Books
路加福音生命读经 · 第15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（五）

The Ministry of the Man-Savior in His Human Virtues with His Divine Attributes-in Galilee (5
1读经：路加福音六章十七至四十九节。6:17-在本篇信息里，我们要继续看路加六章十七至四十九节，主耶稣教导祂的门徒最高的道德。
1Scripture Reading: Luke 6:17-49 In this message we shall continue to consider 49, where the Lord Jesus teaches His disciples the highest morality.
不要审判，乃要赦免
NOT JUDGING BUT FORGIVING
2三十七节说，『你们不要审判，就绝不会受审判；你们不要定罪，就绝不会被定罪；你们要赦免人，就必蒙赦免。』这里的定罪就是判刑，赦免就是释放。我们若不定罪，就绝不会被定罪。同样的，我们若赦免人，就必蒙赦免。
2Verse 37 says, “And do not judge, and you will by no means be judged; and do not pass sentence, and sentence will by no means be passed upon you; release, and you will be released.” Here to pass sentence is to condemn, and to release is to forgive. If we do not condemn, we shall by no means be condemned. Likewise, if we forgive, we shall be forgiven
3我们若在主的管治之下，活在谦卑的灵里，我们总会审判（论断）自己，不审判别人。神的儿女用甚么审判人，也必受甚么审判。他们若用公义审判别人，也要受主公义的审判；他们若用怜悯审判别人，也要受主怜悯的审判。就如雅各二章十三节所说，『怜悯原是向审判夸胜。』多年前我听到司布真（C.H.）一篇论赦免的道，他指出基督徒很难赦免人。他说，我们可能以为我们已经赦免人了，但我们的赦免好比埋葬死狗，让尾巴露出来。我们赦免人以后可能会说，『某某人得罪了我，但我已经赦免他了。』这就是露出『狗尾巴』来。我们若真的赦免了人，也应当忘记冒犯我们的事。我们一旦在一件事上赦免了人，就不该再题起来。每当我们题起我们认为已赦免的冒犯，就是拖出已埋葬的狗尾巴，叫人看见狗已经埋葬了。我们若这样作，就指明我们没有释放得罪我们的人。
3If we live in a humble spirit under the Lord’s ruling, we shall always judge ourselves, not others. God’s children will be judged with what they judge. If they judge others with righteousness, they will be judged by the Lord with righteousness. If they judge others with mercy, they will be judged by the Lord with mercy. As James 2:13 says, “Mercy triumphs over judgment.” Years ago I heard what C. H. Spurgeon said in a sermon on forgiveness. In that sermon he pointed out that it is Spurgeon difficult for Christians to forgive others. He said that we may think that we have forgiven someone. However, our forgiveness can be compared to burying a dead dog and allowing the tail to show. After forgiving someone, we may say, “So - and - so offended me, but I have forgiven him.” This is to show the “tail” of the “dog.” If we have really forgiven someone, we should also forget the offense. Once we have forgiven someone in a matter, we should not mention it again. Every time we mention an offense which supposedly has been forgiven, we are pulling out the tail of the buried dog to show others that the dog has been buried. If we do this, it indicates that we have not released the one who offended us.
4按照新约，赦免的意思是忘记和释放。我们需要忘记冒犯我们的事，释放冒犯我们的人。我们一旦这样作了，就绝不该再题起这事。
4According to the New Testament, to forgive means to forget and to release. We need to forget the offense and release the offender. Once we have done this, we should never speak of the matter again.
给人
GIVING TO OTHERS
5主在三十八节接著说，『你们要给人，就必有给你们的，用十足的量器，连摇带按，上尖下流的倒在你们怀里；因为你们用甚么量器量给人，也必用甚么量器量给你们。』文生（Vincent）曾指出，这里的『怀』表明『折起宽大的上衣，与腰带系在一起而形成口袋。』这里主是说，当我们给人时，我们在天上的父总会多而又多的还给我们，过于我们所给的。
5In verse 38 the Lord goes on to say, “Give, and it will be given to you; good measure, pressed down, shaken together, running over, they will give into your bosom; for with what measure you measure, it will be measured to you in return.” M. R. Vincent has pointed out that here “bosom” denotes “the gathered fold of the wide upper garment, bound together with the girdle, and thus forming a pouch.” Here the Lord is saying that when we give to others, our Father in heaven will always return to us much more than we give
6我曾听到一件事例，一位圣徒考虑送人一分特别的礼物，就是几条鱼。起初这位圣徒想送十条，但是他越想，数目就越减少。到一个时候，他领悟少给人的思想乃是从仇敌来的试诱。他恼怒魔鬼，就对他说，『撒但，你若再试诱我，我就全数给出去。』这说明我们需要甘心乐意的给人。我们若给人，就必得著回报。我们所量给人的，也必要量给我们。
6I once heard of a saint who was considering giving a particular gift to someone. In this case the gift was a number of fish. First this saint had the thought of giving away ten fish. But the more he thought about it, the more he reduced the number. At a certain point he realized that the thought of giving less was a temptation from the enemy. Becoming angry with the Devil, he said to him, “Satan, if you keep on tempting me, I will give away everything.” This illustrates our need for the willingness to give. If we give to others, we shall receive in return. What we measure to others will also be measured to us
深奥的比喻
A PROFOUND PARABLE
7三十九节说，『耶稣又对他们说一个比喻：瞎子岂能领瞎子？两个不是都要掉在坑里么？』当时这话可能是指犹太人中的首领说的。在马太十五章十四节，主称自义高傲的宗教徒是『瞎子的瞎眼领路者。』他们以为他们清楚事奉神的路，却不晓得他们的眼睛为宗教及其传统所蒙蔽；因此，他们看不见神经纶的实际。他们的瞎眼，使他们掉在坑里。路加六章三十九节的比喻很简单，却启示出人救主神圣的智慧。我不信有那一位哲学家说过这样的比喻。
7Verse 39 says, “And He spoke also a parable to them: Can a blind man guide a blind man? Will not both fall into a pit?” At the time of speaking, this word could have applied to the leaders among the Jews. In Matthew 15:14 the Lord called the self-righteous and arrogant religionists “blind leaders of the blind.” They thought they were clear concerning the way to serve God, but they did not realize that their eyes were veiled by their religion with their traditions. Hence, they could not see the reality of God’secon o my. Their blindness led them to fall into the pit. The parable in Luke 6:39 is simple, yet it reveals the divine wisdom of the Man-Savior. I doubt that any philosopher has spoken such a parable
像我们的老师一样
BECOMING AS OUR TEACHER
8在路加六章四十节，主接著说，『门徒并不高过老师，凡学成的，就会像他的老师一样。』这里的老师乃是基督。当我们这些门徒学成了，就会像我们的老师─基督─一样。
8In 6:40 the Lord continues, “A disciple is not above his teacher; but everyone who has been perfected will be as his teacher.” The teacher here is Christ. When we, the disciples, are perfected, we shall be as our teacher, Christ.
从自己眼中去掉梁木
TAKING THE LOG OUT OF OUR OWN EYE
9在六章四十一、四十二节，主说，『为甚么看见你弟兄眼中的刺，却不想到自己眼中的梁木？你看不见自己眼中的梁木，怎能对你弟兄说，弟兄，让我去掉你眼中的刺？你这假冒为善的人，先从你的眼中去掉梁木，然后你才看得清楚，去掉你弟兄眼中的刺。』我们这些神的儿女活在谦卑的灵里，每当我们看见弟兄眼中的刺，就当先从自己的眼中去掉梁木。我们弟兄眼中的刺，应当使我们想到自己眼中的梁木。只要梁木还留在我们眼中，我们的眼光就会模糊，看不清楚。
9In 6:41 and 42 the Lord says, “And why do you look at the speck in your brother’se ye, but the log in your own eye you do not consider? How can you say to your brother, Brother, allow me to take out the speck in your eye, not seeing the log that is in your own eye? Hypocrite, first take the log out of your eye, and then you will see clearly to take out the speck in your brother’se ye.” As children of God living in a humble spirit, we should first take the log out of our own eye whenever we look at the speck in our brother’se ye. The speck in our brother’se ye should remind us of the log in our own eye. As long as the log remains in our eye, our sight is blurred, and we shall not see clearly
更多智慧的话
FURTHER WORDS OF WISDOM
10在六章四十三、四十四节主说。『因为没有好树结坏果子，也没有坏树结好果子。每一棵树都是凭自己的果子认出来的。人不是从荆棘收取无花果，也不是从蒺藜收采葡萄。』这话也相当简单，却指明人救主满了神圣的智慧。主的话论到瞎子领瞎子、弟兄眼中的刺和自己眼中的梁木、每一棵树都是凭自己的果子认出来，在在彰显了主的智慧。
10In 6:43 and 44 the Lord says, “For there is no good tree producing rotten fruit, nor again a rotten tree producing good fruit. For each tree is known by its own fruit; for they do not gather figs from thorns, nor do they pick grapes from a thornbush.” This word also is quite simple, but it indicates that the Man- Savior was full of divine wisdom. The Lord’s sayings concerning the blind guiding the blind, the speck in our brother’se ye and the log in our own eye, and each tree being known by its own fruit express His wisdom
11主在四十五节说，善人从他心里所存的善，发出善来；恶人从他心里所存的恶，发出恶来。然后主解释说，心里所充满的，口里就说出来。接著主问：『你们为甚么称呼我主阿，主阿，却不实行我所说的？』（路六46。）
11In verse 45 the Lord says that the good man out of the good treasure of his heart brings forth what is good, and the evil man out of the evil treasure of the heart brings forth what is evil. Then the Lord explains that the mouth speaks out of the abundance of the heart. Following this, the Lord asks, “And why do you call Me, Lord, Lord, and do not do what I say?” (v. 46
实行主的话
DOING THE LORD’SWORDS
12在六章四十七至四十九节主耶稣说，『凡到我这里来，听见我的话就实行的，我要指示你们，他像甚么人。他像一个人盖造房子，开掘深挖，把根基安在磐石上。到了洪水泛滥的时候，河流冲击那房子，也不能摇动牠，因为盖造得好。惟有听见不实行的，就像一个人在土地上盖造房子，没有根基，河流一冲，那房子立刻倒塌了，并且崩毁得很大。』这里的房子，指我们的所是和我们的工作、我们的行为。我们的所是若照著主的话，就会有正确的根基。同样的，我们的工作若基于主的话，就会有稳固的根基。我们的所是和我们的工作若基于主的话，就能经得起任何一种试验，任何『洪水』或『河流。』但我们的所是和我们的工作若不是建立在主的话上，就会被河流冲去。
12In 6:47-49 the Lord Jesus says, “Everyone who comes to Me and hears My words and does them, I will show you whom he is like. He is like a man building a house, who dug and went deep and laid a foundation on the rock; and when a flood came, the river broke against that house and was not strong enough to shake it, because it was well built. But he who hears and does not do is like a man building a house upon the earth without a foundation, against which the river broke, and immediately it collapsed; and the crash of that house was great.” Here the house refers both to our being and to our work, our conduct. If our being is according to the Lord’sword, it will have a proper foundation. Likewise, if our work is based on the Lord’sword, it will have a solid foundation. If our being and our work are based upon the Lord’sword, they will be able to withstand any kind of test, any “flood” or “river.” But if our being and our work are not founded on the Lord’s word, the river will carry them away.
13六章四十八节的『磐石』不是指基督，乃是指主智慧的话─那启示父神旨意的话。我们的所是和工作，必须建立在人救主的话上，以成就我们父的旨意。盖造在磐石上，不被河流摇动的房子，就像用金、银、宝石建造的工程，能经得起试验的火。（林前三～13。）但盖造在土地上，没有根基，河流一冲就倒塌的房子，就像用木、草、禾楷建造的工程，要被试验的火烧毁。然而，盖造的人自己要得救。（林前三12～15。）
13The “rock” in 6:48 does not refer to Christ. Instead, it refers to the Lord’s wise word, the word that reveals the will of God the Father. Our being and work must be founded on the word of the Man - Savior for the accomplishment of the will of our Father. The house that is built on the rock and that is not shaken by the river is like the building work of gold, silver, and precious stones, which can stand the testing fire (1 Cor. 3:12-13). But the house built upon the earth 12 without a foundation and that collapses when the river breaks against it is like the building work of wood, hay, and stubble, which will be burned by the testing fire. However, the builder himself will be saved (1 Cor. 3:12-15).
最高标准道德的清楚观点
A CLEAR VIEW OF THE HIGHEST STANDARD OF MORALITY
14主在六章十七至四十九节的教训，给我们最高标准道德的清楚观点。我研读过孔子的著作，我能说孔子的教训并没有陈明这样的道德标准。拔尖的道德教训乃是人救主的教训。这位神人亲自过最高标准道德的生活。祂的生活、工作、以及拯救的大能，都在最高标准的道德中。主在祂带著神圣属性的人性美德中，传输祂拯救的恩典。这是最高标准的道德，我们都需要仔细的注意这点。
14The Lord’ste aching in 6:17-49 gives us a clear view of the highest standard of morality. As one who has studied the writings of Confucius, I can say that the teachings of Confucius do not present such a standard of morality. The topmost teaching on morality is that of the Man-Savior. He Himself as the God-man lived a life that is the highest standard of morality. His life, work, and saving power are all in the highest standard of morality. The Lord conveyed His saving grace in His human virtues with His divine attributes. This is the highest standard of morality, and we all need to pay careful attention to it
我们需要神圣的生命
OUR NEED FOR THE DIVINE LIFE
15我们要实行六章十七至四十九节所描述的原则，就需要神圣的生命。生命是任何一种所是、行为或工作的基本因素。我们若没有某种生命，就不能有那种所是，也不能有某种行为或完成某种工作。比方说，苹果树有苹果树的生命。一棵树要成为苹果树，必须有苹果树的生命。同样的，猴子有猴子的生命。一种动物要成为猴子，必须有猴子的生命。动物要有猴子的生命，才可能像猴子一般举动。这里要紧的点乃是，我们若要有某种所是，以某种方式举止行动，就必须有某种生命。生命是我们的所是、行为和工作的基本因素。
15In order to practice the principles described in 6:17-49, we need the divine life. Life is the basic factor for any kind of being, doing, or working. If we do not have a certain kind of life, we cannot have that kind of being; neither can we have a certain behavior or accomplish a certain work. For example, an apple tree has an apple- tree life. In order for a tree to be an apple tree, it must have the life of an apple tree. Likewise, a monkey has a monkey life. In order for an animal to be a monkey, it must have the life of a monkey. Only by having the life of a monkey is it possible for an animal to behave like a monkey. The crucial point here is that if we would have a certain being and behave in a certain way, we must have a certain kind of life. Life is the basic factor of our being, behavior, and work.
16人救主有路加六章所描述的那种生活。祂自己死而复活以前，就是过这样的生活。但藉著复活，祂已经成了赐生命的灵，现今在我们里面活著。祂渴望在我们里面，过祂从前在地上所过同样的生活。保罗在腓立比一章二十一节说到活基督。当基督这位神人在地上时，祂过一种照著最高标准之道德的生活。现今基督在我们里面活著，使我们可以活祂。实际上，基督自己就是最高标准的道德，因为祂是创世记一章神所造的人，加上创世记一章所说到的生命树。这最高标准的道德，现今乃是一个人位活在我们里面，使我们可以活基督。因这缘故，保罗在腓立比四章八节说，『凡是真实的，凡是庄重的，凡是公义的，凡是纯洁的，凡是可爱的，凡是有美名的；若有甚么德行，若有甚么称赞，这些事你们都要思念。』这就是照著最高标准的道德而生活，这道德实际上是一个人位，就是神人基督。在六章十七至四十九节，主教导我们最高标准的道德。我盼望我们中间有许多人能探讨这教训。我们若祷读这些经节，并加以消化，这就
16The Man-Savior has the kind of life described in chapter six of the Gospel of Luke. Before His death and resurrection, He Himself lived such a life. But through His resurrection He has become the life- giving Spirit, and now He lives in us. His desire is to live in us the same kind of life He lived on earth. In Philippians 1:21 Paul speaks of living Christ. When Christ, the God-man, was on earth, He lived a life that was according to the highest standard of morality. Now Christ lives in us so that we may live Him. Actually, Christ Himself is the highest standard of morality, for He is the man created by God in Genesis 1 plus the tree of life mentioned in Genesis 2. This highest standard of morality is now a Person living in us and making it possible for us to live Christ. This is the reason Paul says in Philippians 4:8, “Whatever is true, whatever is honorable, whatever is righteous, whatever is pure, whatever is lovely, whatever is well-spoken of, if there is any virtue and if any praise, take account of these things.” This is to live according to the highest standard of morality, a morality which is actually a Person, Christ the God-man. In 6:17-49 the Lord teaches us the highest standard of morality. I hope that many of us will delve into this teaching. If we pray-read these verses and digest them, this will affect our daily walk
17会影响我们日常的生活行动。
17
主的教训
The Lord’ste aching
不是从祂自己出来的
NOT ISSUING FROM HIMSELF
18六章十七至四十九节的教训，是这位神人整夜祷告、选立十二人作祂使徒之后所给的。祂整夜祷告，这事实指明祂没有发起这教训，祂不是这教训的源头。主耶稣当著不信的群众面前教训门徒以前，祂有祷告。祷告乃是把我们从自己带出来，进到神里面。毫无疑问，主耶稣整夜祷告以后，就完全从自己出来，而在父神里面。因此，祂乃是在父里面，不是在自己里面选立十二人，并且教导门徒最高标准的道德。因此，祂的教训不是从自己出来的，乃是从父神出来的。
18The teaching in 6:17-49 was given by the God-man after He had prayed throughout the night and after He had appointed twelve to be His apostles. The fact that He prayed all night indicates that He did not initiate this teaching and that He was not its source. Before teaching His disciples in the presence of a multitude of unbelievers, the Lord Jesus prayed. To pray is to be brought out of ourselves into God. No doubt, after spending the entire night in prayer, the Lord Jesus was absolutely out of Himself and in God the Father. Therefore, it was in the Father, not in Himself, that He appointed the twelve and taught the disciples the highest standard of morality. His teaching, therefore, did not issue from Himself but from God the Father
19我们需要清楚领会六章里主教训的背景，否则就无法进入路加福音这段话的深处。主教训中两个基本的元素
19We need to have a clear understanding of this background of the Lord’ste aching in chapter six. Otherwise, we shall not be able to get below the surface of this portion of Luke. TWO BASIC ELEMENTS IN THE LORD’STE ACHING
神圣的生命的源头
The Divine Life as the Source
20主在六章十七至四十九节的教训有两个基本元素，就是神圣的话和神圣的生命。我们怎么知道主在这里的教训，是基于神圣的生命和话这两个元素？我们想想主在三十五、三十六节所说的：『你们要爱你们的仇敌，也要善待他们；并且要借给人，不指望偿还；你们的赏赐就必大了，你们且要成为至高者的儿子，因为祂恩待那忘恩的和作恶的。你们要有怜恤，正如你们的父有怜恤一样。』这些经节描述至高者之儿子的生活。『至高者的儿子』必定含示神圣的生命。我们若没有神圣的生命，怎么会是至高者的儿子？这当然是不可能的。照著最高标准之道德的生活，乃是出自神圣的生命，我们已经凭这生命从至高者而生。因此，这些经节明确的指出神圣的生命。
20The Lord’ste aching in 6:17-49 has two basic elements. These elements are the divine word and the divine life. How do we know that the Lord’ste aching here is based on the elements of the divine life and the word? Consider what the Lord says in verses 35 and 36: Love your enemies, and do good and lend, expecting nothing in return, and your reward will be great, and you will be sons of the Most High, for He is kind to the unthankful and evil. Be full of pity, even as your Father is full of pity.” These verses describe the living of sons of the Most High. The expression “sons of the Most High” surely implies the divine life. If we did not have the divine life, how could we be sons of the Most High? It would, of course, be impossible. The living that is according to the highest standard of morality issues from the divine life with which we have been born of the Most High. Therefore, these verses definitely refer to the divine life
21四十三、四十四节也指明神圣的生命：『因为没有好树结坏果子，也没有坏树结好果子。每一棵树都是凭自己的果子认出来的。人不是从荆棘收取无花果，也不是从蒺藜收采葡萄。』我们可以说，结果子是树的生活。每一种果树都有自己的生命，而牠的生命乃是树所结果子的源头。生活出自生命。生命是源头，生活是流出。这里主是说，我们─祂的门徒─是带著神圣生命的好树。从这生命会产生一种生活，就是三一神的彰显。我们不可能凭自己爱仇敌。但我们里面的确有一个爱仇敌的生命，就是神圣的生命。这生命是最高标准之道德的源头。因此，最高标准的道德是神圣生命的结果和彰35显。三十五节至高者的儿子，以及四十三节的好树，都指明最高标准之道德的源头是神圣的生命。看见这点对我们是非需要紧的。
21Another indication of the divine life is found in verses 43 and 44: “For there is no good tree producing rotten fruit, nor again a rotten tree producing good fruit. For each tree is known by its own fruit; for they do not gather figs from thorns, nor do they pick grapes from a thornbush.” We may say that bearing fruit is the living of a tree. Every kind of fruit tree has its own life, and its life is the source of the fruit produced by the tree. The living comes out of the life. The life is the source, and the living is the issue. Here the Lord is saying that we, His disciples, are the good trees with the divine life. Out from this life will issue a living that is the expression of the Triune God. It is not possible for us in ourselves to love our enemies. But we do have an enemy - loving life, the divine life, within us. This life is the source of the highest standard of morality. The highest standard of morality, therefore, is the issue and expression of the divine life. Both the sons of the Most High in verse and the good trees in verse 43 indicate that the source of the highest standard of morality is the divine life. It is of vital importance for us to see this.
22孔子无法陈明六章十七至四十九节所有的这种教训，因为他没有神圣的生命，也不认识神圣的生命。但耶稣这位神人认识神圣的生命，也有神圣的生命。真正说来，祂自己就是神圣的生命，并且祂将自己分赐给门徒作神圣的生命。因此，祂的教训实际上是彰显祂自己的所是。因著祂照著最高标准的道德而生活，神就将这道德教导祂的门徒。
22Confucius was not able to present the kind of teaching we have in 6:17-49, because he did not have the divine life or know the divine life. But Jesus, the God-man, knew the divine life and possessed it. In a very real sense, He Himself was the divine life, and He imparted Himself to the disciples as the divine life. Hence, His teaching actually expresses what He Himself is. Because He lived according to the highest standard of morality, He teaches this morality to His disciples
话是发表
The Word as the Expression
23六章四十七、四十八节清楚的题到主的话：『凡到我这里来，听见我的话就实行的，我要指示你们，他像甚么人。他像一个人盖造房子，开掘深挖，把根基安在磐石上。到了洪水泛滥的时候，河流冲击那房子，也不能摇动牠，因为盖造得好。』这里我们看见，我们若照著主的话生活、工作，就会有正确的根基。主的话是我们的所是、行为和工作的根基。神圣的话是神圣生命的发表。生命是里面的，话是生命说出来表现于外的。在圣经里，话称为生命的话。（约壹一1，徒五20。）圣经将神圣的话和神圣的生命看为一个。我们如何得著神圣的生命？我们藉著话得著这生命。我们接受生命的话，就得著生命。我们都需要看见，救主论到最高标准之道德的教训，完全是基于神圣的生命连同其发表─神圣的话。
23In 6:47 and 48 we have clear mention of the Lord’sword: “Everyone who comes to Me and hears My words and does them, I will show you whom he is like. He is like a man building a house, who dug and went deep and laid a foundation on the rock; and when a flood came, the river broke against that house and was not strong enough to shake it, because it was well built.” Here we see that if we live and work according to the Lord’sword, we shall have a proper foundation. The Lord’sword is the foundation of our being, behavior, and work. The divine word is the expression of the divine life. Life is inward, and the word is the speaking forth outwardly of the life. In the Bible the word is called the word of life (1 John 1:1; Acts 5:20). In the Bible the divine word and the divine life are regarded as one. How do we have the divine life? We have this life through the word. When we receive the word of life, we obtain life. We all need to see that the Man- Savior’ste aching concerning the highest standard of morality is altogether based on the divine life with its expression—the divine word
生命、话、那灵
Life, the Word, and the Spirit
24主耶稣在约翰六章六十三节说，『我对你们所说的话，就是灵，就是生命。』生命与话都在于那灵。若没有灵，就没有生命，没有真正、实际的话。话，就是实际的话，事实上就是那灵。因此，我们要有神圣的生命和神圣的话，就必须有那灵。
24In John 6:63 the Lord Jesus says, “The words which I have spoken unto you are spirit and are life.” Both life and the word depend upon the Spirit. If there were no Spirit, there would be no life and no genuine, real word. The word that is the word of reality is actually the Spirit. Hence, in order to have the divine life and the divine word, we must have the Spirit
25今天那灵就是复活的基督。基督在复活里已经成了赐生命的灵。（林前十五45。）我们既有这灵，也就有生命和话。我盼望强调这个事实：那灵实际上就是经过死而进到复活里的基督。在复活里的基督就是那灵，这灵是生命也是话。
25Today the Spirit is the resurrected Christ. In resurrection Christ has become the life-giving Spirit (1 Cor. 15:45). Now that we have this Spirit, we also have life and the word. I wish to emphasize the fact that the Spirit is actually the Christ who has passed through death and has entered into resurrection. Christ in resurrection is the Spirit, and this Spirit is life and the word.
凭著神圣的生命并藉著神圣的话，
Living the Highest Standard of Morality
26活出最高标准的道德我们若要领会路加六章十七至四十九节，神人论最高标准之道德的教训，就需要对新约圣经有整体的眼光。我们若对整本新约没有正确的眼光，我们读六章十七至四十九节时，就会受误导，以天然的方式领会路加福音这段话。有些人谈论这些经节，以完全天然的方式来讲述。这样的人从来没有摸著主这里教训的元素。正如我们所指出的，人救主论到最高标准之道德的教训，乃是根据两个元素：作源头的神圣生命，以及作发表的神圣的话。我们怎能有最高标准的道德？我们凭著神圣的生命并藉著神圣的话，就能有最高标准的道德。
26by the Divine Life and through the Divine Word In order to understand Luke 6:17-49, the teaching of the God-man concerning the highest standard of morality, we need to have a view of the New Testament as a whole. If we do not have a proper view of the entire New Testament when we read 6:17-49, we shall be misled and understand this portion of Luke in a natural way. Some who talk about these verses speak concerning them in a way that is altogether natural. Such ones have never touched the element of the Lord’ste aching here. As we have pointed out, the Man- Savior’ste aching concerning the highest standard of morality is dependent on the elements of the divine life, which is the source, and the divine word, which is the expression. How can we have the highest standard of morality? We can have it by the divine life and through the divine word