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路加福音生命读经 · 第54篇

人救主的复活与升天（一）

The Resurrection and Ascension of the Man-Savior (1)
1读经：路加福音24:1-53。在本篇信息中，我们要开始看路加二十四章一至五十三节。路加福音这段话是说到人救主的复活与升天这两件要紧的事。论到主耶稣复活，四卷福音书各有不同的观点。路加从他的观点来写，特别说到人救主与两个往以马忤斯去的门徒同行并谈话。（路二四13～35。）
1Scripture Reading: Luke 24:1-53 In this message we shall begin to consider 24:1-53. This portion of the Gospel of Luke covers the crucial matters of the resurrection and ascension of the Man- Savior. Concerning the resurrection of the Lord Jesus, each of the four Gospels has its own point of view. Writing from his viewpoint, Luke speaks in particular of the Man-Savior’s walking and talking with two disciples on the way to Emmaus (vv. 13-35
2人救主复活的几方面在看路加二十四章以前，我要先说一点关于基督复活的事。主在地上活了三十三年半，祂在尽职工作三年半以后被钉十字架并且埋葬了。如果祂一直留在坟墓里，那就表示神不称义人救主的所是和所作。然而，人救主复活了。基督复活的两种说法按照新约，主的复活有两种说法。第一，新约告诉我们，主耶稣使自己复活，使祂自己复起。论到祂的生命，祂说，『没有人夺我的命去，是我自己舍的。我有权柄舍了，也有权柄再取回来。』（约十18。）在约翰二章十九节主说，祂三日内要将祂的身体建立起来。主耶稣有能力受死，又从死人中复活。所以，一面说祂是自己从死人中复活。但另一面，新约也告诉我们，神叫祂复活。关于这点，主耶稣告诉门徒，祂『第三日复活（被动式）。』（太十六21。）主在别处论到祂自己说，『第三日祂要复活（被动式）。』（太十七23。）行传二章三十二节说，『神却叫祂死人中复活了。』行传三章十五节论到主是生命的创始者，说，『神却叫祂从死人中复活了。』不仅如此，在罗马六章四节保罗说，『基督藉著父的荣耀，从死人复活（被动式）。』所以，一面是主自己复活，另一面是神叫主从死人中复活。
2ASPECTS OF THE MAN-SAVIOR’S RESURRECTION Before coming to Luke 24, I would like to give a word concerning Christ’s resurrection. After the Lord lived on the earth for thirty-three and a half years, working in His ministry for three and a half years, He was crucified and buried. If He had remained in the tomb, that would have meant that God did not justify what the Man-Savior was and what He did. However, the Man-Savior was resurrected. Two Ways of Speaking of Christ’s Resurrection According to the New Testament , the Lord’s resurrection is mentioned in two ways. First, we are told that the Lord Jesus resurrected Himself, that is, that He raised Himself up. Speaking of His life, He said, “No one takes it away from Me, but I lay it down of Myself. I have authority to lay it down, and I have authority to take it again” (John 10:18). In John 2:19 the Lord said that He would raise up His body in three days. The Lord Jesus had the power to die and to rise up from among the dead. Therefore, in one sense, He raised Himself up from the dead. On the other hand, the New Testament tells us that He was raised up by God. Concerning this, the Lord Jesus told the disciples that He would “be raised on the third day” (Matt. 16:21). Elsewhere the Lord said of Himself, “On the third day He shall be raised up” (Matt. 17:23). Acts 2:32 says, “This Jesus God raised up,” and Acts 3:15 speaks of the Lord as the Author of life, “whom God raised from the dead.” Furthermore, in Romans 6:4 Paul says, “Christ was raised from among the dead through the glory of the Father.” On the one hand, the Lord raised up Himself; on the other hand, He was raised from the dead by God
主生活与工作的表白
The Vindication of the Lord’s Life and Work
3主使自己复活，显示祂生命的大能，祂复活生命的能力。但神叫祂从死人中复活，乃是表明祂被神称义并表白。神叫基督从死人中复活，证明祂称义主在地上的所是和所作。人救主的生活，别人认为很奇特。祂的生活方式与宗教、文化、社会完全不同。祂的生活与工作很不寻常。如果神没有来叫祂从死人中复活，意思就是神没有称义祂。但神叫基督从死人中复活了，这是神称义与表白的标记。
3The Lord’sr a i sing up Himself shows His life power, the ability in His resurrection life. But God’sr a i sing Him from among the dead was a sign that He was justified and vindicated by God. God raised Christ from the dead as a proof that He justified what the Lord was and what He did on earth. The Man - Savior lived in a way that others thought strange. His way of living was absolutely different from religion, culture, and society. He lived and worked in a very unusual way. If God had not come in to raise Him up from the dead, this would have meant that God did not justify Him. But God’sr a i sing Christ up from the dead was a sign of God’s justification and vindication.
4罗马四章二十五节说，基督『被交给人是为我们的过犯，复活是为我们的称义。』基督的死履行并满足了神公义的要求，叫我们藉著祂的死，就得神称义。（罗三24。）祂的复活证明祂为我们的死已经满足了神。如果基督死在十字架上，在那里受神审判，却没有从死人中复活，神就没有称义或表白祂。那会影响我们的得救，因为若是那样，祂的死就没有神的表白随著。但神在基督的死里审判了祂，然后又叫祂从死人中复活。神叫基督从死人中复活，乃是称义并表白基督的所是和所作，从这点我们可以确信，神已悦纳了基督在十字架上为我们所作的。因著基督的死，我们得神称义；在基督这复活者里面，我们在神面前蒙悦纳。
4Romans 4:25 says that Christ “was delivered because of our offenses and was raised because of our justification.” The death of Christ fulfilled and satisfied God’s righteous requirements so that we may be justified by God through His death (Rom. 3:24). Christ’s resurrection is a proof that God was satisfied with His death for us. If Christ had died on the cross, having been judged there by God, but had not been raised from among the dead, there would have been no justification or vindication rendered to Him by God. That would have affected our salvation because, in such a case, His death would not have been followed by God’s vindication. But God judged Christ in death and then raised Him up from the dead. God’sr a i sing up Christ from the dead was His justification and vindication of what Christ was and did. From this we may have the assurance that God has accepted what Christ did for us on the cross. We are justified by God because of Christ’s death, and in Christ, the resurrected One, we are accepted before God
祂成功的标记
A Sign of His Success
5基督复活也是祂所成就之事成功的标记。假定基督死后一直留在坟墓里，那么祂所作的就没有成功。但人救主从死人中复活，有力的表明祂宇宙成就的伟大成功。
5Christ’s resurrection was also a sign of the success of His achievement. Suppose Christ had remained in the tomb after He died. If such had been the case, then what Christ did would not have been a success. But the Man-Savior’s resurrection from the dead is a strong sign of His great success in His universal achievement
祂的得胜
His Victory
6基督复活也是祂对世界、撒但、死、阴间和坟墓的得胜。这五项叫主耶稣摆在坟墓里。但祂在复活里从坟墓里出来的时候，这就是祂对世界、撒但、死、阴间和坟墓的得胜。正如彼得在行传二章二十四节所说，『神却将死的痛苦解除，叫祂复活了，因为祂不能被死拘禁。』因为基督就是复活，（约十一25，）死不能拘禁祂。死不可能拘禁复活；复活胜过死。
6Christ’s resurrection was also His victory over the world, Satan, death, Hades, and the tomb. These five things caused the Lord Jesus to be put into the tomb. But when He came forth from the tomb in resurrection, this was His victory over the world, Satan, death, Hades, and the tomb. As Peter says in Acts 2:24, “Whom God raised up, having loosed the pangs of death, since it was not possible for Him to beheld by it.” Because Christ is resurrection (John 11:25), death could not hold Him. It is impossible for death to hold resurrection; resurrection overcomes death.
祂的得荣
His Glorification
7基督的复活也是祂的得荣。基督的1复活把祂带进荣耀。（路二四26，林前十五43上，徒三13上，15上。）
7Christ’s resurrection was also His glorification. Christ’s resurrection brought Him into glory (Luke 24:26; Cor. 15:43a; Acts 3:13a, 15a).
8主神圣的性情，主神圣的所是，原来隐藏并限制在祂的肉体里面。藉著死，祂人性、祂肉体的限制解除了；然后在复活里祂这位神，连同祂的性情与丰富，就得著释放。因为祂在复活里从祂肉体的限制得了释放，所以祂就得了荣耀。因这缘故，主对往以马忤斯去的门徒说，基督受害又进入祂的荣耀，乃是应当的。（路二四26。）基督乃是藉著祂的复活，进入荣耀的。
8The Lord’s divine nature, His divine being, was concealed and confined within His flesh. Through death the confinement of His humanity, His flesh, was broken, and then in resurrection He was released as the very God with His nature and riches. Because He was released from the confinement of His flesh in resurrection, He was glorified. This was the reason the Lord said to the disciples on the way to Emmaus that it was necessary for Christ to suffer and enter into His glory (Luke 24:26). It was through His resurrection that He entered into glory
祂的变化形像
His Transfiguration
9不仅如此，基督复活也是祂的变化形像，叫祂成为赐生命的灵。（林前十五45。）祂原是在肉体里的基督，但祂现今已经变化形像，成了是灵的基督（thePneumaticChrist），就是那在素质上是赐生命之灵的基督。复活是祂真正的变化形像。在祂死而复活以前，祂曾在变化山上变化形像。但那次变化形像只是暂时的，祂真正的变化形像乃是祂的复活，因为在复活里祂成了赐生命的灵，就是那将生命
9Furthermore, Christ’s resurrection was His transfiguration into the life-giving Spirit (1 Cor. 15:45). He was Christ in the flesh, but He has been transfigured into the pneumatic Christ, the Christ who essentially is the life-giving Spirit. Resurrection was His actual transfiguration. Before His death and resurrection, He was transfigured on the Mount of Transfiguration. However, that transfiguration was only temporary. His actual transfiguration was His resurrection, for in resurrection He became the life-giving Spirit, the Spirit who imparts life into us
10分赐到我们里面的灵。新造新生的起头
10The Germination of the New Creation
11基督的复活也是新造新生的起头。祂的死怎样是旧造的了结，祂的复活也照样是新造新生的起头。祂在死里所了结的，就在复活里使其有新生的起头。这新生的起头包括我们；我们已经藉著祂的复活蒙了重生。（彼前一3。）因此，祂的复活是我们的新生和重生。这样我们就成了新造。（林后五17。）我们乃是在祂新造里得著重生的人。
11Christ’s resurrection was also the germination of the new creation. Just as His death was the termination of the old creation, so His resurrection was the germination of the new creation. What He terminated in His death He germinated in His resurrection. This germination includes us; we were regenerated through His resurrection (1 Pet. 1:3). Hence, His resurrection is our germination and regeneration. In this way we have become the new creation (2 Cor. 5:17). We are regenerated people in His new creation.
产生召会
Producing the Church
12不仅如此，基督的复活也产生召会作祂的身体，甚至作祂的复制。（约十二24，林前十17。）所以，召会是基督在复活里的复制。主耶稣成为肉体是单个的，但祂复活时成了团体的，就是团体的基督，（林前十二12，）这位基督是头，又是身体。
12Furthermore, Christ’s resurrection produced the church as His Body, even as His reproduction (John 12:24; 1 Cor. 10:17). Therefore, the church is Christ’s reproduction in resurrection. When the Lord Jesus was incarnated, He was an individual. But when He was resurrected, He became corporate, a corporate Christ (1 Cor. 12:12), the Christ who is both the Head and the Body.
13我们需要明白基督复活这七方面。复活是神对主的生活与工作的表白；复活是主宇宙成就的伟大成功；复活是祂对所有仇敌的得胜；复活是祂的得荣；复活是祂的变化形像，叫祂在素质上成为赐生命的灵；复活是新造新生的起头；复活产生召会，身体，作基督的复制。这些事清楚的启示在使徒行传和书信里面。我们需要认识基督的复活到这样的地步。
13We need to understand these seven aspects of Christ’s resurrection. Resurrection was God’s vindication of the Lord’s life and work, resurrection was the Lord’s great success in His universal achievement, resurrection was His victory over all enemies, resurrection was His glorification, resurrection was His transfiguration into the life-giving Spirit essentially, resurrection was the germination of the new creation, and resurrection produced the church, the Body, as Christ’s reproduction. These matters are clearly revealed in the Acts and Epistles. We all need to know Christ’s resurrection to such an extent
THE DISCOVERY OF
发现人救主复活
THE MAN-SAVIOR’S RESURRECTION
14路加二十四章记载基督的复活，特别记载祂在复活里的行动。一节说，『七日的头一日，黎明的时候，那些妇女带著所豫备的香料，来到坟墓前。』基督在七日的头一日复活，这表征祂的复活为神的国带来新的起头，新的时代。本节的『那些妇女，』指十节和二十三章五十五节所题的妇女。主的复活已经成就了，但门徒还需要在对主的爱里去寻找，才能发现。我们从二十四章十节知道，黎明的时候来到坟墓前的妇女，包括抹大拉的马利亚、约亚拿、并雅各的母亲马利亚，就是人救主的母亲。
14In chapter twenty-four of his Gospel Luke gives us a record of Christ’s resurrection and, in particular, of His action in resurrection. Verse 1 says, “Now on the first day of the week, at early dawn, they came to the tomb, bringing the spices which they had prepared.” Christ resurrected on the first day of the week. This signifies His resurrection brought a new start with a new age for God’skin gdom. In this verse “they” refers to the women mentioned in verse 10 and in 23:55. The Lord’s resurrection had been accomplished, but the discovery of it required the disciples’ seeking in love toward the Lord. We know from 24:10 that the women who came to the tomb at early dawn included Mary the Magdalene, Joanna, and Mary the mother of James, who was the mother of the Man-Savior
15根据路加二十四章四至七节：『有两个人站在她们旁边，穿著闪烁的衣服…对她们说，为甚么在死人中找活人？祂不在这里，已经复活了。当记得祂还在加利利的时候，怎样对你们讲过，说，人子必须被交在罪人手里，被钉十字架，第三日复活。』人救主的复活，证明祂藉著死所成就的满足了神，并证实祂救赎并分赐生命之死的功效。（徒二24，三15。）
15According to verses 4 through 7, “two men stood by them in shining clothing” and said to them, “Why are you seeking the living One among the dead? He is not here, but was raised. Remember how He spoke to you while He was still in Galilee, saying that the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise up.” The Man-Savior’s resurrection was the proof that God was satisfied with what He accomplished through death and was a confirmation of the effectiveness of His redeeming and life-imparting death (Acts 2:24; 3:15).
16那些妇女从坟墓那里回去，『把这一切事报告十一个使徒和所有其余的人。』（路二四9。）但『她们这些话，使徒以为是胡言，就不相信。』（路二四。）『胡言』原文为医学用语，意指精神错乱、语无伦次。(Vincent，文生。)但基督的复活为彼得所查看并证实了：『彼得却起来，跑到坟墓那里，低头往里看，见细麻布独在一处，就回去了，心里希奇所发生的事。』（路二四12）
16Returning from the tomb, the women “reported all these things to the eleven and to all the rest” (v. 9). But “these words appeared to them as nonsense and they did not believe them.” The Greek word rendered “nonsense” is used in medical language of the wild 11 talk of delirium (M. R. Vincent). Nevertheless, Christ’s resurrection was investigated and confirmed by Peter: “But Peter rose up and ran to the tomb; and stooping to look, he saw the linen cloths alone, and went away marveling in himself at what had happened” (v. 12).
复活的人救主
THE RESURRECTED MAN-SAVIOR
向二徒显现从耶路撒冷往以马忤斯的路上
APPEARING TO TWO DISCIPLES On the Way from Jerusalem to Emmaus
17路加二十四章十三至三十五节记载人救主向两个门徒显现。『看哪，就在那日，门徒中有两个人往一个村子去，这村子名叫以马忤斯，离耶路撒冷约有十一公里。他们彼此谈论所遇见的这一切事。』这两个门徒全然失望，深深沮丧。他们因为沮丧，所以没有留在耶路撒冷，反而离开耶路撒冷往以马忤斯去。路加二十四章一五、十六节说，『正谈话讨论的时候，耶稣亲自就近他们，和他们同行。只是他们的眼睛被蒙蔽，以致认不出祂来。』这里人救主在复活里和两个门徒同行。这与祂受死以前和门徒同行不一样。（路十九28。）十五节只告诉我们耶稣就近两个门徒，和他们同行，并没有告诉我们祂从那里来。人救主进入复活以后，成了无所不在的。祂既是无所不在的，我们就无法离开祂。门徒在耶路撒冷，祂与他们同在。他们离开耶路撒冷往以马忤斯去，祂与他们同行。这是一个事实，无论我们在那里，复活的基督都与我们同在。我们若走下坡，也会带著祂与我们一同走下坡。在路加二十四章，那两个门徒带著主与他们一同从耶路撒冷往以马忤斯去。
17In 24:13-35 we have an account of the Man-Savior’s appearing to two disciples. “And behold, two of them were going on the same day to a village named Emmaus, sixty stadia away from Jerusalem. And they were talking to one another concerning all these things which had occurred.” One stadion equals about six hundred feet; therefore sixty stadia would equal about seven miles. These two disciples were fully disappointed, deeply discouraged. Because they were discouraged, they did not stay in Jerusalem. Instead, they left Jerusalem for Emmaus. Luke 24:15 and 16 say, “And it came about as they were talking and discussing, that Jesus Himself drew near and went with them. But their eyes were prevented from recognizing Him.” Here the Man-Savior was in resurrection walking with the two disciples. This differs from His walking with His disciples before His death (19:28). Verse 15 simply tells us that Jesus drew near and went with the two disciples. We are not told where He came from. After the Man-Savior entered into resurrection, He became omnipresent. Since He is omnipresent, we cannot stay away from Him. When the disciples were in Jerusalem, He was with them. When they left Jerusalem for Emmaus, He walked with them. It is a fact that the resurrected Christ is with us wherever we may be. If we walk in a downward direction, we bring Him with us. In Luke 24 the two disciples brought the Lord with them on the way from Jerusalem to Emmaus
18门徒认不出人救主
18The Disciples Not Recognizing the Man-Savior
19在路加二十四章十七节，人救主对两个门徒说，『你们走路彼此交谈的是甚么事？他们就站住，面带愁容。』然后，其中一个门徒对祂说，『独有你在耶路撒冷作客，不知道这几天在那里所发生的事么？耶稣说，甚么事？他们对祂说，就是关于拿撒勒人耶稣的事。祂是个人，是个申言者，在神和众百姓面前，行事说话都有大能。』（路二四18～19。）在这里我们看见，他们因著眼瞎，以为自己比复活的救主知道的还多。这两个门徒认识在肉体里的救主，（林后五，）却不认识在复活里的救主。他们晓得救主行事说话的大能，但不晓得祂复活的大能。（腓三10。）
19In 24:17 the Man - Savior said to the two disciples, “What are these words which you are exchanging with one another while you are walking? And they stood still, looking sad.” Then one of the disciples said to Him, “Are you a stranger dwelling alone in Jerusalem and do not know the things which took place in it in these days? And He said to them, What things? And they said to Him, The things concerning Jesus the Nazarene, who became a Man, a Prophet, powerful in work and word before God and all the people” (vv. 18-19). Here we see that in their blindness they thought that they knew more than the resurrected Savior. The two disciples knew the Savior in the flesh (2 Cor. 5:16), not in His resurrection. 16 They knew His power in work and word, not the power of His resurrection (Phil. 3:10).
人救主开启圣经并门徒的眼睛
The Man-Savior Opening the Scriptures and the Eyes of the Disciples
20在路加二十四章十三至三十五节，人救主开启圣经，也开启门徒的眼睛。祂对他们说，『无知的人哪，申言者所说的一切话，你们的心信靠得太迟钝了。基督受这些害，又进入祂的荣耀，岂不是应当的么？』（路二四25～26。）『无知』这辞，在原文意指领悟迟钝。二十六节『进入祂的荣耀，』乃指主的复活，（路二四46，）因为复活把祂带进荣耀。二十七节告诉我们：『于是从摩西和众申言者起，凡经上指著自己的话，都给他们讲解明白了。』『凡经上…的话，』包含摩西的律法、申言者的书和诗篇。（路二四44。）本章还有两次题到圣经。三十二节说到解开圣经，四十五节说到明白圣经。关于基督以及祂的死与复活，圣经里有完满的记载，完全的启示。然而，因著这些事没有向主的跟从者开启，所以主到他们那里，为要将神圣的话向他们开启。主到他们那里，目的也是为著开启他们的眼睛。『将近他们所要去的村子，耶稣好像还要往前行。他们却强留祂说，请你同我们住下罢，因为时候晚了，日头已经平西了。耶稣就进去，要同他们住下。』（路二四28～29。）到了他们坐席的时候，人救主『拿起饼来，祝福了，擘开，递给他们。他们的眼睛开了，这才认出祂来；耶稣就从他们面前不见了。』（路二四30～31。）救主和他们同行，（路二四15，）又同他们住下，（路二四29，）但直等他们把饼献给祂擘开，他们的眼睛才得开启，认出祂来。门徒需要救主和他们同行、同住，但祂需要门徒把饼献给祂，让祂擘开，好使他们的眼睛得开启，看见祂。他们的眼睛一旦得开启，就认出祂来。
20In 24:13-35 the Man-Savior opened the Scriptures and also the eyes of the disciples. He said to them, “O foolish and slow of heart to believe in all that the prophets have spoken! Was it not necessary for the Christ to suffer these things and to enter into His glory?” (vv. 25-26). The Greek word translated “foolish” indicates to be dull of perception. In verse 26 “to enter into His glory” refers to the Lord’s resurrection (v. 46), which brought Him into glory. Verse 27 tells us that “beginning from Moses and from all the Prophets, He interpreted to them in all the Scriptures the things concerning Himself.” “All the Scriptures” includes the Law of Moses, the Prophets, and Psalms (v. 44). The Scriptures are mentioned twice more in this chapter. Verse 32 speaks of opening the Scriptures, and verse 45 of understanding the Scriptures. In the Scriptures there is a full record, a complete revelation, concerning Christ and His death and resurrection. However, because these matters were not opened up to the Lord’s followers, He came to them in order to open the holy Word to them. The Lord also came to them for the purpose of opening their eyes. When they drew near to the village where they were going, and He acted as though He would go farther, “they urged Him, saying, Stay with us, because it is toward evening and the day is already nearly over. And He went in to stay with them.” (vv. 28-29). The Greek words rendered “is already nearly over” literally mean “has already declined.” As they were reclining at the table, the Man-Savior “took the loaf and blessed it, and having broken it, He handed it to them. And their eyes were opened, and they recognized Him; and He disappeared from them” (vv. 30-31). The Savior walked with them (v. 15) and stayed with them (v. 29), but it was not until they offered the loaf to Him and He broke it that their eyes were opened to recognize Him. They needed Him to walk and stay with them. But He needed them to offer the loaf to Him so that He might break it that He could open their eyes to see Him. Once their eyes were opened, they recognized Him.
21不仅这两个门徒的眼睛需要得著开启，彼得、约翰、雅各的眼睛也需要得著开启。那两个门徒回耶路撒冷去以后，祂也向十一个使徒，和同他们聚集的人显现。（路二四33，36。）祂的显现令他们震惊。在这段话中，人救主开启了圣经，也开启了祂门徒的眼睛。
21Not only did the eyes of these two disciples need to be opened; the eyes of Peter, John, and James also needed to be opened. After the two went back to Jerusalem, He appeared to the eleven and those assembled with them (vv. 33, 36). They were shocked by His appearing. In this portion of the Word the Man- Savior opened the Scriptures and also opened the eyes of His disciples
从门徒面前不见了
Disappearing from the Disciples
22两个门徒的眼睛一得开启，认出祂来，『耶稣就从他们面前不见了。』这里原文意，祂从他们面前隐没了。救主仍与他们同在，并未离开，只是隐没了。路加没有说主耶稣走开了，他乃是告诉我们祂不见了。不见与走开不一样。这里的『不见了』是一种的隐藏。主没有离开那两个门徒，只是使祂的同在隐没了。起初，祂的同在是看得见的，后来却成为看不见的。当人救主的同在成为看不见的，祂就隐没了。但当祂的同在成为看得见的，祂就显现了。
22As soon as the eyes of the two disciples were opened and they recognized Him, “He disappeared from them.” Literally the Greek here means, “He became invisible from them.” The Savior was still with them. He did not leave them; He only became invisible. Luke does not say that the Lord Jesus went away. Rather, Luke tells us that He disappeared. To disappear is not the same as to go away. Here to disappear is a way of hiding. The Lord did not leave the two disciples; He simply caused His presence to be invisible. At first, His presence was visible, and then it became invisible. When the Man-Savior’s presence became invisible, He disappeared. But when His presence became visible, He appeared
23基督不再是在肉体里。在复活里祂已经成了那是灵的基督，就是那灵。但祂仍有身体。我们不明白那灵怎能有身体。二十四章十三至三十五节，那两个门徒一路上学了许多。他们不想等到早晨才回耶路撒冷，『就在那时，他们起身，回耶路撒冷去，』『把路上的事，和擘饼的时候，主怎么被他们认出来的事，都述说了一遍。』（路二四33，35。）他们失望的离开耶路撒冷，却大得鼓励的回来。
23Christ is no longer in the flesh. In resurrection He has become the pneumatic Christ, the Spirit. Nevertheless, He still has a body. We do not understand how the Spirit can have a body. The two disciples in 24:13-35 learned a great deal on their journey. They did not want to wait until morning to return to Jerusalem. “Rising up that very hour, they returned to Jerusalem” and “related the things that occurred on the road, and how He was made known to them in the breaking of bread” (vv. 33, 35). They had left Jerusalem in disappointment, but they returned greatly encouraged