L59.这就是信经关于神的三位一体所说的。接下来是涉及主在世上取得人身的内容，也就是我们所说的道成肉身。只要我们把来自母亲的人身，就是主在处于谦卑或倒空的状态下（以赛亚书53:12），当遭遇试探和十字架受难时所在的人身，与源于父的人身，就是祂处于荣耀或合一的状态下所在的人身，清楚区分开来，那么信经在这一点上所说的一切也都是真实的。因为主在世上取得一个从耶和华，也就是永恒之主成孕，并从童女马利亚所生的人身。因此，祂有一个神性和一个人身，即来自祂永恒神性的一个神性，和一个来自时间之中的母亲马利亚的人身。然而，祂脱去了后一种人身，披上了为神性的一个人身。这人身就是我们所说的神性人身，也是圣言中“神的儿子”所指的。因此，当信经首先论到道成肉身的细节，被理解为祂处于谦卑状态下所在的母亲方面的人身，接下来的细节被理解为祂处于荣耀状态下所在的神性人身时，那么一切细节就都符合真理了。信经中接下来的话涉及祂处于谦卑状态时所在的母亲方面的人身，即：耶稣基督，为神，又为人；其为神，与圣父同体，其为人，与其母同体，诞生于此世界；全神，亦全人，具有理性之灵，血肉之身；依其为神，与父同等，依其为人，少逊于父。还有：这人身没有变成神性，也不可与之相混；相反，它被脱去，神性人身被取得以取而代之。信经中接下来的话涉及主处于荣耀状态时所在的神性人身，即：我等之主耶稣基督，为神，又为人，然非为二，乃为一基督；事实上，祂完全为一，因为祂是一个位格；如灵与身成为一人，神与人成为一基督。
59. This deals with what this doctrinal statement has to say about the trinity and unity of God. There then follow points about the Lord’s taking on of a human nature in the world, which is called incarnation. These too are true in every way, provided we clearly differentiate between the human nature from the mother that the Lord was conscious of when he was in states of being brought low or being emptied out and suffered trials and the cross, and the human nature from the Father that he was conscious of when he was in states of being glorified or united [to the divine nature]. That is, in the world the Lord took on a human nature that was conceived by Jehovah, who is the Lord from eternity, and was born from the Virgin Mary. This means he had a divine nature and a human nature-the divine from his own divine nature from eternity, and the human from his mother Mary in time. He put off this latter nature, though, and put on the divine human nature. It is this human nature that is called “the divine human nature” and in the Word is meant by “the Son of God.” So when the points that come next in the statement about the incarnation are understood to refer to the maternal human nature that he was conscious of in his states of being brought low, and the statements that follow those [are understood to be] about the divine human nature that he was conscious of in his states of being glorified, then everything fits together.
The following things that come next in the statement are accurate in regard to the maternal human nature he was conscious of in his states of being brought low.
Jesus Christ is God and a human being, God from the substance of the Father, and human from the substance of his mother, born in the world; perfect God and perfect human being, consisting of a rational soul and a human body; equal to the Father with respect to his divinity, and less than the Father with respect to his humanity.
And this,
That human nature was not converted into a divine nature or mixed with it but was put off, and a divine human nature was put on in its place.
The things that follow those in the statement are accurate in regard to the human-divine nature that he was conscious of in his states of being glorified and in which he is now and will be to eternity.
Although our Lord Jesus Christ, the Son of God, is God and a human being, yet he is not two, but one Christ. He is one altogether, because he is one person. Therefore as the soul and the body make one human being, so God and a human being is one Christ.
59. This much in the doctrine has to do with the trinity and unity of God. It is followed next there by a treatment of the Lord’s assumption of manhood in the world, called the Incarnation. This treatment in the doctrine is also in its every word true, provided we clearly distinguish between the humanity acquired from the mother, which was the Lord’s state when He was in a state of submission or kenosis and suffered temptations or trials and the cross, and the humanity acquired from the Father, which was His state in a state of glorification or union. For the Lord assumed a humanity in the world that was conceived of Jehovah, who is the Lord from eternity, and born of the virgin Mary. He possessed, therefore, a Divinity and a humanity — a Divinity from His Divinity from eternity, and a humanity from Mary, His mother in time. This latter humanity, however, He put off, and put on a Divine humanity. The humanity He put on is what we call His Divine humanity, and which in the Word is called the Son of God.
So, then, when what is said first in the doctrine about the Incarnation is interpreted to apply to the maternal humanity, which was the Lord’s state when He was in a state of submission, and what is said there afterward to apply to the Divine humanity, which was the Lord’s state when He was in a state of glorification, then everything said there also concurs.
Concurring with the maternal humanity, the Lord’s state when in a state of submission, is the following statement that precedes in the doctrine:
Jesus Christ...(was) God and man; God, of the substance of the Father..., and Man of the substance of His mother, born in the world; perfect God and perfect Man, of a rational soul and human flesh subsisting. Equal to the Father, as touching His Godhead; and less than the Father, as touching His manhood.
Also the statement that this manhood was not converted into the Godhead, nor commingled with it, but put off, and a Divine manhood put on in its stead.
Concurring with the Divine humanity, the Lord’s state when in a state of glorification, and now to eternity, is the following statement that comes afterward in the doctrine:
...although (our Lord Jesus Christ, the Son of God) is God and Man, yet there are not two, but one Christ...; (indeed) one altogether..., (for) He is one person. For as the rational soul and flesh form one man, so God and man is one Christ.
59. This is what is said in the Creed concerning the Trinity and the Unity of God. There follows next what relates to the Assumption of the Human by the Lord in the world, which is called the Incarnation; and those particulars as they are verbally set forth in the Creed are true, if we understand the Human from the mother, in which the Lord was when in the state of humiliation or exinanition and when He suffered temptations and the cross, to be distinct from the Human derived from the Father, in which He was when in the state of glorification or union. For the Lord assumed in the world a Human conceived of Jehovah, who is the Lord from eternity, and born of the Virgin Mary. Hence He had both a Divine and a Human, a Divine from His Divine from eternity, and a Human from the mother Mary in time. This latter, however, He put off, and put on a Human which was Divine. This is what is called the Divine Human, and what is meant in the Word by the Son of God. When therefore the particulars which come first in the Creed concerning the Incarnation are understood as relating to the maternal Human in which He was when in the state of humiliation, and those particulars which follow are understood as relating to the Divine Human in which He was when in the state of glorification, then all the particulars agree with the truth.
The following passages, which come first in the Creed, relate to the maternal Human in which He was when in the state of Humiliation:
Jesus Christ was God and Man, God of the substance of the Father, and Man of the substance of the mother, born in the world; perfect God and perfect Man, consisting of a rational soul and a human body; equal to the Father as to the Divine, but less than the Father as to the Human.
Also:
This Human was not converted into the Divine, nor mingled with it; but it was put off, and the Divine Human was assumed in its place.
The following passages, which come after in the Creed, relate to the Divine Human in which He was when in the state of glorification:
Although our Lord Jesus Christ, the Son of God, is God and Man, yet there are not two, but one Christ; indeed, He is altogether one, for He is one Person; for as the soul and body make one man, so God and Man are one Christ.
59. So far in the Creed as to the Trinity and Unity of God. The Creed then treats of the Lord's assumption of the Human in the world, called the Incarnation. Everything said in the Creed on this point also is true, provided we make a clear distinction between the human from the mother in which the Lord was when in a state of humiliation or emptying out [exinanitio] [see Isaiah 53:12], as when He suffered temptations and the cross; and the Human from the Father, in which He was when in a state of glorification or unition. For in the world the Lord assumed a Human conceived of Jehovah (who is the Lord from eternity), and born of the virgin Mary; so that He had both a Divine and a human, a Divine from His Divine from eternity, and a human from the mother Mary in time; but this latter human He put off, and put on a Human that was Divine. This Human is what is called the Divine Human, and is meant in the Word by the "Son of God." When therefore the things first said in the Creed about the Incarnation are understood of the maternal human (in which the Lord was when in a state of humiliation), and the things that follow, of the Divine Human (in which He was when in a state of glorification), all things there are in agreement. With the maternal human (in which the Lord was when in a state of humiliation) agree the following statements, that come first in the Creed:
That Jesus Christ was God and Man, God of the Substance of the Father, and Man of the substance of the mother, born in the world; perfect God and perfect Man, of a rational soul and human body consisting; equal to the Father as touching the Godhead, but inferior to the Father as touching the manhood.
That this manhood was not converted into the Godhead, nor commixed therewith; it being put off, and the Divine Human assumed in its place. With the Divine Human (in which He was when in a state of glorification, and is now to eternity) agree the following words in the Creed:
Although our Lord Jesus Christ, the Son of God, be God and Man, yet he is not two, but one Christ yea, he is altogether one, for he is one person for as the reasonable soul and body are one man, so God and Man are one Christ.
59. Haec in Doctrina de Trinitate et Unitate Dei. Postea sequitur ibi de assumptione Humani a Domino in mundo, quae vocatur Incarnatio. Illa quoque In Doctrina quoad omnia et singula ejus, vera sunt, modo distincte intelligatur humanum ex matre, in quo Dominus fuit, cum in statu humiliationis seu exinanitionis, et passus est tentationes et crucem; et Humanum ex Patre, in quo fuit in statu glorificationis seu unitionis: nam Dominus Humanum in mundo conceptum a Jehovah, qui est Dominus ab aeterno, et natum a Maria Virgine, assumpsit inde Ipsi fuit Divinum et humanum, Divinum a Divino suo ab aeterno, et humanum ex Maria matre in tempore; sed hoc humanum exuit, et Humanum Divinum induit: hoc Humanum est, quod vocatur Divinum Humanum, et quod intelligitur in Verbo per "Filium Dei." Cum itaque illa, quae praecedunt in Doctrina de Incarnatione, intelliguntur de humano materno, in quo fuit cum in statu humiliationis, et illa quae sequuntur ibi de Divino Humano, in quo fuit cum in statu glorificationis, tunc etiam omnia ibi coincidunt. Cum humano materno, in quo fuit cum in statu humiliationis, coincidunt haec quae praecedunt in Doctrina,
Quod Jesus Christus fuerit Deus et Homo, Deus ex substantia Patris, et Homo ex substantia matris, natus in mundo: perfectus Deus et perfectus Homo, ex rationali anima et humano corpore consistens: aequalis Patri quoad Divinum, minor Patre quoad Humanum.
Tum haec,
Quod Humanum illud non conversum sit in Divinum, nec ei commixtum:
Sed exutum, et pro eo assumptum Humanum Divinum. Cum Humano Divino, in quo fuit in statu glorificationis, et nunc est in aeternum, coincidunt haec quae sequuntur in Doctrina:
"Tametsi noster Dominus Jesus Christus Filius Dei, est Deus et Homo, usque non sunt duo, sed est unus Christus; immo est prorsus unus, est enim una Persona; quoniam sicut anima et corpus faciunt unum hominem, ita Deus et Homo est unus Christus."