加尔文：圣经注释

三章 耶稣基督

III. Jesus Christ 第

远， ）。

Jesus Christ the same yesterday, and “耶稣基督，昨日，今日，一直到永 today, and for ever. Heb. 13:8. 是一样的。”（希伯来书 13:8

仰的唯一途径就是毫不动 基础。如果一个人不笃信基 多么博学，也仍然是愚昧。 智慧宝藏全部蕴含在耶稣 因此，这节经文是非凡的， 到要获取真正的智慧别无 全心全意地信仰基督。而且， 犹太人，耶稣基督在昨日、 末世都一直掌权。“耶稣基 今日，一直到永远，永不改 话的意思是，耶稣基督现已 ，他从创世之时起就已作 归信于祂，就该摒弃他念， “昨天”包括了整个旧约时 来确认，纵然福音传播的历 ，也不能草率地认为它会失 存在的揭示，正是为了表明 是从旧约时期起，开始认识 可见，使徒所谈论的并不是 之中的基督，而是我们对祂 诚的信徒始终持有这种认 教会的基础。当然，基督在 大能之前也一直存在。但使 的是什么呢？我要说在本 的不是耶稣的存在，而是其 他如何对待我们）；问题的 稣永恒地存在于父神面前， 的认知。可尽管如此，在今 督耶稣的容貌和言行，都因 了不同，但是，当先知说虔 远注视基督，仍是真实可信

The only way to continue in the right 保持正确信 faith is to keep to the foundation and not 摇地坚持其 to turn away from it a single inch. If a 督，无论他 man does not hold on to Christ, his 因为属天的 wisdom is mere folly, even though he 基督之中。 comprehend heaven and earth; for all the 它让我们看 treasures of heavenly wisdom are 他法，只有 contained in Christ. Therefore, this is a 作者要教导 remarkable verse, because from it we see 今日，直到 that there is no other rule of true wisdom 督，昨日， except to set our whole minds on Christ 变”。他此 alone. And, since the writer had to do 向世人证明 with the Jews, he teaches that Christ has 王，当我们 at all times in the past reigned as he does 虔诚以对。 today, and that he will reign till the end of 期，该词用 the world as he has reigned to the present 史已很久远 time. Yesterday he says, today, and the 传。对基督 same also forever; by these words he 人们可能正 means that Christ, who is now manifested 基督。由此 to the world, has reigned from the 存在于永恒 beginning of the world, and that, when 的认识，虔 we come to him, we must go no further. 识，它也是 Yesterday therefore, includes the whole 向世人显现 duration of the Old Testament. The word 徒在此谈论 is used to establish that, even though the 节中他谈论 gospel has been preached but recently, 品格（或是 this does not justify jumping to the 核心不是耶 conclusion that it will soon disappear; in 而是人对他 fact, Christ has been revealed recently for 天，关于基 the very purpose that men might know 律法体现出 him from that time on and ever after. 诚者的眼永 From this it is evident that the apostle is 的。 speaking not of Christ as he is in eternity, but of our knowledge of him, which the

畏我名的人、必有公义的 光线〔光线原文作翅膀〕 你们必出来跳跃，如圈里 拉基书 4:2） （加尔文的表

godly have always had, and which is at all times the foundation of the church. Of course it is true that Christ was, before he revealed his power. But about what is the apostle speaking? I say that in this verse he is speaking not of Christ’s being but, so to say, of his quality (or of how he acts towards us); the question is not his eternal presence before the Father, but what men have known of him. Moreover, even though, with regard to external form and manner, Christ was manifested differently under the law and in our time, the apostle nonetheless speaks truly and properly when he says that the faithful have always had their eyes fixed upon Christ.

虔诚的信徒说的。他一直 自大、自称为神的虚伪之 都没有停止激怒上帝。在 说过的，当神说“公义的 是对虔诚者所说的。上帝 人，和那些纯洁敬拜他的 疑的大多数人中区分开。

The sun of righteousness shall rise to you “但向你们敬 who fear my name, and with healing in 日头出现、其 his wings; and you will go forth and leap 有医治之能。 like well-fed (or fattened) young bulls. （玛 的肥犊。” Mal. 4:2. (Calvin’s wording.) 达）

要。尽管人类整体已经蒙 让少数人保持纯洁。祂一 类作斗争；祂将拣选的人 将基督许给他们，做他们 。我们知道如果上帝不减 的信徒会恐惧得几乎喘不 那些罪人无论何时面对审 ，或愤怒，或彻底无视惩

Now the prophet directs his words to the 这里先知是对 faithful. Up to this point, he had been 威吓那些傲慢 threatening the hypocrites who arrogantly 人，他们从来 claimed holiness for themselves alone, 这里，正如我 although they had never ceased to 日头出现”， provoke God’s anger. Now, as I said 把敬畏祂名的 before, he is addressing the others when 人，从祂所质 he says shall rise to you. He distinguishes those who fear God or worship him purely from the multitude with which he has so far been disputing.

帝震怒时，恶人仍安于邪 们对上帝的每句话都畏 不适当地给予安抚，他们 勇气。

The antithesis is important. Although the 区别对待很重 people as a whole had been infected with 羞，上帝仍然 the general disgrace, God had kept a few 直与大多数人 untouched by it. He had been contending 聚集在一起， with the majority of the people; now he 真正的救世主 gathers the chosen apart by themselves 轻责罚，虔诚 and promises that for them Christ will be 过气来。 而 the author of true salvation. We know 判，多是或笑

了威吓的严酷程度，如在 的降临，不是为了让信徒 可怕的灾难不会临到他 是为了震慑那些恶人。

that the faithful would be terrified at 罚。因此当上 God’s threats of punishment and would 恶。然而信徒 almost cease to breathe, if God did not 惧，如果上帝 soften the severity of his condemnation. 就会完全失去 Whenever he announces punishment to sinners, most of them either laugh, or become angry, or else pay no attention at all. So it happens that the wicked continue securely in their crimes, while God thunders. But the faithful are terrified at one word from him and would be wholly discouraged if God did not bring some remedy.

的是：“敬畏神的人，近 们有另一番话要说。必有 现，它的翅膀有医治之 视上帝，甚至与上帝对抗， 人灭亡。但是你们，要抬 待那日的到来。盼望它， 所有的不幸。”

Therefore the prophet softens the 因此先知减轻 harshness of the preceding threat, as if to 说他宣布耶稣 say that he had not proclaimed the terror 们充满恐惧， of Christ’s coming with the purpose of 们，他这样说 filling their hearts with fear. Its dreadfulness did not concern them; he had described it only to frighten the wicked.

解这段经文的高潮部分。 在这里是称基督为“公义 考我们祖先生活年代的情 对比，。我们就会发现这 当。上帝的光芒始终照耀 明亮的光是由耶稣带来 亚书 60:2 中说的，“耶和 耀你，他的荣耀要彰显在 只有通过耶稣其人才能实

This, then, is what he means: “Come 他的真正要说 near, you who fear the Lord, for I have a 前来，我对你 different word for you. The Sun of 公义的日头出 Righteousness will rise and will bring 能。让那些蔑 healing in his wings. Let those perish 妄想征服祂的 who despise God, who even fight against 起头耐心地等 him and wish to hold him in subjection to 并平静地忍受 themselves. But you, lift up your heads and wait patiently for that day. In the hope of it, endure all misfortunes calmly.”

目睹阴影遮盖大地……而耶 你；而且，日头不再作你白 亮也不再发光照耀你，耶和 永远的光”。这些段落都表 称呼耶稣是得当的，因为父 来亲自照耀我们，祂的光芒 远超过祂过去以律法及其附 的照耀。

Now we come to the high point of the 现在我们来讲 verse. There is no doubt that Malachi 无疑，玛拉基 here calls Christ the Sun of 的日头”，思 Righteousness, and the words appear 形，与现在作 especially appropriate when we consider 一称谓尤其恰 how the situation of the fathers differed 着教会，但最 from our own. God always gave light to 的。正如以赛 his church, but the full light was brought 华要升起来照 by Christ; as Isaiah also taught (60:1 ff.), 你身上”。这

原因，耶稣称自己为世上的 是说从前我们的祖先们像盲 在黑暗之中，而是说他们应 的光辉，和月亮，繁星的照 解律法的教导有多么的晦 确实可以被称为“阴影”。 音将天门敞开，太阳升起， 白昼随即降临。耶稣的职责 明。因此，约翰福音开头便 便存在，他来到这世上普照 照在黑暗处，黑暗不能胜过 即便在亚当堕落之时，人类 际，也仍隐隐闪烁着理性之

The Lord will shine upon you and the 现。“然后 glory of God will be seen among you. 和华将照耀 This is fulfilled only in the person of 昼的光，月 Christ. Then behold shadows will cover 华却要作你 the earth. . . and the Lord will shine upon 明用太阳来 thee; and also, There will be no sun and 神通过耶稣 moon by day or night, but God alone will 更加耀眼， shine. All these passages show that the 加物对我们 name of sun is appropriate to Christ because God the Father shines upon us so much more brightly in his person than formerly in the law and all the additions to the law.

信徒来说，把耶稣称作光是 的，因为是祂拯救他们脱离 ，让他们从死亡中复活，归 统治。这就是把耶稣比喻为 含义。因为如果没有耶稣， 徊歧路，但有了祂的指引， 正途。就如同祂所说的那 我的、就不在黑暗里走”。

For the same reason Christ calls himself 出于同样的 the light of the world. Not that the fathers 光。这并不 wandered like blind men in a mist, but 人一样生活 that they had to be content with the light 满足于拂晓 of early dawn or with the moon and stars. 耀。我们了 We know how obscure the teaching of 涩，因此它 the law was, so that it is truly called a 然而，当福 “shadow.” But when the heavens were 普照大地， finally opened by the gospel, then indeed 就是带来光 did the sun rise; and when the risen sun 说真光太初 gives light the full day comes. It is 世人。这光 Christ’s true office to give light. 这光。因此 Therefore John begins by saying that the 灵魂败坏之 true light was from the beginning and 光。 lights every man coming into the world; and that the light itself shines in darkness. For some sparks of reason remain in men even when they have become blind by Adam’s Fall and the corruption of their nature.

是，这个许诺并不局限于耶 的存在，同时也指福音。正 的：“你这睡着的人、当醒 里复活、基督就要光照你了” 5：14）。耶稣基督每天都以 灵启示我们，尽管我们无法 ，但经验告诉我们，祂就是

But Christ is fittingly called light in 对于虔诚的 relation to the faithful whom he has 再恰当不过 rescued from their natural blindness and 天生的盲目 has raised up to be ruled by his Spirit. 于祂的灵的 This is the meaning of sun when the “太阳”的 name is given metaphorically to Christ. 人类只能徘 He is called sun because without him we 我们就走上 can only wander and go wrong, but when 样：“跟从 He leads us we keep on the right road; as

基督在希伯来文中被称作 头”，也就是“至善的正义”， 在基督里万事皆完整，或是 公正体现在祂的身上。但 解我们从耶稣那里得到的光 我们的照耀，就不能只停留 益，而是要看到属灵的生 一的要求。基督作为我们的 要指挥人的日常行为，而是 通往天堂的路，引领我们获 生。

he says, Who follows me does not walk in darkness.

注意这一灵性之光与公义是 。从何种意义上称耶稣为我 ？祂将我们从这世上的耻 来，按照神的形象改变我们 就是“公义”一词的力量。

It must be noted that this promise is not 值得注意的 restricted to the physical presence of 稣肉身形式 Christ, but refers also to the gospel; as 如保罗所说 Paul says, Wake, you who sleep, and rise 过来、从死 from darkness and Christ will give you （以弗所书 light (Eph. 5:14). Every day, Christ 祂的训诲和 enlightens us by his teaching and his 亲眼看到祂 Spirit; and although we do not see him 太阳。 with our eyes we know by experience that he is our sun.

翅膀（光线）有医治之能”， 线比作“翅膀”。这个比喻 因为它源于自然本身并与耶 地相称。因为我们知道，没 光更有益于健康。如果没有

Further, he is called in the Hebrew sun of 而且，耶稣 righteousness, that is perfection of “公义的日 justice, either because in him nothing will 也许是因为 be incomplete or because the 由于上帝的 righteousness of God will be seen in him. 是，为了理 But in order to comprehend the light 照和耶稣对 which we enjoy through him and which 在眼前的利 comes to us from him to shine upon us, 命。这是唯 we must keep our eyes not on temporary 太阳，不是 advantages but on the spiritual life. This 要照亮我们 is the one requirement. Christ acts as our 得幸福和永 sun, not to direct our hands and feet in earthly actions, but to bring to us the light which shows the road to heaven and the direction by which we come to a happy and eternal life.

很快会 受。没

Also we must note that this spiritual light 同时，也要 cannot be separated from righteousness. 密不可分的 In what sense is Christ our sun? Because 们的太阳呢 he rescues us from the shame of the 辱中拯救出 world and transforms us to the image of 的模样。这 God. This is the force of the word righteousness.

时，我们的精神随之振作。 在人身上的重负，当太阳落 感到沉重。但在早晨，由于 即使是病人也重拾勇气，感 因为其翅膀确实有医治之

The prophet adds healing in his wings, 先知说“其 calling the rays of the sun wings. This 将太阳的光 metaphor has much charm, because it is 异常迷人， taken from nature itself and is beautifully 稣基督奇妙 suited to Christ. For we know that 有什么比阳

，先知不只是说晴空中的艳 康。也暗指阴雨天与晴天的 的天气，所有的人，无论生 康的，都更加有活力。没有 感觉不到生机；而当天气阴 最健壮的人也会感到一定程 从这个意义上讲，玛拉基书 翅膀有医治之能，尽管我们 病。

nothing is more health-giving than the 太阳对地球上废物的净化，我们 sun’s rays. We should be overcome in a 被恶气熏倒，即使一天也难以忍 short time — even in one day — by evil 有了太阳，我们简直无法呼吸。 smells, if the sun did not cleanse the earth of its refuse. Without the sun, we could not breathe.

史上的那些时期，我们会意 们的生活境遇是十分悲惨 先知承诺改变这一状况，[那 将复兴，这会带给他们喜悦。 出他如何理解耶稣翅膀的 祂将驱散黑暗，拨开乌云现 虔诚的信徒以勇气。

Also we feel a lift of the spirit at sunrise. 当太阳升起 For night is like a burden to us, and when 夜晚像是加 the sun sets we feel a heaviness in all our 下我们浑身 limbs. But in the morning, even the sick 接近太阳， are encouraged and feel some change just 觉到起色， from the effect of the sun’s nearness, 能。 because it does indeed bring healing in its wings.

徒称为“敬畏神 我们所说过的那

But the prophet is here saying more than 但是在这里 that a bright sun in a clear sky brings 阳有助于健 health. There is also an implicit contrast 对比。在好 between storm clouds and fair, clear 病的还是健 weather. In good weather we feel much 人在晴天里 more alive — I mean all men, both sick 沉，即使是 and well. There is no one who does not 度的不适。 get some sense of revival from a clear 中说耶稣的 sky; but when the weather is cloudy even 不能避免生 the strongest of us feel some discomfort. In this sense, Malachi says that healing will be in the wings of Christ, although we must still bear many ills.

义与神圣的核心是对上 里表达了另外一层含 条件地服从于上帝是真 尽管人无法看到上帝或 谈，也看不到上帝手中 灾祸于人间。当人类心 ，承认祂掌管世界的权 便是他们信仰的真实证 所说的“敬畏我的名” 神的名的人”，并不渴望 现，或要求见到明显的 于敬慕神和侍奉神，尽 祂，但只要凭借镜像或 有力的审判和祂展示给 敬畏者就愿意表明信

If we think back to the history of those 如果回顾历 times, we realize that the condition of the 识到当时人 people was most miserable. The prophet 的。于是， now promises them a change, [a time] 时]教会即 when the restoration of the church will 从而我们看 bring them joy. We see then how he 治愈之能。 understands the healing in Christ’s wings. 出晴天，给 Christ will disperse the darkness, and bring back from behind the clouds a serene sky, giving courage to the minds of the faithful.

来说，必有公义的日头 书说这将给他们带来喜 临之前，悲哀压迫着那 他们或许认为基督很遥 福是信徒最稳固的幸福 天使这样向牧羊人宣布 不要惧怕，我报给你们 尽管将犹太人比喻成圈 ”不太悦耳，但先知却 理由。因为他正在描述 转折，必须用生动的词 ，从而为他们带来希

To call the faithful those who fear God is 在圣经中，将虔诚的信 an ordinary usage in Scripture; for, as we 的人”是很普遍的。如

含了一种对比。 久，现在终于 我们

have said, the center of righteousness and 样，这是因为公 holiness is the worship of God. But here 帝的崇敬。但这 something new is expressed. It is the 义。也就是人无 mark of true religion that men submit 实信仰的标志， themselves to God although he is not 与祂面对面地交 seen, and although he does not speak face 赫然执鞭，要降 to face, and does not openly show his 甘情愿地荣耀神 hand holding the scourge. When men 柄并顺服于祂， willingly honor God’s glory and 明。这就是先知 acknowledge the world to be ruled by 的含义。“敬畏 him and themselves to be under his 神在天国以外显 authority, then they give true evidence of 神迹。他们满足 religion. This is what the prophet means 管不能亲眼见到 by fear my name. Those who fear the 谜语，或他公正 name of God, do not desire to bring him 人的其他大能， out of heaven, nor do they demand 心。 obvious signs of his presence; they are content to show their faith by adoring and serving God, although they do not see him face to face, but only in a mirror or a riddle, or through his righteous and powerful judgments and the other great acts which he presents to our eyes.

人表达喜悦之情，并寻 的平台。因此先知会说 ”。他们曾被隔绝在艰 上帝给予他们空间来自 。所以保罗说（哥林多 ）： “主的灵在哪里，哪里就有

After saying that the sun of righteousness 当谈到对犹太人 will rise for the Jews, Malachi adds that 出现时，玛拉基 this will give them joy. As sadness 悦。因为基督降 oppresses the faithful when they are 些虔诚的信徒， without Christ, or think him to be far 远，所以祂的赐 away, so his favor is their greatest 与喜悦。因此， happiness and a solid delight. Therefore 耶稣的降临：“ the angels proclaiming Christ’s birth to 大喜的信息”。 the shepherds began, Behold I give you 中跳跃的“肥犊 tidings of great joy. And although the 有这样说的正当 metaphor may seem harsh, the prophet 一个不可思议的 has a good reason for saying that the Jews 汇向犹太人描述 will be like fattened calves. He is 望。 describing an unbelievable change and he must put it before them in vivid terms, to give them the greater hope.

顶 梯子上、上去下

A contrast is implied in the verb go out. 其中“出来”这一动作隐 Their anxiety had long held them captive; 他们已经被焦虑囚禁了太 now there would be freedom to go out. 获得自由。当生活有好的转变时，

”。这里描述了一个异 容紧密相连。上帝向雅 梯子上，梯子的两端联 通过梯子来往于天地之

When things change for the better with 会敞开心扉向他 us, we show the joy of our hearts openly 找一个情感宣泄 to others, and seek a stage on which to 犹太人将“出来 express our feelings. Now we can see 苦岁月中，现在 why the prophet says the Jews will go 由表达喜悦之情 out. They have before been shut in by 后书 3:17

认为这个天梯象征着 神圣眷顾与指引。这种 意，因为上帝会给出一 。

hard times. Now God will grant them 自由”。 room for lively rejoicing. So Paul says (2 Cor. 3:17), Where the Spirit of the Lord is, there is liberty.

真相，也就是神的圣约 督，耶稣永远保持父神 现，这一点很清晰。尽 万有，并支撑着这个世 犯罪，与神分离。我们 的渠道，难以与神亲 是人与神之间的巨大隔 为神与人为敌而躲避 类的天使也并不与人靠 受到他们的存在。

And he dreamed, and behold, a ladder “梦见一个梯子立在地上、梯子的头 was set up on the earth, and the top of it 着天、有 神的使者在 reached to heaven: and behold, the 来。”（创世记 28:12） angels of God were ascending and descending on it. Gen. 28:12.

天和地相通。祂是一个沟 。我们通过耶稣，得到了 典，并能够升到上帝面 天梯来象征耶稣的说法并 这样一位中保，天使的照 ，真理，与神圣的恩典都 们中间，因此将祂比作天 。且对于人类本身而言， 定在地上，也同时陷于诅 没在地狱之中，而通过中 得以通向上帝。

Behold a ladder. Here we have the “看见一个梯子 description of a vision in which form and 象，其场景与内 content are closely related. God showed 各显现自己站在 himself perched upon a ladder, the ends 通天和地。天使 of which touched heaven and earth. And 间。 angels were using it to go back and forth between heaven and earth.

华在梯子的顶端是因为 ，能够通天。耶稣的人性 都源于父神，倘若祂不是 现，便无法支撑人类的全 的恩惠和大能能够遍及万 肉身不妨碍祂充满天国。 升天并充满万有便证明

The ladder is taken by some Jewish 一些犹太注释者 commentators as a symbol of divine 神对天地万物的 Providence which includes both heaven 解释并不尽如人 and earth under its direction. This 个更恰当的象征 interpretation is not satisfactory, for God would have given a more suitable symbol.

文中的“’al”（在……之 近”，完全扭曲了本节经 为摩西想说的是耶稣承载 虽然耶稣降临人间，与我 但祂并不为人性所累。

But for us who hold the truth that the 我们坚持着一个 covenant of God was founded on Christ 的基础是耶稣基 and that Christ was always the same 的形象向圣祖显 eternal image of the Father and revealed 管神的力量充满 himself to the holy patriarchs, nothing in 界，但人类由于 this vision is perplexing or ambiguous. 失去了与神沟通 For men are separated from God by sin, 近。取而代之的 although his power fills and sustains all 阂，致使人类认 things; and we do not see the line of 神。负责守护人 communication which draws us towards 近，使人无法感 him. Rather there is between us such a

是耶稣，也是出于以 认同）：上帝与祂的 的约，使地上的万族 得福。当得知圣洁尊 间时，我们充满了喜 的上帝，以圣子的形 顿生畏惧，向基督敬 敬，静默无声。而与 仁慈友善，并宣告随 的大门向人类敞开， 友好地与我们团契， ，因为教会的领袖已

gulf that we flee from him, believing him to be hostile to us. The angels who are assigned the guardianship of the human race do not deal with us in a way which makes us familiar with their nearness and reveals it to our senses.

福 16）

It is Christ alone who joins heaven to 只有耶稣，使 earth. He alone is Mediator, reaching 通天地的中保 from heaven to the earth. He it is through 上帝全部的恩 whom the fullness of all heavenly gifts 前。因此，以 flows down to us and through whom we 不牵强。通过 on our part may ascend to God…. 顾，连同公义 Therefore, if we say that the ladder is a 一步步降到我 symbol of Christ, the interpretation is not 梯是最恰当的 forced. For the metaphor of a ladder is 我们不仅被限 most suited to a Mediator through whom 咒的深渊，淹 the service of angels, righteousness, and 保耶稣，我们 truth, and all the spirits of holy grace descend to us step by step. We, on our part, who are firmly fixed not only upon the earth but in the abyss of the curse, and are submerged in hell itself, through him climb up to God.

帝等同起来，他敬拜 ，也同样地向祂祈求 如果将本节中的使者理解为 那将是十分荒谬的。 者理解为耶稣，因为 这里有意称祂为上帝 证明，耶稣基督是带 野】的领袖和先导。

Moreover the God of hosts tops the 万军之神耶和 ladder because the divine fullness dwells 耶稣充满能量 in Christ, who therefore reaches heaven. 中的全部能量 For although all power was given by the 神在肉身的显 Father to Christ’s human nature, yet he 部信仰。耶稣 would not be the support of our faith if he 有，因此祂的 were not God manifest in the flesh. The 当保罗说耶稣 fact that the body of Christ is finite in no 了这一点。 way prevents his filling the heavens, since his grace and power is spread over all. To this Paul bears witness when he says that Christ ascended to heaven to fill all things.

遣圣子基督以肉身降 都是沟通人与神的中 像在耶稣身上那样显 稣为“天使”、 “使者”， 神和人之间总是有很 ，是无法沟通的。

Those who translate ’al as near wholly 有人将希伯来 distort the meaning [of this verse], for 上）译作“接 Moses wished to say that full deity dwelt 文的意思。因 in Christ. In fact, Christ does not so much 完整的神性。 come to us as become encumbered with 们融为一体，

耶稣以天使的形象显现，我 希伯来书 2:16 中所说的，祂 成为天使，就像祂没有真正 。当天使披上了人的躯体， 成人。

our nature to make us one with him.

经文教导我们耶稣基督真正 引领和救赎我们脱离罪恶。 不能背信弃义，遗忘掉这一 律法，我们可以比过往的圣 看到这一点。因为耶稣坦率 的人将受到祂的庇佑，必不 对于耶稣的守护，我们应当 并报以热情的赞颂。还要主 帮助。

Confirmation of the ladder as a symbol of 确定天梯所象征的 Christ is found also in this consideration 下考量（多方一致 (and nothing has been more fully agreed 仆人雅各立下永恒 by all): God sanctified his eternal 都要因其后裔耶稣 covenant with his servant Jacob in his 贵的人子要降临人 Son. And incalculable joy comes to us 悦。的确，当威严 when we hear that Christ who excels all 象显现时，万物必 creation is joined to us. Indeed the 拜、祈祷、满心崇 majesty of God, plainly shown in his Son, 此同时，耶稣待人 must inspire terror so that every knee 着祂的降临，天国 bows to Christ, all creatures pray to him 天使会陪伴我们， and adore him, and all flesh is silent 结成兄弟般的情谊 before him. Yet at the same time Christ 降临了人间。 shows himself to us as friendly and gentle, and he makes known to us by his descent that heaven is open to us and the angels are made our companions; with them we have a brotherly communion, because our common Head took his place on earth.

基督对我们的帮助更显得尤 到我们身边潜伏的危机，就 们无时无刻都被拯救，如果 督，从圣父的手中接管并庇 们怎么可能得救呢？

The angel which redeemed me from all “救赎我脱离一切患难的那使者，赐 evil, bless the lads. Gen. 48:16. 与这两个童子。”（创世记 48:

帐幕仍存在的时候，……这 作现今的一个表样，所献的 ，就着良心说，都不能叫礼 成圣……但现在基督已经 将来美事的大祭司，经过那

Jacob joins the angel to God as an equal. 雅各将这使者与上 He worships him and asks from him the 祂，向上帝祈求的 same things he asked from God (v. 15). If （v. 15）。 you take this verse as a reference to an 一个寻常的天使， ordinary angel, the words are absurd…. It 在这里有必要将使 is necessary to understand them of Christ, 祂是永恒的中保， who is intentionally given the title of 的“使者”。保罗 angel because he has been the perpetual 领他祖先【走出旷 Mediator. Paul testifies that He was the leader and guide of the journey of his ancient people [through the wilderness].

全备的帐幕，不是人手所造、 乎这世界的；而且不用山羊和 ，乃用自己的血，只一次进入 了永远赎罪的事。” （希伯来书 9, 11–12.）

Christ had not yet been sent by the Father 从前，圣父未曾派 to take on our flesh that he might come 临世间，但祂始终 nearer to us; but he was always the link 保，而且神也没有 joining men to God, and God did not 现过。因此，称耶

一词在希腊语中是παραβολὴ， ，与ἀντίτυπον（人或事物的对 意思相近。先知的意思是说这 圣所仅是真圣所的影像；就像 照片那样，要与本人相像，看 就使人记起本人。

reveal himself otherwise than through 是很恰当的。因为 him. Therefore he is rightly called angel, 大距离，没有中保

说第一帐幕是当时的一个表 味着只有仪式有效，它才存在。 就用古代律法来限定帐幕的有 如他随后所说的那样， “这 的条例，命定到振兴的时候为

messenger. . . . For there has always been between God and man a distance too great for any communication to be possible without a mediator.

心上得以成圣”，意思是古代 祭品不能渗透灵魂，达到真正 一些翻译中运用“完全”一词， ，但我认为“成圣”一词更符 81。但是，如果读者想理解使徒 好了解肉身与良心的区别。使 否定了法定的供奉对献祭者 魂上的清洁作用。因为在第一 进行的仪式都是出于肉体和 这样有什么好处呢？人们都有 观念，认为这些仪式能够教导 礼貌，可是与此同时，他们却

But although Christ has appeared in the 但是，尽管 form of an angel, we must hold to what is 们必须坚信 said in Heb. 2:16; he did not put on the 实质上并未 nature of an angel and become one of the 成为人一样 angels, as he did become true man. When 他们并未变 the angels are clothed with a human body, they do not become men.

注意与英皇钦定版圣经的差异。

Moreover we are taught by these words 而且，这段 that the true gift of Christ to us is that he 的恩赐在于 guards us and rescues us from all evils. 因此我们决 And we must therefore take heed that our 恩赐，基于 faithless forgetfulness does not bury this 人更清晰地 gift, which has been shown to us more 地宣告虔诚 clearly than it was formerly to the saints 灭亡。因此 under the law. For Christ proclaimed 信心倍增， openly that the faithful are given into his 动向祂寻求 custody and that no one of them will perish. Therefore trust in his guardianship ought to flourish better in our hearts, and we ought to celebrate it with fitting praise. And also we should be roused to seek primarily the help of our best Guardian.

包含的圣约。因此必须摒 认为在仪式中，只有肉体 ，并将仪式单纯地视为清 途径，是完全错误而荒谬 ，仪式是世俗的象征手段， ，是得以成圣的见证，尽 包含圣洁的因素，也不能 。仪式将虔诚者招聚在一 耶稣面前，帮助他们从祂 征物上的短缺。

His help is indeed especially necessary 今天，耶稣 for us today. For if we think over all the 为重要。想 dangers which surround us, we can find 不难发觉我 scarcely a day on which we were not 没有圣子基 rescued from a thousand deaths. And how 护我们，我 does this happen except that we are under the care of God’s Son, who took us over from his father’s hand to watch over us.

为什么使徒对上帝规定的 尊重，轻视他们，否定他 ？因为他是在这些仪式 时候，才这样看待他们 仪式本身是不值一提的， 拉太书 4:9 中对他们的称

. . . The first tabernacle was yet standing, “……头层 which was a figure for the times then 头一层帐幕 present, in which were offered both gifts 礼物和祭物 and sacrifices, that could not make him 拜的人得以 that did the service perfect, as pertaining 来了，作了

将来美事 帐幕，

to the conscience. . . . But Christ being 更大、更 come as a high priest of good things to 也不是属 come, by a greater and more perfect 牛犊的血 tabernacle, not made with hands, that is 圣所，成 to say, not of this building; neither by the 9:8– blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. Heb. 9:8–9, 11–12.

揭示律法的象征物所预 人们的信心引向这实体。 将预兆变为现实的人，不 双眼，他将信奉万物的本

The Greek word for figure is παραβολὴ “表样” which in my judgment is about the same 在我看来 as ἀντίτυπον. The apostle means that the 型）一词 Tabernacle was a secondary exemplar 人手造的 which corresponded to the original; as the 一个人的 picture of a man ought to correspond to 到了照片 himself, so that when we see it we are immediately reminded of him.

必须认真理解使徒将耶稣与 的对比。他说过大祭司每年 仅一次，带去赎罪用的血。 绝无仅有的尊荣和权柄，就 的大祭司；祂与大祭司的不 带来了永恒的恩典，这为祂 地奠定了的基础。其次，古 耶稣都是通过圣所进入至 别在于，耶稣是通过祂身体 天堂的。尽管大祭司都是每 所一次，举行庄严的赎罪仪 的奉献却远超过古代的大祭 类大祭司和耶稣都进入了至 者进入的是世俗的处所，而 久进入了天堂，直达末世。 上祭祀的血，然而这血却有 古代大祭司献上的是牛羊的 进献的是自己的血。两者都 ，但基于律法的仪式是徒劳 而每年都要重复履行；而耶 成了永久赎罪的事，成为我 的源泉。因此，使徒的每句 仔细地权衡。有些翻译将 来了”改成了“基督在近 能妥善表达使徒的思想。使 当利未祭祀履行了职责，在 时间他们的治权就被撤回 来取代他们。这一点明显基 七节经文。

Besides, when he says that the first 此外，他 Tabernacle was a likeness for that time, 样，这意 he means that it was valid so long as the 这样，他 external observances were in force. In 效期。正 this way, he restricts its use to the period 些属肉体 of ancient law. This is almost the same as 止”。 what he says soon after: that the ceremonies were in effect until the time of reformation (under the gospel). . . .

着永恒的事物。正如 αιρὸς 是 τὸν ἐνεστήκοτι 的 对 立 好事物也是现在的对 通过祂祭祀的工作将 ，使我们共享属灵的 我们没有必要去寻找 绕过耶稣去寻找其他 有我们全部所需，祂

As pertaining to conscience. This means “就着良 that the ancient gifts and sacrifices could 的礼物和 not penetrate the soul so as to make it 的圣洁。 truly holy. Some use here the word 我不反对 perfect, which I do not reject; but I think 合文意 sanctify fits the context better81. But if the 的话，最 reader is to understand the words of the 徒的做法 apostle, he had better watch the contrast 内心和灵 between the flesh and the conscience. 帐幕中所 What the apostle does is to deny that the 世俗的， legal sacrifices cleansed inwardly and 一个普遍 spiritually those who performed them; 人诚实和

约的中保，既然受死 所犯的罪过，便叫蒙 许永远的产业。” （希 ）

Notice the contrast with the King James 81

稣在新约中充当祭 需要其他祭司了。并 不能与耶稣同为中 稣一人可以担当这一 从此卸任……这一点 前祷告的经过时就 ，从而说明了基督是 命的。如果这件事只 而非他人，那么就说 正的中保。

Version.

法上是否被原谅，答 过的，他们得到了原 稣的恩典。而就他们 言，我们必须始终秉

and the reason he gives for his denial is 忘记了仪式中 that all the rites of the first Tabernacle 弃这些传统。 were of the flesh or carnal. Then what 本身得到净化 good were they? There is a common 洁肉身罪孽的 notion that they were intended to teach 的。使徒认为 people honesty and good manners. But 无法渗透灵魂 those who think this way forget the 管其本身并不 promises which were added to these 免除人的污秽 observances. Therefore we must reject 起，一同带到 their invention. It is all wrong and absurd 那里补足在象 to think that the flesh itself was justified by these rites, as though they were good only for the cleansing and purity of the body! The apostle’s judgment is that they were earthly symbols which failed to penetrate to the soul. They were testimonies to perfect holiness, even though they neither contained it nor could confer it on men. They were helps given to the faithful, which laid hold of their hands and led them to Christ, to seek in him what was lacking in the symbols.

罪的观点。正因为如此， “律例上所写的攻击我 们的字据”（歌罗西书 当一个罪人来到神的面前，公开 了一个无辜的生灵，并承 赎罪时，他的受害者于他 使他认定自己死亡的命 死刑书一般。总之，只有 督的人在救赎中得到了 视耶稣只能带走罪恶，那 下的人就无法得到自由。 耶和华不算为有罪的，这 （诗篇 32:2）。但是如果一 ，就必须抛开律法，紧随 果坚持律法，就陷入罪中

But, someone will ask, Why did the 但有人会问， apostle show so little respect for 圣礼如此缺乏 sacraments instituted by God, treating 们全部的效力 them with contempt, and going even so 与耶稣分离的 far as to rob them of all power? He did 的。我们知道 so, because he was thinking of them as 正如保罗在加 they are when separated from Christ. We 呼。 know that considered in themselves, they are niggardly elements of this world, as Paul himself called them (Gal 4:9). . . .

面前如生长如嫩芽，像根 无佳形美容；我们看见他 美貌使我们羡慕他。” （以 :2）

But Christ being come an high priest of “但现在基督已经来了，作了 good things to come, by a greater and 的大祭司，经过那更大、更全备的 more perfect tabernacle, not made with 不是人手所造……” hands. . .

想起之前说过的：耶稣在 地上的生活），并未向人 美好，但是上帝仍然赞扬 此，我们看到耶稣的荣耀 的眼光来衡量的。圣经中 导，必须因信来理解。因 在耶和华面前”，是为了 感官，因其无法捕捉耶稣

He now presents us with the reality 现在他向人类 behind the symbols of the law, in order to 示的真相，将 turn our eyes to it. For, anyone who 因为相信耶稣 believes that the things foreshadowed [in 会被阴影蒙住 the law] have been revealed truly in 真。

11:1 中使用了一个类似的

Christ, will no longer hold on to the shadows. He will embrace the substance in all its solid reality.

西的本必发一条”。他将耶 一个干枯没有生机的树干， 宫殿，耶西这个名字本身就 在这里他说在沙漠地里，意 力量不像从潮湿的土壤里 其生长是超乎自然之外的。

Nevertheless, we must see carefully and 然而，我们 in detail how he compares Christ with the 大祭司所做 ancient high priest. He has already said 进入至圣所 that the high priest alone entered the 耶稣拥有祂 sanctuary once a year, carrying blood 相当于古代 with which to expiate sins. Christ is like 同点在于祂 the ancient high priest, in that He alone is 的圣职永久 honored with this dignity and office; but 代大祭司和 he is different in that he brings with him 圣所，但区 gifts which are eternal and establish his 内的殿进入 priesthood forever. Secondly, the ancient 年进入至圣 high priest and our own are alike in that 式，但耶稣 they both entered the Holy of Holies 司。虽然人 through the sanctuary; but they differ in 圣所，但前 that Christ alone entered heaven by way 耶稣则是永 of the temple of his own body. Even 二者也都献 though the Holy of Holies was opened to 天壤之别。 the high priest once a year for a solemn 血，而耶稣 performance of expiation, this was only a 进行了赎罪 poor figure for the matchless [self-] 无益的，因 offering of Christ. Indeed, they both went 稣只一次就 in. But the one entered into an earthly 们永恒得救 place; the other, into heaven, forever, 话都经过了 even to the end of the world. Both offered “基督已经 blood, but there is all the difference in the 旁”，并不 world between blood and blood; the 徒的意思是 ancient high priest offered the blood of 一个特定的 cattle, Christ offered his own. They both 了，由耶稣 made expiation; but the one made under 于本章的第 the law was ineffectual and had to be repeated each year; Christ’s expiation kept its vigor forever, and is the source of our salvation in eternity. Hence, every word of the apostle is heavily weighted. Some change Christ being come to “Christ being nearby.” But this does no justice to the apostle’s thought. What he means is that after the Levitical priests had performed their office, at a fixed time they were removed, and Christ was

的角度思考童贞女玛利亚， 被称为沙漠，因为她因圣灵 童身生了耶稣，这种说法是 因为经文讨论的主题是基督 统治的，而非祂的出生。这 一个出于干旱之地的树干， 应达的高度。

chosen in their place. But this is obvious from ch. 7 of this epistle.

想神种植这棵树的过程，其 力，以及创办教会的艰辛和 阻挠，从中我们不难看出事 预言是一致的。使徒们用道 了无数的国家和民族。难道 的树木来比喻他们不是理 ？在这里，先知所描绘的是 建立和奠基的过程，人类不 的理性对其妄下判断。

Of good things to come means of things “将来美事”意味 eternal. As μέλλον καιρὸς is set against μέλλον κ τὸν ἐνεστήκοτι, so future goods are 面一样，未来的美 opposed to the present. In short, the 立面。总之，耶稣 priestly work of Christ brings us to the 我们带到神的天国 heavenly Kingdom of God, and makes us 公义与永生，因此 to partake in spiritual righteousness and 更好的归宿。不应 eternal life: therefore, no good comes 信仰，因为祂那里 from looking for something better. We 能够充满我们。 need not go beyond Christ, because he himself possesses all that we need, and he will fill us.

知接下来所说的丑陋指的 人，因为祂遭到世人鄙夷、 遭受屈辱而死，而是要理解 统治。因为这个统治过程在 并不美好也不辉煌。事实上， 有任何引人注目或光彩之

And for this cause he is the mediator of “因此，他作了新 the new testament, that by means of 赎了人在前约之时 death, for the redemption of the 召之人，得着所应

太人仍旧视 而以厌恶

transgressions that were under the first 伯来书 9:15 testament, they which were called might receive the promise of eternal inheritance. Heb. 9:15.

的过犯受害，为我们的 受的刑罚，我们得平安； 我们得医治。”（以赛亚

He concludes that there is no further need 使徒总结道由于耶 for another priest, because Christ himself 司一职，因此不再 fulfills this function under the New 且，他声称其他人 Testament. Besides, he does not claim the 保，他认为只有耶 title of Mediator for Christ to let others 职责，其他中保应 share it with him; on the contrary, he 在他详述耶稣受难 contends that when this office was 得到了彻底地证实 attached to Christ, all other mediators 如何完成中保的使 were repudiated. . . . He confirms this 发生在耶稣身上， more fully when he states specifically 明只有耶稣才是真 how Christ discharged the office of the Mediator by the intercession of his death. If this happened only in Christ, and in no one else, it follows that he alone is the true Mediator. . . .

怨气，先知反复申诉耶 因。许多人看到耶稣被 出于视觉的感受而心生 其目的所在。但如果理 我们换来了救赎，就毫

Now, if anyone asks whether the sins of 若问祖先的罪在律 the fathers were forgiven under the law, 案正如我之前所说 the answer is the same as I gave before: 谅，但是是出于耶 they were forgiven, but through the 本身的赎罪行为而

，我们得平安。”有人 为人类麻木地安于邪 是为了要唤醒他们。还 安”与良心联系起来。 许我们就可以在良心 如保罗所说的（罗马书

benefit of Christ; in terms of the physical 承他们仍然有 acts of expiation, we must always hold 保罗说律法是 and maintain that they remained guilty. 们，有碍于我 For this reason, Paul says that the law is a 2:14）。 handwriting against us (Col. 2:14). When 忏悔说他杀害 a sinner came forward, confessing openly 认自己当以死 that he had done evil before God and 的作用无非是 killed an innocent animal, he admitted 运，如同签下 that he was worthy of eternal death. And 那些眼中有基 what did his victim do for him except that 平静。如果仰 by it he sealed his own death as it were by 么活在律法之 his own handwriting? In short, only those 大卫宣称：“ who looked at Christ found peace in the 人是有福的” forgiveness of sins. If looking to Christ 个人想要得福 only takes away sins, those who remain 耶稣。因为如 under the law do not find freedom. David 难以自拔。 himself declares, Blessed is the man to whom sins are not imputed (Ps. 32:2); but if a man is to share in this blessing, he must, setting aside the law, fix his eyes on Christ; for if he stays with the law, he is not set free from guilt.

既然因信称义，就藉着我们 与神相好”。

For he shall grow up before him as a “他在耶和华 tender plant, and as a root out of a dry 出於乾地；他 ground; he hath no form nor comeliness, 的时候，也无

为和解。耶稣替我们受 罚原本是归于人的。而 人的震怒平息了。与神 平安源自于中保耶稣。 一个普遍的信条，那便 解，是因为耶稣为我们 价。

and when we shall see him, there is no 赛亚书 53 beauty that we should desire him. Isa. 53:2.

罗马天主教是确实承认的， 仅将它归于对原罪的救赎； 在受洗后似乎就不需要与 了，要博得神的悦纳就要靠 美德和善行。但在这里，先 仅解释神的宽恕的一个方 泛地谈论神在整个人类历史 宽恕。因此，如果将这一信 一时期，减弱其效力，就是 基督教的先知明白地教导 的惩罚已被转移到耶稣身 天主教的说法，难道不是在 信徒与耶稣平等，与祂共享

This statement turns our minds to what 这句话使人回 we said before: namely, that Christ at the 一开始（祂在 beginning [of his life on earth] is to show 显现出光彩和 neither splendor nor beauty before men, 并喜悦祂。因 but before God he will nonetheless be 是不能以凡人 highly exalted and beloved. Hence we see 有关耶稣的教 that the glory of Christ must not be 此，这里说“ judged by human eyes. What the holy 区别于人类的 books teach about him must be 的神奇。 understood by faith. Therefore, the phrase before him is to be contrasted with the human senses which cannot grasp the wonder of Christ.

鞭伤”。我们重新被召唤， 重生，就必须迅速回到遍体 面前。这里祂与我们形成了 面临的是毁灭与死亡，而在 里的是生命与安全。祂一人 医治，以脆弱换来我们的健 赢得我们的生命。只有祂能 ，让我们与神和解。

The prophet used a similar metaphor in 先知在本章 ch. 11:1: a branch will come from the 比喻： “从耶 trunk of Jesse. He compared the house of 西的家比作 David to a dry trunk with no strength in it 他并未指明 and no beauty; and he did not name the 比较模糊。 royal house, but Jesse whose name by 味着耶稣的 itself was obscure. Here he adds in desert 生出的树， ground, by which he means that Christ’s strength will come not like a tree from the humidity of the soil, but from outside the ordinary course of nature.

换来了许多果实，但我们的 ，而非传道，因此必须陈述 含义。让每个人根据自身的 节经文中得到相应的慰藉， 是针对广义的大众而言，而 个人。

Those who philosophize from this 有人从哲学 passage about the Virgin Mary, 猜想她可能 supposing that she was called desert 而感孕，以 ground because she conceived from the 不切题的。 Holy Spirit and not from man’s seed, are 耶稣的整个 beside the point. For the passage deals 里说祂会像 not with the birth of Christ but with his 还没有长到 whole reign. It states that he will be like a branch growing from dry ground, which is not expected to reach the right size.

；耶和 。”

We should think of the whole history of 让我们想一 his planting, of the men whose work he 间耗费的人 has used, of the small beginnings of the 遇到的诸多 church and of the many adversaries who 情的发展与 oppose it. Then we can easily see that all 的力量征服 things happened as predicted. What kind 用干旱之地 of men were the apostles who could 所当然的吗 subdue so many kings and nations by the 耶稣的王国 sword of the Word? Are they not 得基于自己 deservedly compared to branches in a desert? The prophet is describing the ways by which the Kingdom of Christ was founded and established, so that all men may not judge it by human reason.

）

The ugliness which he next mentions 不可认为先 ought also to be understood not only of 就是耶稣本 the person of Christ who was despised by 被定罪，并 the world and condemned to a shameful 为祂的整个 death, but of his whole reign. For that 人的眼中， reign has had, in men’s eyes, neither 它看上去没

，为了让人类铭记这 们多么迫切地需要医 了解自身的悲哀无 道自身对耶稣的救治 归信于主耶稣，对祂 。我们一旦意识到自 就会抛开蔑视，争先 。要真正了解耶稣， 慎地自省，认清若非 人都是有罪的，无一 言中无人豁免。如果 整个人类早已灭亡。

beauty nor splendor nor magnificence. In 处。虽然耶稣复活了，可犹 fact, it has nothing which could by its 祂为被钉十字架且蒙羞的，因 appearance attract men or charm their 和轻蔑的眼光来看待祂。 eyes. And although Christ rose from the dead, the Jews think of him always as crucified and dishonored, and look on him with disgust and contempt.

类，并不是说我们像 犯的过失并不严重。 我们，耶稣的工作是 一般分散的人类。

But he was wounded for our “哪知他为我们 transgressions, he was bruised for our 罪孽压伤。因他 iniquities: the chastisement of our peace 因他受的鞭伤， was upon him; and with his stripes we 书 53:5） are healed. Isa. 53:5.

以指全人类，从而呼 身来思考经文中的 谈论全人类的普遍情 到触动，只有针对每 人感同身受。因而， 觉醒，在上帝面前得 能使每个人认清自己

In order to counteract the offense which 为了消除人们的 people might take, the prophet repeats the 稣蒙受苦难的原 reason for Christ’s great suffering. The 钉十字架，仅仅 sight of the cross of Christ offends many 厌恶，却忽视了 so long as they consider only what their 解了耶稣的死为 eyes see, and pay no attention to the 无厌恶可言了。 purpose. But all offense is certainly taken away when we understand that by this death our sins are atoned for, and salvation is won for us.

类是如 路，

Chastisement of our peace. Some think “因他受的刑罚 this is called chastisement of our peace 认为这样说是因 because men feel so secure and remain so 恶，耶稣的蒙难 stupefied in their evil ways that Christ’s 有一些人将“平 suffering was required to move them. 耶稣替人受难或 Others apply peace to conscience. Christ 上得到安稳。正 suffered that we might have a quiet 5:1）： “我们 conscience; as Paul said (Rom. 5:1), We, 的主耶稣基督得 justified through Christ by faith, have peace with God.

方式随意地生活。这意味 确的生活方式，而如果有 就将一无所获，只能误入 未赘述人的行为，而是揭 ，正是这一本性最终导致 为如果我们能够靠本能或 、不犯错误的话，就不需 引领了。可是如果没有救 的拯救，人类靠自己无一 亡。而且越是信靠自身的 人灭亡得就越快。先知在 了，如果没有基督的救 样的一种生灵。人类全体 有公义的，没有明白的， 的。人类全部走入歧途， 如保罗后来说的那样， “没 （罗马书 3:10）。 个也没有”

But I take it simply as reconciliation. 但我只将其理解 Christ paid the price of our chastisement, 过，因此，这惩 that is, the chastisement due to us. By 通过耶稣，神对 him, God’s anger, which was inflamed 和解给人带来的 against us, was appeased. The peace in 由此我们得出了 which we are reconciled came from him 是我们能与神和 who is the Mediator. Thus we have the 的平安付出了代 general doctrine that we are freely

众人的罪孽都归在他身 中有一个美好的对照。人 基督里聚集。人类生性趋 地走上灭亡之路，而通过 得救赎。我们犯罪却无力 为我们承担罪责，我们随 当我们与上帝分离，面临 狱，耶稣担起了罪孽的污 复的毁灭中拯救了我们。 仅是指对罪的惩罚，因为 罪的。）让我们每个人仔 罪孽，从而真正体会到耶 到耶稣之死的功效。

reconciled to God because Christ paid the price of our peace.

己劳苦的功效，便心满意 因认识我的义仆得称为 担当他们的罪孽”（以赛 11）

This doctrine, indeed, the papists confess, 这一信条， but then they restrict it to original sin; as 但后来他们 if after baptism there were no more place 这样看来人 for free reconciliation, and satisfaction 神自由和解 were to be made by our merits and works. 人类自身的 But the prophet here is not treating of a 知并没有仅 single aspect of forgiveness; he extends 面，而是广 God’s forgiving kindness through the 上的仁慈与 whole course of our lives. Therefore the 条局限于某 doctrine cannot be attenuated or restricted 亵渎了神。 to any specific time without great 人，我们罪 sacrilege. . . . Our prophet teaches plainly 上。而罗马 that the penalty for our sins was 宣称他们的 transferred to Christ. What then are the 治权吗？ papists claiming for themselves but equality with Christ and a share in his authority as his partners?

述同一个主题。宣布耶稣 将在人类的救赎中，看到 。“祂必看到”，祂劳苦的 成果”。这句话充满了慰 耶稣为人获得了平安而欣 于自己的劳动成果，没有 地体现耶稣对人的爱了。 一的愿望和渴求得到了 只有获得了他最渴望的那 感到“满足”，从而别无

With his stripes. Again we are recalled to “因他受了 Christ, called to flee to his wounds if we 如果想得到 wish to regain life. Here he is set in 鳞伤的耶稣 contrast to us. In us are only destruction 对比。我们 and death; in Christ alone is life and 耶稣基督那 safety. He alone brings us a remedy. He 为我们带来 provides health for us by his weakness, 康，以死亡 and wins our life by his death. He alone 使父神愉悦 satisfies the Father; he alone reconciles us to him.

难，先知给予我们方法来 量和功效，并认识其成 就是“认识耶稣”。“ da’ath 神识”）”可以同时被理 动，“认识祂”或“因祂 无论是哪种理解，都可以 先知的用意。尽管犹太人 反对这种说法，这句经文 然，即只有耶稣基督才是 宰。

We could say many things here about the 耶稣的受难 fruit of Christ’s suffering, but our task is 目的是注释 to interpret, not to preach; and we must 经文的普遍 be content to state the plain meaning [of 需要，从本 the verse]. Let each one of you take 这一点，不 comfort for himself from this passage and 是针对每个 fit its use to his own need. For these words were spoken not only publicly to all, but to each man individually.

认识他而得称为义”道出 。这意味着耶稣不仅仅教 ，更是通过祂为人所做的 样，从而使人称义。这就 和因信称义的区别。因

All we like sheep have gone astray; we “我都如羊走迷，各人偏行己路 have turned every one to his own way, 华使我们众人的罪孽都归在他身上

法告诉人们如何称义，但像 ，律法无法生义，事实也同 。对人来说，律法就像一面 显示出人的罪。但要获得耶 公义，仅通过认识祂，这就 信心当中，我们从耶稣的死 惠，灵魂在他那里获得平

and the Lord hath laid on him the iniquity （以赛亚书 53:6 of us all. Isa. 53:6.

何建立，哲学家们提出了许 则。但他们也无法给予人公 人通过这些准则获得幸福生 知道何为公义却仍不称义 的。

In order to impress on our minds the 耶稣之死造福深远 greatness of the blessing given us in 一点，祂展现了我 Christ’s death, he shows us how great is 治。因为只有我们 our need for healing. For unless we 助，才能清楚地知 realize our own helpless misery, we shall 的渴求，才会最终 never know how much we need the 献出本该有的挚爱 remedy which Christ brings, nor come to 身的堕落和悲惨， him with the fervent love we owe him. 恐后地去寻求医治 But as soon as we know ourselves to be 我们每个人都应审 lost and realize our own wretchedness, 耶稣的救赎，每个 we rush eagerly to seize the remedy, 例外。在先知的预 which otherwise we should hold in 没有耶稣的救助， contempt. To know the true flavor of Christ, we must each of us carefully examine ourselves, and each must know himself condemned until he is vindicated by Christ. No one is exempt. The prophet includes all. If Christ had not brought help, the whole human race would perish. . . .

去理会哲学家的规则。就律 ，它包含了生活中最完善的 不能生义。这并不是因为律 摩西曾宣称他已向人确立善 死的规则。但由于人类败坏 法不足以保证公义。正如保 罗马书 8：3），律法是因肉 力。律法一发出命令，本能 们背道而驰，欲望又像未被 ，猛烈地挣脱，违反神的命 律法只能“激起愤怒”，不 。律法判所有人有罪，并公 名，不加饶恕。因此，必须 通向公义的路，那就是通过 是律法本身提出的完善途

The prophet makes the comparison with 先知用羊来比喻人 sheep, not to lighten our guilt, as if 羊离群迷路一样， straying were a minor misdemeanor; but 而是更明白地教训 to teach more plainly that it was the work 招聚如愚蠢的动物 of Christ to gather those who were scattered like foolish animals.

定 “你们要守我的律例 行，就必因此活着 。” （利 5）。但无人遵守这些律例和典 树立另一种公义，即保罗 的，“这道离你不远，正 你心里。就是我们所传信 （罗马书 10:8）正是本着这条 义，当然了，不是仅仅出 ，而是它使人获得耶稣之 此人的罪被豁免，从而与

By adding each to the general statement 他说“各人”，用 including all men, he appeals to every 吁每个人要基于自 individual to ponder whether this is not 内容。如果泛泛地 true of himself. For we are little moved 况，不能使我们受 by a generalization unless each one of us 一个个体，才能令 separately feels that it applies to him. 要让每个人的良心 Therefore let every one of us rouse his 到应有的审判，才 own conscience and take his place before 的堕落。 God’s tribunal. Then will each one of us know his own bankruptcy.

领悟了这一点，人即可在 为义。先知阐述清楚并明 “人将因认识他而得称为义” 负他们的罪孽”，这两者 分的整体。耶稣的一次受 地赎罪，祂又通过福音的 接受祂以死换来的成果。 死的实质在于祂使我们称 时谨遵先知的话，耶稣是 因此在基督里神视我们为 此他说耶稣基督是人的保 人类与上帝和解（哥林多 0）。

Next the prophet declares more plainly 接下来，先知更清楚地解释了人 what this wandering is: every one has 何迷失的，每个人都选择了各自的

。先知称，耶稣不但以神 人的身份使人称义，因为 类取得了公义，并且这里 我的义仆”而非“我的儿 我们不能仅将耶稣基督看 入体会祂代人受过时所表 正因如此，祂所献的祭， 得救赎的根本。正如主耶 ：“我为了他们的缘故， ，叫他们也因着真理成

followed the way of his own choice; he 以自己喜欢的 has chosen to live as it pleased him. This 着只有一种正 means that there is only one way of living 人背离了它， rightly; and if any man turn away from it, 歧途。先知并 he can find nothing but ways which send 示了人的本性 him in the wrong direction. He is not 人的迷失。因 speaking so much of actions as of our 智慧走上正途 nature itself, which always sends us 要耶稣基督的 wandering. For if by natural instinct or 世主耶稣基督 wisdom we could bring ourselves back to 例外地走向灭 the road and escape from error, we would 智慧和勤勉， have no need for Christ. But we all by 这里向人展现 ourselves perish unless we are freed by 赎，人类是怎 Christ our Savior. The more we trust our 都被定罪，没 own wisdom and industry, the more 也没有寻求神 quickly we rush to ruin. Here the prophet 变为无用。正 has shown us what sort of creatures we 有义人，连一 should be if Christ had not redeemed us. And all are included in the same condemnation. There is no one who is righteous; no one who understands; no one who inquires of God. All have gone astray and become unprofitable. There is none who does well, not one, as Paul said more at length (Rom. 3:10).

使他与位大的同分，与强 。因为他将命倾倒，以致 列在罪犯之中。他却担当 为罪犯代求。” （以赛亚书

And the Lord hath laid on him. Here we “耶和使我们 have a beautiful antithesis. In ourselves 上。”这句话 we are scattered, in Christ we are 类分散，而在 collected; by nature we go astray and are 于堕落，莽撞 driven headlong to destruction, in Christ 耶稣基督，获 we find the road by which we are led to 偿还，但耶稣 the gate of salvation. Our sins overwhelm 即得到释放。 us; but they are transferred to Christ, in 灭亡，坠落地 whom we are acquitted. When we were 秽，从万劫不 perishing, separated from God and （当然了，这 hastening to hell, Christ took upon 耶稣是永远无 himself the filth of our iniquities and 细衡量自身的 rescued us from eternal destruction. (This 稣的恩惠，看 refers of course only to the punishment of sin, for he was free from all guilt.) Let each one of us weigh his own sins carefully, that he may truly taste the grace [of Christ] and begin to see the fruit of

利之时，领袖都要受到热 取得丰盛的战利品。耶稣 而高尚的将领，战胜了祂 经文的第二个分句与第一 义，这种重复在希伯来文 。首次提及时被称为“伟 出现时称作强大的或“强 希伯来文“rabbim” 译为 认为是曲解了先知的意思。 差异仅在于此，第一个分 奖耶稣，而第二个分句补 此恩赐感到欣喜。耶稣不 为人而欢喜，因为祂将胜 了人类。耶稣为我们战胜 胜了整个世界和撒但。

his death.

求。”这说的是耶稣替人 ，并以死赢得神对人的宽 一补充是至关重要的。古 祭祀每次去祭坛必以血献 祷。这预示着耶稣也将履 。因此，祂先是献上自己 来偿还我们的债，然后祂

He shall see the travail of his soul, and “他必看见自 shall be satisfied: by his knowledge shall 足。有许多人 my righteous servant justify many; for he 义；并且他要 shall bear their iniquities. Isa. 53:11. 亚书 53:

，代那些因信而承认耶稣奉 神祈求饶恕。对于这一点， 笔写给人的话中证实了 ： 这些人祈求，也为那些因他 信 我 的 人 祈 求 ”（ 约 翰 福 音 ）。如果我们信耶稣，就不该怀疑 ，且直到今日我们仍从祂的 惠。

Isaiah continues the same theme. Now he 以赛亚继续论 declares that Christ, after he has suffered, 在受难之后， will see the reward of his death in the 祂受难的回报 salvation of men. For, to He will see, we “功效”或“ must add the “fruit” or the “result” [of his 藉。以赛亚说 labor]. These words are full of comfort. 喜，从而满足 For Isaiah could not have expressed 什么能够更好 better the greatness of Christ’s love for us 就像一个人唯 than by saying that his delight will be in 实现一样。人 our safety; that he will be content with 样东西，才会 the fruit of his labor, like a man whose 他求。 one wish and longing has been fulfilled. No man is satisfied except when he obtains the one thing he has most desired; then he disregards all else and is content with it alone.

2. 基督的位格

Afterwards the prophet shows the way or 对于耶稣的受 method by which we may rightly 正确理解其力 appreciate the force and efficiency of 果。这个方法 Christ’s death and realize its fruit. The （希伯来语“ way he shows is the knowledge of him. I 解为主动和被 admit that the word da’ath can be read 的知识”。但 passively or actively, as knowledge of 很容易地看出 him or his knowledge. Whichever way we 粗鲁地狡辩， take it, it is easy to see what the prophet 的含义一目了 means. However insolently the Jews may 人类称义的主 quibble and in spite of their objections, we need not twist the meaning of what is here said plainly: that Christ alone is both master and author of man’s justification.

立了地的根基； 你 10-11）

The work of Christ is stated in the words “使许多人因 He will justify many; which mean that in 了耶稣的工作 the school of Christ, men are not merely 导人如何称义 taught about justification; they are made 事给人树立榜 just by what he has done for them. And 是靠律法称义

文看起来并不适用于耶稣 它是关于神创造天地的。但 描绘的荣耀归于基督而非 确，这句圣诗是对上帝的尊 并未提及基督。对此我完全 此同时，该诗篇公开颂扬神 这赞颂完全适用于耶稣基 要起来，怜悯锡安，万国都 华的名；世上列王都敬畏你 这句预言只有在耶稣基督身 验。同理，“那时，万民和 聚集，要事奉耶和华。”只 基督，我们才能看到世界被 一，共同事奉上帝。诗篇中 也都适用于基督。这是因为 一位永恒的神，祂创造天 在且从未改变。因此，祂威 脱于万有之上。大卫宣布天 有人想要逃避，而将这一说

this is the difference between justification 为，尽管律 by law and justification by faith. For 保罗所说的 although the law shows what it is to be 样证明如此 righteous, as Paul says, it cannot produce 镜子，能够 righteousness; and experience shows the 稣所教导的 same thing. The law is for us a mirror 是信心。在 showing us our own unrighteousness. But 中获得了恩 the way to obtain righteousness, as taught 静。 by Christ, is simply to know him; and this is faith. In faith we lay hold on the benefit of his death and find full rest in him.

去吗？”就好像大卫未 一样。但这样牵强附会 毕竟我们都知道万物 果不是要废去，又怎会 孕育一个新生呢？而且 耶稣基督的永生给予信 他们作为基督的肢体， 的丰盛。

The philosophers have given many 关于公义如 excellent rules by which they think 多优秀的准 righteousness may be established; but 义。哪里有 they cannot give righteousness to anyone. 活呢？况且 For who by their rules has achieved the 是毫无意义 good life? And it is of little help to know what righteousness is, if we remain without it.

，就 所有的荣耀”

But let us leave the philosophers aside. 我们暂时不 The law itself, which contains the most 法本身而言 perfect rule of life, could not, as we said, 准则，但并 confer righteousness. Not that there was 法不完备， anything lacking in the law; Moses 与恶、生与 declared that he set before the people 的本性，律 good and evil, life and death. But because 罗曾说的（ of the corruption of our nature the law 身而软弱无 was not enough to insure righteousness. 就驱使着我 Even as Paul taught (Rom. 8:3), the 驯服的野象 defect was in our flesh, not in the law. 令。因此， When the law speaks, nature drives us in 能生成公义 the opposite direction, and our desires 开他们的罪 break out with the greater force, like 找寻另一条 untamed wild elephants, against God’s 耶稣，这也 command. Thus the law works wrath 径。 rather than righteousness. The law holds all guilty, and by exposing sin takes away from men every excuse. Therefore we must seek another way to righteousness: the way which is in Christ, whom the law itself set forth as its fulfillment.

的渴望就是重获本属 和荣耀。祂只要祂的肉 荣耀呈现。或更直接地 永恒的神性威严要以肉 身上。这段经文发人深 基督不是一位新诞生 帝的临时显现。因为祂 永恒存在的。此外，耶 间是有差别的，这意味 是永恒的上帝，而且是 和独生子。

The righteousness of the law said, Who 律法的公义规 does these commandments, shall live in 典章；人若遵 them (Lev. 18:5). But none did them. 未记 18: Therefore there had to be another 章。因此应该 righteousness; one that Paul taught, from 通过摩西传授 Moses himself: The word is near, in your 在你口里，在 mouth and in your heart; this is the word 主的道。” of faith which we preach (Rom. 10:8). It 教义我们才称 is this doctrine that justifies us — not the 于这教义本身 bare doctrine, but because it offers us the 死的成果，由 fruit of Christ’s death, by which our sins 神和解。 are forgiven and we are reconciled to God.

业，告诉他：‘摩西在 和众先知所记的那一 ，就是约瑟的儿子拿撒 （约翰福音 1:45）

For if by faith we grasp this gift, we are 因为只要因信 counted as righteous before God. The 神面前被算作 prophet expresses this teaching clearly 示其含义。 and shows its meaning. For these two 与“他也必背 clauses belong together: He will justify by 是一个密不可 his doctrine or by the knowledge of him, 难为我们永远 and He will bear our iniquities. He made 教导，引我们 atonement for us once for all; but now, by 因此，耶稣之 the teaching of the gospel, he is inviting 义。保罗传道 us to accept the fruit of his death. 代替人献祭， Therefore the death of Christ is the 公义的，基于 substance of the doctrine that he justifies 惠师，祂力劝 us. Paul adhered closely to the prophet’s 后书 5:2 word when he taught that Christ was offered as sacrifice for us, so that in him we might become the righteousness of God; to which he added that Christ is our advocate, and urged us to be reconciled to God (2 Cor. 5:20).

入争论，但是他们都深 难以真正认识耶稣。罗 如此，他们拒绝称耶稣 他们过分讲究对耶稣的 夺祂的权柄，以至将耶 影。既然这样，还不如 不休地评论，坚信真正 冠冕堂皇地编造故事。 管他们的言谈显得粗鲁 宣讲的基督的道，却比 测的空头神学家更虔 已认识到，当听到简单 传道之时，只要他们能 ，就不该拒绝他们。但 法和先知寻求纯粹的 听从了人们编造的谬论

My righteous servant. The prophet “我的义仆” teaches that Christ justifies us not only as 的身份，也以 God, but also as man, since he won 祂以肉身为人 righteousness for us in his flesh. For the 神称耶稣为“ words are not my son but my servant. 子”。因此， Therefore, let us not think of Christ only 做神，更要深 as God, but let us study his human nature 现出的人性。 in which he practiced the obedience by 才成为人类获 which we are forgiven before God. For 稣本人所说的 this, the sacrifice of himself which he 自己分别为圣

的食物劳力，要为那存 力，就是人子要赐给你 是父神所印证的。”（约 7）

offered, is the foundation of our 圣”（约翰福音 17:19）。 salvation. As he himself said, I consecrated myself for them that they themselves might be holy (John 17:19).

神给予人子基督的（给 生的食物），是为了佐 分内容。祖先们曲解并 试图证明耶稣的神圣本

Therefore will I divide for him a portion “所以，我要 with the great, and he shall divide the 盛的均分掳物 spoil with the strong; because he has 於死；他也被 poured out his soul unto death: and he 多人的罪，又

理解为耶稣具有圣父的 的不是耶稣永恒的本 对人所承担的使命，以 予的希望和期待。他用 来指代了古老的印章 代表了一个权威的协议 的形成。耶稣的意图在 是圣父赋予祂的，这一 祂身上的印记一般。由 一切都来自于圣父。总 每个人都能够给人提供 ，只有耶稣基督，伴随 巨大的祝福降临，才可 是获得了上帝的赞许才 的印证作为祂使命的标

was numbered with the transgressors; 53:12） and he bore the sin of many, and made intercession for the transgressor. Isa. 53:12.

。”（约翰福音 10:30）

Here the figure is changed to one drawn 通常在战争胜 from the customary celebration of 烈的欢迎，并 military triumphs, where the leaders are 正像一位强大 generally received and honored with a 的敌人。本节 magnificent exhibition of the spoils of 个有相同的含 victory. So Christ like a strong and noble 中是很常见的 general triumphs over his conquered 大”的，再次 enemies. The second clause has the same 盛的”。而将 meaning as the first, for such repetition is “许多”，我 usual in Hebrew. Those whom he first 这两个分句的 calls great he next calls powerful or 句是说神要嘉 strong. Those who translate rabbim as 充道耶稣将为 “many” in my opinion misinterpret the 是为自己而是 prophet’s meaning. There is only this 利的成果给予 difference between the two clauses: in the 了死亡，也战 first, God states what he will give to Christ; the second adds that Christ will rejoice in the gift. Christ rejoices not for his own sake but for ours, since he gives the fruits of his victory to us. For us, Christ conquered death, the world, and the devil.

没有上帝的大能，声称 门徒的人，耶稣以这句 因此，祂证明了祂的使 的。这意味着上帝将永 及其门徒的帮助。祖先 证明耶稣与圣父同质 ιος），他们曲解了其中的含义。 论祂与圣父本质是否 祂与圣父同心。这代表 ，神都与祂同在。

He prayed for the transgressors. It is “他为罪犯代 Christ’s prayer to the Father in our behalf 类向圣父祈求 which ratifies the forgiveness won for us 恕。因此，这 by his death. Therefore this addition is 代律法规定， essential. In the old law the priest, who 祭，为民众祈 did not come to the altar without the 行同样的职责 blood of sacrifice, prayed there for the 的肉身，以血

在我里面，你们不 凭着自

people; and so he foreshadowed what was 充当保惠师 fulfilled in Christ. For first Christ offered 献的人，向 the sacrifice of his body, and poured out 祂在约翰代 his blood to pay the penalty which we “我不但为 owed. Then to make the atonement 们 的 话 effective, he performed the work of 17:20 advocate and made intercession for all 祂为人受难 who in faith accepted for themselves his 死中得享恩 sacrifice. To this he testified in the words written for us by the hand of John: I pray not for these only, but for all who believe in me by their word (John 17:20). If we are to be numbered with the faithful, let us not doubt that Christ suffered for us and that even now we receive the fruits of his death.

不是指耶稣的神圣本质， 的方式。因为，就其隐藏 人对耶稣的了解与圣父一 地称作上帝本体的真像， 完全以圣子的形象显现； 无限的美德、智慧和能量 得以彰显。因此，当祖先 文是耶稣神性展现的根 。但是，耶稣在这里所谈 身的本质，而是在说祂对 什么，问题的实质在于能 质。耶稣被完整的神性充 在祂体内，并通过祂施展 面，耶稣在圣父体内，因 道的力量，彰显了祂与圣

And thou, Lord, in the beginning hast laid “又说： ‘主阿，你起初 the foundation of the earth: and the 天也是你手所造的。天地都要灭没， heavens are the works of thine hands; 却要长存；’”（希伯来书 1： they shall perish, but thou remainest. . . . Heb. 1:10–11.

说的话”。祂通过祂话语 证明，只有通过祂才能寻 稣的教导是真正神圣的， 导是上帝自身的绝佳体 果有人反对说先知们同样 子，因为他们受圣灵感召 的道都出于上帝，要解释 。我们应该思考他们传道 将自己的门徒派遣到各 祂的门徒聚拢在身边。我 伯来书第一章中所说的 在天上，借着祂的儿子的 ，就像祂曾经借助于先知 祖一样。

At first this testimony may seem not to fit 起初这句经 the case of Christ, since it has to do with 基督，因为 the creation of heaven and earth. But this 这段文字所 whole passage has to do with the glory 归于神。的 not of God but of Christ. It is true that the 荣的赞颂， psalm is a celebration of God’s majesty, 承认。但与 and makes no mention of Christ. I admit 的国度，而 this. At the same time, it is clearly a 督。如“你 public praise of God’s Kingdom, and 必敬畏耶和 everything that is said in it fits Christ 的荣耀。” very well. For, where are the following 上才得以应 prophecies fulfilled except in Christ: 万国必一同 “Thou shalt arise and have mercy on 有通过耶稣 Zion, that the nations may fear thy name, 一种信仰统 and all the kings of the earth thy glory” ; 的其他内容 or again, “When the people shall be 耶稣基督是 gathered together, and the kingdom, to 地，始终存 serve the Lord.” Where except in Christ 严挺立，超 are we to look for this God by whom the 必废去，但

对你们说了，我去还要到 你们若爱我，因我到父那 乐，因为这世界的王将 福音 14:28）

whole world shall be united in one faith 法改为“天会废 and worship of God? All the rest of the 曾肯定过这一点 psalm fits the person of Christ; among 有什么意义呢？ other things, because he is the eternal 皆有尽数。天如 God, the Creator of heaven and earth, 在希望中阵痛， everlasting and changeless; therefore, 诗篇中也提到， high and lifted up in majesty, and set 徒极大的安慰， apart from all that has been created. 在基督里享有祂 David declares that the heavens shall pass away; but some get around this statement by making him say, “should the heavens pass away,” as though he had made no positive assertion. But what reason is there for such a strained exposition? After all, we know that everything comes to an end. And why do even the heavens yearn and travail with hope for a renewal, unless they are marked for destruction? Besides, the eternity of Christ affords no small comfort to the believers who, according to the psalm, shall participate in it as Christ communicates himself and all his riches to his body.

反复扭曲。阿里乌派异端 的地位在上帝之下，称耶 下。而正统的先祖们，为 谤，说这句话所指的是耶 端居心叵测地歪曲该句经 祖先们给出的解释却并不 。问题的关键并不在于耶 恒的神性，而是鉴于人本 稣在人与神之间起到中保 我们无法到达神的高度， 间，将人托举起来。祂说 ，我到父那里去，就要喜 是你们最终想要到达的目 稣说这些话时，显示出祂 别。祂告诉人们祂降临人 人与神和解，否则，人将 之中。如果祂不能将我们 们只能想象到一个残缺不

And now, Father, glorify thou me with “父啊，现在求你使我同你享荣耀 thine own self with the glory which I had 是未有世界以先，我同你 with thee before the world was. John （约翰福音 17:5） 17:5.

15:24 中包含着类似的含 稣将把国交与父神，叫神 称为万物之主。很显然， 性掌权，同时也是神在肉 么耶稣是如何撇开祂的权 说，我们现在所看到的耶 部分显现，日后终将大放 目，重新绽放其应有的荣

He declares that he has no desire except 基督宣告祂唯一 for what is his own; that he only wants to 于祂的那份权柄 be seen in the flesh with the glory which 身以祂创世前的 was his before the world was made; or, 说，祂所具有的 more plainly, that the divine majesty 身显现在中保的 which was eternally his might shine in 省地揭示了耶稣 the person of the Mediator and in the 的神，也不是上 human flesh he has put on. This is a 与祂的荣耀都是 striking passage which teaches us that 稣基督与圣父之 Christ is not an upstart and temporary 着耶稣基督不但 God. For as his glory was eternal, so he 上帝的永恒之道 himself always was. Add to this that there is here a distinction made between him and the Father; which means that he is not only God eternal but also the eternal

于，保罗所说的是神 的显现，随着耶稣升 眼。简单地说，在这 父的神性与祂自身的 将祂的人性与圣父的 而是将祂眼前所面对 来的天国的荣耀做 ：“你们想要留我在 升上天国。”因此就 离肉身，引领我们去 我们的领袖，不为带 月亮的高度，而是要

Word of God begotten of the Father before all ages.

为自己做见证，我的 为我知道我从那里 们却不知道我从那里 （约翰福音 8:14）

Philip findeth Nathanael, and saith unto “腓力找着拿但 him, We have found him, of whom Moses 律法书上所写的 in the law, and the prophets, did write, 位，我们遇见了 Jesus of Nazareth, the son of Joseph. 勒人耶稣。’” John 1:45.

见证”。耶稣肯定了 ，足以为信心奠定基 与在人群中随意挑选 不同。祂说知道自己 去，从而将自身与普 的意思是说，当一个 我们都会持怀疑态 告人们当一个人为自 信他，但是，我们不 神的儿子身上，因为 并论。耶稣，是经上 来引领全人类的，不 对祂妄加揣测。

Many argue deeply about Christ, but they 许多人为耶稣陷 get so subtle and involved that they can 感微妙和复杂， never find him. So it is with the papists 马天主教徒亦是 who refuse to call Christ the son of 为约瑟的儿子。 Joseph. They are particular about his 称呼，却如此剥 name: but yet they so empty him of his 稣视为了一个幻 power, that in Christ’s place they have a 停止对腓力喋喋 ghost. Were it not better to babble 的耶稣，而不是 crudely with Philip and hold on to the 有许多笨伯，尽 real Christ, rather than with clever and 无知，但他们所 high-sounding talk end up with only a 教皇身边神秘莫 fiction? There are many poor dunces 诚。因此，我们 today who, even though they speak as 无知之人笨拙地 rude and ignorant men, teach Christ much 将我们引向基督 more faithfully than the theologians of 我们也必须向律 the pope, with their deep speculations. So 知识，确保勿因 we are warned that when we hear simple 而背离基督。 and ignorant men speak inaptly, we should not take offense and reject them, provided they lead us to Christ. However, we must seek pure knowledge from the Law and the Prophets, in order that we may not be driven away from Christ by falsehoods invented by men.

里来。”通过这句话耶 于人的世界，而是从圣 ，如果以人的标准来衡 是神的道，便是愚蠢而 的态度对待耶稣的人， 披上了卑微的肉身，以 与他们共处一处。因 这些人的目光转移到未 上，祂当下隐藏的神 光芒，显现出应有的荣 帝已在律法中向犹太人 临，即使耶稣降低身 当臣服于这位神的使

Labor not for the meat which perisheth, “不要为那必坏 but for that meat which endureth unto 到永生的食物劳 everlasting life, which the Son of Man 们的，因为人子 shall give unto you; for him hath the 翰福音 6:2 Father sealed. John 6:27.

而他们却不知道时，祂 并不能削减祂的荣耀。 为我们做出证明，以信 有狡辩与抗议。因为， 的，就超越这世上的一 我们要坚持耶稣基督的 祂永远处于神圣的荣耀 从祂所说的话，记住祂 成上帝的使命后获得了 祂曾谦卑地降低自己， 坐在圣父的右边，接受 。

He confirms the first part of this verse by 这里该使命是父 saying that the Father has appointed him 予我们那存到永 for this end (to give us an imperishable 证经文的前半部 food). The ancient fathers tortured and 滥用这节经文，

。你们所 的 4）

misused this verse in order to prove the 质，将“印证” divine essence of Christ; as though sealed 神性。但这里说 here meant that Christ bore the stamp of 质，而是强调祂 the Father. But he speaks here, not subtly 及人应当对祂寄 of his eternal essence, but of his mandate 一个恰当的比喻 and mission in our behalf, and of what we 习俗，这一习俗 are to hope and expect from him. By an 的签定和约束力 apt metaphor, he refers to the ancient 于宣告祂的使命 custom of sealing with a ring, which 使命就如镌刻在 made an agreement authoritative and 此强调祂所有的 binding. Christ’s intention is to declare 而言之，并不是 that his task was imposed upon him by “永生的食物” the Father, and that the appointment of 着上帝的应许与 the Father is as a seal engraved upon him. 办到。祂强调祂 In this way, he emphasizes that all he has 前来，身负上帝 is from the Father. In short, it is not for 志。 everybody to feed souls with incorruptible food, when Christ comes forth with the promise of so great a blessing. He adds that he has God’s approval and has been sent to us with God’s own seal as the mark of his mission.

狂躁傲慢，让我们紧随耶 这道高于天地。当耶稣说 ，是对祂的门徒负责。祂 道不出于人之口，祂是经 道。并且，我们知道祂是 慧，是所有教义的基础， 有先知的话都出自祂的

I and my Father are one. John 10:30. “我与父原为一

。”（约翰福音 1:14）

He sets out to meet the mockery of the 对于那些讥讽祂 wicked, who claimed that he was in no 祂无法保护自己 position to protect his disciples, since he 话来回应他们。 did not possess God’s power. He, 命与圣父是一体 therefore, testifies that his business and 不会拒绝对基督 the Father’s are one; which means that 们用这句经文来 the Father will never deny his help to him （ὁμοούσ or to his sheep. The ancient fathers 耶稣并未在此讨 misused this verse when they brought it 相同，而是在说 up as proof that Christ is ὁμοούσιος (of 无论耶稣做什么 one essence) with the Father. Christ is not here arguing that he is one substance with the Father, but that he is of one mind with him; which means that whatever Christ does has behind it the power of God.

了耶稣的降临。而现在他 稣将以人的肉身，公开对 翰简要触及了圣子被赋予 可言喻的神秘意义。尽管 清晰。而就这一点，一些 为消遣，妄加揣测，荒唐 ，道成肉身，是上帝在祂 了圣子，把祂作为人派遣 道是某种难以理解的影像 已经说明了这个说法实际 帝的本质。

Believest thou not that I am in the Father, “我是在父里面，父 and the Father in me? The words that I 信麽？我对你们所说的话，不是

而为人” 的是，圣子为 贵的荣

speak unto you I speak not of myself. 己说的，而是住在我里面的父做他 John 14:10. 的事。”（约翰福音 14:10

委身于极度卑微的形象。圣经在表 蔑时，用“肉身”一词来称呼人类。 上帝之道灵性的光辉与人类堕落 身有着霄壤之别，上帝的儿子仍然 己的地位降到极低，以同样的肉身 无数的苦难。这里的“肉身”不是 罗常说的那样，代表我们的天性被 腐蚀，而是指代全人类。它是带着 来看待我们的脆弱而朽坏的灵魂。 圣经诗篇 78:39 中所说的,“他想到 不过是血气”，和以赛亚书 40:6 中 有血气的尽都如草”。 （还有其他的 也表达了同样的意思。）然而与此 ，我们注意到这里运用了一种修辞 ，“肉身”，是人的一部分，而在这 用来指代人这个整体。因此，亚波 留 82 否认了道成肉身的基督真实完 人性，这是愚蠢的。

These words refer not to Christ’s divine 这句话的含义 essence, but to the manner of revelation. 而是启示真相 For, as to his secret deity, Christ is known 的神性而言， to us no better than the Father. He is 样。祂被恰当 rightly called the express image of God, 不但因为圣父 for the Father revealed himself totally in 更是由于上帝 the Son: but in the sense that God’s 都从祂的身上 unbounded goodness, wisdom, and power 们认为本节经 appeared in him. Therefore, the fathers 据，并没有错 were not wrong when they found in this 论的并不是自 verse a basis for asserting the divinity of 于我们意味着 Christ. Still, since Christ is here speaking 力而不在于本 not of what he is in himself, but of what 满，因此圣父 he is toward us, it is a question of power 大能。另一方 rather than of essence. The Father 为通过耶稣的 therefore is said to be in Christ because 父原为一体。 the fullness of Divinity dwells in him, and manifests his power in him. On the other hand, Christ is said to be in the Father, because by his divine power he shows that he is one with the Father.

现在心里忧愁……”（约翰福音 :27）

The words which I speak to you. He “我对你们所 proves by the effects of his words that we 的效力向我们 should seek God nowhere but in him. He 求到上帝。耶 contends that his teaching, which is 祂主张这一教 heavenly and truly divine, is evidence 现和证明。如 and the brilliant reflection of God’s own 也是上帝的儿 presence. If anyone objects that the 传圣道，他们 prophets also were sons of God, because, 这一点并不难 inspired by the Spirit, they spoke in a 的内容，先知 divine manner, so that God was the 地，而耶稣将 author also of their teaching — the 们必须牢记希 answer is easy. We should consider the 内容，即上帝 content of their teaching: the prophets 口向我们说话 send their disciples to someone else; 在地上晓谕列 Christ on the other hand holds them as his own. We must keep in mind what the apostle says in the first chapter of Hebrews: namely, that God spoke by the mouth of his Son from heaven; whereas

，这句经文与前述话语有很大不 之前祂以无比英勇的气魄劝诫门徒 ，并且无论何时需要，都要视死如 而现在，祂看起来畏惧死亡，仿佛 软弱。然而，我们读到这里，没有 任何与信徒的经历不符之处。如果 要嘲笑也不足为奇。没有亲身经历 法了解。而且，正是出于对人的救 上帝的儿子才会惶恐不安。对于耶

he spoke by Moses, as it were, from the earth.

波里拿留（d. 392）主张耶稣拥有人的肉 生命，但祂的灵被道取代。因此他认为 既非神也非人，而是神和人的混合体。

Ye have heard how I said unto you, I go “你们听见我 away and come again unto you. If ye 你们这里来。 loved me, you would rejoice, because I 里去，就必喜 said, I go unto the Father; for my Father 到。”（约翰 is greater than I. John 14:28.

遭到批判，但是正统永久性地受到了其

This passage has been variously distorted. 这段经文已被 The Arians, in order to prove that Christ 为了证明耶稣 is beneath (second to) God, objected that 稣位居圣父以 he is less than the Father. The orthodox 了停止这些毁 fathers, in order to cut such calumny 稣的人性。异 short, said that this statement refers to 文的含义，但 Christ’s human nature. Even though the 正确也不切题 Arians abused this statement wickedly, 稣的人性或永 the answer given by the fathers was 身的弱点，耶 neither right nor relevant. It is a question 的作用。既然 neither of the human nature of Christ nor 耶稣便降临人 of his eternal divinity, but of mediation “你们若爱我 between us and God because of our own 乐，因为这也 weakness. Since it is not given to us to go 的地。”当耶 up to the height of God, Christ came 与圣父没有分 down to us in order to raise us there. 间，是为了使 Rejoice, he says, because I return to the 永远陷于困境 Father; because this is the ultimate 引向上帝，我 destination at which you yourselves 全的基督。 ought to aim. With these words he does not show how he differs from the Father; he tells us that he descended to us, to unite us with God. Unless we arrive at this point, we remain stranded midway. Unless he lead us to God, we only imagine a mutilated Christ, cut into half.

的冲击。

Of a similar import is 1 Cor. 15:24, where 哥林多前书 Paul says that Christ will turn over the 义，保罗说耶 Kingdom to God and the Father, that he 在万物之上， be all in all. Obviously, Christ does reign 耶稣不仅以人 not only in his human nature, but as God 身的显现。那 manifest in the flesh. How then will he 柄的？简单地 put aside his Kingship? Plainly, the 稣的神性，仅 divinity which we now discern only on 异彩，举世瞩

必须首先考虑到祂为了平 、化解诅咒而赎的罪。当 于祂，是我们的罪孽被转 上。因此耶稣的死，即使 是极其残酷的，如果不了 ，就不能帮助人类得到救 楚自身犯下的重罪，致使 对自己的独生子施行如 。因此，我们必须认识到， 消遣也绝非儿戏，祂是为 这极端的酷刑。

the face of Christ will then be seen 耀。唯一的不同在 openly and conspicuously in him as his. 性光辉的终极完整 The only difference is that Paul is here 天，光辉将愈发耀 referring to the ultimate and perfect 里，耶稣没有将圣 manifestation of divine brightness, whose 进行比较，也没有 rays began to shine when Christ ascended 神圣本质做对比。 to heaven. To make the matter more 的现状与祂即将迎 plain, let us speak more bluntly. Here 对比。祂的意思是 Christ does not compare the divinity of 这世上，但我最好 the Father with his own; neither does he 让我们见证耶稣脱 compare his human nature with the divine 往永生之源。祂是 essence of the Father. But rather, he 领我们到达太阳或 contrasts his present state with the glory 使人与神联合。 of heaven where he was soon to be received again. What he means is, “You want to keep me in this world, but it is better that I ascend to heaven.” So therefore let us see Christ emptied of the flesh, that he may lead us to the fountainhead of blessed immortality. He is our leader, not in order to raise us to the sun or to the moon, but to unite us with God the Father.

子面对刑罚心中如此忧 没来由的。在赎罪之时， 性沉寂了，不再施展神 耶稣不但披上了人的肉身， 类的情感。祂的恐惧不是 愿服从于这种恐惧。我们 恐惧是真实而非虚构的。 与凡人不同，正如我们在 耶稣的情感受公义的神的

Jesus answered, and said unto them, “耶稣说：我虽然 Though I bear record of myself, yet my 见证还是真的；因 record is true: for I know whence I came, 来，往那里去；你 and whither I go: but ye cannot tell 来，往那里去。” whence I come, and whither I go. John 8:14.

的人性光辉对我们有更 如果耶稣不为死亡忧虑， 地去效法祂吗？祂并不 在死亡面前毫无畏惧。因 知耶稣也并非钢筋铁骨， 随祂。我们克服肉体的脆 也无法阻挡我们勇敢地追

Though I testify. Christ answers that the “我虽然为自己做 authority of his witness is sufficient as 祂做见证的权威性 the ground for faith, because the status 础，因为祂的地位 (persona) he bears is very different from 出的普通平民截然 that of a private man picked out of a 从哪里来，到哪里 crowd of common people. He sets 通人区分开来。祂 himself apart from the common run of 人为自己申辩时， men by saying that he knows where he 度，并且律法也警 comes from and where he is going. What 己辩护时，不要相 he means is that although we must 可将这种意见加在 suspect an ordinary man who pleads his 众生无法与祂相提 own cause, and although our own laws 帝授权，以祂的道 warn us not to believe a man who speaks 可用人类的观念来

去。

on his own behalf, we are not to apply such reservations to the Son of God who has a pre-eminence above the whole world. Christ, who has the privilege from the Father to bring all men in line (ordo) by his mere word, must not be reckoned as of the order (ordino) of men.

了圣城，叫他站在殿顶 ）上，对他说：你若是 跳下去，因为经上记着 咐他的使者用手托着 碰在石头上。耶稣对他 说：不可试探主─你的

I know whence I came. By these words he “我知道我从那 discloses that he is not of this world, but 稣透露了祂不属 has come from the Father; and that for 父那里来。因此 this reason it is foolish and wicked to 量祂的道，也就 subject his teaching, which is from God, 邪恶的。以轻蔑 to human standards. These people treated 是因为看到了祂 him with contempt because he had put on 神的奴仆的形象 our lowly flesh and was among them in 此，耶稣基督将 the form of a servant; therefore, he turns 来祂复活的荣耀 their attention to the future glory of his 性，彼时将释放 resurrection, in which his divinity, now 耀。鉴于之前上 hidden and unknown, was to shine forth 应许了耶稣的降 in all its proper glory. The lowly position 份，他们仍然应 of Christ among them should not have 者。 prevented the Jews from submitting to the unique Ambassador of God, who had been promised shortly before in the law itself.

把世 ”

When he says that he knows and they do 当耶稣说祂知道 not know, he means that their unbelief 指出他们的不信 does not in the least take away from his 而且，耶稣亲自 glory. Besides, since he has given the 心鄙视恶人的所 same testimony to us, faith ought to 只要是出于上帝 despise all the chicaneries and vicious 切傲慢。而且， outcries of wicked men; for, if it is 福音，就要看到 founded upon God, it is far above the 之中。我们要听 loftiness of the world. Moreover, if the 从哪里来，祂完 majesty of his gospel is to remain before 何种治权。因为 us, we need to see him always in his 所以现在永恒地 heavenly glory; we need so to hear him 世人对祂的敬拜 speaking in the world that we may keep in mind where he came from and what sovereignty he has obtained, now that his work as ambassador is finished. For, as he humbled himself for a season, so he

三次试探中，路加福音 第二位，而马太福音将 并不重要。福音传教士 不是按照其发生的先 选最有助于我们认识耶 整合到一起，就像一面 那样，完整地呈现出 耶稣的试探共有三次就 要细究哪次试探在先， 遵照马太福音对事件的 。

now sits at the right hand of the Father, that every knee may bow to him.

带上殿顶，但问题在于 顶，还是仅仅看到了一 固地认为耶稣真的被魔 为他们认为耶稣不至于 生错觉，以至于看到异 见很容易被驳倒。即使 魂不屈服于魔鬼的诱 探是经上帝允许的，且 的旨意，这就不是没有 又说，魔鬼把世界万国

And the word which ye hear is not mine, “不爱我的人就不遵守我的道 but the Father’s which sent me. John 听见的道不是我的，而是差我来之父 14:24. 道。”（约翰福音 14:2

华都指给耶稣看，或者如路 说的，霎时间祂被带到了一 方，这些描述完全符合这是 假设。像这样存在争议的经 略差异，为避免引发无休止 愿不进行评论。事实上，第 第一次试探，以及第三次与 可能不是连续发生的。很可 之间间隔了一段时间，但路 ，耶稣休息了一会儿，可能 探之间相隔的时间很短。

No matter how great, therefore, the mad 无论世人多么 insolence of the world, let us follow the 稣的道，因为 teaching of Christ which rises high above 这道不是祂的 heaven and earth. When Christ denies 的意思是说这 that the word is his own, it is for his 父的授权来讲 disciples’ sake. He means that the Word 圣父永恒的智 is not from man, and that he teaches by 自创世时起所 the authority of the Father. Still we know 灵。 that since he is the eternal wisdom of God, he is the foundation of all doctrine; and all prophets since the beginning have spoken by his Spirit.

吩咐他的使者用手托着 应看到撒但的恶意。他想通 经文，来威胁耶稣的性命或 这是撒但的惯用伎俩。当上 择经受试探，就为所有的信 范，他们便会警惕因错用圣 但的陷阱。毫无疑问，神没 ，是为防止人因随心所欲而 所以我们应随时保持警醒。 一些荒唐可笑的人那样，因 了圣经，就对圣经万分怀疑 如果这样的话，为了避免中 止进食。尽管撒但亵渎了神 让人灭亡而百般扭曲它，但 是人类得救的根本。人类怎 好逸恶劳而放弃得益于圣 帝的旨意呢？

And the Word was made flesh. John 1:14. “道成了肉身

点继续争论了。我们只 是我们唯一该遵照的准 歪曲圣经时，耶稣屈服 圣经武装自己时，耶稣 ？相反，祂正是以圣经 撒但的邪恶中伤。同 假借圣经的名义来进行 神的人以圣经为挡箭牌 谋颠覆我们的信仰之 从圣经中获得力量，来 。

The Evangelist has already spoken of 约翰已经预言 Christ’s coming. He now tells us he came 告诉我们，耶 putting on our flesh and showing himself 世人显现。约 openly to the world. He touches briefly 人性这其中不 upon the ineffable mystery that the Son 简要，却十分 of God put on human nature. Even 疯狂的人就作 though brief, he is astonishingly clear. At 至极。他们说 this point, some mad people amuse 的意念中孕育 themselves with frivolous subtleties and 到世上。仿佛 make fools of themselves. They say, The 一般。而我们 Word is said to have been made flesh in 上所指的是上 the sense that God conceived the Son in his own mind and then sent him into the world as a man; as though the Word were I do not know what sort of shadowy image. But we have shown that the statement refers to a real hypostasis in the essence of God.

他的使者”这一承诺属 徒，尤其是耶稣，因为 ，祂位尊于天使之上， 而守护人类。撒但利用 是耶稣的仆人，保护 ，是没有错的。他错在 成是模糊随意的。与之 子都被许诺，只有当他 顺从上帝的意志，才会 。撒但不管“你所行的 91:11）这个短语的确切 恶毒地篡改和肢解先知 义，不管多么错误和偏 其包含“任何一种路” 导人要走祂为我们的设 的天使才会保护我们。 的保护的话题时，祂企

By saying “flesh,” the writer expresses “肉身”一词，比说“祂被造 himself more forcibly than if he had said 更有说服力。约翰想要说 He was made man. He means to state that 了救人脱离苦难，舍弃了祂尊

冒死违抗

the Son of God, for our sakes, left the 耀， height of his heavenly glory and humbled 示轻 himself to a state at once low and abject. 尽管 When Scripture speaks of man with 的肉 contempt, it calls him flesh. In spite of the 将自 vast distance between the spiritual glory 担起 of the Word of God and the stink of our 像保 filthy flesh, the Son of God stooped so 罪恶 low as to take upon himself this same 轻蔑 flesh which is subject to so many 正如 miseries. Flesh here means not, as so 他们 often with Paul, our nature corrupted by “凡 sin, but mortal men in general. Still, it 经节 refers to our nature with disdain as frail 同时 and perishing; so we read in Scripture in 手法 Ps. 78:39, Thou art mindful that they are 里却 flesh, and in Isa. 40:6, All flesh is grass. 里拿 (There are other passages of this kind.) At 全的 the same time, however, we must notice that this is a figure of speech: [flesh] which is one part of man, stands for him as a whole. Therefore Apollinaris82 was foolish to fancy that Christ put on a human body without the soul.

可试探主─你的 答了，只有谦卑地 有希望得到上帝所 服从上帝的诫命， 应许。现在，我们 。但这里“试探” 。当人试探神的能 放弃了神给予的指 了一个人的手臂， 总之，对神的大能 是错误地审视祂的

Now my soul is troubled. . . . John 12:27. “我 12

座最高的山”。像 们必须铭记，撒但 ，并不代表耶稣本 于神无条件的目的 感官被眼前王国的 灵魂却没有被贪念 们而言，肉身的贪 着我们，拖着我们

At first this verse seems to differ greatly 起初 from the preceding discourse. There he 同。 showed more than heroic courage in 赴死 exhorting his disciples not only to 归。 undergo death, but to face it willingly and 变得 eagerly whenever needful. But now he 发现 shrinks from death and seems to go soft. 有人 However, here we do not read anything 便无 that does not agree with the believers’ 赎，

前进。耶稣有与人相 有与人一样难以驾驭 所面临的诱惑是，从 子民的产业，而非通 魔鬼如此胆大包天地 权，夺取上帝的王国。 切都归我所有，没有 够得到。”

Apollinaris (d. 392) taught that Christ had a 82 亚 human body and the life of a man, but that in 身和 him the rational soul or mind was replaced by 耶稣 the λόγος. Thus he represented Christ as neither 他已 God nor man, but a mixture (mi/jic) of the two. He was repudiated, but orthodoxy was 学说 permanently infected by him.

欺骗作斗争，每位信 欺骗，它在那些不敬 得更加明显。因为尽 安全、财产和舒适都 们的感官善于谄媚， 但的帮助，就好像上 满足我们一样。因 上帝对整个世界的权 但想象成所有美好事 么人普遍沉迷于阴谋 呢？就是因为人将只 （也就是神的恩赐和 富足）都归功于撒 给他们日常的饮食， 罢了。事实上，他们 界财富的分配者。

own experience. If scoffers laugh at this, 稣的死，我们 it is no wonder; one cannot understand it 息上帝的怒气 except by experience. Besides, it was 然，这罪不属 necessary for our salvation that the Son 移到了祂的身 of God should have been affected in this 是对祂来讲也 way. In his death, we must first consider 解上帝的定罪 the work of expiation which appeased the 赎。我们更清 wrath and curse of God; this he certainly 神圣仁慈的父 could not have done unless our sin had 此严酷的刑罚 been transferred to him. The death, 耶稣的死不是 therefore, to which he was subjected had 了我们才忍受 to be dreadful even to him, because he could not have made satisfaction for us unless he had known God’s dreadful judgment; we know better the enormity of sin because the Heavenly Father exacted such a dire punishment of his only-begotten Son. Therefore, we must realize that death was not a pleasure or a game for Christ, and that he suffered excruciation to the utmost for our sakes.

升天：解经实例

And it was not absurd that the Son of 因此，神的儿 God should have been thus troubled. In 愁，这并不是 the act of expiation, the secret divinity of 圣子隐藏的神 the Son was quiescent and did not 力。实际上， exercise its power. Christ in fact put on 也自愿拥有人 not only our flesh but also our human 勉强的，祂自 feeling; and this he did voluntarily. He 必须记住祂的 was afraid not by constraint, but because 在这一点上祂 he willingly subjected himself to fear. It 前文提到的， must be firmly held that his fear was real 支配。 and not fictitious. But he was unlike the rest of mankind in that, as we have said elsewhere, his feelings were tempered by obedience to the righteous God.

去了。马 时候，低

Christ’s humanity in feeling has a further 耶稣的情感中 value for us. If Christ had not been 重要的价值。 troubled by the fear of death, which of us 还会有人认真 would take his example seriously? It is 是想要让我们 not given to us that we should face death 此，当我们得 without a troubled mind; so, when we 就团结起来跟 hear that he was not made of iron, we 弱，即使死亡

着白 着，一个 20:10-12）

gather our forces and set out to follow 随我们的领袖，投入到战斗中 him; and the weakness of our flesh which troubles us at death does not hinder us from joining our Leader in battle.

很可能在回到住处之后，心中 疑和犹豫。尽管约翰说他们相 活，但显然他们的信心并不坚 神迹的发生他们仍感到困惑， 徊着，直到更有力的证明出 才摆正了信心。显然，他们所 象本身不足以给予他们坚固 并且，耶稣直至将他们从肉体 唤醒，才向他们显现。当他们 的坟墓前，他们的热诚确实是 但耶稣仍然不向信徒们显现， 们寻找祂是出于迷信。

Then the devil taketh him up into the holy “魔鬼就带他进 city, and setteth him on a pinnacle of the （顶：原文是翅 temple, and saith unto him, If thou be the 神的儿子，可以 Son of God, cast thyself down; for it is 说：主要为你吩 written, He shall give his angels charge 你，免得你的脚 concerning thee; and in their hands they 说：经上又记着 shall bear thee up, lest at any time thou 神。” dash thy foot against a stone. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.

却站在坟墓外面哭。”在这里， 讲述，耶稣基督复活后，是如 和门徒们显现的。尽管这里只 大拉的马利亚，但在我看来或 妇女也同她在一起。说其他妇 神迹时惊恐至极，这种猜想是 。持这种观点的人是想逃避在 中莫须有的矛盾。

Again the devil taketh him up into an “魔鬼又带他上了一座最高的山， exceeding high mountain, and showeth 上的万国与万国的荣华都指给他看。 him all the kingdoms of the world, and （马太福音 4:5-8） the glory of them. . . . Matt. 4:5–8.

们回家了，妇女们却留在了坟 也没有必要赞美他们。因为门 到了安慰，满怀喜悦地回到 女却在放任自己的愚蠢，无谓 他们停留在坟墓前只是出于迷

It is no great matter that Luke puts this 在魔鬼对耶稣的 temptation second, while Matthew puts it 将这一试探放在 last. The Evangelists did not arrange their 其放在最后，这 stories exactly in time, but so as to put 们对事件的组织 together, as in a mirror or picture, the 后顺序，而是挑 main events which are most useful for 稣的主要事件， our knowledge of Christ. It is enough to 镜子或一个画面 learn that there were three temptations of 来。只要知道对 Christ. It is foolish to worry our heads 足够了，没有必 over which came second and which third. 哪次在后。这里 In this exposition, I shall follow 排序来进行注释 Matthew’s text.

神容忍了马利亚和其 示出了极大的宽容。 们面前，向他们显 的莫大荣耀，连门徒 管门徒与妇女犯了同 愚蠢更不可饶恕，因 的精心教导中学到 先向妇女显现，是为

It is said that Christ was placed on the 经文中说耶稣被 pinnacle of the Temple. But the question 祂是真的到达殿 is whether he was actually lifted up there, 个异象。有人顽 or whether this happened in a vision. 鬼带到殿顶，因 There are many who assert obstinately 被撒但迷惑而产 that Christ was taken up there, as we say, 象。这一反对意 really and truly; because, they say, it was 耶稣的内心和灵 unworthy of Christ that he should have 惑，但如果这试 been subject to delusion at the hand of 耶稣自愿服从神 Satan. This objection is easily disposed 可能的。而其后

否认出了耶稣，还是 人。我们知道，白衣 当耶稣在山顶上向三 是身着白衣的。路加 哥尼流所见到的天使 无法否认马利亚也许 了一个凡人，因为中 但上帝赐予天使的白 以被人辨别出来的。 用闪电的光亮来比拟 天使的面容。但是妇 万状，只能神志恍惚

of, since it would by no means have been 和万国的荣 absurd for Christ to have been tempted 加福音中所 with God’s permission and his own 个遥远的地 willing subjection [to God’s will], 一种幻象的 provided he did not yield inside himself, 文，可以忽 that is, in his mind and spirit. And what is 的争论我宁 said further, namely, that he was shown 二次试探与 all the kingdoms of the world, or, as Luke 第二次试探 has it, that in the twinkling of an eye he 能每次试探 was carried to faraway places, fits best 加福音中说 the supposition that all this happened in 暗示每次试 visions. In a doubtful matter like this, where ignorance does no harm, I prefer to pass no judgment, rather than to provide contentious people with something to quarrel about. It is in fact probable that the second temptation was not continuous with the first, or the third with the second. It may well be that some time elapsed between the first temptation and the second, and the second and the third. This may be so in spite of Luke’s saying that Christ rested awhile, which suggests that the time in question was short.

服，我们必须记住其目的 类的软弱。毫无疑问，天 的外形出现，但对于这两 人的躯体，这并非主要问 解答。因为我认为，上帝 外形，从而使妇女们见到 声音，这就已经足够了。 圣的光辉，从而与人区别 来自上帝的天国的光辉。

He will charge his angels concerning “主要为你 thee. Satan’s malice should not escape us. 你。”我们 He misuses the testimony of Scripture, to 过滥用圣经 make the life (Scripture) deadly for 颠倒是非。 Christ, or to turn bread itself into poison. 帝的儿子选 He does not cease using the same trick 徒树立了典 daily. When the Son of God chose to 经而掉入撒 submit to this trial in his own person, he 有毁灭撒但 became an example to all believers, so 变得懒惰， that they may carefully avoid falling into 尤其不能像 Satan’s snares by a wrong use of 为撒但歪曲 Scripture. And without a doubt, the Lord 并抛弃它。 gives our enemy so much leeway, not to 毒，就要停 put us at our ease and make us lazy, but 之道，为了 that we may rather be on our guard. We 圣经仍注定 must be especially careful not to be like 能因自身的 those preposterous people who, just 经，违背上 because Satan corrupts Scripture, throw it aside as much too doubtful. According to

一个在脚。”马可福音中 天使，这与约翰福音并不 里提及的两位天使并未对 说话的是受命的那一位。 言天使们站立的位置暗 的未来，从太阳升起的地 到达太阳落下的地方，但 意义。在这里，更值得注 的保护下，耶稣基督迎来 耀。当天使【出现】来荣 ，他们展现了祂来自天国 们这样做时并未废除耻辱

this rule we should stop eating, since there is always danger of being poisoned. Satan does profane the Word of God and twist it around for our undoing; but still Scripture was ordained for our salvation. Shall God’s purpose become invalid, just because our own indolence keeps us from using it for our good?

要摸我，因我还没有上去 往我弟兄那里去，告诉他 上去见我的父，也是你们 神，也是你们的神。” （约 :17）

There is no need to argue this point at 没有必要就这一 length. Let us only see what Christ 要效法耶稣，这 prescribes by his example, which is the 则。当撒但恶意 rule we are to follow. Does he yield when 了吗？当撒但以 Satan gives Scripture a wicked twist? 允许他得逞了吗 Seeing that Satan had armed himself with 中的训诫来驳斥 Scripture, does he let him hold on to it 样，当撒但企图 and make away with it? On the contrary, 欺骗，或当不信 he in turn takes up Scripture, and with it 来攻击我们，阴 refutes the wicked calumnies which Satan 时，我们正应该 had thrown at him. In the same way, 捍卫自己的信仰 when Satan hides his deceptions under Scripture, or when godless men attack us and try to subvert our faith under the pretext of using Scripture, we should borrow our arms from Scripture alone, and so defend our faith.

记载不 女们抱住耶

Now, even though the promise, He shall “主要为你吩咐 charge his angels concerning thee, 于所有虔诚的信 belongs to all the faithful, it applies 作为教会的领袖 peculiarly to Christ; because as the head 天使受命于耶稣 of the church, he has authority over the 这段经文说天使 angels, and they watch over us by his 祂，用手接住他 command. Satan was not wrong in using 将天使的保护说 this text to show that the angels were 相反，上帝的孩 given to Christ as his servants, to protect 们走在正道上， him and bear him upon their hands. He 得到天使的看顾 was wrong in presenting angelic 一切路”（诗篇 protection as something vague and 含义是什么，他 haphazard; on the contrary, it is promised 的话，歪曲其含 to the children of God only as they keep 离主题，想要使 to the way which leads to the fulfillment 的意思。上帝教 of God’s purpose for them. Whatever the 定的路，从而祂 force of the phrase in all thy ways (Ps. 当撒但提到天使

那么既然耶稣允许祂的 什么不允许马利亚这么 单，我们只要记住，直 时表现出了对祂肉身 ，耶稣才排斥他们。如 虑，祂当然不会阻止他 到门徒们抱住祂的脚来 他们过分的热情，并纠 。他们抓住祂的肉身不 道以世俗的方式来喜悦 到耶稣看到了门徒们愚 望将祂留在地上，祂才 。因此，让我们注意祂 因：“因我还没有上去 过这句话，祂命令妇女 的荣耀前，都要克制自 ，祂以这种方式指出了 门徒们想象的不同。祂 在地上称王，而是为了 父神的右手边掌权，以 交给祂的国，成为教会

91:11), Satan wickedly corrupts and 图让耶稣走上任何一条危险的道路；他 mutilates the prophet’s words, and both 所说的话实际相当于“如果你 tortures and confuses them when he 上帝，祂的天使将会保护你！” makes them include any kind of way, however wrong and errant. God commands us to walk in the ways he has set before us, and in this connection declares that his angels shall protect us. When Satan brings up the matter of angelic protection, his intention is to make Christ walk into any danger that comes along; what he says amounts to this: “If you throw yourself at death in defiance of God, his angels will defend your life!”

我的父。”通过“升上 了我前文所说的。因为 绝不是为了在地上逗 天堂的生活，从而将门 身边。总之，通过这句 不止停留在复活，而是 到我们到达了属灵的国 荣耀，来到神的面前。 一词表示强调。耶稣将 ，那么门徒们也只有在 福。因为你的财宝在哪 哪里（马太福音 6:21）。

It is written, Thou shalt not tempt the “经上又记着说：不 Lord thy God. Christ answered most aptly 神。”耶稣恰当地回 that believers cannot hope to receive the 接受上帝的指引，才 promise of God’s help except as they 许诺的帮助。如果不 humbly let him guide them. We are in no 就没有资格倚仗神的 position to rely upon God’s promises 以诸多的方式试探神 unless we obey his commandments. Now, 指的是忽视神的指引 we tempt God in many ways. But here to 量和威力时，他们就 tempt is to neglect the means he puts in 引。这效果就像砍掉 our hands. This is what men do when 却叫他去做事一样。 they make trial of God’s power and 的任何无理试探，都 prowess, at the same time that they set 应许。 aside the means provided by God; this is like cutting off a man’s hand and arms, and then telling him to do something! In short, whoever desires to experiment with God’s power unnecessarily, tempts God by subjecting his promises to unlawful scrutiny.

将要升上高天。那么， 稣一起上升，不与祂分 说祂将要升上天国，就 因祂的离开而产生的 祂要门徒们知道，祂的 们同在。“升上去”确 方，但尽管耶稣脱离了 ，但祂属灵的力量却无 我们感到祂与我们同 不是为了在父的右边， 耶稣为什么要升到圣父 通过这句话，耶稣要赞 力，因此祂的门徒就无 而困扰了。

The devil takes him to a high mountain. “魔鬼带耶稣上了一 As I have said before, we must remember 前文说过的那样，我 that Satan had this power over Christ’s 可以迷惑耶稣的眼目 eyes not because of a weakness in his 性脆弱，因为这是出 nature, but by a free purpose and 和许可。虽然耶稣的 permission. Even though Christ’s senses 荣耀所打动，但祂的 were affected and moved by the glory of 所折磨。相反，对我 the kingdoms presented to him, no 念如同猛兽一般撕扯

，以大 ”（罗马书 1:4）

inward lustful desire pierced his soul; 朝自己喜悦的事物 quite otherwise the lusts of the flesh lay 同的感官，但却没 hold of us like powerful beasts, and drag 的贪欲。当下耶稣 us to the things that give us pleasure. 别处获得神应许祂 Christ had our feelings, but not our 过服从神的旨意。 unruly appetites. Now, the temptation put 亵渎上帝，想要篡 before Christ was to seek the inheritance 他说，“所有这一 God has promised his children elsewhere 我的允许，没人能 than in God. And the daring sacrilege of the devil appears in his seeking to rob God of his empire and to usurp it for himself. “All these things,” he said, “are mine; and no one can have them except by my power.”

赞 同 ，“ 认 定 ” 为 圣 子 等 。 tus：拉丁文，限定的，明确的）。 从死中复活、以大能显 力量，就如同一项法令 篇 2:7 中“我今日生了 这里意味着“使之被知晓”。 中发现了三个耶稣神 行神迹，见证圣灵，和 更愿意把这三者总结 真正的神力，从死中复 神的儿子，因为这复活 力量；圣灵也将对这一 在我们心中。使徒的话

We ourselves have to struggle with the 我们自己要与这种 same imposture, which every believer 徒内心都了解这一 knows within himself, and which we see 虔者的人生中体现 even more clearly in the whole life of the 管我们知道自身的 ungodly. For, even though we know that 是神的恩惠，但我 we owe our security, goods, and comforts 并蛊惑我们寻求撒 to the blessing of God, our senses flatter 帝的恩赐还不足以 and bewitch us into seeking Satan’s help, 此，大多数人否认 as though God were not enough for us. 柄和统治，却把撒 Therefore, the greater part of mankind 物的赐予者。为什 deny God’s authority and sovereignty 诡计，掠夺和欺诈 over the whole world, and imagine that 有上帝能做到的事 the giver of every good thing is Satan. 美意为我们带来的 For, how does it come about that men are 但。人们说上帝赐 universally addicted to evil machinations, 但只是嘴里这么说 to rapine and fraud, if not because they 认为撒但才是这世 credit Satan with what God alone can do; namely, enriching us by his benediction and according to his good pleasure. They say with their mouth that God gives them their daily bread; but with their mouth only. In fact, they set Satan up as one who dispenses all the riches of the world.

稣复活时显现出的神力属于祂 也属于上帝。这一点在圣经中 体现：“你们拆毁这殿，我三 内 要 再 建 立 起 来 ”（ 约 翰 福 音 ）；“没有人夺我的命去，是我自己 （约翰福音 10:18）。因为耶稣并 求战胜死亡（祂因肉身的脆弱 ，而是通过祂圣灵的力量从死 实现永生。

Then the disciples went away again unto “于是两个门徒回自己的住处 their own homes. But Mary stood without 利亚却站在坟墓外面哭。哭的

他升上高天的时候，掳 样的恩赐赏给人。（既 先降在地下么？那降下 天之上要充满万有的。） :8-10）

at the sepulcher, weeping: and as she 头往坟墓里看，就见两个天使，穿 wept, she stooped down, and looked into 衣，在安放耶稣身体的地方坐 the sepulcher, and seeth two angels in 在头，一个在脚。”（约翰福音 white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. John 20:10–12.

句话偏离圣经原文的 己的目的，那些恶毒的 经。更不能容忍的是犹 使自己编造的毁谤显得 经文，将描述上帝的话， 列子民。他们说，大卫， 升到高天”，当他们因大 烈时，他们高居于仇敌 整体仔细思考诗篇的内 这里指的只有上帝。整 旋之歌，是大卫唱给上 神赐予他的胜利。大卫 功绩，是为借此歌颂上 的壮举。他的目的是想 在教会中的神力与仁 “祂升上高天”。当神 审判时，人以为神处于 着了。所以，基于人的 制了，神的地位也随之 定复仇，人便说祂醒来， 台前。这种说法很常 得救又被称作神的兴

It may well be that when the disciples 那些门徒 returned home, they were full of doubt 仍充满怀 and hesitation. Although John says that 信耶稣复 they believed, it is evident that their faith 定。对于 was not firm. They had a confused 恍惚地徘 feeling that a miracle had happened; but 现，他们 they went about as it were in a trance, 看到的异 until something better confirmed them in 的信心。 their faith. It is evident that the sight they 的愚钝中 saw was not enough in itself to produce 跑到耶稣 solid faith. What is more, Christ did not 可嘉的。 reveal himself to them until they were 是因为他 aroused from the stupidity of the flesh. When they ran to the sepulcher, they did indeed give a praiseworthy evidence of their zeal; still, Christ hid himself from them because their search for him was much too superstitious.

在这节诗篇中大卫庆祝上 的胜利，他将这段经文中神 用到耶稣身上，这是很恰当 稣过胜了罪，克服了死亡， ，庄严地升上高天，荣耀地 ，这才是上帝最大的胜利。 认为保罗对这节经文的使用 作者的意图。由于大卫已见 荣耀在教会中延续，那么显 被高升到圣父的右边，征服 和掌权者，成为教会永久的 护神，没有什么比这更能荣

But Mary stood. Now the Evangelist “马利亚 begins to tell the story of how, when 约翰开始 Christ testified to his resurrection, he 何向妇女 appeared to the women as well as to the 提到了抹 disciples. Even though here Mary alone is 许其他的 mentioned, it seems to me probable that 女在看到 the other women were with her. It is not 不合理的 rational to suppose that these other 这个事件 women had fainted out of fear. The writers who take this view try to escape a contradiction in our story which, as I have shown, does not exist.

仇敌。”这里的“Captivity” ，指代被俘虏的敌人。它仅 神所打败的敌人。但对于耶 敌人，描述得就更加详细 的不仅包括魔鬼、罪恶、死 也包括肉身的欲望，从而通 我们这些反叛者变为顺民。 铐住所有的敌人，即所有的 的神力镇压他们的暴怒，让 制于祂。

We need not praise the women because 虽然门徒 they remained at the sepulcher, while the 墓前，但 disciples returned home; for the latter 徒们是得 went home comforted and full of joy, 家，而妇 whereas the women indulged themselves 地哭泣。

各样的恩赐赏给人”， 根据大卫在诗篇中的描 受献祭。但保罗却说赏 说的正好相反，但他所 不想逐字逐句地引用圣 取所引用经文的中心思 受了大卫的供奉，但不 而是为了祂的子民。前 提到了战利品在以色列 事。上帝受纳供奉是为 更改了诗篇的措辞，但

in stupid and pointless weeping. What 信和肉身的情感。 kept them at the grave was mere superstition, together with the feelings of the flesh.

另一种意见，也就是保 “接受”一词。他这样 地引用诗篇，而是为了 来表达他的目的。保罗 一些语句，谈到耶稣被 祂“将赏赐给了人”。 稣中显现所得的荣耀 会【以色列】的胜利所 这样说是为了用小的胜 ，因为当一个胜利者把 的战利品慷慨地分给 耀要远超过将财富据为 耶稣将上帝给予祂的赏 看法很牵强，且与本节 之见，最自然的解读就 用诗篇内容后，自由添 观点，因为这些观点对 关键在于，耶稣升天要 帝所行的奇事更显荣

And seeth two angels. What wonderful “见两个天使。” forbearance our Lord shows toward Mary 他妇女的过失，显 and her companions in putting up with 并遣祂的天使到他 their many faults! He does them no small 现，祂所给予他们 honor by sending them his angels and 们也不曾拥有。尽 then by showing himself to them — an 样的错，但前者的 honor which was denied even to the 为他们没能从耶稣 disciples. Even while the apostles and the 什么。因此耶稣首 women labored with the same disease, 了使门徒们羞愧。 the stupidity of the former was the less excusable because they had learned so little from the careful and exact teaching of Christ. Certainly, it was to shame them that Christ chose to show himself first to the women.

在这句上，那些虚伪的 击保罗了，他们说保罗 ，牵强附会地描写耶稣 神圣荣耀，并指这是无 。他们还说：“谁不知 词是一个比喻？”而且 推断耶稣曾下降呢？ 这里，保罗不是要像一 讨论给定的前提之下 者能从先知的话中推断 楚大卫称上帝的“高升” 仍然无法否认，上帝的 的屈辱而言的。保罗有 出降下。上帝只有在耶 时才忍受屈辱，而因耶 天国后才得享高升的

It is not certain whether Mary recognized 难以确定马利亚是 the angel or took him for a man. We 把祂误认为一个凡 know that white garments symbolize 代表天堂的荣耀。 heavenly glory. When Christ revealed his 位门徒显现时，就 majesty to his three disciples on top of 福音中所描述的， the mountain, there he also was clothed in 也是身着白衣。我 such white garments. Luke says the same 将上帝的使者当成 thing of the angel who appeared to 东人经常穿白衣。 Cornelius. I do not deny that Mary might 衣，是特殊的，可 have taken the angel for a man, because 此外，马太福音中 Eastern peoples often wore white 与妇女说话的那位 garments. But the garments with which 女们当时可能惊恐 God adorned his angels were peculiar to 地立在那里。 them; they were marks by which men might see and recognize them. Besides, Matthew compares to lightning the countenance of the angel who spoke to the women. But still, probably the women’s wonder worked only fear; they seem to have stood there struck with stupor and beside themselves.

小心翼翼地遵照诗篇的 先知仅仅通过他的话来 。在罗马书 10:6 中，保 式来转述摩西的话（申 2），这种处理同本节经文的叙 。如果保罗运用这段经 有误或不得体的话，那 的经文就早该被删掉 其王国的颂歌，其中包 唤万邦的独特的预言。

Moreover, when we read that angels 另外，当我们读到天使以人的外形显

”没有道理把“地下”歪 狱。保罗仅仅是在描述人 。相对来说，“lower（下 很弱。这里对比的不是地 与另一个地方，而是全地 从而说明耶稣放弃了祂的 到人世间来。

appeared in the visible form of men and 现，并身着衣 clothed in garments, we must remember 是为了弥补人 that this was done to offset human 使时常会以人 weakness. I have no doubt angels were at 位天使是否有 times clothed with a body; but as to 题，我将不去 whether these particular two angels 给予天使人的 merely appeared to have bodies, that is 并听到他们的 not the main question, and I shall not 他们身披着神 settle it. For me it is enough that the Lord 开来，显示出 gave them a human form, so that they might be seen and heard by the women. They were covered with uncommon splendor, so that they might be distinguished from human beings and show forth what is heavenly and from God.

诸天之上”：也就是升到 界之上。当我们说耶稣在 认为祂是在宇宙圈中的某 视作星辰。“天”指的是 的一个范围，是神的儿子 的地方。当我们将其称作 个地方，是因为以我们现 以更清晰地界定神的国 们与耶稣之间并没有空间 为“诸天之上”与“升上 的。但是他们忘记了耶稣 是在天空中，祂超越了日 切，超越了环绕地球的宇 世界中运行着的一切事

One at the head, and the other at the foot. “一个在头， The fact that Matthew mentions only one 仅提及了一位 angel does not contradict John’s story. 矛盾，因为这 Both angels did not speak to Mary at 马利亚说话， once; this was done by the one who was 奥古斯丁曾寓 commissioned for it. There is not much to 示了福音传道 Augustine’s allegory that the position of 方开始，一直 these angels indicates the course of the 这并没有什么 future preaching of the gospel, from the 意的是在天使 place where the sun rises to the place 了祂的国的荣 where it goes under. In this place, it is 耀耶稣的坟墓 more worth-while to notice the auspices 的威严，但他 under which Christ ushered in the glory 的十字架。 of his Kingdom. When the angels honored Christ’s grave [with their presence], they exhibited his celestial majesty. But they did so without abolishing the ignominy of the cross.

有。”因为“充满”常意 ，在这里也可以这样理解。 天，祂掌管父神赐予祂的 力统治和指引万物。当我 天时，我们以为祂很遥 的人性和肉身确实如此。。 们，虽然祂不再以肉身存 ，但仍然能够以圣灵的力

Jesus saith unto her, Touch me not; for I “耶稣说：不 am not ascended to my Father: but go to 见我的父。你 my brethren, and say unto them, I ascend 们说，我要升 unto my Father, and your Father; and to 的父，见我的

这两个想法虽看似矛盾， 完美地契合。如果我们将 一起，必能得出一个美好 在上帝的右边掌权，包容 时显现，祂属灵的同在必 充满万有。确实如此，尽 留祂（使徒行传 3:21）。

my God, and your God. John 20:17. 翰福音 20

到尽管保罗运用了一个看 ，但仍为他的说明增色不 度委身于狭窄之处，而后 天地。但是，难道祂从前 吗？我承认，从前祂也曾 力。但是，在祂掌权之后， 新的方式来施展属灵的 样的灵，在我们中间显现。 中说的：“那时还没有赐 为耶稣尚未得着荣耀” （约 39）。“我去是与你们有益的。 惠师就不会到你们这里 音 16:7）简而言之，当耶

This does not seem to agree with the 这似乎与马太福音（28:9）中的 account in Matthew (28:9): for he writes 同，因为那里清楚地提到妇

神的右边掌权，祂便开始 充满万有。

openly that the women embraced the feet 稣的脚膜拜祂。 of Christ. Now, since Christ allowed 门徒触摸祂，为 himself to be touched by his disciples, 做呢？答案很简 why did he forbid Mary? The answer is 到他们在触摸祂 easy, if we only remember that Jesus did 存在的过分依恋 not repel them until they overdid their 果是为了消除疑 desire to touch him. When it was a matter 们。但当耶稣看 of removing doubt, then surely he did not 膜拜祂，才安抚 forbid them. But when he saw that they 正他们这一行为 held on to his feet, he calmed their 放，是因为只知 excessive zeal, and corrected it. They 祂。而事实是直 clung to his bodily presence, because 蠢地、兴奋地渴 they knew only an earthly way of 阻止他们触摸祂 enjoying him. The truth is that Jesus did 的发出禁令的原 not forbid them to touch him until he saw 见我的父”。通 their stupid and excited desire to keep 们在祂得享天堂 him here on earth. Let us note therefore 己的情感。最后 the reason he gave for the prohibition: for 祂复活的目的与 I am not yet ascended to the Father. By 的复活不是为了 these words, he commanded the women 升到天上，坐在 to control themselves until he was 圣灵的力量治理 received into heavenly glory. Finally, in 和万有的主。 this way, he pointed out that the purpose of his resurrection was quite different from their fancy about it. He was come to life again not to triumph in the world, but rather to ascend to heaven and to take possession of the Kingdom which had been promised to him; to reign over the church at the right hand of God, by the power of his Spirit. . . .

圣灵充满，定睛望天，看 又看见耶稣站在神的右 看见天开了，人子站在神 使徒行传 7:55-56）

I ascend unto my Father. With the word “我要升上去见 ascend, he confirms what I have said 去”一词，确定 before. For certainly he rose from the 耶稣死而复生， dead not to linger awhile longer on earth, 留，而是要进入 but so that, having entered the heavenly 徒召集到自己的 life, he might draw the faithful to him. In 话，使徒让我们 short, with this word the apostle forbids 要继续前行，直 us merely to stop with resurrection. He 度，得享天国的 bids us to go forward until we arrive at 因此“升上去” the spiritual Kingdom, at heavenly glory, 手伸向自己的国 at God himself. Therefore this word, 天国才能得到幸 ascend, is very emphatic; Christ stretches 里，你的心也在

耀。”正如我曾说过的， 当司提反抬头看向天， 显现。但在此之前他曾 眼睛与常人的不同，能 。我们都能够通过这一 使神离开了人间，我们 也依旧与我们同在，祂 有丝毫的减少。即使神 那样，以外在的异象向 同样的形像住在我们里 地感受到祂的存在。这 不但显示了祂与人亲 了祂住在我们里面。

out his hand to his own, so that they may 现在耶稣宣布祂 seek their happiness nowhere but in 就让我们与主耶 heaven. For where our treasure is, there 离。此外，当祂 also must our heart be (Matt. 6:21). Now, 立即打消门徒们 Christ declares that he is about to ascend 悲伤焦虑之情。 on high; therefore, let us also rise with 神力将永远与他 him, if we would not be separated from 实暗指遥远的地 him. Furthermore, when he adds that he 肉身，与神会合 will ascend, he quickly dispels the 处不在，能够让 sadness and anxiety of his disciples 在。的确，如果 because he was to leave them behind. He 掌管天地万有， wants them to know that by his divine 身边呢？最后， power he will always be with them. 颂祂神圣的统治 Ascend indeed implies distant places; but 需为祂脱离肉身 even though Christ is absent bodily, because he is with God, his spiritual power, which works everywhere, shows clearly that he is present with us. Why indeed did he ascend to the Father, except, seated at his right hand, to reign in heaven and on earth? Finally, with this statement Jesus intended to commend the divine power of his reign, so that his bodily absence might not trouble his disciples.

！”神不会是单单想与 而是想要使祂的敌人烦 提反公开宣布祂看到了 敌人一个有力的羞辱。 ，天是怎么开的？我个 有任何变化，而是司提 全新的敏锐的视觉，让 阻碍，看到隐形的天 开了，相隔如此遥远凡 看到。所以只有司提反 光。而那些恶人，不但 ，他们的内心也受了蒙 昭然于天下的真理之 反说看到天开了，是因 阻止他看到上帝的荣 可知神迹并不出现在天 里。因此我们无需怀疑 ，因为耶稣并没有以寻 选择以一种全新的、独 反显现。不然，谁能告 光是什么色彩的，又是 肉眼的呢？因此，对于 应归因于神的大能。并

And declared to be the Son of God with “按圣善的灵说，因从死里复活 power, according to the Spirit of holiness, 能显明是神的儿子。 by the resurrection from the dead. Rom. 1:4.

注意的是，在此上帝的荣 的方式向司提反显现，以 可以看到它。那是因为神 是受造物可以衡量的。

If you prefer, “designated” to be the Son, 如 果 你 更 etc. (definitus). He means that the power （defini of the resurrection, by which he was 这意味着使耶稣 pronounced the Son of God, was as it 明是神的儿子的 were a decree; as in Ps. 2:7, I have this 一样。如同在诗 day begotten thee. “Begotten” in this 你”，“生”在 verse means actually “made known.” 有人称在这句话 Some find in this verse three evidences of 性的证据：祂能 the divinity of Christ: his power for 从死里复活。我 working miracles, the witness of the 为：当耶稣行使 Spirit, and his resurrection from the dead. 活，才被认定为 I prefer to put the three together into one 凭借的是属灵的 as follows: Christ was designated the Son 神力的认识封存

督作王与基督的国度

of God when he rose from the dead, by an 与这一解 open exercise of true heavenly power, 显出的神 which was the power of the Spirit; but the 量，实际 knowledge of this power is sealed in our 就是上帝 hearts by the same Spirit. The language 也就一目 of the apostle agrees well with this 肉身的软 interpretation. The power with which he 仍然活着 was declared, or the power which shone 的力量（ forth in Christ, that is, in his resurrection, 有圣灵的 was God’s own power; and this proves 罗将灵称 that he was God. The same point 在耶稣复 becomes clear in another place where 在每位信 Paul confesses that Christ’s death 圣灵成圣 revealed him as subject to the infirmity of 神力。圣 the flesh, and extols the power of the 目前的论 Spirit in his resurrection (2 Cor. 13:4). 因为祂使 But this glorious work cannot be known 音 14 by us unless the Spirit himself impresses it upon our hearts. The very fact that Paul calls the Spirit the Spirit of holiness, shows that in his mind the same wonderful efficacy of the Spirit revealed in the resurrection of Christ from the dead is to be seen in the witness which individual believers know in their hearts. He means that as the Spirit sanctifies, he shows and ratifies the power which he exercised once before in raising Christ from the dead. The various titles which Scripture gives to the Spirit fortify the present argument. For instance, our Lord calls him the Spirit of truth, because he effects truth in believers (John 14:17).

儿子， 翰福音 1:49）

Besides, the power shown forth in 并且，耶 Christ’s resurrection was his own as well 自己同时 as God’s; as is evident from the sayings: 有明显的 Destroy this temple, and in three days I 天 之 will raise it up (John 2:19); and, No one 2:19 takes my life; of myself, etc. (John 10:18). 舍的。” For he did not beg his victory over death 未设法祈 (to which he yielded by the infirmity of 而屈服） the flesh) from another, but achieved it by 里复活， the working of his own Spirit.

稣是神的儿子这并不奇 识了耶稣的神力。但为什 以色列的王呢？因为看 不相关。但是拿但业看得 说了耶稣是弥赛亚，因此 子，是要印证【先知的】 他提醒自己，神的儿子将 的王这是自明的真理。因 的儿子是以色列的王是对 要基于耶稣基督的本质 ），更要出于祂的使命与 清楚基督对我们的美意和 的使命，知道耶稣是谁又 就是为什么罗马天主教 的本质的原因。他们仅关 质，却忽略了祂救恩的神 权。

Wherefore he saith, When he ascended up “所以经上说： on high, he led captivity captive, and 掠了仇敌，将各 gave gifts unto men. (Now that he 说升上，岂不是 ascended, what is it but that he also 的，就是远升诸 descended first into the lower parts of the （以弗所书 4 earth? He that descended is the same also that ascended up far above all heavens, that he might fill all things.) Eph. 4:8–10.

业称呼基督为以色列的王， 是小信之人。因为基督的王 的四极。而拿但业的信心没 基督注定要统治全世界，亚 裔将从各地被召聚到一起， 成为上帝的以色列。

Because Paul makes this testimony fit his 保罗这样解读这 purpose by turning it aside from its 意思，但有他自 original meaning, the wicked accuse him 人指责他滥用圣 of abusing Scripture. And the Jews go 太人，他们为了 further. They are malicious enough to 可信，不惜扭曲 pervert the natural meaning of this verse, 用于大卫和以色 so as to lend color to their calumny that 或以色列人，“ what is said here of God, applies to David 获全胜而兴高采 and the people of Israel! David, they say, 之上。但只要从 or the people, ascended up on high, 容，就会很明白 when, elated by many victories, they 首诗就像一首凯 were set high above their enemies. But 帝的，用来庆祝 when one weighs carefully what the 在此吟诵自己的 psalm as a whole says, it becomes clear 帝解救祂的子民 that the above words apply only to God. 让民众看到上帝 The whole psalm is as it were an 慈。因此，才说 epinicion, a song of triumph, which 没有公开地施行 David sings to God, celebrating the 空闲之中，或睡 victories given him by God. He makes 判断，教会被压 the recital of his own exploits in this 降低。但当神决 psalm an occasion for commemorating 高坐在祂的审判 God’s own wonderful acts in the 见，因此教会的 deliverance of his people. His aim is to 起。 open the eyes of the people to God’s glorious power and goodness in the Church. And so, among other things, he says, He ascended up on high. When God does not exercise his judgment in an obvious way, the mind of the flesh thinks that he is idle or gone to sleep. So, according to the judgment of men, when the church is oppressed, God himself is brought low. But when he stretches out

使，神从来对那一个说，你 ，我今日生你？又指着那一 作他的父，他要作我的子？” 1:5）

his arm in vengeance, he is said to arise and ascend to his judgment seat. This way of speaking is common and well known; so the deliverance of the church is called the ascension of God.

儿子。”无可否认，这里谈 但在此过程中他预表着耶稣

When Paul saw that in this psalm David 当保罗看到 celebrated the triumphs of God with 帝解救教会 which he wrought salvation in the church, 的兴起转而 he rightly applied this verse about the 的。因为耶 ascension of God to the person of Christ. 击败了撒但 The greatest victory of God took place 作教会的王 when Christ, having overcome sin, 因此，不应 conquered death, and put Satan to flight, 违反了诗篇 was lifted up to heaven in majesty, that 证了上帝的 he might reign gloriously over the 然，当耶稣 church. Therefore, there is no reason why 一切执政者 anyone should object that Paul’s use of 捍卫者和守 this prophecy was contrary to the mind of 耀神了。 the psalmist. Since David saw the glory of God in the continuance of the church, it is evident that no ascent of God shall be more victorious and memorable than that which occurred when Christ ascended to the right hand of the Father, to bring to subjection all principalities and dominations, and then to become in eternity the defender and protector of the church.

以这节圣诗的内容通过大卫预示 耶稣来证明。当大卫征服了 敌，拓宽了自己的疆土，预 许的兑现，“我将列国赐你 但这与基督耶稣的国度无法 它自东到西囊括了全地。此 大卫去做重要的事，因此他 儿子。但他的功绩无法与耶 因为耶稣是父神本体的真 配得上“神的儿子”的称谓， 祂印证。因此，除耶稣之外， 人为“神的儿子”，否则就 渎。

He led captivity captive. Captivity here is “他掳掠了 a collective noun for captive enemies. It 是集合名词 means simply that the mighty God has 代表万能的 overcome his enemies; but this was done 稣所战胜的 more thoroughly in Christ than in any 了。祂打倒 other way. He has overthrown not only 亡和地狱， the devil, sin, death, and all hell, but also 过祂的道将 the lust of our flesh, thus by his word 祂还以铁链 making us rebels into an obedient people. 恶人，以祂 On the other hand, he binds his enemies, 他们完全受 that is, all the wicked, with chains of iron, and restrains their fury by his power, so that they can do no more than he permits.

事实上，他预表了基督的位格。

The next phrase, and gave gifts to men, is 下一个短语“将 especially difficult. According to the 尤其难以理解。 psalmist, God receives gifts. Paul speaks 述可知，上帝接 of giving gifts, which seems to be quite 赐，这与大卫所 the opposite of what the psalmist says. 言不谬。保罗并 Still, this is not absurd. Paul is not 经，祂更注重提 interested in quoting Scripture word for 想。上帝确实接 word. All he wants to do is get at the real 是为了祂自己， meaning of the passage he mentions. 文中，诗篇本身 Certainly God received the gifts David 各族之间分配一 speaks of, not for himself but for his 了赏赐，保罗虽 people, A little before, the psalm itself 未偏离其意。 had said that the spoils of war had been divided among the families of Israel. Since God received in order to give, even though Paul altered the wording of the psalm he did not depart from its meaning.

似乎并没有说服力。他宣 天使之上，因为祂是神的 的君王和权贵也都拥有同 “你们是神，是至高者的 之外，先知授予了以色列 誉，他称他们为神的长子 31:9）。因此在圣经中他们 的儿子”。同样地，在圣 方，大卫称众天使为神的 篇 89:6 中说“神的众子中， 呢？”但要解释所有这一 王们被称作神的儿子是由 地位；以色列承蒙上帝的 的一族；而天使们被称作 个比喻的说法，因为他们 沾染神性得享永生。但是 神的儿子，是因为他彰显 呼中包含着不寻常的深意， 了君王、天使与以色列全 果基督不在他们之上，便 的儿子了，这一称谓将祂 于众生之上。由于神只对 我的儿子”，所以没有任 享这一荣耀。

At the same time, I am inclined towards 同时，我更赞同 another opinion; namely, that Paul 罗是特意更改了 changed the word received intentionally. 做不是为了错误 When he did this, he intended not to 以他自己的方式 misquote the psalm but to coin an 引用了诗篇中的 expression of his own which would serve 高升，并补充说 his present purpose. Having quoted a few 是想表明神在耶 words from the psalm, with regard to 要远高于早期教 Christ’s exaltation, he added that he gave 带来的荣耀。他 gifts. He wanted to show that God’s 利与大的相比较 ascent in Christ’s person was more 从对手那里掳来 excellent than his victories in the ancient 子民时，他的荣 church [Israel]. What he does is to 己有。有人认为 compare the lesser with the greater; for 赐给人类，这一 after all, when a victor gives freely and 经文无关。以我 bountifully to all his men the spoil taken 是保罗在简短引 from his vanquished enemies, his glory is 加了一些自己的 greater than if he gathered it up for 于耶稣很恰当。 himself. The view of others who say that 比大卫叙述的上 Christ gave us what he received from the 耀。 Father is forced and has nothing to do with this verse. Thus, in my judgment, the most natural explanation of this passage is that, after quoting the psalm briefly, Paul takes the liberty of adding a phrase of his own, because it is suitable

对这一观点，认为它意在将 众天使之上，我的回答是鉴 稣的预表，那么将他置于天 不奇怪。就像将赎罪的大祭 一样，并不是对天使的冒 情形下，大卫和大祭司并不 该称谓，而是指基督的国 称谓均来源于基督耶稣。同 无生命，却被冠以天使无法 ，这也并非对神的亵渎。因 子”这一称谓的论断显然是

for Christ. The point is that the ascension of Christ is more excellent and wonderful than God’s glorious deeds as recounted by David.

受生，简而言之，我认为在 其含义涉及到耶稣与人的 奥古斯丁微妙的推理，“今 在永世或永恒中，这毋庸赘 ，耶稣是永恒的圣子，祂是 慧，在创世之前就已存在。 经文无关，这里意在表明人 是神的儿子，是因为父神已 一点。类似地，罗马书 1:4 ，可以说是外在的受生，而 受生这一玄妙的奥秘，从前 知晓的，直到上帝明确地晓

Now that he ascended. Now the false “既说升上。” accusers belabor Paul again, saying, 控告者又开始抨 What frivolous and childish argument is 以一个修辞手法 this that forces a figure of speech about 升天时所彰显的 the manifestation of divine glory, to 比轻佻和幼稚的 apply to the real ascension of Christ! 道，‘升上’一 Who does not know, they say, that the 之后为什么还要 word ascended is a metaphor? And why 我的回答是，在 infer that he must have first descended? 位逻辑学家一样 My answer is this. Paul does not here 有什么结论，或 argue like a logician about what follows 出什么。他很清 necessarily or what we may infer from 是比喻性的。但 the words of the prophet. He knew very 高升是就曾经受 well that what David said of God’s 理由从升上推断 ascension was metaphorical. But still, it 稣肉身降临人间 cannot be denied that God’s exaltation 稣从尘世间升入 indicates a previous humiliation. Paul has 荣耀。 a good reason for inferring the descent from the ascent. And when did God come down lower than he did when Christ emptied himself? If God was ever brought down ingloriously, and then ascended with glory, it was when Christ, from the depths of our condition, was received to the glory of heaven.

同理，遵循以上的 尽管

In short, here we must not look for a 总之，我们不能 careful and literal interpretation of the 字面解释，因为 psalm. What we have is a mere allusion 给我们一些暗示 to the word of the prophet. Paul does the 罗也用自己的方 same thing in Rom. 10:6, when he turns a 命记 30:1 passage from Moses to his own use 述方式如出一辙 (Deut. 30:12). If there be any doubt about 文对耶稣的描述 the rightness and propriety of Paul’s 么引用自诗篇中 application of this passage to the person 了，这是大卫对 of Christ, it is removed by the evidence 含了一个关于召 of the psalm itself, which is a song in celebration of his Kingdom; because, for one thing, it contains a distinct prophecy

他与凡人区分开。当神作 视他为亚伯拉罕的一个后 的一位，而将高举他于所 卓拔他为神的儿子，赐予 荣耀。但本节经文很清楚 门被宣告为神的儿子，不 而是预表着耶稣。这里所 权要归于神的儿子，这一 颠覆。而相比之下，所罗 狭小且寿命短暂，在他死 裂，不久后就灭亡了。而 见证，应许人子的国度将 永世长存。这与大卫王国 同，因为它很快就分崩离 灭。此外，我们可以从先 中得出结论，这一应许的 。无人可以指责说这是我 为，犹太人曾经普遍称耶 孙。

of the calling of the nations.

那一个说：你 敌作你的脚 13）

Into the lower parts of the earth. There is “降到地下。 no sense in torturing this phrase to make 曲成炼狱或地 it mean purgatory, or hell. Paul is 类此生的境遇 speaking simply about our condition in 面的）”语气 the present life. The argument from the 上的一个地方 comparative lower is very weak. What 与天的对比。 we have here is not a comparison of one 宝座，一路下 part of the earth with another, but of the whole earth with heaven. He means that Christ left his exalted seat and came all the way down into our own deep abyss.

，从而证明祂的 众天

He . . . ascended up above all heavens: “祂……远升 that is, beyond the created world. When 神所创造的世 we say Christ is in heaven, we must not 天上，切不要 imagine that he is somewhere among the 一位置，将祂 cosmic spheres, counting the stars! 远超出宇宙圈 Heaven means a place far beyond all the 在复活后要去 spheres, destined for the Son of God after 宇宙之外的某 his resurrection. When we speak of it as 有的语言，难 another place outside the universe, we do 度。有人说我 so because we must speak of the 上的分隔，因 Kingdom of God using the only language 高天”是一样 which we have. There are those who 在诸天之上还 claim that no space separates Christ from 月星辰下的一 us, because, they say, above all heavens 宙圈和这可见 and ascended into heaven amount to the 物。 same thing! But they forget that whether he be above heavens or in heaven, he is beyond everything under the sun and stars, beyond all the spheres which surround the earth, beyond the whole machinery of the visible world.

它所指的只有

That he might fill all things. Since to fill “他要充满万 often means to accomplish, we may so 味着“完成” understand it in this place. When Christ 当耶稣升上高 ascended to heaven, he came into 国，以祂的神 possession of the dominion given him by 们听说耶稣升 the Father, to rule and direct all things by 远，诚然，祂 his power. I think we might arrive at an 但保罗提醒我 even more beautiful conception if we put 在于我们中间

雅得大麻风病的故事中我 ，即使是国王也没有权利 事（历代记下 26:18）。很 大卫还是他以后的国王都 职，而在此后的预言中出 王权和祭司职，使国王和 任。而且，本节诗篇中所 职也只适用于基督。

together two ideas which, contradictory 量充满万有。 though they seem, are in fact perfectly 但实际上却能 congruous one with the other. So soon as 这二者归纳到 we hear that Christ is ascended, we fancy 的结论：祂坐 that he is far away from us; as he indeed 天地，无论何 is in his humanity or in the body. But 以无边的神力 Paul reminds us that although he is absent 管彼得说天必 from us bodily, he nevertheless fills all things by the power of his Spirit. Whenever the right hand of God, which embraces heaven and earth, is revealed, Christ’s spiritual presence fills all things with the exercise of his boundless power. And this is so, even though, according to Peter, his body is and remains in heaven (Acts 3:21).

，基督被置于神的右边。 过的那样，意味着祂被高 神的位置。这是一个比 是神的代理人和最高使 使神的大能，因此神通过 。从来没有任何一位天使 荣。因此，基督的地位远

Thus, we see that Paul, by indulging in an 因此，我们看 apparent contradiction, added not a little 似矛盾的说法 to the grace of his exposition. Christ, who 少。耶稣曾一 was before enclosed in a narrow space, 升上高天充满 ascended to fill heaven and earth. But, 没有这样做过 did he not do this before? Yes, I admit, he 这样显示过神 did it before in his divinity. But, after he 将开始以一种 took possession of his Kingdom, he 力量。祂以同 began to exercise the power of his Spirit 正如约翰福音 in a new way; and in the same Spirit, he 下圣灵来，因 revealed his presence among us. As John 翰福音 7: says: The Holy Ghost was not yet given, 我若不去，保 because that Jesus was not yet glorified （约翰福 来。” (7:39); and again, It is expedient for you 稣开始坐在父 that I go away; for, if I go not away, the 以圣灵的力量 Comforter will not come to you (16:7). In short, when he began to sit at the right hand of the Father, he began also to fill all things.

”基督王国的仇敌从不在 是这世上的强权，这就使 岌岌可危。这些人反复策 残暴地发动攻击。看到眼 们禁不住断定基督的国度 但诗篇中神的应许给了我 ，因为基督在击败祂所有 会离开祂的宝座（在父神 我们需要铭记两件事。首 度永无宁日，因为始终有 。其次，无论敌人多么穷 都不会占上风，因为耶稣 的右边掌权。因此，所有 权的人都将被祂击倒，踏

But he, being full of the Holy Ghost, “但司提反被 looked up steadfastly into heaven, and 见神的荣耀， saw the glory of God, and Jesus standing 边，就说：我 at the right hand of God, and said, 的右边。”（ Behold, I see the heavens opened and the Son of Man standing at the right hand of God. Acts 7:55–56.

的看见，聋的 ）（加尔文的表

He saw the glory of God. As I said “他看见神的荣 before, Luke means that when Stephen 路加的意思是， raised his eyes to heaven, immediately 耶稣马上就向他 Christ appeared to him. But before that he 说过，司提反的 tells us that Stephen was given other than 够看到神的荣耀 earthly eyes, whose vision enabled him to 点得到慰藉，假 rise as far as the glory of God. From this 到处寻找祂，神 we receive the general consolation that 对我们看顾不会 God shall be no less with us, provided, 不会像对司提反 leaving the world behind, all our senses 他显现，却会以 seek after him; not that he will appear to 面，使我们真实 us in an external vision as he did to 样就足够了，神 Stephen, but that he will so reveal himself 近，也同时证明 within us as to give us a true knowledge of his presence. And this way of seeing should be enough for us, since, by his grace and power, God not only shows that he is near us, but also proves that he lives in us.

简洁，使得语义不易理 成“我将带领那些瞎眼人 ”，也就是说，既带领瞎 带领那些耳聪目明的人。 眼的”解释成那些有眼但 洞穿神圣智慧的奥秘的 考虑之后，我更偏向于将 ：“我将带领那些瞎眼的 看见；我要解放那些耳聋 听见。”因此可以这样说 瞎的人，使他们看见；带 人，使他们听见。”

Behold, I see the heavens. God did not “我看见天开了 intend to have only private dealings with 祂的仆人交流， his servant. He wanted to trouble and vex 恼。因为，当司 his enemies. For, when Stephen declares 神迹，这就给了 openly that he was given this miracle, he 但也许有人会问 offers them a powerful insult. But it may 人认为诸天并没 be asked, How were the heavens opened? 反被赋予了一种 So far as I am concerned, I judge that 他能够穿越重重 nothing was changed as to the nature of 国。因为即使天 the heavens, but that Stephen was given a 人的眼睛也无法 new sharpness of vision which, 见识了上帝的荣 overcoming all obstacles, penetrated to 看不到这一奇观 the invisible Kingdom of Heaven. For, 蔽，难以察觉到 even if heaven had been torn apart, no 光。因此，司提 human eye could have reached so high as 为没有什么能够 to see it. Therefore, only Stephen saw the 光。根据这一点 glory of God. As to the wicked who stood 上，而是在他眼 there, not only was this spectacle hidden 身体异象的存在 from them, but also they were so blinded 常的方式，而是 within themselves as not to perceive the 特的方式向司提 open light of truth. Therefore, he says 诉我，上帝的荣 that the heavens were opened to him, 如何作用于人的 because nothing prevented him from 这个异象我们只

这节经文的含义。首先子 然后恢复了视力和听觉。 领子民的时候就兑现了 预言显然将其扩展到了耶 为在基督的国中，虔诚的 勒底，而是从世界各地聚 一点在很久以前彼得的第 使徒行传 2:41），就已经 多来自不同国度的人聚集 的宣认。而此后，似乎外 加入，证明自己是亚伯拉

seeing the glory of God. From this it 且，值得特别 follows that the miracle was wrought not 光以异乎寻常 in the sky, but in his eyes. Therefore, we 至于一个凡人 should not dispute about a physical 的无限荣光不 vision, because certainly Christ did not appear to him in a way and order that is natural, but in a new and singular fashion. And, pray tell me, what were the colors of God’s glory that they might have affected naturally the eyes of flesh? Therefore in this vision we should consider nothing but what belongs to God. Besides, it is very much worth noting that the glory of God appeared to Stephen not strictly as it was but in so far as a man is capable of seeing it. For the immeasurableness of God’s glory cannot be comprehended by the measure of the creature.

必须记住，也是我常强 归回与基督完成的教会 因为上帝自引领子民从 开启的事业，在基督再 完成。因此救恩是完整 里所说的恩典不可局限 。

Nathanael answered and saith unto him, “拿但业说：「拉比，你是神的 Rabbi, thou art the Son of God; thou art 你是以色列的王！」”（约 the King of Israel. John 1:49.

爱竖立；必有一位诚诚 在大卫帐幕中施行审 速行公义。” （以赛亚书

It is not surprising that Nathanael knows 拿但业知道耶 Jesus as the Son of God because of his 怪，因为他见 divine power. But why does he call him 么他称耶稣为 the King of Israel? For, these two things 起来这两者并 do not seem to be related. But Nathanael 更透彻。他听 is looking deeper. He had heard that 称祂是神的儿 Christ is the Messiah; and now he 预言。并且， confirms this doctrine which was given 成为神的子民 [by the prophets], with the further 此，他承认神 statement that He is the Son of God. 的。信心不仅 Moreover, he reminds himself of the （如他们所说 self-evident truth that the Son of God 神力。如果不 shall appear to become King over God’s 父神派遣祂来 people. He is therefore right in confessing 有何用呢？这 that the Son of God is also the King of 徒未看清耶稣 Israel. Faith not only should be fixed 注祂的基本实 upon the essence of Christ (as they say), 力中包含的王

经节指希西家，但这种 接受的。先知所描述的 复兴。（而且，在希西 人未受惩罚，而犹太人 恩典。）他意在指出， 所有仇敌，都在计划摧 不可摧的王国。但虔诚 悲惨境遇下，也必须保 须记住这一著名的预 的国度的延续。而这段 只有耶稣基督。我承认 人一样，这里的希西家 督，这些人将我们引向 祂能够救赎并指引祂的

but should also attend to his mission and power. It avails little to know who Christ is, without knowing also what his will for us was to be and to what end he was sent by the Father. This is why the papists have but the shadow of Christ; they care only to know his bare essence, and neglect his Kingship which consists in his power to save us.

种。

Moreover, when Nathanael calls him the 另外，拿但 King of Israel, he shows that he is of little 这表明了他 faith; because the Kingship of Christ 权延伸到地 extends to the ends of the world. His faith 能使他看到 had not made enough progress for him to 伯拉罕的后 realize that Christ was destined to be the 整个世界会 King of the whole world, or that the children of Abraham would be gathered together from all parts, so that the whole world might be the Israel of God.

将虔诚者重新召回到基督 道：“你们知道自己侍奉 你们安全的守护神，在祂 们将永远安全、无恙。如 祂应许将赐予你们一位救 来的是新的福泽。当危难 会的救世主将降临，让你 所以，即使目睹教会破败、 ，你们也要平静地等待祂

For unto which of the angels said he at “所有的天 any time, Thou art my Son, this day I 是我的儿子 have begotten thee? And again, I will be 个说，我要 to him a Father, and he shall be to me a （希伯来书 Son? Heb. 1:5.

体会这几句话。其他的所 时的、虚幻的，只有信靠 唯一的出路。因此如果想 快乐，我们必须笃信基 诺我们，即使是遭受苦难， 福，忍受苦难和折磨是我 生的门。我们无论遭遇何 都会收获满载的福泽。

Thou art my Son. It cannot be denied that “你是我的 this was spoken of David, but in so far as 的是大卫， Christ was in him;83 therefore, the things 83 。所 we find in this psalm were foreshadowed 出来，而由 in David, but manifested in Christ. When 他周围的仇 David conquered the many enemies 示着上帝应 surrounding his kingdom and enlarged its 为基业”。 borders, there was a foreshadowing of the 比拟，因为 fulfillment of the promise, I shall give the 外，神晓谕 nations for thine inheritance. But how 被称为神的 little this was compared with the 稣相媲美， Kingdom of Christ, which extends from 像。唯独祂 East to West! Again, David was called 父神也仅对 the Son of God because he was called to 不可称任何 do great things. But his glory was a mere 是对神的亵

正如以赛亚书所说的，这 是人类的成就，要归功于 是宝座的唯一缔造者。因 祂的恩典，并重视祂在我 样一个宝座的恩赐。先知 了这一点。上帝对我们的

83 Literally, he bare the Person of Christ. 83

，别无其

spark compared with that which shone forth in Christ, who bore the very image of the Father. Christ alone deserves the singular honor of bearing the name Son because the Father has sealed him alone, and no one else, with his image. Therefore, it is blasphemous to give the title Son to anyone but Christ.

曾因人类的犯罪而倒塌，神重 立起来，这绝非出于人的荣耀 无疑人并无荣耀和功绩可言）。 神看到祂的选民迷失了，祂意 个彰显祂无限美德的典范。如 一宝座的缔造者，那么还有谁 它呢？难道那些恶人能够与 ？

But the argument of the apostle does not 但使徒的论断 seem to be very strong. He claims that 称耶稣高居于 Christ is superior to the angels because he 儿子。但所有 is called the Son. But Christ has this 样的称谓，如 name in common with the princes and all 儿子。”除此 those who are high in power, of whom it 全民更高的荣 is written: Ye are gods, and the sons of （耶利米书 the most high. Besides, the prophet 常被称为“神 conferred a greater honor upon the whole 经中的其他地 people of Israel when he called them the 儿子，他在诗 first-born of God (Jer. 31:9). In fact, in 谁能像耶和华 Scripture they are often called sons. 切并不难。君 Again, elsewhere, David calls the angels 于他们特殊的 also sons of God; as when he says, in Ps. 恩典是被拣选 89:6, Who is like the Lord among the 神的众子是一 sons of God? But, the answer to all this is 是属天的灵， not difficult. The princes are given this 大卫称自己为 name because of their peculiar position; 基督，，这称 Israel, because by God’s grace they were 意指一种超越 his chosen people; the angels are called 民的荣耀。如 sons of the gods figuratively, because 不应被称作神 they are heavenly spirits and taste of 的尊贵地位置 divinity in their blessed immortality. But 耶稣说“你是 when David, representing Christ’s 何天使能够分 Person, calls himself without qualification the Son of God, he means something unique, an honor far above that of the princes, or of the angels, or of the whole people of Israel. But it were most inapt and improper to set Christ above all others as the Son of God, if he had nothing more than they. For the expression Son of God sets him apart from the class and number of all other beings. Since thou art my Son is spoken

固地坐在其上、在大卫帐幕 乎这里的每个词都有自己的分 整个子句更值得仔细分析。我 用帐篷做出的暗示，因为在耶 唤登上宝座之前，祂仅是一个 先知想要呈现的教会的样子， 族珠光宝气的宝座不同。并 展现基督属灵的统治的谦卑和 ，他宣告这一宝座将设立在地 的中间。因为如果先知仅宣称 座将被竖立，我们会猜想它在 地上。当他说“在大卫的帐幕 示了基督不但统管众天使，也 。因此，我们不应认为祂在诸

to Christ alone, it follows that no angel shares this honor with him.

的基督 好像这是我们自己

If again someone takes exception to this 如果有人反 argument and says that it raises David 大卫高举到 above the angels, I reply: It is not absurd 于大卫是耶 that David should be set above the angels, 使之上也并 in so far as he is the image of Christ; just 司称为中保 as it was not an insult to the angels that 犯。在这种 the high priest who expiated sins was 为自身保有 called a mediator. Neither David nor the 度，两者的 high priest received the title for himself; 理，圣礼本 but in pointing to the Kingdom of Christ, 领受的头衔 each derived his title from Him. The 此“神的儿 sacraments also, which are in themselves 有效的。 without life, are honored with titles which even the angels cannot claim without blasphemy. Hence it is clear that the argument from the use of the word Son is valid.

感知祂的存 美德就已满

As to Christ’s being begotten, briefly 至于耶稣的 speaking, I take it that in this verse it has 这节经文中 to do with his relationship to us. 关联。根据 Augustine’s subtle reasoning, according 天”意味着 to which today means in eternity or 述。当然了 perpetuity, is frivolous. Of course, Christ 神的永恒智 is the eternal Son of God, because he is 但这与本节 the wisdom of God begotten before time. 类知道耶稣 But this has nothing to do with our verse, 经揭示了这 which expresses the truth that men know 中的“说” Christ as the Son of God because the 耶稣内在的 Father has revealed him as his Son. 的人是无从 Similarly, the declaration mentioned by 谕我们。 Paul in Rom. 1:4, was, so to speak, a kind of outward begetting. The secret and inward begetting which went before, was beyond human knowledge; it was above our understanding, until God gave us visible evidence of it.

腊文为“’emeth”，意为“确 ”。这里先知的意思是 长久，但以理书 2:44 中印证了这一点；路加福音 1:33 “他的国没有穷尽”。这种永久 不同。因为尽管那些国 资源才建立的，他们都 陷落，因此它们还不如 。

I will be to him a Father. The same is true “我要作他的父。” with regard to this second testimony, 道理，这句经文所指的是所罗门。 which refers to Solomon. Although 所罗门身份低于天使，但当神允诺要作

，尽管基督的国度常面 ，但仍能屹立不倒，因 它。当基督的国遭到强 要毁灭之际，我们也必 句证言，以之为武器来 。尽管全世界设法阴谋 射着火焰意欲烧毁它， 始终效力不减。

Solomon was inferior to the angels, yet 他的父，便将 when God promises to be his Father, he 他的父，不会 was set apart from the commonality of 裔，或诸王中 men. God was to be a Father to him, not 有人之上。神 as to one of the sons of Abraham, or to 他绝无仅有的 one of the princes, but as to one who had 地表明，所罗 pre-eminence over all the rest. The same 是说他本身， preference which made him a Son, 说的举世的王 excluded all others from an equal honor. 国度将永不被 But now, the context of this verse makes 门的王朝疆界 it clear that Solomon is declared the Son, 后就遭遇了分 not in himself but as a figure, an 神曾以日月为 exemplar of Christ. The universal 与日月同辉， kingship here mentioned as destined for 的命运截然不 the Son, is also said to be a kingdom 析最终彻底毁 without end. The kingdom of Solomon, 知的多处预言 on the contrary, was narrowly bounded; 对象只有基督 and it was far from being perpetual, since 们的编造。因 it was divided soon after his death; and a 稣为大卫的子 little while after it fell. Besides, in that psalm, the Lord makes a vow, with the sun and moon as witnesses, that so long as they shall shine in the heavens, his Kingdom shall stand. But this does not apply to David’s kingdom which collapsed in a short while and finally was utterly destroyed. Further, we may gather readily from many passages in the prophets, that such promises belong to no one but Christ. And let nobody cavil that this is a new invention of ours. For, the Jews called Christ, commonly and usually, the Son of David.

我将“审判”（shaphat， 统治”，本句的意思就 治”。我们常见宝座空 偶像占据王位之事，他 断、审慎和智慧。但先 座之上称王的人，将不 了进一步向我们证明， 我们的捍卫者。因为当 “正义”归于祂，就展 旗下，基督接纳我们、 我们不受侵犯。只要一

But to which of his angels said he at any “所有的天使，神从来对 time, Sit on my right hand, until I make 坐在我的右边，等我使你仇 thine enemies thy footstool? Heb. 1:13. 凳？”（希伯来书 1:

地加

Again, he exalts the superiority of Christ 他颂扬基督的至高无上 by another testimony, in order to show 权柄，以彰显基督的地位远高过 the pre-eminence of Christ over the 使。 angels.

这里，是为了教导人们赏 。然而速度永远与人的耐 对人来说基督的拯救永远 我们被渴望折磨之时，必 们如此急躁是因为不了解 我们体贴肉体的心以为祂 却已选定了审判降临的最 ，就让我们服从神的意志

This verse is taken from Ps. 110, which 这句经文出于诗篇 110，

的民中施行审判，为远方 非。他们要将刀打成犁 镰刀；这国不举刀攻击那 再学习战事。”（弥迦书 尔文的措辞）

can be made to apply only to Christ. We 基督。从乌西 know very well from the story of 们清楚地晓得 Uzziah’s leprosy, that even the kings had 行圣职祭司的 no right to act as priests (2 Chron. 26:18). 明确，无论是 Since it is clear that neither David nor the 没有权力行圣 kings who followed him were ordained to 现了一种新的 be priests, it follows that here we have a 祭司由一人担 prophecy of a new kingship and a new 说的永久的圣 priesthood, in which king and priest were to be one. Besides, the eternal priesthood spoken of in this psalm fits the case of Christ alone.

述了神的道的功效。神将 顺，他们将像兄弟般和平 互厮杀的欲望。正如他所 神的教会只有靠神的道才 的侍奉，只有从信服神的 才能延续下去。这里先知 目的。那些曾经处于敌对 想要互相残杀的人们，现 ，全心全意地以仁慈对待

Now, at the beginning of the psalm, he is 在诗篇的开头 put at God’s right hand; which means, as 这正如我曾说 I have said, that he is given a position 举到仅次于父 second only to the Father. What we have 喻，寓意基督 here is a metaphor which signifies that 者，祂能够行 Christ is the Father’s agent and his head 祂来统治万有 ambassador who exercises his power, so 拥有这样的尊 that the Father reigns by his hand. No 高于众天使。 angel was ever honored in this way. Christ therefore is exalted far above the host of angels.

观点之前曾说“他必 审判，为远方的强盛 判”，“沙法”一词，在 为“统治”。神无疑 先知要说的是尽管人 以后他们将认识到祂 的权力归于祂。神确 隐秘的意念统治万 无论魔鬼和恶人如何 遏地宣泄怒火，神都 们的疯狂。

Until I make. Since there never is any “等我使…… dearth of Christ’s enemies who set 少数，且又都 themselves against his Kingdom, the 得教会的形势 church is always in peril; especially 划阴谋诡计， because his foes, who seek to overthrow 前的局面，我 it, are among the great men of this world; 就要瓦解了。 men who both resort to artifice and attack 们无限的勇气 repeatedly with fury and violence. When 的仇敌前绝不 we look at what is before our eyes, we 的右手边）。 cannot but conclude that the Kingdom of 先，基督的国 Christ is about to fall in ruin. But the 敌人在侵扰它 promise made in this psalm takes away 凶极恶，他们 all our fear, because Christ shall not leave 永远坐在父神 his seat [at the Father’s right hand] until 不服从基督王 he has prostrated his last enemy to the 于脚下。 ground. There are two things to keep in mind. First, there shall never be quietness for the Kingdom of Christ in this world, because it will always be infested and

来谈论神的统治。神 恶人，但并非靠祂的 。他们是不得不服从 统治方式仅适用于教 灵来感化人，使他们 跟随神的指引。人们 化，于内，被圣灵感 的训诫。正如诗篇 说的：“你的民甘心牺牲自 在此描述的神的国度。

troubled by its enemies. Secondly, no matter what evils they perpetrate, the enemies of Christ shall not prevail, because Christ sits at God’s right hand, not for a time but in eternity. Therefore, all those who do not submit to his sovereignty shall be thrown down and trodden under his feet.

统治 的方式使虔 ，别无他求，只想将

That I may lead forth a people, blind who “我要带领那些民，让瞎 have eyes and deaf who have ears. Isa. 听见。”（以赛亚书 43:8 43:8. (Calvin’s wording.) 达）

从神之前人必须被制 充道“他将在多国的民 这一补充说明值得我们 由此可知，我们生来就 一切，只有在强迫下才 诲。如果神不给人定 本性败坏，这教诲也就 此神只有用强迫和暴力 先知是智慧的，他在此 人之前进行的纠正 。 而意为“规劝”， “控告”， ……有罪”。但无论如 暗指人类肉体的邪恶 最公义的人在没被制服 于神。那么他们是如何 靠神用武力强行纠正

The brevity of this verse makes its 这节经文过于 meaning unclear. There are some who 解。有人翻译 translate “I will bring forth the blind and 和那些有眼人 him who has eyes” ; that is, both the blind 子和聋子，也 and the seeing, both the deaf and the 也有人将“瞎 hearing. Others explain blind as those 看不清，无法 who have eyes, but eyes which are too 人。但在全面 dim to be able to perceive the secrets of 本句分开解读 heavenly wisdom. But taking everything 人，并让他们 into consideration, I prefer to separate the 的人，使他们 two parts. “I will lead forth the blind, and “带领那些眼 restore sight to them; I will free the deaf, 领那些耳聋的 and they will regain their ears.” So the words run: lead forth the blind, and they will have eyes; the deaf, and they will have ears.

的开始。先知在这里说 美这一统治。基于这段 道的教育意义，因为受 纠正之后，那些强大的 动臣服于上帝。这一纠 ，尽管神在征服自己的 用外力或军队，却使最 ，因此无法否认道的教 。因为在人之间，一旦 有自信和骄傲，而后便 不借助外力的情况下矫 ，这使我们看到神以一 量壮大了祂的教会。

The content of this verse requires careful 需要仔细思考 consideration. First the people are freed; 民被解放了， then eyes and ears are restored to them. 神从巴比伦引 The Lord fulfilled this promise when he 这一应许，但 led his people from Babylon, but the 稣的国度。因 prophecy certainly extends beyond that to 信徒不仅从迦 the Kingdom of Christ. For in his 集到一起。这 Kingdom the faithful have been gathered 一次演讲中（ not only from Chaldea, but also from all 很明确了，许 parts of the earth. This began 在一起做信仰 conspicuously long ago at the time of 邦人的也相继 Peter’s first speech (Acts 2:41), when 罕的子孙。 great numbers from different countries joined in one confession of faith. But

疑，这节经文的内容指的是基督的位 。弥迦书在谈论神的时候没有指明是 督，这是因为基督还没有道成肉身。 我们知道神统治万有，使全地的万民 顺服于祂是通过基督达成的。同时， 们也肯定了基督就是真神，因为祂并 像摩西或其他先知那样被称作父神 仆人。祂是教会的至高统治者。

later others, who seemed wholly alien, joined with the same body and showed themselves sons of Abraham.

探讨基督统治的成果之前，必须注意 里插入的一个短语“afar off ”，它可以 来修饰时间和距离的长短。圣经约拿 译本 84 将它理解为时间的长度，因为 世代谴责人类。但我认为无疑先知是 将相隔遥远的邦国都包含在神所征 的范围内，就像他所说的，神不是一 人的王，祂的国度将延伸到地极。因 祂将“为远方的强盛断定是非”。

Therefore if we seek the full truth of this 因此如果我们想 prophecy we must come to Christ, by 就必须归信基督 whom alone we are delivered from 鬼的奴役中解放 slavery to the devil and confirmed in 生而眼瞎耳聋， liberty. He restores eyes and ears to us 和听见。 who were formerly by nature both blind and deaf.

知描绘了一个完满的结局： “他

Further we must remember, as I have 更深远地，我们 emphasized rather often, that the return of 调的，子民被掳 the people from exile is connected with 复兴紧密相关。 the restoration of the church 流亡中归回时所 accomplished by Christ. For what God 临时得以继续并 began when he brought the people out of 的。由此断定这 exile, he continued and fulfilled in the 于任何一段时期 coming of Christ. So the redemption is one. And hence it follows that the blessing here described cannot be limited to any one short period of time.

4 圣经约拿单译本是希伯来文旧约的亚拉姆 译本。这种翻译首先是在犹太人集会时以 译形式存在的，用以向说亚拉姆语的会众

And in mercy shall the throne be “必有宝座因慈 established; and he shall sit upon it 实实坐在其上， securely in the tabernacle of David, 判，寻求公平，

达希伯来经文的含义（参阅以斯拉记 4:7；

judging, and seeking judgment, and 16:5） hasting righteousness. Isa. 16:5.

希米记 8:7）。后来又出现了书面译本。翁 拉斯泰根译本对摩西五经的翻译非常忠 、准确；但约拿单译本对于先知书来说不 仅是翻译，更是有益的解释。尽管其口译 传统是更久远年代的象征，但实际上它很 能成书于公元前一世纪。

The Hebrews apply the whole verse to 希伯来人以本节 Hezekiah, but this interpretation is by no 理解是完全不可 means acceptable. The prophet is 是教会更伟大的 describing a greater restoration of the 家统治时期摩甲 church. (Besides, the Moabites did not 也未得到上帝的 suffer punishment in the time of 被拣选的子民的 Hezekiah, nor did God’s blessing then 毁上帝应许的坚 begin to shine among the Judeans.) What 的子民在分散的 he means is: All the enemies of the 有信心。他们必 chosen people are planning the 言，它证明了神 destruction of the Kingdom which God 经文内容所指的 had promised would be firm forever. But 像大卫及其继承 the faithful must not lose courage when 也同样预表着基 they are miserably scattered; they must 基督，因为只有

头，把枪打成镰刀”。 了这一句的含义。先知 受了神的道的教诲后 他们将不遗余力地善待 他说到“刀”和“枪”， 表明了人们一直倾向 武力行为，直到上帝的 如果每个人顺从自己的 变化是不可能发生的。 满足私欲；人类是如此 此，当每个人都专顾贪 这就是残酷行为爆发的 在彼此间建立和平，因 先，为自己掠夺一切。 屈服。由此产生分歧， 战争。先知清楚这一 充道，在基督的道的教 像发怒的野兽一般的人 此“他们必把刀打成犁 刀；这国不举刀攻击那 学习战事。”

remember this well-known oracle which 子民，也只有祂能够拾起分散的余 attests the continuance of God’s Kingdom. And this passage can be interpreted as referring to none other than Christ; although I admit that Hezekiah stands as a symbol of Christ, as did David and his other successors. But all these [men] point us to Christ himself, who alone redeems and leads his people, who alone gathers his scattered remnant.

我前面所说的话。基督 间的和平信号。在战争 挥，士兵们便集结准备 热被点燃，弥迦认为耶 战争，换来了和平。它 的恶人，令他们渴望和 知说道“这国不举刀攻 想要表明如果没有基督 己的同类就如同饿狼一 于吞食他人。

In this way the prophet recalls the faithful 就这样，先知 to Christ; it is as if he said: “You know 里。他仿佛说 the God whom you serve. He declares 的主。祂要作 himself the guardian of your safety to 的保佑下，你 keep you always secure and unharmed 果发生灾难， under his protection. And if all things 世主，随之而 have slid down to disaster, he has 之时，这位教 promised you a Redeemer under whom a 们重获自由。 wholly new happiness will rise and 分崩离析之时 prevail. At the very moment of despair 的降临。” the Redeemer of the church will come and restore you to the full flower of freedom. Therefore be perfectly calm and wait for him, even when you see the church poor and scattered.”

攻击同类，这是本性 疯狂只有在基督的教 ，从而战争停止，人 。通过“教训”一词， 遍热衷于相互争斗， 伤害，除非改变他们 品行从哪里来呢？实 。我们应当铭记这节 我们，只有当人彼此 待，且每个人都渴望 了福音的真谛。

We must note these words carefully. All 我们必须用心 other comforts are temporary and illusory 有慰藉都是暂 unless we depend wholly upon Christ. 基督才是人类 Therefore if we wish to be blessed and 要得到祝福与 happy let our eyes be fixed upon him. He 督。祂已经许 has promised that we shall be blessed 我们也必将蒙 even under the cross; that crucifixion and 们通向有福人 torture will be the door to a blessed life; 等苦难，最终 that whatever hardships we suffer will end for us with the fullness of felicity.

受了纯正的福音，但 行兄弟之爱，就应该 到羞耻。神每天都宣 解。基督见证这一爱 神的和解【的给予 赎罪祭，使我们心甘 待。而我们也确实渴 想要共享基督宝血换 但同时我们却自相残 酷无比。如果我们想 的门徒，就必须谨记 同时每个人都要努力

In mercy. As Isaiah shows, this is no “因慈爱。” human achievement, but results from the 宝座的竖立不 goodness of God who is its sole architect. 神的仁慈，神 Therefore we must acknowledge his free 此我们应承认 favor, and accent the establishment of this 们中间建立这 holy throne among us as his gift. This the 很直白地陈述

于利己，且惯于追求诸多 只有放下这种无节制的且 才能实现兄弟之爱。神警 伤害他人是远远不够的， 对他的兄弟有益处。先知 地说成“他们折断了刀和 更深的伤害。”但是他不 ，还补充道：“他们必把 把枪打成镰刀”。也就是 止了恶行，他们想要致力 保罗（以弗所书 4:28）呼 不要再偷窃，要去做工， 为他人造福。因此，除非 弟伸出援手，否则我们就 。许多人并不残忍，他们 ，行为无可挑剔。然而他 ，享受着一种无用的闲 到犁和镰刀时，是在间接 。

prophet asserts plainly. We should seek 仁慈是纯粹出于祂对人的怜悯 no other reason for God’s kindness to us 他原因。 except his pure compassion; and truly there is no other cause for it.

问：基督降临是如何实现 ？先知并不是在描述任 会的状态，而是在展示基 的样子。而且，我们知道 道之时，一场史无前例的 卷着全世界；而现在，尽 在许多地方得到传播，但 从未消失。我们看到贪 妒不断漫延，这导致了纠 战争。如果神不会像预言 判，先知这样描述基督的 十分荒谬。我的回答是， 在神希望福音在各处传 了，而现在福音仍在继续

Neither honor nor merits (of which surely 这一宝座 there are none) can be brought forward as 新将它竖 a reason for God’s raising again the 或功绩（ throne which had fallen through the guilt 而是因为 and the crimes of the people. Quite 在树立一 otherwise, when he saw that those whom 果神是这 he had chosen were lost, he willed to give 能够推翻 an example of his infinite goodness. If 神抗衡吗 God is the maker of this throne, by whom can it be overturned? Are the wicked stronger than he?

成。因此，先知在此所 度还未呈现出来。这是 量太少，大多数人蔑视 ，劫掠等恶行仍十分猖 还没找到问题的答案

He will sit firmly in the tent of David. “他将稳 Almost every separate word has its own 中。”几 force, and this little clause is worth 量，而这 careful study. I like the allusion to the tent 欣赏这里 here because Christ was certainly a man 稣受到召 of the common people before he was 平常人。 called to his throne. Also the prophet 与国王贵 wishes to give a picture of the church 且，为了 which bears no resemblance to the 朴实无华 thrones of kings and princes, and does not 上，在人 glitter with gold and gems. And in 基督的宝 addition to presenting the spiritual rule of 天上还是 Christ under a humble and inglorious 中”，显 aspect, he declares at the same time that it 统治人类 will be revealed on earth and among men. 天之外。 For if he had said only that the throne of Christ would be erected, we could wonder if it would be located in heaven or on earth. When he says in the tent of David, he shows that Christ reigns not only among angels but also among men. Therefore, we should not think that we must penetrate the heavens to seek him.

信徒。他展现了基督教 了，只要有稳固的根基 都能结出果实。然而福 难。但我们必须看到其 任何人接受了福音的训 良，并开始帮助他人。 始终存留着罪，没有获 因此，没有人能够完全 的肉欲，也就不足为奇

The ungodly think that what we proclaim 不敬畏神的人认为我们所宣告 about the reign of Christ is ridiculous; as 的统治是荒谬的，就 if it were some phantasm of our own 的幻觉和想象一样。他们相信眼见为

为仅靠福音便可救世， 罚的权柄，这里可以看 之有限。我们知道再洗 肆宣扬政治秩序是基 就好像基督的国度必然 信条绑定一样。如果这 么人类一定都是天使。 的，因为虔诚的信徒太 需要一种有力的措施来 因为神的儿子与凶猛残 和恶人混处一处。其中 神，其他人则是伪君

imagination. They wish to see with their 实。而我们无须通过肉体来 eyes something open to their senses. But 在，能够感受到祂的神力和 we have no need to receive any physical 足。 sign from him, and are content with his power and goodness.

罚的权柄，直至

In firmness (firmly). ’emeth means “稳固地。”希 sometimes certainty, sometimes truth. 定性”或“真理 Here the prophet means that Christ’s 基督的国坚固且 Kingdom will be firm and enduring, even 和 7:14 as Daniel (2:44; 7:14) bore witness, and 中也说： the Evangelist also: Of his kingdom there 性与普通国度的 will be no end (Luke 1:33). This 是耗费了大量的 permanence distinguishes it from the 因自身的沉重而 ordinary kingdoms. For although they are 燃烧的蜡烛坚固 established with great and plentiful resources, they totter or sink by their own weight, so that they are no firmer than images of melting wax.

先知说话时的的背 样的话，而弥迦有可 。尽管门徒是同一时 亚是长者。弥迦并不 引用他的话。他也没 独立创作，而是遵照 适当地重复了他所说 的义仆保持一致，以 大的权威性。居心不 什么！他仅是重复了 但他并不放在心上， 他的谦卑。他对这种 愿忠诚地遵守上帝的

But Isaiah declares that the empire of 但以赛亚书宣告 Christ, although threatened often by 临被破坏的危险 destruction, will endure forever because it 为是神在支撑着 will be upheld by God’s hand. We must 敌的围攻，仿佛 keep his testimony on hand as a weapon 须坚信先知的这 against the temptations which arise when 抵抗信心的缺失 Christ’s Kingdom is attacked by so many 颠覆它，地狱喷 mighty enemies that it seems about to 神对这国的应许 fall. For although the world plots [against it] in every way, and hell itself pours out fire and flame against it, the promise stands.

off)这一短语没有出现 段文字恰好吻

Who will judge. I take judge (shaphat) as “施行审判。” “govern” ; as if the line ran “who will 沙法）理解为“ govern.” We often see a magnificent 如同“祂将要统 throne without an occupant; and it often 悬；也常有傀儡 happens that kings are either figureheads 们没有正确的判 or cattle, so that they are without good 知说，在这一宝 judgment, or prudence, or wisdom. But 辱王者使命。为 on this throne, the prophet says, will sit 他又说基督将是 one who truly fulfills the office of 他将“公平”和 Governor. Then he makes a further 现了，在主的旌 addition to assure us that Christ will be 庇佑我们，保护

，我要给大卫兴 掌王权，行事 上施行公平和 :5）（加尔文的表

our protector. For when he attributes 心归信基督，恶人便无法肆无忌惮 justice and righteousness to him, he 害我们。 displays the royal banner under the protection of which Christ receives us and which he will not allow to be violated. And so long as we give ourselves to faith in him, with calm and quiet minds, he will not permit the wicked to injure us with impunity.

过的关于教会复兴 那些忠于职守的牧 还不够，还要向他们 将到来，神的应许都 所盼望的都在基督

The word hasten is used to teach us that “速行”用在 our reward will be swift and prompt; and 赐将很快降临 this speed must be set against our 心背道而驰。 impatience. For he never seems to us to 不够快。但当 bring aid quickly enough. But when we 须要记住，我 are tormented with fervent longing, let us 神的远见。当 remember that we suffer from impatience 慢的时候，祂 because we do not give room enough to 佳时机。因此 his Providence. When to our carnal mind 吧。 he seems slow, he is really fitting his acts of judgment to the time which he best knows. Let us then submit to his will.

知想要唤起人们对未 布弥赛亚即将到来。 生和来世的】应许在 这一点在福音中体现 先们只有在归信弥撒 全。因为如果没有耶 无法确信上帝的爱、 慈。因此，当先知想 希望时，他们便以基 人类将无法克服悲

He will judge among many peoples and “他必在多国 accuse (or blame) strong nations afar off; 的强盛断定是 and they will beat their swords into 头，把枪打成 plowshares and their lances into sickles. 国；他们也不 They shall not lift the sword, nation 4:3）（加 against nation, and they will no more be accustomed to war. Micah. 4:3. (Calvin’s wording.)

知多么频繁地提到 会意识到如果不归信 我们来说是多么地遥 就仿佛空中楼阁，甚 样，因此，神的应许 。

Here the prophet describes the fruits of 在这里先知描 the teaching of God’s word. God will 使人类变得温 recall all peoples to gentleness, so that 共处，摒弃相 they will strive to promote brotherly 说过的那样， peace among themselves and will lay 能建立。真正 aside all desire to inflict injuries. As he 道开始，这样 said before, the church of God can be 揭示了传道的 established in no other way than by the 状态并疯狂地 Word. True service of God cannot be 在得到了改造 begun, nor can it endure, except where 彼此。 God is served by the obedience of faith. Now he shows the goal to which the

智慧，在地上施行公

teaching leads. Those who once lived in mutual hostility and burned with the desire to hurt one another, now, with character transformed, are wholly intent on mutual kindness.

hakal”包含双重含义， 成功”，但先知想表 的判决”的程度要高 这两个分句需要连起 将行事有智慧并进行 然，他意在说明基督

But before the prophet comes to this 但先知在表达这一 point, he says he will Judge among many 在多国的民中施行 peoples and accuse strong nations. The 断定是非。”“审 word judge, shaphat, in Hebrew also 希伯来文中同样意 means govern. God is certainly the 是这句话的主语。 subject of the sentence. The prophet is 从前不服从神，但 saying that although formerly men did 是王者，并将至高 not obey God, they will in the future 实一直以来都以祂 know him as King and concede supreme 有，现在是如此。 power to him. God indeed has always 狂躁，如何怒不可 governed the world by his hidden 于无形中抑制着他 providence and so governs it now. However much the devil and wicked men may rage, however much they boil with their own unrestrained anger, there is no doubt that God checks and curbs their madness with a hidden bridle.

义，因此将成为一位称 的首要条件是智慧，因 而言是不够的（即便是 质也不会得到过高的 祂诚实有余，却智慧不 处的。因此先知在这里 有真正的智慧，然后才

The Scripture speaks in two ways of 圣经中以两种方式 God’s rule. God governs the devil and all 统治着所有魔鬼和 the wicked, but not by his Word nor by 道或在圣灵里成圣 the Spirit’s sanctification. They obey God 于神。而神特有的 against their wish and will. God’s special 会，以祂的道和圣 rule applies to his church alone, where 服从，从而自动地 God by his Word and Spirit turns the 内外都被彻底地感 hearts of men to obedience, so that they 动，于外，接受道 follow him freely and voluntarily. They 110:3 中所 are thoroughly taught within and without; 己”。这就是先知 within, by the inspiration of the Spirit, without, by the preaching of the Word. Then, as Ps. 110:3 says, your willing people will assemble. Such is the Kingdom of God, which the prophet here describes.

颂基督是远远不够的。 准来衡量的，王者的首 是智慧，其次是正直。 将基督与地上的君王 ，描绘地上的君王是为 基督。这是神为了迁就 降卑自己。由于我们难 的公义与智慧，神通过 勒基督的影像，从而帮

God will judge, not as he now governs 神未来的“统治”，不是像祂现在 the whole world, but in a special way he 世界这样，而是以一种特殊 will subject the faithful to himself so that 诚者除了服从于祂

刻领悟基督的公义与 之间的差别。优秀的人 恶扬善，主持公道，来 、努力达到公正的。这 达到的公义的极限。

they desire nothing so much as to 自己的身心全部交与神。 surrender themselves wholly to him.

能够明智 予祂的仆人 过解救无辜和受

But because men must be subjugated 但是，由于在服 before they offer such submission to God, 伏，因此先知补 the prophet has added in plain terms He 中施行审判”。 will convict (or accuse) many people. 仔细留意，因为 And this addition must be carefully 傲慢至极，目空 noted, because from it we learn that our 甘心听从神的教 inborn pride is too great for anyone, 罪，那么由于人 unless mastered by force, to be ready to 失去了功效，因 be God’s pupil. The teaching by itself 预先使人警醒。 would congeal in the great corruption of 指出了神在教导 our nature, if God did not convict us, that “判断”一词时

镇压魔

is, unless he prepared us beforehand by 时而意为“宣告 force and violence. Now we see the 何，它在这里都 prophet’s wisdom in including correction 性，因为即便是 in God’s rule. The verb yakach means 之前都不会服从 sometimes “remonstrate with,” “accuse,” 被制服的呢？是 sometimes “convict.” In any case, it here 他们。 implies the wickedness and perversity of our flesh, since even the best of men never surrender themselves to God until they are subdued. Subdued how? Truly by God’s use of force in their correction.

我之前所说的，我们必 上的君王的不同与相 同之处很显著，但这一 还是有价值的。

Such are the beginnings of the reign of 这就是基督统治 Christ. The prophet speaks here of strong “强盛”用以赞 peoples to glorify that reign and to 经文，可以看出 illuminate it by his words. We see here 到道感化，得到 the power of the teaching of the Word, 人毫不犹豫地主 because, after receiving its correction, 正是十分必要的 strong men offer themselves without any 教会时并不想使 hesitation to be ruled by God. The 强大的人顺从了 correction is very necessary, but God 导力量是强大的 does not use external force nor any armed 有了强权，就会 soldiers when he wishes to subdue his 有反叛。但道在 church. And yet he gathers in it strong 正了人类的顽固 men. The power of the teaching is 种难以置信的力 therefore undeniable. For among men, where there is strength, there also is assurance and pride, and afterwards rebellion. But the Word, without any external aid, corrects men’s obstinacy,

列必与埃及、亚述三国 人得福；因为万军之耶 ，说：埃及─我的百姓， 作，以色列─我的产 ”（以赛亚书 19:24-25） ）

and we see that God works in an unbelievable way when he gathers his church.

埃及、亚述，并以色列 许。从前，神的恩惠仅 因为神与他们立下了圣 雅各立约，正如摩西和 记 32:9 和诗篇 147:20 国他都没有这样待过； 他们向来没有知道。” 仅赐予了犹太。

There is certainly no doubt that this 无 passage must refer to the Person of 格 Christ. Micah speaks of God without 基 specific mention of Christ, because Christ 但 had not yet been manifested in the flesh. 都 But we know that God’s rule of the world 我 and the submission of the peoples of the 未 whole earth to him had its fulfillment in 的 Christ. Also we have affirmed that Christ is true God, for he was not called his Father’s servant like Moses or the other prophets. He was supreme King of his church.

惠此后也将属于埃及 通过这些种族，他囊括 他特别指出这两个民 赞扬他们，而是因为他 被看作是最疏远的外邦 民族。而神先前立了亚 嗣，现在要一视同仁地

But before I come to the fruits of Christ’s 在 reign, the phrase inserted here, ’ad 这 rachoq, must be noted. Both length of 用 time and distance of place can be so 单 expressed. The Targum of Jonathan84 神 takes it as length of time, because God 想 accuses people through the ages. But I 服 have no doubt that the prophet wished to 族 include far-separated regions; as if he 此 said, God would be King not of one people only: his Kingdom would be extended to the farthest ends of the earth. Therefore he will convict nations afar off.

人将其解读为以色列 民族，我不能认同。 是阴性的，因此应该 h，blessing”，“赐福”一词 赐福可以被理解为神 照。

Then the prophet describes the 然后，先

他们。”重复这句话 的意思。先知教导 ，亚述和埃及得以与 一体。他的意思是， 受神的应许与选召， 蒙恩，都将成为神的 民的关系是相互的： 圣洁的民，也必奉耶 到那时，埃及和亚述 女的名。

The Targums are Aramaic translations of the 8

邦人与犹太人联合 照他们的不同地位做 称埃及人为神的百 们将得享神之前赐予 称亚述人为神手中的 会之词来突显他们。 过 ， 教 会 被 称 作 “ 神 的 τὸ

Hebrew Old Testament. Such translations were 文 first made orally in the synagogues to convey 口 the meaning of the Hebrew text to the 传 Aramaic-speaking congregations (cf. Ezra 4:7; Neh. 8:7). Later, written translations were 尼 made. That of Onkelos on the Pentateuch is a 凯 very literal and exact translation; but the 实 Targum of Jonathan on the Prophets is an 仅 edifying paraphrase rather than a translation. It 的 was probably written in the first century A.D., 可 although the tradition of interpretation which it represents is much older.

弗所书 2:10），也就是“神 徒被重生之灵再造， 。先知说“神手中的 们首次被创造，而是 圣的，成为了新造的 这新生不是人的功劳， 这一切都是神的工

consummation: They will beat their 们要将刀打成犁 swords into plowshares and their lances 我已简要陈述过 into sickles. I have already stated briefly 所述的是列国领 his meaning. He speaks of the great 所发生的转变。 change which will come when the nations 自己的邻国。当 have been taught the Word of God. Then 用简短的词汇就 all will strive to devote their work and 于诉诸非正义的 their kindly acts to their neighbors. When 道将他们驯服。 he talks of swords and lances, he shows 本性行事，这一 with few words that men have always 因为没有人不想 been prone to unjust violence until they 地贪得无厌。因 were tamed by the Word of God. Such a 婪，利欲熏心， change would be impossible while every 源头。人类无法 man followed his own nature. There is no 为每个人都要争 one who does not want his own private 没有一个人愿意 comforts; so insatiable is man’s greed. 又逐渐发展成为 Therefore, when all are so intent on gain, 点。但他还是补 when each one is blinded by his self-love, 导下，那些曾经 cruelty bursts out from this evil source. 将变得驯服。因 Men cannot cultivate peace among 头，把枪打成镰 themselves, because each one wishes to 国；他们也不再 be first, and snatches everything for himself. No one yields willingly. Thence come disagreements, and from disagreements, wars. This the prophet knows. Yet he adds that as the result of Christ’s teaching those who had before then been bristling brutes would become tame. Therefore they will beat their swords into plowshares and their lances into sickles. They will not, he says, draw sword, nation against nation, and they will practice war no more.

而彰显荣耀。因为它是 在众多兄弟之中，它保 利与殊荣。诚然，因为 下了圣约，就给予了他 他们自己忘恩负义，也 典。

This puts more clearly what I said before. 这进一步解释了 The gospel of Christ will be like a signal 的福音就像各国 of peace for the nations. When a battle 中，只要军旗一 standard is displayed, the soldiers gather 出战，他们的狂 for the fight and their ardor is kindled. 稣的福音平息了 Micah ascribes the opposite result to the 唤醒了那些曾经 gospel of Christ. It will recall men, 平与融洽。当先 formerly bent on evil-doing, to a desire 击那国”时，他 for peace and concord. When he says they 的统治，人对自 will not draw swords, nation against 般，每个人都急