States of Jesus Christ耶稣基督的 中文 - Zhong Wen

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The States of Jesus Christ are the different relationships Jesus Christ had to God's law for mankind, to the possession of authority, and to receiving honor for himself.耶稣基督的国家的不同关系,耶稣基督了上帝的法律,为人类,拥有的权力,并为自己的荣誉。Generally two states (humiliation and exaltation) are distinguished.一般来说,两个国家(屈辱与超升)有区别的。Thus, the doctrine of the twofold state of Christ is the teaching that Christ experienced first the state of humiliation, then the state of exaltation.因此,基督的双重状态的教义是基督经历了第一次屈辱的状态,然后提高国家的教学。Within each of these states four aspects may be distinguished.在这些国家中的四个方面加以区别。

The Humiliation of Christ基督的羞辱

The four aspects of Christ's humiliation are (1) incarnation, (2) suffering, (3) death, and (4) burial.基督的屈辱四个方面:(1)的化身,(2)痛苦,(3)死亡,(4)埋葬。Sometimes a fifth aspect (descent into hell) is included.有时第五方面(后裔入地狱)。


The incarnation, or Christ's taking to himself a human nature, was itself a step of humiliation.的化身,或基督的自己一个人的本性,本身就是一个屈辱的一步。He gave up the honor and glory that belonged to him in heaven (John 17:5).他放弃了属于天堂(约翰福音17:5)他的荣誉和荣耀。 He also gave up his right to exercise divine authority for his own benefit and the right to enjoy his Lordship over all things in heaven and on earth (II Cor. 8:9; Phil. 2:6-7; Heb. 2:9).他也放弃了他的权利,行使神圣的权力为自己的利益,并有权享受他的贵族身份,超过所有的东西在天上,和地球上的(二肺心病8时09分;腓2:6-7;希伯来书2时09分。 )。Thus he gave up the status of ruler and took on the status of a servant.因此,他放弃了统治者的地位和仆人的地位。Furthermore, he subjected himself to the demands of living under the law (Gal. 4:4), thus making it necessary for him to obey perfectly the OT laws which God had commanded of his people (John 8:46; Matt. 3:15).此外,他受到自己的生活需求,根据法律规定(加拉太书4:4),从而使得有必要,他完全服从上帝指挥他的人(约翰福音8:46旧约法律;马特3。 15)。He took on himself the obligation to obey God perfectly as a man, as our representative, in order to earn salvation for us through a record of perfect lifelong obedience (Rom. 5:18-19).他把自己作为一个男人的义务,遵守神的完美,我们的代表,以赚取为我们通过完善终身服从记录的救赎(罗马书5:18-19)。 This he had to do in the strength of his human nature, without miraculous assistance from his divine powers (cf. Matt. 4:3-4).他没有从他的神圣权力(参太4:3-4)神奇的援助,做他的人性的力量。

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It was a true human nature which the Son of God took to himself.这是一个真实的人性,这是神的儿子走上自己。It was not merely a human body, but also a human mind (which learned as we learn, Luke 2:52), and a human soul (which could be troubled as we are troubled, John 12:27; 13:21).它不只是一个人体,但也是一个人的心灵(其中了解到我们学习,路加福音2时52),和一个人的灵魂(这可能是困扰我们的困扰,约翰福音12:27; 13点21分)。Thus, Jesus was fully man, made like us "in every respect" (Heb. 2:17).因此,耶稣是完全的人,像我们在各方面都“(希伯来书2:17)。He had to be fully man in order to become the sacrifice who was offered for man's sins: if he was not fully man, we could not have been saved.他是完全的人,才能成为人的罪过提供的牺牲:如果他不是完全的人,我们不能被保存。 Nevertheless, the human nature of Christ was not subject to sin (Rom. 8:3; Heb. 4:15; I John 3:5).然而,基督的人性不是罪(罗马书8时03分;希伯来书4:15;约翰一书3:5)。Thus, his human nature was like Adam's human nature before the fall.因此,他的人性,像亚当的秋天前人性。

Yet Jesus did not give up any of his divine attributes or become less fully God when he took on a human nature.然而,耶稣没有放弃他的神的属性或变得不那么完全的神,当他上了一个人的本性。He remained fully God (John 1:1, 14; Col. 1:19; 2:9), omnipotent (Matt. 8:26-27; Isa. 9:6), omniscient (John 2:25; 6:64; 16:30; 21:17), eternal (8:58), and incapable of dying (2:19; 10:17-18).他仍然是完全的神(约翰福音1:1,14;上校1时19分,2时09分),无所不能(太8:26-27;伊萨9:6),无所不知(约翰福音2:25; 6:64 ; 16:30; 21:17),永恒(8时58),并不能死亡(2时19分; 10:17-18)。However, these attributes were veiled, not generally manifested during Jesus' earthly ministry (Matt. 13:55-56), and never used for his own benefit or to make the path of obedience easier for him (4:1-11).然而,这些属性是颇有微辞,一般不体现在耶稣的地上部(太13:55-56),从来没有为自己的利益,或使他(4:1-11)服从的路径更容易使用。

Thus, Jesus remained fully God and became fully man as well.因此,耶稣仍然是完全的神,成为完全的人,以及。It is sometimes said, "while remaining what he was, he became what he was not."人们有时说,“而其余的他什么,他成为了他不是什么。” (It should be remembered that it is God's Son, the second person of the Trinity, who became man. God the Father did not become man, nor did the Holy Spirit: Matt. 3:16-17; John 1:1; 3:16; Gal. 4:4).(应该记住,它是神的儿子,第二人的三位一体,成为人的神的父亲没有成为的人,也没有圣灵。马特3:16-17;约翰福音1:1; :16;加仑4时04分)。It is the most amazing fact in all history that one who was eternal and infinite God should take to himself the lowly nature of a man and should then continue to exist for all eternity as fully God and fully man as well, united in one person.这是最令人吃惊的事实,在所有的历史,一个人是永恒的,无限的神应考虑到自己一个人卑微的性质,然后应继续存在永恒完全的神和完全的人,以及联合国在一个人身上。

It is important to insist that even while existing in these two natures, Jesus Christ remained one person.重要的是要坚持,即便在现有的这两个性质,耶稣基督仍然一个人。His human nature was not an independent person by itself (capable, eg, of talking to the divine nature or acting in opposition to it).他的人性本身(能力,如说话的神性或反对),独立的人。In a manner that surpasses our understanding, the human and divine natures of Christ were integrated into one person, and he remains as both God and man, and yet one person, forever.的方式,超过我们的理解,基督的人力和神圣的性质进行了整合成一个人,他仍然是神和人,但一个人,永远。


Jesus' sufferings lasted throughout his whole life, though they culminated in his trial and death on the cross.历时耶稣的苦难,在他的一生,尽管他们在他的审判和死在十字架上达到了高潮。He experienced the ordinary sufferings of living in a fallen world.在一个堕落的世界中,他经历的普通生活的苦难。He was weary (John 4:6), thirsty (19:28), hungry (Matt. 4:2), sorrowful (John 11:35), and lonely (Matt. 26:56).他厌倦(约翰福音4:6),口渴(19点28分),饥饿(太4:2),悲(约翰福音11:35),和寂寞(太26:56)。 He felt great grief at human sin and its terrible effects (Matt. 23:37; Mark 3:5; 8:12; John 11:33-35, 38).他认为在人类罪和其可怕的后果(马太23时37分,马克3时05分; 8:12;约翰福音11:33-35,38),深感悲痛。 He endured human opposition and intense hatred against himself (Luke 11:53-54; John 15:18, 24-25).他忍受人的反对和强烈的仇恨对自己不利的(路加福音11:53-54;约15点18分,24日至25日)。He was "a man of sorrows and acquainted with grief" (Isa. 53:3).他是“一个人的痛苦和忧患”(以赛亚书53:3)。

Moreover, he "learned obedience through what he suffered" (Heb. 5:8); that is, his moral strength and ability to resist temptation increased with the successful meeting of each more difficult temptation, especially those connected with hardship and suffering.此外,他还“教训服从通过什么他遭受了”(希伯来书5:8),也就是说,他的道德力量和抵抗能力增加与每个更加困难的诱惑,特别是那些与困难和痛苦的会议取得圆满成功的诱惑。 He experienced the sufferings of enduring great temptations without yielding (Matt. 4:l.-11; Luke 11: 53-54; 22:28; Heb. 2:18; 4:15; I Pet. 2:21-23), especially in the Garden of Gethsemane just prior to his death (Matt. 26:37-38; Heb. 5:7; 12:3-4).他经久不衰的巨大诱惑的痛苦经历没有屈服(太4:L - 11;卢克11:。53-54;二十二点28分;希伯来书2时18; 4:15;彼前2:21-23) ,尤其是在客西马尼园之前,他的死亡(太26:37-38;希伯来书5时07分; 12:3-4)。Here it must be remembered that one who does not yield to temptation most fully feels its force, just as someone who successfully holds a heavy weight overhead feels its force much more than someone who drops it at once.在这里,我们必须记住,谁不屈服的诱惑最充分地感受到它的力量,一样的人成功举办了沉重的重量开销感到它的力量远远比别人谁滴一次。

Jesus' humilitation increased in intensity at the time of his trial and death.耶稣的humilitation增加强度,在他的审判和死亡的时间。Physical sufferings connected with crucifixion were terrible, as were the mocking and shame connected with such a death.可怕的物理连接同钉在十字架上的苦难,以及与死亡相连的嘲笑和耻辱。But even worse were the sufferings in spirit which Jesus experienced when God the Father put on him the guilt of our sins (II Cor. 5:21; Gal. 3:13; I Pet. 2:22; Isa. 53:6).但更糟糕的是在精神上的痛苦,耶稣经历父神时,他把我们的罪的有罪(二肺心病5时21分;加3:13;我宠物2时22分;伊萨53:6)。 。The Father turned away his face, so that Jesus was left alone with the blackness of sin and guilt upon him (Matt. 27:46; Hab. 1:13).父亲转身走了他的脸,使耶稣被单独留下了他的罪恶和内疚黑(太27:46;民政事务局1时13分)。Then, as Jesus fulfilled the role of propitiatory sacrifice (Rom. 3:25; I John 2:2; 4:10), he bore the fury of the intense wrath of God against sin, and bore it to the end.然后,耶稣履行和解的牺牲(罗马书3点25;约翰一书2:2; 4:10)的作用,他承担了神对罪的愤怒激烈的愤怒,而孔的结束。


Since the penalty for sin was death (Gen. 2:17; Rom. 6:23), it was necessary that Jesus himself die to bear our penalty.自罪的刑罚是死刑(创2:17;罗6:23),这是必要的,耶稣自己死承担我们的处罚。His death was similar to ours, and is the pattern for us.他的死与我们相似,是我们的模式。Jesus' physical body died (Matt. 27:50), and his human spirit (or soul) was separated from his body and passed into the presence of the Father in heaven (Luke 23:43, 46).耶稣的身体死亡(太27:50),和他的人文精神(或灵魂)从他的身体中分离出来,并传递到在场的父亲在天堂(路加福音23:43,46)。 Thus, he experienced a death that is like the one we as believers will experience if we die in this present age.因此,他经历了死亡,像我们作为信徒的经验,如果我们死在目前这个时代是一个。The knowledge that Jesus has gone through death before us should remove from us the fear of death (I Cor. 15:55-57; Heb. 2:14-15).摆在我们面前的,耶稣已经死亡了的知识,我们应该从对死亡的恐惧(林前15:55-57;希伯来书2:14-15)。

It is not correct to say that Jesus' divine nature died, or could die, if "die" implies a cessation of activity, a cessation of consciousness, or a diminution of power (John 2:19; 10:17-18).说,耶稣的神圣性死亡,这是不正确的,或者可能会死,如果“死”意味着停止活动,停止意识,或削弱权力,(约翰福音2:19; 10:17-18)。Yet by virtue of union with Jesus' human nature, his divine nature experienced what it was like to go through death.然而,凭借联盟与耶稣的人性,他的神性经历是什么样子经过死亡。Whether the divine nature was ever itself the object of divine wrath against sin is not explicitly stated in Scripture.无论是神圣的性质是有史以来本身就是对罪的神的愤怒的对象是在圣经中没有明确说明。(For the idea that Jesus "descended into hell" after his death on the cross, see below.) (耶稣“的后裔入地狱”后,他的死在十字架上的想法,见下文。)


Jesus' body was laid in a tomb (Matt. 27:59-60), and he continued under the state of death for a time.被放置在一个墓(太27:59-60)耶稣的身体,和他死亡的状态下继续一段时间。Thus, Jesus' humiliation was complete in that he suffered all the punishment and shame due to fallen mankind as a result of sin.因此,耶稣的屈辱是完整的,他遭受由于下跌人类罪的惩罚和羞辱。

"Descent into Hell."“出身入地狱。”

It does not seem correct to say that Jesus descended into hell, at least not according to any sense in which that phrase can be understood today, apart from specialized meanings which may be assigned to the word "hell."它似乎并不正确地说,耶稣下降到地狱,至少没有根据,该短语是可以理解的今天,除了可能被分配到这个词的特殊含义“地狱。” He did not experience further conscious suffering after he died on the cross, for he cried, "It is finished" (John 19:30).他没有经验,进一步自觉的痛苦后,他死在十字架上,他哭了,“这是完成”(约翰福音19:30)。The statement from Ps.从PS的声明。16:10, "Thou dost not give me up to Sheol," quoted of Christ in the NT (Acts 2:27; cf. 13:35) is best understood to mean that God did not abandon him in the grave or in the state of death, for the Hebrew word se'ol can certainly have those meanings. 16:10,“祢多斯特不给我阴间,”基督的报价在新台币(使徒2时27分;比照13时35分),最好是理解为神没有放弃他在坟墓中或在希伯来文se'ol死亡的状态,当然可以有这些含义。

Nor did Christ proclaim a second chance for salvation for those who were dead. I Pet.也不基督宣布拯救那些死了的第二次机会,我的宠物。4:6, "this is why the gospel was preached even to the dead," is best understood to mean that the gospel was preached to believers who had died before the time Peter was writing, and that the reason it was preached to them during their lifetime was not to save them from physical death, but to save them from final judgment. 4:6,“这就是为什么福音,甚至鼓吹到死,”是最好的理解是,彼得写的时间之前死亡的信徒宣讲福音,而且,它是宣扬他们在他们的一生是不救他们从肉体的死亡,而是拯救他们最终判决。 It is also unlikely that any NT text can be understood to teach that Jesus after his death and before his resurrection went to proclaim his triumph to rebellious spirits in prison (a common Lutheran view) or to bring OT believers into the presence of God in heaven (a Roman Catholic view).这也是不可能的,任何新台币文本是可以理解的教导,耶稣在他死后,他的复活之前,去宣扬他的胜利在监狱里的反叛精神(一种常见的路德视图),或上帝在天上带入旧约信徒(罗马天主教的观点)。

In Eph.在弗。4:9, where Paul says that Christ descended into "the lower parts of the earth," it is best understood as a genitive of apposition, meaning "the lower parts, namely, the earth" (compare NIV: "the lower, earthly regions"). 4时09分,保罗说,基督的后裔“地球的下部,”这是最好的理解作为一个并置的所有格,意思是“下部,即地球”(比较为证:“越低,尘世地区“)。 Thus, the text refers to the incarnation.因此,文本指的化身。I Pet.我宠物。3:18-20, admittedly a difficult text, says that Christ "went and preached to the spirits in prison, who formerly did not obey, when God's patience waited in the days of Noah, during the building of the ark." 3:18-20,无可否认一个艰难的文字,说基督“,鼓吹在监狱的精神,曾经不服从上帝的耐心等待,当方舟的建设期间,在挪亚的日子。”When it is realized that Peter saw the spirit of Christ as active in the OT prophets (I Pet. 1:10-11), and saw Noah as a "preacher" of righteousness (II Pet. 2:5), this text is probably best understood to mean that Christ in spirit was preaching through Noah while the ark was being built.当它意识到,彼得看到积极的精神,在旧约的先知(我宠物。1:10-11)基督,作为一个“布道者”的义(二宠物。2:5),看到诺亚,这个文本可能是最好的理解为精神基督的说教,而通过诺亚方舟正在建造。 Thus, no "descent into hell" is contemplated here either.因此,没有“后裔入地狱”是拟在这里。

In the Apostles' Creed, the phrase "descended into hell" is a late addition, appearing only around AD 390, and probably originally having the meaning, "descended into the grave."在使徒们的信条,下降到地狱“的短语”是一晚此外,出现只有约公元390年,可能原本的意义,到坟墓“的后裔。”

The Exaltation of Christ的提升基督

The four aspects of Christ's exaltation are (1) resurrection, (2), ascension, (3) session, and (4) return in glory.基督的提高四个方面:(1)复活,(2),提升,(3)会议,及(4)在荣耀的回报。


The resurrection was the transition point into Jesus' state of exaltation.复活的过渡点到耶稣“提高国家。It was the person of Christ that was exalted, not just his human nature, but the focus of this activity of exaltation was the change in his human nature to a new, much more glorious state.这是基督的人,是崇高的,不只是他的人性,但这一活动,提高重点是在他的人性改变到一个新的,更光荣的状态。

The resurrection was not just a restoration to life, but the beginning of a new, better kind of life, a "resurrection life" (Rom. 6:9-10).复活的不只是一个生命恢复,但一个新的,更好的生活的开始,“复活的生命”(罗6:9-10)。After the resurrection, Jesus still had a physical body that could be touched and held (Matt. 28:9; John 20:17, 27), could break bread (Luke 24:30), prepare breakfast (John 21:12-13), and eat (Luke 24:42-43).耶稣复活后,仍然有一个身体,可触及,并举行(太28:9;约翰20时17分,27),可以打破面包(路加福音24:30),准备早餐(约翰21:12-13 ),吃(路加福音24:42-43)。It was a body of "flesh and bones," for Jesus said, "A spirit has not flesh and bones as you see that I have" (vs. 39).这是一个身体“肉和骨头,”耶稣说,“一种精神,没有肉和骨头,你看,我”(39节)。

Yet this physical body of Jesus was no longer subject to weakness, sickness, aging, or death.然而,这是耶稣的身体不再受虚弱,疾病,衰老或死亡。It was imperishable and glorious and powerful (I Cor. 15:42-44; the term "spiritual" here means not "nonmaterial" but "conformed to the character of the Holy Spirit").这是不朽的光荣和强大的(林前15:42-44;“精神”一词在这里是指“非物质”,但“圣灵的性格符合”)。 It is possible that John 20:19 implies that Jesus had the ability to enter a locked room miraculously.这是可能的,20点19约翰意味着耶稣有能力奇迹般地进入一个上锁的房间。It is clear, however, that since Jesus was the "firstfruits" of the resurrection, we will be like him when we are raised from the dead (I Cor. 15:20, 23, 49; Phil. 3:21; I John 3:2).然而,很明显,因为耶稣是复活的“初熟”,我们会像他一样,当我们从死(我肺心病提出15点20分,23,49;菲尔3时21分,我约翰3:2)。

The resurrection demonstrated the approval of God the Father and his satisfaction with Christ's work of redemption (Isa. 53:11; Phil. 2:8-9).复活证明神的父亲和他的基督的救赎工作的满意度(以赛亚书53:11;菲尔2:8-9)批准。Now Christ was exalted to a new status with respect to the law as well: he was no longer under the law in the sense of being obligated to obey the OT as our representative, for his work of obedience in our place was complete (Rom. 5:18-19).现在,基督是崇高的一个方面的法律以及新地位:他不再是根据法律规定,有义务服从我们的代表旧约的感觉,他服从我们的地方工作已经完成(罗马书5:18-19)。

The resurrection also was the initiation of a new relationship with God the Father, for Jesus was exalted to the role of messianic "Son" with new power and authority which were not his before as God-man (Matt. 28:18; Acts 13:33; Rom. 1:4; Heb. 1:5).复活的一个新的关系与父神开始,耶稣崇高的救世主的“儿子”与之前没有神人(太28:18他的新的权力和权威的作用;使徒行传13 :33;罗1:4;希伯来书1:5)。


Forty days after his resurrection (Acts 1:3), Jesus ascended up to heaven and entered more fully into the privileges of his state of exaltation.40天之后,他的复活(徒1:3),耶稣升天了天堂,他提高国家的特权,更充分地进入。 The NT clearly presents Jesus' ascension as a bodily ascension and therefore as ascension to a place (Luke 24:51; John 14:1-3; 16:28; 17:11; Acts 1:9-11), though it is a place ordinarily hidden from our physical eyes (Acts 7:55-56; cf. II Kings 6:17).新台币明确提出了作为身体升天的耶稣“升天,因此为提升到一个地方(路加福音24:51;约翰14:1-3; 16点28分,17时11分;行为1:9-11),虽然它是从我们的肉眼(徒7:55-56; CF II国王6:17)通常隐藏的地方。Thus, Jesus retained his human nature when he returned to heaven and will retain it forever (cf. Heb. 13:8).因此,耶稣保留他的人性,当他回到天堂,将永远保留它(参希伯来书13:8)。However, Jesus' human nature is now worthy of worship by all creation, unlike our human nature.然而,耶稣的人性是现在值得所有的创造物的崇拜,不像我们人类对自然界的。

When Jesus ascended into heaven he received glory, honor, and authority which were not his before as God-man (Acts 2:33, 36; Phil. 2:9-11; I Tim. 3:16; Heb. 1:3-4; 2:9), especially the authority to pour out the Holy Spirit on the church in greater fullness and power than before (Acts 1:8; 2:33).当耶稣升天时,他获得的荣耀,荣誉和权力没有他之前神人(徒二点33分,36;菲尔2:9-11; 我提后3:16;希伯来书1:3。 -4; 2:9),尤其是权力倒比以前更加丰满和电源教会圣灵(使徒行传1:8; 2:33)。

After Jesus ascended into heaven he also began his high priestly work of representing us before God the Father (Heb. 9:24) and of interceding for us before God (7:25; Rom. 8:34).耶稣升天后,他也开始了他的代表上帝面前,我们的父亲(希伯来书9:24)和替我们祈求神(7点25分;罗马书8时34分)前的祭司工作。 (Lutherans have taught that Jesus' human nature also became omnipresent upon his ascension to heaven, but this teaching does not receive clear support from Scripture, and appears largely to be affirmed in order to support a particular view of the presence of Christ's body in the Lord's Supper.) (路德会教导,耶稣的人性也成为升天时无处不在的天堂,但这种教学并没有收到从经文明确支持,并出现在很大程度上来是肯定支持一个基督的身体的存在,在特定的观点主的晚餐。)

Sitting (Session) at the Father's Right Hand.坐在(会议)在父亲的右手。

A further state in the exaltation of Christ was his sitting down at the right hand of the Father in heaven (Acts 2:33; Eph. 1:20-22; Heb. 1:3).一个在基督的提高进一步状态,他在天上坐在父的右边(2时33分行为;弗1:20-22;希伯来1时03分)。This action shows both the completion of Christ's work of redemption and his reception of new authority as God-man to reign over the universe.这一行动显示了基督的救赎工作的完成和他的新权威接待,神人统治宇宙。Christians presently share in this session of Jesus at God's right hand (Eph. 2:6) largely in terms of sharing in spiritual authority over demonic forces (6:10-18; II Cor. 10:3-4) and power to gain increasing victory over sin (Rom. 6:11-14).基督徒目前在这届耶稣在上帝的右边(以弗所书2时06分)(6:10-18;二林前10:3-4)在很大程度上共享方面,在对恶魔势力的精神权威和权力获得共享增加战胜罪(罗马书6:11-14)。

In this exalted state of reigning at God's right hand, Christ will reign until the end of the age, when all his enemies will be conquered (I Cor. 15:24-25).在这种崇高的状态,在上帝的右手统治,基督将统治,直到末了,当他的敌人将被征服(我肺心病。15:24-25)。

Return in Glory在荣耀回报

When Jesus Christ returns to the earth in glory, his exaltation will be complete, and he will receive all the glory that is due to him as the God-man who has purchased our redemption and is worthy of eternal and infinite honor.当耶稣基督返回地球的荣耀,他的提高将是完整的,他将得到所有的荣耀,是由于他作为神的人已经购买了我们的救赎,是值得永恒和无限的荣誉。 Whether this future culmination of Christ's exaltation occurs in only one stage (as amillennialists hold) or two stages separated by a millennium (as post- and premillennialists hold), all agree that Jesus Christ will some day return to the earth to reign in triumph (Acts 1:11; Rev . 1:7), publicly and finally to defeat all his enemies (II Thess. 1:7-8; Rev. 19:11-21), and to sit as judge of all the earth (Matt. 25:31-46; Rev. 22:12).无论这个基督的提高未来的顶点只有一个阶段(如amillennialists举行)或由一个千年分隔两个阶段为后,和premillennialists持有发生,所有同意,耶稣基督将一些一天返回地球统治凯旋(徒1:11;启1:7),公开并最终击败他的敌人(二帖前1:7-8;启示录19:11-21),并坐在地球法官(马特25:31-46;启示录22:12)。 Then his kingdom will be established forever, and, exalted with the Father and the Holy Spirit, "he shall reign for ever and ever" (Rev. 11:15; 22:3-5).然后他的王国将永远成立,并与父亲和圣灵崇高的,“他应在位,直到永永远远”(启示录11:15; 22:3-5)。

WA Grudem西澳Grudem
(Elwell Evangelical Dictionary) (Elwell宣布了福音字典)

Bibliography 参考书目
L. Berkhof, Systematic Theology; EA Litton, Introduction to Dogmatic Theology; C. Hodge, Systematic Theology, II, 610-38.L.,系统神学,伯克霍夫; EA烈显伦,教条式的神学; C. Hodge的,有系统的神学,二,610-38。

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