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.該國的耶穌基督是不同的關係耶穌基督了，以真主的法律，為人類，以擁有的權力，並接受榮譽，為自己。 Generally two states (humiliation and exaltation) are distinguished.一般兩個國家（屈辱和提升） ，是傑出的。 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，這個學說的雙重狀態，基督是教學經驗豐富的基督第一，國家的屈辱，那麼國家的提升。 Within each of these states four aspects may be distinguished.在每一個這些國家的四個方面可以加以區別。
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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，耶穌並沒有放棄對他的任何神聖的屬性或變得不充分上帝當他上台就人類的天性。 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（約翰1:1 ， 14票;上校1:19 ; 2時09分） ，無所不能。 （ 8:26-27 ;伊薩。 9時06分） ，無所不知（約翰2時25分; 6:64 ; 16:30 ; 21時17分） ，永恆（ 8時58分） ，不勝任現職的臨終（ 2點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).不過，這些屬性被含蓄，一般不體現在耶穌的俗世部。 （ 13:55-56 ） ，並沒有使用過，為他自己的利益，還是讓道路更容易服從他（ 4:1-11 ） 。
Thus, Jesus remained fully God and became fully man as well.因此，耶穌仍然充分上帝，並已全面男子一樣。 It is sometimes said, "while remaining what he was, he became what he was not."有時是說" ，而剩下的是什麼，他，他成為什麼，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，這是上帝的兒子，第二人的三位一體，成為人，上帝的父親沒有成為男子，也沒有聖靈：馬特。 3:16-17 ;約翰1:1 3 ： 16 ;加爾。 4時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.這是最驚人的事實，在所有的歷史，一個是永恆和無限的上帝應採取自己卑微的性質，一男便應該繼續存在，為所有永恆充分上帝與男子完全一樣，在美國一個人。
It is important to insist that even while existing in these two natures, Jesus Christ remained one person.這是很重要的堅持說，儘管存在這兩種性質，耶穌基督仍然是一個人。 His human nature was not an independent person by itself (capable, eg, of talking to the divine nature or acting in opposition to it).他的人性是不是一個獨立的人本身（能，例如交談，以神聖的性質或代理在反對它） 。 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.在方式上超越了我們的理解，人類與神靈的性質，基督被整合成一個人，他仍然作為人與上帝了，但一個人，永遠。
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"教訓服從通過什麼他也吃" （希伯來書5時08分） ，這就是他的道德力量和能力，以抗拒誘惑，增加了與成功的會議，會議的每一個更加困難的誘惑，尤其是那些涉嫌與艱難和困苦。 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).他經歷了痛苦的忍受極大的誘惑而不屈服。 （四： 1 - 11 ;路加福音11 ： 53-54 ; 22時28分;以弗所書2時18分; 4:15 ，我的寵物。 2:21-23 ） ，尤其是在花園gethsemane剛剛去世前。 （ 26:37-38 ;以弗所書5時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.這裡必須記住，一個人不屈服於誘惑，最充分地感到它的力量，正如有人成功持重物架空覺得它的力量遠遠超過了人，它滴一次。
Jesus' humilitation increased in intensity at the time of his trial and death.耶穌的humilitation增加強度的時候，對他的審判和死亡。 Physical sufferings connected with crucifixion were terrible, as were the mocking and shame connected with such a death.身體的痛苦與被釘死在十字架上的可怕，因為被嘲笑和羞辱與這樣一個死刑。 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，在精神上耶穌經歷時，上帝的父親把他的罪責我們的罪過（二肺心病。 5時21分;加爾。 3時13分，我的寵物。 2時22分;伊薩。 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).父親扭頭他的臉上，使耶穌被單獨留在家中與黑暗的罪惡和有罪後，他的。 （ 27:46 ;民政事務局。 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.那麼，正如耶穌完成了角色的propitiatory犧牲（羅馬書3時25分;約翰2:2 ; 4:10 ） ，他無端背負了暴跳如雷的激烈憤怒的上帝對單，並承擔它進行到底。
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).這是不正確的說，耶穌的神性死亡，或可能死亡，如果在"死"意味著停止活動，停止意識不高，或縮小權力（約翰2時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，憑藉聯盟與耶穌的人性，他的神性經歷了什麼，它是想通過死刑。 Whether the divine nature was ever itself the object of divine wrath against sin is not explicitly stated in Scripture.是否神性，是以往任何時候都為自己的目的，神的憤怒，對單是沒有明確說明，在經文。 (For the idea that Jesus "descended into hell" after his death on the cross, see below.) （主張耶穌"陷入地獄"後，他的十字架上的死亡，見下文） 。
Nor did Christ proclaim a second chance for salvation for those who were dead. I Pet. 也沒有基督宣告了第二次機會，為救贖者死，我的寵物。 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， "這就是為什麼福音，是鼓吹甚至到了死了， "最好的理解，就是使福音被宰殺的信徒便已逝世的時候，彼特被寫作，並表示，之所以會有人鼓吹他們在他們的一生，是不是為了節省他們從肉體死亡，而是拯救他們最終判決。 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).它也不可能有任何新台幣文本是可以理解的教導，耶穌是在他死後才和他的復活到宣布他的勝利，以叛逆的精神，在監獄中（一種常見的路德會期） ，或使城市旅遊局信徒到在場的上帝在天上（羅馬天主教的觀點） 。
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時09分，而保羅說，基督的後裔成為"低地球部分， "這是最好理解為領屬的apposition ，意思是"較低部分組成，即地球" （比較為證： "低下，俗世地區" ） 。 Thus, the text refers to the incarnation.因此，案文指的化身。 I Pet. i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 ，無可否認一項艱鉅文說，耶穌是"去傳福音給神在獄中，他以前不服從時，上帝的耐心在等待的日子裡挪亞，在建設方舟" 。 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.當人們認識到彼得看到基督的靈作為活躍在城市旅遊局先知（我的寵物。 1:10 ） ，看到諾亞是一個"佈道者"的正義（二寵物。 2時05分） ，這是文也許最好被理解的意思是說，基督教的精神，是通過說教，而諾亞方舟，是正在興建中。 Thus, no "descent into hell" is contemplated here either.因此，沒有"出身入地獄" ，現在這裡。
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."在使徒們的信條中， "陷入地獄" ，是已故此外，出庭的只有約公元390 ，並可能原本具有意義， "陷入了嚴重的" 。
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).復活的不只是恢復生命，但進入了一個新的，更好的生活，這是一次"復活的生命" （羅馬書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).復活之後，耶穌仍然有一個肉體可以感動舉行。 （ 28:9 ;約翰20:17 27 ） ，可以打破麵包（路加福音24:30 ） ，準備早餐（約翰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).它是一個機構的"肉和骨頭， "耶穌說： "精神沒有肉和骨頭，因為你看我" （相對於39 ） 。
Yet this physical body of Jesus was no longer subject to weakness, sickness, aging, or death.然而，這肉體的耶穌不再受虛弱，疾病，衰老，甚至導致死亡。 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").這是imperishable和光榮和強大（我肺心病。 15:42-44 ;而言， "精神" ，這裡的方法，而不是"非物質" ，而是"順應性格聖靈" ） 。 It is possible that John 20:19 implies that Jesus had the ability to enter a locked room miraculously.這是有可能的約翰20時19暗示耶穌有能力進入一間上鎖的房間內奇蹟般地。 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).它是明確的，不過，既然耶穌是" firstfruits "的復活，我們將像他一樣的，當我們提出從死裡復活（林前。 15:20 ， 23 ， 49 ;菲爾。 3時21分，我約翰。 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).復活展現批准上帝的父親和他的滿意度與基督的工作，贖回（以賽亞書53:11 ;菲爾。 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，基督是開天闢地到一個新的地位與尊重，以法律為好：他不再受法律意識正在有義務服從職能治療，因為我們代表的人，他的工作，服從，在我們這地方以前完成（羅馬書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).復活的，也是為了啟動一個新的關係，與神的父親，因為耶穌是開天闢地到角色中的救世主"兒子" ，與新的權力和權威，這並不是他的面前，因為神人。 （ 28:18 ;行為13 ： 33 ;光碟。 1:4 ;以弗所書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).當耶穌躋身於天國，他所收到的光榮，榮譽，和權力，這並不是他的面前，作為神人（使徒2時33分， 36個;菲爾。 2:9-11我添。 3:16 ;以弗所書1:3 -4 ; 2時09分） ，尤其是權威傾訴聖靈對教會更豐滿和權力比以前（使徒行1:8 ; 2時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).經過耶穌躋身天堂，他也開始了他的高司鐸的工作，代表我們在上帝面前，父親（希伯來書9時24分）和利益，我們在真主面前（ 7時25分;光碟。 8時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都告訴我們，耶穌的人的本性，也成為無所不在後，他的阿森松升天，但這種教學沒有得到明確的支持，從經文，並似乎在很大程度上是值得肯定的，以支持某一特定角度在場的基督身體的，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).在這崇高的國執政，在上帝的右手，將基督的統治，直到去年底的年齡，當他的所有敵人，將被征服（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
參考書目
L. Berkhof,
Systematic Theology; EA Litton, Introduction to Dogmatic Theology; C. Hodge,
Systematic Theology, II,
610-38.的影響，伯克霍夫的，有系統的神學;環境倫介紹，以教條式的神學;丙Hodge的，有系統的神學，二， 610-38 。
This subject presentation in the original English language這一主題演講，在原有的英語
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