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路加福音生命读经 · 第12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（二）

The Ministry of the Man-Savior in His Human Virtues with His Divine Attributes-in Galilee (2
1读经：4:14-21,31-44;5:1-11。
1Scripture Reading: Luke 4:14-21, 31-44; 5:1-11
宣扬主悦纳人的禧年
PROCLAIMING THE ACCEPTABLE
YEAR OF THE LORD
2在前一篇信息中，我们指出主耶稣藉著宣扬恩典的禧年，开始祂的职事。在四章十九节的话里，祂宣扬主悦纳人的禧年，这是禧年（利二五8～17）所豫表的新约时代。禧年是第五十年，是半个世纪的终结。因此，按照利未记，每半世纪的末了就有一年称为禧年，也称为悦纳年。悦纳年表征主悦纳人的一年。以赛亚六十一章豫言这禧年的应验。在路加四章以前，犹太人不可能了解以赛亚所说主悦纳人的禧年这话。有一天，主耶稣进了会堂，念到以赛亚六十一章主悦纳人的禧年。悦纳年是耶和华的禧年。
2In the foregoing message we pointed out that the Lord Jesus began His ministry by proclaiming the jubilee of grace. In the word of 4:19, He proclaimed the acceptable year of the Lord. This is the New Testament age typified by the year of jubilee (Lev. 25:8-17). The year of jubilee was the fiftieth year, the conclusion of a half century. Thus, according to the book of Leviticus, at the end of every half century there was to be a year called the year of jubilee and also called the acceptable year. The acceptable year signifies the year for the Lord to accept people. In chapter sixty-one of Isaiah there is a prophecy concerning the fulfillment of this jubilee. It is not likely that before Luke 4 the Jews understood Isaiah’sword concerning the acceptable year of the Lord. One day the Lord Jesus entered into the synagogue and read from Isaiah 61 regarding the acceptable year of the Lord. The acceptable year is the jubilee of Jehovah
堕落之人的一生
The Length of the Fallen Human Life
3半世纪表征堕落之人的一生。五十年是堕落之人一生的全程。在诗篇九十篇十节摩西说，我们一生的年日是七十岁；若是强壮可到八十岁。按照摩西所说，人生长达七十年，若是强壮，可以活到八十岁。按照圣经，就一面说，人的一生可以从三十岁开始算起，祭司就是从三十岁开始尽职的，甚至主耶稣开始尽职的时候也是三十岁。（路三23。）三十加五十等于八十。因此，半世纪─五十年，表征在堕落性情里之人的一生。禧年是第五十年，是我们整个堕落人生的终结。我们在堕落的一生中有怎样的遭遇？我们失去了长子名分，将自己卖身为奴，失去了自由。我们失去了一切，包括我们的长子名分和我们的身分。
3A half century signifies the length of the fallen human life. Fifty years is the length of the entire life of a fallen person. In Psalm 90:10 Moses said that the days of our years are threescore years and ten, and by reason of strength they may be fourscore years. According to Moses, the length of human life is seventy years. If someone is strong, he may live to the age of eighty. According to the Bible, in one sense a person’s life may be regarded as beginning at the age of thirty, the age at which a priest began to function. Even the Lord Jesus was thirty years old when He began to minister (3:23). Thirty plus fifty equals eighty. Hence, a half century, fifty years, signifies the length of a person’s life in the fallen nature. As the fiftieth year, the year of jubilee is the conclusion of our entire fallen life. What happened to us in our fallen life? We lost our birthright, sold ourselves into captivity, and became slaves. We lost everything, including our birthright and our status.
4一个甚么都没有失去的人不会期待禧年。事实上，禧年对于这样的人可能是苦难。但是一个失去一切，连他的土地和自己都失去的人，必会期待禧年。当禧年来到时，他会因著得释放并得回那一分土地的权利而欢乐。每个以色列人都分得一块美地。美地表征基督，因此，失去美地的权利，就是失去享受基督的权利。堕落的人都失去了享受神作生命树的权利，也失去了享受基督作美地的权利。不仅如此，每个堕落的人都已经把自己卖给罪、世界和撒但。保罗在罗马七章十四节说到自己：『我是属肉的，是已经卖给罪了。』甚至保罗也成了罪的奴仆。所有堕落的人都失去了享受基督的权利。也把自己卖给了消极的事物。但是禧年指明我们能从辖制中得释放，恢复享受基督作我们之分的权利。
4A person who has not lost anything would not look forward to the year of jubilee. In fact, to such a one, the jubilee might be a suffering. But the one who has lost everything, including his land and himself, would surely look forward to the year of jubilee. When the year of jubilee came, he would rejoice at being released and recovering the right to his portion of the land. Every Israelite was allotted a portion of the good land. The good land typifies Christ. Therefore, to lose one’sr ight to the good land is to lose the right to enjoy Christ. Every fallen human being has lost the right to enjoy God as the tree of life and the right to enjoy Christ as the good land. Furthermore, every fallen one has sold himself to sin, the world, and Satan. In Romans 7:14 Paul said of himself, “I am fleshly, sold under sin.” Even Paul had become a slave to sin. All fallen people have lost their right to enjoy Christ and have sold themselves to negative things. But the year of jubilee indicates that we can be released from bondage and recover the right to enjoy Christ as our portion.
5主耶稣─人救主─受试验以后，就开始尽职。祂一开始尽职，就宣告禧年，就是主悦纳人的禧年。这指明整个新约时代实际上只是一个年头，就是禧年，耶和华悦纳堕落之人的一年。
5After the Lord Jesus, the Man-Savior, had been tested, He began to minister. At the start of His ministry He declared the jubilee, the acceptable year of the Lord. This indicates that the entire New Testament age is actually a single year, the year of jubilee, the year for Jehovah to accept fallen human beings
真正的福音
The Real Gospel
6禧年的宣扬乃是真正的福音，丰富且完全的福音。部分的福音告诉人，他们是命定要下地狱的罪人，但耶稣爱他们，为他们死在十字架上，他们如果相信神，就会得著永远的生命。这仅仅是禧年的一部分。禧年乃是宣扬从奴役中得释放，并恢复我们属灵的长子名分。这禧年就是主悦纳人的禧年。按照路加四章，主耶稣在一个安息日，在加利利宣扬禧年。此后历世历代，禧年一直为人所忽略。因此，我们需要恢复新约的禧年。
6The proclamation of the jubilee is the real gospel, the rich and whole gospel. A partial gospel tells people that they are sinners destined for hell, but Jesus loved them and died on the cross for them, and that if they believe in Him they will have eternal life. This is only a part of the jubilee. The jubilee is a proclamation of release from slavery and of the recovery of our spiritual birthright. This jubilee is the acceptable year of the Lord. According to chapter four of the Gospel of Luke, the Lord Jesus proclaimed the jubilee on a particular Sabbath day in Galilee. But during the centuries that have followed, the jubilee has been neglected. Therefore, we need a recovery of the New Testament jubilee
恢复我们的分
The Recovery of Our Portion
7我们已得著恢复，享受三一神作生命树，并基督作我们的土地，我们的分。美地实际上比生命树更奥秘，因为美地是生命树的应验。亚当没有吃生命树的果子，以色列人却有分于美地的丰富。今天我们在享受三一神作生命树，甚至在享受基督作美地。赞美主！我们分得这美地的一分。按照歌罗西一章十二节，这分得的一分乃是众圣徒的分。这证明我们曾失去的长子名分，已经在新约的禧年里得著恢复。
7We have been recovered to the enjoyment of the Triune God as the tree of life and of Christ as our land, our portion. The good land is actually more mysterious than the tree of life, for the good land is the fulfillment of the tree of life. Adam did not eat of the fruit of the tree of life, but the children of Israel partook of the riches of the good land. Today we are enjoying the Triune God as the tree of life, and, even the more, we are enjoying Christ as the good land. Praise the Lord that we have an allotment of this good land! According to Colossians 1:12, this allotment is the portion of the saints. This proves that our birthright, which had been lost, has been recovered in the New Testament jubilee.
得释放脱离辖制
released from bondage
8在禧年里，我们也得释放脱离辖制。我们从前是被掳的，但我们已经得释放脱离奴役，被带回享受神儿女之荣耀的自由。这进一步指明我们是在新约的禧年里。
8In the jubilee we also have been released from bondage. Once we were captives, but we have been released from slavery and brought back to the freedom of the glory of the children of God. This is a further indication that we are in the New Testament jubilee
恢复到我们原初的光景
Restored to Our Original Condition
9按照利未记二十五章，在禧年里，每个人都恢复到他原初的光景。新约时代既是真正的禧年，这就是说，祂要将我们恢复到我们原初的光景。我们在亚当里失丧了，将自己卖给罪作奴仆。但现今人救主耶稣来了，祂带进了主悦纳人的禧年。新约里主悦纳人的禧年乃是旧约禧年的应验。在这禧年里，我们得了释放，我们失去的长子名分也得以恢复、赎回并归回。
9According to Leviticus 25, in the year of jubilee everyone was restored to his original condition. Since the New Testament age is the real year of jubilee, this means that God will restore us to our original condition. In Adam we became lost, and we sold ourselves to sin as slaves. But now Jesus, the Man- Savior, has come, and He has brought in the acceptable year of the Lord. This acceptable year of the Lord is, in the New Testament, the fulfillment of the Old Testament jubilee. In this year we are released, and our lost birthright is recovered, redeemed, and restored
人救主的四重使命
THE MAN-SAVIOR’S FOURFOLD COMMISSION
10我们已经强调一个事实，就是路加福音陈明在最高标准道德里的人救主。其中记载的事例，表明最高标准道德的不同方面。四章三十八至四十一节，五章十二至十四节，七章一至十节所叙述的事例，是按照道德的次序，与马太八章二至十六节和马可一章二十九节至二章一节的次序不同。马可的记载，表明耶稣是神的奴仆，其次序是按照历史。马太的记载，证明基督是诸天之国的王，其次序是按照道理，就是将某些事例摆在一起，以陈明一个道理。路加的记载，启示耶稣是正确的人，来作人类的救主，其次序是按照道德。
10We have emphasized the fact that the Gospel of Luke presents the Man-Savior in the highest standard of morality. The cases recorded in Luke show different aspects of the highest standard of morality. The narration of the instances in 4:38-41, 5:12-14, and 7:1-10 is according to the order of morality. For this reason the narration is different in Luke from that in Matthew 8:2-16 and Mark 1:29—2:1. The order of Mark’s record, showing that Jesus is the Servant of God, is according to history. The order of Matthew’s record, proving that Christ is the King of the kingdom of the heavens, is according to doctrine, with certain instances put together to present a doctrine. The order of Luke’s record, revealing that Jesus is the proper man to be our Savior, is according to morality
施教
Teaching
11在路加四章三十一至四十四节，人救主执行祂的四重使命：施教、赶鬼、医病并传道。三十一节说，祂下到迦百农，在安息日教训众人。如我们已经指出的，祂的教训释放出亮光的话，光照在死亡黑暗里的人，（太四12～16，）使他们得著生命的光。（约一4。）路加四章三十二节说，众人『惊讶祂的教训，因为祂的话带著权柄。』主耶稣是神所授权的一位，将实际教训人；而经学家将虚空的知识教训人，没有权柄，也没有能力。人救主不仅有属灵的能力征服人，也有神圣的权柄使人服从神圣的管治。
11In Luke 4:31-44 the Man - Savior carries out His fourfold commission: teaching, casting out demons, healing, and preaching. Verse 3 1 says that He came down to Capernaum and was teaching on the Sabbaths. As we have pointed out, His teaching released the word of light to enlighten those in the darkness of death (Matt 4:12-16) so that they might receive the light of life (John 1:4). Luke 4:32 says that the people “were astounded at His teaching, because His word was with authority.” As the One authorized by God, the Lord Jesus taught realities whereas the scribes taught vain knowledge without authority or power. The Man - Savior had not only spiritual power to subdue people, but divine authority to subject them to the divine ruling.
赶鬼
Casting Out Demons
12四章三十三至三十六节叙述主赶鬼的事。三十三节告诉我们，在会堂里有一个人，被污鬼的灵附著。这种灵不是堕落的天使，乃是鬼，就是一种活类脱体的灵。这些活类曾生存在亚当以前的世代，因参与撒但的背叛而受了神的审判，成为脱体的灵。（见使，在空中与撒但一同作工；（弗二2，六11～12；）这些污灵，就是鬼，在地上与撒但一同行动。二者都为著撒但的国，邪恶的在人身上活动。鬼附著人，表征撒但霸占神为祂目的所造的人。人救主在祂的职事中，乃是将这些鬼从鬼附的人身上赶出去，使他们从撒但的辖制中得著释放，（路十三16，）脱离撒但黑暗的权势，（徒二六18，西一13，）进入神的国里。
12In 4:33-36 we have an account of the Lord’s casting out of a demon. In verse 33 we are told that a man in the synagogue had a spirit of an unclean demon. This kind of spirit is different from a fallen angel. A demon is one of the spirits of the living creatures who lived in the preadamic age and were judged by God when they joined Satan’s rebellion (see Life - with Satan in the air (Eph. 2:2; 6:11-12), and these demons, the unclean spirits, move with him on the earth. Both act evilly upon man for the kingdom of Satan. A demon’s possession of a person signifies Satan’s usurpation of man, whom God created for His purpose. In His ministry the Man-Savior cast out demons from possessed people so that they might be delivered from Satan’s bondage (Luke 13:16), out of Satan’s authority of darkness (Acts 26:18; Col. 1:13), into God’skin gdom.
13在四章三十四节，污鬼说，『唉，拿撒勒人耶稣，我们与你何干？你来除灭我们么？我知道你是谁，乃是神的圣者。』『唉』是表达忿怒或沮丧的感叹词。这字也可译为，不要管我们。『我们与你何干？』直译，『这与我们与你何干？』（希伯来成语。）三十五节说，『耶稣便斥责他说，不要作声，从这人身上出来！鬼把那人摔倒在众人中间，就从他身上出来了，一点没有伤害他。』
13In 4:34 the demon said, “Ah! What do we have to do with You, Jesus, Nazarene? Did You come to destroy us? I know You, who You are, the Holy One of God!” “Ah!” is an interjection of anger or dismay. The Greek word may be translated, “Let us alone.” The Greek words rendered, “What do we have to do with You?” literally mean, “What to us and to You?” This is a Hebrew idiom. Verse 35 says, “And Jesus rebuked him, saying, Be quiet and come out from him! And throwing him down in the midst, the demon came out from him without harming him at all.” Literally, the Greek word rendered “quiet” means muzzled
14主将污鬼赶出以后，『众人都希奇，彼此谈论说，这话是怎么回事？祂用权柄和能力命令污灵，污灵就出来了。』（路四36。）在此我们看见，人救主有权柄也有能力赶鬼。主为著祂的职事，不仅有神的权柄教训人，也有神的权柄赶鬼。
14After the Lord cast out the demon, “amazement came upon all, and they spoke to one another, saying, What is this word? For with authority and power He commands the unclean spirits, and they come out” (v. 36). Here we see that the Man - Savior has both authority and power to cast out demons. For His ministry He had divine authority not only to teach people but also to cast out demons.
医病
Healing
15四章三十八、三十九节记载主医治西门患热病的岳母。这热病可象征人不受约束的脾气，不正常而无节制。
15In 4:38 and 39 we have the record of the Lord’she al ing of Simon’s mother-in-law, who had been seized with a high fever. This fever may signify a person’sun bridled temper, abnormal and intemperate
16路加四章四十节说，『日落的时候，凡有病人的，不论患甚么病，都带到耶稣跟前；耶稣按手在他们各人身上，治好了他们。』疾病是罪的结果，也是人因著罪，在神面前不正常光景的标记。因此，人救主在祂的职事中，医治人身体和属灵的病，使他们恢复正常，能服事祂。
16Luke 4:40 says, “And when the sun was setting, all those who had any that were sick with various diseases, brought them to Him; and laying His hands on each one of them, He healed them.” Sickness is an issue of sin and a sign of man’s abnormal condition before God because of sin. Therefore, in His ministry the Man-Savior healed the sick condition of people both physically and spiritually in order to restore them to normal so that they might serve Him
传道
Preaching
17除了施教、赶鬼、医病，主也『在犹太的各会堂传道。』（路四。）人救主的传道，是将神的喜信报给受辖制、悲惨的人；（路四43；）祂的教训是以真理神圣的光，照亮黑暗中无知的人。祂的传道包含教训，祂的教训也包含传道。
17In addition to teaching, casting out demons, and healing the sick, the Lord was also “preaching in the synagogues of Judea” (4:44). The Man - Savior’s 44 preaching was to announce God’s glad tidings to miserable people in bondage (v. 43). His teaching enlightened the ignorant ones in darkness with the divine light of the truth. His preaching implied teaching, and His teaching implied preaching.
吸引被霸占的人
ATTRACTING THE OCCUPIED ONES
18在本篇信息后半，我们要看五章一至十一节，人救主吸引被霸占之人的事例。路加五章一节说，『耶稣站在革尼撒勒湖边，群众拥挤祂，要听神的话。』『革尼撒勒』是加利利海的通称。（太四18，可一16。）
18In the remainder of this message we shall consider 5:1-11, a case of the Man-Savior’sat tract ing the occupied ones. Luke 5:1 says, “Now it came about as the crowd pressed upon Him and listened to the word of God, that He was standing by the lake of Gennesaret.” “Gennesaret” was a common name for the Sea of Galilee (Matt. 4:18; Mark 1:16
堕落的人被谋生霸占
Fallen Man Occupied with Making a Living
19主对头四个门徒的呼召，乃是吸引被霸占之人的呼召。人不晓得自己是何等堕落，他们不仅在罪中，也在霸占中。霸占我们的乃是事业或工作，就是我们谋生的凭藉。今天堕落的人被自己谋生的方式所霸占，我们可以说，堕落的人被他们的职业所霸占。
19The calling of the first four disciples was a calling that attracted the occupied ones. Human beings do not realize how much they are fallen not only in sin but also in their occupation. Our occupation is our business or means of employment, that is, our means of making a living. Today fallen human beings are occupied by their way of making their living. We may say that fallen human beings are occupied by their occupation
20我们当然需要工作，保罗嘱咐信徒要作工维持生活。（帖后三10～。）我们不该依赖别人供应我们生活所需。这就是说，我们不该有这种信心，要求别人运用他们的爱来顾到我们。我们需要有职业。但问题是我们的职业霸占了我们，使我们远离神。人原是神为祂自己造的，但人因著谋生被霸占而远离了神。没有一件事像职业那样引人离开神。看看今天的世界，有谁不被他的工作或豫备谋职所受的教育霸占？虽然大多数人都忙，但几乎没有人是因神而忙，事实上每个人都被顶替神的事物所霸占。头一批门徒蒙主呼召并被主吸引，不是离开罪恶的生活，乃是离开他们的职业。彼得、安得烈、雅各和约翰，特别是被打鱼所霸占。那些被谋生所霸占的人，当人邀请他们听福音或参加聚会时，他们通常都有藉口。你如果邀请这样的人听福音，他可能会说他没有时间。你如果邀请被霸占的人来参加召会的聚会，他也许会说他太忙。为这缘故，人救主开始执行祂的四重使命以后，在五章一至十一节立刻作一件事，吸引一些被霸占的人。
20Of course, it is necessary for us to work. Paul charged the believers to work for a living (2 Thes. 3:10-12). We should not rely on others to provide a living for us. 12 This means that we should not have the kind of faith that requires others to exercise their love and take care of us. We need to have a means of employment. However, the problem is that our occupation occupies us and keeps us from God. Human beings were created by God for Himself, but they are occupied and kept from Him by the matter of making a living. Nothing takes people away from God as much as their occupation. Consider today’s world. Who is not occupied by his job or by the education in preparation for work? Although most people are busy, hardly anyone is busy with God. Instead, virtually everyone is occupied by something in place of God. The first disciples were called and attracted by the Lord not from their sinful life, but from their occupation. In particular, Peter, Andrew, James, and John were occupied with fishing. Those who are occupied with making a living usually give excuses when invited to hear the gospel or to attend a meeting. If you invite such a one to hear the gospel, he may say that he does not have the time. If you invite an occupied person to attend the meeting of the church, he may say that he is too busy. This was the reason that, immediately after beginning to carry out His fourfold commission, the Man-Savior in 5:1-11 did something to attract certain occupied ones.
21撒但要人被谋生所霸占，这由法老怎样对待以色列人来说明。当摩西对法老说，容神的百姓去，法老就尽所能使他们被劳苦霸占。同样的，彼得、安得烈、雅各和约翰都很忙，且被霸占了。但是主耶稣临到他们，吸引他们，并呼召他们。
21Satan’s desire is to keep people occupied with making a living. This is illustrated by what Pharaoh did to the children of Israel. When Moses told Pharaoh to let God’sp eople go, Pharaoh did his best to keep them occupied with their labors. In a similar way, Peter, Andrew, James, and John were busy and occupied. Nevertheless, the Lord Jesus came to them, attracted them, and called them
与打鱼有关的神迹
Miracles Related to Fishing
22五章二至十节上半记载人救主吸引些被谋生所霸占的人，这段记载，是马太四章十八至二十二节，马可一章十六至二十节的记载中所没有的。我们读马太福音和马可福音时，可能不明白，当主叫彼得和其他的人来跟从祂时，他们为甚么就跟从了祂。在路加五章，这里加了上段记载，指明当主耶稣呼召彼得的时候，行了一件与打鱼有关的神迹。主复活以后，在约翰二十一日行了类似的神迹。路加五章的神迹，乃是主吸引被霸占之人的一部分，这神迹吸引彼得归向人救主。
22In 5:2-10a we have a record of the Man - Savior’s attracting some who were occupied with earning a living. This record is not found either in Matthew 4:18-22 or in Mark 1:16-20. As we read Matthew and Mark, we may wonder why Peter and the others followed the Lord when He told them to come and follow Him. Here in Luke 5 we have an additional record indicating that when the Lord Jesus called Peter, He performed a miracle related to fishing. The Lord performed a similar miracle in John 21, after His resurrection. In Luke 5 the miracle was part of the Lord’sat tract ing the occupied ones. This miracle attracted Peter to the Man-Savior.
23过了几年，主复活以后，彼得似乎无事可作，就宣布他要去打鱼，（约二一3，）有几个人跟从了他。因为他们重操旧业，复活的主耶稣就回来，行了第二件与打鱼有关的神迹，为要再次吸引彼得归向祂自己。因此，主为了彼得的缘故，行了两次与打鱼有关的神迹。路加五章一至十一节中对彼得的呼召，与最高标准的道德有关。二节说，『祂看见两只船停在湖边，打鱼的人却离开船，洗网去了。』主就上了西门的船，请他把船撑开，稍微离岸，（路五3，）祂就从船上教训群众。祂讲完了，对西门说，『把船开到水深之处，下网打鱼。』（路五4。）西门回答说，『夫子，我们整夜劳苦，并没有打著甚么，但依从你的话，我就下网。』（路五5。）在此之前，西门曾被他兄弟安得烈带到主面前。（约一40～42。）西门在五节称主为夫子，这称呼指一般执行监管的人。彼得是职业渔夫，湖里有许多鱼，夜间又正是打鱼的时候，然而他们并没有打著甚么。这必定是主运用祂的主宰权柄使鱼离开，这不是运用祂的人性美德，乃是运用祂的神圣属性。主这样运用祂的主宰权柄，原因在于祂的心意是要吸引西门和他的兄弟。因此，主在适当的时候，命令鱼进前来。结果，他们『圈住一大群鱼，网几乎裂开。』（路五6。）两只船都装满了，甚至船要沉下去。（路五7。）『西门彼得看见，就俯伏在耶稣膝前，说，主阿，离开我，因我是个罪人。』（路五8。）九节告诉我们，『他和一切同在的人，都希奇这一网所打的鱼。』（路五9。）
23A few years later, after the Lord’s resurrection, it seemed that Peter had nothing to do, and he announced that he was going fishing (John 21:3). Several others followed him. Because they returned to their former occupation, the Lord Jesus returned, in resurrection, to perform a second miracle related to fishing in order to attract Peter to Himself again. Therefore, twice for Peter’ss ake the Lord did a miracle related to fishing. The calling of Peter in Luke 5:1-11 is related to the highest standard of morality. Verse 2 says, “He saw two boats standing by the lake; but the fishermen had gotten out of them and were washing the nets.” The Lord then got into Simon’s boat and asked him to put out a little from the land (v. 3). He taught the crowds from the boat, and when He had ceased speaking, He said to Simon, “Put out into the deep and let down your nets for a catch” (v. 4). Simon answered, “Master, through the whole night we toiled and took nothing; but at Your word I will let down the nets” (v. 5). Before this Simon had been brought to the Lord by his brother Andrew (John 1:40-42). In verse 5 Simon addressed the Lord as Master. The Greek word, a different one from that translated Master in 2:29, denotes one who exercises any kind of oversight. Peter was a professional fisherman, the lake had an abundance of fish, and night was the proper time for fishing. Nevertheless, they did not catch anything. It must have been that the Lord exercised His sovereignty to keep the fish away. This was an exercise not of His human virtues, but of His divine attributes. The reason the Lord exercised His sovereignty in this way was that His intention was to attract Simon and his brother. Therefore, at the proper time, the Lord commanded the fish to come near. As a result, “they enclosed a great number of fish; and their nets were tearing apart” (v. 6). Both boats were filled to the point of sinking (v. 7). “When Simon Peter saw this, he fell down at Jesus’ knees, saying, Depart from me, for I am a sinful man, Lord!” (v. 8). We are told that “amazement had taken possession of him and all who were with him at the catch of the fish which they took” (v. 9).
24这里的点是，我们在这神迹里能看见主的人性美德和神圣属性。人性美德彰显神圣属性。这就是说，人救主过著满了人性美德的生活，这些美德彰显神圣属性。因为人救主这样生活，彼得和其他的人就受吸引归向主，并跟从了主。
24The point here is that in this miracle we can see both the Lord’s human virtues and His divine attributes. The human virtues express the divine attributes. This means that the Man-Savior was living a life full of the human virtues, and these virtues expressed the divine attributes. Because the Man-Savior lived in this way, Peter and the others were attracted to the Lord and followed Him
得人的渔夫
Fishers of Men
25在五章十节，主耶稣对西门说，『不要怕，从今以后你要得人了。』这是主用打鱼的神迹呼召彼得。『得』在原文是由『活的』和『捕捉』二字所构成，因此是活捉，如在战争中活捉俘虏而不杀害。一般的渔夫捕鱼，是要置之于死；但主呼召彼得作得人的渔夫，（太四19，）是要叫人得生命。（徒二38，十一18。）路加五章十一节说，『他们把两只船靠了岸，就撇下一切，跟从了耶稣。』他们被主在祂带著神圣属性之人性美德中作的事所吸引。路加在五章一至十一节的用意是要表明，人救主尽职时，怎样在祂带著神圣属性的人性美德中行事。这吸引众人，也得著众人。这是人救主完成祂职事的路。
25In 5:10 the Lord Jesus said to Simon, “Do not fear; from now on you will be catching men alive.” This was the Lord’scall ing of Peter by a miracle in fishing. The Greek word for “catch” is zogreo, compounded of zoos, living and agreuo, to catch; hence, to catch alive, to take captive alive in war, instead of killing. The common fishermen catch fish unto death. But Peter was called by the Lord to be a fisher of men (Matt. 4:19) to catch men unto life (Acts 2:38; 11:18). Luke 5:11 says, “And when they had brought the boats to the land, they left all and followed Him.” They were attracted by what the Lord did in His human virtues with His divine attributes. Luke’sin tent i on in 5:1-11 is to show how the Man- Savior acted in His ministry in His human virtues with His divine attributes. This attracts people and gains them. This is the way the Man-Savior carries out His ministry