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路加福音生命读经 · 第6篇

对在人性里带著神性之人救主的豫备（四）

The Preparation Of The Man-Savior In His Humanity With His Divinity (4
1读经：路加福音二章一至五十二节。我们在本篇信息里要看人救主的出生与幼年。二章一至二十节描述祂的出生，二十一至五十二节描述祂的幼年。
1Scripture Reading: Luke 2:1-52 In this message we shall consider the birth and youth of the Man-Savior. His birth is described in 2:1-20, and His youth, in 2:21-52
祂的出生在该撒亚古士督统治的时代
HIS BIRTH In the Reign of Caesar Augustus
2路加二章一至三节说，『那些日子，该撒亚古士督出了一道诏谕，叫普天下的人都申报户口。这是第一次的户口申报，是在居里扭作叙利亚总督的时候举行的。众人各归各城，去申报户口。』该撒亚古士督─该撒二世，是该撒犹流（Julius．）的继承人。主耶稣乃是出生
2Luke 2:1-3 says, “Now it came about in those days that a decree went out from Caesar Augustus for all the inhabited earth to be enrolled. This first enrollment took place when Quirinius governed Syria. And all went to be enrolled, each to his own city.” Augustus Caesar, the second of the Caesars, was the successor of Julius Caesar. It was during the reign of Caesar Augustus that the Lord Jesus was born. Caesar
3在该撒亚古士督统治的时代。
3
4那些日子，该撒亚古士督出了一道诏谕，叫普天下的人都申报户口；这乃是神的主宰，如箴言二十一章一节所说的。因著这次户口申报，马利亚和约瑟就从拿撒勒到了伯利恒，使救主能在那里出生，好叫关于祂出生地的豫言得著应验。（弥五2，约七41～42。）
4A decree went out from Caesar Augustus for all the inhabited earth to be enrolled. This was sovereign of God, as mentioned in Proverbs 21:1. By this enrollment Mary and Joseph were brought from Nazareth to Bethlehem so that the Savior might be born there for the fulfillment of the prophecy concerning the place of His birth (Micah 5:2; John 7:41-42
在伯利恒
At Bethlehem
5路加二章四至五节说，『约瑟也从加利利的拿撒勒城上犹太去，到了大卫的城，名叫伯利恒，因他本是大卫一家一族的人，要和许配给他，已有身孕的马利亚，一同申报户口。』大卫一家一族乃是继承大卫王位一系的王室、王族。（路三23～31，一32，参太一6～16。）没有该撒亚古士督的诏谕，约瑟和马利亚就不可能从拿撒勒到伯利恒去。这样的行动是不可少的，好叫基督出生在伯利恒，以应验旧约的豫言。
5Luke 2:4-5 says, “And Joseph also went up from Galilee, out of the city of Nazareth, into Judea, to David’s city, which is called Bethlehem, because he was out of the house and family of David, to be enrolled with Mary, who was espoused to him and was pregnant.” The house and family of David were the royal house and family in line to inherit the throne of David (3:23-31; 1:32; see Matt. 1:6-16). Apart from the decree of Caesar Augustus, it might not have been possible for Joseph and Mary to go from Nazareth to Bethlehem. Such a move was necessary in order for Christ to be born in Bethlehem to fulfill the prophecy in the Old Testament
放在马槽里
Laid in a Manger
6七节说，『就生了头胎的儿子，用布包起来，放在马槽里，因为客房里没有为著他们的地方。』人救主的一生开始于最卑微的马槽，因为堕落人类忙碌的活动，把客房都占去了。我们可以说，马槽是救主为人生活的表号。路加陈明一位人救主。在叙述祂的成孕以后，路加在本章对这位人救主为人生活的几方面有绝佳的记载。路加描述祂按著神造人的律有真正的出生，使神成为人救主来拯救人：路加叙述祂按著神所定的律法受了肉身的割礼，（路二21～24，）使祂成为亚伯拉罕合法的后裔，（创十七9～14，）使神给亚伯拉罕的应许─『地上的万族都要因你得福，』（创十二3，）就是所传给亚伯拉罕的福音，（加三8，）在祂身上得以实现，叫万国得福；（加三14；）在本章我们看见人救主按著人生命的律长大，（路二40，）使祂成为完全的人，彰显神，以成就神救赎的计画；最终，路加记载主有正确的童年，在对神之事的关心中长大；祂这关心与祂是父神儿子的神性有关。（路二40～52。）这正确的童年使祂在智慧和身量，并神与人对神的喜爱上，都能达到丰满的度量。这章所记救主的出生和幼年，与马太二章所记的完全不同。马太所记救主出生和幼年的事，构成基督君王合法身分的显著证据。路加同样记救主的出生和幼年，但所记的却是另一类的事，这些事有力的证明耶稣真实的人性。这两卷书的记载，共说到救主奇妙身分不同的两方面。马太的记载见证基督是正确的君王，是圣经所豫言的基督。路加对耶稣幼年的记载，证明神是正确的人，两者完全不同。
6Verse 7 says, “And she gave birth to her son, the firstborn; and she wrapped Him in cloths and laid Him in a manger, because there was no place for them in the inn.” The Man-Savior’s life began with a manger in the lowest estate. This beginning was due to the fact that fallen mankind was fully occupied with its own fallen activities. We may say that the manger is a symbol of the Savior’s human living. Luke presents a Man-Savior. Following the narration of His conception, Luke gives us, in this chapter, an excellent record concerning certain aspects of the Man-Savior’s human life. Luke describes His genuine human birth according to the law of God’s creation of man so that He might be a Man - Savior for the salvation of man. He gives an account of His physical circumcision according to the law of God’so rd i nation (2:2 1-2 4) so that He might be the legal seed of Abraham (Gen. 17:9-14), to be the One in whom the promise of God to Abraham—“in thee shall all families of the earth be blessed” (Gen. 12:3) — as the gospel preached to him (Gal. 3:8), could be carried out for all the nations (Gal. 3:14). In this chapter we see the Man-Savior’s human growth according to the law of human life (v. 40), so that He might be a perfect Man to express God for the fulfillment of God’s redemptive plan. Finally, Luke records the Lord’s proper boyhood, the boyhood of the One who grew in the interest of God in relation to His deity as the Son of the Father (vv. 40-52), so that He might have the full measure of wisdom, stature, and favor with God and men. The record in this chapter concerning the Savior’s birth and you this completely different from that in Matthew 2. What Matthew records of events that took place at the Savior’s birth and during His youth constitutes striking evidence of Christ’s legitimate kingship. Luke’s record of the same birth and the same you this of another category, that of events which offer strong proof of Jesus’ genuine humanity. The two records cover only two of the different aspects of the Savior’s wonderful status. Whereas Matthew’s record testifies that Christ is the proper King prophesied in the Scriptures, Luke’s record concerning the youth of Jesus proves that He is a proper man. The two are absolutely different.
由天使向牧人宣告
Announced to the Shepherds by an Angel
7人救主的出生由天使向牧人宣告，是关乎万民大喜的好信息。（路二8～10。）八节说，『在同一地区，有牧人露宿在野地里，夜间守更看顾羊群。』他们牧养羊的工作，（不仅供应人食物，也供应献给神的祭物，）和他们殷勤的守更，使他们有资格首先领受天使所宣告，救主奇妙出生的好信息。当主的使者站在牧人旁边，主的荣耀四面照著他们，他们就大大惧怕。（路二9。）在十、十一节，天使对牧人说，『不要惧怕，看哪，我报给你们大喜的好信息，是关乎万民的。因今天在大卫的城里，为你们生了救主，就是主基督。』这大喜的好信息是向万民宣告的。这就是说，这信息不仅向犹太人宣告，也向全人类宣告。在十二节，天使接著说，『你们要看见一个婴孩，包著布，卧在马槽里，那就是给你们的记号了。』婴孩在马槽里，表明微小并卑下，是人救主一生的记号。在关于人救主的豫言中，这小婴孩称为全能的神。（赛九6。）
7The birth of the Man - Savior was announced to the shepherds by an angel as the good news of great joy to all the people (2:8-10). Verse 8 says, “And there were shepherds in the same country, living in the fields and keeping the nightwatches over their flock.” Their work in shepherding the flock (which provided not only food for man but also offerings to God) and their diligence in keeping the nightwatches qualified them to be the first to receive the good news of the wonderful birth of the Savior announced by the angel. When the angel of the Lord stood by the shepherds and the glory of the Lord shone round about them, they feared greatly (2:9). Literally, the Greek words rendered “feared greatly” mean feared a great fear. In verses 10 and 11 the angel said to the shepherds, “Do not fear, for behold, I bring you good news of great joy, which will be to all the people, because a Savior was born to you today in David’s city, who is Christ the Lord.” This good news of great joy was announced to all people. This means that this news was announced not only to the Jewish people but to all of mankind. In verse 12 the angel went on to say, “And this is the sign to you: you will find a baby wrapped in cloths and lying in a manger.” A baby in a manger, signifying smallness in lowliness, was a sign of the Man-Savior’s life. This little baby is called the mighty God in the prophecy concerning the Man-Savior (Isa. 9:6).
一大队天兵同那天使赞美神
A Multitude of the Heavenly Army Joining the Angel and Praising God
8路加二章三、十四节说，『忽然有一大队天兵，同那天使赞美神说，在至高之处荣耀归与神，在地上平安临及祂所喜悦的人。』天使因救主出生拯救人，受了激动而欢腾，（参路十五7，）就赞美神。按十四节，救主的来临，在诸天之上将荣耀归与神，在地上将平安带给人。十四节『祂所喜悦的人』即神按自己的喜悦所拣选的人。（弗一5。）天兵的赞美有两面：在至高之处荣耀归与神，在地上平安临及人。人救主的救恩成就了这两件事，在至高之处将荣耀归与神，在地上将平安带给人。基督使神得著荣耀，叫人得著平安。
8Luke 2:13 and 14 say, “And suddenly there was with the angel a multitude of the heavenly army, praising God and saying, Glory in the highest places to God, and on earth peace among men of His good pleasure.” The exultation of the angels, who were excited by the birth of the Savior for man’ss alvation (see 15:7), resulted in praise to God. According to verse 14, the coming of the Savior rendered glory to God in the heavens and brought peace to men on earth. In verse 14 “men of His good pleasure” are men chosen by God according to His good pleasure (Eph. 1:5). The praise of the heavenly army has two aspects: glory in the highest places to God and peace among men on earth. The salvation of the Man-Savior has accomplished these two matters. It has brought glory to God in the highest and peace to men on earth. Christ is for God’s glory and man’s peace
牧人亲眼看见并向人述说
Witnessed by the Shepherds and Spoken of to Others by Them
9二章十五至二十节告诉我们，牧人往伯利恒去，『就寻见马利亚和约瑟，又有那婴孩卧在马槽里。』（路二16。）人救主出生的好信息首先由天使向牧人宣告。我们可以说，天使向他们传了福音。牧人听见了天使的传扬，又来看见了小孩，以18后就开始向别人传讲。十八节说，『凡听见的，都希奇牧人对他们所说的。』牧人看见了婴孩耶稣以后，就『回去了，因所听见所看见的一切事，正如天使向他们所说的，就荣耀、赞美神。』（路二20。）
9In 2:15-20 we are told that the shepherds went to Bethlehem and “found both Mary and Joseph, and the baby lying in the manger” (v. 16). The good news concerning the Man-Savior’s birth was first announced by an angel to the shepherds. We may say that the angel preached the gospel to them. Then the shepherds, after hearing the preaching of the angel and after coming to see the little child, began to preach to others. Verse says, “And all those who heard marveled concerning the things spoken to them by the shepherds.” After seeing the Child Jesus, “the shepherds returned, glorifying and praising God for all the things which they had heard and seen, even as it was spoken to them” (v. 20).
祂的幼年受割礼与命名
HIS YOUTH Circumcised and Named
10路加二章二十一节说到主耶稣的受割礼与命名：『满了八天，就给孩子行割礼，并给祂起名叫耶稣，就是祂成胎以前，天使所起的名。』按律法，所有的男孩要在第八天受割礼，并在那天命名。主耶稣在第八天受了割礼并起了名。
10Luke 2:21 speaks of the circumcising and naming of the Lord Jesus: “And when eight days were fulfilled to circumcise Him, His name was called Jesus, the name called by the angel before He was conceived in the womb.” According to the law, every male child was to be circumcised on the eighth day and named on that day. The Lord Jesus was circumcised and named on the eighth day
被献上与受称扬
Presented and Adored
11二章二十二至三十九节叙述人救主被献上与受称扬。一面，孩童耶稣被献给神；另一面，祂同时受人称扬、赞美并敬拜。2:22-二章二十二至二十四节论到人救主的被献：『按摩西律法满了洁净的日子，他们带著孩子上耶路撒冷去，要把祂献与主，正如主的律法上所记：『凡头生的男子，必称圣归主。『又要照主律法上所说的，献上祭物，就是一对斑鸠或两只雏鸽。』为了使人救主成为正确的以色列人，在神和人面前作正确的人，就在二十一至二十四节，完全履行了律法所要求的。
11In 2:22-39 we have an account of the Man - Savior being presented and adored. As a Child, on the one hand, He was presented, offered, to God; on the other hand, simultaneously He was adored, praised, and worshipped by man. Concerning the presenting of the Man-Savior, 24 says, “And when the days were fulfilled for their purification according to the law of Moses, they brought Him up to Jerusalem to present Him to the Lord, even as it is written in the law of the Lord, Every male who opens the womb shall be called holy to the Lord, and to give a sacrifice according to what is said in the law of the Lord, A pair of turtledoves or two young doves.” That the Man - Savior might be a proper Israelite as a proper Man before God and men, whatever was required in the law was fully fulfilled in verses 21 through 24.
12二十四节说到一对斑鸠或两只雏鸽，这样的祭物指明献祭者的贫穷，（利十二8，）贫穷也是人救主一生的特征。
12Verse 24 speaks of a pair of turtledoves or two young doves. This kind of sacrifice indicates the poverty of the offerers (Lev. 12:8), which also was a characteristic of the Man-Savior’s life
受西面称扬
Adored by Simeon
13在二章二十五至三十五节，孩童耶稣受西面称扬。二十五节说，『看哪，在耶路撒冷有一个人名叫西面，这人既公义又虔诚，素来盼望以色列的安慰，又有圣灵在他身上。』西面的『公义』主要的是对人；『虔诚』主要的是对神。他是这样一个人，素来盼望以色列的安慰。人救主是神选民的安慰。
13In 2:25-35 the Child Jesus was adored by Simeon. Verse 25 says, “And behold, there was a man in Jerusalem whose name was Simeon; and this man was righteous and devout, looking for the consolation of Israel; and the Holy Spirit was upon him.” Simeon was righteous mainly toward men and devout toward God. As such a one, he was looking for the consolation of Israel. The Man-Savior is the consolation of God’s chosen people.
14西面对耶稣的称扬是在圣灵里。圣灵在他身上，（路二25，）他受了圣灵的指示，知道自己看见主的基督以前，必不见死，（路二26，）他又在灵里进入圣殿。（路二27。）当约瑟和马利亚『正抱著孩子进来，要照律法的规矩为祂办理，』（路二27，）西面就把祂接到手臂中，颂赞神说，『主人阿，如今照你的话，释放奴仆安然而去罢；因为我的眼睛已经看见你的救恩，就是你在万民面前所豫备的，是启示外那人的光，又是你民以色列的荣耀。』30（路二28～32。）西面在三十和三十二节说到救恩与光。人救主是神给祂子民的救恩，也是外邦人的光，是以色列民的荣耀。在二章三十四、三十五节，西面对马利亚说，『看哪，这孩子被立，是要叫以色列中许多人跌倒，许多人兴起，又要成为受人反对的标记，叫许多人心里的意念被揭露出来，你自己的魂也要被刀刺透。』在这里我们看见人救主是神所立，作以色列人的试验，叫许多人因祂跌倒，许多人因祂兴起。（罗九33。）人救主也是那些与神的仇敌站在一边的人所反对、牴触、抵挡的标记、记号，叫许多人心里的意念被揭露出来。西面的话启示人救主是以色列的安慰、神的救恩、外邦人的光、以色列民的荣耀、以色列人的试验、以及受人反对的标记。在三十五节西面告诉马利亚，她自己的魂也要被刀刺透。这指明当人救主作神所立的标记受人反对时，生祂者的里面也要被痛苦刺透。这就是在经历祂时，经历祂的受苦。
14Simeon’sad oration of Jesus was in the Holy Spirit. The Holy Spirit was upon him (v. 25), it had been communicated to him by the Holy Spirit that he would not see death before he saw the Lord’s Christ (v. 26), and he came into the temple in the Spirit (v. 27). When Joseph and Mary “brought in the little child Jesus for them to do according to the custom of the law concerning Him” (v. 27), Simeon received Him into his arms and blessed God and said, “Now You are releasing Your slave, Master, according to Your word, in peace; because my eyes have seen Your salvation, which You have prepared before the face of all the peoples, a light for revelation of the Gentiles, and the glory of Your people Israel” (vv. 28-32). In verses and 32 Simeon speaks of salvation and light. The Man- Savior is God’ss alvation to His people and also a light for the Gentiles and the glory of Israel. In 2:34 and 35 Simeon says to Mary, “Behold, this One is appointed for the falling and rising up of many in Israel, and for a sign spoken against (and a sword will even go through your own soul), so that the reasonings of many hearts will be revealed.” Here we see that the Man-Savior was appointed by God to be a test to the children of Israel so that many of them would be stumbled by Him and many raised up by Him (Rom. 9:33). The Man-Savior is also a sign, a token, spoken against, contradicted or opposed by the people who take sides with His enemy, so that the reasonings of many hearts may be revealed. In Simeon’sword the Man-Savior is revealed as the consolation of Israel, God’ss alvation, a light for the Gentiles, the glory of Israel, a test to Israel, and a sign opposed. In verse 35 Simeon told Mary that a sword would even go through her own soul. This indicates that while the Man-Savior as a sign is spoken against, the suffering also goes through the inner being of the one who brings Him forth. This is the experience of His suffering in experiencing Him.
15西面在三十五节也说到许多人心里的意念被揭露出来。人心里所存的，很容易由他对基督的态度揭露出来。
15In verse 35 Simeon also speaks of the reasonings of many hearts being revealed. What is within man’she art is easily revealed by his attitude toward Christ
受亚拿称扬
Adored by Anna
16二章三十六至三十九节有亚拿对孩童耶稣的称扬。三十六节说，『又有一位女申言者亚拿，是亚设支派法内力的女儿，已经十分老迈，从作童女出嫁的时候，同丈夫住了七年。』亚拿寡居『到八十四岁，并不离开圣殿，禁食祈求，昼夜事奉神。』（路二37。）三十八节说，『那时，她上前来称谢神，将孩子的事对一切盼望耶路撒冷得救赎的人讲说。』这里的『救赎』一辞指明人救主是神子民的救赎。亚拿为著人救主称谢神，讲说人救主是神子民的救赎。
16In 2:36-39 we have Anna’sad oration of the Child Jesus. Verse 36 says, “And there was Anna, a prophetess, a daughter of Phanuel, of the tribe of Asher. She was well advanced in years, having lived with a husband seven years from her virginity.” Anna was a widow “up to the age of eighty-four, who did not depart from the temple, serving with fastings and petitions night and day” (v. 37). Verse 38 says, “At that very hour she came up and returned thanks to God, and spoke concerning Him to all those looking for the redemption of Jerusalem.” Here the word “redemption” indicates that the Man- Savior is the redemption of God’s people. Anna returned thanks to God for the Man-Savior and spoke concerning Him as the redemption of God’sp eople.
17我们在二章二十一至三十八节看见，人救主为要按律法成为正确的以色列人，就受了割礼，起了名，并献给神。路加二章三十九节说，『约瑟和马利亚，照主的律法办完了一切的事，就回加利利，到自己的城拿撒勒去了。』人救主生在大卫的城，伯利恒，在那里只停留很短的时间。但祂长在被藐视之加利利地，一个被藐视的拿撒勒城。被藐视也是人救主为人生活的特征。
17In 2:21-38 we see that the Man-Savior, in order to be a proper Israelite according to the law, was circumcised, named, and offered to God. Luke 2:39 says, “And when they had finished all things according to the law of the Lord, they returned into Galilee, to their own city, Nazareth.” The Man-Savior was born in Bethlehem, the city of David, and He remained there just briefly. He was raised in Nazareth, a despised city in Galilee, a despised region. Being despised was also a characteristic of the Savior’s human life
身量长大，灵里刚强，充满智慧，又有神的恩在祂身上
Growing in Stature of Body, Becoming Strong in Spirit, Being Filled with Wisdom, and the Grace of God Being upon Him
18路加二章四十节说，『那孩子渐渐长大，刚强起来，充满智慧，又有神的恩在祂身上。』祂身量长大，（路二52，）灵里刚强。（参路一80。）四十节说，人救主渐渐长大，充满智慧。这智慧来自救主的神性，（西二2～3，）按著祂身量长大的程度显明出来。四十节也告诉我们，神的恩在祂身上。就著是人而言，甚至耶稣也需要神的恩典，使祂过人的生活。祂充满了神的智慧，也在祂的人性里需要神的恩典。
18Luke 2:40 says, “And the little child grew and became strong, being filled with wisdom, and the grace of God was upon Him.” He grew in stature of body (v. 52), and He became strong in spirit (see 1:80). Verse 40 says that as the Man-Savior was growing, He was being filled with wisdom. This wisdom, which came from the Savior’s deity (Col. 2:2-3), was revealed in proportion to the measure of His bodily growth. Verse 40 also tells us that the grace of God was upon Him. As a Man, even Jesus needed the grace of God for His human life. He was filled with wisdom from His deity, and He needed the grace of God for His humanity
19就著是神而言，人救主不需要恩典。但就著是人而言，祂却需要神的恩典。因此，四十节告诉我们，神的恩在祂身上。
19As God, the Man - Savior did not need grace. However, as a Man He needed the grace of God. Therefore, we are told in verse 40 that the grace of God was upon Him.
20就著人类而言，我们都需要神的智慧和恩典。智慧与作事的方法有关，恩典与完成那些事的能力、才能有关。在我们的生活里，我们首先需要作事的方法，然后需要作事的能力。智慧是方法，恩典是能力。我们需要智慧，好有正确的方法。但智慧本身并不彀，我们也需要恩典。如果我们没有恩典，我们就没有能力、力量或动力来正确的完成一件事。如果我们有智慧，没有恩典，我们就要失望，因为我们无法履行我们的责任。但我们可以有神的智慧作我们的方法，有神的恩典作我们的能力、力量、动力。为人的耶稣乃是活在神的智慧和恩典里。十二岁时顾到神的事，
20As human beings, we all need God’s wisdom and grace. Wisdom is related to the way of doing things, and grace, to the power, the ability, to carry out those things. In our living we first need the way to do a particular thing; then we need the power to do it. Wisdom is the way, and grace is the power. We need wisdom in order to have the proper way. However, wisdom itself is not enough. We also need grace. If we do not have grace, we shall not have the power, strength, or energy to carry out a certain matter in the proper way. If we have wisdom without grace, we shall be disappointed because we shall not be able to fulfill our responsibility. But we may have God’s wisdom for our way and God’s grace for our power, strength, and energy. The Man Jesus lived in God’s wisdom and grace. Caring for God’sIn te rest at the Age of Twelve
并服从自己的父母
and Subjecting Himself to His Parents
21我们在二章四十一至五十一节看见，主耶稣在十二岁的时候顾到神的事，并服从自己的父母。四十二节说，『当祂十二岁的时候，他们按著节期的规矩上去。』犹太人称满了十二岁的男孩为律法之子，开始受律法的约束。（Alford，阿福德。）十二这数字也表征神行政中永远的完全。因此，十二岁指明主在这里所作的，完全与神的行政有关。
21In 2:41-51 we see that the Lord Jesus cared for God’sin te rest at the age of twelve and also subjected Himself to His parents. Verse 42 says, “And when He became twelve years old, they went up according to the custom of the feast.” At the age of twelve, a boy was called by the Jews “son of the law,” and first incurred legal obligation (Alford). The number twelve also signifies eternal perfection in God’sad ministration. Hence, “twelve years old” indicates that what the Lord did here was perfectly related to God’sad ministration
22这节说，他们『按著节期的规矩』上去。这规矩是神所定的，叫人在以色列中成为合法的。（申十六16。）按四十三至四十八节，孩童耶稣仍留在耶路撒冷，祂的父母并不知道。当他们知道了祂不在同行的人中间，就回耶路撒冷去找祂。他们找著了祂，祂的母亲对祂说，『孩子，为甚么向我们这样行？看哪，你父亲和我多么伤心的在找你。』（路二48。）主回答说，『你们为甚么找我？岂不知我必须以我父的事为念么？』（路二49。）这指明孩童耶稣顾到神的事。四十九节『我父』指明孩童耶稣的神性。（约五。）在人性上，祂是父母的儿子：在神性上，祂是父神的儿子。
22This verse says that they went up “according to the custom of the feast.” This custom was ordained by God for one to be a legal male in Israel (Deut. 16:16). According to verses 43 through 48, the boy Jesus remained behind in Jerusalem, and His parents did not know it. When they realized that He was not with them in the caravan, they returned to Jerusalem searching for Him. When they found Him, His mother said to Him, “Child, why did You treat us like this? Behold, Your father and I are greatly distressed seeking You” (v. 48). The Lord replied, “Why is it that you were seeking Me? Did you not know that I must be in the things of My Father?” (v. 49). This indicates that the boy Jesus was caring for the interests of God. The words “My Father” in verse 49 point to the deity of the boy Jesus (John 5:18). In His humanity He was the son of His 18 parents; in His deity He was the Son of God the Father.
23五十一节说，主耶稣『就同他们下去，回到拿撒勒，并且服从他们。』在此我们看见祂的人性服从肉身的父母。我们在二章四十一至五十─节再次看见主的双重身分，神子与人子。祂是神的儿子，顾到神的事；祂是人的儿子，祂的人性服从肉身的父母。
23Verse 51 says that the Lord Jesus “went down with them and came to Nazareth, and was subject to them.” Here we see the subjection of His humanity to His human parents. In 2:41-51 we again see the Lord’s dual status, His status as the Son of God and the Son of Man. As the Son of God, He cared for God’sin te rests. As the Son of Man, He was obedient in His humanity to His human parents.
在智慧和身量，并在神与人面前所显明的恩典上，都不断增长
Advancing in Wisdom and Stature and in Favor with God and Men
24二章五十二节是关于人救主幼年这段话的结语：『耶稣在智慧和身量，并神与人对祂的喜爱上，都不断增长。』如在四十节，救主神性的智慧，按著祂身量长大的程度显明出来。『身量』原文不仅指身材，如在十九章三节者，也指年龄。五十二节告诉我们，人救主在神与人面前所显明的恩典上，都不断增长。在神面前有恩典，是因祂按著神的愿望，在对神的彰显上长大；在人面前有恩典，是因祂在人性美德里所显明的神圣属性上长大。祂是一位神人，在神和人面前长大。正如我们指出的，路加在这卷福音书里第二章所叙述的一切事，都有力的证明主耶稣是真正、真实、正确且完全的人。然而，在马太二章有另一类事件，那些事件证明主耶稣是王，是大卫的真后裔，要承受宝座和国度。因此，马太二章和路加二章都说到基督的幼年，但这两章启示祂身分不同的两面─王的身分与真实人的身分。祂要作王，就需要一些事件证明祂是大卫王位真正的继承人。为要启示祂是真实的人，就需要证据证明祂人性的真实。因此路加二章清楚有力的证明，主耶稣是正确并真实的人。
24In 2:52 we have the conclusion of the section concerning the youth of the Man-Savior: “And Jesus kept advancing in wisdom and stature and in favor with God and men.” As in verse 40, this wisdom of the Savior’s deity was revealed in proportion to the measure of His growth. The Greek word for “stature” denotes not only stature as in 19:3, but also age. We are told in verse 52 that the Man-Savior advanced in favor with both God and men. He advanced in favor with God because He was growing in the expression of God according to God’s desire. He advanced in favor with men because He was growing in human virtues, which are gracious to men. Hence, He was growing as a God-man before God and men. Both God and men were pleased with Jesus, happy with Him. As we have pointed out, all the incidents narrated by Luke in chapter two of this Gospel are strong evidences that the Lord Jesus was a real, genuine, proper, and perfect Man. However, in chapter two of the Gospel of Matthew we have another category of events, and those events prove that the Lord Jesus was a King, a true descendant of David to inherit the throne and the kingdom. Therefore, both Matthew 2 and Luke 2 speak concerning the youth of Christ. But they reveal different aspects of His status—His status as the King and His status as a real Man. In order for Him to be the King, there was the need of certain events to prove that He was the genuine heir and successor of David’s throne. In order for Him to be revealed as a real Man, there was the need of evidences to prove the genuineness of His humanity. Thus, in chapter two of Luke we have clear and strong proof that the Lord Jesus was a proper and genuine Man