Theology of
Luke神學路加福音
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Information 先進的信息
The
Evidence證據
The theology of Luke may be discerned
by observing several converging lines of
evidence.神學的盧克可以分辨通過觀察幾個匯合線的證據。 Since a Gospel lacks the logical
sequence of propositional statements characteristic of the epistles, great care
is needed to assess this evidence
accurately.由於福音缺乏邏輯順序的命題報表的特點，教會中，他們非常小心地需要，以評估這方面的證據，準確。 The following must be
considered.以下的，必須予以考慮。
Narrative
Structure敘事結構
The careful statement of purpose
inserted before the narrative commences alerts the reader to observe factors
that contribute to assurance regarding the truth of the Christian
gospel.仔細宗旨聲明之前插入敘事開始提醒讀者注意的因素，有助於保證對於真理的基督教福音。 The inclusion of the birth narratives,
in contrast to Mark and John, and with different episodes from those in Matthew,
directs the reader to certain themes regarding the messiahship and sonship of
Jesus.列入誕生的敘述，相反，馬克和約翰，以及與不同的專題節目從那些在馬太福音，引導讀者以一定的主題，就messiahship和sonship的耶穌。
The use of a chiastic structure in
Zechariah's Benedictus (1:68-79) focuses attention on the middle theme,
oath/covenant, along with the other repeated themes: God's "coming" (or
"visitation"), his "people," "salvation," "prophets," the "hand" of the
"enemies," and the "fathers."使用一種chiastic結構zechariah的benedictus （ 1:68-79
） ，將注意力集中於中東主題，誓言/盟約，同其它一再主題：上帝的" Coming " （或"探視" ） ，他的"人" ， "救贖" ， "先知" ，
"手"的"敵人" ，和"父親" 。 The introduction of two witnesses
Simeon and Anna, according to the accepted pattern of two witnesses, draws
attention to and confirms the identity of the baby as the promised Messiah
(2:25-38).引進的兩名證人西麥和安娜，根據公認的格局兩名證人，提請注意，並進一步確認身份的嬰兒，因為答應彌賽亞（ 2:25-38 ）
。
Within the narrative of Jesus' ministry
certain editorial touches have great effect in featuring theological
themes.在敘事的耶穌的某些部編輯，觸及有很大作用具有神學主題。 For example, by omitting most of Mark's
narrative of 6:45-8:26, Luke is able to move quickly from the stilling of the
storm (Mark 4:35-41; Matt. 8:23-27; Luke 8: 22-25), with its significant
climactic question, "Who is this?"舉例來說，通過省略大部分馬克的敘事6:45-8:26
，盧克是能夠迅速轉移，從消力的風暴（馬克4:35-41 ;馬特。 8:23-27 ;盧克8 ： 22 -25 ） ，其顯著的氣候問題， "誰是這個"
？ pausing for only
a few incidents, mainly those with messianic significance, to the question of
Herod, "Who, then, is this?"會暫停，只有少數的事件，主要是那些與救世主式的意義，要問希律"是誰，那麼，這個"
？ (Luke 9:9), and
on to the question at Caesarea Philippi, "Who do you say I am?"
（路加福音9時09分） ，並就上述問題在caesarea Philippi撰寫" ，他們這樣做，你說我" ？ Another use of structure is the
inclusion of the unique central section.另一種使用結構，是包含獨特的環節。 This not only contains a collection of
Jesus' teachings but features a travel
motif.這不僅包含一個收集耶穌的教誨，但特色的旅遊主題。 There is a strong sense of movement
toward Jerusalem, the city of destiny in God's plan (9:51; 53; 13:22; 33; 17:11;
18:31).有一種強烈的責任感，走向耶路撒冷，市的命運掌握在上帝的計劃（ 9時51分， 53 ; 13時22分; 33 ; 17:11 ;
18時31分） 。 Cf.比照。 9:31; 19:11, 28 on Jerusalem, and 9:57;
24:13-17 for examples of Luke's specific references to traveling. 9時31分;
19時11分， 28日對耶路撒冷和9時57分; 24:13-17為例子，盧克的具體提到旅遊。 The introduction to this section looks
ahead specifically to Jesus' ascension ("taken up," Luke 9:51; cf. the same term
in Acts 1:2).引入本節前瞻未來，專門為耶穌升天（下稱"採取行動， "盧克9時51分;比照同一任期內的行為1:2 ） 。
This is a unique emphasis of Luke, the
final event of his Gospel (24:50-53).這是一個獨特的重點，盧克，最後活動的他的福音（ 24:50-53 ）
。
Vocabulary詞彙
Careful observation of word frequency,
provides significant evidence of theological emphasis, especially in comparison
with the other Gospels.仔細觀察的詞頻，提供了重要的證據，對神學的重視程度，尤其是在比較與其他福音。
Observing the relative frequency of
such words as "salvation," "sinner," "today," "God," "word," "city," and various
words grouped in semantic fields such as those relating to poverty and wealth
(to cite just a few) is foundational in assessing the theology of
Luke.觀測的相對頻率聽到這樣的話，作為"救亡" ， "千古罪人" ， "今日" ， "上帝" ， "字" ， "城"
，各分組字語義場中，例如那些有關貧窮與財富（舉短短數） ，是基礎性，在評估神學的盧克。 One example is the unusual frequency of
"today" (Luke 2:11; 4:21; 5:26; 12:28; 13:32, 33; 19:5, 9; 22:34, 61; 23:43 and
nine times in Acts).其中一個例子是不尋常的頻率"今天" （路加福音2時11分; 4時21分; 5時26分; 12:28 ;
13時32分， 33個; 19時05分， 9歲; 22時34分， 61人23時43分和9倍，在行為） 。
Context背景
Here we see especially the converging
lines of evidence.這裡，我們看到了，特別是會聚線的證據。 When several significant words occur
together in a passage which clearly has theological importance, especially if it
is at a crucial point in the narrative, the reader may be confident that the
author is making a major theological
statement.當幾個顯著的話一起發生在一個通道，其中顯然有神學思想建設的重要性，尤其是如果它正處在一個關鍵點，在敘事，讀者可以自信地說，作者是一個重大的神學聲明。
Jesus' conversation with Zacchaeus is
an example.耶穌的談話zacchaeus就是一個例子。 It occurs shortly before Jesus'
triumphal entry, centers on one of the so-called sinners (Luke 19:7), social
outcasts, and other unpopular people featured in Luke as the objects of Jesus'
concern.它發生在不久之前，耶穌的凱旋門進入，對中心之一，即所謂的罪人（盧克19時07分）
，社會棄兒，和其他不受歡迎的人特寫在路加作為研究對象的耶穌的關注。 The vocabulary includes such key terms
as "today" and "salvation."詞彙包括諸如關鍵術語，因為"今天"和"救贖" 。 Another significant event occurs at the
beginning of Jesus' ministry: his preaching in the Nazareth
synagogue.另一項重大的事件發生在一開始的耶穌'財政部：他的說教，在拿撒勒猶太教堂。 This contains a programmatic statement
about Jesus' anointing by the Spirit to preach good news to the
poor.這包含了一個綱領性聲明中關於耶穌' anointing所體現的精神，宣講好消息給窮人。 The significant use of Isaiah 61 with
its jubilee motif (the "year of the Lord's favor") contributes to its
theological importance.在大量使用以賽亞書61其銀禧題（ "今年的主的恩賜" ）
，有助於其神學思想建設的重要性。
Geographical and
Historical Background地理和歷史背景
Other indications of theology are seen
in Luke's stress on these features.其他適應症的神學被認為是在路加的應激對這些特點。 Luke sets the salvation events within
the sweep of human history.盧克集救世事件波及人類歷史的。 His description of Jesus' orientation
to Jerusalem from Luke 9:51 on points to the passion, resurrection, and
ascension.他的描述耶穌的方向，以耶路撒冷從路加福音9點51分就到了激情，復活，升天。
In summary, every
aspect of the Gospel, from individual words to the larger historical scene, is
worth investigating for theological
information.總之，每一個方面的福音，由個人說了算，以更大的歷史舞台，是值得探討，為神學資料。
Theological
Themes神學主題
Some of the specific themes and topics
in Luke are:一些特定主題和議題在路加是：
Christology christology
As in the other
Gospels, Jesus is seen as Messiah (eg, Luke
9:20).正如其他福音中，耶穌被視為是彌賽亞（例如，盧克9時20分） 。 He is also the Son of God, as the angel
indicates (Luke 1:35) and as he himself recognizes at age twelve (Luke
2:49).他亦是上帝的兒子，因為天使顯示（路加福音1時35分） ，並為他自己承認，在12歲以下（路加福音2時49分） 。
One unique contribution of Luke is the
presentation of Jesus as a prophet.一個獨特的貢獻，盧克是介紹耶穌為先知。 He is compared and contrasted with John
the Baptist as a prophetic figure.他是比較和對比，與施洗約翰是一個先知性人物。 Luke hints at his prophetic role in
4:24-27 and 13:33.盧克暗示他的先知性作用4:24-27和13時33分。 Also the ministry of Elisha comes to
mind at the raising of the son of the widow of Nain near where Elisha had raised
the son of the "great woman" of
Shunem.此外，財政部萊沙來安心養兒子的遺孀祝不遠的地方，艾莉莎提出了兒子的"偉大的女人"的書念。
Soteriology soteriology
Without question,
Luke emphasizes the need and provision of
salvation.毫無疑問，路加強調需要及為他們提供救助。 The Gospel focuses on the cross through
the passion predictions (9:22, etc.), in common in Matthew and Luke, in the
early foreshadowings of 2:35; 5:35; and especially through the sayings at the
Last Supper (22:19-22).福音的重點是兩岸透過激情的預言（ 9時22分，等等）
，在常見的馬修和盧克，在早期foreshadowings的2點35分; 5時35分;特別是通過熟語在最後的晚餐（ 22 :19 - 22 ） 。
In Acts the cross is seen as God's
will, though accomplished by sinful people (Acts
2:23).在行為十字架被看作是上帝的意志為轉移，雖然完成了由罪孽深重的人（使徒2時23分） 。 If neither the Gospel nor Acts contains
the explicit statements familiar from Paul on the theology of atonement, that
does not mean Luke's doctrine is
deficient.如果既不是福音，也沒有行為載有明確聲明所熟知的保羅對神學的贖罪，這並不意味著盧克的教義是不足之處。 The Gospel presents the need of
salvation and the progress of Jesus to the cross vividly; Acts declares the
opportunity of forgiveness through Christ (eg, 2:38; 4:12; 10:43;
13:39).福音介紹了需要救亡和進度，耶穌在十字架上，生動;行為宣布為契機寬恕透過基督（例如， 2時38分; 4時12分; 10:43 ;
13時39分） 。
Glory榮耀
Nevertheless, Luke has a very strong
theology of glory.儘管如此，盧克有很強的神學，再創輝煌。 He emphasizes the victory of the
resurrection, with a declaration of the vindication of Jesus (Acts 2:24; 3:15;
4:10; 10:39-42; 13:26-37; 17:31).他強調，勝利的復活，與申報平反耶穌（使徒2時24分; 3:15 ; 4:10 ;
10:39-42 ; 13:26-37 ; 17時31分） 。 The ascension is stressed predictively
in the middle of the Gospel (9:51) and in the middle of Luke's two-volume work,
Luke 24 and Acts 1.在阿森松島是強調predictively在中東的福音（ 9時51分）
，並在中間路加兩卷工作，路加福音24日和行為1 。
Doxology
doxology
This theology of
glory finds practical expression in repeated ascriptions of glory to
God.這神學的榮耀認定，切實體現了在反复ascriptions的榮耀歸於上帝。 These occur especially at the birth of
Christ (2:14) and on the occasions of healing (eg, Luke 5:25-26; Acts
3:8-10).這些發生，尤其是在耶穌的誕生（ 2時14分）和關於場合的癒合（例如，路加福音5:25-26 ;行為3:8-10 ）
。
The Holy
Spirit聖靈
The Spirit is prominent from the
beginning (Luke 1:15, 41; 2:25-35).精神是突出從一開始（路加福音1:15 ， 41歲; 2:25-35 ）
。 Jesus was
conceived by the overshadowing of the Spirit (1:35).耶穌被國家所壓倒的精神（ 1時35分）
。 He was full of
the Spirit and led by the Spirit at the time of his temptation
(4:1).他是充滿精神和領導的精神，在他的誘惑（ 4:1 ） 。 The Spirit was upon him in his ministry
(4:18).精神，是他在他的部（ 4時18分） 。 The Lord promised the Holy Spirit in
answer to prayer (11:13) and in anticipation of Pentecost (24:49; Acts
1:4).主答應聖靈在回答祈禱（ 11時13分） ，並預計五旬（ 24:49 ;行徑1:4 ） 。 The Holy Spirit is, of course,
prominent throughout the book of Acts.聖靈的，當然是突出整個圖書的行為。
Prayer祈禱
This is especially significant at times
of crisis in the life of Jesus (Luke 3:1; 6:12; 9:18) and in the early perilous
days of the church (eg, Acts 4:23-31; 6:4, 6; 8:15; 9:11; 10:2;
13:3).這是特別重要的意義，在發生危機的時候，在耶穌的生命（路加福音3:1 ; 6時12分; 9時18分）
，並在早期殆天的教會（如行為4:23-31 ; 6:4 6 ; 8:15 ; 9時11分; 10時02分; 13時03分） 。
The Power of
God上帝的力量
Along with the other Gospels, Luke
records the miracles of Jesus and uses the word
dynamis.同其它福音，路加記錄神蹟的耶穌，並用字dynamis 。 This emphasis continues throughout
Acts.這種強調繼續在整個行為。
Sense of Destiny;
Prophecy and Fulfillment責任感的命運;預言，並圓滿
This is a unique emphasis of
Luke.這是一個獨特的重點，盧克。 The verb dei, "it is necessary," occurs
frequently with reference to the things Jesus "must" accomplish (Luke 2:49;
4:43; 9:22; 13:33; 24:7, 26, 44-47).動詞dei " ，它是必要的，
"經常出現在參考的東西耶穌"必須"完成（路加福音2時49分; 4時43分; 9時22分; 13時33分; 24:7 ， 26 ， 44-47 ）
。 This is seen both
in terms of accomplishment (Luke 1:1, translating peplerophoremenon as
"accomplished" or, with NIV, "fulfilled") and in terms of fulfillment of OT
prophecy.普遍認為這是因為無論從成績（路加福音1:1 ，翻譯peplerophoremenon為"成就" ，或者是與你們， "完成" ）
，並在條款實現城市旅遊局的預言。 "Proof from prophecy" is a significant
aspect of Luke's writing. "的證明，從預言"是一個重要的方面路加福音的寫作。
Eschatology末世
This aspect of Luke's work has
occasioned much discussion.這方面的盧克工作的情況，議論紛紜。 It was the view of H. Conzelmann that
Luke wrote against a background of concern because Jesus had not yet
returned.這是鑑於每小時conzelmann說路加寫對一個背景的關注，是因為耶穌尚未歸還。 Luke supposedly met this alleged "delay
of the parousia" by reworking Jesus' teachings which the church is to
continue.盧克理應見了這個所謂"延誤的圓滿"的改造耶穌的教誨，而教會是會持續下去。 Without dealing here with Conzelmann's
various ideas on this and other topics, we may note that further study has shown
that, while Luke sees a period of faithful service prior to the Lord's return
(eg, the parable of the nobleman, or the ten minas, Luke 19:11-27), he also
retains strong eschatological teachings (eg, 12:35-40) and a sense of imminency
(eg,
18:8).如果沒有在這裡處理conzelmann的各種想法就這個問題和其他議題，我們可以注意到，進一步的研究顯示，雖然盧克看到一個時期的忠實服務之前，向上帝禱告的回報（例如，寓言的貴族，或十個米納斯，路加福音19:11-27
） ，他還保留了強大的eschatological教義（例如， 12:35-40 ）和憂患意識imminency （例如， 18時08分） 。
It is misguided speculation (cf. Luke
17:20-21) which Luke rejected, not the imminency of the Lord's
return.這是錯誤的投機活動（參見路加福音17:20-21 ） ，盧克拒絕了，而不是imminency的主的回報。 It is against this background that
Luke's unique emphasis on "today" is to be seen.正是在這種背景下，盧克的獨特強調，
"今天"是有待觀察。
Israel and the
People of God以色列和人民的上帝
The word laos, "people," is used with
special meaning in Luke.字，老撾， "以人為本" ，是用特殊的意義，在路加。 In contrast to the crowds (ochloi) and
the hostile rulers, the "people" are ready to receive Jesus.相比之下，以人潮（
ochloi ）和敵對的統治者， "人"願意接受耶穌。 Naturally, in the period of Luke-Acts
most of these are Jews.當然，在這段期間的盧克-行為多數是猶太人。 Luke seems to be dealing with the
nature of the people of God, the position of the church in relation to the
unbelieving Jews.盧克似乎是在處理與自然的人的神，其立場與教會的關係，向不信猶太人。 He emphasizes that thousands of the
Jews believed (Acts 21:20), even though he shows Paul as turning to the
Gentiles.他強調，成千上萬的猶太人相信（使徒行21:20 ） ，儘管他表明保羅為契機，以外邦人。
The Word of
God上帝的話
This is a more significant theme in
Luke's writings than is generally
recognized.這是一個更重要的主題，在路加的著作比一般公認的。 Logos occurs in the Gospel prologue
(1:2), in 4:22, 32, 36, and notably in the parable of the sower, which stresses
obedience to the word of God (8:4-15).標識出現在福音開場白（ 1:2 ） ，在4點22 ， 32 ， 36
，特別是在寓言的播種，其中強調以敬畏上帝的話（ 8:4-15 ） 。 In Acts the growth of the "word"
parallels the growth of the church (Acts 4:31; 6:7;
12:24).在行為生產總值的增長率相"字的"平行線生產總值的增長率相教會（使徒4時31分; 6時07分; 12時24分） 。
Discipleship門徒
Luke contains teachings not in the
other Gospels.盧克載教義而不是在其他福音。 In addition to 9:23-26, paralleled in
Matthew and Mark, Luke has major sections on discipleship in 9:57-62;
14:25-33.除了9:23-26 ，平行，在馬修和馬克，路加，具有重大的章節門徒在9:57-62 ; 14:25-33 。
Poverty and
Wealth貧窮與財富
The Gospel, addressed to a wealthy
person, records Jesus' mission to the poor (4:18).福音，給一個有錢人，記錄耶穌的使命，窮人（
4時18分） 。 Luke refers to a
future reversal of social roles in the Magnificat (1:46-55), the Beatitudes
(along with the woes, which only Luke describes; 6:20-26), and the story of the
rich man and Lazarus (16:19-31).路加指的是一個未來反轉的社會角色，在Magnificat ） （ 1:46-55
） ， beatitudes （隨疾苦，其中只有路加描述; 6:20-26 ） ，以及故事中的財主和拉撒路（ 16:19-31 ） 。 Luke gives direct teaching on
possessions (Luke 12:33), has the only comment on the Pharisees' greed (Luke
16:14), and emphasizes the church's generosity in sharing with those in need
(Acts 2:44-45; 4:32-37; 11:27-30).盧克給人直接教學，對財產（盧克12時33分）
，有唯一的評論法利'貪婪（盧克16時14分） ，並強調了教會的慷慨分享，有需要的人士（使徒2:44-45 ; 4 ： 32-37 ; 11:27-30 ）
。
Recent
Study最近的研究
The study of Luke's theology has been
pursued with great vigor during the past several
decades.該項研究的盧克的神學一直奉行以極大的活力，在過去的幾十年。 The creative work of Conzelmann spawned
a number of treatises on Luke's
theology.創造性的工作conzelmann催生了一些論文對路加的神學。 At issue have been the purpose for
which Luke wrote the Gospel and Acts, the extent and significance of his
redaction (editing), and the effect the author's theological tendencies may have
had on his historical reliability.在問題一直為目的而撰寫的盧克福音和行為，其範圍和意義，他編撰學（編輯）
，並影響了作者的神學傾向，可能對他的歷史可靠性。 According to Conzelmann, Luke's purpose
was to set forth his scheme of salvation history.據conzelmann
，路加的目的是要提出他的計劃的救恩史。 Marshall sees Luke's work as a witness
to salvation itself.馬歇爾認為盧克的工作，作為證人，以拯救自己。 Others have seen an apologetic motive
(eg, defense of Christianity for one or another purpose) or a theological motive
(eg, the identity of the people of God).別人看到了一個抱歉的動機（例如，國防基督教的一個或另一個目的）
，或神學的動機（例如，身份的人的上帝） 。 Evaluation of the extent of Luke's
redactional work to serve his purposes depends on one's assessment of several
matters.評價範圍內的盧克redactional工作既服務於自己的目的取決於一個人的評價的幾個問題。 Is "S" given editorial modification due
to theology, style, or sources used?是" s "給編輯部的修改，由於神學，風格，或來源，使用呢？
If to sources, were there theological
reasons for using a given source and for allowing its theological data to stand
unmodified?如果消息人士透露，有神學的原因，用一個特定的來源，並允許其神學數據站在位子嗎？ Must it be assumed, as is often done,
that Luke's theological purposes affected his historical objectivity
adversely?它必須假定，因為常常這樣做，認為盧克的神學目的的影響，他的歷史的客觀性受到不利？ For a defense of Luke's credibility as
both a historian and theologian, see Marshall's work
below.為防禦路加福音的信譽作為一位歷史學家和神學家，見馬歇爾的工作如下。 In conclusion, Fitzmyer's caution
against interpreting Luke's theology in terms of one's own thesis about Luke is
itself a comment on many contributions to this
subject.最後，斐邁爾的告誡詮釋路加的神學而言，那種將自己的論文約路加福音本身就是一個評論很多貢獻這個主題。
WL
Liefeld輪候冊liefeld
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
參考書目
CK Barnett, Luke
the Historian in Recent Study; H. Conzelmann, The Theology of St. Luke; NA Dahl,
"The Purpose of Luke-Acts," in Jesus in the Memory of the Early Church; EE
Ellis, Eschatology in Luke; H. Flender, St. Luke: Theologian of Redemptive
History; JA Fitzmyer, The Gospel According to Luke I-IX; E. Franklin, Christ the
Lord: A Study in the Purpose and Theology of Luke-Acts; J. Jervell, Luke and the
People of God; LT Johnson, The Literary Function of Possessions in Luke-Acts; LE
Keck and JL Martyn, eds., Studies in Luke-Acts; IH Marshall, Luke: Historian and
Theologian; AJ Mattill, Jr., Luke and the Last Things; JC O'Neill, The Theology
of Acts in Its Historical Setting; NB Stonehouse, The Witness of Luke to Christ;
CH Talbert, Literary Patterns, Theological Themes and the Genre of Luke-Acts,
and (ed.) Perspectives on Luke-Acts; DL Tiede, Prophecy and History in
Luke-Acts.對照巴內特，盧克歷史學家在最近的研究;每小時conzelmann ，神學的聖盧克;娜達爾， "選舉的目的盧克-行徑，
"在耶穌在記憶的初期教會;網艾利斯，在末世盧克;每小時flender ，聖盧克：神學的救贖歷史;
JA部斐邁爾，福音據盧克一至九;體育富蘭克林，基督上帝禱告：一項研究的目的和神學的盧克-行為的J.
jervell路加福音和人民的上帝;低溫約翰遜，文學功能的遺物，在盧克-行為;樂，它們是和的JL馬丁編，研究，在盧克-行為;中轉房屋馬歇爾，盧克：歷史學家和神學家;的AJ
mattill前些日子，盧克和過去的東西;時三十分歐尼爾，神學的行為，在其歷史背景;鈮70年代，該名證人的盧克以基督的CH talbert
，文學樣式，神學主題和體裁的盧克-行為， （主編）透視盧克-行為; dl tiede ，預言和歷史的盧克-行為。
Also, see:此外，見：
Theology
of Matthew 神學的馬修。
Theology
of Mark 神學的標誌
Theology
of John 神學的約翰。
New
Testament Theology 新約聖經神學
This subject
presentation in the original English
language這一主題演講，在原有的英語
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