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路加福音生命读经 · 第3篇

对在人性里带著神性之人救主的豫备（一）

The Preparation Of The Man-Savior In His Humanity With His Divinity (1
1读经：路加福音一章五至三十八节。我们在前两篇信息里说到路加福音的引言。（路一1～4。）本篇信息我们来到这卷福音书的第二大段，这一段论到对在人性里带著神性之人救主的豫备。（路一5～四13。）这一段包括许多事：人救主之先锋的成孕、（路一5～25、）人救主的成孕、（路一～56、）祂先锋的出生与幼年、（路一57～80、）人救主的出生、（路二1～20、）祂的幼年、（路二21～52、）祂的就职、（路三1～22、）祂的身分、（路三23～38、）以及祂的试验。（路四1～13。）在路加福音这很长一段的叙述里，有一幅完整的图画，给我们看见人救主怎样豫备尽祂的职事。在本篇信息里，我们要先看施浸者约
1Scripture Reading: Luke 1:5-38 In the two foregoing messages we covered the introduction to the Gospel of Luke (1:1-4). With this message we come to the second major section of this Gospel, the section concerned with the preparation of the Man-Savior in His humanity with His divinity (1:5—4:13). This section covers a number of matters: the conception of the forerunner of the Man-Savior (1:5-25), the conception of the Man - Savior (1:26-26 56), His forerunner’s birth and youth (1:57-80), the Man-Savior’s birth (2:1-20), His youth (2:21-52), His inauguration (3:1-22), His status (3:23-38), and His test (4:1-13). In this lengthy section of the Gospel of Luke we have a full picture showing us how the Man- Savior was prepared for His ministry. In this message we shall consider first the conception of John the Baptist and then that of the Man-Savior.
2翰的成孕，然后看人救主的成孕。
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祂先锋的成孕由属人的父亲在属人的母亲里成孕
HIS FORERUNNER’S CONCEPTION Conceived of a Human Father in a Human Mother
3路加一章五、六节说，『在犹太王希律的日子，亚比雅班里有一位祭司，名叫撒迦利亚；他妻子是亚伦的后代，名叫以利沙伯。他们二人在神面前都是义人，遵行主的一切诫命、典章，无可指摘。』撒迦利亚和以利沙伯是神的选民，在旧约律法的看管下蒙保守，并由律法所产生，给神用以引进新约的福音。一章六节告诉我们，撒迦利亚和以利沙怕在神面前是义人。这与罗马三章二十节并不牴触。这里『义』的意思是，按著旧约的诫命和典章，在神看是对的，意即无可指摘的。（路二25，腓三6。）这不是说，这些义人是无罪的，没有罪性与罪行。他们虽然无可指摘，但并非没有瑕疵。他们还需要豫表中那些无瑕疵的赎罪祭和赎愆祭（利四28，五15）为他们赎罪，使他们能接触神。
3Luke 1:5 and 6 say, “There was in the days of Herod, king of Judea, a certain priest named Zachariah, of the course of Abijah; and his wife was of the daughters of Aaron, and her name was Elizabeth. And they were both righteous in the sight of God, walking in all the commandments and ordinances of the Lord, blameless.” Zachariah and Elizabeth were God’s chosen people, preserved in the custody of the law in the Old Testament. They were brought forth by the law to be useful to God for the initiation of the gospel in the New Testament. In 1:6 we are told that Zachariah and Elizabeth were righteous in the sight of God. This does not contradict Romans 3:20. Here “righteous” means to be right, blameless in the sight of God according to the Old Testament commandments and ordinances (Luke 2:25; Phil. 3:6). It does not mean that these righteous ones were not sinful, that they were without sin and sins. They were blameless, but they were not without blemish. They still needed the unblemished sin and trespass offerings in type (Lev. 4:28; 5:15) for their atonement that they might have contact with God
不是凭著天然的力量
Not by Natural Strength
4人救主的先锋施浸者约翰，不是凭著他父母天然的力量成孕的，因为他们已经过了年龄。一章七节论这一点说，『只是没有孩子，因为以利沙伯不生育，两个人又上了年纪。』这是神的主宰。因此他们给神机会引进祂的福音，不是凭著人天然的力量，乃是凭著祂神圣的作为。
4The forerunner of the Man-Savior, John the Baptist, was not conceived by his parents’ natural strength, for they were overage. Concerning this, 1:7 says, “And they had no child, because Elizabeth was barren, and they were both advanced in age.” This was sovereign of the Lord. Thus they afforded God an opportunity to initiate His gospel, not by man’s natural strength but by His divine act.
凭著神圣的能力，在神奇的方式里
By the Divine Power in a Miraculous Way
5撒迦利亚是亚比雅班的祭司。这是大卫所定，二十四班祭司事奉中的第八班。（代上二四10。）『有一天，撒迦利亚按著班次，在神面前供祭司的职分，照祭司职任的规矩中了签，得进主殿烧香。』（路一8～9。）撒迦利亚是在圣所内的香坛上烧香。（路一11，出三十6～8，撒上二28，代上二三13，代下二九11。）路加一章十节说，『烧香的时候，全群的百姓在外面祷告。』神百姓的祷告给神一条路，完成祂的计画。按照一章十一、十二节，有主的使者向撒迦利亚显现。天使对他说，『撒迦利亚，不要害怕，因为你的祈求已蒙垂听，你的妻子以利沙伯要给你生一个儿子，你要给他起名叫约翰。』（路一。）这指明撒迦利亚曾为他妻子祷告，给他生一个儿子。这也指明我们的祷告实现神的作为，含示我们天然的力量必须被带到尽头，使神的作为凭祂神圣的行动有所起头。亚伯拉罕与撒拉的事例，（创十七15～19，）以及哈拿的事例，（撒上一5～20，）都启示这一点。
5Zachariah was a priest of the course of Abijah. This was the eighth of the twenty-four courses of priestly service ordained by David (1 Chron. 24:10). “And it came about, that while he served as priest in the order of his course before God, according to the custom of the priesthood, his lot was to enter into the temple of the Lord and burn incense” (vv. 8-9). Zachariah burned the incense on the incense altar within the Holy Place (1:11; Exo. 30:6-8; 1 Sam. 2:28; 1 Chron. 23:13; 2 Chron. 29:11). Luke 1:10 says, “And all the multitude of the people were praying outside at the hour of the burning of incense.” The prayer of God’sp eople affords Him away to carry out His plan. According to 1:11 and 12, an angel of the Lord appeared to Zachariah. The angel said to him, “Do not fear, Zachariah, because your petition was heard, and your wife Elizabeth will bear you a son, and you shall call his name John” (v. 13). This indicates that Zachariah had prayed for his wife to bear him a son. This also 13 indicates that our prayer carries out God’so per at i on. Moreover, it implies that our natural strength must be brought to an end so that God’so per at i on may begin by His divine act. This was revealed in the case of Abraham and Sarah (Gen. 17:15-19) and in the case of Hannah (1 Sam. 1:5-20).
6神进来使撒迦利亚和以利沙伯神奇的生出一个孩子。因此，施浸者约翰的成孕是凭著神圣的能力，在神奇的方式里。（路一19～20。）在旧约时代，神也这样作，使以撒和撒母耳出生。现今在施浸者约翰的事例中，他要从没有天然力量生孩子的父母所生，神就进来，凭祂的能力使他们得著一个儿子。我们在一章十三节看见，撒迦利亚和以利沙伯所生的孩子要起名叫约翰。『约翰』出自希伯来文约哈难，（王下二五23，代上三24，代下二八12，）意耶和华是有恩惠的，耶和华施恩典，或耶和华是恩惠的赐与者。
6God came in to cause Zachariah and Elizabeth to bring forth a child in a miraculous way. Hence, the conception of John the Baptist was by the divine power in a miraculous way (v v. 1 9-2 0). In Old Testament times God did this in bringing forth both Isaac and Samuel. Now in the case of John the Baptist, born of parents naturally unable to produce a child, God came in to enable them to have a son by His power. In 1:13 we see that the child born to Zachariah and Elizabeth would be called John. The Greek word for John is Ioannes, meaning Jehovah is favorable, Jehovah shows grace, or Jehovah is the gracious Giver. This name is of Hebrew origin, Jochanan contracted into Johanan (2 Kings 25:23; 1 Chron. 3:24; 2 Chron. 28:12).
分别归神作拿细耳人，从母腹里就被圣灵充溢了
Separated unto God as a Nazarite and Filled with the Holy Spirit from His Mother’s Womb
7路加一章十五节说到施浸者约翰：『他在主面前将要为大，淡酒、浓酒都不喝，从母腹里就被圣灵充溢了。』这里说到淡酒、浓酒都不喝，指明约翰将是拿细耳人。（民六1～4。）他不喝酒，却要为圣灵所充溢；圣灵顶替了酒。（弗五18。）施浸者约翰生来就是祭司，是神所拣选的。但这位蒙神拣选的祭司又成了拿细耳人。按照民数记六章，拿细耳人不是蒙拣选的，拿细耳人乃是志愿者。因此，施浸者约翰有双重身分。一面他是祭司，是蒙神拣选的；另一面他是拿细耳人，是志愿者。约翰自愿事奉神。
7Luke 1:15 says concerning John the Baptist, “For he will be great before the Lord, and will by no means drink wine and strong drink; and he will be filled with the Holy Spirit, even from his mother’s womb.” The word here concerning not drinking wine or strong drink indicates that John was to be a Nazarite (Num. 6:1-4). Instead of drinking wine, he would be filled with the Holy Spirit. The Holy Spirit replaces the wine (Eph. 5:18). John the Baptist was born a priest, one chosen by God. But this chosen priest of God became a Nazarite in addition. According to chapter six of Numbers, a Nazarite is not a chosen one; rather, a Nazarite is a volunteer. Therefore, John the Baptist had a dual status. On the one hand, as a priest he was chosen by God; on the other hand, as a Nazarite he was a volunteer. John volunteered himself to serve God
8路加一章十五节说，约翰从母腹里就被圣灵充溢了。圣灵乃是新约对神的灵的第一个神圣名称，这名称在旧约里从未用过。（诗篇五十一篇十一节和以赛亚六十三章十至十一节的圣灵，应当译为圣别的灵。）乃是到了这时，为著引进神的福音，替救主的来临豫备道路，并为祂豫备人体，神的灵才用这神圣的名称。替救主的来临豫备道路，需要祂的先锋从母腹里就被圣灵充溢，使他能将百姓从神以外一切的事物中，分别归神，叫他们为著神的定旨，圣别归神。为救主豫备人体，需要圣灵将神圣的性情分赐到人性里面，使人成为圣别，以完成神救赎的计画。施浸者约翰是新约中头一个被圣灵充溢的人。因著他被圣灵充溢，他就能应验十六、十七节论到他所说16的话：『他要使许多以色列子孙转向主他们的神。他必凭以利亚的灵和能力，行在主的面前，叫父亲的心转向儿女，并叫悖逆的人转向义人的精明，为主豫备合用的百姓。』这应验了玛拉基四章五节。那节经文豫言以利亚要来，说到施浸者约翰必凭以利亚的灵和能力，行在主的面前。因此就一面说，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4:5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。）
8Luke 1:15 says that John was to be filled with the Holy Spirit even from his mother’s womb. The Holy Spirit is the first divine title ascribed to the Spirit of God in the New Testament. Such a title was not used in the Old Testament. (In Psa. 51:11 and Isa. 63:10-11 “the Holy Spirit” should be translated “the Spirit of holiness.”) It was at this time, for the initiation of the gospel of God, to prepare the way for the Savior’s coming and to prepare a human body for Him, that this divine title of God’s Spirit was used. The preparing of the way for the Savior’s coming required that His forerunner be filled with the Holy Spirit even from his mother’s womb, so that he could separate the people unto God from all things other than God, making them holy unto Him for His purpose. The preparing of a human body for the Savior required that the Holy Spirit impart the divine nature into humanity, making man holy for the carrying out of God’s plan of redemption. John the Baptist was the first one in the New Testament who was filled with the Holy Spirit. Because he was filled with the Holy Spirit he could fulfill the words spoken concerning him in verses and 17: “And many of the sons of Israel he will turn to the Lord their God. And he will go before Him in the spirit and power of Elijah, to turn the hearts of fathers to children, and the disobedient to the prudence of the righteous, to prepare for the Lord a people made ready.” This was the fulfillment of Malachi 4:5. That verse prophesied that Elijah would come. It was said of John the Baptist that he would go before the Lord in the spirit and power of Elijah. Therefore, in a sense, John may be considered “Elijah, who is about to come” (Matt. 11:14). However, the prophecy of Malachi will actually be fulfilled in the great tribulation, when the real Elijah, one of the two witnesses, will come to strengthen God’sp eople (Rev. 11:3-12).
人救主的成孕
the conception of the Man-Savior
9由圣灵在童女里成孕
9Conceived of the Holy Spirit in a Human Virgin
10人救主乃是由带著神圣素质的圣灵，（路一35，）在带著属人素质的童女里成孕的。（路一27～28，31。）一章二十六至五十六节记载祂的成孕。二十六、二十七节说，『到了第六个月，天使加百列奉神差遣，往加利利的一座城去，这城名叫拿撒勒。到一个童女那里，是已经许配大卫家的一个人，名叫约瑟，童女的名字叫马利亚。』加利利是无名之地，拿撒勒是人所藐视的城。（约七52，一46。）童女马利亚住在无名之地，人所藐视的城，然而她是大卫王室的后裔。（路一31～32，太一16。）
10The Man-Savior was conceived of the Holy Spirit with the divine essence (v. 35) in a human virgin with the human essence (vv. 27-28, 31). In 1:26-56 we have record of His conception. Verses 26 and 27 say, “Now in the sixth month the angel Gabriel was sent from God to a city of Galilee named Nazareth, to a virgin betrothed to a man named Joseph, of the house of David; and the name of the virgin was Mary.” Galilee was a region without fame, and Nazareth was a city people despised (John 7:52; 1:46). The virgin Mary lived in a despised city of a region without fame, but she was a descendant of the royal family of King David (Luke 1:31-32; Matt. 1:16
11按照一章二十八至三十节，天使告诉马利亚，她是蒙大恩的女子，有恩典赋予她，她在神面前已经蒙恩了。然后在三十一节，天使加百列接著说，『看哪，你将怀孕生子，要给祂起名叫耶稣。『耶稣』是希腊文，等于希伯来文的约书亚，（民十三，）意即耶和华救主，或耶和华救恩。耶稣不仅是人，更是耶和华；并且不仅是耶和华，也是耶和华成了我们的救恩。因此，祂是我们的救主，也是我们的约书亚，带我们进入安息，（来四8，太十一28-29，）这安息就是祂自己作了我们的美地。在路加一章三十五节，我们清楚看见人救主由圣灵成孕：『圣灵要临到你身上，至高者的能力要覆庇你，因此所要生的圣者，必称为神的儿子。』至高者的能力要覆庇马利亚，如同云彩遮盖变化山（太十七5）和会幕。（出四十34，38。）按本节看，圣灵似乎只是临到马利亚身上的能力，使她怀了圣婴。然而马太一章十八、二十节告诉我们，马利亚『被看出怀了孕，就是她从圣灵所怀的，』『那生在她里面的，乃是出于圣灵。』这指明在马利亚生下婴孩耶稣以前，出自圣灵的神圣素质已经生在她的腹中了。圣灵在童女里面这样的成孕，由神圣和属人的素质所成就，构成了神性与人性的调和，产生出一位神人，是完整的神，又是完全的人，独特的兼有神性与人性，并没有产生第三性。这就是耶稣，耶和华救主，最美妙、最超绝的身位。
11According to 1:28-30, the angel told Mary that she was a favored one, one endued with grace, and that she had found favor, grace, with God. Then in verse 31 the angel Gabriel went on to say, “And behold, you will conceive in your womb and bear a son, and you shall call His name Jesus.” “Jesus” is the Greek equivalent of the Hebrew word Joshua (Num. 13:16), which means Jehovah the 16 Savior, or, the salvation of Jehovah. Hence, Jesus is not only a Man but Jehovah, and not only Jehovah, but Jehovah becoming our salvation. Thus, He is our Savior. He is our Joshua bringing us into rest (Heb. 4:8; Matt. 11:28-29), which is Himself as the good land to us. In Luke 1:35 we see clearly that the Man - Savior was conceived of the Holy Spirit: “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; wherefore also the holy thing which is born will be called, Son of God.” As the cloud overshadowed the Mount of Transfiguration (Matt. 17:5) and the tabernacle (Exo. 40:34, 38), the power of the most High would overshadow Mary. It seems that, according to this verse, the Holy Spirit would be only upon Mary as the power for her to conceive the Holy Child. However, Matthew 1:18 and 20 tell us that Mary “was found having in womb out of the Holy Spirit” (lit.), and “the thing begotten (generated) in her is out of the Holy Spirit” (lit.). This indicates that the divine essence out of the Holy Spirit had been generated in Mary’s womb before she delivered the Child Jesus. Such a conception of the Holy Spirit in the human virgin, accomplished with both the divine and the human essences, constitutes a mingling of the divine nature with the human nature, producing a God-man, one who is both the complete God and perfect Man, possessing the divine nature and the human nature distinctively, without a third nature being produced. This is the most wonderful and most excellent Person of Jesus— Jehovah the Savior.
12施浸者约翰的成孕和救主耶稣的成孕，在素质上显然不同。施浸者约翰的成孕是神的神迹，由老迈的属人素质所成就，仅仅凭著神圣的能力，不含神圣的素质，因此所产生的只是一个被神的灵充溢，（路一15，）却没有神性情的人。救主的成孕乃是神成为肉体，（约一14，）不仅是由神圣的能力所作成，更是由神圣的素质加上属人的素质所构成，因此产生了兼有神性与人性的神人。藉此，神亲自与人性联合，使神得以在肉体显现，（提前三16，）并得以成为人救主。（路二11。）我们已经有力的强调，人救主是由带著神圣素质的圣灵，在带著属人素质的童女里成孕的。在这里我们看见主两种素质的两个源头。主耶稣的成孕包括两个源头－圣灵与童女，以及两种素质－神圣的素质与属人的素质，这是非常清楚的。人救主的成孕包括神圣素质与属人素质的调和。实际上，任何的成孕都是调和的事。人救主的成孕，不仅是神圣素质加上属人素质，更是神圣素质与属人素质调和。
12The conception of John the Baptist and that of Jesus the Savior are strikingly different in essence. The conception of John the Baptist was God’s miracle, accomplished with the overage human essence, merely by the divine power, without the divine essence being involved, thus bringing forth a mere man who was only filled with the Spirit of God (1:15) but lacked the nature of God. The conception of the Savior was God’sin carnation (John 1:14), constituted not only by the divine power, but also of the divine essence added to the human essence, hence producing the God-man of two natures—divinity and humanity. Through this, God joined Himself to humanity that He might be manifested in the flesh (1 Tim. 3:16) and might be a Man-Savior (Luke 2:11). We have emphasized strongly that the Man-Savior was conceived of the Holy Spirit with the divine essence in a human virgin with the human essence. Here we see the two sources of the Lord’st wo essences. It is very clear that the conception of the Lord Jesus involved two sources—the Holy Spirit and the human virgin—and two essences—the divine essence and the human essence. The conception of the Man-Savior involved a mingling of the divine essence and the human essence. Actually, any conception is a matter of mingling. With the conception of the Man-Savior the divine essence was not merely added to the human essence; on the contrary, the divine essence was mingled with the human essence
13古时对于『调和』一辞有所争辩。有些人不了解耶稣基督的身位里神圣素质与属人素质调和的事，就教导异端说，这调和表示基督不完全是神，也不完全是人，乃是带著第三种性情的第三者，既不是神，也不是人。这是何等大的异端！因著这种有关调和的异端教训，没有多少圣经教师敢用这辞说到主耶稣。尽管这辞给人用错了，圣经却启示出我们的主基督是神与人的调和这项真理。但这调和没有使祂失去神圣的性情或属人的性情，也没有产生第三种性情。反之，在这调和里，神圣的素质与属人的素质仍可区别，并没有产生第三种性情、第三种素质。
13In ancient times there was a debate regarding the word “mingling.” Some who did not understand the matter of the mingling of the divine essence with the human essence in the Person of Jesus Christ taught the heresy that this mingling means that Christ was not quite God nor quite man but a third thing with a third nature, something neither God nor man. What a great heresy this was! Because of this heretical teaching regarding mingling, not many teachers of the Bible have dared to use this word with respect to the Lord Jesus. Nevertheless, even though this word has been used wrongly, the Bible reveals the truth that Christ our Lord is the mingling of God with man. But this mingling did not cause Him to lose either the divine nature or the human nature, and it did not produce a third nature. Rather, in this mingling both the divine essence and the human essence remain distinguishable, and no third nature, no third essence, is produced
14因著我们教导说，在基督身上神圣素质与属人素质调和的圣经真理，有些人就反对我们，诬告我们教异端。这反对使我们进一步研究这件事。我们越研究，就在调和的真理上越得著加强。-正如我们在这卷生命读经第一篇信息里所指出的，我们赞同韦氏大辞典给『调和』一辞的第一个正义：『结合或联合（一物和另一物，两个或两个以上的东西在一起），特别要使原初的元素在结合中仍可以区别。』因此，调和乃是将两个或两个以上的东西结合在一起，使原初的元素仍然可以区别。主耶稣基督的身位实在就是这样。祂由两种素质，就是神圣和属人的素质所成孕，因此，祂是神与人的调和。但神圣的素质与属人的素质仍然存留，且是可区别的。这两种素质在一个身位里调和，并没有产生第三种性情。主有两种性情；在祂身上，每一种性情都可区别出来。我们需要对这事有深刻的印象，因为这是我们对主耶稣奇妙身位之认识的基本元素。生为神的儿子与大卫的后裔因为主耶稣由灵神成孕，所以祂是神的儿子。路加一章三十二节论到祂说，『祂要为大，称为至高者的儿子。』至高者是神圣的名称，表明至高无上者（神－创十四18，）因此没有冠词。耶稣要为大，因祂是至高者－至高无上之神－的儿子。
14Some have opposed us and accused us falsely of teaching heresy because we teach the biblical truth of the mingling of the divine essence and the human essence in Christ. This opposition has caused us to study this matter further. The more we have studied, the more we have been confirmed in the truth concerning this mingling. As we pointed out in Message One of this Life study, we agree with the first definition of the word “mingle” given in Webster’sUn a bridged Dictionary: “to combine or join (one thing with another, or two or more things together), especially so that the original elements are distinguishable in the combination.” Hence, to mingle is to combine two or more things together so that the original elements remain distinguishable. This is certainly the situation regarding the Person of the Lord Jesus Christ. He was conceived of two essences, the divine and the human. Hence, He was a mingling of God and man. But both the divine essence and the human essence remain and are distinguishable. These essences are mingled in one Person without the producing of a third nature. The Lord possesses two natures, and in Him each one is distinguishable. We need to be deeply impressed with this matter, for it is the basic element for our knowledge of the wonderful Person of the Lord Jesus. Born as the Son of God and a Descendant of David Because the Lord Jesus was conceived of God the Spirit, He is the Son of God. Concerning Him, Luke 1:32 says, “He will be great, and will be called Son of the Most High.” The Most High is a divine title. In Hebrew it is Elyon (Gen. 14:18), denoting the Supreme (God); hence, there is no article. Jesus will be great because He is the Son of the Most High, the Supreme God.
15路加一章三十五节说，马利亚所要的『圣者，』要称为神的儿子。成孕既是出于圣灵，所生的也就是圣者，在内里的素质乃是圣的。这就是我们的救主耶稣。一章三十二节下半论到人救主说，『主神要把祂祖大卫的宝座给神。』耶稣，由圣灵成孕并由童女所生，是至高神的儿子，同时也是大卫王这地位崇高之人的子孙。（太一1，二二45。）祂的身分是神圣的，也是属人的。路加一章三十三节接著说，『祂要作雅各家的王，直到永远，祂的国也没有穷尽。』前节揭示耶稣的家族，本节揭示祂的国。耶稣要得著雅各家，即以色列国，作祂掌权的中心，（徒一6，十五16，）藉此治理全世界作祂的国，（启十一，）首先在千年国，（启二十4，，）然后在新天新地，直到永远（启二二3，5。）天使对马利亚所说简短的，清楚的启示，那要从她所生的是神又是人。因为祂由圣灵成孕，所以祂是神的儿子。又因为祂在童女腹中成孕，所以祂是人子。在神圣的一面，祂是神子；在人的一面，祂是人子。按人的一面，祂是大卫的后裔，要继承大卫的宝座，并要在祂永远的国里，作雅各家的王，直到永远。因为主耶稣是神子，又是人子，所以祂有时候向人指明祂是神的儿子，有时候又说祂是人子。因为祂是由两种素质－神圣与属人的素质－成孕的，所以祂既是神子，又是人子。
15Luke 1:35 says that “the holy thing” born of Mary was to be called the Son of God. Because the conceiving was of the Holy Spirit, what was born of this conception was a holy thing, something intrinsically holy. This is Jesus our Savior. The second part of 1:32 says concerning the Man - Savior, “The Lord God will give to Him the throne of David His father.” Jesus, conceived of the Holy Spirit and born of a human virgin, will be the Son of the Most High God, and at the same time He will be the Son of a highly ranked man, David the King (Matt. 1:1; 22:45). His status is both divine and human. Luke 1:33 goes on to say, “And He will reign over the house of Jacob forever; and of His kingdom there shall not be an end.” The preceding verse unveils the family of Jesus, and this verse unveils His kingdom. Jesus will have the house of Jacob—the nation of Israel—as the center of His reign (Acts 1:6; 15:16), through which He will rule over the entire world as His kingdom (Rev. 11:15). He will rule the world first in the millennium 15 (Rev. 20:4, 6) and then in the new heaven and new 6 earth for eternity (Rev. 22:3, 5). In the brief word spoken to Mary by the angel there is a clear revelation that the One who was to be born of her is both God and man. Because He was conceived of the Holy Spirit, He is the Son of God. Because He was also conceived in the human virgin, He is the Son of Man. On the divine side, He is the Son of God; on the human side, He is the Son of Man. According to the human side, He was a descendant of David to inherit the throne of David and to reign over the house of Jacob forever in His everlasting kingdom. Because the Lord Jesus is both the Son of God and the Son of Man, sometimes He indicated to others that He is the Son of God, and at other times, that He is the Son of Man. Because He was conceived of two essences—the divine and the human—He is both the Son of God and Son of Man.