利二三14　无论是饼，是烘的子粒，是新穗子，你们都不可吃，直等到把你们献给神的供物带来的那一天，才可以吃。……

　　约二十17　耶稣对她说，不要摸我，因我还没有升到父那里；你往我弟兄那里去，告诉他们说，我要升到我的父，也是你们的父那里，到我的神，也是你们的神那里。
　　主在复活那天，升到父那里去。这是隐密的升天，是约翰十六章七节主要去的预言终极的应验，比祂在门徒眼前公开的升天（徒一9~11）早四十天。在复活那天清晨，祂升到天上去满足父，晚上又回到门徒那里（约二十19）。祂复活的新鲜必须先给父享受，正如在预表上，初熟的庄稼要先献给神（圣经恢复本，约二十17注1）。
　　把初熟庄稼的一捆在耶和华面前摇一摇，好蒙悦纳，表征基督复活是叫我们在神面前得称为义，并蒙神悦纳（利二三11注1）。

　　Lev. 23:14 And you shall eat no bread or parched grain or fresh ears until that same day, until you have brought the offering of your God...

　　John 20:17 Jesus said to her, Do not touch Me, for I have not yet ascended to the Father; but go to My brothers and say to them, I ascend to My Father and your Father, and My God and your God.

　　On the day of His resurrection the Lord ascended to the Father. This was a secret ascension, the ultimate fulfillment of the going predicted in John 16:7. It occurred forty days prior to His public ascension, which took place before the eyes of the disciples (Acts 1:9-11). On the day of resurrection, early in the morning He ascended to satisfy the Father, and late in the evening He returned to the disciples (John 20:19). The freshness of His resurrection must be first for the Father's enjoyment, as in the type the firstfruits of the harvest were brought first to God. (John 20:17, footnote 1)

　　The waving of the sheaf of firstfruits before Jehovah for acceptance signifies that Christ was resurrected that we might be justified before God and accepted by God. (Lev. 23:11, footnote 1)

　　在罗马四章二十五节，我们看见基督乃是我们得称义的因素：“耶稣被交给人是为我们的过犯，复活是为我们的称义。”……基督是为我们的过犯……在十字架上受死。这意思是说，……基督……为我们……钉十字架，以满足神公义的要求。基督的死已履行并完全满足神公义的要求，因此我们借着祂的死，就得神称义（三24）。
　　四章二十五节继续说，神使祂从死人中复活，是为我们的称义。神若没有因基督为我们献上自己而满足，怎会使祂从死人中复活？神使基督复活，乃是强有力地证明神满意基督为我们的死，我们因基督的死得神称义。现在神可以因基督而悦纳我们。
　　假定基督为我们和我们的罪死了且葬在坟墓里，神却没有使祂复活。这样，我们就不能相信祂的死已经蒙神悦纳，满足了神的要求并达成祂的愿望。然而，基督不在坟墓里。神使祂从死人中复起，而在复活里回来了。这强有力地证明神已悦纳祂为着我们的死，祂的死满足了神的要求，成就神要基督为我们所作的一切。因此，基督的复活乃是我们蒙神称义的证明。我们在基督这复活者里面蒙称义了。
　　这位复活的基督不仅在诸天之上，也在我们里面分赐生命，使我们得着称义的生命。我们借着相信基督，就接受祂作我们客观的义，在客观一面在神面前得称义。我们也接受基督作复活的生命，使我们凭这生命而活，并活出基督作我们主观的义；因此，我们可以在主观一面蒙神称义。……这位复活的基督活在我们里面，作我们的生命，使我们活出一种义的生活（西一27下，三4上）。这是我们借着基督的生命所得着主观的称义；这主观的称义乃是我们凭复活的基督所过的生活。
　　基督的死给我们地位上的称义，在诸天之上复活的基督是这事的证明。现今复活的基督也活在我们里面，活出性质上称义的生命。……我们不仅有客观的称义，也有主观的称义。我们现在可以活这样一种主观、性质上的称义。因此，基督作为我们得称义的因素，为我们的过犯被交出，钉了十字架，为要满足神公义的要求。然后祂为着我们的称义而复活，作为神满足的证明，使神悦纳我们；祂也作为复活的生命复起，使我们过一种能得神称义且总是蒙神悦纳的生活。今天，在复活里的基督乃是我们的称义（新约总论第十册，二三至三五页）。
　　参读：约翰福音生命读经，第四十四篇。

　　In Romans 4:25 we see that Christ is the factor of our justification: "Who was delivered for our offenses and was raised for our justification."...Christ was delivered up to die on the cross because of our offenses. This means that...Christ was delivered on the cross for us in order to satisfy God's righteous requirements. Since the death of Christ has fulfilled and fully satisfied God's righteous requirements, we are justified by God through His death (3:24).

　　Romans 4:25 goes on to say that God raised Him from the dead for our justification. If God had not been satisfied with Christ's offering for us, how could God have raised Him from the dead? God's raising Christ is a strong proof that God was satisfied with Christ's dying for us and that we are justified by God because of Christ's death. Now God can accept us through Christ.

　　Suppose that Christ died for us and for our sins and was buried in the tomb but was not resurrected by God. If this were the situation, we could not believe that His death was accepted by God and that it satisfied God's requirements and fulfilled His desires. How- ever, Christ is not in the tomb. God raised Him up from the dead, and He came back in resurrection. This is a strong proof that God has accepted His death for us, that His death satisfied God's requirements and fulfilled whatever God wanted Him to do for us. Therefore, the resurrection of Christ is the proof of our justification by God. In Christ, the resurrected One, we are justified.

　　This resurrected Christ is not only in the heavens but also within us to impart life that we may have a life of justification. By believing in Him, we have received Christ as our objective righteousness and are objectively justified before God. We have also received Christ as resurrection life that we can live by this life to have Christ lived out of us as our subjective righteousness; hence, we can be subjectively justified by God....This resurrected Christ is living in us to be our life that we may live out a life of righteousness (Col. 1:27b; 3:4a). This is the subjective justification which we obtain through Christ's life. This subjective justification is our living by the resurrected Christ.

　　The death of Christ gave us a positional justification, and the resurrected Christ in the heavens is a proof of this. Now the resurrected Christ also lives inside us, living out a life of dispositional justification....We have not only an objective justification but a subjective justification as well. We may now live such a subjective, dispositional justification. Thus, as the factor of our justification, Christ was delivered on the cross because of our offenses in order to satisfy God's righteous requirements. He then was raised because of our justification as a proof of God's satisfaction for God to accept us; He was raised also as the resurrected life for us to live a life that can be justified by God and is always acceptable to God. Today Christ in resurrection is our justification. (The Conclusion of the New Testament, pp. 3031-3033)

　　Further Reading: Life-study of John, msg. 44