8.7 基督按照其神人二性，执行祂中保的工作；每一性都作其分内的事1；但因为其位格的同一性，所有圣经有时将适合于某一性的归于按另一性称呼的位格2。

1 来9:14；彼前3:18；2 徒20:28；约3:13；约壹3:16。

8.7 Christ, in the work of mediation, acts according to both natures, by each nature doing that which is proper to itself;1 yet, by reason of the unity of the person, that which is proper to one nature is sometimes in Scripture attributed to the person denominated by the other nature.2

1 Heb 9:14; 1 Pet 3:18; 2 Acts 20:28; Jn 3:13; 1 Jn 3:16.

这一章节继续讨论基督的位格与本性。我们已在第2章认识到基督完全是神也完全是人，有这两个截然不同的本性，联合在一个位格里，直到永恒。

This section continues the discussion on the person and natures of Christ. We have already seen in section 2 that Christ is both fully God and fully man in two distinct natures, and one person, forever.

然而，也许有人会问：“我们怎能解释圣经里似乎混合、甚至混乱基督人性与祂神性的那些节呢？”例如在使徒行传20:8，使徒保罗指令以弗所教会的长老“牧养神的教会，就是他用自己血所买来的（或作：救赎的）”。我们知道上帝是灵，并没有血。怎能说上帝是以自己的血来购买教会？

The question, however, may be asked, “How do we explain those verses in Scripture that seemingly mix and even confuse the divine nature of Christ with His human nature?” For example in Acts 20:28, the Apostle Paul instructs the Ephesian elders to, “…feed the church of God, which he hath purchased with his own blood.” We know that God is a Spirit and thus He does not have blood. How then can God be said to have purchased the church with His own blood?

要了解这些节，我们就得看到基督之人性偶尔会以神圣标准所表达，而基督之神性也偶尔会以属人类型所表达。我们可以允许此类语言的交流，因为基督的位格是统一的。

The way to understand such verses is to see that the human nature of Christ is sometimes expressed in divine terms and the divinity of Christ is sometimes expressed in human categories. This cross-fertilization of language is possible because of the unity of the person of Christ.

我们应注意到关于基督的位格与本性之间关系的此下两点。第一，当我们说基督之人性可以以神圣类型表达，我们并不是在说有关一个本性的事实也一定是属于另一个本性的。正例如：基督之人性不是无所不在的，因为无所不在属于神性而不是人性。这说明基督的人体不能同时在不同的地方。随着罗马主教的教义，马丁·路德的错误在于把基督之人性说为是无所不在的，因而混乱了祂两本质之属性。

We should note two important points with regard to the relationship between the person and natures of Christ. First, when we say that Christ’s human nature can be expressed in divine categories because of the unity of His person, we are not saying that what is true of one nature is also true of the other. So for example, the human nature of Christ is not omnipresent because omnipresence is a divine not human attribute. This means that Christ’s body cannot be in more than one place at one time. Luther, following Roman Catholic theology, made the mistake of attributing omnipresence to Christ’s human nature in the Lord’s Supper and thus ended up confusing the attributes of His two natures.    

要注意的第二点就是，基督凭着祂统一的位格来施行祂的救赎之工。这说明我们不是只被祂的人性或祂的神性所救，反而祂完整的位格救了我们。基督总是凭着祂神人之身份，施行作为上帝与人之间的中保所有的任务。

The second important thing to note is that in His work of redemption, Christ acts in the unity of His person. This means, for example, that it is neither His human nature that saves us nor His divine nature that saves us, but it is His whole person that saves us. Christ always acts as the God-Man in all that He does as the One mediator between God and Man.  

作为有限的生物，我们无法完全了解基督的位格与本性。的确，整个宇宙里没有一个像祂的人，为了我们而奉献了自己，以让我们能被宽恕并得永生。希望这思想能领导我们以谦虚的仰慕与感激的赞扬，来到基督的面前屈身敬拜祂！阿们。

There is much that we, as finite creatures, cannot fully understand about the person and natures of Christ. Indeed, there is no one like Him in all the universe and there is no one who gave Himself for us so that we might be forgiven and have eternal life. May this thought lead us to bow before Christ in humble adoration and grateful praise! Amen.

原文作者： 林集章 、蔡林斯 、欧阳效正
中文譯者： 何恩杰，刘行
來源： Westminster Confession of Faith — With Brief Pastoral Comments  

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