Christ had to be formally inaugurated into the public discharge of his offices.基督已被正式开通纳入公共履行他的办公室。 For this purpose he came to John, who was the representative of the law and the prophets, that by him he might be introduced into his offices, and thus be publicly recognized as the Messiah of whose coming the prophecies and types had for many ages borne witness.为此，他来到约翰，谁是代表律法和先知，即是由他可能被引进到他的办公室，并因此被公开确认为弥赛亚的，其未来的预言和种类有很多年龄传染证人。
John refused at first to confer his baptism on Christ, for he understood not what he had to do with the "baptism of repentance."约翰拒绝，在第一次赋予他的洗礼对基督的人，因为他不理解，他不无"悔改的洗礼" 。 But Christ said, "'Suffer it to be so now,' NOW as suited to my state of humiliation, my state as a substitute in the room of sinners."但基督说， " '受苦，它是如此，现在， '现在适合我的国家的耻辱，我的国家作为替代，在房间内的罪人" 。 His reception of baptism was not necessary on his own account.他接待的洗礼，没有必要对他自己的帐户。 It was a voluntary act, the same as his act of becoming incarnate.这是一个自愿的行为，同时为他的行为成为肉身。
Yet if the work he had engaged to accomplish was to be completed, then it became him to take on him the likeness of a sinner, and to fulfil all righteousness (Matt. 3:15).然而，如果工作，他曾从事完成，是可以完成的话，它成了他吃，对他似一个罪人，并履行所有正义。 （ 3:15 ） 。 The official duty of Christ and the sinless person of Christ are to be distinguished.官方职责基督和罪孽的人的基督是加以区别。
It was in his official capacity that he submitted to baptism.这是在他的官方身份，他提交的洗礼。 In coming to John our Lord virtually said, "Though sinless, and without any personal taint, yet in my public or official capacity as the Sent of God, I stand in the room of many, and bring with me the sin of the world, for which I am the propitiation."来约翰我们的主，几乎说， "虽然罪孽，也没有任何个人的污点，但是我想，公众或官方身份，作为派出的上帝，我站在房间的许多风险，把我的罪恶的世界，为，而我则propitiation " 。 Christ was not made under the law on his own account.基督是没有根据法律对他自己的帐户。 It was as surety of his people, a position which he spontaneously assumed.这是因为签了他的人民，而且这样的地位，他自发地承担了。 The administration of the rite of baptism was also a symbol of the baptism of suffering before him in this official capacity (Luke 12:50).政府当局的成年礼的洗礼，也象征洗礼的痛苦在他面前，在这个官方身份（路加福音12:50 ） 。 In thus presenting himself he in effect dedicated or consecrated himself to the work of fulfilling all righteousness.因此，在介绍自己，他在效力专用或consecrated自己的工作，履行所有正义。
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The baptism of Jesus at the hands of John the Baptist is recounted in some detail in Matthew (3:13-17), told more briefly in Mark (1:9-11), only mentioned in Luke (3:21-22), and unrecorded though probably presumed in John (1:29-34).耶稣受洗礼在手中的施洗约翰是重新在一些细节在马太（ 3:13-17 ） ，告诉更多的简单标记（ 1:9-11 ） ，只提到在路加（ 3:21-22 ） ，和无记录，但可能是假定在约翰（ 1:29-34 ） 。 In all four accounts the anointing of Jesus with the Spirit and the declaration of his sonship are directly linked to the baptism.在所有四个帐户anointing耶稣与精神，并已宣布他的sonship是直接联系到的洗礼。
Mark and Luke tell us only that Jesus was baptized in the Jordan by John, but Matthew adds that John the Baptist was hesitant and felt unworthy.马克和路加告诉我们，只有耶稣受洗礼在约旦约翰，但马修补充说，施洗约翰是犹豫，觉得自己卑微的人。 Jesus, however, urges compliance with the call of God to "fulfill all righteousness."耶稣，但是，敦促遵守的号召上帝"履行所有正义的" 。 Mark suggests that Jesus was baptized during the ministry of John to all the people, while the structure of the text in Luke indicates that the baptism of Jesus by John was the culmination ("after all the people had been baptized, then Jesus also was baptized") of John's ministry.马克表明耶稣受洗礼，在财政部约翰所有的人，而文本的结构在路加指出，耶稣的洗礼，由约翰是经过（下称"毕竟人已经受洗，耶稣也受了洗" ）的约翰部。 The Fourth Evangelist says only that John saw Jesus coming to him and then there follow certain Christological declarations by John.第四传道者说，只有约翰看见耶稣来到他的，然后有遵循一定的基督论报关单，由约翰。
The fundamental feature of all the narratives is that on the occasion of his baptism Jesus is anointed with the Spirit (Matt. 3:16; Mark 1:10; Luke 3:22; John 1:32).的根本特征，所有的叙述，是在纪念他的洗礼耶稣是不信任与精神。 （ 3:16 ; 1:10马克;路加3时22分;约翰1:32 ） 。 It is this anointing with the Spirit that inaugurates the ministry of Jesus which is characterized in the Synoptic Gospels by the power of the Spirit of the new age (Matt. 12:18, 28; Luke 4:18; 11:20; cf. Acts 10:38).正是这种anointing与精神就职内政部耶稣其特点是在天气福音由电力的精神，在新时代。 （ 12时18分， 28个;路加福音4时18分; 11:20 ;比照。行为10:38 ） 。
The anointing by the Spirit is the initial act of fulfillment (Luke 4:18, citing Isa. 61:1-2) which characterizes the whole story of Jesus and the subsequent story of the early church.该anointing所体现的精神是最初行为的圆满（路加福音4时18分，引用伊萨。 61:1-2 ） ，其中的特点，整个耶稣的故事，以及随后的故事，初期教会。 This fulfillment motif is seen at two points.这个圆满的Motif见于两点。 First, in all three of the Synoptic Gospels the temptation experience in the desert immediately follows the anointing of the Spirit; indeed Jesus is led by the Spirit (Mark: driven by the Spirit; Luke: led in the Spirit) into the desert.首先，在所有这三个天气福音诱惑的经验，在沙漠立即跟随anointing的精神，而事实上，耶稣是由精神（马克：受精神;卢克：在主导精神）变成沙漠。 In a paradigmatic narrative the Spirit of the new age is confronted by the spirit who dominates the present.在一个范式的叙事精神，在新时代面临精神的人所支配。 Jesus' conquest in the desert becomes the pattern for the rest of the Gospels as they report the power of Jesus to heal the sick and cast out demons.耶稣'征服沙漠变成格局，为其余的福音，因为他们的报告的权力，耶稣医治病人，并投出魔鬼。 The presence of the Spirit of the new age raises the specter of the "unpardonable sin" against the Spirit, namely the sin of ascribing to the power of this age the healing work of the Holy Spirit (Matt. 12:31; Mark 3:28; Luke 12:10).在场的精神，在新时代提出的幽灵"不可饶恕的罪"的精神相违背，即单的指称，以电力这个年龄愈合的工作，圣灵。 （ 12:31 ;注3 ： 28 ;路加福音12:10 ） 。
The link between Jesus' anointing with the Spirit and the fulfillment motif is to be noted also in the fact that Jesus inaugurates his ministry immediately after his baptism and the temptation.之间的联系，为耶稣anointing与精神和完成各项题是值得一提的，也存在于一个事实，耶稣就职部后，立即他的洗礼和诱惑。 "Time is fulfilled: the kingdom of God is before you; repent and believe the good news" (Mark 1:15; cf. Matt. 4:17). "时间就是履行了：神的国度，是你们之前有悔改表现，并相信这个好消息" （马克1:15 ;比照马特。 4时17分） 。 Jesus declares the demise of the old and the initial thrust of the new.耶稣宣告灭亡的老人和最初的主旨新。 The promise of prophets is offered and people are invited to enter.承诺是先知，是提供和人民正邀请进入。 From this point on, the burden of the word and work of Jesus is to invite, to initiate newness, to portray the freedom created by the Spirit, as well as to speak judgment upon the old system ruled by law, whose only fruit is oppression.从这个角度上，经济负担沉重，对Word和工作的耶稣是邀请，以发起新奇性，以塑造自由创造的精神，以及发言判断时，旧体制的法治化，而他们唯一的果实是压迫。
This significance of Jesus' anointing by the Spirit at his baptism is further noted in the words by which Jesus confirmed John the Baptist.这个意义上的耶稣' anointing所体现的精神，在他的洗礼，是进一步指出，在换句话说，由耶稣基督所证实施洗约翰。 No one is greater than John, yet anyone in the kingdom is greater.没有人大于约翰，但任何人在英国更足了。 He is the final figure who concludes the old and introduces the new.他是最后的数字，他们得出结论，旧并介绍了新的。 He is the forerunner (Matt. 11:11-14).他是先行者。 （ 11:11-14 ） 。 The anointing of Jesus at his baptism is the specific midpoint in redemptive history; it is the beginning of fulfillment.该anointing耶稣在他的洗礼，是具体的中点，在救赎的历史，它是年初完成。
It should be noted that the coming of the Spirit upon Jesus is not the promised baptism in the Spirit, for Jesus himself is the one who shall baptize.应该指出的是，未来的精神，当耶稣是不是答应洗礼的精神，为耶稣自己是一个人应baptize 。 Further, the baptism in the Spirit is a baptism of judgment and grace.此外，在洗礼的精神，是一个洗礼的判断力和恩典。 The experience of the Spirit at the baptism of Jesus is a bestowal that establishes the messianic character of his ministry.经验的精神，在耶稣的洗礼是一种恩赐表示，确立了救世主的性格他的部。 This is noted in the voice from heaven, "You are my Son, my beloved" (or "chosen").这是指出，在从天上有声音， "你是我的儿子，我亲爱的" （或曰"选择" ） 。 Jesus' self-understanding of his sonship to the Father underlies his messianic office.耶稣的自我理解他的sonship向父亲突显他的救世主办公室。 The OT allusion may be either Isa.职能治疗典故既可以是伊萨。 42:1 or Ps. 42:1或聚苯乙烯。 2:7 or perhaps both. 2时07分，或者两者。 The significance here of the sonship is service to the Father rather than any particular reference to Jesus' divine nature.意义在这里的sonship就是服务于父亲，而不是任何特别提到耶稣的神性。 The expression is teleological rather than ontological.表达是teleological而非本体。
Special significance is to be seen in the fact that Jesus submitted to the baptism of John, which was a baptism of repentance for the forgiveness of sins.特殊意义的是要看到一个事实，即耶稣提交给洗礼的约翰，这是一个悔改的洗礼，为宽恕的罪孽。 John has called a sinful and selfrighteous people to turn quickly before an impending judgment descends.约翰已被称为罪孽深重selfrighteous的人，以尽快在即将到来的判断降。 "Already the ax is laid to the root of the tree." "已经是斧是奠定到根的树" 。 Matthew's narrative focuses of the issue, for in it the Baptist attempts to protest the inappropriateness of Jesus coming to be baptized.马修的叙事焦点问题，因为在它浸会试图抗议的不当耶稣来受洗。 The baptism of Jesus marks his solidarity as the messianic servant with his people.耶稣受洗礼标志着他的声援，作为救世主的仆人与他的人民。 He takes upon himself by this cultic act their condition and their predicament.他以自己后，由这个邪教行为，他们的情况和他们的处境。 He becomes their representative.他成了他们的代表。 Coming to them and speaking to them he takes his place with them.未来他们来说，以他自己需要他的地方，他们的。 Incarnation is not only coming to earth but also assuming the burden of life in the flesh.化身，不仅是来地球，而且假设的负担，生活中的血和肉。 He not only speaks to them but also speaks for them.他不仅谈到他们，而且还谈到他们。 The Father's Son becomes the intercessor to the Father.父亲的儿子成为intercessor给父亲。 The significance of the baptism of Jesus is set forth in stark terms by Paul: "He who knew no sin became sin for us in order that in him we might become the righteousness of God" (II Cor. 5:21).意义耶稣受洗礼阐述了鲜明的条款，由保罗说： "他知道自己没有罪过罪过成为我们为了表示对他的，我们有可能成为公义的上帝" （二肺心病。 5时21分） 。 The baptism is the formal act of "emptying himself" (Phil. 2:7), of "becoming poor" (II Cor. 8:9).洗礼是正式臆想的"放空自己" （ phil. 2时07分） ， "成为扶贫" （二肺心病。 8时09分） 。
It is with reference to this act of solidarity that we see again the significance of the temptations in the desert, for there he experiences in an intense way the predicament of the human condition.它是参照本法的团结，我们再次看到了意义的诱惑，在干旱的沙漠里，有他的经验，在激烈的出路的困境，人的条件。 He resists the fundamental temptation to use his power, a temptation thrown at him even in his last hour (Matt. 27:40, 42), in order to bring redemption from below.他抗拒诱惑的根本，以运用他的权力，一种诱惑抛于他，甚至在他的最后一个小时。 （ 27:40 ， 42 ） ，为了使赎回从下面。 In his baptism he prepares himself for death, the ultimate expression of nonpower, for the people with whom he identifies, and makes the identification complete.他的洗礼，他准备自己的死亡，最终体现nonpower ，哪些人能与他认同，并作出鉴定完成。
RW Lyon
rw里昂
(Elwell
Evangelical Dictionary) （ Elwell宣布了福音字典）
Bibliography
参考书目
CK Barrett, The
Holy Spirit and the Gospel Tradition; GWH Lampe, The Sea of the Spirit; JDG
Dunn, Jesus and the Spirit; WF Flemington, The NT Doctrine of
Baptism.对照Barrett表示，从圣灵福音传统;百万度等企业，海的精神; jdg邓恩，耶稣和精神; WF号flemington
，新台币主义的洗礼。
This subject presentation in the original English language这一主题演讲，在原有的英语
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