第二篇　属灵知识的教导㈠－基督的神性

　　对于少年人属灵知识的教导，第一项是关乎基督。论到基督，我们必须注意十个重点，第一，是有关基督的神性。第二，是基督与万有。第三，是基督的成为肉体，这包括祂的人性。第四，基督的钉死十架。第五，基督从死里复活。第六，基督成为那灵。第七，基督的升上高天。第八，基督的赐下圣灵。第九，基督的再来与设立国度。第十，基督作永世的中心。

　The first item to teach the young people related to spiritual knowledge is Christ. Concerning Christ, we need to pay attention to ten points: His divinity, His relation to all things, His incarnation (including His humanity), His crucifixion, His resurrection from the dead, His becoming the life-giving Spirit, His ascension, His giving of the Holy Spirit, His second coming and the establishment of the kingdom, and His centrality in eternity.

　　现在我们来看有关基督神性的重点。基督从太初就有，这是说到基督的永远性与祂的神性；基督的神性与祂的永远性是无法分开的。在这一大点里，要带少年人看见这一位救主是无始无终、自有永有、永远存在的一位神。

　　关于这点，我们会点出一些重要圣经节，你们可以当作材料应用，但在应用时，需要灵活。带初中生只要选几点，带高中生再加上一些，带大学生就可以统统给他们。这样的大题目，不一定要一次上完，也许需要两三次。

　In this chapter we will look at some important verses concerning the divinity of Christ. Christ exists from eternity past. His nature is eternal and divine. We cannot separate Christ’s divinity from His eternal being. We must help the young people to see that our Savior is the unique God, who is without beginning and without end and who is self-existing and eternally existing.

　There are several important verses that speak of His eternal, divine nature, which we can use as material, but we must be flexible in our use of them. Of these verses, most are appropriate for junior high-students. A few more of them can be added for high-school students, and all the verses can be used with college students. This is a big topic that will require more than one meeting to cover.

　　第一处经节，是弥迦书五章二节：“伯利恒以法他啊，你在犹大诸城中为小，将来必有一位从你那里为我而出，在以色列中作掌权者；祂是从亘古，从太初而出。”马太二章五至六节引用这话，证明基督这位救主、掌权者要降生在犹大地的伯利恒。弥迦书五章二节说，基督要生在伯利恒，明显指着祂要在空间里出生；既是要生在空间里，当然就有时间性。然而，这节的后半又说，祂的根源是从亘古，从太初而出。所以，这位救主虽然是生在时间和空间里，但祂是从亘古、从永远里就存在的。亘古就是已往的永远，是没有起头的，不知从那里来，也不知是怎样开始的。太初是在时间之前的，是指还没有时间以前。太初和起初不同，起初是有时间的，而太初是在时间之前的。所以，约翰一章一节说，“太初有话。”创世记一章一节说，“起初神创造诸天与地。”前者说到主耶稣的来历是太初，是无始的；后者说到宇宙的创造，是在起初，是有开始的。请注意这里所解释的话，浅显的是为着初中生的；不深不浅的是为着高中生的；比较深一点是为着大学生的。这需要你们自己去应用。

　 Micah 5:2 says, “You, O Bethlehem Ephrathah, / So little to be among the thousands of Judah, / From you there will come forth to Me / He who is to be Ruler in Israel; / And His goings forth are from ancient times, / From the days of eternity.” This verse is quoted in Matthew 2:5-6 to prove that Christ as the Savior, the Ruler, would be born in Bethlehem of Judea. When Micah 5:2 says that Christ would be born in Bethlehem, it is referring to His birth in time and space. However, the last part of the verse says, “His goings forth are from ancient times, / From the days of eternity.” Hence, although our Savior was born in time and space, He exists from ancient times and from the days of eternity. Ancient times and days of eternity denote eternity past, before time even existed. These words are equal to the phrase in the beginning in John 1:1, which is different from the phrase in the beginning in Genesis 1:1. John 1:1 says, “In the beginning was the Word,” but Genesis 1:1 says, “In the beginning God created the heavens and the earth.” In the beginning in John refers to the eternal existence of the Lord Jesus, which is from eternity past, without a beginning. In the beginning in Genesis refers to the creation of the universe, which occurred at the beginning of time. This explanation has levels of complexity that need to be considered when speaking to junior-high, high-school, and college students.

　　第二处圣经是约翰一章一节：“太初有话，话与神同在，话就是神。”十四节又说，“话成了肉体，支搭帐幕在我们中间。”这里说，太初有话，话就是神，话又成了肉体，住在我们中间。这就证明，这位太初就有的神，就是基督。这位太初就有的基督，祂不仅是神，也是话；话乃是说出来的神，是发表出来的神。祂在太初的时候，虽然还没有说出来，但祂就是那要说出来的神，祂在那时候就是话。

　　在这里，我们看见约翰写这卷福音书相当有哲学头脑，不要以为约翰是个很简单地人，他写这卷书乃是要应付当时的哲学问题。当时的哲学家对主耶稣的神性有很多的辩论，约翰写这卷福音书就是应付那个问题。约翰告诉大家，基督就是发表出来的神。如果神仅仅是神，而不是基督，意思是神仅仅是神，而不是话。这就是说，没有发表、说出来的神。基督是话，就是说出来的神。这一位说出来的神，乃是在太初就有的；虽然那时祂还没有显出来，但祂已经存在。祂在太初里，准备把祂自己说出来，把祂自己发表出来。祂在太初里不只是神，也是话。神是祂的本质，而话是祂的发表。本质是神，发表出来的神是话。这些比较哲学性的内容，可以教导大学生。

　 John 1:1 says, “In the beginning was the Word, and the Word was with God, and the Word was God.” Verse 14 says, “The Word became flesh and tabernacled among us.” These verses show that the Word who was in the beginning, who was God, and who became flesh and tabernacled among us is Christ. The Christ who was in the beginning was not only God but also the Word. This Word is God spoken, God expressed. Word indicates that God, who was in the beginning, would be expressed.

　John’s words are rather philosophical. He was not a simple man. When he wrote this Gospel, John was dealing with philosophical problems that were current at that time. In particular, there were many issues being debated concerning the divinity of the Lord Jesus. John wrote this book to deal with this particular problem. He began by saying that Christ is the Word, that is, God expressed. If Christ is God, God is the Word. This means that God can be expressed. As the Word, Christ is God expressed. This expressed God was in the beginning. Although His expression was not visible to others, He existed, and He desired to speak Himself forth, to express Himself more fully. In the beginning He was both God and the Word. God is His essence, and the Word is His expression. In essence He is God, whereas in expression He is the Word. This content, which is more philosophical in nature, is more appropriate for college students.

　　第三处是以赛亚九章六节：“因有一婴孩为我们而生，有一子赐给我们；…祂的名称为…全能的神、永远的父。”祂虽然是一个子赐给我们，但祂却是父。这位全能的神，是相对于前面的婴孩；祂虽然是个婴孩为我们而生，但祂却是全能的神。所以这节圣经，前头题一个婴孩、一个儿子，后面提到一位全能的神、永远的父。这是对比的说法。这点无论对中学生还是大学生都实用，要点出这里的对比性。子和父是一位，婴孩和全能的神是一个。这是顶奇妙的一处圣经，是指主耶稣说的。

　　当主耶稣在地上的时候，特别是约翰福音称祂作“子”，例如三章三十六节：“信入子的人有永远的生命；不信从子的人不得见生命。”五章二十二节：“父也不审判什么人，乃将审判的事全交与子。”并且三章十六节说，“神爱世人，甚至将祂的独生子赐给他们。”可见，这一个要赐给我们的子，就是主耶稣，祂是神的独生子要赐给我们。接着又说，“信入子的人有永远的生命；不信从子的人不得见生命。”（约三36）而且这位子“与父原是一”（十30）。所以，这一位赐给我们的子，祂的名就是永远的父。永远的父，就是亘古的父。若是要讲给初、高中生，单讲以赛亚九章六节就够了，若要讲给大学生，可以加上约翰福音的经节。

　Isaiah 9:6 says, “A child is born to us, / A Son is given to us... / And His name will be called... / Mighty God, / Eternal Father.” Although He is the Son given to us, He is the Father. Mighty God is in contrast to child. Although He is the child born to us, He is the mighty God. Hence, this verse speaks first of a child and Son and then of the mighty God and eternal Father. Son and Eternal Father are a pair, just as child and Mighty God are a pair. This truth is presented in the way of contrast, and when we point out this contrast, it is not too difficult for even a junior-high student to understand. This is a wonderful portion of the Bible that refers to the Lord Jesus.

　When the Lord Jesus was on the earth, He was called the Son. John 3:36 says, “He who believes into the Son has eternal life; but he who disobeys the Son shall not see life.” John 5:22 says, “Neither does the Father judge anyone, but He has given all judgment to the Son.” Furthermore, 3:16 says, “God so loved the world that He gave His only begotten Son.” From these verses we see that the Son given to us is the Lord Jesus; He is the only begotten Son given to us. Then in verse 36 John says, “He who believes into the Son has eternal life; but he who disobeys the Son shall not see life.” Furthermore, according to 10:30, the Son and the Father are one. Hence, the Son given to us is called Eternal Father; He is the Father from ancient times (Micah 5:2). If we are speaking to students in junior high or high school, Isaiah 9:6 is sufficient. If we are speaking to college students, we can include the verses from the Gospel of John.

　　第四处是诗篇一百零二篇二十四至二十七节：“我的神啊，…你的年数世世无穷。你起初立了地的根基，诸天也是你手的工作。天地都要灭没，你却长存；天地都要像衣服渐渐旧了；你要将天地如衣裳更换，天地就改变了。唯有你仍是一样，你的年数也没有穷尽。”这里说神的年数没有穷尽，祂也是永不改变。希伯来一章十至十二节引用了这段话：“主啊，你起初立了地的根基，诸天也是你手的工作；天地都要灭没，你却长存；一切都要像衣服渐渐旧了，你要将天地像外衣一样卷起来，天地就像衣服一样改变了；唯有你仍是一样，你的年数也没有穷尽。”这话乃是指着基督说的，给我们看见了几个点。第一，祂是在天地被造之先就有了，天地未有之先，祂就存在。因为地的根基是祂所立的，诸天也是祂手的工作。这证明祂是无始的。第二，即使天地灭没废去，祂仍是一样；这证明祂是无终的。所以，祂乃是永远的一位。

　Psalm 102:24-27 says, “My God,... / Your years are throughout all generations. / Of old You laid the foundation of the earth, / And the heavens are the work of Your hands. / They will perish, but You endure; / Indeed all of them will wear out like a garment; / Like clothing You will change them, / And they will be changed. / But You are the same, / And Your years are without end.” God’s years are without end, and He will never change. These verses are quoted in Hebrews 1:10-12, which say, “You in the beginning, Lord, laid the foundation of the earth, and the heavens are the works of Your hands; they will perish, but You remain perpetually; and they all will become old like a garment, and like a mantle You will roll them up; like a garment they will also be changed; but You are the same, and Your years will not fail.” These verses, which refer to Christ, show two points. First, Christ existed before the heavens and the earth were created. He existed before the heavens and the earth came into being because He laid the foundation of the earth, and the heavens are the works of His hands. This proves that He is without beginning. Second, even if the heavens and the earth perish, He would remain the same. This proves that He is without end. Hence, He is the eternal One.

　　第五处圣经，诗篇九十篇二节：“诸山未曾生出，地与世界你未曾造成，从亘古到永远，你是神。”这里的“从亘古到永远”，原文是从永远到永远，第一个永远是已过的永远，第二个永远是将来的永远。从已过的永远到将来的永远，“你是神”。我们怎么知道这是指基督呢？乃是根据诗篇一百零二篇，因为一百零二篇说到，神是永远的神（诗篇一〇二24~27）；而希伯来一章十至十二节引这段话，乃是指基督说的。所以，诗篇一百零二篇是指着基督，九十篇当然也是指着基督。基督乃是一位从永远到永远的神。

　Psalm 90:2 says, “Before the mountains were brought forth, / And before You gave birth to the earth and the world, / Indeed from eternity to eternity, You are God.” The first eternity refers to eternity past, and the second eternity refers to eternity future. From eternity past to eternity future Christ is God. Based on the quotation of Psalm 102:24-27, which speaks of God being eternal, and Hebrews 1:10-12, which refers to Christ, we know that God in Psalm 90:2 refers to Christ. Christ is God from eternity to eternity.

　　第六处圣经是出埃及三章十四节：“神对摩西说，我是那我是；又说，你要对以色列人这样说，那我是差我到你们这里来。”“我是”这神圣的名称，指神是自有永有的一位；自有是无始，永有是无终，就等于从永远到永远。神说，“我是那我是。”这说出祂是那无始无终的，从永远到永远的神。这也是指基督说的。

　Exodus 3:14 says, “God said to Moses, I AM WHO I AM. And He said, Thus you shall say to the children of Israel, I AM has sent me to you.” The divine title I AM denotes that God is the One who is self-existing and ever-existing. Self-existing denotes that He is without beginning, and ever-existing denotes that He is without end. This is the equivalent of saying that He is from eternity to eternity. God said, “I AM WHO I AM,” indicating that He is God without beginning and without end and from eternity to eternity. This verse also is a reference to Christ, who is eternal in His divinity.

　　第七处在启示录一章八节：“主神说，我是阿拉法，我是俄梅嘎，是今是昔是以后永是的全能者。”阿拉法是希腊文二十二个字母的头一个，俄梅嘎则是末一个。这说出主是首先的，也是末后的。同时，祂是今是昔是以后永是的全能者，“昔是”是指已往，“今是”是指现在，“以后永是”是指将来。基督乃是这样的一位，从已过的永远到将来永远的全能者。

　Revelation 1:8 says, “I am the Alpha and the Omega, says the Lord God, He who is and who was and who is coming, the Almighty.” Alpha is the first of the twenty-four letters of the Greek alphabet, and omega is the last letter. This denotes that the Lord is the First and the Last. At the same time, He is also the Almighty, the One who is, who was, and who is coming. Who was refers to the past, who is refers to the present, and who is coming refers to the future. Christ is such a One; He is the Almighty, He who is from eternity past to eternity future.

　　第八处是希伯来七章三节：“他无父，无母，无族谱，既无时日之始，也无生命之终，乃与神的儿子相似，是永久为祭司的。”这里陈明神的儿子─基督是永远的，祂无父，无母，无族谱，无时日之始，也无生命之终。

　　以上第一至七处的经节都可以当作教材给初、高中生，但第八处完全是为大学生的。这些经节，应该都要带他们背诵，但也不需要背整节或全段，可摘取里头重要的句子来背。这样，他们对基督的神性与永远性，就会有一个基本且清楚地了解与认识。

　　一九六一年三月十日讲于台北

　Hebrews 7:3 says, “Being without father, without mother, without genealogy; having neither beginning of days nor end of life, but likened to the Son of God, abides a priest perpetually.” This is a depiction of Christ as the eternal Son of God, who, having no genealogy in time, has neither beginning of days nor end of life.

　The first seven references mentioned above can be used all or in part with students in junior high and high school, but the last reference is entirely for college students. We should lead the young people to memorize these verses, but the younger ones can memorize important phrases in the verses rather than memorizing the whole verse or the whole section. In this way they will have a basic understanding of the divinity of Christ and the eternal nature of Christ.