Baptism of Christ基督洗礼

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Christ had to be formally inaugurated into the public discharge of his offices.基督已正式落成公共放电到他的办公室。For this purpose he came to John, who was the representative of the law and the prophets, that by him he might be introduced into his offices, and thus be publicly recognized as the Messiah of whose coming the prophecies and types had for many ages borne witness.为此,他来到约翰,谁是律法和先知的代表,由他,他可能被引入到他的办公室,并因此被公开确认其未来的预言和类型,承担许多年龄为弥赛亚见证。

John refused at first to confer his baptism on Christ, for he understood not what he had to do with the "baptism of repentance."约翰起初拒绝基督赋予他的洗礼,他不明白,他必须做什么“悔改的洗礼,。”But Christ said, "'Suffer it to be so now,' NOW as suited to my state of humiliation, my state as a substitute in the room of sinners."但基督说,“”受它是如此,现在适合我的屈辱的状态,我的国家作为替代在房间的罪人。“His reception of baptism was not necessary on his own account.他接待的洗礼,没有必要对自己的帐户。It was a voluntary act, the same as his act of becoming incarnate.这是一种自愿行为,作为他的行为,成为化身一样。

Yet if the work he had engaged to accomplish was to be completed, then it became him to take on him the likeness of a sinner, and to fulfil all righteousness (Matt. 3:15).然而,如果要完成他所从事工作完成,然后成为他把他的一个罪人的肖像,并尽诸般的义(太3:15)。The official duty of Christ and the sinless person of Christ are to be distinguished.基督的公务和基督的无罪的人加以区别。

It was in his official capacity that he submitted to baptism.正是在他的官方身份,他提交的洗礼。 In coming to John our Lord virtually said, "Though sinless, and without any personal taint, yet in my public or official capacity as the Sent of God, I stand in the room of many, and bring with me the sin of the world, for which I am the propitiation."在我们的主来约翰几乎说,“虽然无罪的,并没有任何个人的污点,但在我的公共或官方身份的上帝派来的,我的立场在许多的房间,和我一起把罪恶的世界,我的赎罪。“ Christ was not made under the law on his own account.基督不是根据他自己的帐户上法律。It was as surety of his people, a position which he spontaneously assumed.这是他的人,作为担保人的位置,他自发地承担。 The administration of the rite of baptism was also a symbol of the baptism of suffering before him in this official capacity (Luke 12:50).管理的洗礼仪式,也象征着在这个官方身份(路加福音12点五十)之前,他的痛苦洗礼。In thus presenting himself he in effect dedicated or consecrated himself to the work of fulfilling all righteousness.他在提出自己专用的效果或履行所有正义的工作奉献自己。

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Baptism of Jesus耶稣的洗礼

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The baptism of Jesus at the hands of John the Baptist is recounted in some detail in Matthew (3:13-17), told more briefly in Mark (1:9-11), only mentioned in Luke (3:21-22), and unrecorded though probably presumed in John (1:29-34).在施洗约翰的手洗礼是耶稣在马太福音(3:13-17)在一些细节讲述,更简单地告诉记者,在马克(1:9-11),只在路加福音中提到的(3:21-22)和未虽然可能推定在约翰福音(1:29-34)。 In all four accounts the anointing of Jesus with the Spirit and the declaration of his sonship are directly linked to the baptism.在所有四个帐户的恩膏耶稣的精神和他的sonship声明直接挂钩的洗礼。

Mark and Luke tell us only that Jesus was baptized in the Jordan by John, but Matthew adds that John the Baptist was hesitant and felt unworthy.马可和路加告诉我们,耶稣在约旦河受洗约翰,但马修补充说,施洗约翰是犹豫不决,觉得愧对。Jesus, however, urges compliance with the call of God to "fulfill all righteousness."然而,耶稣,敦促遵守与神的呼召,要“尽诸般的义。”Mark suggests that Jesus was baptized during the ministry of John to all the people, while the structure of the text in Luke indicates that the baptism of Jesus by John was the culmination ("after all the people had been baptized, then Jesus also was baptized") of John's ministry.马克表明耶稣是部所有的人在约翰的洗礼,而卢克文本的结构表明,约翰的洗礼是耶稣的高潮(“所有的人已经受洗后,那么耶稣受洗“)约翰的职事。 The Fourth Evangelist says only that John saw Jesus coming to him and then there follow certain Christological declarations by John.第四传播者说,约翰看见耶稣来到他那里,然后按照约翰有一定基督声明。

The fundamental feature of all the narratives is that on the occasion of his baptism Jesus is anointed with the Spirit (Matt. 3:16; Mark 1:10; Luke 3:22; John 1:32).所有的叙述的基本特点是,他的洗礼之际,耶稣是圣灵的膏抹(太3:16;马克1:10;路加福音3:22;约翰1:32)。 It is this anointing with the Spirit that inaugurates the ministry of Jesus which is characterized in the Synoptic Gospels by the power of the Spirit of the new age (Matt. 12:18, 28; Luke 4:18; 11:20; cf. Acts 10:38).这是抹的精神开创的特点是在对观福音书(马太12时18分,28的新时代的精神力量;路加福音4时18分,11点20分;比照耶稣部。使徒行传10:38)。

The anointing by the Spirit is the initial act of fulfillment (Luke 4:18, citing Isa. 61:1-2) which characterizes the whole story of Jesus and the subsequent story of the early church.圣灵的恩膏,初步实现法(路加福音4点18分,援引赛61:1-2),刻画了耶稣的整个故事和早期教会的后续故事。 This fulfillment motif is seen at two points.这履行的主题是两点。First, in all three of the Synoptic Gospels the temptation experience in the desert immediately follows the anointing of the Spirit; indeed Jesus is led by the Spirit (Mark: driven by the Spirit; Luke: led in the Spirit) into the desert.首先,在沙漠的诱惑的经验,在所有三观福音紧跟圣灵恩膏;事实上,耶稣是精神(马克;:在圣灵引导卢克驱动圣灵)LED进入沙漠。 In a paradigmatic narrative the Spirit of the new age is confronted by the spirit who dominates the present.在范式的叙事的新时代的精神是面对谁主导目前的精神。Jesus' conquest in the desert becomes the pattern for the rest of the Gospels as they report the power of Jesus to heal the sick and cast out demons.耶稣“在征服沙漠变成了其余的福音格局,因为他们的报告耶稣的力量来医治病人,赶鬼。The presence of the Spirit of the new age raises the specter of the "unpardonable sin" against the Spirit, namely the sin of ascribing to the power of this age the healing work of the Holy Spirit (Matt. 12:31; Mark 3:28; Luke 12:10).在场的新时代的精神提出了对精神的“不可饶恕的罪过”的幽灵,即罪过归咎于这个年龄段的力量的愈合圣灵的工作(太12:31;马克3: 28,路加福音12:10)。

The link between Jesus' anointing with the Spirit and the fulfillment motif is to be noted also in the fact that Jesus inaugurates his ministry immediately after his baptism and the temptation.耶稣的恩膏的精神和履行的主题是要还指出在耶稣举行落成典礼后,他的洗礼和诱惑,他立即的部之间的联系。"Time is fulfilled: the kingdom of God is before you; repent and believe the good news" (Mark 1:15; cf. Matt. 4:17).“时间就是实现:之前是神的国度;悔改,相信好消息”(马可福音1:15;比照马特4:17)。Jesus declares the demise of the old and the initial thrust of the new.耶稣宣告了旧的灭亡和新的初始推力。The promise of prophets is offered and people are invited to enter.先知的承诺,并提供被邀请人进入。From this point on, the burden of the word and work of Jesus is to invite, to initiate newness, to portray the freedom created by the Spirit, as well as to speak judgment upon the old system ruled by law, whose only fruit is oppression.从这个角度上,字和耶稣的工作负担,是邀请,启动新奇,描绘的精神创造的自由,以及发言后,法治的旧体制,其唯一的水果压迫的判决。

This significance of Jesus' anointing by the Spirit at his baptism is further noted in the words by which Jesus confirmed John the Baptist.这耶稣圣灵的恩膏在他的洗礼“的意义是进一步指出,在耶稣所证实施洗约翰的话。No one is greater than John, yet anyone in the kingdom is greater.没有人比约翰更大,但在这个王国的人是更大的。He is the final figure who concludes the old and introduces the new.他是结束旧的,并引入了新的最终数字。He is the forerunner (Matt. 11:11-14).他是先行者(太11:11-14)。The anointing of Jesus at his baptism is the specific midpoint in redemptive history; it is the beginning of fulfillment.耶稣的恩膏在他的洗礼是在救赎历史的具体的中点;,它是圆满的开始。

It should be noted that the coming of the Spirit upon Jesus is not the promised baptism in the Spirit, for Jesus himself is the one who shall baptize.应该指出的精神后,耶稣是不会答应在精神的洗礼,耶稣自己是一个人应施洗。Further, the baptism in the Spirit is a baptism of judgment and grace.此外,在圣灵的洗礼是一种判断和恩典的洗礼。The experience of the Spirit at the baptism of Jesus is a bestowal that establishes the messianic character of his ministry.圣灵在耶稣的洗礼的经验是一种恩赐,确立了他的部的救世主的字符。This is noted in the voice from heaven, "You are my Son, my beloved" (or "chosen").这是从天上有声音指出,“你是我的儿子,我亲爱的”(或“选择”)。Jesus' self-understanding of his sonship to the Father underlies his messianic office.耶稣的自我认识他sonship的父亲是他的救世主的办公室。The OT allusion may be either Isa.旧约典故可能是伊萨。42:1 or Ps.42:1或PS。 2:7 or perhaps both. 2:7或也许是两个。The significance here of the sonship is service to the Father rather than any particular reference to Jesus' divine nature. sonship的意义,这里是服务的父亲,而不是任何特别提到耶稣的神圣的性质。The expression is teleological rather than ontological.表达的是目的论,而不是本体论。

Special significance is to be seen in the fact that Jesus submitted to the baptism of John, which was a baptism of repentance for the forgiveness of sins.特殊的意义,是要看到的事实,即耶稣提交给约翰,这是为的悔改的洗礼,使罪得赦的洗礼。John has called a sinful and selfrighteous people to turn quickly before an impending judgment descends.约翰已经称为一个罪孽深重selfrighteous的人迅速把即将判决前下降。"Already the ax is laid to the root of the tree."“斧头已经奠定了树的根。”Matthew's narrative focuses of the issue, for in it the Baptist attempts to protest the inappropriateness of Jesus coming to be baptized.马修的叙事集中的问题,在浸会试图抗议耶稣来受洗的不适当。The baptism of Jesus marks his solidarity as the messianic servant with his people.耶稣的洗礼,标志着他作为救世主的仆人与他的人民的团结。He takes upon himself by this cultic act their condition and their predicament.他在自己身上,这个邪教的行为,他们的状况和他们的困境。He becomes their representative.他成为他们的代表。Coming to them and speaking to them he takes his place with them.给他们,并给他们讲,他与他的地方。Incarnation is not only coming to earth but also assuming the burden of life in the flesh.化身,是不是只有未来的地球,但也假设在肉体生活的重担。He not only speaks to them but also speaks for them.他不仅向他们说话,但也为他们说话。The Father's Son becomes the intercessor to the Father.父亲的儿子成为父说情。The significance of the baptism of Jesus is set forth in stark terms by Paul: "He who knew no sin became sin for us in order that in him we might become the righteousness of God" (II Cor. 5:21).耶稣受洗的意义是由保罗形成了鲜明的阐述:“他知道没有罪,以便我们成为罪,在他身上,我们可能会成为神的义”(二肺心病5时21分)。 The baptism is the formal act of "emptying himself" (Phil. 2:7), of "becoming poor" (II Cor. 8:9).洗礼的“掏空自己”(腓2:7)正式的行为,“差”(二肺心病。8:9)。

It is with reference to this act of solidarity that we see again the significance of the temptations in the desert, for there he experiences in an intense way the predicament of the human condition.正是这种团结,我们再次看到在沙漠的诱惑的意义的行为,因为他在强烈的人类生存条件的困境经验。He resists the fundamental temptation to use his power, a temptation thrown at him even in his last hour (Matt. 27:40, 42), in order to bring redemption from below.他抗拒诱惑,利用他的权力,他甚至在他的最后一个小时一个抛出的诱惑“(马太福音27:40,42),为了使赎回从下面的根本。 In his baptism he prepares himself for death, the ultimate expression of nonpower, for the people with whom he identifies, and makes the identification complete.在他的洗礼,他准备自己的死亡,最终nonpower表达,与他确定为人民,并使得鉴定完成。

RW Lyon RW里昂
(Elwell Evangelical Dictionary)(Elwell宣布了福音字典)

Bibliography 参考书目
CK Barrett, The Holy Spirit and the Gospel Tradition; GWH Lampe, The Sea of the Spirit; JDG Dunn, Jesus and the Spirit; WF Flemington, The NT Doctrine of Baptism. CK巴雷特,圣灵和福音的传统; GWH兰佩,海灵; JDG邓恩,耶稣和圣灵; WF弗莱明,新台币学说的洗礼。



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