A Summary of Christian Doctrine
肆、論基督之位格與工作的教義
Part IV: The Doctrine of the Person and Work of Christ
一、基督的名稱與本性
1. 基督的名稱
基督最重要的名稱如下：
a. 耶穌
這是希伯來文約書亞的希臘字（書一1；亞三1），或是耶書亞的希臘字（拉二2），是從希伯來文「拯救」一字演變成的，表示基督是救主（太一21），基督在舊約中的兩個預表人物也有相同的名稱：嫩的兒子約書亞和約撒答的兒子約書亞。
b. 基督
這是希伯來文「彌賽亞」的希臘字，意即「受膏者」，根據舊約，先知（王上十九16）、祭司（出廿九7）和君王（撒上十1）都要用油膏抹，這油是象徵聖靈，藉這膏抹，他們的職分就成立，且有資格行事。基督被聖靈膏立為先知、祭司和君王三重的職分，在歷史的記載中，祂在受洗禮時領受了聖靈的膏抹。
c. 人子
這名稱是出自但七13，這是耶穌通常用來自稱的，而其他的人很少使用，這名稱表明耶穌的人性，而從使用這名稱的經文中看來，它更指出耶穌超過人類的特性，和在尊貴榮耀中帶著雲彩的再來（但七13；太十六27、28，廿六64；路廿-27）。
d. 神子
基督被稱為「神子」有不只一個的意思，首先是三一神中的第二位，因此祂自己是神（太十一27），其次是被指派的彌賽亞（太廿四36），第三，祂的降生是由於聖靈超自然的工作（路一35）。
e. 主
與耶穌在一起的人有時用這名稱，作為對耶穌的一種禮貌的稱呼，就好像我們現代所說的「先生」；在基督的復活後，這名稱更附有較深入的意義，有些地方指出基督是教會的主和掌權者（羅一7；弗-17），而有些地方確實代表了神的名稱（林前七34；腓四4、5）。
2. 基督的本性
聖經描述基督是具有兩種本性的：神性和人性，這是極大的敬虔的奧秘，就是在肉身中顯現（提前三16）。
a. 神人二性
由於很多人都否定基督的神性，所以要強調聖經中的證明，一些舊約的經文清楚地指出這點，如：賽九6；耶廿三6，彌五2；瑪三1；新約中的證明更多：太十一27，十六16，廿六63、64；約一1、18；羅九5；林前二8；林後五10；腓一6；西二9；來一1-3；啟十九16。耶穌的人性並沒有引起疑問，事實上，祂完全的人性也可作神性的證明。關於耶穌的人性證明很多：祂稱自己為人（約八40），也被其他人如此稱呼（徒二22；羅五15；林前十五21），具有人基本上的元素，例如：身體和靈魂（太廿六26、38；路廿四39；來二14），再者，祂也受人類成長的一般原則限制（路二40、52），受到人類的需要和痛苦的限制（太四2，八24；路廿二44；約四6，十一35，十二27；來二10、18，五7、8）；但雖然祂是真正的人，卻是沒有罪的，祂沒有犯罪也不能犯罪（約八46；林後五21；來四15，九14；彼前二22；約壹三5），基督同時是神和人是必需的，祂成為人才可以作我們的代替者，可以受苦和死亡；祂是沒有罪的人，才可以贖其他人的罪，袖是神，才可以有無限價值的犧牲，並擔負了神的忿怒，使其他的人得以解脫（許四十7-10，一三〇3）。
b. 神人二性的合一
基督有人性，但並不僅僅是一個人，中保是神的兒子，這是不變的，道成肉身中，祂並不是變成純粹的人，也沒有取了人的位格，祂在本有的神性中，加上人性，但這人性並非一個完全獨立的位格，而是在神的兒子的位格中的位格，有了這人性，中保的位格不獨是神，而是神和人祂是神和人，具有一切人性和神性的基本性質，同時有神和人的意識，神和人的心意，這是我們不能測量的奧秘，聖經中很清楚地指出基督位格的合一，說話的是同一個人，不管祂的思想出自人性或神性（約十30，十七5，比較太廿七46；約十九28），人的屬性和行動有時出自有神性稱號的那一位（徒廿28；林前二8；西一13、14），而神的屬性和行動也出自人性稱號的那一位（約三13，六62；羅九5）。
c. 有關這教義的一些最重要的錯誤
在初期教會時期「反洛哥斯派」（Alogi）、「伊便尼派」（Ebionites）否定基督的神性，在改革時期蘇西尼派（Socinians），跟現今神體一位論者（Unitarian）和現代派（Modernists）也作同樣的否定。在初期教會中，亞流（Arius）不接納基督是完全的神性，卻認為祂是半神半人，而亞波尼流（Apollinaris）則否認基督的人性，但他主張屬天的「道」（Logos）在基督裏取了人的靈的位置，涅斯多流派（Nestorians）否定一身兩性的說法，而「歐迪奇論者」（Eutychians）則不能正確的分辨基督這兩種本性。
經文背誦
(1) 基督的神性
賽九6——「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。」
耶廿三6——「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。」
約一1——「太初有道，道與上帝同在，道就是上帝。」
羅九5——「蒙揀選的列祖也是他們的祖宗，按肉身來說，基督也是出自他們這一族。其實，他是在萬有之上，永遠受稱頌的上帝。」
西二9—— 「因為上帝本性的一切豐盛，都有形有體的住在基督裏面。」
(2) 基督的人性
約八40——「現在我把從上帝那裏聽見的真理告訴了你們，你們竟然想殺我。」
太廿六38——「對他們說：『我的心靈痛，苦得快要死了，你們留在這裏，與我一同警醒吧。』」
路廿四39——「你們看我的手我的腳，就知道我是誰。摸我看看，靈沒有骨，沒有肉，你們看，我是有的。」
來二14——「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。」
(3) 兩性合一
約十七5——「父啊，現在讓我在你自己面前得著榮耀，就是在創世以前我與你同享的榮耀。」
約三13——「除了那從天上降下來的人子，沒有人升過天。」
林前二8——「這智慧，這世代執政的人沒有一個知道，如果他們知道，就不會把榮耀的主釘在十字架上了。」
討論問題
(1) 嫩的兒子約書亞和約撒答的兒子約書亞如何成為基督的預表？
亞三8、9；來四8。
(2) 下列經文對基督被膏抹之事有何教導？
詩二2，四十五7；箴八23；賽六十一1。
(3) 基督有何屬天的屬性？
賽九6；箴八22-31；彌五2；約五26，廿一17。
有何屬天的工作？可二5-7；約一1-3；西一16、17；來一1-3。
有何屬天的尊榮？太廿八19；約五19-29，十四1；林後十三14。
複習問題
(1) 基督最重要的名稱是甚麼？每一個名稱的意義是甚麼？
(2) 基督的膏抹包括甚麼要素？在甚麼時候發生？
(3) 「人」這名稱出自何處？這名稱表達些甚麼意義？
(4) 「神子」這名稱在基督身上有何意義？
(5) 「主」這名稱在基督身上有何不同的意義？
(6) 基督的神性和人性在聖經中有何證明？
(7) 基督的位格的性質是甚麼？神性、人性或是神人二性？
(8) 基督的兩性合一有何聖經證明？
(9) 有關基督的位格有甚麼主要的謬誤說法？
二、基督的地位
我們經常把「狀況」（state）和「狀態」（condition）二辭交替應用，但當我們提到基督的地位（states），我們有更特別的意義，用以表示祂所站的地位和對律法的地位，在成為人的日子，祂是在律法之下的奴僕，在高升時，祂是主，超過律法。自然地這兩種地位都附帶著相同的生命狀態，這就是那些地位的不同階段。
1. 成為人的地位
成為人的地位，就是說基督放下屬天的尊榮，宇宙的至高主宰，並取了人的本性，成為僕人的樣式，祂本是至高的律法頒佈者，卻成了服在律法的要求和咒詛下的人（太三15；加三13，四4；腓二6-8）。這地位在相當的狀態中反映出來，我們通常把它分成幾個階段。
a. 道成肉身和基督的降生
在道成肉身中，神的兒子取了人的本性，成為肉身（約一14；約壹四2），由馬利亞所生，確實地成為人類的一份了，假若是從天上帶下的人性，那就如重浸派所宣稱，這不會是真實的。聖經教導有關童貞女生子之事（賽七14；太一20；路一34、35），這奇妙的降生是由於聖靈超然的作為，同時使基督的人性在一開始時就不被罪所污染（路一35）。
b. 基督的受苦
我們有時提及基督的苦難，會只限於最後的受苦，但這並不正確，祂整個的生命都是受苦的生命，這是萬軍之主的奴僕生命，在一個因罪而被咒詛的世界中一位沒有罪的人的生命，撒但攻擊祂，祂的子民拒絕他，祂的敵人也迫害祂，心靈的痛苦比身體的痛苦更利害，被那惡者試探，被周圍罪惡的世界壓迫著祂，也被所背負的罪壓得舉步蹣跚——「多受痛苦，常經憂患」（賽五十三3）。
c. 基督的死亡
當我們提到基督的死亡，自然是指祂身體的死亡，祂並非死於意外，也不是被刺客所殺，而是被判定受死，因此，與罪犯同列（賽五十三12），祂死於羅馬釘十架的死刑，一個被咒詛的死，祂為我們擔負了咒詛（申廿一23；加三13）。
d. 基督的埋葬
基督的死似乎是祂受苦的最後階段，祂不是在十字架上大叫「成了」嗎？但這些話大概是指祂明顯的苦難，祂的埋葬自然也是成為人的一個表現，在其中，祂作為神的兒子仍是有知覺的，人歸回塵土是對罪的一個刑罰（創三19），救主在墳墓中也是成為人的一個樣式，參：詩十六10；徒二27、31，十三34、35。這樣為我們除去了墳墓的恐懼。
e. 基督降到陰間
使徒信經中說「降到陰間」，有不同的解釋，羅馬天主教說祂下到「聖徒之所」（Limbus Patrum），解救那些被監禁的舊約聖徒；路德宗卻說，在祂的死和復活之間，下到地獄傳道，並慶祝勝過了黑暗的權勢。最可靠的說法是一種象徵性的解釋，表明：在客西馬尼園和十字架上受到地獄的痛苦，2）祂進入成為人的最終樣式——死亡（詩十六8-10；弗四9）。
2. 高升的地位
基督在高升的地位中，祂盡了約上的責任，服在律法之下，付上罪的代價，使人懂得了公義和永生，再者，祂也被戴上尊貴榮耀的冠冕，在這地位中可分四個階段。
a. 復活
基督的復活並不只是身體和靈魂的再次結合，而是在祂的人性方面，身體和靈魂回復原來的美麗和力量，甚至比原來的更勝一籌；祂與在祂之前被復活的人是有分別的，祂是復活成為一個靈體（林前十五44、45），因此，祂可以被稱為「睡了的人初熟的果子」（林前十五20），和「死人中首先復生的」（西一18；啟一5），基督的復活有三重的重要意義：①這是天父的一個宣告，表明基督達成了律法的一切要求（腓二9），②這象徵了信徒的稱義、重生和末日的復活（羅六4、5、9；林前六14，十五20-22），③這也是我們稱義、重生和復活的因由（羅四25、五10；弗一20；腓三10；彼前一3）。
b. 升天
升天可以說是復活的完成的必需階段，但它本身也有其獨立的重要性，聖經有兩次的記載：路廿四50-53；徒一6-11。保羅也有提及（弗一20，四8-10；提前三16），在希伯來書中也強調它的重要性（來一3，四14，六20，九24），這是中保在祂的人性中一次肉眼可見的升天，從地升天，由一個地方到另一處地方，它也包括基督的人性的再進一步得榮耀。路德宗在此卻有不同的看法，他們認為是一種狀態的改變，耶穌的人性完全地享有神的屬性，而成為永遠的全能。基督作為我們的大祭司升天進入至聖所，向父獻祭並開始了祂在寶座前的代求工作（羅八34；來四14，六20，九24），祂升天去為我們預備地方（約十四1-3），我們可以與他一同在天上，因為祂的升天，我們得著在天上的產業的保證（弗二6；約十七24）。
c. 坐在神的右邊
基督升天後，便坐在神的右邊（弗一20；來十12；彼前三22），自然，所謂「神的右邊」不能按字面解釋，此乃象徵能力和榮耀的地方。當基督坐在神的右邊時，治理和保護的教會，統治宇宙，並基於已完成的犧牲，為祂的子民代求。
d. 再來
基督的高升，在祂再來審判活人和死人時，達到了高峰，很明顯的，祂的再來是帶著身體，是肉眼可見的（徒一11；啟一7），同時顯然祂再來是作審判者（約五22、27；徒十42；羅二16；林後五10；提後四1），祂再來的時間，沒有人知道，祂來為要審判世界，並完成祂的子民的救恩，標明瞭救贖工作的完全勝利（林前四5；腓三20；西4；帖前四13-17；帖後一7-10，二1-12；多二13；啟一7）。
經文背誦
(1) 基督成為人的地位
加三13——「基督替我們受了咒詛，就救贖我們脫離了律法的咒詛，因為經上記著：「凡掛在木頭上的，都是受咒詛的。』」
加四4、5——「但到了時機成熟，上帝就差遣祂的兒子，由女人所生，而且生在律法之下，要把律法之下的人救贖出來，好讓我們得著嗣子的名分。」
腓二6-8——「祂本來有上帝的形像，不堅持自己與上帝平等的地位，反而倒空自己，取了奴僕的形像，成為人的樣式，既然有人的樣子，就自甘卑微，順服至死，而且死在十字架上。」
(2) 道成肉身
約一14——「道成了肉身，住在我們中間，滿有恩典和真理。我們見過祂的榮光，正是從父而來的獨生子的榮光。」
羅八3——「律法因肉體的軟弱所作不到的，上帝作到了，差遣自己的兒子成為罪身的樣式，為了除掉罪，就在肉體中把罪判決了。」
(3) 由童貞女所生
賽七14——「必有童女懷孕生子，給他起名叫以馬內利。」
路一35——「天使回答：『聖靈要臨到你，至高者的能力要覆庇你，因此那將要出生的聖者，必稱為上帝的兒子。』」
(4) 降至陰間
詩十六10——「因你必不將我的靈魂撇在陰間，也不叫你的聖者見朽壞。」
弗四9——「『他升上』這句話是甚麼意思呢？不是也會降到地上麼？」
(5) 復活
羅四25——「耶穌為我們的過犯被交去處死，為我們的稱義而復活。」
林前十五20——「現在基督已經從死人中復活，成為睡了的人初熟的果子。」
(6) 升天
路廿四51——「正在祝福的時候，他就離開他們，被接到天上去了。」
徒一11——「加利利人哪，為甚麼站著望天呢？這位被接升天離開你們的耶穌，你看見怎樣往天上去，他也要怎樣回來。」
(7) 坐在天上
弗一20——「這力量運行在基督身上，使祂從死人中復活，並且在天上坐在天父的右邊。」
來十12——「惟有基督獻上了一次永遠有效的贖罪祭，就在上帝的右邊坐下來。」
(8) 再來
徒一11（見上述）。
啟一7——「看哪，駕著雲降臨，每一個人都要看見他，連那些刺過的人也要看見他，地上的萬族都要因他捶胸。」
討論問題
(1) 在下列的舊約經文中告訴我們甚麼有關基督成為人的事？詩廿二6-20，六十九7-9，廿21；賽五十二14、15，五十三1-10；亞十一12、13。
(2) 基督被試探的事對我們有何特殊價值？來二18，四15，五7-9。
(3) 下列經文如何證明天堂是一個地方而不是一種狀態？申卅12；書二11；詩一三九8；傳五2；賽六十六1；羅十6、7。
複習問題
(1) 中保的地位是甚麼意思？
(2) 你如何解釋降卑的地位和高升的地位？
(3) 在道成肉身中發生了甚麼事？
(4) 基督如何得著祂的人性？
(5) 基督為童貞女所生有何證明？
(6) 聖靈和基督的降生有何關聯？
(7) 基督的受苦是否止於祂生命的終結？
(8) 基督死亡的方式有特殊意義嗎？
(9) 「基督降至陰間」的說法有何不同的見解？
(10) 基督的復活的性質是甚麼？有甚麼改變？
(11) 祂的復活有何重要？
(12) 如何證明「升天」是從一處地方到另一處地方？
(13) 「升天」有何重要？路德宗有何見解？
(14) 「坐在神的右邊」是甚麼意思？基督在那裏做甚麼？
(15) 基督將怎樣再來，又祂再來的目的是甚麽？
三、基督的職分
聖經中描述基督有三重的職分：先知、祭司和君王。
1. 先知的職分
舊約曾預言基督來是作先知的（申十15；比較徒三23），祂自稱是一位先知（路十三33），同時，從父那裏帶來信息（約八26—28，十二49、50，十四10、24），預言未來的事（太廿四3-35；路十九41-44），說話帶有權柄（太七29），所以，民眾都承認祂為先知（太廿一11、46；路七16，廿四19；約六14，七40，九17），先知是從異夢、異象或直接的囑咐領受神的啟示，然後藉口傳或行動傳達給民眾（出七1；申十八18；民十二6-8；賽六；耶一4-10；結三1-4、17），祂的工作是關乎過去、現在或將來，重要的任務之一是向民眾解釋律法中的道德和屬靈的含義，基督在舊約時期已作先知（彼前一11，三18-20），祂在地上時作先知，升天之後藉著聖靈的運行和使徒們繼續這工作（約十四26，十六12-14；徒一1），直至今天，仍然藉著神的話語的傳講和信徒屬靈的光照繼續先知的工作，基督的工作在現代自由神學中只有先知的工作被承認。
2. 祭司的職分
舊約也曾預言未來的救贖主的祭司職分（詩一一〇4；亞六13；賽五十三），在新約中只有一卷書稱為祭司，那就是希伯來書，在書中這名稱重複的出現（來三1，四14，五5，六20，26，八1），其他書卷也提及祭司的工作（可十45；約29；羅三24、25；林前五7；約壹二2；彼前二24，三18），一位先知在民眾當中代表神，而一位祭司在神面前代表民眾，兩位同是教師，前者教導道德性的律法，而後者則教導禮儀性的律法，再者，祭司享有特權，可以進到神前，為民眾說話和辦事，來五1、3教導我們一位祭司是從眾人中選出來作他們的代表，這是神所指派的，在神的面前為眾人辦事，獻上禮物和贖罪祭，同時也為民眾代求。
基督的祭司工作，最首要的，是獻上贖罪祭，舊約的祭祀都是基督的祭的預表（來九23、24，十1，十三11、12），基督也被稱為「神的羔羊」（約一29）和「我們逾越節的羔羊」（林前五7），新約有很多經文清楚的提及基督的祭司工作，可十45；約一29；羅三24、25，五6-8；林前五7，十五3；加一4；弗五2；彼前二24，18；約壹二2，四10；啟五12；在希伯來書中出現最多：五1-10，七11-28，九11-15、24-28，十11-14、19-22，十二24，十三12。
基督除了獻上贖罪祭，並為民眾代求，在約十四16被暗示為我們的維護者，在約壹二1這個意思更清楚，這個辭的意思是：幫助人的、辯護者、為他人代求的。在新約中也提及基督是我們的代求者（羅八34；來七25，九24；約壹二1），他代求的工作是基於祂的祭，而且並不限於為我們禱告，他向神獻上他的祭，因此為民眾取得一切屬靈的福氣，保護他們不被撒但、律法和良心的控訴，並在他們被控訴的事上寬恕他們，還藉著聖靈的運行使他們的敬拜和事奉得以成聖，這代求的工作有性質上的限制，它只包括被煉選的’無論已經是信徒的或仍活在不信中的（約十七920）。
3. 君王的職分
基督身為神的兒子自然享有神對宇宙的統治權，為了與神的王權有分別，我們稱基督為中保，基督的王權是兩方面的：祂管理教會的屬靈王權，和管理宇宙的王權。
a. 屬靈的王權
聖經中曾多次提及這王權：詩二6，一三二11；賽九6、7；彌五2；亞六13；路—33，十九38；約十八36、37；徒二30-36。基督的王權是對子民的統治，這王權稱為「屬靈」，因為它關係一個屬靈的範圍，建立在信徒的心中和生活上；有一個屬靈的終點：罪人的救恩，用屬靈的方法管理，就是聖經和聖靈。基督的統治主要是在教會的聚集、治理、保護和成全等方面，這王權和它統治的範圍在新約中被稱為「神的國」或是「天國」，狹義來說，只有信徒、無形教會的會友才是這國的公民，但「神的國」也有廣義的用法，包括所有住在福音傳講的地方，在有形教會中的教友（太十三24-30，47-50），神的國一方面是在人的心中和生活上的一個現在的、屬靈的實質（太十一28；路十七21；西-13），另一方面也是一個未來的盼望，在耶穌基督再來之前不會實現（太七21；路廿二29；林前十五50；提後四18；彼後一11）。那將來的國基本上與現在的無異，就是說在人的心中被建「立和認知的神的律，但兩者之間也有分別，那將來的是可見的和完全的。有些人認為基督的王權在他再來時就停止，但聖經中很清楚的教導說它會永遠延續（詩四十五6，七十二17，八十九36、37；賽九6；但二44；撒下七13、16；路—33；彼後一11）。
b. 宇宙性的王權
基督在復活後對祂的門徒說：「天上地上一切的權柄都賜給我了。」（太廿八18），同樣的真理也出現在林前十五27；弗一20-22，這王權不應與基督作為神的兒子本有的王權相混亂，雖然兩者都是對同一的範圍，這對宇宙的王權交託了基督，成為祂的教會的中保。作為中保，現今領導個人和民族走向目的地，管理世人的生命，並使他們隨從祂的救贖目的，並保護祂的教會免被世上的危險所害，這王權會延續直至完全勝過了神的國的仇敵，當目的成就時，它便歸回天父那裏（林前十五24-28）。
經文背誦
(1) 基督作為先知
申十八18——「我必在他們弟兄中間，給他們興起一位先知像你，我要將當說的話傳給他，他要將我一切所吩咐的，都傳給他們。」
路七16——「眾人都驚懼，頌讚上帝說：『有偉大的先知在我們中間興起來了！』又說：『上帝眷顧祂的子民了！」
(2) 基督作為祭司
詩一一〇4——「耶和華起了誓，決不後悔，說：你是照著麥基洗德的等次，永遠為祭司。」
來三1——「因此，同蒙天上呼召的聖潔的弟兄啊！你們應該想想耶穌，就是作使徒、作我們所宣認的大祭司的那一位。」
來四14——「我們既然有一位偉大的、經過了眾天的大祭司，就是上帝的兒子耶穌，就應該堅持所宣認的信仰。」
(3) 祂作祭司的特徵
來五1、5——「每一個大祭司都是從人間選出來，奉派替人辦理與上帝有關的事，為的是要獻上禮物和贖罪的祭物………照樣，基督也沒有自己爭取作大祭司的尊榮，而是曾經對祂說：『你是我的兒子，我今天生了你』的上帝榮耀了祂。」
(4) 祂獻祭的工作
賽五十三5——「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。」
可十45——「因為人子來，不是要受人服事，而是要服事人，並且要捨命，作許多人的贖價。」
約一29——「看哪，上帝的羔羊，是除去世人的罪孽的！」
彼前二24——「在木頭上親身擔當了我們的罪，使我們既然不活在罪中，就可以為義而活。」
約壹二2——「祂為我們的罪作了贖罪祭，不僅為我們的罪，也為全人類的罪。」
(5) 代求的工作
羅八34——「有基督耶穌死了，而且復活了，現今在上帝的右邊，也替我們祈求」
來七25——「因此，那邊靠著祂進到上帝面前的人，祂都能拯救到底，因為長遠活著，為他們代求。」
約壹二1下——「如果有人犯了罪，在父的面前我們有一位維護者，就是那義者耶穌基督。」
(6) 基督作為錫安的王
詩二6——「我已經立我的君在錫安我的聖山上了。」
賽九7——「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。」
路一32-33——「他將要被尊為大，稱為至高者的兒子，主上帝要把他祖大衛的王位賜給祂，祂要作王統治雅各家，直到永遠，祂的國沒有窮盡。」
(7) 基督作為宇宙的王
太廿八18——「耶穌上前來，對他們說：『天上地上一切的權柄都賜給我了。』」
弗一22——「上帝又使萬有都歸服在他的腳下，並且使作教會至高的元首。」
林前十五25——「因為基督必要作王，直到上帝把所有的仇敵都放在他的腳下。」
討論問題
(1) 下列經文提及甚麼關於先知工作性質的事？出七1；申十八18；結三17。
(2) 下列經文指出在舊約中有那些基督的預表？約一29；林前五7；來三1，四14，八3-5，九13、14，十1-14，十三11、12
(3) 下列經文教導甚麼有關神的國的事？約三3、5，十八36、37；羅十四117；林前四20。
複習問題
(1) 基督的三重職分是甚麼？
(2) 先知是甚麼？有甚麼證明說基督是先知？
(3) 在歷史中的不同時期，基督如何作先知的工作？
(4) 祭司與先知的分別在那裏？他們的教導有何不同？
(5) 基督的祭司特性有何聖經證明？
(6) 祭司的特點是甚麼？
(7) 基督獻祭的工作的性質是甚麼？在舊約中如何預言？
(8) 基督的代求工作包括甚麼？
(9) 基督為誰代求？
(10) 基督的屬靈工權是甚麼？它統治的範圍是甚麼？
(11) 基督現在的國如何與將來的國有關？
(12) 屬靈的國延續到甚麼時候？
(13) 宇宙性的國的性質和目的是甚麼？
(14) 這國會延續到甚麼時候？
四、基督的救贖
基督的祭司工作的其中一項需要作進一步的討論，這就是救贖。
1. 救贖的起因和必須性
救贖的起因有時被看為是由於基督對罪人的憐憫。神的忿怒會毀滅罪人，但慈愛的基督卻置身其間並拯救罪人，基督獲得了所有的榮耀，而天父的榮耀卻被搶奪了，聖經教導我們救贖的起因是由於神的喜悅（賽五十三10；路二14；弗一6-9；西一19、20），最適合的說法是：救贖是基於神的愛和公平，他的愛給罪人一條逃生之路，而他的公平要求律法上的條例必須遵守（約三16；羅三24-26）。有些人否定救贖的必須性，認為神可以赦免罪人，而毋須得到任何滿意的結果，但聖經的教導指出一位公義和聖潔的神不可能忽視罪，必須對付它（出廿5，廿三7；詩五5、6；鴻一2；羅一18、32）；丹者，他已宣判對罪人的死刑（創三3；羅六23）。
2. 救贖的性質
下列是幾個值得注意的特點：
a. 它滿足神的要求
常常有人說救贖基本的作用，（縱然不包括所有），就是影響罪人，挑起他悔改的心，並領他回到神面前，但這是不正確的，假若一個人得罪別人，這必須補救，但不是向得罪人的補救，而是向被得罪的人，意思就是說：救贖的基本目的就是使神和罪人復和，而使罪人與神復和可說是它其次的目的。
b. 它代贖的功能
神可以要求罪人親自的贖罪，但他們是不能達成的，因此，神施恩委派基督作罪人的代替者，基督作為我們的代替者去贖人類的罪，祂承擔了罪的刑罰，滿足了律法的要求，為人類成就了永遠的救贖，因此我們也稱救贖為代贖，被得罪的一方自己反倒預備了救贖，舊約中的祭祀預表了基督救贖的工作（利一4，四20、31、35，五10、16，六7，十七11），聖經指出我們的罪都歸在基督身上（賽五十三16），祂背負罪孽（約一29；來九28），為罪人付出了生命（可十45；加一4；彼前三18）。
c. 它包括了基督積極和消極的服從
習慣上我們把基督的服從分為兩方面，積極的服從包括了所有祂為罪人的緣故而遵循律法的行為，作為獲得永生的條件，而消極的服從就是祂為代付罪的工價和除去袖百姓的罪債而忍受的苦難。「我們雖然分別解釋這兩方面，但卻不能把它們分開，基督在苦難中也是積極的，而律法的順從亦是消極的，聖經教導我們承擔了律法的刑罰（賽五十三8；羅四25；加三13；彼前二24），並為罪人取得永生（羅八4，十4；林後五21；加四4-7）。
3. 救贖的範圍
羅馬天主教、路德宗和亞米尼亞派認為基督的救贖是普及性的，這並不表示他們估計所有的人都得救，而只是說：基督受苦和死亡是為了拯救全人類，他們承認這意願並沒有完成，基督並沒有實在地拯救所有的人，卻是為所有的人預備了救恩，人類的救贖在於自己的選擇。改革宗的教會卻相信一個有限制的救贖，基督受苦和死亡，目的是要拯救被煉選的人，而這目的實在地成功了。基督不單是預備了救恩，更是把每一個會為其付上生命代價的人拯救到底（路十九10；羅五10；林後五21；加一4；弗一7），聖經指出基督為祂的子民（太一21），為祂的羊（約十11、15），為教會（徒廿28；弗五2527），為被揀選的人（羅八2–35）付出了生命。聖經中有時也說基督為世人而死（約一29；約壹二2，四14），或說為所有的人而死（提前二6；多二11；來二9），這顯然是指祂為世上各國的人而死，或是為所有種類或階級的人而死的意思。
經文背誦
(1) 救贖的起因
賽五十三10——「耶和華卻定意將他壓傷，使他受痛苦，耶和華以他為贖罪祭，他必看見後裔，並且延長年日，耶和華所喜悅的事，必在他手中亨通。」
西—19、20——「因為上帝樂意使所有的豐盛都住在愛子裏面，並且藉著祂在十字架上所流的血成就了和平，使萬有，無論是地上天上的，都藉著祂與上帝和好了。」
(2) 代贖
賽五十三6——「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。」
可十45——「因為人子來，不是要受人服事，而是要服事人，並且要捨命，作許多人的贖價。」
林後五21——「上帝使那無罪的替我們成為有罪的，使我們在祂裏面成為上帝的義。」
彼前二24——「他在木頭上親身擔當了我們的罪，使我們既然不活在罪中，就可以為義而活。」
(3) 積極的服從和永生的賞賜
太三15——「耶穌回答：『暫時這樣吧。我們理當這樣履行全部的義。』」
太五17——「你們不要以為我來是要廢除律法和先知，我來不是要廢除，而是要完成。」
加四4、5——「但到了時機成熟，上帝就差遣祂的兒子，由女人所生，而且生在律法之下，要把律法之下的人救贖出來，好讓我們得著嗣子的名分。」
*28—「我賜給他們永生，他們永不滅亡，誰也不能把他們從我手裏奪去。」
羅六23——「因為罪的工價就是死，但上帝的恩賞，在我們的主耶穌基督裏，卻是永生。」
(4) 有範圍的救贖
太一21——「她必生一個兒子，你要給祂起名叫耶穌，因為祂要把自己的子民從罪惡中拯救出來。」
約十26-28——「只是你們不信，因為你們不是我的羊。我的羊聽我的聲音，我也認識他們，他們也跟隨我。我賜給他們永生，他們永不滅亡，誰也不能把他們從我手裏奪去。」
徒廿28——「聖靈既然立你們為全群的監督，牧養上帝用自己的血所贖來的教會，你們就應當為自己謹慎，也為全群謹慎。」
討論問題
(1) 救贖和復和有甚麼分別？
(2) 下列經文如何證明舊約中的祭祀的代贖性質？
利一4，三2，四15，十六21、22。
(3) 約十七9有沒有教導關於救贖的範圍的事？
複習問題
(1) 救贖的起因是甚麼？
(2) 救贖為甚麼是必須的？
(3) 救贖的基本目的是甚麼？
(4) 親身的救贖和代替的救贖有何分別？
(5) 舊約如何預表基督的代贖？
(6) 這有何經文證明？
(7) 基督的積極和消極的服從有何分別？
(8) 這二者有何功效？
(9) 有關救贖的範圍有何不同的意見？
(10) 普及性的救贖是甚麼意思？是那些人的主張？
(11) 甚麼是有範圍的救贖？有何經文證明？
(12) 對這說法有何異議？這些異議可如何答辯？
Part IV: The Doctrine of the Person and Work of Christ
Chapter XIV: The Names and Nature of Christ
1.The Names of Christ. The most important names of Christ are the following:
a. Jesus. This is the Greek form of the Hebrew Joshua, Jos. 1:1; Zech. 3:1, or Jeshua, Ezra 2:2. Derived from the Hebrew word ‘to save,’ it designates Christ as the Saviour, Matt. 1:21. Two types of Christ bore the same name in the Old Testament, namely, Joshua the son of Nun and Joshua the son of Jehozadak.
b. Christ. This is the New Testament form for the Old Testament ‘Messiah,’ which means ‘the anointed one.’ According to the Old Testament, prophets, I Kings 19:16, priests, Ex. 29:7, and kings, I Sam..10:1, were anointed with oil, which symbolized the Holy By this anointing they were set aside for their respective offices, and were qualified for them. Christ was anointed with the Holy Spirit for the threefold office of prophet, priest, and king. Historically, this anointing took place when He was conceived by the Holy Spirit and when He was baptized.
c. Son of Man. This name, as applied to Christ, was derived from Dan. 7:13. It is the name which Jesus generally applies to Himself, while others seldom use it. While it does contain an indication of the humanity of Jesus, in the light of its historical origin in points far more to His superhuman character and to His future coming with the clouds of heaven in majesty and glory, Dan. 7:13; Matt. 16:27, 28; 26:64; Luke 21:27.
d. Son of God. Christ is called ‘the Son of God’ in more than one sense. He is so called, because He is the second Person of the Trinity, and therefore Himself God, Matt. 11:27, but also because He is the appointed Messiah, Matt. 24:36, and because His birth to the supernatural activity of the Holy Spirit, Luke 1:3.
e. Lord. Jesus’ contemporaries sometimes applied this name to Jesus as a form of polite address, just as we use the word ‘sir.’ It is especially after the resurrection of Christ that the name acquires a deeper meaning. In some passages it designates Christ as the Owner and Ruler of the Church, Rom. 1:7; Eph. 1:17, and in others it really stands for the name of God, I Cor. 7:34; Phil. 4:4, 5.
2. The Natures of Christ. The Bible represents Christ as a Person having two natures, the one divine and the other human. This is the great mystery of godliness, God manifested in the flesh, I Tim. 3:16.
a. The two natures. Since many in our day deny the deity of Christ, it is necessary to stress the Scripture proof for it. Some old Testament passages clearly point to it, Such as Isa. 9:6; Jer. 23:6; Micah 5:2; Mal. 3:1. The New Testament proofs are even more abundant, Matt. 11:27; 16:16; 26:63, 64; John 1:1, 18; Rom. 9:5; I Cor. 2:8; II Cor. 5:10; Phil. 2:6; Col. 2:9; Heb. 1:1-3; Rev. 19:16. The humanity of Jesus is not called in question. In fact, the only divinity many still ascribe to Him is that of His perfect humanity. There is abundant proof for the humanity of Jesus. He speaks of Himself as man, John 8:40, and is so called by others, Acts 2:22; Rom. 5:15; I Cor. 15:21. He had the essential elements of human nature, namely, a body and a soul, Matt. 26:26, 38; Luke 24:89; Heb. 2:14. Moreover, He was subject to the ordinary laws of human development, Luke 2:40, 52, and to human wants and sufferings, Matt. 4:2; 8:24; Luke 22:44; John 4:6; 11:35; 12:27; Heb. 2:10, 18; Heb. 5:7, 8. Yet though He was a real man, He was without sin; He did no sin and could not sin, John 8:46; II Cor. 5:21; Heb. 4:15; 9:14; I Pet. 2:22; I John 3:5. It was necessary that Christ should be both God and man. It was only as man that He could be our substitute, and could suffer and die; and only as sinless man that He could atone for the sins of others. And it was only as God that He could give His sacrifice infinite value, and bear the wrath of God so as to deliver others from it, Ps. 40:7-10; 130:8.
b. The two natures united in one Person. Christ has a human nature, but He is not a human person. The Person of the Mediator is the unchangeable Son of God. In the incarnation He did not change into a human person; neither did He adopt a human person. He simply assumed, in addition to His divine nature, a human nature, which did not develop into an independent personality, but became personal in the Person of the Son of God. After this assumption of human nature the Person of the Mediator is not only divine but divine-human; He is the God-man, possessing all the essential qualities of both the human and the divine nature. He has both a divine and a human consciousness, as well as a human and a divine will. This is a mystery which we cannot fathom. Scripture clearly points to the unity of the Person of Christ. It is always the same Person who speaks, whether the mind that finds utterance be human or divine, John 10:30; 17:5 as compared with Matt. 27:46; John 19:28. Human attributes and actions are sometimes ascribed to the Person designated by a divine title, Acts 20;28; I Cor. 2:8; Col. 1:13, 14; and divine attributes and actions are sometimes ascribed to the Person designated by a human title, John 3:13; 6:62; Rom. 9:5.
c. Some of the most important errors concerning this doctrine. The Alogi and the Ebionites denied the deity of Christ in the early Church. This denial was shared by the Socinians of the days of the Reformation, and by the Unitarians and Modernists of our day. In the early Church Arius failed to do justice to the full deity of Christ and regarded Him as a demi-God, while Apollinaris did not recognize His full humanity, but held that the divine Logos took the place of the human spirit in Christ. The Nestorians denied the unity of the two natures in one Person, and the Eutychians failed to distinguish properly between the two natures.
To memorize. Passages to prove:
a. The deity of Christ.
Isa. 9:6. “For unto us a child is born, unto us a son is given; and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace.”
Jer. 23:6. “In His days shall Judah be saved, and Israel shall dwell safely; and this is His name whereby He shall be called: Jehovah our righteousness.”
John 1:1. “In the beginning was the Word, and the Word was with God, and the Word was God.”
Rom. 9:5. “Whose are the fathers, and of whom is Christ as concerning the flesh, who is over all, God blessed forever.”
Col. 2:9. “For in Him dwelleth all the fulness of the God”
b. The humanity of Christ.
John 8:40. “But now ye seek to kill me, a man that hath told you the truth, which I heard from God.”
Matt. 26:28. “Then said He unto them, My soul is exceeding sorrowful, even unto death: abide here and watch with me.”
Luke 24:39. “See my hands and my feet, that it is I myself’. handle me, and see; for a spirit hath not flesh and bones, as ye behold me having.”
Heb. 2:14. “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.”
c. The unity of the Person.
John 17:5. “And now, Father, glorify Thou me with thine own self with the glory which I had with Thee before the world was.”
John 3:13. “And no one hath ascended into heaven, but He that descended out of heaven, even the Son of Man, who is in heaven.”
I Cor.2:8. “Which none of the rulers of this world hath known: for had they known it, they would not have crucified the Lord of glory.”
For Further Study:
a. In what respect was Joshua the son of Nun a type of Christ; and in what respect Joshua the son of Jehozadak? Zech. 3:8, 9; Heb. 4:8.
b. What do the following passages teach us respecting the anointing of Christ? Ps. 2:2; 45:7; Prov. 8:23 (cf. Auth. Ver.), Isa. 61:1. c. What divine attributes are ascribed to Christ? Isa. 9:6; Prov. 8:22-31; Micah 5:2; John 5:26; 21:17. What divine works? Mark 2:5-7; John 1:1-3; Col. 1:16, 17; Heb. 1:1-3. What divine honor? Matt. 28:19; John 5:19-29; 14:1; II Cor. 13:14.
Questions for Review
1. Which are the most important names of Christ? What is the meaning of each?
2. What elements are included in Christ’s anointing? When did it take place?
3. Whence is the name ‘Son of Man’ derived’ What does the name express?
4. In what sense is the name ‘Son of God’ applied to Christ?
5. What different meanings has the name ‘Lord’ as applied to Christ?
6. What Bible proof is there for the deity and humanity of Christ?
7. What is the nature of the Person of Christ, divine, human, or divine-human?
8. How can the unity of the Person of Christ be proved from Scripture.?
9. What are the main errors respecting the Person of Christ?
Part IV: The Doctrine of the Person and Work of Christ
Chapter XV: The States of Christ
We often use the words ‘state’ and ‘condition’ interchangeably. When we speak of the states of Christ, however, we use the word ‘state’ in a more specific sense, to denote the relation in which He stood and stands to the law. In the days of His humiliation He was a servant under the law; in His exaltation He is Lord, and as such above the law. Naturally these two states carried with them corresponding conditions of life, and these are discussed as the various stages of these states.
1. The State of Humiliation. The state of humiliation consists in this that Christ laid aside the divine majesty which was His as the sovereign Ruler of the universe, and assumed human nature in the form of a servant; that He, the supreme Lawgiver, became subject to the demands and curse of the law. Matt. 3:15; Gal. 3:13; 4:4; Phil. 2:6-8. This state is reflected in the corresponding condition, in which we usually distinguish several stages.
a. The incarnation and birth of Christ. In the incarnation the Son of God became flesh by assuming human nature, John 1:14; I John 4:2. He really became one of the human race by being born of Mary. This would not have been true, if He had brought His humanity from heaven, as the Anabaptists claim. The Bible teaches the virgin birth in Isa. 7:14; Matt. 1:20; Luke 1:34, 35. This wonderful birth was due to the supernatural influence of the Holy Spirit, who also kept the human nature of Christ free from the pollution of sin from its very inception, Luke 1:35.
b. The sufferings of Christ. We sometimes speak as if the sufferings of Christ were limited to His final agonies, but this is not correct. His whole life was a life of suffering. It was the servant life of the Lord of Hosts, the life of the sinless One in a sin-cursed world. Satan assaulted Him, His people rejected Him, and His enemies persecuted Him. The sufferings of the soul were even more intense than those of the body. He was tempted by the devil, was oppressed by the world of iniquity round about Him, and staggered by the burden of sin resting upon Him,– “a man of sorrows, and acquainted with grief.” Isa. 53:3.
c. The death, of Christ. When we speak of the death of Christ, we naturally have in mind His physical death. He did not die as the result of an accident, nor by the hand of an assassin, but under a judicial sentence, and was thus counted with the transgressors, Isa. 53:12. By suffering the Roman punishment of crucifixion He died an accursed death, bearing the curse for us, Deut. 21:23; Gal. 3:13.
d. The burial of Christ. It might seem as if the death of Christ was the last stage of His sufferings. Did He not cry out on the cross, “It is finished”? But these words probably refer to His active suffering. His burial certainly was a part of His humiliation, of which He as Son of God was also conscious. Man’s returning to the dust is a punishment for sin, Gen. 3:19. That the Saviour’s abode in the grave was a humiliation, is evident from Ps. 16:10; Acts 2:27, 31; 13:34, 35. It removed for us the terrors of the grave.
e. The descent into hades. The words of the Apostolic Confession, “He descended into hades,” are variously interpreted. Roman Catholics say that He went down into the Limbus Patrum, where the Old Testament saints were confined, to release them; and the Lutherans that, between His death and resurrection, He went down to hell to preach and to celebrate his victory over the powers of darkness. In all probability it is a figurative expression to denote (1) that He suffered the pangs of hell in the garden and on the cross, and (2) that He entered the deepest humiliation of the state of death, Ps. 16:8-10; Eph. 4:9.
2. The State of Exaltation. In the state of exaltation Christ passed from under the law as a covenant obligation, having paid the penalty of sin and merited righteousness and eternal life for the sinner. Moreover, He was crowned with a corresponding honor and glory. Four stages must be distinguished here.
a. The resurrection. The resurrection of Christ did not consist in the mere re-union of body and soul, but especially in this that in Him human nature, both body and soul, was restored to its original beauty and strength, and even raised to a higher level. In distinction from all those who had been raised up before Him He arose with a spiritual body, I Cor. 15:44, 45. For that reason He can be called “the first fruits of them that slept,” I Cor. 15:20, and “the firstborn of the dead,” Col. 1:18; Rev. 1:5. The resurrection of Christ has a threefold significance: (1) It was a declaration of the Father that Christ met all the requirements of the law, Phil. 2:9. (2) It symbolized the justification, regeneration, and final resurrection of believers, Rom. 6:4, 5, 9; I Cor. 6:14; 15:20-22. (3) It was the cause of our justification, regeneration, and resurrection, Rom. 4:25; 5:10; Eph. 1:20; Phil. 3:10; I Pet. 1:3.
b. The ascension. The ascension was in a sense the necessary completion of the resurrection, but it also had independent significance. We have a double account of it, namely, in Luke 24:50-53; Acts 1:6-11. Paul refers to it in Eph. 1:20; 4:8-10; I Tim. 3:16, and the Epistle to the Hebrews stresses its significance, 1:3; 4:14; 6:20; 9:24. It was a visible ascent of the Mediator, according to His human nature, from earth to heaven, a going from one place to another. It included a further glorification of the human nature of Christ. The Lutherans have a different view of it. They conceive of it as a change of condition, whereby the human nature of Jesus passed into the full enjoyment of certain divine attributes, and became permanently omnipresent. In the ascension Christ as our great high priest enters the inner sanctuary to present His sacrifice to the Father and begin His work as intercessor at the throne, Rom. 8:34; Heb. 4:14; 6:20; 9:24. He ascended to prepare a place for us, John 14:1-3. With Him we are already set in heavenly places, and in His ascension we have the assurance of a place in heaven, Eph. 2:6; JoI1n 17:24.
c. The session at God’s right hand. After His ascension Christ is seated at the right hand of God, Eph. 1:20; Heb. 10:12; I Pet. 3:22. Naturally, the expression ‘right hand of God’ cannot be taken literally, but should be understood as a figurative indication of the place of power and glory. During His session at God’s right hand Christ rules and protects His Church, governs the universe in its behalf, and intercedes for His people on the basis of His completed sacrifice.
d. The physical return. The exaltation of Christ reaches its climax, when He returns to judge the living and the dead. Evidently His return will be bodily and visible, Acts 1:11; Rev. 1:7. That He will come as Judge is evident from such passages as John 5:22, 27; Acts 10:42; Rom. 2:16; II Cor. 5:10; II Tim. 4:1. The time of His second coming is not known to us. He will come for the purpose of judging the world and perfecting the salvation of His people. This will mark the complete victory of His redemptive work. I Cor. 4:5; Phil. 3:20; Col. 3:4; I Thess. 4:13-17; II Thess. 1:7-10; II Thess. 2:1-12; Tit. 2:13; Rev. 1:7.
To memorize. Passages bearing on:
a. The state of humiliation:
Gal. 3:13. “Christ redeemed us from the curse of the law, having become a curse for us; for it is written, Cursed is every one that hangeth on a tree.”
Gal. 4:4, 5. “But when the fulness of time came, God sent forth His Son, born of a woman, born under the law, that He might redeem them that were under the law, that we might receive the adoption of sons.”
Phil. 2;6-8. “Who, existing in the form of God, counted not the being on an equality with God a thing to be grasped, but emptied Himself, taking the form of a servant, being made in the likeness of men; and being found in fashion as a man, He humbled Himself, becoming obedient even unto death, yea, the death of the cross.”
b. The incarnation:
John 1:14. “And the Word became flesh, and dwelt among us (and we beheld His glory, glory as of the only begotten from the Father), full of grace and truth.”
Rom. 8:3. “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.”
c. The virgin birth:
Isa. 7:14. “Behold, a virgin shall conceive, and bear a son, and shall call His name Immanuel.”
Luke 2:86. “And the angel answered and said unto her, The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee: wherefore also the holy thing which is begotten shall be called the Son of God.”
d. The descent into hades:
Ps. 16:10. “For Thou wilt not leave my soul to Sheol (hades, Acts 2:27); neither wilt Thou suffer Thy holy one to see corruption.”
Eph. 4:9. “Now this, He ascended, what is it but that He also descended into the lower parts of the earth?”
e. The resurrection:
Rom. 4:25. “Who was delivered up for our trespasses, and was raised for our justification.”
I Cor. 15:20. “But now hath Christ been raised from the dead, the first-fruits of them that are asleep.”
f. The ascension:
Luke 24:51. “And it came to pass, while He blessed them, He was parted from them, and was carried up into heaven.”
Acts 1:11. “Who also said, Ye men of Galilee, why stand ye looking into heaven? This same Jesus, who was received up from you into heaven, shall so come in like manner as ye have beheld Him going into heaven.”
g. The session:
Eph. 1:20. “Which He wrought in Christ, when He raised Him from the dead, and made Him to sit at His right hand in the heavenly places.”
Heb. 10:12. “But He, when He had offered one sacrifice for sins for ever, sat down on the right hand of God.”
h. The return:
Acts 1:11. Cf. above under f.
Rev. 1:7. “Behold, He cometh with the clouds; and every eye shall see Him, and they that pierced Him; and all the tribes of the earth shall mourn over Him.”
For Further Study:
a. What does the Old Testament tell us about the humiliation of Christ in the following passages: Ps. 22:6-20; 69:7-9; 20:21; Isa. 52:14, 15; 53:1-10; Zech. 11:12, 13.
b. What was the special value of Christ’s temptations for us? Heb. 2:18; 4:15; 5:7-9.
c. How do the following passages prove that heaven is a place rather than a condition? Deut. 30:12; Josh. 2:11; Ps. 139:8; Eccl. 5:2; Isa. 66:1; Rom. 10:6, 7.
Questions for Review
1. What is meant by the states of the Mediator?
2. How would you define the states of humiliation and exaltation?
3. What took place at the incarnation?
4. How did Christ receive His human nature?
5. What proof have we for the virgin birth?
6. How was the Holy Spirit connected with the birth, of Christ?
7. Were the sufferings of Christ limited to the end of His life?
8. Did it make any difference how Christ died?
9. What different views are there respecting the descent into hades?
10. What was the nature of Christ’s resurrection? What change did He undergo?
11. What was the significance of the resurrection?
12. How would you prove that the ascension was a going from place to place?
13. What is its significance, and how do Lutherans conceive of it?
14. What is meant by the session at God’s right hand? What does Christ do there?
15. How will Christ return, and what is the purpose of His coming?
Part IV: The Doctrine of the Person and Work of Christ
Chapter XVI: The Offices of Christ
The Bible ascribes a threefold office to Christ, speaking of Him as Prophet, Priest, and King.
1. The Prophetic Office. The Old Testament predicted the coming of Christ as a prophet, Deut. 18:15 (comp. Acts 3:23). He speaks of Himself as a prophet in Luke 13:33, claims to bring a message from the Father, John 8:26-28; 12:49, 50; 14:10, 24, foretells future things, Matt. 24:3-35; Luke 19:41-44, and speaks with singular authority, Matt. 7:29. It is no wonder, therefore, that the people recognized Him as a prophet, Matt. 21:11, 46; Luke 7:16; 24:19; John 6:14; 7:40; 9:17. A prophet is one who receives divine revelations in dreams, visions, or verbal communications; and passes these on to the people either orally or visibly in prophetic actions. Ex. 7:1; Deut. 18:18; Num. 12:6-8; Isa. 6; Jer. 1:4-10; Ezek. 3:1-4, 17. His work may pertain to the past, the present, or the future. One of his important tasks was to interpret the moral and spiritual aspects of the law for the people. Christ functioned as prophet already in the Old Testament, I Pet. 1:11; 3:18-20. He did it while He was on earth, and continued it by the operation of the Holy Spirit and through the apostles after the ascension, John 14:26; 16:12-14; Acts 1:1. And even now his prophetic ministry continues through the ministry of the Word and the spiritual illumination of believers. This is the only function of Christ which is recognized in modern liberal theology.
2. The Priestly Office. The Old Testament also predicted and prefigured the priesthood of the coming Redeemer, Ps. 110:4; Zech. 6:18; Isa. 53. In the New Testament there is only a single book in which He is called priest, namely, Hebrews, but there the name is found repeatedly, 3:1; 4:14; 5:5; 6:20; 7:26; 8:1. However, other books refer to His priestly work, Mark 10:45; John 1:29; Rom. 3:24, 25; I Cor. 5:7; I John 2:2; I Pet. 2:24; 3:18 While a prophet represented God among the people, a priest represented the people before God. Both were teachers, but while the former taught the moral, the latter taught the ceremonial law. Moreover, the priests had the special privilege of approach to God, and of speaking and acting in behalf of the people. Hebrews 5:1, 3 teaches us that a priest is taken from among men to be their representative, is appointed by God, is active before God in the interests of men, and offers gifts and sacrifices for sins. He also makes intercession for the people.
The priestly work of Christ was, first of all, to bring a sacrifice for sin. The Old Testament sacrifices were types pointing forward to the great sacrifice of Christ, Heb. 9:23, 24; 10:1, 13:11, 12. Hence Christ is also called “the Lamb of God,” John 1:29, and “our passover,” I Cor. 5:7. The New Testament speaks very clearly of the priestly work of Christ in numerous passages: Mark 10:45; John 1:29; Rom. 3:24, 25; 5:6-8; I Cor. 5:7; 15:3; Gal. 1:4; Eph. 5:2; I Pet. 2:24; 3:18; I John 2:2; 4:10; Rev. 5:12. The references are most frequent in the Epistle to the Hebrews, 5:1-10; 7:1-28; 9:11-15, 24-28; 10:11-14, 19-22; 12:24; 13:12.
Besides bringing the great sacrifice for sins, Christ as priest also makes intercession for His people. He is called our parakletos by implication in John 14:16, and explicitly in I John 2:2. The term means ‘one who is called in to help, an advocate, one who pleads the cause of another.’ The New Testament refers to Christ as our intercessor in Rom. 8:34; Heb. 7:25; 9:24; I John 2:1. His intercessory work is based on His sacrifice, and is not limited, as is sometimes thought, to intercessory prayer. He presents His sacrifice to God, on the ground of it claims all spiritual blessings for His people, defends them against the charges of Satan, the law, and conscience, secures forgiveness for everything justly charged against them, and sanctifies their worship and service through the operation of the Holy Spirit. This intercessory work is limited in character; it has reference only to the elect, but includes all the elect, whether they are already believers or still live in unbelief, John 17:9, 20.
3. The Kingly Office. As Son of God Christ naturally shares in the universal dominion of God. In distinction from this we speak of a kingship that was conferred on Him as Mediator This kingship is twofold, namely, His spiritual kingship over the Church, and His kingship over the universe.
a. His spiritual kingship. The Bible speaks of this in many places, Ps. 2:6; 132:11; Isa. 9:6, 7; Micah 5:2; Zech. 6:13; Luke 1:33; 19:38; John 18:36, 37; Acts 2:30-36. The kingship of Christ is His royal rule over His people. It is called spiritual, because it relates to a spiritual realm, is established in the hearts and lives of believers, has a spiritual end in view, the salvation of sinners, and is administered by spiritual means, the Word and the Spirit. It is exercised largely in the gathering, the government, the protection, and the perfection of the Church. This kingship as well as the realm over which it extends is called in the New Testament “the kingdom of God” or “the kingdom of heaven.” In the strict sense of the word only believers, members of the invisible Church, are citizens of the kingdom. But the term ‘kingdom of God’ is sometimes used in a broader sense, as including all who live under the proclamation of the gospel, all who have a place in the visible Church, Matt. 13:24-30, 47-50. This kingdom of God is on the one hand a present, spiritual reality in the hearts and lives of men, Matt. 12:28; Luke 17:21; Col. 1:13; but on the other hand a future hope, which will not be realized until the return of Jesus Christ, Matt. 7:21; Luke 22:29; I Cor. 15:50; II Tim. 4:18; II Pet. 1:11. The future kingdom will be essentially the same as the present, namely, the rule of God established and acknowledged in the hearts of men. It will differ, however, in that it will be visible and perfect. Some are of the opinion that this kingship of Christ will cease at His return, but the Bible would seem to teach explicitly that it will endure forever, Ps. 45:6; 72:17; 39:36; 37; Isa. 9:6; Dan. 2:44; II Sam. 7:13, 16; Luke 1:33; II Pet. 1:11.
b. His universal kingship, After the resurrection Christ said to His disciples: “All authority hath been given unto Me in heaven and on earth.” Matt. 28:18. The same truth is taught in I Cor. 15:27; Eph. 1:20-22. This kingship should not be confused with the original kingship of Christ as the Son of God, though it pertains to the same realm. It is the kingship of the universe entrusted to Christ as Mediator in behalf of His Church. As Mediator He now guides the destiny of individuals and nations, controls the life of the world and makes it subservient to His redemptive purpose, and protects His Church against the dangers to which it is exposed in the world. This kingship will last until the victory over the enemies of the kingdom of God is complete. When the end is accomplished, it will be returned to the Father. I Cor. 15:24-28.
To memorize. Passages pointing to:
a. Christ as prophet:
Deut. 18:18. “I will raise them up a prophet from among their brethren, like unto thee; and I will put my words in his mouth, and he shall speak unto them all that I shall command him.”
Luke 7:16. “And fear took hold on them all; and they glorified God, saying, A great prophet is arisen among us: and God hath visited His people.”
b. Christ as priest:
Ps. 110:4. “Jehovah hath sworn, and will not repent: Thou are a priest forever after the order of Melchizedek.”
Heb. 3:1. “Wherefore, holy brethren, partakers of a heavenly calling, consider the Apostle and High Priest of our confession, even Jesus.”
Heb. 4:14. “Having then a great high priest, who hath passed through the heavens, Jesus the Son of God, let us hold fast our confession.”
c. His characteristics as priest:
Heb. 5:1, 5. “For every high priest, being taken from among men, is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins… So Christ also glorified not Himself to be made a high priest, but He that spake unto Him, Thou art My Son, this day have I begotten Thee.”
d. His sacrificial work:
Isa. 53:5. “But 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.”
Mark 10:45. “For the Son of Man also came not to be ministered unto, but to minister, and to give His soul a ransom for many.”
John 1:29. “Behold, the Lamb of God, that taketh away the sin of the world.”
I Pet. 2:24. “Who His own self bare sins in His body upon the tree, that we, having died unto sins, might live unto righteousness.”
I John 2:2. “And He is the propitiation for our sins; and not for ours only, but for the whole world.”
e. His intercessory work:
Rom. 8:34. “It is Christ Jesus that died, yea rather, that was raised from the dead, who is at the right hand of God, who also maketh intercession for us.”
Heb. 7:25. “Wherefore also He is able to save to the uttermost them that draw near unto God through Him, seeing He ever liveth to make intercession for them.”
I John 2:lb. “And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous.”
f. Christ as King of Zion:
Ps. 2:6. “Yet I have set my king upon my holy hill of Zion.”
Isa. 9:7. “Of the increase of His government and of peace there shall be no end upon the throne of David, and upon His kingdom, to establish it, and to uphold it with justice and with righteousness from henceforth even for ever.”
Luke 1:32, 33. “He shall be great, and shall be called the Son of the Most High: 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.”
g. Christ as king of the universe:
Matt. 28:18. “And Jesus came to them and spake to them, saying, All authority hath been given unto me in heaven and on earth.”
Eph. 1:22. “And He put all things in subjection under His feet, and gave Him to be head over all things to the Church.”
I Cor. 15:25. “For He must reign, till He hath put all His enemies under His feet.”
For Further Study:
a. What do the following passages tell us respecting the nature of the prophetic work? Ex. 7:1; Deut. 18:18; Ezek. 3:17.
b. What Old Testament types of Christ are indicated in the following passages: John 1:29; I Cor. 5:7; Heb. 3:1; 4:14; 8:3-5; 9:13, 14; 10:1-14; 13:11, 12?
c. What do the following passages teach us respecting the kingdom of God? John 3:3, 5; 18:36, 37; Rom. 14:17; I Cor. 4:20.
Questions for Review
1. What threefold office has Christ?
2. What is a prophet, and what proof is there that Christ is a prophet?
3. How did Christ function as prophet in various periods of history?
4. What is a priest in distinction from a prophet? How did their teaching differ?
5. What Scriptural proof is there for the priestly character of Christ?
6. What are the characteristics of a priest?
7. What was the nature of Christ’s sacrificial work? How was it foreshadowed in the Old Testaments?
8. In what does the work of Christ as intercessor consist?
9. For whom does Christ intercede?
10. What is the spiritual kingship of Christ, and over what realm does it extend?
11. How is the present kingdom of Christ related to His future kingdom?
12. How long will His spiritual kingship lasts?
13. What is the nature and purpose of His universal kingdoms?
14. How long will this last?
Part IV: The Doctrine of the Person and Work of Christ
Chapter XVII: The Atonement Through Christ
There is one part of Christ’s priestly work that calls for further consideration, namely, the atonement.
1. The Moving Cause and Necessity of the Atonement. It is sometimes represented as if the moving cause of the atonement lay in Christ’s sympathy for sinners. God in His anger, it is said, was bent on the sinner’s destruction, but the loving Christ steps in between and saves the sinner. Christ receives all the glory, and the Father is robbed of His honour. The Bible teaches us that the atonement finds its moving cause in the good pleasure of God, Isa. 53:10; Luke 2:14; Eph. 1:6-9; Col. 1:19, 20. It is best to say that the atonement is rooted in the love and justice of God: love offered sinners a way of escape, and justice demanded that the requirements of the law should be met, John 3:16; Rom. 3:24-26. Some deny the necessity of the atonement, and hold that God could have pardoned the sinner without receiving any satisfaction. The Bible teaches however, that a righteous and holy God cannot simply overlook sin, but reacts against it, Ex. 20:5; 23:7; Ps. 5:5, 6; Nah. 1:2; Rom. 1:18, 32. Moreover, He had pronounced the sentence of death upon the sinner, Gen. 3:3; Rom. 6:23.
2. The Nature of the Atonement. The following particulars should be noted here:
a. It served to render satisfaction to God. It is often said that the atonement served primarily, if not exclusively, to influence the sinner, to awaken repentance in his heart, and thus to bring him back to God. But this is clearly wrong, for if a person offends another, amends should be made, not to the offender, but to the offended party. This means that the primary purpose of the atonement was to reconcile God to the sinner. The reconciliation of the sinner to God may be regarded as its secondary purpose.
b. It was a vicarious atonement. God might have demanded a personal atonement of the sinner, but the latter would not have been able to render it. In view of this fact God graciously ordained that Christ should take the place of man as his vicar or substitute. Christ as our vicar atoned for the sin of mankind by bearing the penalty of sin and meeting the demands of the law, and thus wrought an eternal redemption for man. For that reason we speak of the atonement as a vicarious atonement. The offended party Himself made provision for the atonement in this case. The Old Testament sacrifices prefigured the atoning work of Christ, Lev. 1:4; 4:20, 31, 35; 5:10, 16; 6:7; 17:11. We are taught that our sins were laid upon Christ, Isa. 53:6, He bore them, John 1:29, Heb. 9:28, and gave His life for sinners, Mark 10:45; Gal. 1:4; I Pet. 3:18.
c. It included Christ’s active and passive obedience. It is customary to distinguish a twofold obedience of Christ. His active obedience consists in all that He did to observe the law in behalf of sinners, as a condition for obtaining eternal life; and His passive obedience in all that He suffered in paying the penalty of sin and discharging the debt of His people. But while we distinguish these two, we should never separate them. Christ was active also in His suffering, and passive also in His submission to the law. Scripture teaches us that He paid the penalty of the law, Isa. 53:8; Rom. 4:25; Gal. 3:13; I Pet. 2:24, and merited eternal life for the sinner, Rom. 8:4; 10:4; II Cor. 5:21; Gal. 4:4-7.
3. The Extent of the Atonement. Roman Catholics, Lutherans, and Arminians of every description regard the atonement of Christ as universal. This does not mean that in their estimation all men will be saved, but merely that Christ suffered and died for the purpose of saving all without any exception. They admit that the intended effect is not achieved. Christ did not actually save, but made salvation possible for all. Their actual redemption is dependent on their own choice. Reformed Churches on the other hand believe in a limited atonement. Christ suffered and died for the purpose of saving only the elect, and that purpose is actually accomplished. Christ not merely made salvation possible but really saves to the uttermost every one of those for whom he laid down His life, Luke 19:10; Rom. 5:10; II Cor. 5:21; Gal. 1:4; Eph. 1:7. The Bible indicates that Christ laid down His life for His people. Matt. 1:21, for His sheep, John 10:11, 15, for the Church, Acts 20:28; Eph. 5:25-27, or for the elect, Rom. 8:82-35. If the Bible sometimes says that Christ died for the world, John 1:29; I John 2:2; 4:14, or for all, I Tim. 2:6; Tit. 2:11; Heb. 2:9, this evidently means that He died for people of all nations of the world, or (in some instances) for all kinds or classes of people.
To memorize. Passages bearing on:
a. The cause of the atonement.
Isa. 53:10. “Yet it pleased Jehovah to bruise Him; He hath put Him to grief: when Thou shalt make His soul an offering for sin, He shall see His seed, He shall prolong his days, and the pleasure of Jehovah shall prosper in His hand.”
Col. 1:19, 20. “For it was the good pleasure of the Father that in Him should all the fullness dwell; and through Him to reconcile all things unto Himself, having made peace through the blood of His cross.”
b. Vicarious atonement.
Isa. 53:6. “All we like sheep have gone astray; we have turned every one to his own way; and Jehovah hath laid on Him the iniquity of us all.”
Mark 10:45. “For the Son also came not to be ministered unto, but to minister, and to give His life a ransom for many.”
II Cor. 5:21. “Him who knew no sin He made to be sin on our behalf; that we might become the righteousness of God in Him.”
I Pet. 2:24. “Who His own self bare our sins in His body upon the tree, that we, having died unto sins, might live unto righteousness.”
c. Active obedience and the gift of eternal life.
Matt. 3:15. “But Jesus answering said unto him, Suffer it now: for thus it becometh us to fulfil all righteousness.”
Matt. 5:17. “Think not that I came to destroy the law or the prophets: I came not to destroy, but to fulfil.”
Gal. 4:4, 5. “But when the fullness of time came, God sent forth His Son, born of a woman, born under the law, that He might redeem them that were under the law, that we might receive the adoption of sons.”
John 10:28. “And I give unto them eternal life, and they shall never perish, and no one shall snatch them out of my hand.”
Rom. 6:23. “For the wages of sin is death; but the free gift of God is eternal life in Christ Jesus our Lord.”
d. Limited atonement.
Matt. 1:21. “And she shall bring forth a son; and thou shalt call His name Jesus; for it is He that shall save His people from their sins.”
John 10:26-28. “But ye believe not, because ye are not of my sheep. My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life; and they shall never perish, and no one shall snatch them out of my hand.”
Acts 20:28. “Take heed unto yourselves, and to all the flocks, in which the Holy Spirit hath made you bishops, to feed the Church of the Lord which He purchased with His own blood.”
For Further Study:
a. What is the difference between atonement and reconciliation?
b. How do the following passages prove the vicarious nature of Old Testament sacrifices? Lev. 1:4; 3:2; 4:15; 16:21, 22.
c. Does John 17:9 teach us anything respecting the extent of the atonement?
Questions for Review
1. What was the moving cause of the atonement?
2. Why was the atonement necessary?
3. What was the primary purpose of the atonement?
4. What is the difference between personal and vicarious atonement?
5. How was Christ’s vicarious atonement prefigured in the Old Testament?
6. What Scripture proof is there for it?
7. What is the difference between the active and passive obedience of Christ?
8. What did each one of these effect?
9. What difference of opinion is there respecting the extent of the atonement?
10. What is meant by universal atonement, and who teach it?
11. What is limited atonement, and what Scripture proof is there for it?
12. What objections are raised against this, and how can they be answered?
以馬忤斯之路：聖經神學譯介 