서론
Introduction
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英文原文
INTRODUCTION
THE writer of this Gospel is universally allowed to have been Lucas (an abbreviated form of Lucanus, as Silas of Silvanus), though he is not expressly named either in the Gospel or in the Acts. From
Col 4:14
we learn that he was a "physician"; and by comparing that verse with
Col 4:10, 11
--in which the apostle enumerates all those of the circumcision who were then with him, but does not mention Luke, though he immediately afterwards sends a salutation from him--we gather that Luke was not a born Jew. Some have thought he was a freed-man (libertinus), as the Romans devolved the healing art on persons of this class and on their slaves, as an occupation beneath themselves. His intimate acquaintance with Jewish customs, and his facility in Hebraic Greek, seem to show that he was an early convert to the Jewish faith; and this is curiously confirmed by
Ac 21:27-29,
where we find the Jews enraged at Paul's supposed introduction of Greeks into the temple, because they had seen "Trophimus the Ephesian" with him; and as we know that Luke was with Paul on that occasion, it would seem that they had taken him for a Jew, as they made no mention of him. On the other hand, his fluency in classical Greek confirms his Gentile origin. The time when he joined Paul's company is clearly indicated in the Acts by his changing (at
Ac 16:10)
from the third person singular ("he") to the first person plural ("we"). From that time he hardly ever left the apostle till near the period of his martyrdom
(2Ti 4:11).
EUSEBIUS makes him a native of Antioch. If so, he would have every advantage for cultivating the literature of Greece and such medical knowledge as was then possessed. That he died a natural death is generally agreed among the ancients; GREGORY NAZIANZEN alone affirming that he died a martyr.
The time and place of the publication of his Gospel are alike uncertain. But we can approximate to it. It must at any rate have been issued before the Acts, for there the 'Gospel' is expressly referred to as the same author's "former treatise"
(Ac 1:1).
Now the Book of the Acts was not published for two whole years after Paul's arrival as a prisoner at Rome, for it concludes with a reference to this period; but probably it was published soon after that, which would appear to have been early in the year 63. Before that time, then, we have reason to believe that the Gospel of Luke was in circulation, though the majority of critics make it later. If we date it somewhere between A.D. 50 and 60, we shall probably be near the truth; but nearer it we cannot with any certainty come. Conjectures as to the place of publication are too uncertain to be mentioned here.
That it was addressed, in the first instance, to Gentile readers, is beyond doubt. This is no more, as DAVIDSON remarks [Introduction to the New Testament, p. 186], than was to have been expected from the companion of an "apostle of the Gentiles," who had witnessed marvellous changes in the condition of many heathens by the reception of the Gospel. But the explanations in his Gospel of things known to every Jew, and which could only be intended for Gentile readers, make this quite plain--see
Lu 1:26; 4:31; 8:26; 21:37; 22:1; 24:13.
A number of other minute particulars, both of things inserted and of things omitted, confirm the conclusion that it was Gentiles whom this Evangelist had in the first instance in view.
We have already adverted to the classical style of Greek which this Evangelist writes--just what might have been expected from an educated Greek and travelled physician. But we have also observed that along with this he shows a wonderful flexibility of style, so much so, that when he comes to relate transactions wholly Jewish, where the speakers and actors and incidents are all Jewish, he writes in such Jewish Greek as one would do who had never been out of Palestine or mixed with any but Jews. In DA COSTA'S'S Four Witnesses will be found some traces of "the beloved physician" in this Gospel. But far more striking and important are the traces in it of his intimate connection with the apostle of the Gentiles. That one who was so long and so constantly in the society of that master mind has in such a work as this shown no traces of that connection, no stamp of that mind, is hardly to be believed. Writers of Introductions seem not to see it, and take no notice of it. But those who look into the interior of it will soon discover evidences enough in it of a Pauline cast of mind. Referring for a number of details to DA COSTA, we notice here only two examples: In
1Co 11:23,
Paul ascribes to an express revelation from Christ Himself the account of the Institution of the Lord's Supper which he there gives. Now, if we find this account differing in small yet striking particulars from the accounts given by Matthew and Mark, but agreeing to the letter with Luke's account, it can hardly admit of a doubt that the one had it from the other; and in that case, of course, it was Luke that had it from Paul. Now Matthew and Mark both say of the Cup, "This is my blood of the New Testament"; while Paul and Luke say, in identical terms, "This cup is the New Testament in My blood"
(1Co 11:25; Lu 22:20).
Further, Luke says, "Likewise also the cup after supper, saying," &c.; while Paul says, "After the same manner He took the cup when He had supped, saying," &c.; whereas neither Matthew nor Mark mention that this was after supper. But still more striking is another point of coincidence in this case. Matthew and Mark both say of the Bread merely this: "Take, eat; this is My body"
(Mt 26:26; Mr 14:22);
whereas Paul says, "Take, eat, this is My body, which is broken for you"
(1Co 11:24),
and Luke, "This is My body, which is given for you"
(Lu 22:19).
And while Paul adds the precious clause, "This do in remembrance of Me," Luke does the same, in identical terms. How can one who reflects on this resist the conviction of a Pauline stamp in this Gospel? The other proof of this to which we ask the reader's attention is in the fact that Paul, in enumerating the parties by whom Christ was seen after His resurrection, begins, singularly enough, with Peter--"And that He rose again the third day according to the Scriptures and that He was seen of Cephas, then of the Twelve"
(1Co 15:4, 5)
--coupled with the remarkable fact, that Luke is the only one of the Evangelists who mentions that Christ appeared to Peter at all. When the disciples had returned from Emmaus to tell their brethren how the Lord had appeared to them in the way, and how He had made Himself known to them in the breaking of bread, they were met, as Luke relates, ere they had time to utter a word, with this wonderful piece of news, "The Lord is risen indeed, and hath appeared to Simon"
(Lu 24:34).
Other points connected with this Gospel will be adverted to in the Commentary.
1
Lu 1:1-4.
繁體中文
路 1:1-4.
從使徒行傳和使徒書信可以看出，最早的福音傳講，乃是由我們主在地上生平的事實所組成的簡短摘要，附帶幾句對聽眾的直接應用。這些驚人的事實，自然會有人加以筆錄，並將摘要加以流傳。路加此處所指的就是這類記載；他以審慎敬重的語氣稱之為基督徒「確實相信」、或「有確實根據」的敘事，是根據「親眼看見又將這道供應出來的人」的見證而寫成的。但當他接著說「我也從起頭都詳細考察了，就定意要按著次序寫給你」，這實際上是為他自己的福音書提出一個要求，要以之取代那些「許多」記載。果然，那些記載無一存留至今，而本福音書和其他正典福音書卻長存不衰，且將永遠長存——它們是那些賜生命之事實的唯一合宜載體，這些事實使一切都更新了。偽經或冒名的福音書，因有敵視正典福音書所彰顯之真理的黨派的支持，倒並未消亡；但此處所指那些出於善意、大體正確的記載，僅在沒有更好的著作之前暫被使用，便在人們默許之下融入了這四卷無與倫比的文獻之中——這四卷書從一代到一代、以驚人的一致性，被公認為全基督教會成文的憲章。
1. 排列——更簡單地說，即編寫一篇敘述。
英文原文
Lu 1:1-4.
It appears from the Acts of the Apostles, and the Apostolic Epistles, that the earliest preaching of the Gospel consisted of a brief summary of the facts of our Lord's earthly history, with a few words of pointed application to the parties addressed. Of these astonishing facts, notes would naturally be taken and digests put into circulation. It is to such that Luke here refers; and in terms of studied respect, as narratives of what was "believed surely," or "on sure grounds" among Christians, and drawn up from the testimony of "eye-witnesses and ministering servants of the word." But when he adds that "it seemed good to him also to write in order, having traced down all things with exactness from their first rise," it is a virtual claim for his own Gospel to supersede these "many" narratives. Accordingly, while not one of them has survived the wreck of time, this and the other canonical Gospels live, and shall live, the only fitting vehicles of those life-bringing facts which have made all things new. Apocryphal or spurious gospels, upheld by parties unfriendly to the truths exhibited in the canonical Gospels, have not perished; but those well-meant and substantially correct narratives here referred to, used only while better were not to be had, were by tacit consent allowed to merge in the four peerless documents which from age to age, and with astonishing unanimity, have been accepted as the written charter of all Christianity.
1. set forth in order--more simply, to draw up a narrative.
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2. 從起初——即祂公開傳道之初，從下文可見此意。
英文原文
2. from the beginning--that is, of His public ministry, as is plain from what follows.
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3. 從起頭——即從最早的事件起；指那些關乎我們主及其先鋒降生與早年生活的寶貴細節，我們惟獨從路加才得以知曉。
按著次序——或作「連貫地」——大概是與他所指那些雜亂無章的著作相對而言。但這不可過分強調；因為將本福音書與其他福音書相比較，便可看出在某些細節上，本福音書並未嚴格遵守時間先後的次序。
提阿非羅大人——或作「最尊貴的」——一個身分的頭銜，同一作者曾兩次用於腓力斯、一次用於非斯都
（徒 22:26； 24:3； 26:25）。 因此「提阿非羅」很可能是希臘或小亞細亞某城的行政長官〔WEBSTER and WILKINSON〕。
英文原文
3. from the very first--that is, from the very earliest events; referring to those precious details of the birth and early life, not only of our Lord, but of His forerunner, which we owe to Luke alone.
in order--or "consecutively"--in contrast, probably, with the disjointed productions to which he had referred. But this must not be pressed too far; for, on comparing it with the other Gospels, we see that in some particulars the strict chronological order is not observed in this Gospel.
most excellent--or "most noble"--a title of rank applied by this same writer twice to Felix and once to Festus
(Ac 22:26; 24:3; 26:25).
It is likely, therefore, that "Theophilus" was chief magistrate of some city in Greece or Asia Minor [WEBSTER and WILKINSON].
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4. 使你知道——「徹底地知道」。
受了教訓——口頭的教導——字面作「被問答式地教導」或「被教導教義問答」，起初作為望教者或候洗者接受教導。
英文原文
4. that thou mightest know--"know thoroughly."
hast been instructed--orally instructed--literally, "catechized" or "catechetically taught," at first as a catechumen or candidate for Christian baptism.
5
Lu 1:5-25.
繁體中文
路 1:5-25.
先鋒的誕生蒙宣告。
5. 希律——（見
太 2:1 註釋）。
亞比雅班——即 Abijah；大衛將祭司分為二十四班次（見
代上 24:1, 4, 10）， 這是其中的第八班。被擄歸回後，這些班次中只有四班存留下來
（拉 2:34-39）， 其後再重新細分為二十四班——各班仍保留古時的名稱與次序。每班輪值一週，負責全部聖殿事奉。
妻子是亞倫的女兒——祭司可以娶任何支派的女子為妻，但「在祭司世系中聯姻最值得稱讚」〔LIGHTFOOT〕。
英文原文
Lu 1:5-25.
ANNOUNCEMENT OF THE FORERUNNER.
5. Herod--(See on
Mt 2:1).
course of Abia--or Abijah; the eighth of the twenty-four orders of courses into which David divided the priests (see
1Ch 24:1, 4, 10).
Of these courses only four returned after the captivity
(Ezr 2:34-39),
which were again subdivided into twenty-four--retaining the ancient name and order of each. They took the whole temple service for a week each.
his wife was of the daughters of Aaron--The priests might marry into any tribe, but "it was most commendable of all to marry one of the priests' line" [LIGHTFOOT].
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6. 誡命和律例——前者表達他們道德性的順服，後者表達他們禮儀性的順服[加爾文與本格爾]。（比較
Eze 11:20；
Heb 9:1）。
有人否認猶太人與新約作者知道這種區分。但
Mr 12:33
以及其他經文，使此點毋庸置疑。
英文原文
6. commandments and ordinances--The one expressing their moral--the other their ceremonial--obedience [CALVIN and BENGEL], (Compare
Eze 11:20; Heb 9:1).
It has been denied that any such distinction was known to the Jews and New Testament writers. But
Mr 12:33,
and other passages, put this beyond all reasonable doubt.
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7. 亞伯拉罕與撒拉、以撒與利百加、以利加拿與哈拿、瑪挪亞與他的妻子，也都是如此。
英文原文
7. So with Abraham and Sarah, Isaac and Rebekah, Elkanah and Hannah, Manoah and his wife.
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9. 掣籤燒香——每位祭司在他當值的一週中所派定的工作，由籤決定。燒香需用三人：清除上一次事奉的灰營；把盛滿從燔祭壇取來之熱炭的盤子搬來放在金香壇上；以及把香撒在熱炭上，當香煙上升時為百姓代求。這是事奉中最為尊榮的一部分
(Re 8:3)，
這便是此時撒迦利亞所抽中的[萊特富]。
英文原文
9. his lot was to burn incense--The part assigned to each priest in his week of service was decided by lot. Three were employed at the offering of incense--to remove the ashes of the former service; to bring in and place on the golden altar the pan filled with hot burning coals taken from the altar of burnt offering; and to sprinkle the incense on the hot coals; and, while the smoke of it ascended, to make intercession for the people. This was the most distinguished part of the service
(Re 8:3),
and this was what fell to the lot of Zacharias at this time [LIGHTFOOT].
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10. 在外面禱告——在殿前院外的壇院，即燔祭壇所在之處；男女分列於不同的院，但壇對所有人都可見。
燒香的時候——每日早晚祭時獻上；這是一個美麗的象徵，表明在燔祭壇上所獻之祭蒙悅納——香的火炭正是取自那壇
(Le 16:12, 13)。
這又預表敬拜者每日獻給神、將自己與自己事奉當作「活祭」。故有
Ps 141:2；
Re 8:3
的話。但這每日獻祭之所以蒙悅納，乃在於燔祭所預設並指向那唯一「馨香的祭」
(Eph 5:2)
之贖罪功效，這點從
Isa 6:6, 7
可見。
英文原文
10. praying without--outside the court in front of the temple, where stood the altar of burnt offering; the men and women in separate courts, but the altar visible to all.
the time of incense--which was offered along with the morning and evening sacrifice of every day; a beautiful symbol of the acceptableness of the sacrifice offered on the altar of burnt offering, with coals from whose altar the incense was burnt
(Le 16:12, 13).
This again was a symbol of the "living sacrifice" of themselves and their services offered daily to God by the worshippers. Hence the language of
Ps 141:2; Re 8:3.
But that the acceptance of this daily offering depended on the expiatory virtue presupposed in the burnt offering, and pointing to the one "sacrifice of a sweet-smelling savor"
(Eph 5:2),
is evident from
Isa 6:6, 7.
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11. 右邊——即南邊，壇與燈臺之間；撒迦利亞燒香時在壇前北邊[韋伯斯特與威爾金森]。但為何在那裡？右邊是蒙恩的一邊
(Mt 25:33)
[朔特根與韋斯泰因，見於邁爾]；比較
Mr 16:5。
英文原文
11. right side--the south side, between the altar and the candlestick, Zacharias being on the north side, in front of the altar, while offering incense [WEBSTER and WILKINSON]. But why there? The right was the favorable side
(Mt 25:33)
[SCHOTTGEN and WESTEIN in MEYER]; compare
Mr 16:5.
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13. 你的祈禱已經蒙垂聽——無疑是求後裔的祈禱，憑某種預感，他至今仍未完全放棄希望。
約翰——即舊約中常見的「約哈難」，意為「耶和華恩惠的禮物」。
英文原文
13. thy prayer is heard--doubtless for offspring, which by some presentiment he even yet had not despaired of.
John--the same as "Johanan," so frequent in the Old Testament, meaning "Jehovah's gracious gift."
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14. 歡喜——他們的確如此
(Lu 1:58, 66)；
但意思更確切是「必有理由歡喜」——對許多人來說，這會是一件喜樂的事。
英文原文
14. shall rejoice--so they did
(Lu 1:58, 66);
but the meaning rather is, "shall have cause to rejoice"--it would prove to many a joyful event.
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15. 在主面前將要為大——在職分上比一切先知更親近主。（見
Mt 11:10, 11。）
清酒濃酒都不喝——即要作拿細耳人，或「分別出來的人」
(Nu 6:2
等)。正如長大痲瘋的是罪的活生生象徵，拿細耳人則是聖潔的象徵；任何刺激性之物不可入他口；不可用剃頭刀剃頭；不可沾染禮儀上的不潔。這樣他便要「在離俗的一切日子，[在禮儀上]歸耶和華為聖」。這種分別在通常情形下是暫時且自願的：惟有參孫
(Jud 13:7)、
撒母耳
(1Sa 1:11)、
以及施洗約翰是從母腹裡便作拿細耳人。在基督的先鋒身上看見律法奉獻最嚴格的要求，是合宜的。他自己乃是不用象徵的拿細耳人之實體與完全，那象徵在他這活生生的實現中便消逝：「這樣的大祭司原是合乎我們的，聖潔、無邪惡、遠離罪人」
(Heb 7:26)。
從母腹裡就被聖靈充滿——作未來事奉的聖潔器皿。
英文原文
15. great in the sight of the Lord--nearer to Him in official standing than all the prophets. (See
Mt 11:10, 11.)
drink neither wine nor strong drink--that is, shall be a Nazarite, or "a separated one"
(Nu 6:2,
&c.). As the leper was the living symbol of sin, so was the Nazarite of holiness; nothing inflaming was to cross his lips; no razor to come on his head; no ceremonial defilement to be contracted. Thus was he to be "holy to the Lord [ceremonially] all the days of his separation." This separation was in ordinary cases temporary and voluntary: only Samson
(Jud 13:7),
Samuel
(1Sa 1:11),
and John Baptist were Nazarites from the womb. It was fitting that the utmost severity of legal consecration should be seen in Christ's forerunner. HE was the REALITY and PERFECTION of the Nazarite without the symbol, which perished in that living realization of it: "Such an High Priest became us, who was SEPARATE FROM SINNERS"
(Heb 7:26).
filled with the Holy Ghost, from . . . womb--a holy vessel for future service.
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16, 17. 一位以利亞式的宗教與道德改革者，他必作
(Mal 4:6，
那裏「使父親的心轉向兒女」之語取自
1Ki 18:37)。
在兩種情形中，他們的成功雖大，卻是局部的——並未贏得整個國家。
英文原文
16, 17. A religious and moral reformer, Elijah-like, he should be
(Mal 4:6,
where the "turning of the people's heart to the Lord" is borrowed from
1Ki 18:37).
In both cases their success, though great, was partial--the nation was not gained.
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17. 在他前面——即在「主他們的神」面前
(Lu 1:16)。
將此與
Mal 3:1
和 Isa 40:3
對照，約翰要以傳令官的身分在其前行，宣告祂的臨近，並作開路先鋒預備祂的道路；那在他前頭的，分明是肉身中的彌賽亞裡的「耶和華」[CALVIN 和 OLSHAUSEN]。
以……的靈——即效法其模型。
以利亞的……能力——不是指他行神蹟的能力，因「約翰一件神蹟也沒有行過」
(Joh 10:41)，
而是指他「挽回人心」的能力，或說在他事奉中有同樣的果效。兩人皆生於墮落的時代；兩人都為神無畏地作見證；兩人除了在直接執行事奉之外都少有露面；兩人都居於門徒學派之首；兩人的果效也相似。
父親的心轉向兒女——若按字面理解，這表示父母信實的恢復[MEYER 等人]，而此信實的衰敗正是宗教與社會敗壞的開端——以將來復興的一個顯著特徵代表整體。但隨後對此的解釋，卻更提示比喻性的含義。若「悖逆的人」是「兒女」，而「父親」擁有「義人的智慧」[BENGEL]，那麼其意便是「他必將那國古老的靈恢復到他們墮落的兒女身上」[CALVIN 等]。因此以利亞在尋求「使他們的心回轉」時，曾求告「亞伯拉罕、以撒、以色列的神」
(1Ki 18:36, 37)。
預備等——更清楚地說，「為主預備好合用的百姓」，即預備好一群願意迎接祂的百姓。這樣的預備，在每一個時代與每一個靈魂中，都需要與施洗約翰的事奉相應的作為。
英文原文
17. before him--before "the Lord their God"
(Lu 1:16).
By comparing this with
Mal 3:1 and Isa 40:3,
it is plainly "Jehovah" in the flesh of Messiah [CALVIN and OLSHAUSEN] before whom John was to go as a herald to announce His approach, and a pioneer o prepare His way.
in the spirit--after the model.
and power of Elias--not his miraculous power, for John did no miracle"
(Joh 10:41),
but his power "turning the heart," or with like success in his ministry. Both fell on degenerate times; both witnessed fearlessly for God; neither appeared much save in the direct exercise of their ministry; both were at the head of schools of disciples; the success of both was similar.
fathers to the children--taken literally, this denotes the restoration of parental fidelity [MEYER and others], the decay of which is the beginning of religious and social corruption--one prominent feature of the coming revival being put for the whole. But what follows, explanatory of this, rather suggests a figurative sense. If "the disobedient" be "the children," and to "the fathers" belongs "the wisdom of the just" [BENGEL], the meaning will be, "he shall bring back the ancient spirit of the nation into their degenerate children" [CALVIN, &c.]. So Elijah invoked "the God Abraham, Isaac, and Israel," when seeking to "turn their heart back again"
(1Ki 18:36, 37).
to make ready, &c.--more clearly, "to make ready for the Lord a prepared people," to have in readiness a people prepared to welcome Him. Such preparation requires, in every age and every soul, an operation corresponding to the Baptist's ministry.
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18. 我憑甚麼知道等——馬利亞沒有憑據，卻信了更難的事。亞伯拉罕雖然年紀更大，無疑撒拉也是，當同樣的應許賜給他時，「總沒有因不信，心裡起疑惑，反倒因信，心裡得堅固，將榮耀歸給神」。撒迦利亞正是在這一點上失敗了。
英文原文
18. Whereby, &c.--Mary believed what was far harder without a sign. Abraham, though older, and doubtless Sarah, too, when the same promise was made to him, "staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God." This was that in which Zacharias failed.
19
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19. 加百列——意為「神的人」，就是那在燒香的時候向但以理顯現
(Da 9:21)
又向馬利亞顯現的那位
(Lu 1:26)。
侍立等——作為祂的侍從而站立（比較
1Ki 17:1）。
英文原文
19. Gabriel--signifying "man of God," the same who appeared to Daniel at the time of incense
(Da 9:21)
and to Mary
(Lu 1:26).
stand, &c.--as his attendant (compare
1Ki 17:1).
20
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20. 啞巴——即不能說話。
不能——喪失說話的能力
(Lu 1:64)。
他求一個神蹟，如今得到了。
直到這些事成就的那日——參見
Lu 1:64
的註釋。
英文原文
20. dumb--speechless.
not able--deprived of the power of speech
(Lu 1:64).
He asked a sign, and now he got it.
until the day that these things shall be performed--See on
Lu 1:64.
21
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21. 等候——為要從他那裡領受慣常的祝福
(Nu 6:23-27)。
遲延——久久不出來並不尋常，恐怕會被人以為百姓的代表因某事招致報應[LIGHTFOOT]。
英文原文
21. waited--to receive from him the usual benediction
(Nu 6:23-27).
tarried so long--It was not usual to tarry long, lest it should be thought vengeance had stricken the people's representative for something wrong [LIGHTFOOT].
22
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22. 不能說話——是啞的，也是聾的（見
Lu 1:62）。
英文原文
22. speechless--dumb, and deaf also (see
Lu 1:62).
24
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24. 隱藏了五個月——直到此事毫無疑問並且顯明出來為止。
英文原文
24. hid five months--till the event was put beyond doubt and became apparent.
26
Lu 1:26-38.
繁體中文
Lu 1:26-38.
基督降生的宣告。
（參見
Mt 1:18-21
的註釋）。
26. 第六個月——以利沙伯懷孕的第六個月。
約瑟，大衛家一族的人——（參見
Mt 1:16
的註釋）。
英文原文
Lu 1:26-38.
ANNUNCIATION OF CHRIST.
(See on
Mt 1:18-21).
26. sixth month--of Elisabeth's time.
Joseph, of the house of David--(See on
Mt 1:16).
28
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28. 蒙大恩的女子——這字在別處僅用過一次
(Eph 1:6，
「成為蒙悅納的」）：比較
Lu 1:30
「你在神面前已經蒙恩了」。《武加大譯本》譯作「滿有恩典」的錯誤，已被羅馬教會大加利用。她作為我們主的母親，在外在的尊榮上誠然是「婦女中最蒙福的」；但他們當聽主自己的話：「不是的，聽了神的道而遵行的人更有福。」（參見
Lu 11:27
的註釋。）
英文原文
28. highly favoured--a word only once used elsewhere
(Eph 1:6,
"made accepted"): compare
Lu 1:30,
"Thou hast found favour with God." The mistake of the Vulgate's rendering, "full of grace," has been taken abundant advantage of by the Romish Church. As the mother of our Lord, she was the most "blessed among women" in external distinction; but let them listen to the Lord's own words. "Nay, rather blessed are they that hear the word of God and keep it." (See on
Lu 11:27).
31
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31. 天使刻意使自己的話語與以賽亞那著名的預言相符
(Isa 7:14)
[CALVIN]。
英文原文
31. The angel purposely conforms his language to Isaiah's famous prophecy
(Isa 7:14)
[CALVIN].
32
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32, 33. 這不過是
Isa 9:6, 7
中那崇高預言的回聲。
英文原文
32, 33. This is but an echo of the sublime prediction in
Isa 9:6, 7.
34
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34. 怎麼——並非撒迦利亞的不信——「我憑甚麼可知道這事呢？」——而是把事實視為當然，問「這怎麼可能，如此違反人類出生從未間斷的律法？」因此她所得的不是責備，而是奧祕的詳細解答。
英文原文
34. How, &c.--not the unbelief of Zacharias, "Whereby shall I know this?" but, taking the fact for granted, "How is it to be, so contrary to the unbroken law of human birth?" Instead of reproof, therefore, her question is answered in mysterious detail.
35
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35. 聖靈——（參見
Mt 1:18
的註釋）。
至高者的能力——藉聖靈傳達之神格的直接能力。
蔭庇——暗示這能力將是既溫柔又有效的[BENGEL]；以及其奧祕的隱密，如被雲遮蔽般退避於人的窺探之外[CALVIN]。
所要生的聖者——即禰所要生的聖後裔。
所以……稱為神的兒子——基督按其神聖永恆的本性為神的兒子，這一點在新約各處都很清楚；但此處我們看見那兒子身分，藉著祂因「至高者的能力」而生為日數有限的嬰孩，而綻放為人類的、可觸摸的彰顯。我們既不應如某些人那樣粗暴且毫無根據地設想雙重的兒子身分，也不可否認此處明明表達的——祂屬人的出生與祂固有的位格兒子身分之間的關聯。
英文原文
35. Holy Ghost--(See on
Mt 1:18).
power of the highest--the immediate energy of the Godhead conveyed by the Holy Ghost.
overshadow--a word suggesting how gentle, while yet efficacious, would be this Power [BENGEL]; and its mysterious secrecy, withdrawn, as if by a cloud, from human scrutiny [CALVIN].
that holy thing born of thee--that holy Offspring of thine.
therefore . . . Son of God--That Christ is the Son of God in His divine and eternal nature is clear from all the New Testament; yet here we see that Sonship efflorescing into human and palpable manifestation by His being born, through "the power of the Highest," an Infant of days. We must neither think of a double Sonship, as some do, harshly and without all ground, nor deny what is here plainly expressed, the connection between His human birth and His proper personal Sonship.
36
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36. 禰的親戚——即「親屬」，但這字並未說明親疏。
懷了孕等——對馬利亞而言，這是她信心的賞賜，一個非她所求的神蹟。
英文原文
36. thy cousin--"relative," but how near the word says not.
conceived, &c.--This was to Mary an unsought sign, in reward of her faith.
37
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37. 因為等——指天使在同樣的情形中對亞伯拉罕所說的話
(Ge 18:14),
為要堅固她的信心。
英文原文
37. For, &c.--referring to what was said by the angel to Abraham in like case
(Ge 18:14),
to strengthen her faith.
38
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38. 在這樣的境遇中所顯出何等奇妙的信心！
英文原文
38. Marvellous faith in such circumstances!
39
Lu 1:39-56.
繁體中文
Lu 1:39-56.
馬利亞拜訪以利沙伯。
39. 山地——沿猶大中央自北向南延伸的山嶺地帶[WEBSTER and WILKINSON]。
急忙——為臨到自己的宣告所震撼，又為如今初次告知她的以利沙伯之景況所激動。
猶大的一座城——大概是希伯崙（見
Jos 20:7; 21:11)。
英文原文
Lu 1:39-56.
VISIT OF MARY TO ELISABETH.
39. hill country--the mountainous tract running along the middle of Judea, from north to south [WEBSTER and WILKINSON].
with haste--transported with the announcement to herself and with the tidings, now first made known to her, of Elisabeth's condition.
a city of Juda--probably Hebron (see
Jos 20:7; 21:11).
40
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40. 問以利沙伯安——以利沙伯此時已從隱居中出來
(Lu 1:24)。
英文原文
40. saluted Elisabeth--now returned from her seclusion
(Lu 1:24).
41
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41. 嬰孩跳動——從
Lu 1:44
可見這母腹中的感覺是異乎尋常的——是那未有意識的嬰孩對他主之母親同在的一種共感的激動。
英文原文
41. babe leaped--From
Lu 1:44
it is plain that this maternal sensation was something extraordinary--a sympathetic emotion of the unconscious babe, at the presence of the mother of his Lord.
42
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42-44. 我們在此看到對嫉妒何等美麗的超脫！以利沙伯雖然自己被賦予極高的尊榮，在一位更蒙恩的人面前卻完全忘記了自己；她在靈感的狂喜之中，與自己腹中的嬰孩一同向她宣告祝福，深感「我主的母親竟到我這裡來」是一件無法解釋的奇事。「任憑我們怎樣轉這事，若不假設以利沙伯像古時的先知那樣蒙光照得以看見彌賽亞的神聖本性，就永不能明白稱未生的孩子為『主』的恰當性」[OLSHAUSEN]。
英文原文
42-44. What beautiful superiority to envy have we here! High as was the distinction conferred upon herself, Elisabeth loses sight of it altogether, in presence of one more honored still; upon whom, with her unborn Babe, in an ecstasy of inspiration, she pronounces a benediction, feeling it to be a wonder unaccountable that "the mother of her Lord should come to her." "Turn this as we will, we shall never be able to see the propriety of calling an unborn child "Lord," but by supposing Elisabeth, like the prophets of old, enlightened to perceive the Messiah's Divine nature" [OLSHAUSEN].
43
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43. 「我主的母親」——而不是「我的女主」（比較
Lu 20:42; Joh 20:28）」
[BENGEL]。
英文原文
43. "The mother of my Lord"--but not "My Lady" (compare
Lu 20:42; Joh 20:28)"
[BENGEL].
45
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45. 為童貞女那毫不遲疑的信心而加添的祝福，含蓄而微妙地與她丈夫形成對比。
因為——更準確地說，正如邊註所記，作「那」。
英文原文
45. An additional benediction on the Virgin for her implicit faith, in tacit and delicate contrast with her own husband.
for--rather, as in the Margin, "that."
46
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46-55. 一首宏偉的頌歌，把哈拿在類似境遇中所唱古歌的曲調接過來，稍作修改並加以昇華。假設那蒙福童貞女的心靈早已被奧秘地牽引到這首詩歌的思想與情調中，以致當靈感之生命與火貫透她整個靈魂時，便自發地奏出這歌的合唱，以那從此在教會殿壁上迴響、激動心靈的頌歌豐富了教會的詩集——這樣的設想難道不自然嗎？在兩首歌裡，這兩位聖潔的婦人驚嘆地看見「驕傲的、有權勢的、富足的」被略過，而最卑微的人在她們身上被揀選去開啟最大的事件，便歌唱這事，看它不是變幻無常之舉，而是神國度的一條大法則，祂喜悅「叫有權能的從位上退下，叫卑賤的升高。」在兩首歌裡，曲調都歸於基督而止息；在哈拿的歌中，是在「耶和華的王」之名下——從大衛直到祂自己，神要透過祂整個譜系「賜力量」給祂，祂是神要高舉其角的「受膏者」\n (1Sa 2:10);
在童貞女的歌中，是作為眾先知所應許給以色列的「幫助」。
我的心…我的靈——「我裡面的一切」
(Ps 103:1)。
英文原文
46-55. A magnificent canticle, in which the strain of Hannah's ancient song, in like circumstances, is caught up, and just slightly modified and sublimed. Is it unnatural to suppose that the spirit of the blessed Virgin had been drawn beforehand into mysterious sympathy with the ideas and the tone of this hymn, so that when the life and fire of inspiration penetrated her whole soul it spontaneously swept the chorus of this song, enriching the Hymnal of the Church with that spirit-stirring canticle which has resounded ever since from its temple walls? In both songs, those holy women, filled with wonder to behold "the proud, the mighty, the rich," passed by, and, in their persons the lowliest chosen to usher in the greatest events, sing of this as no capricious movement, but a great law of the kingdom of God, by which He delights to "put down the mighty from their seats and exalt them of low degree." In both songs the strain dies away on CHRIST; in Hannah's under the name of "Jehovah's King"--to whom, through all His line, from David onwards to Himself, He will "give strength"; His "Anointed," whose horn He will exalt
(1Sa 2:10);
in the Virgin's song, it is as the "Help" promised to Israel by all the prophets.
My soul . . . my spirit--"all that is within me"
(Ps 103:1).
47
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47. 我的救主——馬利亞這可憐的心，我們可以看出，從未夢想過自己「無染原罪成胎」——用羅馬派的刺耳說法——一如她從未夢想過自己無瑕的一生。
英文原文
47. my Saviour--Mary, poor heart, never dreamt, we see, of her own "immaculate conception"--in the offensive language of the Romanists--any more than of her own immaculate life.
54
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54. 扶助了——比較
Ps 89:19,
「我尋得幫助在一位勇士身上。」
英文原文
54. holpen--Compare
Ps 89:19,
"I have laid help on One that is mighty."
55
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55. 正如對我們祖宗所說的——按文意，本句當作插入語來讀。（比較
Mic 7:20; Ps 98:3）。
永遠——彌賽亞國度的永存，正如天使所明確應許的
(Lu 1:33)。
英文原文
55. As he spake to our fathers--The sense requires this clause to be read as a parenthesis. (Compare
Mic 7:20; Ps 98:3).
for ever--the perpetuity of Messiah's kingdom, as expressly promised by the angel
(Lu 1:33).
56
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56. 同住了約三個月——那在如此長期中遮蔽這兩位表親的屋頂是何等蒙恩的屋頂！然而如今連一絲痕跡也尋不見；而那兩位婦人的後裔——一位不過是另一位蒙恩的先驅——卻把世界更新了。
回家去了——回到拿撒勒，此後發生了馬太福音
Mt 1:18-25
所記之事。
英文原文
56. abode with her about three months--What an honored roof was that which, for such a period, overarched these cousins! and yet not a trace of it is now to be seen, while the progeny of those two women--the one but the honored pioneer of the other--have made the world new.
returned to her own house--at Nazareth, after which took place what is recorded in
Mt 1:18-25.
57
Lu 1:57-80.
繁體中文
Lu 1:57-80.
約翰的出生與割禮——撒迦利亞之歌與孩子的成長。
英文原文
Lu 1:57-80.
BIRTH AND CIRCUMCISION OF JOHN--SONG OF ZACHARIAS AND PROGRESS OF THE CHILD.
59
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59. 第八日——律法
(Ge 17:12)
是要遵守的，即使出生後第八日正逢安息日
(Joh 7:23;
並見
Php 3:5)。
要給他起名叫——字面是「正要叫」，即（如我們所說的）「想要叫」。兒童受洗時命名的習慣，源自割禮時的猶太習俗
(Ge 21:3, 4);
而亞伯蘭和撒萊的名字就在割禮首次舉行時改了
(Ge 17:5, 15)。
英文原文
59. eighth day--The law
(Ge 17:12)
was observed, even though the eighth day after birth should be a sabbath
(Joh 7:23;
and see
Php 3:5).
called him--literally, "were calling"--that is, (as we should say) "were for calling." The naming of children at baptism has its origin in the Jewish custom at circumcision
(Ge 21:3, 4);
and the names of Abram and Sarai were changed at its first performance
(Ge 17:5, 15).
62
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62. 打手勢——表明他不但啞，而且聾。
英文原文
62. made signs--showing he was deaf, as well as dumb.
63
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63. 眾人都驚訝——驚訝他竟給同一個名字，卻不知兩人在此事上有過任何溝通。
英文原文
63. marvelled all--at his giving the same name, not knowing of any communication between them on the subject.
64
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64. 口立時開了——當他如此明顯地表示對異象的完全信心之時，因為他不信這異象才被擊打啞口
(Lu 1:13, 20)。
英文原文
64. mouth opened immediately--on thus palpably showing his full faith in the vision, for disbelieving which he had been struck dumb
(Lu 1:13, 20).
65
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65. 敬畏——宗教性的敬畏；覺得神的手特別在這些事之中（比較
Lu 5:26; 7:16; 8:37）。
英文原文
65. fear--religious awe; under the impression that God's hand was specially in these events (compare
Lu 5:26; 7:16; 8:37).
66
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66. 主的手與他同在——藉特殊的記號標出他為注定要作大事之人
(1Ki 18:46; 2Ki 3:15; Ac 11:21)。
英文原文
66. hand of the Lord was with him--by special tokens marking him out as one destined to some great work
(1Ki 18:46; 2Ki 3:15; Ac 11:21).
68
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68-79. 這一陣高貴之神聖詩歌的迸發中，沒有一個字論到他自己的孩子；像以利沙伯一樣，他在那比兩者都大的榮耀中完全忘記了自己。
主以色列的神——那特選子民古時立約的神。
眷顧…救贖——即「為要救贖而眷顧」：在久離之後歸回，打破祂長久的沉默（見
Mt 15:31）。
在舊約中，神「眷顧」多為審判，在新約中則為憐憫。撒迦利亞此時對這樣的「眷顧與救贖」、「從仇敵手中拯救並搭救」（
Lu 1:71, 74）
的見解仍不完整。但這舊約的措辭，起初用以指較低之事，當置於更高更廣的神國亮光中觀看時，同樣適於表達對基督耶穌裡救贖最屬靈的概念。
英文原文
68-79. There is not a word in this noble burst of divine song about his own child; like Elisabeth losing sight entirely of self, in the glory of a Greater than both.
Lord God of Israel--the ancient covenant God of the peculiar people.
visited and redeemed--that is, in order to redeem: returned after long absence, and broken His long silence (see
Mt 15:31).
In the Old Testament, God is said to "visit" chiefly for judgment, in the New Testament for mercy. Zacharias would, as yet, have but imperfect views of such "visiting and redeeming," "saving from and delivering out of the hand of enemies"
(Lu 1:71, 74).
But this Old Testament phraseology, used at first with a lower reference, is, when viewed in the light of a loftier and more comprehensive kingdom of God, equally adapted to express the most spiritual conceptions of the redemption that is in Christ Jesus.
69
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69. 拯救的角——即「拯救的能力」，或「大能的拯救」，指救主自己，西面稱之為「禰的救恩」
(Lu 2:30)。
這比喻取自那些力量在角上的動物
(Ps 18:2; 75:10; 132:17)。
大衛家——*這表明馬利亞必定已知是出於王室血統，*與約瑟無關；撒迦利亞即使知道約瑟的什麼，也不可能知道約瑟在此之後還會承認馬利亞。
英文原文
69. horn of salvation--that is "strength of salvation," or "mighty Salvation," meaning the Saviour Himself, whom Simeon calls "Thy Salvation"
(Lu 2:30).
The metaphor is taken from those animals whose strength is in their horns
(Ps 18:2; 75:10; 132:17).
house of . . . David--This shows that Mary must have been known to be of the royal line, independent of Joseph; of whom Zacharias, if he knew anything, could not know that after this he would recognize Mary.
70
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70. 創世以來——或作「從最早的時期」。
英文原文
70. since the world began--or, "from the earliest period."
72
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72. 所應許的憐憫…祂的聖約…
英文原文
72. the mercy promised . . . his holy covenant . . .
73
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73. 對…亞伯拉罕所起的誓——彌賽亞的全部工作與國度，被描繪為向亞伯拉罕與他後裔起誓保證的憐憫，要在所定的時期實現；終於在「時候滿足」之時榮耀地兌現。因此，不但「恩典」，即所應許的事物；連「真理」，即對應許的信實，都說是「由耶穌基督而來」
(Joh 1:17)。
英文原文
73. the oath . . . to . . . Abraham--The whole work and kingdom of Messiah is represented as a mercy pledged on oath to Abraham and his seed, to be realized at an appointed period; and at length, in "the fulness of the time," gloriously made good. Hence, not only "grace," or the thing promised; but "truth," or fidelity to the promise, are said to "come by Jesus Christ"
(Joh 1:17).
74
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74, 75. 拯救我們等——此處所給的視野何等包羅萬有！（1）一切救贖的目的——「叫我們事奉祂」，即事奉「主以色列的神」
(Lu 1:68)。
這字特指宗教性的事奉——「新約的祭司職任」[BENGEL]。（2）這事奉的性質——「在祂面前，聖潔公義地」
(Lu 1:75)
——即如在祂面前（比較
Ps 56:13）。
（3）其自由——「從仇敵手中被救出來」。（4）其無畏——「可以坦然無懼地事奉祂」。（5）其持續——「終身」。
英文原文
74, 75. That he would grant us, &c.--How comprehensive is the view here given! (1) The purpose of all redemption--"that we should serve Him"--that is, "the Lord God of Israel"
(Lu 1:68).
The word signifies religious service distinctively--"the priesthood of the New Testament" [BENGEL]. (2) The nature of this service--"in holiness and righteousness before Him"
(Lu 1:75)
--or, as in His presence (compare
Ps 56:13).
(3) Its freedom--"being delivered out of the hand of our enemies." (4) Its fearlessness--"might serve Him without fear." (5) Its duration--"all the days of our life."
76
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76-79. 此處是這首詩歌漸逝的回音；這些尾音何等美麗——如落日一般，雖失去正午的光輝，卻以如熔金般起伏顫動的光為地平線鑲邊——使人目不轉睛，直至它從視野中消失。詩歌在此並非從基督轉到約翰，而是從基督直接轉到由祂先鋒所宣告的基督。
孩子啊——不是「我的兒子」——這孩子與他自己的關係，被淹沒於與比兩者都大的那位之關係中。
至高者的先知；因為你要行在祂前面——即「至高者」前面。既然「至高者」在聖經中惟獨是至高之神的稱號，靈感在此如不可否認地把這稱號應用於基督，除非祂是「在萬有之上、永遠可稱頌的神」
(Ro 9:5)，
否則便不可思議。
英文原文
76-79. Here are the dying echoes of this song; and very beautiful are these closing notes--like the setting sun, shorn indeed of its noontide radiance, but skirting the horizon with a wavy and quivering light--as of molten gold--on which the eye delights to gaze, till it disappears from the view. The song passes not here from Christ to John, but only from Christ direct to Christ as heralded by His forerunner.
thou child--not "my son"--this child's relation to himself being lost in his relation to a Greater than either.
prophet of the Highest; for thou shalt go before him--that is, "the Highest." As "the Most High" is an epithet in Scripture only of the supreme God, it is inconceivable that inspiration should apply this term, as here undeniably, to Christ, unless He were "God over all blessed for ever"
(Ro 9:5).
77
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77. 叫祂的百姓因罪得赦——傳出所需並已備之「救恩」的音符，是約翰高過一切前人的崇高職分；這也是日後一切基督使者的職分；但作「救恩」本身卻無比崇高
(Lu 1:69
與 Lu 2:30)。
得知救恩——這立刻蓋上了此處所指救恩之屬靈性質的印記，並解明了
Lu 1:71, 74。
英文原文
77. to give knowledge of salvation--To sound the note of a needed and provided "salvation" was the noble office of John, above all that preceded him; as it is that of all subsequent ministers of Christ; but infinitely loftier was it to be the "Salvation" itself
(Lu 1:69 and Lu 2:30).
by the remission of . . . sins--This stamps at once the spiritual nature of the salvation here intended, and explains
Lu 1:71, 74.
78
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78. 因我們神憐憫的心腸——這是一切為罪人之救恩的唯一泉源。
清晨的日光從高天——或作基督自己，即那在黑暗世界上昇起的「公義的日頭」
(Mal 4:2)
[BEZA, GROTIUS, CALVIN, DE WETTE, OLSHAUSEN 等]；或作祂所散發的光。當然，兩者意義為一。
英文原文
78. Through the tender mercy of our God--the sole spring, necessarily, of all salvation for sinners.
dayspring from on high--either Christ Himself, as the "Sun of righteousness"
(Mal 4:2),
arising on a dark world [BEZA, GROTIUS, CALVIN, DE WETTE, OLSHAUSEN, &c.], or the light which He sheds. The sense, of course, is one.
79
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79. （比較
Isa 9:2; Mt 4:13-17）。
「在眾福音書作者中，正是路加獲得並記下了撒迦利亞和馬利亞這些受靈感的話語——這與他在
Lu 1:1-4
所顯明的性情與習慣相符」
[WEBSTER and WILKINSON]。
英文原文
79. (Compare
Isa 9:2; Mt 4:13-17).
"That St. Luke, of all the Evangelists, should have obtained and recorded these inspired utterances of Zacharias and Mary--is in accordance with his character and habits, as indicated in
Lu 1:1-4"
[WEBSTER and WILKINSON].
80
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80. 那孩子漸漸長大等——「一個結尾段落，以充滿宏偉的筆觸表明施浸者的身心發展；並把他的一生帶到他公開出場的時期」[OLSHAUSEN]。
在曠野——大概是「猶太的曠野」
(Mt 3:1),
他年輕時便以拿細耳人之靈退到那裡；在那裡，脫離拉比的影響，單獨與神同在，他的靈便得著教育，如同摩西在曠野，為將來崇高的呼召作準備。
向以色列人顯明的日子——指他作為彌賽亞先鋒，在自己國民面前現身。
英文原文
80. And the child, &c.--"a concluding paragraph, indicating, in strokes full of grandeur, the bodily and mental development of the Baptist; and bringing his life up to the period of his public appearance" [OLSHAUSEN].
in the deserts--probably "the wilderness of Judea"
(Mt 3:1),
whither he had retired early in life, in the Nazarite spirit, and where, free from rabbinical influences and alone with God, his spirit would be educated, like Moses in the desert, for his future high vocation.
his showing unto Israel--the presentation of himself before his nation, as Messiah's forerunner.
引言
本福音書的作者，雖在福音書和使徒行傳中都未被明確提及，但學者普遍公認為路加（Lucas，即 Lucanus 的縮寫形式，正如 Silas 之於 Silvanus）。從
西 4:14 我們得知他是個「醫生」；將該節與
西 4:10, 11 ——使徒在其中列舉了當時與他同在的一切受割禮之人，卻未提及路加，而在其後不久又代他問安——兩相比對，我們便可推知路加並非生來的猶太人。有人認為他是自由人（libertinus），因為羅馬人將醫術交給這一階層的人和他們的奴隸從事，視之為有失身分的職業。然而他對猶太習慣的深入認識，以及他運用希伯來化希臘文的熟練程度，似乎表明他是早期皈依猶太教的人；這一點也由
徒 21:27-29 奇特地加以印證：在那裏我們看見猶太人因以為保羅將希臘人帶進聖殿而大為震怒，因為他們曾看見「以弗所人特羅非摩」與他在一起；而我們知道路加那次也與保羅同在一起，他們似乎把他當作猶太人，因為並沒有提到他。另一方面，他流暢的古典希臘文也印證了他的外邦出身。他加入保羅行列的時間，在使徒行傳中有清楚的標示——作者在
徒 16:10 處從第三人稱單數（「他」）改為第一人稱複數（「我們」）。自此之後，他幾乎未曾離開使徒，直到他殉道前不久
（提後 4:11）。
優西比烏說他是安提阿人。若然，他便有充分的條件接受希臘文化的薰陶，並習得當時所有的醫學知識。古代教父普遍同意他是善終的；惟有拿先斯的貴格利聲稱他是殉道而死。
本福音書出版的時間與地點同樣無法確定。但我們可以大致推算。它無論如何必須在使徒行傳之前問世，因為在使徒行傳中，「福音書」被明確稱為同一作者的「前書」
（徒 1:1）。 而使徒行傳直到保羅以囚犯身分抵達羅馬之後整整兩年才出版，因為該書的結尾正是提到這一段時期；但它大概在此之後不久便問世，時間看來約在主後六十三年初。因此在那之前，我們有理由相信路加福音已在流通，雖然大多數批評家認為其成書更晚。若將其定在主後五十年至六十年之間，大概便接近事實；但更精確則無從確定。至於出版地點的種種推測，過於渺茫，此處從略。
本書首要的對象是外邦讀者，這是毫無疑問的。正如 DAVIDSON 所言〔《新約導論》，第 186 頁〕，這不過是「外邦人的使徒」的同伴所應有的——他親眼見證了許多外邦人因接受福音而發生的奇妙改變。而他福音書中對每一個猶太人都熟知之事的解釋——這顯然是為外邦讀者而設的——更使此點昭然若揭：見
路 1:26； 4:31； 8:26； 21:37； 22:1； 24:13。 此外還有許多細微的特徵——無論是加添的還是省略的——都印證了這位福音書作者首要的對象確實是外邦人這一結論。
上文已經提到這位作者所寫的古典希臘文風格——正符合一位受過教育的希臘人、見聞廣博的醫生的身分。但我們也注意到，與此並存的，是他風格上的驚人適應性：當他敘述完全屬猶太背景的事件——其中的人物與情節全是猶太的——他便改用一種猶太化的希臘文來寫，如同一個從未離開過巴勒斯坦、也從未與猶太人以外之人交往的人所寫的一樣。在 DA COSTA 的*《四個見證人》一書中，可以找到這位「親愛的醫生*」在本福音書中所留下的一些痕跡。但更為顯著而重要的，是他與外邦人的使徒之間密切關係的痕跡。一位如此長久、如此經常與那偉大心靈為伴的人，在這樣一部著作中竟毫無這層關係的痕跡、毫無那個心靈的印記，實在難以令人置信。導論的作者們似乎並未看出這一點，也未加以論述。但凡深入探究其內裏的人，很快便能發現其中充足的保羅思想模式的證據。讀者欲知更多細節請參 DA COSTA，此處只提出兩個例子：在
林前 11:23，
保羅將他所記載設立主餐的敘述歸於基督親自的啟示。如今我們若發現這段記載在一些細小卻引人注目的地方與馬太和馬可的記載不同，卻與路加的記載逐字相符，便幾乎不容置疑：其中一位是從另一位得來的；在這種情況下，當然是路加從保羅得來的。馬太和馬可都論到杯說：「這是我立約的血」；而保羅和路加則用完全相同的話說：「這杯是用我血所立的新約」
（林前 11:25； 路 22:20）。 進一步，路加說：「飯後也照樣拿起杯來」等語；而保羅說：「飯後，也照樣拿起杯來」等語；馬太和馬可則都沒有提到這是在飯後。但更引人注目的是此案中的另一個吻合之處。馬太和馬可論到餅時只說：「你們拿著吃，這是我的身體」
（太 26:26； 可 14:22）； 而保羅說：「你們拿著吃，這是我的身體，為你們捨的」
（林前 11:24）， 路加則說：「這是我的身體，為你們捨的」
（路 22:19）。 而當保羅加上那寶貴的一句「你們應當如此行，為的是記念我」時，路加也以完全相同的話作了同樣的補充。凡細思此事的人，怎能不深信本福音書帶有保羅的印記呢？我們請讀者留意的另一個證據是：保羅在列舉基督復活後向其顯現的人時，竟然首先提到彼得——「而且埋葬了；又照聖經所說，第三天復活了；並且顯給磯法看」
（林前 15:4, 5）—— 與此密切相關的一個顯著事實是：在福音書作者中，惟有路加提到基督曾向彼得顯現。當門徒從以馬忤斯回來，要告訴弟兄們主怎樣在路上向他們顯現、怎樣在擘餅時被他們認出來之時，他們還來不及開口說一個字，便迎面聽到這個驚人的消息：「主果然復活，已經現給西門看了」
（路 24:34）。 與本福音書相關的其他要點，將在註釋中論及。