States of Jesus Christ耶穌基督

Advanced Information 先進的信息

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。

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.這四個方面基督的羞辱(1)的化身,(2)痛苦,(3)死亡,及(4)埋葬。 Sometimes a fifth aspect (descent into hell) is included.有時下降到地獄的第五個方面。


The incarnation, or Christ's taking to himself a human nature, was itself a step of humiliation.的化身,或基督的考慮到自己一個人的本質,本身就是一個屈辱的步驟。 He gave up the honor and glory that belonged to him in heaven (John 17:5).他放棄了榮譽和榮耀,這是屬於他的天堂(約翰福音17:5)。 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).他也放棄了他的權利,行使神聖的權力為自己謀取利益,並有權享受他的貴族身份,所有的東西在天上和在地球上(哥林多後書8:9;腓2:6-7;希伯來書2:9 )。 Thus he gave up the status of ruler and took on the status of a servant.因此,他放棄了統治者的地位和狀態的僕人了。 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,他還受到自己生活的要求,根據法律規定(加拉太書4:4),因此有必要對他完全服從神所吩咐他的人(約翰福音8:46,馬特。3 OT法律: 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).他把自己完全順從上帝的作為一個男人的責任,作為我們的代表,以賺取救恩,我們通過完善的終身服從的記錄(羅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).這一點,他做他的人性的力量,從他的神聖的權力(參太4:3-4)沒有奇蹟般的援助。

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It was a true human nature which the Son of God took to himself.這是一個真正的人性,神的兒子走上自己。 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).這不只是一個人的身體,而且是一個人的心(我們學到的學習,路加福音2:52),和一個人的靈魂(這可能是困擾我們的困擾,約翰福音12:27; 13:21)。 Thus, Jesus was fully man, made like us "in every respect" (Heb. 2:17).因此,耶穌是完全的人,在各方面都像我們這樣的“”(希伯來書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,才能成為犧牲誰提供了人的罪,如果他不是完全的人,我們不能被保存。 Nevertheless, the human nature of Christ was not subject to sin (Rom. 8:3; Heb. 4:15; I John 3:5).然而,人性的基督不是罪(羅8:3;希伯來書4:15;約翰一書3:5)。 Thus, his human nature was like Adam's human nature before the fall.因此,他的人性是像亞當的人性墮落之前。

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。


Jesus' sufferings lasted throughout his whole life, though they culminated in his trial and death on the cross.耶穌的痛苦持續了他的一生,雖然他們最終在他的審判和死在十字架上。 He experienced the ordinary sufferings of living in a fallen world.他經歷了普通的苦難生活在一個墮落的世界。 He was weary (John 4:6), thirsty (19:28), hungry (Matt. 4:2), sorrowful (John 11:35), and lonely (Matt. 26:56).他疲倦(約翰福音4:6),口渴(19:28),飢餓(太4:2),悲傷(約翰福音11:35),和寂寞(馬太福音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).在人類罪和罪的可怕後果(馬太福音23:37,馬可福音3:5,8:12;約翰福音11:33-35,38),他感到了巨大的悲痛。 He endured human opposition and intense hatred against himself (Luke 11:53-54; John 15:18, 24-25).他忍受對自己不利的(路加福音11:53-54;約翰福音15:18,24日至25日)的人的反對和強烈的仇恨。 He was "a man of sorrows and acquainted with grief" (Isa. 53:3).他是“一個人的痛苦,常經憂患”(以賽亞書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。


Since the penalty for sin was death (Gen. 2:17; Rom. 6:23), it was necessary that Jesus himself die to bear our penalty.因為罪的懲罰是死亡(創2:17,羅6:23),這是必要的,耶穌自己的死來擔當我們的刑罰。 His death was similar to ours, and is the pattern for us.他的死是我們,是我們的模式。 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).耶穌的身體死了(馬太福音27:50),和他的人的精神(或靈魂),從他的身體中分離出來,並傳遞到在天上的父(路加福音23:43,46)的存在。 Thus, he experienced a death that is like the one we as believers will experience if we die in this present age.因此,他經歷了死亡,就像是我們作為信徒會遇到,如果我們死在這個時代。 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).擺在我們面前的,耶穌已經走過了死亡的知識,應該刪除我們對死亡的恐懼(哥林多前書15:55-57;希伯來書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).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)。


Jesus' body was laid in a tomb (Matt. 27:59-60), and he continued under the state of death for a time.耶穌的身體被放置在墳墓裡(太27:59-60),他繼續的狀態下死亡的時間。 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,耶穌的屈辱中,他遭受的懲罰和羞辱由於墮落人類罪的結果是完整的。

"Descent into Hell." “下降到地獄。”

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."這似乎並不正確地說,耶穌降入地獄,至少不會根據任何意義,這句話可以理解今天,除了特殊含義可能被分配到“地獄”。 He did not experience further conscious suffering after he died on the cross, for he cried, "It is finished" (John 19:30).他沒有進一步有意識的痛苦經歷後,他死在十字架上,他哭了,“成了”(約翰福音19:30)。 The statement from Ps.從詩的聲明。 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,“你又沒有給我陰間,”基督的報價是最好的理解為,上帝並沒有放棄他在墳墓中或在新台幣(使徒行傳2:27;比照13:35)死亡狀態,希伯來文se'ol可以肯定有這些含義。

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 Exaltation of Christ基督的提高

The four aspects of Christ's exaltation are (1) resurrection, (2), ascension, (3) session, and (4) return in glory.這四個方面的基督的提高是(1)復活,(2),提升,(3)會議,及(4)榮耀的回報。


The resurrection was the transition point into Jesus' state of exaltation.復活是耶穌的狀態,提高過渡點。 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.這是基督的人,這是崇高的,不只是他的人性,但提高本次活動的重點是在他的人性,一個新的,更加輝煌的狀態。

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)。


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天之後,他的復活(使徒行傳1:3),耶穌升天到天堂,更充分地輸入到他的狀態提高的權限。 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). NT清楚呈現的身體升天的耶穌升天,因此,作為提升到一個地方(路加福音24:51,約翰福音14:1; 16:28; 1​​7:11;使徒行傳1:9-11),但它是地方通常隱藏在我們的身體的眼睛(使徒行傳7:55-56;比照“列王紀下6:17)。 Thus, Jesus retained his human nature when he returned to heaven and will retain it forever (cf. Heb. 13:8).因此,耶穌保留他的人性,他回到了天堂,將永遠保留它(參見希伯來書13:8)。 However, Jesus' human nature is now worthy of worship by all creation, unlike our human nature.然而,耶穌“人性是值得所有創作的崇拜,不像我們人類的本性。

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。)

Sitting (Session) at the Father's Right Hand. “會議”(會議)在父親的右手。

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).又有一個國家在基督的提高,他坐在右手的父親在天堂(使徒行傳2:33;弗1:20-22;希伯來書1:3)。 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.這一行動顯示了基督的救贖之工,他接待的新的權威,統治宇宙神人完成。 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).基督徒目前在這個環節中,耶穌分享上帝的右邊(弗2:6),主要是在惡魔的力量的精神權力分享(6:10-18;哥林多後書10:3-4)和電源獲得戰勝罪惡(羅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)。

Return in Glory返回的榮耀

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.當耶穌基督返回到地球的榮耀,他的提升將是完整的,他將收到的所有的榮耀,這是由於他的神人已經購買了我們的救贖,是值得永恆和無限的榮譽。 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).無論這個未來的頂點基督的提高發生在只有一個階段(如amillennialists舉行)或2階段相隔一千年後,和premillennialists舉行,所有同意,耶穌基督將有一天返回地球,以統治的勝利(使徒行傳1:11;啟1:7),公開和最終打敗所有的敵人(II帖撒羅尼迦後書1:7-8;啟19:11-21),並作為法官坐的全地(馬特25:31-46;啟示錄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).然後,他的王國將永遠堅立,和崇拜的父親和聖靈“,他要作王,直到永永遠”(啟11:15; 22:3-5)。

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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