Books
路加福音生命读经 · 第2篇

路加福音的引言、主题、与内容（二）

Introduction, Subject, and Contents of the Gospel (2)
1读经：路加福音一章一至四节。我们在前一篇信息里指出，路加福音的主题是：有最高标准道德的人救主和祂的救恩。我们已经看见，主耶稣这位人救主由带著神圣素质的圣灵成孕，由带著属人素质的童女所生。因此，祂兼有带著神圣属性的神圣性情，以及带著人性美德的属人性情。在本篇信息里，我们要接著看人救主的救恩是在最高标准道德里的意思。
1Scripture Reading: Luke 1:1-4 In the previous message we pointed out that the subject of the Gospel of Luke is the Man-Savior and His salvation in the highest standard of morality. We have seen that the Lord Jesus as the Man-Savior was conceived of the Holy Spirit with the divine essence and born of a human virgin with the human essence. Therefore, He possesses both the divine nature with its divine attributes and the human nature with its human virtues. In this message we shall go on to consider what it means to say that the Man-Savior’ss alvation is in the highest standard of morality
在主带著神圣属性之人性美德里的救恩
A SALVATION IN THE LORD’S HUMAN VIRTUES WITH HIS DIVINE ATTRIBUTES
2人救主在最高标准道德里的救恩，乃是在祂带著神圣属性之人性美德里的救恩。路加福音记载的福音比喻里，说明了这样的救恩，福音事例中也显示了这样的救恩。
2The Man-Savior’ss alvation, which is in the highest standard of morality, is a salvation in His human virtues with His divine attributes. Such a salvation is illustrated in the gospel parables and shown in the gospel cases recorded in Luke
福音的比喻
gospel parables
3十章里好撒玛利亚人的比喻是绝佳的例子。我们看这一章时，会明白这位撒玛利亚人表征主自己，为自高自义的法利赛人毁谤为卑贱的撒玛利亚人。（约八48，四9。）按照这比喻，『有一个人从耶路撒冷下耶利哥去，落在强盗中间，他们剥去他的衣服，把他打个半死，就撇下他走了。』（路十30。）有一个祭司和一个利未人都看见他，却从对面过去了。后来有一个撒玛利亚人来到他那里，就动了慈心。（路十33。）『上前把油和酒倒在他的伤处，包里好了，扶他骑上自己的牲口，带到客店里照料他。』（路十34。）在这个甚至小孩都会欣赏的简单故事里，我们看见人救主活在最高标准的道德里。祂照顾受伤的人，带他到客店，对店主说，『请你照料他；此外所花费的，我回来必还你。』（路十35。）这不仅是爱，也是最高标准道德里的生活。
3The parable of the good Samaritan in chapter ten is an excellent example. When we come to this chapter, we shall see that this Samaritan signifies the Lord Himself, who was slandered by being called a low and mean Samaritan (John 8:48; 4:9) by the self-exalting and self-justifying Pharisees. According to this parable, a “certain man was going down from Jerusalem to Jericho, and he fell among robbers, who having stripped him and beat him, went away, leaving him half dead” (10:30). Both a priest and a Levite observed him and then passed by on the opposite side. Then a certain Samaritan came down to him and was moved with compassion (v. 33). “And coming to him, he bound up his wounds, pouring on them oil and wine. And placing him on his own beast, he brought him to an inn and took care of him” (v. 34). In this simple story, which even children may appreciate, we see that the Man-Savior lived in the highest standard of morality. He cared for the wounded man, brought him to the inn, and said to the innkeeper, “Take care of him; and whatever you spend in addition, when I return, I will repay you” (v. 35). This is not only a matter of love; it is also a living in the highest standard of morality.
4路加十五章的三个比喻，也说明人救主在最高标准道德里的救恩。这三个比喻形成完整的一组。好牧人表征子神作我们的牧人，妇人表征圣灵，慈爱的父亲当然表征父神。因此，在这三个比喻中，三一神共同作工以寻找、拯救、并接纳悔改的罪人。好牧人爱迷失的羊，妇人宝贝失落的银币，而慈父接纳回家的浪子。有些读路加福音的人也许认为这些比喻只是描述爱，但我们需要晓得，路加叙述这些比喻的用意，是要描述显在人性美德里那满了神圣属性的神圣三一。在这些比喻里，我们不仅看见神圣的属性，特别是爱的属性，也看见在人性美德里的神圣属性。
4The three parables in Luke 15 also illustrate the Man- Savior’ss alvation in the highest standard of morality. These three parables form a full set. The good shepherd signifies God the Son as our shepherd, the woman signifies the Holy Spirit, and the loving father, of course, signifies God the Father. Hence, in these three parables we have the Trinity working together to seek, save, and receive a repentant sinner. The good shepherd loves the lost sheep, the woman treasures the lost coin, and the loving father receives the prodigal son when he returns. Some readers of the Gospel of Luke may regard these parables merely as illustrating love. But we need to realize that it is Luke’sin tent i on in his narration to portray the Divine Trinity full of the divine attributes shown in human virtues. In these parables we see not only the divine attributes, in particular, the attribute of love; we also see the divine attributes in human virtues
福音的事例
Gospel Cases
5人救主在最高标准道德的救恩，在路加福音记载的福音事例中也可以看见。七章三十六至五十节记载主耶稣赦免有罪女人的事例。这女人被那邀请主耶稣一同吃饭的法利赛人所藐视。我们读路加福音这段话时，看见主对待这个有罪女人和法利赛人的事上，乃是照著最高标准的道德而活。撒该的事例也启示同样的高标准。（路十九1～10。）税吏撒该虽然是个恶人，但他寻求人救主。因著他寻求耶稣，『于是先跑到前头，爬上一棵桑树，要看耶稣。』（路十九4。）主耶稣回应撒该说，『撒该，快下来，今天我必须住在你家里。』（路十九5。）人救主的回应必远远超过撒该所盼望的。人救主不因撒该是个被藐视、被社会弃绝的人而裹足不前。主与撒该同去，住在他家里。人救主在对待撒该的事上，乃是活在最高标准的道德里。
5The Man-Savior’ss alvation in the highest standard of morality is also shown in the gospel cases recorded in Luke. In 7:36-50 we have the case of the Lord Jesus forgiving a sinful woman. This woman was despised by the Pharisee who had invited the Lord Jesus to eat with him. As we read this portion of the Gospel of Luke, we see that in dealing with this sinful woman, and also with the Pharisee, the Lord lived according to the highest standard of morality. Another case that reveals the same high standard is the case of Zaccheus (19:1-10). Although Zaccheus, a tax collector, was an evil person, he was seeking the Man- Savior. Because he was seeking Jesus, “he ran on ahead and climbed up in a sycamore tree that he might see Him” (v. 4). The Lord Jesus responded to Zaccheus, saying, “Zaccheus, hurry and come down; for today I must stay in your house” (v. 5). The Man-Savior’s response must have far exceeded all that Zaccheus could have hoped for. The Man-Savior was not held back by the fact that Zaccheus was a despised man, one rejected by society. The Lord went with Zaccheus and stayed in his house. In His dealing with Zaccheus, the Man-Savior lived in the highest standard of morality
6甚至人救主在十字架上的时候，对待那两个与祂同钉的犯人，也是行在最高标准的道德里。其中一个犯人对主耶稣说，『耶稣阿，你来进入你国的时候，求你记念我。』（路二三42。）人救主立刻回答说，『我实在告诉你，今日你要同我在乐园里了。』（路二三43。）
6Even when the Man - Savior was on the cross, He acted in the highest standard of morality in relation to the two criminals who were crucified with Him. One of the criminals said to the Lord Jesus, “Jesus, remember me when You come into Your kingdom” (23:42). Immediately the Man - Savior answered, “Truly I tell you, today you shall be with Me in Paradise” (v. 43).
7在这三个事例中，描述有最高标准道德的人救主，这是路加福音中很重要的事。这卷福音书描述一个有神圣性情同著一切人性美德的人。在人救主里面，神圣属性与人性美德调和成为一个单位。因此，按著这卷福音书，主人性的美德被神圣的属性所加强并丰富了。
7In these three cases we have a portrait of the Man-Savior with the highest standard of morality. This is a crucial matter in the Gospel of Luke. This Gospel depicts a Man who possesses the divine nature with all the human virtues. In the Man-Savior the divine attributes are mingled with the human virtues as one unit. Therefore, the Lord’s human virtues, according to this Gospel, are strengthened and enriched by the divine attributes
活在我们里面的基督
THE CHRIST WHO LIVES IN US
8今天活在我们里面的基督，还是那有神圣属性所加强并丰富之人性美德的一位。祂在地上时，过著最高标准道德的生活。这样的生活乃是神圣属性与人性美德的组合。当然，主耶稣是在门徒外面过这种生活。但是从祂复活开始，祂就一直在信徒里面过这种生活。这就是说，今天人救主在我们里面还是过著最高标准道德的生活，这生活是神圣属性与人性美德的组合。我们若看见这个，就会和保罗一起说，『现在活著的，不再是我，乃是基督在我里面活著。』（加二20。）你晓得活在你里面的基督，乃是神圣属性与人性美德的组合么？现在祂想要在我们里面活出祂以前在地上所过的生活。
8Today the very Christ who lives in us is still the One who possesses the human virtues strengthened and enriched by the divine attributes. While He was on earth, He lived a life in the highest standard of morality. Such a life was a composition of the divine attributes and the human virtues. Of course, the Lord Jesus lived this kind of life outside the disciples. But from the time of His resurrection He has been living this kind of life within the believers. This means that within us today the Man-Savior is still living a life in the highest standard of morality, a life that is a composition of the divine attributes and the human virtues. If we see this, we shall say with Paul, “It is no longer I, but Christ lives in me” (Gal. 2:20). Have you ever realized that the Christ who lives in you is a composition of the divine attributes and the human virtues? The kind of life He lived on earth He is now seeking to live in us
对人救主和祂救恩的观点
THE VIEW OF THE MAN-SAVIOR and His salvation
9我们已经看见，主用比喻说明最高标准道德的生活。我们也看见这种生活在不同的福音事例中展示出来。假定你是那求主拯救的犯人，而祂立刻无条件的给你超过你所求的。也许你会说，『哦，这是何等的爱！』事实上，称这个为爱并不彀，这乃是最高标准的道德。
9We have seen that the Lord spoke in parables to illustrate a life in the highest standard of morality. We have also seen this life displayed in different gospel cases. Suppose you had been the criminal who asked the Lord to save him, and He immediately gave you more than you had asked without any terms or conditions. Perhaps you would say, “Oh, what love this is!” Actually, it is not adequate to call this love. This is the highest standard of morality
10假定你是那被强盗打伤，被撇下，奄奄一息，无人照顾的人。后来，这个好撒玛利亚人来了，动了慈心，作了一切必须的事来拯救你。这也不只是爱－这是最高标准的道德。我盼望我们都会看见这个。
10Suppose you had been the one wounded by robbers and left to die without anyone to care for you. Then this good Samaritan came, was moved with compassion, and did everything necessary to save you. This also is something more than love—it is the highest standard of morality. I hope that we all shall see this.
11路加福音的主题是：有最高标准道德的人救主和祂的救恩。如果我们读这卷福音书时有这个观点，这福音对我们就会成为一卷新书。当我们逐章的读路加福音时，需要有最高标准道德的人救主和祂救恩的这个观点。
11The subject of the Gospel of Luke is the Man-Savior and His salvation in the highest standard of morality. If we have this view in our reading of this Gospel, it will become a new book to us. As we read chapter after chapter of the Gospel of Luke, we need to have the view of the Man-Savior and His salvation in the highest standard of morality
内容陈明救主是真实、正常、且完全的人
CONTENTS Presenting the Savior as a Genuine, Moral, and Perfect Man
12路加福音陈明救主是真实、正常、且完全的人，这人启示神在人中间，向堕落的人类施行拯救的恩典。我喜欢『拯救的恩典』这个说法。在路加福音里，神在一个人里面启示出来，这人藉著祂的恩典拯救罪人。在这卷书里我们有一幅图画，描绘出一位真实、正常、且完全的人，在祂向堕落人类拯救的恩典里将神启示出来。这人不是启示祂自己，乃是在祂拯救的恩典里启示神。
12The Gospel of Luke presents the Savior as a genuine, moral, and perfect Man. This Man revealed God among men in His saving grace to fallen mankind. I like the expression “saving grace.” In the Gospel of Luke God is revealed in a Man who saves sinners by His grace. In this book we have a picture of a Man who is genuine, moral, and perfect, a Man who reveals God in His saving grace to fallen mankind. This Man did not reveal Himself. Instead, He revealed God in His saving grace
使我们对人救主人性的完全与完美有深刻的印象
Impressing Us with the Completeness and Perfection of the Man-Savior’s Humanity
13路加福音的内容使我们对人救主人性的完全与完美有深刻的印象。我们越读这卷福音书，印象就越深刻，这福音乃是记载一个完满、完整、完全、完美且真正的人。在这人里面，神启示了出来。因此，这人是神的彰显。在祂一切所作和所说的里面，祂是一个真实、完全、正常且完美的人，祂不是启示祂自己，祂主要是在祂拯救恩典的那一面将神启示出来。
13The contents of the Gospel of Luke impress us with the completeness and perfection of the Man- Savior’s humanity. The more we read this Gospel, the more we are impressed that it is the record of a Man, a full, whole, complete, perfect, and real Man. In this Man God is revealed. Hence, this Man is God’sex press i on. In all He did and said, He was a genuine, complete, moral, and perfect Man who revealed not Himself, but God primarily in the aspect of His saving grace
不强调时代的一面或犹太的背景
Not Emphasizing the Dispensational Aspect or the Jewish Background
14这卷福音书的内容不强调时代的一面或犹太的背景。这和马太福音相对，马太福音的确强调时代的一面和犹太的背景。
14The contents of this Gospel do not emphasize the dispensational aspect or the Jewish background. This is in contrast to the Gospel of Matthew, which does stress both the dispensational aspect and the Jewish background
满了福音的信息、福音的比喻、和福音的事例
Full of Gospel Messages, Gospel Parables, and Gospel Cases
15路加福音包含许多福音的信息、福音的比喻、和福音的事例。福音的信息，如在4:16-21;7:41-43;12:14-21;and13:2-5者；福音的比喻，如在10:30-37;14:16-及18:9-14：和福音的事例，如在7:36-50;13:10-17;16:19-31;及23:39-43者。这些福音的信息、比喻、或事例，在其他福音书里都没有记载，惟独记载在路加福音里。如果我们花时间来看这些福音的信息、福音的比喻、和福音的事例，我们在传福音的事上就会得著帮助。
15The Gospel of Luke contains many gospel messages, gospel parables, and gospel cases. The gospel messages are found in 4:16-21; 7:41-43; 12:14-21; and 13:2-5; the gospel parables, in 10:30-37; 14:16-24; 15:3-32; and 18:9-14; and the gospel cases, in 7:36-24; 15:3-32 50; 13:10-17; 16:19-31; 19:1-10; and 23:39-43. None of these messages, parables, or cases is recorded in the 19:1-10 other Gospels. All these gospel messages, parables, and cases are recorded uniquely in Luke’s narration. If we spend time to consider these gospel messages, gospel parables, and gospel cases, we shall be helped in our preaching of the gospel.
写给一般人
Written to Mankind in General
16路加福音乃是写给一般人的；不是写给某一个民族，乃是写给全人类的。路加二章十节指明这事：『那天使对他们说，「不要惧怕，看哪，我报给你们大喜的好信息，是关乎万民的。」』
16The Gospel of Luke is written to mankind in general. Instead of being written to a particular kind of people, it is written to the entire human race. Luke 2:10 indicates this: “And the angel said to them: Do not fear, for behold, I bring you good news of great joy, which will be to all the people
没有犹太的特征，乃有外邦的特征
Bearing a Gentile Characteristic Rather Than a Jewish One
17路加福音没有犹太的特征，乃有外邦的特征。四章二十五至二十七节有力的指明这事，那里主首先题到西顿的寡妇，然后题到叙利亚的乃缦。
17The Gospel of Luke bears a Gentile characteristic rather than a Jewish one. One strong indication of this is 4:25-27, where the Lord refers first to the widow of Sidon and then to Naaman the Syrian
不是按著史事，乃是按著道德次序
According to the Sequence of Morality, Not of Historical Events
18路加福音不是按著史事写的，乃是按著道德次序写的。但是许多读新约的人不了解这点。我们读路加福音就会发现，有些事例记载的次序和马可福音不同。原因在于马可福音是按著史事的次序写的。但路加叙述他福音书里那些故事，不是按著历史，乃是按著道德次序。在这一面，路加福音与马太福音相似。马太福音的次序是国度道理的次序，路加福音的次序是道德的次序。因此，路加福音和马太福音都不是按著史事的次序写的。有一个特殊的事例说明路加福音是按著道德次序写的，那就是犹大从逾越节的筵席离去。按著马可福音，犹大与主的筵席无分，但路加似乎指明犹大出席了主的晚餐，后来离开了。圣经学者一直讨论这件事。我们需要看见马太、马可、路加福音中所陈明的不同观点。马太福音有道理的观点，马可福音有史事的观点，而路加福音有道德的观点。路加福音强调人救主的道德。我在本篇信息里的负担是要指出，人救主和祂的救恩乃是在最高标准的道德里。
18Instead of being written according to the sequence of historical events, the Gospel of Luke is written according to the sequence of morality. However, many readers of the New Testament do not realize this. As we read the Gospel of Luke, we shall find certain cases that are recorded in a sequence different from that in the Gospel of Mark. The reason for this is that Mark was written according to the sequence of historical events. But Luke narrates the stories in his Gospel according to the sequence of morality, not of history. In this respect Luke is similar to Matthew. Matthew’s sequence is the sequence of doctrine concerning the kingdom, and Luke’s sequence is the sequence of morality. Therefore neither Luke nor Matthew was written according to the sequence of historical events. A particular case that illustrates the fact that the Gospel of Luke was written according to the sequence of morality is that of Judas leaving the Passover feast. According to the Gospel of Mark, Judas did not participate in the Lord’stable. But Luke seems to indicate that Judas was present for the Lord’ss upper and left afterward. There has been discussion among Bible students regarding this matter. We need to see the different views presented in the Gospels of Matthew, Mark, and Luke. In Matthew we have the view of doctrine; in Mark, the view of historical events; and in Luke, the view of morality. The Gospel of Luke emphasizes the morality of the Man - Savior. My burden in this message is to point out that the Man-Savior and His salvation are in the highest standard of morality.
最高标准的道德人是照著神的形像造的
THE HIGHEST STANDARD OF MORALITY Man Created in God’sIm age
19在此我要进一步解释，我们所说最高标准道德的意义。我们在创世记一章看见，人是照著神的形像，按著神的样式造的。神是爱、是光。爱是神所是的性质，光是神彰显的性质。不仅如此，神是圣别且公义的。神在祂的性情上是圣别的，在祂的作为上是公义的。这四种属性－爱、光、圣、义–在神的律法里面启示出来。在律法里面有神圣之爱、神圣之光、神圣之圣、神圣之义的基本原则。
19At this juncture I would like to explain further what we mean by the highest standard of morality. In chapter one of Genesis we see that man was created in God’sim age and according to God’s likeness. God is love and light. Love is the nature of God’s being, and light is the nature of God’sex press i on. Furthermore, God is holy and righteous. God is holy in His nature and righteous in His actions. These four attributes— love, light, holiness, and righteousness—are revealed in the law of God. In the law we have the basic principle of divine love, divine light, divine holiness, and divine righteousness
20说人是照著神的形像造的，就是说人是照著神的所是造的。人是照著是爱和光，也是圣别且公义的神造的。但是人被造的时候，没有神在他里面。为这缘故，神将祂所造的人安置在生命树跟前。这指明神所造的人必须将神接受到他里面作生命。如果人将神接受到他里面作生命，爱、光、圣、义这些神圣的属性也会进到人里面。神所造的人只有神的爱、光、圣、义的外表，除非人将神接受到他里面作生命，就不会有这些属性的实际。我们知道，按照创世记，人并没有将神接受到他里面作生命。
20To say that man was created in the image of God means that man was created according to what God is. Man was created according to the God who is love and light and who is also holy and righteous. However, at the time of his creation man did not have God within him. For this reason, God placed the man created by Him in front of the tree of life. This indicates that it was necessary for the God-created man to take God into him as his life. If man had taken God into him as life, then the divine attributes of love, light, holiness, and righteousness would also have come into man. The man created by God had only the appearance of God’s love, light, righteousness, and holiness. Man cannot have the reality of these attributes unless he receives God into him as his life. We know that according to the book of Genesis man failed to take God into him as his life
主耶稣的生活
The Living of the Lord Jesus
21有一天神亲自成为人，名叫耶稣，这人由神圣的素质成孕，由属人的素质（就是神在人里面所创造的素质）所生。这就是说，主耶稣所有分于属人的素质，乃是神照著祂所是而造的素质－带著神的爱、光、圣、义之外表的属人素质。
21One day God Himself became a Man named Jesus. This Man was conceived of the divine essence and born of the human essence, the very essence God created in man. This means that the human essence of which the Lord Jesus partook was that created by God according to what He is—the human essence with the appearance of God’s love, light, holiness, and righteousness.
22正如我们所看见的，主耶稣这位神人乃是带著一切神圣属性的神圣素质，以及带著一切人性美德的属人素质所组成的。当祂在地上时，祂过著神圣属性和人性美德所组成的生活。这是最高标准的道德。最高标准的道德乃是那一位的生活－祂的生命乃是带著神圣属性的神与带著人性美德的人所组成的。当我们说到最高标准的道德，我们不是以传统的方式使用『道德』一辞。我们说的道德是指神所要求的生活标准。
22As we have seen, the Lord Jesus, the God-man, was a composition of the divine essence with all the divine attributes and the human essence with all the human virtues. When He was on earth, He lived a life that was a composition of the divine attributes and the human virtues. This is the highest standard of morality. The highest standard of morality is the living of the One whose life was a composition of God with the divine attributes and man with the human virtues. When we speak of the highest standard of morality, we are not using the word “morality” in a traditional way. By morality we mean the standard of life God requires
23我们从起初（创世记头两章）就看见，带著人性美德的人乃是神照著祂的所是造的。特别的说，神既是光和爱，又是圣别且公义的，祂就照著这些属性造人。创世记一章描述人是照著神的形像造的。我们已经指出，人被造的时候没有爱、光、圣、义的实际。这些神圣属性的实际其实就是神自己。这就是说，人藉著创造有了这些属性的形像，却没有这些属性的实际。这就是神在创世记二章，将人安置在那表征祂自己的生命树跟前的原因，这指明神要人接受祂作生命，使人能有神圣的爱、光、圣、义的实际。这使人能在最高标准的道德里过生活。虽然神所造的人不能过这样的生活，但是主耶稣这位人救主，有神圣的性情和属人的性情，在地上所过的生活，却将神的属性在人的美德里彰显出来。这件重要的事在路加福音里启示了出来。
23From the beginning, in the first two chapters of Genesis, we see that man with the human virtues was created by God according to what He is. In particular, since God is light and love and is holy and righteous, He created man according to these attributes. The creation of man in the image of God is described in Genesis 1. We have pointed out that at the time of his creation man did not have the reality of love, light, holiness, and righteousness. The reality of these divine attributes is actually God Himself. This means that through creation man had the image of these attributes, but he did not have the reality of them. This was the reason God in Genesis 2 put man in front of Himself as signified by the tree of life, indicating that God wanted man to take Him as his life so that he might have the reality of the divine love, light, holiness, and righteousness. This would enable man to live a life in the highest standard of morality. Although the man created by God failed to live such a life, the Lord Jesus, the Man-Savior, possessing the divine nature and the human nature, lived a life on earth with the attributes of God expressed in the virtues of man. This crucial matter is revealed in the Gospel of Luke