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.耶穌基督的國家有不同的關係，耶穌基督，上帝的律法，為人類，擁有權力，並為自己獲得榮譽。 Generally two states (humiliation and exaltation) are distinguished.一般情況下，狀態（屈辱和提高）有區別的。 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.這樣的雙重狀態的基督的教義是基督的教導，經歷了第一次屈辱的狀態，那麼狀態的提高。 Within each of these states four aspects may be distinguished.在這些國家中，四個方面加以區分。
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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，耶穌並沒有放棄他的神聖屬性，或變得不那麼完全的神，當他把人類的本性。 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).他仍然完全萬能的（太8:26-27;以賽亞書9:6），神（約翰福音1:1，14;歌羅西書1:19; 2:9），無所不知的（約翰福音2:25; 6:64 16:30; 21:17），永恆（8:58），不能死（2:19; 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，這些屬性被蒙蔽，一般不表現在耶穌的地上部（馬太福音13:55-56），和從來沒有為自己的利益或服從的路徑更容易使他（4:1-11）。
Thus, Jesus remained fully God and became fully man as well.因此，仍然是耶穌完全的神和，以及成為完全的人。 It is sometimes said, "while remaining what he was, he became what he was not."人們有時說，“而其餘的他是什麼，他變成了什麼，他不”。 (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). （應該記住，這是神的兒子，三位一體的第二位，成為人的神的父親沒有成為的人，也沒有聖靈馬特。3:16-17;約翰一書1:1; ：16;加拉太書4:4）。 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.在所有的歷史，誰是永恆的，無限的上帝應該採取的自己卑微的性質，一個人，然後繼續存在完全的神和完全的人，以及，團結在一個人的永恆，這是最令人吃驚的事實。
It is important to insist that even while existing in these two natures, Jesus Christ remained one person.重要的是要堅持，即使在現有的這兩個性質，耶穌基督仍然是人。 His human nature was not an independent person by itself (capable, eg, of talking to the divine nature or acting in opposition to it).他的人性不是一個獨立的人（能力，例如，自說自話的神聖性或反對）。 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，超越了我們的理解，人類和神聖的性質，基督被集成到一個人，他仍然是神和人，但一個人，永遠。
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，他還學了順從通過他遭受了什麼“（希伯來書5:8），也就是說，他的道德的力量和能力，抵禦誘惑增加的每一個困難的誘惑，特別是那些困難和痛苦與成功的會議。 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).他經歷了痛苦的持久的巨大誘惑不屈服（馬太福音4：L-11;路加福音11：53-54; 22:28;希伯來書2:18; 4:15;我的寵物。2:21-23） ，尤其是在客西馬尼園之前，他的死亡（太26:37-38; 5:7;希伯來書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.這裡必須記住，誰不屈服於誘惑最充分的感受到它的力量，就像有人成功舉辦了沉重的重量開銷感到它的力量更比別人滴一次。
Jesus' humilitation increased in intensity at the time of his trial and death.在強度耶穌的humilitation增加對他的審判和死亡的時間。 Physical sufferings connected with crucifixion were terrible, as were the mocking and shame connected with such a death.物理與被釘十字架的苦難是可怕的，因為是與這種死亡的嘲弄和羞辱。 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，耶穌經歷時，上帝的父親把他有罪，我們的罪（哥林多後書5:21;加拉太書3:13;我的寵物。2:22;以賽亞書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).父親轉身走了他的臉，使耶穌被單獨留在家中與黑暗的罪惡和內疚在他身上（太27:46;哈1:13）。 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.然後，耶穌達成和解的犧牲的作用（羅3:25;約翰一書2:2; 4:10），他不耐煩激烈的忿怒，神對罪的憤怒，和忍受的。
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).這是不正確地說，耶穌的神性死亡，或可能會死，如果“死”意味著停止活動的意識，停止或縮減的功率（約翰福音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，由於工會與耶穌的人性的，他的神性經歷是什麼樣經過死亡。 Whether the divine nature was ever itself the object of divine wrath against sin is not explicitly stated in Scripture.無論是神聖的性質本身是以往任何時候都神對罪的憤怒的對象是在聖經中沒有明確說明。 (For the idea that Jesus "descended into hell" after his death on the cross, see below.) （為理念，耶穌“陷入地獄”後，他死在十字架上，見下文）。
Nor did Christ proclaim a second chance for salvation for those who were dead. I Pet. 也沒有基督宣布拯救誰是我的寵物死了。第二 次機會 。 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，“這就是為什麼福音是鼓吹甚至到了死，”最好的理解是指的福音傳給信徒之前已經死了的時候，彼得被寫，和它傳給他們的原因他們的一生是不是拯救他們脫離肉體的死亡，但他們最終判決。 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).這也是不可能的，可以理解為教，耶穌後，他的死亡和他的復活之前，宣布了他的勝利在監獄裡叛逆的精神（一種常見的路德會），或，使OT信徒，神的存在，在天上任何NT文字的（羅馬天主教會認為）。
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"). 4:9，保羅說，基督跌入“地球的低部，”這是最好理解為一個所有格的同位語，意思是“較低的部分，即地球”（比較“為證：”較低的，塵世的區“）。 Thus, the text refers to the incarnation.因此，文本指的化身。 I Pet.我的寵物。 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，公認的難懂的文字，說，基督“去傳道的精神在監獄裡，以前不服從神的耐心等待，當在建設過程中的方舟挪亞的日子怎樣，”。 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.當它意識到，彼得看見基督的精神，為活動在舊約中的先知（彼前1:10-11），作為一個“佈道者”的義（彼後2:5），看到諾亞，這個文本是可能是最好理解的意思是基督的精神，是說教，通過諾亞方舟正在興建。 Thus, no "descent into hell" is contemplated here either.因此，沒有“墮入地獄”，擬在這裡。
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."在使徒們的信條，把“陷入地獄”是一個遲到的補充，只出現在公元390，可能本來的意思，“下降到墳墓”。
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).復活的不只是恢復生命，但開始一個新的，更好的生活種，“復活的生命”（羅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).耶穌復活後，仍然有可觸及的身體，並舉行（馬太福音28:9;約翰福音20:17，27），可以打破麵包（路加福音24:30），準備早餐（約翰福音21:12-13 ），和“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).這是一個身體的“肉和骨頭”，因為耶穌說，“精神有骨無肉，你們看我”（39節）。
Yet this physical body of Jesus was no longer subject to weakness, sickness, aging, or death.然而，這個肉身的耶穌不再受虛弱，疾病，衰老，甚至死亡。 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").它是不朽的光榮和強大的（林前15:42-44;的“精神”在這裡的意思不是“非物質”，但“符合的性格聖靈”）。 It is possible that John 20:19 implies that Jesus had the ability to enter a locked room miraculously. 20:19約翰意味著耶穌有能力，奇蹟般地進入上鎖的房間，這是可能的。 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，很明顯，因為耶穌是“初熟的果子”的復活，我們將像他這樣的，當我們提出從死裡復活（哥林多前書15:20，23，49;腓3:21;約翰一書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).批准的復活證明了上帝的父親和他的滿意度與基督的救贖工作（以賽亞書53:11;腓2:8-9）。 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).現在基督方面的法律，以及被提升到一個新的狀態：他不再是在法律上有義務服從OT作為我們的代表，在這個意義上，是完全服從他的工作，在我們的地方（羅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).復活也開始一個新的與父神的關係，耶穌被提升到新的權力和權威不是他的神人（28:18前與的救世主“兒子”的角色，使徒行傳13 ：33;羅馬書1:4;希伯來書1:5）。
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).耶穌升天時，他的榮耀，尊貴和權威，這不是他的前神人（使徒行傳2:33，36;腓立比書2:9-11，我添。3:16;以弗所書1:3 -4; 2:9），特別是權威的，倒出來的聖靈在教會比以前更豐滿和功率（使徒行傳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).耶穌升天後，他也開始了他的大祭司的工作，在神面前代表我們的父親（希伯來書9:24），在神面前為我們祈求（7:25，羅8:34）。 (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.) （路德教導，耶穌的人性也變得無所不在時，他的阿森松島到天堂，但這種教學並沒有收到明確的支持，從經文，並出現主要是向被肯定，支持一個特定的觀點的存在，基督的身體在主的晚餐。）
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).在這個崇高的國家的統治在神的右邊，基督一同作王，直到結束的年齡，當他所有的敵人都將被征服（哥林多前書15:24-25）。
WA Grudem
WA Grudem
(Elwell
Evangelical Dictionary) （Elwell宣布了福音字典）
Bibliography
參考書目
L. Berkhof,
Systematic Theology; EA Litton, Introduction to Dogmatic Theology; C. Hodge,
Systematic Theology, II, 610-38. L.伯克霍夫的，有系統的神學，EA烈顯倫，教條式的神學;
C.霍奇，系統神學，II，610-38。
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