Wilderness to New Creation: Journey of Grace (Luke 3:1-
Wilderness to New Creation: Journey of Grace (Luke 3:1-38)
旷野中的声音，历史中的恩典 路加福音3:1-38
Introduction: Today is the 157th anniversary Sunday of our church.
弟兄姊妹，今天是我们的教会157周年纪念主日。
As we stand at this juncture and look back, what do we see?
当我们站在这个节点回望，我们看见的是什么？
Where do we stand?
引言：157年，我们站在哪里？
157 years is enough time for a church to transition from "emerging" to "traditional"; from "fervent" to "habitual," and from "pioneering" to "preserving."
157年，足够让一个教会从 “新兴” 变成 “传统” ，从 “火热” 变成 “习惯” ，从 “开拓” 变成 “守成” 。
157 years is also enough time for generation after generation to turn their faith from a "personal experience" into a "family inheritance," and from "God's word coming to me" into "the religion of my parents."
157年，也足够让一代又一代人，把信仰从 “亲身经历” 变成 “家族遗产” ，从 “神的话临到我” 变成 “我祖宗的宗教” 。
This is also the context at the opening of Luke chapter 3.
这也是路加福音3章开篇的处境。
The author, Luke, does not begin like a storyteller with "Once upon a time..." Instead, he uses a "list of people in power": In the fifteenth year of the reign of Tiberius Caesar, while Pontius Pilate was governor of Judea, Herod was tetrarch of Galilee, his brother Philip-tetrarch of the region of Iturea and Trachonitis, and Lysanias- tetrarch of Abilene, during the high priesthood of Annas and Caiaphas…
作者路加没有像讲故事那样，用“在很久很久以前”来开头，他用的是一份令人窒息的“掌权者名单”：凯撒提庇留在位第十五年，本丢彼拉多作犹太巡抚，希律作加利利分封的王，他的兄弟腓力作以土利亚和特拉可尼地方分封的王，吕撒聂作亚比利尼分封的王，亚那和该亚法作大祭司。
Well, this list is like a map of power: the Roman emperor, the local governor, the tetrarchs, and the religious puppets.
这份名单，像一张权力的“全家福”：罗马皇帝、地方总督、分封王、宗教傀儡。
So, we see: Political power, Military power, and religious power all march onto the stage.
政治权力、军事权力、宗教权力，全部列队出场。
Then Luke writes a sentence strikes like lightning across this map of power: "God’s word came to John the son of Zechariah in the wilderness."
然后路加说了一句话，像一道闪电劈开这张权力地图：“那时，撒迦利亚的儿子施洗约翰在旷野里，神的话临到他。”
The word of God did not come to the Emperor Caesar of that time, nor to the local governor Pilate, nor to the tetrarch Herod, nor to the religious leaders Annas and Caiaphas.
神的话，不是临到当时的皇帝凯撒，不是临到地方总督彼拉多，不是临到分封王希律，不是临到宗教领袖亚那和该亚法。
The word of God came to John the Baptist in the wilderness.
神的话，是临到旷野里的施洗约翰。
So clearly, Luke's way of writing the Gospel creates a "Subversive Historical Narrative."
可见，路加福音的写作方式是在做“颠覆性的历史叙事”。
Here, the author Luke lists all these rulers, not simply to "provide historical background," but to draw a contrast: That is,while all the "important people" were busy with their own power games, the word of God came to an obscure man in the wilderness.
在这里，作者路加列出掌权者，不是为了“交代历史背景”，而是为了做对比：当所有“大人物”都在自己的权力游戏中忙碌的时候，神的话却临到一个在旷野中默默无闻的人。
So, we can see that God's history is not written by those who sit on thrones, but by those who hear His word in the wilderness.
凯勒牧师曾经说过：“神的历史，从来不是由坐在宝座上的人书写的，而是由那些，在旷野中听见他话语的人书写的。”
And I believe that 157 years ago, our spiritual forebears were a group of people who heard God's word in the "wilderness."
我想157年前，我们的属灵先辈们，就是一群在“旷野”中听见神话语的人。
So today, are we still listening?
那今天，我们是否还在听？
Today's passage, Luke chapter 3, unfolds like a three-act play:
今天的经文，路加福音3章就像一个三幕剧一样：
· The word of God comes to the wilderness: In the ruins of power, God seeks those willing to listen (Luke 3:1-20).
1. 神的话临到旷野：在权力的废墟中，神寻找愿意听的人（路3:1-20）
· Heaven opens: In prayer, the Father declares, "You are my beloved Son" (Luke 3:21-22).
2. 天开了：在祷告中，天父宣告 “你是我的爱子” （路3:21-22）
· From Adam to Christ: Genealogy of grace grafted into a new humanity (Luke 3:23-38).
3. 从亚当到基督：在恩典的谱系中，被接入新人类（路3:23-38）
These three acts tell us: God speaks in the darkness of history, initiates a new creation through obedience, and reshapes all of humanity in His genealogy.
这三幕告诉我们：神在历史的黑暗中说话，在顺服中开启新创造，在谱系中重塑全人类。
And for a church that has journeyed through 157 years, this is also a threefold calling for us today.
这对一个走过157年的教会来说，它也是三重的呼召。
I. The Word Comes to the Wilderness (Luke 3:1-20)
第一幕：神的话临到旷野（路3:1-20）
As I just mentioned, the names listed by the author Luke in verses 1-2 are not randomly piled together.
我们刚刚说到，作者路加在第1-2节里，所列出的这些名字，不是随意堆砌的。
Tiberius Caesar, Pilate, Herod, Philip, Lysanias, Annas, and Caiaphas—these seven men represented the entire power structure of the world at that time.
凯撒提庇留、彼拉多、希律、腓力、吕撒聂、亚那、该亚法，这七个人代表了当时世界的全部权力结构。
But Luke's message is very clear: the combined power of all these figures is far inferior to "the word of God coming" to one single person.
但路加的信息很清楚：这些人的权力加起来，也远远不如“神的话临到”一个人。
Today, we modern people harbour a kind of "power worship"; we constantly pay close attention to presidents, prime ministers, CEOs, celebrities, and YouTubers.
我们今天，现代人有一种“权力崇拜”，就是我们总是很关注总统、首相、CEO、明星、YouTuber…
But God's history does not operate this way.
但神的历史不是这样运作的。
God seeks a person in the wilderness who is willing to listen, and then God changes the world through that person.
神在旷野中寻找一个愿意听的人，然后通过那个人改变世界。
When the Roman Empire was asserting its authority, and when the big guns were controlling the situation, the true protagonist of history was not in the palace, but in the wilderness.
当罗马帝国在宣示权柄、当大人物们在掌管局势时，历史的真正主角却不在皇宫，而在旷野。
157 years ago, our spiritual forebears did not wait for the powerful, nor did they rely on secular strength; but they did one thing: they heard God's voice in the “wilderness”, and then obediently pressed forward.
157年前，我们的先辈没有等待权贵，也没有依赖世俗的力量，他们只做了一件事：在旷野中听见神的声音，然后顺服前行。
Today, the world's Algorithms and Noise are eroding our hearts, but God is still looking for those who are willing to quiet down and listen to His word in the wilderness.
今天，世界的算法和喧嚣正在蚕食我们的心，但上帝依然在寻找那些愿意安静下来、在旷野中听见t他话语的人。”
In the past few years, the world's politics have continued to be unstable; Geopolitical conflicts are still going on, and games of great power are getting more intense.
这些年全球政治格局持续动荡。
This makes a lot of Christians nervous, thinking, "With the world in such chaos, what can I do?"
地缘冲突延宕，大国博弈加剧，许多基督徒感到焦虑：“世界这么乱，我能做什么？”
Luke 3:2 gives us the answer: the word of God does not come to "those who can change the world," but to "those who are willing to listen."
路加福音3:2给了我们答案：神的话不是临到“能改变世界的人”，而是临到“愿意听的人”。
So, any Christian who hears God's word and lives out God’s word in their daily lives is actually contributing to the Kingdom of God more than any politician.
一位普通的基督徒，在每天的通勤路上、在厨房的灶台前、在工厂的流水线旁，如果听见神的话，那他/她就在参与比任何政治领袖都更伟大的事业。
Today, 157 years later, does our church still have a "wilderness"?
157年后的今天，我们的教会有没有 “旷野” ？
The wilderness is not just a "remote place"; the wilderness is a place set apart from the clamour of the world.
旷野不是 “偏远的地方” ，旷野是从世界的喧嚣中分别出来的地方。
If we spend two hours swiping on our phones every day, that means our heart has been occupied by algorithms and big data. No wonder we always complain that we "cannot hear God's word."
如果我们每天花两小时刷手机，却抱怨 “听不见神的话” ，可以说，我们的旷野已经被算法/大数据占据了。
So, we need to intentionally create "wilderness time": that is, turning off notifications, putting down our phones, and opening the Bible.
所以我们需要刻意创造 “旷野时间” ：也就是，关掉通知、放下手机、打开圣经。
The word of God does not "automatically come" to busy people, but to those who are ready with the quiet hearts.
神的话不是 “自动临到” 忙碌的人，而是临到安静等候的人。
And the message John the Baptist proclaimed in the wilderness is "baptism of repentance for the forgiveness of sins" (Luke 3:3).
在旷野里的施洗约翰，他所传讲的是“悔改的洗礼，使罪得赦”（3:3）。
The Greek word for "repentance" means a change of mind and shifting one's target.
希腊文“悔改”的意思是心思的改变，生出懊悔，转移目标。
So, Repentance is not just an "apology"; it’s not kind of "emotional guilt," but a shift in direction.
所以，悔改不是“道歉”，不是“情绪上的愧疚”，而是方向上的转变。
It is turning from one's own path to God's path.
也就是从自己的道路转向神的道路。
A person can cry and say "I was wrong," and then still keep going down the exact same old path; or they can calmly say "I am turning to God," and then live out a very different life.
一个人可以哭着说“我错了”，然后继续走原来的路；也可以平静地说“我转向神”，然后活出不同的生命。
What John the Baptist proclaimed was the latter.
施洗约翰要的是后者。
"Baptism" is the outward sign; it symbolises inward cleansing and renewal.
“洗礼”是外在的记号，它象征内在的洁净与更新。
Currently, we all know that AI technology is profoundly changing today's society.
当前，我们都知道AI技术正在深刻改变现今的社会。
Many people are worried about the ethical issues, employment impacts, and information manipulation brought about by AI.
许多人担忧AI带来的伦理问题、就业冲击、信息操控。
But the challenge of Luke 3:3 for us as Christians is this: are you and I more serious about "repentance" than we are about "worrying about AI"?
但路加福音3:3对基督徒的挑战是：你我是否在“悔改”上比在“担忧AI”上更认真？
We spend time studying the ethics of AI, but do we spend an equal amount of time examining our own hearts?
我们花时间研究AI的伦理，但我们有没有花同等的时间审视自己的心？
Repentance is not "this world needs to change," But "I need to turn to God."
悔改不是“世界需要改变”，而是“我需要转向神”。
In verse 8, John the Baptist said to the Pharisees and Sadducees who came to be baptised: "Produce fruit consistent with repentance. And don’t start saying to yourselves, ‘We have Abraham as our father…"
接着在第8节，施洗约翰对前来受洗的法利赛人和撒都该人说：“你们要结出果子来，与悔改的心相称。不要自己心里说：‘有亚伯拉罕为我们的祖宗。’”
This is the core warning of this entire passage: spiritual heritage cannot replace spiritual life.
这是整段经文的核心警告：属灵遗产不能替代属灵生命。
The Jews were proud of themselves on being "descendants of Abraham," thinking that bloodline, tradition, and religious identity could guarantee God's acceptance for them.
犹太人，他们以作为“亚伯拉罕的后裔”为荣，以为血统、传统、宗教身份就能保证神的悦纳。
But John the Baptist said: No.
但施洗约翰却说：不。
God can raise children for Abraham from these stones.
神能从石头中给亚伯拉罕兴起子孙来。
This is also a warning for us.
我想，这对我们这拥有157年历史的教会，也是极其严肃的警告。
We may have the legacy of a 157-year history; the spiritual inheritance of our forebears, and the identity of an "old church," but none of these can replace our personal relationship with God.
我们可能有157年的历史、有先辈的信仰传承、有“老教会”的身份，但这些，都不能替代我们个人与神的关系。
Religious tradition can also become an "idol," meaning we establish our self-worth by saying "I am a member of such-and-such church" or "My ancestors were all Christians," rather than defining ourselves by "whether I have truly repented and trusted in Christ."
宗教传统，也可以成为一种“偶像”，就是我们以“我是某某教会的会友”“我祖辈都是基督徒”来建立自我价值，而不是以“我是否真正悔改、信靠基督”来定义我们自己。
John the Baptist's words are a great reminder that what God values most is not our tradition; what God values the most is our heart.
施洗约翰的话是对“传统主义者”的当头棒喝：神最看重的不是你的传统，神看中的是你的心。
And if I were to ask everyone here today: what generation of believer are you?
我要问大家：今天在座的有第几代信徒？
And if your answer is "My grandparents were Christians," John the Baptist might further ask you: have you yourself repented?
如果你的回答是“我祖辈就是基督徒”，施洗约翰问你：你自己悔改了吗？
Brothers and sisters, a 157-year history is not our "spiritual insurance," but our "spiritual responsibility."
弟兄姊妹们， 157年的历史，不是你我的 “属灵保险” ，而是你我的 “属灵责任” 。
The faith of our spiritual forebears can be a blessing to us.
属灵先辈们的信仰可以成为你我的祝福。
But it can also become a judgment upon us if we only inherited a "religious identity" without inheriting the life of "hearing God's word in the wilderness."
但是也可以成为你我的审判，如果我们只是继承了一个 “宗教身份” ，却没有继承那个 “在旷野中听见神的话” 的生命。
Then in verses 10-14, we see that the list of "fruits" given by John the Baptist is very practical: anyone who has two shirts should share with the one who has none; anyone who has food should do the same; tax collectors should not collect any more than they are required to; soldiers should not take money from anyone by force or false accusation, and should be satisfied with their wages.
而接下来在第10-14节我们看到，施洗约翰给出的“果子”清单，非常具体：有两件衣裳的，分给那没有的；有食物的，也当这样行；税吏除了例定的数目，不要多取；兵丁不要以强暴待人，也不要讹诈人，自己有钱粮就当知足。
So, we see: Repentance is not an abstract emotion, but specific behavioural change.
悔改不是抽象的情绪，而是具体的行为改变。
If a church just gathers, sings, and listens to sermons every week without living out our faith in our daily lives, then John the Baptist would ask, "Where is your fruit?"
一个教会，如果只是每周聚会、唱诗、听道，却没有在我们的生活，活出我们的信仰，那施洗约翰会问：“你们的果子在哪里？”
The fruit of repentance should be visible, whether in the use of money, the exercise of power, or our attitude toward the people in need.
悔改的果子，它是应该看得见的，无论是在金钱的使用上，在权力的运用上，还是在对待弱者的态度上。
And all these "fruits" are not obtained through our own efforts, but are the natural outflow of God's grace.
而所有的这些“果子“，都不是靠我们自己的努力而得到的，而是神恩典的自然流露。
Just as in verses 10-14, these tax collectors and soldiers produced fruit not by accumulating merit through their own willpower, but because, after being touched by God's free grace, they no longer viewed money and power as idols for their security.
就像在10-14节里面，这些税吏和兵丁他们结出果子，不是靠他们自己的意志力积功德而来的，而是因为被上帝白白的恩典触动后，不再将金钱和权力当作安全感偶像，而产生的。
This is the life transformation brought about after God’s word comes upon a person.
这就是神的话临到人的身上之后，带来的生命的改变。
II. Heaven Opens in Prayer, the Father Declares (Luke 3:21-22)
第二幕：天开了，天父宣告（路3:21-22）
Verse 21 says here: "When all the people were baptised, Jesus also was baptised…”
在21节这里提到了：“众百姓都受了洗，耶稣也受了洗。”
Jesus was without sin; he did not need to repent.
耶稣没有罪，他不需要悔改。
He was baptised to "fulfil all righteousness" (Matthew 3:15).
他受洗是为了“尽诸般的义”（太3:15）。
Jesus stood in the place of sinners, identified with their needs, and inaugurated His redemptive mission.
耶稣，他是站在罪人的位置上，认同他们的需要，开启他的救赎使命。
So, the baptism of Jesus follows the logic of the "Incarnation."
也就是说，耶稣的受洗，是“道成肉身”逻辑的延续。
Jesus didn’t sympathise with sinners from a safe distance; rather, he entered into their situation and stood right alongside them in the Jordan River.
耶稣他不是站在远处“同情”罪人，而是进入到罪人的处境，与他们一同站在约旦河中。
As King, Jesus was not baptised in glory, but humbled himself to stand in line with sinners.
耶稣作为君王，不是在荣耀中受洗，而是降卑排在罪人的队伍里。
And his baptism foreshadowed his cross: he was "numbered with the transgressors" (Isaiah 53:12), bearing a judgment that did not belong to him.
而他的受洗预表了他的十字架：他“被列在罪犯之中”（赛53:12），承担了本不属于他的审判。
Today, some “experienced believers” in many churches may feel deep down that they "don't really need to repent."
今天很多教会里的有些个别老信徒，可能骨子里觉得自己“不太需要悔改”。
They always think that "I haven't committed any major sins, I grew up in the church, and I'm much better than those unbelievers."
“我又没犯什么大罪，我从小在教会，我比那些‘外邦人’好多了。”
But the baptism of Jesus tells us: a mature spiritual life is NOT "feeling I am better than others," but rather "I stand together with sinners."
但耶稣受洗告诉我们：一个成熟的属灵生命，不是“觉得我比别人好”，而是“我与罪人站在一起”。
So, true holiness is not "staying away from sinners," but, like Jesus, entering into the condition of sinners and then bringing them before God.
真正的圣洁，不是“远离罪人”，而是像耶稣一样，进入罪人的处境，然后把他们带到神面前。
Besides, the author Luke particularly emphasises here: "And as Jesus was praying, heaven was opened."
而作者路加在这里还特别地强调：“正祷告的时候，天就开了。”
So, we see: “Heaven opening” happened during prayer.
天开了，是在祷告中发生的。
Some brothers and sisters often talk about how much the church was revived in the past, and subconsciously they might feel that "God was working in the past, but it doesn't seem as obvious now."
有些弟兄姊妹常会说，教会从前多么多么地复兴，潜意识里可能觉得“神在从前做工，现在好像不那么明显了”。
But Luke 3:21 says: heaven was opened "as Jesus was praying."
但路加福音3:21说：天开了，是在“祷告的时候”。
Heaven has not closed.
天，没有关，
So, if we don't see much of God's work happening today, it's very likely because we're praying less.
很可能是我们祷告得少了。
Because I believe: God is still responding in prayer today; He is still with us in the Holy Spirit today; He is still graciously accepting us in Christ today.
因为我想：神他今天仍然在祷告中回应；今天仍然在圣灵中与我们同在；今天仍然在基督里悦纳我们。
157 years of church history is not just about "what God did in the past," but "what God is always doing."
157年的教会历史，不是 “神从前做过什么” ，而是 “神一直在做” 。
So, if our church today lacks the experience of "heaven opening," the problem might not be with God, but with us. I think that is what this part of the verse brings us.
那如果我们的教会今天缺少 “天开了” 的经历，问题可能不在神，而在我们。
"As Jesus was praying, heaven was opened," then the Holy Spirit descended, and the Father declared: "You are my beloved Son; with you I am well-pleased."
“正祷告的时候，天就开了“， 然后圣灵降临，天父宣告：“你是我的爱子，我喜悦你。”
This is a public manifestation of the Trinity: The Son is baptised, the Spirit descends, and the Father speaks.
这是三位一体的公开显现：圣子受洗，圣灵降临，圣父发声。
In fact, this sentence the Father spoke to Jesus, "You are my beloved Son; with you I am well-pleased," combines Psalm 2:7 ("You are my son") and Isaiah 42:1 ("in whom I delight").
而天父对耶稣说的这句话，“你是我的爱子，我喜悦你。” 结合了诗篇2:7（“你是我的儿子”）和以赛亚书42:1（“我所喜悦的”）。
This is a declaration of Jesus’ Messianic identity, as well as a declaration of God's profound love for His Son.
这是弥赛亚身份的宣告，也是神对他儿子的爱的宣告。
And this declaration, "You are my beloved Son; with you I am well-pleased” is the new identity that all Christians can get; it is the solid basis of acceptance for all Christians.
而这句耶稣受洗时天父的宣告“你是我的爱子，我喜悦你”，是所有信徒在基督里得到的全新身份；也是所有信徒在基督里被接纳的根基。
Today, we all live in a society that’s constantly driven by achievement and praise, so this will really help us get rid of the "fragile self driven by performance."
在今天这么一个，在追求成就与认可的现代社会中，这会实实在在地帮助我们，去摆脱“靠着绩效驱动的脆弱自我”。
In Christ, God also says to us: "You are my beloved child; with you, I am well pleased."
我们在基督里，天父也对你和我说：“你是我的爱子，我喜悦你。”
This is not because of how well we perform, but because we are securely united with Jesus.
这不是因为我们表现有多好，而是因为我们与基督联合了。
This is the core of the gospel: my identity is not built on "what I have done," but on "who Jesus is."
这是福音的核心：我的身份，不是建立在“我做了什么”之上，而是建立在“基督是谁”之上。
III. A Genealogy of Grace: From Adam to Christ (Luke 3:23-38)
第三幕：从亚当到基督（路3:23-38）
Then we see there is a genealogy in this part of the passage. Why did Luke write a genealogy?
为什么路加要写家谱？
In the four Gospels of the New Testament, there are two genealogies.
在新约圣经四福音书里，有两个家谱。
The genealogy in Luke has a beautiful contrast with Matthew's genealogy: Matthew traces back to Abraham, emphasising that Jesus is the Jewish Messiah; Luke traces back to Adam, emphasising that Jesus is the Saviour of all humanity.
路加福音书里的家谱，从耶稣一直追溯到亚当，再从亚当追溯到神。最后一节，38节说到：“亚当是神的儿子”。这和马太福音的家谱形成对比：马太追溯到亚伯拉罕，强调耶稣是犹太人的弥赛亚；路加追溯到亚当，强调耶稣是全人类的救主。
So, Luke's genealogy tells us that the birth of Jesus is not a "national event of Israel," but the beginning of a new humanity.
所以，路加的家谱告诉我们，耶稣的降生不是“以色列的民族事件”，而是新人类的开端。
As 1 Corinthians 15:45 tells us that He is the "last Adam"; He will restore everything that the first Adam ruined; He will bring about a completely new creation at the end.
他是“末后的亚当”（林前15:45），他要修复第一个亚当所破坏的一切；他要带来一个全新的创造。
Interestingly, Luke's genealogy is full of flawed people: Jacob was a liar; David was a murderer and an adulterer; King Solomon was an idol worshiper.
很有意思的是，路加的家谱中充满了有缺陷的人：雅各，他是个骗子；大卫，他是杀人犯、奸淫者；所罗门王，他是拜偶像的。
But God still used these deeply flawed people to bring Jesus into the world and accomplish His redemptive plan.
但神就是使用这些有缺陷的人，把基督带入世界，成就他的救赎计划。
So, this is not a "genealogy of heroes," but a "genealogy of grace."
所以，这不是“英雄的家谱”，而是“恩典的家谱”。
Likewise, the 157-year history of our church is not a "heroic history."
我们教会157年的教会历史，不是一部“英雄史”。
I think it’s also full of various flawed people: proud leaders, moments of division, the time of compromise, and periods of coldness.
我想它也是充满了各种有缺陷的人：有骄傲的领袖、有分裂的时刻、有妥协的时刻、有冷淡的时期。
Our past generations of church forebears were able to keep going because they were connected to the Redemptive Storyline, which spans from Adam to Christ and continues to the present.
而历代教会先辈们之所以能坚持，是因为他们被接入了从亚当到基督、再延伸到如今的恩典大剧（Redemptive Storyline）之中。
Obviously, God remains faithful over these 157 years.
可见，神在157年中仍然信实。
So, the focus of the church's "genealogy" or history is not "what we have done," but "what God has done through weak, flawed people."
教会的“家谱”/历史，重点不是“我们做了什么”，而是叫我们看到：“神在软弱的人身上，做了什么”。
And when we look back on 157 years, we shouldn’t boast of our faithfulness, but rather we praise God's grace.
而当我们回顾157年的时候，我们不是夸耀“我们的忠心”，而是要称颂 “神的恩典”。
In this country, many old churches have a similar kind of "genealogy" on the wall: the names of past pastors, elders, and deacons, to commemorate their dedication and sacrifice.
很多老的教会都会在墙上看到类似的“家谱”，就是历代牧者、长老、执事的名字，为的是纪念他们的摆上和付出。
This is great.
这很好。
But Luke 3 is also reminding us: the true genealogy is not just these names, but a "list of grace."
但路加福音3章也在提醒我们：真正的家谱，不仅仅是这些，而是 “恩典清单”。
There may not be records of the names of brothers and sisters who have served silently over the past 157 years, but they will always be remembered in God's family tree.
任何一位在过去157年中默默服侍的弟兄姊妹，他们的名字可能没有被记录在教会的档案中，但他们的名字记在神的家谱里。
Because, like John the Baptist, they heard God's word in the "wilderness" and acted upon it.
因为他们像施洗约翰一样，在“旷野”中听见了神的话，就去行了。
At the same time, we also see: Luke’s genealogy traces Jesus all the way back to Adam, and then from Adam back to God. The very last verse, verse 38, says: "the son of Adam, the son of God."
同时我们也看到：路加福音这里的家谱，从“耶稣”开始，到“亚当”结束，然后说“亚当是神的儿子”。
This is a genealogy in reverse order: it’s not simply tracing "Jesus' ancestors," but declaring "who Jesus is."
这是逆序的家谱：它不是仅仅在追溯“耶稣的祖先”，而是在宣告“耶稣是谁”。
Jesus is the new humanity coming from God, and His birth initiates a new creation.
他是从神而来的新人类，而他的降生，开启了新的创造。
So, the genealogy of Jesus is the "prelude to the new creation."
所以，耶稣的家谱是“新创造的序曲”。
The first Adam failed in the Garden of Eden; the last Adam triumphed in the wilderness (Luke 4:1-13);
第一个亚当在伊甸园中失败，末后的亚当在旷野中得胜（路4:1-13）。
The first Adam brought death; the last Adam brings life.
第一个亚当带来死亡，末后的亚当带来生命。
Today, as Christians, your life and mine are not about "patching up the old self," but about "becoming a new creation in Christ".
今天，你我作为基督徒，我们的生命不是“修补旧我”，而是“在基督里成为新造的人”（林后5:17）。
While preparing this sermon, I was deeply moved.
在我准备这篇讲章的时候，我很有感触。
As a pastor who has believed in the Lord for years, sometimes I still feel that my "old self is too strong": my temper, old habits, and old ways of thinking, although they have changed, still have quite a few remnants.
作为一位信主多年的牧者，我还是觉得自己“老我太强了”：脾气、习惯、思维方式，虽然有改变，但是还有不少的残余。
But the genealogy in Luke 3 reminds me once again: I have already been grafted into the "genealogy of the new humanity" in Christ.
但路加福音3章的家谱再次地再提醒我：我已经在基督里，被接入“新人类的谱系”。
So, I am not "reforming the old Adam"; I am living out the life of the "last Adam."
所以，我不是在“改造旧亚当”，我是在活出“末后亚当”的生命。
And this is not through "self-effort," but living in union with Christ.
这不是“自我努力”，而是与基督联合。
So, what you and I need to practice every day is to say to ourselves: "It is not the 'old I' living, but the 'new I in Christ' living."
所以，你我需要每天操练的是，对自己说：“我不是‘旧我’在活着，我是‘在基督里的新我’在活着。”
So, the end of Jesus' genealogy here in Luke is the new humanity.
所以，路加福音这里耶稣家谱的终局，是新人类。
In this sense, this genealogy still going.
那从这个意义上来说，这个家谱仍然在延续。
Not just from "our ancestors" to "us," but from "Adam" to "Christ," and then to everyone who is in Christ.
不是从 “我们的祖先” 到 “我们” ，而是从 “亚当” 到 “基督” ，再到每一个在基督里的人。
Conclusion:
结论：从旷野到宝座，从157年到永恒。
Today's passage shows us three core truths:
今天的路加福音第三章，让我们看到了三个核心真理：
1. The word of God does not come to so-called "important places, important people," but to anyone "willing to listen," even if he is in the "wilderness."
1. 神的话不是临到所谓 “重要的地方，重要的大人物” ，而是临到任何 “愿意听的人” ，哪怕他是在 “旷野 “中。
As for us, 157 years ago, our forebears heard God's word in the "wilderness."
那作为我们，157年前，先辈们在 “旷野” 中听见了神的话。
Today, God's word is still seeking "people in the wilderness," that is, those who are willing to be quiet, willing to listen, and willing to obey.
今天，神的话仍然在寻找 “旷野中的人” ，就是那些愿意安静、愿意听、愿意顺服的人。
But the question is: are we willing to quiet down, listen, and obey?
问题是：我们是否愿意安静下来，聆听并顺服呢？
2. The fruit of repentance is not spiritual achievement, but a turnaround in life.
2. 悔改的果子不是 “属灵成就” ，而是 “生命转向” 。
The 157-year history of our church cannot replace our personal repentance.
我们教会157年的传统，不能替代我们个人的悔改。
The church needs to continually "prepare the way for the Lord," through the ongoing renewal of each of our individual lives.
教会需要不断地 “预备主的道路” ，不是仅仅靠着维持着一个传统，而是靠我们每个人，各自生命的更新。
3. The genealogy of the church is not what we have done, but what God has done in grace.
3. 教会的家谱不是 “我们做了什么” ，而是 “神在恩典中做了什么” 。
The precious 157-year history of our church is not our merit, but God's faithfulness.
我们教会157年的宝贵历史，不是我们的功劳，是神的信实。
In fact, the 157-year church history is a testimony to God, not just our private spiritual inheritance.
157年的教会历史，它是神的见证，不是我们的私人属灵遗产。
And what we inherit is not just a cold building, but a living genealogy of grace.
我们继承的不是一座冰冷的建筑物或一套守旧的规条，而是一个活泼的恩典谱系。
Is 157 years, a long time?
弟兄姊妹，157年很长吗？
In God's eternal plan, it’s just the blink of an eye.
在神永恒的计划中，是眨眼之间。
But for generation after generation of people who hear God's word in the "wilderness," this is a history written with faith and obedience.
但是，对于一代又一代在“旷野”中听见神的话的人来说，这是一部用信心与顺服写成的历史。
157 years ago, a group of spiritual forebears heard God's word in the "wilderness."
157年前，一群属灵的先辈们在 “旷野” 中听见了神的话。
Today, you and I are the fruit of the seed.
今天，你我就是那粒种子的果实。
So, what are we going to leave behind for the next 157 years?
那么，我们要为下一个157年留下什么？
What we leave for this city should not just be a well-maintained church building, a more perfect system, or some grander archives, but a group of disciples who, amidst technology and clamour, still maintain a godly heart; a group of new humanity who, with fruits of repentance, love their neighbours and show the world that "heaven is opened."
我们给这个城市留下的，不应只是一座更大的教堂；一个更完善的制度或一些更宏伟的档案，而是一群在科技与喧嚣中，依然保有 ‘旷野之心’的门徒，一群用悔改的果子，爱邻舍、让城市看见‘天开了’的新人类。
May the Lord help us with that.
求主帮助我们，阿门！
祷告： 主啊，我们感谢你，因为你的话从未停止临到那些愿意听的人。
157年前，你在旷野中呼召了我们的先辈；今天，你仍然在呼召我们。
求你使我们的教会不倚靠传统、不倚靠地位、不倚靠人的力量，而是单单倚靠你的话。
求你使我们在157年的恩典中，仍然保持“旷野的心”——安静、聆听、顺服、预备主的道路。
主啊，我们相信天是开的，圣灵是运行的，基督是掌权的。
求你使我们的教会成为“末后亚当”的群体——不是修补旧造，而是活出新造。
从157年，到永恒。
奉耶稣基督的名，阿们。
Three Questions:
三个问题:
1. In our busy, tech-filled lives, is there still a quiet “wilderness” to hear God’s Word?
1. 在被手机、算法、忙碌填满的生活中，是否还有刻意安静、聆听神话语的“旷野”？
How do we start changing?
我们可以从哪里开始改变？
2. Where have we replaced true repentance with mere busyness in our personal and church lives?
2. 施洗约翰说要结出果子与悔改的心相称。在我们个人和教会生活中，有哪些看得见的悔改果子？有哪些地方可能用传统、忙碌代替了真实的生命转向？
3. Do we treat our 157-year history as pride or insurance instead of responsibility?
3. 我们是否把157年的教会历史当作属灵保险和骄傲，而非属灵责任？
What grace legacy will we leave for the next 157 years?
我们能为下个157年留下什么样的恩典谱系？
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