愛華網(wǎng)GOD-MANIFESTATION
神的顯現(xiàn)[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:
對(duì)基督弟兄會(huì)的我們來說，我們?cè)谏竦娘@現(xiàn)和其獨(dú)特性上的教導(dǎo)的重要性在下面薩金特弟兄（L.G.Sargent）的作品中得到了重點(diǎn)的強(qiáng)調(diào)：
“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、他的兒子，最終在那些即將‘歸榮耀給他’的‘眾多子民’中的顯現(xiàn)是神救贖工作的精髓。這是約翰·托馬斯博士（Dr.John Thomas）在他對(duì)圣經(jīng)教導(dǎo)的發(fā)現(xiàn)中作為被揭示真理的一部分而闡述的部分信仰。雖然他所教導(dǎo)的大部分內(nèi)容在早期作者的作品中也能找到，但這一教義可以被認(rèn)為是他最獨(dú)特的貢獻(xiàn)。它對(duì)神性，天父和人子的關(guān)系，以及神對(duì)人的目的的正確理解至關(guān)重要。它真正取代了三位一體的教義。無視神的顯現(xiàn)，就會(huì)讓基督弟兄會(huì)的教導(dǎo)變得過于簡(jiǎn)單，以至于把基督看得低于圣經(jīng)向我們所展示的高度，甚至可能偏向一位論[2]或嗣子論[3]這一危險(xiǎn)?！盵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).
神的顯現(xiàn)真真切切是神的根本目的，是神在他的創(chuàng)世里神性的表現(xiàn)。它建立在“神是自有的”這一教導(dǎo)的基礎(chǔ)上，他的旨意是繼續(xù)創(chuàng)造，它奠定了神的真理其它方面的基礎(chǔ)，并與之交融。萬物，我們得知，都是為神的喜悅而造的：“我們的主，我們的神，你是配得榮耀尊貴權(quán)柄的。因?yàn)槟銊?chuàng)造了萬物，并且萬物是因你的旨意被創(chuàng)造而有的”（啟示錄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)
有時(shí)，這個(gè)主題會(huì)被忽略，然而，當(dāng)然了，它的很多次主題卻被廣泛運(yùn)用。但它應(yīng)該被視為我們獨(dú)特的教導(dǎo)的一部分。雖然很多蘊(yùn)含了神的顯現(xiàn)的圣經(jīng)教導(dǎo)通常都沒有被貼上“神的顯現(xiàn)”這一標(biāo)簽，但它大大有助于我們把這些概念作為一個(gè)整體來關(guān)注。這個(gè)主題的范圍非常深遠(yuǎn)，不僅廣泛地涉及到其他所有的教義問題，還融入到很多釋經(jīng)的范圍，即超越了基本原則的局限，又對(duì)所有的問題都具有極大的參考價(jià)值。在一篇文章的篇幅里，我們不得不把內(nèi)容壓縮，只展示神的顯現(xiàn)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
神不是由神學(xué)家或哲學(xué)家定義的一個(gè)抽象概念，而是真實(shí)的個(gè)體，通過他的作為和話語為人所知。有時(shí)，這是直接的，比如，當(dāng)他對(duì)基督說話的時(shí)候（馬太福音3:17；約翰福音5:37；12:28）。但更常見的是通過中間媒介—他的天使、先知、或者他的受膏者（基督）—代表他對(duì)人說話。神的靈在各個(gè)地方顯現(xiàn)，神是萬物的源泉和扶持。也就是說，他是萬物的創(chuàng)造者，而且維持著一切存在的事物：
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”.
哥林多前書8:6：“然而我們只有一位神，就是父，萬物都本于他，我們也歸于他”。
使徒行傳17:28：“我們生活，動(dòng)作，存留，都在乎他”。
羅馬書11:36：“因?yàn)槿f有都是本于他，倚靠他，歸于他。愿榮耀歸給他，直到永遠(yuǎn)”。
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.
在圣經(jīng)的觀點(diǎn)中，受造之物起源于神的力量、品性和智慧的聚焦；所以，神是個(gè)靈，他存在于某處，形成一個(gè)個(gè)體。這意味著神有實(shí)體（或有形）的本質(zhì)。但受造之物由他的力量而存留，也就是說，靈，是屬于他的，這反映在整個(gè)創(chuàng)世和神無所不在的特質(zhì)中。
“神是個(gè)靈”，但這并不意味著他是無形的；相反，他是有靈的實(shí)體。保羅的教導(dǎo)—萬物都是“本于他”，唯一的源頭，說明這些事物不是像‘基督徒’通常所教導(dǎo)的一樣無中生有的。這一點(diǎn)支持了神自己是實(shí)體的結(jié)論，并否認(rèn)了神存在于宇宙萬物之內(nèi)的內(nèi)在論哲學(xué)思想。
基督是“不能看見之神的象”，“神本體的真像”（歌羅西書1:15；希伯來書1:2-3）。這點(diǎn)要是真的，父就必須有身體和形狀，這和英國圣公會(huì)《三十九條信綱》中的第一條稱神“無形無像，無情無欲”的教導(dǎo)大相徑庭。
圣經(jīng)告訴我們，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顯現(xiàn)，因此，他的個(gè)體存在于某個(gè)地方，有身體和形狀。[6]：
提摩太前書6:16：“住在人不能靠近的光里”
詩篇104:2：“披上亮光，如披外袍”
列王紀(jì)上8:30：“求你在天上你的居所垂聽”
馬太福音6:9：“我們?cè)谔焐系母浮?/p>
馬可福音16:19：“（主耶穌）后來被接到天上，坐在神的右邊”
參看路加福音1:19，傳道書5:2，詩篇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.
看不見的神是真實(shí)的，有身體和形狀，盡管人們現(xiàn)在不能看到他，但這一點(diǎn)由得榮耀的人將會(huì)看到他的這個(gè)應(yīng)許證實(shí)：“清心的人有福了，因?yàn)樗麄儽氐靡娚瘛保R太福音5:8）。另一方面，他又處處以他的靈顯現(xiàn)：“我往那里去躲避你的靈？我往那里逃躲避你的面？”（詩篇139:7）；“我豈不充滿天地嗎”（耶利米書23:24）。
諸如上文，前五個(gè)經(jīng)節(jié)的經(jīng)文否認(rèn)了神非物質(zhì)，非存在，非智慧，而是融于整個(gè)宇宙的思想。這些思想往往不承認(rèn)由亞當(dāng)?shù)淖镌斐傻纳窈腿酥g的分離，而是鼓吹作為人的靈魂是神性的一部分，其具有非物質(zhì)性（也即靈魂不死）這一錯(cuò)誤信仰。
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
在我們閱讀圣經(jīng)的時(shí)候，我們發(fā)現(xiàn)，沒有人有像神一樣的能力：他是全能的、萬能的、永生的、不變的、無所不知、無所不在的、看不見的、參不透的、難以理解的，他有至高的智慧和榮耀。神有至高的圣潔、公義、信實(shí)、真理、憐憫、良善、慈愛的品質(zhì)。他是榮耀、恩慈、忍耐、憐恤、偉大、公義、正直、光、完全、不朽壞的和烈火。如果他的榮耀被歸給他人，他會(huì)忌邪（妒忌）。他是事件的處置者、萬人的審判、鑒查人心的、救主、圣所和避難所。
神和摩西在西乃山上時(shí)，繼而宣告了他的名所體現(xiàn)的特征：
“耶和華，耶和華，是有憐憫有恩典的神，不輕易發(fā)怒，并有豐盛的慈愛和誠實(shí)。為千萬人存留慈愛，赦免罪孽，過犯，和罪惡，萬不以有罪的為無罪，必追討他的罪，自父及子，直到三，四代”（出埃及記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.
我們已經(jīng)看到，人在目前的狀態(tài)不能靠近住在天上—神的居所的神。保羅繼續(xù)說道：“...人未曾看見，也是不能看見的”（提摩太前書6:16）；約翰說道：“從來沒有人看見神”（約翰福音1:18）。但神想要把他自己顯給人看，所以需要尋求一些其他的方式。他通過神的顯現(xiàn)做到了這一點(diǎn)，正因?yàn)檫@是人能夠“看到”神的方式，其重要性對(duì)我們來說是顯而易見的。
神過去、現(xiàn)在、將來以各種各樣的方式彰顯他的品性和特征。我們將要討論一些較為重要的方面。神是什么，或者說，他將會(huì)怎樣，都在他的所說所行中展露無遺。
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).
在天使中顯現(xiàn)
在舊約時(shí)代，神的顯現(xiàn)的功能由天使實(shí)行。在創(chuàng)世中，他們是神的代理人（如：約伯記38:7）。他們不是沒有感情的靈，而是會(huì)“歡呼”，他們自己彰顯了神的品性和喜悅。天使不只是因緣際會(huì)而被造，而是有個(gè)體和永生的。自創(chuàng)世以來，他們就引導(dǎo)了世界大事的走向，并且還會(huì)這樣繼續(xù)下去，直到基督改變現(xiàn)在的世界秩序?yàn)橹埂Ｋ麄兛搭櫨次飞竦娜耍ㄔ娖?4:7）。從人被造之初，一直到新約時(shí)代，他們都是神的代表，或使者，這是他們服事得救恩的后裔的表現(xiàn)之一。即使是現(xiàn)在，他們也還是神的兒子的使者（馬太福音13:41）。
某些天使的作用是冠上神的名—耶和華，代表神，傳達(dá)神的話語。因此，對(duì)夏甲說話的耶和華的使者被稱為“耶和華”，夏甲自己稱他為“看顧人的神”。同樣的，當(dāng)三個(gè)看起來像人的天使拜訪亞伯拉罕時(shí)，經(jīng)上說“耶和華在幔利橡樹那里，向亞伯拉罕顯現(xiàn)出來”（創(chuàng)世記18:1）。摩西不得不向以色列人應(yīng)許，神會(huì)派一個(gè)天使在他們前面，在路上保護(hù)他們。他們要“謹(jǐn)慎，聽從他的話，不可惹（惹或作違背）他，因?yàn)樗夭簧饷饽銈兊倪^犯”（出埃及記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
神的名和神的稱號(hào)與神的顯現(xiàn)這一主題相關(guān)。重點(diǎn)是，神在他的名字的含義中顯現(xiàn)出來，在被冠上這個(gè)名的人的身上，也體現(xiàn)了神的名的特質(zhì)。神的名字的正確含義值得研究嗎？對(duì)在埃及的以色列人來說，這一點(diǎn)看似非常重要，和耶穌被神用自己的名字命名一樣重要（當(dāng)然，他的名字是有預(yù)言性的）。
摩西在神的山，何烈山上放羊的時(shí)候，耶和華的使者（天使）[7]從荊棘里火焰中向他顯現(xiàn)（出埃及記3:1-2；使徒行傳7:30）。和其他天使一樣，他像神一樣說話：“我是你父親的神，是亞伯拉罕的神，以撒的神，雅各的神”（出埃及記3:4,6）。在崇拜多神的地方，知道神的名是重要的。神給出了他的名字，這樣他能為人所知：“我是自有永有的”，意為“我將會(huì)成為我要成為的那一位”。這不是告訴人們各管各事，而是在說神是自決的，也是自給自足的，他會(huì)采取行動(dòng)彰顯他自己。
很顯然，神遠(yuǎn)不止是一個(gè)當(dāng)前的神；他還是未來的神，所以，在出埃及記6:6-8里，多次強(qiáng)調(diào)“要”這個(gè)表示將來時(shí)態(tài)的詞，他把他的名字和他將要對(duì)以色列做的事情聯(lián)系了起來：他一定會(huì)救贖他們（參看馬太福音22:32）。神的名字所體現(xiàn)的救贖的榮耀，以及他的憐憫和審判，之后都顯現(xiàn)給了摩西（出埃及記33:18-19；34:5-7）。
回到出埃及記第3章，神從他的名字派生出新的形式“我是自有的（我會(huì)成為）”和“耶和華（他會(huì)成為他要成為的那一位）”（第14-15節(jié)）。后者通常是在希伯來文圣經(jīng)里用來指神的名，有時(shí)拼寫作其它形式，在欽定圣經(jīng)版本里，用大寫的‘LORD’指神的名。[8]
第15節(jié)的其余部分對(duì)神的顯現(xiàn)這一主題意義重大。因?yàn)樗v到將來（“永遠(yuǎn)”），把名字的意義和紀(jì)念神所應(yīng)許的主的后代的出生聯(lián)系了起來（比較詩篇22:30；24:6；何西阿書12:5-6）。繼續(xù)燃燒卻沒有被燒壞的荊棘表明神的本性和他的顯現(xiàn)在將來和現(xiàn)在，過去是一樣的。
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
在基路伯中顯現(xiàn)給人的神的榮耀，時(shí)而真實(shí)顯現(xiàn)，時(shí)而通過異象。學(xué)習(xí)和默想基路伯細(xì)致的形狀和樣式是很重要的。不過，在此，我們需要了解的只是它們的象征所體現(xiàn)的簡(jiǎn)單原則。
在圣經(jīng)的第一次記載中（創(chuàng)世記第3章），出現(xiàn)了一個(gè)真實(shí)的天使的代表，以保護(hù)通往生命樹的道路。天使把守通往和提供知識(shí)的道路，以免必死的人會(huì)得到天使的本性（路加福音20:36），從此自己變成基路伯的一部分，承載和得到神的榮耀?；凡南笳髟跁?huì)幕里再次出現(xiàn)，表明神要通過得完全的亞當(dāng)?shù)暮笠犸@現(xiàn)的意圖。我們得知會(huì)幕的細(xì)節(jié)和會(huì)幕里的事奉是將來的事情的預(yù)表。它們是“照著天上樣式作的物件”（這不僅是對(duì)天使的一個(gè)簡(jiǎn)單描述）。所以，幔子上、門上、墻上用基路伯的樣式預(yù)表了在典型象征事物中神的顯現(xiàn)，也即屬靈的殿里人的組成部分。
天使般顯現(xiàn)的榮耀同樣出現(xiàn)在神給先知以賽亞、以西結(jié)和但以理的異象中。在新約里，類似的顯現(xiàn)還顯給了使徒約翰（啟示錄第4-5章）。在這里，基路伯的象征代表在地上高升，唱新歌，得贖的民（5:8-10）?；皆诨凡乃幕钗镏虚g被接納（5:6），它們自己也身處后面經(jīng)節(jié)里提到的唱新歌的人中。
基路伯，無論是作為天使的實(shí)際出現(xiàn)，還是以象征手法出現(xiàn)，都從來沒有代表作為神的使者的自己，而是教導(dǎo)人們他們與神之間現(xiàn)在和將來的關(guān)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”，約翰在約翰福音第一章里如此說。道指的是通常在講話中所表達(dá)出來的某種思想。[9]神的思想或意志不僅僅通過講話—道表達(dá)出來，還在肉身中得到了終極的表達(dá)。在神的兒子的本體，“在父懷里的獨(dú)生子”（1:18）的身上，“道成了肉身”（1:14）。
·1:7-9為光作見證的是當(dāng)耶穌來的時(shí)候，神在耶穌里的完美顯現(xiàn)，是神榮耀所發(fā)的光輝，是神本體的真像（希伯來書1:3）。
·1:14 道成了肉身，我們見過他的榮光。榮光在人的作為中顯現(xiàn)。這是和摩西看到的神的榮耀作對(duì)比（出埃及記33:19；34:6）。在耶穌身上，我們看到神的名在肉身的顯現(xiàn)。在對(duì)腓力的回答中，耶穌說道：“人看見了我，就是看見了父”（約翰福音14:9）。
·1:16 我們都領(lǐng)受了他的豐盛；也即，我們受益于他的完全（歌羅西書2:9-10）。
·1:17 恩典和真理都是由耶穌基督來的。他是兩者的體現(xiàn)，直接由神賜予，而律法是神借著摩西所傳的外部事物。如今，律法再次被賜下，由耶穌成全。
·1:18 雖然從來沒有人看見神，他住在墨黑的幽暗里，也住在不能靠近的光中，但“在父懷里的獨(dú)生子將他表明出來”。這是對(duì)神的顯現(xiàn)清楚的表達(dá)。[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”.
神的顯現(xiàn)在基督里的發(fā)展
神在耶穌里彰顯了他自己，不僅是通過講論真理，還通過行神跡，也通過人的作為。耶穌從最初起源作神的兒子到升天，就是道的顯現(xiàn)。
基督是神的兒子的圣經(jīng)教導(dǎo)，就是說，神作他的父（撒母耳記下7:14；詩篇110:1；馬太福音22:42-45），這點(diǎn)在另外的文章中有更詳盡的闡述。[11]借著圣靈蔭庇的能力，他要出生作神的兒子（路加福音1:35），因此要被稱為以馬內(nèi)利—“神與我們同在”（馬太福音1:23）。
從這個(gè)必要的開端起，他逐漸越來越多地彰顯神的榮耀，在他人生的不同階段發(fā)展，直到完全。因此，我們讀到，雖然他是以神的樣式造的，但和亞當(dāng)夏娃一樣，并沒有等同于神（腓立比書2:5-7）。他一直自己卑微，存心順服，以至于死（第8節(jié)）。
因?yàn)榛皆谥橇Φ谋拘陨霞从袕乃赣H那里繼承的人性，又有從天父那里繼承的對(duì)神的意愿更大的服從。因此，神的樣式，以及對(duì)神的話語的回應(yīng)在他身上的發(fā)展過程，和在我們身上的過程相似，但又更完全。希伯來書5:8教導(dǎo)了同樣的道理：“他雖然為兒子，還是因所受的苦難學(xué)了順從”。希伯來書2：10說他因受苦難得以完全，表明他甘心接受自己作為獻(xiàn)祭和神的代表這一角色。
最后，作為整個(gè)過程的高潮，基督在復(fù)活中被升高得到神性：“你是我的兒子，我今日生你”（詩篇2:7）。從中也體現(xiàn)了父的榮耀，因?yàn)椤八陨駥⑺秊橹粮撸仲n給他那超乎萬名之上的名…無不口稱耶穌基督為主，使榮耀歸與父神”（腓立比書2:9,11）。
因此，基督帶著耶和華的名（以賽亞書45:23），而人借著他向神跪拜。所以，神的名號(hào)也被賜給子，在預(yù)言里，他是“公義的苗裔”：“他的名必稱為耶和華我們的義（Yahweh-tsidkenu）”（耶利米書23:5-6）。
耶穌奉神的名而來—“我奉我父的名來”（約翰福音5:43）—他在傳道中奉神的名來到人面前。[12]他彰顯了這個(gè)名（約翰福音17:6），讓人認(rèn)識(shí)（“指示”）了這名（第26節(jié)）。在舊約時(shí)代由天使實(shí)施，即代表神向人顯明的功能，被這個(gè)世人的代表取代。如今，耶穌所承受的名比所有的名都尊貴，遠(yuǎn)超過天使（希伯來書1:4），他是比天使更有力量的中保。
提摩太前書3:16里的話語總結(jié)了神在耶穌基督里的榮耀顯現(xiàn)：“大哉，敬虔的奧秘，無人不以為然，就是神在肉身顯現(xiàn)，被圣靈稱義，（或作在靈性稱義），被天使看見，被傳于外邦，被世人信服，被接在榮耀里”。
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).
在圣徒中的顯現(xiàn)
自公元一世紀(jì)起，就一直缺乏可見的神的榮耀的顯現(xiàn)，甚至是天使彰顯神的力量的行為。盡管這種行為仍然存在，但在這些日子里卻隱而不現(xiàn)。但將來，神在圣徒中的顯現(xiàn)會(huì)是看得見的神的力量的彰顯。當(dāng)基督在地上作王的時(shí)候，天使的工作和責(zé)任將會(huì)由基督和他的弟兄姐妹取代。人將完全管理地球，實(shí)現(xiàn)神的命令（創(chuàng)世記1:28），這將歸功于人復(fù)活以后得完全的狀態(tài)，就是最終真正歸榮耀給神的時(shí)候。
基督的作為已經(jīng)領(lǐng)許多的兒子進(jìn)榮耀里去，因?yàn)樨S滿的恩典已經(jīng)加給他們，讓他們與神有分（希伯來書2:10）。因此，以賽亞如此表達(dá)：“他必看見后裔…他必看見自己勞苦的功效，便心滿意足”（以賽亞書53:10-11）。神的許多兒子正處于借著成圣的耶穌被重新創(chuàng)造的過程。耶穌和他們都“出于一”父（希伯來書2:11），所以都是弟兄。
亞當(dāng)是照著神，也就是elohim[13]（天使）的樣式而造的。但他跌倒了；從那時(shí)起，除基督以外（希伯來書1:2-3），任何人都沒有體現(xiàn)出神的樣式。
人的內(nèi)在有神性的思想[14]意味著人天生就是神的品性的顯現(xiàn)。這樣的話，就沒必要?jiǎng)?chuàng)造能彰顯神的人了。而另一方面，對(duì)人是會(huì)死的，會(huì)朽壞的，憑著自身沒有盼望的理解，讓我們認(rèn)識(shí)到必須能彰顯神的人必須被創(chuàng)造出來。
我們的神是活人的神。如果他真是我們的神，那么我們作為神的兒子的創(chuàng)造就必須由復(fù)活完成，這樣，我們才能成為他榮耀的顯現(xiàn)（馬太福音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.
現(xiàn)在神在人身上的顯現(xiàn)
就圣經(jīng)的說法，凡人能成為神的顯現(xiàn)還有狹義的一種意義。就以色列的統(tǒng)治者的模式來說，被指定實(shí)施神的話語的人被稱為‘神’；他們是‘elohim’（出埃及記21:6，22:8,28，見中文和合本括號(hào)內(nèi)注解，譯者注）。正如耶穌在約翰福音10:34-36（引自詩篇第82篇）中解釋的一樣。如果這適用于以色列的審判官，那么作為神的話語的接收人和世上的執(zhí)事，使徒和受圣靈恩賜的弟兄也具有同樣的冠名資格。
耶穌把詩篇第82篇運(yùn)用在當(dāng)時(shí)以色列的統(tǒng)治者身上，意味著在當(dāng)前，雖然我們的權(quán)柄比公元一世紀(jì)屬靈的人薄弱得多，但對(duì)神的話語的接受仍然讓我們有責(zé)任在世上彰顯神。借著這道的神圣力量，我們成為“至高者的兒子”。
如果我們受洗與基督一同埋葬，又與他一同復(fù)活（歌羅西書2:12），我們就“穿上了新人。這新人在知識(shí)上漸漸更新，正如造他主的形像”（3:10）。我們就成了“效法他兒子的模樣，使他兒子在許多弟兄中作長(zhǎng)子”（羅馬書8:29）的人。
神在圣徒中顯現(xiàn)的另一個(gè)重要方面是基于他們被看作是完美的教會(huì)，基督的身體（參見以弗所書5:23-32）。女人從亞當(dāng)而出的預(yù)表被用來作為這個(gè)象征的基礎(chǔ)，教會(huì)被看做是和基督一體的（創(chuàng)世記2:24；以弗所書5:31-32）。在與基督和天父的關(guān)系上，圣徒不單是被當(dāng)做個(gè)體來看待，而是他們一同形成一個(gè)身體（哥林多前書12:12，13,27；加拉太書3:28；以弗所書4:12），每個(gè)成員對(duì)他人都負(fù)有責(zé)任?；绞撬麄兊念^（以弗所書5:23），他們成為神的名的一部分，歸榮耀給他。
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).
神在的榮耀的圣徒中的顯現(xiàn)
現(xiàn)在，這個(gè)基督里的人的集合是被塵土造的，也就是屬肉的。當(dāng)這個(gè)集合中的成員實(shí)現(xiàn)復(fù)活，得到有“神性”的“屬靈的身體”時(shí)，這個(gè)身體就會(huì)像得榮耀的“眾多的基督”一樣生活。
這樣的受造之物切望等候脫離朽壞，因?yàn)椤皩硪@于我們的榮耀…受造之物，切望等候神的眾子顯出來…”（羅馬書8:18-21）?！澳浅錆M萬有者所充滿的”基督得榮耀的身體的這種聯(lián)合，在其它經(jīng)節(jié)里也體現(xiàn)了出來（詩篇8:4-9；以弗所書1:18-23）。作為屬靈的耶路撒冷，她會(huì)冠上她丈夫的名，“耶和華我們的義（Yahweh-tsidkenu)”）（耶利米書33:15-16；比照23:5-6；啟示錄3:12）。
神在人的身上的顯現(xiàn)的研究比人類自己偉大得多。這應(yīng)當(dāng)引發(fā)學(xué)習(xí)者的謙卑和感恩。神創(chuàng)世的目的是有神的顯現(xiàn)的成果，也就是神所應(yīng)許的結(jié)出豐盛的果實(shí)，和基督戰(zhàn)勝一切仇敵的工作的完成聯(lián)系在一起，這也被謎樣地描述為神“在萬物之上，為萬物之主”（哥林多前書15:28）。神即是萬物之源泉，又在萬物中顯現(xiàn)。這是神的名得榮耀的顯現(xiàn)。然而，今天，我們必須等候，全心渴慕他：“耶和華啊，我們?cè)谀阈袑徟械穆飞系群蚰?。我們心里所羨慕的是你的名，就是你那可記念的名”（以賽亞書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《見證》雜志特刊《基督弟兄會(huì)獨(dú)特的信仰》，第58期，總第691期，1988年7月，第223-228頁。
[2]一位論：Unitarian，或作唯一神論/獨(dú)神論，強(qiáng)調(diào)只有一位神。譯者注
[3]嗣子論：Adoptionist，或作義子說，養(yǎng)子論，養(yǎng)嗣論，收養(yǎng)論。認(rèn)為耶穌是神的義子。譯者注
[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.有很多書籍可提供更深入的了解，諸如約翰·托馬斯所著《神的顯現(xiàn)》（Phanerosis），沃克（C.C.Walker）所著《神之顯現(xiàn)》（Theophany）以及過期雜志中的很多文章。
[6]SeePhanerosis,pp.25-7, 1954 edn.;ChristendomAstray,lect. VI.參看《神的顯現(xiàn)》，第25頁第7行，1954年版；《基督教的偏離》，第六講。
[7]圣經(jīng)中天使常被譯作使者，譯者注。
[8]神的名‘耶和華’在英語里作‘Yahweh’，欽定圣經(jīng)版里用大寫的‘LORD’，也有英文版圣經(jīng)作大寫的‘GOD’，中文和合本圣經(jīng)中有時(shí)做‘ 神’，在‘神’字前有空格（對(duì)照腳注13），譯者注。
[9]See, for example,Thayer’sGreek-EnglishLexicon.參看，例，賽耶《希臘語英語詞典》。
[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.與之相反，三位一體的思想導(dǎo)致了對(duì)神的顯現(xiàn)的一個(gè)錯(cuò)誤觀念，就是，真正看見神自己。這和在任何時(shí)候都沒有人能見神的面的圣經(jīng)教導(dǎo)相違背。就像相信靈魂不死讓人的身體復(fù)活的圣經(jīng)教導(dǎo)束之高閣一樣，相信基督的先存也讓神的顯現(xiàn)，神或神的名所做的宣告成為空談。因?yàn)椋瑩?jù)這個(gè)錯(cuò)誤觀點(diǎn)來看，人已經(jīng)見到神了。
[11]See also H. Tennant, “The nature of Christ”, inthis issue, p.234. 參看哈里·田納特所著《基督的本性》，本期雜志，第234頁。
[12]For the significance of the name Jesus see J.Nicholls, “The Atonement”, in this issue, section 6,p.238.關(guān)于耶穌的名的意義，請(qǐng)參考約翰·尼克爾斯所著《贖罪》，本期雜志，第六部分，第238頁。
[13]參看創(chuàng)世記1:26.希伯來語的原文‘神’為‘elohim’，復(fù)數(shù)名詞，原意為大能者，常用于指天使。因此也可理解為亞當(dāng)是照著天使的樣式造的。在英文圣經(jīng)中常被譯為小寫的‘God’，中文和合本圣經(jīng)中常被譯為‘神’，譯者注。
[14]即人有不死的靈魂之說，譯者注。
