爱华网GOD-MANIFESTATION
神的显现[1]
STEPHEN GREEN
斯蒂芬·格林
THE IMPORTANCE to us as Christadelphians of ourteaching on God-manifestation and its distinctiveness ishighlighted in the following comment from the writings of BrotherL. G. Sargent:
对基督弟兄会的我们来说，我们在神的显现和其独特性上的教导的重要性在下面萨金特弟兄（L.G.Sargent）的作品中得到了重点的强调：
“God’s manifestation of Himself in the Angels, inHis Son, and ultimately in those ‘many sons’ who are to be ‘broughtunto glory’ is of the essence of God’s redemptive work. It was partof the belief set forth by Dr. John Thomas in his rediscovery ofBible teaching as a body of revealed truth. and while much that hetaught may be found also in earlier writers this doctrine may beregarded as his most distinctive contribution. It is vital to rightunderstanding of the Godhead, the relation of Father and Son andthe purpose of God with man. It is the true alternative to thedoctrine of the Trinity, and where it is neglected there is adanger of Christadelphian teaching becoming so over-simplified thatit brings Christ down to a lower level than the Scriptures wouldhave us give him, and may even veer towards Unitarian orAdoptionist conceptions of him”.
“神在天使、他的儿子，最终在那些即将‘归荣耀给他’的‘众多子民’中的显现是神救赎工作的精髓。这是约翰·托马斯博士（Dr.John Thomas）在他对圣经教导的发现中作为被揭示真理的一部分而阐述的部分信仰。虽然他所教导的大部分内容在早期作者的作品中也能找到，但这一教义可以被认为是他最独特的贡献。它对神性，天父和人子的关系，以及神对人的目的的正确理解至关重要。它真正取代了三位一体的教义。无视神的显现，就会让基督弟兄会的教导变得过于简单，以至于把基督看得低于圣经向我们所展示的高度，甚至可能偏向一位论[2]或嗣子论[3]这一危险。”[4]
God-manifestation is truly the fundamental purposeof God, the expression of Divine attributes in His creation. Whileit is founded upon the teaching that “God is”, and that His will isto go on creating, it underlies and weaves together all otheraspects of the Truth of God. All things, we are told, were createdfor God’s pleasure: “Thou art worthy, O Lord, to receive glory andhonour and power: for Thou hast created all things, and for Thypleasure they are and were created” (Rev. 4:11).
神的显现真真切切是神的根本目的，是神在他的创世里神性的表现。它建立在“神是自有的”这一教导的基础上，他的旨意是继续创造，它奠定了神的真理其它方面的基础，并与之交融。万物，我们得知，都是为神的喜悦而造的：“我们的主，我们的神，你是配得荣耀尊贵权柄的。因为你创造了万物，并且万物是因你的旨意被创造而有的”（启示录4:11）。
Sometimes the theme is neglected, although, ofcourse, many of its sub-themes are widely promoted in their ownright. But it ought to be recognised as a part of our distinctiveteaching. Although much of the Bible teaching involved inGod-manifestation is often appreciated without the use of thelabel, it helpfully centres attention on the concepts as a group.This theme is immensely far-reaching in its scope, running deeplynot only into all other doctrinal issues, but also into manyexpositional areas which pass beyond the limits of essentialprinciple yet are extremely valuable for all that. In a singlearticle we are forced to confine ourselves to the most basicaspects of God-manifestation.(Footnote2)
有时，这个主题会被忽略，然而，当然了，它的很多次主题却被广泛运用。但它应该被视为我们独特的教导的一部分。虽然很多蕴含了神的显现的圣经教导通常都没有被贴上“神的显现”这一标签，但它大大有助于我们把这些概念作为一个整体来关注。这个主题的范围非常深远，不仅广泛地涉及到其他所有的教义问题，还融入到很多释经的范围，即超越了基本原则的局限，又对所有的问题都具有极大的参考价值。在一篇文章的篇幅里，我们不得不把内容压缩，只展示神的显现最基本的方面。[5]
The nature of God
God is not an abstraction to be defined bytheologians or philosophers, but is real and personal, to be knownin His works and His words. Occasionally this is direct, as when hespoke to Christ (Mt. 3:17; Jno. 5:3712:28). but more frequently itis through intermediaries—His angels, His prophets, or His Anointed(Christ)—who have spoken to men on His behalf. Everywhere presentby His Spirit, God is the source and sustainer of all. That is, Heis the Creator of all, and underpins all that exists:
神性
神不是由神学家或哲学家定义的一个抽象概念，而是真实的个体，通过他的作为和话语为人所知。有时，这是直接的，比如，当他对基督说话的时候（马太福音3:17；约翰福音5:37；12:28）。但更常见的是通过中间媒介—他的天使、先知、或者他的受膏者（基督）—代表他对人说话。神的灵在各个地方显现，神是万物的源泉和扶持。也就是说，他是万物的创造者，而且维持着一切存在的事物：
1 Corinthians 8:6: “but to us there is but oneGod, the Father, (out) of Whom are all things”;
Acts 17:28: “for in Him we live, and move, andhave our being”;
Romans 11:36: “For (out) of Him, and through Him,and to Him, are all things: to Whom be glory for ever”.
哥林多前书8:6：“然而我们只有一位神，就是父，万物都本于他，我们也归于他”。
使徒行传17:28：“我们生活，动作，存留，都在乎他”。
罗马书11:36：“因为万有都是本于他，倚靠他，归于他。愿荣耀归给他，直到永远”。
In the Biblical view created things emanate fromthe focus of God’s power, personality and intelligence; and so theSpirit that is God is local and forms a body. This implies His substantial (or corporeal) nature. Butcreated things are kept in being by His power, that is, the Spiritwhich belongs to Him, which radiates throughout creation andthrough which He is omnipresent.
“God is spirit”, but this does not mean that He isunsubstantial; rather, that He is of spirit- substance. The teaching of Paul that all things are “out ofHim”, the One Source, means that they are not made out of nothing,as frequently taught by ‘Christians’. It supports the conclusionthat He Himself is substantial, and denies the teaching of immanentphilosophy that the person of God is distributed through allcreated matter.
Christ is “the image of the invisible God”, “theexpress image of His person” (Col. 1:15; Heb. 1:2,3). For this tobe true the Father must have body and form, contrasting with theteaching of the first of the Church of England’s “Thirty-nineArticles” of religion, which says that he is “without body, partsor passions”.
The Scriptures teach that God dwells in heaven inlight inaccessible to mortal man; He cannot be present in the earthin the same way as He dwells in light, and therefore His personexists locally, having body and form(Footnote3):
1 Timothy6:16 “dwelling in the light which no man can approachunto”
Psalm104:2“Who coverest Thyself with light as with a garment”
1 Kings8:30“hear Thou in heaven Thy dwelling place”
Matthew6:9“our Father which art in heaven”
Mark16:19“he (Jesus) was received up into heaven, and sat on the righthand of God”
See alsoLuke 1:19, Ecclesiastes 5:2 and Psalm 102:19,20.
在圣经的观点中，受造之物起源于神的力量、品性和智慧的聚焦；所以，神是个灵，他存在于某处，形成一个个体。这意味着神有实体（或有形）的本质。但受造之物由他的力量而存留，也就是说，灵，是属于他的，这反映在整个创世和神无所不在的特质中。
“神是个灵”，但这并不意味着他是无形的；相反，他是有灵的实体。保罗的教导—万物都是“本于他”，唯一的源头，说明这些事物不是像‘基督徒’通常所教导的一样无中生有的。这一点支持了神自己是实体的结论，并否认了神存在于宇宙万物之内的内在论哲学思想。
基督是“不能看见之神的象”，“神本体的真像”（歌罗西书1:15；希伯来书1:2-3）。这点要是真的，父就必须有身体和形状，这和英国圣公会《三十九条信纲》中的第一条称神“无形无像，无情无欲”的教导大相径庭。
圣经告诉我们，神住在天上，人不能靠近的光里；他在地上不能以和住在光里相同的方式显现，因此，他的个体存在于某个地方，有身体和形状。[6]：
提摩太前书6:16：“住在人不能靠近的光里”
诗篇104:2：“披上亮光，如披外袍”
列王纪上8:30：“求你在天上你的居所垂听”
马太福音6:9：“我们在天上的父”
马可福音16:19：“（主耶稣）后来被接到天上，坐在神的右边”
参看路加福音1:19，传道书5:2，诗篇102:19-20。
That the invisible God is real, having body andform, is confirmed by the promise that glorifiedmanwillsee Him, thoughman cannot now: “Blessed are the pure in heart: for they shall seeGod” (Mt. 5:8). On the other hand He is also everywhere present byHis Spirit: “Whither shall I go from Thy spirit? or whither shall Iflee from Thy presence?...” (Ps. 139:7); “Do not I fill heaven andearth?” (Jer. 23:24).
Passages such as the first five above are negatedby ideas of immateriality or of the distribution of personality andintelligence throughout the universe. These ideas tend not torecognise the separation between God and man caused by Adam’s sin.They are encouraged by a false belief in the immateriality (as wellas immortality) of man’s soul as a part of God’s nature.
看不见的神是真实的，有身体和形状，尽管人们现在不能看到他，但这一点由得荣耀的人将会看到他的这个应许证实：“清心的人有福了，因为他们必得见神”（马太福音5:8）。另一方面，他又处处以他的灵显现：“我往那里去躲避你的灵？我往那里逃躲避你的面？”（诗篇139:7）；“我岂不充满天地吗”（耶利米书23:24）。
诸如上文，前五个经节的经文否认了神非物质，非存在，非智慧，而是融于整个宇宙的思想。这些思想往往不承认由亚当的罪造成的神和人之间的分离，而是鼓吹作为人的灵魂是神性的一部分，其具有非物质性（也即灵魂不死）这一错误信仰。
Character and attributes of God
As we read the Bible we discover that there isnone like God in His abilities: He is all-powerful, almighty,eternal, immutable, omniscient, omnipresent, invisible,unsearchable, incomprehensible, and supreme in wisdom and glory.God possesses supremely the qualities of holiness, justice,faithfulness, truth, mercy, goodness, and love. He is glorious,gracious, longsuffering, compassionate, great, righteous, upright,light, perfect, incorruptible, and a consuming fire. He is jealousof His glory being given to another. He functions as the Disposerof events, the Judge of all, the Searcher of the hearts, theSaviour, Sanctuary and Refuge.
When the Lord stood with Moses on mount Sinai, Hewent on to proclaim the attributes belonging to Hisname:
“The LORD, the LORDGod,merciful and gracious, longsuffering, and abundant in goodness andtruth, keeping mercy for thousands, forgiving iniquity andtransgression and sin, and that will by no means clear the guilty;visiting the iniquity of the fathers upon the children, and uponthe children’s children, unto the third and to the fourthgeneration” (Ex. 34:5-7).
神的品性和特征
在我们阅读圣经的时候，我们发现，没有人有像神一样的能力：他是全能的、万能的、永生的、不变的、无所不知、无所不在的、看不见的、参不透的、难以理解的，他有至高的智慧和荣耀。神有至高的圣洁、公义、信实、真理、怜悯、良善、慈爱的品质。他是荣耀、恩慈、忍耐、怜恤、伟大、公义、正直、光、完全、不朽坏的和烈火。如果他的荣耀被归给他人，他会忌邪（妒忌）。他是事件的处置者、万人的审判、鉴查人心的、救主、圣所和避难所。
神和摩西在西乃山上时，继而宣告了他的名所体现的特征：
“耶和华，耶和华，是有怜悯有恩典的神，不轻易发怒，并有丰盛的慈爱和诚实。为千万人存留慈爱，赦免罪孽，过犯，和罪恶，万不以有罪的为无罪，必追讨他的罪，自父及子，直到三，四代”（出埃及记34:5-7）。
We have seen that man in his present state cannotapproach God in heaven His dwelling place. Paul continues: “...Whom no man hath seen, nor can see” (1 Tim. 6:16); and John says:“No man hath seen God at any time” (Jno. 1:18). But God desires toshow Himself to man, and needs to find some other way. He does thisby God-manifestation, and because this is the means by which manhas been able to ‘see’ God its importance to us isobvious.
God has revealed, is revealing, and will revealHis character and attributes in a wide variety of ways. Some of themore important we shall consider. What God is, or will be, isrevealed both in what He says and what He does.
我们已经看到，人在目前的状态不能靠近住在天上—神的居所的神。保罗继续说道：“...人未曾看见，也是不能看见的”（提摩太前书6:16）；约翰说道：“从来没有人看见神”（约翰福音1:18）。但神想要把他自己显给人看，所以需要寻求一些其他的方式。他通过神的显现做到了这一点，正因为这是人能够“看到”神的方式，其重要性对我们来说是显而易见的。
神过去、现在、将来以各种各样的方式彰显他的品性和特征。我们将要讨论一些较为重要的方面。神是什么，或者说，他将会怎样，都在他的所说所行中展露无遗。
Manifestation in angels
In Old Testament times the function ofGod-manifestation was performed by angels. They were God’s agentsin Creation (e.g. Job 38:7). They are not impersonal spirits, but“rejoiced”, themselves manifesting the character and the joy ofGod. Angels are not merely created for the occasion they appear,but are personal and immortal. Since the Creation they havedirected world affairs, and will continue to do so until Christchanges the present order. They watch over those who fear God (Ps.34:7). Since the creation of man through to the commencement of NewTestament times they have been God’s representatives or messengersto men, this being an aspect of ministering to the heirs ofsalvation. Even now they can be the messengers of His Son (Mt.13:41).
A function of certain angels was to carry the nameof God, Yahweh, representing and speaking for Him. And so the angelof the Lord that spoke to Hagar was called “the LORD” (Yahweh), andHagar herself called him “Thou God seest me”. Similarly, when threeangels looking like men visited Abraham, “theLORD(Yahweh) appeared unto him (Abraham) in theplains of Mamre” (Gen. 18:1). Moses had to promise the people ofIsrael that God would send an angel before them to keep them in theway. They were to “Beware of him, and obey his voice, provoke himnot; for he will not pardon your transgressions: for My name is inhim” (Ex. 23:20,21).
在天使中显现
在旧约时代，神的显现的功能由天使实行。在创世中，他们是神的代理人（如：约伯记38:7）。他们不是没有感情的灵，而是会“欢呼”，他们自己彰显了神的品性和喜悦。天使不只是因缘际会而被造，而是有个体和永生的。自创世以来，他们就引导了世界大事的走向，并且还会这样继续下去，直到基督改变现在的世界秩序为止。他们看顾敬畏神的人（诗篇34:7）。从人被造之初，一直到新约时代，他们都是神的代表，或使者，这是他们服事得救恩的后裔的表现之一。即使是现在，他们也还是神的儿子的使者（马太福音13:41）。
某些天使的作用是冠上神的名—耶和华，代表神，传达神的话语。因此，对夏甲说话的耶和华的使者被称为“耶和华”，夏甲自己称他为“看顾人的神”。同样的，当三个看起来像人的天使拜访亚伯拉罕时，经上说“耶和华在幔利橡树那里，向亚伯拉罕显现出来”（创世记18:1）。摩西不得不向以色列人应许，神会派一个天使在他们前面，在路上保护他们。他们要“谨慎，听从他的话，不可惹（惹或作违背）他，因为他必不赦免你们的过犯”（出埃及记23:20-21）。
The name of God
The name and names of God are relevant to thetheme of God-manifestation. The point is that God is revealed inthe meaning of His name, as well as His name taking on asignificance from the attributes of the one whom it designates. Isit valuable to know the correct meaning of God’s name? It seemed tobe important for Israel in Egypt to know it, just as it seemed tobe important that Jesus was called by God’s own name (and his namewasprophetic,ofcourse).
As Moses was keeping sheep at Horeb, the mountainof God, the angel of Yahweh appeared to him in a flame of fire in aburning bush (Ex. 3:1,2; Acts 7:30). Like the other angels, hespoke as God: “I am the God of thy father, the God of Abraham, theGod of Isaac, and the God of Jacob” (Ex. 3:4,6). In a land of manygods it was important to know His name. God gives the name by whichHe is to be known: “I am that I am”, or “I will be Who I will be”(RSV). This was not telling them to mind their own business, butrather saying that God was self-determining and self-sufficient,and would act and manifest Himself.
It is clear that God is more than a God of thepresent; He is a God of the future, and so in Exodus 6:6-8, withfrequent emphasis on the word “will”, He associates His name withwhat He willdo forIsrael: He will certainly redeem them (cf. Mt. 22:32). The glory ofthe redemptive aspects of God’s name, His mercy and judgement, islater proclaimed before Moses (Ex. 33:18,19; 34:5-7).
Back in chapter 3 God derives from His name thenew form “I am (I will be)” and “Yahweh (He Who will be)” (vv.14,15).The last of these is the namenormally used for God in the Hebrew Scriptures, sometimes spelt inother forms, and in the AV usually substituted by the word ‘LORD’in large and small capitals.
The remainder of verse 15 is significant to thetheme of God-manifestation, since it speaks of the future (“forever”;), and links the meaning of the name as a memorial to thepromised birth of future generations for the Lord (compare Ps.22:30; 24:6; Hos. 12:5,6). The continuing light and burning of thebush without it being destroyed illustrates the future as well aspresent and past aspects of the nature and manifestation ofGod.
神的名
神的名和神的称号与神的显现这一主题相关。重点是，神在他的名字的含义中显现出来，在被冠上这个名的人的身上，也体现了神的名的特质。神的名字的正确含义值得研究吗？对在埃及的以色列人来说，这一点看似非常重要，和耶稣被神用自己的名字命名一样重要（当然，他的名字是有预言性的）。
摩西在神的山，何烈山上放羊的时候，耶和华的使者（天使）[7]从荆棘里火焰中向他显现（出埃及记3:1-2；使徒行传7:30）。和其他天使一样，他像神一样说话：“我是你父亲的神，是亚伯拉罕的神，以撒的神，雅各的神”（出埃及记3:4,6）。在崇拜多神的地方，知道神的名是重要的。神给出了他的名字，这样他能为人所知：“我是自有永有的”，意为“我将会成为我要成为的那一位”。这不是告诉人们各管各事，而是在说神是自决的，也是自给自足的，他会采取行动彰显他自己。
很显然，神远不止是一个当前的神；他还是未来的神，所以，在出埃及记6:6-8里，多次强调“要”这个表示将来时态的词，他把他的名字和他将要对以色列做的事情联系了起来：他一定会救赎他们（参看马太福音22:32）。神的名字所体现的救赎的荣耀，以及他的怜悯和审判，之后都显现给了摩西（出埃及记33:18-19；34:5-7）。
回到出埃及记第3章，神从他的名字派生出新的形式“我是自有的（我会成为）”和“耶和华（他会成为他要成为的那一位）”（第14-15节）。后者通常是在希伯来文圣经里用来指神的名，有时拼写作其它形式，在钦定圣经版本里，用大写的‘LORD’指神的名。[8]
第15节的其余部分对神的显现这一主题意义重大。因为它讲到将来（“永远”），把名字的意义和纪念神所应许的主的后代的出生联系了起来（比较诗篇22:30；24:6；何西阿书12:5-6）。继续燃烧却没有被烧坏的荆棘表明神的本性和他的显现在将来和现在，过去是一样的。
The cherubim
The appearance to men of God’s glory in thecherubim, sometimes literally, more often in vision, is importantfor study and meditation, as are their detailed forms and patterns.The simple principles of their symbology are all that we needhere.
In the first record (Gen. 3) a literal angelicrepresentation appeared, to protect the way of the tree of life.Angelic beings guarded the access and provided knowledge of the wayby which death-stricken man might attain the nature of the angels(Lk. 20:36), and so become themselves part of the cherubim,carrying and enthroning the glory of God. The cherubic symbolismappears again in the tabernacle, indicating God’s intention to bemanifested through descendants of Adam who have been perfected. Thedetails of the tabernacle and its service we are told symbolisedthings to come. They were “the patterns of things in the heavens”(not simply a depiction of the angels). So the use of cherubim onthe curtains, doors and walls signifies God’s future manifestationin the features typified, the human components of the spiritualtemple.
The glory of angelic manifestation appeared alsoin vision to the prophets Isaiah, Ezekiel and Daniel. In the NewTestament a similar manifestation appeared to John the Apostle(Rev. 4,5). Here the cherubic symbolsrepresentthe redeemedwhoare exalted in the earth and sing the new song (5:8-10). Christ isaccepted in the midst of the cherubic four beasts (5:6), which arethemselves amongst the singers of the song mentioned in the versesfollowing.
The cherubim, either when appearing literally asangels or in symbol, seem never to represent themselves, asmessengers of God, but teach of men’s current and prospectiverelationship with Him.
基路伯
在基路伯中显现给人的神的荣耀，时而真实显现，时而通过异象。学习和默想基路伯细致的形状和样式是很重要的。不过，在此，我们需要了解的只是它们的象征所体现的简单原则。
在圣经的第一次记载中（创世记第3章），出现了一个真实的天使的代表，以保护通往生命树的道路。天使把守通往和提供知识的道路，以免必死的人会得到天使的本性（路加福音20:36），从此自己变成基路伯的一部分，承载和得到神的荣耀。基路伯的象征在会幕里再次出现，表明神要通过得完全的亚当的后裔显现的意图。我们得知会幕的细节和会幕里的事奉是将来的事情的预表。它们是“照着天上样式作的物件”（这不仅是对天使的一个简单描述）。所以，幔子上、门上、墙上用基路伯的样式预表了在典型象征事物中神的显现，也即属灵的殿里人的组成部分。
天使般显现的荣耀同样出现在神给先知以赛亚、以西结和但以理的异象中。在新约里，类似的显现还显给了使徒约翰（启示录第4-5章）。在这里，基路伯的象征代表在地上高升，唱新歌，得赎的民（5:8-10）。基督在基路伯的四活物中间被接纳（5:6），它们自己也身处后面经节里提到的唱新歌的人中。
基路伯，无论是作为天使的实际出现，还是以象征手法出现，都从来没有代表作为神的使者的自己，而是教导人们他们与神之间现在和将来的关系。
The Logos
“TheWord(Logos)was God”,says John in chapter 1 of theGospel.Logosis said torefer to collected thought normally expressed in speech.(Footnote4)The thought or mind of God was notonly expressed in speechasLogos,but culminatedin its expression in flesh. “The Word was made flesh” (1:14) in theperson of God’s Son, “the only begotten ... of the Father”(1:18).
·1:7-9 The light witnessed to was the manifestation of Godseen perfectly in Jesus when he came, being the brightness of God’sglory and the express image of His person (Heb. 1:3).
·1:14 The Word was made flesh and his glory was seen. Theglory of the light was revealed in moral attributes. This is to becompared with God’s glory seen by Moses (Ex. 33:19; 34:6). In Jesuswe see the expression of the Father’s name in human flesh. Inanswer to Philip Jesus said: “he that hath seen me hath seen theFather” (Jno. 14:9).
·1:16 We have received ofhisfullness;that is, wehave benefited from his perfection (Col. 2:9,10).
·1:17 Grace and truth came by Jesus Christ. He is theirembodiment, given directly by God, whereas the Law was an externalthing given through Moses. The Law came again, this time fulfilledin Jesus.
·1:18 Though no man has seen God, Who dwells both in thickdarkness and unapproachable light, “The only begotten Son, which isin the bosom of the Father, he hath declared Him”. Here isGod-manifestation clearly expressed.(Footnote5)
道
“道（Logos）就是神”，约翰在约翰福音第一章里如此说。道指的是通常在讲话中所表达出来的某种思想。[9]神的思想或意志不仅仅通过讲话—道表达出来，还在肉身中得到了终极的表达。在神的儿子的本体，“在父怀里的独生子”（1:18）的身上，“道成了肉身”（1:14）。
·1:7-9为光作见证的是当耶稣来的时候，神在耶稣里的完美显现，是神荣耀所发的光辉，是神本体的真像（希伯来书1:3）。
·1:14 道成了肉身，我们见过他的荣光。荣光在人的作为中显现。这是和摩西看到的神的荣耀作对比（出埃及记33:19；34:6）。在耶稣身上，我们看到神的名在肉身的显现。在对腓力的回答中，耶稣说道：“人看见了我，就是看见了父”（约翰福音14:9）。
·1:16 我们都领受了他的丰盛；也即，我们受益于他的完全（歌罗西书2:9-10）。
·1:17 恩典和真理都是由耶稣基督来的。他是两者的体现，直接由神赐予，而律法是神借着摩西所传的外部事物。如今，律法再次被赐下，由耶稣成全。
·1:18 虽然从来没有人看见神，他住在墨黑的幽暗里，也住在不能靠近的光中，但“在父怀里的独生子将他表明出来”。这是对神的显现清楚的表达。[10]
Developing God-manifestation inChrist
God manifested Himself in Jesus, not only by thetruth spoken, and by the wonders performed, but also by moralattributes displayed. He was the manifestation of the Word from hisvery origin as the Son of God to his ascension.
Biblical teaching that Christ is the Son of God,that is, that God was his Father (2 Sam. 7:14; Ps. 110:1; Mt.22:42-45), is expanded in more detail in another article.(Footnote6)By the overshadowing power of the HolySpirit he was born the Son of God (Lk. 1:35) and was thereforecalled Emmanuel, “God with us (Mt. 1:23).
From this necessary beginning he came to manifestGod in increasing degrees of glory as he developed to perfectionthrough the stages of his life. Thus we read that, though made inthe form of God, he did not grasp at equality with God as had Adamand Eve (Phil. 2:5-7). He went on to humble himself and becomeobedient unto death (v.8).
Because in his intellectual nature Christ was bothman from his mother and inherited from his Father a greaterresponse to the will of God, the process of development of theimage of God in him in response to the Word of God was similar butmore perfect than the same process at work in us. Hebrews 5:8teaches the same: “though he were a Son, yet learned he obedienceby the things which he suffered”; while Hebrews 2:10 says that hewas made perfect through suffering, showing willing acceptance ofhis role as a sacrifice and a representative man.
Finally, as a climax of the progression, Christhas been exalted in resurrection to Divine nature: “Thou art MySon; this day have I begotten Thee” (Ps. 2:7). The glory of theFather is seen in this too, for “God also hath highly exalted him,and given him a name which is above every name... that every tongueshould confess that Jesus Christ is Lord, to the glory of God theFather” (Phil. 2:9,11).
Thus Christ carries the name Yahweh (Isa. 45:23),and men bow to the Father through him. And so the names of God aregiven to the Son, the “righteous Branch” in prophecy: “and this ishis name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS(Yahweh-tsidkenu)” (Jer. 23:5,6).
Jesus came in God’s name—“I am come in my Father’sname” (Jno. 5:43)—carrying that name to men in hisministry.(Footnote7)He manifested that name (Jno. 17:6), andmade known (“declared”;) the name (v.26). The function performed inOld Testament times by angels in representing God to men was takenover by this representative of men. Now that Jesus has been given aname above every name, greater even than the angels (Heb. 1:4), heprovides a more powerful mediatorship than they.
A passage in 1 Timothy 3:16 summarises theglorious manifestation of God seen in Christ Jesus: “withoutcontroversy great is the mystery of godliness: God was manifest inthe flesh, justified in the Spirit, seen of angels, preached untothe Gentiles, believed on in the world, received up intoglory”.
神的显现在基督里的发展
神在耶稣里彰显了他自己，不仅是通过讲论真理，还通过行神迹，也通过人的作为。耶稣从最初起源作神的儿子到升天，就是道的显现。
基督是神的儿子的圣经教导，就是说，神作他的父（撒母耳记下7:14；诗篇110:1；马太福音22:42-45），这点在另外的文章中有更详尽的阐述。[11]借着圣灵荫庇的能力，他要出生作神的儿子（路加福音1:35），因此要被称为以马内利—“神与我们同在”（马太福音1:23）。
从这个必要的开端起，他逐渐越来越多地彰显神的荣耀，在他人生的不同阶段发展，直到完全。因此，我们读到，虽然他是以神的样式造的，但和亚当夏娃一样，并没有等同于神（腓立比书2:5-7）。他一直自己卑微，存心顺服，以至于死（第8节）。
因为基督在智力的本性上即有从他母亲那里继承的人性，又有从天父那里继承的对神的意愿更大的服从。因此，神的样式，以及对神的话语的回应在他身上的发展过程，和在我们身上的过程相似，但又更完全。希伯来书5:8教导了同样的道理：“他虽然为儿子，还是因所受的苦难学了顺从”。希伯来书2：10说他因受苦难得以完全，表明他甘心接受自己作为献祭和神的代表这一角色。
最后，作为整个过程的高潮，基督在复活中被升高得到神性：“你是我的儿子，我今日生你”（诗篇2:7）。从中也体现了父的荣耀，因为“所以神将他升为至高，又赐给他那超乎万名之上的名…无不口称耶稣基督为主，使荣耀归与父神”（腓立比书2:9,11）。
因此，基督带着耶和华的名（以赛亚书45:23），而人借着他向神跪拜。所以，神的名号也被赐给子，在预言里，他是“公义的苗裔”：“他的名必称为耶和华我们的义（Yahweh-tsidkenu）”（耶利米书23:5-6）。
耶稣奉神的名而来—“我奉我父的名来”（约翰福音5:43）—他在传道中奉神的名来到人面前。[12]他彰显了这个名（约翰福音17:6），让人认识（“指示”）了这名（第26节）。在旧约时代由天使实施，即代表神向人显明的功能，被这个世人的代表取代。如今，耶稣所承受的名比所有的名都尊贵，远超过天使（希伯来书1:4），他是比天使更有力量的中保。
提摩太前书3:16里的话语总结了神在耶稣基督里的荣耀显现：“大哉，敬虔的奥秘，无人不以为然，就是神在肉身显现，被圣灵称义，（或作在灵性称义），被天使看见，被传于外邦，被世人信服，被接在荣耀里”。
Manifestation in the saints
Since the first century there has been a shortageof visible manifestation of Divine glory. Even the angelic activityof Divine power, though still present, is in these days hidden. Butthe future manifestation of God in the saints will be a visiblemanifestation of Divine power. In Christ’s reign on earth thecharge and work of angels will be taken over by Christ and hisbrethren. Full dominion of man over the earth in fulfilment ofGod’s charge (Gen. 1:28) belongs to the perfect state of theresurrection, when man at last truly glorifies God.
The labour of Christ has been bringing many sonsto glory, as fullness and grace is extended to relate them to God(Heb. 2:10). Isaiah expresses it thus: “he shall see his seed... Heshall see of the travail of his soul, and shall be satisfied”(53:10,11). Sons of God are in the process of being created throughJesus who sanctifies. Jesus and they are “all of one” Father (Heb.2:11), and so are all brethren.
Adam was made in the image of God, that is, oftheelohim(or angels).But he fell from his position; and since then, apart from Christ(Heb. 1:2,3), man has not displayed the image of God.
The idea of man having a Divine essence withinimplies that man is inherently a manifestation of God’s character.The creation of God-manifestation in him is thereby madeunnecessary. On the other hand, a realisation that man is dying,corrupting, and of himself without hope, leads us to recognise thata manifestation of God must be created.
Our God is a God of the living. If He istruly our God it follows that our creation as sons must becompleted by resurrection, so that we become gloriousmanifestations of Him (Mt. 22:31,32).
在圣徒中的显现
自公元一世纪起，就一直缺乏可见的神的荣耀的显现，甚至是天使彰显神的力量的行为。尽管这种行为仍然存在，但在这些日子里却隐而不现。但将来，神在圣徒中的显现会是看得见的神的力量的彰显。当基督在地上作王的时候，天使的工作和责任将会由基督和他的弟兄姐妹取代。人将完全管理地球，实现神的命令（创世记1:28），这将归功于人复活以后得完全的状态，就是最终真正归荣耀给神的时候。
基督的作为已经领许多的儿子进荣耀里去，因为丰满的恩典已经加给他们，让他们与神有分（希伯来书2:10）。因此，以赛亚如此表达：“他必看见后裔…他必看见自己劳苦的功效，便心满意足”（以赛亚书53:10-11）。神的许多儿子正处于借着成圣的耶稣被重新创造的过程。耶稣和他们都“出于一”父（希伯来书2:11），所以都是弟兄。
亚当是照着神，也就是elohim[13]（天使）的样式而造的。但他跌倒了；从那时起，除基督以外（希伯来书1:2-3），任何人都没有体现出神的样式。
人的内在有神性的思想[14]意味着人天生就是神的品性的显现。这样的话，就没必要创造能彰显神的人了。而另一方面，对人是会死的，会朽坏的，凭着自身没有盼望的理解，让我们认识到必须能彰显神的人必须被创造出来。
我们的神是活人的神。如果他真是我们的神，那么我们作为神的儿子的创造就必须由复活完成，这样，我们才能成为他荣耀的显现（马太福音22:31-32）。
Manifestation of God in men now
There is a more limited sense inwhichmortalmen can beScripturally taken for manifestations of God. After the pattern ofIsrael’s rulers, men appointed to administer the Word of God arecalled ‘gods’; theyareelohim(Ex. 21:6, cf.RV; 22:8, cf. RV; v.28), as Jesus explains in John 10:34-36(quoting Ps. 82). If it is true of the judges of Israel, then theapostles and Spirit-gifted brethren also qualify, being in receiptof God’s Word and ministers for the world.
The application of Psalm 82 by Jesus to thecontemporary rulers of Israel implies that in these days, thoughour authority is so much weaker than the spirituals of the firstcentury, receipt of the Word still gives us responsibility tomanifest God in the world. By the Divine power of the Word webecome “children of the most High”.
If we have been buried in baptism, but have risenwith Christ (Col. 2:12), we have “put on the new man, which isrenewed in knowledge after the image of Him that created him”(3:10). We have become “conformed to the image of (God’s) Son, thathe might be the firstborn among many brethren” (Rom.8:29).
Another important aspect of the revelation of Godin the saints is based on them being viewed as the perfectecclesia, the body of Christ (see Eph. 5:23-32). The type of thewoman taken out of Adam is used as the basis for this figure, andthe ecclesia is regarded as one flesh with Christ (Gen. 2:24; Eph.5:31,32). The saints are not to be viewed purely as individuals inrelationship with Christ and the Father, but they form one body (1Cor. 12:12,13,27; Gal. 3:28; Eph. 4:12), each member havingresponsibility towards the others. With Christ as their head (Eph.5:23) they become part of the name of God, to His glory.
现在神在人身上的显现
就圣经的说法，凡人能成为神的显现还有狭义的一种意义。就以色列的统治者的模式来说，被指定实施神的话语的人被称为‘神’；他们是‘elohim’（出埃及记21:6，22:8,28，见中文和合本括号内注解，译者注）。正如耶稣在约翰福音10:34-36（引自诗篇第82篇）中解释的一样。如果这适用于以色列的审判官，那么作为神的话语的接收人和世上的执事，使徒和受圣灵恩赐的弟兄也具有同样的冠名资格。
耶稣把诗篇第82篇运用在当时以色列的统治者身上，意味着在当前，虽然我们的权柄比公元一世纪属灵的人薄弱得多，但对神的话语的接受仍然让我们有责任在世上彰显神。借着这道的神圣力量，我们成为“至高者的儿子”。
如果我们受洗与基督一同埋葬，又与他一同复活（歌罗西书2:12），我们就“穿上了新人。这新人在知识上渐渐更新，正如造他主的形像”（3:10）。我们就成了“效法他儿子的模样，使他儿子在许多弟兄中作长子”（罗马书8:29）的人。
神在圣徒中显现的另一个重要方面是基于他们被看作是完美的教会，基督的身体（参见以弗所书5:23-32）。女人从亚当而出的预表被用来作为这个象征的基础，教会被看做是和基督一体的（创世记2:24；以弗所书5:31-32）。在与基督和天父的关系上，圣徒不单是被当做个体来看待，而是他们一同形成一个身体（哥林多前书12:12，13,27；加拉太书3:28；以弗所书4:12），每个成员对他人都负有责任。基督是他们的头（以弗所书5:23），他们成为神的名的一部分，归荣耀给他。
Manifestation of the saints inglory
This corporate man in Christ is now being createdof dust, that is, of flesh. When its members achieve theresurrection to a “spiritual body” in the “Divine nature”, then thebody will live as the ‘multitudinous Christ’ in glory.
This creature earnestly waits for deliverance fromcorruption and for “the glory which shall be revealed to us-ward.For the earnest expectation of the creation waiteth fortherevealingof the sons of God ...” (Rom.8:18-21, RV). This unity of the glorified body of Christ, “thefulness of (Christ) that filleth (them) all in all”, is in mindelsewhere too (Ps. 8:4-9; Eph. 1:18-23). As the spiritual Jerusalemshe will take the name of her husband, “TheLORDour righteousness (Yahweh-tsidkenu)” (Jer.33:15,16; cf. 23:5,6 and Rev. 3:12).
The study of God-manifestation in man is greaterthan man himself.It should induce grateful humility in the student.God’s purpose in Creation is brought to fruition in Hismanifestation, the full blossoming of which is promised inassociation with the completion of the work of Christ in subduingall enemies, when it is rather enigmatically described as God being“all in all” (1 Cor. 15:28). He is to be both the source of all andmanifest in all. This is the manifestation of God’s name in glory.But today we must wait with our souls yearning for Him: “In thepath of Thy judgments, O LORD(Yahweh), we waitfor Thee; Thy memorial name is the desire of our soul” (Isa. 26:8,RSV).
神在的荣耀的圣徒中的显现
现在，这个基督里的人的集合是被尘土造的，也就是属肉的。当这个集合中的成员实现复活，得到有“神性”的“属灵的身体”时，这个身体就会像得荣耀的“众多的基督”一样生活。
这样的受造之物切望等候脱离朽坏，因为“将来要显于我们的荣耀…受造之物，切望等候神的众子显出来…”（罗马书8:18-21）。“那充满万有者所充满的”基督得荣耀的身体的这种联合，在其它经节里也体现了出来（诗篇8:4-9；以弗所书1:18-23）。作为属灵的耶路撒冷，她会冠上她丈夫的名，“耶和华我们的义（Yahweh-tsidkenu)”）（耶利米书33:15-16；比照23:5-6；启示录3:12）。
神在人的身上的显现的研究比人类自己伟大得多。这应当引发学习者的谦卑和感恩。神创世的目的是有神的显现的成果，也就是神所应许的结出丰盛的果实，和基督战胜一切仇敌的工作的完成联系在一起，这也被谜样地描述为神“在万物之上，为万物之主”（哥林多前书15:28）。神即是万物之源泉，又在万物中显现。这是神的名得荣耀的显现。然而，今天，我们必须等候，全心渴慕他：“耶和华啊，我们在你行审判的路上等候你。我们心里所羡慕的是你的名，就是你那可记念的名”（以赛亚书26:8）。
FOOTNOTES
1.TheChristadelphian,vol. 104, 1967, p.453.
2. There are a number of books providing a deeperlook, suchasPhanerosisby JohnThomas andTheophanyby C.C. Walker, and many articles for those willing to search pastmagazines.
3.SeePhanerosis,pp. 25-7,1954 edn.;ChristendomAstray,lect. VI.
4. See, for example,Thayer’sGreek-English Lexicon.
5. In contrast, the idea of the Trinity leads to awrong idea of God-manifestation, that is, the literal seeing of GodHimself. This contradicts Bible teaching that no man has seen Godat any time. Just as belief in the immortality of the soul makesthe Bible teaching of man’s bodily resurrection unnecessary, sobelief in the pre-existence of Christ makes God-manifestation, thedeclaration of God or of His name, unnecessary, since, according tothis erroneous view, men have actually seen the Godhead.
6. See also H. Tennant, “The nature of Christ”, inthis issue, p.234.
7. For the significance of the name Jesus see J.Nicholls, “The Atonement”, in this issue, section 6,p.238.
[1]Article from The TestimonySpecial Issue, The Distinctive Beliefs of TheChristadelphians, Vol. 58, No. 691, July 1988, Pages 223-228. 本文摘自《见证》杂志特刊《基督弟兄会独特的信仰》，第58期，总第691期，1988年7月，第223-228页。
[2]一位论：Unitarian，或作唯一神论/独神论，强调只有一位神。译者注
[3]嗣子论：Adoptionist，或作义子说，养子论，养嗣论，收养论。认为耶稣是神的义子。译者注
[4]TheChristadelphian,vol. 104,1967, p. 453.
[5]There are a number of books providing a deeperlook, suchasPhanerosisby JohnThomas andTheophanybyC. C. Walker, and many articles for those willing to search pastmagazines.有很多书籍可提供更深入的了解，诸如约翰·托马斯所著《神的显现》（Phanerosis），沃克（C.C.Walker）所著《神之显现》（Theophany）以及过期杂志中的很多文章。
[6]SeePhanerosis,pp.25-7, 1954 edn.;ChristendomAstray,lect. VI.参看《神的显现》，第25页第7行，1954年版；《基督教的偏离》，第六讲。
[7]圣经中天使常被译作使者，译者注。
[8]神的名‘耶和华’在英语里作‘Yahweh’，钦定圣经版里用大写的‘LORD’，也有英文版圣经作大写的‘GOD’，中文和合本圣经中有时做‘ 神’，在‘神’字前有空格（对照脚注13），译者注。
[9]See, for example,Thayer’sGreek-EnglishLexicon.参看，例，赛耶《希腊语英语词典》。
[10]In contrast, the idea of the Trinity leads to a wrong ideaof God-manifestation, that is, the literal seeing ofGod Himself. This contradicts Bible teaching that no man has seen God atany time. Just as belief in the immortality of the soul makes theBible teaching of man’s bodily resurrection unnecessary, so beliefin the pre-existence of Christ makes God-manifestation, thedeclaration of God or of His name, unnecessary, since, according tothis erroneous view, men have actually seen the Godhead.与之相反，三位一体的思想导致了对神的显现的一个错误观念，就是，真正看见神自己。这和在任何时候都没有人能见神的面的圣经教导相违背。就像相信灵魂不死让人的身体复活的圣经教导束之高阁一样，相信基督的先存也让神的显现，神或神的名所做的宣告成为空谈。因为，据这个错误观点来看，人已经见到神了。
[11]See also H. Tennant, “The nature of Christ”, inthis issue, p.234. 参看哈里·田纳特所著《基督的本性》，本期杂志，第234页。
[12]For the significance of the name Jesus see J.Nicholls, “The Atonement”, in this issue, section 6,p.238.关于耶稣的名的意义，请参考约翰·尼克尔斯所著《赎罪》，本期杂志，第六部分，第238页。
[13]参看创世记1:26.希伯来语的原文‘神’为‘elohim’，复数名词，原意为大能者，常用于指天使。因此也可理解为亚当是照着天使的样式造的。在英文圣经中常被译为小写的‘God’，中文和合本圣经中常被译为‘神’，译者注。
[14]即人有不死的灵魂之说，译者注。
