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Ought not Christ to have suffered these things, and to enter into his glory?—LUKE 24:26.
基督受这些苦难，进入他的荣耀，岂不是应当的吗？——路加福音 24:26
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THE words are an answer of our Saviour’s to the discourse of two of the disciples who were going to Emmaus, ver. 13.
这些话是救主对两个前往以马忤斯的门徒谈话的回答，第13节。
He came incognito to them while they were discoursing together of the great news of that time, viz., the death of their master, whom they acknowledge ‘a prophet mighty in deed and word before God and all the people,’ ver. 19;
他隐姓埋名地来到他们身边，当时他们正在谈论那时期的重大新闻，即他们师傅的死，他们承认他是”在神和众人面前，说话行事都有大能的先知”，第19节；
confirmed by God to be so by miracles, and confessed to be so by the people.
神藉着神迹证实了这一点，人民也承认这一点。
Yet they questioned whether he were the Messiah that should redeem Israel, and erect the kingdom so much promised and predicted in the Scripture.
然而他们质疑他是否就是那位要救赎以色列并建立圣经中多次应许和预言的国度的弥赛亚。
They could not tell how to reconcile the ignominy of his death with the grandeur of his office, and glory of a king.
他们无法调和他死亡的耻辱与他职分的崇高以及王者的荣耀。
And though they had heard by the women of ‘a vision of angels’ that assured them ‘he was alive,’ yet they do not seem in their discourse to give any credit to the report, but relate it as they heard it;
虽然他们从妇女们那里听说”天使显现”确保他们”他活着”，但他们在谈话中似乎并不相信这个报告，只是照他们所听到的转述；
though both by what they said before, ver. 21, that they had ‘trusted that it was he that should have redeemed Israel,’ and also by the sharp reproof Christ gives them, ver. 25, ‘O fools, and slow of heart to believe all that the prophets have spoken!’ we may conclude that they thought it a mere illusion, or a groundless imagination of the women.
虽然从他们先前所说的第21节”我们素来所盼望要救赎以色列的就是他”，以及基督对他们严厉的责备第25节”无知的人哪，先知所说的一切话，你们的心信得太迟钝了！”，我们可以断定他们认为这只是一个幻觉，或是妇女们毫无根据的想象。
Christ, to rectify their minds, begins with a reproof, and follows it with an instruction, that what they thought a ground to question the truth of his office, and the reality of his being the Messiah, was rather an argument to confirm and establish it, since that person characterised in the Old Testament to be the Messiah was to wade to his glory through a sea of blood, and such sufferings in every kind as cruel and shameful as that person in whom they thought they had been deceived, had suffered three days before;
基督为了纠正他们的想法，先是责备，接着教导他们，他们认为可以质疑他职分真实性和他作为弥赛亚身份的理由，反而是确认和证实这一点的论据，因为在旧约中被描述为弥赛亚的那位要经过血海才能到达荣耀，要经历各种残酷和羞辱的苦难，就像他们认为受骗的那位三天前所经历的一样；
and afterwards discourseth from the Scripture that his death, and such a kind of death, did well agree with the predictions of the prophets;
之后他从圣经中论述他的死，以及这样的死，与先知的预言完全吻合；
and therefore, ‘beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.’
因此，”从摩西和众先知起，凡经上所指着自己的话，都给他们讲解明白了。”
He might well sum up in two or three hours’ time (wherein we may suppose he was with them) most of those testimonies which did foretell his sufferings for the expiation of sin.
他可能在两三个小时的时间里（我们可以推测他与他们在一起的时间），总结了大多数预言他为赎罪受苦的见证。
The proposition which he maintains from Moses and the prophets, is in the text, ‘Ought not Christ to have suffered those things?’ which is laid down by way of interrogation, but equivalent to an affirmation;
他从摩西和先知所坚持的命题，就在经文中：”基督这样受害，岂不是应当的吗？”这是以疑问的方式提出，但等同于肯定；
and he backed, without question, his discourse with many reasonings for the confirmation of it, to reduce them from the distrust they had to a full assent to the necessity of his death, in order to his own glory, and consequently theirs;
毫无疑问，他用许多理由支持他的论述来确认这一点，使他们从怀疑转向完全同意他受死的必要性，为了他自己的荣耀，也因此为了他们的荣耀；
the foundation of his own exaltation, and the redemption of mankind, being laid in his being a sacrifice.
他的高举和人类的救赎，都建立在他成为祭物之上。
目录
论基督受死之必要性
A DISCOURSE OF THE NECESSITY OF CHRIST’S DEATH
论基督升高之必要性
A DISCOURSE OF THE NECESSITY OF CHRIST’S EXALTATION
论基督的代求
A DISCOURSE OF CHRIST’S INTERCESSION