CHRIST ON EARTH ｜ 基督在世

ENCHRIST ON EARTH. Character of the God-Man; Parables, Discourses, Colloquies, and Brief Sayings; Works of Wonder and Blessing; Sequence of Acts and Events; Thoughtful Summaries.

中基督在世：神而人者的品格；比喻、讲论、对谈与简短话语；奇妙赐福的作为（神迹）；生平作为与大事的次序；深思的综述。

ENSong of Solomon 5:16. Altogether lovely. VI. 566. Gentle, patient, yet strong: Isa. 42:2-4. VIII. 219-221. Tender to children: Mark 10:14. Suffer the little children to come. X. 387, 8. Loving: John 13:1. He loved them unto the end. Gal. 2:20. Loved me. Jer. 31:3. Love of Christ: Rom. 8:35. 2 Cor. 5:14. Eph. 2:4; 3:19; 5:2.

BSBIsaiah 42:2, 3 2 He will not cry out or raise His voice, nor make His voice heard in the streets. 3 A bruised reed He will not break and a smoldering wick He will not extinguish; He will faithfully bring forth justice.

中雅歌 5:16 —— 他全然可爱。温柔忍耐而又刚强：以赛亚书 42:2-4（压伤的芦苇他不折断，将残的灯火他不吹灭）。恩待孩童：马可福音 10:14 —— 让小孩子到我这里来，不要禁止他们。爱到底：约翰福音 13:1 —— 他既然爱世间属自己的人，就爱他们到底。加拉太书 2:20 —— 他是爱我，为我舍己。另参：耶利米书 31:3；罗马书 8:35；哥林多后书 5:14（基督的爱激励我们）；以弗所书 2:4；3:19；5:2。

ENServing: Luke 22:27. I am among you as he that serveth. Seeking to Help: Acts 10:38. Went about doing good. Sympathetic: Heb. 4:15. Touched with the feeling of our infirmities. Wept with Martha. X. 351. Wept over the City. X. 411. Mark 7:37. For His Special Endowments, read Isa. 11:2-10. VIII. 77-81. Isa. 61:1-3. VIII. 353-356. Also Heb. 2:10. XI. 560.

BSBHebrews 4:15 For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who was tempted in every way that we are, yet was without sin.

中服事人：路加福音 22:27 —— 然而，我在你们中间如同服事人的。周流行善：使徒行传 10:38 —— 他周流四方，行善事。体恤人：希伯来书 4:15 —— 他也曾凡事受过试探，与我们一样……并非不能体恤我们的软弱。与马大同哭（约 11 章）；为圣城哀哭（路 19 章）。马可福音 7:37 —— 他所做的事都好。论他特有的恩赋，读以赛亚书 11:2-10（耶和华的灵必住在他身上）；61:1-3（主耶和华的灵在我身上……叫我传好信息给谦卑的人）；另参希伯来书 2:10。

ENParables: Objective, Practical Instructions touching the Kingdom of God, or the Church; the Privileges, Duties, and Responsibilities of its Subjects or Members; and the Final Issue of their Life Choice and Conduct. (Chronologically arranged.) Meaning and Use of Parables: X. 204.

中比喻——客观而实际的教导，论及神的国（教会）、其子民（成员）的特权、本分与责任，以及他们一生抉择与行为的最终结局。（按年代顺序排列。）比喻的意义与用法参《圣经工作》X. 204。

ENTwo Debtors. The Rich Fool. The Barren Fig-Tree. The Sower. The Tares. The Seed Growing Secretly. The Mustard Seed and the Leaven. The Hid Treasure and the Pearl. The Net. Old and New Garments and Bottles. The Unmerciful Servant. The Good Samaritan. The Great Supper (Excuses). The Lost Sheep, the Lost Coin, and the Lost Son. The Unjust Steward. Dives and Lazarus. The Importunate Widow. The Prayers of the Pharisee and the Publican. The Laborers in the Vineyard. The Pounds. The Two Sons. The Faithless Husbandmen. The Marriage Feast and the Wedding Garment. The Ten Virgins. The Talents. The Allegory of the Judgment, Matt. 25:31-46.

中两个债户（路 7:41-43）；无知的财主（路 12:16-21）；不结果子的无花果树（路 13:6-9）；撒种的比喻（太 13）；稗子（太 13）；种子暗暗生长（可 4:26-29）；芥菜种与面酵（太 13）；藏宝于田与寻珠（太 13）；撒网（太 13）；新旧衣裳与新旧皮袋（路 5:36-39）；不怜悯人的恶仆（太 18:23-35）；好撒玛利亚人（路 10:30-37）；大筵席与推辞的人（路 14:16-24）；失羊、失钱、浪子（路 15）；不义的管家（路 16:1-13）；财主与拉撒路（路 16:19-31）；切求的寡妇（路 18:1-8）；法利赛人和税吏的祷告（路 18:9-14）；葡萄园的雇工（太 20:1-16）；十锭银子（路 19:11-27）；两个儿子（太 21:28-32）；凶恶的园户（太 21:33-46）；娶亲的筵席与礼服（太 22:1-14）；十个童女（太 25:1-13）；按才受托的仆人（他连得，太 25:14-30）；审判的比喻（绵羊与山羊，太 25:31-46）。

ENMainly Subjective and Personal—a Progressive Series of Self-Disclosures. (Chronologically arranged.) Colloquy with Nathanael, John 1:47-51. With the Jews at Jerusalem, John 2:13-22. Discourse with Nicodemus, John 3:1-21—a clear and complete compendium of the Work of the Trinity in Redemption. Colloquy with the Woman of Samaria, John 4:7-26—God a Spirit, and worship of the heart; declares Himself Messiah. Discourse and Colloquy at Nazareth, Luke 4:17-27—announces His Messiahship. Colloquies with Jews at Jerusalem, John 5:17-47—proves His Divine Sonship and authority. Colloquy with Pharisees, Luke 6:1-11—expounds the true Law of the Sabbath.

BSBJohn 3:3 Jesus replied, “Truly, truly, I tell you, no one can see the kingdom of God unless he is born again.”

中主要是主观而位格性的——一个渐进的自我启示系列。（按年代排列。）与拿但业对谈（约 1:47-51——你们要看见天开了）；与耶路撒冷的犹太人（约 2:13-22——拆毁这殿，我三日内要再建立起来）；与尼哥底母的讲论（约 3:1-21——三一神救赎之工清晰完备的纲要：人若不重生，就不能见神的国）；与撒玛利亚妇人对谈（约 4:7-26——神是灵，拜他的必须用心灵和诚实拜他；明言自己是弥赛亚）；拿撒勒会堂的讲论（路 4:17-27——宣告自己的弥赛亚职分：主的灵在我身上）；与耶路撒冷犹太人的对谈（约 5:17-47——证明自己神儿子的身份与权柄）；与法利赛人论安息日的真义（路 6:1-11——人子是安息日的主）。

ENSermon on the Mount (Objective), Matt. chaps. 5-7. Shows the Kingdom of God as the aim and the substance of the Old Dispensation, and its consummation as the end and crown of the New; presents the point of connection and transition between Judaism and Christianity.

BSBMatthew 5:17 Do not think that I have come to abolish the Law or the Prophets. I have not come to abolish them, but to fulfill them.

中登山宝训（客观性的讲论），马太福音 5–7 章。显明神的国是旧约时代的目标与实质，而国度的成全是新约时代的终点与冠冕；提出犹太教与基督教之间衔接过渡的交点。

EN[In the Sermon on the Mount, which is the moral miracle of the gospels, we have simply, sublimely set before us the celestial conception of noble character, noble living, in man on the earth. It is spoken—the world itself has to recognize this—without the least effort, in words as simple as a child's, though more majestic than those of kings. It is radically diverse, not only from the prevalent customs of mankind, but from the choicest maxims of enlightened human prudence; so that the highest and purest human ethics only climb toward and imperfectly attain the heights on which it moves without effort. It has neither been reached, nor is it fortified, by large discussion, subtle analysis, the marshaling of rare philosophical precepts. It is only announced, as too evident in itself to need support, for spirits attuned to celestial instruction. It is plainly the customary thought of the worlds from which child and angels had come, put into forms of human speech, and sent abroad to shed its moral splendor on mankind. So the very speech of the earth is glorified by it; the life of the world takes higher light and nobler impulse from the summit-thought of spheres beyond sight, concerning the beauty of duty, the ultimate achievement of moral greatness, the blessedness of self-sacrifice. Not otherwise can this great discourse for the world, from the Horns of Hattin, be rightly understood. — R. S. Storrs.]

中【摘录】登山宝训是福音书中的道德奇迹。在其中，那关于人在地上高贵品格、高贵生活的属天构想，被简朴而崇高地陈明在我们面前。它的宣讲——连世界自己也不得不承认——毫不费力，用词简单如孩童的话，却比君王的言语更威严。它与人类通行的习俗根本不同，甚至与开明的人类智虑最精粹的格言也根本不同；以致最高最纯的人类伦理，也只能朝着它毫不费力地行走于其上的高度攀爬，且攀之不及。它既不是靠宏论、精析、罗列稀世哲学箴规达到的，也不靠这些来设防；它只是被宣告出来——对于调准了心弦聆听属天教诲的灵魂，它自明得无需任何支撑。它分明就是孩童与天使所来自的诸世界里的寻常心思，被放进人类语言的形式，播散出来，把道德的光辉洒向人类。于是地上的言语因它得了荣耀；世界的生活从那目不能及之诸天的峰顶思想，领受更高的光和更尊贵的动力——关乎本分之美、道德伟大的终极成就、舍己的福分。若不这样理解，这篇从哈廷双角山发出、面向全世界的大讲论，便无法得到正解。——R. S. 斯托尔斯（Storrs）

ENAddress concerning John the Baptist, Luke 7:24-35. Upbraids the three favored cities for unbelief; invites the heavy-laden, Matt. 11:20-30. Refutes the blasphemous charge of alliance with Satan, and defines the meaning of blasphemy, Matt. 12:24-37. Rebukes the seeking of a sign; declares His disciples His brethren, Matt. 12:38-50. Denounces Pharisees and lawyers for hypocrisy, Luke 11:37-54. Cautions disciples against hypocrisy, Luke 12:1-12. Instructs the Twelve in sending them forth, Matt. 10:5-42; later the Seventy, Luke 10:1-16. Colloquy at Capernaum, John 6:25-59—faith in Christ their only work; Christ the Bread of Life. Charges Pharisees with rejecting God's commandments through regard for their traditions, Matt. 15:5-9. Mark 7:7-13. Responds to Peter's Great Confession, Matt. 16:16-20. Urges disciples to self-denial, Mark 8:34-38. Foretells His Death and Resurrection, Luke 9:43-45; Mark 10:32, 33; John 12:23-33. Rebukes ambition and intolerance, Mark 9:33-50.

BSBMatthew 11:28, 29 28 Come to Me, all you who are weary and burdened, and I will give you rest. 29 Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls.

中论施洗约翰（路 7:24-35——你们从前出去到旷野，是要看什么呢？）；责备三座蒙恩之城不信，并召劳苦担重担者（太 11:20-30）；驳斥『靠鬼王赶鬼』的亵渎控告并界定亵渎的含义（太 12:24-37）；责备求神迹的世代，宣告门徒是他的弟兄（太 12:38-50）；痛斥法利赛人和律法师的假冒为善（路 11:37-54）；嘱咐门徒防备假冒为善（路 12:1-12）；差遣十二使徒时的训言（太 10:5-42），后又差遣七十人（路 10:1-16）；迦百农的对谈（约 6:25-59——信神所差来的，这就是做神的工；我就是生命的粮；我的肉真是可吃的，我的血真是可喝的）；斥责法利赛人因遗传废弃神的诫命（太 15:5-9；可 7:7-13——他们的敬拜因此是枉然的）；回应彼得的大认信（太 16:16-20——你是基督，是永生神的儿子）；劝门徒舍己（可 8:34-38）；预言自己的受死与复活（路 9:43-45；可 10:32-33；约 12:23-33）；责备门徒的争大与偏狭（可 9:33-50）。【OCR 注：原书 "Luke 1:34-35" 依主题推定为 7:24-35。】

ENColloquies with Jews in the Temple: John 7:11-39—justifies His teaching as of God; invites the thirsting. Words to the accused woman, John 8:3-11. John 8:12-19—"I am the Light of the World." John 8:21-58—"Continue in My word, and ye shall know the truth, and the truth shall make you free." "Before Abraham was, I AM." John 10:1-38—"I am the Door." "I am the Good Shepherd; I lay down My life for the sheep." "There shall be One Flock and One Shepherd." Reply to Martha, John 11:21-27—"I am the Resurrection and the Life." Answers Peter's question, Matt. 19:27-30—"an hundredfold now, and everlasting life." Answers James and John, Mark 10:35-45—serving greater than ruling. Refutes and silences priests, scribes, Sadducees in the Temple: on His authority, Luke 20:1-8; the tribute money, Matt. 22:15-22; the resurrection, Luke 20:27-39—"God is not the God of the dead, but of the living: for all live unto Him"; "Whose Son is Christ?" Matt. 22:41-45; the great commandment, Mark 12:28-34.

BSBJohn 11:25 Jesus said to her, “I am the resurrection and the life. Whoever believes in Me will live, even though he dies.

中圣殿中与犹太人的对谈：约 7:11-39——证明自己的教训出于神，并召渴了的人来喝；对行淫被拿之妇人的话（约 8:3-11——我也不定你的罪，去吧，从此不要再犯罪了）；约 8:12-19——『我是世界的光』；8:21-58——『你们若常常遵守我的道……真理必叫你们得以自由』『还没有亚伯拉罕就有了我（我是自有永有的）』；约 10:1-38——『我就是门』『我是好牧人，我为羊舍命』『要合成一群，归一个牧人』；答马大（约 11:21-27——复活在我，生命也在我）；答彼得『我们要得什么』（太 19:27-30——必得百倍，并且承受永生）；答雅各约翰的求位（可 10:35-45——服事人的乃为大）；圣殿中驳倒祭司长、文士、撒都该人：论权柄（路 20:1-8）、纳税给凯撒（太 22:15-22）、复活之理（路 20:27-39——神不是死人的神，乃是活人的神，因为在他那里人都是活的）、『基督是谁的子孙』（太 22:41-45）、最大的诫命（可 12:28-34）。【OCR 注：原书 "Luke 22:1-8" 依主题推定为 20:1-8。此后原书 p. 56–57 之间约一栏内容（责备文士法利赛人的八祸、橄榄山末世讲论、楼房临别讲论与大祭司的祷告等，以及下段摘录的开头）在扫描中丢失。】

EN[…Hymns reverberate in great harmonies, or rise into rapture, in their tribute to Him. The sacrament which commemorates Him becomes not a burden of obligation, not a dictate of tradition, but a spiritual feast, in which the soul related to Him finds in conference with Him inward uplift and delight. The church, in which His mission is set forth, and in which His spirit is revealed, becomes the very portal of paradise. In this faith in Christ, and in the realms of superior life which He exhibits, has been, and is, and is to be, the true and vital unity of the church—a unity in itself, a unity with that enthroned above. — R. S. Storrs.]

中【摘录（前文在扫描中缺失）】……颂赞他的诗歌，或在宏大的和声中回荡，或升腾为狂喜。纪念他的圣礼，不再是义务的重担、传统的指令，而成为属灵的筵席——与他相连的灵魂在其中与他交谈，得着内里的提升与喜乐。彰显他使命、显明他之灵的教会，成为乐园的门廊。教会真实而有生命力的合一——自身的合一、与在上者坐宝座者的合一——过去在、现在在、将来也必在于这信基督之信，在于他所展示的更高生命之境。——R. S. 斯托尔斯（Storrs）

ENAnswers at His Trial: To Annas, John 18:19-23. To Caiaphas and the Sanhedrim, Luke 22:66-71—"I am the Christ, the Son of God." To Pilate, John 18:33-38—"I am a King." Words upon the Cross: "Father, forgive them, for they know not what they do," Luke 23:34. "To-day shalt thou be with Me in Paradise," Luke 23:43. "Behold thy son—behold thy mother," John 19:26, 27. "My God, My God, why hast Thou forsaken Me?" Mark 15:34. "It is finished." "Father, into Thy hands I commend My spirit," John 19:30 and Luke 23:46.

BSBLuke 23:34 Then Jesus said, “Father, forgive them, for they do not know what they are doing.” And they divided up His garments by casting lots.

中受审时的回答：对亚那（约 18:19-23——我从来是明明地对世人说话）；对该亚法与公会（路 22:66-71——我是基督，是神的儿子）；对彼拉多（约 18:33-38——我的国不属这世界……你说我是王，我为此而生）。十字架上的话：『父啊，赦免他们！因为他们所做的，他们不晓得』（路 23:34）；『今日你要同我在乐园里了』（路 23:43）；『看，你的儿子——看，你的母亲』（约 19:26-27）；『我的神！我的神！为什么离弃我？』（可 15:34）；『成了！』『父啊，我将我的灵魂交在你手里』（约 19:30；路 23:46）。

ENAfter the Resurrection: His message to Mary Magdalene, John 20:11-17. To the other women, Matt. 28:10. Interview with two disciples on the walk to Emmaus, Luke 24:13-32—a last prolonged discourse in which He expounded from the entire O. T. Scriptures "the things concerning Himself"; here we find Christ Himself the first preacher of the Cross: "Ought not Christ to have suffered these things?" With the Twelve, Luke 24:36-43. John 20:22-29. With seven, on the lake shore—colloquy with Peter, John 21:15-22: "Lovest thou Me?" Final conference with the Apostles, Luke 24:44-49. Acts 1:5, 8. Matt. 28:18-20: "All things must be fulfilled concerning Me." "Go, teach all nations, to observe all things whatsoever I have commanded you; and lo, I am with you alway."

BSBMatthew 28:18, 19, 20 18 Then Jesus came to them and said, “All authority in heaven and on earth has been given to Me. 19 Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 and teaching them to obey all that I have commanded you. And surely I am with you always, even to the end of the age.”

中复活以后：给抹大拉的马利亚的信息（约 20:11-17——我要升上去见我的父，也是你们的父）；给其余妇女（太 28:10）；以马忤斯路上与两个门徒的长谈（路 24:13-32——从全部旧约圣经讲解『指着自己的话』；在这里基督自己成了十字架的第一位传道者：『基督这样受害，岂不是应当的吗？』）；向十二使徒显现（路 24:36-43；约 20:22-29——多马的认信）；湖边向七个门徒显现、与彼得对谈（约 21:15-22——你爱我吗？）；与使徒们最后的聚谈（路 24:44-49；徒 1:5, 8；太 28:18-20——凡指着我的话都必须应验；所以你们要去，使万民作我的门徒……凡我所吩咐你们的，都教训他们遵守；看哪，我就常与你们同在，直到世界的末了）。

ENGeneral Assertions: John 2:23. John 3:2; 20:30. Acts 2:22—approved of God by mighty works and wonders and signs. Mark 6:2. Matt. 4:23, 24. The Miracles in Order: Changing water into wine. Heals the nobleman's son. Draught of fishes (first). The demoniac at Capernaum. Peter's wife's mother, and many others healed. The leper. The paralytic. The impotent man at Bethesda. The withered hand restored. The centurion's servant. The widow's son raised. The blind and dumb demoniac. The tempest stilled. The demoniac of Gadara. The woman healed by the touch of His garment. Jairus's daughter. Two blind men, and a dumb demoniac. The five thousand fed. Walks on the sea, and sustains Peter on the water.

BSBActs 2:22 Men of Israel, listen to this message: Jesus of Nazareth was a man certified by God to you by miracles, wonders, and signs, which God did among you through Him, as you yourselves know.

中总括的宣告：约 2:23；3:2（拉比，我们知道你是由神那里来作师傅的）；20:30；徒 2:22 —— 神藉着他所行的异能、奇事、神迹，将他证明出来。神迹按序：水变酒（约 2）；医治大臣之子（约 4）；第一次得鱼满网（路 5）；迦百农会堂赶逐污鬼（路 4）；医彼得的岳母并众人（可 1）；洁净长大麻风的（路 5）；医治瘫子（路 5——你的罪赦了）；毕士大池旁病了三十八年的人（约 5）；枯干一只手的得复原（可 3）；百夫长的仆人（路 7）；拿因城寡妇之子复活（路 7）；又瞎又哑的被鬼附者（太 12）；平静风浪（可 4——风和海也听从他了）；格拉森被鬼附的（可 5）；摸他衣裳的血漏妇人（可 5）；睚鲁的女儿（可 5——大利大，古米）；两个瞎子与哑巴（太 9）；五千人吃饱（可 6）；履海并扶住彼得（可 6；太 14）。

ENThe Syrophenician woman's daughter. One deaf and dumb. Multitudes healed. The four thousand fed. The blind man at Bethsaida. The Transfiguration. The demon the nine could not cast out. The tribute money from a fish. The ten lepers. The man born blind. Raises Lazarus. The infirm woman. The dropsical man. Blind Bartimeus. The fig-tree withered. Healing the ear of Malchus. And the Crowning Miracle of His Resurrection. (See Miracles of Christ, X. 615.)

中叙利腓尼基妇人的女儿（太 15）；耳聋舌结的（可 7——以法大，开了吧）；医治许多人（太 15）；四千人吃饱（可 8）；伯赛大的瞎子（可 8）；登山变像（路 9）；九个门徒赶不出的鬼（可 9）；鱼口中的税银（太 17）；十个长大麻风的（路 17:11-19——回来感谢的惟有撒玛利亚人）；生来瞎眼的（约 9）；使拉撒路复活（约 11）；十八年腰弯不能直的女人（路 13）；患水臌的（路 14）；瞎子巴底买（路 18）；无花果树立刻枯干（可 11）；医治马勒古的耳朵（路 22:51——被捕时最后的医治）；以及冠冕性的神迹——他自己的复活。【OCR 注：原书 "Luke 9:11-19" 依主题推定为 17:11-19。】

EN[The miracles of Christ are not to be interpreted as exhibitions of human force, however intensified, however exalted. They are unaccountable, perhaps unbelievable, if so understood. But according to the narrative of the gospels, they are simply exhibitions of appropriate heavenly powers, working for an interval on the earth, and working to bless. So they appear as spontaneous, natural, to Him by whom they are performed, or from whom they emanate—as natural as speech is, or breathing, to you and me. They set forth powers surpassing ours, because belonging to spheres and persons of a celestial supremacy; even as, on a lower range, the highest eloquence, art, poetry, intuitive skill, show the powers of rarely organized minds, of cultured genius, revealed in effects which to common men appear inconceivable. Miracles, like the Master's, belong essentially to His personality, and are germane to the superior realms from which He had come. They are the illuminating points of contact where the life of such realms touches life on the earth; and we cannot but find in them certain prophecies of powers altogether surpassing our present, but with which we may be entrusted if at last we arise to those spheres. — R. S. Storrs.]

中【摘录】基督的神迹不可解释为人类力量的展示——无论那力量怎样强化、怎样拔高；若这样理解，神迹便无从索解、甚至无从置信。但按福音书的叙述，神迹不过是相称的属天权能的流露：这权能在地上作工一段时期，作工为要赐福。所以在施行神迹的那一位——或说神迹从他流溢而出的那一位——看来，神迹是自发的、自然的，自然得如同你我说话呼吸一般。神迹显出超乎我们的能力，因为它们属于有属天至高性的境界与位格；正如在较低的层面上，最高的雄辩、艺术、诗歌、直觉的技艺，显出禀赋卓异的心智与深造之天才的能力——其成果在常人看来不可思议。像夫子这样的神迹，本质上属于他的位格，又与他所来自的更高之境同质相通。它们是那等境界的生命与地上生命相触之处的发光点；我们不能不从中看出某种预言——预示着远超我们现今、但当我们终于升入那等境界时或可受托的权能。——R. S. 斯托尔斯（Storrs）

ENBirth at Bethlehem. Circumcision and naming in the Temple. Carried into Egypt, and return to Nazareth. Childhood; with the Doctors (Rabbis) in the Temple. Baptism. Temptation. Calls the first five disciples. Expels the profaners of the Temple. Tarries in Judea some months. Visits the Samaritans. Preaches, and is rejected, at Nazareth. Dwells in Capernaum; calls four fishermen. First journey through Galilee. Chooses the Twelve Apostles, and inaugurates them with the Sermon on the Mount. Second journey through Galilee. Third journey. Instructs and sends forth the Twelve. Transfigured before Peter, James and John. Appoints and sends out the Seventy. Final departure from Galilee.

BSBLuke 2:52 And Jesus grew in wisdom and stature, and in favor with God and man.

中生于伯利恒（路 2:4-7）；圣殿中受割礼、起名（路 2:21-24）；被带往埃及，后归拿撒勒（太 2:13-23）；童年——在圣殿中与教法师（拉比）问答（路 2:40-52）；受洗（太 3:13-17）；受试探（太 4:1-11）；呼召最初五个门徒（约 1:35-51）；洁净圣殿、赶出渎殿者（约 2:13-17）；在犹太停留数月（约 3:22）；探访撒玛利亚人（约 4:40-42）；在拿撒勒讲道被弃绝（路 4:16-30）；移居迦百农，呼召四个渔夫（太 4:13；可 1:16-20）；第一次周游加利利（太 4:23-25）；拣选十二使徒，并以登山宝训为其就职训言（路 6:12-13；太 5–7 章）；第二次周游加利利（路 8:1-3）；第三次周游（太 9:35-38）；训示并差遣十二使徒（太 10）；在彼得、雅各、约翰面前变像（路 9:28-35）；设立并差出七十人（路 10:1-16）；末次离开加利利（约 7:2-10）。

ENAt the Feast of Tabernacles, officers sent to arrest Him—their failure, and the reason they assign: "Never man spake like this man," John 7:45, 46. The Seventy return with report of success. The Sanhedrim conspires against Him. The anointing by Mary. The Triumphal Entry into Jerusalem. Second expulsion of the profaners of the Temple. The answering Voice of the Father from heaven. The Passover meal; washes the disciples' feet. Institutes the Lord's Supper. The Agony in Gethsemane. Betrayal and arrest. Questioned before Annas; examined and condemned by Caiaphas and the Sanhedrim. Brought before Pilate; before Herod, and Pilate again. Scourged, mocked, and delivered up to death. Led away, and crucified. His side pierced; His body laid in the sepulchre. Rises, and leaves the opened sepulchre.

BSBJohn 7:46 “Never has anyone spoken like this man!” the officers answered.

中住棚节，差役奉命捉拿他——徒手而回，所述理由是：『从来没有像他这样说话的』（约 7:45-46）；七十人欢欢喜喜回报（路 10:17-24）；公会同谋害他（约 11:47-54）；马利亚的香膏（约 12:1-11）；荣入圣京（太 21:1-9）；第二次洁净圣殿（可 11:15-18）；父从天上答话的声音（约 12:23-30）；逾越节晚餐，为门徒洗脚（路 22:14-18；约 13:2-17）；设立圣餐（太 26:26-29）；客西马尼园的祷告之痛（太 26:36-46）；被卖被捕（可 14:43-52）；先解亚那受讯，又被该亚法与公会定罪（约 18:13-14；路 22:63-71）；被带到彼拉多面前，又到希律那里、再回彼拉多（太 27:1-2；路 23:6-16）；受鞭打、被戏弄、被交付处死（太 27:26-30；约 19:16）；被牵去钉十字架（太 27:31）；肋旁被扎，身体安放坟墓（约 19:31-42）；复活，离开敞开的坟墓（路 24:1-7）。【OCR 注：原书 "Matt. 14:1, 2"、"Luke 22:63VI" 依史序推定为 27:1-2 与 22:63-71。】

ENAppearances after the Resurrection: To Mary. To the other women. To Peter. To two disciples going to Emmaus. To ten Apostles in the chamber at Jerusalem. (These five appearances on the day of the Resurrection.) One week later, to the eleven Apostles. Within four weeks, to seven Apostles on the lake shore. To the Eleven and five hundred brethren on a mountain in Galilee. To James. On the day of the Ascension, to the Eleven. Ascends into heaven, Luke 24:50, 51.

BSB1 Corinthians 15:6 After that, He appeared to more than five hundred brothers at once, most of whom are still living, though some have fallen asleep.

中复活后的显现：向抹大拉的马利亚；向其余妇女；向彼得（林前 15:5）；向以马忤斯路上的两个门徒；向耶路撒冷楼房里的十个使徒（以上五次都在复活当日）；一周后向十一使徒（多马在内）；四周之内向湖边的七个使徒；在加利利山上向十一使徒和五百多弟兄（太 28:16；林前 15:6）；向雅各（林前 15:7）；升天之日向十一使徒；升入高天（路 24:50-51——正祝福的时候，他就离开他们，被带到天上去了）。

ENThoughtful Summaries bearing upon the Life and Work of Christ (in The Bible Work): Life of our Lord. Person of Christ. Doctrine of Messiah under the Theocracy. Christ: Prophet, Priest, and King. Christ the Divine Man—His Doctrine and Character. Admissions of Skeptics. Christ's Doctrine of the Kingdom, the key to His Ministry. Christ and His Kingdom in Subsequent Human History. The Miracles of Christ. Christ the Center of Christian Theology. The Priesthood of Christ. Christ the Center and Solution of Human History. Resurrection of Christ. Contrarieties Centered and Harmonized in Christ. Duration of His Ministry. Brethren of the Lord. See GOD; God the Son; Office Work of the Son; CHRIST AND THE BELIEVER.

中关于基督生平与工作的深思综述（见《圣经工作》各卷）：我主的生平；基督的位格；神权政体下的弥赛亚教义；基督——先知、祭司、君王；基督这位神人——其教训与品格；怀疑论者的承认；基督的国度教义乃其职事的钥匙；基督及其国度在后世人类历史中；基督的神迹；基督是基督教神学的中心；基督的祭司职分；基督是人类历史的中心与解答；基督的复活；诸般相反的特质在基督里会聚谐和；他传道年日的长短；主的弟兄。另参主题词条：神（GOD）；子神（God the Son）；子的职分工作；基督与信徒（Christ and the Believer）。

EN[In the entire character of the Christ, the beauty of which even infidels confess, it is still the heavenly temper which walks before us through occasions and incidents of an earthly experience. By admission of all, it is a unique character in history: never arrogant, never petulant, never proud; gentle, patient, full of purity while full of authority; tranquil in all emergencies, tender toward all needs, ready for utmost endurance and self-sacrifice; always conscious of intimate, personal fellowship with God, and, amid whatever outward perils or seeming discomfitures, holding profound blessedness in it; a character, too, which sheds upon others the most illuminating, uplifting influence ever known in the world. Supremely placid, it is also supremely intense. It sets before the world the matchless ideal of moral perfection, in the humblest circumstances and under the impact of incessant hostilities; and it shows in itself no element of penitence, while always demanding that in others as the prime axiom in moral integrity. Only once has such a character appeared in history.

中【摘录】在基督的全部品格里——连不信者也承认其美——行走在我们眼前、穿过尘世境遇与事变的，依然是那属天的性情。众所公认，这是历史上独一无二的品格：从不傲慢，从不使气，从不骄矜；温柔、忍耐，满有纯洁又满有权柄；临一切危局而安稳，向一切困乏者存温柔，随时准备至极的坚忍与舍己；时时自觉与神有亲密的、位格间的相交，且无论外面遭遇何等险难、何等看似挫败，里面都持守深沉的福乐；这品格还向他人洒下世上从未有过的、最能照亮人提升人的感化力。它至为宁静，又至为炽烈。它在最卑微的境遇里、在无休止的敌意冲击之下，把道德完全的无匹典范陈明于世；它自身不显一丝悔罪的成分，却始终要求他人以悔罪为道德健全的第一公理。这样的品格，历史上只出现过一次。

ENBut this character in Him comes to exhibition not as the effect of an arduous training, a difficult attainment after many endeavors. It is to Him essentially native—as is fragrance to the flower, or beauty to the sunshine, or the lovely blue to the arch of the sky. It is His in whatever situations in life, because inherent in His personal spirit. This is simply inexplicable, except as we discern in Him One coming out of heaven from God, thus manifesting the native and perpetual temper of higher spheres; appearing once for all in human conditions, to show in instant vision the moral life of God. Nothing else so unveils and endears to the aspiring human heart the spiritual luster of worlds to come, as does this living example of that in Jesus the Lord. It sublimes the earth and life upon it, this marvelous history, while opening to our view spheres of incomparable majesty and beauty. It is, in the profoundest sense—this divine and irradiating history—the evangel of the world. — R. S. Storrs.]

中然而他身上这品格的显现，并非艰苦训练之果，不是屡经奋力才得的难成之就。它对他而言本乎天性——正如芬芳之于花朵、光彩之于日光、可爱的蔚蓝之于穹苍。无论身处人生何境，这品格都属乎他，因为它内在于他位格性的灵。这一点简直无从解释——除非我们在他身上认出一位从神那里、自天而来者：他如此彰显着更高诸境里本然而恒常的性情，一次而永远地显现于人类的境况之中，为要在即时的直观里显明神的道德生命。再没有什么能像主耶稣身上这一活的榜样这样，向仰望上进的人心揭示并亲切呈现来世诸界的属灵光辉。这段奇妙的历史使大地和地上的生活变得崇高，同时向我们的眼界敞开无可比拟的威严华美之境。就最深的意义而言，这段神圣而放光的历史，就是世界的福音。——R. S. 斯托尔斯（Storrs）