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BY RICHARD SIBBES 由理查德·西布斯撰写
BY RICHARD SIBBES 由理查德·西布斯撰写IN EPUB, .MOBI & .PDF FORMATS
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Christ died, rose, revived.
基督死了，复活了，复活了。
Of the inference we will speak afterwards, and shew how these grounds enforce that inference, that he should be ‘Lord both of the dead and of the living.’
关于推论，我们将在之后讨论，并展示这些理由如何强化这个推论，即他应该是“死者和活者的主宰”。
‘Christ died.’ 基督死了。
1. First of all, you must know that Christ died here as a public person, or else the inference were not good. Christ took upon him the person of no man, but the nature; for this end, that he might be a public person. If Christ had taken the person of any body, there had been two persons of Christ. He had died in one person and not in another. Now having the nature that is common to all men, and not the person of Peter or James, &c., when he died the person died in that nature wherein he might die; so when it is said, ‘Christ died,’ we must consider Christ as a public person, not taking the particular person of any man, but the general nature of man into union with the second person. Christ died as a public person.
首先，你必须知道基督在这里以一个公众人物的身份死去，否则推论就不好。基督承担了一个人的本质，而不是一个人的身份；目的就是为了成为一个公众人物。如果基督承担了某个人的身份，那就会有两个基督的人。他会在一个人的身份下死去，而不是另一个人的身份。现在，他拥有所有人共同的本质，而不是彼得或雅各的个人身份等等，当他死去时，他的人在他可以死去的本质中死去；所以当说到“基督死去”时，我们必须将基督视为一个公众人物，不是承担任何人的特定身份，而是将人的普遍本质与第二位的人结合在一起。基督以一个公众人物的身份死去。
2. Secondly, Christ died as the ‘second Adam.’ The spring of all misery and death was from the ‘first Adam,’ but the ‘second Adam’ was a quickening Spirit, 1 Cor. 15:45. He died as a public person, and the ‘second Adam.’
其次，基督以“第二个亚当”的身份而死。所有痛苦和死亡的源头来自“第一个亚当”，但“第二个亚当”是一个使人复活的灵，哥林多前书 15:45。他以一个公众人物和“第二个亚当”的身份而死。
We must know, moreover, that he died as the great High Priest of the church, offering to God the Father a sacrifice that made him Lord over all, as we shall see after. He died as a priest, as indeed he that was foresignified by all the sacrifices and priests. He was both priest and sacrifice: Heb. 9:14, ‘By the eternal Spirit, the Godhead, he offered himself to his Father.’
我们必须知道，此外，他作为教会的伟大大祭司而去世，向上帝父亲献上了一种使他成为万有之主的牺牲，我们将在之后看到。他以祭司的身份去世，正如所有的祭品和祭司所预示的一样。他既是祭司又是牺牲品：希伯来书 9:14，“他借着永远的灵，以自己为祭品献给了他的父亲。”
3. Again, He died a voluntary death, for else he had not died in obedience. His death was violent in regard of them that forced it, but it was voluntary in regard of them that he offered himself for, as a sweet sacrifice to his Father. That voluntariness made his death a sweet sacrifice; for whatsoever the Father did to him, he joined with the Father in it. The Father gave him; he gave himself. The Father appointed him to be so and so; and he joined with the Father in all things. ‘No man takes away my life from me,’ saith he himself, John 10:18. It was a voluntary death in regard of his freedom; nay, he thirsted after it, as you have it in the Gospel. He longed after it, upon high considerations, howsoever in a lower consideration, as it was a tormenting thing and a bitter cup, he had a desire that it might pass; but it was upon lower respects. Upon higher respects, the will of his Father and the salvation of mankind, he thirsted to drink of that cup.*
再次，他以自愿的方式去世，否则他就不会以服从的方式去世。他的死对于那些强迫他去世的人来说是暴力的，但对于他自己主动献身于父亲的人来说是自愿的，就像是一种甜蜜的祭品。这种自愿性使他的死成为一种甜蜜的祭品；因为无论父亲对他做了什么，他都与父亲一起做。父亲给了他；他自己给了自己。父亲任命他成为这样那样的人；他在所有事情上都与父亲一起。他自己说：“没有人从我这里夺去我的生命。”（约翰福音 10:18）这是他自由意志下的自愿死亡；不仅如此，他还渴望这样做，正如福音书中所记载的。他出于高尚的考虑而渴望这样做，尽管从较低的角度来看，这是一件折磨人的事情和一杯苦涩的苦酒，他希望它能过去；但这是出于较低的考虑。出于更高的考虑，他父亲的意愿和人类的救赎，他渴望喝那杯苦酒。
A man may will and nill the same thing upon presenting different objects and respects, and reasons. That which a man may decline, as we say, in this respect, looking to a particular end, that a man may desire, looking to a higher end; because man is framed so to yield to the stronger reason alway. Thereupon that is no objection, ‘he seemed sometime a little unwilling.’ It was looking upon something presented to him that made him in that respect unwilling; but looking upon other respects he gave himself willingly; the Father and he joined together.
一个人可以在不同的对象、不同的尊重和理由下，同时愿意和不愿意同一件事情。一个人可能会拒绝某件事情，我们可以说，在这个方面，他看向了一个特定的目标，而一个人可能会渴望某件事情，看向了一个更高的目标；因为人总是被构造成要顺从更强的理由。因此，这并不是一个反对意见，“他似乎有时有点不情愿。”这是因为他看到了某个被呈现给他的东西，使他在这个方面不情愿；但是在看到其他方面时，他愿意自己投入；父亲和他联合在一起。
And therefore by the way, when they talk of the active and passive obedience, there was action in all his passion’; chiefly in his passion there was action; for if it had been mere suffering without voluntary obedience, what obedience had that been? A beast may so suffer, but against his will; but his voluntary obedience was the chief in all his passion. ‘He humbled himself to the death of the cross,’ as it is Phil. 2:8.
因此，顺便说一下，当他们谈论主动和被动的顺服时，他的受难中有行动；主要是在他的受难中有行动；因为如果只是无意识的受苦而没有自愿的顺服，那算什么顺服呢？兽类也可以这样受苦，但那是违背它们的意愿；但他自愿的顺服是他受难中的主要特点。“他自己卑微，顺服至死，且死在十字架上”，正如腓立比书 2:8 所说。
4. Yet further, as he died voluntary, so he died as our surety. Therefore he died a ‘cursed death’ due to us. ‘He was made a curse for us,’ Gal. 3:13, that he might remove the curse from us. These and such like conclusions must be observed in this, that the apostle saith, ‘To this end Christ died,’ because we shall have use of them afterwards.
然而，正如他自愿去世一样，他也作为我们的担保人而去世。因此，他为我们而死了一次“被诅咒的死亡”。加拉太书 3:13 说：“他替我们成了咒诅”，以便他能够从我们身上除去咒诅。在这种情况下，必须注意这些和类似的结论，因为使徒说：“基督为此而死”，因为我们以后会用到它们。
Here we might stay and admire,† that life should die! that glory should become shame for us! and that he that is the author of all blessing should become a curse! Indeed, it is a great mystery that Christ, being God, should stoop so low that he could join together the infinite majesty of God, and that low degree of abasement, that he might condescend unto. Domine quo descendis, &c.: Lord, how far goest thou? (a) He could not go lower and be God. God, to shew his love to us, shewed himself God in this, that he could be God and go so low as to die; and not only to die, but to die a shameful and cursed death for us. But I pass to the particulars.
在这里，我们可能会停留并欣赏，生命竟然会死亡！荣耀竟然会成为我们的耻辱！造福万物的主竟然会成为诅咒！事实上，基督是上帝，他屈尊如此之低，以至于他能够将上帝的无限威严与卑微的程度结合在一起，以便他能够降卑。主啊，你要下降到何种程度呢？（a）他不能再低下去而仍然是上帝。上帝为了向我们显示他对我们的爱，显示了他自己是上帝，他能够成为上帝并降至如此之低，以至于死亡；不仅如此，他还为我们以一种可耻和被诅咒的死亡而死。但我将转向具体的事情。