聖經教義 – 基督論

OUTLINE FOR CHAPTER II  第二章 基督論的大綱

CHRISTOLOGY 基督論

I. Names and Titles of Christ.   壹. 基督的名字和頭銜稱呼。
A. Jesus. 耶穌
B. Christ.基督
C. Messiah. 彌賽亞
D. Lord. 主
E. Jesus Christ. 耶穌基督
F. Christ Jesus. 基督耶穌
G. The Lord Jesus Christ. 主耶穌基督
H. I Am. 自我永有者
I. The Son of God. 神的兒子
J. The Son of Man. 人子
K. The Son of Abraham. 亞伯拉罕的子孫
L. The Son of David. 大衛的子孫
M. The Son of the Highest. 至高者的兒子
N. Second Man. 第二個人
O. Last Adam. 末後的亞當
P. The Word. 道
Q. Emmanuel. 以馬內利
R. Saviour. 救主
S. Rabbi. 拉比
T. Rabboni. 拉波尼
U. Master. 先生（夫子）

II. The Incarnation of Christ.    貳.基督的道成肉身。
A. The Fact of the Incarnation.             A.道成肉身的事實。
B. The Manner of the Incarnation.      B.道成肉身的方式。
C. The Objections to the Incarnation. C.對道成肉身的一些反對。
D. The Objects of the Incarnation.       D.道成肉身的對象。
E. The Perpetuity of the Incarnation.  E.道成肉身的永恆性。
F. The Proofs of the Incarnation.         F.道成肉身的證明。

III. The Two Natures of Christ. 叁.基督的兩個本性。
A. The Humanity of Christ.          基督的人性。
B. The Deity of Christ.                 基督的神性。
C. The Blending of the Two Natures Into One Person.  兩個本性融入一人
D. The Errors Concerning the Two Natures. 一些錯誤的神人二性論點。

IV. The Death of Christ.              肆.基督的死。
A. The Fact of the Death.               基督死的事实。
B. The Form of the Death.             基督死的安排/體現。
C. The Unscriptural Theories Concerning the Death. 有關基督之死的一些‘非聖經的理論。
D. The Scriptural Names of the Death. 基督之死在聖經裡的名稱。
E. The Objectives of the Death.         基督死的目的。
F. The Extent of the Death.                基督死的影響範圍。
G. The Results of the Death.              基督死的结果

V. The Resurrection of Christ. 伍.基督的復活。
A. The Importance of the Resurrection.  復活的重要性。
B. The Meaning of the Resurrection.  復活的意義。
C. The Unscriptural Theories Concerning the Resurrection. 一些沒有聖經根據的復活謬論。
D. The Proofs of the Resurrection.  復活的證據。
E. The Result of the Resurrection.  復活的結果。

VI. The Ascension and Enthronement of Jesus Christ.  陸.耶稣基督的升上高天坐寶座。
A. The Meaning of the Ascension and Enthronement.     升上高天坐寶座的意义。
B. The Message of the Ascension and Enthronement.     升上高天坐寶座的信息。
C. The Nature of the Ascension and Enthronement.        升上高天坐寶座的本質。
D. The Necessity of the Ascension and Enthronement.   升上高天坐寶座的必要。
E. The Purpose of the Ascension and Enthronement.      升上高天坐寶座的目的。
F. The Results of the Ascension and Enthronement.        升上高天坐寶座的结果。

Chapter II 第二章

CHRISTOLOGY 基督論

Christology, fundamentally, is the doctrine of Christ. Blessed is he who knows Him as Lord and Saviour.
基督論，根本上，就是論到基督的教義。認他為主和救主的人有福了。

Sometimes we are warned that we can preach too much of Christ, in that we may not emphasize enough the doctrines of God and of the Holy Spirit. Let us say here, that one cannot preach too much of Jesus Christ. Furthermore, there is no such thing as jealousy in the Godhead. From Scripture we can see that God would have us emphasize Christ more than we do: “And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence” (Col. 1:18).
有時候我們被警告說我們可能會傳講太多關於基督，因而可能對於神和聖靈的教義就會相對的強調不足。我們在這裡就這麼說吧，人是不可能傳講太多耶穌基督的。而且，在三一神格裡並沒有彼此嫉妒這回事。從聖經中我們可以看出，神更願我們強調基督，超過我們正在強調的：“他是教會全體之首．他是元始、是從死裡首先復生的、使他可以在凡事上居首位。”（歌羅西書1:18）。

I. NAMES AND TITLES OF CHRIST

We believe in the verbal inspiration of the Holy Scripture. That is, we believe that every single word in the originals is the direct word chosen by God with which to convey His will to us. Believing thusly, we attach much importance to the titles and names of the Lord Jesus Christ. The most well-known name of our Saviour is:

壹 . 基督的名字與頭銜稱呼

我們相信神聖經文裏的言語靈感默示。也就是說，我們相信原文中的每個字，都是神選擇用來傳達祂心意給我們的直接話語/文字。本著這相信，我們非常重視主耶穌基督的頭銜和名字。我們的救主祂最廣為人知的名字與稱呼是…：

A. Jesus.

The name Jesus is found in the Four Gospels 612 times, and it is found in the balance of the New Testament 71 times. The name Christ alone is found in the Four Gospels only 56 times, while in the remainder of the New Testament the name Christ is found 256 times.

Jesus is found before His death, burial and resurrection, while Christ is found after.

A. 耶穌

耶穌這個名在四福音書裡面出現612次， 在新約聖經的別處出現71次 。基督這個稱呼在福音書裡只出現56次，而在新約的福音書以外的其他地方，基督這個稱呼出現256次。

在聖經裡，你看到耶穌這名，是在他的死`被埋葬又復活以前 ； 而基督這稱呼是在這之後看到的。

Jesus is the personal name of the Lord. It is His earthly name, the name under which He was born, lived, and died. It is the name of His humiliation; of suffering; of sorrow. It is the name of the One who humbled Himself. The name Jesus, at the time of our Lord, was not uncommon,there were many who were named Jesus. Jesus is the Greek form for the Hebrew word Joshua,and both mean “Jehovah our Saviour.” This name, Jesus, was the one which was nailed over Him on the Cross.
耶穌是主的個人名字。這是他在地上的名字；在這名字下他降世為人，在地上生活與死去。這是他的羞辱的;痛苦的;悲傷的名字。那是這一位卑微自己之人的名字。於我們主的時代，‘耶穌’這名字在當時是很普遍的，有許多人取名為耶穌。‘耶穌這’名是希臘語的‘約書亞’。這兩個名字的意思一樣，即“耶和華我們的救主”。耶穌-這名字，是他被釘在十字架上的名字。

Again we emphasize the fact that the name Jesus is prominent in the Gospels, while the name Christ is mentioned more in the Epistles. The name Jesus was more prominent before salvation was made and completed, while the name Christ is prominent after the work of salvation was finished. A Christian is not a person who believes in Jesus — the whole world believes there’s a Jesus — but a Christian is one who believes in the LORD Jesus Christ. He is Lord! With this knowledge, that a person is saved by declaring Jesus as Lord (Rom. 10:9, R.V.), and believing that God hath raised Him from the dead (and we know by I Corinthians 15:1-3 that the Gospel is the death, burial and resurrection of the Lord Jesus Christ as the sinner’s Substitute), we state that there is very little “gospel” in the Four Gospels. The Four Gospels give very little of the doctrine of salvation for sinners; only in the last few chapters of each Gospel is the death, burial and resurrection of Christ recorded. Hence, the name Jesus is predominant.
再次的我們強調，耶穌-這名字在福音書中是明顯/常見的，而基督-這名則在書信中更多的被提到。在救贖的施行與完成之前，耶穌這名字更常出現，而在救贖的工作結束後，基督這名字更加突顯。基督徒不是一個只相信耶穌的人 – 全世界都相信有一位耶穌 – 但基督徒是一個相信主耶穌基督的人。他是主！有了這些知識，通過宣告耶穌為主（羅馬書10：9），並且相信神已使他從死裡復活。（並且我們從哥林多前書15：1-3  知道福音是主耶穌基督代替罪人死，被埋葬又復活）。我們說四福音書裡面並沒有很多的“福音”。四福音書對罪人得救贖的教義方面提到的不多; 只有在每本福音書的最後幾章中，將基督的死，埋葬和復活記載了下來。因此，‘耶穌’這名字在福音書裡,比‘基督’這稱呼更常出現。

The Epistles are the writings which bring out so clearly the doctrine of salvation by grace through faith in the substitutionary sacrifice of Christ. The Epistles are full of the doctrine of salvation; hence the emphasis upon the name Christ and Lord! Before Calvary it is Jesus which is emphasized; after Calvary it is Christ which is emphasized: “Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ” (Acts 2:36); “Being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Phil. 2:8-11).
新約的書信非常清楚的寫出救恩的教義-救贖是本乎恩，因著信 – 藉著信靠基督的代替犧牲- 被殺獻祭替人贖罪。新約的書信裡滿是救贖的教義; 因此,書信裡的強調，是在‘基督’和‘主’這頭銜/稱呼上！在各各他（骷髏地）的被釘之前，是‘耶穌’這名被強調;而在各各他之後，是‘基督’這頭銜被強調：“故此、以色列全家當確實的知道,你們釘在十字架上的這位耶穌、　神已經立他為主為基督了（使徒行傳2：36）”。“他既有人的樣子，就自己卑微，存心順服，以至於死，且死在十字架上。所以　神將他升為至高,又賜給他超乎萬名之上的名，叫一切在天上的，地上的，和地底下的，因耶穌的名，無不屈膝，無不口稱耶穌基督為主、使榮耀歸與父　神”（腓利比書2:8-11)

This is interesting to point out: when He was upon this earth (before He was crucified), He was never called Jesus to His face. It was always Lord, Master, or Rabbi by His followers: “Ye call me Master and Lord: and ye say well; for so I am” (John 13:13); “Why call ye me, Lord, Lord, and do not the things which I say?” (Luke 6:46)
在這裡也要指出一點，當他還在地上的時候（被釘十字架以前），從來沒有人當著他的面稱呼他耶穌。人們總是稱呼他： 主，夫子，或拉比。…. “你們稱呼我夫子、稱呼我主、你們說的不錯．我本來就是（約翰福音13:13)”。… “你們為甚麼稱呼我主阿、主阿、卻不遵我的話行呢？”（路加福音6:46)

The reason why the name Jesus is mentioned most in the Gospels (612 times) is that the Gospels emphasize His humility; the reason why the name Christ is mentioned most in the Acts and Epistles is that these writings emphasize His exaltation! There is a reason why the name Jesus is mentioned in the Epistle to the Hebrews eight times: the Holy Spirit would have us know that this Person was a man. The institution of the Lord’s Supper is a perfect illustration of the emphasis on the name Jesus in the Gospels, and on the title Christ in the Epistles: “As they were eating,Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body” (Matt. 26:26); “I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread” (I Cor. 11:23).
‘耶穌’這名在福音書裡更多的被提到（612次）的原因是強調他的卑微；‘基督’這名在使徒行傳與書信裡更多的被提到的原因是，這些寫作強調祂的高升。至於耶穌這名在給希伯來人的書信裡被提到8次是有一個原因的：聖靈要我們認識到，這一位格`他（曾）是人。
主的最後晚餐的設立，是福音書對耶穌這名字的強調，對比使徒書信對基督的頭銜‘主’這稱號之強調的完美例證。…（馬太福音26:26） “他们吃的時候，耶稣拿起餅饼来，祝謝了就擘開，遞给門徒，說：“你們拿去吃吧，這是我的身體。”。 再看（哥林多前書11:23） “ 我當日傳給你們的、原是從主領受的、就是主耶穌被出賣的那一夜、拿起餅來祝謝了、就擘開、說、這是我的身體、為你們捨的．你們應當如此行、為的是記念我。

Men of the world, the demons of Satan, all addressed Him as Jesus, but never as Lord. Christian Science, Universalism and Unitarianism believe in a Jesus, but they claim that He cannot save, for they state that there is no sin to be saved from. Every false system of religion has the Lord Jesus Christ as the Object of its attack. Every false system reasons away sin; and in doing so, the need of a Saviour is ruled out. It says that Jesus died a needless death; and in doing that, He did not know what He was doing; in doing that, He must not have been the Son of God, for God knows all things. Do you not see that every attack upon the Son of God, Jesus our Lord, whether it be in regard to His blood, His resurrection, His substitutionary sacrifice or His second coming, is nothing but a subtle assault upon the deity of Christ.
世人與撒旦魔鬼都稱呼他‘耶穌’，但從不稱他為‘主’。 基督科學教派（基督教科學會），普世救贖主義（Universalism）和一神普救派（Unitarianism）相信耶穌，但他們宣稱耶穌不能救人，因為他們說並沒有罪需要被拯救。

每一個錯謬的宗教體系都將主耶穌基督作為其攻擊的對象。每一個謬誤的宗教體系都找理由去擺脫罪，而在這樣做的過程，需要一位救主拯救的需要就被排除了。它們說耶穌的死是不必要的死; 說當耶穌在這樣做時`他不知道自己在做什麼；說耶穌會那樣做`他一定不是神的兒子`因為神是無所不知的。

你沒有看出來嗎？這些人對神的兒子`我們的主耶穌基督所做的每一個攻擊，無論是關於他的被釘流血，他的復活，他的被殺獻祭替代人死，還是對祂的第二次再來，無非都是對基督的神性做巧妙無形的攻擊。

We do not get our name from Jesus, but from Christ: we are Christians. Yes, we know that this name Christian was first given to the believers by those who hated God and His Christ; nevertheless, we are proud to take His dear name and to bear His reproach.
我們被稱為基督徒， 基督徒這稱呼並不是來自於耶穌的名，而是來自於基督的稱號。我們是基督徒！是的，我們知道基督徒這名稱最初是由那些恨惡神和恨惡基督的人給信徒取的; 即便如此，我們為能夠接受主基督這寶貴的名而驕傲，並且願意承擔祂所背負的辱罵。

Never, remember, did unbelievers call the Saviour Lord, they called Him Jesus; and never did believers call Him Jesus, with one exception (and the exception makes the rule): “He said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people: and how the chief priests and our rulers delivered him to be condemned to death, and have crucified him. But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done” (Luke 24:19-21). These were the words of the disappointed disciples — “we trusted that it had been he” — all their hopes were shattered when Jesus was crucified. They did not know the Scriptures, nor had they remembered the Lord’s words that He would rise again from the dead, and thus they spoke of Him as a Lost Cause; and they, here, called Him Jesus. If Christ had not risen from the dead, their hopes, and not only theirs, but ours as well, would have been destroyed; He would have been just plain Jesus. “But now is Christ risen from the dead, and become the firstfruits of them that slept” (I Cor. 15:20). He is Christ and Lord! Not mere man, but the God-man.
請記好， 從來沒有不信的人稱耶穌為主的，他們叫他‘耶穌’；同時，信的人也絕不會當面叫祂耶穌的 ，其中有一個例外 。在路加福音24：19-21 “  他問他們：什麽事呢？ 他們說：“就是拿撒勒人耶穌的事。他是先知，在　神和眾人面前，說話行事都有大能。我們的祭司長和官長，竟把他交出去，判了死罪，釘在十字架上。但我們素來盼望要救贖以色列的就是他。不但這樣，這些事發生到今天，已經是第三天了。

這些話是從失望洩氣的門徒口裡說出來的 – ‘我們素來盼望要救贖以色列的就是他’。當耶穌被釘十字架時，他們的一切希望破碎了。他們不明白舊約的經文，也不記得主的話曾說祂會從死裡復活。因此他們像稱呼一個失敗者那樣的直稱他; 於是在這裡他們稱他耶穌。

要知道，如果基督沒有從死裡復活，那麼，不僅是他們的希望，連我們的希望也會被毀滅的; 若他沒有復活，他將一直是普普通通的耶穌。 “但現在基督從死裡復活，成為睡了之人的初熟果子”（哥林多前書15:20）。他是基督，他是主！不僅僅是人，而是‘神-人’。

B. Christ.

We have dealt at length with the name Christ as it is used, but let us add these details:

The name Christ means the Anointed One. This is the official title of the Son of God. Whenever we hear the word “anointed,” remember how, and under what circumstances, men were anointed. We know that men were anointed as kings, and prophets, and priests: “Samuel also said unto Saul, The LORD sent me to anoint thee to be king over his people, over Israel: now therefore hearken thou unto the voice of the words of the LORD” (I Sam. 15:1); “Jehu the Son of Nimshishalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room” (I Kings 19:16); “The LORD spake unto Moses, saying, Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread. . . . And he poured of the anointing oilupon Aaron’s head, and anointed him, to sanctify him” (Lev. 8:1, 2, 12).

1. Christ Has Been Anointed Prophet. “Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethen, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people” (Acts 3:22, 23).

2. Christ Has Been Anointed Priest. “Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not anhigh priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin” (Heb. 4:14, 15).

3. Christ Has Been Anointed King. “Behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end” (Luke 1:31-33).

In the Gospels Christ is pictured as King of Israel: in the Epistles Christ is pictured as Head of the Church.

B. 基督

關於基督這稱呼的被使用，我們已經談了不少，但讓我們再說得更詳細些：

基督這名字意味著受膏者。這是神的兒子的職份頭銜。任何時候當我們聽到“受膏者”這詞時，請記得，人是如何受膏立以及在什麼情況下受膏立的。我們知道人是被膏立為王`受膏抹為先知和祭司的：在（撒母耳記上15：1）“撒母耳對掃羅說、耶和華差遣我膏你為王、治理他的百姓以色列．所以你當聽從耶和華的話。”（列王記上19:15-16）耶和華對以利亞說：“…回到大馬士革的曠野去。到了那裏，就要膏哈薛作亞蘭王。又要膏寧示的孫子耶戶作以色列王，還要膏亞伯．米何拉人沙法的兒子以利沙接續你作先知。”; 又（利未記8:1-2, &12）“耶和華曉諭摩西說：你將亞倫和他兒子一同帶來，並將聖衣、膏油、與贖罪祭的一隻公牛、兩隻公綿羊、一筐無酵餅、都帶來．… 又把膏油倒在亞倫的頭上膏他、使他成聖。”

1.基督已被膏立為先知了。  “摩西曾（對我們的祖先）說: 主　神要從你們弟兄中間、給你們興起一位先知像我，凡他向你們所說的，你們都要聽從。凡不聽從那先知的，必要從民中全然滅絕。”（使徒行傳3:22-23）。

2.耶穌已經被膏立為祭司了。我們既然有一位己經升入高天尊榮的大祭司，就是　神的兒子耶穌，便當持定所承認的道。因我們的大祭司，並非不能體恤我們的軟弱．他也曾凡事受過試探，與我們一樣。只是他沒有犯罪. . .”（希伯來書4:14-15)

3.基督已經被膏立為王了。天使對馬利亞說，“你要懷孕生子、可以給他起名叫耶穌。他要為大,稱為至高者的兒子。主　神要把他祖大衛的位給他。他要作雅各家的王,直到永遠。他的國也沒有窮盡。（路加福音1:31-33)

在新約裡福音書中，基督被描繪為以色列的王：在使徒書信中，基督被描繪為教會的頭。

C. Messiah.
“He first findeth his own brother Simon, and saith unto him, We have found the Messias[Messiah], which is, being interpreted, the Christ” (John 1:41); “The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things” (John 4:25).

Messiah is the Hebrew word with the same meaning as Christ, which is the “Anointed One.” The Old Testament is full of the Messiah prediction, while the New Testament is full of Christfulfillment; the Old Testament is written in the Hebrew language, while the New Testament is written in the Greek language.

C. 彌賽亞
（約翰福音1:41)“他（安德烈）先找著自己的哥哥西門、對他說、我們遇見彌賽亞了（彌賽亞繙出來、就是基督）” 。..在(約翰福音4:25) 婦人說：我知道彌賽亞，就是那稱為基督的要來．他來了、必將一切的事都告訴我們。

彌賽亞是希伯來語，其意思與希臘文的基督一樣，意思為“受膏的那一位”。聖經舊約裡有許多關於彌賽亞的預言，而在新約裡則滿是基督實現預言的記載；舊約是用希伯來文寫的，新約則是以希臘文寫的。

D. Lord.
This is Christ’s title of deity, that of authority. All three names of God, as found in the Old Testament, are compounded into that one name, Lord. In the study of the names of God, we saw that the word “God” in the Authorized Version comes from the Hebrew word Elohim, which is the office of God; and that the word “LORD” or “GOD,” comes from the Hebrew word Jehovah,which is the personal name of God; and that the word “lord,” or “Lord” (small letters), comes from the Hebrew word Adonai, meaning Master.

D. 主。
這是基督的神性那帶有權柄的頭銜稱號。我們在舊約聖經中所看到神的三個名字複合在‘主’ 這一個名裡。在研究神的名字時，我們看到欽定版（KJV）裡的‘神’一詞來自希伯來語Elohim，它是神的職稱;而 ‘主（LORD)’ 或 ‘神（GOD）’  這個詞來自希伯來文耶和華（Jehovah)，這是神的位格名字; 而 ‘主Lord’ 或 ‘主lord ’（小寫字母）, 這個詞來自希伯來文字 Adonai，意思為主人。

In the New Testament the word “Lord” comes from the Greek word kurios, which is translated in the Authorized Version as Lord, God, Master, and Sir. This rendering is equivalent to the Old Testament Adonai — Master. And Christ, the Lord, is our Master: “And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him” (Eph. 6:9); “Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven” (Col. 4:1).
在新約中，“主”一詞來自於希臘文kurios，在欽定版（KJV）中被翻譯為主，神，主人和先生。這等同於舊約的Adonai  – 主人(Master)。並且基督（Christ），主（Lord），是我們的主人（master）。“你們作主人的待僕人，也是一理，不要威嚇他們．因為知道他們和你們，同有一位主在天上，他並不偏待人。”（以弗所書6：9）; “你們作主人的、要公公平平的待僕人、因為知道你們也有一位主在天上。”（歌羅西書4:1）。

As stated above, the title “Lord” also includes another name for God, and that is LORD or Jehovah, and we know this by the way it is used in the New Testament. The New Testament quotes from the Old Testament Scriptures, using the word “Lord,” while the Old Testament word is “LORD,” or “Jehovah”: “Jesus said unto him, It is written again, Thou shalt not tempt the Lord [Old Testament: Jehovah] thy God” (Matt. 4:7). In this verse it is also seen that Elohim (God) is ascribed to the Lord, who is the Lord Jesus Christ.
如上所述，“主”的這頭銜還包括神的另一個名字，即LORD或Jehovah -耶和華，我們是通過這個名在新約聖經中被使用的方式而知道這點的。新約聖經在引用舊約經文時，使用的是“主”這個詞-Lord，而舊約經文是用這個詞-“LORD”或“Jehovah”： 舊約申命記6:16, ‘你們不可試探耶和華你們的　神’。對比 在馬太福音4:7 耶穌對魔鬼說、經上又記著說『不可試探主你的　神。』 。在這節經文中，也可以看到Elohim（神）這稱呼被用在主身上- 即主耶穌基督。

In salvation we must acknowledge that Jesus Christ is Jehovah, God, and Master: “If thou shalt confess with thy mouth Jesus as Lord [Jehovah, God, Master — all three], and shalt believe in thy heart that God raised him from the dead, thou shalt be saved” (Rom. 10:9, A.R.V.).
在救贖裡，我們必須承認耶穌基督是耶和華,是神，和主人：“你若口裡認耶穌為主（耶和華,神,主人-全部三者）、心裡信 神使他從死人中復活了，就必得救  ”（羅馬書10:9 新譯本）。

If we have declared Him as Lord (Jehovah, God, Master), then we recognize Him as the One who owns us, the One who determines our walk and life, the One who only has the right to us and everything we possess. We have a great responsibility to Him; His will is to be the will of our lives: “Be ye not unwise, but understanding what the will of the Lord [Jesus Christ: Jehovah, God, Master] is” (Eph. 5:17). Even in marriage one should abide by the will of the Lord Jesus Christ: “The wife is bound by the law as long as her husband live; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord” (I Cor. 7:39). These words take on a deeper meaning as you realize that a Christian should not only marry another Christian, but that he should do so only if it is according to the will of the Lord. And after marriage the will of the Lord should be desired: “Wives, submit yourselves unto your own husbands, as it is fit in the Lord” (Col. 3:18).
我們既然稱他是主（耶和華,神,主人），那麼我們就必認他是擁有我們的那一位，是決定我們的生命和所行的那一位，只有他持有權利支配我們`和我們所擁有的一切。我們對祂負有很大的責任;要以他的心意為我們生命的旨意：“不要作糊塗人、要明白主（耶穌基督：耶和華,神，主人）的旨意如何。”（以弗所書5:17）。即使在婚姻中，也應該遵守主耶穌基督的旨意：“丈夫活著的時候，妻子就受法律約束;但如果她的丈夫死了，妻子就可以自由、隨意再嫁．只是要嫁在主裡面的人”（哥林多前書7:39）。這些話具有更深刻的意義 – 當你意識到一個基督徒不只是應該嫁娶另一個基督徒，而更是應當只有當這嫁娶符合主的旨意時，才應該這樣做。在結婚之後，應該要想去遵行主的旨意：“你們作妻子的，當順服自己的丈夫、照著在主里所合宜作的。”（歌羅西書3:18，呂振中版）。

No man can call Jesus Lord, except by the Holy Spirit, for the flesh (sin, carnal nature) does not recognize Christ as Lord: “I give you to understand, that no man speaking by the Spirit of God call Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost” (I Cor. 12:3)
除非藉著聖靈，沒有人能稱耶穌為主的，因為血氣的（罪，肉體本性）並不認基督為主。“所以我要你們知道，被神的靈感動而說話的人，沒有一個會說“耶穌是可咒詛的”;除非是被聖靈感動，也沒有人能說“耶穌是主”的。（哥林多前書12:3)

E. Jesus Christ.耶穌基督。

This is another title of the Lord, which is the combination of His personal name (Jesus) with His official title (Christ). The emphasis is on the first word — Jesus, what He was to what He is. That is, Jesus, who once humbled Himself, is now exalted.這

是主的另一個稱號，即他的個人名字（耶穌）與他的職份頭銜（基督）的組合。其強調是在前頭的名字 – 耶穌，從他以前所是的到他現的他的所是（從他以前是什麼到他現在是什麼）。也就是說，曾經使自己卑微的耶穌現在已經被高舉為基督了。

F. Christ Jesus.基督耶穌。

The emphasis is on the first word here also — Christ, which means He who was exalted, was once humbled; “Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross” (Phil.2:5-8).
在這裡所強調的是前兩個字 – 基督，這意味著這位被尊榮（被高舉了的），他曾經是卑微的; （腓利比書2:5-8） “你們當以基督耶稣的心為心。他本来有　神的形像，却不堅持持自己与神平等的地位，反而倒空自己，取了奴僕的形像，成为人的樣式；既然有人的樣子，就自甘卑微，顺服至死，而且死在十字架上。”

G. The Lord Jesus Christ.主耶穌基督。

This is the Lord’s fullest title: “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ” (Eph. 1:3).
這是主的最完整的稱號：“ 願頌讚歸與我們主耶穌基督的父　神，他在基督裡、已經賜給我們天上各樣屬靈的福氣了．”（以弗所書1:3）。

H. I Am.自有永有的。

This is an Old Testament title brought forth into the New Testament. Jehovah appeared unto Moses in the burning bush and commanded that he should tell Pharaoh to let the children of Israel go from the land of bondage. “Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them? And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you” (Ex. 3:13, 14).
這是一個舊約的頭銜，帶進新約聖經裡的。耶和華在燃燒的灌木叢中向摩西顯現，並命令他告訴法老讓以色列人離開被奴役之地。（出埃及記3:13-14）“摩西對　神說：看哪，我到以色列人那裡，對他們說，你們祖宗的　神打發我到你們這裡來．他們若問我說、他叫甚麼名字？我要對他們說甚麼呢？神對摩西說、我是自有永有的．又說、你要對以色列人這樣說、那自有的打發我到你們這裡來。”。

The Lord Jesus called Himself the great I AM when He was in Gethsemane. As the crowd came with lanterns, torches and weapons, the Lord went forth to meet them, asking, “Whom seek ye? They answered him, Jesus of Nazareth. Jesus saith unto them, I am…” (John 18:4, 5). But, you may add, the Scriptures say, “I am he,” not merely, “I am.” To this we reply, Look at the word “he”; it is in italics, and all italicized words have been supplied by the translators and can therefore be left out. The Lord Jesus actually said, “I am.” When the Lord announced that He was the great I am, what did they do? “As soon then as he had said unto them, I am, they went backward, and fell to the ground” (John 18:6). Still another portion of the Word bears out the fact that Christ Jesus was the great I Am. “Jesus saith unto them, Verily, verily, I say unto you, Before Abraham was, I am” (John 8:58). “In him dwell all the fullness of the Godhead bodily” (Col. 2:9).
在客西馬尼園時，主耶穌稱我就是（自有永有的）。當眾人帶著燈籠，火把和武器要來抓他時，主出去迎接他們，問道：“你們找誰？他們回答說，拿撒勒的耶穌。耶穌對他們說：“我是（自有永有的）……”（約翰福音18:4-5）。你可能會接著問，但經文裡寫，“我是他”，而不僅僅說“我是”啊？！。對於這一點，我們的回答是，看看這個詞-“他”在英文的譯本裡是斜體字的‘他’’，而所有斜體字都是出於翻譯譯者而來，因此是可以省略的。主耶穌實際上在說：“我是自有永有者。”當主宣布他是這偉大的自有永有者時，那些站在他面前的人就做了什麼呢？ … 當“耶穌一說 我就是，他們就退後倒在地上。”（約翰福音18：6）。聖經裡在別處也記載基督耶穌是這偉大‘自有永有者’的事實。（約翰福音8:58） “耶穌對他們說，我實實在在地告訴你們，还没有亚伯拉罕，就有了我。”（新譯本的翻譯是） “在有亞伯拉罕以前，我已經存在了” 。而呂振中版的翻譯為“没有亚伯拉罕之先、我永在。”. . . .  “.. 神本性一切的豐盛、都有形有體的居住在祂裡面．”（歌羅西書2：9）。

I. The Son of God.神的兒子。

This is the Lord’s title of personal glory and deity. “The angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God” (Luke 1:35). “The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God” (John 19:7). See also John 5:18.

The Lord Jesus is the Son of God. A Christian is a Son of God. The Lord Jesus is the Son of God by relation and nature; the Christian is a Son of God by regeneration and adoption. The Lord Jesus has been the Son of God from all time and eternity; the Christian becomes a child of God when he trusts in Christ, the Lord.

這是主的位格的榮耀和神性的稱號。 “天使回答馬利亞說、聖靈要臨到你身上、至高者的能力要蔭庇你．因此所要生的聖者、必稱為　神的兒子。”（路加福音1： 35）。“猶太人回答說：我們有律法。按那律法`他是該死的,因他以自己為　神的兒子。”（約翰福音19：7）。也參考約翰福音5:18。

主耶穌是神子-‘神的兒子’。基督徒是‘神的一個兒子’。主耶穌為神的兒子是因著關係和本質; 而基督徒為神的兒子是通過重生和被神收納的。主耶穌從萬世以先直到永恆都是神的兒子; 而人是當他信入主基督的時，這位基督徒成為神的一個孩子。

J. The Son of Man.人子。

This seems to be the favorite title of the Lord, the one by which He called Himself time and again: “Jesus said unto him, Foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay his head” (Luke 9:58).
這似乎是主所喜歡的頭銜（稱呼），他一次又一次地稱自己為人子（路加福音9:58）。“ 耶穌說：狐狸有洞，天空的飛鳥有窩，只是人子沒有枕頭的地方。”

This is the Millennial title of Christ. Wherever it is recorded, it is used in connection with the coming kingdom reign of the Lord Jesus Christ. Even in the Old Testament the same thing holds true. Some may take issue with this, stating that Ezekiel takes upon himself that same title, the son of man. However, we refer the reader to the passages where it is used; there the coming Millennial Kingdom is in view. For example, in Ezekiel 37 is the prophecy of the Valley of Dry Bones, the whole house of Israel, which shall come to life again when the Lord prophecies unto them to return to the Land of Palestine; that will be the Millennium.
這是基督的千禧年稱號。無論這在哪裡被記載，這頭銜都與主耶穌基督即將到來的國度掌權一起使用。即使在舊約聖經中也是如此。有些人可能會對此表示質疑，並指出以西結也使用這稱號稱自己為人子。但是，我們請讀者參考使用這稱呼的經文; 在那些經文裡，千禧年國度的到來已經在望了。例如，在以西結書37章是滿平原遍滿骸骨`以色列全家將要再復活的預言，主預言他們要返回巴勒斯坦以色列之地；那將會是在千禧年時。

This is the Lord’s title and not man’s. You are a son of man, but He is the Son of man.
這是主的頭銜而不是人的頭銜。你是個凡人所生的一個兒子，但他是 ‘那’人子。

The title, the Son of man, is found eighty-eight times in the New Testament: once in Acts; once in Hebrews; twice in Revelation; and eighty-four times in the Gospels; not once in the Epistles. The Epistles concern the Church, not the coming kingdom of the Millennium. Christ is King of the Kingdom, but Head of the Church. And as the Church is not the Kingdom, therefore, the Millennial Title (the Son of man) of Christ is not found in the Epistles to the Churches.
人子，這稱呼在新約中共出現八十八次：其中一次在使徒行傳;一次在希伯來書; 有兩次在啟示錄中; 在福音書裡有八十四次; 卻沒有在書信中出現過一次。使徒書信所關注的是教會，而不是關切千禧年國度的到來。基督是國度的王，卻是教會的頭。由於教會不是國度，所以，基督的這千禧年的頭銜稱呼（人子）在寫給教會的書信中你找不到。

K. The Son of Abraham.亞伯拉罕的後裔

The Gospel of Matthew is described as “the book of the generation of Jesus Christ, the son of David, the son of Abraham” (Matt. 1:1). “Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ” (Gal. 3:16).
馬太福音被形容是“耶穌基督的家譜。亞伯拉罕的後裔，大衛的子孫，耶穌基督的家譜．〔後裔/子孫原文都作兒子）”（馬太福音1:1) . . . “所應許的原是向亞伯拉罕和他子孫說的。神並不是說眾子孫，指著許多人，乃是說你那一個子孫、指著一個人、就是基督。”(加拉太書3:16)

The Messiah (Christ) was to be a Jew. Christ was a Jew, for He was a Son of Abraham, and thus the Messiah!
彌賽亞（基督）原要從猶太人而出。基督是一位猶太人，因為他是亞伯拉罕的后裔/子孫，並且是彌賽亞！

L. The Son of David.大衛的子孫。

This is the royal title of the Lord Jesus: “When he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou son of David, have mercy on me” (Mark 10:47).
這是主耶穌王室的頭銜：“耶穌同門徒並許多人出耶利哥的時候、有一個討飯的瞎子、是底買的兒子巴底買、坐在路旁。他聽見是拿撒勒的耶穌、就喊著說、大衛的子孫耶穌阿、可憐我罷。”(馬可福音10:46-47)

M. The Son of the Highest.至高者的兒子.

The title of pre-eminence: “He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David” (Luke 1:32).
這個頭銜是有卓絕地位的：“他要為大、稱為至高者的兒子．主　神要把他祖大衛的位給他．”（路加福音1:32)

N. Second Man.第二個人。

“Second Man” indicates that there was one man before Him — only one — and that man was Adam: “The first man is of the earth, earthy: the second man is the Lord from heaven” (I Cor. 15:47).
“第二個人”指明了有一個人在他之前  – 只有一個- 而那人就是亞當：“頭一個人是出於地、乃屬土．第二個人是出於天。”（哥林多前書15:47)

O. Last Adam.末後的亞當。

“Last Adam” indicates that there is no man to follow Him. There are only two men in the records of God: Adam and Christ. Thus, the world is divided under these two headships: Adam and Christ. All are of Adam by the natural birth; only those are of Christ who have experienced the new birth.

“It is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit” (I Cor. 15:45).
“最後的亞當”意指在他之後不再有人了。在神的簿子上只有兩種人： 亞當人與基督人。因此，這世界是在這兩個領頭下被分開的。所有人`天生下來都是屬亞當的;只有那經歷過新生的（重生的）才是屬基督的。

“經上所記也是這樣說：「頭一個人亞當成了有血氣的活人;末後的亞當成了使人活的靈。」”（哥林多前書15:45 )

P. The Word.道

“In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God” (John 1:1, 2).

As spoken words reveal the invisible thoughts of man, so the visible (living) Word reveals to us the invisible God.
太初有道，道与神同在，道就是神。这道太初与神同在。（約翰福音1:1-2)

正如被說出來的話語揭示出人那看不見的思想，照樣，能看得見的道（活的）話語啟示出那看不見的神給我們。

Q. Emmanuel.以馬內利

“Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us” (Matt. 1:23). As the Scripture tells us, it means “God with us.” Remember, the Lord Jesus is Emmanuel — God with us; He will never leave nor forsake us (Heb. 13:5, 6).
“看哪，必有童女懷孕生子，人要稱他的名為以馬內利。（以馬內利翻出來，就是　神與我們同在。）”(馬太福音1:23)。請記住，主耶穌是以馬內利 – 神與我們同在; 他永不會撇下我們、也不會丟棄我們（希伯來書13:5-6)

R. Saviour.救主

“Unto you is born this day in the city of David a Saviour, which is Christ the Lord” (Luke 2:11). Not a helper, but a Saviour!

“因今天在大衛的城裡、為你們生了救主、就是主基督。”（路加福音2:11)。 不是助手，而是救主！

S. Rabbi.拉比

This comes from the Hebrew word meaning teacher. “Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi (which is to say, being interpreted, Master,) where dwellest thou?” (John 1:38).
這詞從希伯來文而來，意思為教師。 （約翰福音1:38)“耶穌轉過身來、看見他們跟著、就問他們說、你們要甚麼。他們說：拉比，你在那裡住。（拉比繙出來、就是夫子。）”

T. Rabboni.拉波尼
This is the same as the word “rabbi,” meaning Teacher, but comes from the Chaldean. “Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master” (John 20:16).
這個詞與‘拉比’一樣，即教師的意思，但卻是出於迦勒底的希伯來語。（約翰福音20:16) 耶穌她說:馬利亞。馬利亞就轉過來,用希伯來話對他說、拉波尼．（拉波尼就是夫子的意思）。

U. Master.先生/夫子
“When the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners?” (Matt. 9:11). The meaning here is “Instructor.” The idea of Owner is not here implied, as in the word “Lord” (Adonai). The world today recognizes that Jesus is a great Master (Instructor), but will not own Him as Lord. The Lord Jesus is not merely our Instructor: He is our God, our Jehovah, our Lord!
（馬太福音9:11) 法利賽人看見、就對耶穌的門徒說、你們的先生為甚麼和稅吏並罪人一同吃飯呢。這“先生”在這裡的意思為“教導者”的意思。英文版本裡的這個詞-master，在這裡不是指奴僕之主人的意思，當今世人認耶穌是一位偉大的教導者，但並沒有當他為主來歸屬他。
事實上，主耶穌不僅僅是我們的教導者： 他是我們的神，我們的耶和華， 我們的主！

II. THE INCARNATION OF CHRIST

This is a cardinal truth of Christianity. It is the fundamental foundation upon which our faith rests. Without the incarnation, Christianity could not stand. There is no way of getting rid of the incarnation without getting rid of Christianity. Mere man did not reveal this to us but God Himself did, through the revelation of His Word: “I would that ye knew what great conflict [fear or care] I have for you, and for them at Laodicea . . . that their hearts, might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ, in whom are hid all the treasures of wisdom and knowledge” (Col. 2:1-3).

貳。基督的道成肉身

這是基督教的基本真理。它是我們信仰所依據的基礎。若沒有道成肉身，基督信仰就無法站立。絕對沒有在除去了道成肉身之後，基督信仰還能存在的可能。凡人並沒有向我們啟示這一點，但神親自透過他的話語啟示：“我願意你們曉得我為你們和老底嘉人、並一切沒有與我親自見面的人、是何等的盡心竭力。要叫他們的心得安慰、因愛心互相聯絡、得以豐豐足足的在悟性中有充足的信心，使他們可以充分認識 神的奧秘，這奧秘就是基督。一切智慧和知識的寶庫、都蘊藏在基督裡面藏著。”（歌羅西書2:1-3)

The word “incarnation” comes from the Latin word meaning enfleshment; thus, when we speak of the incarnation of Christ Jesus, the Son of God, we mean the “enfleshment” of God — God manifest in the flesh.
“道成肉身”（incarnation）一詞來自拉丁語，意思是賦予肉體;因此，當我們談到基督耶穌-神的兒子的道成肉身時，我們指的是神的“使之有肉體” – 神在肉身顯現。

A. The Fact of the Incarnation.道成肉身的事實。

Two of the Gospels, Matthew and Luke, record the full account of it. Both accounts are different, but both agree in the true facts. Matthew, which portrays Christ as the King throughout the whole Book, describes His birth as: “He who is born King of the Jews,” tracing His line through Solomon to David. Luke, which reveals Christ as the perfect Man, emphasizes the humanity (human nature) of Jesus, showing that His lineage went back through Mary, to Nathan (another son of David), then to David, and on to Abraham, and finally to the first man, Adam.
馬太福音和路加福音兩本福音書，記錄了道成肉身它的全部記載。兩個記載有不同的強調，但兩福音書在這真理的事實上都是一致的。在整本馬太福音書中將基督描繪為王；追溯血緣通過所羅門到大衛，描述耶穌的出生是：“那生下來作猶太人之王的”。
路加福音揭示了基督是完全的人，強調耶穌的人性（人的本質），表明他的血統經由馬利亞追溯到拿單（大衛的另一個兒子），再追溯到大衛，再到亞伯拉罕，最後追溯到第一個人，亞當。

1. As To the Virginity of Mary. Both Matthew and Luke state she was a virgin. “Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost” (Matt. 1:18). “In the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, to a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin’s name was Mary. . . . Then said Mary unto the angel, How shall this be, seeing I know not a man?” (Luke 1:26, 27, 34).
1. 關於馬利亞的童貞。馬太福音和路加福音都敘述她是處女。 “耶穌基督降生的事、記在下面．他母親馬利亞已經許配了約瑟，還沒有迎娶、馬利亞就從聖靈懷了孕。”（馬太福音1:18）。 “到了第六個月、天使加百列奉　神的差遣，往加利利的一座城去，這城名叫拿撒勒。
到一個童女那裡，是已經許配大衛家的一個人，名叫約瑟，童女的名字叫馬利亞. . . . . . 馬利亞對天使說、我沒有出嫁、怎麼有這事呢？“（路加福音1:26-27 & 34）。

2. As To Her Discovered Motherhood Before Her Marriage to Joseph. “Joseph also went up from Galilee . . . to be taxed with Mary his espoused wife, being great with child” (Luke 2:5). See also Matthew 1:18-20.
2.關於馬利亞被記載在嫁給約瑟之前就發現懷了孕的記載。
“約瑟也從加利利的拿撒勒城上猶太去…要和他所聘之妻馬利亞、一同報名上冊(登記戶口）．那時馬利亞的身孕已經重了。”（路加福音2:5).  也請參考馬太福音1:18-20

3. As To the Divine Paternity. If Joseph was not Jesus Christ’s father, then who was? God, of course: “Behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS.  He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David. . . . And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God” (Luke 1:31, 32, 34). See also Matthew 1:18-20.
3. 關於父系的神性。如果約瑟不是耶穌基督的父親，那麼誰是呢？當然是神了：“天使對她說：馬利亞，不要怕．你在　神面前已經蒙恩了。你要懷孕生子、可以給他起名叫耶穌。他要為大、稱為至高者的兒子．主　神要把他祖大衛的位給他．”（路加福音1:31-32) “天使回答說、聖靈要臨到你身上、至高者的能力要蔭庇你．因此所要生的聖者、必稱為　神的兒子。”〔路加福音1:35〕另見馬太福音1:18-20.

B. The Manner of the Incarnation.道成肉身的显明。

The reason why so many do not believe in the virgin birth of Jesus Christ is that they think His birth was the birth of a mere baby, and not the birth of God, the Son. Remember, this is the incarnation — the enfleshment of God, God manifest in the flesh!
許多人不相信耶穌基督的童女出生的原因是他們認為他的出生只是一個尋常嬰兒的誕生，而不是這位神，聖子的誕生。請記住，這是道成肉身 – 神使之有肉體（成為有血肉的人），神在肉身顯現！

1. As Testified By Matthew. 如馬太所見證的
a. In the Genealogy of Christ.  Tracing the Lord’s descent from Abraham in chapter one, verses one through seventeen, we notice that the word “begat” is mentioned thirty-nine times, but is omitted after the name Joseph, the husband of the Virgin, Mary. Joseph did not beget Jesus Christ: “Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ” (Matt. 1:16).
a.基督的家譜。在馬太福音第一章基督的家譜，從第一節至十七節追溯主是亞伯拉罕的後裔，我們注意到“生”這個詞一共被提到三十九次，但是在馬利亞的丈夫約瑟這個名字之後，這個字‘生’沒有出現。約瑟沒有生耶穌基督：（馬太福音1:16）的記載說“雅各生約瑟，就是馬利亞的丈夫。那稱為基督的耶穌、是從馬利亞生的。”。

Then, one may ask, why is this genealogy mentioned in the first place? The reason is this: the future King of Israel had to come through this line (David, Solomon, etc.); and, in order to prove that Jesus was the rightful heir to the throne of David, it had to be shown that He came from this line. When Joseph married the Virgin Mary, her virgin-born Son became the legal heir of Joseph and first in line for the throne.
那麼，有人可能會問，為什麼馬太福音要先提到這個家譜呢？原因是：未來的以色列王必須通過這條脈線（大衛，所羅門等等）;並且，為了證明耶穌是大衛寶座的合法繼承人，必須證明耶穌是出於這條血緣命脈。當約瑟夫娶童貞女瑪利亞時，她那童貞女出生的兒子成為約瑟的合法繼承人，並排在王位繼承人的首位。

Was Christ an actual son of David? Certainly He was, but not through Joseph to Solomon and David. He was a son of David by His mother; she, herself, was a princess in Israel, tracing her lineage through Nathan (another son of David) on to David. By blood Christ Jesus was a son of David through Mary; legally He was a son of David through Joseph.
基督是大衛的實際子孫嗎？當然他是！但不是通過約瑟追溯到所羅門和大衛的。他是藉著他的母親做為大衛子孫的; 她-馬利亞自己，是以色列的一位公主，她的血統追溯到大衛的另一個兒子拿單。按照血緣，基督耶穌是大衛的子孫經由瑪利亞而來; 而按照法律，他是通過約瑟而成為大衛的子孫的。

b. In the Attitude of Joseph. For this let us turn to Matthew 1:18-25: “Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: and knew her not till she had brought forth her firstborn son: and he called his name JESUS.”
b.在約瑟的態度上。讓我們來看一下馬太福音一章18到25節, “ 耶穌基督降生的事、記在下面．他母親馬利亞已經許配了約瑟、還沒有迎娶、馬利亞就從聖靈懷了孕。他丈夫約瑟是個義人，不願意明明的羞辱他、想要暗暗的把他休了。正思念這事的時候、有主的使者向他夢中顯現，說：大衛的子孫約瑟、不要怕！只管娶過你的妻子馬利亞來．因他所懷的孕、是從聖靈來的。他將要生一個兒子．你要給他起名叫耶穌．因他要將自己的百姓從罪惡裡救出來。這一切的事成就，是要應驗主藉先知所說的話、說：必有童女、懷孕生子，人要稱他的名為以馬內利。（以馬內利繙出來、就是　神與我們同在。）
約瑟醒了，起來，就遵著主使者的吩咐、把妻子娶過來．只是沒有和他同房、等他生了頭胎的兒子，就給他起名叫耶穌。”

Now if this does not speak of the virgin birth, how would you state it? In his own mind, Joseph was convinced of the impurity of Mary, his espoused wife. He reasoned that if he had not known her some other man must have. Living under the law, a just man, he thought of two things to do: divorce her; or have her exposed and stoned to death. He never once conceived of the idea of taking her and making her his wife; indeed, not until the angel appeared unto him and commanded him to do so; and this he did.
如果這裡所講的不是童女生子，你會怎麼說明呢？在約瑟他自己的心目中，他深信馬利亞-他所許配的妻子是不貞潔的。他推斷，如果他沒有與她親近，那麼必然是有其他人了。生活在當時的律法下，身為一個義人（公正的人），他曾想到要做兩件事：1-與她離婚;或暴露她的罪讓她被石頭砸死。他從來沒有想要娶她為妻的念頭; 的確，是直到天使向他顯現了並吩咐他-只管將馬利亞娶過來;他才這樣做的。

Men today, even some preachers, think it is smart to deny that Jesus was of a virgin birth. They say that Joseph was the father, but Joseph said he was not.
現今的世人，甚至有些傳道人，都認為否認耶穌的由童貞女所生是明智之做法。他們說約瑟是生父，但約瑟說他并不是。

c. In the Worship of the Wise Men. “There came wise men… saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. . . . And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshiped him” (Matt. 2: 2, 11).  These wise men were indeed wise men. They worshiped the Baby, and not the mother Mary. These men were men of God, taught and led by God; they would not have worshiped the Baby if Joseph had been the father.
c.東方博士的朝拜。“有幾個博士從東方來到耶路撒冷。說，那生下來作猶太人之王的在那裡？我們在東方看見他的星、特來拜他。…. 進了房子、看見小孩子和他母親馬利亞、就俯伏拜那小孩子、揭開寶盒、拿黃金乳香沒藥為禮物獻給他。
這幾位來朝拜的確实是有智慧的人。他們俯伏拜那嬰兒，並不是拜小孩的母親馬利亞。這幾位是神人，被神所教與帶領；如果約瑟是那嬰孩的父親，他們是不會俯伏拜那小孩子的。

d. In the Expressions of “the Young Child and His Mother.”  Four times is this statement made (Matt. 2:11, 13, 14, 20); never does it say, “your wife and your child.”  In connection with this we note another statement: “When they were departed, behold, the angel of the Lord appeared to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt; and be thou there until I bring thee word: for Herod will seek the young child to destroy him. When he arose, he took the young child and his mother by night, and departed into Egypt: and was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.” (Matt. 2:13-15). My Son. Not Joseph’s, but God’s!
d.福音書的表達，說是“小孩子和他的母親”。這句話在福音書裡出現過4次。（馬太福音2章的11,13,14,20節）。經文從來沒有說“你的妻子與你的孩子”。關於這一點，我們注意到另一個記載：“他們去後，有主的使者向約瑟夢中顯現、說：起來！帶著小孩子同他母親，逃往埃及，住在那裡，等我吩咐你．因為希律必尋找小孩子要除滅他。約瑟就起來、夜間帶著小孩子和他母親往埃及去．住在那裡、直到希律死了．這是要應驗主藉先知所說的話、說，『我從埃及召出我的兒子來。”（馬太福音2:13-15）。請仔細讀最後這一句,神說是召出我的兒子。不是召出約瑟的，而是神的(兒子）！

2. As Testified by Luke.路加所做的見證
a. In the Enunciation to Zacharias. “The angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb. And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord” (Luke 1:13-17).

Herein Zacharias was told that he was to have a son who would be the forerunner of the Christ, the Son of God.

2.路加所做的見證。
a.神給撒迦利亞的啟示。“天使對他說、撒迦利亞、不要害怕．因為你的祈禱已經被聽見了、你的妻子以利沙伯要給你生一個兒子、你要給他起名叫約翰。你必歡喜快樂．有許多人因他出世、也必喜樂。他在主面前將要為大、淡酒濃酒都不喝、從母腹裡就被聖靈充滿了。他要使許多以色列人回轉、歸於主他們的　神。他必有以利亞的心志能力、行在主的前面、叫為父的心轉向兒女、叫悖逆的人轉從義人的智慧．又為主豫備合用的百姓。” （路加福音1:13-17)

在這裡撒迦利亞被告知他將要生一個兒子，做為在基督 -神的兒子之前的先行者。

b. In the Enunciation to Mary.給馬利亞的啟示。 “The angel said unto her, Fear not, Mary: for thou hast found favour with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS” (Luke 1:30, 31).
b. 給馬利亞的啟示。“ 天使對她說：馬利亞，不要怕．你在　神面前已經蒙恩了。你要懷孕生子、可以給他起名叫耶穌”

Mary became a woman with child out of wedlock, which was evil unto God; but Mary found favor in God’s sight. Thus, if Mary had become with child by man, and God still blessed her while in that condition, then God would be a God of evil. But we know He found favor with her, and she with Him, for she was with child, but by the Holy Ghost.

b.馬利亞成了一個非婚生子的女人，這對於神而言是可憎的;但馬利亞在神眼前蒙恩。因此，如果瑪利亞是在婚前與人親近而懷了胎，又在這種情況下仍然得到神祝福的話，那麼神就是邪惡的神了。但是我們知道，神讓馬利亞在祂面前蒙恩，因為她是懷了胎，但卻是由聖靈所感孕的。

c. In the Praise of Elizabeth. 以利沙伯的讚美。 “She [Elizabeth] spake out with a loud voice, and said, Blessedart thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord” (Luke 1:42-45).   Was this the praise to Mary? No!
c.以利沙伯的讚美。“ 以利沙伯一聽馬利亞問安，所懷的胎就在腹裡跳動，以利沙伯且被聖靈充滿．高聲喊著說，你在婦女中是有福的，你所懷的胎也是有福的。我主的母親竟然到我這裡來。這事怎會臨到我呢？你看，你問安的聲音一進我的耳朵，我腹中的胎兒就歡喜跳躍。
這相信主傳給她的話必要成就的女子是有福的。”（路加福音1:41-45）。

這是對馬利亞的讚美嗎？不是的！

d. In the Song of Mary.馬利亞的讚美歌 “Mary said, My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour…” (Luke 1:46-55). This was not a song of a woman that had conceived and was to bear in shame; it was a song filled with joy and praise to God, who had selected her to bring forth the Messiah.
d.馬利亞的讚美歌。马利亚说：“我心尊主为大，我灵以　神我的救主为乐…” (路加福音1：46-55）。這不是一個已經經懷孕了卻要承受羞恥之女人的歌; 這首歌充滿了喜悅和對神的讚美，這位神選擇了她將彌賽亞帶到世界來。

e. In the Prophecy of Zacharias.撒迦利亞的預言. “Thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways” (Luke 1:76). This is only a portion of the prophecy of the father of John the Baptist concerning the work of John, then just born. He declares that the One whom John shall go before is the Son of God, and not the son of a man.
e.撒迦利亞的預言.。 “孩子阿、你要稱為至高者的先知．因為你要行在主的前面、預備他的道路．”（路加福音1:76)。這只是施洗約翰的父親，預言關於那時剛出生的約翰，以後工作的一部份。他宣稱在約翰之後將要來的那一位是‘神的兒子’，而不是‘人的一個兒子’。

f. In the Experience of Shepherds.牧羊人的經歷。 “There were in the same country shepherds abiding in the field, keeping watch over their flock by night. And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid. And the angel said unto them, Fear not:
for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you isborn this day in the city of David a Saviour, which is Christ the Lord. And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger. And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, and on earth peace, good will toward men” (Luke 2:8-14).
f.牧羊人的經歷。 “在伯利恆之野地裡有牧羊的人，夜間按著更次看守羊群。有主的使者站在他們旁邊，主的榮光四面照著他們．牧羊的人就甚懼怕。那天使對他們說：不要懼怕，我報給你們大喜的信息，是關乎萬民的．因今天在大衛的城裡，為你們生了救主，就是主基督。你們要看見一個嬰孩，包著布，臥在馬槽裡、那就是記號了。忽然有一大隊天兵，同那天使讚美　神說：在至高之處榮耀歸與　神、在地上平安歸與他所喜悅的人。”(路加福音2:8-14)

When Christ was born, Heaven shouted a message of praise. Would all this have happened over a bastard child? Of course not! But Jesus was what the Word says He is — Christ the Lord!— the virgin son of Mary.
當基督降生時，在天堂發了出讚美的歡呼。這一切會發生在一個私生子的身上嗎？當然不會！而耶穌就是聖經所說，是 -主基督！ -從童貞女馬利亞所生來到人間。

C. The Objections to the Incarnation. 道成肉身的反對意見。

Many of the enemies of God are within the body of professed believers — those who claim to be Christians, but deny the virgin birth of Christ. Someone may ask: “When a person is to be saved, does he have to believe in the virgin birth of Christ to be saved? Is this one doctrine which one must believe and understand to be saved?” Let us answer by asking this: “Do you believe that it is possible for a saved person not to believe in the virgin birth of Christ?” Of course not! All saved, born-again saints of God will believe that our Saviour was virgin born. The only thing that a lost person has to do to be saved is to repent of his sins and trust Christ as his Saviour, believing that He died for his sins and that He rose again from the dead. Saved people will believe in the virgin birth of our Lord.

C. 對道成肉身的一些反對。

神的許多敵人是自稱為信徒之間的一些人 – 就是那些自稱為基督徒，卻否認基督為童真女所生的那些人。有人可能會問：“一個人若要得救，他必須相信基督的為童貞女所生才能得救嗎？… 這是人必須相信並且明白之後才能得救的一個教義嗎？”

讓我用這個問句來回答以上的這些說法：“你相信一個得救的人會不信基督是從童貞女所生嗎？”

當然不會不信！所有得救的重生的聖徒都會相信我們的救主是由童貞女而生的。失喪的人唯一需要做而得蒙救贖的，就是認罪悔改信靠基督作他的救主，相信基督為自己的罪而死，並且信他從死裡復活。得救的人會相信我們救主的是經由童貞女所生而來到人間的。

Those who say they are Christians, and deny the virgin birth, are mere “professors” and not “possessors.” These enemies within, and those without the professing Church, object to the virgin birth by the following arguments:
那些說自己是基督徒，卻否定童女生子的人，僅僅是“嘴上說信”，而不是“實際得救”的人。這些仇敵當中，以及那些沒有認罪的教會，用底下的這些說法反對基督是由童女而生的：

1. The Scholarship of the Day is Against It. This statement is not true, but it would not matter much if it were, for we know that “the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be” (Rom. 8:7). The unconverted heart knows not God nor of the things of God; and, of course, it would not believe in the virgin birth of Jesus Christ. Unregenerated scholars may not accept this divine truth, but there are great minds of this world sitting upon the chairs of learning in our leading colleges and universities — saved men – who believe and testify to the virgin birth of Jesus. Really, a person is not indeed educated until he believes God and His Word: “The fear of the LORD is the beginning of knowledge” (Pro. 1:7).

1. 他們說當今學術界是反對它的。

這種說法顯然不正確，但如果當今的學術研究不反對也無關緊要，因為我們知道“因為以肉體為念的就是與神為仇，既不服從神的律法，也的確不能夠服從;”（羅馬書8: 7）。未信者的心不認識神，也不認識神的事; 當然，它不會相信耶穌基督是由童女而生的。沒有經歷重生的學者可能不接受這個神性的真理，但是我們有這個世界的偉大心靈坐在頂尖的學院和大學的席位上 -他們是蒙恩得救了的人 – 他們相信並且見證耶穌是由童女所生。真的，人在相信神和神的話語之前，確實不能算是受過教育的人：“敬畏耶和華是知識的開端”（箴言1:7）。

2. The New Testament is Silent Concerning It. Certainly Matthew is not silent concerning it; surely Luke is not silent concerning it. God has provided two witnesses, for “in the mouth of two or three witnesses shall every word be established” (II Cor. 13:1). God fulfills the Law, thus establishing the truth concerning the virgin birth of our Redeemer. What if there were only one witness? It still would be true, for it is God who speak.
2.他們說新約關於這事件時是沉默的。當然，關於這件事馬太對此並不沉默;路加肯定也不是對此保持沉默的。上帝已經提供了兩個證人了，而“各样事情必须凭两三个证人的口，才能确定。”（哥林多後書13:1)。 神成就律法，從而建立起關於我們救主為童貞女所生的真理。那麼，如果只有一個證人的話，會怎麼樣呢？它仍然是真實的，因為那位說見證的，是神。

a. But There is the Testimony of Mark. By this we present indirect evidence which proves the virgin birth of Christ. There is nothing said against the virgin birth. Mark does not record the birth of the Lord; does he mean to state that Christ never existed? Of course not. The Gospel of Mark presents Jesus as the Perfect Servant; and when considering a servant, no one cares to know his genealogy; thus the birth of Christ is omitted. The first verse of Mark’s Gospel states: “The beginning of the gospel of Jesus Christ, the Son of God.” Any Hebrew knows that this means that Jesus Christ was on an equal with God, and we know that the record tells us of things Jesus Christ did which no other man could ever do.
a.但是有馬可的見證。通過這個見證，我們能提出證明基督為童貞女所生的間接證據。裡面並沒有對童真女生子的任何反對意見。馬可沒有記錄主的誕生; 那是否意味著他的意思是要說基督從沒有存在過嗎？當然不是。馬可福音將耶穌呈現為完美的僕人;在考慮一個僕人時，沒有人會再意特別去關心他的家譜的; 因此馬可福音對於基督誕生的記載就省略了。馬可福音的第一節經文說：“ 神的儿子，耶稣基督福音的起頭。”。任何一位希伯來人都知道這意味著耶穌基督是與上帝同等，並且我們知道這記載告訴了我們耶穌基督他做了其他人所未曾做也無法做到的事。

b. But There is the Testimony of John. “In the beginning was the Word, and the Word was with God, and the Word was God. . . . And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth” (John 1:1, 14). Indeed this is not the record of a mere man, but the Son of Man, the Son of God, God Himself!
b.還有約翰的見證。“太初有道、道與　神同在、道就是　神。…. 道成了肉身、住在我們中間、充充滿滿的有恩典有真理。我們也見過他的榮光、正是父獨生子的榮光。”（約翰福音1:1, 14). 確實這不是關於一個凡人的記載，而是關於人子，神的兒子，神祂自己的記載。

c. But There is the Testimony of Paul. While stating that these arguments are of Mark, John, Paul, and others, let us bear in mind that, while these men penned these words, the words are the words of God, and they express His mind upon the virgin birth of His Son.

Paul was separated “unto the gospel of God . . . concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; and declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead. . . . what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh” (Rom. 1:3, 4; 8:3).  “Ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich” (II Cor. 8:9). See also Philippians 2:5-7; Galatians 4:4;  I John 4:2; Colossians 2:8.

c.使徒保羅的見證 。在說這些論點是來自於馬可,約翰,保羅和其他人的論點時，讓我們記住，雖然這些人寫下這些話，但這些話是神所說的話，而他們表達神的心意，說出神的兒子經由童女而生。

保羅是奉召“傳 神的福音  … 論到神的兒子我主耶穌基督．按肉體說、是從大衛後裔生的。按聖善的靈說、因從死裡復活、以大能顯明是　神的兒子。… 律法既因肉體軟弱、有所不能行的（所做不到的），神就差遣自己的兒子、成為罪身的形狀，作了贖罪祭，在肉體中定了罪案．（ 神差遣自己的儿子成为罪身的样式，为了除掉罪，在肉体中把罪審判了） （羅馬書1:3-4, 8:3) “你們知道我們主耶穌基督的恩典、他本來富足、卻為你們成了貧窮、叫你們因他的貧窮、可以成為富足。”(哥林多後書8:9). 也請參考腓利比書2:5-7, 加拉太書4:4, 約翰一書4:2 ; 歌羅西書2:8.

3. The Early Church Didn’t Believe It. This is another false argument against the virgin birth which can be refuted easily. The early creeds of the Church plainly declared the virgin birth.
3.他們說地上的教會不相信童貞女生子。這是另一個反對基督由童貞女所生的虛假爭辯，這爭辯能被輕易的駁斥。教會的早期信經就有明確的宣稱由童貞女而生的信條了。

a. The Apostles’ Creed. This dates back to the second century. The word “creed” comes from the Latin, credo, which means, “I believe.” These creeds came first orally, then written.
a.使徒信經。這可以追溯到第二世紀。 “信經-creed”這個詞來自拉丁語，信條，意思是“我相信。”這些信條首先是口頭傳的，然後被寫下來的。

b. The Nicene Creed. This goes back to the fourth century. When Arius stated that Jesus was a created being, and not the Son from all eternity, a council was called to settle the fact that Christ, though born of the virgin, has existed co-eternally with the Father. The Council at Constantinople (381) was called. This council also refers to the fact of the virgin birth of Christ.
b.尼西亞信經。這可以追溯到第四世紀。當時阿里烏（Arius）說耶穌是一個被造的存在，而不是聖子與聖父永恆同質時，他們召開了一個宗教會議，最後決定了這個事實，即基督雖然是由童真女所生，卻是與父同質，永恆的存在。第二次大公會議（在公元381年）在君士坦丁堡召開，再次確認基督由童真女誕生的事實，基督的位格，重予確定。

c. The Te Deum Laudamus.  This was an ancient hymn preserved by the Church, which proved that the Early Church believed in the virgin birth of Christ.
c.讚美歌 – 感恩讚（Te Deum Laudamus）。這是教會保存的一首古老的讚美詩，證明了早期教會相信基督的由童貞女誕生。

4. It Is Against the Laws of Nature. To this argument against the virgin birth, we reply, “It most certainly is against the laws of nature.” For this was not the birth of a mere baby, but the birth of the Son of God in the flesh. Did you ever take time to consider that this might have been the only way by which God could have come in the flesh — by the virgin birth?

There are three ways by which God made human beings not according to the laws of nature: (1) When He made Adam without the aid of a man and woman; (2) when He made Eve without the aid of a woman; (3) when He made Christ without the aid of a man.

4.他們說這是違反了自然法則。 對於反對由童女出生的這一爭辯，我們回答說：“這肯定是違反自然規律的。”因為這不是一個凡人嬰兒的誕生，而是神的兒子在肉身誕生。你有沒有花時間去思考這是神能以肉身來到人間的唯一方式呢？ – 藉著童女而出生的方式。

神造人的方式有三種是不按照自然法則的：（1）當祂造亞當的時候，並沒有男人與女人的幫助; （2）當祂造夏娃時，並沒有女人的幫助; （3）當祂造基督的肉身時並沒有男人的幫助。

5. It Is Too Much Like Mythology. It is true that many idolatrous religions have taught that their gods were the offsprings of women, but not wholly of virginity; rather, that these women had carnal relations with other gods which produced the people’s gods. Can there be any comparison between the birth of Jesus Christ and the reported stories of those myths? Of course not! The virgin births of the men of mythology are not virgin, but the result of carnal intercourse.
5.他們說童女生子這事太像希臘神話了。 確實許多拜偶像之宗教的教導說他們的眾神是女性的後代，但不完全是由童貞女而來的; 反而，是這些女人與其他的神有肉體關係而生出他們所拜的諸神。在耶穌基督的誕生和那些希臘神話所傳的故事之間能做任何比較嗎？當然是不能！希臘神話中被生的男神不是由童真女所生，而是肉體性交的結果。

6. In Calling Himself the Son of Man Christ Denied the Virgin Birth. Remember, the Lord Jesus Christ never said, “I am a Son of a man”; but, “I am the Son of Man.”
6.他們說 當耶穌稱自己為人子時，就否認了童貞女生子這件事。… 請記住，主耶穌從來未曾說，“我是一個人的兒子 I am a son of a man”， 而是說，“我是人子. I am the Son of Man”

7. The Need of a Purification Proved That This Was a Natural Birth. Under the law of Israel all women were unclean. The purpose of this law was hygienic, to save the woman’s health, protecting her from the pleasure of her husband while she was still in a weakened condition, caused by childbirth.
7.他們說潔淨的需要（路加福音2:22)證明這是一個自然法則下的出生。根據以色列的律法，所有婦女都是不潔的。這條律法的目的是為了衛生，為要保住女人的健康，保護她因在分娩後處於軟弱的情況下，免受丈夫的（性）喜悅尋求。

D. The Objects of the Incarnation.道成肉身的目的。

What were the purposes of the virgin birth?由童貞女出生的目的有哪些？

1. To Reveal the Invisible God. “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him” (John 1:18). Jesus Christ is the Exposition of God, the Revealer of God. If you want to know what God is like, look upon Jesus.

1.為要揭示看不見的神。“從來沒有人看見　神．只有在父懷裡的獨生子將他表明出來。 ”（約翰福音1:18). 耶穌基督是神的顯明，是神的啟示者。如果你想要知道神是像什麼，就要看耶穌。

2. To Fulfill Prophecy.為要應驗預言。
a. The Seed as an Example. “I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel” (Gen. 3:15). A woman does not have seed; seed belongs to the man. But this Scripture mentions the “seed of the woman.” This is contrary to nature and refers, of course, to the virgin birth — fulfilled when Mary gave birth to Jesus Christ.
b. The Virgin as an Example. “The Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.” (Is. 7:14). This Scripture means exactly what we mean.

2.為要應驗預言

a.後裔的例子。創世紀3:15, 耶和華對撒旦說，‘我又要叫你和女人彼此為仇、你的後裔和女人的後裔、也彼此為仇．女人的後裔要傷你的頭、你要傷他的腳跟”。女人沒有後裔；後裔是從男人而來。但這經文裡提到了“女人的後裔”。這自然是與自然律相反的，當然，這是論到童女生子的預言- 這預言在童貞女馬利亞生耶穌基督時，應驗了。

b.論到童女生子的經文。 “因此、主自己要給你們一個兆頭，必有童女懷孕生子，給他起名叫以馬內利。” （以賽亞書7:14) 先知在舊約的這預言所指的正是這件事。

3. To Fulfill the Davidic Covenant. “There shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots. . . . And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious” (Is. 11:1, 10). “Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS” (Jer. 23:5, 6). “Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; he seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption” (Acts 2:29-31). See also I Samuel 7:4-17; Luke 1:32, 33.

3.為要實現神與大衛所立的約。“從耶西的樹幹必生出一根嫩芽，從他的根而出的枝條必結果子。… 到那日，耶西的根必豎立起來，作萬族的旗幟; 外邦人必尋求他，他安息之所必大有榮耀。 (以賽亞書11:1, 10）。。。 “耶和華說、日子將到、我要給大衛興起一個公義的苗裔,他必掌王權,行事有智慧、在地上施行公平`和公義。在他的日子,猶大必得救,以色列也安然居住．他的名必稱為耶和華我們的義。（耶利米書23:5-6). 。。。“弟兄們、先祖大衛的事、我可以明明對你們說, 他死了,也葬埋了,並且他的墳墓，直到今日還在我們這裡。大衛既是先知，又曉得　神曾向他起誓,要從他的後裔中,立一位坐在他的寶座上．就豫先看明這事,講論基督復活說,他的靈魂`不撇在陰間,他的肉身`也不見朽壞” (使徒行傳2:29-31) 。也請參考 撒母耳記下7:4-17, 路加福音1:32-33

4. To Sacrifice For Our Sins. “Ye know that he was manifested to take away our sins; and in him is no sin” (I John 3:5). “It is not possible that the blood of bulls and of goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thouwouldest not, but a body hast thou prepared me. . . . Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. By the which will we are sanctified through the offering of the body of Jesus Christ once for all” (Heb. 10:4, 5, 8-10). “Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; by which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; and that he was buried, and that he rose again the third day according to the scriptures” (I Cor. 15:1-4).

4.為我們的罪被殺獻祭。“你們知道主曾顯現、是要除掉人的罪．在他並沒有罪。”（約翰一書3:6).。。。 “因為公牛和山羊的血不能把罪除去。所以基督到世上來的時候、就說:神阿、祭物和禮物是你不願意的、你曾給我豫備了身體, … 前面說：祭品和禮物、燔祭和贖罪祭、不是你所要的、也不是你所喜悅的,這都是按著律法獻的。後又說、我來了為要照你的旨意行．可見他是除去在先的、為要立定在後的。我們憑這旨意、靠耶穌基督只一次獻上他的身體、就得以成聖。 ”(希伯來書10:4-6, 10:8-10). . . .  “弟兄們，我如今把先前所傳給你們的福音，告訴你們知道。這福音你們也領受了，又靠著站立得住；並且你們若不是徒然相信，能以持守我所傳給你們的，就必因這福音得救。我當日所領受又傳給你們的、第一`就是基督照聖經所說,為我們的罪死了,而且埋葬了,又照聖經所說,第三天復活了.（哥林多前書15:1-4)”

a. A Sacrifice of Beast Never Took Away Sin. It is God who instituted animal sacrifice. Yet all the blood for centuries shed upon Jewish altars never took one sin away. Why, then, was it commanded? It was commanded in order to provide a “covering” for sins until the blood of Christ would come and “wash” them away. No, animal sacrifices could never take away sin, for the sacrifice must come up to the level of man, for whom it is sacrificed.
a.牲畜的被殺獻祭從來沒有除去人的罪。設立要用動物被殺為祭物的，是神。然而幾個世紀以來在猶太人祭壇上的所灑的血從未除去一個罪。那麼，為什麼要命令那樣做呢？這個命令是為要給罪提供“遮蓋”，直到基督的血來將這些罪“洗掉”。用牲畜的被殺獻祭永遠無法除去罪，不會的！因為那犧牲/被殺獻祭必須達到人的層次，為所代替的人被殺獻祭。

b. The Sacrifice Must Be Sinless. We agree that a “man must be sacrificed for a man”; animals do not come up to the level of man. Yet one sinful man cannot be offered up as a sacrifice for another sinful man, for if the first sinful man must die, he must die for his own sin.
b.被殺為獻的祭物必須是無罪的（無瑕疵的）。我們同意“要贖罪的話，一個人必須被殺做為一個人的獻祭”;因為動物達不到人的層次。然而，一個有罪的人不能作為另一個有罪的人的犧牲祭物，因為如果第一個有罪的人必須死的話，他必須為自己的罪而死。

c. The Sacrifice Must Be an Infinite Sacrifice. Not only must the sacrifice come up to the level of man, for whom it is offered, but it must come up to the level of God, whom it must satisfy! Jesus, our Lord, fulfilled all! “His own self bare our sins in his own body on the tree, that we, being dead to sin, should live unto righteousness: by whose stripes ye were healed” (I Peter 2:24).
c.這被殺獻祭必須是一個無限的被殺獻祭。不僅必須達到人的層次，為所獻上要贖之人的層次；而且必須達到神的層次，必須要讓神滿意！耶穌，我們的主，祂實現了這一切要求！ “ 他被掛在木頭上親身擔當了我們的罪、使我們既然在罪上死、就得以在義上活．因他受的鞭傷、你們便得了醫治。 ”（彼得前書2:24）。

5. To Provide the Redeemed With a High Priest. “In all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. . . . Wherefore, holy brethren, Savepartakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus” (Heb. 2:17; 3:1).

Today we have One, even Jesus Christ, who stands for us before God. We have an accuser (Rev. 12:10), who accuses us daily before God, but we also have an advocate with the Father, who maketh intercession for us.

5.以大祭司的身份提供被挽回的。“所以他必需在凡事上與他的弟兄相同，為了要在　神的事上，成為慈悲忠信的大祭司、為百姓的罪獻上挽回祭。. . . 因此，同蒙天召的聖潔弟兄阿、你們應當思想我們所認為的“使者”，為大祭司的基督耶穌  ” （希伯來書2:17, 3:1）

今天我們有一位，公平公正的耶穌基督，我我們站立在神面前。我們有一位控告者，日夜在神面前控告我們（啟示錄12:10)，但是我們也有一位與父同在的代言人，在神面前為我們代求。

6. To Show Believers How To Live. “He that saith he abideth in him ought himself also so to walk, even as he walked” (I John 2:6). “For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps” (I Peter 2:21).
6.教相信的人如何活出來。 “人若說他住在主裡面、就該自己照主所行的去行。”（約翰一書2:6) “你們蒙召原是為此．因為基督也為你們受過苦、給你們留下榜樣、叫你們跟隨他的腳蹤行．”(彼得前書2:21)

7. To Become the Head of a New Creation. “He that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful” (Rev. 21:5). See also II Corinthians 5:17; I Corinthians 15: 4, 47.
7.要成為新造之人的頭 “坐寶座的說：看哪！我將一切都更新了。又說，你要寫上，因這些話是可信的，是真實的。” “若有人在基督裡，他就是新造的人，舊事已過，都變成新的了。”（哥林多前書5:17)

E. The Perpetuity of the Incarnation.道成肉身的永續性。

By this we mean the “everlasting of the incarnation.” God will always be manifested in the flesh in the person of His Son Jesus Christ.
這裡的意思是“道成肉身的永遠長存”。神將永遠在他的兒子耶穌基督的肉身顯現。

1. Is Essential To the Integrity of Our Lord’s Manhood. Our Lord, now in glory, has His manhood. He is man today.

1.對我們主的男子氣概的完整是不可缺的。我們的主，現在榮耀裡，有他的男子氣魄。他當今是男人。

2. Is Essential To Our Lord’s High Priesthood. “Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage. For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succour them that are tempted” (Heb. 2: 14-18). “And they truly were many priests, because they were not suffered to continue by reason of death: but this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself. For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore” (Heb. 7:23-28). “For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us” (Heb. 9:24). “Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God” (Heb. 12:2).

2.對於主的大祭司聖職是必要的。“兒女既同有血肉之體、他也照樣親自成了血肉之體．特要藉著死、敗壞那掌死權的就是魔鬼．並要釋放那些一生因怕死而為奴僕的人。他並不救拔天使，乃是救拔亞伯拉罕的後裔。所以他必需在一切事上與他的弟兄相同，為要在　神的事上成為慈悲忠信的大祭司，為百姓的罪獻上挽回祭。他自己既然被試探而受苦、就能搭救被試探的人。”(希伯來書2:14-18). . . .“以前那些做祭司的、人數本來多、是因為被死阻隔而不能長久任職。這位既是永遠常存的、他祭司的職任、就長久不更換。凡靠著他進到　神面前的人、他都能拯救到底．因為他是長遠活著、替他們祈求。 像這樣聖潔、無邪惡、無玷污、遠離罪人、高過諸天的大祭司、原是與我們合宜的（正是合乎我们所需要的）。他不像那些大祭司、每日必須先為自己的罪、後為百姓的罪獻祭、因為他只一次將自己獻上、就把這事成全了。律法本是立軟弱的人為大祭司．但在律法以後起誓的話、是立兒子為大祭司、乃是成全到永遠的。”（希伯來書7:23-28). . . .“因為基督並不是進了人手所造的聖所,那不過是真聖所的影像,乃是進了天堂、如今為我們顯在　神面前．”（希伯來書9:24)我們應當“仰望為我們信心創始成終的耶穌。他因那擺在前面的喜樂、就輕看羞辱，忍受了十字架的苦難，便坐在　神寶座的右邊。” (希伯來書12:2)

3. Is Essential To Our Lord’s Return and Millennium Reign. “While they looked steadfastly toward heaven as he went up, behold, two men stood by them in white apparel; which also said,Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven” (Acts 1:10, 11). “I have said, Mercy shall be built up for ever; thy faithfulness shalt thou establish in the very heavens. I have made a covenant with my chosen. I have sworn unto David my servant, Thy seed will I establish for ever, and build up thy throne to all generations” (Ps. 89:2-4). “In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old” (Amos 9:11). See also Isaiah 9:6, 7; 55:3, 4.

3.對於我們主的再來並在千禧年國度的掌王權是至關重要的。“
當他（耶穌）往上升，他們（門徒）定睛望天的時候，忽然有兩個人，身穿白衣，站在他們旁邊，說：加利利人哪，為什麼站著望天呢？這位被接升天離開你們的耶穌，你們看見他怎樣往天上去，他也要怎樣回來。”    （使徒行傳1:10-11) “ 我曾說，你的慈愛必永遠建立．你的信實、必堅立在天上。我與我所揀選的人立了約、向我的僕人大衛起了誓。我要建立你的後裔，直到永遠，也必世世代代建立你的王位。”（詩篇89:2-4)  “到那日，我必豎立大衛倒塌的帳幕，修補它們的破口;我必重建它的廢墟，使它像往日一樣建立起來。”(阿摩斯9:11) .。。另外參考以賽亞書9:6-7 “因有一嬰孩為我們而生、有一子賜給我們．政權必擔在他的肩頭上．他名稱為奇妙、策士、全能的　神、永在的父、和平的君。他的政權與平安必加增無窮．他必在大衛的寶座上、治理他的國、以公平公義使國堅定穩固、從今直到永遠。萬軍之耶和華的熱心、必成就這事。” 也參考以賽亞書55:3-4

F. The Proofs of the Incarnation. 道成肉身的證明。

The proofs of the incarnation are centered in Christ Himself!  道成肉身的證據的中心焦點在基督他自己身上！

1. Such As His Sinless Life. “We have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin” (Heb. 4:15). “For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him” (II Cor. 5:21). Only God, in human flesh, could live the sinless life。

1.他無罪的生命。 “因我們的大祭司、並非不能體恤我們的軟弱．他也曾凡事受過試探、與我們一樣．只是他沒有犯罪。 ”(希伯來書4:15) “神使那無罪的,替我們成為罪．好叫我們在他裡面成為　神的義”(哥林多後書5:21) 。只有神，在肉體中，才能活出無罪的生命。

2. Such As His Resurrection. “Now is Christ risen from the dead, and become the first fruits of them that slept” (I Cor. 15:20). Would He have been raised from the dead had He not been the incarnate Son of God? Of course not.

2.他的復活。 “現在基督已經從死裡復活，成為睡了之人的初熟果子     ”（哥林多前書15:20）。如果他不是神那道成肉身的兒子，他會從死裡復活嗎？當然不會！

III. THE TWO NATURES OF CHRIST

There can be no Christianity without Christ. Orthodoxy of any person, or any church, can be settled upon this question: What think ye of Christ?

We wonder why the modernists of today try to lay Christ low. There are those who try to prove that He never existed. In one great university, a certain professor went to lengths to prove that Christ was only a figment of the mind. After many lectures, he completed his tirade, and then asked for comments. One student humbly asked, “If Christ never existed, why are you attacking Him?”

叁。基督的兩個本性（屬性）

沒有基督就沒有基督信仰。看任何人或任何教會的信仰真偽，都可以在這個問題上得到解決。這個問題即： 你是怎麼看基督的？

我們感到奇怪為什麼今天的現代主義者試圖要貶低基督呢。有些人試圖要證明基督從未存在過。在一所著名的大學裡，某位教授竭盡全力要證明基督只是心靈的一個虛構。經過多次的課堂講座，他完成了他的長篇大論之後，他詢問底下聽眾的意見。一個學生喏喏的問說：“如果基督從未存在過，你為什麼要攻擊他呢？”

Why do not the enemies leave Him alone if He never existed? Why have anything to do with Him if He never rose from the dead? But He does exist; He has been resurrected; He ever lives!
如果他從未存在過，為什麼敵人總去招惹他呢？如果他從未從死裡復活，哪會有任何事與他有關呢？但他確實存在;他已經復活了;他一直活著！

Who is He? has been the question for two thousand years. We have the testimonies and confessions of men who saw Him: John the Baptist — “Behold the Lamb of God, which taketh away the sin of the world” (John 1:29); “I saw, and bare record that this is the Son of God” (John 1:34);  Andrew —“We have found the Messiah, which is, being interpreted, the Christ” (John 1:41);  Philip — “We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph” (John 1:45);  Peter — “Thou art the Christ, the Son of the living God” (Matt. 16:16).
“他是誰？”，這一直是兩千年來的問題。我們有來自於見過他的人的見證和認定：1-施洗約翰 – 他见耶稣迎面而来，就说：“看哪，　神的羊羔，是除去世人的罪孽的！“ （約翰福音1:29). “ 我看见了，就作见证说：‘这就是　神的儿子。’“(約翰福音1:34); 2-安德烈- “他先找到自己的哥哥西门，告诉他：“我们遇见弥赛亚了！”（“弥赛亚”的意思就是“基督”。）”（約翰福音1:41);  3-腓力 – “ 腓力找到拿但业，告诉他：“摩西在律法书上所写的，和众先知所记的那位，我们已经遇见了，他就是约瑟的儿子拿撒勒人耶稣。”（約翰福音1:45); 4. 彼得- “ 西门．彼得回答：“你是基督，是永生　神的儿子。”（馬太福音16:16)

Among the people there was division caused by this question, Who is He? “Many of the people therefore, when they heard this saying, said, Of a truth, this is the Prophet. Others said, This is the Christ. But some said, Shall Christ come out of Galilee? Hath not the scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was? So there was a division among the people because of him” (John 7:40-43). See also John 9:17, 18; 10: 9-20; Luke 5: 21.
‘他是誰？” 這個問題引起當時人們的分歧。（約翰福音7:40-43)“群眾人聽見這話,有的說,這真是那先知。有的說,這是基.。但也有的說、基督豈是從加利利出來的麼？經上豈不是說、基督是大衛的後裔、從大衛本鄉伯利恆出來的麼？！於是眾人因著耶穌起了分爭。” 。 眾人因著耶穌起了分爭的記載也從在約翰福音9:17-18; 10:9-20；路加福音5:21 能見到。。

Men questioned the deity of Christ, but the demons never did. They acknowledged Him as being their Creator and coming Judge: “Behold, they cried out, saying, What have we to do with thee, Jesus thou Son of God? art thou come hither to torment us before the time?” (Matt. 8:29).
人們質問基督的神性，但污鬼（demon)從沒有質疑過。污鬼認祂是它們的造物主與要來審判的: (馬太福音8:29)”他們喊著說: 神的兒子,我們與你有甚麼相干?時候還沒有到,你就上這裡來叫我們受苦麼?

At the trial of the Lord Jesus, this same question predominated: “Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest” (Matt. 27:11). See also Matthew 26:63; Luke 22: 67, 70.
（馬太福音27:11) 耶穌站在總督（省長）面前，總督問他說：你，是猶太人的王麼？耶穌對他說：你說的是。… 又(馬太福音26:63) “耶稣却不作声。大祭司对他说∶「耶穌卻不言語。大祭司對他說:我指著永生　神、叫你起誓告訴我們,你是　神的兒子基督不是?」 耶穌回答：你說的是。;也請參考路加福音22:67 ,70。

And as He hung upon the Cross, the question still agitated the minds of his enemies: “They that passed by reviled him…saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross” (Matt. 27:40).
並且當耶穌被掛在十字架上時，’耶穌是誰？“這個問題仍然還讓他的敵人不安：“從那裡經過的人，譏誚他， 說：你這拆毀聖殿，三日又建造起來的，可以救自己罷．你如果是　神的兒子，就從十字架上下來罷。”(馬太福音27:40)

As we have the testimonies and confessions of those who saw Him, we ourselves who trust Him, and love Him, have the Witness (Holy Spirit) within that He is the Christ, the Son of the living God: “For he dwelleth with you, and shall be in you” (John 14:17a); “No man can say that Jesus is the Lord, but by the Holy Ghost” (I Cor. 12:3b).
有了這些些看過他的人的見證和承定，我們這些信靠他，又愛他的，有見證者（聖靈）在我們裡面，同證他是基督，是  永生神的兒子：“因聖靈與你住在一起，也要在你裡面。（約翰福音14:17下，新譯版）”… “若不是被聖靈感動的, 也沒有能說耶穌是主的。”（哥林多前書12:3)

A. The Humanity of Christ.

In other days it was the humanity of Christ which was under attack, and not His deity. No matter what age we may live in, Satan is the common enemy, and it is he who keeps going the continued attack upon our Lord.

A 基督的人性。
在大多時日，是基督的人性受到攻擊，而不是他的神性受攻擊。無論我們生活在什麼時代，撒旦都是我們共同的仇敵。不斷地對我們的主進行攻擊的，正是它。

1. He was Perfectly Human. By this we mean that our Lord, though He has been from all time and eternity, yet when He became flesh, He possessed a perfect human body, soul and spirit. Man, we know, has a body, soul and spirit: “The very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ” (I Thess. 5:23).

1.他是完完全全的人。 按這理解，我們的意思是，我們的主`雖然他一直自亙古和和永恆就已存在，但當他成為肉身時，他擁有一個完全是人的身體，有魂與靈。我們知道，人是有身子，有魂，有靈的。(帖撒羅尼迦前書5:23)說：“願賜平安的　神，親自使你們全然成聖。又願你們的靈`與魂`與身子子,得蒙保守,在我主耶穌基督降臨的時候,完全無可指摘。”

a. His Human Physical Body. Yes, the Lord Jesus, in His humanity, possessed a body: “For in that she hath poured this ointment on my body, she did it for my burial” (Matt. 26:12; see also Hebrews 10:5); a soul: “Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour” (John 12:27; see also Matthew 26:38); and a spirit;“Immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts” (Mark 2:8; see also Luke 23:46; Luke 10:21).

a.他的人身肉體。是的，主耶穌在他的人性裡他有一個身體。(馬太福音26:12)耶穌說“她（馬利亞）將這香膏澆在我身上、是為我安葬作的。”也見(希伯來書10:5) “基督到世上來的時候、就說:神阿、祭物和禮物是你不願意的、你曾給我豫備了身體。”耶穌有魂（soul): (約翰福音12:27) 耶穌說，“我現在心裡憂愁、我說甚麼才好呢？父阿，救我脫離這時候．但我原是為這時候來的。” . . . 也看(馬太福音26:38) “（耶穌）對他們說、我心裡甚是憂傷、幾乎要死“；耶穌有靈(spirit):（馬可福音2:8) “耶穌心靈中即刻覺得他們心裡這樣議論，就對他們說：你們為什麼心裡議論這些事呢？” . . .  又，路加福音23:46 “耶穌大聲呼喊說：父阿，我將我的靈託付在你手裡! 說了這話，就斷了氣。”.。也參考欽定版KJV路加福音10:21)

b. His Human Appearance. The woman at the well recognized Jesus as a human being: “How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans” (John 4:9). And after Christ’s resurrection He still maintained His human appearance; for Mary, supposing Jesus to be the gardener, recognized Him as a human being: “She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away” (John 20:15b).

b. 他的人形。在水井旁的女人認耶穌是一個人類。（約翰福音4:9)”撒瑪利亞的婦人對他說、你是猶太人，怎麼向我一個撒瑪利亞婦人要水喝呢？原來猶太人和撒瑪利亞人互不相來往。” 在基督復活之後，他仍然保持著人的形象 ; 因為馬利亞以為耶穌是看（墓）園的，認他是個人。（約翰福音20:15）：“。耶穌問她說：婦人，為甚麼哭？你找誰呢？馬利亞以為是看園的，就對他說：先生，若是你把他移了去、請告訴我，你把他放在哪裡？我便去取他。”(約翰福音20:15)

c. His Human Parent. Though God was His Father, yet the Lord Jesus did have a human mother, thus proving that He was human: “When the fulness of the time was come, God sent forth his Son, made of a woman, made under the law” (Gal. 4:4); Paul was separated unto the gospel “concerning his Son Jesus Christ our Lord, which was made of the seed of David, according to the flesh” (Rom. 1:3); “The third day there was a marriage in Cana of Galilee; and the mother of Jesus was there” (John 2:1). See also Matthew 2:11; 13:55; John 1:14.

c.他的人類生母。雖然神是他的父親，但主耶穌確實有一個人類的母親，從而證明他是人。（加拉太書4:4):“及至時候滿足,神就差遣他的兒子、為女子所生、且生在律法以下”.  保羅奉召傳 神的福音，“論到神的兒子我主耶穌基督．按肉體說、是從大衛後裔生的” （羅馬書1:3). 又根據約翰福音2:1的記載“第三日、在加利利的迦拿有娶親的筵席．耶穌的母親在那裡。”。也請看馬太福音2:11; 13:55 ; 約翰福音1:14.

d. His Human Development. Being perfectly human, the Lord was born, and He grew as other boys and girls: “The child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him. . . . And Jesus increased in wisdom and stature, and in favour with God and man” (Luke 2:40, 52).

d.他的人身發育。主是完全的人，被生下來，並且成長，如其他的男孩和女孩一樣：（路加福音2:40, 52)“孩子漸漸長大、強健起來、充滿智慧．又有　神的恩在他身上。… 耶穌的智慧和身量〔年紀〕，並 神和人對他的喜愛，都一齊增長。”

e. His Human Limitation. Being God, the Son of God became man, and when He did, He limited Himself to the realm of the human. Thus, He possessed human limitations, which were sinless infirmities. As we thus speak, let us not confuse infirmity with sin.  He had human infirmities, but no sin. He hungered (“When he had fasted forty days and forty nights, he was afterward an hungered” — Matt. 4:2); He thirsted (“After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst” — John 19:28); He becameweary (“Now Jacob’s well was there. Jesus therefore, being wearied with his journey, sat thus on the well: and it was about the sixth hour” — John 4:6); He slept (“Behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep”—Matt. 8:24). See Matthew 26:36-40, for these verses describe in full the testing of Christ in the garden such as only a human being can endure.

e.他的人性限制。神的兒子耶穌本是神`而降世為人。當他成為人之後，他限制了自己在人的極限領域裡。因此，他帶著人的局限，那局限是無罪的軟弱。我們這樣說，是願不要誤將軟弱當成罪。他在肉身裡有人的軟弱，但沒有犯罪。他會飢餓- （馬太福音4:2）（“ 他禁食四十晝夜、後來就餓了”; 他會口渴-（約翰福音19:28）“這事以後、耶穌知道各樣的事已經成了、為要使經上的話應驗，就說：我渴了。” ;  他會疲倦會累-（約翰福音4:6）“在那裡有雅各井。耶穌因走路困乏、就坐在井旁．那時約有午正。）; 他也睡覺-（馬太福音8:24）“忽然海上起了狂风，甚至船都被波涛掩盖，但耶稣却睡着了。）。也參見馬太福音26:36-40，因為這些經文充分描述了基督在客西馬尼園中的這些考驗，只有在人的身子裡才可能因著有限而要去忍受。

f. His Human Name. His human name was a name common to all of that time: “And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins” (Matt. 1:21). See also Luke 2:21.

f.他的人名。他的人名在在當時是所有人常用的一個普遍的名字：“他將要生一個兒子．你要給他起名叫耶穌．因他要將自己的百姓從罪惡裡救出來。”（馬太福音1:21）。另見路加福音2:21 “滿了八天，就給孩子行割禮，與他起名叫耶穌，這就是沒有成胎以前，天使所起的名。”

g. His Human Suffering and Death. His suffering and death was common to that which is experienced by man. The Scriptures abound in the fact that He possessed a human body and suffered as a human (Matt. 26:26-35; John 19:20; Luke 22:44).

If Jesus was not man, He could not have died, for God, in His true essence, cannot die! And He did die “Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us” (Heb. 9:12). He rose from the dead! And He is still man!

g.他的人身的受苦和死亡。他與常人一样会經歷受苦和死亡。聖經有很多這樣的事實，即他有人的身體，並且是如人一樣的受苦.(路加福音22:44) “耶穌極其傷痛、禱告更加懇切．汗珠如大血點、滴在地上。”
如果耶穌不是人，他就不可能死，因為，神在本質上，是不可能死的！ 但耶穌確實死了 “不是用山羊和牛犢的血，而是用自己的血，只一次進了至聖所，就為我們做成了永遠的救贖。”（希伯來書9:12）。他從死裡復活了！復活後他仍然是人！。（路加福音24:39)。

2. He is the Perfect Human. 他是完全的人
a. As He Transcends All Limitation of Character.  Everything is combined in Him. Look at all the attributes of man, and you will find that some men possess one kind while other men possess other attributes; but in Him we find completeness — all the attributes of men.

a.他超越了所有品格的限制。一切都结合在他裡面。看看人類的所有屬性，你會發現某些人擁有一種，而其他的人擁有别的屬性;但在他裡面，我們找到了完全 – 人類的所有屬性。

We believe that the character of Jesus is free from forgery. It takes a Plato to forge a Plato, and it would have taken a Jesus to have forged a Jesus.Think of His power compared with His humility: He drives the money-changers out of the temple at one moment, and then washes the disciples’ feet at another.

我們相信耶穌的品格絕對不是假冒偽造的。俗话说，需要一個柏拉圖來偽造一個柏拉圖，同樣的，需要一位耶穌來偽造一位耶穌。
想想他的能力并对比他的謙卑：在某一時刻，他將做買賣的趕出聖殿，然後在另外一时刻，他為門徒洗腳。

(1) He Has All Perfection. He never ran for fear. No one ever frightened Him. He was never elated with success; we are. The Devil never baffled Him. He is the Man above all men. You cannot put anyone on the same level with the Lord Jesus. Take the leaders of the world —Caesar, Alexander the Great, yea, even godly men, such as Moody and Billy Sunday — they can never come up to Him. You cannot put the gods of men upon the same platform with the Lord Jesus. There is only one place for our Saviour, and that is the throne!
(1)他完美無缺。他從未因害怕二逃跑。沒有人曾经讓他害怕过。他從未因成功而興奮高亢;我們卻会。魔鬼從未讓他感到困惑過。他是超乎萬民之上的人。任何人無法與主耶穌同是一個水平。世上的領袖 – 凱撒大帝，亞歷山大大帝，甚至是敬虔的人，如穆迪（Moody）和比利桑戴（Billy Sunday) – 他們永遠不能達到他的層次。你不能將人的諸神與主耶穌擺在同一個平台。只有一個地方能給我們的救主，那就是寶座！

(2) He Is Without Sin. He is a perfect human being, the only One the world has ever seen. Turn to II Corinthians 5:21 and read the description of Him: “He hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.” This verse of Scripture does not mean that Christ never sinned, although He never did, but rather that He was without a sinful nature.
(2)他沒有罪。他是一個完美的人類，是世界上絕無僅有的一位。請打開聖經哥林多後書5:21讀關於他的描述：“神使那無罪的，替我們成為罪．好叫我們在他裡面成為　神的義。”。這節經文的意思並不是說基督從未犯罪，雖然他從來沒有犯罪，但這經文的意思是在說他沒有罪性。

If a man lived all his life without sin, he still would not be perfect. By living without sin, he would only be triumphing over a sinful nature. Christ never had a sinful nature. “that holy thing which shall be born of thee shall be called the Son of God” (Luke 1: 35c). There has been only one Holy Baby ever to be born into this world, and they called Him Jesus! No drunkard can help a drunkard. A man does not have to become a thief to help a thief. The Lord Jesus did not take upon Himself a sinful nature in order to help us who do have a sinful nature.
如果一個人在一生當中都沒有犯罪，他仍然不會是完美的。藉著無罪的生活，他只是戰勝了一個帶罪的本性而已。基督從未帶有罪的本性。（路加福音1:35下）  “所要生的聖者，必被稱為　神的兒子”。在這個世界上只曾有一個聖嬰降生到人間，人們稱他為耶穌！酒鬼無法幫助酒鬼（戒酒）的。一個人不需要成為竊賊去幫助竊賊（改邪歸正）啊。主耶穌並沒有讓自己帶上罪的本性，為要去幫助那些有罪性的人。

When the Lord Jesus was in the wilderness for forty days, He knew what hunger was. He knows how it is with us when we go hungry. No man ever died at the stake, or went through a time of testing, as He did upon the Cross. He knows what it is to suffer. We have something in us that wants us to sin, but He never wanted to sin — that is what He suffered: the Devil trying to make Him want to sin.
當主耶穌在曠野四十天時，他知道飢餓是什麼。當我們挨餓時，他知道我們是如何光景。沒有人像他那樣死在柱子上，或經歷過像他在十字架上受試煉的時刻。他知道受苦的是什麼。在我們身上有些東西想要我們犯罪，但耶穌從不會想要去犯罪 – 那就是他所受的苦：魔鬼試圖要造成他想去犯罪。

That age-old question may now be raised: “Could the Lord Jesus have sinned had He wanted to?” The question is thrown aside by stating, “He could not have wanted to, being the Son of God.” But, someone may add, if He could not have sinned, then why the temptation? If He could not have sinned, then the temptation was a mockery! That is exactly the answer! For He was not tested to see if He would sin, but He was tested to show (to prove) that He would not sin.
那古老的問題現在出來了：“如果主耶穌想要犯罪的話，他可能就已經犯罪了，是嗎？” 。藉著以下的回答，就能把這個問題丟到一旁去了：“身為神的兒子，他不會想要去犯罪的。”。但是，有人可能會再問，“如果他不可能會犯罪，那為什麼有那誘惑呢？ 如果他不能犯罪，那麼誘惑就是一種嘲弄啊！“ … 這正是答案！因為耶穌並不是受試驗去看他是否會犯罪的，他是受試驗去顯示（去證明）他是不會犯罪的啊。

This is something to consider also: if the Lord Jesus could have sinned here upon earth, then it is still possible for Him to sin in Heaven as He maketh intercession for us. But He could not have sinned upon earth, and He cannot sin in heaven. He is our perfect High Priest.
以下也是應當要思考的 ：如果主耶穌可能在地上犯罪的話，那麼當他在天上為我們代求時，他也可能會犯罪。 . . . . 但他在地上時沒有犯罪，在天上他也不會犯罪/不可能犯罪。他是我們的完美的大祭司。

b. As He Transcends All Limitations of Time. He is for all time. His teachings are not out-of-date. They are up-to-date! The books of our colleges and universities are not over ten years old; they are ever changing. But His words stand sure.
He is the One who has said, “Heaven and earth shall pass away, but my words shall never pass away.” But there is no record of Him writing a book of His life — yet His words are true, for they have not passed away!
b.他超越了時間的所有限制。他是適合任何時代的。他的教導並沒有過時。它們是適合當今的！現今的大學與學院所教的書籍都不用超過十年老的書;它們不斷的在變。但神的話一直是確切真實的。
祂是那位曾說“天地都要廢去，但我的話絕不會廢去”的神。縱使沒有記錄說祂在寫一本書談祂的生命 – 但祂的話是真實的，因為它們並沒有廢去！

c. As He Transcends All Limitations of All Nationalities. The Jew was exclusive of all people, and the Lord Jesus came from the most exclusive race of people, yet He belongs to all kindreds and tribes! He belongs to all. The Chinaman thinks of Him as being Chinese; the Englishman thinks of Him as being English. When we are saved, we claim Him as our own, no matter to what race we belong.

Christ was liar, lunatic, or Lord! No modernist ever says He was a liar — He only thought He was God. Then He must have been a lunatic. Of course He was not a liar nor a lunatic; He was the Son of God! The God man!
c.他超越了所有國家族群的一切局限。猶太人在所有世人中是獨特的，主耶穌來自於世人最獨特的種族，但他屬於所有的族群和支派！他屬於所有人。中國人認為他是中國人;英國人認為他是英國人當我們得救時，我們都宣告他是屬於我們的主，無論我們是屬於什麼種族。

基督要不是騙子，不然就是瘋子，或是主！沒有一位現代主義者說耶穌是騙子 – 他們說耶穌只是認為自己是神。若不是騙子，那他一定是瘋子！ ……當然，他不是瘋子既不是騙子，也不是瘋子，那他是誰呢當然。？！他是神的兒子神人他是主！

B. The Deity of Christ.

1. Divine Predictions. “The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy foot-stool” (Ps. 110:1); “Thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting” (Mic. 5:2). See also Isaiah 7:14; 9:8; Jeremiah 23:6; and Genesis 3:15.

B基督的神性。

1 神的預言。“耶和華對我主說，你坐在我的右邊、等我使的你仇敵作你的腳凳。” （詩篇110:1)；“伯利恆以法他阿，你在猶大諸城中雖為小，將來必有一位從你那裡出來，在以色列中為我作掌權的．他的根源從亙古、從太初就有了。”（彌迦書5:2) 。也參見 以賽亞書7:14; 9:8; 耶利米書23:6; 創世紀3:15

2. Divine Names.
a. He Is Called God. “Thomas answered and said unto him, My Lord and my God” (John 20:28); “Christ came, who is over all, God blessed for ever. Amen” (Rom. 9:5); “We know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life” (I John 5:20). See also Matthew 1:23; John 1:1; compare Psalm 45:6, 7 with Hebrews 1:8.
b. He is Called the Son of God. This implies sameness with God. “Devils also came out of many, crying out, and saying, Thou art Christ the Son of God. And he rebuking them suffered them not to speak: for they knew that he was Christ” (Luke 4:41); “Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live” (John 5:25); “For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh” (Rom. 8:3). Look up these other Scriptures: Mark 1:1; Matthew 27:40, 43; John 19:7; 10:36; 11:4.
c. He Is Called Lord. “The Son of man is Lord even of the sabbath day” (Matt. 12:8); “Ye call me Master and Lord: and ye say well; for so I am” (John 13:13); “And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house” (Acts 16:31); “He hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS” (Rev. 19:16).
d. He Is Called Other Divine Names. “When I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last” (Rev. 1:17). See also Revelation 22:13.

2.神的名字/称呼。
a.他被稱為神。 “托馬斯回答說，我的主！我神！”（約翰福音20:28）; “基督也是從他們出來的，他是在萬有之上，永遠可稱頌的　神。阿們！“（羅馬書9：5）; “我們也知道　神的兒子已經來到，且將智慧賜給我們，使我們認識那位真實的，我們也在那位真實的裡面，就是在他兒子耶穌基督裡面。這是真　神，與是永恆的生命。”（約翰一書5:20）。另見馬太福音1:23;約翰福音1:1; 也參照詩篇45:6, 7與希伯來書1:8。

b.他被稱為神的兒子。這意味著與神的同一性質。(路加福音4:41)“又有鬼從好些人身上出來, 喊著說:你是　神的兒子。耶穌斥責他們,不許他們說話、因為他們知道他是基督。”… ( 約翰福音5:25)“我實實在在的告訴你們,時候將到,現在就是了. 死人要聽見　神兒子的聲音．聽見的人就要活了。” …(羅馬書8:3) “ 律法因肉體的軟弱、有所不能行，　神就差遣自己的兒子，成為罪身的形狀、作了贖罪祭、在肉體中把罪審判了”。有關於祂被稱為神的兒子，請查閱其他的這些經文：馬可福音1：1; 馬太福音27:40,43; 約翰福音19:7; 10:36; 11:4。

c.他被稱為主。 （馬太福音12:8) “因為人子是安息日的主。 ” .. (約翰福音13:13)  “ 你們稱呼我夫子、稱呼我主、你們說的對。我本來就是。”. . .（使徒行傳16:31) “他們說：當信主耶穌基督，你就必得救，並你的全家。 ”

d.他的其他神性頭銜。（啟示錄1:17) “我一聽見、就仆倒在他腳前、像死了一樣。他用右手按著我說、不要懼怕．我是首先的、我是末後的.”. 也見啟示錄22:13 “我是阿拉法（Alpha）,我是俄梅戛（Omega）,我是首先的,我是末後的、我是創始的， 也是成終的”

3. Divine Equality. “Now, O Father, glorify thou me with thine own self with the glory which Ihad with thee before the world was” (John 17:5); “He that seeth me seeth him that sent me” (John 12:45); “Being in the form of God, [Christ Jesus] thought it not robbery to be equal with God” (Phil. 2: 6a); “In him dwelleth all the fulness of the Godhead bodily” (Col. 2:9).
3.與神同等次。 (約翰福音17:5)“父阿、現在求你使我同你享榮耀、就是未有世界以先、我同你所有的榮耀。”.. (約翰福音12:45) “人看見我、就是看見那差我來的。”.  （腓利比書2:6上） “他本有　神的形像、不以自己與　神同等為強奪的．[他本来有　神的形象，却不坚持自己与　神平等的地位] ”. . .（歌羅西書2:9）“因為　神本性一切的豐盛、都有形有體的居住在基督裡面．”

4. Divine Relationship. His name is coupled with the Father’s. “I and my Father are one” (John 10:30). “The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen” (II Cor. 13:14); “Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace, comfort your hearts, and stablish you in every good word and work” (II Thess.2:16, 17).
4.與神的關係。他的名與父的名在一起。 “我與父原為一。”（約翰福音10:30）。 “願主耶穌基督的恩惠`神的慈愛`聖靈的感動、常與你們眾人同在“（哥林多後書13:14）;  “願恩惠平安、從父　神和主耶穌基督、歸與你們。” (帖撒羅尼迦後書1:2).。。“但願我們主耶穌基督、和那愛我們，開恩將永遠的安慰，並美好的盼望，賜給我們的父　神安慰你們的心並且在一切善行善言上、堅固你們。”（帖撒羅尼迦後書 2:16-17）。

5. Divine Worship. Worship belongs only to God. Christ received true worship. Therefore, Christ is God! “There came wise men . . . saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. . . . And when they were come into the house, they saw the young child with Mary his mother, and fell down and worshiped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh” (Matt. 2:2, 11). The wise men did not come to worship Mary, but Christ Jesus. In later years he accepted worship: “They that were in the ship came and worshiped him, saying, Of a truth thou art the Son of God” (Matt. 14:33). See also Matthew 9:18; Luke 24:52. If Christ had not been God, then this worship would have been idolatry. It is God’s command that the Son should be worshiped. “And again, when he bringeth in the first begotten into the world, he saith, And let all the angels of God worship him” (Heb. 1:6). “That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him” (John 5:23). This is true of all ages, that Christians have worshiped Christ as God. Born-again men would not have been satisfied with the worshiping of the mere man.
5.神聖的敬拜/朝拜。敬拜只屬於神。基督有得到真正的敬拜。因此，基督是神！ “耶穌生在猶太的伯利恆,有幾個博士從東方來到耶路撒冷、說：那生下來作猶太人之王的在那裡。我們在東方看見他的星,特來拜他。… 進了房子,看見小孩子和他母親馬利亞、就俯伏拜那小孩子、揭開寶盒、拿黃金`乳香`沒藥為禮物獻給他。”（馬太福音2：2,11）。幾個博士不是來敬拜馬利亞，而是敬拜基督耶穌。在後來的年歲，耶穌接受敬拜：“在船上的人都拜他，說：你真是　神的兒子了。”（馬太福音14:33）。又見馬太福音9:18; 路加福音24:52。如果基督不是神，那麼這個敬拜就會是偶像崇拜。神的命令說聖子是應當被敬拜的。 （希伯來書1:6)  “再說一次，神使長子到世上來的時候、就說:神的使者都要拜他。”… （約翰福音5:23）“叫人都尊敬子如同尊敬父一樣。不尊敬子的、就是不尊敬差子來的父。”（約翰福音5:23）。歷來都是如此，基督徒已經敬拜基督是神了。信主重生的人是不會在所敬拜的凡人上，得到滿足的。

6. Divine Attributes.
a. Omnipotence. “Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth” (Matt. 28:18). He has power over death: “Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die. Believest thou this?” (John 11:25, 26). He has power over nature: “By him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: and he is before all things, and by him all things consist” (Col. 1:16, 17). He has power over demons: “They were all amazed, and spake among themselves, saying, What a word is this! for with authority and power he commandeth the unclean spirits, and they come out” (Luke 4:36).

6.神的屬性。
a.全能(無所不能）。 “耶穌進前來，對他們說、天上地下所有的權柄、都賜給我了。”（馬太福音28:18）。他有勝過死亡的權能：約翰福音11：25,26）“耶穌對她說：復活在我，生命也在我．信我的人`雖然死了、也必復活。凡活著信我的人,必永遠不死。你信這話麼？”。他對大自然擁有權力：“因為萬有都是靠他造的;無論是天上的,地上的,能看見的,不能看見的,或是有位的`主治的`執政的`掌權的,一概都是藉著他造的,又是為他造的。他在萬有之先，萬有也靠他而立。“（歌羅西書1:16,17）。他對污鬼有權柄：（路加福音4:36）“耶穌責備他說，不要作聲，從這人身上出來罷。鬼把那人摔倒在眾人中間,就出了來,卻也沒有害他。眾人都驚訝、彼此對問說:這是甚麼道理呢? 因為祂用權柄能力吩咐污鬼，污鬼就出來。”（路加福音4:35-36）。

b. Omniscience. “Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God” (John 16:30). “He [Peter] said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him,Feed my sheep” (John 21:17c). See also Matthew 9:4; 12:25; Luke 6:8; 9:47; 10:22; John 1:48, 49; John 4:16-19; Mark 2:8.

This one question of the doctors of Jerusalem proves the omniscience of the Lord Jesus: “How knoweth this man letters, never having learned?” (John 7:15). This leads us to know that Christ was never taught by man. He needed no schooling, nor tutors. His disciples sat at His feet — at whose feet did He sit? At no one’s! Paul was a student of Gamaliel — who taught Jesus? No one! Christ said, “Learn of me” — when did He ever say, “Teach me”? Never! We are sometimes advised to go to a higher authority, but to what authority did He go? To none other, for He had all authority. When did Jesus ever say, “I don’t remember, I will have to look it up?” Never! He was never caught off guard. In Mark 12:13 we have these words: “And they send unto him certain of the Pharisees and of the Herodians to catch him in his words.” They tried to trap Him in His words, but He was all wise and put His persecutors into confusion.

b.全知（無所不知）。（約翰福音16:30） “現在我們曉得你凡事都知道、也不用人問你．因此我們信你是從　神出來的。”。 （約翰福音21:17）  “彼得對說、主阿，你是無所不知的，你知道我愛你。耶穌對他說，餵我的羊“。又見馬太福音9:4; 12:25 ;路加福音6:8; 9:47; 10:22; 約翰福音1：48,49; 約翰福音4:16-19; 馬可福音2：8。

耶路撒冷猶太人的這一個問題證明了主耶穌的無所不知：“他們就希奇，說：“這個人沒有學過，怎會通曉經書呢””（約翰福音7:15）。這經文讓我們知道主基督從來沒有受教於人。他不需要去學校，也不需要教師。他的門徒坐在他的腳前學習 – 但他坐在誰的腳前學習呢？答案是，不坐在任何人的腳前！保羅是迦瑪列的學生 – 但，是誰教導了耶穌呢？沒有任何人！基督說：“你們要學我的樣式”（馬太福音11:29） – 而他什麼時候說過：“教我”呢？從來沒有！我們有時被建議去向有權決定的上級請示，但耶穌向什麼上級權威去請示呢？沒有！ 因為他掌握一切的權柄。耶穌何曾說過，“我不記得了，我需要查看看”呢？從來沒有！他從來沒有措手不及的情況。在馬可福音12:13中，我們讀到這樣的記載：“ 後來，他們派了幾個法利賽人和希律黨的人到耶穌那裡去，要找他話語的把柄來陷害他。” 他們試圖要找他話語的把柄去陷害他，但基督是無所不知的，並且令想要迫害他的那些人陷入混亂。

(1) How He Taught.
（a） With Simplicity. His illustrations were made on the spot. He drew them from life itself. He had no need of a filing system.
（b）With Authority. You never heard the Lord say, “We may as well suppose” (See Matthew 7:29; Mark 1:22).

(1) 他如何教導人。
（a）簡單明白。他的舉例是當做出的。他從生命的本身吸引他們。他不需使用繁瑣的檔案系統。
（b）帶著權柄。你從未曾聽過主說：“我們也可以這麼想..”（;馬可福音1:22， 馬太福音7:29）”眾人很希奇他的教訓．因為他教訓他們、正像有權柄的人，不像文士（經學家）。

(2) What He Taught.

（a） Doctrine. What He taught is not popular today. The modernists substitute ethics for doctrine; they believe in salvation by ethical living.
（b）Ethics. Christ certainly did teach ethics, but doctrine was first. Ethics must have doctrine for its foundation.

(2) 他教導什麼。
  (a)教義。他所教的內容今天並不受歡迎。現代主義者用道德取代教義;他們相信道德生活的救贖。
  (b)道德規範。基督當然有教導倫理道德，但教義是第首要的。道德必需要有其教義作為基礎。

c. Omni-sapience. “In whom are hid all the treasures of wisdom and knowledge.” (Col. 2:3).
c.全智的。 “一切智慧和知識的寶庫都蘊藏在基督裏面。”（歌羅西書2：3）。

d. Omnipresence. “Lo, I am with you always, even unto the end of the world” (Matt. 28:20). “No man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven” (John 3:13).
d.無所不在。 “我就常與你們同在，直到世界的末了”（馬太福音28:20）。 “除了那從天降下仍舊在天的人子、沒有人升過天”（約翰福音3:13）。

e. Immutability. “They shall perish; but thou remainest; and they all shall wax old as doth a garment; and as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail” (Heb. 1:11, 12). “This man, because he continueth ever, hath an unchangeable priesthood” (Heb. 7:24). “Jesus Christ the same yesterday, and to day, and for ever” (Heb. 13:8). Jesus may change His position, but His Person never changes.e.
e.永不改變。 “天地都要滅沒，你卻要長存．天地都要像衣服漸漸舊了。你要將天地捲起來，像一件外衣；天地就都改變了，惟有你永不改變，你的年數沒有窮盡。』“（希伯來書1:11,12）。 “因為耶穌是永遠長存的，就擁有他永不更改的祭司職位。”（希伯來書7:24）。 “耶穌基督、昨日今日一直到永遠是一樣的”（希伯來書13:8）。耶穌可能改變他的位置，但他本身是永遠不會改變的。

f. Everlastingness. “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God” (John 1:1, 2). “Thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting” (Mic. 5:2). “Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am” (John 8:58). “Fear not; I am the first and the last” (Rev. 1:17c).
f.永遠長存。”太初有道,道與　神同在,道就是　神。這道太初與　神同在。”(約翰福音1:1-2). “伯利恆以法他阿、你在猶大諸城中為小、將來必有一位從你那裡出來、在以色列中為我作掌權的．他的根源從亙古、從太初就有.”(彌迦書5:2)。…（約翰福音8:58)  “耶穌說:我實實在在的告訴你們、還沒有亞伯拉罕、就有了我。 [没有亚伯拉罕之先、我永在]。[亚伯拉罕出生以前，我已经存在了。]” … (啟示錄1:17下): “他用右手按著我說、不要懼怕．我是首先的、我是末後的、”.

g. holiness. “Who did no sin, neither was guile found in his mouth” (I Peter 2:22). “Ye know that he was manifested to take away our sins; and in him is no sin” (I John 3:5). See also Hebrews 7:26.
g. 聖潔。 “他並沒有犯罪、口裡也沒有詭詐．”(彼得前書2:22).  “你們知道主曾顯現、是要除掉人的罪．在他並沒有罪。”（約翰一書3:5) 另見希伯來書7:26 “像這樣聖潔,無邪惡,無玷污,遠離罪人,高過諸天的大祭司,對我們本是合宜的。”

h. Love. Paul prays that the Ephesians may be able “to know the love of Christ, which passeth knowledge, that ye may be filled with all the fulness of God” (Eph. 3:19).
(1) It is Spontaneous.
(2) It is Eternal.
(3) It is Infinite.
(4) It is Inexhaustible.
(5) It is Invincible. See Ephesians 5:25; Revelation 1:5.

h. 愛。保羅祈禱，願以弗所人“能認識基督那遠超過人所能知道的愛，使你們被充滿，完完全全地得到神一切的豐盛”（以弗所書3:19）。
（1）它(神的愛）是自發的。
（2）神的愛是永恆的。
（3）神的愛是無限的。
（4）神的愛是取之不盡，用之不竭的。
（5）神的愛是無敵的。見以弗所書5:25; 啟示錄1:5

i. Righteousness and Justice. “Ye denied the Holy One and the Just, and desired a murderer, to be granted unto you” (Acts 3:14).
i.正直公義。 “你們棄絕了那聖潔公義者、反求著釋放一個兇手給你們”（使徒行傳3:14）。

7. Divine Offices.
a. Creation. All creation is by the act of God; Christ created: therefore, Christ is God. “Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thy hands” (Heb. 1:10). See John 1:3; Colossians 1:16; Ephesians 3:9; John 1:10.
b. Preservation. “Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high” (Heb. 1:3). “He is before all things, and by him all things consist” — all things hang together (Col. 1: 17).
c. Pardon. “He said unto her, Thy sins are forgiven” (Luke 7:48). See also Mark 2:5-10.
d. Resurrection. “This is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. And this is the will of him that sent me, that everyone which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day” (John 6:39, 40).
e. Transformation. “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is” (I John 3:2). See also Philippians 3:21 (R.V.).
f. Judgment. “The Father judgest no man, but hath committed all judgment unto the Son” (John 5:22). See also Acts 17:31; Matthew 16:27; Matthew 25:31; Romans 2:16; 14:10; II Corinthians 5:10; Revelation 22:12.
g. Salvation. “I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand” (John 10:28). See also John 5:25; 6:47; 10:10; 17:2.

7. 神聖的職份。
a.創造。所有的創造都是靠著神的作為;靠基督創造：因此，基督是神。 “主啊、你起初立了地的根,天也是你手所造的．“（希伯來書1:10）。見約翰福音1:3;歌羅西書1:16;以弗所書3:9;約翰福音1:10。
b.保存。 “他是　神榮耀所發的光輝, 是　神本體的真像,常用他權能的命令托住萬有,他洗淨了人的罪, 就坐在高天至大者的右邊”（希伯來書1:3）。 “他在萬有之先．萬有也靠他而立。” – 萬物都藉着祂維繫在一起（歌羅西書1:17）。
c.赦免。 “耶穌告訴她，你的罪得赦免了”（路加福音7:48）。另見馬可福音2:5-10。
d.復活。 “差我來者，父的旨意，就是他所賜給我的，叫我一個也不失落，在末日卻叫他復活。因為我父的意思、是叫一切見子而信的人得永生．並且在末日我要叫他復活。”（約翰福音6：39,40）。
e.改變。（約翰一書3:2） “親愛的主內啊，我們現在是　神的兒女，將來如何，還未顯明．但我們知道主若顯現、我們必要像他．因為必得見他的真體。“另見（腓立比書3:21）“他要按著那能叫萬有歸服自己的大能、將我們這卑賤的身體改變形狀、和他自己榮耀的身體相似。”
f. 審判。（約翰福音5:22） “父不審判甚麼人、乃將審判的事全交與子。”另見使徒行傳17:31; 馬太福音16:27; 馬太福音25:31; 羅馬書2:16; 14:10; 哥林多後書5:10; 啟示錄22:12。
g.救贖。 “我又賜給他們永生。他們永不滅, 誰也不能從我手裡把他們奪去。“（約翰福音10:28）。參見約翰福音5:25; 6:47; 10:10; 17:2。

C. The Blending of the Two Natures in One Person.

Man cannot understand it. This is one proof that the Bible is the Word of God, for if man had written the Bible he would have left the two natures of Christ out of it. These are infinite facts, and God does not seek to explain, but makes a simple declaration of fact; Christ possessed a human nature and a divine nature — both are complete. It is not Scriptural to say Christ is God and man; rather, He is the God-Man. A type of His dual nature can be found in the boards of the tabernacle. The boards were of wood and gold — one board, with two materials; not two boards. The wood never became gold, and the gold never became wood. Christ had but one personality, not two. Two natures, with one personality.

We try to make John 1:14 read, “The Word became a man”; but it says, “The Word was made flesh.”

If we make Christ have two personalities,  then we make the Godhead a Foursome instead of a Trinity.

C.兩個本性融入 一人裡。（二個本性融入一個位格裡）

世人無法理解這點。這是一個證據，證明聖經是神所說的話，因為如果聖經是人自己寫的，作者必然會將基督的神人二性擯除於記載之外了。但這些是無窮盡的事實，神並不尋求要去解釋，而是對事實做一個簡單的宣告;基督擁有人性和神性 – 兩者都是完整的：是完全的人，也是完全的神。若說基督是‘神與人’（God and man)，那說法不是從聖經來的; 聖經的意思，更多的在說，他是這‘神-人’（the God-Man）。
他的兩種性質的樣式可以從會幕的這些板看到（見出埃及記26:27-29）。這些板是帶有木頭和金子 – 是一塊板`帶有兩種材料; 而不是兩塊板。木頭永遠不會變成金子，而金子永遠不會變成木頭。基督只有一個位格，而不是兩個。是兩個性質（nature)，一個位格(personality)。

人可能會把約翰福音1:14理解為“道，變成了一個人”; 但那經文說是“道成了肉身。”

如果我們造出基督有了兩個位格的話，那麼我們就會將神格變成了四位格 ，而不是三一神（三位一體）了。

D. Errors Concerning the Two Natures of Christ.

1. Ebionitism. This error was prevalent during the first century of the Christian Church. It denied the deity of Christ. It stated that Christ had a relationship with God after His baptism.

2. Corinthianism. This was most popular during the days of the Apostle John. According to this error, Christ possessed no deity until He was baptized.

3. Docetism. This error found its way into the Church during the latter part of the second century. It maintained that Christ did not possess a human body. He had a body, He had a celestial body. Thus Docetism denied Christ’s humanity. Such error is the “spirit of anti-Christ” (I John 4:1-3).

4. Arianism. This error denied the divine nature of Christ. Arianism maintained that there was a time when the Son never existed, that God lived and then begat His Son after Him. Thus it denied Christ’s pre-existence.

5. Apollinarianisin. This error maintained that Christ possessed an incomplete human body. The Apollinarians reasoned: sin is sown in the soul of all men; God had no sin; therefore Christ had no soul; therefore He had an incomplete body.

6. Nestorianism.  Nestorians took the two natures of Christ and made two persons out of them. That is, God came and dwelt in a perfect man; therefore God was in Christ, instead of Christ being God.

7. Eutychianism. The Eutychians took the two natures of Christ and ran them together and made one new nature.

8. Monothelitism. This error consisted of the belief that Christ had two natures, but only one will.

9. Unitarianism. The Unitarians deny the Trinity. Thus they deny the deity of Christ altogether.

10. Christian Science. This belief is a denial of the humanity of Christ.

11. Millennial Dawnism. This belief denies the personal existence of our Lord Jesus Christ.

D. 一些對於基督之神人二性的錯誤看法
1. 伊便尼學派Ebionitism.。這個錯誤在第一世紀時期的基督教會盛行。它否認基督的神性。它說基督是神在祂受洗之後才與神有關係的（這個學說被稱為養嗣主義，又稱嗣子說。說基督並不是神而是一個凡人。因耶穌的順服、聖潔，神在耶穌受洗時收納他為義子，作為拯救人類的先知。）。

2. 哥林多派論（Corinthianism）。這學說在使徒約翰的時代最為普遍流行。這個錯誤主義，說基督在受洗之前，不帶有神性。

3.幻影說-（Docetism）。這個錯誤在第二世紀後期進入了教會。它堅持認為基督沒有人的身體。說基督是有一個身體，是一個天上的幻影。於是，幻影主義就否認了基督的人性。… 這種錯誤主義是“敵人基督的靈”（約翰一書4：1-3）。

4.亞流主義 （Arianism）（有翻譯為：阿裏烏主義）。這個錯誤否定了基督的神性。亞流主義認為，曾有一段時期`聖子從未存在，神活著，後來生了祂的兒子。這個主義否認基督在創世以先就已存在的真理。

5. 亞玻裏拿留派（Apollinarianism）。這個錯誤理論說基督擁有一個不完整的人體。 亞玻裏拿留派的人說：罪是被播種在所有人之魂中的;神沒有罪; 所以基督沒有魂; 於是他有一個不完整的身體。

6.聶斯脫裏派-(Nestorianism)。聶斯脫裏的信徒拿基督的兩種本性，說基督與神是「二位二性的結合」，那意思是說，神來住在一個完美的人的裡面; 於是，他們說：神在基督裡，不認為基督是神。

7. 猶提克主義（Eutychianism） 君士坦丁堡的猶提克修士 ，拿基督的兩個性質放在一起，製造了一個新的性質。

8.單一主義/基督一誌論（Monothelitism）。這個錯誤在於相信基督有兩個本性，但只有一個意誌。

9.一神論（Unitarianism）。一神論者否認三一神性 （三位一體）。因此他們完全否認了基督的神性。

10.基督教科學（Christian Science）。這種信仰是對基督人性的否定。

11.千禧年黎明派。這種信仰否認了我們主耶穌基督的個體存在。

IV. THE DEATH OF CHRIST

The Cross is the fundamental truth of the revealed Word of God. By the Cross we do not mean the tree, but the Sacrifice upon that tree.

We see the emblems of Christ and Him crucified in Genesis, and so on through the Old Testament. The only reason for Bethlehem is Calvary. Our salvation depends upon Christ dying upon the Cross.

肆。基督的死

十字架是神所啟示之道（話語）的基要真理。“靠十字架得救”，的意思不是十字架那木頭讓人得救，而是在那木頭上的被殺獻祭讓人得救。

我們在創世記看到基督的預表，並通過舊約看到他要被釘十字架。他在伯利恆的出生，唯一的原因是為了要在各各他（Calvary）的死。我們得救贖是靠著基督在十字架上的死。

A. The Fact of the Death.

1. Old Testament Anticipation.
a. In Type.
 (1) Coats of Skin (Gen. 3:21).
(2) Abel’s Lamb (Gen. 4:4).
(3) Offering of Isaac (Gen. 22).
(4) Passover Lamb (Ex. 12).
(5) The Levitical Sacrificial System (Lev. 1:1 — 7:16).
(6) The Brazen Serpent (Num. 21; John 3:14, 15).
(7) The Slain Lamb (Is. 53:6, 7; John 1:29).
b. In Prediction.
 (1) Seed of the Woman (Gen. 3:15).
(2) The Sin Offering of Psalm 22.
(3) The Vicarious Sufferings of Isaiah 53.
(4) The Cut-off Messiah of Daniel 9:26.
(5) The Smitten Shepherd of Zachariah 13:6, 7.

A.死的事實。
1.舊約的預期。
a. 其形式。
（1）皮衣（創世記3:21）。
（2）亞伯的羔羊（創世記4:4）。
（3）以撒的獻祭（創世記22章）。
（4）逾越節羔羊（出埃及記12章）。
（5）利未人獻牲畜做為犧牲的制度（利未記1:1 – 7:16）。
（6）銅蛇（民數記21;約翰福音3:14,15）。
（7）代罪的羔羊（以賽亞書53:6,7; 約翰福音1:29）。
b.其預言。
（1）女人的後裔（創世記3:15）。
（2）詩篇22篇 獻罪祭的預言。
（3）以賽亞書53章 代替受苦的預言。
（4）但以理書9:26 彌賽亞被剪除的預言。
（5）撒迦利亞13:6,7 牧羊人被擊打的預言

2. New Testament Revelation.
a. In General. One third of the Book of Matthew, more than one third of Mark, one fourth of Luke, and one half of John deals with the last week of Christ before His crucifixion.
b. In Particular.
(1) The Heart of Christ Must Be Noted.
(a) His Death. “If when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life” (Rom. 5:10). See also Philippians 2:8; Hebrews 2:9, 14; Revelation 5:6-12.
(b) His Cross. “We preach Christ crucified, unto the Jews a stumbling block, and unto the Greeks foolishness” (I Cor. 1:23). See also Galatians 3:1; 6:14; Ephesians 2:16; Colossians 1:20.
(c) His Blood. “This is my blood of the new testament, which is shed for many for the remission of sins (Matt. 26:28). See also Mark 14:24; Ephesians 1:7; Cobssians 1:14; I John 1:7; Hebrews 9:12, 25; Revelation 1:5; 5:9.
(2) The Three Statements Concerning His Death Must Be Studied.
(a) Made Sin for Us. “He hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him” (II Cor. 5:21).
(b) Died the Just for the Unjust. “Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit” (I Peter 3:18).
(c) Made a Curse For Us. “Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree” (Gal. 3:13).

2.新約的啟示。
a.一般的啟示。馬太福音有三分之一的篇幅，馬可福音有超過三分之一篇幅，路加福音有四分之一，而約翰有一半篇幅，是關於耶穌被釘十字架前最後一星期的記載。

b.特殊的啟示。
(1)基督的心必須要被關註。
（a）他的死。 “因為我們作仇敵的時候、且藉著　神兒子的死、得與　神和好，既已和好了，就更要因他的生得救了。”（羅馬書5:10）。另見腓立比書2:8;希伯來書2:9,14; 啟示錄5:6-12。
（b）他的十字架。 “我們卻是傳釘十字架的基督，在猶太人看來是絆腳石、在外邦人看來是愚拙、”（哥林多前書1:23）。參見加拉太書3:1; 6:14; 以弗所書2:16; 歌羅西書1:20。
（c）他的血。 “這是我立新約的血，為多人流出來、使罪得赦免的。（馬太福音26:28）。又見馬可福音14:24;以弗所書1:7; 歌羅西書1:14; 約翰一書1:7; 希伯來書9:12,25; 啟示錄1:5; 5:9。

(2) 有三個關於他之死的聲明，人需要知道。
（a）替我們成為有罪的。 “神使那無罪的，替我們成為罪．好叫我們在他裡面成為　神的義。“（哥林多後書5:21）。
（b）為那不義的人而死。 “因基督也曾一次為罪受苦，就是義的代替不義的，為要引我們到　神面前。按著肉體說他被治死，按著靈性說他復活了。”（彼得前書3:18）。
（c）為我們受了詛咒。 “基督既為我們受了咒詛，就贖出我們脫離律法的咒詛．因為經上記著，『凡掛在木頭上都是被咒詛的。』”（加拉太書3:13）。

B. The Form of the Death. 基督死的安排/體現

1. A Natural Death. His death was a death such as experienced by man. It had to be a natural death, for He was The Man dying for all men.

2. An Abnormal Death. God cannot die, but God had to die if He was to become man’s substitute. Therefore He became a creature who could die. However, He contracted no sin while He lived.

Man dies today because of sin; but He had no sin. Apart from our sins, He would never have tasted death.

3. A Preternatural Death. Christ’s death was marked out and determined beforehand. Before the fall of Adam, God anticipated it. Before man sinned, God made provision for Calvary, for Christ is the Lamb slain “before the foundation of the world” (I Peter 1:20). Were the sins that man committed before Calvary taken away by the blood of bulls and goats? No! For all sins, whether committed before or after the Cross, were put on Him at Calvary (Rom. 3:25).

4. A Supernatural Death. While we have stated that His death was a natural death, yet it was different from the death of other men. “Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father” (John 10:17, 18).

His death was of His own volition. He lay down His life Himself; no one took it from Him. Usually it took two days for a man to die by crucifixion, but He died in six hours. Matthew 27: 46 and 50 state that He cried out with a loud voice. His strength had not left Him. He died in His strength. He gave His life; no one took it from Him. He bowed His head in death; He was majestic, even upon the cross.

Thus we see Christ suffering two deaths for us: the first death, the separation of the soul and spirit from the body; the second death, the separation of the individual from God. Christ suffered the second death first, and the first death last. He suffered the second death when He was separated from the Father, for He cried, “My God, my God, why hast thou forsaken me?” (Matt. 27:46). Christ, the very son of God, was able to suffer in six hours what the sinner will endure throughout eternity.

B.基督死的安排/體現。
1.本性的死。他的死是如人那般經歷的死亡。它必須是一個本性上的死亡，因為他是為全人類而死的那人。

2.異常的死。神不會死，但如果神要成為人的代替，神就必須死。因此他成了一個會死的受造物。然而，在他活著的時候，他沒有犯罪。
人因罪而死; 但耶穌沒有罪。除非要為我們的罪而死，不然的話，祂是絕不會去嚐死味的。

3.先天註定的死。基督的死在發生之前就預先被標記並且被決定了。在亞當墮落之前，神預料到了這一點。在人犯罪之前，神為各各他作了預備，因為基督是在“創世以前（世界被建立之前）”就預備好將要被殺的羔羊（彼得前書1:20）。人們在耶穌上各各他之前所犯的罪公牛和山羊的血除去了嗎？沒有！人的所有罪，無論是在耶穌被釘十字架之前還是之後犯的,，都在各各他(Calvary)歸到耶穌身上了（羅馬書3:25）。

4.超自然的死。雖然我們已經說過他的死是一種人性的死亡，但這個死與其他人的死不同。 “我父愛我、因我將命捨去，好再取回來。沒有人奪我的命去，是我自己捨的。我有權柄捨了，也有權柄取回來。這是我從我父所受的命令。“（約翰福音10:17-18）。

他的死是出於他自己的意誌。他自己捨去自己生命的;沒有人從他那裏奪走。通常，一個人被釘十字架，需要兩天的時間才死，但他在六小時之內死亡。馬太福音27:46和的50節說他大聲喊叫。可知他的力量沒有離開他。他用自己的力量讓自己死的。是他獻出自己生命的;沒有人從他那裏奪走他的生命。他說“成了！”就低下頭，斷了氣; 即使在十字架上，他也是威嚴的。

因此，我們看到基督為我們遭受了兩個死：第一個死，是靈與魂從身體的分離; 第二個死，是他與父神的分離。基督先遭受第二個死，然後受第一個死。當他與父分離時，他遭受到第二個死，為此他喊道：“我的神，我的神，為什麼離棄我？”（馬太福音27:46）。耶穌基督，神的 兒子，竟然在六個小時內忍受罪人在永恆中所將忍受的一切痛苦。

C. Unscriptural Theories Concerning the Death.
C.有關基督之死的一些‘非聖經的理論。

“Christ died for our sins according to the scriptures” (I Cor. 15:3b). Anything that is not of the Scripture is false.
“基督照聖經所說、為我們的罪死了”（哥林多前書15:3下）。任何不是出於聖經的理論都是錯謬的。

1. The Death of Christ Was a Martyr’s Death. “In this He died to show us that truth is worth dying for.” How does the child of God meet this argument? Simply by the following: Why didn’t Christ say so? Why didn’t Paul say so? Why didn’t Peter say so? And why didn’t John and Luke say so? If Christ had died a martyr’s death, why didn’t the apostles say, “Believe on Stephen’s death and be saved, for Stephen was a martyr?” If Christ died as a martyr, why didn’t the Father comfort Him at His death as He has done others down through the centuries? But He cried out, “My God, my God, why hast thou forsaken me?”
1.說“基督的死是烈士的死” 。 說“他這樣死了，來向我們表明真理是值得為之而死的。”…   神的兒女-你如何面對這個說法呢？很簡單，用以下的回答：果真如此的話，基督為什麼不這樣說呢？保羅為什麼不這麼說呢？彼得為什麼不這麼說呢？約翰和路加為什麼不這麼說呢？如果基督是作為名烈士而死的話，那為什麼使徒們不說：“要信司提反的死而得救，因為司提反是烈士”呢？ 如果基督是作為烈士而死的話，為什麼天父對他的死沒有安慰呢？如祂在歷世歷代以來安慰其他人那樣的安慰基督呢？但耶穌在死前大聲喊道：“我的神，我的神，為什麼離棄我？”

2. The Death of Christ Was Accidental. By the above statement critics mean that He was the victim of a mob. This we know is not true, for He was conscious of His future death. Seven times in the Gospel of John He speaks of “mine hour,” which was in the future, and which was Calvary.He need not have died. Nails did not hold Christ upon the cross, but His will. “Come down from the cross, if thou be the Son of God,” cried the mob; but Christ did not come from heaven to come down from the cross.
2.說基督之死是意外的。批評者使用這句話的意思為‘他是受害於嘲弄下犧牲的”。…  我們知道這不是真的，因為基督對他將要來的死有清楚的意識。在約翰福音裡有七次他說到“我的時辰”，這“時辰”是在將來，而且是在各各他。他不必死。也不是釘子將基督釘在十字架上的，不是釘子，而是他的意願。 嘲弄的人喊說 “如果你是神的兒子，從十字架上下來吧，”。但基督從天上降世為人，並不是為了要從十字架下來的。（祂來，是為了要上十字架的！）

3. The Death of Christ Was a Moral Example. This theory holds that a drunkard has only to think on Christ and he will improve. To refute this we ask, “Why didn’t it improve the ones who crucified Him?” If Christ’s example is for the improvement of the world, then Christianity is a failure. Why not look upon the cross of Peter, as he was crucified downward? Man needs more than improvement.
3.說基督之死是一個道德模範。這個理論認為一個酒鬼只需要思想基督死的樣子，他的酒癮就能改善變好。…我們要這樣問來反駁這錯謬：“為什麼這示範沒有改善那些釘死他的人呢？”如果基督死的榜樣是為了改善世界的話，那麼基督信仰就是一個失敗。如果是為要世界之改善的話，為什麼不去仰視彼得的被釘十字架呢，因彼得是被倒著釘在十字架上的啊？！…人所需要的，比需要改善還更多。

4. The Death of Christ Was an Exhibit of God’s Displeasure with Sin. In other words some people think that God’s displeasure with sin is pictured on the cross rather than in hell. If the preceding statement is true, why the incarnation? Why not crucify a plain sinner, instead of the best Man who ever lived?
4.說基督的死是神對罪厭惡的一個展覽。換句話說，有些人認為神對罪的厭惡是被描繪在十字架上而不是被描繪在地獄裡。如果那說法是真的話，為什麼需有道成肉身呢？為什麼不把一個普通的罪人釘在十字架上作為展覽就可以了，反而要釘這位有史以來活在人間，`最完美的`無罪的好人呢？

5. The Death of Christ Was to Show Man That God Loves Him. God does love man, and the Cross does show that God loves him, but the death of Christ was not only to show God’s love.
5.說基督的死是為要向人表明神愛他（這個如此說的人）。神確實愛世人，十字架確實表明出神愛他（這個常人），但基督的死不只是為了顯示神的愛。

6. The Death of Christ Was the Death of a Criminal. Can it be possible that one could hold to this theory? The answer is “yes.” And we refute this theory by stating that Pilate found no fault in Him. A study of the trial, as found in the Gospels, will disprove this theory.
6.說基督之死是一個罪犯的死。人的心裡可能會持有這個論點嗎？答案是‘會的！有可能’。而 我們要反駁這個說法，因為彼拉多在耶穌的身上沒有找到任何過犯。你只要查考福音書裡所記載有關彼拉多對耶穌審問的記載（約翰福音18:38,19:4)，就能反駁這一個謬誤的說法了。

D. Scriptural Names of Christ’s Death. 基督之死的聖經名稱。

1. Atonement. This is an Old Testament idea which means “to cover.” The only place that the word “atonement” can be found in the New Testament is in Romans 5:11, but this is a mistranslation; it should be translated “reconciliation.” However, the word “atonement” is a New Testament idea meaning “at-one-ment” — at one with God through the sacrifice of His Son.
1.贖罪(Atonement)。這是舊約的一個觀念，意思是“去遮蓋”。在英文版的新約聖經中可以找到“atonement(贖罪)”這個詞的唯一地方是欽定本(King James)的羅馬書的5:11，但這在欽定本裡是一個誤譯;它應該被翻譯為“和解reconciliation” ，新欽定版(NKJ)就改正為-reconciliation 了（中文聖經翻譯為-和好，复和）。然而，“贖罪”（atonement） 這個詞在新約的意思，為（at-one-ment）即“成為合一的狀態”  – 通過神的兒子的被殺獻祭，人與神和睦合一。

2. Sacrifice. “Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our Passover is sacrificed for us” (I Cor. 5:7). See also Ephesians 5:2; Hebrews 9:26; 10:12.
2.被殺獻祭(Sacrfice)。 “你們既是無酵的麵，應當把舊酵除淨，好使你們成為新團．因為我們逾越節的羔羊基督，已經被殺獻祭了。“（哥林多前書5:7）。另見以弗所書5:2; 希伯來書9:26; 10:12。

3. Offering. “By the which will we are sanctified through the offering of the body of Jesus Christ once for all. . . . for by one offering He hath perfected forever them that are sanctified” (Heb. 10:10, 14).
3.獻祭（Offering)。 “我們憑這旨意、靠耶穌基督只一次獻上他的身體、就得以成聖.  . . .因為他一次獻祭,便叫那得以成聖的人永遠完全。“（希伯來書10：10,14）。

4. Ransom. “The Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many” (Matt. 20:28). Also I Peter 1:18, 19; I Timothy 2:5, 6. We have been redeemed (bought back) by the Price, which is the blood of Jesus Christ.
4.贖價（Ransom)。 “人子來不是要受人的服侍，乃是要服侍人，並且要捨命, 做多人的贖價”（馬太福音20:28）。也看彼得前書1:18,19; 提摩太前書2:5-6。我們已經被人用一個代價贖回來（買回）了，那贖價就是耶穌基督的血。

5. Propitiation. “He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (I John 2:2). See also I John 4:10; Romans 3:25. In Hebrews 9:5 the word “propitiation” is translated “mercy seat,” which is correct, for in the above Scriptures also the word “propitiation” means “mercy seat.” The law demanded death for sin; therefore, the blood of the sacrifice was placed on the mercy seat (Ex. 25:22; Lev. 16:13, 14), showing that death had taken place. God looked upon the mercy seat and saw blood — life — and was satisfied. SinceCalvary, God looks upon our Mercy Seat, which is Christ, and is satisfied. Therefore, the underlying thought of propitiation is “satisfaction.”
5.挽回祭/贖罪祭（Propitiation)。 “他為我們的罪作了挽回祭．不是單為我們的罪、也是為普天下人的罪。”（約翰一書2：2）。又見約翰一書4:10;羅馬書3:25。在希伯來書9:5中，“propitiation”這個詞被翻譯為“施恩座”，這是正確的，因為在上述的幾個經文中，“propitiation”一詞也意味著“施恩座”。律法要求為罪而死;因此，被殺獻祭的血被放在施恩座上（出埃及記25:22;利未記16:13,14），表明死已經發生。神看著施恩座，看到血-生命 – 就滿足了。自從各各他（耶穌被釘十字架之地）以來，神看著我們的施恩座 -就是基督，神是滿意的。因此，‘贖罪祭’這層面下所想到的是“滿足”的意思。

6. Reconciliation. “To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation” (II Cor. 5:19). See also Colossians 1:20. The word “reconciliation” means to cause, or affect a thorough change. Never in Scripture does it say that God is reconciled. It is man who has to be reconciled; it is man who needs a thorough change.
6.和好/和解(Reconciliation)。 “所以我們作基督的使者,就好像　神藉我們勸你們一般．我們替基督求你們與　神和好。“（II Cor.5：19）。另見歌羅西書1:20。 “和好”一詞意味著去影響或去造成一種徹底的改變。在聖經裡從來沒有經文說是神聖需要被改變去與人和好，而是人必須被改變去與神和好; 人是需要一個徹底的改變。

7. Substitution. Substitution is not a Scriptural word, but it surely is a Scriptural idea. “He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all” (Is. 53:5, 6). See also I Peter 3:18; II Corinthians 5:1.
7.替代(Substitution)。‘替代’不是一個聖經的字詞，但它肯定是一個聖經的概念。“ 那知他為我們的過犯受害、為我們的罪孽壓傷．因他受的刑罰我們得平安．因他受的鞭傷我們得醫治。我們都如羊走迷、各人偏行己路．耶和華使我們眾人的罪孽都歸在他身上。”（賽5:5-6）。又見彼得前書3:18;哥林多後書5:1。

8. Testator. A testament is a will that goes into effect at the death of the testator. Thus, our inheritance is that which we shall receive, which is made possible by the death of the Lord Jesus. “He is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance. For where a testament is there must also of necessity be the death of the testator. For a testament is of force after men are dead: otherwise, it is of no strength at all while the testator liveth” (Heb. 9:15-17). See also Colossians 1:12-14; Ephesians 1:1-7.
8.立遺囑者(Testator)。遺囑是在遺囑人死亡後生效的意志。因此，我們繼承的產業是藉著主耶穌的死使我們得到的。“因此，他作了新約的中保，藉著他的死，使人在前約之下的過犯得到救贖，就叫那些蒙召的人，得著永遠基業的應許 。凡有遺囑（或譯:“約”），必須證實立遺囑的人死了；因為人死了，遺囑才能生效，立遺囑的人還活著的時候，遺囑是一點都沒有效力的。（希伯來書9:15-17）。參見歌羅西書1:12-14;以弗所書1:1-7。

E. The Objectives of the Death.基督之死的目的。

1. The Manifestation of Divine Character. “Now the righteousness of God without the law is manifested, being witnessed by the law and the prophets. . . . To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus” (Rom. 3:21, 26).

2. The Vindication of Divine Law. The law is unto death. There is no mercy in law, only justice. The law condemns the sinner to death; Christ took the sinner’s place; therefore, Christ paid the law’s demand.

3. The Foundation of Divine Pardon. This statement will go unchallenged in the New Testament. There is one essential feature of forgiveness, and that is: the one who forgives must take upon himself all wrong (or loss) that has been committed. For example, if a person is robbed of ten dollars, and the culprit is found, but is forgiven, who then stands the loss? It is he who forgave.

1.神的品格的彰顯。 “但如今　神的義在律法以外已經顯明出來、有律法和先知為證．. . . . 好在今時顯明他的義,使人知道他自己為義,也稱信耶穌的人為義。”（羅馬書3:21,26）。

2.神律法公義的伸張。律法是要致人於死的。律法沒有憐憫，只有正義。律法判罪人死刑; 基督代替罪人上了刑場; 因此，基督代人償付了律法的要求。

3.神的赦免的基礎。這一陳述在新約聖經中不會受到挑戰。饒恕有一個必備的要件，那就是：饒恕者必須自己承擔對方所犯的所有錯誤（或損失）。例如，如果一個人被搶劫了10塊錢，而後那個搶劫的禍首被逮，但卻被饒恕了，那麼是誰承擔損失呢？是饒恕人的那一位承擔損失！

F. The Extent of the Death. 

1. General Statements.
a. Its Universality. His death was for all men — for those who believe, and those who believe not. “We see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man” (Heb. 2:9). See also I Timothy 2:6; 4:10; Titus 2:11; I John 2:2; II Peter 3:9.
b. Its Limitation. Christ’s work upon the cross was conditional, as the efficiency of it depended upon the repentance and acceptation of Christ by the sinner. “We labor and suffer reproach, because we trust in the living God, who is the Saviour of all men, especially of those that believe” (I Tim. 4:10).

2. Particular Statements.
a. Christ Died for the Believer. “Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works” (Titus 2:14). See also Ephesians 5:2; Galatians 2:20; I Timothy 4:10.
b. Christ Died for the Church. “Husbands, love your wives, even as Christ loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish” (Eph. 5:25-27).
c. Christ Died for Sinners. “Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but: quickened by the Spirit” (I Peter 3:18). See also I Timothy 1:15; Romans 5:10.
d. Christ Died for the World. “They sing a new song, saying, Worthy art thou to take the book, and to open the seals thereof: for thou wast slain, and didst purchase unto God with thy blood men of every tribe, and tongue, and people, and nation” (Rev. 5:9, R.V.). See also John 3:16; 1:9; I John 2:2.

F.基督之死的影響範圍。

1.一般聲明。
a.它的普遍性。他的死是為所有人而死 -為對於那些相信的人，也為不相信的人。 “我們看見那位暫時成了比天使卑微的耶穌，因為受了死的痛苦，就得了榮耀尊貴作冠冕，好叫他因著　神的恩典，為萬人嘗了死味“（希伯來書2:9）。另見提摩太前書2:6; 4:10; 提多書2:11; 約翰一書2:2; 彼得後書3:9。
b. 它的局限性。基督在十字架上的工是有條件的，因為它的果效取決於罪人的悔改並接納基督。 “我們勞苦努力，正是為此．因我們的指望在乎永生的　神．他是萬人的救主、更是信徒的救主。”（提摩太前書4:10）。

2.特別聲明。
a.基督為信徒而死。 “他為我們捨了自己,要贖我們脫離一切罪惡,又潔淨我們、特作為他自己的子民、熱心為善。”（提多書2:14）。以弗所書5：2; 加拉太書2:20; 提摩太前書4:10。
b.基督為教會而死。 “你們作丈夫的，要愛你們的妻子，正如基督愛教會，為教會捨己。要用水藉著道,把教會洗淨,成為聖潔`可以獻給自己,作個榮耀的教會,毫無玷汙皺紋等類的病,乃是聖潔沒有瑕疵的。“（以弗所書5:25-27）。
c.基督為罪人而死。 “因基督也曾一次為罪受苦、就是義的代替不義的、為要引我們到　神面前．按著肉體說他被治死．按著靈性說他復活了。”（彼得前書3:18）。另見提摩太前書1:15;羅馬書5:10。
d. 基督為世人而死。 “他們唱新歌, 說、你配拿書卷`配揭開七印．因為你曾被殺,用自己的血從各族各方,各民各國中買了人來、叫他們歸於　神。 “（啟示錄5:9）。（約翰福音3:16）“ 神愛世人、甚至將他的獨生子賜給他們,叫一切信他的,不至滅亡,反得永生。” 參見約翰福音; 1:9; 約翰一書2:2。

G. The Results of the Death.基督的死所帶來的結果

1. In Relation to the Sinner. 關係到罪人的。
a. Provides a Substitute. “We see Jesus, who was made a little lower than the angels for the suffering of death … that he by the grace of God should taste death for every man” (Heb. 2:9).
b. Provides a Ransom. “Who gave himself a ransom for all, to be testified in due time” (I Tim. 2:6).
c. Provides a Propitiation. Because of the death of Christ, God is “mercy seated” —satisfied. “He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (I John 2:2).
d. Provides for Non-imputation of Sin. “God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them: and hath committed unto us the word of reconciliation” (II Cor. 5:19).
e. Provides an Attraction. “I, if I be lifted up from the earth, will draw all men unto me” (John 12:32).
f. Provides a Salvation. “The grace of God that bringeth salvation hath appeared to all men” (Titus 2: 11).
g. Provides a Gracious Invitation. “God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16).

G. 基督的死所帶來的結果

1.關係到罪人的。
a. 提供了一個替代。 “我們看見那位暫時成了比天使卑微的耶穌，因為受了死的痛苦，…. 因著神的恩典,為萬人品嘗了死亡“（希伯來書2:9）。
b.提供了贖價。 “他捨自己作萬人的贖價．到了時候、這事必證明出來。”（提摩太前書2:6）。
c.提供了贖罪祭。由於基督的死，神就“在施恩座上坐著” – 滿足了。 他為我們的罪作了挽回祭（贖罪祭）．不是單為我們的罪、也是為普天下人的罪。”（約翰一書2:2）。
d.提供了對罪的不追究。 “神在基督裏使世人與他自己和好，不再追究他們的過犯，並且將和好的道理托付了我們”（歌林多後書5​​:19）。
e.提供了一個吸引。 “我若從地上被舉起來，就要吸引萬人歸向我”（約翰福音12:32）。
f. 提供了救贖。 “神拯救萬人的恩典，已經顯明出來”（提多書2:11）。
g.提供了恩慈的邀請。 “神愛世人，甚至將他的獨生子賜給他們，叫一切信他的，不至滅亡，反得永生”（約翰福音3:16）。

2. In Relation to the Believer. 關係到信徒的
a. Reconciliation. “All things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation” (II Cor. 5:18).
b. Redemption. “We have redemption through his blood, the forgiveness of sins, according to the riches of his grace” (Eph. 1:7). See also Galatians 3:13.
c. Justification. “Being justified by faith, we have peace with God through our Lord Jesus Christ” (Rom. 5:1).
d. Exoneration. “There is therefore now no condemnation to them which are in Christ Jesus” (Rom. 8:1, R.V.).
e. Possession. “What? Know ye not that your body is the temple of the Holy Ghost which is in you, which ye have received of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s” (I Cor. 6:19, 20).
f. Sanctification. “We are sanctified through the offering of the body of Jesus Christ once for all” (Heb. 10:10).
g. Perfection. “By one offering he hath perfected forever them that are sanctified” (Heb. 10:14).
h. Admission. “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and a living way, which he hath consecrated for us, through the veil, that is to say, his flesh; and having a high priest over the house of God; let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water” (Heb. 10:19-22).
i. Identification. “The love of Christ constraineth us; because we thus judge, that one died for all, therefore all died” (II Cor. 5:14, R.V.).
j. Liberation. “Since then the children are sharers in flesh and blood, he also himself in like manner partook of the same; that through death he might bring to nought him that had the power of death, that is, the devil; and might deliver all them who through fear of death were all their lifetime subject to bondage” (Heb. 2:14, 15, R.V.).
k. Donation. “He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?” (Rom. 8:32).

2.關係到信徒的
a.得與神和好。 “ 一切都是出於　神，他藉著基督使我們與他和好,又將勸人與他和好的職分賜給我們。”（哥林多後書5​​:18）。
b.得蒙救贖。 “我們藉這愛子的血，得蒙救贖，過犯得以赦免，乃是照他豐富的恩典”（以弗所書1:7）。另見加拉太書3:13。
c. 得以稱義（被歸為義）。 “我們既因信稱義、就藉著我們的主耶穌基督、得與　神相和”（羅馬書5:1）。
d.得免刑罰。 “所以 如今那些在基督耶穌裡的、就不被定罪了”（羅馬書8:1）。
e. 得以歸屬於神。 “豈不知你們的身子就是聖靈的殿麼？這聖靈是從　神而來、住在你們裡頭的．並且你們不是屬於自己的人。因為你們是重價買來的．所以要在你們的身子上榮耀　神”（哥林多前書6:19,20）。
f.得以成聖。 “我們憑靠耶穌基督只一次獻上他的身體、就得以成聖了”（希伯來書10:10）。
g.得以完全。 “藉著他的一次獻祭、就使得那些成聖的人永遠完全了”（希伯來書10:14）。
h.得以進入。“弟兄們，我們既因耶穌的血`得以坦然進入至聖所,是藉著他給我們開了一條又新又活的路從幔子經過,這幔子就是他的身體,又有一位大祭司治理　神的家。並我們心中天良的虧欠已經灑去,身體用清水洗淨了、就當存著誠心,和充足的信心,來到　神面前”．（希伯來書10:19-22）。
i.得到認定。 “原來基督的愛激勵我們(催逼我們）。因我們想，,一人既替眾人死、眾人就都死了。”（林後5:14）。
j. 得被釋放。 “兒女既同有血肉之體,他也照樣親自成了血肉之體。特要藉著死、敗壞那掌死權的就是魔鬼．並要釋放那些一生因怕死而為奴僕的人。”（希伯來書2:14,15）。
ķ.得神賜與。 “祂連自己的兒子都捨得給出去,為我們眾人把他交出來,豈不也把萬物和他一同白白的賜給我們麼。”（羅馬書8:32，新譯本）。

3. In Relation to Satan. 關係到撒旦的
a. Dethronement. “Now is the judgment of this world: now shall the prince of this world be cast out” (John 12:31).
b. Nullification. “Since then the children are sharers in flesh and blood, he also himself in like manner partook of the same; that through death he might bring to nought him that had the power of death, that is, the devil” (Heb. 2:14, R.V.).
c. Defeat. “Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son” (Col. 1:13). See also Ephesians 6:12.

3.關係到撒旦的
a.被廢黜王權。 “現在這世界受審判．這世界的王要被趕出去。”（約翰福音12:31）。
b. 被敗壞 “孩子們既然同有血肉之體，他自己也照樣成為血肉之體，為要藉著死，消滅那掌握死權的魔鬼.“（希伯來書2:14新譯本）。
c.被打敗。 “他救了我們脫離黑暗的權勢、把我們遷到他愛子的國裡．（歌羅西書1:13）。也見(以弗所書6:12) “因我們並不是與屬血氣的爭戰，乃是與那些執政的`掌權的`管轄這幽暗世界的，以及天空屬靈氣的惡魔爭戰”。

4. In Relation to the Material Universe. “It pleased the Father that in him should all fullness dwell; and, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven” (Col. 1:19, 20).

4.關係到物質宇宙的。 “因為父喜歡叫一切的豐盛、在他裡面居住。”
既然藉著他在十字架上所流的血，成就了和平`便藉著他叫萬有,無論是地上的`天上的`都與自己和好了。”（歌羅西書1:19-20）。

Some teach that Philippians 2:9-11 reveals the fact of universal salvation, but this is not so. This passage declares the truth of universal adoration.

有人說腓立比書2:9-11揭示出普世救恩的事實，但其實並非如此。是歌羅西書1:19-20的這段經文宣告出普世崇拜的真實。

V. THE RESURRECTION OF CHRIST

A. The Importance of the Resurrection.

In the Bible there are several accounts of people having been brought back to life. These people, however, were not resurrected, but restored, for they died again. But our Lord was resurrected, having died once and for all and having been raised from the dead. He now liveth and abideth forever.

His death was necessary, because He was made sin for us.

1. Its Place in Scripture. There are thirteen or fourteen references in the New Testament concerning the ordinance of baptism, and even fewer Scriptures referring to the Lord’s Supper. However, the fact of His resurrection is mentioned over one hundred times.

2. Its Part in Apostolic Testimony. “With great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all” (Acts 4:33). See also Acts 2:32; 17:18; 23:6.

3. Its Prominence in the Gospel. If Christ be not risen there is no Gospel. “Moreover, brethren, I declare unto you the gospel which I have preached unto you, which also ye have received, and wherein ye stand; by which also ye are saved if ye keep in memory what I preached unto you, unless ye believed in vain. For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; and that he was buried, and that he rose again the third day according to the scriptures” (I Cor. 15:1-4).

伍. 基督的復活

A. 復活的重要性。

在聖經裡有幾處記錄人從死裡被救活過來的記載。然而，這些人並不是復活，而是回復氣息，因為他們後來又死了。但我們的主是復活了，他一次為所有人死了，又從死裡復活。他現在活著並且永遠常在。
他的死是必要的，因為他替我們成為罪（他為我們的罪而死）。

1.復活在聖經裡的位置。新約中有十三或十四個關於洗禮條例的經文，提到主的晚餐的經文甚至更少。然而，基督復活的事實有超過一百次被提到。

2.復活在使徒見證中的作用。 “使徒有大能力、為主耶穌的復活做見證。眾人也都蒙大恩。”（使徒行傳4:33）。另見使徒行傳2:32 “這耶穌、　神已經叫他復活了,我們都為這事作見證”。另見使徒行傳 17:18; 23:6。

3.復活在福音裡的絕對必要。如果基督沒有復活，就沒有福音。“弟兄們,我如今把先前所傳給你們的福音、告訴你們知道、這福音你們也領受了,又靠著站立得住．並且你們若不是徒然相信、能以持守我所傳給你們的、就必因這福音得救。我當日所領受又傳給你們的、第一、就是基督照聖經所說,為我們的罪死了,而且埋葬了,又照聖經所說`第三天復活了。 ”（哥林多前書15:1-4）。

4. Its Preeminence in Salvation (I Cor. 15:12-20).
a. First Proposition. “Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead?” (verse 12).
b. Second Proposition. “But if there be no resurrection of the dead, then is Christ not risen” (verse 13). If we are not to be raised from the dead, then Christ is not risen.
c. Third Proposition. “And if Christ be not risen, then is our preaching vain, and your faith is also vain” (verse 14). If Christ is not risen, Christianity is a sham.
d. Fourth Proposition. “Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not” (verse 15). If Christ be not raised, every evangelical preacher is a fraud.
e. Fifth Proposition. “For if the dead rise not, then is not Christ raised: and if Christ be not raised, your faith is vain; ye are yet in your sins” (verses 16 and 17). If He be not risen, He is still dead, and therefore cannot redeem us. The penalty paid for any crime is not fully paid until the one for whom it was paid is free. As long as Christ was in the tomb, the penalty for our sins was not paid; but His resurrection shows that the penalty has been paid. And, remember, this Scripture was written to those who were not in their sins.
f. Sixth Proposition. “Then they also which are fallen asleep in Christ are perished” (verse 18). In other words, they have all gone like the beasts of the field, if Christ did not rise from the dead.
g. Seventh Proposition. “If in this life only we have hope in Christ, we are of all men most miserable” (verse 19). If all of our hope is staked upon the resurrection of Christ, and if He has not risen, then we are of all men most to be pitied. We have done nothing else to secure salvation, and if our Saviour be not risen, we have no Saviour. We had better look into some other religion.
h. Eighth Proposition. “But now is Christ risen from the dead, and become the first fruits of them that slept” (verse 20). Praise the Lord, He is risen! He is alive! We are saved by a living Redeemer. We, of all men, are the only sinners who are saved.

4.復活在救贖上的相對重要（歌林多前書15:12-20）。
a.第一個論證/聲明。 “既傳基督是從死裡復活了、怎麼在你們中間、有人說沒有死人復活的事呢？”（第12節）。
b.第二個聲明。 “若沒有死人復活的事,基督也就沒有復活了。”（第13節）。如果我們不是要從死裡復活，那麼基督並沒有復活。
c.第三個聲明。 “若基督沒有復活，我們所傳的便是枉然，你們所信的也是枉然。”（14節）。如果基督沒有復活，基督信仰就是假的。
d。第四個聲明。 “是的，我們也會被人認為是替神作假見證的了，因為我們為神作過見證說，他使基督復活了。如果死人沒有復活，神也就沒有使基督復活了。”（第15節）。如果基督沒有復活，每一個佈道傳福音的人就都是騙子了。
e.第五個聲明。 “因為如果死人沒有復活，基督也就沒有復活。若基督沒有復活，你們的信就是徒然的，你們仍在你們的罪裡。”（16-17節）。如果基督沒有復活，他仍然是死的，因此是無法救贖我們的。
在賠償還沒有全額付清以前，那因罪被關，需要贖出來的人是不會被釋放的 。只要基督還死在墳墓裡，我們犯罪的刑罰就還沒有被償還;但他的復活就表示已經付清賠償了。而且，請記住，這經文是寫給那些並不是在罪中之人的（是寫給那些罪已經被赦免的人）。
f.第六個聲明。 “那麼，在基督裡睡了的人也就滅亡了”（18節）。換句話說，如果基督沒有從死裡復活，他們就像地上的走獸一樣，死了就死了。
g.第七個聲明。 “我們若靠基督、只在今生有指望、就算比眾人更可憐。”（第19節）。如果我們所有的希望都寄託在基督的復活上的話，如果他沒有復活，那麼我們所有人當中那最可憐的了。因我們沒有做別的任何事來保障救恩，如果我們的救主沒有復活，我們就便沒有救主。那我們倒不如去尋找其他宗教呢。
h.第八個聲明。 “但基督已經從死裡復活、成為睡了之人初熟的果子。”（20節）。讚美主，他復活了！他是活著！我們被一位活著的救主拯救了。在所有人之中，我們(這些信的人 )是唯一獲得拯救救的罪人。

B. The Meaning of the Resurrection. 復活的含義。

By the resurrection we mean the bodily resurrection, not the spiritual resurrection.

1. Provision of the Tomb. Guards were placed there to guarantee against the removal of His body, not His Spirit. “So they went, and made the sepulchre sure, sealing the stone, and setting a watch” (Matt. 27:66).

2. Recognition of the Disciples. “Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing.And Thomas answered and said unto him, My Lord and my God” (John 20:27, 28).

3. Testimony of the Apostles. “This Jesus hath God raised up, whereof we are all witnesses” (Acts 2:32).

4. A Testimony of the Lord Himself. “He began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again” (Mark 8:31).

5. The Announcement of Our Transformation. “Our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself” (Phil. 3:20,21).

B. 復活的含義。

1.墳墓所提供的證據。衛兵被安派在那裏看守，是在確保沒有人會移走他的身體，而不是確保沒有人移走他的靈。 （馬太福音27:66）“他們就去把墓前的石封好，又派衛兵把守，嚴密地守住墳墓。”（馬太福音27:66）。

2.門徒的辨認。 （約翰福音20:27-28）耶穌復活後“對多馬說，伸過你的指頭來，摸我的手．伸出你的手來`探入我的肋旁。不要疑惑,總要信。。多馬對祂說:我的主！我的 神！”（約翰福音20:27-28）。

3.使徒們的見證。 “這位耶穌、神已經叫他復活了，我們都為這事作見證。”（使徒行傳2:32)

4.主他自己的見證。 “於是耶穌教導他們說，人子必須受許多的苦`被長老祭司長和文士棄絕、並且被殺、過三天復活。”（馬可福音8:31） 。

5.我們改變形狀的宣告。 “我們卻是天上的國民．並且等候救主、就是主耶穌基督、從天上降臨。他要按著那能叫萬有歸服自己的大能、將我們這卑賤的身體改變形狀，和他自己榮耀的身體相似。“（腓利比書 3:20-21）

C. The Unscriptural Theories Concerning the Resurrection. 關於復活的一些違背聖經的說法。

1. The Unburied Body Theory. By this statement unbelievers maintain that the tomb was never filled, that the two thieves, and Christ, were thrust out upon the trash heap. However, this is refuted by the Jew’s own law: “If a man have committed a sin worthy of death, and he be put to death, and thou hang him on a tree; his body shall not remain all night upon the tree, but thou shalt surely bury him the same day; for he that is hanged is accursed of God; that thou defile not thy land which Jehovah thy God giveth thee for an inheritance” (Deut. 21:22, 23).

2. The Unemptied Grave Theory. Those that hold to this say that He is still there. Surely common sense would refute this argument, for if Christ had not arisen, the Devil would have caused His body to have been found sometime during the last two thousand years.

3. The Removal Theory. This is that theory which proposes that Joseph moved the body out of the tomb. Of this argument we ask, “If he removed the body, why didn’t he also remove the clothing?” All will have to admit that if Joseph did remove the body, it would have had to be done in secret. If done in secret, why wasn’t the stone rolled back against the door?

4. The Mistaken Woman Theory. This theory contends that the woman misunderstood what the man in the sepulchre had said. We refute this contention by saying that the Word does not so declare it, and the Word is the only authority and witness we have.

5. The Deliberate Deception Theory. This supposition clings to the idea that Christ did not die at all, but rather that He fainted on the cross and was revived by the cool air of the tomb. If this be the case, where did He go? Surely, as He was an object of interest to the entire populace, He would have been recognized and openly accepted or rejected.

6. The Fraud Theory. This states that the apostles plainly lied and deceived those that heard them. However, all of the apostles, except John, met a martyr’s death. Why? Because of their devotion to Christ and His resurrection. Would they have sacrificed their lives for a lie? Of course not!

7. The Self-Deception Theory. In other words, this speculation declares that the apostles had an illusion; that is, they thought that He arose from the dead, and kept on thinking it, until after a while they believed it. We know, from human experience, that delusions soon fade away, and we awaken to reality. The apostles could not have deceived themselves very long.

8. The Hallucination Theory. This idea supposes that they thought they had actually seen the resurrected Saviour, when it was merely a hallucination caused by nerves and excitement. Can you imagine Peter becoming delirious, and Thomas hysterical?

  9. The Recollection Theory. This view sees the hysterical apostles fleeing to Samaria, and while alone in this place, they began to think that Jesus is still with them. That is where we get the idea that He arose from the dead. The Scriptures, nevertheless, declare that they remained inJerusalem behind closed doors until He revealed Himself to them.

10. The Misunderstood Theory. This reasoning admits that the Saviour died, but states that the apostles preached the resurrection of His Spirit, and not His body. However, people took itwrong. The word “resurrection” is never connected with the spirit, but rather with the body, for the spirit never dies.

11. The Spiritual Vision Theory. This supposition maintains that the apostles actually saw something. What they saw was a lying vision, not the Lord. The Devil had fooled them. But, if there was anything the Devil did not want them to believe, it was the resurrection of Christ, whether, a lying vision or the actual thing. Christ Himself dispels this argument by declaring, after His resurrection, that “a spirit does not have flesh and bones.”

12. The Twins Theory. Those who offer this suggestion say that Christ had a twin, and that three days after He had been crucified and buried, His twin showed himself, declaring that he was Christ risen from the dead. We ask, “Where was this twin hidden for thirty-three years?”

C.關於復活的一些違背聖經的說法。

1.說耶穌的身體沒有被埋葬。通過這種說法，不信的人堅持認為墳墓從來沒有被封住，兩個強盜和基督被堆在死人堆裡。然而，這說法被猶太人自己的法律駁倒了。根據（申命記21:22-23）：“人如果犯了該死的罪,被治死了、你就把他掛在木頭上。他的屍體不可留在木頭上過夜、必須在當日把他葬埋`免得玷汙了耶和華你　神所賜你為業之地．因為被掛的人是在　神面前受咒詛的；這樣，你就不至於玷汙耶和華你的 神賜給你作產業的地了。”

2.說墳墓不是空的。持有這說法的人說耶穌仍究在墓穴裡。當然，普通常識會就足以反駁這一個論點了；因為如果基督沒有復活的話，魔鬼會讓耶穌的屍體在過去兩千多年的某個時候被找到的。

3.說身體是被人移走的。提出這理論的人料想是約瑟將屍體從墓穴移走的。在這個論點上，我們要問，“如果約瑟移走了屍體，為什麼他不將那些布也移走呢？”。所有人都必得要承認一點，如果約瑟確實將屍體移走，那就必須在秘密中進行。而如果是秘密進行的話，為什麼石頭沒有被滾回擋住墓門呢？

4.說是婦女的誤解。這個理論認為婦女誤解了墓穴裡那穿白袍少年人所說的話（馬可福音16章）。我們反駁這一論點。因為聖經並沒沒有這樣宣布說是婦女的誤解，而聖言是我們唯一的權威和見證。

5.說是故意欺騙的。這個假設堅持認為基督根本沒有死，而是他在十字架上暈倒，後來在墳墓的涼爽空氣中醒過來了。…如果是這樣的話，他去了哪裡呢？當然，由於他是所有民眾所註意的對象，他將會被認出來而被公開的接納或拒絕。

6.說是策劃的騙局。這個理論說使徒們純粹是說謊，欺騙那些聽他們傳講基督復活的人。然而，除了約翰之外，所有的使徒都因做見證-傳耶穌的復活而被處以死刑。他們只要說耶穌沒有復活，就可以免被處死的；但他們卻都寧死不屈。 為什麼？因為他們對基督的忠心並對祂復活這事實的忠誠。若沒死而復活，他們會寧願犧牲生命去維護自己的謊言嗎？當然不會！

7.自欺欺人論。換句話說，這種推測宣稱使徒們有一種幻覺，說他們以為耶穌從死裡復活了，他們不斷的在腦子裡這樣的認為，這樣的想法過了一段時間之後，他們就信以為真了。…. 但我們知道，根據人類的經驗，幻想會很快就消失，而人就會覺醒的。使徒們不可能長時間的蒙蔽自己。

8.幻覺理論。這個想法假設門徒認為他們實際上已經看到了復活的救主，說其實那幻覺只是由神經和興奮所引起的。… 但是你認為是使徒彼得變得神誌不清嗎？多馬是歇斯底裏的嗎？

9.回憶理論。這種看法說歇斯底裏的使徒們逃往撒馬利亞，說當門徒他們在撒瑪利亞那裡時，他們開始認為耶穌仍與他們在一起。說這就是後來的人有這個基督死而復活的傳說。然而，聖經的記載是門徒並沒有逃亡撒瑪利亞，門徒是留在耶路撒冷，因怕猶太人,門都關了，直到耶穌來了，向他們顯現自己。(約翰福音20:19)。

10.被誤解的理論。這個推論承認這位救主是死了，但說使徒所傳講的是復活是耶穌的靈復活，而不是他的身體復活。然而，持這理論的人錯了。 “復活”這個詞從來沒有與靈是連在一起的，“復活”絕對不是指靈的復活，而是指身體的復活，因為靈是永遠不會死的。

11.精神視覺理論。這個假設認為使徒實際上是有看到某些東西。說他們所看到的是一個虛謊的影象，而不是看到主。說是魔鬼愚弄了使徒。但是，如果魔鬼有任何事物不想讓他們看到/或相信的話，那肯定就是基督的復活這件事了，無論是虛晃的影像還是實際的東西都不會想要讓門徒看的。基督在復活後，就說了“魂無骨無肉、你們看我是有的”（路加福音24:39， 約翰福音2:19)，這宣告就足以剔除這一個錯謬的論點了。

12.雙胞胎理論。那些提出這個理論的人說基督有個孿生兄弟，在他被釘死十字架，被埋葬的三天後，他的雙胞胎兄弟就出來表宣稱自己是從死裡復活的基督。對這謬論，我們倒要 問，“這個孿生兄弟在過去的三十三年，他都藏在哪裏呢？”

D. The Proofs of the Resurrection. 復活的證明。

1. The Empty Tomb. The Gospels declare that the people held two views concerning his resurrection. One group, consisting of unbelievers, said that someone stole His body; the other group contended that He was raised by Divine Power. The empty tomb proves the latter. A Roman watch, composed of sixty men with four groups of fifteen each, were stationed to watch the tomb. Each group guarded the tomb for a six-hour period. The watch was ordered to guard the tomb against the theft of the body of Christ. Now the enemy did not wish to steal the body; they wanted it buried. We know that the apostles did not steal it, as they were afraid. Even at His crucifixion they fled. The soldiers were paid by the unbelievers to bear false testimony. Is it not peculiar that the Jewish priests did not prosecute the soldiers, if the body had actually been stolen? Had the disciples stolen the body, would not the priests have hounded them until they admitted such a deed? Why did they not do something? Simply because they did not believe the story.

A new tomb: there was but one body in it, and there is no question as to who rose from the dead when the tomb became empty. It was carved out of the rock — solid rock behind, above, below, and on the side. There were no other entrances.

D.復活的證明。

1.空的墓穴。 福音書裡說人們對基督的復活有兩種看法。其中的一群人，是不信者，他們說有人偷走了基督的身體;  另一群人認為基督是被神的大能復活了。空的墓穴證明了後者的看法。耶穌的墓穴一直是由一隊羅馬兵丁所看守著的，這個衛隊由六十個兵丁組成，共四組，每組十五人，他們駐守看守墓穴。每一組兵丁守衛墓穴六個小時。這個護衛是由被羅馬政府調來看守墓穴，以防止基督身體被人盜走。我們知道，殺害基督的那些人並不想偷走屍體;他們是想要把他埋葬。而我們知道使徒們並沒有偷走屍體，因為他們害怕，甚至在耶穌被釘十字架時，早就逃走了。那些看守墓穴的士兵們被祭司長用銀子收買（馬太福音28:12-15)，作虛假證詞說是被門徒偷走了。你想，如果屍體真是被偷了，而猶太祭司卻沒有懲罰那些看守墓穴的官兵，這是不是另有蹊蹺呢？又，如果是門徒偷走了屍體，那為什麼猶太祭司不去追捕那些嫌疑者，直到抓來承認偷屍體為止呢？他們為什麼一點事都不做呢？原因很簡單！因為他們自己就不認為是被偷走的。

一座新的墓穴，墓穴裡只有一具屍體。當墓穴空了，是誰從死裡復活呢？毫無疑問的。因為這墳墓是從盤石鑿出來的墓穴（馬可福音15:46) -在墓穴的後面`上面`下面和兩側都是堅固的盤石，沒有其他的入口。

2. The Undisturbed Grave Clothes.未被移動/弄亂的殮布。 In the Orient the bodies of the dead are wound with grave clothes, from the neck down to the feet, in a manner similar to that used on Egyptian mummies. The head is wrapped with a napkin. When this wrapping was duly done, the body was stretched out on a ledge. When Peter came in to examine the grave clothes, he saw that they were undisturbed — the body of Christ had shot through the grave clothes without bursting a single thread. Peter discovered that the grave clothes were unmolested; the clothes appeared as though they were still wrapped around the body — but there was no body.

As for the tomb, the door was not opened to let Christ out — He was already out! He came out of the tomb just as He had come out of the grave clothes. Yes, He was out of the tomb long before the stone was rolled away. The soldiers had been guarding a sealed, empty tomb for nearly twelve hours.

2.未被移動/弄亂的殮布。在東方，死人的屍體被以細麻布纏裹，從頸子到腳，其方式與埃及的木乃伊相似。頭部用裹頭巾包著。當這纏裹完成後，屍體被放在台子上伸開。當彼得進到墓穴時“他看到细麻布放着，而原來在头上的布巾，在另外一处卷着。”（約翰福音20:6-7)。 他看到那些細麻布沒有被移動過/沒有被弄亂 – 基督身體從裹頭巾與細麻布穿越而出，沒有撐破一絲一線。彼得發現細裹屍體的頭巾，細麻布並沒有被拆動過; 看起來好像仍然是裹著身體 – 只是細麻布裡並沒有身體。

至於墓穴，那墓穴的門(大石頭）被輥開（馬太福音28:2)並不是讓基督出去的- 他已經出去了！他從墓穴裡出去的方式，就如他從裹屍布出來一樣。是的，早在石頭被輥開以前，他就離開墓穴了。兵丁他們守著一個密封的空墳墓將近12個小時。

3. The Appearances of Christ.基督復活後的顯現。 In I Corinthians 15:1-11 we have recorded the number of witnesses who actually saw the Lord, the risen Saviour. This number does not include the women. The highest number of witnesses required to establish the truth in America is seven: one for murder; two for treason; three for a will; and seven for an oral will. The number of witnesses recorded in the Word is over five hundred. Certainly, according to the accepted jurisprudence, there is sufficient evidence that He arose from the dead.

3.基督復活後的顯現。在哥林多前書15:1-11中，我們有見證人數的記錄，他們實際看見主，看見復活的救主了。這個數字不包括那些婦女。在美國的法庭，證實真相所需的證人人數最多七人就夠了：謀殺案需要一名證人；叛國罪需要兩名證人; 遺囑的證人需要有三位; 口說的真偽需要有七個證人作證。聖經記載有超過五百個證人看到復活後的基督。當然，根據公認的判例，這已經有足夠的證人 證明耶穌從死裡復活了。

4. The Character of Christ. No greater proof is needed in contending for His resurrection than His character. To think that such a shameful end would come to Him who was the Perfect One! Surely, God in His justice would not have allowed the only man without sin to remain in the tomb.

4.基督的品格。在辯護耶穌的復活所需的證據，沒有其他的證據是比他的品格更大了; 很難想像這樣一個可恥的結局會臨到完美的這一位的身上！當然，神在祂的公義中不會允許這世界上唯一無罪的人留在墳墓裡的。

5. The New Testament. The twenty-seven books composing the New Testament are the effect;the cause is a risen Christ. Without Christ’s resurrection, there would not have been any New Testament. The death of Christ had sorely depressed the disciples. Their faith was shattered. If Christ had not appeared unto them, they would never have written about Him. The story of His life grew out of His resurrection.

5.新約本身。組成新約的這二十七本書卷是 果; 而復活的基督是 因。若是沒有基督的復活，就不會有任何的新約。基督的死造成了門徒們非常沮喪，他們的信心破碎了。如果基督沒有在復活後向他們顯現，他們絕不會寫下有關於祂的這些的。耶穌基督的生命故事起因於祂的復活。

6. The Apostles’ Church. The apostles began preaching at Jerusalem only seven weeks after the crucifixion. Right there in Jerusalem, where Jesus had been crucified and buried, the apostles declared Christ to have risen from the dead. If Christ had not risen, the enemies could have produced the body, for they had crucified Him. The silence of the Jews was as much proof of His resurrection as the writings of the disciples.

6.使徒的教會。使徒們開始在耶路撒傳道，在耶穌被釘十字架的七個星期之後才開始。在耶路撒冷那裡`即耶穌被釘十字架`並被埋葬的地方，使徒們宣布基督已經從死裡復活了。如果基督沒有復活的話，那些不信的仇敵可以拿出耶穌的屍體來證明，因為是他們將他釘死的。那些不信耶穌之猶太人的沉默所發出的證據，猶如使徒所記載的事實一樣有力，證明了耶穌的復活。

7. The Transformed Disciples. The resurrection brought about a transformation of the disciples. Before, they had seen Christ die, and thus their faith was shattered. Two of them said, “We hoped that it was he who should redeem Israel” (Luke 24:21, R.V.) Sad words — no hope. All faith was now dead. They were meeting together behind closed doors, frightened, afraid for their lives, when the Lord appeared. It was hard to convince them of His resurrection, even though He actually appeared before them. But when they were convinced, nothing could ever change them.

How about doubting Thomas? He was not present at Christ’s first appearance before the disciples, and, therefore, he doubted. I am glad that Thomas doubted, for now I am relieved of doubt. His unbelief was removed at the second appearance of the Saviour; consequently, all of our doubts concerning the resurrection should be removed.

7.被轉變的門徒。復活帶來了門徒的轉變。在此之前，他們所看到的是基督已經死了，他們的信仰就此粉碎了門徒中的兩個人說：。“我們素來盼望要救贖以色列的就是他“（路加福音24:21）。多麼很悲傷的話 – 沒有希望。所有的信心都死了。他們因怕猶太人，聚集時門都關了，他們害怕，為生命害怕（約翰福音20： 19）。然後主出現站在他們當中。但即使祂實際已經顯現在他們面前了，還是很難令門徒們相信主的復活。可是一旦他們確信基督已經復活了，就沒有什麼能改變他們所信的了。

多馬的懷疑是怎麼回事呢？基督復活後第一次出現在門徒面前時，多馬不在場，因此他懷疑（約翰福音20:24-26）。我很高興多馬曾懷疑，因為現在我的懷疑被解開了。他的不信在救主的第二次出現時就被除去了（約翰福音20:27-28）;因此，我們對復活的所有懷疑都應該被除去。

8. The Conversion of Saul. The Church never had a greater enemy than Saul of Tarsus. He was a well-known individual in Judaism, belonging to the sect known as the Pharisees, who believed in the future resurrection of the dead, but certainly not in the resurrection of Jesus. What changed this terrible persecutor of the Church into the mighty preacher of Christ? The resurrection of Christ! From the day on the road to Damascus, he never doubted the resurrection. He suffered at the hands of his own countrymen and in the courts of the foreigner because of his belief in Christ’s resurrection.

8.掃羅的改變。教會從來沒有比大數的掃羅更大的敵人了。他是猶太教裡的一個著名人物，屬於法利賽支派 – 法利賽人相信死人在未來要復活，但肯定不是指耶穌的死而復活。是什麼把那個兇殘的迫害教會者-掃羅變成了這個捍衛基督的傳道人保羅呢？是基督的復活！從通往大馬色（大馬士革）的那一天起，他就不曾懷疑過耶穌的復活。保羅被自己的猶太同胞迫害，又在外邦人（羅馬）的法庭受苦- 皆是因為他相信基督的復活。

9. Christian Experience. Since we have been born again hope has been placed in our hearts: that our sins have been taken away and that our own resurrection is assured. This hope could only be guaranteed by a risen Saviour. We are not saved from our sins by a living mother, nor by a dead Jew, but by a Living Lord.

9.基督徒的經歷。自從我們重生以後，盼望就已經被放進我們的心裡了：我們的罪已被除去了，我們自己將來的復活也得到確定了。這個盼望只有從一位復活的救主那裡才能被保證。我們被拯救並不是靠一位活著的母親（耶穌生母馬利亞），也不是靠一個死了卻沒有活過來的猶太人得救，而是靠著被一位永活的主而拯救的。

10. The Gospel Record. The Gospels were written or dictated by witnesses, “chosen before of God, even to us, who did eat and drink with him after he rose from the dead” (Acts 10:41b). In reading the Gospels, we notice the little details, words and phrases, which prove to us how natural and how true to life the accounts are.

10.福音書的記載。福音書是由多名見證者所書寫的或傳述的，“在就是我們這些在他從死人中復活之後，與他一同吃喝的人。”（使徒行傳10:41下）。在閱讀福音書時，我們注意裡面的細節`文字與詞句，都向我們證明這些對耶穌基督生命的記載是多麼的自然和真實。

E. The Result of the Resurrection. 復活的結果。

1. In Relation to Christ Himself.
a. It Was the Seal of His Father’s Acceptance. In other words, Christ’s sacrifice was sufficient and accepted by God. “It is God’s ‘amen’ to His Son’s ‘it is finished.’”
b. It Was the Mark of His Divine Sonship. Christ was “declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead” (Rom. 1:4). On being nailed to the cross, He was accursed of God. God would not let His Son remain accursed; therefore God raised him from the dead.
c. It Was the Demonstration of His Victory.
(1) Over the Devil. If only the Devil could have kept Him in the grave, complete victory would have been Satan’s. However, Christ arose from the dead, guaranteeing salvation for every believing soul. The believer is commanded to put on the whole armour of God in order to withstand the wiles of the Devil. One piece of that armour is the helmet of Salvation.
(2) Over Death. “Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. At that day ye shall know that I am in my Father, and ye in me, and I in you” (John 14:19, 20). See also II Timothy 1:10.
d. It Was the Illustration of Incorruptibility. God’s purpose and grace “is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality [incorruptibility] to light through the gospel” (II Tim. 1:10).

E. 復活的結果。

1.關係到基督自己本身的。
a.這是祂他已經獲得父神接納的印記。換句話說，基督的被殺獻祭是足夠的並且被神接納了。 “這是神的’阿們’ ，對 他兒子的‘成了’所給的肯定。”
b.這是身份的標誌- 基督是神的兒子。“按聖善的靈說、因從死裡復活、以大能顯明是　神的兒子。”（羅馬書1:4）。被釘在十字架上時，他是被神詛咒的。神不會讓他的兒子繼續被詛咒;所以神使他從死裡復活。
c.這是他得勝的證明。
（1）勝過魔鬼。如果魔鬼能把基督留在墳墓裡的話，那完全的勝利就是撒旦的了。然而，基督從死裡復活，保證了每一個相信的人都能得到救恩。我們信主的人奉命要穿戴　神所賜的全副軍裝（弗6:13-17)，以抵擋魔鬼的詭計。這全副軍裝裡的其中一件盔甲就是救恩的頭盔。
（2）勝過死亡。 “還有不多的時候、世人不再看見我．你們卻看見我．因為我活著`你們也要活著。到那日你們就知道我在父裡面,你們在我裡面`我也在你們裡面。”（約翰福音14：19,20）。另見提摩太後書1:10。
d.它是不朽壞的證明。神的旨意和恩典“藉著我們救主基督耶穌的顯現、表明出來了。他已經把死廢去，藉著福音、將不會朽壞的生命彰顯出來。”（提摩太後書1:10）。

2. In Relation to the Believer. 關係到信徒的
a. Proves His Justification. “Jesus our Lord . . . was delivered for our offences, and was raised again for our justification” (Rom. 4:24, 25).
b. Illustrates His Power. Paul prayed that God might give the Ephesians “the spirit of wisdom and revelation in the knowledge of him . . . that ye may know . . . what is the exceeding greatness of his power to usward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places” (Eph. 1:17, 18,19, 20).
c. Provides a High Priest. “He is able to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them” (Heb. 7:25). See also Romans 8:34; Hebrews 3:1; 7:22.
d. Begets a Living Hope. “Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you” (I Peter 1:3,4).
e. Guarantees Our Resurrection. “He which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you” (II Cor. 4:14). See also I Corinthians 15:22; I Thessalonians 4:14.

2.關係到信徒的。
a.證明他的稱義。 “我們的主耶穌. . . 為我們的過犯被交去處死，為我們的稱義而復活。”（羅馬書4:24-25）。
b.顯示他的大能。 保羅在以弗所書求父神 “…將那賜人智慧和啟示的靈、賞給你們, 使你們真知道 . . . 他的恩召有何等指望. . . 並知道他向我們這信的人所顯的能力`是何等浩大, 就是照他在基督身上,所運行的大能大力,使他從死裡復活, 叫他在天上坐在自己的右邊。”（以弗所書1:17-20）。
c.提供一位大祭司。 “凡靠著他進到　神面前的人, 他都能拯救到底。因為他是長遠活著、替他們祈求。”（希伯來書7:25）。另見羅馬書8:34; 希伯來書3:1; 7:22。
d.生出一個活潑的盼望。 “願頌讚歸與我們主耶穌基督的父　神，祂曾照自己的大憐,藉著耶穌基督從死裡復活`重生了我們,叫我們有活潑的盼望, 可以得著不能朽壞`不能玷汙`不能衰殘, 為你們存留在天上的基業。”（彼得前書1:3-4）。
e.保證我們的復活。 “因為知道那叫主耶穌復活的、也必叫我們與耶穌一同復活，並且叫我們與你們一同站在他面前。”（哥林多後書4:14）。另見哥林多前書15:22; 帖撒羅尼迦前書4:14

3. In Relation to the World. 關係到世界的。
a. Gives Evidence of His Truth. All that he spake is substantiated by His resurrection, for God would not have raised a liar from the dead and declare Him to be His Son. His act proved His favor.
b. Gives Evidence of Universal Resurrection. “As in Adam all die, even so in Christ shall all be made alive” (I Cor. 15:22).
c. Gives Evidence of World Judgment. “He hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead” (Acts 17:31).

3.關係到世界的。
a.給出祂真理的證據。神所說的一切都被祂的復活證明為真實，因為神不會從死人中使一個騙子復活`並稱為是自己的兒子。神的行為證明了祂所喜悅的。
b.給出普世復活的證據。 “正如在亞當裡眾人都死了．照樣、在基督裡眾人也都要復活。”（哥林多前書15:22）。
C.給出審判世界的憑據。 “神已經定了日子、要藉著祂所設立的人、按公義審判天下．並且叫他從死裡復活、給萬人作可信的憑據。”（使徒行傳17:31）。

VI. THE ASCENSION AND ENTHRONEMENT OF JESUS CHRIST

His ascension is a historical fact. If His resurrection is denied, then His ascension must also be denied. It is hard for some people to grasp the thought that a glorified, living Body is in glory; but He is up there, nevertheless.

A. The Meaning of the Ascension and Enthronement. 

1. Of the Ascension. It is that event, after His resurrection, in which He departed visibly from the earth to heaven. “When he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven” (Acts 1:9-11).

2. Of the Enthronement (Exaltation). This is that act of God by which he gave to the risen and ascended Lord full power and glory, allowing Him to sit down on the right hand of God’s throne. “This Jesus hath God raised up, whereof we are all witnesses. Therefore, being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear” (Acts 2:32, 33). “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in His throne” (Rev. 3:21). Christ is not now sitting on His own throne, but upon His Father’s throne.

陸。耶穌基督的升上高天坐寶座

他的升天是一個歷史事實。如果他的復活被否定了，那麼他的升天也必會被否定。對某些人而言，很難理解一個榮耀的`活生生的身體會在榮耀裡; 但即便是這樣，基督是在高天那裡了。

A. 升上高天坐寶座的含義。

1.升上高天的含义。就是在他復活之後，他離了地，在眾人的眼光下从地上升到天上。 “說了這些事話，他們正看的時候，祂就被接上升，有一朵雲彩把他接去，便看不見他了。當他往上去，他們定睛望天的時候、忽然有兩個人，身穿白衣`站在旁邊、說：加利利人哪,你們為甚麼站著望天呢?這離開你們被接升天的耶穌,你們見他怎樣往天上去、他還要怎樣來。“（使徒行傳:9-11）。

2. 坐寶座（高昇）的含義。這是神的作為，藉著這作為，他賜這一位復活後又升天的主一切的能力與榮耀，讓祂能夠坐在神寶座的右邊。 “這位耶穌，神已經使他復活了，我們都是這事的見證人。他既然被高舉到神的右邊，從父領受了所應許的聖靈，就把他澆灌下來，這就是你們所看見所聽見的。”（使徒行傳2:32-33）。 “得勝的，我必定賜他和我一同坐在我的寶座上，正像我得了勝和我父一同坐在他的寶座上一樣。”（啟示錄3:21）。基督現在不是坐在自己的寶座上，而是坐在他父神的寶座上。

B. The Message of the Ascension and Enthronement. 

1. In Prophecy.
a. Testimony of a Psalmist. “Thou wilt not leave my soul in hell; neither wilt thou suffer thy Holy One to see corruption. Thou wilt show me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore” (Ps. 16:10, 11). See also Psalm 68:18; 110:4, 5.
b. Testimony of the Saviour. “What and if ye shall see the Son of man ascend up where he was before?” (John 6:62). See also John 16:28.
c. Testimony of Luke. “It came to pass, when the time was come that he should he received up, he stedfastly set his face to go to Jerusalem” (Luke 9:51).

B.升上高天坐寶座的信息。

1.在先知預言裡的。
a.詩篇作者的見證。 “因為你必不將我的靈魂撇在陰間．也不叫你的聖者見朽壞。你必將生命的道路指示我．在你面前有滿足的喜樂．在你右手中有永遠的福樂。”（詩篇16:10-11）。詩篇68:18; 110:4-5。
b.救主的見證。 “倘或你們看見人子升到他原來所在的地方，又怎麼樣呢？”（約翰福音6:62）。參見約翰福音16:28。
c.路加的見證。 “耶穌被接上升的日子快到了，就決意向耶路撒冷去，”（路加福音9:51）。

2. In History. 在歷史中的
a. Testimony of Mark. “So then after the Lord had spoken unto them, he was received up into heaven, and set on the right hand of God” (Mark 16:19).
b. Testimony of Luke. “It came to pass, while he blessed them, he was parted from them, and carried up into heaven” (Luke 24:51). See also Acts 1:9-11.
c. Testimony of Stephen. “He, being full of the Holy Ghost, looked stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, Behold, I see the heavens opened and the Son of man standing on the right hand of God” (Acts 7:55, 56).
d. Testimony of Peter. “Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him” (I Peter 3:22). See also Acts 3:15, 20, 21; 5:30, 31.
e. Testimony of Paul. “Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us” (Rom. 8:34). See also Ephesians 1:20, 21; 4:8-10; Colossians 3:1; I Timothy 3:16.
f. Testimony of John. The entire first chapter of the Book of Revelation declares John’s testimony of the ascended and enthroned Christ.

2.在歷史中的。
a.馬可的見證。 “主耶穌向門徒講完了話，就被接到天上，坐在神的右邊。”（馬可福音16:19）。
b.路加的見證。 “正祝福他們的時候，他就離開他們`被帶到天上去了。”（路加福音24:51）。另見使徒行傳1:9-11。
c.司提反的見證。“司提反被聖靈充滿，定睛望天，看見　神的榮耀，又看見耶穌站在　神的右邊。就說：我看見天開了，人子站在　神的右邊”（使徒行傳7:55-56）。
d.彼得的見證。 “耶穌已經進入天堂,在　神的右邊。眾天使和有權柄的`並有能力的,都服從他。”（彼得前書3:22）。另見使徒行傳3:15, 20-21; 5:30-31。
e.保羅的見證。 “誰能定他們的罪呢? 有基督耶穌已經死了，而且從死裡復活，現今在　神的右邊, 也替我們祈求”（羅馬書8:34）。參見以弗所書1:20,21; 4:8-10;歌羅西書3:1; 提摩太前書3:16。
f.約翰的見證。啟示錄第一章的整章都宣告出約翰對基督的升天和坐寶座的見證。

C. The Nature of the Ascension and Enthronement. 

1. He Bodily and Visibly Ascended. Luke wrote “of all that Jesus began both to do and teach, until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen” (Acts 1:1, 2). See also Acts 1:9-11.

2. He Passed Through the Heavens. “Having then a great high priest, who hath passed through the heavens, Jesus the Son of God, let us hold fast our confession” (Heb. 4:14).

3. He Was Made Higher Than the Heavens. This means that He was made higher than all the created beings in heaven. “Such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens” (Heb. 7:26).

4. He Sat Down on the Right Hand of God. “Now in the things which we are saying the chief point is this: We have such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens” (Heb. 8:1, R. V.). See also Ephesians 1:20; Colossians 3:1.

C.升上高天坐寶座的本質。

1.他的身體的上升，並且眾人都看見。路加所說“ 論到耶穌開頭一切所教訓的，直到他藉著聖靈，吩咐所揀選的使徒、以後被接上升的日子為止。”（使徒行傳1:1-2） 。另見使徒行傳1:9-11。
2.他升入高天。 “我們既然有一位己經升入高天，尊榮的大祭司,神的兒子耶穌,便當持定所承認的道。”（希伯來書4:14）。
3.他比諸天更高。這意味著他比天上所有被創造的生命更高。 “像這樣聖潔`無邪惡`無玷污`遠離罪人、高過諸天的大祭司,原是與我們合宜的。”（希伯來書7:26）。
4.他坐在神的右邊。 “我們所講論的重點，就是我們有這樣的一位大祭司，他已經坐在眾天之上至尊者的寶座右邊，”（希伯來書8:1。）。另見以弗所書1:20; 歌羅西書3:1。

D. The Necessity of the Ascension and Enthronement. 

 1. For the Demonstration of His Complete Achievement. “Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins” (Acts 5:31). He said, “Lo, I come to do thy will, O God. . . . By the which will we are sanctified through the offering of the body of Jesus Christ once for all” (Heb. 10: 9, 10). In the tabernacle here upon earth there were no chairs, and this fact signified that the showing work was never complete. He entered heaven and sat down on the throne, and thus declared that the work of our redemption was a finished act.

2. For the Facilitation of Human Worship. “The hour cometh and now is. when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a Spirit: and they that worship him must worship him in spirit and in truth” (John 4:23, 24).

3. For the Bestowment of the Holy Ghost. “I tell you the truth; It is expedient for you that I goaway: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you” (John 16:7).

4. For the Constitution of His Headship Over the Church. “[God] hath put all things under his feet, and gave him to be the head over all things to the church, which is his body, the fulness of him that filleth all and in all” (Eph. 1:22, 23).

D. 升上高天坐寶座的必要性。。

1.為了證明他完全的成就。 “神且用右手將他高舉、叫他作君王`作救主,將悔改的心`和赦罪的恩,賜給以色列人。”（使徒行傳5:31）。“他說，神啊，我來了為要照你的旨意行. . . . 我們憑這旨意、靠耶穌基督只一次獻上他的身體、就得以成聖。”（希伯來書10:9-10）。在地上人間的帳幕裡沒有椅子，這個沒有椅子的事實突顯出來那預表要做的工還未完成。而當基督進入天堂，坐在寶座上，就宣告出，那救贖我們的工是完成了。

2.為人類的敬拜提供安排。 “時候將到、如今就是了，那真正拜父的`要用心靈和誠實拜他、因為父要這樣的人拜他。　神是靈．所以拜他的、必須用心靈和誠實拜他”（約翰福音4:23-24）。

3.為聖靈的賜下來。 “然而我將真情告訴你們，我去是與你們有益。我若不去`保惠師就不到你們這裡來．我若去,就差他到你這裡來。”（約翰福音16:7）。

4.為祂做教會的頭 立憲。 “神又使萬有服在祂的腳下，祂為教會作萬有之首。教會是祂的身體、是那充滿萬有者所充滿的。”（以弗所書1：22-23） ）。

E. The Purpose of the Ascension and Enthronement.  

1. He Entered Heaven as a Forerunner. “The forerunner is for us entered, even Jesus, made a high priest forever after the order of Melchisedec” (Heb. 6:20). Another word for “forerunner” is “captain,” “prince leader,” one who has others to follow him.” The Lord Jesus precedes us; if death comes while He tarries, we will go on to be with Him.

2. He Entered Heaven as a Gift-Bestower. “He saith, When he ascended up on high, he led captivity captive. and gave gifts unto men. . . and he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers” (Eph. 4:8, 11).

3. He Entered Heaven as a Place-Preparer. “I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also” (John 14:2, 3).

E. 升上高天坐寶座的目的。

1.他作為先鋒進入天堂。 “耶穌已經為我們作先鋒（先行者）進入了幔子裡面的聖所;他是照著麥基洗德的體系，成了永遠的大祭司。”（希伯來書6:20）。 “先行者”的另一個詞是“隊長”，“王子領袖”，是在後面有人跟隨的那一位。“主耶穌在我們前頭進入了天堂; 當他在天堂停留時，如果死亡臨到我們了，我們將會前往天堂與他同在。

2.他進入了天堂，為要將恩賜賞給人。 “經上說：『他升上高天的時候、擄掠了仇敵，將各樣的恩賜賞給人。』。 。 。他所賜的有使徒、有先知．有傳福音的．有牧師和教師．”（以弗所書4:8,11）。

3.他進入了天堂，去為人預備地方。 “我去原是為你們預備地方去。我若去為你們豫備了地方、就必再來接你們到我那裡去。我在那裡，叫你們也在那裡。”（約翰福音14:2-3）。

F. The Results of the Ascension and Enthronement. 

1. Gives Us an Intercessor with God. “Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us” (Heb. 9:24). See also Hebrews 7:25.

2. Gives Us Access to God. “Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not an high priest which cannot be touched with the feelings of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Heb. 4:14-16).

3. Gives Us Ableness for Service. “Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father” (John 14:12). “Greater works” does not mean healing or speaking in tongues, but the spreading of the Gospel of salvation. For example, Peter spoke, and three thousand believed; he spoke again, and five thousand others believed.

4. Gives Us Confidence in God’s Providences. “We know that all things work together for good to them that love God, to them who are the called according to his purpose” (Rom. 8:28).

5. Gives Us Our Heavenly Position. “[God] hath raised us up together, and made us sit together in heavenly places in Christ Jesus” (Eph. 2:6).

F. 升上高天坐寶座的結果

1.我們有了一位在神面前的代求者。 “因為基督並不是進了人手所造的聖所,（那不過是真聖所的影像）乃是進了天堂，如今為我們顯在　神面前。”（希伯來書9:24）。另見希伯來書7:25。

2.讓我們能夠來到神面前。 “我們既然有一位己經升入高天尊榮的大祭司`就是　神的兒子耶穌,便當持定所承認的道。因我們的大祭司並非不能體恤我們的軟弱。他也曾凡事受過試探`與我們一樣，只是他沒有犯罪。所以我們只管坦然無懼的來到施恩的寶座前，為要得憐恤`蒙恩惠作隨時的幫助。”（希伯來書4:14-16）。

3.賜給我們服事的能力。 “我實實在在的告訴你們，我所作的事，信我的人也要作。並且要作比這更大的事。因為我往父那裡去。”（約翰福音14:12）。 “更大的事”並不是指醫治或是說方言，而是救贖福音的傳播。例如，彼得講道（傳耶穌的死而復活），就有三千人信主（使徒行傳2:41);他再次講道，又有五千人信主（使徒行傳4:4)。

4.賜我們信心相信神預定的旨意。 “我們曉得萬事都互相效力，叫愛　神的人得益處、就是那些按他旨意被召的人。”（羅馬書8:28）。

5.賜給我們天上的地位。 “神又叫我們一同復活，在基督裡與祂一同坐在天上。”（以弗所書2:6）。