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路加福音生命读经 · 第57篇

人救主成为肉体达成神造人的目的（二）

The Man-Savior’s Incarnation Fulfilling the Purpose of God’s Creation of Man (2)
1读经：哥林多后书4:4下，创世记1:26上，27上，腓立比书2:7下，创世记2:8-9，约翰福音1:1，14，希伯来书2:16-17，提摩太前书3:16。
1
2记2:8-9，约翰福音1:1，14，希伯来书，提摩太前书3:16。
2Scripture Reading: 2 Cor. 4:4b; Gen. 1:26a, 27a; Phil. 2:7b; Gen. 2:8-9; John 1:1, 14; Heb. 2:16-17; 1 Tim. 3:16
3在本篇信息中，我们要继续来看人救主成为肉体，达成神造人的目的。
3In this message we shall continue to consider the Man-Savior’sin carnation fulfilling the purpose of God’s creation of man
神造人的心意
GOD’SIN TENT I ON IN THE CREATION OF MAN
4我们在前篇信息中指出，神设计人要人与祂成为一。因为神是这样的设计人，所以祂照著自己的形像，按著自己的样式来造人。形像是指里面的所是，样式是指外面的显出。实际上，神照著自己的形像造人，心意乃是要人成为祂的复制。此外，人要成为神的复制，就必须有盛装神之所是的度量。因此，人照著神的形像而造，要成为祂的复制，并按著祂的样式而造，要成为祂的彰显。
4In the foregoing message we pointed out that God designed man to be one with Him. Because God designed man this way, He created man in His image and after His likeness. Image refers to the inward being, and likeness, to the outward appearance. Actually, God created man in His own image with the intention that man would be His duplication. Furthermore, for man to become a duplication of God, he must have the capacity to contain what God is. Therefore, man was made in God’sim age to be His duplication and after His likeness to be His expression
5神造人的目的，就是要人作祂的复制来彰显祂。要达成这目的，人必须接受并盛装作生命树的神。然而，神所造的人亚当，没有叫神达成祂的目的，反破坏了神的设计。于是，几千年后，人救主来达成了神造人的目的。
5God’s purpose in creating man was that man would be His duplication in order to express Him. In order for this purpose to be carried out, it is necessary for man to receive God and contain Him as the tree of life. However, Adam, the man created by God, failed in God’s purpose and damaged God’s design. Thousands of years later, the Man-Savior came to fulfill God’s purpose in creating man
第二个人
THE SECOND MAN
6藉著基督的成为肉体，神在子里成了一个人。这是何等的大事！照著神的设计，祂造人是有目的的，但人没有叫神达成祂的目的，破坏了祂的设计。神没有创造另一个人，却亲自来作第二个人。（林前十五47）神来作第二个人，不是在父里，也不是在灵里，乃是在子里。新约说到成为肉体，乃是说，那是神的话成为肉体，（约一1，14，）又说，神显现于肉体。（提前三16。）既然第一个人没有达成神的目的，破坏了神的设计，神就亲自来作第二个人。阿利路亚！第二个人！
6Through the incarnation of Christ God in the Son became a man. What a great matter this is! God had created man with a purpose according to His design, but man failed Him in His purpose and destroyed His design. Instead of creating another man, God Himself came to be the second Man (1 Cor. 15:47). God came to be the second Man not in the Father nor in the Spirit but in the Son. The New Testament way of speaking about the incarnation is to say that the Word, which is God, became flesh (John 1:1, 14) and that God was manifest in the flesh (1 Tim. 3:16). Since the first man failed God in His purpose and ruined His design, God Himself came to be the second Man. Hallelujah for the second Man!
由圣灵成孕，为童女所生
Conceived of the Holy Spirit and Born of a Human Virgin
7人救主这第二个人不是被造的；祂乃是由圣灵成孕，为童女所生。祂由圣灵成孕，是要有神的素质；祂为童女所生，是要有人的素质。因此，这人是两种素质的组成，就是神圣素质和属人素质的组成。因此，祂是神与人的调和。因为这美妙的一位是两种素质的组成，是神与人的调和，所以祂是神人。
7The Man-Savior as the second Man was not created; rather, He was conceived of the Holy Spirit and born of a human virgin. He was conceived of the Holy Spirit in order to have the essence of God, and He was born of a human virgin in order to have the human essence. Therefore, this Man was a composition of two essences, a composition of the divine essence and the human essence. Hence, He was the mingling of God with man. Because this wonderful One was a composition of two essences, the mingling of God with man, He was a God-man
过著充满神圣生命的为人生活
Living a Human Life Filled with the Divine Life
8关于这位神人有一极重要的事，就是祂所过的为人生活，满了神圣的生命作内容。路加福音不像一些人所想的，只是一本故事书。本福音乃是启示这位神人，过著满了神圣生命为其内容的为人生活。过者这样生活的人救主，有那带著神圣属性，就是神圣的爱、光、义、圣的神圣性情。那带著神圣属性的神圣性情，彰显在人救主带著一切人性美德的属人性情上。
8A crucial matter concerning the God-man is that He lived a human life filled with the divine life as its content. Contrary to what some may think, the Gospel of Luke is not merely a book of stories. This Gospel is a revelation of the God-man who lived a human life filled with the divine life as its content. As the One who lived such a life, the Man-Savior had the divine nature with the divine attributes, that is, with the divine love, light, righteousness, and holiness. The divine nature with its attributes was expressed in the Man-Savior’s human nature with all the human virtues
神人的爱
The Love of the God-Man
9因著人救主那带著神圣属性的神圣性情，彰显在祂带著人性美德的属人性情上，所以很难说当祂活在地上时，是神在爱人还是人在爱人。在人救主的生活里，我们看见的爱是神人的爱，是那过著满了神圣生命之为人生活者的爱。因著主这样的生活，祂的爱乃是满了神圣属性的爱之人性美德的爱。路加福音记载的一些事例，说明人救主的爱乃是神圣之爱的属性，彰显于人性之爱的美德里。我们在好撒玛利亚人的事例中（路十25～37）看见这爱，在法利赛人西门家中那有罪女人的事例中（路七36～）看见这爱，在十字架上求主耶稣记念他之强盗的事例中（路二三39～43）也看见这爱。在每个事例中，主耶稣都运用了真正人性的爱。然而，祂的爱不仅是人性的爱，乃是被神圣的爱充满，也因神圣的爱得著加强、拔高并丰富之人性的爱。
9Because the Man-Savior’s divine nature with the divine attributes was expressed in His human nature with the human virtues, it is difficult to say when He was living on earth whether it was God loving others or a man loving. In the life of the Man-Savior we see a love that is the love of a God-man, the love of the One who lived a human life filled with the divine life. Because the Lord lived in this way, His love was the human virtue of love filled with the divine attribute of love. Certain cases recorded in the Gospel of Luke illustrate the fact that the Man - Savior’s love was a love in which the attribute of divine love is expressed in the virtue of human love. We see this love in the case of the good Samaritan (Luke 10:25-37), in the case of the sinful woman in the house of Simon the Pharisee (7:3 6-50), and in the case of the thief on the cross 50 who asked the Lord Jesus to remember him (23:39-43). In each case the Lord Jesus exercised a genuine human love. However, His love was not merely human; it was a human love filled with the divine love and also strengthened, uplifted, and enriched by the divine love.
10我们读路加福音，可能没有看见人救主那被神圣的爱所充满、加强、拔高并丰富之人性的爱。新约读者很容易就能领悟主耶稣爱人。甚至儿童也学会唱：『耶稣爱我，我知道。』但耶稣所有的是怎样的爱？祂的爱是属人的还是神圣的？祂的爱不仅是属人的爱，也不仅是神圣的爱；祂的爱乃是由神圣的爱并且神圣的爱所充满、加强、拔高并丰富之人性的爱。这奇妙的爱是神圣之爱与人性之爱的组成、调和。这爱是人救主的生活，神人的生活。主的生活乃是被神圣属性所充满、加强、拔高并丰富之人性美德的生活。
10In reading the Gospel of Luke, we may not see that with the Man-Savior we have human love filled, strengthened, uplifted, and enriched by the divine love. Readers of the New Testament can easily realize that the Lord Jesus loves others. Children are even taught to sing, “Jesus loves me, this I know.” But what kind of love does Jesus have? Is His love human or divine? His love is not merely human love nor merely divine love; His love is human love filled, strengthened, uplifted, and enriched by and with the divine love. This wonderful love is a composition, a mingling, of the divine love with the human love. This love was the living of the Man-Savior, the living of the God-man. The Lord’s living was a matter of the human virtues filled, strengthened, uplifted, and enriched by the divine attributes
合格作人救主
Qualified to Be the Man-Savior
11就是这样的生活，使主耶稣合格作我们的人救主。祂拯救罪人，是藉著这种属人而神圣的生活，就是藉著既属人又神圣，既神圣又属人的生活。主耶稣的生活不仅是属人的，也不仅是神圣的；乃是既属人又神圣，既神圣又属人的。祂的生活是祂藉以拯救可怜罪人的动力大能。我们若了解这点，就会领悟，只有神圣的爱，不能拯救我们。当然，只有属人的爱，也不能拯救我们。拯救我们的爱，必须是人性之爱与神圣之爱的组成。这两种爱的调和就是拯救的爱。神圣生命所充满的属人生命，以及神圣属性所加强并丰富的人性美德，就是我们所称最高标准的道德。我们在路加福音看见这一种充满人性美德的生活，这人性的美德被神圣的属性所加强、拔高并丰富。在这样的生活里，我们看见神与人的组成、调和。这生活是主耶稣作我们救主的拯救能力和资格。人救主在祂神人的身分里，彀资格拯救我们。
11It was this kind of living that qualified the Lord Jesus to be our Man-Savior. He saved sinners by such a human-divine living, by a living that was humanly divine and divinely human. The living of the Lord Jesus was not merely human nor merely divine; it was humanly divine and divinely human. His living was the dynamic power by which He saved pitiful sinners. If we understand this, we shall realize that the divine love merely by itself could not save us. Of course, mere human love could not save us. The love that saves us must be a composition of the human love and the divine love. The mingling of these two loves is a saving love. A living where the human life is filled with the divine life and the human virtues are strengthened and enriched by the divine attributes is what we have called the highest standard of morality. In the Gospel of Luke we see a life filled with human virtues that are strengthened, uplifted, and enriched by divine attributes. In such a living we see the composition, the mingling, of God with man. This living is both the saving power and the qualification of the Lord Jesus to be our Savior. In His status as a God-man the Man- Savior is qualified to save us
12我们这些真诚跟从主耶稣的基督徒，需要认识祂到一个地步，知道祂是那在生活中让祂的人性美德彰显神圣属性的一位。我们的人救主是这样的一位。因著祂过这样的生活，所以祂能彀并合格来拯救我们。
12As sincere Christians following the Lord Jesus, we need to know Him to the extent that we know Him as the One who lived a life in which the human virtues expressed the divine attributes. Our Man - Savior is such a man. Because He lived in this way, He was able and qualified to save us.
13这一位，我们的人救主，为著救赎我们，在十字架上成就了包罗万有的死。然后神叫祂从死人中复活，作为神对祂生活和工作的证明并称许。这复活的神人已升上诸天，登了宝座，得著荣耀尊贵为冠冕，并被立为万有的头。哦，我们都需要认识这位美妙者！
13This One, our Man-Savior, accomplished an all- inclusive death on the cross for our redemption. Then God raised Him from among the dead as God’s verification of and God’s sanction to His life and work. This resurrected God-man has ascended to the heavens, has been enthroned and crowned with glory and honor, and has been made the Head of all. Oh, we all need to know this wonderful Person
藉著基督的成为肉体，
THE RESTORATION OF FALLEN HUMANITY
堕落的人性得著复兴
THROUGH CHRIST’SIN CARNATION
14人救主的成为肉体，主要是将神带到人里面。祂的成为肉体，也复兴、恢复了被破坏的人性。神照著自己的形像，按著自己的样式造了亚当，但是亚当堕落了。现今在堕落的人性里面有了罪，就是魔鬼邪恶的性情。（罗七17，约壹三8。）不过，神所造的人性还存留著。当基督，就是神，成为肉体的时候，祂恢复了失丧且被破坏的人性。神差来了自己的儿子，取了罪之肉体的样式，（罗八3，）就是堕落人性的样式。
14The Man-Savior’sin carnation was mainly to bring God into man. His incarnation was also to restore, to recover, damaged humanity. God made Adam in His own image and after His own likeness, but Adam became fallen. Now within the fallen humanity there is sin—the evil nature of the Devil (Rom. 7:17; 1 John 3:8). Nevertheless, the humanity created by God still remains. When Christ, who is the very God, was incarnated, He restored the lost and damaged humanity. God sent His own Son in the likeness of the flesh of sin (Rom. 8:3), that is, in the likeness of fallen humanity
15基督成为肉体，不仅要拯救人，也要恢复堕落的人性。不错，祂来是要拯救人。但神不是拯救人却不叫人得著复兴。主不会拯救堕落的人而不叫他复兴。基督徒盼望到天上去。但人要到天上去，必须是得著复兴、得著变化的人。得著变化就是得著复兴，得著恢复。
15Christ became flesh not only to save man but also to restore the fallen humanity. Yes, He came to save man. But He will not save man and then leave him unrestored. The Lord will not save a fallen person without restoring him. Christians look forward to going to heaven. But anyone who goes to heaven will be a restored person, a transformed person. To be transformed is to be restored, recovered
两种人性
Two Kinds of Humanity
16当主耶稣在地上的时候，祂所有的人性已从堕落的光景得著了拯救。藉著成为肉体，祂穿上了得著恢复、得著复兴的人性。这位神人是活在这样一种拔高的人性里，但祂周围所有的人，包括祂的门徒，却是活在堕落、被破坏的人性里。他们的人性不是神原初所造的人性，相反的，乃是被破坏而走样的人性。譬如，主耶稣告诉门徒，祂要上耶路撒冷去，并要被人冶死，第三日复活；说完之后，门徒中间就争论谁为大。在这里我们看见两种人性－主耶稣拔高、复兴并恢复的人性，和门徒走样、被破坏且失丧的人性。
16When the Lord Jesus was on earth, He had a humanity that had been rescued from the state of the fall. Through incarnation, He put on a recovered, restored, humanity. As the God - man was living in such an uplifted humanity, all those around Him, including His disciples, were living in a fallen, damaged, humanity. Their humanity was not the humanity originally created by God. On the contrary, it was a damaged and deformed humanity. For example, after the Lord Jesus told the disciples that He was going up to Jerusalem and would be put to death and raised up on the third day, they were debating among themselves concerning who was greater. Here we see two kinds of humanity— the uplifted, restored, and recovered humanity of the Lord Jesus and the deformed, damaged, and lost humanity of the disciples.
门徒人性的恢复
The Recovery of the Disciples’ Humanity
17藉著人救主的死与复活，祂门徒堕落的人性得著了恢复。在行传一、二章我们看见，门徒有了另一种人性，就是拔高且复兴的人性。在福音书里，他们争论谁为大，但在行传一章，他们能同心合意、坚定持续的祷告十天。他们能这样作，是因著他们有了另一种人性。他们的人性已被拔高、复兴并恢复。他们不仅得救了，他们的人性也藉著那灵的重生与变化，得著了复兴，得著了恢复。
17Through the Man-Savior’s death and resurrection, the fallen humanity of His disciples was recovered. In chapters one and two of Acts we see that the disciples had another kind of humanity, an uplifted and restored humanity. In the Gospels they were arguing about who was greater. But in Acts 1 they could pray persistently and perseveringly in one accord for ten days. They could do this because they had another humanity. Their humanity had been uplifted, restored, and recovered. Not only had they been saved, but their humanity had been restored, recovered, through the Spirit’s regeneration and transformation
18亚当在伊甸园里，应当过著彼得、约翰在行传一章里所过的那种生活。但因著亚当没有达成神的目的，神就藉著成为肉体，来作第二个人。这第二个人拔高、恢复且复兴了那走样、被破坏且失丧的人性。藉著人救主的复兴，彼得、约翰、雅各和别的门徒就有分于祂的人性。太奇妙了！我们不该认为，主耶稣从祂的荣耀里下来，只是要拯救我们，带我们到天上去。如果这是祂的心意，天上至终会满了人性走样的人。然而，这不是主的心意。你以为那求主在祂的国里记念他的强盗，会仍带著强盗堕落的性情到天上去么？在天上必然没有人会有强盗的性情。每个被带到天上去的人，都必是得著复兴的人。我们的人性要得著复兴，只有一个可能，就是藉著神成为肉体，来作我们的人救主。人救主的成为肉体，乃是为著达成神造人的目的。
18Adam should have lived in the garden of Eden the kind of life Peter and John lived in the first chapters of Acts. But because Adam failed in God’s purpose, God came through incarnation to be the second Man. This second Man uplifted, restored, and recovered the deformed, damaged, and lost humanity. Through the Man-Savior’s restoring, Peter, John, James and the other disciples participated in His humanity. How marvelous! We should not think that the Lord Jesus came down from His glory merely to save us and bring us to heaven. If this is His intention, then heaven will eventually be filled with people with a deformed humanity. This, however, is not the Lord’sin tent i on. Do you think that the one thief who asked the Lord to remember him in His kingdom will be brought to heaven still with a thief’s fallen nature? To be sure, no one in heaven will have the nature of the thief. Every person brought to heaven will be a restored human being. The restoration of our humanity was made possible by God’sin carnation to be our Man-Savior. The Man-Savior’sin carnation was for the fulfillment of God’s purpose in the creation of man