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路加福音生命读经 · 第5篇

对在人性里带著神性之人救主的豫备（三）

The Preparation Of The Man-Savior In His Humanity With His Divinity (3
1读经：路加福音一章五十七至八十节。路加一章五节至四章十三节论到对在人性里带著神性之人救主的豫备。在这段话里，我们已经说过主的先锋施浸者约翰的成孕，（路一5～25，）以及人救主的成孕。（路一26～56。）现在我们要接著著人救主之先锋的出生与幼年。（路一57～80。）
1Scripture Reading: Luke 1:57-80 Luke 1:5—4:13 is a section concerned with the preparation of the Man-Savior in His humanity with His divinity. In this section we have already covered the conception of John the Baptist, the Lord’s forerunner (1:5-25), and the conception of the Man- Savior (1:26-56). Now we shall go on to consider the birth and youth of the forerunner of the Man-Savior (1:57-80
2正如我们开始看见的，人救主的豫备是在祂的人性里带著神性。原则上，祂的豫备和祂的成孕一样，因为在成孕和豫备里都有神圣的素质和属人的素质，人救主是由带著神圣素质的圣灵，在带著属人素质的童女腹中成孕的。换句话说，主是由神圣素质在属人素质里成孕的。同样的，祂的豫备也是在祂的人性里，带著祂的神性，这豫备太优越、奇妙、而超凡！在一章五节至二章五十二节有施浸者约翰和人救主的成孕、出生、与幼年。我们曾指出，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，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。
2As we have begun to see, the preparation of the Man- Savior is in His humanity with His divinity. In principle, His preparation is the same as His conception, for in both the conception and the preparation we have the divine essence and the human essence. The conception of the Man-Savior was of the Holy Spirit with the divine essence in the womb of a human virgin with the human essence. In other words, the Lord’s conception was of the divine essence in the human essence. Likewise, His preparation was in His humanity with His divinity. How excellent, marvelous, and extraordinary is this preparation! In 1:5—2:52 we have the conception, birth, and youth of John the Baptist and that of the Man-Savior. We have pointed out that the conception of John the Baptist and that of Jesus the Savior are different in essence. The conception of John was God’s miracle, accomplished with the overaged human essence, simply by the divine power without the divine essence being involved. Therefore, the result of this conception was simply a man, one who was filled with the Spirit of God (1:15) but who lacked the nature of God. The conception of the Man-Savior was God’sin carnation, constituted not only by the divine power, but also of the divine essence added to the human essence. Therefore, this conception produced the God-man, the One with two natures—divinity and humanity
祂先锋的出生神奇的由他母亲所生
HIS FORERUNNER’S BIRTH Born of His Mother Miraculously
3施浸者约翰神奇的由他母亲所生。一章五十七、五十八节论到这神奇的出生说，『以利沙伯的产期到了，就生了一个儿子。邻里亲族听见主向她大施怜悯，就和她一同欢乐。』
3John the Baptist was born of his mother miraculously. Concerning this miraculous birth, 1:57 and 58 say, “Now the time was fulfilled for Elizabeth to give birth, and she brought forth a son. And her neighbors and relatives heard that the Lord had magnified His mercy with her, and they rejoiced with her.”
第八日受割礼
Circumcised on the Eighth Day
4人救主的先锋在第八日受割礼。『到了第八日，他们来要给孩子行割礼。』（路一59。）这是按照利未记十二章三节的要求。
4The Man-Savior’s forerunner was circumcised on the eighth day. “And it came about on the eighth day that they came to circumcise the young child” (v. 59). This was according to the requirement in Leviticus 12:3
神奇的起名叫约翰
Named John Miraculously
5有些人要给人救主的先锋起名，『照他父亲的名字，叫他撒迦利亚，』他母亲说，『不可，要叫他约翰。』（路一59～60。）有些人接著说，『你亲族中没有叫这名字的。』（路一。）他们向撒迦利亚打手式，看他要叫这孩子甚么。他在写字板上写著：『他的名字是约翰。』（路一63。）
5When some were about to call the forerunner of the Man-Savior “by the name of his father, Zachariah,” his mother answered and said, “No, but he shall be called John” (1:59-60). Then some went on to say, “There is no one of your relatives who is called by this name” (v. 61). When they gestured to Zachariah as to what his 61 child should be called, he wrote on a tablet, “John is his name” (v. 63).
6在一章十三节，天使告诉撒迦利亚，以利沙伯要生一个儿子，他要给他起名叫约翰。『约翰』原文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。人说得对，以利沙伯的亲族中没有叫约翰的。主的先锋起了这名字，因为他要成为不守传统的人。为这缘故，他没有起传统的名字，却起了新的名字。
6In 1:13 Zachariah was told by the angel that Elizabeth would bear a son and that he would call his name John. The Greek word rendered John is Ioannes,meaning Jehovah is favorable, Jehovah shows grace, or Jehovah is the gracious Giver. The people were right in saying that none of Elizabeth’s relatives was named John. The Lord’s forerunner was given this name because he was to be one who would not keep the traditions. For this reason, he was not given a traditional name, but he was given a new name
先锋父亲的申言被圣灵充溢
His Father’s Prophecy Filled with the Spirit
7撒迦利亚在写字板上写了约翰的名字以后，『口立时开了，舌头也舒展了，就说出话来，颂赞神。』（路一。）一章六十七至七十九节记载撒迦利亚的申言。按照六十七节，撒迦利亚申言的时候，乃是被圣灵充溢的。
7After Zachariah wrote John’s name on the tablet, “his mouth was opened instantly, and his tongue loosed, and he spoke blessing God” (v. 64). In 1:67-79 we have a record of Zachariah’s prophecy. According to verse 64 67, when Zachariah prophesied, he was filled with the Holy Spirit.
论到神拯救祂的百姓所采取的救赎行动
Concerning God’s Redemptive Move for His People unto Their Salvation
8撒迦利亚的申言从六十八节开始：『主以色列的神是当受颂赞的，因祂眷顾祂的百姓，为他们施行救赎。』这里我们看见，撒迦利亚的申言，是说到神拯救祂的百姓所采取的救赎行动，就是按祂的圣约，藉祂丰富的怜悯，兴起了基督。在人性上，基督是大卫家中拯救的角；在神性上，基督是从高天上升的清晨日光。（路一68～73，76～79。）论到人救主神人二性的身位，以及神拯救的工作，撒迦利亚的申言比以利沙伯的祝福带来更多的亮光。然而他的申言还是旧约的文体，带著旧约的色彩和风味，与马利亚的赞美和以利沙伯的祝福一样。
8In verse 68 we have the beginning of Zachariah’s prophecy: “Blessed be the Lord, the God of Israel, because He has visited and accomplished redemption for His people.” Here we see that Zachariah’s prophecy is concerning God’s redemptive move for His people unto their salvation. God moved redemptively for the salvation of His people by raising Christ as a horn of salvation in the house of David in His humanity and as the rising sun from on high in His deity through God’sr i ch mercy according to His holy covenant (vv. 68-73, 76-79). Zachariah’s prophecy brings in more light concerning the divine-human Person and the saving work of the Man - Savior than Elizabeth’s blessing brings in, yet it still bears an Old Testament color in the Old Testament style and flavor, just as that borne by Mary’sp raise and Elizabeth’s blessing.
9撒迦利亚的申言论到神的行动，这是神拯救祂的百姓所采取的救赎行动。藉著兴起基督作拯救的角和清晨的日光，神救赎工作的结果是拯救祂的百姓。撒迦利亚在路加一章六十九节说，『在祂仆人大卫家中，为我们兴起了拯救的角。』这拯救的角指救主耶稣，祂出自大卫家。（耶二三5～。）角表征争战的能力。因此，拯救的角是大卫家中神拯救的争战能力。『大卫家』指明这拯救是在人救主的人性里。在七十节我们看见，兴起拯救的角乃是照著『祂从时间起首，藉著圣申言者的口所说的。』这指神在履行祂的话上是信实的。
9Zachariah’s prophecy concerns God’s move. This is the move of God’s redemption for His people resulting in their salvation. By raising up Christ as a horn of salvation and as the rising sun, God’s redemptive work results in the salvation of His people. In 1:69 Zachariah says, “And raised a horn of salvation for us in the house of David His servant.” This horn of salvation is Jesus the Savior, who came out of the house of David (Jer. 23:5-6). A horn signifies fighting power. Hence, the horn of salvation is the fighting6 power of God’s salvation in the house of David. The phrase “the house of David” indicates that this salvation is in the humanity of the Man-Savior. In verse 70 we see that the raising up of the horn of salvation was according to what God spoke “through the mouth of His holy prophets from of old.” This refers to God’s faithfulness in keeping His word.
10撒迦利亚说过基督的人性之后，接著说到祂的神性：『因我们神怜悯的心肠，叫清晨的日光从高天临到我们，要照亮坐在黑暗中死荫里的人，把我们的脚引到平安的路上。』（路一78～79。）救主耶稣是黑暗时代的旭日。祂的来临结束旧约的黑夜，开始新约的白昼。按著以利沙伯祝福中的果子，（路一42，）祂对我们是生命；（约十四6；）按著撒迦利亚申言中的日头，祂对我们是光。（约九5，太四16）。这样的一位，乃是神救赎的完成者和中心，使祂的百姓得著救恩。在一章七十八节，撒迦利亚说到主是来自高天的清晨日光。拯救的角来自大卫家，而清晨的日光来自高天，也就是来自神。这就是说，主在神性上是来自高天的清晨日光。
10After speaking of Christ in His humanity, Zachariah goes on to speak of Him in His deity: “Because of the merciful compassions of our God, in which the rising sun from on high shall visit us, to appear to those sitting in darkness and in the shadow of death, to guide our feet into the way of peace” (vv. 78-79). Jesus the Savior is the dawning sun to the dark age. His coming ended the night of the Old Testament and began the day of the New Testament. As the fruit in Elizabeth’s blessing (v. 42), He is life to us (John 14:6); as the sun in Zachariah’s prophecy, He is the light to us (John 9:5; Matt. 4:16). As such a One, He is the Accomplisher and the center of God’s redemption for His people’ss alvation. In 1:78 Zachariah speaks of the Lord as the rising sun from on high. Whereas the horn of salvation is from the house of David, the rising sun is from on high, that is, from God. This means that it is in His deity that the Lord is the rising sun from on high
11我们比较撒迦利亚在六十九节和七十八节的话，就看见他说到基督的双重身位。他说到基督的神性和人性。基督在人性上是神在人的家，就是在大卫家中，所兴起拯救的角。基督在神性上是来自诸天的清晨日光。因此，主是人，也是神。就著祂是人说，祂乃是拯救的角；就著祂是神说，祂乃是清晨的日光。神拯救祂百姓的救赎工作，乃是藉著在拯救的角和清晨的日光这两面兴起基督而成就的。
11When we compare Zachariah’sword in verse 69 with that in verse 78, we see that he speaks concerning Christ’s dual Person. He speaks concerning His humanity and His deity. In His humanity Christ is the horn of salvation raised up by God in a human house, the house of David. In His deity He is the rising sun from the heavens. The Lord, therefore, is both Man and God. As Man, He is the horn of salvation; as God, He is the rising sun. God’s redemptive work for the salvation of His people is accomplished by raising up Christ in the two aspects of the horn of salvation and the rising sun.
12神救赎的工作也是藉著祂的怜悯，按著祂的圣约。关于这点，撒迦利亚说，『向我们列祖施怜悯，记念祂的圣约，就是祂对我们祖宗亚伯拉罕所起的誓。』（路一72～73。）撒迦利亚在这里说，神记念祂的约。这指神在履行神的话上是信实的，祂的话一经起誓，就成了祂的约。神的约是凭祂的应许立的。（来八6。）应许是平常、普通的话，还未经过确认。在旧约，神应许以后，就用誓言加以印证。祂指著自己的神格起誓，以确认祂的应许，使祂的应许成为祂的约。在七十四、七十五节，撒迦利亚接著说，『叫我们既从仇敌手中被救出来，就可以一生一世在祂面前，坦然无惧的用圣和义事奉神。』七十五节的事奉直译为，作祭司事奉。这乃是用圣和义事奉。『圣』主要的是对神，『义』主要的是对人。路加福音强调耶稣的人性，因此这里选出圣和义，作为人在神面前行为的主要特征，藉以事奉神。
12God’s redemptive work is also through His mercy according to His holy covenant. Regarding this, Zachariah says, “To show mercy to our fathers, and to remember His holy covenant, the oath which He swore to Abraham our father” (vv. 72-73). Here Zachariah says that God remembered His covenant. This refers to God’s faithfulness in keeping His word, which was made His covenant by His oath. God’s covenant is enacted upon His promise (Heb. 8:6). A promise is a common, ordinary word, a word without confirmation. In the Old Testament, after God made a promise, He sealed it with an oath. He swore by His Godhead to confirm His promise, by His oath thus making the promise His covenant. In verses 74 and 75 Zachariah goes on to say, “To grant us that, having been delivered out of the hand of our enemies, we might serve Him without fear, in holiness and righteousness before Him all our days.” Literally, the word rendered “serve” in verse 74 means to serve as priests. This service will be in holiness and righteousness. Holiness is mainly toward God, and righteousness is mainly toward men. This Gospel stresses the humanity of Jesus. Hence, it singles out holiness and righteousness here as the main characteristics of human behavior toward God
13在七十六、七十七节，撒迦利亚申言到他自己的儿子，人救主的先锋：『孩子阿，你要称为至高者的申言者，因为你要行在主的面前，豫备祂的道路，叫祂的百姓因罪得赦，就认识救恩。』七十六节的『主』指救主耶稣。（路一17，玛三1。）撒迦利亚申言，先锋要行在主的面前，豫备祂的道路。天使曾告诉撒迦利亚，他的儿子要使许多以色列子孙转向主他们的神，并『为主豫备合用的百姓。』（路一16～17。）他豫备主的道路，乃是藉著悔改转变人的心思，将人的心思转向主，并使他们的心正确，修直他们心的每一部分，使人救主能有路进到他们里面作生命，并占有他们。
13In verses 76 and 77 Zachariah prophesies concerning his own son, the forerunner of the Man-Savior: “And you also, young child, shall be called a prophet of the Most High, for you will go before the Lord to prepare His ways, to give knowledge of salvation to His people in forgiveness of their sins.” The “Lord” in verse 76 is Jesus the Savior (1:17; Mal. 3:1). Zachariah prophesied that the forerunner would go before the Lord to prepare His ways. The angel had told Zachariah that his son would turn many of the sons of Israel to the Lord their God and “prepare for the Lord a people made ready” (Luke 1:16-17). He would prepare the way of the Lord by changing people’s minds, turning their minds toward the Lord and making their hearts right, thus causing every part of their hearts to be straightened by the Lord through repentance so that the Man-Savior could enter into them to be their life and take possession of them.
论到人救主神人二性的身位，以及祂拯救的工作，带来更多的亮光
Bringing In More Light concerning the Divine-Human Person and the Saving Work of the Man-Savior
14论到人救主神人二性的身位，以及祂拯救的工作，撒迦利亚的申言比以利沙伯的祝福或马利亚的赞美带来更多的亮光。如果我们比较以利沙伯的祝福，马利亚的赞美和撒迦利亚的申言，就会看见撒迦利亚的申言论到神在地上的行动，比以利沙伯的祝福或马利亚的赞美发出更多的亮光。这申言启示基督神人二性的身位，以及神拯救的工作。
14Zachariah’s prophecy brings in more light concerning the divine-human Person and the saving work of the Man-Savior than is found in the blessing of Elizabeth or the praise of Mary. If we compare Elizabeth’s blessing, Mary’sp raise, and Zachariah’s prophecy, we shall see that Zachariah’s prophecy sheds more light concerning God’s move on earth than is shed by either Elizabeth’s blessing or Mary’sp raise. In this prophecy we have a revelation of Christ in His divine-human Person and His saving work
神先锋的幼年
HIS FORERUNNER’S YOUTH
15路加福音一章八十节说到人救主先锋的幼年：『那孩子渐渐长大，灵里刚强，住在旷野，直到他向以色列人显明的日子。』这节题到两件事：先锋灵里刚强，以及他住在旷野，直到他向以色列人显明的日子。先锋的母亲和父亲都是被圣灵所充溢的，（路一41，67，）他们的孩子也就容易在灵里长大并刚强，而住在旷野。他在灵里长大并刚强，意即他是与神同在，并为著神的；住在旷野，就是离开人的文化和宗教，使神有自由通畅的道路，使用他作救主的先锋。约翰生来就是祭司，和撒母耳一样，应当有许多时间留在殿里。但约翰是新约的拿细耳人，不住在殿里反住在旷野。旷野是没有文化、传统、或宗教的地方。约翰住在旷野，和他一切的背景断绝。他是犹太人，但他的生活不像犹太人。他是祭司，但他的生活不像祭司。相反的，主先锋的生活像没有文化的人。
15Luke 1:80 speaks concerning the youth of the Man- Savior’s forerunner: “And the young child grew and became strong in spirit, and he was in the wilderness until the day of his presentation to Israel.” This verse mentions two things: that the forerunner became strong in spirit and that he was in the wilderness until the day he was presented to Israel. The forerunner’s mother and father were both filled with the Holy Spirit (vv. 41, 67). Hence, it was easy for their child to grow and become strong in his spirit, with the result that he lived in the wilderness. For him to grow and become strong in spirit means that he was with God and for God. For him to live in the wilderness was to be away from man’s culture and religion so that God might have a free and clear way to use him as the forerunner of the Savior. As one who was born a priest, John, like Samuel, should have spent much time in the temple. However, as a New Testament Nazarite, John lived in the wilderness, not in the temple. The wilderness is a place without culture, tradition, or religion. By living in the wilderness, John cut himself off from everything of his background. He was a Jew, but he did not live as a Jew. He was a priest, but he did not live as a priest. On the contrary, the Lord’s forerunner lived as an uncultured person
16我们从马太三章三节知道，人救主的先锋在旷野开始他的职事，这含示神定意要以全新的作法，开始祂新约的经纶。因此，施浸者约翰出来，在犹太的旷野传道。（太三1。）
16We know from Matthew 3:3 that the forerunner of the Man-Savior began his ministry in the wilderness. This implies that God intended His New Testament economy to begin in an absolutely new way. Therefore, John the Baptist came, preaching in the wilderness of Judea (Matt. 3:1
17施浸者约翰的传道，是神新约经纶的起始。他不在圣城的圣殿里传道，那里是宗教徒和文化人照著圣经条例敬拜神的地方；他乃在旷野，用『野』的方法传道，不守一切的老规条。这指明照著旧约敬拜神的老路已经废弃，一条新路即将引进。路加一章八十节和马太三章一节、三节的『旷野』一辞，指明神新约经纶的新路与宗教、文化相对，也指明老旧的东西一无存留，新的事物即将建立起来。
17As the initiation of God’s New Testament economy, this preaching was not done in the holy temple within the holy city, where the religious and cultured ones worshipped God according to their scriptural ordinances. Rather, it began in the wilderness, in an uncultured way, not keeping any regulations of the old way. This indicates that the old way of the worship of God according to the Old Testament was repudiated, and a new way was about to be brought in. The word “wilderness” in Luke 1:80 and Matthew 3:1 and 3 indicates that the new way of God’s New Testament economy is contrary to religion and culture. It also indicates that nothing old was left, and something new was about to be established.