路加福音生命读经 · 第58篇

人救主最高标准的道德，

The Man-Savior’s Highest Standard of Morality

构成祂大能救恩的资格与基本因素（一）

Constituting His Qualification and the Basic Factor for His Dynamic Salvation (1

1读经：路加福音1:35，马太福音1:18，20，路加福音1:31，马太福音5:20，

1Scripture Reading: Luke 1:35; Matt. 1:18, 20; Luke 1:31; Matt. 5:20; Phil. 3:9

2腓立比书3:9。

3我们在前两篇信息中看见，人救主成为肉体，是为著达成神造人的目的。在本篇信息中，我们要继续来看人救主最高标准的道德。这道德构成人救主大能救恩的资格与基本因素。人救主的道德使祂合格来拯救我们。不仅如此，祂的道德是祂大能救恩的基本因素。这些事很难解释，我们仰望主藉著祂揭示的灵帮助我们。

3We have seen in the two foregoing messages that the Man-Savior’sin carnation was for the fulfilling of God’s purpose in creating man. In this message we shall go on to consider the Man-Savior’s highest standard of morality. This morality constitutes the Man-Savior’s qualification and the basic factor for His dynamic salvation. The Man- Savior’s morality qualifies Him to save us. Furthermore, His morality is the basic factor for His dynamic salvation. These matters are very difficult to explain, and we look to the Lord for help through His unveiling Spirit

为作人性美德的内容与实际，

CONCEIVED OF THE DIVINE ESSENCE WITH

由带著神圣属性的神圣素质所成孕

THE DIVINE ATTRIBUTES FOR THE CONTENT

AND REALITY OF THE HUMAN VIRTUES

4人救主是由神圣的素质所成孕，这神圣的素质实际上就是带著神圣属性的神自己。换句话说，神圣的素质就是神同祂一切的所是。根据圣经，神的所是主要启示在四方面：爱、光、义、圣。神是爱。（约壹四8。）爱是神内在的性质。神也是光。（约一5）光是神的照耀，神的彰显。爱指神自己里面内在的所是，光指神的彰显。圣指神的性质，义指神作事的法则。根据圣经完全的启示，神是爱与光，也是圣和义。这些都是神圣的属性，人救主乃是由具有这些属性的神成孕。

4The Man-Savior was conceived of the divine essence, which actually is God Himself with the divine attributes. In other words, the divine essence is God with all that He is. According to the Bible, what God is is revealed mainly in four aspects: love, light, righteousness, and holiness. God is love (1 John 4:8). Love is God’s intrinsic nature. God is also light (1 John 1:5). Light is God’s shining, His expression. Love refers to what God is intrinsically within Himself, and light refers to God’sex press i on. Holiness refers to God’s nature and righteousness to God’sway of doing things. According to the full revelation of the Scriptures, God is love and light, and He is also holy and righteous. These are the divine attributes, and the Man-Savior was conceived of God with these attributes

5神圣的属性乃是为著人性的美德。人救主为使祂人性的美德得有内容与实际，就由具有神圣属性的神成孕。我们可用手套为例，帮助人了解这点。手套若没有被手充满，手套就是空的。手是手套的内容与实际，只有当手放进手套里，手套才有内容与实际。使手套有内容的，乃是手套里的手。不仅如此，当手活动的时候，手套也活动。手套是为盛装手设计的，但牠没有生命，使手套活动的乃是手。手活动的时候，手套里的手就藉著手套得著彰显。

5The divine attributes are for the human virtues. The Man- Savior was conceived of God with the divine attributes for the content and reality of His human virtues. In understanding this, it is helpful to use the illustration of a glove. If a glove is not filled with a hand, the glove will be empty. The hand is both the content and reality of the glove. Only when the hand is put into the glove does the glove have content and reality. It is the hand in the glove that causes it to have content. Furthermore, when the hand moves, the glove also moves. The glove is designed to fit the hand, but it does not have life. It is the hand that causes the glove to move. When the hand moves, the hand within the glove will be expressed through the glove.

6我们可以说，我们是『手套，』被设计来盛装神作我们的内容与实际，基督由带著神属性的神成孕，要作祂人性美德这『手套』的内容与实际。

6We may say that we are a “glove” designed to contain God as our content and reality. Christ was conceived of God with His attributes to be the content and reality of the “glove” of His human virtues

充满空洞的人性美德

To Fill the Empty Human Virtues

7基督既由带著神圣属性的神圣素质成孕，要使这属性作祂人性美德的内容与实际，祂就充满了空洞的人性美德。举例来说，属人的爱是盛装神圣之爱的外壳。没有盛装神圣的爱，属人的爱只是空洞的外壳。人救主由具有神圣属性的神成孕，是要充满祂的人性美德。祂的人性美德不是空洞的。然而，我们的人性美德却是空洞的。人救主耶稣基督的人性美德不空洞，因为祂人性的美德充满了神圣的属性。

7As the One who was conceived of the divine essence with the divine attributes to be the content and reality of His human virtues, Christ fills the empty human virtues. Human love, for example, is a shell that should contain the divine love. Without containing the divine love, human love is merely an empty shell. The Man- Savior was conceived of God with the divine attributes in order to fill His human virtues. With Him the human virtues are not empty. However, with us the human virtues are empty. The reason the human virtues are not empty with Jesus Christ, the Man-Savior, is that His human virtues are filled with the divine attributes

加强并丰富人性美德

To Strengthen and Enrich the Human Virtues

8在无罪的时代，罪进来以前，亚当是清洁而无罪的。然而，他的美德可能并不刚强，也不丰富。但在主耶稣－第二个人－里面，人性美德是刚强且丰富的。例如，在基督属人的爱里有力量。因著他属人的爱是加强、丰富的爱，这爱就不能被破坏或被击败。主的爱也是丰富的，因这爱已被神圣属性的爱所充满。因此，祂的爱是调和的爱，是属人之爱与神圣之爱的组成。我们可能没有这种观念，基督成为肉体是要充满、加强并丰富人性的美德。几年前我没有领会到这点。藉著路加福音生命读经，我对这事才有深刻的印象，看见人救主的成为肉体，使空洞的人性美德被神圣的属性所充满、加强并丰富。

8In the age of innocence, before sin had come in, Adam was clean and innocent. His virtues, however, might not have been strong and rich. But in the Lord Jesus, the second man, the human virtues are strong and rich. In Christ’s human love, for instance, there is strength. Because His human love is a strengthened, enriched love, it cannot be broken or defeated. The Lord’s love is rich because it has been filled with the divine attribute of love. Hence, His love is a mingled love, a composition of the human love with the divine love. We may not have the concept that Christ’sin carnation was to fill, strengthen, and enrich the human virtues. I did not realize this years ago. Through the Life-study of Luke I have been deeply impressed with the fact that the Man-Savior’sin carnation caused the empty human virtues to be filled, strengthened, and enriched with the divine attributes

圣别人性美德

To Sanctify the Human Virtues

9神圣的属性也圣别人性的美德。基督来成为肉体，意思就是祂成了肉体。关于这点，约翰一章一节、十四节说，那是神的话成了肉体。在主成为肉体的时候，『肉体』一辞所表征的事不是积极的，论到基督的成为肉体，圣经说，祂是在罪之肉体的样式里而来。（罗八3。）这就是说，当祂成为肉体时，祂是在罪之肉体的样式里，却没有罪之肉体的性情。这可由民数记二十一章的铜蛇所豫表。铜蛇有蛇的形状，但没有蛇的性情；照样，当基督成为肉体时，祂只有罪之肉体的样子，却没有罪恶肉体的性情。基督成为肉体之后，这肉体必须得著复兴。

9The divine attributes also sanctify the human virtues. For Christ to be incarnated means that He became flesh. Concerning this, John 1:1 and 14 say that the Word, which is God, became flesh. By the time of the Lord’s in carnation, the word “flesh” signified something that was not positive. Regarding the incarnation of Christ, the Bible says that He came in the likeness of the flesh of sin (Rom. 8:3). This means that when He became flesh, He came in the likeness of the flesh of sin, but did not have the nature of the flesh of sin. This is typified by the brass serpent in Numbers 21. The brass serpent was in the form of a serpent, but it did not have the nature of a serpent. Likewise, when Christ became flesh, He had only the appearance of the flesh of sin; He did not have the nature of sinful flesh. After Christ became flesh, it was necessary for this flesh to be restored.

10路加一章三十五节说，『天使回答说，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。』因为马利亚所怀的孕是出于圣灵，所生的也就是圣者，在内在的素质上是圣的。然而，这圣者却生为肉体。祂是圣的，肉体不是圣的。然而，那生为肉体的圣者要圣别、复兴这肉体。基督是由带著神圣属性的神圣素质成孕，以圣别人性的美德。成为肉体是个奥秘。神藉著成为肉体生为人，产生了神人。不仅主的成孕和出生是个奥秘，祂三十三年半的为人生活也是个奥秘。住在拿撒勒木匠家里的那一位不仅是人，也是神。有神在祂里面的那人，竟在拿撒勒作木匠。何等的奥秘！人救主在地上的生活是个奥秘，我们基督徒的生活也照样是个奥秘。重生的确是个奥秘。基督活在我们里面，这确实是极大的奥秘。谁能将这极大的奥秘解释得完全？有时我思想基督活在我里面这件事。我问自己，基督，神的具体化身，怎么可能活在我里面。然而圣经启示，三一神成为肉体，经过为人生活、钉死并复活，现今竟活在我们里面，并且是我们的生命。

10Luke 1:35 says, “The angel answered and said to her, 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.” Because what was conceived in Mary was of the Holy Spirit, what was born of this conception was a “holy thing,” something intrinsically holy. This holy thing, however, was born into flesh. The “thing” was holy, but the flesh was not holy. However, the holy thing that was born into the flesh would sanctify, restore, flesh. Christ was conceived of the divine essence with the divine attributes to sanctify the human virtues. The incarnation is a mystery. Through incarnation God was born into man to produce a God-man. Not only was the Lord’s conception and birth a mystery, His human living for thirty-three and a half years was a mystery as well. The One who lived in Nazareth in the home of a carpenter was not merely a man; He was also God. A man with God in Him was working as a carpenter in Nazareth. What a mystery! The Man-Savior’s life on earth was a mystery, and our Christian life is likewise a mystery. Regeneration certainly is a mystery. It surely is a great mystery that Christ lives in us. Who is able to explain this great mystery in full? Sometimes I have pondered the matter of Christ living in me. I have asked myself how it could be possible that Christ, the embodiment of God, lives in me. Nevertheless, the Bible reveals that the Triune God became incarnate, passed through human living, crucifixion, and resurrection, and now lives in us and is our life

11我透彻的研读过圣经，深信这是一本神圣的书。没有别的著作能与牠相比。虽然基督活在我们里面是极大的奥秘，但我相信圣经所说的。

11After studying the Scriptures thoroughly, I am convinced that it is a divine book. No other writings can compare with it. Although it is a great mystery that Christ lives in us, I believe what the Bible says concerning it.

在人性美德里彰显神

To Express God in the Human Virtues

12我们已经看见，人救主由带著神圣属性的神圣素质成孕，因此这些属性就成为祂人性美德的内容与实际，并且充满、加强、丰富又圣别祂的人性美德。现在我们需要看见，神圣属性是为著在人性美德里彰显神。

12We have seen that the Man-Savior was conceived of the divine essence with the divine attributes so that these attributes would be the content and reality of His human virtues and that the divine attributes would fill, strengthen, enrich, and sanctify His human virtues. Now we need to see that the divine attributes are for the expression of God in the human virtues

13神圣的属性充满、加强、丰富并圣别人性的美德，目的是为著在人性美德里彰显神。根据四福音，主耶稣在地上的生活中所行的，都是在祂的人性美德里彰显神。在人救主里面，神圣属性被带进人性美德里，是为著彰显神。

13The divine attributes fill, strengthen, enrich, and sanctify the human virtues for the purpose of expressing God in the human virtues. According to the four Gospels, whatever the Lord Jesus did in His life on earth was the expression of God in His human virtues. In the Man-Savior the divine attributes were brought into the human virtues for the expression of God

由那带著神为人所造

BORN OF THE HUMAN ESSENCE

之人性美德的属人素质所生

WITH THE HUMAN VIRTUES CREATED BY GOD FOR MAN

14主耶稣是由那带著神为人所造之人性美德的属人素质所生。（路一31。）说祂是由属人的素质所生，意思就是说，祂是由人，也就是由人类所生。基督是由那带著神为人所造之人性美德的人类所生。神造人主要的一面，乃是造人的美德。人若没有美德，人与动物有甚么差别？人与动物有一个重要的差别，就是人有灵。但还有一个重要的差别，就是神造人有人性的美德。动物并没有美德。狗也许很可爱，却没有美德。但我们人类有人性的美德。因此，人与动物的差别不仅在于人有灵，也在于人有美德。

14The Lord Jesus was born of the human essence with the human virtues created by God for man (Luke 1:31). To say that He was born of the human essence means that He was born of man, that is, of mankind, of humankind. Christ was born of mankind with the human virtues created by God for man. One of the main aspects of God’s creation of man was the creation of man’s virtues. If man did not have virtues, what would be the difference between man and animals? What is the difference between man and animals? Of course, one important difference is that man has a spirit. But another vital difference is that God created man with human virtues. Animals, on the contrary, do not have virtues. For example, a dog may be very nice, but it does not have any virtues. But we human beings have human virtues. Therefore, the difference between man and animals is not only that man has a spirit but also that man has virtues

15当基督成为肉体时，祂穿上了人性的美德。祂由那带著神所造之人性美德的人类所生。根据创世记一章，神是照著祂的形像造人。『照著祂的形像，』这话含示人性的美德。这就是说，人性美德实际上乃是那为著彰显神之神的形像。因此，人性美德是神为人所造的，叫人可以彰显祂。人救主在祂的成为肉体里这样的出生，使祂有人性的美德。祂由神成孕，有神圣的属性；祂由人类而生，有人性的美德。在祂身上，神圣的属性充满了人性的美德，人性的美德盛装了神圣的属性。在人救主里面，神圣的属性与人性的美德成了一；这就是说，神圣的属性与人性的美德调和成为一。在人救主身上，神圣的属性在人性的美德里，人性的美德盛装神圣的属性。

15When Christ became incarnated, He put on the human virtues. He was born of mankind with the human virtues God had created. According to Genesis 1, God created man in His image. The phrase “in His image” implies the human virtues. This means that the human virtues are actually the image of God for the expression of God. Therefore, the human virtues were created by God for man so that man may express Him. In His incarnation the Man-Savior was born in such a way as to have the human virtues. He was conceived of God to have the divine attributes, and He was born of mankind to have the human virtues. With Him the divine attributes filled the human virtues, and the human virtues contained the divine attributes. In the Man-Savior the divine attributes and human virtues are one; that is, the divine attributes and human virtues are mingled together as one. With the Man- Savior the divine attributes are in the human virtues, and the human virtues contain the divine attributes.