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路加福音生命读经 · 第7篇

对在人性里带著神性之人救主的豫备（五）

The Preparation Of The Man-Savior In His Humanity With His Divinity (5
1读经：路加福音三章一至二十二节。在本篇信息里，我们要来看人救主的就职。（路三1～22）祂首先由施浸者约翰介绍，（路三1～20，）然后受浸（路三21）并受膏。（路三22。）
1Scripture Reading: Luke 3:1-22 In this message we shall consider the inauguration of the Man-Savior (3:1-22). First He was introduced by John the Baptist (vv. 1-20), and then He was baptized (v. 21) and anointed (v. 22
2我们将要看见，人救主的就职主要包括祂受施浸者约翰的浸，以及祂为父所膏。就职实际上就是介绍，但不只是介绍。介绍一个人并没有正式把他摆在职任上。但使一个人就职，不仅有介绍的意思，更是将他正式引进他的职任里。前两章说到人救主由圣灵成孕，并由童女所生。经过成孕、出生和幼年，祂成了一个完全的人，豫备好作我们在人性里带著神性的救主。现今在三章，祂需要被介绍并引进祂的职事里。因此，三章一至二十二节记载人救主的就职。对于人救主的就职，施浸者约翰与父神都尽了一分，约翰在人的一面来作，父在神的一面来作。
2As we shall see, the inauguration of the Man-Savior mainly involves His being baptized by John the Baptist and His being anointed by the Father. Actually, this inauguration is an introduction, but it is more than merely an introduction. To introduce a person does not mean to officially put him into office. But to inaugurate a person means not only to introduce him, but also to usher him officially into his office. In the foregoing chapters, the Man-Savior was conceived of the Holy Spirit and born of a virgin. Through His conception, birth, and youth He was prepared as a complete Person to be our Savior in His humanity with His divinity. Now in chapter three it is necessary for Him to be introduced and ushered into His ministry. Therefore, in 3:1-22 we have a record of the inauguration of the Man-Savior. Regarding this inauguration, both John the Baptist and God the Father played a part. John did something on man’ss i de, and the Father did something on God’ss i de
由施浸者约翰介绍传悔改的浸
INTRODUCED BY JOHN THE BAPTIST Preaching the Baptism of Repentance
3在三章三至十四节，我们看见施浸者约翰来传悔改的浸。三节说，『他就来到约但河四周全境，传悔改的浸，使罪得赦。』悔改是转变心思，将心思转向人救主；浸是将悔改的人埋葬，了结他们，好让人救主藉著重生，使他们有新生的起头。（约三3，5～6。）按照三章三节，悔改的浸是要使罪得赦。使，或，为使。悔改受浸是为罪得赦免，也使罪得赦免，以清除人因堕落而有的拦阻，使人得与神和好。路加三章四至六节说，『正如申言者以赛亚书上所记的话：『在旷野有人声喊著：豫备主的道路，修直祂的途径。一切山洼都要填满，大小山冈都要削平；弯曲约要修为直路，崎岖的要改为坦途；凡属肉体的人，都要看见神的救恩。』在三章四节，豫备主的道路，修直祂的途径，意指藉著悔改转变人的心思，将人的心思转向人救主，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。
3In 3:3-14 we see that John the Baptist came preaching the baptism of repentance. Verse 3 says that “he came into all the country around the Jordan, preaching a baptism of repentance for forgiveness of sins.” Repentance is a matter of changing the mind, of turning the mind to the Man-Savior. Baptism is a matter of burying the repenting people, terminating them so that the Man - Savior may germinate them by regeneration (John 3:3, 5-6). According to 3:3, the baptism of repentance was for the forgiveness of sins. The Greek word translated “for” also means unto. Repentance with baptism is for, and results in, forgiveness of sins, so that the obstacle of man’s fall may be removed and man may be reconciled to God. Luke 3:4 through 6 say, “As it is written in the book of the words of Isaiah the prophet, A voice of one crying in the wilderness, Prepare the way of the Lord; make His paths straight. Every ravine shall be filled up, and every mountain and hill shall be brought low; and the crooked places shall become straight, and the rough places smooth roads; and all flesh shall see the salvation of God.” In 3:4 to prepare the way of the Lord and to make His paths straight means to change people’s minds, turning their minds toward the Man-Savior. It also means to make their hearts right, to straighten every part of their hearts through repentance, so that the Man - Savior may enter into them to be their life and take possession of them.
4三章五节的山洼、山冈、弯曲约、崎岖的，都是比喻的说法，描述人心向神并彼此相向的光景，以及人与人的关系，（路一16～17，）这些都需要受对付，好为救主的来临豫备道路。六节说，『凡属肉体的人，都要看见神的救恩。』这里的『肉体』指堕落的人，『救恩』指明救主就是神的救恩。
4In 3:5 ravine, mountain, crooked places, and rough places are figures of speech describing the condition of men’she arts toward God and toward each other and the relationships among men (1:16-17). Both the condition of men’she arts and their relationships need to be dealt with for the way to be prepared for the Savior’s coming. Verse 6 says that all flesh will see the salvation of God. Here “flesh” refers to fallen men, and “salvation” denotes the Savior as the salvation of God
约翰对群众说的话
John’sWord to the Crowds
5在三章七至九节，约翰对那些出来要受他浸的群众说，『毒蛇之种，谁指示你们逃避要来的忿怒？你们要结出果子，与悔改相称，不要自己心里说，我们有亚伯拉罕作我们的祖宗。我告诉你们，神能从这些石头中给亚伯拉罕兴起子孙来。现在斧头已经放在树根上，凡不结好果子的树，就砍下来，丢在火里。』七节『毒蛇之种』等于约壹三章十节里魔鬼的儿女。在八节施浸者约翰告诉百姓说，神能从这些石头中给亚伯拉罕兴起子孙来。由于犹太人不肯悔改，这句话与九节的话都应验了。神已将他们砍下来，又兴起相信的外邦人作亚伯拉罕信心的子孙。（罗十一15，19～20，22，加三7，28～29。）这也指明神的国不是由亚伯拉罕肉身的子孙，乃是由亚伯拉罕信心的子孙所构成。约翰在九节说，凡不结好果子的树，就砍下来，丢在火里。这火就是火湖的火，（启二十15，）不信的人要在那里遭受永远的沉沦。
5In 3:7-9 John said to the crowds who came to be baptized by him, “Brood of vipers! Who prompted you to flee from the coming wrath? Produce then fruits worthy of your repentance, and do not begin to say among yourselves, We have Abraham for our father, for I tell you that God is able out of these stones to raise up children to Abraham. And already also the axe is laid at the root of the trees; therefore every tree that does not produce good fruit is cut down and cast into the fire.” “Brood of vipers” in verse 7 equals “children of the Devil” in 1 John 3:10. In verse 8 John the Baptist told the people that God was able to raise up children to Abraham out of the stones. Due to the impenitence of the Jews, both this word and the word in verse 9 have been fulfilled. God has cut them off and raised up the believing Gentiles to be children unto Abraham in faith (Rom. 11:15, 19-20, 22; Gal. 3:7, 28-29). This also indicates that the kingdom of God is constituted not of children of Abraham by birth, but of children of Abraham by faith. In verse 9 John says that every tree that does not produce good fruit will be cut down and cast into the fire. This fire is the fire in the lake of fire (Rev. 20:15), where the unbelievers will suffer eternal perdition.
6三章十至十四节记载约翰对群众、税吏、和当兵的所说的话。群众问约翰当作甚么，他说，『有两件里衣的，就分给那没有的，有食物的，也当这样行。』（路三11。）对要来受浸的税吏，约翰说，『除了给你们规定的，不要多取。』．（路三13。）对当兵的，他说，『不要以强暴待人，也不要讹诈人，自己有粮饷就当知足。』（路三14。）约翰在这里所说的与道德有关。藉此我们看见，路加在他的福音书里强调道德，因为他的用意是要陈明有最高标准道德的人救主。
6In 3:10-14 we have a record of John’s word to the crowds, to the tax collectors, and to some who were serving in the military. To those of the crowd who asked him what to do, John said, “He who has two tunics, let him share with the one who has none; and he who has food, let him do likewise” (v. 11). To the tax collectors who came to be baptized, John said, “Exact no more than what you have been instructed” (v. 13). To those serving in the military he said, “Extort nothing from anyone by force, nor take anything from anyone by false accusation, and be satisfied with your wages” (v. 14). What John says here is related to morality. By this we see that in his Gospel Luke emphasizes morality because his intention is to present the Man-Savior in the highest standard of morality.
引荐人救主
Recommending the Man-Savior
7在三章十五至十七节，施浸者约翰引荐人救主。十五节说，『百姓正在期待的时候，众人都心里议论，或者约翰是基督。』在此我们看见，百姓正在期待知道约翰或者是基督，弥赛亚。（约一19～27。）约翰在十六、十七节说，『我是将你们浸在水里，但有一位能力比我更大的要来，我就是给神解鞋带也不配，祂要将你们浸在圣灵与火里。祂手里拿著扬场的簸箕，要扬净祂的禾场，把麦子收在祂的仓里，把糠秕用不灭的火烧尽了。』在这里我们看见，虽然约翰传悔改的浸，但他职事的目标乃是一位奇妙的人，神的儿子耶稣基督。他没有使自己成为他职事的中心，如同磁石把人吸引到他那里。他晓得自己不过是万军之耶和华所差遣的使者，要带人归向神的儿子耶稣基督，并高举基督为他职事的目标。约翰在十六节说，他是将人浸在水里，但那要来者，人救主，要将人浸在圣灵与火里。水象征死与埋葬，为著了结悔改的人；圣灵是生命与复活的灵，为著使被了结的人有新生的起头。前者是约翰悔改职事的标记，后者是人救主生命职事的标记；约翰将悔改的人埋入死水，人救主使他们复起，叫他们凭著祂复活生命的灵得著重生。
7In 3:15-17 we have John the Baptist’s recommendation of the Man - Savior. Verse 15 says, “Now while the people were in expectation and all were reasoning in their hearts concerning John, whether he might be the Christ.” Here we see that the people were expecting to know whether John might be the Christ, the Messiah (John 1:19-27). In verses 16 and 17 John said, “I indeed baptize you with water, but He who is stronger than I is coming, the thong of whose sandals I am not worthy to untie; He will baptize you in the Holy Spirit and fire; whose winnowing shovel is in His hand to thoroughly cleanse His threshing floor, and to gather the wheat into His barn, but He will burn up the chaff with unquenchable fire.” Here we see that although John preached a baptism of repentance, the goal of his ministry was a wonderful Person, Jesus Christ, the Son of God. He did not make himself the center of his ministry, as a magnet attracting others to himself. He realized that he was only a messenger sent by Jehovah of hosts to bring people to Jesus Christ and exalt Him as the goal of his ministry. In verse 16 John said that he baptized with water, but the One coming, the Man-Savior, will baptize people in the Holy Spirit and fire. Water signifies death and burial for the termination of repenting people; the Holy Spirit is the Spirit of life and resurrection for the germination of terminated people. The first was a sign of John’s ministry of repentance; the latter, a sign of the Man-Savior’s ministry of life. John buried the repenting people into the death-water; the Man-Savior raised them up for their regeneration in the Spirit by His resurrection life.
8死水是指著并象征基督包罗万有的死，信徒就是浸入这死。（罗六3。）死水不仅埋葬受浸的人，也埋葬他们的罪、世界、已往的生活和历史，如红海为以色列人埋葬了法老和埃及的军兵，（出十四26～28，林前十2，）并将他们从弃绝神的世界及其败坏中分别出来，如洪水为挪亚和他一家所成就的。（彼前三20～21。）人救主将信祂的人所浸入的圣灵，乃是基督的灵，也是神的灵。（罗八9。）因此，浸在圣灵里，就是浸入基督，（加三27，罗六3，）浸入三一神，（太二八19，）甚至浸入基督的身体；（林前十二章13；）这身体是在一灵里与基督联合的。（林前六17。）藉著浸在这样的水里，并浸在这样的灵里，在基督里的信徒便重生进入神的国，（约三3，5，）进入神圣生命和神圣管治的范围，使他们在神永远的国里，凭著神永远的生命而活著。根据上下文，三章十六、十七节的火不是行传二章三节的人，那里的人与圣灵有关；这些经节里的火是火湖的火。（启二十15。）这里施浸者约翰所说的话，意思是人若真正悔改相信主耶稣，主就要把他们浸在圣灵里，使他们得著永远的生命；否则，主就要把他们浸在火里，就是把他们丢在火湖里受永火的刑罚。约翰的浸只是为著悔改，引导人信主。主的浸或是叫人在圣灵里得著永远的生命，或是叫人在火里永远沉沦。在这些经节里有三种浸：在水里的浸、在灵里的浸、在火里的浸。在水里的浸是为著悔改，在灵里的浸是叫人得生命，在火里的浸乃是叫人沉沦。路加三章十七节指明，主要把麦子收在祂的仓里，把糠秕用不灭的火烧尽了。那些由麦子所表征的人，里面有生命，主要把他们浸在圣灵里，并把他们提去，收在天上的仓里。那些由糠秕所表征的人，就如马太十三章二十四至三十节的稗子，里面没有生命，主要把他们浸在火里，把他们扔到火湖里。三章十七节的糠秕，是指不肯悔改的犹太人；马太十三章的稗子，是指挂名的基督徒。这两班人永远的定命都是一样的，就是在火湖里沉沦。（太十三40～42。）
8The death-water, pointing to and signifying the all- inclusive death of Christ, into which His believers are baptized (Rom. 6:3), buried not only the baptized people but also their sins, the world, and their past life and history (just as the Red Sea buried Pharaoh and the Egyptian army for the children of Israel—Exo. 14:26-28; 1 Cor. 10:2), and separated them from the God -forsaking world and its corruption (just as the flood separated Noah and his family from the world—1 Pet. 3:20-21). The Holy Spirit, into whom the Man-Savior baptizes those who believe in Him, is the Spirit of Christ and the Spirit of God (Rom. 8:9). Hence, to be baptized in the Holy Spirit is to be baptized into Christ (Gal. 3:27; Rom. 6:3), into the Triune God (Matt. 28:19), and even into the Body of Christ (1 Cor. 12:13), which is joined to Christ in the one Spirit (1 Cor. 6:17). It is through baptism in such a water and in such a Spirit that the believers in Christ are regenerated into the kingdom of God, into the realm of the divine life and the divine rule (John 3:3, 5), that they may live by the eternal life of God in His eternal kingdom. According to the context, “fire” in 3:16 and 17 is not the fire in Acts 2:3, which is related to the Holy Spirit. Rather, the fire in these verses is the fire of the lake of fire (Rev. 20:15). The word spoken by John the Baptist here means that if the people will truly repent and believe in the Lord Jesus, the Lord will baptize them in the Holy Spirit so that they may have eternal life. Otherwise, the Lord will baptize them in fire, putting them into the lake of fire for eternal punishment. John’s baptism was only for repentance, to usher people to faith in the Lord. The Lord’s baptism is either for eternal life in the Holy Spirit or for eternal perdition in fire. In these verses there are three kinds of baptism: the baptism in water, the baptism in the Holy Spirit, and the baptism in fire. The baptism in water is for repentance, the baptism in the Holy Spirit is for life, and the baptism in fire is for perdition. Luke 3:17 indicates that the Lord will gather the wheat into His barn, but will burn up the chaff with unquenchable fire. Those typified by the wheat have life within. The Lord will baptize them in the Holy Spirit and gather them into His “barn” in heaven by rapture. Those typified by the chaff, like the tares in Matthew 13:24-30, are without life. The Lord will baptize them in fire, putting them into the lake of fire. “Chaff” in 3:17 refers to the impenitent Jews, whereas the tares in Matthew 13 refer to nominal Christians. The eternal destiny of both will be the same—perdition in the lake of fire (Matt. 13:40-42).
劝勉并传福音
Exhorting and Bringing Good News
9路加三章十八节说，『约翰又用许多别的话劝勉百姓，向他们传福音。』传福音，原文意宣报佳音，宣告（带来）喜信，传扬（福音）。因此，传神的国为福音，（路四，）就是将神的国当作福音、佳音来传扬。
9Luke 3:18 says, “So, with many and various things he exhorted and brought good news to the people.” The Greek word rendered “brought good news” is euaggelizo. This word means to evangelize, to announce good news, to declare or bring glad tidings, to preach the gospel. To bring good news of the 43 kingdom of God (4:43) is to preach the kingdom of God as the gospel, the good news.
人救主的受浸与受膏
THE BAPTISM AND ANOINTING of the Man-Savior
10三章二十一、二十二节说到人救主的受浸与受膏：『众百姓都受了浸，耶稣也受了浸；正祷告的时候，天就开了，圣灵以彷佛鸽子的形体，降在祂身上，又有声音从天上出来，说，你是我的爱子，我喜悦你。』主耶稣受浸不仅是照著神所命定的，尽了全般的义，（太三16，）也是让自己摆到死与复活里，使祂能彀不以天然的作法，乃以复活的作法来尽职。藉著受浸，神甚至在实际死而复活的三年半以前，就在复活里生活并尽职了。主受浸，尽了神的义，并被摆到死与复活里，就得著三件事：诸天开了、神的灵降下以及父说话。今天我们的经历也是一样。
10In 3:21 and 22 we have the baptism and anointing of the Man-Savior: “Now it came about that, when all the people were baptized, and as Jesus was baptized and was praying, the heaven was opened, and the Holy Spirit descended in bodily form as a dove upon Him; and a voice came out of heaven, You are My beloved Son, in You I delight.” The Lord Jesus was baptized not only to fulfill righteousness according to God’so rd i nation (Matt. 3:16), but also to allow Himself to be put into death and resurrection that He might minister not in a natural way, but in the way of resurrection. By being baptized He lived and ministered in resurrection even before His actual death and resurrection three and a half years later. The Lord’s being baptized to fulfill God’s righteousness and to be put into death and resurrection brought Him three things: the open heaven, the descending of the Spirit of God, and the speaking of the Father. This should be the same with us today in our experience
11路加三章二十二节说，圣灵以彷佛鸽子的形体，降在人救主身上。主耶稣在神的灵降到祂身上以前，已经从圣灵而生，（路一35，）证明祂里头早有神的灵，这是为著祂的出生。现在神的灵降在祂身上，是为著祂的职事。这应验了以赛亚六十一章一节，四十二章一节和诗篇四十五篇七节的话，为要膏新王，并把祂介绍给祂的百姓。
11Luke 3:22 says that the Holy Spirit descended upon the Man-Savior in bodily form as a dove. Before the Spirit of God descended and came upon Him, the Lord Jesus was conceived and born of the Spirit (Luke 1:35). This proves that He already had the Spirit of God within Him for His birth. Now, for His ministry, the Spirit of God descended upon Him. This was the fulfillment of Isaiah 61:1; 42:1; and Psalm 45:7 to anoint the Man-Savior and introduce Him to His people
12路加三章二十二节说，圣灵以彷佛鸽子的形体降下。鸽子是温柔的，牠的眼睛一次只能看一样东西。因此，鸽子表征在眼光与目的上的温柔和单纯。因著神的灵彷佛鸽子降在主耶稣身上，祂就专注于神的旨意，温柔并单纯的尽职。三章二十二节也告诉我们，有声音从天上出来，说，『你是我的爱子，我喜悦你。』圣灵的降下，是基督的受膏；父的说话，乃基督是爱子的见证。这里是一幅神圣三一的图画：子站在地上，灵降在子身上，父说到子。这证明父、子、灵同时存在。这是为了完成神的经纶。
12Luke 3:22 says that the Holy Spirit descended in bodily form as a dove. A dove is gentle, and its eyes can see only one thing at a time. Hence, a dove signifies gentleness and singleness in sight and purpose. By the Spirit of God descending upon Him as a dove, the Lord Jesus ministered in gentleness and singleness, focusing solely on the will of God. In 3:22 we are also told that a voice came out of heaven, saying, “You are My beloved Son, in You I delight.” Whereas the descending of the Spirit is the anointing of Christ, the speaking of the Father is a testimony to Him as the beloved Son. Here we have a picture of the Divine Trinity: the Son standing on earth, the Spirit descending upon the Son, and the Father speaking concerning the Son. This proves that the Father, the Son, and the Spirit exist simultaneously. This is for the accomplishment of God’secon o my