路加福音生命读经 · 第27篇

人救主在祂带著神圣属性之人性美德中的职事

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

从加利利到耶路撒冷（五）

from Galilee To Jerusalem (5

1读经：路加福音十一章一至五十四节。

1Scripture Reading: Luke 11:1-54

路加福音的特征

A CHARACTERISTIC OF THE GOSPEL OF LUKE

2路加福音的记载有个特征。这特征就是路加总是给我们看见，在人救主身上神圣属性与人性美德的调和，产生为著新约禧年之最高标准的道德。这里有三件事：第一，在路加的著作里，基本、内在的元素乃是人救主的人性与神性。路加福音乃是以主有两种素质，神圣与属人的素质这事实为根据。第二，路加福音陈明最高标准的道德，这道德是神圣属性与人性美德调和的结果。第三，这福音宣扬新约的禧年。四章清楚的宣扬禧年。我们读路加福音时，需要记住这三件事，因为这些会帮助我们了解这卷福音书。在路加福音里，神圣素质与属人素质调和，神圣属性与人性美德调和，产生最高标准的道德，这乃是为著新约的禧年。

2The record in the Gospel of Luke has a particular characteristic. This characteristic is that Luke always shows us in the Man-Savior the mingling of the divine attributes with the human virtues to produce the highest standard of morality for the New Testament jubilee. Here we have three matters. First, in Luke’s composition the basic and intrinsic elements are the humanity and divinity of the Man-Savior. The Gospel of Luke is based upon the fact that the Lord has two essences—the divine essence and the human essence. Second, Luke’s Gospel presents the highest standard of morality, a morality that is the result of the mingling of the divine attributes with the human virtues. Third, this Gospel proclaims the New Testament jubilee. The proclamation of the jubilee is clearly made in chapter four. We need to keep these three matters in mind in reading the Gospel of Luke, for they will help us understand this Gospel. In the Gospel of Luke we have the divine essence mingled with the human essence and the divine attributes mingled with the human virtues to produce the highest standard of morality, and this is for the New Testament jubilee

神圣素质与属人素质调和

the divine essence mingled with the human essence

3我们需要充分认识路加著作中这些基本、内在的元素。现在我们应当看见，路加福音启示，人救主乃是神圣素质与属人素质调和的组成。这样的一位乃是神人，因为祂是完整的神与完全的人。我们在祂身上看见神与人；在祂身上有完整的神与完全的人。这就是说，在祂身上有神与人调和的组成。然而在这调和里，人救主既没有失去神圣的性情─神性，也没有失去属人的性情人性。反之，在这调和里，这两种性情仍可区别，并且没有产生第三种性情。这是我们明白路加福音应当记住的第一个要点。

3We need to have a full realization of these basic and intrinsic elements of Luke’s writing. By now we should have seen that in his Gospel, Luke reveals the Man-Savior as the One who is a composition of the divine essence mingled with the human essence. As such a One, He is the God-man because He is both the complete God and a perfect man. In Him we see God and man. In Him we have the complete God and a perfect man. This means that in Him we have a composition of the mingling of God with man. In this mingling, however, the Man-Savior loses neither the divine nature, the nature of God, nor the human nature, the nature of man. Rather, in the mingling these natures remain distinguishable, and there is no producing of a third nature. This is the first main point we should keep in mind for our understanding of Luke

最高标准的道德

the highest standard of morality

4路加福音他启示，在人救主身上，有神圣属性与人性美德的调和，产生最高标准的道德。在这整卷福音书里，我们在人救主这位神人，也就是完整的神与完全的人身上，看见神圣属性与人性美德的调和。祂是完整的神，有带著神圣属性的神圣性情；祂也是完全的人，有带著人性美德的属人性情。因此，我们在祂的身位里看见神圣的性情同其属性，并属人的性情同其美德，使祂过最高标准道德的生活。

4The Gospel of Luke also reveals that in the Man-Savior we have the mingling of the divine attributes with the human virtues to produce the highest standard of morality. Throughout this Gospel we see in the Man-Savior, who is also the God-man, the complete God and a perfect man, the mingling of the divine attributes with the human virtues. As the complete God, He has the divine nature with the divine attributes, and as a perfect man, He has the human nature with the human virtues. Therefore, in His Person we see the divine nature with its attributes and the human nature with its virtues for the living of a life in the highest standard of morality.

新约的禧年

the New Testament jubilee

5神圣的性情同其属性以及属人的性情同其美德的调和，所产生最高标准的道德，乃是为著新约的禧年。在这禧年里，我们得著自由，脱离一切的辖制─罪的辖制、撒但的辖制、世界的辖制、甚至己的辖制，我们也得著自由，完满的享受我们所失去的长子名分，就是在基督里享受三一神的权利。我们在本篇信息中一直讲论的，是路加福音的定义与说明。在这定义里，我们看见这卷福音书的内在元素。我们若肤浅的读路加福音，就会偏重这卷福音书里的故事。但我们若进入这卷书的深处，就会看见牠的内在元素。

5The mingling of the divine nature with its attributes and the human nature with its virtues to produce the highest standard of morality are for the New Testament jubilee. In this jubilee we are freed from all bondages—the bondage of sin, the bondage of Satan, the bondage of the world, and even the bondage of the self—and we are also freed into the full enjoyment of our lost birthright, the right to enjoy the Triune God in Christ. What we have been covering in this message is a definition and interpretation of the Gospel of Luke. In this definition we see the intrinsic elements of this Gospel. If we read Luke in a superficial way, we shall be concerned mainly with the stories in this Gospel. But if we get into the depths of this book, we shall see its intrinsic elements

6我们若有路加福音正确的描绘、定义与说明，就会看见路加的福音书是以一些内在元素组成的。这些元素包括主的神圣性情同其神圣属性，以及主的属人性情同其人性美德。因此，人救主是神与人调和的组成。这样的一位主，过著最高标准道德的生活。这种生活是为著新约的禧年，因为这种生活释放我们脱离一切的辖制，带我们在基督里享受三一神。这是路加福音的概要。我们来到十一章时，需要领会路加福音的这个概要。否则这一章会困扰我们。在好撒玛利亚人的比喻，以及马大接待主耶稣到家里的事例之后，路加插进这一章说到四件事：人救主教导祷告、（路十一1～13、）为邪恶世代所弃绝、（路十一14～32、）警告勿留黑暗中、（路十一33~36、）以及责备法利赛人和律法师。（路十一37~54。）为甚么这四件事放在一起？我们若肤浅的读路加十一章，就不会了解为甚么这一章包括主教导祷告、为邪恶世代所弃绝、警告勿留黑暗中、以及责备法利赛人和律法师。然而，我们若进入十一章这四段的深处，就会看见在这里人救主论到最高标准的道德。我们已经强调这事实：人救主宣扬新约的禧年，乃是根据祂带著神圣属性的神圣性情，与祂带著人性美德的属人性情调和，产生最高标准的道德。现在我们必须接著看见，没有十一章，我们就很难经历禧年。

6If we have a proper description, definition, and interpretation of the Gospel of Luke, we shall see that his Gospel is composed with certain intrinsic elements. These elements include the Lord’s divine nature with its divine attributes and His human nature with its human virtues. The Man - Savior, therefore, is the composition of the mingling of God and man. As such a One, the Lord lived a life in the highest standard of morality. Such a life is for the New Testament jubilee, because it is a life that frees us from all bondage and that brings us into the enjoyment of the Triune God in Christ. This is a summary of the Gospel of Luke. We need to have an understanding of this summary of Luke when we come to chapter eleven. Otherwise, this chapter may bother us. After the parable of the good Samaritan and after the case of Martha receiving the Lord Jesus into her home, Luke inserts a chapter that covers four matters: the Man-Savior’ste aching about prayer (11:1-13), the Man - Savior rejected by the evil generation (vv. 14-32), His warning not to be in darkness (vv. 33-36), and His rebuking of the Pharisees and lawyers (vv. 37-54). Why are these four things put together? If we read Luke 11 superficially, we shall not understand why this chapter includes the Lord’ste aching on prayer, the rejection of Him by the evil generation, His warning not to be in darkness, and His rebuking the Pharisees and lawyers. However, if we get into the depths of these four sections of chapter eleven, we shall see that here the Man - Savior is dealing with the highest standard of morality. We have emphasized the fact that based upon His divine nature with His divine attributes mingled with His human nature with His human virtues to produce the highest standard of morality, the Man-Savior proclaimed the New Testament jubilee. Now we must go on to see that apart from chapter eleven it would be difficult for us to experience the jubilee.

把我们自己祷告到神里面

PRAYING OURSELVES INTO GOD

7在十一章一至十三节，人救主教导祷告。我们若一再细读这段话，就会看见祷告的意思乃是把我们自己祷告到神里面。有些人听到这话，可能会说，『我们在主耶稣的教导所设立祷告的榜样中，找不到这点。你怎能说祷告就是把我们自己祷告到神里面？』表面看来，十一章一至十三节找不到这件事；事实上，我们在这些经文里能著见，祷告乃是把我们自己祷告到神里面。

7In 11:1-13 we have the Man-Savior’ste aching on prayer. If we read this section carefully again and again, we shall see that prayer means that we pray ourselves into God. When some hear this, they may say, “We cannot find such a point in the pattern of prayer set up by the Lord Jesus in His teaching. How can you say that to pray is to pray ourselves into God?” Apparently, this matter is not found in 11:1-13. Actually, in these verses we see that to pray is to pray ourselves into God

8路加十一章一节说，『耶稣在一个地方祷告，祷告完了，有一个门徒对祂说，主阿，教导我们祷告，像约翰教导他的门徒一样。』我们不知主为甚么祷告。门徒看见祂祷告，就要祂教导他们祷告。于是主接著说，『你们祷告的时候，要说，父阿，愿你的名被尊为圣，愿你的国来临。我们日用的食物，天天赐给我们；赦免我们的罪，因为我们也赦免凡亏欠我们的人；不叫我们陷入试诱。』（路十一2~4。）我花过许多时间思考这简短的话。我的结论是，我们若一再这样祷告，结果我们会把自己祷告到神里面。换句话说，这种祷告的果效，就是我们发现自己在神里面。

8Luke 11:1 says, “And it came about that when He was praying in a certain place, as He ceased, a certain one of His disciples said to Him, Lord, teach us to pray, even as John also taught his disciples.” We do not know what the Lord was praying for. When the disciples saw Him praying, they wanted Him to teach them to pray. Then the Lord went on to say, “When you pray, say, Father, Your name be sanctified; Your kingdom come. Give us each day our bread for the day; and forgive us our sins, for we ourselves also forgive everyone indebted to us. And do not bring us into trial” (vv. 2-4). I have spent much time considering this brief word. My conclusion is that if we would pray this way again and again, the result will be that we shall pray ourselves into God. In other words, the issue of this prayer is that we find ourselves in God

9我们若照著主在这些经文里的教导来祷告，我们就会成为在神里面的人。我鼓励你们祷告：『父阿，愿你的名被尊为圣，愿你的国来临。』你若多次这样祷告，就会发现你在神里面。这是我的领会，也是我的经历。我能从经历中见证，照著主的教导祷告，乃是把我们自己祷告到神里面。

9If we pray according to the Lord’ste aching in these verses, we shall be persons in God. I encourage you to pray, “Father, Your name be sanctified; Your kingdom come.” If you pray this a number of times, you will find that you are in God. This is both my understanding and my experience. From experience I can testify that to pray according to the Lord’s instruction is to pray ourselves into God.

10我们一旦把自己祷告到神里面，我们在神里面又该作甚么？我们只要把祂和祂的丰富接受到我们里面。我们从前是堕落的人，完全在神之外，与祂的丰富无分无关。因此，我们无法享受神的丰富。我们需要把我们自己祷告到神里面，然后我们在神里面，就能接受祂和祂的丰富。有些人听见我们需要把自己祷告到神里面，以接受祂和祂的丰富，他们可能会说，『我们得救以前，不在神里面，但如今我们是神的儿女。』不错，我们信徒是神的儿女；但我们必须承认，事实上在我们的经历中，我们常不在神里面。我们没有住在神里面，我们没有停留在神里面。比方说，一位弟兄就寝前对太太发脾气，次日早晨起床的时候，他就在神之外。他该怎么作？他该把自己祷告到神里面。

10Once we have prayed ourselves into God, what shall we do now that we are in God? We shall simply receive Him with His riches into us. As fallen human beings, we were altogether outside of God and had nothing to do with His riches. Hence, we could not enjoy the riches of God. We need to pray ourselves into God and then, as those in Him, receive Him and His riches. When some hear about the need to pray ourselves into God in order to receive Him and His riches, they may say, “Before we were saved, we were not in God. But now we are children of God.” Yes, as believers, we are children of God. Nevertheless, we must recognize the fact that often in our experience we are not in God. We do not stay in God, we do not remain in Him. For example, before going to bed, a brother loses his temper with his wife. When he rises up the next morning, he rises up outside of God. What should he do? He should pray himself into God

11然而，假设那位弟兄这样祷告：『父阿，你既公义又公平，你知道我的妻子不对，我求你为我表白。』那位弟兄越这样祷告，在他的经历中就离神越远。他需要祷告说，『父阿，愿你的名被尊为圣，愿你的国来临。父阿，将今天的食物赐给我，赦免我，正如我赦免我的妻子。父阿，不叫我再陷入试诱。』那位弟兄越这样祷告，就越会发现自己在神里面。这说明一点：祷告乃是把我们自己祷告到神里面。我们时常受打岔离开神，也许只因报纸上的一个广告，我们就受打岔离开神。因为我们很容易受打岔离开神，所以我们应当每天早晨花时间与祂同在，把我们自己祷告到祂里面。我们不需要详细的为我们的缺点祷告。我们说，『父阿，赦免我，』就彀了，不需要祷告细节。『父，赦免我，因为我赦免别人，』这祷告就包括了一切。你越这样祷告，就越晓得你是把自己祷告到神里面。于是你在神里面就会得著生命的供应。

11However, suppose the brother prays something like this: “Father, You are just and fair. You know that my wife is wrong. I ask You to vindicate me.” The more the brother prays like this, the farther he will be away from God in his experience. He needs to pray, “O Father, sanctify Your name. Your kingdom come. Father, give me bread for this day, and forgive me even as I forgive my wife. Father, do not bring me into that trial again.” The more the brother prays like this, the more he will find himself in God. This illustrates the point that to pray is to pray ourselves into God. Often we are distracted from God. We may be distracted from Him simply by an advertisement in the newspaper. Because we are easily distracted from God, we should spend time every morning with Him, praying ourselves into Him. There is no need to pray in detail concerning our shortcomings. It is sufficient to say, “Father, forgive me.” There is no need to go through the details. The prayer, “Father forgive me as I forgive others,” is inclusive. The more you pray like this, the more you will realize that you pray yourself into God. Then in God you will receive the life supply.

接受生命的供应

receiving the life supply

12也许你想知道，在十一章一至十三节，我们那里能看见从父接受生命供应的事。十一至十三节指明生命的供应：『你们中间作父亲的，谁有儿子求鱼，反拿蛇当鱼给他？或求鸡蛋，反给他蝎子？你们虽然不好，尚且知道把好东西给儿女，何况天上的父，岂不更将圣灵给求祂的人么？』这里鱼、鸡蛋和圣灵指明生命的供应。五节的饼也指明生命的供应。我们若把饼包括在内，就有四项生命的供应。当我们把自己祷告到神里面，我们就能接受祂的丰富作我们的供应。

12Perhaps you are wondering where in 11:1-13 we can see the matter of receiving the life supply from the Father. The life supply is indicated in verses 11 through 13: “But what father among you, whose son asks for a fish, will instead of a fish hand him a snake? Or if also he asks for an egg, will hand him a scorpion? If you then, being evil, know how to give good gifts to your children, how much more shall the Father who is from heaven give the Holy Spirit to those who ask Him?” Here the life supply is indicated by the fish, the egg, and the Holy Spirit. In verse 5 it is indicated by the loaves. If we include the loaves, we have four items of the life supply. When we pray ourselves into God, we receive His riches as our supply

13在十三节，主说，我们虽然不好，尚且知道把好东西给儿女；何况天上的父，岂不更将圣灵给求祂的人么？这含示真正的好礼物就是圣灵。主受死前，吩咐门徒要求圣灵；主复活后，吩咐他们要受圣灵。（约二十22。）圣经里的命令，其条件尚未履行的，我们必须求；其条件已经履行的，我们必须接受。

13In verse 13 the Lord says that if we, being evil, know how to give good gifts to our children, how much more shall the Father give the Holy Spirit to those who ask Him? This implies that the one gift that is truly good is the Holy Spirit. Before His death the Lord told the disciples to ask for the Holy Spirit. After His death and resurrection He told them to receive the Holy Spirit (John 20:22). Regarding the commandments in the Scriptures for which the requirements have not been fulfilled, we need to ask. But regarding the commandments for which the requirements have been fulfilled, we need to receive

情辞迫切的直求

PRAYING PERSISTENTLY

14主简短的教导门徒祷告以后，接著举了一个情辞迫切直求的例子。祂对他们说，『你们中间谁有一个朋友，半夜到他那里去，说，朋友，请借给我三个饼；因为我有一个朋友行路来到我这里，我没有甚么可以给他摆上。那人在里而回答说，不要搅扰我，门已经关闭，孩子们也同我在床上了；我不能起来给你。』（路十一5~7。）在八节，主接著说到那个例子：『我告诉你们，虽不因他是朋友起来给他，但因他情辞迫切的直求，就必起来，照他所需用的给他。』至终，那个有需要的人得了三个饼，这些饼当然是为著𫗪养与滋养的。

14After giving His disciples a brief word of instruction concerning prayer, the Lord went on to give an illustration of praying persistently. He said to them, “Who among you shall have a friend, and shall go to him at midnight and say to him, Friend, lend me three loaves, since a friend of mine has come to me from a journey, and I have nothing to set before him; and that one, from inside, shall answer and say, Do not trouble me; the door has already been shut, and my children are with me in bed; I cannot rise up and give you anything?” (vv. 5-7). The Greek words rendered, “Do not trouble me” may also be translated, “Do not cause me trouble.” Regarding the children with the man in bed, Thomson in The Land and The Book says, “A whole family—parents, children, and servants—sleep in the same room.” In verse 8 the Lord continues the illustration, “I tell you, even though he will not rise up and give him anything because he is his friend, surely because of his persistence, he will rise and give him as much as he needs.” Eventually, the one in need receives the three loaves. These loaves, of course, are for feeding and nourishing

15在九、十节，主接著说，『我又告诉你们，求，就给你们；寻找，就寻见；叩门，就给你们开门。因为凡求的，就得著；寻找的，就寻见；叩门的，就给他开门。』在这两节经文里有求、寻找、叩门。求是普通的祷告，寻找是专一的恳求，叩门是最接近、最情逼的要求。在十一至十三节主接著说，作父亲的不会拿蛇当鱼或蝎子当鸡蛋给他儿子。不仅如此，主还说，父要将圣灵给求祂的人。在表号上，蛇表征撒但和他的天使，蝎子表征撒但的污鬼。

15In verses 9 and 10 the Lord continues, “And I say to you, Ask, and it shall be given to you; seek, and you shall find; knock, and it shall be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it shall be opened.” In these verses we have asking, seeking, and knocking. To ask is to pray in a common way, to seek is to supplicate in a specific way, and to knock is to reach the door in the closest way. In verses 11 through 13 the Lord goes on to say that a father will not give his son a snake instead of a fish, or a scorpion instead of an egg. Furthermore, the Lord says that the Father will give the Holy Spirit to those who ask Him. In figure, a snake signifies Satan and his angels, and a scorpion signifies Satan’s demons

16主在十一章十一至十三节的话指明，我们祷告的用意应当是寻求生命的供应，求饼、鱼和鸡蛋。饼代表地上的丰富：鱼代表海里的丰富：鸡蛋代表空中与地上之物的丰富。因此，饼、鱼、鸡蛋，代表地上、水里、空中的丰富，就是代表各种不同的丰富。在十三节我们看见，圣灵是这些埋书田的总和。圣灵是饼、鱼和鸡蛋的总和。

16The Lord’sword in 11:11-13 indicates that our intention in prayer should be to seek the life supply, to seek loaves, fish, and eggs. Loaves represent the riches of the land; fish, the riches of the sea; and eggs the riches of something both in the air and on the earth. Therefore, loaves, fish, and eggs represent the riches of the land, the water, and the air; that is, these represent different kinds of riches. In verse 13 we see that the Holy Spirit is the totality of these riches. The Holy Spirit is the totality of the loaves, the fish, and the egg

停留在神里面接受圣灵

STAYING IN GOD TO RECEIVE THE HOLY SPIRIT

17在本篇信息中，我们已经看见，祷告乃是把我们自己祷告到神里面。我们将自己祷告到神里面以后，我们这些在神里面的人，就接受饼、鱼和鸡蛋所指明生命的供应。这些丰富的总和，就是地上、水里、空中丰富的总和，乃是圣灵。这就是说，圣灵乃是生命的供应。当我们把自己祷告到神里面，我们就该停留在神里面，接受

17In this message we have seen that to pray is to pray ourselves into God. After we have prayed ourselves into God, then, as those in God, we receive the life supply as indicated by the loaves, the fish, and the egg. The totality of these riches—the riches of the earth, the water, and the air—is the Holy Spirit. This means that the Holy Spirit is the life supply. When we pray ourselves into God, we should remain in God to receive the Holy Spirit as our life supply

18圣灵作我们生命的供应。

19你以前曾否听过，祷告乃是把自己祷告到神里面，好叫我们不断停留在祂里面，接受圣灵作我们生命的供应？这由饼、鱼和鸡蛋所表征的生命供应，不仅滋养我们自己，也滋养那些受我们照顾的人。有些人也许认为我在本篇信息里过于将圣经灵然解。事实上，我不是灵然解，我乃是力求将主的话解开，解释得11:1-正确，好叫我们看见，照著十一章一至十三节所说祷告的意义。

19Have you ever heard before that to pray is to pray ourselves into God so that we may remain in Him continually to receive the Holy Spirit as our life supply? This life supply, signified by the loaves, the fish, and the egg, nourishes not only ourselves but also those under our care. Some may think that in this message I have been allegorizing the Scriptures too much. Actually, I am not allegorizing; instead, I am seeking to open the Word and interpret it properly so that we may see what, according to 13, it means to pray.

20我们已经著重的强调这事实：祷告乃是把我们自己祷告到神里面。每当我们的祷告没有把我们带到神里面，那就不对了。我们不该继续那样祷告。我们祷告的管治原则应当是：祷告总是把我们带到神里面。你的祷告若没有把你带到神里面，就不要祷告。这不是说，你若病了，不该求主医治你。要点是你祷告求医治时，应当遵守祷告的管治原则，把你自己祷告到神里面。你祷告的方式若打岔你，使你离开主，没有把你带到主里面，你祷告的方式就当改变。你要力求祷告到神里面。把我们带到神里面的祷告，乃是正确的祷告。

20We have strongly emphasized the fact that to pray is to pray ourselves into God. Whenever our prayer does not bring us into God, it is wrong. We should not continue to pray in that way. The governing principle of our prayer should be that prayer always brings us into God. Do not pray if your prayer does not bring you into God. This does not mean that you should not ask the Lord to heal you if you are sick. The point is that when you pray for healing you should observe the governing principle of prayer and pray yourself into God. If your way of praying distracts you from the Lord and does not bring you into Him, you should change your way of praying. Seek to pray in such a way that you are brought into God. The prayer that brings us into God is the right kind of prayer

21从我们对主的经历中知道，我们祷告得正确，往往就把自己祷告到神里面。当我们停留在祂里面，就接受祂的丰富，就是化身在祂灵里的丰富。当我们接受圣灵作我们生命的供应（由饼、鱼和鸡蛋所表征），我们就能𫗪养自己，也能𫗪养一切

21We know from our experience with the Lord that often we have prayed properly and have prayed ourselves into God. As we remain in Him, we receive His riches, the riches that are embodied in His Spirit. When we receive the Holy Spirit as our life supply signified by the loaves, the fish, and the egg, we can feed ourselves, and we can also feed all those under our care

22受我们照顾的人。