加尔文：圣经注释

弗侍立，各有六个翅膀： ，两个翅膀遮脚，两个 呼喊说：圣哉！圣哉！ 和华；他的荣光充满全 声音，门槛的根基震动， 那时我说：祸哉！我灭 嘴唇不洁的人，又住在 ，又因我眼见大君王万 （以赛亚书 6:1-5）

殿。其上有撒拉 用两个翅膀遮脸 翅膀飞翔；彼此 圣哉！万军之耶 地！因呼喊者的 殿充满了烟云。 亡了！因为我是 嘴唇不洁的民中 军之耶和华。”

肉眼看不到的，我们也 怎么看到神的呢？由 到神的思想的高度，人 形式来感知神呢？但 到神无论什么时候向 不是以祂本身存在的方 人能够认识祂的方式显 上匍匐而行，至少是远 说神降到他们身边是为 法并不荒谬，就仿佛祂 一些人可以反射祂的荣 亚看到的就是这样一种 以自己的认识感知神非 是为什么他说神高居于 长袍、并呈现出肉体的

因为神是灵，是 许会问以赛亚是 于人的思想达不 怎么会以可见的 是我们必须意识 祖先们显现，都 式显现，而是以 II. The Knowledge of God 现。由于人在地 居于天堂之下， THE TEXT 改变他们这一说 用了一面镜子， In the year that king Uzziah died I saw 光。因此，以赛 also the Lord sitting upon a throne, high 荣光，使他能够 and lifted up, and his train filled the 凡的荣耀。这就 temple. Above it stood the seraphims: 宝座之上、穿着 each one had six wings; with twain he 形象了。 covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I 从这节经文中可 am undone; because I am a man of 候给我们任何神 unclean lips, and I dwell in the midst of a 我们同在。祂不 people of unclean lips: for mine eyes 扭曲祂形象的人

以看出，神无论什么时 迹，都表明祂真实地与 会像那不虔诚的、肆意 那样以毫无意义的形

have seen the King, the Lord of hosts. Isa. 象戏弄众生。因为异 6:1–5. 虚假象征，以赛亚称 的。同样地，据说约 We may ask how Isaiah could see God 象出现的圣灵，“灵”的名字就转换成 who is spirit and is therefore not visible 象征，所以这一陈述并 to bodily eyes. Since the minds of men 确实没有看到圣灵的本质，但他 are incapable of mounting to the infinite 清晰的证据证实神的灵在 height of God, how can man apprehend God under any visible form? But we must realize that whenever God revealed himself to be seen by the fathers, he never appeared as he is in himself but as he could be understood by human minds. Since men crawl on the ground, or at least dwell far below the heavens, there is no absurdity in the statement that God 其 次 我 们 要 问 ， descends to them in order to turn upon 12:41 说主就是基督。这 them, as though he used a mirror, some 的，因为神只会以祂永恒之道、 reflected rays of his glory. Therefore 生子向先祖显现。然而，在我看 Isaiah was shown a form of a kind which 把这个异象看成是基督是不对 enabled him with his own understanding 预言同样也把这异象看做是神。 to taste the inconceivable majesty of God. 因为’adonai（ This is the reason that he attributes a 于基督，便把这异象局限于基 throne, a robe, and a bodily appearance to 因为这一称谓通常也用 God. 里指的就是神。然而 荣光也是正确的，因 From this passage we may derive the 见的神的像。 valuable assurance that whenever God gives any sign whatever of his presence he is in truth present with us. He does not play a game with such meaningless shapes as men use when they impiously distort him with their inventions. Since the vision was in no way a false symbol “坐在高高的宝座上”。先知 of the presence of God, Isaiah is right in 把神描述成审判官这一 asserting that he saw God. Similarly 太人将神的威荣铭记于心。随后我们 when John is said to have seen the Holy 听到神从祂审判的宝座上宣判 Spirit in the form of a dove, the name 判决。但是我们不应认为先知是 Spirit is transferred to the symbol and 考再决定如何去描绘神的形象 there is nothing false in the statement. 如实地将他的所见描述出来 John did not indeed see the essence of the Spirit, but he did have certain, clear, and unambiguous evidence that the Spirit of God dwelt in Christ.

象绝不是神存在的 他看到神是正确 翰看见了以鸽子形

In the second place we may ask, Who 我们可能会好 was that Lord? John (ch. 12:41) teaches 殿里看到的异 that he was Christ; and this is true 的梦中？这两 because God never revealed himself to 但是都留给我 the fathers except in his eternal Word, his 先知不是在神 only-begotten Son. Yet, in my judgment, 他先知一样， it is wrong to restrict this vision to the 象。 person of Christ, since the prophecy refers rather to God without any differentiation. Nor does the use of the name ’adonai (Lord), which may seem “祂的极端( more appropriate to Christ, support the 即使这个词也 restriction, for it is often used simply for 调其体积的庞 God. Here then God is meant. Yet it is 但几乎所有人 correct to say that Isaiah saw the glory of 的边缘”。总 Christ, because Christ was the image of 说明神比任何 the invisible God.

没有错误。约翰 有确定 基督里。

Sitting upon a throne the prophet could have found no better image than that of a judge to impress the Jews with the 因为这个异象出现在圣殿 majesty of God. And later we shall hear 有权威性。神已经应许祂 the severe sentence which the Lord 的子民，人们也期望能从 pronounces from his judgment seat. But 声音，就像所罗门在奉献 we should not suppose that the prophet 样。因此，为了让人们知 deliberated about the way in which he 来自他们日夜呼唤、虔心 should depict God. He described 无疑问先知确实是在神殿 faithfully the form which was disclosed 来，让人们更加确定这不 and exhibited to him. 而是神颁布的神谕，但人 神的名去为自身祈求更多 We may wonder whether the prophet was 苛刻的甚至可憎的，需要极大的证 led into the Temple, or whether the whole 所以先知说神在祂圣殿和 vision appeared to him in his sleep. Many 并不罕见。 arguments are offered on both sides, but they leave us uncertain. If he was not in the Temple, the revelation could have been given him at home or in a field, where other prophets received their visions.

谁 是 主 ？ 约 翰 福 音 种说法是正确 祂的独 来，仅 的，因为 也不是 主）的称谓看起来更适用 督身上， 于指神。因此这 说以赛亚看到神的 为基督就是那不可

His extreme parts (extrema) filled the temple. Almost all interpret as “the fringes of his garments,” although the

只有通过 形象，才能使犹 会 的严厉 经过思 。他只是 。

word may equally well refer to the edges “撒拉弗。”在 of the throne, to emphasize its great size, 光充满全地之后 which was as large as the whole Temple. 跟前。他叫他们 The purpose of the statement in any case 们炽热的热情。 is to attribute to God a grandeur beyond 烧的撒拉弗】众 any human form. 同的解释。有的 是因为他们因神 The vision had the more authority 是因为他们像火 because it appeared in the Temple. God 因为他们是发光 had promised that he would meet his 个描述显示给我 people there, and the people expected his 和无限的权威， voice to come from there, as Solomon 那无限伟大的荣 had said at the dedication. Therefore, in order that the people might know that this vision came from the God whom they daily invoked, in whom they were boasting without warrant, it was granted to the prophet in the Temple. For thus no little assurance was given them that this 许多人认为有两 was not the speech of any mortal man but 的两个小天使相 a heavenly oracle pronounced by the God 法， 但这在经 whose name they used so presumptuously 所以我不敢贸然 whenever they wished to obtain 对宗教人士而言 something more for themselves. . . . The 征的表述。这个 prophetic word was harsh and hateful, 所以我猜想有两 and it greatly needed confirmation. So it 能的，也为更多 is not unusual for the prophets to say that 但以理看到的不 God speaks from his Temple, his 个。 sanctuary.

奇，先知是被神召唤至神 象，还是这异象出现在他 种观点都存在很多争论， 们一个含糊的回答。假如 殿中，那么他就可能像其 是在家中或田间接受的异

Seraphim. After the statement that God had appeared to him, full of majesty and “六翼。”这个 glory, he adds that angels were standing 此安置是为显示 near God; and he calls them seraphim 隐藏。 because of their fiery zeal. Although the derivation of this word [from saraph, burn] is known, various explanations of it 天使用来飞翔的 are offered. Some say they are called 迅捷地执行神的 seraphim because they burn with the love 明显的，只有好 of God; others, because they are swift 意见。 like fire; others, because they shine. Whatever may be the reason, the description shows us the radiant splendor and the boundless majesty of God, so that 用于遮脸的两个

extrema)垂下，遮满圣殿。” 同样能指宝座的边缘，强 大，可以遮盖整个圣殿， 都把这理解为 “祂衣裳 之，这个陈述的目的在于 人类都要伟大。

we learn to understand and hold in 是天使也不能坦然接受神的荣光，所以 reverence his matchless and 就像我们在看太阳时那样 immeasurable glory. 是如果天使都不能完全 那么那些想要看穿神的 Many think there were two seraphim, 率！从中我们得知，我们要满足于我们 corresponding to the two cherubim above 的所知，对于那些我们能力不 the Ark of the Covenant. I like this idea, 要保持清醒和谦虚。天 but I do not dare to affirm what is not 挡住脸，以至于他们不能享受 stated in the text. However, in general, 喜悦（但他们依然能看到飞 descriptions like this one use symbols 没有偏离）。所以作为人类，我 which were familiar and well known to 尽我们所能去仰望神。 religious people; and this may well be the case with this prophecy. So I accept the guess of two as probable, leaving open the possibility of more; for Daniel saw not two angels but myriads.

中，所以它更 会在殿中见祂 殿中听到神的 时所说的那 道这个异象是 赞美的神，毫 中。如此一 是凡人的言语 们却肆意地用 ……预言是 实。 圣所中说话

Six wings. This figure has a meaning: the wings so placed represent a mystery 对于下面的两个翅膀是很难解释的。有 which God did not wish left wholly 的人认为天使遮脚是因为若碰到尘土 hidden. 会变得像人的脚一样 无论何时只要走路就 The two wings with which the angels fly 我们在尘世我们总会沾染各种 represent simply the swiftness and 个观点警示他们，直到升天不再触碰土 readiness with which they carry out 地时他们才会与天使来往。一些人是这 God’s commands. Since this analogy is 样解释的，但是我更赞同那些说下 very obvious, only contentious men will 翅膀正好与上面的相反这一观 raise objections. 天使上面的翅膀遮住 辉淹没，所以他们用 The two wings with which they covered 我们人的视线。假如事实是我们甚 their faces show clearly enough that not 能直视天使所折射出来的微 even angels can endure the full glory of 光辉，那么我们又怎么能看 God, and so they shade their eyes as we 切的无上荣光？人应该意识到 do when we wish to look at the sun. But 至都不能注视天使，那么离认 if angels cannot endure God’s majesty, 全还甚远。对我来说，这种解释 how great is the rashness of men who try 但我也不排斥其他的说法。 to penetrate it! Let us learn then that we ought to limit our inquiries to what is within our capacity and fitting for us, so that our understanding may soberly and modestly taste what is beyond our powers. The angels do not cover their faces so completely that they have no joy in the sight of God (and they can still see

陈述完神向他显现，荣 ，他又说天使立在神的 为“撒拉弗”是因为他 即使这个词的来源 【燃 所周知，但是还是有不 人说他们被叫做撒拉弗 的爱而燃烧。有的人说 一样迅捷。还有的人说 的。无论哪种解释，这 们的是神灿烂的光辉 以便我们理解并敬畏神 耀。

to fly without deviating from their course). So we also should behold God, but only so far as our nature can bear.

个六翼天使，与约柜上 对应。我喜欢这个想 文中并没有明确记载， 肯定。但是一般来说， ，他们熟知这种使用象 预言很可能是这样的。 个六翼天使也是有可 个天使留了余地。因为 是两个天使而是无数

It is more difficult to interpret the two lower wings. Some think the feet of the “他们在呼 angels were covered so as not to touch 于传扬神的 the earth and become unclean as human 模仿我们人 feet do. For whenever we walk we pick 圣的方式就 up dirt and filth, and so long as we 将我们与天 wander on earth we are always 在地上但我 contracting some contagion or other. The 连。但是假 believing are then warned that they will 和谐，我们 have no dealings with angels until they 赞扬要与我 have risen and are no longer tied to earth. 心只为荣耀 Some give this explanation, but I agree more with others who think that the purpose of these wings is the opposite of the upper ones. As with the upper wings the angels cover their faces lest they be annihilated by the splendor of God, so also they have the lower wings by which they themselves are hidden from our sight. But if it is true that the faint beams of divine glory shining out from the angels cannot be seen by us without “圣哉，圣哉，圣哉 destroying us, how can we behold God’s 时，古人会用这一段 most glorious and splendid majesty 一体。我不反对这一 which overwhelms all sense? Let men 异教徒，我喜欢用更 learn that since they cannot even look at 使我不怀疑这里天使 the angels, they are very far from the 一体的（因为我们确 perfect knowledge of God. This seems to 父、圣子、圣灵去赞 me the better interpretation, but I do not 为应该有更确切的解 exclude the others. 信仰，以免我们被异 天使反复地说也许是 They were crying. When we read that the 先知的意思是天使的歌没有尽 angels are busy proclaiming the glory of 神的圣洁为他们和我们提供 God, we know that their example is 穷尽的主旋律。 presented for our imitation. For the holiest service of all that we can offer God is to occupy ourselves in praising his name. Such adoration links us with the angels, so that even while we sojourn on the earth we are yet joined to the citizens

象征的含义是：翅膀如 一种神秘，神不想完全

of heaven and somewhat resemble them. But if there is to be true harmony between all the chords of the angels and “他的荣光 our own, we must strive earnestly that 的可能是神 there may be a correspondence between 生物，因此 the praise of God with our tongues and all 各样的美物 the actions of our lives. This aim will be 祂天父般的 achieved at the last if we keep our eyes 更真实的解 fixed as steadily as possible on the glory 并延伸至地 of God. 里暗含一个 地认为只有 Holy, holy, holy. The ancients used this 这荣光局限 passage when they wished to prove 来犹太人毁 against the Arians that there are three 会向外邦人 persons in the one divine essence. I do 的空缺。 not reject this interpretation, although if I were dealing with heretics I should prefer to use clearer evidence. . . . And although I do not doubt that the one God in three Persons is here meant by the angels (for certainly God cannot be praised without honoring Father, Son, and Holy Spirit together), yet I think clearer passages should be used in defending our faith, lest we incur the ridicule of heretics. Surely the repetition proves rather the unwearied “门槛的根 zeal of the seraphim; the prophet meant 迹象，先知 that the angelic song has no end, for 因为没有人 God’s holiness furnishes to them and to 柱。神不想 us an inexhaustible theme. 威，而是想 地认可。通 这个声音对 The whole earth is full. The fullness 时候我们就 could refer to the fruits and the living 话的生物也 creatures with which God so abundantly 觉、嗅觉、 fills the earth, and the meaning would 些什么去虔 then be that the glory of God shines out in the enticing variety of the beauty of the earth, which is evidence of his Fatherly love. But a simpler and truer interpretation is that the glory of God fills the whole world or extends to all the quarters of the earth. Here, in my “祸哉！我灭亡了！因我眼见大君王。” judgment, is an implied contradiction to 先知的反应并不令人惊讶。

两个翅膀仅代表他们 指令。这个类比是十分 争议的人才会提出反对

the foolish self-conceit of the Jews who 都应还原为虚无 thought that the glory of God did not 为人若凭自己的 exist apart from them, and wished to 信心而自我膨胀 confine it to the Temple. This latter 生呢？只因他们 meaning is consistent with the prophecy 显现之前，我们 of the destruction of the Jews which 神明。但是当主 follows. For access to the church of God 反思我们的存在 was open to the Gentiles who were to 需为自己索求更 take the place left empty by the Jews.

翅膀清楚地显示即使

And the posts shook. This tremor is a sign that it was not a human voice which the prophet heard. For no human voice can shake foundations and pillars. God did not intend that the authority of his words 这节经文和其他 should have been recognized by the 多做考虑。古人 prophet alone; he meant it to be sanctified 神都会说：“我 to all posterity, for all generations, and 在我们认真地靠 without ceasing. By this trembling we are 是一个空虚的假 led to realize that this voice of God is 中，分辨不出真 valid for us today; when he speaks we 之中，就会轻松 tremble. For if inanimate objects and 们身边，祂也带 dumb creatures are shaken by it, what 空虚……但是看 must we do, who have feeling, smell, 么？说因神是生 taste, and understanding, in order to obey 看到神或接近神 his word devoutly and reverently? 是荒谬的。我的 然的。因为死亡 Woe is me: for mine eyes have seen. The 而不是出于神的 prophet’s reaction is not surprising. The 我们里面，但只 whole carnal man must be reduced to 行对照时，我们 nothingness that he may be renewed by 知道这一真理。 God. For how does it happen that men live, or rather think they live, and are puffed up with vain confidence in their shrewdness and power? Only because they do not know God. Before he reveals himself to us we think ourselves to be not men, but rather gods. But when the Lord appears to us, then we begin to sense and “耶和华如此说 realize what sort of beings we are. 慧夸口，勇士不 Humility arises from and consists in this: 主不要因他的财 that man claim nothing more for himself 有聪明，认识我 and depend wholly on God. 悦在世上施行慈

遮住眼睛。但 接受神的权威， 人是多么的轻

夸口。”这是耶 This passage and others like it must be 9:23-24 carefully considered. It was customary for the ancients, whenever they saw God, to speak in this way: “I am undone. It’s all up with me.” Before our minds seriously approach God, our life is an empty sham. We walk in shadows in 从这节经文的第 which it is hard to distinguish true from 人被剥夺了所有 false. But when we come into light, the 为了使他们因自 difference is clear and easy to know. 乃是要赐予他们 When God comes to us, he brings light 人的羞耻。但是 with him, and we see our emptiness. . . . 自己的东西，甚 But does the sight of God really bring 中，于是神拿去 death to men? It seems absurd that the 到人意识到他们 sight or nearness of God should destroy 天生的、后天努 life of which he is origin and giver. I 物所得到的都仅 answer that it does this contingently, 们就会去寻求真 since death results from our fault and not from the nature of God. For death is already in us, but we do not perceive it except when it is contrasted with the life of God. This truth the prophet clearly and certainly knows. “认识我是耶和 动词表示一个含 Thus saith the Lord, Let not the wise man 由。当人不屑于 glory in his wisdom, neither let the 要知道神是所有 mighty man glory in his might, let not the 米希望改正一个 rich man glory in his riches. But let him 如今人们急切地 that glorieth glory in this, that he 识，但是却忽略 understandeth and knoweth me, that I am 出，人们在追求 the Lord which exercise loving-kindness, 热，但一百个人 judgment and righteousness, in the earth: 意一天花费半小 for in these things I delight, saith the 的骄傲因此引发 Lord. Jer. 9:23–24. 为神的知识是共 看出为什么先知 同一个意义：他 From the second part of this passage we 情，因为他看到 learn that men are stripped of all their 那么的懒惰。然 glory, not to leave them groveling in their 目的，人要去验 own shame, but to clothe them with 有一百次的生命 another that is better. For God does not 耗费所有去追随 take pleasure in men’s shame. But since 却轻视了本应最 men claim for themselves more than is

及的事物 使并没有完全遮 看到神的 行的航线， 们也要

good for them, and even intoxicate themselves with self-flattery, God takes away from them their false glory. After they have learned that whatever they think they possess, either by nature, or their own efforts, or through other creatures, is a mere phantom, then they may seek true glory.

不洁净。因为我们 会沾上灰尘，只要 疾病。这

In understanding and knowing me. 随后祂又说“ Although the prophet means the same 公义的主”。 thing by both verbs, he does not use the 赞扬祂，然而 two without a reason. When men belittle 降到我们眼前 the knowledge of God, they must be 考。假如神只 warned that to know God is the sum of 是一个完整的 perfect wisdom. Jeremiah wishes to 确……因为人 correct a perverse error under which the 就足够了。因 whole world suffers. Today all sorts of 几个词：慈爱 subjects are eagerly pursued; but the 们可以看到天 knowledge of God is neglected. We see 名，其中没有 with what zeal everyone follows his own 敬拜神，但是 interests, while scarcely one man in a 他们掠夺神的 hundred deigns to devote half an hour a 经文告诉我们 day to the knowledge of God. And from 容，本身也就 pride arises men’s second mistake: they think the knowledge of God to be a common possession. So we see why the prophet used two verbs to name the same thing: he wanted to arouse greater zeal in men, since he saw that all were so lazy in the pursuit of this knowledge. Yet to know God is man’s chief end, and justifies his existence. Even if a hundred lives were ours, this one aim would be 真正认识神不 sufficient for them all. But, as I said, men 界，也要知道 despise the thing which should be 了解掌管的性 preferred above all else. 和公义。

面的 点。由于 脸唯恐被神的光 下面的翅膀来遮挡 至不 弱的神圣 到神颠覆一 ，他们甚 识神的完 更贴切，

Afterwards he adds that I am the Lord doing mercy and judgment and justice. 此外，首先要 God wishes to be so known. He alone is 的。假若没有 exalted; yet he comes down, so to speak, 遭遇？认识神 within our sight. The words which follow 仁慈的，这一

喊。”当我们读到天使在忙 荣光时，我们知道他们是在 类。因为我们赞扬神的最神 是高呼神的名。这样的崇拜 使联系起来，即使我们居住 们也多少与天上的居民相 如我们要与天使达到真正的 就要努力，我们口中对神的 们的行为相符。如果我们一 神，这一目标最终会实现。

must be carefully considered. If God had 们已经知道神的 said only, that I am the Lord, this would 否则知道神是公 have been a complete doctrine; but it 么用呢？但是我 would not have been sufficiently clear. . . 认识自我，因为 for men would think it enough to confess 的。如果有人细 that there is one God. Therefore we must 到什么呢？神公 carefully note these words: God does 我们，我们应该 mercy, judgment, and justice. We see 神施以恩惠，否 today among the papists the name of God 因此，耶利米令 rashly flaunted aloft. There is no one of 的怜悯至于高位 them who will not reiterate again and 这是十分恰当的 again that he worships God. But meanwhile they all profane the name of God. They rob God of his honor and distribute the spoil to the dead. This passage shows that the name of God by itself is of no importance when it is emptied of its true content.

。”在反对亚流派 经文证明神的三位 说法，但如果应对 清晰的证据……即 口中的神是三位 实要通过敬拜圣 扬神），但是我认 释来捍卫我们的 教徒嘲笑。当然， 出于他们的热情， 头，因为 了一个无

The true knowledge of God is not only to know him as the maker of the world, but “耶和华神就是 also to be persuaded that the world is 成“真理之神” directed by him, and further to know the 句法，因为需要 nature of that direction. He does mercy 本身是活神，是 and judgment and justice. 10:10（加

充满全地。”这个“全”指 创造的一切地上的果实和 这句话的意思就是地上各种 都闪耀着神的荣光，这也是 爱的证据。但是一种更简单 释说神的荣光充满全世界， 上所有的角落。在我看来这 驳斥，驳斥犹太人愚蠢自负 他们拥有神的荣光，并想把 在神殿中。这种说法与接下 灭的预言一致。因为神的教 敞开，而他们将填补犹太人

Moreover, the first thing to know about God is that he is kind and forbearing. For without God’s forbearance, what would 在这里先知高举 become of us? It is true and right that the 翻并毁灭了列国 knowledge of God should begin with the 劣的错误并显明 assurance that he is merciful towards us. 值的，因为人们 For what use would it be to us to know 痹自己。 that God is just unless we already know his mercy and his free kindness? But we know God by also knowing ourselves, for these two things are bound together; and if anyone scrutinizes himself, what will he find but reason for despair? As often 他大肆赞扬神的 as the thought of God’s justice comes 神”，也就是说 into our minds, we should shudder and 式敬拜诸神，赞 despair. Truly all would flee from God 制造的一些虚假 unless he attract them by the sweetness of 公正地审查一切 his grace. Therefore it is with good 有一位神，并且

基震动。”这种震动是一个 听到的不是来自人的声音。 的声音可以震动根基和台 只有先知承认祂话语的权 所有世代的后裔都能不止息 过这种震动我们认识到神的 现今仍然有效。当他说话的 会颤抖。假如静物和不会说 被祂震动，我们这些有感 味觉、有理解能力的人须做 诚地恭敬地遵守神之道？

reason that Jeremiah, when he ordered 先知的意思是 men to glory in the knowledge of God, 所有的虚假。 gave the highest place to God’s 满全世界，所 compassion, and then added judgment 原为虚无。在 and justice. 然后又以虚空 头是虚空的， The Lord God is truth (Those who 理”，意思是 translate God of truth do not attend to the 色。虽然列国 syntax of the Hebrew, for that would 扮的，但所有 need to read ’elohe ’emeth); God himself 地炫耀。“耶 is life and the king of the ages. Jer. 10:10 是主，就是说 (Calvin’s wording). 不渴望任何祂 完全传递着一

所有的凡人

Here the prophet exalts and triumphs in God’s name, and speaks of him as having overthrown and destroyed the falsehoods of the nations. He exposes their gross errors and shows up the wisdom of the world as absolutely worthless, because they stupefy themselves with [the worship of] wood and stone. 那么“神就是真理” 在先知宣布唯一神的 和无限的荣耀之后， He exalts the glory of God magnificently, 总结出另一个事实：“神 by saying: For the Lord is God; that is, 虽然神对我们来说是难以理 the nations worship their gods by telling 不仅将祂的荣光呈现在我 fables about their powers and falsely 奉献自己使我们常沐恩惠，如保罗 inventing many miracles. For, when we （使徒行传 14:17）。因为 examine everything honestly, it becomes 可以被触摸，甚至是被那些盲 certain that there is only one God; and all 盲人被剥夺了视力， the gods of the nations vanish of 走动，他们靠触摸找到出路，或靠摸门 themselves. This is what the prophet 定位走出房间，当他们想要再次进来 means: God is sufficient to destroy all the 时候他们就找到门了 falsehoods of the nations. When his 走出自己的心，因为无论谁搜寻自己的 majesty comes forth, its splendor is such 内心都会找到神在里面。 that all others which receive the 生活、动作、存留，都在乎祂。”（使 admiration of the world are reduced to 徒行传 17:28）。因此， nothingness. After this, he speaks of 我们不能感知神，那么我们也就不 truth; then he opposes truth with vanity. 享神的荣耀，然而“生命 Before he had said that wood is vanity; 但如果生命在我们里面，那么 now he says, Eternal God is truth; which 存在的证据。谁会愚蠢地说 means that He has no need to take on 活？因为人不能创造自己的生命，只 colors. The idols of the nations are 不稳固地从另一个生命中获得，于是

，以便神使他再生。因 精明和力量，因自负的 ，神又怎么会使他们再 不认识神。在神向我们 认为自己不是凡人而是 向我们显现，我们开始 。谦逊由此而生：人无 多，要完全依靠神。

painted, dressed up, decorated; but all 见神居住在人里面。 such images are empty show. Jehovah, on the other hand, is Lord; that is, he does not in any way change; he desires nothing which he does not possess, and his own perfection carries all authority.

像它一样的经文需要 的习惯是无论何时见到 灭亡了，都是因为我。” 近神之前，我们的生命 象。我们行走在阴影 假。但当我们踏入光明 明辨是非。当神来到我 来了光，照亮了我们的 见神真的会使人死亡 命的起源和终结，所以 会引起灭亡，这一说法 回答是这种情况只是偶 是由我们的错误引发的 本性。因为死亡已存在 有当我们将自己与神进 才能感知到。先知显然

God, then, is truth; and God is life. After the prophet has declared that in the essence of the one God there is true and 在先知阐述完 substantial glory, he adds another 及神的做工。 certitude which he derives from the 识。不像哲学 experience of men: God is life. For 据经验去认识 although God is in himself 道的呢？因为 incomprehensible to us, he not only sets 但不是严格意 his glory before our eyes, but even offers （居住）。假 himself to our touch, as Paul says (Acts 必须考虑我们 14:17). For Paul knew that God can be 地说，我们“ found by touch, even by men who are 此可以看出， blind. Although the blind are deprived of 一个极好的标 sight, yet when they walk around a hall, they find the way out by touch, or they locate by touch the door out of a room, and when they wish to go in again they find the door. And Paul says that we have no need to go outside of ourselves, for 因此神是“生 whoever searches himself will find God 起初创造了大 within. For, in him we live, move, and 循环中，虽有 exist (Acts 17:28). Hence if we raise the 不同。但在这 objection that God is beyond our 的荣耀。因此 comprehension, and that we cannot rise 王”。 to the height of his glory, yet certainly life is in us. If life is in us, then so is evidence for God. Who is foolish enough to say that he lives of himself? Since men do not create their own life but obtain life “主耶和华说 precariously from another, it follows that 的缘故，不照 God dwells in them. 事待你们；你 （以西结书 Now the prophet, after he has spoken of the essence of God, comes down to his activity. And surely this is the true knowledge of God — not to speculate in 在这里神宣称若单为祂名的缘故 the air as the philosophers do when they 荣光就会特别显现，祂慷慨

：智慧人不要因他的智 要因他的勇力夸口，财 物夸口。夸口的却因他 是耶和华，又知道我喜 爱、公平和公义，以此

argue, but to know by experience that there is one God. How do we know? Because we exist; not, strictly, exist, but subsist (live in). And if we live in, truly that in which we live must be taken into account. And, to speak accurately, our subsisting will be found to be within the one God. Whence it follows that the life of man is an excellent index to the only God.

和华说的。（耶利米书 ）

God therefore is life and the king of the ages. First the earth was founded, and since then the years follow one another; in this cycle, there is great variation from one year to another yet there is regular and right order in their procession. Who will not recognize the glory of God in this ordering of the world? Therefore the prophet called God king of the ages.

二部分我们可以看出 的荣耀，神这样做不是 身的不足而感到羞耻， 更好的。因为神不喜悦 由于人索取更多有益于 至是陶醉在自我吹嘘 了他们虚假的荣耀。直 所拥有的一切无论是 力得到的、或是借助他 仅是一个幻影，那么他 正的荣光了。

And ye shall know that I am the Lord, when I have wrought with you for my name’s sake, not according to your wicked ways, nor according to your corrupt doings, O ye house of Israel, saith the Lord God. Ezek. 20:44.

华。”虽然先知用两个 义，但是并不是毫无理 认识神，他们需警醒， 完备智慧的总和。耶利 世界性的荒谬的错误。 渴求学习各种学科知 神的知识。我们可以看 个人利益时是何等的狂 中却几乎没有一个人愿 时去学习神的知识。人 了另一个错误：他们认 有的。所以我们就可以 要用两个动词来表述 想要唤起人更大的热 人在追求神的知识时是 而，认识神是人的首要 证神的存在。即使我们 ，这一目的也足够我们 。但是，如我所说，人 重视的事情。

Here God declares that his glory will be especially manifest when, solely for his name’s sake, he has compassion freely upon the desperate and lost. And Paul, in the first chapter of Ephesians, especially praises God’s gracious kindness when he calls the compassion with which God honors his elect, the glory of God κατ᾽ ἐξοχην.76

我是施行慈爱、公平、和 神希望众人知道祂，唯独 祂却屈尊降临，可以说是 。接下来的话语需仔细思 说了“我是主”，这也许 教义，但是却不够充分明 会认为只承认有一位神 此，我们必须特别注意这 、公平、和公义。如今我 主教徒轻率地赞扬主的 一个人不反反复复地说他 同时又在玷污着主的名。 荣耀并分配给死人。这节 神的名若缺乏真正的内 并无意义。

The phrase κατ᾽ ἐξοχην; occurs in the New Testament

仅要知道是神创造了世 是神在掌管着世界，进而 质。祂施行慈爱、公平、

only once, Acts 25:23, but the sense agrees with the emphasis in Eph., ch. 1. This is one example among many to prove that Calvin relied largely on his prodigious memory to provide him with the material needed for his Commentaries. The mistake here illustrates both the extraordinary range of his memor and its occasional fallibility.

知道的是神是仁慈宽容 神的宽容我们会有怎样的 首先要明确祂对我们是 点是真实确定的。除非我

Now the glory of God includes more than 们为自己找了很多 his compassion. As thy name, so is thy 其他事情只为阻止 praise through all the countries of the 者只允许人看到一 earth (Ps. 48:10). God deserves no less to 们看到整个罗马教 be glorified when he destroys the wicked 发展，我们知道他 than when he takes pity on his people. 耀，所有那些为他 But Paul calls God’s especial glory the 比那些反对神荣光 undeserved kindness with which he 可恶。 embraces his chosen whom he has adopted. So God says here, You will know that I am the Lord when I deal with you for my name’s sake, and not according to your crimes.

慈爱和祂慷慨的良善， 义的对我们来说有什 们认识神的同时也在 这两件事是联系在一起 察自己，除了绝望会找 义的思想不断影响着 战栗，应该绝望。除非 则我们什么都得不到。 人以神为荣耀，他将神 并说神是公义公平的， 。

Moreover, since God wishes his glory to shine pre-eminently in his free mercy, we must conclude that those who obscure his 至于我们自己，我们 compassion or minimize it, or attempt to 神那接受必要的救赎 reduce its greatness to nothing, are the 道神是救世主。因为 most hardened and open enemies of his 得到记得一清二楚， glory. 报，我们就贬低了神 在我们里面，我们就 And we know that the teaching of the 赞扬的无价的特权。 papacy aims in that direction. For in it, God’s free kindness lies buried, or is hidden in a fog, or has wholly vanished. For they set forth merits of various sorts 因此，让我们试图通过 which they oppose to God’s grace. And 祂因祂伟大的慈爱和怜悯安置我们 they divide merits into preparations, 做的一切完全是“为祂名的缘故” good works by which they gain God’s 不是以我们的恶行待我们。但是也许这 favor; and satisfactions, by which they 些话语是对古时的先知说的， escape the penalties they would otherwise 已经回到迦南美地，那么 pay; and finally they add the interposition 开放，神慷慨的仁慈 of the saints (as they call them). They 祂公开召唤我们到天堂，通过 invent for themselves a host of patrons 我们永生的希望。 and then devise countless other things for no other purpose than to keep the glory of God from being seen by men, or at most to allow only a few sparks to glow dimly. When we see the whole papal organization moving in this direction, we know that they are openly opposing 【这是加尔文最后的演讲。他结束时的 God’s glory, and that all who defend 祷告是：】 those abominations are worse than sworn

真理”（那些将之翻译 的人没有参照希伯来语 读’elohe ’emeth）；神 万世的君王。耶利米书 尔文的行文）。

enemies of God’s glory. 全能的主啊，我们 槛，继承那永恒， As for ourselves, let us learn that God 恩初熟的果实基督 cannot be known as Savior unless we 了一座宅邸，请允 accept from him what is essential to our 召下越行越远，最 salvation. For if we wish to keep accounts 享受你通过我主基 of what we give and what we receive, or 荣耀。阿门。 to make any claim whatever, we reduce his glory. And so far as in us lies, we throw away the inestimable privilege which the prophet here extols.

神的名得胜，说神已推 的虚假。祂揭露了那恶 世人的智慧是毫无价 以【敬拜】木和石来麻

Therefore let us strive to know God through this Word. He deals with us “他在那里筑了一 according to his great mercy and 名叫伊勒伯特利（ compassion, that is, for his name’s sake, 思）……神就从那 and not according to our wrongdoing. But 上去了。”（创世 if these words were spoken to the ancient people because they had returned to the 现在我们知道了为 Land of Canaan, how much more today, 自己的圣坛，其目 when the Kingdom of Heaven lies open, 的圣坛区分开来。 God’s free kindness deserves to be 的不是世界各地各 praised! Today, when he openly calls us 是他们自己独有的 to himself, to heaven, to the hope of the blessed immortality which is given us through Christ! 虽然要用心灵去敬拜 [This was Calvin’s last lecture. His 也是表达信仰必不可少的部分。所有 closing prayer was:] 都知道外部的仪式对 么有用。 Grant, Almighty God, since we have already entered in hope upon the threshold of our eternal inheritance, and know that there is a mansion for us in 假如有人反对说这个圣坛与其他 heaven since Christ, our head and the first 无两样，我的回答是 fruits of our salvation, has been received 其他人轻率冷漠地为未 there, grant that we may proceed more 坛。但雅各总是听从神之道。圣坛 and more in the way of thy holy calling 被神之道洁净才可称为是合法 until at length we reach the goal, and so 的敬拜要优于其他人仅仅 enjoy that eternal glory of which thou 听从神的诫命。 givest us a taste in this world by the same Christ, our Lord. Amen.

荣光，说“耶和华就是 ，列国通过讲寓言的方 扬诸神的力量以及他们 的神迹。因为，当我们 时，就会清楚地知道只 列国的诸神都会消失。

And he built there an altar, and he called

这样的：神足矣毁坏列国 当祂的权威涌现，光辉布 有接受这赞美的都会被还 这之后，他又说道“真理”。 反对真理。之前他说过木 现在他说“永恒神就是真 神不需要为自身的真实润 的偶像是着色的、盛装打 的这样的形象都是无意义 和华”，在另一方面，就 祂不以任何方式改变。祂 不拥有的东西，祂自身的 切权威。

the place El Beth-el. . . . And God went up from him in the place where he talked 对于称那个地方为“伯特利 with him. Gen. 35:7, 13. 徒似乎大胆了些。但是这位 因此也是值得赞扬的。因为 Now we know why the holy fathers had 诫命，这是正确的。天主教徒是愚蠢 to have their own altar, distinct from 他们宣称崇尚谦卑但却昏昏沉沉 those of other nations. It was to bear 出中庸。谦卑只有在寻求主的许 witness that they worshiped not the 值得被赞扬。但是当神降落在我们中 various gods who were recognized 间，以我们的方式与我们闲谈，祂希望 everywhere in the world, but a God of 我们也能回应祂。真正的智慧是去 their own. 神，正如神使祂自己适应我 此，雅各没有争论神的本质 For although God is worshiped in the 听从神谕，靠近神。因为他打开他的 heart, yet external confession is the 如我所说，他的天真和淳朴都为， inseparable accompaniment of faith. And 的喜悦。 there is no one who does not know how helpful it is to us to be roused to the worship of God by external aids.

，“神就是生命”。 本质中存有真理 他又从人的经历中 就是生命”。 解的，但祂 们眼前，甚至 所说 保罗知道神 人。即使 但当他们在大厅里

If anyone objects that this altar looked no different from the others, I answer that the actual difference was very great. Others built altars, rashly and with thoughtless zeal, to unknown gods. Jacob bound himself always to the Word of 如今，神的 God. No altar is legitimate unless it is 在福音中充 consecrated by God’s Word. Jacob’s 服于祂。让 worship excelled that of others simply 为了将我们 because he did nothing without the 不是尘世的 command of God. 与天堂的距 堂。 In calling the place God of Bethel, he may seem to be too bold; and yet the faith of the holy man is praiseworthy at this point also, and that rightly, since he keeps 同时，在翻 himself within the limits set by God. The 这个规则： papists are stupid when they claim to 造，所以它 honor humility by exhibiting dull 永生神的声 moderation. Humility deserves praise 礼的，然而 truly when it does not seek to know more 虚的幻影。 than the Lord permits. But when he 皇是如此的 descends to us, adapting himself to us and prattling to us, he wishes us also to prattle back to him. And true wisdom is to

的 。保罗说我们不必

embrace God exactly as he adapts himself 神的升天就像祂 to our little measure. Thus Jacob does not 天地的神不改变 dispute with learned arguments about 小，祂来到我们 God’s essence, but according to the 的迹象。当祂从 oracle he has received he brings God near 结束时祂又升到 and makes him accessible to himself. Because he opens his mind to the revelation his prattling and his simplicity are, as I said, pleasing to God. 通过这种说话的 Today, when the knowledge of God 的道重要性，神 shines clearer, and when God in the 祂恩典的见证。 gospel has undertaken the role of nurse, 难以获得祂的恩 let us learn to yield our minds to him. Let 枉驾屈尊来到我 us remember that he came down to us to 督将这一切做完 raise us up to him. He does not adopt an 督的升天而变得 earthly fashion of speech to keep us at a 的力量祂常与我 distance from heaven, but rather as a means of raising us up to heaven.

因为，“我们

Meanwhile we must keep to this rule of “光照在黑暗里 interpreting [Jacob’s action]: since the （约翰福音 1 altar was commanded by a heavenly oracle, the building of it was truly and 圣经中多处称人为盲人， duly a work of faith. Where the living 对意见。但是人的这种盲 voice of God does not sound, pomp and 识问题，因为所有人类的 ceremony, however elaborately observed, 于虚无。若不是人任凭自 are like empty phantoms. So, we should 与谎言之中，不基于事实 see that papacy is so much wind. 切的错误从何而来【虽然 制造错误】？一旦人不跟 God’s ascent is like his descent. For God 传教士所提及的基督的神 who fills heaven and earth does not 们中消失。 change location. He is said to come down to us when he shows us a sign of his presence suited to our littleness. He ascended from Jacob when he disappeared from his sight or when the vision ended. 传教士预料到了这种反对 By this way of speaking, God shows us 先不能以神现实的属性去评判起初 the value of his Word which is always 赋予人的光明，因为人现在变得腐 near us, as witness to his grace. Because 落，已把这光明变成黑暗 of the great distance between us and his 他断然否定智慧之光已完全 heavenly glory, he himself came down to 这光明依然能够穿透人思想的

如果我们反对说 能分 ”在我们里面。 那就是神 他因自己而 能 可

us through the Word. This he did wholly 暗。 and finally in the person of Christ; and Christ by his ascent into heaven has so elevated our faith that by the power of his Spirit he dwells always with us.

神的本质之后他开始涉 这无疑是真正的神的知 家那样无端推测，而是根 神的唯一。我们是怎么知 我们存在于这个世界中， 义上的存在，而是生存 如我们居住，那么我们就 居住的地方。并且，准确 生存”于唯一神之中。由 人的生命是体现神唯一的 志。

And the light shineth in darkness: and the darkness comprehended it not. John 1:5. “黑暗却不接受光。 弱的光，但神之子依 It may be objected that Scripture in many 士告诉我们神这样做却并 places calls men blind, and that the 果，因为“他们看也看不见。”自从 blindness to which they are condemned is 与神疏远，因为人的无知， a matter of common knowledge — that 想的传播，以至于神体内存留的光被熄 all men’s reasoning is a miserable 灭，再无用武之地。这从我们的经历中 business and comes to nothing. Where do 可以看出。但是，即使是那些 all the labyrinths of error in the world 的圣灵重生的人也享受一些 come from [the objector will continue], if 显示人受造不仅是为了 not from the fact that when men follow 想。但是人以自己的方式是不会 their own minds they land in vanity and 面前的。他们也不会以自己的 lies? So long as men are without the light, 神，因为人所有的智 the knowledge of Christ’s divinity, 此可见，除非神重新来到他们身边给予 mentioned above by the Evangelist, is 帮助，否则人的救赎就无望。因为 extinct among them. 神之子给他们光明， 不知道这光来自哪里 The Evangelist anticipates this objection, 态堕落的幻想而不赐予 and cautions us first that we must not 人只会变得疯狂。 judge the light given to man in the beginning by his present condition, because in man’s present corrupted and degenerate nature, light has been turned into darkness. Nevertheless, he denies emphatically that the light of intelligence is entirely extinct, because some sparkling bits of light keep darting out of the deep and heavy darkness of the human mind. 我们堕落的本性里存 两个部分：首先，每 And the darkness comprehended it not. 一颗宗教的种子；其次，每个人都 Even though, through the feeble bit of 辨善恶的良知。但是，宗教的种 light left in men, the Son of God has 育出许多迷信的妄想，良知玷污了 always invited them to himself, the 决断，以至于人不能分辨邪恶和美德。 Evangelist tells us that this has not done 简言之，人若维持本性 any good, because “they saw but did not 基督。即使他们知道审慎地去 see.” After man was alienated from God, 活，即使他们天生拥有精通艺

命”，是“万世的君王”。 地，从此年复一年。在这 规律可寻，但岁岁年年仍 世纪轮回中无人不知晓神 ，先知称神为“万世的君

his mind was oppressed by such 的能力，若不归 ignorance that any light left in him was 将消失，什么也 quenched and useless. This is proven daily by our experience. Still, even those who are not regenerated by the Spirit of God enjoy some rationality; which shows that man was made not only to breathe but also to understand. But it is none the less true that men do not come to God by way of their own reason; neither do they 进一步说，我们 in this way get near to him, because all 谈及的是人的先 their intelligence is but vanity. Whence it 的恩典。神之子 follows that the salvation of men is 一个是知晓世界 hopeless unless God come to their aid 另一个是拯救我 with a new help. For even while the Son 再生。祂是永恒 of God pours out his light upon them, 藉着祂的力量一 they are so dull that they do not know the 祂，人被赋予非 source of it; on the contrary, carried away 的缺点遮蔽了智 by their own sickly and depraved 察能思考，因此 imaginations, they only become insane. 完全消失。但是 这光暗淡，神之 The chief parts of the light which remain 保，以圣灵再生 in our corrupt natures are two: first, 因此，那些混淆 everyone has a certain seed of religion 人是在荒谬地进 implanted in him; and secondly, every 无关紧要的事。 man’s conscience is capable of distinguishing good from evil. But then, what happens except that religion degenerates into a thousand chimeras of superstition; and consciences pervert every act of judgment, so that one cannot tell vice from virtue? In short, natural reason can never guide men to Christ. Even though prudence teaches men to regulate their lives, and though they are born capable of the arts and sciences, the whole thing vanishes and leaves nothing behind.

：以色列家啊，我为我名 着你们的恶行和你们的坏 们就知道我是耶和华。” 20:44）

Further, it ought to be clear that the “那光是真光，照亮一切生在世 Evangelist is speaking only of man’s 人。他在世界，世界也是藉着他造的 natural endowments, and does not touch 世界却不认识他。”（约翰福音 upon regenerating grace. The Son of God possesses two distinct powers: the first is

，祂的 地怜悯那绝

known from the structure of the world and the order of nature; the second is the 这里所说的真不 power by which he renews and restores 的意思是将基督 our fallen nature. Since he is the eternal 不会认为祂的光 Word of God, the world was created by 了。这样的区分 him and it is by his power that all retain 切的光明都源于 the life they have received. By him also, 督本身就是光， man was adorned with the gift of the 满全世界。且除 singular imprint of intelligence; and 祂被叫做真光是 although by his defection he lost the light 亮他人。 of intelligence, he still sees and understands, so that what he has naturally by the grace of the Son of God is not completely abolished. But since he has darkened the light which he retains by his stupidity and wickedness, it is necessary that the Son of God take on a new office, “照亮一切生在 that of mediator, and restore the ruined 持这一观点主要 man by the Spirit of regeneration. 明他的基本教义 Therefore, those who confuse the light of 入我们的生活。 which the Evangelist speaks with the 的光，祂的光是 gospel and the doctrine which deals with 处。但是他将我 our salvation, philosophize absurdly and 共同的经历上。 in an irrelevant manner. 所有人都分享祂 独敬拜祂为“光 That was the true Light, which lighteth every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not. John 1:9–10. 如今这节经文常 The true light here is not opposed to the “一切生在世上 false. The Evangelist meant to distinguish 生分享生命之光 Christ from all others, so that no one 男校长为例，他 would think He has the light in common 城里唯一的学校 with men and angels. The distinction is 去学习，那他也 made to point out that whatever is bright 人将这理解为基 in heaven and on earth derives its 因为若不藉着祂 splendor from another; Christ on the 到了生命恩典之 other hand is himself light, and his 体上说的是一切 brightness is his own, filling the whole 欢下面的阐述： world with his radiance; and there is no 的人，如我所说 other source or cause of light. He is 所有生物之上的 called the true light because it is his 而显出独特的优

望迷失的人。保罗在以弗所书 1 中特别 赞扬神的仁慈善良，神怜悯荣耀祂的选 民，神的荣光κατ᾽ ἐξοχην。76

nature to illumine. 是非。因此 恒的光。但 Which lighteth every man. The Evangelist 歪曲这节经 insists on this chiefly because he wants to 对所有人都 base his teaching that Christ is the light 里所说的常 upon the effects which he produces in us 之光。因为 and in our experience. He might have 力去参悟天 argued more subtly by saying that since 那拣选之人 Christ is the eternal light, his radiance is 说，神赐予 inborn and not derived from another. But 以导致在无 he turns our attention to our common 几乎所有的 experience. The argument is that since Christ makes all of us to share in his light, we should honor him alone as the Light.

现在神的荣光不仅包含祂的怜悯。“神 啊，你受的赞美，正与你的名相称，直 到地极！”（诗篇 48：10）。人们赞美 神怜悯祂的子民，但当神摧毁邪恶时也 值得同样的赞美。但是保罗称神的特殊 荣耀是不公正的仁慈，称祂只接受祂的 选民。所以神在这里说，“我为我名的 缘故，不照着你们的恶行和你们的坏事 待你们”。

Now this passage is usually explained in two ways. Some restrict every man to those who, having been regenerated by the Spirit, partake of the life-giving light. Augustine gives the example of a schoolmaster who, if he has the only school in a town, is said to be everybody’s teacher, even though many may not go to his school. Some people understand the statement that Christ enlightens everyone in the sense that no one can boast of having received the grace of the light of life otherwise than from him. But since the Evangelist speaks in general of all those who have come into the world, the next explanation “他在世界 pleases me better: namely, that rays from 因为他们盲 this light are diffused in all of mankind, 所以然。每 as I have already said. We know that 即使在化成 men, above all other living beings, have 祂的大能。 the singular superiority of having been 人的麻木。 endowed with reason and intelligence, 水却不考虑 and that they have engraved in their 呢？所以， consciences the ability to discriminate 督的无知无 between right and wrong. There is 完全是因为 therefore no one who is without some 督一直都在 intuition of the eternal light. But there are 简言之，即 fanatics who are somehow insane enough 祂注目，基

此外，由于神希望祂的荣光格外地照耀 在祂丰富的慈爱上，因此我们可以推 断，那些隐藏或轻视神的怜悯的人、那 些试图将神的伟大贬低的一文不值的 人才是玷污神的荣耀的最冷酷的、公开 的敌人。

to twist and torture this passage, and to 自己承担后果 infer from it that the grace of illumination is offered equally to all. But let us remember that this statement has to do with the common light of nature which is far inferior to faith. For no man will ever, with all the sharpness and perspicacity of his mind, penetrate to the Kingdom of God. It is the Spirit of God alone who opens the gate of heaven to the elect. Further, let us remember that the light of “你们心里不 reason which God gave men is obscured 信我。”（约 by sin; so that in the deep darkness of dreadful ignorance and the abyss of errors 这也许被认为 there are hardly any sparks which are not 当信我”。但 utterly put out. 一直被广泛接 们可以看出若 He was in the world. He accuses men of 们在基督里坚 ingratitude because they had so blinded 时准备张开双 themselves as not to know the cause of 会问，那么， the light they enjoyed. This is true of 呢？也许他本 every age. For even before Christ 也当信神。因 appeared in the flesh, he displayed his 应该向祂注目 power everywhere. Therefore those daily 身边，把我们 effects he produces ought to shake people 但是基督还有 out of their torpor. What is more absurd 我们应该信神 than to draw water from a running river, 然而，一百个 and not to think of the fountain from 信。不只是因 which the river flows? Wherefore, there 而且因为撒但 is no just excuse for the world’s 种种障碍，不 ignorance of Christ before he appeared in 然我们还在找 the flesh; it was due to their apathy and 们的信心却消 wickedness, because he has always been 主地开始幻想 present among them with his power. In 正确道路上偏 short, Christ was at no time so absent from the world that men might not have been aroused by his light and have raised their eyes to him. It follows that the blame is theirs.

我们知道教皇的教义是朝那邪恶的方 向发展的。在教义里，神慷慨的慈爱或 被埋葬，或被隐藏，甚至完全消失。因 为他们陈列各种美德来对抗神的恩典。 他们将美德一分为二，其一是预备，是 讨神喜悦的善举，另一是苦行赎罪，为 了逃避他们应得的惩罚。最后他们添加 圣人（他们这么称呼）的“干涉”。他

Let not your heart be troubled: Ye believe in God, believe also in me. John 14:1.

76 κατ᾽ ἐξοχην这个短语在新约中只出现过一

This might be taken as imperative:

次，使徒行传 25:23，但是意义更偏向以弗所 书 1。这是一个例子，证明加尔文很大程度上 依赖于他惊人的记忆力为他提供所需的材料

“Believe in God, and also believe in me.” But the other reading is more exact, and has been more generally accepted, as I have pointed out. Here we find that the 因此，基督 way to stand fast is to let our faith rest in 定。如果我 Christ and to recognize that he is all 托。祂是以 ready to come to our help with 疑惑。如果 outstretched arms. One might wonder, 只信仰基督 however, why he puts faith in God first. 在试探中摇 Maybe he should have told his disciples 祂。坚定的 that having believed in him, they should 远离基督、 believe in God: for Christ is the very 神学对信仰 image of the Father, and we should fix 说是喋喋不 our eyes first on him. Besides, he 单说神。那 descended to us so that our faith, starting 认知，那么 with him, might ascend to the Father. But 们的信念动 Christ has something else in mind. All 感到羞耻。 confess that we ought to believe in God. 往奇妙的神 This is a fixed axiom to which all 督，信心才 subscribe without controversy. Yet there 的谦卑。只 is hardly one in a hundred who really 寄托信心才 believes it; not so much because the sheer majesty of God is too distant from us, but because Satan puts every kind of cloud between us and God, so as to keep us from the vision of God. So it is that our faith vanishes even while it seeks our God in his heavenly glory and inaccessible light. Our own flesh comes up spontaneously with a thousand fancies which turn us away from a right apprehension of God. “你们若认识我 今以后，你们认 Christ therefore presents himself to us as 他。”（约翰福音 1 the proper object of our faith. If we direct our faith to him, it will immediately find certainty and rest. He is Immanuel, who 这就证实了我们所说的，也就 responds within us to our inquiring faith. 满足于基督，好奇地在 It is a basic article of our faith that if we 找神，这是愚蠢 do not wish to go around and around 知识是最好的。但是当神离近与他们说 endlessly, we must direct our faith to 话，他们却目光游离在云层以上 Christ alone. If our faith is not to waver 神，因为他们太骄傲了 in the midst of temptations, it must be 就在近处。因此基督责备祂的 fixed on him. And this is the evidence of 为他们不知道神已在祂里

y 完成他的圣经注释。这里的错误证明他非凡 的记忆力和他偶尔的小错误。

faith that we never allow ourselves to be “我知道了”， torn away from Christ and the promises 还没能正确的认 we have in him. The papal theologians 见我里面有神活 dispute, or rather chatter a great deal, about the object of faith; but they leave Christ out, and mention only God. Those whose knowledge comes from their writings must needs waver with the least breath of a breeze. Proud men are ashamed of the lowliness of Christ; therefore they fly to the incomprehensible “从今以后”。 deity of God. But faith seeks to attain 和祂的责备，也 heaven only by submission to Christ, 负义和冷漠，因 whose countenance seems to reveal a 天父赐予的恩惠 lowly God; and it finds no stability unless 而非人自己的信 it find support in the weakness of Christ. 如果他们睁开双 是若想“看到” If ye had known me, ye should have known my Father also; and hence forth ye know him, and have seen him. John 14:7. “他们就问他说：你的 This confirms what we have already said; 回答说：你们不认识我，也 namely, that the curiosity by which 父；若是认识我，也就认识我的父。” people, not content with Christ, seek God （约翰福音 8:19） in devious byways is at once stupid and harmful. They admit that there is nothing better than the knowledge of God. But 耶稣没有直接回答他们的问题，而 when he is near them and speaks to them 洁地谴责了他们的无知和自满 as a friend, they wander around looking 父在那里，然而在他们眼前的 high and low, and search for him beyond 子，他们看了却没有看见。因 the clouds because they are too proud to 他们来说这是公正的惩罚， see him nearby. Christ therefore 自满、不知感恩、轻视那众人都得以看 reproaches his disciples because they do 见的神之子，他们到不了父 not know that God has been revealed to 若不靠着基督，怎么能到父那里 them fully in him. “I see,” he says, “that 此外，神屈尊枉驾与人 so far you have not known me rightly 恩惠。那些拒绝神的亲近的人不应该 because you have not seen the living 禁止入天堂么？ image of God in me.”

庇护人，想出无数的 人看到神的荣光，或 点暗淡的火花。当我 皇组织朝这个方面 们公开反对神的荣 们的恶行做辩护的人 不共戴天的敌人更

And henceforth. He adds this not only to tone down his reproach, but also to accuse them of ingratitude and apathy because they have not done justice to the

要知道除非我们从 否则我们就不知 如果我们将付出与 或者设想任何回 的荣耀。只要谎言 丢弃了先知在这里

Father’s gift through him. He says it in praise of his teaching rather than of their faith. What he means, therefore, is that they would even now see God, if they 其次我们要知道这是对我们所有人说 would only open their eyes. But by ” 的话：任何人若不藉着基督就到不了 see,” he means the certainty of faith. 那里，就会像在 在别处也读到过 Then they said unto him, Where is thy 说法，这是有根据的。此外，所有 Father? Jesus answered, Ye neither know 像巨人族一样搅乱天堂的人都 me, nor my Father: if ye had known me, 了解真正的神的知识的权利。另 ye should have known my Father also. 面，那些将心思意念完全交给基督的 John 8:19. 就会被直接带到 在福音的镜子里 Instead of doing them the honor of a 主在基督里的形状（格林多后书 3 direct reply, he reproaches them briefly 这没有欺骗我们。当然，人 for their ignorance and their 前谦卑，作为因信 complacency. They asked about the 举入天堂，去揭示天使崇拜并见证的神 Father; and yet, here was the Son before 迹。 their eyes, and they, seeing, did not see. It was, therefore, the just punishment of their pride and impious in gratitude that when they despised the Son of God who was there for everyone to see, they had no access to the Father. How can any mortal being rise to the height of God “如今他们知道，凡你所赐给我 except he be raised there by the Son’s 是从你那里来的；因为你所赐给 own hand? Moreover, God has lowered 道，我已经赐给他们，他们也领受了， himself in Christ to the mean condition of 又确实知道，我是从你 man, so as to stretch out his hand to him; 你差了我来。”（约翰 and do not those who reject God’s approach to them deserve to be excluded of heaven?

神之道了解神。 ，所 ，而

Let us then know that it was said to us all: 此处我们 anyone who does not begin his way to 要信基督 God with Christ, must wander, as it were, 神圣的大 in a labyrinth. It is not for nothing that, as 凡你所赐 we read elsewhere, he is called the image 祂的意思 of the Father. Besides, all those who 切都是神 storm heaven like giants, without Christ’s 除非我们 help, are deprived of any right knowledge 们的信心 of God. Anyone, on the other hand, who turns his mind and all his senses to Christ is led directly to the Father. The Apostle

因为他们 如今，当天国 就该被赞扬！现在， 基督赐予

therefore is not deceiving us when he says that in the mirror of the gospel we 基督现在宣称人若 see God clearly in the person of Christ (2 形成这种认知。但 Cor. 3:18). And certainly the priceless 义是来自人或来自 reward of the obedience of faith is that a 认神才是教义的创

已经迈入希望的门 知晓我们的首领、救 为我们在天堂收到 许我们在你神圣的感 终实现我们的目标， 督赐予我们的永恒

man who humbles himself before Christ 为你所赐给我的道 rises above all heavens and penetrates the 基督如是说是作为 mysteries which the angels witness and 角色，祂所传的是 adore. 他的父是因为祂的 的地位，并且仆人 Now they have known that all things 的威严。同时，我 whatsoever thou hast given me are of 证词，只要基督是 thee. For I have given unto them the 父一样是一位神。 words which thou gavest me, and they 于门徒来说，基督 have received them, and have known 天父借祂的儿子说 surely that I come out from thee, and they 唯一的真理中找到 have believed that thou didst send me. 出如果他们接受了 John 17:7–8. 借圣灵的力量奉天

座坛，就给那地方起 就是伯特利之神的意 与雅各说话的地方升 纪 35：7，13）

Here we are told the chief thing about faith: which is, so to believe in Christ that our belief rests not in an apprehension of the flesh, but rather in the contemplation of his divine power. When he says, “ They knew whatever thou gavest me as from thee,” he means that believers recognize all they have as divine and from heaven. And certainly, unless we apprehend God in Christ, we are bound to be always wavering. “并且信。”使 强调之前涉及的 He now declares that men have this 并受父的差遣，其意义就等同于祂所拥 knowledge when they receive what he 有的一切都是来自父的。简言之，若信 teaches them. But anyone who thinks that 就要正确地看待基督，不只 his doctrine is from man, or that it is from 的肉身与谦卑，还 this earth, will not acknowledge that its 能。因此，基督里面的一 author is God. Hence he says, The words 的。需要特别注意的是，之前 which thou gavest me, I gave them. And 使徒用了“知道”这个词语，后 when he says that he taught as he “相信”来代替。因此，我们要警醒， received from God, he speaks as the 除了倚靠信心，否则我们就不会正确地 mediator or the servant of God. He refers 认识神。但是关于信心， to God as his Father because he is in the 识是确定的。 lowly state of the flesh, and has concealed his divine majesty under the

什么罗马教皇要有 的是为了与其他国家 是为了见证他们敬拜 种大家知道的神，而 神。

form of a servant. At the same time, we must hold on to John’s initial testimony that, in so far as Christ was the eternal Word of God, he had always been one God with the Father. The point here, therefore, is that Christ was to his “我若行了， disciples a faithful witness to the Father; 这些事，叫你 that, since the Father himself had spoken 面，我也在父 in the Son, their faith had its foundation in the sole truth of God. Moreover, he points out that if they accepted his words, 继知识之后基 it is because he has given them an 不是那么重要 effective revelation of the name of the 那些不信的和 Father by the power of the Spirit. 亲身经历否则 逆就是想必须 And have known surely. He repeats with 祂的作品为我 other words what he has already touched 满足我们。然 upon. The statement that Christ came 智慧的奥秘都 from the Father and was sent by him 会为我们打开 means the same thing as that whatever he has is from the Father. In short, faith ought to look at Christ rightly, not to know him in his flesh and humiliation, but to rise to a knowledge of his divine power; for thus it becomes established that he has in himself God and whatever “认识你独一 is God’s. It is important to notice that in 来的耶稣基督 the former clause the Evangelist uses the 福音 17: word to know. In the latter, to believe takes its place. We are thus warned that 他现在以真正 we can know nothing of God rightly 之人。他陈明 except by faith. But there is such 处他没有谈论 certainty in faith as to justify our calling 而是在告诉人 it knowledge. 们想要正确地 意识到，若不 But if I do, though ye believe not me, 我们，那么我 believe the works; that ye may know, and 在哪里照耀， believe, that the Father is in me, and I in 同时获得永生 him. John 10:38. 是真实恰当的 语都是有分量 He puts faith after knowledge, as though 任何神的知识 it were of a lower order, because he has 基督的样式， to do with unbelieving and wrong headed 心。这信心同 men, who will not yield unless they are 们作为选民分

神，然而外部忏悔 人 我们敬拜神是多

overcome and forced by experience. Such 继承人。 rebels insist that they must know before they believe. And our God indulges us to the extent of preparing us for faith through a knowledge of his works. However, true knowledge of God and of the secret of his wisdom comes from faith, because the obedience of faith opens to us the gate of the Kingdom of Heaven. “耶稣回答说：「我实实 And this is life eternal, that they might 人若不重生，就不能见神 know thee the only true God, and Jesus 翰福音 3:3） Christ, whom thou hast sent. John 17:3.

的并 实际上差异悬殊。 知的神建造圣 只有 的。雅各 是因为他只

He now enlightens the elect in the true 这节经文的意 knowledge of God; and in so doing, he 国的条件，即 declares the way in which we receive life. 我。因为若想 He does not here deal with the ultimate 个重生的人。 enjoyment of life which is our hope, but 我们需把每一 rather with the way men attain life. If we 的国首先要进 are to understand this statement rightly, 很快从下文中 we must first realize that unless God, who 国就是天堂的 alone is life, illumine us, we are all dead. 神的国更大程 Where, therefore, he has shone, we 随着我们信心 possess him by faith; and at the same 成长。这节经 time enter into the possession of life. This 真正地属于教 is why the knowledge of him is truly and 也简洁地说明 properly said to be saving. Almost every 徒的生活。也 word of Christ in this place is weighty. 的国是陌生的 We are not concerned here with just any 一直在与之作 kind of knowledge of God, but with the 近神的国。因 knowledge which transforms us into the 人类。如果基 image of God, and the beginning and the 说，除了重生 end of it is faith; rather it is the same as 们可以想象祂 that faith by which, ingrafted into the 事实不是这样 body of Christ, we are made to partake of 人，无一例外 the divine adoption and are made heirs of 的人，而是一 heaven. 思是那些还没 神的国。 And Jesus answered and said unto him, Verily, verily I say unto thee, except a man be born again, he cannot see the kingdom of God. John 3:3.

之神”，使 圣人的信仰 他遵守神的 的， ，表现 可时才

By this statement, he means, “So long as you lack what is first in God’s Kingdom, it does not impress me that you call me Master. For the first step into the Kingdom of God is that you become a new man.” This sentence is so weighty that we must look into each part of it separately. To see the Kingdom of God is to enter it, as we shall soon see from the 此外，重生的 context. But those who identify the 善，而是整个 Kingdom of God with heaven are 出，我们由里 mistaken; the Kingdom means rather the 们有需要部分 spiritual life, which begins in this life by 那种腐坏已遍 faith, and in which we grow daily as we 于这点，我们 progress in a constant faith. This 谟延续西里尔 statement means that no one truly belongs 误译成“从天 to the church and is counted among 义在希腊语中 God’s children, unless he first becomes a 记，基督是用 new man. This verse shows briefly how 话。在希伯来 one begins the Christian life. It also 晰的。尼哥底 teaches us that we are born exiles and 身体二次复活 complete strangers to the Kingdom of 理解为，除非 God and that we are perpetually at war 的国。 with it, until he makes us other than we are by a new birth. This verse therefore applies universally to the whole human race. If Christ had said to one man or to a few that they could not enter heaven except by being born again, we might imagine that he referred only to certain people. But this is not the case. He was speaking of all men, without excepting “我喜爱良善 any. The wording conveys no impression 祭祀；喜爱认 of limitation. It is a universal statement 西阿书 6: which means that all those who are not born again, cannot enter the Kingdom of 这节经文尤其 God. 引用此内容（ 为了更好地理 Moreover, being born again means not 要注意“祭祀 the improvement of a part but the renewal 正式的仪式和 of the whole of one’s nature. It follows 代表整体（提 that there is nothing in us that is not “慈悲”、“ corrupted. If we must be renewed part 先知主张对神

信奉 们一样。因 问题，而是 心， 讨神

and whole, it follows that this corruption is spread throughout our being. Of this we shall soon speak more fully. Erasmus, following Cyril’s77opinion, has translated the adverb ἄνωθεν incorrectly as “from above.” I confess that the meaning of this word in Greek is unclear. But we must remember that Christ spoke with “我喜爱良善（或译：怜恤）， Nicodemus in Hebrew; and in Hebrew, 祭祀；喜爱认识神，胜於燔祭。 this word is not ambiguous. There was no 要将这里的“认识神”理解为对 reason why Nicodemus should have been 心和事奉。由于一些伪善者认为 deceived and shrunk from the prospect of 行许多的仪式就是对神恰当的敬 a physical second birth. Therefore, he 以这两个句子要放在一起读。只 understood Christ’s words well enough as 具备信心和良善才能取悦神，因 meaning that, unless a man be born again 有对邻舍的爱，信心也就不存在 he is not reckoned as belonging to God’s 是良善还是不够的。假如人克制 Kingdom. 去伤害别人或自己的兄弟但却亵 蔑神，那么他的人道主义也是毫 For I desired mercy and not sacrifice, 的。 and the knowledge of God more than burnt offerings. Hos. 6:6.

知识更加耀眼夺目，既然神 当保守的角色，就让我们臣 我们记住祂来到我们中间是 带到祂的身边。祂的言语虽 样式，但不是为了拉开我们 离，而是为了把我们带入天

This passage is especially important because it was cited twice by the Son of God (Matt. 9:13 and 12:17). . . . For a better understanding of the prophet’s meaning, we must first notice that under the terms sacrifice and burnt offerings the outward worship of God and all formal ceremonies are included. The part is put for the whole (synecdoche). The same is true of the word chesed, mercy or kindness. There is no doubt that the prophet is setting faith or devotion to God and love of neighbor in opposition to all external ceremonies.

译【雅各的行动】时要遵守 由于圣坛是受神谕支配建 确实是因信而建的。若没有 音指引，这建筑就是浮华虚 仔细观察的话，就像一个空 所以，我们应该可以看出教 虚空。

Cyril of Jerusalem (ca. 315–386) tried vainly to ke

的降落一样。因为充满 位置。据说因我们的渺 身边向我们显示祂存在 雅各视线中消失或异象 天上。

to a middle way in the Arian controversy. After a car of conflicts, of exile and return, he enjoyed four ye of peace until his death. He is most famous for his Catechetical Lectures to the Illumined (The Library o Christian Classics, The Westminster Press, Vol. IV). See Lecture II, 4 f.

方式，神向我们显示祂 之道常在我们耳旁，是 正是由于我们依靠自身 典，于是神通过祂的道 们中间。最终祂通过基 全。我们的信心也因基 更加坚固，藉着祂圣灵 们同在。

I desire mercy (or “compassion pleases me”) more than sacrifice, and the knowledge of God more than burnt offerings. Here the knowledge of God is “耶稣又对 certainly to be understood as faith or 从我的，就 devotion to God. Since hypocrites think 命的光。” that they worship God properly when they use many rites, both clauses must be read together. It is faith with kindness that pleases God. Faith by itself cannot 称基督为世 please him, since without love of 这句话是我 neighbor there is no faith. And kindness 把我们从黑 alone would not be enough. If a man 个祝福不单 refrains from doing injury to others and 为世界的光 does not harm his brothers, but is 论是犹太人 blasphemous and despises God, certainly 是无知的人 his humanitarianism would be of no 督都一视同 account.

，黑暗却不接受光。” :5）

So we see that these two clauses cannot be divided, for to give the right sense to the prophet’s words love of God must be joined with love of neighbor. . . .

对此有人持反 目却是一个常 设想最终都归 己沉溺于虚荣 ，那么世上一 反对者会继续 从基督的光， 性就会在他

Further, it is important to notice that faith 但是首先我们要问自 is called knowledge of God. This makes 这光。直到意识到世 it clear that faith is not some cold and 深的盲目，人才会向 empty formula. When God’s will is 此，当我们认识到如 revealed to us and we so far accept it that 样的光明，就该知道 we can honor and serve him as Father — 并且我们无论从何处 that is faith. The knowledge of God is a 也被视为幽暗的深夜 necessity of faith. 在说祂与别人的相同 独有的东西。由此可 Then spoke Jesus again unto them, 就不存在真正的光。所有其他的光就像 saying, I am the light of the world: he 闪电一样只会使人眼花缭乱。 that followeth me shall not walk in darkness, but shall have the light of life. John 8:12.

，提醒我们首 神 朽堕 。虽然如此， 熄灭，因为 深重黑

It is a most beautiful praise of Christ that he is called the light of the world. With this statement, we who are by nature “起初，神创造天地。”（创世记 blind are offered a remedy, by which we are snatched and freed from darkness and

”即使人只存有微 然接受他们，传教 没有什么效 人 抑制了神思

made to share in the true light. This “起初。”把“起初 blessing is not offered to this or that 有点太轻率。摩西的 individual only; Christ declares himself 端不是我们现在所看 the light of the whole world. By this 一片浑浊喧嚣的天地 universal statement, he takes away the distinction not only between the Jew and the Greek, but also between the learned and the ignorant, the distinguished and the common people. 关于“创造”这个 一些之前不存在的 But first we must inquire as to why it is yatsar 这个有塑 needful to seek after this light. Men will 了 bara’以表示 not turn to Christ for light until they know this world as darkness and themselves so profoundly blind. Let us know, therefore, that when our minds see 这反驳了那些认为无形的物 the way we obtain this light in Christ, we 存在的人的观点，他们 are all condemned as blind, and whatever 是在说世界多了一个形态， light we have from elsewhere is judged as 面貌。这是那些不信者的 darkness and a deep night. Christ here 他们来说，这只是神真理到来的 refers not to what he has in common with 胧的印象。人经常把神的真 others, but to that which is his own and 的杜撰混淆。但是最不能容 his alone. Whence it follows that apart 徒承认这一令人厌恶的错误观 from him there is not a spark of true light. Steuchus Every other brilliance is like lightning 节应该是：世界本不是永恒 which merely dazzles the eye. 创造的……

没有因神 合理性，这 活着，还要有思 来到神 方式接近 慧不过是虚荣。由

In the beginning God created the heaven and the earth. Gen. 1:1.

即使 他们却如此迟钝， 。反之，若因人病 他们光明，那么

In the beginning. To interpret the beginning as meaning Christ is too frivolous. Moses meant simply to say that 神。摩西使用的希伯 the world at its beginning was not the 形式，在此我们可以 finished product we see today, but was 三个位格是指明的。 created an empty chaos of sky and 真理来说，这似乎也 earth. . . . 据，并且我不赞同这 读者警惕这种错误的 By the word create, he shows that something was made which did not before exist. For he does not use the verb yatsar which means shape or form, but 对此他们认为有证据推翻阿里乌斯 bara’. What he means is that the world 圣子圣灵论。但是同时他们称自 was created from nothing. 伯流派 80。因为随

留的光主要分为 个人的身体里都有 有分 子却孕 每个

This refutes the futility of those who imagine that formless matter was always in existence and who get nothing more from Moses’ statement than that the world was fitted with a new look, clothed with form which it had previously lacked. This is the general opinion of unbelievers to whom only an obscure report of God’s truth has come. Men usually mix God’s truth with alien inventions. But it is 对我而言，在表达 absurd and most intolerable that 大能中，我足够能 Christians should labor to adopt this 使圣经中常叙述许 stinking error (as Steuchus78 does). 们引回到圣父、祂 Therefore, the first article of the creed is:但是一些人歪曲摩 The world is not eternal, but was created 指的神就是神的三 by God. . . . 荒谬的。我根据上 这节经文提到神的 God. The word Elohim, which Moses 质的力量。 uses, is plural, and it is customary to conclude that here the three Persons in the Godhead are specified. But this does not seem a solid proof for so great a truth, and I do not agree with it. Rather readers should be warned to be on their guard against false glosses of this kind.

永远也不能归向 调节生 术和科学

They think that here they have evidence to prove against the Arians79 the divinity of the Son and Spirit. But meanwhile they

向基督，所有的一切都 不能留下。

Augustinus Steuchus or Agostino Steucho

可以清晰地看出传教士 天禀赋，没有涉及再生 掌握两种特殊的能力： 的结构和自然的规律， 们堕落的本性并使之 神的道，祂创造了世界， 切得以存活。同样藉着 凡的智慧，尽管因自身 慧之光，但人仍然能观 神之子所赐的荣耀并未 由于人的愚蠢和邪恶使 子需转变职事成为中 的力量重塑堕落之人。 福音和救恩教义之光的 行辩解，他们所做的是

(1496–1549) was an influential Roman churchman and director of the Vatican Library. He was a philosopher and a scholar. He wrote De perennia philosophia and many works on Biblical antiquities and literary exegesis.

上的 ， 1:9-10）

Arius of Alexandria in the fourth century denied th the Son was of the same essence as the Father. He mad of Christ a divine being of secondary rank. The term “Arian” was later used loosely to include Unitarians

是与假的对立。传教士 区别开来，这样人们就 与人和天使的都一样 是为了指明天上地下一 一处。从另一方面说基 祂的光是祂自己的，布 此之外再无其他光源。 因为祂的本性就是照

who asserted that Jesus was man only.

世上的人”。传教士坚 是因为他要向我们阐 ，也就是基督的光会渗 他本可以说基督是永恒 自有的，不是来源于别 们的注意力转移到我们 因此论点是基督使我们 的荣光，所以我们应唯 ”。

involve themselves in Sabellianism.80 For immediately afterwards Moses adds that God (Elohim) spoke, and that the Spirit of God brooded upon the waters. If you would see three Persons [in this verse, you will not succeed, because] you will find here no distinction between them. . . .

有两种解释。有的人将 的人”解释为因圣灵再 的人。奥古斯丁以一位 说假如这位校长拥有这 ，即使也许很多人没有 是所有人的老师。有的 督的光照耀所有的人， 没有人能够声称接受 光。但是由于传教士大 生在世上的人，我更喜 即，这光明照亮了所有 。我们知道人是凌驾于 ，因被赋予理性和智慧 势，他们心中能够分辨

It seems to me sufficient to understand the plural as expressing the powers of God which he exercised in creating the world. I recognize that although the Scripture often recounts many divine powers, it always calls us back to the Father, his Word, and the Spirit. But those who twist what Moses is saying of God himself into a reference to the three Persons are presenting us with absurdities. I set it down as indisputable from the context that this passage names God and includes by implication the power of his eternal essence.

，所有人都多少能感知这永 是仍然有一些盲信者愚蠢地 文，并从中推断，恩典的光 是一样的。让我们记住，这 见的自然之光，远不及信仰 人不会永远保持敏锐的洞察 国的奥秘。唯有神的灵才为 开启天国的大门。进一步 的理性之光被罪恶淹没，所 知的黑暗和错误的深渊中， 火花都熄灭了。

The Sabellians declared that Father, Son, and Holy

”。约翰谴责人的忘恩负义 目无知，享受着这光却不知 个年代都是如此。因为基督 肉身之前，也无处不彰显着 因此，神的做工本能够唤醒 还有什么比从流动的河中打 河的源头在哪更可笑的 世人在基督化成肉身前对基 可推诿。人若不认识基督， 他们的冷漠和邪恶，因为基 他们里面彰显着祂的大能。 使人没有被基督的光唤醒向 督也会一直同在。但是人要

Spirit represent aspects or functions of God. They th denied the three Persons of the Trinity and consequently the reality of the humanity of Jesus. Bo Arianism and Sabellianism are recurrent under various labels in Western Christianity.