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.该国的耶稣基督是不同的关系耶稣基督了，以真主的法律，为人类，以拥有的权力，并接受荣誉，为自己。 Generally two states (humiliation and exaltation) are distinguished.一般两个国家（屈辱和提升） ，是杰出的。 Thus, the doctrine of the twofold state of Christ is the teaching that Christ experienced first the state of humiliation, then the state of exaltation.因此，这个学说的双重状态，基督是教学经验丰富的基督第一，国家的屈辱，那么国家的提升。 Within each of these states four aspects may be distinguished.在每一个这些国家的四个方面可以加以区别。
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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，耶稣并没有放弃对他的任何神圣的属性或变得不充分上帝当他上台就人类的天性。 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).他仍然充分上帝（约翰1:1 ， 14票;上校1:19 ; 2时09分） ，无所不能。 （ 8:26-27 ;伊萨。 9时06分） ，无所不知（约翰2时25分; 6:64 ; 16:30 ; 21时17分） ，永恒（ 8时58分） ，不胜任现职的临终（ 2点19分; 10:17-18 ） 。 However, these attributes were veiled, not generally manifested during Jesus' earthly ministry (Matt. 13:55-56), and never used for his own benefit or to make the path of obedience easier for him (4:1-11).不过，这些属性被含蓄，一般不体现在耶稣的俗世部。 （ 13:55-56 ） ，并没有使用过，为他自己的利益，还是让道路更容易服从他（ 4:1-11 ） 。
Thus, Jesus remained fully God and became fully man as well.因此，耶稣仍然充分上帝，并已全面男子一样。 It is sometimes said, "while remaining what he was, he became what he was not."有时是说" ，而剩下的是什么，他，他成为什么，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). （应该记住，这是上帝的儿子，第二人的三位一体，成为人，上帝的父亲没有成为男子，也没有圣灵：马特。 3:16-17 ;约翰1:1 3 ： 16 ;加尔。 4时04分） 。 It is the most amazing fact in all history that one who was eternal and infinite God should take to himself the lowly nature of a man and should then continue to exist for all eternity as fully God and fully man as well, united in one person.这是最惊人的事实，在所有的历史，一个是永恒和无限的上帝应采取自己卑微的性质，一男便应该继续存在，为所有永恒充分上帝与男子完全一样，在美国一个人。
It is important to insist that even while existing in these two natures, Jesus Christ remained one person.这是很重要的坚持说，尽管存在这两种性质，耶稣基督仍然是一个人。 His human nature was not an independent person by itself (capable, eg, of talking to the divine nature or acting in opposition to it).他的人性是不是一个独立的人本身（能，例如交谈，以神圣的性质或代理在反对它） 。 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.在方式上超越了我们的理解，人类与神灵的性质，基督被整合成一个人，他仍然作为人与上帝了，但一个人，永远。
Moreover, he "learned obedience through what he suffered" (Heb. 5:8); that is, his moral strength and ability to resist temptation increased with the successful meeting of each more difficult temptation, especially those connected with hardship and suffering.此外，他还"教训服从通过什么他也吃" （希伯来书5时08分） ，这就是他的道德力量和能力，以抗拒诱惑，增加了与成功的会议，会议的每一个更加困难的诱惑，尤其是那些涉嫌与艰难和困苦。 He experienced the sufferings of enduring great temptations without yielding (Matt. 4:l.-11; Luke 11: 53-54; 22:28; Heb. 2:18; 4:15; I Pet. 2:21-23), especially in the Garden of Gethsemane just prior to his death (Matt. 26:37-38; Heb. 5:7; 12:3-4).他经历了痛苦的忍受极大的诱惑而不屈服。 （四： 1 - 11 ;路加福音11 ： 53-54 ; 22时28分;以弗所书2时18分; 4:15 ，我的宠物。 2:21-23 ） ，尤其是在花园gethsemane刚刚去世前。 （ 26:37-38 ;以弗所书5时07分; 12:3-4 ） 。 Here it must be remembered that one who does not yield to temptation most fully feels its force, just as someone who successfully holds a heavy weight overhead feels its force much more than someone who drops it at once.这里必须记住，一个人不屈服于诱惑，最充分地感到它的力量，正如有人成功持重物架空觉得它的力量远远超过了人，它滴一次。
Jesus' humilitation increased in intensity at the time of his trial and death.耶稣的humilitation增加强度的时候，对他的审判和死亡。 Physical sufferings connected with crucifixion were terrible, as were the mocking and shame connected with such a death.身体的痛苦与被钉死在十字架上的可怕，因为被嘲笑和羞辱与这样一个死刑。 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).但更糟糕的人的痛苦，在精神上耶稣经历时，上帝的父亲把他的罪责我们的罪过（二肺心病。 5时21分;加尔。 3时13分，我的宠物。 2时22分;伊萨。 53:6 ） 。 The Father turned away his face, so that Jesus was left alone with the blackness of sin and guilt upon him (Matt. 27:46; Hab. 1:13).父亲扭头他的脸上，使耶稣被单独留在家中与黑暗的罪恶和有罪后，他的。 （ 27:46 ;民政事务局。 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.那么，正如耶稣完成了角色的propitiatory牺牲（罗马书3时25分;约翰2:2 ; 4:10 ） ，他无端背负了暴跳如雷的激烈愤怒的上帝对单，并承担它进行到底。
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).这是不正确的说，耶稣的神性死亡，或可能死亡，如果在"死"意味着停止活动，停止意识不高，或缩小权力（约翰2时19分; 10:17-18 ） 。 Yet by virtue of union with Jesus' human nature, his divine nature experienced what it was like to go through death.然而，凭借联盟与耶稣的人性，他的神性经历了什么，它是想通过死刑。 Whether the divine nature was ever itself the object of divine wrath against sin is not explicitly stated in Scripture.是否神性，是以往任何时候都为自己的目的，神的愤怒，对单是没有明确说明，在经文。 (For the idea that Jesus "descended into hell" after his death on the cross, see below.) （主张耶稣"陷入地狱"后，他的十字架上的死亡，见下文） 。
Nor did Christ proclaim a second chance for salvation for those who were dead. I Pet. 也没有基督宣告了第二次机会，为救赎者死，我的宠物。 4:6, "this is why the gospel was preached even to the dead," is best understood to mean that the gospel was preached to believers who had died before the time Peter was writing, and that the reason it was preached to them during their lifetime was not to save them from physical death, but to save them from final judgment.四比六， "这就是为什么福音，是鼓吹甚至到了死了， "最好的理解，就是使福音被宰杀的信徒便已逝世的时候，彼特被写作，并表示，之所以会有人鼓吹他们在他们的一生，是不是为了节省他们从肉体死亡，而是拯救他们最终判决。 It is also unlikely that any NT text can be understood to teach that Jesus after his death and before his resurrection went to proclaim his triumph to rebellious spirits in prison (a common Lutheran view) or to bring OT believers into the presence of God in heaven (a Roman Catholic view).它也不可能有任何新台币文本是可以理解的教导，耶稣是在他死后才和他的复活到宣布他的胜利，以叛逆的精神，在监狱中（一种常见的路德会期） ，或使城市旅游局信徒到在场的上帝在天上（罗马天主教的观点） 。
In Eph.在厄。 4:9, where Paul says that Christ descended into "the lower parts of the earth," it is best understood as a genitive of apposition, meaning "the lower parts, namely, the earth" (compare NIV: "the lower, earthly regions"). 4时09分，而保罗说，基督的后裔成为"低地球部分， "这是最好理解为领属的apposition ，意思是"较低部分组成，即地球" （比较为证： "低下，俗世地区" ） 。 Thus, the text refers to the incarnation.因此，案文指的化身。 I Pet. i宠物。 3:18-20, admittedly a difficult text, says that Christ "went and preached to the spirits in prison, who formerly did not obey, when God's patience waited in the days of Noah, during the building of the ark." 3:18-20 ，无可否认一项艰巨文说，耶稣是"去传福音给神在狱中，他以前不服从时，上帝的耐心在等待的日子里挪亚，在建设方舟" 。 When it is realized that Peter saw the spirit of Christ as active in the OT prophets (I Pet. 1:10-11), and saw Noah as a "preacher" of righteousness (II Pet. 2:5), this text is probably best understood to mean that Christ in spirit was preaching through Noah while the ark was being built.当人们认识到彼得看到基督的灵作为活跃在城市旅游局先知（我的宠物。 1:10 ） ，看到诺亚是一个"布道者"的正义（二宠物。 2时05分） ，这是文也许最好被理解的意思是说，基督教的精神，是通过说教，而诺亚方舟，是正在兴建中。 Thus, no "descent into hell" is contemplated here either.因此，没有"出身入地狱" ，现在这里。
In the Apostles' Creed, the phrase "descended into hell" is a late addition, appearing only around AD 390, and probably originally having the meaning, "descended into the grave."在使徒们的信条中， "陷入地狱" ，是已故此外，出庭的只有约公元390 ，并可能原本具有意义， "陷入了严重的" 。
The resurrection was not just a restoration to life, but the beginning of a new, better kind of life, a "resurrection life" (Rom. 6:9-10).复活的不只是恢复生命，但进入了一个新的，更好的生活，这是一次"复活的生命" （罗马书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).复活之后，耶稣仍然有一个肉体可以感动举行。 （ 28:9 ;约翰20:17 27 ） ，可以打破面包（路加福音24:30 ） ，准备早餐（约翰21:12-13 ） ，吃（路加福音24:42-43 ） 。 It was a body of "flesh and bones," for Jesus said, "A spirit has not flesh and bones as you see that I have" (vs. 39).它是一个机构的"肉和骨头， "耶稣说： "精神没有肉和骨头，因为你看我" （相对于39 ） 。
Yet this physical body of Jesus was no longer subject to weakness, sickness, aging, or death.然而，这肉体的耶稣不再受虚弱，疾病，衰老，甚至导致死亡。 It was imperishable and glorious and powerful (I Cor. 15:42-44; the term "spiritual" here means not "nonmaterial" but "conformed to the character of the Holy Spirit").这是imperishable和光荣和强大（我肺心病。 15:42-44 ;而言， "精神" ，这里的方法，而不是"非物质" ，而是"顺应性格圣灵" ） 。 It is possible that John 20:19 implies that Jesus had the ability to enter a locked room miraculously.这是有可能的约翰20时19暗示耶稣有能力进入一间上锁的房间内奇迹般地。 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).它是明确的，不过，既然耶稣是" firstfruits "的复活，我们将像他一样的，当我们提出从死里复活（林前。 15:20 ， 23 ， 49 ;菲尔。 3时21分，我约翰。 3:2 ） 。
The resurrection demonstrated the approval of God the Father and his satisfaction with Christ's work of redemption (Isa. 53:11; Phil. 2:8-9).复活展现批准上帝的父亲和他的满意度与基督的工作，赎回（以赛亚书53:11 ;菲尔。 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).现在，基督是开天辟地到一个新的地位与尊重，以法律为好：他不再受法律意识正在有义务服从职能治疗，因为我们代表的人，他的工作，服从，在我们这地方以前完成（罗马书5:18-19 ） 。
The resurrection also was the initiation of a new relationship with God the Father, for Jesus was exalted to the role of messianic "Son" with new power and authority which were not his before as God-man (Matt. 28:18; Acts 13:33; Rom. 1:4; Heb. 1:5).复活的，也是为了启动一个新的关系，与神的父亲，因为耶稣是开天辟地到角色中的救世主"儿子" ，与新的权力和权威，这并不是他的面前，因为神人。 （ 28:18 ;行为13 ： 33 ;光碟。 1:4 ;以弗所书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).当耶稣跻身于天国，他所收到的光荣，荣誉，和权力，这并不是他的面前，作为神人（使徒2时33分， 36个;菲尔。 2:9-11我添。 3:16 ;以弗所书1:3 -4 ; 2时09分） ，尤其是权威倾诉圣灵对教会更丰满和权力比以前（使徒行1:8 ; 2时33分） 。
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).经过耶稣跻身天堂，他也开始了他的高司铎的工作，代表我们在上帝面前，父亲（希伯来书9时24分）和利益，我们在真主面前（ 7时25分;光碟。 8时34分） 。 (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.) （ lutherans都告诉我们，耶稣的人的本性，也成为无所不在后，他的阿森松升天，但这种教学没有得到明确的支持，从经文，并似乎在很大程度上是值得肯定的，以支持某一特定角度在场的基督身体的，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).在这崇高的国执政，在上帝的右手，将基督的统治，直到去年底的年龄，当他的所有敌人，将被征服（我肺心病。 15:24-25 ） 。
WA
Grudem佤族尼古登
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
L. Berkhof,
Systematic Theology; EA Litton, Introduction to Dogmatic Theology; C. Hodge,
Systematic Theology, II,
610-38.的影响，伯克霍夫的，有系统的神学;环境伦介绍，以教条式的神学;丙Hodge的，有系统的神学，二， 610-38 。
This subject presentation in the original English language这一主题演讲，在原有的英语
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