Baptism of Christ洗禮的基督

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Christ had to be formally inaugurated into the public discharge of his offices.基督已被正式開通納入公共履行他的辦公室。 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.為此,他來到約翰,誰是代表律法和先知,即是由他可能被引進到他的辦公室,並因此被公開確認為彌賽亞的,其未來的預言和種類有很多年齡傳染證人。

John refused at first to confer his baptism on Christ, for he understood not what he had to do with the "baptism of repentance."約翰拒絕,在第一次賦予他的洗禮對基督的人,因為他不理解,他不無"悔改的洗禮" 。 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."但基督說, " '受苦,它是如此,現在, '現在適合我的國家的恥辱,我的國家作為替代,在房間內的罪人" 。 His reception of baptism was not necessary on his own account.他接待的洗禮,沒有必要對他自己的帳戶。 It was a voluntary act, the same as his act of becoming incarnate.這是一個自願的行為,同時為他的行為成為肉身。

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,他曾從事完成,是可以完成的話,它成了他吃,對他似一個罪人,並履行所有正義。 ( 3:15 ) 。 The official duty of Christ and the sinless person of Christ are to be distinguished.官方職責基督和罪孽的人的基督是加以區別。

It was in his official capacity that he submitted to baptism.這是在他的官方身份,他提交的洗禮。 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."來約翰我們的主,幾乎說, "雖然罪孽,也沒有任何個人的污點,但是我想,公眾或官方身份,作為派出的上帝,我站在房間的許多風險,把我的罪惡的世界,為,而我則propitiation " 。 Christ was not made under the law on his own account.基督是沒有根據法律對他自己的帳戶。 It was as surety of his people, a position which he spontaneously assumed.這是因為簽了他的人民,而且這樣的地位,他自發地承擔了。 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).政府當局的成年禮的洗禮,也象徵洗禮的痛苦在他面前,在這個官方身份(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,在介紹自己,他在效力專用或consecrated自己的工作,履行所有正義。

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Baptism of Jesus耶穌受洗禮

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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).耶穌受洗禮在手中的施洗約翰是重新在一些細節在馬太( 3:13-17 ) ,告訴更多的簡單標記( 1:9-11 ) ,只提到在路加( 3:21-22 ) ,和無記錄,但可能是假定在約翰( 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.在所有四個帳戶anointing耶穌與精神,並已宣布他的sonship是直接聯繫到的洗禮。

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.馬克和路加告訴我們,只有耶穌受洗禮在約旦約翰,但馬修補充說,施洗約翰是猶豫,覺得自己卑微的人。 Jesus, however, urges compliance with the call of God to "fulfill all righteousness."耶穌,但是,敦促遵守的號召上帝"履行所有正義的" 。 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.馬克表明耶穌受洗禮,在財政部約翰所有的人,而文本的結構在路加指出,耶穌的洗禮,由約翰是經過(下稱"畢竟人已經受洗,耶穌也受了洗" )的約翰部。 The Fourth Evangelist says only that John saw Jesus coming to him and then there follow certain Christological declarations by John.第四傳道者說,只有約翰看見耶穌來到他的,然後有遵循一定的基督論報關單,由約翰。

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).的根本特徵,所有的敘述,是在紀念他的洗禮耶穌是不信任與精神。 ( 3:16 ; 1:10馬克;路加3時22分;約翰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).正是這種anointing與精神就職內政部耶穌其特點是在天氣福音由電力的精神,在新時代。 ( 12時18分, 28個;路加福音4時18分; 11:20 ;比照。行為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.該anointing所體現的精神是最初行為的圓滿(路加福音4時18分,引用伊薩。 61:1-2 ) ,其中的特點,整個耶穌的故事,以及隨後的故事,初期教會。 This fulfillment motif is seen at two points.這個圓滿的Motif見於兩點。 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,在所有這三個天氣福音誘惑的經驗,在沙漠立即跟隨anointing的精神,而事實上,耶穌是由精神(馬克:受精神;盧克:在主導精神)變成沙漠。 In a paradigmatic narrative the Spirit of the new age is confronted by the spirit who dominates the present.在一個範式的敘事精神,在新時代面臨精神的人所支配。 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.耶穌'征服沙漠變成格局,為其餘的福音,因為他們的報告的權力,耶穌醫治病人,並投出魔鬼。 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).在場的精神,在新時代提出的幽靈"不可饒恕的罪"的精神相違背,即單的指稱,以電力這個年齡癒合的工作,聖靈。 ( 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.之間的聯繫,為耶穌anointing與精神和完成各項題是值得一提的,也存在於一個事實,耶穌就職部後,立即他的洗禮和誘惑。 "Time is fulfilled: the kingdom of God is before you; repent and believe the good news" (Mark 1:15; cf. Matt. 4:17). "時間就是履行了:神的國度,是你們之前有悔改表現,並相信這個好消息" (馬克1:15 ;比照馬特。 4時17分) 。 Jesus declares the demise of the old and the initial thrust of the new.耶穌宣告滅亡的老人和最初的主旨新。 The promise of prophets is offered and people are invited to enter.承諾是先知,是提供和人民正邀請進入。 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.從這個角度上,經濟負擔沉重,對Word和工作的耶穌是邀請,以發起新奇性,以塑造自由創造的精神,以及發言判斷時,舊體制的法治化,而他們唯一的果實是壓迫。

This significance of Jesus' anointing by the Spirit at his baptism is further noted in the words by which Jesus confirmed John the Baptist.這個意義上的耶穌' anointing所體現的精神,在他的洗禮,是進一步指出,在換句話說,由耶穌基督所證實施洗約翰。 No one is greater than John, yet anyone in the kingdom is greater.沒有人大於約翰,但任何人在英國更足了。 He is the final figure who concludes the old and introduces the new.他是最後的數字,他們得出結論,舊並介紹了新的。 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.該anointing耶穌在他的洗禮,是具體的中點,在救贖的歷史,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.應該指出的是,未來的精神,當耶穌是不是答應洗禮的精神,為耶穌自己是一個人應baptize 。 Further, the baptism in the Spirit is a baptism of judgment and grace.此外,在洗禮的精神,是一個洗禮的判斷力和恩典。 The experience of the Spirit at the baptism of Jesus is a bestowal that establishes the messianic character of his ministry.經驗的精神,在耶穌的洗禮是一種恩賜表示,確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").這是指出,在從天上有聲音, "你是我的兒子,我親愛的" (或曰"選擇" ) 。 Jesus' self-understanding of his sonship to the Father underlies his messianic office.耶穌的自我理解他的sonship向父親突顯他的救世主辦公室。 The OT allusion may be either Isa.職能治療典故既可以是伊薩。 42:1 or Ps. 42:1或聚苯乙烯。 2:7 or perhaps both. 2時07分,或者兩者。 The significance here of the sonship is service to the Father rather than any particular reference to Jesus' divine nature.意義在這裡的sonship就是服務於父親,而不是任何特別提到耶穌的神性。 The expression is teleological rather than ontological.表達是teleological而非本體。

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.特殊意義的是要看到一個事實,即耶穌提交給洗禮的約翰,這是一個悔改的洗禮,為寬恕的罪孽。 John has called a sinful and selfrighteous people to turn quickly before an impending judgment descends.約翰已被稱為罪孽深重selfrighteous的人,以盡快在即將到來的判斷降。 "Already the ax is laid to the root of the tree." "已經是斧是奠定到根的樹" 。 Matthew's narrative focuses of the issue, for in it the Baptist attempts to protest the inappropriateness of Jesus coming to be baptized.馬修的敘事焦點問題,因為在它浸會試圖抗議的不當耶穌來受洗。 The baptism of Jesus marks his solidarity as the messianic servant with his people.耶穌受洗禮標誌著他的聲援,作為救世主的僕人與他的人民。 He takes upon himself by this cultic act their condition and their predicament.他以自己後,由這個邪教行為,他們的情況和他們的處境。 He becomes their representative.他成了他們的代表。 Coming to them and speaking to them he takes his place with them.未來他們來說,以他自己需要他的地方,他們的。 Incarnation is not only coming to earth but also assuming the burden of life in the flesh.化身,不僅是來地球,而且假設的負擔,生活中的血和肉。 He not only speaks to them but also speaks for them.他不僅談到他們,而且還談到他們。 The Father's Son becomes the intercessor to the Father.父親的兒子成為intercessor給父親。 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).意義耶穌受洗禮闡述了鮮明的條款,由保羅說: "他知道自己沒有罪過罪過成為我們為了表示對他的,我們有可能成為公義的上帝" (二肺心病。 5時21分) 。 The baptism is the formal act of "emptying himself" (Phil. 2:7), of "becoming poor" (II Cor. 8:9).洗禮是正式臆想的"放空自己" ( phil. 2時07分) , "成為扶貧" (二肺心病。 8時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.它是參照本法的團結,我們再次看到了意義的誘惑,在乾旱的沙漠裡,有他的經驗,在激烈的出路的困境,人的條件。 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.他抗拒誘惑的根本,以運用他的權力,一種誘惑拋於他,甚至在他的最後一個小時。 ( 27:40 , 42 ) ,為了使贖回從下面。 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.他的洗禮,他準備自己的死亡,最終體現nonpower ,哪些人能與他認同,並作出鑑定完成。

RW Lyon rw里昂
(Elwell Evangelical Dictionary) ( Elwell宣布了福音字典)

Bibliography 參考書目
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.對照Barrett表示,從聖靈福音傳統;百萬度等企業,海的精神; jdg鄧恩,耶穌和精神; WF號flemington ,新台幣主義的洗禮。


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