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路加福音生命读经 · 第16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（六）

The Ministry of the Man-Savior in His Human Virtues with His Divine Attributes-in Galilee (6
1读经：路加福音七章一至三十五节。七章一至三十五节说到三件事：人救主用一句话治好将死的人，（路七1～10，）人救主怜悯哀哭的寡妇，使其独子复活，（路七11～17，）以及人救主坚固祂的先锋。（路七18～35。）这三件事之间似乎没有甚么关联，实际上，这三件事彼此相关。
1Scripture Reading: Luke 7:1-35 In 7:1-35 three matters are covered: the Man-Savior curing the dying one with a word (vv. 1-10), the Man- Savior showing pity to the weeping mother by raising up her dead son (vv. 11-17), and the Man-Savior strengthening His forerunner (vv. 18-35). It may not seem that there is any connection between these three instances. Actually, these matters are related
治好将死的人
curing the dying one with a word
2路加七章一、二节说，『耶稣对百姓讲完了这一切的话，就进了迦百农。有一个百夫长所宝贵的奴仆，患病快要死了。』百夫长是罗马军队中管理一百人的军官。这百夫长代表相信的外邦人，他们藉著信主的话而得救。（路七7。）
2Luke 7:1 and 2 say, “After He completed all His words in the hearing of the people, He entered into Capernaum. And a certain centurion’s slave, who was highly valued by him, was ill and about to die.” A centurion was an officer over one hundred in the Roman army. This centurion represents the believing Gentiles, who are saved through faith in the Lord’sword (v. 7
3这百夫长听见耶稣的事，『就打发犹太人的几个长老到耶稣那里，求耶稣来全然拯救他的奴仆。』（路七3。）这些长老到了耶稣那里，『就切切的求祂说，你给他行这事，是他所配的；因为他爱我们的人民，给我们建造会堂。』（路七4～5。）人救主在往百夫长家的途中，百夫长差了几个朋友去对祂说，『主阿，不用烦扰了，因为我不配你到舍下来。我也自以为不配去见你，只要你说一句话，我的仆人就必得医治。』（路七6～7。）在八节，百夫长藉著他的朋友向主耶稣再传达了一句话：『因为我也是一个被派在权柄之下的人，有兵在我以下；我对这个说，去，他就去；对那个说，来，他就来；对我的奴仆说，作这事，他就作。』（路七8。）我们在七章一至十节看见权柄与权柄的话。百夫长似乎对人救主说，『主阿，我不配去见你；我也不配你到舍下来。但我认识甚么是权柄。我在人的权下，也有人在我的权下。我只需要对一个士兵说一句话，他就照我的话作。主，我知道你是这宇宙中的权柄。』
3Having heard about Jesus, this centurion “sent to Him elders of the Jews, requesting that He might come and bring his slave safely through his illness” (v. 3). When these elders reached Jesus, “they entreated Him earnestly, saying, He is worthy that You should grant this to him. For he loves our nation, and he himself built the synagogue for us” (vv. 4-5). While the Man - Savior was on His way to the centurion’sho me, the centurion sent friends, saying to Him, “Lord, do not trouble Yourself, for I am not worthy that You should enter under my roof; wherefore I did not even count myself worthy to come to You; but say a word, and let my servant be cured” (vv. 6-7). In verse 8 we have a further word of the centurion conveyed to the Lord Jesus through his friends: “For I also am a man set under authority, having under myself soldiers; and I tell this one, Go, and he goes; and another, Come, and he comes; and to my slave, Do this, and he does it” (v. 8). In 7:1-10 we see authority and the word of authority. The centurion seemed to be saying to the Man-Savior, “Lord, I am not worthy to come to see You or for You to come to my house. Yet I know what authority is. I am under the authority of others, and others are under my authority. All I need to do is speak a word to one of the soldiers, and he does what I say. I know, Lord, that You are the authority in this universe.”
4这位罗马的百夫长，一个外邦人，怎会认识主的权柄？按照五节所说，他爱犹太人民，给犹太人建造会堂。从这点我们看见，他可能对旧约有些认识。不仅如此，他称人救主为主。因此，他晓得人救主是有真实权柄的那一位。这位百夫长也认识权柄之话的意义，所以他能对人救主说，『只要你说一句话，我的仆人就必得医治。』（路七7。）他认识权柄以及作权柄之发表的话。百夫长的奴仆其实就是因人救主的话得医治的。在七章九节，主耶稣希奇百夫长的信心：『耶稣听见这话，就希奇他，转身对跟随的群众说，我告诉你们，这样大的信心，就是在以色列中，我也没有遇见过。』外邦的百夫长承认人救主的权柄，晓得祂的话带著医治的权柄；因此，他不仅相信人救主，也相信祂的话，求祂不必亲自去，只要说一句话就可以了。人救主对这样大的信心甚觉希奇。
4How did this Roman centurion, a Gentile, come to know the Lord’s authority? According to verse 5, he loved the Jewish nation and built a synagogue for the Jews. From this we see that probably he had some knowledge of the Old Testament. Furthermore, he referred to the Man-Savior as Lord. Hence, he realized that the Man- Savior was the One who has the genuine authority. The centurion also knew the significance of a word of authority. This was the reason he could say to the Man-Savior, “Say a word, and let my servant be cured” (v. 7). He knew authority and the word as the expression of authority. The centurion’s slave was in fact healed by the word of the Man-Savior. In 7:9 the Lord Jesus marveled at the centurion’s faith: “And hearing these things, Jesus marveled at him, and turning to the crowd following Him, He said, I tell you, not even in Israel have I found such great faith.” The Gentile centurion recognized the authority of the Man-Savior and realized that His word was a word with healing authority. Thus, he believed not only in the Man-Savior, but also in His word. He asked the Lord not to come personally, but only to send His word. The Man-Savior marveled at this great faith
5在这事例中，我们也看见主那带著神圣属性的人性美德。祂的美德彰显于祂去百夫长家的事上。主耶稣是全宇宙的主，但是祂乐意去看罗马军队中的一个军官。百夫长权下只有一百名士兵，但全宇宙都在主耶稣的权下。在人救主的人性美德里，彰显出神的神圣属性─权柄。祂说了一句话，百夫长的奴仆就得了医治。这里我们看见主的神圣属性在祂的人性美德里显明了出来。怜悯哀哭的寡妇，
5In this case also we see the Lord’s human virtues with His divine attributes. His virtue was expressed in the fact of His going to the home of the centurion. The Lord Jesus is the Lord of the entire universe. Nevertheless, He was willing to go to see an officer in the Roman army. The centurion had only one hundred soldiers under his authority, but the Lord Jesus has the whole universe under His authority. In the Man-Savior’s human virtue, His divine attribute of authority was expressed. He spoke a word, and the centurion’s slave was healed. Here we see the Lord’s divine attribute manifested in His human virtue. SHOWING PITY TO THE WEEPING MOTHER
使其独子复活
by raising up her dead son
6在七章十一至十七节，我们看见人救主怜悯哀哭的寡妇，使其独子复活。十一，十二节说，『过了不久，耶稣往一座城去，这城名叫拿因，祂的门徒和大批的群众与祂同行。将近城门的时候，看哪，有一个死人被抬出来，这人是他母亲独生的儿子，他母亲又是寡妇，有城里大批的群众陪著她。』这光景非常悲惨，没有人能作甚么来安慰这个悲伤的寡妇。她先失去了丈夫，现在又失去了独生的儿子。
6In 7:11-17 we see the Man-Savior showing pity to the weeping mother by raising up her dead son. Verses 11 and 12 say, “And it came about soon afterwards that He went into a city called Nain, and His disciples went with Him and a large crowd. Now as He came near the gate of the city, behold, one who had died was being carried out, the only son of his mother, and she was a widow; and a considerable crowd from the city was with her.” This situation was very sad, and no one could do anything to comfort the grieving widow. First she had lost her husband, and now she had lost her only son.
7这事例的悲惨是独特的－寡妇的独生子在棺材里被人抬著。救主的慈心显于祂爱心的同情也是独特的－没有人要求祂这样作，但祂在慈怜中，自愿用祂复活的大能，叫寡妇的儿子从死里复活。这指明祂惟一的使命，就是来拯救失丧的罪人，（路十九10，）并表明这位人救主在拯救罪人上的崇高道德标准。路加七章十三至十五节说，『主看见那寡妇，就对她动了慈心，说，不要哭。于是上前按著棺杠，抬的人就站住了。耶稣说，青年人，我吩咐你，起来。那死人就坐起来，并且说起话来，耶稣便把他交给他母亲。』这里我们看见人救主的慈心，显在祂对寡妇的说话与手按棺杠的行动上。当祂按著棺杠，抬的人就站住了。然后主吩咐寡妇那已死的儿子起来。这是主的神圣属性彰显在祂的人性美德里。人救主在慈怜中对寡妇说话，并按著棺杠。没有人要求祂这样作，但祂看见了那光景，就主动采取行动，使寡妇已死的儿子复活。主照著祂的人性美德，主动采取这行动，使在场的人大为惊奇。是甚么使祂动了慈心？原因乃是祂的人性美德。然后，藉著叫那青年人从死里复活，祂的神圣属性就彰显在祂的人性美德里。
7This case was unique in its misery—the only son of a widow was being carried in the coffin. The Savior’s compassion was also unique in His loving sympathy. He volunteered, in His tender mercy, His power of resurrection to raise the widow’ss on from death, without being asked to do so. This indicates His unique commission, coming to save lost sinners (19:10), and shows the high standard of His morality, as a Man-Savior, in saving sinners. Luke 7:13-15 says, “And seeing her, the Lord had compassion on her, and said to her, Do not weep. And approaching, He touched the coffin, and those carrying it stood still. And He said, Young man, I say to you, arise! And the dead man sat up and began to speak; and He gave him to his mother.” Here we see the Man-Savior’s compassion in speaking to the widow and in touching the coffin. When He touched the coffin, those who were carrying it stood still. Then the Lord commanded the dead son of the widow to arise. This is the Lord’s divine attributes expressed in His human virtues. In His compassion, the Man-Savior spoke to the widow and touched the coffin. He was not asked to do these things. But seeing the situation, He initiated the action that caused the dead son to be raised up. To the great surprise of those present, the Lord initiated this action according to His human virtue. What caused Him to be moved with compassion? The cause of this was His human virtue. Then in His human virtue His divine attributes were expressed by raising the young man from the dead
8我们再次看见主耶稣满了人性的美德与神圣的属性。在祂叫寡妇已死的儿子复活，并把他交给他母亲的事上，我们看见人救主的神圣属性彰显在祂的人性美德里。路加照著道德的次序写他的福音书，将医治百夫长的奴仆，与叫寡妇的儿子复活这两件事例摆在一起。在医治百夫长奴仆的事例中，我们看见主的权柄，但是在使寡妇之子复活的事例中，我们看见祂的爱心。主按著棺杠时，显出祂的同情、爱心和慈爱。因此，第一件事例说出权柄；第二件事例说出爱心的同情。在这两件事例中，我们都看见人救主在祂带著神圣属性的人性美德里。
8Again we see that the Lord Jesus is full of the human virtues and of the divine attributes. In His raising up the dead son and giving him to his mother, we see the expression of the Man-Savior’s divine attributes in His human virtues. Luke, who wrote his Gospel according to the sequence of morality, put together the two cases of the healing of the centurion’s slave and the raising up of the widow’ss on. In the case of the healing of the centurion’s slave we see the Lord’s authority, but in the case of the raising up of the widow’ss on we see His affection. When the Lord touched the coffin, He showed His sympathy, affection, and love. Therefore, the first case is a matter of authority; the second case is a matter of affectionate sympathy. In both cases we see the Man-Savior in His human virtues with His divine attributes.
9实际上，在这两件事例中，我们都看见人救主的权柄。说一句话使百夫长的奴仆得医治，这含示权柄。然而，这里所彰显的权柄，不像叫寡妇的儿子复活所彰显的权柄那样高。我们将这两件事例放在一起，就看见人救主这位神人，满了带著神圣属性的人性美德。
9Actually, in both cases we see the authority of the Man-Savior. Saying a word that the centurion’s servant may be healed implies authority. However, the authority expressed here is not as high as that expressed in the raising up of the widow’ss on. When we put these two cases together, we see that the Man- Savior, the God-man, was full of human virtues with the divine attributes
坚固先锋
strengthening His forerunner
10路加七章十八节说，『约翰的门徒把这一切的事都报告约翰。』施浸者约翰，基督的先锋下了监。那位有权柄又有同情的似乎不为约翰作甚么，反之，祂好像把约翰忘了。约翰的门徒也许为此受搅扰，就把这一切的事都报告约翰。他们可能为这件事所困扰，这位人救主医治了百夫长的奴仆，又叫寡妇的儿子复活，却不为施浸者约翰作甚么。十九、二十节接著说，『他便叫了两个门徒来，打发他们到主那里去，说，那要来者是你么？还是我们该期待别人？那两个人来到耶稣那里，说，施浸者约翰打发我们来间你，那要来者是你么？还是我们该期待别人？』施浸者约翰在这里的话，并不表示他对基督有所怀疑。他这样问基督，是要激动基督拯救他。他晓得基督是那要来者，并曾强有力的将祂引荐给百姓。（约一26～36。）此后，他下了监，他在狱中等待、期望基督有所作为，救他出监。然而，主没有为他作甚么，虽然祂作了许多事帮助别人。约翰听见这个，很有被绊跌的危险。（路七23。）因此，他打发门徒以这样的问题激动主。将七章一至三十五节的三件事例摆在一起看是对的。主为与祂无关的百夫长和寡妇作事，却不为因祂下监的先锋作甚么。人救主虽然为别人作了许多事，却没有为施浸者约翰作甚么。这是约翰想要激动主耶稣为他作事的原因。
10Luke 7:18 says, “And John’s disciples reported to him concerning all these things.” John the Baptist, the forerunner of Christ, was in prison. It seemed that the One with authority and sympathy would not do anything for John. Instead, it was as if He had forgotten him. The disciples of John may have been bothered by this, and they reported to him concerning all these things. They may have been troubled by the fact that the Man-Savior, who healed the centurion’s slave and raised up the widow’ss on, was not doing anything for John the Baptist. Verses 19 and 20 continue, “And John, calling a certain two of his disciples to him, sent them to the Lord, saying, Are You the One who is coming, or should we expect another? And coming up to Him, the men said, John the Baptist sent us to You, saying, Are You the One who is coming, or should we expect another?” John the Baptist’sword here does not mean that he was in doubt concerning Christ. He questioned Christ in this way in order to provoke Him to deliver him. He knew that Christ was the coming One, and he had strongly recommended Him to the people (John 1:26-36). After that, he was put into prison and there he waited, expecting that Christ would do something to deliver him. However, the Lord did nothing for him, although He did much to help others. When John heard this, he was in danger of being stumbled (Luke 7:23). Hence, he sent his disciples to the Lord with such a provoking question. It is right to consider together the three cases in 7:1-35. The Lord did something for the centurion and the widow, who were not related to Him. But He did not do anything for the one who was His forerunner, who had been cast into prison for His sake. Although the Man-Savior did many things for others, He did not do anything for John the Baptist. This was the reason John tried to provoke the Lord Jesus to do something for him.
11七章二十二、二十三节是主回答施浸者约翰的话：『你们去，把所见所闻的报告约翰，就是瞎子看见，瘸子行走，患麻疯的得洁净，聋子听见，死人复活，穷人有福音传给他们。凡不因我绊跌的，就有福22了。』在二十二节，主首先说到瞎子看见，旧约里没有这样的神迹。祂藉此给约翰清楚的证据，除了弥赛亚以外，没有人能行这样的神迹。（赛三五5。）就属灵的意义说，瞎子看见也是在先。在主的救恩里，祂首先开启我们的眼睛，（徒二六18，）然后我们才能接受祂，并行走跟从祂。瘸子象征不能在神道路上行走的人。他们得救以后，就能凭新生命行走。（约五8～9。）
11In 7:22 and 23 we have the Lord’s answer to John the Baptist’s question: “Go and report to John what you have seen and heard: the blind are receiving sight, the lame are walking, the lepers are being cleansed, and the deaf are hearing, the dead are being raised, and the good news is being brought to the poor; and blessed is he who is not stumbled in Me.” In verse the Lord first speaks of the blind receiving sight. There was no such miracle in the Old Testament. By this, He gave clear evidence to John that only the Messiah could have done such a miracle (Isa. 35:5). In spiritual significance, the blind receiving sight is also first. In the Lord’ss alvation He first opens our eyes (Acts 26:18). Then we can receive Him and walk to follow Him. The lame signifies those who cannot walk in God’s way. After being saved, the lame can walk by new life (John 5:8-9).
12聋子象征不能听见神的人。他们得救以后，就能听见主的声音。（约十27。）死人象征死在罪中，（弗二1，5，）不能接触神的人。他们重生以后，就能凭他们重生的灵与神交通。
12The deaf signifies those who cannot hear God. After being saved, they can hear the Lord’s voice (John 10:27). The dead signifies those who are dead in sins (Eph. 2:1, 5), unable to contact God. After being regenerated, they can fellowship with God with their regenerated spirit
13穷人象征没有基督、没有神的人，他们在世上没有指望。（弗二。）他们接受了福音，就在基督里成为富足。（林后八9，弗三8。）倘若你是约翰，听到主在二十二节所说的话，你会说甚么？你也许会说（我不想听这种报告。主，你要为我作甚么？你叫瞎子看见，瘸子行走，患麻疯的得洁净，聋子听见，死人复活，穷人有福音传给他们。我想听有关我处境的好消息。主，你要为我作甚么？我还在监里。你不是宣告了禧年，宣扬被掳的得释放么？主，我要你释放我。』
13The poor signifies everyone without Christ, without God, who have no hope in the world (Eph. 2:12). Upon receiving the gospel, they are made rich in Christ (2 12 Cor. 8:9; Eph. 3:8). What would you have said if you had been John and had received the word spoken by the Lord in verse 22? Perhaps you would have said, “I don’t want to heart his kind of report. Lord, what will You do about me? You give sight to the blind, You make the lame to walk, You cleanse the lepers, You cause the deaf to hear, You raise the dead, and You bring good news to the poor. I would like to hear some good news concerning my situation. Lord, what will You do for me? I am still in prison. Didn’tY ou declare the jubilee and proclaim release to the captives? Lord, I want You to liberate me.”
14在二十三节，主对约翰说，『凡不因我绊跌的，就有福了。』这话含示施浸者约翰有绊跌的危险，因为主未照他的办法为他行动。在这里，主鼓励他走主为他命定的路，使他蒙福。
14In verse 23 the Lord said to John, “Blessed is he who is not stumbled in Me.” This word implies that John the Baptist was in danger of being stumbled because the Lord did not act on his behalf according to his way. Here the Lord encouraged him to take the way the Lord had ordained for him that he might be blessed
15在二十三节，主好像是说，『约翰，我为别人作了许多事，但我不曾为你作甚么。你不要因我绊跌。凡不因我绊跌的，就有福了。』我相信主在二十三节的话坚固了约翰，使他后来为主殉道。约翰知道基督凡事都能作，但祂不会为他作甚么。虽然主能作一些事，但主甚么也不作乃是对的。约翰必定被主的话说服并且得坚固了。在七章二十四至二十八节，主耶稣对群众讲论施浸者约翰。在二十六节主耶稣说，施浸者约翰『比申言者大多了。』在二十七节主接著说到他：『这人就是经上所记的，「看哪，我在你面前差遣我的使者，他要在你前面豫备你的道路。」』玛拉基四章五节豫言以利亚要来。当施浸者约翰成孕时，就有话说，他必凭以利亚的灵和能力，行在主的面前。（路一17。）因此，约翰多少可以视为『那要来的以利亚。』（太十一14。）然而，玛拉基四章五节的豫言，实际上要到大灾难时才得应验。那时，那实际的以利亚，就是两个见证人之一，要来坚固神的子民。（启十一3～12。）
15In verse 23 the Lord seemed to be saying, “John, I have done many things for others, but I shall not do anything for you. Do not be stumbled in Me. Blessed is the one who is not stumbled in Me.” I believe that the Lord’sword in verse 23 strengthened John for his coming martyrdom. John knew that Christ could do anything, but He would not do anything for him. Although the Lord could have done something, it was right for Him not to do anything. John must have been convinced by the Lord’sword and strengthened by it. In 7:2 4-2 8 the Lord Jesus spoke to the crowds concerning John the Baptist. In verse 26 the Lord Jesus said that John the Baptist was “much more than a prophet.” In verse 27 He went on to say concerning him, “This is he concerning whom it is written, Behold, I send My messenger before Your face, who will prepare Your way before You.” Malachi 4:5 prophesied that Elijah would come. When John the Baptist was conceived, it was said that he would go before the Lord in the spirit and power of Elijah (Luke 1:17). Hence, in a sense, John may be considered “Elijah, who is about to come” (Matt. 11:14). However, the prophecy of Malachi 4:5 will actually be fulfilled in the great tribulation, when the real Elijah, one of the two witnesses, will come to strengthen God’s people (Rev. 11:3-12).
16在路加七章三十一、三十二节，主耶稣接著说，『这样，我可把这世代的人比作甚么？他们好像甚么？他们好像孩童坐在市场上，彼此呼叫说，我们向你们吹笛，你们不跳舞；我们哀歌，你们不哭泣。』法利赛人和律法师（路七30）以为自己在神的律法上既老练又有知识，但主在三十二节将他们比作孩童。基督与施浸者约翰『吹笛』传国度的福音，但法利赛人和律法师不因救恩的喜乐而『跳舞。』约翰和主耶稣也『哀歌』传悔改，但他们不因罪的忧伤而『哭泣。』神的义要求他们悔改，但他们不肯顺从。神的恩典赐给他们救恩，但他们不愿接受。
16In Luke 7:31 and 32 the Lord Jesus went on to say, “To what then shall I liken the men of this generation, and what are they like? They are like young children sitting in a marketplace and calling to one another, and saying, We played the flute to you, and you did not dance; we sang a dirge, and you did not weep.” The Pharisees and lawyers (v. 30) thought they were experienced and knowledgeable in the law of God. But in verse 32 the Lord likens them to young children. Christ and John the Baptist “played the flute” to preach the gospel of the kingdom, but the Pharisees and lawyers “did not dance” for the joy of salvation. John and the Lord Jesus also “sang a dirge” to preach repentance, but these ones “did not weep” for the grief of sin. The righteousness of God required them to repent, but they would not obey. The grace of God afforded them salvation, but they would not receive it.
17在三十三节主接著说，『施浸者约翰来了，不吃饼，也不喝酒，你们就说，他有鬼附著。』施浸者约翰来是要领人悔改，叫他们为罪忧伤，他没有胃口吃喝。（路一15～17。）因著施浸者约翰的生活奇异独特，不按常规吃喝，反对的人就说，他有鬼附著。在三十四节主说，『人子来了，也吃他喝，你们又说，看哪，一个贪食好酒的人，一个税吏和罪人的朋友。』基督不仅是救主，也是罪人的朋友，同情他们的难处，体会他们的忧伤。祂来是要把救恩带给罪人，叫他们在其中喜乐。因此，祂乐于和他们同吃同喝。在七章三十一至三十四节，主耶稣实际上是在责备那个世代。当祂宣告禧年，那就是吹『笛，』但那世代的人却不以跳舞回应。同样的，当主和施浸者约翰哀歌人也不悔改。他们反说约翰有鬼附著，而主耶稣是一个贪食好酒的人，一个税吏和罪人的朋友。在三十五节主下结论说，『但智慧从她所有的儿女得称为义。』这智慧就是基督。（林前一24，。）凡基督所行的，都是凭著神的智慧，就是神自己。这智慧乃是从祂智慧的行为、智慧的行事，得称义、得表白。
17In verse 33 the Lord continues, “For John the Baptist has come neither eating bread nor drinking wine, and you say, He has a demon!” John the Baptist, who came to bring men to repentance and cause them to grieve for sin, had no taste for eating or drinking (1:15-17). Because John the Baptist lived in a strange and peculiar way, not eating and drinking in the regular way, the opposers accused him of being demon-possessed. In verse 34 the Lord says, “The Son of Man has come eating and drinking, and you say, Behold, a gluttonous man and a wine drinker, a friend of tax collectors and sinners!” Christ is not only the Savior, but also the Friend of sinners, the One who sympathized with their problems and sensed their griefs. He came to bring salvation to sinners and cause them to rejoice in it. Hence, He had the joy of eating and drinking with them. In 7:31-34 the Lord Jesus was actually rebuking that generation. When He declared the jubilee, that was the playing of the “flute.” But the men of that generation did not respond by dancing. Likewise, when He and John the Baptist sang a dirge, the people did not repent. Instead, they said that John had a demon and that the Lord Jesus was a glutton, a wine drinker, and a friend of tax collectors and sinners. In verse 35 the Lord concludes, “And wisdom is justified by all her children.” This wisdom is Christ (1 Cor. 1:24, 30). Whatever Christ did was done by the wisdom of God, which is Himself. This wisdom 30 is justified by all her children. Those who believe in Christ are the children of wisdom, those who justify Christ and His deeds and follow Him as their wisdom.