baptism for the accomplishment of His ministry. Therefore, He had the Holy Spirit both essentially for His being and economically for His ministry

在会堂里施教

Teaching in the Synagogues

9按十五节，主在会堂里施教。会堂是犹太人聚会的地方，他们在那里诵读并研习圣经。（徒十三14～15。）

9According to verse 15, the Lord was teaching in the synagogues. A synagogue is a meeting place where the Jews read and learn the Holy Scriptures (Acts 13:14-15

10人堕落到罪中，就中断了与神的交通，使所有的人蒙昧无知，不认识神。这样的无知，首先带来黑暗，然后带来死亡。人救主是世界的光，（约八12，九5，）来到黑暗之地，加利利，如同大光照亮坐在死亡阴影中的人。（太四12～16。）祂的教训释放出亮光的话，光照在死亡黑暗里的人，使他们得著生命的光。（约一4。）人救主的教训乃是要将人从撒但的黑暗里，带到神圣的光中。（徒二六18。）

10Man’s fall into sin broke his fellowship with God, making all men ignorant of the knowledge of God. Such ignorance issued first in darkness and then in death. The Man-Savior, as the light of the world (John 8:12; 9:5), came to Galilee, the land of darkness, where people were sitting in the shadow of death, as a great light to shine upon them (Matt. 4:12-16). His teaching released the word of light to enlighten those in the darkness of death so that they might receive the light of life (John 1:4). The teaching of the Man-Savior was to bring people out of satanic darkness into the divine light (Acts 26:18).

主的灵在人救主身上

The Spirit of the Lord upon the Man-Savior

11人救主来到拿撒勒，就是祂长大的地方，在安息日，祂照例进了会堂，站起来要念圣经。有人把申言者以赛亚的书卷递给祂，祂展开书卷，找到一处上面写著：『主的灵在我身上，因为祂膏了我，叫我传福音给贫穷的人，差遣我去宣扬被掳的得释放，瞎眼的得复明，叫那受压制的得自由，宣扬主悦纳人的禧年。』（路四～19。）于是把书卷卷起来，交还堂役，就坐下。然后祂对众人说，『今天这经应验在你们耳中了。』（路四21。）

11The Man-Savior came to Nazareth, where He had been brought up. According to His custom, He entered on the Sabbath day into the synagogue and stood up to read. The book, the scroll of the prophet Isaiah, was handed to Him. Then He opened the scroll and found the place where it was written, “The Spirit of the Lord is upon Me, because He has anointed Me to bring good news to the poor. He has sent Me to proclaim release to the captives, and recovery of sight to the blind, to send away in release those who are oppressed, to proclaim the acceptable year of the Lord” (4:18-19). After the 18 Lord closed the book and gave it back to the attendant, He sat down. Then He said to the people, “Today this Scripture has been fulfilled in your ears” (v. 21).

12在此我们看见主的灵在人救主身上，因为神膏了祂，叫祂传福音给贫穷的人。传福音，原文意宣报佳音。传福音是救主身为神的受膏者弥赛亚的第一个使命。福音要传给贫穷的人，即在属天、属灵和神圣的事上贫穷的人。（路十二21，启三17，参太五3。）路加四章十八节说到被掳的、瞎眼的、以及那受压制的。被掳的即战俘，在撒但的辖制下如同放逐者和囚犯。（赛四二7。）瞎眼的指肉身和属灵的瞎眼。（番一17，约九39～41，约壹二11，启三17。）得复明，与从撒但权下得释放有关。（徒二六18。）压制，出于原文意打碎或折断的动词，（太十二20，）指在疾病或罪中受撒但的压制。（路十三11～13，约八34。）

12Here we see that the Spirit of the Lord was upon the Man-Savior because God had anointed Him to bring good news to the poor. The Greek word rendered “bring good news” is euaggelizo, which means to evangelize, to announce good news. To preach the gospel was the first commission of the Savior as God’san o in ted One, the Messiah. The good news was to be preached to the poor, that is, to the poor in heavenly, spiritual, and divine things (12:21; Rev. 3:17; see Matt. 5:3). Luke 4:18 speaks of captives, the blind, and those who are oppressed. The captives are prisoners of war, as exiles and prisoners under Satan’s bondage (Isa. 42:7). The blind include those who are physically and spiritually blind (Zeph. 1:17; John 9:39-41; 1 John 2:11; Rev. 3:17). Recovery of sight is related to release from the power of Satan (Acts 26:18). The Greek word translated “oppressed” comes from a verb meaning to break in pieces (Matt. 12:20). Those who are oppressed are those oppressed under Satan in sickness or in sin (Luke 13:11-13; John 8:34

主悦纳人的禧年

the acceptable year of the Lord

13我们在路加四章十九节看见，人救主受膏『宣扬主悦纳人的禧年。』这悦纳人的禧年指禧年（利二五8～17）所豫表的新约时代，那时神要悦纳（赛2四九8，林后六2）归回的罪俘，并且在罪的辖制下受压制的人，可享受神救恩的释放，而过新约的禧年。

13In Luke 4:19 we see that the Man-Savior was anointed to “proclaim the acceptable year of the Lord.” This acceptable year is the New Testament age typified by the year of jubilee (Lev. 25:8-17), the time when God would accept the returned captives of sin (Isa. 49:8; Cor. 6:2) and when the oppressed under the bondage of sin would enjoy the release of God’ss alvation.

14在四章十八、十九节，人救主宣扬恩典的禧年，这指明祂藉著宣扬恩典的禧年开始祂的职事。『主悦纳人的禧年』是指利未记二十五章所描述的禧年。按照这章圣经，禧年是奴隶得释放，产业得归还合法所有人的时候。因此，禧年是释放、自由、归还失去产业的一年。那些卖身为奴的人在禧年要得著释放。

14In 4:18 and 19 the Man - Savior proclaims the jubilee of grace. This indicates that He began His ministry by proclaiming the jubilee of grace. The term “the acceptable year of the Lord” denotes the jubilee described in Leviticus 25. According to this chapter, the year of jubilee was a time when slaves were released and property was returned to the rightful owners. Hence, the year of jubilee was a year of release, freedom, and return of lost property. Those who had been sold into slavery were released during the year of jubilee.

恩言

Words of Grace

15路加四章二十二节说，『众人都称赞祂，并希奇祂口中所出的恩言，又说，这不是约瑟的儿子么？』恩言指二十一节的话，包括十八至十九节福音的话。二十二节指出，会堂里的人认识救主，是按著祂的肉体，（林后五16，）不是按著灵。（罗一4。）

15Luke 4:22 says, “And all were bearing witness to Him and marveling at the words of grace proceeding out of His mouth; and they were saying, Is this not Joseph’ss on?” The words of grace refer to the words in verse 21, including the words in verses 18 and 19, which are words of the gospel. Verse 22 indicates that those in the synagogue knew the Savior according to the flesh (2 Cor. 5:16), not according to the Spirit (Rom. 1:4

16众人虽然希奇主口中所出的恩言，却不可能领会这些话。这是恩典时代实际的开始，在那日以前是律法时代，但在路加四章，人救主宣扬了神圣的禧年，恩典的禧年。在四章二十三至二十七节，主耶稣用两个事例警告人。一个是撒勒法寡妇的事例，是个馁养的事例；另一个是叙利亚乃鳗的事例，是个洁净的事例。撒勒法的寡妇是个𫗪养的事例，表明主𫗪养饥饿的人。（约六33～35。）乃鳗是个洁净的事例，表明主洁净罪人。（林前六11。）救主说到这两个事例，含示祂的福音要转向外邦人，（徒十三45～48，）这不是因为祂的道德标准不彀包容犹太人，乃是因为他们对祂硬心的拒绝。路加四章二十八至三十节说，『会堂里的众人听见这话，都怒气填胸，就起来撵祂出城。他们的城造在山上，他们带祂到山崖，要把祂推下去。祂却从他们中间穿过去，走开了。』会堂里的人怒气填胸，这实在不合理。他们虽然希奇主口中所出的恩言，却怒气填胸，就起来撵祂出城，带祂到山崖。祂却从他们中间穿过去，走开了。这表明祂在反对者的威胁之下坚定不移。

16Although the people marveled at the words of grace that proceeded out of the Lord’s mouth, it is not likely that they understood these words. This was the actual beginning of the dispensation of grace. The dispensation before that day was the dispensation of law. But in Luke 4 the divine jubilee, the jubilee of grace, was proclaimed by the Man-Savior. In 4:23-27 the Lord Jesus warned the people using the case of the widow of Sarepta, a case of feeding, and the case of Naaman of Syria, a case of cleansing. The case of the widow of Sarepta was a case of feeding, signifying the Lord’s feeding of the hungry (John 6:33, 35). The case of Naaman was a case of cleansing, signifying the Lord’s cleansing of sinners (1 Cor. 6:11). The Savior’s mentioning of these two cases implies that His gospel would turn to the Gentiles (Acts 13:45- 48). This does not mean that His standard of morality was unable to cover the Jews; on the contrary, it indicates their hardhearted rejection of Him. Luke 4:28-30 says, “And all in the synagogue were filled with anger when they heard these things; and they rose up and cast Him out of the city, and led Him to the brow of the hill on which their city was built, that they might throw Him down the cliff. But He, passing through their midst, went away.” It certainly was not reasonable for those in the synagogue to be filled with anger. Although they marveled at the words of grace proceeding out of the Lord’s mouth, they were nevertheless filled with anger. They rose up, cast Him out of the city, and led Him to the brow of the hill. But He passed through their midst and went away. This shows His steadiness under the threatening of His opposers

执行祂的四重使命

CARRYING OUT HIS FOURFOLD COMMISSION

17在四章三十一至四十四节，人救主执行神的四重使命，包括施教、（路四31～32）赶鬼、（路四33～37，41、）医病、（路四38～40、）并传神国的福音。（路四42～44。）当群众想要留住主耶稣时，祂说，『我也必须向别城传神的国为福音，我奉差遣正是为此。』（路四43。）『传福音，』原文意宣报佳音，宣告（带来）喜信，传扬（福音），与十八节者同。因此，传神的国为福昔，就是将神的国当作福音，佳音来传扬。

17In 4:31-44 the Man - Savior carried out His fourfold commission. This commission included teaching (vv. 31-32), casting out demons (vv. 33-37, 41), healing diseases (vv. 38-40), and preaching the good news of the kingdom of God (vv. 42-44). When the crowds tried to detain the Lord Jesus, He said, “I must bring good news of the kingdom of God to the other cities also, because for this I was sent” (v. 43). As in verse 18, the Greek word translated “bring good news” is euaggelizo. This word means evangelize, to announce good news, to declare (bring) glad tidings, to preach the gospel. Hence, to bring good news of the kingdom of God is to preach the kingdom of God as the gospel, the good news.

18神的国乃是救主（路十七21）作生命的种子，撒到祂的信徒，就是神的选民里面，（可四3，26，）并发展为一个范围，就是神的国，使神在祂神圣的生命里，能在其中掌权。神国的入门是重生，（约三5，）其发展是信徒在神圣生命里的长大。（彼后一～11。）神的国在今天是召会的生活，是忠信的信徒在其中生活的，（罗十四17，）并要发展为要来的国度，作得胜圣徒在千年国里（启二十4，6）所承受的赏赐。（加五21，弗五5。）至终，神的国要完成于新耶路撒冷，作神永远的国，就是神永远生命之永远福分的永远范围，在新天新地里给神所有的赎民享受，直到永远。（启二一1～4，二二1～5，14。）这样的国，就是出于神生命的国，乃是救主在这里当作福音，好信息，所传扬

18The kingdom of God is the Savior (17:21) as the seed of life, sown into His believers, God’s chosen people (Mark 4:3, 26), and developing into a realm which God may rule as His kingdom in His divine life. Its entrance is regeneration (John 3:5), and its development is the believers’ growth in the divine life (2 Pet. 1:3-11). It is the church life today, in which the faithful believers live (Rom. 3 14:17), and it will develop into the coming kingdom as an inheritance reward (Gal. 5:21; Eph. 5:5) to the overcoming saints in the millennium (Rev. 20:4, 6). Eventually, it will consummate in the New Jerusalem as the eternal kingdom of God, an eternal realm of the eternal blessing of God’s eternal life for all God’s redeemed to enjoy in the new heaven and new earth for eternity (Rev. 21:1-4; 22:1-5, 14). Such a kingdom, the kingdom of God, is what the Savior preached in Luke 4 as the gospel, the good news.

19给与神生命隔绝（弗四18）之人的。