加尔文：圣经注释

1. 神之道

“因为我将你 的那日，燔祭 说，也没有吩 一件说：你们 米书 7：2

们列祖从埃及地领出来 平安祭的事我并没有提 咐他们。我只吩咐他们这 当听从我的话。”（耶利 2-23）

我们知道从一 敬拜，并且这 祂也只认可属 灵。但是同样 一颗虔诚的心 么先知对献祭 的阐述消除了 献祭对立起来 分）。

开始神想要的是属灵的 一本质没有改变。如今， 灵的敬拜，因为祂就是 地在律法之下，祂希望以 敬拜祂……这就是为什 持苛刻的态度。这一清晰 所有的歧义：神将顺从与 （即使献祭是顺服的一部

I. The Bible

的内容，坚定 之上这一原 我们，否则我 ，只有虚构和

THE TEXT 现在我们来继续理解传教 真正的宗教是建立在顺服 1. THE WORD OF GOD 则。除非神以祂的道启示 们之间就没有真正的宗教 I spake not unto your fathers. . . 迷信。我们可以这样分辨真正的信仰与 concerning burnt offerings or sacrifices. 迷信：若有神之道引导， But this thing I commanded them, saying, 但当人只关注自己的想法或 Obey my voice. Jer 7:22–23. 起去尊崇一个他们自己共 这总与迷信联系在一起。

就是真的信仰， 聚集到一 同的想法时，

We know that from the beginning God desired spiritual worship, and that he has not changed his nature. Today he approves nothing but spiritual worship, for he is Spirit. But equally under the law, he wished to be worshiped with a sincere我们只有聆听神的声音才能敬 heart. . . . That is why the prophets speak 我们领会这一原则之后，我们 harshly of sacrifice. This clear statement 虑，就像我所说的那样，听从 removes all ambiguity: God sets 因为祂是灵，祂需要内心诚挚 obedience against sacrifice (even though们也知道祂已向我们显现，祂 sacrifice was a part of obedience). 信祂慷慨的慈爱，希望我们完 祂慈父般的怜悯。祂要我们寻 Now we can continue with the content of 助，献上我们赞美的祭。 the teaching, holding firmly to the

拜神，在

principle that true religion is founded upon obedience. Unless God sheds light for us from his Word, there is among us not true religion, but mere sham and superstition. This is how we can “惟喜爱耶和 distinguish true religion from 人便为有福！ superstition: when the Word of God directs us, there is true religion; but when each man follows his own opinion, or 这节经文不仅是声 when men join together to follow an 说）惧怕神的有福 opinion they hold in common, the result 法等同起来。它告 is always concocted superstition. 道才是恰当的敬拜 地塑造宗教。宗教 After we grasp the principle that God 之道。 cannot be worshiped unless we listen to his voice, we must consider, as I said, what God’s voice prescribes to us. Since he is Spirit, he demands the sincere love of the heart. And we know also how he 此处只提及了律法：但我们不能忽 has revealed to us that he desires us to put 他的经文，因为全 our confidence in his free kindness; that 释，因此包含在那标题下 he wishes us to depend wholly on his 以他的补充赞扬律法。实际上，如我 Fatherly compassion; that he wishes us to 才所说，应鼓励信徒去读 call upon him for help, and to offer to him the sacrifice of praise.

必须考

But his delight is in the law of the Lord; and in his law doth he meditate day and 但是首先对信徒的要求是“惟 night. Ps. 1:2. 华的律法”。这些 务的奴性的敬拜对 This verse does not simply declare (as I 只有那些乐意研究律法、享 have said elsewhere) that those who fear 为没有比在律法上的进步更 God are blessed; it equates religion with 情的人才是律法合格的学 the study of the law. It teaches that God is rightly worshiped only if his Word is obeyed. Therefore, men are not free to model a religion, each after his own idea. The standard for religion must be taken 这种对律法的喜爱伴随着对它 from God’s Word. 就像先知随时对律 那些因喜爱而受启 The law only is mentioned here: but we 地投入到不断的研究中。 are not to suppose that the rest of Scripture is ignored, since all of it is really an interpretation of the law and so “主必将祂的道教训我

神的诫命。 的爱。我 要我们相 全地依靠 求祂的帮

is included under that title. The prophet is 祂的路。”（弥迦 commending the law with its supplement. Indeed, as I just said, the faithful are here urged to read The Psalms. 先知通过这句话 真正的敬拜。人 But the first thing required of the faithful 从，仅仅是聚到一 is delight in the law of the Lord. These 拜者是远远不够的。真正的 words show us that compulsory or slavish 信心，而信心要倚靠神之道 worship is not at all acceptable to God. 知把神之道放在最中心是为 Only those who come happily to the 显示宗教是建立在对信仰的顺服上，只 study of the law, who enjoy its teaching, 有当神自己教导子民什么 who think nothing more worthwhile or 以敬拜神。当神显示祂的旨意，我们 pleasanter than to make progress in it, are 是真正的爱慕祂。当 qualified students of the law. 残留一些对神的 真正的宗教已不 From this love of the law comes constant meditation on it, as the prophet immediately adds. Only those inspired by this love can devote themselves to its constant study.

华的律法，昼夜思想，这 ”（诗篇第 1：2）

He will teach us of his ways, and we will walk in his paths. Micah 4:2. 因此我们总结，神 语的支配，神通过 Here in a few words the prophet defines 赎的道路。因此， true worship of God. For it would not be 一起组成教会，除 enough for the nations to come together 彩。很明显，神不 to one place to confess that they are 视的宗教存在。 worshipers of one God if they did not also show real obedience. True obedience depends on faith, as faith depends on the Word. It is, therefore, especially worthy of note that the prophet here sets God’s Word in the center to show us that religion is founded on obedience in faith, 人可以对神的名夸 and that God can be worshiped only 面前，除非受神之 when he himself teaches his people and 存在宗教。同样地 tells them what they ought to do. When 不存在教会。先知 God’s will is revealed to us, we can truly 的宗教也显示了神 adore him. When the Word is taken away, some form of worship of God remains, but there is no real religion which could please God.

明（就像我在别处所 ，它将宗教与研究律 诉我们只有听从神之 。因此，人不能随意 的标准必须来源于神

Hence we conclude that the church of “祂必将祂的 God can be established only where the 将阐述第三个 Word of God rules, where God shows by 威也就篡夺了 his voice the way of salvation. Therefore, 有神可以教导 until true doctrine sheds its light, men 师和先知，但 cannot be gathered in one place to 才是教义的传 constitute the true body of the church. 很显然，为了 Clearly, then, where the teaching is 迷惑不解，神 corrupt or is despised, there is no religion 单听从祂的道 approved by God. 我们。总而言 的主要的老师 的元首。 Men can, indeed, take God’s name boastfully on their lips; but before God, there is no religion except what is measured by the rule of the Word. It follows then that there is no church which is not subject to God’s Word and is not ruled by it. The prophet here defines both 先知说“神教训我们祂 true religion and the way in which God 意味着神将显现祂的道，意思是 gathers his church. 完备的智慧是知晓神的 悦。”这就是我要说的 He twill teach us of his ways. Here we have a third point. God is robbed of his right and honor when men usurp the power of teaching. For it belongs to God alone to teach his people. There were at 接下来是“我们要行祂的路 that time priests and prophets. But Micah 文警示我们神的教义不是 here reduces both to their proper place 理论上的，而是充满激励的力 and shows that the right and the office of 在讲话，不只是要人知 teaching belong to God alone. It is clear 理，同时也要人顺服祂。 that God claims this work for himself, to 祂的路”就会真正地被神 prevent us from wavering and from being pulled around by different teachers; to keep us in simple obedience to his Word, so that he alone may rule over us. In a word, God is not God and head of the 我们只嘴上向神忏悔，像傻瓜一样摆 church, if he is not the chief and only 我们的耳朵，这样做是十分愚 teacher. 若靠着神的教诲，随时 灵命就会增长。 Now when the prophet says that God will teach us his ways, this must mean that he will show the nature of his ways; he

略其 部圣经才是律法的诠 面。先知是在 刚 诗篇。

means, “The perfect wisdom of the “你们若不听从我，不遵行我设立在你 people is to know what pleases God and 们面前的律法，不听从我从早起 what his will is.” This is all I need to say. 到你们那里去我

喜爱耶和 话语向我们显示，义 神来说是不可取的。 受教义、认 喜悦的事 生。

利米书 26:

的思考， 法的补充一样。只有 发的人才能全身心

There follows: Let us walk in his ways. By this clause we are warned that God’s 先知在这里简单 teaching is not theoretical, as they say, 的教导。毫无疑 but full of energizing power. When God 尽可能多的词语 speaks, he does not only intend men to 他只用不多余的 know that what is announced by him is 的教导。他声称 true; he also requires their obedience. We 法、顺从先知， shall be truly taught by God only if we 近在眼前。这概 walk in his ways. 容。但是我们应

们，我们也要行

For it is silly for us to wag our ears like assess and confess God with mouth and lips only. Men truly progress in God’s school when they form their lives by his teaching, when they have their feet ready to walk, to follow wherever he calls. 但是“除非你们听从 神最主要的要求就是 If ye will not hearken to me to walk in my 看出虔诚生活的唯一准 law, which I have set before you, to 神的引领。这是唯一的要求。 hearken to the words of my servants the prophets whom I sent unto you. Jer. 26:4–5.

书 4：2）

The prophet here sums up briefly the 但是接下来的内容也要注意 teaching which he was commanded to 的律法。”神在此明确显示 bring to the people. There is no doubt that 在祂的律法里阐明了正确的 he used many words whenever it was 一次降到我们身边，祂只会 necessary; but here he holds a few words 的道。祂的律法才是完备的 to be enough to state what he has been 神只说“听从我”，人就会 told. He declares that unless the Jews 接受神的教导而逃避律法的 begin to listen and to follow the law, and 过教导人听从祂的律法而不 unless they obey the prophets, the final 来识别这些伪君子。为了达 destruction of the Temple and the city is的，祂又说“我已将律法设 at hand. This is the sum of what he 前”。这句话意味着一切律 teaches here. But we should note the 是确定的。如摩西所说（申 details. “我今日呼天唤地向你作见 死陈明在你面前。”在另一 By the words unless you hear and walk in 30：14），又说“这话 my law, God shows that his chief demand 心里”，就是说神不给人留任

定义了什么才是对神 如果显示不出真正的顺 处承认他们是神的崇 顺从要倚靠 。因此，先 了向我们

is for obedience. . . . We see that the one 神已清楚明白地向人 and only specific rule for living devoutly, 的，所以就不存在不 rightly, holily, and perfectly is to surrender ourselves to God’s piloting. This is his only command.

当做时才可 才 神之道不在，虽然 敬拜，但是神所喜悦的 存在了。

But what follows should also be noted: that you walk in my law. For here God testifies that his will is not ambiguous, for in his law he has stated what is right. If God should descend from heaven a hundred times, he would reveal nothing we need to know in addition to what he 这是对那些 has said. His law is perfect wisdom. If he 和福音都是 had said only hear me, men could evade 法的反驳。 by declaring themselves ready to be 灭亡的人身 taught by him. God checks these 外，福音是 hypocrites by saying that there will be no 因为他们罪 word from him other than that they 3:14- should follow his law. And for the same 在这里强调 purpose he adds which I have set before 晰，人们也 your eyes. This phrase means that there is 的，怎样讨 nothing obscure or uncertain about the teaching of the law. As Moses said (Deut. 30:19), I call to witness today heaven and earth that I have set before your eyes life and death; and in another place (Deut. 现在我们必 30:14), The word is in your heart and 述的内容。 your mouth — that is, God takes every 关联的。神 excuse away from you. There is no 而祂希望祂 reason for uncertainty after he has spoken 早起来差遣 plainly to you and explained fully what is 知的话”（ necessary. 这里似乎体 法充分，为 Here is the refutation of that impious 的？但是这 popish blasphemy which prattles that not 我们要听从 only the law but even the gospel is 法不断的解 obscure. But Paul claims that the gospel 改、加添、 is plain except to those who are perishing 法令“不可 (2 Cor. 4:3); over them a veil is thrown 12：32 because they deserve to be blind (2 Cor. 实际上，是 3:14–15). But, as we see, Jeremiah here 之适用于人 affirms that the law, even though it is less 加添任何新 clear than the gospel, is set plainly before 译者。在这

教会的建立要受神话 祂的话语指示我们救 人还不能通过聚集到 非真正的教义绽放光 允许教义被破坏被轻

the eyes of all, and that all may learn 的命令。祂希望人们听从祂的 from it exactly what pleases God and 也听从先知，律法的权威并不削减先 what is right. 的权威。因为先 从中删减任何内 Now we must consider carefully the statement which follows in the next verse; for it unquestionably belongs with the previous one. God demands nothing except that men obey his laws, and yet he wishes his servants, the prophets, to be heard: That you may hear the words of my prophets whom I send to you (he uses the second person, you). Here there seems to be a kind of inconsistency. For if the law of God is sufficient, why is hearing the prophets added to it? But the two commands are really in perfect agreement. The law alone must be heard, 所以这篇文章告诫我们，那些 and with it the prophets who continually 灵修的人是不信神的人，圣 interpret it. For God did not send his 不会在他们里面。我们身边有许 prophets to correct the law, to change 礼派 68 就是这样的人，他 something in it, to add to it or subtract 义。他们说这个【圣经】 from it. There was an inviolable decree 并且他们幻想当人谛听“这封 neither to add nor take away (Deut. 灵就会受伤。更有甚者竟敢亵渎神明， 12:32). What then was the purpose of 他们说我们只需圣经中的两个诫命， prophecy? Truly, it was to explain the 个“畏惧神”一个“爱你的邻舍 law more and more fully, and also to fit it to the immediate need of the people. Since, then, the prophets do not invent any new teaching, but are faithful interpreters of the law, God is not combining here two separate commands. He wishes his law and his prophets to be 但是如我所说，我们应当考 heard simultaneously. The majesty of the 怎样通过律法传道的，考虑 law does not lessen the authority of the 是事实】我们通向祂的路是 prophets. For the prophets uphold the 还是祂没能通过先知清楚地表达祂 law; they in no way subtract anything 旨意。因为正是通过先知，神满足 from it. 的需求，无论我 可及或无关紧要 So this passage teaches that all those who 的律法然后由祂的先知 reject the daily exercise of learning the 何拒绝神的先知的人对神 Scriptures are godless men and quench, 是诚心相信的。所以如今有些人 so far as it is within their power, the grace 督的学校，不屑 of the Spirit. In our day there are many of 们嘲笑神，既评判律

夸其谈，但是在神的 道的支配，否则就不 ，若不听从神之道就 在这里即详述了真正 聚集教会的方式。

the Anabaptists68who act in this way, 至是福音，说它们没有价值。 rejecting all teaching. They say this [Scripture] is “the letter,” and they dream that the Holy Spirit is injured when men attend to “the letter.” And some dare to utter uglier blasphemies. They say that all the Scripture we need is the two commands, “Fear God” and “Love your neighbor.” 因此，这篇经文极 律法成为我们的准 But as I have already said, we must 与先知联系在一起。 consider how it is that God has spoken through the law, and whether [it is not true that] our way to him would have “惟有主的道是永存的，所传给你们 been blocked had he not explained his 福音就是这道。”（彼得前书 1 will more clearly through the prophets; for it is through the prophets that God adapts to our need whatever might seem 先知教导我们的不是神之道本身 to us remote and of no concern to us. 我们对这道的思考。因为人已将自 Surely since God gave his law and then 部倒空需要去外界寻找自我。彼 added to it his prophets, it is obvious that 知的权威告诉我们 anyone who rejects God’s prophets puts 量，赐予我们刚强与永恒。因为 no real confidence in God’s law. So today 道我们的生命只有在神里 those who scorn to go to school to Christ 道才能稳健。人本是可恶 and to train themselves in listening to the 道重新塑造我们，赐 Word, really mock God himself and 命。 judge both the law and the prophets — and even the gospel itself — as without value.

道教训我们。”对此我们 观点。人若篡夺教义的权 神的荣耀和大能。因为只 祂的子民。那个时代有牧 是弥迦书里为彰显惟有神 递者降低了他们的身份。 防止我们因不同的教法而 在亲自做工。祂使我们单 ，这样祂可以单独地掌管 之，假若神不是我们唯一 ，神就不是神也不是教会

Therefore, this passage is of the highest importance. God wishes his law to be our guide and rule, and he binds it to his prophets. “所传给你们的福音就是 首先提醒我们神的道在警 But the word of the Lord endured forever. 不应该去幻想那虚无缥缈 And this is the word which by the gospel 主已向我们显现。那么除了 is preached unto you. 1 Peter 1:25. 和福音，什么是赐我们生 任何在这启示中迷失的人

的道”，这一定 “人最 旨意并令神喜 全部。

Anabaptists is a loose and derogatory term applied

。”这句经 他们所说的 量。当神 道祂所讲的真 只要我们“行 教导。

radical sects of the Reformation era. Calvin was especially opposed to them; not so much because they opposed infant baptism as because they claimed revelation beyond Scripture and because they advocated a complete separation of church and state.

动 蠢的。人 听从神的召唤，

The prophet teaches us, not what the Word of God is in itself, but how we are to think of it. Since man has emptied himself of life, he must look for it outside of himself. And Peter tells us on the authority of the prophet, that God’s Word alone possesses the energy and efficacy to bestow upon us whatever is solid and eternal. For the prophet knew that our lives have no stability except in God, and except as he communicates it to us by his Word. Since man’s nature is in itself perishing, the Word himself invests it with eternal life, and restores it by a new creation.

来差遣 仆人众先知的话。” （耶 4-5）

And this is the word declared to you. Peter first warns us that when the Word of God is mentioned, we do wrong to imagine something far away, up in the air or in heaven beyond; for the Lord himself has shown it to us. What then is the Word of God which gives us life; what but the law, the prophets, and the gospel? Anyone who wanders away from this revelation will find, instead of God’s Word, nothing but Satan’s impostures and madness. Therefore, we must keep carefully in mind that godless and devilish men have a crafty way of pretending to honor God’s Word, when they turn us away from the Scriptures; like that dirty dog Agrippa,69who praised the eternity of God’s Word to high heaven, and at the same time heaped mockery on the prophets and the apostles; in his deceitful way, he covered the Word of God with derision.

地总结了要传达给人 问，在必要的地方他用 去描述。但是在这里， 词语传达了他所接受 除非犹太人开始听从律 不然神殿与圣城的毁灭 括了他所要传教的内 当注意一些细节。

Heinrich Cornelius Agrippa von Nettesheim of

我”这句话语显示 顺从…...我们可以 则就是降服于

Cologne (1486–1535). A man in the stereotype Renaissance style. He was a Neoplatonist and worked at “occult philosophy.” His unorthodoxy and skepticism aroused the ire of the Catholics, and the Protestant Reformers regarded him as a heretic and a charlatan.

：“遵行我 祂的旨意，

“看，耶和华站 In short, as I have already told you, 你祖亚伯拉罕的 nothing is said here of a Word shut up in （创世纪 28 God’s bosom. We have to do with the Word which came forth from God’s 这是我必须陈述 mouth and was given to us. So once 是冰冷的，神之 again, we are to acknowledge that God’s 气息。此处梯子 will is to speak to us by the mouths of the 借着这个象征， apostles and prophets, and that their 晰，但不是为了 mouths are to us as the mouth of the only 教皇圣礼是轻浮 true God. 之道塑造灵魂的

做法。神每 揭示我们祂 智慧。如果 以宣称准备 责任。神通

Therefore, when Peter says, the word which has been declared to you, he means that we must not look for the Word of God anywhere except in the preaching of the gospel; and that we 因此，我们应该注意，每当神向族长 cannot know the power of its eternity 显现时，祂就会说话。因为一个沉 except by faith. But we do not believe 异象会使他们疑惑。 unless we know that the Word was destined for us. 以耶和华的名，神 And, behold, the Lord stood above it, and 雅各不能寻找别的神。但 said, I am the Lord God of Abraham thy 威不可限量，为了使祂的仆人能 father and the God of Isaac. Gen. 28:13. 的权威，祂补充道 撒的神。我们要相 Here is the third point which I said must 是神本身，当我们的思想 be noted. Silent visions are cold, and the 的高度，在最初的时候 Word of God is the breath which gives 很薄弱。但我们要保持节制与清醒 them life. The symbol of the ladder is a 的启示足够我们用，我们不 less important adjunct, with which the 更多。祂伟大又仁慈，化成我们 Word of God illustrates and embellishes 状，倾其所有只为救赎我们。 itself for the sake of greater clarity — not for greater authority. Hence we judge the papal sacraments to be frivolous, since in them the voice of God is not heard for the upbuilding of souls.

是祂的道 到同样的目 立在你们面 法的教义都 命记 30：19）， 证，我将生 处（申命记 在你口中，在你 何的借口。

We should note, therefore, that whenever God showed himself to the patriarchs, he spoke; for a silent vision would have left 当祂说祂与亚伯拉罕和 them dangling in uncertainty. 殊的契约，并宣称自己 召唤祂的仆人雅各不忘 By the name YHWH, Jehovah, God 他遵守永恒的契约。这是将神的众子联

阐述什么是必要 确定的借口。

proclaims that he alone is the maker of 合到一起的忠 the world, and that Jacob must seek for 赎，他们听到 himself no other gods. But because in 最后，他们共 itself God’s majesty is incomprehensible, he adds immediately, adapting himself to the capacity of his servant, that he is the God of Abraham and Isaac. It is necessary to believe that the God whom we worship is he who alone is God; but “圣经都是神 when our minds seek to attain his height, 使人归正、教 they faint at the very start. We need to 属神的人得以 cultivate moderation and sobriety, and we 事。”（提摩 should not attempt to know more of him than he reveals to us. He himself, in his great kindness, accommodates himself to our little mold, and he leaves out nothing “圣经都是” which helps toward our salvation. 两个词语含义 地赞美圣经。 When he says that he had made a special 威性，然后是 covenant with Abraham and Isaac, and 神所默示的， proclaims himself as their God, he calls 如果是这样， his servant Jacob back to the real 论。我们的宗 beginning of faith and keeps him within 先知不是自说 the eternal covenant. This is the holy 先知传达给我 bond of faithfulness by which all the sons 要从圣经中获 of God are bound together. They hear the 律法的教义和 same promise of salvation, from the first 为人的意愿而 to the last, and they agree together in one 指引。 hope.

不虔诚的天主教徒说律法 模糊的这种亵渎神明的说 但是保罗声称除了“蒙蔽在 上（哥林多后书 4:3）”以 清晰的。这帕子还没有揭去 得盲目（哥林多后书 15）。但是，如我们所见，耶利米 律法，即使律法没有福音明 从中确切地得知什么是正确 神的喜悦。

All Scripture is given by the inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works. 2 Tim. 3:16–17. 有人可能会反 All Scripture, or the whole of it; both 晓这一切呢？ phrases mean the same. He now 向使徒显现也 continues with his praise of Scripture 是神创作了圣 which had been much too brief. He 知坐下来写预 commends first its authority, and then the 解说事件或将 usefulness which proceeds from it. He 因圣灵的感动 asserts its authority by teaching that it is 敢地去证实这

须仔细考虑下一节所要陈 毫无疑问是与先前内容相 只要求人遵行祂的典章，然 的仆人、先知听到“听我从 到你们那里去我仆人众先 祂用了第二人称，你们）。 现了不一致性。如果神的律 什么要听从先知们所补充 两个命令确是完全和谐的。 法律，也要听从众先知对律 读。因为神不是派先知来修 删减律法的。有一条神圣的 加添，也不可删减（申命记 ）。”那么先知的目的是什么呢？ 为了更完全地解读律法，使 的实际需求。所以，先知不 教义，他们只是律法的忠实 里神并不是结合了两个单独

inspired by God. If this is the case, men 使摩西和先知确 should receive it reverently and without 让我们诚心相信 further argument. Our religion is 神派来指引我们 distinguished from all others in that the 经的作者持有争 prophets have spoken not of themselves, 圣经展示祂的威 but as instruments of the Holy Spirit; and 照亮的眼才可以 what they have brought to us, they 东西，实际上只 received by heavenly commission. Any 到。所以，首先 man then who would profit by the 待圣经和神，因 Scriptures, must hold first of all and 不掺杂任何人类 firmly that the teaching of the law and the prophets came to us not by the will of man, but as dictated by the Holy Spirit.

律法同时 知 知维护律法，但绝不会 容。

Somebody may object: But how do we know all this? I answer, the self-same Spirit revealed both to the disciples and to the teachers (doctorem) that the author 然后是“都是有 of the Scriptures is God. Neither Moses 二部分与第一部 nor the prophets brought to us by chance 我们美好幸福的 the things we have received at their 经是有益的，因 hands; they spoke as moved by God, and 之道的滥用。因 testified with confidence and courage that 脑不清晰的人， God’s very mouth had spoken. The same 推断毫无根据。 Spirit who made Moses and the prophets 们应该谴责那些 certain of their calling, has now testified 人，他们不去塑 to our own hearts that he used them as his 显示他们的“聪 servants for our instruction. It is not 现在我们身边时 surprising that many have doubts as to 圣经是用来塑造 the author of Scripture. For, even though 无用物是不合法 the majesty of God is displayed by it, 们所用，不是为 only those illumined by the Spirit have 作为炫耀或讲寓 the eyes to see what should be evident to 若正确使用圣经 all men, but in fact is seen only by the 经…… elect. So, the first point is that we treat Scripture with the same reverence that we do God, because it is from God alone, and unmixed with anything human.

拒绝每日 灵的恩惠就 多再洗 们拒绝一切教 就是“一封信”， 信”时圣

And is profitable. The second part of this praise of Scripture follows from the first; that it contains the perfect rule of a good and happy life. He means that Scripture is useful because it is free from the kind of 接着是“属神的人得以

一 ”。

corruption which comes with the abuse of 意味着完备，就 God’s Word by sinful men. Thus he 称圣经是我们完 indirectly rebukes those woolly-headed 此，任何对圣经 men who feed the people with empty 多他所需要的或 speculations as with wind. For this 现在面临一个严 reason, today, we ought to condemn all 中的圣经指的是 those who make it their business not to 信它使我们完全 build up the people but to arouse them 全，那么使徒的 with questions which are as childish as 答道，关于主旨 they are clever. Whenever men come to 使徒的创作只包 us with such clever trifles, we must repel 以及它们所包含 them with the principle that the Scripture 此，保罗对旧约 is for upbuilding. Consequently, it is 此教义被理解地 unlawful to handle it as a useless thing. 音而更闪耀。只 God gave us Scripture for our good, and 借助它生活，我 not to satisfy our curiosity, or to indulge 所说的圣经的价 our desire for showing off, or to give us material for babble and fable. Therefore, to use Scripture rightly is at all times to profit by it. . . .

虑的是神是 【当然这不 否被封锁了 的 我们 们的所求看似多么遥不 。当然，由于神给出祂 补充，很显然任 的律法也不 蔑视基 于学习聆听神之道，他 法又评判先知，甚

That the man of God may be whole. Whole means perfect, in the sense of unmutilated. He asserts simply that Scripture is adequate and sufficient for our perfecting. Therefore, anyone who is not satisfied with Scripture, hopes to know more than he needs or than is good for him. But now comes a serious “亲爱的兄弟啊 objection. Since Paul means by Scripture 都信，总要试验 the Old Testament, how are we to believe 是，因为世上有 that it makes us perfect? If the Old 了。”（约翰一 Testament makes us perfect, then the apostolic additions are superfluous. I 如我之前所说， answer that, as to substance, the apostles 分歧，遗憾的是 added nothing. The writings of the 圣灵规定了一个 apostles contain nothing that is not 需警醒，不要毫 simply a natural explanation of the law 教义。我们要小 and the prophets, together with a 的观点触怒。我 straightforward presentation of what they 准去区别老师。 contain. Therefore, Paul’s praise of the 个人的观点，这 Old Testament was not wrong. And since its teaching is understood more fully and shines more brightly now that the gospel

其重要。神希望祂的 则与向导，并将律法

has been added to it, must we not hope that the value of Scripture, of which Paul speaks, shall be all the more displayed, if only we will try living by it and take hold of it? 我将“灵”视作一个 人想拥有圣灵的恩赐 Beloved, believe not every spirit, but try 为一位先知。没有人可 spirits whether they are of God; because 话，所以我们不应该相信那 many false prophets are gone out into the 指引的话语。神赋予先知 world. 1 John 4:1. 使先知分别为圣。这 为他们传达圣灵的神 Many, as I said before, are so troubled by 表了神自己。他们的思 the discords and wranglings in the church 也不在人群中奉自己的名 that, in their dismay, they run away from 如此高的权利，以防因自 the gospel. But the Spirit prescribes an 了人们对神之道的敬畏。神 altogether different way: that believers be 从人的口中接受祂的 watchful not to accept any doctrine 天国显现一样。 lightly and without judgment. We should be careful not to be offended by the variety of opinion in the church; we should rather discriminate between teachers, with the Word of God as our only norm. It is enough to make it our rule not to listen indiscriminately to everyone that comes along.

的 ：25）

I take the word spirit as a metaphor, as meaning a man who claims the gift of the Spirit, so that he may assume the office 但是现在撒但进 of a prophet. Since nobody ought to 道，他不仅在人 speak in his own name, we must not trust 他们先知，这样 those who do not speak as instruments of 错】。这些傲慢 the Spirit. The prophets spoke with 予祂仆人的荣耀 authority because God himself honored 这个词使我们远 them with this title, and in so doing, set 话的人的欺骗。 them apart from all other men. These men 许多人仅仅因为 were called spirit because they gave 服了，这是十分 utterance to the oracles of the Spirit, and 伍，除了反对教 by their ministry represented God’s own 远的咒骂他。 person. They offered nothing out of their own heads, neither did they come forth among the people in their own names. They were given this high title, in order that their own insignificance might not

，而是 己内 得以先 ，单是神之道就有能 先知知 面，靠着神的 的，但是神之 予我们永恒的生

take away from the reverence that is due to the Word of God. God has willed it that we always receive his Word from the lips of men, as though he himself had 我们应该注意到，使徒并没有全部 appeared from heaven. 那些称为先知的 他们不应被相信 But now Satan interferes. He not only 说他们里有圣灵，使徒让他们放任 places false teachers among the people, 流，他只是警告众人他们的说 so as to corrupt the Word of God, but he 的、荒谬的，除非他们能给 also calls them prophets, so that the 实性。他们冠以如此高调的头衔以 people fall [into error] all the more easily. 人们甚至不敢去 These arrogant pseudoprophetic 很愚蠢的。 windbags are in the habit of snatching an honor which God bestowed upon his own servants. The apostle uses the word spirits purposely, to keep us from being deceived by those who pretend falsely to “试验那些灵”。由于不是 speak in God’s name; for in our own day 自己为先知，使徒在这里声明 we see many who are stupid enough to be 验。整个教会甚至每个信徒都 so overcome by the mere title of “the 他。但是问题也因此产生，我们怎 church,” that they take sides with the 观察呢？有些人说我们要以神的 pope, and would be damned forever 辨别，到目前为止这是对的。但是并没 rather than raise a finger against his 有解决这个问题。我欣然承认人 authority. 应受神之道的检 我们从圣灵那里 It should be noticed that the apostle did 的道对我们来说也没有什 not deny outright the claim of these men 会避开我们。例如，我们用 to be prophets. He might have said 检验金子，前提是对那些知道怎么去检 simply that they ought not to be believed. 验的人来说。对于那些 When these false teachers lyingly claimed 或试金石又有什么用呢？ that they had the Spirit, he let them have 我们感受到了圣灵赐予 their way; only he warned that their claim 圣灵指引，我们才有能 was both fictitious and foolish unless they 为除非使徒的训诫被 could come forth with the reality of 否则我们就不会顺从。当然假如在主 prophecy. It is silly to be so taken in by a 找寻，虔诚的人就 high-sounding title that one does not even 弃。但是当我们虔心听 dare to see if there be anything behind it. 会引领我们做出正确 实。因为如我们 Try the spirits. Since not everyone who 石可以说是我们最宝贵的东西 calls himself a prophet is one, the apostle 是福音与其善道的唯 says here that he should be put to a test; not only by the church at large, but also by individual believers. But the question arises, Where do we get our discernment?

这道。”彼得 示我们，我们 的东西。因为 律法、先知、 命的神之道？ 会发现，除了

When some say that we should judge men’s words by the Word of God, they are right so far; but that does not settle the matter. I admit readily that men’s teachings should be tested by the Word of God. But the truth is that without the good sense we receive from the Spirit, it helps us little or nothing to have the Word of God in our hands; for its 但是这里面临 meaning is bound to escape us. For 有权利对此进 instance, gold is tested with fire or 一个明确的标 touchstone; but only by those who know 满疑惑。我的 how to do it. What use is fire or 行双重试验： touchstone to the ignorant? In the same 试验是每个人 way, we are fit to judge only when we 受神的教义。 receive discretion from the Spirit and are 里才会找到寄 guided by him. Since we could not follow 的意志和教会 the apostle’s precept, unless the power of 人会起义并贸 judging were added to it, certainly the 灵，这是很危 godly shall not be left without the Spirit 理论，达成一 of sound judgment, provided they seek 俗语说的好“ him from the Lord. But it is also true that 因此，正是神 the Spirit will lead us to true discretion 所有的邪恶， only when we bring all our thoughts 个纯粹的信仰 under subjection to the Word of God; for, as we said above, it is, so to speak, our touchstone, which should be most precious to us, since it is the only source of sound teaching.

to 68 再洗礼派是宗教改革时期激进的教派，带

But here comes a difficult question. If everyone has a right to be a judge and arbiter in this matter, nothing can be set down as certain; and our whole religion will be full of uncertainty. I reply that we “首先要知道 must test doctrines in a twofold way: 有可随私意解 private and public. By private testing, 20） each one establishes his own faith, and accepts only the teaching which he knows 这里彼得开始 to be from God. For our conscience 增长，我们该 cannot find security and peace except in 中有一个词可 God. Public testing of doctrine has to do 许多人那样读 with the common consent and polity of 动。但是像我 the church. Since there is a danger that 就是翻译。无

有贬义。加尔文尤其反对他们。不只是因为 他们反对婴儿受洗，还因为他们主张完全分 离教会与国家，宣扬圣经以外的启示。

fanatical men may rise up and boast 都同意我们不应该 rashly that they have the Spirit of God, 率地去读圣经。因 believers should seek a remedy by 灵才是他自己的译 coming together and reasoning their way to an honest and godly agreement. The old proverb is right when it says, “So many heads, so many minds.” Therefore, it is a marvelous work of God that, 这个解释包含一个真 overcoming all our perversity, he makes 教义。有效地解读先 us of one mind, and unites us together in 把人的思想搁置一旁 a pure unity of faith. 威。凭借我们个人的 一种无神的亵渎。圣 Knowing this first, that no prophecy of 藏的奥秘以及崇高的人生财富 Scripture is of any private interpretation. 们能力所不及的。这 2 Peter 1:20. 光照那些谦卑的人。

神之道，只有撒但的欺诈和疯狂。因此 我们必须谨记，那些不信神的邪恶的人 会狡猾地自称有敬拜神之道，使我们与 圣经疏远。像那条脏狗阿古利巴 69，他 赞扬神之道的永恒，但同时却嘲笑先知 和福音，他以这种欺骗的方式给神之道 蒙上笑柄。

Here Peter begins to teach how our minds must be prepared if we would make proper progress in Scripture. There is in this verse a word which may mean one of two things. If you read it ἐπηλὐσεως, as 但是天主教徒是愚蠢 some do, it means an impulsion. But if 个人的私意解说都是 you read it ἐπιλὐσεως, as I do, it means 彼得的证词，他们这 interpretation. In either case, almost all 他们自己的议会翻译 agree that we should not rush at reading 是幼稚的行为。当彼 Scripture rashly, trusting our own wits; 他并没指向个人，也 because the Spirit who has spoken by the 去解读圣经。他的意 prophets is his own interpreter. 想不是神圣的。即使 人都赞同一种思想， This explanation contains a true, godly, 的。“私意”这个词在这里 and useful doctrine. The only way to read 立。对于信徒来说，要被 the prophets to advantage is to set aside 只把神之道看做是真理。 the mind of the flesh and to submit to the authority of the Holy Spirit. It is godless profanity to set up our own acumen as capable of understanding Scripture, which contains mysteries of God hidden to our flesh and sublime treasures of life which are far beyond our powers. This is why we say that the light which shines in 然而我认为，彼得这个陈 it comes only to the lowly. 就是圣经不是出于人 造的。除非你带着一 But the papists are foolish when they 教的心，否则你永远也做不好读经 conclude that no private interpretation by 备。但是要做到敬虔就

简言之，就像我已经告诉你们的，这里 没有说神会隐藏祂的道，我们所需做的 就是相信这道是出自神的口说给我们。 所以我们要再一次承认，神的旨意是借 着使徒和先知的口传达给我们的，就像 来自唯一真神的口一样。

an individual is valid. They abuse Peter’s 说话的是神而 testimony, in order to give their councils 呼吁我们要坚 alone the right to interpret Scripture. But 就是说这预言 this is childish. When Peter speaks of private interpretation, he does not refer to individuals; neither does he forbid them to interpret Scripture. He means that it is not godly for them to come out with something out of their own heads. Even if all men in the world were to agree and be 接下来还要谈 of one mind, the outcome would still be 感动说出神的 private, of their own. The word private is 自己的想法而 here set against divine revelation; for the 之，正确理解 believers, illumined inwardly by the Holy 相信神的神圣 Spirit, know as truth only what God says “神的圣人” by his Word. 予的职责。在 彼得说他们被 However, I think the simpler meaning of 失了自己的思 Peter’s statement is that Scripture is not 时臆想的他们 of men, or by the initiative of men. You 他们不敢说自 will never come to it well prepared to 圣灵的引导， read it, unless you bring reverence, 掌管着他们的 obedience, and teachableness with you. But reverence comes from the knowledge that it is God who speaks to us and not mortal men. Therefore, Peter in the first place urges us to believe without doubting that the prophecies are God’s oracles; which means that they were not set in motion by men’s own action

因此，当彼得说“所传给你们的福音就 是这道”，他是要我们只在福音中寻找 神之道，我们唯有靠信心才会感受永恒 的力量。但只有我们意识到这道是为我 们命定的时候才会相信。

What comes next means the same thing. “犹太人回答 The holy men spoke as they were moved 法，他是该死 by the Spirit of God; that is, they did not 子。”（约翰 babble out fables, moved by their own impulse and as they willed. In short, the first step in right understanding is that we 犹太人解释说 believe the holy prophets of God as we 法而不是出于 do him. The apostle calls them holy men 识到他们被彼 of God because they performed faithfully 到彼拉多无视 the task which was laid upon them; and in “我们有权利 this service, they were surrogates for the 宗教不容忍人 person of God. Peter says they were 且，这种指责 moved, not because they were bereft of 们从【律法】

69 海因里希·科尼利厄斯·阿古利巴，科隆

their own minds (as the Gentiles 的。当然，主要论 imagined their prophets to have been 人都不能将神圣的 during their “enthusiasm”), but because 能以自己为神的什 they did not dare to say anything of their 将律法用于基督， own. They followed the Spirit as their 是怎样预言赞扬弥 guide and obeyed him to such an extent 虑了，会很容易推 that their mouths became his temple, and 子。因此很明显， he ruled in them. 引领，却被糟糕的 错误的结论。 The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God. John 19:7.

地区贵族。（1486-1535）。一个文艺复兴风格 的人。他是新柏拉图主义，研究“神秘哲学” 。 他的异端论和怀疑论引发了天主教徒的愤

The Jews explain that they are pursuing Christ out of regard for the law, and not from passion or hatred. For they realize that they are being indirectly held in check by Pilate. Knowing that Pilate is ignorant of the law, they as much as say 这个例子告诉我们 to him: “We have a right to live 常规教义与我们自 according to our customs. Our religion 别。我们要为那些 does not suffer a man to give himself airs 些什么，他们被一 as the Son of God.” Besides, this 拒绝圣经的基本教 accusation was not groundless; but they 况很多。因此，让 were altogether wrong in the deduction 这样圣经中的真理 they made [from the law]. The general 渎，不会被推翻。 thesis was, of course, correct. It was not right for any man to assume divine honor; and anyone who took for himself what is God’s alone, was worthy of death. Their error was that they applied the law to Christ; for they did not consider with what praise Scripture itself had predicted “我对你们说地上 the Messiah. If they had done so, they 信；若说天上的事 would have inferred readily that he was 翰福音 3：12 the Son of God. Thus it is evident that having started with a true principle, they基督推断如果尼哥底母和 were led by bad reasoning to a false 能在福音中增长知识，那 conclusion. 的错误。既然祂已来到地 不去学习祂的教义，那么 Let us be warned by this example to 祂。人的一个通病是喜欢复杂精细的学 distinguish carefully between general 习，因此，大多数人很喜欢深奥难 doctrine and the particular inferences we 推断。由于相同的原因，

怒，那些新教改革者视他为异教徒和骗子。

make from it. This we should do for the 福音，因为在 sake of inexperienced and simple people 大的话语。他 who, when deceived by some pretended 简单谦卑的福 truth, reject even the fundamental 若不尊重神的 doctrines of Scripture; and there is too 已为我们一再 much of this kind of thing going on in our 在圣经中以通 world today. Let us, therefore, be careful 真的话，我们 to shun fallacies, so that truth may remain 何不愿在神前 inviolate and faith in Scripture may be 人都是骗子。 not overthrown. 人，也就不能

在上面说，我是耶和华 神，也是以撒的神。” :13）

If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? John 3:12.

的第三点。沉默的异象 道是赋予这异象生命的 的象征并不重要，只是 神将话语阐述地更清 更权威。因此，我们说 的，因为我们听不到神 声音。

Christ concludes that if Nicodemus and his like do not make progress in the knowledge of the gospel, it is their fault. He shows that since he has come down to earth itself, he is not to be blamed if not everybody learns his doctrine properly. It is too common a vice among men that they want to be taught in a subtle and ingenious way: hence most of them are very happy with deep and abstruse 有些人将“地 speculations; for the same reason, many 的基础，将自 do not think much of the gospel: in it they 步。但是我更 do not find the kind of pompous 传教方法结合 discourse with which they like to fill their 语整体上是神 ears. They do not care to sink so low as to 素，就像一种 waste their time with the rude and lowly 这不仅只适用 teaching of the gospel. But, it is most 中，基督通俗 stupid not to honor the Word of God, 心勃勃的人浮 because he has lowered himself to the level of our ignorance. When we find God prattling to us in the Bible in an uncultivated and vulgar style, let us remember that he does it for our sake. Anyone who presumes or pretends to be “犹大地的伯 offended by the condescension of God so 并不是最小的 that he will not submit to God’s Word, is 要从你那里来 a liar. Anyone who cannot bear to lay 太福音 2： hold of God as he comes down to him will still less soar up to him beyond the

们 默的

clouds. 毫无疑问这节 言引述的（弥 Some explain earthly things as the ABC 就像先知那样 of spiritual truth, and speak of self-denial 鉴。因为为了 as the first step in godliness. But I prefer 希腊语进行创 the view of those who think this phrase 地方我们很容 has to do with Christ’s way of teaching. 来文创作福音 For even though Christ’s discourse as a 使徒在引用圣 whole was heavenly, he spoke plainly, as 出，有时甚至 it were in an earthly way. Furthermore, 他们不过是恰 this is not true of one discourse only. In 目的相适应( this verse, Christ’s habitually simple and 谨记传教士在 popular way of teaching is contrasted 不会只关注经 with ambitious men’s addiction to speech 不扭曲圣经教 that is full of pomp and splendor. 正的用途而感 为初信者灌输 And thou, Bethlehem, in the land of Juda, 初期他们还不 art not the least among the princes of 神的儿女没有 Juda; for out of thee shall come a 内容，因此使 governor, that shall rule my people 【神之道】的 Israel. Matt. 2:6.

宣称祂才是创世者， 是因为神的权 代表祂 ，祂是亚伯拉罕和以 信我们所敬拜的神就 寻求要达到祂 ，我们的意志会 ，神 应再去寻求 人的形

There is no doubt that the scribes quoted the words of this passage (Micah 5:2) in their own tongue, faithfully, as found in the prophet. But Matthew was satisfied to refer to it. Because he wrote in Greek, he followed the commonly accepted reading of it. From this place and others like it, we can readily gather that Matthew did not compose his Gospel in Hebrew. Moreover, one must always notice that when the apostles quote a Scriptural testimony, they do not give it word for word, and sometimes depart quite far from its language; they nevertheless accommodate it (accommodare) in a fitting and proper way to their own 2.新约 purpose. Let the readers always keep in mind the purpose of the Evangelists in bringing forward passages of Scripture, “他们遭遇这些事都要作为鉴 so that they will not insist upon dwelling 写在经上，正是警戒我 upon mere words, but will be content （格林多前书 10：11） with the fact that the Evangelists never

以撒制定了特 是他们的神，祂 最初的信心，使

torture Scripture into a false meaning, and apply (aptare) it properly to a 现在他重申以色 genuine use. Since the latter intended to 是神在我们眼前 feed infants and novices in the faith with 道其他人更加精 milk, because these were as yet incapable 话语。但是当我 of taking solid food, there is no reason 它们就像生动的 why the children of God should have 使徒的思想，我 scruples against a diligent and exact 偶像的、私通的 inquiry into the contents of Scripture, so 会是什么。神愤 that the taste offered them by the apostles 们就是活生生的 may lead them to the fountain [of God’s 简单合理，还是 Word]. 驳，他们曲解这 的人除了【空虚 予。首先，他们 的一个表样【没 借此得出结论， 2. THE OLD AND THE NEW 工，每个善行或 TESTAMENTS 表，在基督到来 个可恶的疯狂想 Now all these things happened unto them 害。【以色列】 in examples: and they are written for our 这教会是真实的 admonition, upon whom the ends of the 身的写照，但是 world are come. 1 Cor. 10:11. 教会一个恰当的 应许预表了福音 Now he repeats that all these things 音。其圣礼预表 happened to the Israelites to serve us as 那个时代，其圣 types, examples by which God sets his 言之，那些正确 judgments before our eyes. I am aware 的人与我们一样 that others philosophize more subtly over 此，保罗的这些 these words; but I think I have 他们认为那时发 understood the mind of the apostle when 无意义的预示。 I say that by these examples, as by 的，这些话清楚 painted pictures, we are taught what 就是图画，描述 judgment is waiting for idolaters, fornicators, and others who treat God with contempt; they are living images which present God to us as angry with such sins. This explanation, besides being simple and valid, has the advantage of shutting the mouth of those madmen who twist this passage to prove that the people in old times were given nothing but [empty] shadows. First they assume that the people of Israel were only a figure

实的神圣纽带。关于救 了相同的应许，从最初到 同怀揣同一个希望。

[form without content] of the church: and from this they conclude that everything God promised and did among them, every good, every punishment, was a mere figure of that which was to become actual after the coming of Christ. This is but a pestilential madness, an atrocious injury to the holy fathers, and a more atrocious injury to God. The people [of “这是对我们 Israel] was a figure of the Christian 是对前一句的 church; but it was itself the true church; 为了警示以色 its condition was a sketch of our own; but 们。这并不是 as such it had even at that time the proper 自神真实的警 character of the church. The promises 的改正不起作 made to it anticipated the gospel, so as in 时候，有意给 fact to include it; its sacraments served as 教训作为我们 figures of our own, but even in that age 说又有什么意 the inherent efficacy of their presence 人来说，有意 made them true sacraments. In short, 示然后幡然醒 those who used rightly the doctrines and 有信徒都应赞 the signs given them were endowed with 内容都是有益 the same spirit of faith as we ourselves. These words of Paul, therefore, give no support to those insane people who would have it that the things done at that time were types in the sense of unreal and empty shows. Nay, more, as we have explained, they teach us plainly that these types are pictures which depict events “正是警戒我 useful for our admonition. 在别处意思是 许不适合这节 They were written for our admonition. 受常用的译法 This second phrase clarifies the former. It 在我们中间应 was not for the sake of the Israelites, but 个时代得以完 for ours, that these things were kept in 时机。律法和 remembrance. It does not follow that 督的国。 punishments they suffered were not real warnings from God and valid for their own correction; and yet when God exercised his judgments at that time, he intended that there should be a perpetual remembrance of them for our instruction. 但是保罗的这个陈述与普遍 What use is history for those who are 盾的。在旧约中，普遍地认为神是 dead? And what good is it to the living, 的，总是武装起来随时准备

所默示的，于教训、督责、 导人学义都是有益的，叫 完全，预备行各样的善 太后书 3:16-17）

except as they are warned by the example 恶。而现在祂 of others, and come to their senses? And 视【邪恶】。 now, the apostle confesses the principle 这被解读为神 with which all believers should agree: 悦。但是保罗 that there is nothing put forth in Scripture 神惩罚了他们 which it is not profitable to know. 些说现在神对 误的。我必须 Upon whom the ends of the world are 神的良善更多 come. τέλη elsewhere means mysteries; 得更丰富的恩 and perhaps that meaning would not be 这恩典的邪恶 unsuitable for this passage. However, I 们必须注意神 follow the common rendering, because it 因为，以前神 is simpler. He says that the end of all the 爱，公开的赐 ages has come to pass among us and all 祂的忿怒。但 things are fulfilled and come to a head in 示，神不常施 this age, because it is now the fullness of 那些邪恶的人 time. For the chief end toward which the 这点在“基督 law and all the prophets looked is the Kingdom of Christ.

，或者“全部圣经”，这 相同。使徒一如既往简洁 他首先称赞的是圣经的权 其有益性。他说圣经都是 这维护了圣经的权威性。 人应该虔诚地接受不再争 教与其他的不同之处在于 自话，而是由圣灵指引。 们的是神的旨意。任何想 益的人，必须首先意识到 我们身边的先知不是因 存在的，而是因为圣灵的

But this statement of Paul contradicts the popular opinion that God, under the Old Testament, was more rigid, always armed and ready to punish wickedness; that now he has begun to be lenient, and ignores [evil] much more readily. Our living under the law of grace is interpreted to mean that we have a God who is much more easy to please than the God of the ancients. But what does Paul say about all this? If God punished them, he will not “论到这救恩 spare us any more than he did them. 的众先知早已 Away then with the error of those who 察在他们心里 reason that God is now less strict in 受苦难，后来 exacting the punishment of crimes! I 并怎样的时候 must confess that, since the coming of Christ, God’s goodness has been poured upon men more strikingly and in more 彼得通过提及 abundance; but how does this change the 求与考察，赋 impunity of the wicked who abuse his 于先知以一颗 grace? Only, we must notice that today 得看来这是一 God punishes differently. For, as 我们的慈爱是 formerly God showed his Fatherly love to 知长久以来急 the godly with great outward blessings, 在我们面前。

对：但是我们怎样才能知 我的回答是，这个圣灵既 向老师们(doctorem)显现 经，他所指出的就是当先 言的时候，并不是随私意 自己的结论记下来，他们 而说话，然后满有信心勇 是神亲口所说。这个圣灵

he showed his wrath with severe bodily punishments; now, on the other hand, in the fuller revelation which we have, it is not often that he inflicts visible punishments: nor does he send physical punishment immediately even upon the 同时，彼得根据救恩的久远确定其必 wicked. About this matter you will find a 性，因为从世纪初这救恩 great deal in our Institutes.70 的见证。

定自己是被召唤的，也 先知就是神的仆人，是 的。无疑，许多人对圣 议。因为，即使神通过 严，但只有那些被圣灵 看到神向世人彰显的 有被拣选的人才能看 我们要以同样的敬意对 为圣经单是从神来的， 的东西。

Of which salvation the prophets inquired and searched diligently, who prophesied of the grace that should come unto you: 这两件事必须铭记于心 searching what, or in what time, the 先祖们受到的恩典更多 Spirit of Christ which was in them did 比，他放大福音的恩惠 signify. 1 Peter 1:10–11. 应因救恩的新颖而产生 通过先知已代代见证。 Peter sets high the value of salvation, by 知详细地寻求考察，不 referring to the prophets who had been 教学或作品，而是因为 intent upon it with all their zeal; since the 激励他们这样做。下文 prophets sought for it with burning 共活动。 hearts, he regards it as a thing of great and singular excellence. And the goodness of God toward us is all the greater and shines all the more brightly, because much more has been revealed to us than was sought after by the prophets so long and so eagerly. 如果我们想更清 细节，就要把它 At the same time, Peter establishes the 先知预言基督通过祂的到来向 certainty of salvation from its very 示祂的恩典，他们急切地想知道完全 antiquity, because from the very 示的时间。第二，基督的灵通过先知预 beginning of the world it has received the 言基督即将到来的统治 true witness of the Holy Spirit. 已经领悟到了其 分在充满希望地 These two things must be kept clearly in 祂的身体都注定要经历诸多 mind. He affirms that more is given to us 荣耀。第三，比起在他们 than to the ancient fathers; and by this 先知传授给我们更多神的启 comparison, he magnifies the grace of the 向他们显现的是模糊的影 gospel. Further, what is preached to us 基督里清晰地显现给我们。第 concerning our salvation cannot be 所传的福音不仅清楚地证实了先知教 suspected of novelty, because the Spirit, 义，而且对此展开了丰富 by the prophets, has borne witness to it 因为使徒通过远古先知所指

益的”。这个赞扬的第 分是衔接的。这指引了 生活。使徒的意思是圣 为它免受那些恶人对神 此，他直接指责那些头 指责他们给人们灌输的 由于这个原因，如今我 制造问题愚弄大众的 造人而是以荒谬的问题 明”。每当这样的人出 ，我们必须抵制，因为 人的。因此，视圣经为 的。神赐我们圣经为我 了满足我们的好奇或是 言故事的工具。因此， 就会一直得益于圣

70 Bk. II, ch. ii, par. 3. 70 卷二，第二

完全”，“完全”

through the ages. Therefore, when he 在公开地呈现在 says that the prophets sought and 见一样。【这段 searched ceaselessly, he refers not to their 分证实了福音中 teachings or writings, but to the inner 甚至那些在天堂 yearning which agitated them. He deals 使也愿意详细察 with their public activity in what follows. 着基督徒被赐予 该克服面前的一 If we would understand the particulars of 在这无与伦比的赐福前不 the verse more clearly, we need to break it down into several parts. First, when the prophets prophesied of the grace which Christ exhibited to us by his coming, they were anxious to know the time of full revelation. Secondly, the Spirit of Christ foretold, through them, the true state of the coming reign of Christ, partly as they already discerned it, and partly as they looked forward to it in hope; they predicted that both Christ and his universal body were destined to enter into glory by way of many sufferings. Thirdly, the prophets as they received God’s revelation ministered to us more than to their own age; because the things of God revealed to them by way of obscure images were exhibited in their solid “论到这救恩。”但是我们的先祖不 reality in Christ alone. In the fourth place, 和我们拥有同样 the gospel, in which the Spirit himself 么使徒说先祖们提出质询，好 speaks, contains not only a clear 有享受到我们现在所赋予的恩典？答 confirmation of prophetic teachings, but 案很简单：在我看来，救赎 also a much fuller and plainer explanation 式，唯有基督到来之时 of them. For the salvation to which he 彼得的这些话与基督所说的相比 pointed through the prophets from afar 它意，“从前有许多先知要看你 off, he now presents to us openly and as it 的，却没有看见。你 were to our very eyes. The last statement 等等。”（马太福音 1 [in this passage] adequately confirms the 知只感受到一点基督带给 marvelous glory of the salvation 所以他们转向寻求不同的启示。当西面 promised us in the gospel, since even the 看见基督，他平静安详地 angels who enjoyed the vision of God in 与他之前的焦灼不安形成对比 heaven, burned with the desire to see it. 【基督前的年代】所有基 And what all this amounts to is that Christians, raised to such a height of blessedness, ought to overcome all the obstacles which the world sets before

是非残缺不全的。他声 全过程中的补充。因 不满意的人想要知道更 对他有益的东西。但是 肃的问题。由于保罗口 旧约，我们怎样才能相 ？如果旧约使我们完 补充就是多余的。我回 ，使徒没有补充什么。 含律法和先知的解释 的直截了当的陈述。因 的赞扬没有错。并且因 更完全，也因增添的福 要我们能依靠圣经试着 们难道不应该希望保罗 值展示的更加完全？

them; for what [suffering] is there that is not mitigated by such an incomparable blessing?

，一切的灵，你们不可 那些灵是出于神的不 许多假先知已经出来 书 4：1）

Of which salvation. But did not the fathers have the same salvation in 当他增加短语“ common with us? Why then does he say 时候”，他指明 that the fathers inquired, as though they 这救恩的。律法 did not have what is now offered to us? 律法下存在一个 The answer is easy; in my view, salvation 福音中】的我们 means the clear and visible manifestation 说当公义之子基 of it which we have in the coming of 像正午时那样照 Christ. These words of Peter mean 尽管对先祖来说 nothing else than those spoken by Christ: 们渴望更贴近救 Many kings and prophets have desired to 做出草率的事。 see the things which you see, and have 救赎的来临，但 not seen them. Blessed therefore are your 等待，只要那是 eyes, etc. (Matt. 13:17). Since the prophets had only a small taste of the grace which Christ brought to us, their desire turned rightly toward a different manner of revelation. When Simeon saw Christ, he made ready for death with a calm and peaceful spirit; which shows that he was previously anxious and disquieted. Such was the state of all believers [before Christ].

许多人对教会的看法有 他们脱离了福音。但是 完全不同的方式：信徒 无判断地轻易接受任何 心，不要被教会里各样 们不如以神之道作为标 不可不加选择地听从每 一规则就足够了。

He indicates how [the fathers] searched, “我们并有先知 when he adds the phrase, in what, or in 在暗处。你们在 what manner of time. The difference 天发亮，晨星在 between the law and the gospel is that, 才是好的。”（ under the former, there is a veil interposed, which kept the fathers from seeing the nearness of the things which “我们并有。” are set before the eyes of us [who live 真理是确切的， under the gospel]. Nor was it indeed 他这样说以便那 proper that when Christ, the Son of 信心并完全顺服 Righteousness, was yet absent, the 音真理的人，属 fullness of light should have shined as at noontime. But though it was necessary for the fathers to stay within their prescribed limits, yet they were not rash when they sighed with desire for a closer “我们有”也许

比喻，比喻成一个 ，这样他就可以作 以奉自己的名说 些没有圣灵 的话语权柄， 些人被叫做灵是因 谕，他们的工作代 想不是自己的， 。他们被赋予 身的卑微遮蔽 有意让我们 道，仿佛祂自己从

sight of salvation. Even while they 老师以及他们 yearned for the speedy coming of 为他们教学的 salvation, and for a sight of it, their 找到福音的确 eagerness did not keep them from waiting 为使徒谈及的 with patience so long as it pleased God to 己在内。不过 delay it. 们熟悉先知的 为什么祂说福 Also we have a more sure word of 对照理解为是 prophecy; whereunto ye do well that ye 性，他们没有 take heed, as unto a light that shineth in a 个短语比先知 dark place, until the day dawn, and the 令人费解，因 day-star rise in your hearts. 2 Peter 1:19. 应许。两种途 一个是神崇高 Also we have. Here he teaches that the 可，另一个是 truth of the gospel is certain because it is 于基督的这一 founded upon the oracles of the prophets; and he does this so that those who embrace the gospel may be free of doubt and subject themselves totally to Christ. For anyone who wavers in this matter cannot but be lax in his spirit.

行干涉。为了摧毁神的 中安排假师傅，并也叫 人就会更容易堕落【犯 的假先知习惯抢夺神赋 。使徒经常用“圣灵” 离那些假借神的名说 因为在我们自己的时代 “教会”这个头衔就顺 愚蠢的。他们与教皇为 皇的权威我们更应该永

We have may refer to himself and other teachers, as well as to their disciples. The apostles regarded the prophets as surety of their own teaching; the believers also found the confirmation of the gospel in 另一方面，任 the prophets. So, I am inclined to the 的话比我们圣 view that the apostle is speaking of the 么的荒谬。首 whole church, and including himself in it. 变。第二，基 Still, he is speaking particularly of the 更确定，就像 Jews, who were familiar with the doctrine 解的那样。但 of the prophets. In my opinion, this is 徒在跟他自己 why he says that the gospel is more sure. 依附先知，所 Those who understand this comparison as 争议。毫无疑 establishing the superiority of the gospel 一切都来自主 to the prophets do not pay enough 切并不出人意 attention to its context. It is tortuous to 是否比福音值 make this phrase mean more sure than the 对先知极其尊 words of the prophets, because the gospel 的仆人，并从 is in fact the fulfillment of the promises 习……我们要 which God made to them concerning his 讲话，不是在 Son. It is enough to establish the truth of 心】基础的初 the gospel in two ways: by God’s own 者已经接受信

否认 人。也许只是简单的说 。当这些假师傅虚伪地 自 法是虚假 出预言的真 至于 证实背后的玄机，这是

high and solemn praise and approval of 向他们陈 Christ, and by the fact that all the 不可能一 prophecies of the prophets were made 中……因 with regard to Christ. 这些人说 的名分享 On the other hand, anyone can see 此，我将 immediately how absurd it is that the 到我们整 word of the prophets should be more sure 义】译为 than any other word spoken by the mouth 中所看到 of our Holy God! First, the authority of 当然，公 God’s Word is from the beginning and 耀。但是 always the same. Secondly, the coming of 的黑暗笼 Christ established it more firmly than 升入天堂 ever, as The Epistle to the Hebrews tells us at length. But it is not hard to untie this knot. The apostle is speaking to his own people, who were passionately attached to the prophets, so that the teaching of the latter was beyond controversy among them. Since there was no doubt among the Jews that whatever the prophets taught was from the Lord, we should not be surprised at Peter’s saying that word of the latter was more sure. Therefore, here the question is not whether the prophets deserve to be believed more than the gospel. Peter was pointing out the great deference the Jews paid to the prophets, whom they accepted without question as servants of God, and in whose school they had been educated from their very childhood. . . . We must remember that Peter was speaking to these people. He was not instructing ignorant novices who knew only the rudiments [of the faith]. He had previously testified that his hearers had already received the precious 简言之， things of the faith and had been 世上行走 confirmed in the truth which he was 指引的光 presenting to them. Surely such a people 不成，只 could not have been said to be in the 没有把先 gross darkness of ignorance. . . . 先知为我 Therefore, as the context makes it clear, 的观点贯 Peter was speaking to these men; and this 被神之道

每个人都称 要进行试 要试验 样去 话去

statement was necessarily made to 知的黑暗包围。 believers who had received Christ’s name 我们的光，否则 and were made partakers of the true light. I, therefore, extend this darkness spoken of by Peter to the whole of our lives, and interpret [this statement to mean] that the day will shine upon us only when we see face to face what now we see in a mirror and darkly. Of course, Christ, the Sun of 这节经文的意义 Righteousness, does shine in the gospel. 何指引我们的。 But, until we are brought out of the 能犯错挂在嘴边 prison of the flesh and taken up to 自己被圣灵指引 heaven, our minds shall at all times be in 些忽视神之道的 part occupied by the darkness of death. 暗中。因此，如 中迷失自己，就 In short, Peter warns that so long as we 的指引，即使在 walk in this world, we need the teaching 遵循这个规则， of the prophets for a directing light; 的引导。彼得的 because without this light we can do 智慧，因此我们 nothing but live in darkness and go 真正的理解。若 astray. He is not, therefore, separating the 的只有黑暗。 prophets from the gospel; he tells us that they shine for us to show us the way. His point is that throughout the whole course of our life we ought to be directed by the Word of God, because otherwise we shall be enveloped on all sides with the darkness of ignorance. The Lord does not shine upon us unless we see by his Word 值得注意的是此处使徒谈及圣 as our light. 晰性。若圣经不能 的路，那么他的颂 This passage is significant in that it tells 此任何因信顺服睁 us how God directs us. The papists have 圣经不是白白被叫做“光”的 it always on their tongue that the church 者它实际上是晦涩的，但 cannot err. They forget the Word and 屈服的人却视若无睹。天主教徒亵渎 pretend to be guided by the Spirit. Peter, 明是该被诅咒的，他们 on the contrary, claims that all those who 只不过是令人眼花缭乱 disregard the light of the Word are buried 他们阻止那些普通人读 in darkness. Therefore, if you do not 是，当然这种自大的、膨胀的、违 want, of your own will, to lose yourself in 自信使他们看不到这 a labyrinth, do your very best to avoid 因为主偏爱那谦卑的孩子（马 rejecting the guidance of the Word even 11：25）。大卫以同样的 in the smallest matter. The church cannot 律法（诗篇 19，11 follow God as its guide, unless it

的教导 验。但是事实是，假如 感悟不到明智，那么神 么作用，一定 火或试金石

observes this rule. With this statement Peter condemns all the wisdom of men, in order that we may learn not to seek the true rule of understanding in our own minds. Without the Word, there is nothing left for us but darkness.

无知的人，用火 同样地，只有 的判断力并由 力去做评判。因 赋予评判的权利， 里 不会被公义的灵遗 从神之道，圣灵 的判断，这也是事 之前所说，我们的试金 ，因为它 一来源。

It is worth noting that here he speaks of “时候将到， the clarity of the Scripture. For his eulogy 的，要用心灵 would be false, unless Scripture were apt 福音 4：2 and able to show us the way clearly and certainly. Anyone, therefore, who opens his eyes with the obedience of faith shall 接下来是第二 know by experience that Scripture has not 关。当基督说 been called light in vain. It is indeed 祂教导我们摩 obscure to the unbelievers; but those who 当他说“如今 are given up to destruction blind 式，以这种方 themselves. The blasphemy of the papists 了。但是，他 is damnable, when they pretend that the 所需的所有仪 light of Scripture merely dazzles the eye. 用的（希伯来 This is their way of keeping the simple 为了显示神不 people from reading it. But, of course, we 或是基利心山 need not wonder that the proud, inflated 的原则：也就 with the wind of a perverse 定要落实到心 self-confidence, cannot see the light with 切地方呼求神 which the Lord favours only those who are humble as a child (Matt. 11:25). David praises the law of God in a similar vein (Ps. 19 and 119).

一个难题。如果每个人都 行评判和仲裁，就不会有 准，我们整个宗教就会充 回答是我们必须对教义进 私下的和公开的。私下的 建立他自己的信心，只接 因为我们的良知只有在神 托。公开的试验则与共同 的政体有关。由于狂热的 然自夸他们里面有神的 险的。信徒应当聚集起来 致，诚实敬虔地进行补救。 仁者见仁，智者见智。” 的非凡做工，战胜了我们 祂使我们同心合一，在一 中联合起来。

But the hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth. . . . John 但是我们首先要问为什么 4:23. 被叫做属灵的。如果我 点，我们必须知道属灵 Now there follows the second part, which 别，就像影子与现实的区别 has to do with the annulling of the cultic 的敬拜要是属灵的是因 laws. When Christ says, the hour is 是无可取代的，良心的纯净与自我否定 coming, or is come, he teaches that the 也是无可取代的，这样我们就 Mosaic order is in no way permanent. 己作为圣祭以表达对神的顺服。 When he says, the hour now is, he puts an end to the ceremonies, and in this way declares that the time of training is now over. Still, he puts his approval on the

的是，经上所有的预言没 说的。”（彼得后书 1：

Temple, the priesthood, and all the rites that went with them, in so far as these were useful in the past (Heb. 9:10). 这又引发另一个 Besides, in order to show that God does 用心灵敬拜神么 not wish to be worshiped [exclusively] 开始神就是始终 either in Jerusalem or on Mount Gerizim, 上的敬拜，这与 he appeals to a higher principle: namely, 摩西自己对此作 that a true worship of God must be done 法的总结不是别 in the spirit; from which it follows that 心灵信仰神。实 men may call upon him in all places. 知的解答更为有 伪善，因为那些 But we must first ask why and in what 肆炫耀来取悦神 sense the worship of God is called 多的证据，因为 spiritual. If we are to understand this, we 最有意义的要数 must know the difference between the 58，66；弥 spirit and external forms as the difference between shadow and reality. The worship of God is said to be in the spirit, because nothing can take the place of the inward faith of the heart, which makes us call on God, or of purity of conscience and self-denial, by which we may give ourselves to the obedience of God as holy sacrifice.

讲授如果我们想要灵命 怎样预备思想。这节经文 能会有两种解释。如果像 作ἐπηλὐσεως，意思是冲 一样读作ἐπιλὐσεως，意思 论哪种情况，几乎所有人

From this arises another question: Did not 然而，即使律法 the fathers, while under the law, worship 的，由于被众多 God spiritually? I answer that since God 有一丝世俗的感 is always the same, from the very 把仪式称为“肉 beginning of the world, he could not have 学”（加拉太书 approved any kind of worship except the 来书的作者说古 spiritual, which alone is compatible with 东西都是“属世 his nature. Moses himself bears abundant 因此我们可以恰 witness to this, when he declares the end 实质上是心灵上 of the law to be none other than that his 的。因此，这种 people cleave to God in faith and a pure 种幻影。 conscience. In fact, the same thing is expressed in even a more telling way by the prophets, when they inveigh against the hypocrisy of the people who thought they could satisfy God by killing their sacrificial beasts and making a big show of it. There is no need to produce the many proofs, which are found 现在我们可以看

凭借自己的智慧，轻 为借着先知说话的圣 者。

everywhere, the most significant of them 同点与差异。在每一个时代 being Psalm 50; Isaiah 1, 58, 66; Micah 们以信仰、祷告、感恩的行为 5; Amos 7. 心灵、以及清白的 不悦纳其他的献祭 However, even though the worship of 了很多东西，圣灵和真理被掩藏。既然 God under the law was spiritual, since it 神殿的幕布已被撕裂，就 was hidden under a multitude of external 糊的被隐藏的。如今由于我 ceremonies it had the taste of something 当的行为（但特点是节制的 carnal and worldly. This is why Paul 盖基督赤裸的真理），我们的敬虔还 speaks of ceremonies as flesh and 一些外部的操练。简言之，过去对先祖 beggarly elements of the world (Gal. 4:9). 是幻影的东西现在对我 In the same way, the writer of The Epistle 的清晰的。 to the Hebrews says that the ancient sanctuary, with its appendages, was earthly (Heb. 9:1). Thus we say properly that the cult of the law was spiritual in substance, but with respect to its form somewhat carnal and earthly. Therefore, the whole apparatus of the cult, the reality “若山羊和公牛的 of which is now manifest, was a thing of 圣，身体洁净，何况基督藉 shadows. 将自己无瑕无疵献 能洗净你们的心（ Now we see what the Jews had in 除去你们的死行，使你们侍奉那永生神 common with us, and how they differed 吗？“（希伯来书 9：13-1 from us. In every age, God desired to be worshiped by faith, prayer, acts of thanksgiving, purity of heart, and 这节经文曾使很多人走迷，因为他们没 innocence of life; and at no time was he 有将之与那赋有属灵含义的 pleased with other sacrifices; but under 起来。他们所理解的身体的 the law there were various additions 徒试着通过赎罪奉献清除丑行罪，诸 made, and the Spirit and truth were 此类。如此解读这节经文是极大的不 covered over and hidden. Now that the 敬，因为我们把神的应许仅限定在 veil of the Temple is torn, nothing is 人和琐事上。摩西经常教导我们 hidden or obscure. We also today have 若恰当那么罪恶本身就被抵赎了。 some external exercises of piety, which 此，我们信仰的教义是属灵的 we need because of our inaptitude: but 祭的杀戮的终极目的是引领我们 they are characterized by sobriety, and do 督那里去。这证明了我 not obscure the naked truth of Christ. In 魂的救恩，这救恩是永恒 short, what was shadowy to the fathers, 了在属灵上或神圣的意义上， we now have openly and clearly. 会说“身体洁净” 是真正净化的象征 For if the blood of bulls and of goats. . . 的方式洁净的。更何 sanctifieth to the purifying of the flesh, 不仅证明外部仪式的洁 how much more shall the blood of Christ, 是洗净我们的心。所以这节

实、敬虔、有益的 知的唯一方法就是 ，服从圣灵的权 聪明去理解圣经是 经包含神向我们掩 ，都是我 就是为什么我们说

who through the eternal Spirit offered 来自现实的迹象。现实的有效性 himself without spot to God, purge our 迹象的真确性。 conscience from dead works, to serve the living God? Heb. 9:13–14.

的，他们总结所有 无效的。他们辱骂 么做只是为了单给 圣经的权利。但这 得谈及私意解说， 不是说他限制个人 思是他们个人的思 这个世界上所有的 结果仍是“私意” 与神启相对 圣灵开启内心，

This passage has led many people astray, because they have forgotten that it has to do with sacraments, which have a spiritual meaning. They have talked about the cleansing of the flesh, such as was practiced by the heathen, who tried to blot out infamous crimes by offering some sacrifice of expiation. Such an interpretation of this passage is the height of profanity: for it is an insult to God that we should limit his promises to merely secular or civic matters. Moses teaches “藉着永 often that when sacrifice is offered 我们表明 properly, iniquity itself is expiated. 督的死， Therefore, the doctrine of our faith is 基督化成 spiritual. The ultimate purpose of all 救我们， sacrificial killing was to lead us to Christ; 带来永恒 it was a testimony to the salvation of our 出的行为 souls in Christ, which alone is eternal. 告诉我们 Therefore, how could the apostle have 的…… spoken of “the purification of the flesh” except in a spiritual, or sacramental, sense? If even the blood of beasts was a symbol of true purification, so that it did cleanse in a sacramental way, how much 关于“死 more shall Christ, who is the truth, not 亡的行为 merely testify to purification by external 是归属于 rites, but rather establish its reality in our 人就应被 consciences! So the argument of this verse is from the sign to the reality signified by it; for the effectiveness of reality takes precedence by far over the 但我们要 validity of the sign. 生神。我 次埋藏在 Through the eternal Spirit. Now he 荣耀神。 shows clearly that the death of Christ is to 非被基督 be understood not in terms of outward 都不会取 act, but of the power of the Spirit. Christ 们都是祂 suffered as a man. If his death has the 都是徒劳

述的简单含义 意的，也不是人创 颗敬虔、服从、受 的准 要意识到与我们

power to save us, it is by the efficacy of 就是与神和好。无论从 the Spirit; for the sacrifice which brought 我们的行为都是不洁 us eternal expiation was more than a 活神之间的对照是美好的。 human act. And the apostle calls the Spirit eternal, to teach us that the reconciliation which He works is itself eternal. . . .

不是人。因此，彼得首先 定地相信预言就是神谕， 从来没有出于人意的。

By the works of death we may understand either works which produce death, or works which are the fruit of death. Since the life of the soul is bound to God, those who are by sin alienated from him are to “所以，前约也不是不用血 be regarded as dead. 摩西当日照着律法将 姓，就拿朱红色绒和 But let us consider the end of our 山羊的血和水洒在书上，又洒在众百姓 purification, which is the service of the 身上，说：这血就是神与 living God. We are washed by Christ, not 据。”（希伯来书 9：1 immediately to bury ourselves once again in filth, but so that our purity may serve the glory of God. Besides, the apostle teaches us that nothing from us will please God, unless we are purged by the blood of Christ. Since before we are 使徒要我们在读经的时候更要关注经 reconciled with God we all are enemies 文的主旨。他已经在他所创作的 to him, all our works are worthless before 中找到“圣约”这个词 him. Therefore, the beginning of the true 语】 “契约”在希腊语 worship of God is reconciliation. Besides, 言”，他将这个事实变 since no act of ours is pure, free from all 神的契约是一种证言 spot, it cannot please God; it must, 么为什么天堂中的天使和许多世上有 therefore, be purified by the blood of 天赋的人也就是说所有的先知、 Christ which blots out all our spots. And, 和众多殉道者已经做了 of course, the contrast between dead 契约却是由神的儿子自己发起的？因 works and the living God is beautiful. 此使徒对“圣约”一 希伯来语 toud Whereupon neither the first testament 思。但是由于使徒说并没有什么不 was dedicated without blood. For when 的，我们就不要被这个单词的实际 Moses had spokenevery precept to all the 束缚了。 people according to the law, he took the blood of calves, and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book and all the people, saying, This is the blood of the testament which God hath enjoined unto

相同的问题。圣人被圣灵 话，就是说，他们不是因 感动然后在讲寓言。简言 圣经的第一步就是我们要 先知们。使徒称他们为 因为他们忠诚地履行被赋 这个仪式中，先知代表神。 感动并不是因为他们丧 想（就像异教徒“狂热” 的先知那样），而是因为 己的话。他们顺服地听从 他们的口就是神的殿，神 一切。

you. Heb. 9:18–20.

说，我们有律法，按那律 的！因他以自己为神的儿 福音 19：7）

The apostle wants us to attend not to 使徒说旧约是 words but to the substance of what is 是一个警告， being said. He has found the word 生效并牢固。 testament in the Greek language in which 契约的有效见 he is writing. Since the [Hebrew] word 摩西的喷洒仪 for covenant often becomes testimony in 描述的那样。 Greek, he takes advantage of this fact, 约是被神圣化 and turns it to his own use. He eulogizes 的，而且没有 God’s covenant as a testimony, which is 的。因此，立 one way of speaking of it; and why not, 是不洁净的。 since angels from heaven and so many gifted men on earth, that is, all the holy prophets, apostles, and a multitude of martyrs, have been witness to it, and at the last, the Son of God himself has sponsored it? Hence there is nothing absurd in the apostle’s use of the word testament. It is true that the Hebrew word toude does not in fact mean covenant; but since nothing which the apostle says is 然后他说又把 inconsistent with it, we must not be tied 以及律法书上 down to the exact meaning of the word. 道，除非始终 否则就找寻不 The apostle says that the Old Testament 地敬拜神。我 was dedicated with blood; this he takes as 怕，要知道找 a warning to the people that it was 望的迷宫里穿 effective and stable only by the 借着基督的宝 interposition of death. But he denies that 边，正是通过 the blood of beasts was a valid 祂。因此，如 confirmation of the eternal covenant. This 所有的敬拜都 becomes clearer when we consider the rite of sprinkling enjoined by Moses, as described in our text. The apostle tells us, in the first place, that the covenant was sanctified, not because it was in itself profane, but because nothing is so sacred that the people would not profane it by 帐幕代表神可 their own impurities, unless it were 皿是真正敬拜 restored by God himself. Therefore, the 有用血洒过就 dedication was on men’s account, and 非基督本身带 only because they were unclean. 不是神的一部 神有【拯救我

他们讨伐基督是出于律 激愤或仇恨。因为他们意 拉多间接地抑制着。意识 律法，于是他们对他说： 沿袭自己的风俗，我们的 以自己为神的儿子。”而 并不是空穴来风。但是他 中得出的推论是完全错误

He then adds that the tabernacle with all 宝血的洁净也 its vessels, and also the Book of the Law 的经文清晰地 itself, were sprinkled. By this rite the people were taught that God cannot be sought, or found, for salvation, and neither can he be worshiped truly, unless faith at all times uses the requisite blood. It is only right that we should find the 我知道对这节 majesty of God dreadful, and the way to 他们说帐幕是 it a hopeless labyrinth, unless we know 做工的忠实信 that he turns to us with favor through the 恰当一些。人 blood of Christ, and that through this 到神殿去。人 same blood we have an easy access to 与主面对面， him. Therefore, all worship is unclean and wicked unless purified by the sprinkling of the blood of Christ.

点还是正确的。任何 荣耀归于自己，也不 么。他们的错误在于 因为他们没考虑圣经 赛亚的。如果他们考 论出基督就是神的儿 他们虽被正确的信条 推论误导，结果得出

The tabernacle stood for a visible image of God. The vessels of the ministry set “这血就是立 aside for the service of God were 意思是没有宝 symbols of true worship. But since they 宝血也实现不 were without blood useless for salvation, 益彰。我们可 it is evident that unless Christ himself 又增加了，除 appears with his blood, we have no part 圣礼？因此， in God. Even doctrine itself, in spite of 并且注意，神 God’s constant will [to save us], is 是一个响亮而 without power or benefit, unless 人的，所以契 sanctified with blood. Our verse makes 话语就响起了 this perfectly clear. 与实质分离， 的法令。 I know that others understand this passage differently. They say that the tabernacle is the body of the church; and the vessels, the faithful whom God uses in his service. But my view of the matter is far more suitable. Whenever the people called on God, they turned to the sanctuary; and it was a common saying that when they appeared in the Temple, they stood before the face of the Lord.

要警醒，小心地分辨 己的推论之间的区 缺乏经验的普通人做 些假真理欺骗，甚至 义。现如今这样的情 我们小心地避开谬论， 和信仰就不会被亵

This is the blood of the testament. . . . This means that the testament is not ratified without blood, and that the blood 此外，这节经文警示我

的事，你们尚且不 ，如何能信呢？”（约 ）

works no expiation without the testament. 被基督的宝血 Therefore, the two must go together. We 有当基督的宝 see that the symbol was added after the 心上时，那么 law was explained: for what is a 赞成，就像保 sacrament unless the Word come before 实的那样。因 it? Therefore, the symbol is an accessory 行承诺奉献自 to the Word. And mark you, the Word 我们讲话。我 was not murmured as a magical 墨水写下来的 incantation, but spoken with a loud and 写下来的。或 clear voice, because it was meant for the 随着祂的话语 people, so that the words of the covenant, 加敬重。就像 which God has commanded you, might 这一说法只是 ring out. Therefore, it is a perverse misuse of the sacrament, and an ungodly corruption of it, when no one hears the exposition of God’s commandment, which is, as it were, the very soul of the sacrament. Therefore, the papists who separate the sign from a true understanding of its substance have 当然，所有这 nothing left but the dead letter. 不包含摩西的 水洒在圣经上 Moreover, this passage warns us that we 我们被洒的还 receive God’s promises only when they 草。我们甚至 are confirmed by the blood of Christ. All 在圣经上，即 God’s promises are Yea and Amen, as 因为在祭祀后 Paul testifies in 2 Cor. 1:20, only when 以庄严的契约 by the blood of Christ they are inscribed 至于其他的（ on our hearts as a seal; for, we hear God 在我看来使徒 speaking to us only when we see Christ 目的的几种祭 offering himself as a pledge in what is 是旧约下关于 said to us. If we could only get it into our 荒谬的。重要 heads that the Word of God we read is 关。至于用牛 written not so much with ink as with the 实表现了圣灵 blood of the Son of God; or that when the 膝草有异常洁 gospel is preached, his own blood is 圣灵灌溉我们 poured with the voice we hear — we 们的思想真正 would pay far more attention and that 婪的肉体，用 with far greater reverence. The sprinkling 我们容光焕发 spoken of by Moses was a symbol for the 净的行为是有 reality which we have just explained. 诗篇 51： 草洁净我，我 Of course, all this (which the apostle tells 脑清醒地进行 us) is not contained in the words of

他的同伴不 就是他们自己 上，即使有人 也不应谴责

Moses. Moses does not tell us that either the Book or the people were sprinkled. He does not tell us that the sprinkling included the goats, or the scarlet wool, or the hyssop. We cannot even be sure that he sprinkled the Book, even though we may guess that he probably did so, since he brought it out before the people after the sacrifice, when he bound them to God by a solemn compact. As for the rest (the goats, the scarlet wool, the hyssop), it seems to me that the apostle has thrown them together as several kinds of offering having the same expiatory purpose. And after all, there is nothing absurd in this, since he was dealing with the general question of purification under the old “不要想我 covenant. What matters is that the whole 告你们的， thing was done with blood. As to the （约翰福音 sprinkling with hyssop, and scarlet wool, it doubtless represented the mystical 即使律法有 sprinkling by the Spirit. We know that 用，把这节 hyssop has a singular power to purify and 事的对比也 make clean. Therefore, Christ in turn 的不是基督 sprinkles us with his Spirit, to wash us 那些以错的 with his blood; to convert our minds to 这像是在告 true repentance; to make us clean of the 为掩护的教 lusts of our depraved flesh; and to make 手。此外， us beautiful with the hues of his own 信服神之子 wonderful righteousness. Indeed, it was 经的夸耀对 not for nothing that God commanded this 末日，所有 practice of sprinkling. Let us remember 都会出来指 the words of David in Ps. 51:7, Sprinkle 信赖摩西， me, O Lord, with hyssop, and I shall be 摩西为他们 clean. That is enough for anyone who is 以摩西为掩 minded to philosophize soberly. 掩藏他们邪

里面找不到满足他们的自 们宁愿沉沦，也不愿意在 音上“浪费时间”。但是， 道是极其愚蠢的，因为神 降低自己。当我们发现神 俗的风格和我们说些天 要知道祂是为了我们。任 谦卑、不愿服从神的道的 神屈尊前来，承接不住的 在云层之上接近祂。

Do not think that I will accuse you to the Father; there is one that accuseth you, even Moses, in whom ye trust. John 5:45.

上”的事理解为属灵真理 我否定视为虔诚的第一 赞成把这个单词与基督的 起来。因为即使基督的话 圣的，但是祂的叙述朴 “地上”的方式。此外， 于一句话。在这节经文 易懂的传教方式与那些野 华的方式形成对比。

It is a mistake to think that this verse sets

利恒啊，你在犹大诸城中 ，因为将来有一位君王， ，牧养我以色列民。”（马 6）

the office of Moses against that of Christ; “这人曾在 even though it is the peculiar function of 对他说话的 the law to convict unbelievers of sin. This 同在，并且 was not the intention of Christ; it was （使徒行传 rather to disarm the hypocrites who gloried in Moses with a false reverence. It is like telling the papists today that the “领受活泼 holy doctors of the church, behind whom 斯谟以“w they hide, are their worst opponents. 懂希腊文的 Besides, this verse teaches us that our 话译得更好 boasting in Scripture does us no good 比 wor unless we worship the Son with the true words obedience of faith; for, in the last day, all 外，司提反 those whom God shall raise as witnesses 的权威，告 to Christ shall come forth to accuse us. 神的。这之 When Christ says that his hearers hope in 的不仅是摩 Moses, he does not accuse them of 更加厚颜无 superstition, or of thinking that Moses 确立【真实 was their Savior. He is rather pointing out 神所授命的 the folly of their taking refuge in Moses, 西，如圣灵 as though they had his backing in their 他向人们如 wicked and arrogant rebellion.

经文是经师用自己的语 迦书 5：2），语言忠实， 。但是马太很乐意进行借 迎合大众的阅读，他是用 作。从这里和其他类似的 易看出马太没有用希伯 。此外，我们要时刻注意 经证词时，并没有逐字给 与原本的语言相差甚远。 当地使之与他们自己的 accommodare)。读者应时刻 传福音时的目的，这样就 文本身，而是为传教士从 义并使之恰当地发挥真 到满足。因为传教士意在 一些浅显的东西，因为在 能领会深奥的道理，所以 理由不去明辨圣经中的 徒的教导会指引他们到达 甘泉。

This is he, that was in the church in the wilderness with an angel which spake to him in Mount Sinai, and with our fathers: who received the lively oracles to give unto us. Acts 7:38.

与旧约

Who received living oracles. Erasmus translates this as “the living word” ! But those who know their Greek must agree that I have given a better rendition of what Stephen said; for oracles have more 但是有人会 majesty than words. What I say is words, 为“活泼的 but what comes out of the mouth of the 保罗的陈述 Lord is an oracle. Besides, these words of 执事，会惹 Stephen are intended to establish the 林多后书 authority of Moses’ teaching, and to 轻蔑的态度 impress upon the people that Moses 功效的圣言 spoke only what was from God; from 会将“活泼 which it followed that in rebelling against 律法是虔诚 Moses, they had rebelled not against him 阐述了神的 but against God; hence, their effrontery 救赎的教义

戒，并且 们这末世的人。”

was obviously all the more brazen. (And, 做了见证，当 in general, the right way to establish 活的律例时， [true] doctrine is for men to teach nothing 方式，以西结 they have not been commanded from 人违反了祂正 God.) For, how could any man have 曾说：“人若 dared to look down on Moses, who, as 因此，这律法 the Spirit says, had a right to be believed 更愿意将“活 because he explained to the people 满力量的”， faithfully the doctrine which he had received from God!

列人所有的遭遇，这都 设置审判的例子。我知 细地、理性地思考这些 引用这些例子的时候， 画面，我认为我理解了 们知道了等待那些崇拜 、和轻视神的人的审判 恨有这些罪行的人，他 例子。这个解释，除了 对一些狂妄人的有力反 节经文只为证实旧时代 的】幻影什么都没被赋 假设以色列人只是教会 有内容的形式】，他们 神的每个应许以及做 是惩罚都仅仅是一个预 之后才会实现。这是一 法，是对圣父残暴的伤 人是基督教会的表样， 。它的情况就是我们自 就其本身而言，是那时 形象。对以色列民族的 ，实际上也包含了福 着我们的圣礼，即使在 礼就是真实的圣事。简 使用教义正确看待异象 被同一个圣灵笼罩。因 话语不支持那些疯子， 生的事只是不真实的 不仅如此，如我们解释 地教导我们，这些预示 了对我们有用的警示。

But someone may ask, Why does he call the law a “living word” ? Such praise may seem to fit poorly with Paul’s statement that the law is minister of death and works wrath, and that it makes us to sin (2 Cor. 3:7). If anyone understands 保罗称律法为 “the living word” to mean a word that is 应人的堕落本 valid and effective in spite of men’s 产生罪，而是 contempt for it, I will not contradict him, 命。但是邪恶 but on my part, I interpret “living” as that 亡。因此，对 which is active. Since the law is the 职事。在这节 perfect rule of a godly and holy life, and 了律法的诫命 sets forth the righteousness of God, it is 的教义，其中 rightly thought of as the doctrine of life 说明了基督本 and salvation; and it is to this that Moses bears witness, as he swears by heaven and earth, when he presents the law to the people as the way of life and death. In the same way, in Ezekiel, chapter 20, God complains that the people have violated his law which is good, and his precepts concerning which he had said, Any one “你们并没有 who does them, shall live in them. The 所差来的，你 law, therefore, contains life in itself. If 38） anyone prefers to interpret “living” as efficacious and full of power, I shall not 只有我们将神 object too strenuously. 中获益，并且 督否认犹太人 When Paul calls the law the minister of 神的道中，处 death, he speaks of a characteristic which 弥赛亚，可他 it has contingently, because of the corrupt 很好的理由否 nature of man. The law itself does not 摩西和众先知

的警示。”这第二个句子 阐释。鉴戒那些事情不是 列人，而是为了警示我 说他们遭遇的惩罚不是来 告，也不是说对他们自身 用。而是当神执行审判的 他们留下一个刻骨铭心的 的指导。历史对于死人来 义呢？所以对于活着的 义的是被别人的例子所警 悟。现在，使徒承认了所 同的原则：就是圣经里的 的。

produce sin; it finds sin in us. It offers life 的就是 to us; but we, being evil, derive nothing 里。因 but death from it. Hence, the law works 是摩西 death only in relation to man. In this 把生命 verse, Stephen refers to something more 个人若 than the bare commandments of the law; 守律法 he speaks of the teaching of Moses as a 法就不 whole, which includes the promises God 之道， has made freely, and therefore Christ himself, who alone is the life and salvation of men.

们这末世的人。” τέλη 神秘的事物，那个意思也 经文。然而，我更乐于接 ，因为更简单。他说末世 验，凡事都已实现并在这 全。因为现在就是成熟的 先知所预见的末世就是基

And ye have not his word abiding in you: for whom he hath sent, him ye believe not. John 5:38.

观点是矛 严格 好惩罚邪

We profit from the Word of God only when it takes root in us, and is so fixed in “你们 our hearts that it remains there. Christ 生；给 denied that the Jews possessed the 福音 heavenly doctrine, because they did not receive the Son of God who is 如我们 proclaimed everywhere in it. And he 在天堂 rejected them with good reason. God did 先知。 not speak through Moses and the 清晰， prophets for nothing. His only purpose in 再一次 speaking to Moses was that he might call 命，却 everyone to Christ. Therefore, it is clear 祂不评 that those who repudiate Christ are no 了生命 disciples of Moses. After all, how can the 但是犹 Word of life be and remain in anyone 不懂其 who pushes aside life itself? How does 生命之 any man hold to the teaching of the law 法怎能 when he does his best to extinguish the Spirit of the law? For the law without Christ has nothing solid about it, and in fact avails us nothing. Therefore, progress in the Word of God goes with a right knowledge of Christ. 此外，这节经文告诉我们， Search the Scriptures; for in them ye 了解基督就要在圣经中找寻祂。任 think ye have eternal life; and they are 意想象基督的人，只会得到 they which testify of me. John 5:39. (umbratile s 要意识到只有在圣经中才会

开始变得仁慈，更容易忽 我们在律法的恩惠下生活， 现在比古时候更容易取 对此是怎么说的呢？如果 ，祂也不会饶恕我们。那 罪恶心慈手软的人是错 承认，由于基督的到来， 地倾注在人身上，人也获 典，但是这怎么会使侮辱 人免受惩罚呢？只是我 今日惩罚的方式不同了。 给予那敬虔祂的父亲般的 福。祂以苛刻的体罚显示 是现在我们拥有更多的启 行看得见的惩罚，甚至对 也不直接实施体罚。关于 教要义”70 中有更多体现。

As we have pointed out, Christ’s previous 基督。如果真 statement that the Father is his witness in 就是要正确了 heaven, applies also to Moses and the 一目的，即使 prophets. Now Christ explains the matter 理。那么除了 more clearly by saying that the Scripture 么呢？此外， itself is his witness. He again attacks the 找寻基督，祂 stupidity of those who declared loudly 白费。因为天 that the Scriptures gave them life, while 将祂的儿子显 they treated them as dead letter. He does 这个祝福因为 not judge them because they sought life 应付地去读。 in the Scriptures; the Scriptures were 要求我们深入 given to be used for this purpose. But the 是对圣经完全 Jews thought the Scriptures gave them 的犹太人憎恨 life when they had no sense of their true 上放射光芒， meaning, and had even put out the light 淡。在这里， of life in them. How can the law make 督不是一开始 alive, when Christ alone gives it life? 说是在律法和 音中向众人显 Moreover, this passage teaches us that if we would know Christ, we must seek him in the Scriptures. Anyone who imagines Christ as he will, gets nothing but a mere blur (umbratile spectrum). So, we must first hold that Christ is known rightly nowhere but in Scripture. If this be so, our chief purpose in reading the Scriptures must be to arrive at a right knowledge of Christ. Whoever turns aside from this aim, even though he wear himself out with learning all his life, will never arrive at truth; for what wisdom can we attain apart from the wisdom of God? Moreover, since we are “你若要进入 commanded to seek Christ in the （马太福音 Scriptures, he declares that our zeal in this matter shall not be in vain; for the 一些古人和其 Father himself testifies that in them he 节经文，将其 shall certainly reveal his Son to us. Many 我们遵守律法 are deprived of this blessing, because 不是在强调人 they neglect reading the Scriptures, or do 什么是正当的 it cursorily and superficially. But it 公义。当然， deserves utmost attention that Christ 么是正确圣洁 himself commands us to probe deeply 述并不是没有 into this hidden treasure. It was sheer 律法的义，就

，那预先说你们要得恩典 详细地寻求考察，就是考 基督的灵，预先证明基督 得荣耀，是指什么时候， 。”（彼得前书 1：10-11）

apathy that led the Jews, who had the law “我今日 in their very hands, to abhor Christ. The 祸福陈明 glory of God shone brightly in Moses, but 遵行律法 they put up a veil and darkened it. In this 命。由于 place, Scripture means obviously the Old 所以在律 Testament. It is not true that Christ 们要做的 appears first in the gospel. It is rather that 们的公义 after the witness of the Law and the 公义：因 Prophets, he appeared in the gospel for 已归纳为 everyone to see. 典。

众先知对救恩的详细寻 予了救恩极高的价值。由 赤诚的心寻求救恩，在彼 件异常伟大的事情。神对 最伟大最闪耀的，因为先 切找寻的恩典多已呈现

But if thou wilt enter into life, keep the commandments. Matt. 19:17.

然 就已接受圣灵

Some ancients, and the papists after them, have misinterpreted this verse so as to make Christ promise that if we observe the law we shall have eternal life. Christ was not talking about what man can do; he was answering a question as to right 由此可见 conduct or what the law defines as 回答那个 righteous. Certainly, God gave his law as 有人在神 the way of a right and holy life, which 律法的要 includes righteousness. It is not for 说是为了 nothing that Moses made the statement, 限从而依 Anyone who does these things, shall live 遵行律法 by them; again, I call heaven and earth to 不软弱， witness that today I have put before you 方式才可 life. Therefore, it cannot be denied that 必按照我 the keeping of the law is righteousness, 人反驳说 and that anyone who keeps it perfectly, 因为无人 obtains life. But, since we all are destitute 我的回答 of the glory of God [righteousness], in the 引导我们 law we find nothing but a curse; there is 这个原因 nothing left for us to do but to fly to a 他也否认 righteousness which shall be given us 一个因行 freely. Therefore, Paul presents us with 2：13 two kinds of righteousness: of the law and of faith; the former he makes to consist in works, and the latter in the mere grace of Christ.

。他坚持我们比 。通过这个对 。而且，我们不 怀疑，因为圣灵 因此，当他说先 是指为了他们的 他们内心的渴望

From this we gather that the reply of Christ was correct. He had first to answer

会涉及他们的公

the young man who asked about the right thing to do; for no man is righteous before God unless he satisfies the law (which is impossible). He did this in order that the young man might 这节经文消除了 acknowledge his inability, and look to 赎的杜撰。他们 faith for help. Therefore, I admit that 过善行束缚神， since God has promised the reward of 予他们救赎。还 eternal life to those who keep the law, it 时将律法弃之一 would be right, if it were not for the 所谓的“敬虔” weakness of our flesh, for us to follow 认神的律法反而 this way [to expect life through our good 统。但是基督只 works]. But Scripture itself teaches us 的敬拜方式。比 that we must be given what we cannot 欢顺从于祂。那 acquire through our own merit. If anyone 愚蠢的传统中忙 object that it is frustrating to be 基督认真的对待 confronted with righteousness through 他专心的遵守律 obedience to the law, if nobody has it in him to achieve it, I answer that the law is only the beginning of this matter, and that it is by no means futile if it leads us to pray for righteousness. For this reason, where Paul says that those who do the law are justified, he also denies that anyone can be justified through the law (Rom. 2:13; 3:9–10).

晰地理解这节经文的 分解成几个部分。首先， 我们显 启

This passage abolishes all the fictions which the papists have invented in order “祂叫我们能承 to obtain salvation. Their error is not 凭着字句，乃是 merely that by their good works they 是叫人死，精意 want to bind God, and make him grant 活。那用字刻在 them salvation as a matter of debt; but 且有荣光，…… also that when they gird themselves to do 何况那属灵的职 good, they set aside the teaching of the 若是定罪的职事 law, and become intent upon fictions 事，荣光就越发 which they call their “devotions.” In this 因这极大的荣光 way, they not only repudiate the law of （哥林多后书 God, but also far prefer their human traditions. But what else does Christ say, except that God approves only of that worship which he himself has prescribed? For, obedience is better to him than all slaughtered sacrifice. So then, let the

的真状态。他们 中的一部分，还有一部 期待。他们预言基督和 苦难才会 自己的时代， 示。因为神 像，但却单在 四，圣灵

papists be occupied with their silly 保罗之前 traditions; if anyone would be serious 今他有进 about ordering his life so as to live in 由何而起 obedience to Christ, let him devote his 的原因是 whole attention to obeying the 律法的滥 commandments of the law. 我没有看 音。所以 Who hath also made us able ministers of 断浮现那 the new testament, not of the letter, but of 的言辞。 the spirit; for the letter killeth, but the 对其职事 spirit giveth life. But if the ministration of 说他着手 death, written and engraven in stones, 证明他观 was glorious, . . . which glory was to be done away, how shall not the ministration of the spirit be rather glorious? For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth. . 2 Cor. 3:6–10.

清晰的阐述。 的救恩，现

然而，毫 Paul had before touched upon the 所指的是 comparison between the law and the 因为当他 gospel; now he pursues the matter 又说他是 further. However, the occasion for this “字句” argument is not certain; was it that he saw some Corinthians make a perverse use of the law, or was it something else that started him? For my part, I see no evidence that false apostles were 现在我们 comparing the law with the gospel. I 的原因。 think it is more probable that he had in 真理，他 mind chatterboxes whose lifeless rhetoric 法和真正 had the kind of glitter which swept the 字面意义 Corinthians off their feet. He wanted to 叫做属灵 show the latter that the chief glory of the 种说法广 gospel and the chief praise of its 化解读圣 ministers is the power of the Spirit. It 头脑中没 seems to me that he embarked upon the 保罗的意 following comparison of the law with the 内心。但 gospel because it was a good way of 教义，因 proving his point. 地做工。

章，第三部分。

就是说呆板不起作用 However, there is no doubt that by the 朵听的。另一方面， letter he meant the Old Testament, as by 属灵的教义，不仅是 the word Spirit he means the gospel; for, 是一种力量，渗透灵 when he calls himself a minister of the 罗的这节经文来自我 new covenant, he also adds immediately 米书，那里主说祂的 that he is a minister of the Spirit; and it is 不会持续很久，人们 in this connection that he contrasts the 因此，祂承诺基督支 letter with the Spirit. 让他们用心接受的福 利米书 31：31 We must now look into the reason for his 预言已经在他的传教中实现 use of these words. Origen’s invention in 让柯林斯人知道，他们即 this matter has become well established 也是枉然，因为缺少圣灵的力 as truth: that the letter means the grammatical and genuine meaning of Scripture, or as they say, the literal; and that Spirit means the allegorical meaning, which is commonly called the spiritual. Thus, through the centuries, it has been commonly accepted and passed around that here Paul has provided us with a key for the allegorical interpretation of Scripture. But nothing was further from his mind. By the word letter Paul means preaching which is external and does not reach the heart; by Spirit he means teaching which is alive, which works mightily in the souls of men by the grace of the Spirit. Letter, therefore, means 现在让我们来想想假如在旧约 literal, that is, dead and ineffective 道只是表面的而不是出于祂圣灵 preaching, which is heard only by the ear. 下发自内心的会怎样。 Spirit, on the other hand, means spiritual 先保罗在此想到律法的 teaching, which is not merely a matter of 神因圣灵做工，祂这样做 mouthing words, but rather has the power 的职事，而是因为基督的恩 to penetrate the soul and bring it to life. 约翰福音 1：17 Paul had in mind the verse from Jeremiah 藉着摩西传的，恩典和真理 which I cited before, there the Lord says 基督来的。当然，一直以 that his law had been given by word of 是活跃的，而且显然不是以律法 mouth, and that it had neither lasted long, 的。当摩西以威胁和 nor had it been received by the people 路，他的角色就完成了。保罗称 with their hearts; therefore, he promises “字句”是因为律法本身 the Spirit of regeneration in the reign of 称福音为“圣灵”是因 Christ, who will write the gospel, that is 的，使人重获新生。 the new covenant, in their hearts (Jer.

我们面前，就像亲眼所 经文中】最后的陈述充 应许我们的伟大救恩， 中享受神的幻象的天 看这些事。这一切意味 如此高的恩典，所以应 切障碍，有什么【苦难】 被救赎呢？

31:31). Now, it is Paul’s boast that this prophecy has been fulfilled in his preaching. He would have the Corinthians know that the bombast of the loud mouths amounts to nothing, because it lacks the power of the Spirit. 第二，我回答道 法和福音，而是 Now let us consider if, under the Old 音本身也不总是“属灵”的。尽管 Testament, God spoke merely with an 当谈及这两者的比较，不得不真实恰当 outward voice, or if he did not speak 地说律法的本质是凭“字句”的， inwardly by his Spirit to the hearts of the 传达到人的耳朵。另 godly. I answer, in the first place, that 质是属灵的，因为是基督 Paul here has in mind the peculiar 具。这是神所命定的，因为比起律法， function of the law. In so far as God 祂更乐意通过福音来显示圣灵的力 worked by his Spirit, he did so not by the 并且只有圣灵才能管教 ministry of Moses, but by the grace of Christ. As we learn from John 1:17, the law was by Moses, but grace and truth by Jesus Christ. Of course, all that time, the grace of God was not inactive; but also, clearly enough, it did not work by the law. Moses’ part was done when he gave the way of life, with the threats and promises. Paul calls the law letter “因为那字句叫人死。”先是奥利金然 because in itself it is dead preaching; and 后是别人，严重地曲 he calls the gospel “Spirit,” because its 思，赋予其腐败的含义。 ministry is alive and makes alive. 命的错误，说除 寓言否则不仅无 Secondly, I answer that Paul is speaking 的说法成了邪恶的来源。不 of the law and the gospel not in general, 破坏圣经真正意义的人机 but in so far as they are opposed one to 另一种说法，说讲寓言的人 the other. Even the gospel itself is not 对圣经的解读就越专业。于 always Spirit. Still, when it comes to a 人将神神圣的话语视作网球 comparison between the two, one must 扔去。就这样，异教徒也开始放肆， say truly and properly that the nature of 到了扰乱教会的理由。现 the law is such that it teaches the letter, 所欲为，而且很多人 without penetrating beyond the ear; on 们以寓言的名义实施一些荒谬的 the other hand, it is the nature of the 行为。甚至一些好人也被迷惑 gospel to teach spiritually, because it is 很多错误的言论，他们 the instrument of the grace of Christ. God 而被欺骗了。 has ordained it so, for it has pleased him to reveal the power of the Spirit more through the gospel than through the law; and it is the Spirit alone that can teach the

是 的救恩吗？那么为什 像他们没

spirits of men. . . .

只是一个形 才会清晰完全。 并无 们所看 们的眼睛是有福的， 3：17）。由于先 我们的恩典，

For the letter kills. First Origen, and then others, distorted this phrase badly, to give it a corrupted meaning; and so arose the “但是那属死 most pernicious error that Scripture is not 赞美福音的尊 only useless but even harmful unless it is 法极大的殊荣 turned into elaborate allegories. This 相比的。律法 error became a source of much evil. It not 立起来的，但 only gave license for corrupting the true 就是摩西的脸 meaning of Scripture, but also led to the 他周围的人都 notion that the more unprincipled the 律法荣耀的象 allegorizer, the more expert he was as 论卑微或是伟 interpreter of Scripture. So, many of the 律法更辉煌。 ancients threw the sacred Word of God 事；第二他说 around as though it were a tennis ball. In “字句”中， this way, the heretics too were unbridled 是在石头上刻 and found occasion to trouble the church. 只是暂时的， Now, anybody could do anything, and 再次称律法是 many did; there was no madness so absurd or so great but it could be practiced in the name of some allegory. Even good people were caught, and invented many false notions, because they were deceived by their fondness for allegory. . . .

等待死亡，这 。这也是 督徒的状态。

But if the ministration of death. He now magnifies the dignity of the gospel so 为了使这对照 much the more, by insisting that God has 例子去对比福 conferred great honor upon the law, 福音为属灵的 which is as nothing in comparison with 而言，这个对 the gospel. The prestige of the law was 质而言，却很 established by many miracles. But Paul 灵是叫人生。 touches upon one: namely, that Moses’ 石板上，而是 face was bright with such splendor as to dazzle the eyes of all those around him — a splendor which was a symbol of the glory of the law. So he argues from the lesser to the greater, and presents the glory of the gospel as all the more magnificent since it is far superior to the law. First, he calls the law the ministry of death; secondly, he says that the doctrine 现在让我们简

什么时候”“并怎样的 【先祖们】是如何寻求 和福音的区别在于，在 幕阻挡先祖看见【活在 眼前的事物。实际上， 督不在时，完全之光应 耀也是不合适的。但是 要满足于所知，但当他 赎时也不会因失望而 他们固然渴望尽快看到 这并不影响他们耐心地 神喜悦的。

of the law consisted in letter, and was 音的特征。但 done with ink; thirdly, that it was written 是律法与先知 on stones; fourthly, that it was not to last 旧约下先祖的 forever, but was temporary and meant to 职事的特殊功 pass away; in the fifth place, once again 因此，它的教 he calls it the ministry of condemnation. 这种缺陷需由 被刻在石碑上 To make the antithesis complete, he 碎。因此福音 should have used the same number of 约，因为他是 points on the opposite side with regard to 庇护下。于是 the gospel; but he calls the latter simply 事。当人们知 the ministry of the Spirit, and of 任何不满足神 righteousness, which is to remain valid at 诅咒的，并终 all times. In terms of words, the 律法定人的罪 comparison is not carried through; but as 应得的，但并 to the substance of the matter, what he 一方面，福音 says is adequate, for he has already said 新生与神和好 that the Spirit gives life; and further, he 事，因此也是 has pointed out that now men’s hearts take the place of stones and inner disposition takes the place of ink.

更确的预言，如果灯照 这预言上留意，直等到 你们心里出现的时候， 彼得后书 1：19）

Let us now examine briefly the characteristics of the law and the gospel. But let us remember that the point at issue is neither the whole of the teaching we find in the Law and the Prophets, nor the experience of the fathers under the Old Testament; but rather the peculiar function of the ministry of Moses [or the law]. The law was chiseled upon stones; therefore, its teaching was one of the 但是又产生了 letter. This defect of the law had to be 命的死亡的气 corrected by the gospel, since, the law 石头，那么为 having been consigned to tablets of stone, 律法却要被指 it could not but be breakable. The gospel, 路加福音 2 therefore, is a holy and inviolable 果有人回答说 covenant because under God it was 是死亡的理由 hewed out by the Spirit. It follows that 本质是救赎， the law was the ministry of condemnation 题，因为这种 and death; for when men were told their 称他将生死福 duty, they also heard that anyone who 30：15） does not satisfy God’s justice is cursed, 过，那叫人活 and ends in sin and death. Therefore, men 仅因为律法是

这里他教导我们福音的 因为源于先知的预言。 些信奉福音的人坚定 基督。因为任何怀疑福 灵的信心也不会坚定。

get nothing from the law but 邪恶。因此，由于律法和福音本身都不 condemnation, for in the law God 致定罪，我们的结仍旧没有解开。 demands his due, but does not confer the power to pay it properly. The gospel, on the other hand, which regenerates us and reconciles us with God through the free forgiveness of sins, is the ministry of righteousness, and consequently, of life itself.

是指使徒自己和其他的

But now arises the question: If the gospel 我的回答是， be to some a deadly odor of death, and if 有很大差别。 Christ be the rock of offense and the 定罪的理由， stone of stumbling set for the ruin of 活的信条，因 many, why is it that the law alone is 慨地让我们与 blamed for what it has in common with 律法制定了美 the gospel (2 Cor. 2:16, Luke 2:34, 1 人心称义顺服 Peter 2:8)? If one answers that the gospel 死亡，律法只 does not work death in itself, or that it is 说，律法的功 the occasion rather than the cause of 们治疗的希望 death, since its own nature is to save all 些失去希望的 men, one does not get rid of the 信心，必要时 difficulty, because the same is true of the 福音引领我们 law. Moses himself argued that he set life 生命之门。总 and death before the people (Deut. 即使对其本身 30:15); and Paul also said, in Rom. 7:10, 来说是持续的 that the law is turned into a source of ruin 说，凡不常照 for us, not because it is evil but because 行的，就被诅 we are wicked. Therefore, since neither 一方面，说福 the law nor the gospel leads to 的，因为神的 condemnation in itself, our knot is still 这义是本于信 with us. 来说福音是神 16-17） My answer is that, in spite of all this, there is a great difference between the law and the gospel. Even though the gospel is an occasion for condemnation to many, it is rightly regarded as the doctrine of life, because it is the means of regeneration and offers us free reconciliation with God. The law, on the other hand, even though it prescribes the rule of a good life, does not change the heart for a righteous obedience; and in

的门徒们。使徒视先知们 中保，信徒也从先知那里 定性。所以，我倾向于认 是整个教会，也包括他自 ，他特别谈及犹太人，他 教义。在我看来，这就是 音更确定。一些人将这个 先知在建立福音的优越 足够关注语境。若要让这 的话语更确切就会十分 为福音实际上是履行神的 径足矣确认福音的真理： 庄严的赞美和基督的认 基于先知所有的预言是关 事实。

declaring eternal death to sinners, it can do nothing but condemn them. To put it 关于律法与福音 another way, it is the function of the law 待考虑，使徒说 to uncover the disease; it gives us no 被废除，但福音 hope of its cure. It is the function of the 短期的职事有许 gospel to bring healing to those who are 到来而终止。但 without hope. The law, in so far as it 之外，适用于律 leads men to put their confidence in it, 和律法说预言， consigns them necessarily to death. The 11：13）。 gospel, on the other hand, leads us to 事，除福音以外 Christ and thus opens the gate to life. 在耶利米书 3 Thus, in one word, the property of the 人为旧约作见证 law by which it kills, even though not 铭记于心。在此 essential to it, is permanent and 音相对立的地方 inseparable from it; for, as the apostle 除。其中包括律 says elsewhere, all those who remain 止。目前陈述的 under the law are subject to the curse 罗争论的不只是 (Gal. 3:10). On the other hand, it is not 是，相比很久以 true of the gospel that it kills always, 灵在福音下能发 because in it the righteousness of God is revealed from faith to faith; and, therefore, it is the saving power of God to all those who believe (Rom. 1:16–17).

何人都会立刻看出若先知 洁神之道更确定，会是多 先，神话语的权柄亘古不 督的到来使神之道比以往 希伯来书详细地为我们讲 是解开这个结并不难。使 的人民讲话，他们热情地 以神的道在他们中间无可 问犹太人认为先知教授的 ，所以彼得说神之道更确 料。因此，问题不是先知 得信任。彼得指出犹太人 重，他们认为先知就是神 小就一直在神的学校学 知道彼得是在对这些人 指导无知的、只知道【信 信者。他早已证实他的听 心的宝贵并已经坚信他

It remains to consider the last contrast made by the apostle when he says that the law was for a time, and to be abolished, whereas the gospel is for perpetuity. There are many reasons why the ministry of Moses was for a season. Shadows had to cease with the coming of Christ. But 这不是对上述观 the statement applies beyond the 实。因为保罗的 shadows, to the Law and the Prophets 地方律法的光就 until John (Matt. 11:13). It means that 星一样，虽然光 Christ put an end to the ministry of 但却消失在太阳 Moses, in all that was peculiar to it and 样的，不管它本 apart from the gospel. Finally, in Jer. 光辉下依然暗淡 31:31–32, the Lord bears witness to the 福音中闪耀就像 weakness of the old covenant because it 样，对此的赞美 was not inscribed upon the hearts of men. 当圣灵的大能和 I interpret the abolition of the law 灵带入天堂，人 mentioned in this place as referring to the 蠢的亵渎。 whole of the old covenant in so far as it was opposed to the gospel; and that

述的真理。无疑，这样一群人 直被认为在无知的黑暗 此，语境很清晰，彼得是在对 话，这个陈述对那些接受基督 真光的信徒来说是必要的。因 彼得这个“黑暗”的说法延展 个生活中，将这个【陈述的意 只有当我们亲眼所见现在镜像 的黑暗时，“天”才会“发亮”。 义的太阳基督确实在福音中闪 我们的思想始终会部分被死亡 罩，直到我们不受肉体的禁锢 。

includes the Law and the Prophets until John. The context of the present statement requires this interpretation. Paul is not arguing only about the ceremonies; his point is that the Spirit of God exercises his energy far more powerfully under the gospel than he did “但他们的心地刚硬，直到今 long ago under the law. . . . 约的时候，这 在基督里已经 This is no denial of what is said above, 每逢诵读摩西书的时候，帕 but rather a confirmation of it; for Paul 心上。但他们的心几时归 means that where the gospel appears, the 几时除去了。主就是那灵； glory of the law is extinguished. As the 里，那里就得以自由。”（ moon and the stars, which have light 3：14-17） enough to illumine the whole earth, disappear before the splendor of the sun, so also the law, whatever glory it might have in itself, is as nothing before the 使徒将一切都怪罪在他们【 refulgence of the gospel. Hence, it 上，因为他们的盲目无知以至于不能从 follows that we cannot magnify enough, 律法的教义中获益。 or treat with too much reverence, the glory of Christ which shines in the gospel, as the brightness of the sun shines 他现在陈述犹太人在 in its rays. It is in bad taste, and a foolish 原因。律法本 profanation of the gospel, when the 们只有当基督向我们显现时才能沐浴 power and majesty of the Spirit, which 在这光中。犹太人想尽一切办法 draw the minds and hearts of men to 基督，因此不奇怪他们什么都看不到， heaven, are withheld from the people. 因为他们都不 这种盲目，尤 But their minds were blinded: for until 应该对我们有所警示，我们应 this day remaineth the same veil untaken 的恩典，不要骄傲自大。（ away in the reading of the old testament; 参考罗马书 11：20 which veil is done away in Christ. But 目无知轻视基督，这会使我们暴 even unto this day, when Moses is read, 的惩罚之中。同时，我们应该 the veil is upon their heart; nevertheless, 有公义的太阳基督， when it shall turn to the Lord, the veil 甚至是神所有的道中也没有 shall be taken away. Now the Lord is that Spirit; and where the Spirit of the Lord is, there is liberty. 2 Cor. 3:14–17.

彼得警示我们，只要我们在这 ，我们就需要先知的教义作为 。因为没有这光我们什么都做 会在黑暗中走迷。因此，他并 知从福音中分离。他告诉我们 们照亮指示我们当行的路。他 穿我们生命的全部，我们应该 指引，因为不然我们就会被无

He puts the whole blame upon them [the Jews]; for it was because of their blindness that they were unable to benefit from the teaching of the law. . . .

除非我们把神的道视作 神就不会照亮我们。

He now gives the reason for their continued blindness in the midst of light. The law in itself is a source of light: but we enjoy its brightness only when Christ appears to us in it. The Jews do all they can to turn their eyes away from Christ: it is therefore not surprising that they see nothing, since they will not turn to the Sun. This blindness on the part of God’s chosen people, especially since it has lasted so long, should warn us that we ought to rely upon God’s favors toward us, and not be lifted up with pride. (On this, see Rom. 11:20.) And let the reason for blindness given in this passage keep us from a contempt of Christ, which exposes us to the awful vengeance of God. In the meantime, we should learn that there is no light in the law, or even in the whole Word of God, without Christ who is the Sun of Righteousness.

在于告诉我们神是如 天主教徒经常把教会不 。他们忘了神之道假装 。正相反，彼得声称那 光明的人会被葬在黑 果你自己决心不在迷宫 尽最大努力接受神之道 那些最小的事上。除非 否则教会就不会跟从神 这个论述谴责了人类的 不能以自己的想法寻求 没有神之道，我们面对

But when it shall have turned to the Lord. So far, this passage has been seriously misunderstood; both the Greek and the Latin interpreters71 have thought that it refers to Israel. But Paul is speaking of Moses. He had said that when the Jews read Moses, a veil was thrown over their hearts. Now he continues that as soon as their heart is turned to the Lord, the veil shall be taken away. Who cannot see, as I said, that when he speaks of Moses, he is speaking of the law? Since Christ is the end (or fulfillment) of the law, the Jews ought to have accepted the truth that the law refers them to Christ; when they shut out Christ, they turned the law in another

经的明 清楚明确地指示我们 词就会是错误的。因 开双眼的人会知道 。对不信 是那些向破坏 神 自认为圣经的光 的东西。这就是 经的方式。但 逆的 光，这无需怀疑， 太福音 方式赞扬神的 9）。

When Calvin speaks roundly of Greek and Latin interpreters, he means primarily Chrysostom, Jerome, and Augustine, whose works were continually before him. But he knew many of the other fathers of the ancient church (see Introduction, p. 22).

如今就是了。那真正拜父 和诚实拜他……”（约翰 3）

direction. Since in reading the law they 字面上的，不仅 wandered aimlessly, the law itself has 源。相反地，现 become to them a complicated thing, like 意思是只要富有 a labyrinth; and it will remain such until 生动的。当灵与 it is turned toward its fulfillment, who is 活着的人，他有 Christ. If the Jews seek Christ in the 若把灵魂从躯体 law, God’s truth will appear to them 的情感，那么除 clearly; while they continue to seek 下什么呢？ wisdom without Christ, they shall lose their way in darkness and never arrive at the true meaning of the law. What is said of the law applies to the whole of Scripture: when it is not directed toward Christ as its one aim, it is tortured badly and twisted. 这节经文尤为重 The Lord is the Spirit. This passage also 何理解大卫与保 has been interpreted badly, so as to make 的观点是（诗篇 Paul mean that Christ is of a spiritual 的律法全备，能 essence; people do this by tying it up with 度确定，能使愚 John 4:24, where we read God is a Spirit. 样的陈述），显 As a matter of fact, this statement has 他说“律法是属 nothing to do with Christ’s essence; it 人死（哥林多后 simply points out his office. It goes with 律法生命时，大 what Paul said above: namely, that the 当基督与律法分 teaching of the law is literal, not only 中的那样。因此 dead but also a source of death. Conversely, he now calls Christ the Spirit of the law, which means that the law is living and life-giving only in so far as it receives the breath of Christ. When the soul is united with the body, there is a “主的灵在那里 living man, endowed with intelligence 赋予律法生命的 and perception, competent for living 的灵。在这里灵 behavior; take the soul away from the 不一样的。先前 body, and what do you have but a useless 喻基督。在这里 corpse, empty of all sensibility? 督的恩赐。为了 法带入生活，向 This verse is of particular value; for it 泉。祂就像人类 tells us how we are to reconcile the 源。因此，基督 praises with which David commends the 灵魂，这样说不 law to us (in Ps. 19:7–8: “the law of the 此，乃是因为基 Lord converts the soul, enlightens the 也可以说基督是 eyes, and imparts wisdom to babes,” and 勃勃的力量使我

部分，与废除邪教律法相 ，“时候将到”或“已到”， 西的律法绝不是永恒的。 就是了”，他结束了这仪 式宣布试炼的时间结束 赞成神殿和神职以及他们 式，只要这些在过去是有 书 9：10）。除此之外， 希望【仅仅】在耶路撒冷 被敬拜，他要求一个更高 是说，对神真正的敬拜一 灵上，这样人就可以在一 。

other statements like it) with Paul’s statements which apparently contradict them: that the law is the ministry of sin and death, which only kills (2 Cor. 3:7). When Christ gives life to the law, David’s praises apply to it; when Christ is taken away, the law is altogether as Paul “从他丰满的恩典里，我 describes it. Therefore, Christ is the life 而且恩上加恩。律法 of the law. 的；恩典和真理都 （约翰福音 1： Where the Spirit of the Lord. Now Paul describes the way Christ gives life to the 现在约翰开始谈及基督 law, which is, by giving it his Spirit. The 括丰厚的赐福，因为 meaning of the word Spirit here is not the 寻救恩。神确实是生命 same as it is in the previous verse. There 和智慧的源泉。但是祂 it means soul, and is used as a metaphor 隐藏的，我们难以接近。所 for Christ; here, it refers to the Holy 耶稣基督里向我们完全地显现 Spirit himself, who is the gift of Christ 们在祂里面找寻。如果我 to us. In regenerating us, Christ brings the 途径建立信心，神 law itself to life, and reveals himself as 我们。简言之，约翰只 the fountain of life. He acts like the 是我们不必在基督以外找好处。 human soul, which is the source of all 他清楚地说我们在一切属灵的事 human vitality. Therefore, Christ is (so to 缺乏的。因为如果基 speak) the soul of all beings; not as their 就会填补我们的空虚 essence, but by the action of his grace. 困、满足我们的饥渴。第二 Or, if you prefer it, Christ is the Spirit 我们若离开基督，所找 because he makes us alive by the 都是徒劳的。神因祂的美意将所有美好 vivifying power of his Spirit. 都存留在祂里面。 督想以任何其他手 And of his fullness have we all received, 就会发现人和天使毫无感 grace for grace; for the law was given by 虚的，土地是贫瘠的。第 Moses, but grace and truth came by Jesus 保证如果我们依靠基督的完 Christ. John 1:16–17. 别无所求，因为无 们都是富足的，并 Now John embarks upon the mission of 自己归为众生，不是因为谦虚，而是 Christ, which contains the abundance of 了阐明没有谁是例外的。 all blessings, for there is not a thing belonging to our salvation which we need seek elsewhere. God indeed is the fountain of life, and righteousness, and power, and wisdom; but he is a fountain hidden and inaccessible to us. All these blessings are presented to us in Jesus Christ in all fullness, so that we may look

对神的敬拜 们要理解这一 与外在形式的区 一样。对神 为内心的信仰

for them in him. And he is ready to make them flow upon us, if by faith we build the proper pipeline. In short, in every part of this sentence John makes but one point, namely, that we must not look for any good outside of Christ. First, he makes it clear that we are utterly destitute 约翰是否只谈及了那些 and empty of all spiritual good. For if 到来后分享了更多赐福 Christ himself abounds, it is to fill our 在一些疑问。可以肯定 emptiness, to relieve our poverty, and to 律法下的人享受到了了 satisfy us who are hungry and thirsty. 是由于约翰将基督到来 Secondly, the writer warns us that no 时间区别开来，所以他 sooner do we turn away from Christ than 能是基督在到来之际所 we look in vain for a single drop of good; 富的好处。我们知道当 because it was God’s will that every good 虽有律法的限制，但是 should reside in him. Therefore, we find 可以说是受之不尽，对 men and angels dry, the heaven empty 了。但这不意味着我们 and the earth sterile, when we try to have 恩惠比亚伯拉罕多。我 a part in God’s gifts by any means but 无论是方式或方法上都 Christ. In the third place, he assures us 福于我们。约翰强调人 that we shall want nothing whatsoever if 典下的缺乏，目的在于 we draw upon the fullness of Christ, 信服。同时，若将这节 which is in every respect so rich that we 处拓展也并不荒唐。实 shall never be able to drain it off. John 向我们证明，所有世纪 includes himself with all men, not 描绘了他们从基督那获 because of modesty, but to make it clear 摩西给了他们律法，他 that no one is excepted. 接受恩典。但是我已经 更确切，就是约翰将我 为了使我们牢记从耶稣 There is some doubt as to whether John 丰盛恩典。 speaks of mankind in general or only of those who, after Christ’s coming in the flesh, have shared more fully in his blessings. It is certain that those who lived under the law drew from the fullness of Christ. But since John distinguishes between the time before the Advent and the time after, he is more probably speaking of the new abundance of good which Christ at his coming brought with him. We know that when Christ appeared in the flesh, the benefits which were enjoyed in a limited way under the law were, so to speak, scattered

可以把自

abroad with a full hand; so that we have more than enough. This does not mean that each and every one of us is superior to Abraham in the grace of the Spirit. I am speaking of the greater extent to which God now distributes his gifts, and of the way and manner in which he does it. John’s purpose in emphasizing all men’s poverty with regard to the good offered us richly in Christ, was to invite his disciples to him the more persuasively. At the same time, it would not be absurd to extend the meaning of this statement further. In fact, the context itself justifies us in adding that all the fathers, since the beginning of the world, have drawn every good they have enjoyed from Christ. Since Moses gave them the law, they received grace from another hand. But I have already stated the interpretation I prefer: which is that John compares us with the fathers, in order to impress upon us the riches of the gift we have in Christ Jesus.

问题：先祖在律法下是 ？我回答道，从世纪初 如一的，祂只接受心灵 祂的本性是相匹配的。 了大量见证，他声明律 的而是人们纯粹地用 际上，对于这个问题先 力，他们猛烈攻击人的 人认为可以通过献祭大 。对此没有必要提供过 到处都可以证明，其中 诗篇 50；以赛亚书 1， 迦书 5；阿摩司书 7。

And grace for grace. Augustine’s exposition of this verse is well known.72He says that the continued blessings of God, and finally life eternal itself, are not rewards due us because of our merits, but acts of divine generosity with which by grace God rewards what we do and crowns his own gifts to us. All this is intelligently said; but it has nothing to do with this verse. We would get its simple meaning if we took ἀντὶ in a comparative sense, which would give us the statement: All the graces alike which God showers upon us come to us from the same source (which is Christ). This

下神的敬拜是心灵上 的外部仪式隐藏因此带 觉。这就是为什么保罗 体”和“懦弱无用的小 4：9）。同样地，希伯 代的圣所连同附属的 的”（希伯来书 9：1）。 当地说，对律法的崇拜 的，但是形式上是世俗 狂热实际上被证实是一

72 The anti-Pelagian writings, De gratia et libero arbitrio, ch. 21, and De correptione et gratia, ch. 4 See also his Tractates on the Gospel of John, No. 3, Sec. 9.

出犹太人与我们的共

verse might also be taken to point out that 西所带来的甚是 grace is given us for salvation, which is the completion of grace. But I myself agree with those who believe that it refers to the graces which are poured out in Christ, and over us like water upon a dry land. But, even while we receive these graces from Christ, he does not act as 另一个难题是犹 God (who is the source), but rather as the 中得到的我们并 channel through which the bountiful 督才能得到。因 Father pours them upon us. So it is that 典和真理进行对 he was anointed for our sake, to anoint us 律法中都缺乏。 all with him: wherefore, he was called 志着事物的客观 Christ and we, Christians. 典”我的理解是 括的只是字句。 For the law came by Moses. Here he 相同的修辞手法 anticipates a likely objection. The Jews 含在基督的恩典 had such a high regard for Moses that 或是彼此分开解 they would admit nothing as true if it 哪种方式语句的 differed from his teaching. The 法有其必然性， Evangelist, therefore, shows how inferior 含我们在基督中 the ministry of Moses was to the power 像，于是当律法 of Christ. At the same time, this 的只是空壳。这 comparison sheds no little light on the 是幻影，基督是 authority of Christ. Since there was no 但是我们不可以 deference the Jews did not pay Moses, 错的。因为即使 the Evangelist points out that what he 督作为律法的灵 brought was little when compared with 的问题仍然是脱 the grace of Christ. 威。传教士宣称 一个幻影，没有 Another difficulty was that the Jews “真理”含括了 thought they received from the law what 那获得的恩典是 is not given us except in Christ. 于“恩典”，大 Therefore, the Evangelist contrasts the 慷慨的饶恕以及 law with grace and truth, and implies that 些话语简单地陈 both were lacking in the law. Truth, in 差别（耶利米书 my judgment, indicates a fixed and firm 分），并且包含 stability in things. By grace I understand 关的一切。但是 the spiritual fulfillment of the things 也就是，神慷慨 which the law contains as mere letter. 我们的罪待我们 And these two words may be said to be 法以祂的灵使我 figures of speech with the same meaning: 如我们单听从律 namely, that the truth of the law consists 法所阐述的也就 in the grace which was exhibited in

，神希望我 、纯净的 生命去敬拜祂。祂从 。但是在律法下附属

Christ. It does not much matter whether these two words are put together or separated one from the other, for either way the sense of the statement is the same. This much is certain: according to John, the law contained the shadowy image of the spiritual goods which we find in Christ; from which it follows that when the law is separated from Christ, nothing is left but empty forms. This is why Paul said that the law is shadows, Christ the substance (Col. 2:17). But we must not imagine that the law gives us only falsehood; because even though the law in itself is dead, Christ himself is the soul of the law and makes it alive. Still the question here has to do with the power of the law apart from Christ; and the Evangelist asserts that without Christ the law is nothing but a shadow, without substance and without power. This truth consists in the fact that through Christ we “这就应了 obtain a grace which is not available 玛听见号啕 through the law. By grace in general, I 女，不肯受 understand the free forgiveness of sins （马太福音 and the renewal of the heart. With this word John states briefly the distinction between the Old and the New Testaments (which was done more fully in Jer. 31:31), and includes in it all that has to do 可以肯定的 with spiritual righteousness. But this 米在描述他 righteousness consists of two parts: 灭（耶利米 namely, that God is reconciled to us 了犹大王国 freely, not imputing our sins to us; and 派一半的地 that he has engraved his law within us 手法，借死 and renewed us by his Spirit for 有效地激起 obedience to it. It follows that the law is 法不仅为了 expounded wrongly and falsely when it 人愚蠢至极 keeps us to itself and even prevents our 坟墓中唤醒 access to Christ. 触动这些不

们来说是公开

When was fulfilled that which was spoken by Jeremy the prophet, saying, In Rama there was a voice heard, lamentation, and weeping, and great mourning, Rachel 由于先知的预言已 weeping for her children, and would not 将之视为预言希律 be comforted, because they are not. Matt. 的意思是随着基督 2:17–18. 再次遭受同诸世纪 要驳倒一个令信徒 It is certain that the prophet was 就是人们怎么会寄 describing the destruction of the tribe of 他一出生就导致无 Benjamin as it occurred in his time (Jer. 无疑是一个黑暗可 31:15). He had already predicted the 督的降生激起了强 destruction of Judah, to which had been 酷的战争中也未曾 attached half the tribe of Benjamin. He 是耶利米应许屠杀 put this mourning in dead Rachel’s mouth 复，所以马太争论 by way of personification (prosopopoeia), 规模谋杀，基督依 which is very effective in rousing the 主出现。我们知道 feelings. Jeremiah did not use rhetoric 号咷痛苦后跟着一 merely to embellish his speech. He did it 的控诉后紧接着的 because there was no way to correct the 哀哭，禁止眼目不 stupidity and hard-heartedness of the 工，必有赏赐，末 living, except by calling the dead out of 就是这样，便雅悯 their graves, to weep over the 难与之后【希律王 chastisements of God which most people 难有着相似之处； laughed at. 美好复兴的前奏。

血……尚且叫人成 着永远的灵， 给神，他的血岂不更 注：原文作“良心”），

Since the prediction of the prophet had already been fulfilled, Matthew did not take it as a prophecy of what Herod was going to do; rather he meant that with the coming of Christ there was to be a recurrence of the affliction which the Benjamites suffered many centuries before. He wanted to meet an objection which might have troubled and shaken the believers’ minds: for how could one hope to be saved by a man because of whom, and at whose very birth, there had been a massacre of infants? It was surely a dark and dreadful omen that the birth of “到了一座城，名叫拿 Christ kindled a flaming fire of such fury 里。这是要应验先知所 as we do not meet even in wars of 撒勒人的话了。”（马太福音 2：23） greatest cruelty! But as Jeremiah promises a restoration after the slaughter

4）

of the people down to the infants, so 马太不是从“ Matthew argues that in spite of Herod’s 撒勒人”，并 wholesale murder, Christ would surely 必然的语源学 come forth as the Redeemer of the nation. 只是一个暗示 We know that in the same chapter of 归主的意思， Jeremiah (31), mourning is followed by “分离、分别 tender words of comfort. For immediately 定的花（或者 after the mournful complaint come the nazar。 words: “Refrain thy voice from weeping, 思是“圣洁的 and thine eyes from tears; for thy work 译为繁荣兴旺 shall be rewarded, and there is hope at the 4 中，拿撒 end,” etc. Such then was the likeness 圣化。因此我 between the former calamity suffered by 尽管约瑟是在 the tribe of Benjamin and this latter one 一个小镇，但 [which occurred under Herod]; and they 拿撒勒注定是 both were preludes to the restoration of 这一称谓对基 well-being which was soon to follow.

圣事联系 净化是异教 如

And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene. Matt. 2:23.

了俗 说奉献 因 ，所有献 到基 们在基督里的灵 的。因此，除 使徒怎么 ？如果连畜牲的血都 ，那么看来是以神圣 况是真理的基督， 净，更确切的说 经文的论点

Matthew does not derive “Nazarene” 但是可能有人 from “Nazareth,” as though there were a 督这个名字， real and certain and etymological 到这样的依据 connection between the two words. What 中常称基督为 we have here is a mere allusion. Nazir 回答。如我们 means holy and devoted to God, and is 这个词，他所 otherwise derived from nazar, which 们被视为尤其 means to separate. It is true that the 撒勒人预示着 Hebrews called a certain flower (or 的果实，在基 rather, the insignia of the royal diadem) a nazar. But there is no doubt that Matthew used the word as meaning holy. We read nowhere of the Nazarenes as flourishing; but we do read, as in Num. 6:4, that they were consecrated to God as prescribed by 但是对于先知 law. We are, therefore, to understand 的问题我们依 Matthew’s statement as follows: 没能解开这个 Although it was fear that drove Joseph to 都已失传了， a corner of Galilee, God had a higher 草回答了这个 purpose; for Nazareth was ordained to be 随意。因为即 Christ’s home, so that he might bear the 容或压制部分

远优于

name of Nazarene which was rightly his.

远的灵。”现在使徒清晰地向 不可依据外在表象去理解基 而是要以圣灵的能力来理解。 肉身受苦受难，如果祂的死能 那是藉着灵的力量。那给我们 赎罪的奉献远不是人类能做 。使徒称这灵是永远的，为了 神所做的工本身就是永远

But it might be asked what prophet gave this name to Christ; for there is in fact no such testimony in Scripture. Some think it is enough to answer that Scripture often calls him holy; but this is a poor solution of the problem. Matthew, as we have seen, emphasizes the word Nazarene, and by it refers to the ancient Nazarenes, who were considered especially holy. He as much as says that the holiness foreshadowed in the Nazarenes, as selected firstfruits before God, was perfected in the person of Christ.

行”，我们可以理解成导致死 或作为死亡的恶果。因为灵魂 神的，那些因罪而与神疏远的 视为死人。

But we must still face the question as to where the prophets gave this name to Christ. Chrysostom,73 who was unable to unravel the knot, settled the matter by saying that many books of the prophets have perished. But this is a careless answer. For even though the Lord punished his ancient people by depriving them of a part of Scripture, or suppressed those parts which were of lesser importance, nothing has been lost since the coming of Christ. People have been misled on this point by a passagein

知道，洁净的目的是为服侍永 们被基督洗净，不是为了再一 污秽中，而是我们的纯洁可以 除此之外，使徒教导我们，除 的宝血净化，否则我们的一切 悦神。在我们与神和好前，我 的敌人，我们的一切在祂眼前 的。因此，真正敬拜神的开端

John Chrysostom (347–407), the bishop of

哪一方面来说， 的。当然，死行与

Constantinople, was a man much after Calvin’s heart. He was a powerful preacher who aimed at reform. He practiced “lucidity and brevity” in his voluminous Biblical homilies and commentaries. He was a brave critic of the mighty both in the church and in the st He made many enemies and ended in exile.

立的。因为 各样诫命传给百 牛膝草，把牛犊、

Josephus,74where he says that Ezekiel left behind two books. But Josephus may have been referring to Ezekiel’s prophecy of the new Temple and new Kingdom, which is obviously distinct from his former prophecies, and amounts to a new 显 book. In any case, we still have safe and 因 sound all the books which were extant in 我 Matthew’s time, and they are preserved 义 in good condition. Therefore, somewhere 人 we should come across his citation from 多 the testimony of the prophets. 的 1 I think Bucer’s judgment with regard to 等 this matter is the best. He thinks we find 人 the reference we need in Judg. 13:5.75 训 This verse has to do with Samson, who is 使 called deliverer in so far as he prefigured 的 Christ; and the salvation which came by his hand and ministry was a shadowy prelude to the fullness of salvation which was exhibited to the world in the Son of God. Anything good said about Samson in Scripture must by right be transferred to Christ. If anyone prefers it that way, Christ is the original exemplar, and Samson is the inferior copy (antitype). “ We must understand that when Samson 他 was invested with the honors due to the 分 person of the Savior, the titles which 太 adorn that high and truly divine office were intended not for him but for Christ.

你们立约的凭 8-20）

Flavius Josephus (A.D. 37–95?), Jewish 7

希腊语 。由于【希伯来 中常变成“证 为己用。他颂扬 ，是一种说法。那

antiquarian and historian, has put all subsequent 古 historians of the Bible in his debt. His two 家 books, On the Jewish War and Jewish 《 Antiquities, have been “primary sources” for our knowledge of events, places, parties, etc., 解 having to do with the New Testament. Calvin 加 seems to have had his works before him as he 品 dictated his New Testament Commentaries at home. 75Bucer’s In sacra quatuor evangelia, 75 布 赛 尔 的 《 enarrationes perpetua, 1536, on Matt. 2:23. enarratio 2:23。

使徒、 见证，在最后这

The fathers had only a taste of that grace of redemption which we who are in 士兵们瓜分他们中被定罪的人的战利 Christ have received in full. 品这是一个习俗 衣服拈阄是罕见 It is easy to see why Matthew spoke of 跟罪人一样的待遇。然而这个故 prophets in the plural: The Book of 得关注。传教士呈现给我们的是没穿衣 Judges was composed by a number of 服的基督，以此使我们牢记因基督的赤 prophets. But I think that the reference to 裸我们才在神前身着 the prophets in this place has a wider 乃是因神的旨意，神是要以祂的 significance. For, the patriarch Joseph, 富足武装我们。所以固然我 who was called a Nazarene by his 与天堂不相称，有了神的武装，现在我 brothers, was a temporal savior of the 们可以与神的天使同出现，与主 church; he was in many respects a type of 大胆而无畏。基督让士兵 Christ, and even his living image (Gen. 样将他合缝的衣服分成碎片， 49:26, Deut. 33:16). God, therefore, 财富使我们富足。 intended that the high dignity conferred upon Joseph should have reappeared in the person of Samson, who therefore received the title Nazarene. In all this, it was God’s purpose to provide for the training of the faithful: to fix their hearts upon the Redeemer to come, who was set apart from all men, to be the firstborn among many brothers.

词的用法并无荒谬。 e 实际上不是契约的意 一致 意义

And they crucified him, and parted his 此外，如马太所说，大 garments, casting lots: that it might be 现，“他们分我的外衣 fulfilled which was spoken by the 阄”（诗篇 22:1 prophet, They parted my garments among 一个暗喻，语言是比喻 them, and upon my vesture did they cast 用于基督身上意思是， lots. Matt. 27:35. 面意义。因为是在陈述 “我的外衣”，大卫指 It is quite certain that it was the custom of 荣耀，他曾是敌人眼中 the soldiers to divide the spoils of a 人在他眼下掠夺了他房 condemned man among themselves; even 玷污了他的妻子。当他 though it was perhaps unusual to cast lots 夺他的衣服，他用了一 for a seamless coat. So, nothing happened 人的残忍。 to Christ that did not happen to all condemned men. And yet this story deserves utmost attention. The Evangelists present us with a Christ stripped naked of his clothes, to impress upon us that by his nakedness we are covered with riches which adorn us 由于大卫是基督的预表，他被赋予预言

以血立约，这对人们来说 只有死亡的介入契约才会 但他否认畜牲的血是永恒 证。这一观点我们可以从 式上清晰地看出，如文中 使徒告诉我们，首先，契 的，因为它本身是世俗 什么是神圣的不被人玷污 约是为了人，就是因为人

before God. The Son was stripped by 之灵，并预 God’s will, to clothe us with his 忘记士兵抢 righteousness and an abundance of all 久以前就有 wealth. So it is that whereas before our 们就不会再 rags and filth made us unfit for heaven, 露体的丑闻 now we all can appear with God’s angels, 圣灵预言宣 in his presence, boldly and without fear. 所遭受的一 Christ himself let the soldiers tear his seamless coat in pieces, like beasts at their prey to enrich us with the riches of his victory.

血洒在帐幕和各样器皿 。通过这个仪式，人们知 使用必要的血坚定信心， 到神的救赎，也不会真诚 们要认识到神威严的可 寻的道路看似是在一个绝 行，除非我们意识到神是 血满有恩惠来到我们身 这个宝血我们才可以接近 果不是被基督的宝血洗净， 是不洁的。

Moreover, as Matthew says, this happened in fulfillment of David’s prophecy, They divided my garments among them (Ps. 22:18). This bitter complaint is a metaphor, and its language is figurative. But as applied to Christ, its meaning is, as we say, literal; for it states a matter of fact. By garments, David means his wealth and honor; he means that he had been a prey to his enemies, who had in his own lifetime and under his very eyes despoiled his house of everything he possessed, and gone so far as to ravish his wife. When he writes that his garments were divided by lot, he is using a metaphor to express the cruelty of his enemies.

见的形象，为神预备的器 的象征。但是由于他们没 无用于救赎。很明显，除 着宝血出现，不然我们就 分。甚至教义本身，虽然 们】的恒定旨意，若没有

Since David was an image and foreshadowing of Christ, he was endowed with the Spirit of prophecy, and predicted the sufferings of Christ. We must not forget that when the soldiers robbed Christ of his garment, they did this outrage according to signs and tokens indicated a long time before. When we see this, we are no longer troubled by the 第二章 认 scandal Christ’s nakedness causes to the carnal mind. We now understand that he 正文 suffered everything rightly and properly as the Redeemer, and as prophesied and “当乌西雅王崩的那年，我见主 declared by the Spirit. 高高的宝座上。他的衣