加尔文：圣经注释

督徒的生命

IV. The Christian Life

赐给他 至灭亡，反得永 :16）

For God so loved the world that he gave 1. his only-begotten Son, that whosoever believeth in him should not perish but “神爱世人，甚至将他的独生子 have everlasting life. John 3:16. 们，叫一切信他的，不 生。”（约翰福音 3 Here Christ presents us with the cause and as it were the fountain of our salvation, so as to remove all doubt; for 在这里基督向我们展示我 our minds cannot come to rest in 泉，以消除所有的疑虑。因为我们只有 tranquility unless they arrive at the free 在上帝无私的爱中才能 love of God. Since we are not to seek the 要获得拯救只能通过基督 ground of our salvation anywhere but in 楚祂如何来到我们中间，又为 Christ, we must try to find out where he 我们的救世主。这段经文确 came to us from and why he was offered 这两个问题：信仰基督对人类意 up to be our Savior. This verse distinctly 命，而基督为人类带来 teaches both truths: faith in Christ means 爱人类，不想使之灭亡 life to all men, and Christ had this life 这一要义。当论及人类救 because God loved mankind and would 我们必须意识到人性中与生俱来的邪 not let it perish. This sequence must be 念，会引发我们的幻想，误 carefully noted. When it is a question of 当得救。因此，我们会想 the source of our salvation, we must 是因为祂判定我们配得祂的恩惠。但 consider the inborn and wicked ambition 经中到处都在赞美神的仁慈， of our nature, which traps us into the 是纯粹的，不偏不倚的，没有谁 devilish fancy that we deserve to be 己的功绩、美德得救。 saved. Therefore we imagine that God is good to us because he judges us worthy of his favor. But Scripture praises everywhere his pure and unmixed mercy, which does away with all merit.

们救赎的源

By this text, Christ means to do nothing else than establish the love of God as the ground of our salvation. When we try to 通过本节经文，耶 go beyond this, the Spirit himself slams 救的根本是上帝的 the door in our face; he teaches us by 准则时，圣灵就会 Paul’s mouth that God’s love is founded 基督借保罗之口来 in his own will and purpose (Eph. 1:5). 立在祂自己的意旨

得到平静。我们 ，因此必须清 何成为了 切地回答了 味着生 永生，是因为神 。我们必须铭记 赎的源头时，

And it is obvious that Christ spoke as he 1:5）。显然 did so as to turn men’s attention from 想从人自身引导 themselves to the mercy of God alone. 未宣称过祂对人 God does not declare that he was led to 人类应得这样的 deliver us because he found us worthy of 救归功于祂的爱 such a blessing. On the contrary, he 生子赐予人类， attributes the glory of our deliverance 表明了这一点。 solely to his love. This appears more 果得不到基督的 clearly from the added statement: the Son 的灭亡。保罗也 was given to men that they may not 点：因为我们与 perish. Therefore, unless Christ rescues 儿子的死，得与 the lost, all are doomed to eternal ruin. 更 要 因 基 Paul expresses the same thing in terms of 5:10）。确 temporal sequence: We were loved while 有震怒，并以死 we were enemies because of sin (Rom. 随后神的怜悯使 5:10). For surely, where sin reigns, there 得到重生。 is only the wrath of God which carries death with it. It follows that mercy alone reconciles us to God and, in so doing, restores us to life.

以为自己应 象神恩待我们 圣 神的仁慈 是凭自

The above may seem to conflict with many testimonies of Scriptures that Christ is the ground of God’s love for us, 但以上说法似乎 since apart from him they present God as 相冲突，因为从 hating us. We must remember what was 对人的爱的基础 said before: the secret love with which 展现的是神对人 our Heavenly Father embraces us, being 记前文说过的， his eternal purpose for us, takes 神对人永恒的定 precedence over all other reasons for our 原因。但上帝想 deliverance. But it is true that the grace 感化人，使之得 which God wanted to show us, and by 停。由于上帝必 which we are moved to the hope of 才能相信神会无 salvation, appeared with the reconciling 以我们只有为那 work of Christ. Since sins are of necessity 代价。因此，在 odious to God, how can we maintain that 基督必以祂的宝 God loves us freely, unless an offering 我们重获神的喜 has been made for these same sins which 是说神如此爱人 are offensive to him? Hence, before we 替人赎罪，随后 receive any knowledge of God’s Fatherly 着信心仰望基督 good will for us, the blood of Christ must intercede for us and restore us to God’s favor. Besides, as we were formerly told that God so loved us as to give up his Son

稣仅想指出，人类得 爱。当我们违反这一 轰然关闭救赎之门， 教导人类，神的爱建 之上（以弗所书

to die for us, so it is immediately added that in a strict sense faith should look to Christ alone.

基督这样说是想将人类的思 到神的怜悯之上。神并 的引领和拯救是因为 恩惠。相反，祂将这拯 。因此，说神将祂的独 使人不至于灭亡，就更 所以，那些堕落的人如 拯救，就必然走向永恒 先后表达了同样的观 神为敌的时候，藉着神 神和好；既已和好，就 督 的 生 得 救 了 。（ 罗 马 书 实，当罪孽盛行的时候，神只 亡作为对人的惩罚。但 人与神和好，人便因此

He gave his only-begotten Son, that whosoever believeth in him should not perish. Faith looks to Christ rightly when “把他的独 it sees in him the heart of God 的，不至灭 overflowing with love. Faith rests upon 基督，必在 the death of Christ as upon a firm and 溢。信靠基 solid support, and finds in it the only 实的支柱一 surety of salvation. Only-begotten is 一保证。“ emphatic, commending to us God’s love 人的爱之强 in all its fervor. And because it is hard for 的仁爱，为 men to be persuaded of God’s love, he 爱人，为了 removes all doubt by saying, We are so 舍给世人了 dear to God that for our salvation he did 明了祂对人 not spare his only-begotten Son. Since, 满，就是对 therefore, God has testified to his love for 是个死于非 us so sufficiently and abundantly, anyone 当重新思考 who is not content and still doubts offers 生子，我们 no small insult to Christ, as though he 以祂宁愿以 were someone who was killed by accident. Rather, we ought to reconsider that since God had the highest regard for his only-begotten Son, our salvation must be very precious to him, because he was willing to pay for it with the Son’s death.

与圣经中的许多经文 这些经文可知基督是神 ，如果没有基督，经里 的憎恨。但我们必须牢 圣父对人隐秘的爱，是 旨，是人类得救的首要 要向人显露仁慈，从而 救，确实要靠基督的调 然憎恨罪恶，我们如何 条件地爱我们呢？所 些冒犯神的罪行付出 得到神善意的回应之前， 血为我们赎罪，才能让 悦。此外，这段经文先 ，以至于令祂的独生子 又马上补充道，只有借 的人才能得永生。

That whosoever believeth in him may not perish. What a praise of faith, that it delivers us from eternal destruction! “一切信他 Christ means clearly that even though we 心的何等赞 are born for death, by faith in him we are 恒的毁灭！ offered a sure deliverance from it; 我们生来就 therefore, we ought not to fear the death 救，脱离死 which still awaits us. And now he adds a 的降临而害 universal call, inviting all men without 全地的人发 exception to share in life, and leaving 生，未给不 unbelievers without an excuse. The word “世人”， world, in the previous phrase, has the 人类世界都 same significance. Even though there is 有人施恩， nothing in the world worthy of God’s 就相当于邀 favor, he shows himself gracious toward

生子赐给他们，叫一切信他 亡。”正确地借着信心仰望 基督里看到主的心仁爱满 督的死，就如同依靠一个坚 般，并在其中找到得救的唯 独生子”一词用来强调神对 烈。而且由于人很难相信神 了消除疑虑，先知说神如此 拯救人，神甚至将独生子都 。既然神已经如此充分地证 的爱，若还有人怀疑或不 基督极大地侮辱，就好像祂 命的人一样。相反，我们应 ，因为上帝最为珍视祂的独 的救赎必然对神很宝贵，所 圣子的死作为代价。

the whole world, and he invites all men without exception to faith in Christ, which is nothing less than entering into Life.

的，不至灭亡。”这是对信 美呀，这信心救我们脱离永 显然，基督的意思是说尽管 会死，但只要信靠祂就必得 亡。因此，我们不必为死亡 怕。而现在祂无一例外地向 出召唤，邀他们一同进入永 信者任何借口。前半句中的 有着同样的意义。即使整个 不值得怜悯，但主仍然向所 召唤全地的人归信基督，也 他们进入永生。

On the other hand, let us remember that while life is promised in Christ to all who believe, only a small part of the people 而在另一方面 are believers. Christ is indeed presented 我们信基督的 to all, but God opens the eyes of the elect 人仅占少数。 alone, and enables them by faith to seek 现，但神只让 after him. The wonderful effect of faith is 让他们凭信追 also seen in our receiving Christ from the 基督赐予我们 Father, who has in Christ truly freed us 在基督里免受 from the punishment of eternal death, and 因为通过基督 made us heirs of eternal life; for by the 如今神必承认 sacrifice of his death, Christ has expiated 既然我们因信 our sins; and now nothing keeps God 效和复活的成 from acknowledging us as his sons. Since 信得到基督的 therefore faith embraces Christ, together with the efficacy of his death and the fruit of his resurrection, it is no wonder that by faith likewise we obtain the very Life of Christ.

，让我们谨记尽管神应许 人将不灭亡，然而虔诚之 尽管基督确实向所有人显 祂的选民睁眼看见祂，并 随祂。信心的奇效从神将 那一刻便可见，神让我们 永死的惩罚，获得永生。 的死，我们的罪被洗清。 我们是祂的嗣子。因此， 皈依基督，得享祂死的功 果，便无怪乎我们能够因 生命了。

It is not yet quite clear as to why and how faith gives us life. Is it because Christ himself regenerates us by his Spirit, so 信心为什么会 that the righteousness of God may live 给予我们生命 and flourish in us; or is it because, purged 确。是基督用 by his blood, by God’s free forgiveness, 上帝的公义根 we are accounted righteous before him? 延吗？还是因 Of course these two go together. Still, 们，上帝的仁 when it comes to the certainty of 才在主面前成 salvation, we must hold to it that we live 是两者兼有之 because God loves us, and that freely; 义，我仍然必 this he shows by not imputing our sins to 于神对人无条 us. Sacrifice is here mentioned because 人承受应受的 by it sin, curse, and death have been 祭，是因为它 abolished. As I have already explained, 正如我之前解 the two clauses put together in this verse 句合起来理解 mean that, having lost life, we recover it 后在基督里重 in Christ. In this wretched state of 下，必须先赎 mankind, ransom comes before salvation.

给予我们生命，它又如何 ，这两个问题仍然不够明 祂的灵使我们重生，并使 植于我们心中并不断蔓 为耶稣的宝血净化了我 慈宽恕了我们，因此我们 为公义的呢？当然，答案 。但是，要明确救赎的含 须坚信人类得以生存是出 件的爱。这表现在神不叫 惩罚。这里提到了赎罪 消除了罪、诅咒和死亡。 释的，这段经文的两个分 意思是我们已经死亡，然 生。在人类的可悲状态 罪，才能得救。

As the Father hath loved me, so have I loved you: continue ye in my love. John 15:9. “我爱你们，正如 常在我的爱里。” There is much more in this verse than is commonly believed. Those who think that he is here speaking of the eternal and 这句经文的内涵远比 secret love of the Father, philosophize 要丰富。有人认为它说的是神 beside the point. It was rather Christ’s 密的爱，但这并不是重点。 purpose, in effect, to deposit in our laps a 的用意是向我们肯 sure pledge of God’s love toward us. The 永恒中如何爱自己在肉身的 abstruse question of how God in eternity 深奥的问题，与本节经文并 loved himself in the Son has nothing to 里关系到的爱的问题与我们人 do with this verse. The love in question 因神赋予基督教会元首的地 here has to do with us, because it is as the 证明了神对圣子的 Head of the church that Christ testifies to 中保的地位来挖掘神 God’s love for him. Any man who tries to 入一个难解的谜团。因此， find out how God loved Christ, apart 于认识基督，上帝爱的承诺只有在基 from his office as Mediator, gets caught 里清晰地展现出来。因为神 in a labyrinth, without path or exit. Let us 子，这样爱才能通 therefore fix our eyes on Christ, because 一个肢体。这也正是神称 it is in him that we see the pledge of 的含义，因为父神的旨意借着祂 God’s love clearly exhibited. For, God 同时，我们必须思考这爱的目的 poured his love upon him, so that it might 通过基督以肉身显现， flow from him to the members of his 人。因此，我们不可从远处或从反面审 body. This is also the significance of the 视神的爱。神爱基督， title, the beloved Son, in whom the will of 限于基督自身，而是 the Father is satisfied; and we must 神紧密相连。 consider the purpose of this love, which is that God in Christ may be well pleased with us. Therefore, we must not look at God’s love from afar off or in a mirror. Christ was loved by the Father not in and for himself alone, but that he might with himself unite us with the Father.

父爱我一样；你们要 （约翰福音 15:9）

Continue ye in my love. Some explain these words to mean that Christ enjoined his disciples to love one another. Others “你们要住在我的爱 explain it better when they say that they 话解释为基督嘱咐祂 refer to the love with which Christ loves 爱。另外一些人解释 us. He in fact bids us live always in the 它指的是基督对人的 joy of the love with which he once and 活在爱的喜悦当中，

我们通常理解的 永恒且秘 基督说此话 定上帝的爱。而神在 显现这一 无关联。这 类有关， 位本身已 爱。任何人抛开基督 对祂的爱，都会陷 我们要专注 督 用爱浇灌圣 过祂流向祂身体的每 基督为“爱子” 成全。 ，即神 可能会更加喜悦

for all loved us, warning us not to deprive 底、圆满地力 ourselves of it. For many reject the grace 去这的爱。因 offered them, and many throw away what 惠，也不乏有 they have in their hands. So then, once 以，一旦我们 we are beneficiaries of the grace of 惕，不要因为 Christ, let us see to it that we do not fall away from it through our own fault.

但这爱并不仅局 通过这爱将人与父

It is foolish to infer from the above words that, without the help of our constancy, God’s grace avails nothing. I do not 如果基于以上 concede that the Spirit asks no more from 坚持不懈，神 us than what is within our ability. Rather, 便是愚蠢的。 he shows us where we must turn when we 做力所能及的 lack the strength to obey him. When we 限时，祂将指 hear Christ, in this verse, exhort us to 从而达成祂的 perseverance, we must not rely on our 督忠告我们要 own energy and industry; we must rather 己的努力与勤 pray him who commands us to confirm 祂指引我们在 us in his love.

里。”有人将这句 的门徒要相亲相 得更好一些，认为 爱。祂让我们永远 带着这种喜悦祂彻

For the Holy Ghost was not yet given, because that Jesus was not yet glorified. John 7:39. “那时还没有赐 未得着荣耀。” We know that the Spirit is eternal. But the Evangelist denies that the grace of the Spirit which was poured upon men after 我们知道圣灵是永恒存在的。但 the resurrection of Christ was manifested 为耶稣复活后浇灌信徒的 in public while Christ was in the world in 以肉身存在于世间时还 the form of a humble servant. He draws a 他将新约与旧约做了相似的 similar contrast between the New 约中，神向信徒许诺了圣灵的来临，就 Testament and the Old. In the New 好像从未将祂给予人类祖先一样。但门 Testament, God promises his Spirit to 徒们确实已经领受了圣灵初熟的果 believers as though he had never given 因为如果没有圣灵，那么信心从 him to the fathers. But of course the 呢？约翰并未否认在耶稣死前，圣 disciples had already received the first 已存在于信徒之间了。他只 fruits of the Spirit; for where is faith from 灵的显现并没有 except from the Spirit? The Evangelist 显著。基督以圣灵来统治教会， does not deny the presence of the Spirit 的国度的最高桂冠。当耶稣 among the godly before Christ’s death; he 边，就庄严地开始掌权。 only says that it was not so conspicuous 时圣灵才完全显现。 and striking as after [the resurrection]. This then is the highest adornment of the

行这爱，并警示人不要失 为有许多人排斥神的恩 人将得到的恩典抛弃。所 受益于神的恩惠，就要警 自身的过错而失去它。

Kingdom of Christ, that he rules over his church by his Spirit. He came to a proper and solemn possession of his Kingdom when he ascended to the right hand of the Father. No wonder then that the full revelation of the Spirit was deferred until that time.

理论就认为，没有我们的 的恩赐就完全无用，那么 这不是说圣灵仅要求我们 事。而是当我们的能力有 引我们去何处寻求帮助， 旨意。在本节经文中，基 坚持不懈，我们不能靠自 勉，而是要向祂祈求，让 祂的爱中找到方向。

But there is one question left. Does the Evangelist mean here the visible graces of the Spirit, or that true regeneration 但仍然存在一个 which is the fruit of adoption? I answer 寓意着圣灵是可 that the Spirit, which was promised with 赎后真正的重生 the coming of Christ, was seen in visible 灵是神应许的， gifts as in a mirror; but here we have to 人间的，祂是如 do with the power of the Spirit by which 可见的荣光。在 we are born again in Christ and become 力量，因为是它 new creatures. If now we are left on 督里重生。如果 earth, poor, dry, and almost empty of 边，显示着天国 spiritual goods, while Christ sits on the 地上，忍受着穷 right hand of the Father glorious with the 灵的恩惠，那是 majesty of empire, it is because our faith 弱，不能够迅速 is too puny and we are too slow [to rise to him].

下圣灵来，因为耶稣尚 （约翰福音 7:39）

He who heareth my word, and believeth in him who sent me, hath eternal life . . . hath passed from death to life. John 5:24. “那听我话、又信差我 生；不至於定罪，是 Certain later Latin copies have changed （约翰福音 5:24） passed into shall pass. But they have done this out of ignorance and rashness; 后来圣经的拉丁译本将“已 not knowing what the Evangelist meant, 生”改为“将会出死入生”。但 they have presumed to do more than what 是无知和鲁莽的。由于不了解 was right. The Greek word is not in the 正用意，胡乱推测曲解了这句 least unclear. There is nothing wrong 含义。希腊文版本再清晰不过了。 about saying has passed from death, 经出死入生”无可厚非，因为即使是现 because the children of God even now 在，神的子嗣也仍然拥有不腐的生命 have in them the incorruptible seed of 子，因此他们因信被召唤，与耶 life, by which they are called and sit with 显出神圣的荣光。神 Christ, by faith, in heavenly glory. Thus 在他们的心中（路加福音 they have the Kingdom of God 西书 3:3）。即便他们的生命被隐藏了， established firmly within them (Luke 但因信他们也不会死亡。即使是陷入 17:21; Col. 3:3). Even while their life is 亡的泥沼之中，他们的

约翰认 圣灵，在耶稣 没有公开显现。 对比。在新

hid, they nevertheless by faith do not fail 的，因为他们 to possess it. Even while they are 全。在此生中 besieged by death, they have peace 是如影随形的 because they know that Christ defends 也就相当于为 them adequately, and that they are safe. 终会完全战胜 The state of the believers in this life is “尽末了所毁 such that they always carry about the 正确的（哥林 stuff of death in themselves. But the 这段经文与彻 Spirit who lives in them is Life itself, and 全显耀无关。 will at the end destroy what is left of 生命才刚开始 death. Paul was right in saying that death 将会拥有永生 shall be the last enemy to be destroyed (1 恐惧。而这并 Cor. 15:26). But obviously this verse has 稣是不竭的“ nothing to do with the coming full 拥有永生。 destruction of death, or with the ultimate complete manifestation of Life. The point here is that though life in us is only begun, Christ announces it to the believers as their sure possession. Thus he removes the fear of death from them. And this is not surprising, since they are united with (insiti sint) him who is the inexhaustible Fountain of Life.

子。 何而来 灵就 是说此前圣 【像耶稣复活后】那般 这是祂 升上父的右 无怪乎直到那

Jesus said to her, I am the resurrection and the life; he that believeth in me, though he were dead, yet shall he live. “耶稣对他说：复活在我，生 John 11:25. 信我的人虽然死了 福音 11:25 This is the exposition of the second clause. It tells us that Christ is the Life, because he will never let the Life he has 本节经文是对上一节经文 given us be destroyed, and will on the 释。它告诉人们耶稣就是生命， contrary preserve it till the end. What 允许祂赐予我们的生命毁灭， would happen to us if we, who are flesh 始至终地保护这生命。以人的 and weak, having received the Life, 弱，如果我们被赋予了生命，却无法保 should be left to our own strength? 护它，那后果会怎样呢？因此，耶稣会 Therefore, if Christ is to finish what he 对自己的使命善始善终， has begun, it needs be that we continue in 神力活下去。信徒的生 Life through the power of Christ himself. 是因为他们的灵魂由不腐 Believers are said never to die because 耶稣基督的灵存在于其中，是 their souls, born again of an incorruptible 竭的生命之源。“身 seed, enjoy the indwelling of the Spirit of 灵却因义而活” Christ, who gives them Life without 身逐渐衰老并不损害信徒真正的生命。

问题。约翰在这里究竟 见的荣光，还是人得救 ？我给出的回答是，圣 随耶稣基督一同降临到 同镜子一样反射出来的 此，我们要了解圣灵的 使我们洗心革面，在基 耶稣荣耀地坐在父右 的威严，而我们却留在 困、干旱，领受不到属 因为我们的信心太微 地【升向祂】。

ceasing. While the body is subject to 这甚至有助于生命的成长，因为人 death because of sin, the Spirit is Life 魂每天都得到更新（哥林多 because of righteousness (Rom. 8:10). 而且，死亡本身也是生命的终极解 The fact that the outer man decays from day to day does not hurt the believers’ true Life. It even helps its growth, because the inner man in turn is renewed day by day (2 Cor. 4:16). What is more, death itself is in its way an emancipation from bondage to death.

来者的，就有永 已经出死入生了。”

And I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of my hand. John “我又赐给他们永生，他们永不灭亡， 10:28. 谁也不能从我手里把

经出死入 这样做 约翰的真 话的真实 说“已

福音 10:28） We have this matchless fruit of faith that, by Christ’s command, we live with confidence and safety when we are 在耶稣的指引下，我们聚集到一处，在 gathered in his fold. At the same time let 祂的庇护下安全无忧地 us keep in mind the support which makes 凭信获得了无与伦比的果实。 his confidence firm; for he testifies that 时，要铭记使我们坚定 he has our salvation in his hand and will 是：祂证明了祂是救世主 remain its faithful guardian. And as 全救恩。但这似乎还不够，耶稣又说 though this were not enough, Christ says 帝将以神力保护祂的门徒。 that his disciples shall be defended by 分深刻。它教导我们正因为上 God’s power. This is a striking passage. 无可匹敌，因此祂的选民必 We are taught that the salvation of all the 稣并不是空口无凭， elect is as certain as that God’s power is 诺，使之深深地印在他 invincible. Besides, Christ was not 此，必须认识到耶稣的这一宣言是要表 beating the air. He wanted to give them a 明上帝的选民必得救，这 word of promise and to fix it deeply in 蒂固的。即使我们被强敌围攻 their minds. Therefore, we must 得不堪一击，但至大者会救我们脱离苦 understand this statement of Christ as 难，因此我们无需为自己的性命 showing that the salvation of the elect is sure and firmly established. We are besieged by powerful foes; and we are so weak that every moment might well be our last. But because our salvation is in the hands of One who is greater, who is mightier, than all, we ought not to tremble as though our very life were in peril.

种 稣同坐， 的国度坚固地耸立 17:21；歌罗

From this we gather further how insane is the trust of the papists which rests on free will, on one’s own virtue and the merit of 由此可见，罗 works. Far differently, Christ teaches his 由意志、个人 own that they must think of themselves as 是十分疯狂的 in a forest, surrounded by a host of 不同，祂要求 robbers, knowing not only that they are 在一个森林之 unarmed and open prey, but also that they 觉自己不但手 carry the stuff of death around with them. 还随时面临着 Hence, if they would live in safety, they 想要平安生活 can do it only by confidence in God’s 护。我们获得 protection. The only reason for security is 到安全的唯一 that our salvation is in God’s hand. Our 坚定，且生性 own faith is unfirm and we ourselves tend 握在上帝手中 greatly to waver. But God who has taken 们的敌人丢盔 our salvation into his hands is mighty 诱惑所侵蚀， enough to scatter all the weapons of our 信靠上帝的力 foes with one puff of his breath. The most 是羔羊如何在 important thing we can do is to turn our 平静。 eyes to this [power of God], if we are not to be overcome by the fear of temptations. For Christ wanted to show us how the sheep are enjoying peace and quiet even while they wander among wolves.

死 内心也是平静

And he said unto them, Ye are from beneath, I am from above; ye are of this world, I am not of this world. I said “耶稣对他们 therefore unto you that ye shall die in 我是从上头来 your sins, for if ye believe not that I am 我不是属这世 he, ye shall die in your sins. John 你们要死在罪 8:23–24. 督，必要死在

深知耶稣能够保他们安 ，死亡对于信徒而言依然 。但圣灵住在他们里面， 他们注入了生命，他们最 死亡。因此，保罗所说的 灭的仇敌，就是死”，是 多前书 15:26）。但很显然， 底毁灭死亡，或生命的完 其重点在于尽管我们新的 ，但耶稣向信徒宣称他们 。从而消除他们对死亡的 不令人感到惊奇，因为耶 生命之泉”，与祂联合就

Since they did not deserve instruction, he wanted to confound them with a curt reproof. So, in this place, he declares that 既然这些人不 they reject his teaching because they 他们严厉的谴 absolutely abhor the Kingdom of God. 他们拒绝接受 Under world and below he includes 国。以“世界 whatever men have by nature, and brings 耶稣概况了人 out the difference between his gospel and 音与人的思想 the sharpness and penetration of the 上的智慧，而 human mind: the gospel is heavenly 此，除非人们

命也在我。 ，也必复活。” （约翰 ）

wisdom, but our minds are of the earth. 耶稣的门徒。除 No one, therefore, is fit to be Christ’s 典所感化的，人 disciple unless he is refashioned by his 远，所以信心非 Spirit. And faith itself is so rare in the “你们若不信我 world because by nature all men, except 中。” those he lifts up by a special grace of his Spirit, are turned against Christ and estranged from him. If ye believe not that I am he, ye shall die in your sins.

第二句的阐 祂绝不 而是会自 肉身的脆

The lost have no way of recovering salvation except by going to Christ. That I am here is emphatic, because it includes 堕落之人只有在 all that Scripture says of the Messiah and “我是”在此起 all that it bids us to hope in him. He is 含了圣经对弥赛 talking primarily about [his work in] the 我们寄希望于祂 restoration of the church, which exists by 作在于复兴教会 the light of faith, and the righteousness 中，公义与重生 and new life which grow from it. Some of 人认为这一节经 the ancients have interpreted this passage 但他们是错的， as having to do with the divine essence of 人的使命。我们 Christ. But in this they are wrong, 人总是难以察觉 because he is speaking of his office [or 承认自身处于忧 work] in our behalf. This statement is 求援，而是病急 worthy of special notice. Men are always 得到耶稣神力的 ignoring the evils which surround them. 处于无限的邪恶 Even when they have to admit their peril, they neglect Christ and look all around for some other useless remedy. The fact is that unless we are extricated by the grace of Christ, we remain subject to the violence of a whole mass of innumerable evils.

让我们靠祂的 命不会终结，这 的种子重生， 他们不枯 体就因罪而死，心 （罗马书 8:10）。其实肉

For me to live is Christ, and to die is gain. Phil. 1:21. “因我活着就是基督 In my Judgment, interpreters so far have 处。”（腓立比书 1:2 given a wrong translation and exposition of this passage; for the distinction they 根据我的判断，到现在为 make is that, to Paul, Christ was life, and 一经节的翻译和阐释 death gain. I, on the other hand, take 他们所区分的，对于保罗而言， Christ to be the subject of both the 是生命，死了就有益处。而我认为， phrases in this statement, so that he is 稣应当是这句话两个分句的

的灵 后书 4:16）。 放。

said to be gain in life and in death. (It is 说祂的生和死 common in Greek to imply the word πρός 通常不直接用 without using it.) This interpretation, 在句子中隐含 besides being less forced, goes better 解释，除了意 with what went before and expresses our 来的译文更恰 faith more fully. Paul affirms that it 的信心。保罗 makes no difference to him, and is the 来说毫无差别 same thing, whether he lives or he dies, 如何都是获益 because having Christ, he is the gainer 让我们生与死 either way. And certainly, it is Christ 是悲惨的，那 alone who makes both our life and our 如果没有耶稣 death blessed; otherwise, if death be 别了。而当耶 misery, life is no better. Hence without 后依然保佑着 Christ, there is little to choose between 此，我们可以 life and death. On the other hand, if 度看待生死。 Christ be with us, he will bless our death equally with our life; and we shall look ahead to both with hope and gladness.

他们夺去。” （约翰

Which he wrought in Christ when he raised him from the dead and set him at his own right hand in the heavenly “就是照他在基督身上所运行的大能 places. Eph. 1:20. 大力，使他从死 在自己的右边。 The Greek word is ἐνέργησεν, whence comes ἐνέργεια. In Latin you might say: According to the efficacy which he “力量”在希腊文中是 “ἐνέργη effected. My translation means the same, 字根是 “ ἐνέργε and is not as awkward. 可能会说他所行 意思相同，但不 However, here Paul rightly enjoins us to consider the power of Christ; for, so far, its presence in us is hidden, and God’s 无论如何，保罗在这里是要嘱 power is perfected in our weakness (2 考耶稣的大能，因为到现在为止， Cor. 12:9). How are we ahead of the 的能力都始终隐藏着，因为“神的能力 children of this world, except that our 是在人的软弱上显得完全”（ situation seems to be worse than theirs? 书 12:9）。我们在哪 Even though sin does not reign in us, it is 子呢？只是我们的境 still there. Since death itself is working in 难罢了。虽然罪 us, the blessedness we have by hope is 但它仍然存在。我们仍面临着死 totally hidden from the world; for the 此我们所期望的幸福完全隐藏起 power of the Spirit is something flesh and 血肉之躯难以感知圣灵 blood knows nothing about. Meanwhile, 遭受着不幸，与其他人相比我们成 we are exposed to a thousand distresses, 最大的笑柄。

活着，因此我们 与此同 信靠祂的力量 ，而且祂必成 上 这一经节十 帝的神力 得拯救。耶 祂要给信徒一个许 们的脑海里。因

and more than all other men are become objects of derision.

一事实是根深 ，又脆弱

Hence, Christ alone is the mirror in whom we are able to see the glory which is altogether blurred in us who live in 因此，我们被 weakness under the cross we ourselves 弱不堪，神映 bear. Since it behooves us to raise our 晦暗，只有通 minds on high, to believe in 出来。因此我 righteousness, blessedness, and glory, let 义、福音和荣 us learn to turn them to Christ. For we 稣。因为我们 now live subject to the dominion of 延残喘，而祂 death; but he, having been made alive 有生命和权柄 again by power from heaven, even now 尽苦痛的折磨 has life and dominion. We labor in 中（提摩太前 servitude to sin; and besieged by a 父神的右边， thousand afflictions, we are engaged in a 制胜，颠覆祂 dreadful warfare (1 Tim. 1:18); he on the 地，遭受蔑视 other hand, being seated at the right hand 人充满敬畏， of God, has received all government in 摇尾乞怜。我 heaven and on earth, and triumphs 而父神令祂拥 wondrously over his foes as he defeats 美意分发。基 and overthrows them. We bite the dust, 便会受益，因 covered with contempt and ignominy; to 可以看到神无 him is given a name which fills men and 的神奇宝藏， angels with reverence, and makes devils 中无法看到的 and godless men grovel in fright. Here we are impoverished, so poor that we lack everything we need; he on the other hand has been appointed by the Father to possess all blessings and to dispense them according to his good pleasure. In view of all this, we shall be the gainers if we turn our minds to Christ, so that in him, as in a mirror, we may contemplate the wonderful treasures of divine grace and the infinite greatness of God’s power, all of which we can hardly discern at present in our own lives.

担忧。

Yet a little while, and the world shall see me no more; but ye see me: because I live, ye shall live also. John 14:19. “还有不多的时候， 你们却看见我；因为

马天主教徒的信取决于自 的德行与对主的侍奉，这 。耶稣所教导的与之截然 子民必须意识到自己如同 中，被一群匪徒包围，察 无寸铁，无处藏身，而且 死亡的威胁。因此，如果 ，就必须信靠上帝的保 拯救取决于上帝，这是得 原因。虽然我们的信心不 易动摇，但我们的救赎掌 ，祂的一个呼吸便可使我 卸甲。如果不想被恐惧的 所能做的最重要的事就是 量。耶稣想展示给我们的 狼群中漫步，却依然安享

He continues to speak to his disciples of 活着。”（ his special favor toward them, which should have been enough to mitigate and 接下来祂给 even take away their sorrow. “When I go 惠，这足以 away,” he says, “and the world no longer 说：“当我 sees me, I shall no less be still with you.” 我，但我仍 If we are to rejoice in such secret vision 能够享有体 of Christ, we must not judge his presence 以肉眼来判 or absence with the eyes of the flesh. We 辨识祂的神 must rather be intent upon discerning his 着圣灵向信 power with the eyes of faith. Thus it is 体相隔甚远 that Christ is always present to the believers and seen by them in the Spirit, even though they are bodily far from him.

说：你们是从下头来的， 的；你们是属这世界的， 界的。所以我对你们说， 中。你们若不信我是基 （约翰福音 8:23-24） 罪中。”

Because I live. This may be taken in two ways. It may simply confirm what went before, or it may go with the next phrase, “因为我活 which says that the believers shall live 解方式。可 because Christ lives. I accept the former 的确认，或 alternative, even though we may also 为耶稣活着 learn from it that we live because Christ 第一种理解 lives. Christ points out why it is that his 出我们活着 disciples shall see him, while the world 指出了为什 shall not: Christ cannot be seen except in 却无法看到 the spiritual life which the world does not 的生命，这 possess. No wonder the world does not 无法看到耶 see Christ, for it is blind because of death. 们都被死亡 But no sooner does a man begin to live 活着，便立 by the Spirit than he is given eyes with 耶稣是我们 which to see Christ, because our life 没有生命， flows from the life of Christ as from its 的生命其实 source. Otherwise, we have no life. We in 得到永生， ourselves are dead, and the life we boast 那里得到生 is a most awful death. Therefore, when it 只要耶稣活 comes to obtaining life, our eyes must be 险。只要祂 upon Christ, and his life must be given us 不会死亡， by faith. So it is that we receive confidence that, while Christ lives, we are safe from the peril of destruction. For it remains an immovable truth that while he is alive the members cannot be dead.

值得引导，耶稣便给予了 责。在这里，耶稣宣告了 教诲，是因为憎恨神的 ”和“下头”这些词语， 的全部本性，并将祂的福 和悟性做对比，福音是天 人的思想则是属地的。因 被重造，否则没有人配作

Then said the Jews unto him, Now we

了那些被圣灵的奇异恩 生来违背耶稣，与祂疏 常地薄弱。所以耶稣说 就是基督，必要死在罪

know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, “犹太人对他说：现在我们 If any man keep my saying, he shall never 附着的。亚伯拉罕死了， taste of death. John 8:52. 你还说：人若遵守我 死味”。（约翰福音 The reprobate who keep on with their stupidity are not touched by promises, whether small or great. Hence they can 无论给予何种应许，那些堕落的 neither be led nor drawn to Christ. Some 会被打动，他们愚蠢得无可 think that the Jews slandered Jesus and 无法被引领或者招聚到耶稣面 twisted his words around when they 认为犹太人说“尝死味”，是在诋毁耶 spoke of tasting death, because they had 稣，并歪曲祂的话，因为他 not heard him saying anything of the sort. 耶稣说过这一类的话。 But I think this objection is flimsy. I 对是无力的。我宁愿认为希伯 rather think that the Hebrews meant the 的“尝死味”和“得见死亡” same thing by tasting death and seeing 都意味着“死”。当然了，将耶 death. Both expressions meant simply “to 灵的教导运用到肉体上是错 die.” Of course, to apply the spiritual 信徒都不会得见死亡，因为他 teaching of Jesus to the body is to 能坏的种子重生的。信徒即使死，但与 interpret it falsely. No believer shall see 耶稣，他们教会的头 death, for he is born again of an 被死亡所扼杀。他们的死仅是通往天国 incorruptible seed. Even though believers 的过渡，他们会因公义靠 die, being united with Christ their head, 得生，治死身体的恶行。 they shall be not snuffed out by death. 从身体的角度，不知道如何摆 Their death is simply a transition to the 这是世人的通病，因为大 Heavenly Kingdom; the Spirit dwelling 基督的荣耀，仅仅以他们的肉身的 in them is Life because of righteousness, 来对其妄下判断。如果我 and what is left of death in them is 种盲目，就必须醒悟，从而在死亡的 consumed. Those who are carnal know 影里分辨出属灵的生命。 nothing about freedom from death except in an obviously physical sense. And this disease is much too common in this world, since many have only contempt for the grace of Christ, which they judge merely by the senses of their flesh. If we do not wish the same blindness to affect us, let us arouse our minds, so that they may discern spiritual life in the midst of death.

耶稣那里才能得救 。 强调作用，因为其中包 亚的所有描述，从而要 。首先，祂谈到祂的工 ，而这孕育在信心之 随即从中产生。一些古 文与耶稣的神性有关。 因为祂所谈论的是祂对 应当特别注意这句话。 周边的邪恶。即使他们 患之中，也不会向耶稣 乱投医。事实上，除非 解救，否则我们将始终 之中。

And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things “万物既服了他，那时子也要 under him, that God may be all in all. 1 叫万物服他的，叫神在万有

，我死了就有益 1）

Cor. 15:28. 物之主。”

止译者们对这 都是错误的。因为 基督就 耶 主语，因此

Will God be all in all also in the devil and the ungodly? Far from it, unless perhaps we choose to accept “to be” as meaning 神会在魔鬼 to be known and openly be seen. If so, 非如此，除 the statement would mean: “Since now 万有。那么 the devil is at war with God, since the 魔鬼在与神 wicked confound and confuse the order 秩序，我们 established by him, since we see an 决不能表明 infinity of scandalous deeds with our own 命于神来执 eyes, it is by no means clear that God is 恶人，在他 all in all. But when Christ executes the 显现。同样 judgment commanded him by God, and 神圣和合法 overthrows Satan and all the wicked, then 为他们现在 in their destruction the glory of God shall 理地、以祂 be revealed. The same may be said of 现。但此后 powers which are sacred and legitimate in 主宰万有的 themselves, for they now prevent, in their 之上，是三 way, God’s appearing to us rightly and as he is in himself. But then, God shall be all in the sense that he shall reign alone and directly in heaven and earth, and will therefore be in all; not only in all persons, but in all creatures.”

都有益处（在希腊文中， πρός【朝拜】一词，而是 地表达出其含义）。这种 思不牵强之外，能够比原 当更完整地表达出我们 肯定了无论生与死，对他 ，因为信仰基督，他无论 的。确实，只有耶稣基督 均享福佑。否则，如果死 么生也不会幸福。因此， ，生或死也就没有什么差 稣与我们同在，祂在人死 他，与人活着时一样。因 满怀希望地，以愉悦地态

Now, this is a pious interpretation, and since it agrees well enough with the apostle’s purpose, I am willing to accept 这是一种虔 it. However, there would be nothing 徒的意图， wrong in taking this verse as having to do 经文理解为 with believers, in whom God has already 神已在他们 begun his Kingdom and shall then perfect 它，从而使 it, so that they shall cleave to him completely.

里复活，教他在天上坐 ”（以弗所书 1:20）

Both these interpretations in themselves are sufficient refutation of those who pretend that this verse proves their 有些人以为 wicked deliriums. Some imagine that 恶谵语，而 God shall be all in all, in that all things 驳斥。有些 shall vanish and become nothing. But 是因为一切 Paul’s words mean only that all things 罗的话仅仅 shall be brought back to God as their only 到神那里，

σεν”， ια”。而在拉丁文中，你 的大能，我的翻译与之 那么别扭。

beginning and end, and shall thus be 宿，万物将紧 bound firmly to him. Others infer from 节经文中推断 this verse that the devil and all the wicked 就好像神消灭 shall be saved, as though the fullness of 的神力，只有 God would not be more striking in the 能突显神的全 destruction of the devil than if he made 看出，这些疯 him his associate and equal. We see 厚颜无耻地歪 therefore with what impudence such madmen torture Paul’s statement when they use it to establish their blasphemies.

哥林多后 里胜过这世上的孩 况比他们的更艰 恶没有在这世上盛行， 亡，因 来了。 的力量。我们还 为了

But let us, who are of the day, be sober, 2. putting on the breastplate of faith and love, and for a helmet the hope of “但我们既然属乎白昼，就应当谨守， salvation. 1 Thess. 5:8. 把信和爱当作护心 望当作头盔戴上。 Paul adds this in order that he may shake 5:8） us the better out of our torpor. He calls us as it were to arms, to impress upon us that 保罗补充这一点是为 it is no time for sleep. He does not, 佛在召唤我们武装起来，让我们铭 indeed, mention war. But when he bids us 有时间沉睡。尽管他确实没 to arm with a breastplate and a helmet, he 争，但当他要我们披上 is in fact calling us to warfare. It goes 实际上是在召唤我们加入 without saying that anyone who expects a 突袭的人，必须保持清醒， surprise attack must rouse himself and 这是不言而喻的。他警示我们要 keep watching. Having warned us to be 的真理之光作为向导，时刻保持警 watchful while we have the truth of the 而后，又唤起我们，说与敌人 gospel for light, he now stirs us up with 鏖战，决不可坐以待毙。 the argument that we have a battle to 士兵平时可以散漫，但在大战来临 fight with the enemy, and that it is much 死关头，决不可酗酒和娱 too dangerous to be doing nothing. We 备状态。撒但时刻都对人类虎视眈 know that soldiers, who may ordinarily 准备置人于死地，我们必须像临 be rather loose-living fellows, when they 兵一样提防戒备。 are near the enemy and in danger of being killed, avoid getting drunk or any other way of “having fun” so that they may watch and be wary. So, since Satan is always breathing down our necks, and is ready and scheming to plunge us into a thousand perils, we ought to be no less watchful and on our guard.

自己背负的十字架压得软 照在我们脸上的荣光已经 过耶稣这面镜子才能映射 们应当变得高尚，相信公 耀，并将这些都归功于耶 至今还在死亡的压迫下苟 已靠神力复活，并始终拥 。我们因罪服着苦役，受 ，并置身于可怕的战争之 书 1:18）；而祂，高坐在 掌管着天地万有，并出奇 所有的敌人。我们一败涂 和耻辱。祂的名令天使和 令不敬虔者和魔鬼惧怕得 们如此贫困，一无所有； 有全部的恩惠并照祂的 于这一切，我们归信耶稣 为通过祂这面镜子，我们 可匹敌的大能和神恩典 这都是我们在自己的生活 。

Some interpreters are much too clever in their handling of the pieces of armor mentioned by the apostle. This verse is 一些译者在翻 quite different from Eph. 6:14, where 分自作聪明了 Paul by “breastplate” means 6:14中保 “righteousness.” Here it is enough to 里该词指代的 understand that the whole life of 文，足以了解 Christians is like a perpetual warfare, 永恒的战争， since Satan never stops attacking and 击，保持战备 troubling them. It is therefore necessary 如此强大的敌 to be prepared for resistance; and of 然而，保罗在 course we are warned that we had better 拥有的武器， be well armed against such a powerful 是护心镜和头 enemy. However, Paul does not in this 在属灵的战争 place go into detail about the armor we 所需要的全部 must have; he merely mentions two 爱。 pieces, the breastplate and the helmet. But he leaves out nothing a man needs for this spiritual warfare. For anyone who is provided with faith, hope, and love has all the weapons he needs.

世人不再看见我， 我活着，你们也要

Stand fast in one spirit, with one mind striving together for the faith of the gospel, and in nothing terrified by your “知道你们同 adversaries: which is to them an evident 为所信的福音 token of perdition, but to you of salvation, 的惊吓，这就 and that of God. Phil. 1:27–28. 都是出于神。

约翰福音 14:19）

In the second place, he commends to the Philippians an indomitable spirit, that they may not be confounded by the fury 其次，他向腓 of their enemies. At that time the fires of 的精神，让信 savage persecution blazed almost 惊慌失措。当 everywhere, because Satan fought with 迫害，这是撒 all his force to prevent the inauguration 福音的传播。 of the gospel; and the more Christ 力，撒但的暴 exercised the grace of his Spirit, the 此使徒们要跟 greater was the impotent rage of Satan. 处，坚定不移 The apostle, therefore, enjoins the Philippians to stand firm and not to be perturbed.

了祂的门徒一个特别的恩 缓解或消除他们的悲伤。祂 离开的时候，世人不再看见 然与你们同在。”如果我们 察耶稣存在的特权，切不可 断祂的去留。而是要以信心 力所在。因此，耶稣一直借 徒显现，即便祂与他们的肉 。

Which is to them an evident token of

着。”这句话可以有两种理 以简单地理解为对前文内容 是与下文连起来读，意为因 所以信徒也要活着。我接受 ，虽然从这句话中也可以看 是因为耶稣活着。耶稣从中 么信徒能够看到祂，而世人 祂，那是因为耶稣拥有属灵 是世人不具备的，因此世人 稣也就不足为奇了，因为他 蒙蔽了双眼。但人一旦靠灵 即可以开眼看到耶稣，因为 生命的之源。否则，我们就 灵魂是死的，那么我们自诩 是最悲惨的死亡。所以要想 就必须笃信基督，凭信从祂 命。因此我们坚定了信念， 着，我们就远离毁灭的危 活着，我们作为祂的肢体便 这是不可动摇的真理。

perdition. This is the proper meaning of the Greek, and those who translate as “这就证明他 “cause” have no good reason for doing 语经文的正确 so. When the wicked strive against the 为“原因”， Lord, they engage in a preliminary battle 他们就注定要 which anticipates their ultimate ruin; and 越是残暴，他 the greater the outrage they do against the 圣经未曾告诉 godly, the more they are bent on their 那里经受的苦 own perdition. Of course, Scripture does 的原因。保罗 not teach us anywhere that the afflictions 称作【救赎的 which the godly suffer at the hands of the 的是希腊文“ godless become the cause of their 一 词 ， salvation. Paul calls afflictions evidences （demon or proofs [of salvation] in another place 我们忍受敌人 also (2 Thess. 1:5). Instead of the word 们得救的明确 ἔνδειξιν, which we have here, there he 慰。对于神的 uses the word ἔνδειγμα. It is, therefore, a 勇敢镇定地接 singular comfort that the attacks and 为他们被神认 troubles we suffer at the hands of our 则为自己烙上 enemies are visible evidences of our 由自取。 salvation. Persecutions are for God’s children the seals of their adoption if they bear them with courage and a calm spirit. The ungodly, on the other hand, produce a token of their condemnation; they hit their foot against a stone which shall be their downfall.

知道你是鬼 众先知也死了， 的道，就永远不尝 8:52）

And that from God. This is put here as the last clause, so that it may, with God’s grace, mitigate the bitter taste of the “都是出于神 cross. It goes against nature to see in the 为了借助神的 cross a sign or proof of salvation. In fact, 的苦痛。将十 the cross and salvation seem to be 证明本不符合 contraries. Therefore, Paul asks the 救赎看起来正 Philippians to consider that God turns 要让腓立比人 those things which make for our misery 就美善的旨意 into occasions of well-being. In this way, 字架的苦难是 he shows that enduring the cross is a gift 们有益的事物 of God; for it is certain that everything 疑问的。祂说 which is for our good is God’s gift to us. 是为了使你们 “To you,” he says, “it is given not only to 受刑。那么你 believe in Christ, but also to suffer for 慈的见证，证 him. Therefore your very sufferings are 们若能够深信

人都不 救药，因此 前。有人

witnesses to the goodness of God, 之一，那么在 because in them you have a real evidence 会取得巨大的 of your salvation.” If only we were 有任何荣誉能 convinced deep in our hearts that 忍受屈辱，身 persecutions are among God’s blessings, 甚至死亡。因 what progress we should make in the 而，仍有许多 knowledge of divine truth! What is more 不以感恩之心 certain than that the highest honor which 住愚蠢不放。 grace bestows upon us is that we suffer reproach, or prison, or troubles, or tortures, or even death itself, in his name? For so it is that he decorates us with his medals. And yet there are many who would tell God to take such gifts away, rather than embrace with grateful hearts the cross offered to them. But so much the worse for our stupidity!

们从未听到 但我认为这一反 来人所说 是一样的， 稣的属 误的。任何 们是由不

For unto you is given in behalf of Christ not only to believe on him but also to suffer for his sake. Phil. 1:29. “因为你们蒙恩，不但 并要为他受苦。”（腓 He is wise to join faith inseparably with the cross, for in this way the Philippians are taught that they have been called to 他将信心与苦难结合在一起 faith in Christ to the end that they may 因为以这种方式，可以使腓 endure persecution in his name. In other 到他们蒙恩归信基督，就要 words, their adoption could no more be 受苦难。换言之，他们能够成为 separated from the cross than Christ 子与苦难密不可分。 could be severed from himself.

联合，便不会真正

Thou therefore endure hardship as a good soldier of Christ. No man that warreth entangleth himself with the “你要和我同 affairs of this life: that he may please him 精兵。凡在军 who hath chosen him to be a soldier. 2 好叫那招他当 Tim. 2:3–4. 书2:3-4

着内住的圣灵 属肉的人除了 脱死亡。 多数人都蔑视 感知 们想要摆脱这 阴

It was very necessary to add this second warning. For, anyone who offers to obey Christ, must be ready to endure hardship; 在此再次警告 there is no perseverance without patience 些主动顺服基 in enduring evil. Therefore he adds, As 难。没有耐心 becomes a soldier of Christ: which means 他补充说，要

自己服那 之上，为万

that anyone who is in the service of 那些事奉基督的人就像士兵一样，且 Christ is a soldier, and that such 样的士兵不是作恶，而是要耐心承受罪 soldiering consists not in doing evil but in 恶带来的折磨。 patiently bearing it.

（哥林多前书 15:28）

It is absolutely necessary for us to think these things over. How many people we see every day who throw their spears 我们必须将这 away, people who had passed themselves 多人丢盔卸甲 off as good soldiers! And why does this 这不正是因为 happen, except because they cannot get 活吗？首先， used to the cross? In the first place, they 争就难以忍受 are so soft that they cannot stand the 是要【立即】 thought of battle. Secondly, their idea of 懂得要有耐心 the warfare is to get into an [immediate] fight with their enemies. They cannot bear to learn what it is to possess their souls in patience.

和不敬虔的人之上吗？远 非我们认为神以后将会统治 这句话的就意为：由于现在 交战，恶人扰乱了神建立的 眼前布满了可耻的行为，这 神是万物之主。但当基督受 行审判，击败撒但和所有的 们毁灭之际神的荣耀便得以 ，这里可能指出，一些本身 的掌权者也将臣服于神，因 也以自己的方式阻止神合 自身的存在方式向我们显 ，上帝必统治万有，祂将是 独一真神，因此将会在万有 位一体的，为万有的主。

He continues with the simile from warfare. Strictly speaking, at first he spoke of a “soldier of Christ” in a 他继续沿用战 metaphorical sense. Now he definitely “耶稣基督的 compares military warfare with the 明确地用军事 spiritual warfare of the Christian man. 的战争。而军 Military discipline requires that, as soon 入到一位将军 as a soldier puts himself at the disposal of 和所有事务， a general, he leaves his home and every 此我们也一样 business behind, and thinks of nothing 督，就必须放 except the warfare to which he is committed. So also we, if we are to give ourselves wholly to Christ, must break away from all the entanglements of this world.

诚尽责的解读，完全符合使 因此我愿意接受它。将这节 与信徒相关是正确的，因为 中建立王国，且要继续完善 信徒们完全信靠神。

By the affairs of this life he means the care of maintaining a home and other ordinary occupations. The farmers leave “世务”一词 their farming, and the merchants their 其他日常事务 shops and their business until they have 开经营，直到 served their term as soldiers. So also, 命。因此，那 whoever wants to fight under Christ must 战斗的人，必 lay aside all the involvements and 全身心地投入 preoccupations of the world, so that he 们记住拉丁语

这段经文证明了他们的邪 以上两种理解均充分地予以 人认为神将“在万有之上”， 终将消失，化为乌有。但保 意为所有的一切都将回归 这是他们唯一的源头与归

may apply himself wholly to the warfare. 行我们的神圣使 In short, let us keep in mind the old 退热情或分散注 proverb, Hoc age; this do: which means 话译为“没有人 that in doing our holy duty nothing 曲了保罗的思想 should hinder our zeal and attention. The common translation, “No one who fights for God,” etc., corrupts the whole meaning of what Paul has in mind.

紧与神靠拢。其他人从这 出魔鬼和恶人都将得救， 魔鬼还不足以表现出祂 与他平等地联合起来，才 能一样。在这里我们能够 狂的人为了亵渎神，如何 曲保罗的话的。

Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have “彼得就对他说：看哪， therefore? And Jesus said unto them. . . .所有的跟从你，将来我们 Every one that hath forsaken houses, or 耶稣说：我实在告诉你们 brethren, or sisters, or father, or mother, 我的人，到复兴的时候， or wife, or children, or lands, for my 耀的宝座上，你们也要坐 name’s sake, shall receive a hundredfold, 上，审判以色列十二个支 and shall inherit everlasting life. Matt. 名撇下房屋，或是兄弟、 19:27–29. 母亲、（有古卷在此有： 田地的，必要得着百倍， Peter tacitly contrasts himself and the 生。”（马太福音19:27 other disciples with the rich man whom the world had turned away from Christ. 彼得心照不宣地将门徒与那些违 Since they led a life of privation and 督的富人相对比。由于为基督献 wandering, and suffered insults and 徒们过着贫穷漂泊的生活，遭受辱骂， sundry vexations, without hope of a 被各种烦恼所困扰，失去对未来的希 better future, he asks rightly whether it 望，因此彼得询问主，门 was for nothing that they had left behind 督，放弃了所有，这是否 everything they had and had devoted 这样问也是正当的。如果神夺去他们的 themselves to Christ. It was absurd that 一切，却不加倍地补偿，那 when they had been despoiled by the 的。 Lord, they should not receive back more than they had lost.

基督徒的战争

But then, what were all those things they had left behind? Being poor and low-class folk, they did not even have a 不过，他们所舍 house to leave behind; hence, their 本就是穷人，社 boasting was nothing less than ridiculous. 有房屋可供居住 Our own experience shows that people 过是荒唐的吹嘘 commonly overestimate the things they 人们通常会高估 do in the way of duty before God. There 在罗马天主教会 are people who were hardly more than 上下，如今却傲 beggars under the papacy; and now they 怨说自己为福音

镜遮胸，把得救的盼 ”（帖撒罗尼迦前书

go around arrogantly, complaining that 牲。但也有些 they have made great sacrifices for the 富，靠自己的 sake of the gospel. However, there was 受到的天伦之 some excuse for the disciples who, 们知道，有的 although they did not possess splendid 泊而而有尊严 fortunes, lived by the labor of their hands, 纸醉金迷的世 and were no less happy in their homes 他们更依恋自 than people of great riches. And we know 予这些使徒一 that humble people, who are used to a 地改变自己的 quiet and decent life, find it harder to be 苦难的境遇而 torn away from their wives and children 争胜利之前就 than those who are driven by ambition, or 们因奖赏的延 thrown this way and that by the winds of 耐心时，我们 prosperous fortune. Of course, unless 离十字架的苦 there was some reward waiting for the 信心，重拾对 disciples, they had been foolish to change 阐释清了这两 their way of life. Still, although one might excuse them on that ground, they were wrong to demand a taste of triumph before their warfare was finished. When annoyance at the delay of our reward creeps upon us, and lures us to impatience, let us first learn to consider the consolations with which the Lord reduces the bitterness of the cross in this world, and then let us raise our spirits to the hope of heavenly life. Christ’s answers make these very two points.

了警醒我们。他仿 记没 有提及战 胸甲，戴上头盔， 战斗。要遭遇 时刻警惕， 以福音 觉， 要有一场 我们都知道， 的生 乐，要投入战 眈， 战的士

And whosoever shall leave. After having raised their minds to the hope of the future life, he offers them comforts for “凡为我的名 the present life, and fortifies them for 徒希望之后， bearing the cross. God does not allow his 固他们忍受苦 people to be grievously afflicted, at times 到了无可救药 even to the point of forsaking them, 的苦痛坐视不 without making up for their sufferings 解他们的痛苦 with his help. Jesus does not say this to 说，也适时地 the apostles only; he takes the occasion to 关键是那些心 address his words to all believers in 会在天堂里得 general. The point is that those who 在今世，他们 willingly give up all for the sake of 乐。 Christ, have their chief reward in heaven; and yet, even in this life, they are happier

译使徒所说的盔甲时过 。而这节经文与以弗所书 罗提到的“护心镜”不同，那 是“公义”。通过这节经 基督教徒的人生就像一场 因为撒但从未停止发动攻 状态是必要的。而且面对 人，我们最好全副武装。 此并未详细说明我们必须 而是仅提及了两样，也就 盔。但他也没有遗漏我们 中所需要的武器。因为人 武器莫过于信心、希望和

than if they had kept everything.

有一个心志，站立得稳， 齐心努力。凡事不怕敌人 证明他们沉沦，你们得救 ”（腓立比书1:27-28）

However, it does seem that the hundredfold compensation provided them is not in line with the facts. For in most 然而，即使 cases, those who have been deprived of 乎也无法弥 their parents, or children, or other 情况下，有 relatives, wives who are widowed and 去了父母、 those stripped of their fortunes, all 配偶或财产 because they have borne testimony to 偿，他们还 Christ, do not recover their losses; on the 忘，在贫穷 contrary, in exile, lowly and forgotten, 我的回答是 they struggle bitterly with poverty and 够救子民摆 hardship. To all this I answer: When we 的一切财富 consider God’s grace with which he 时，他们不 relieves the miseries of his own, we must 们困惑、恐 confess that it is to be preferred to all the 论如何他们 riches of the world. For while the 只能糊涂地 unbelievers flourish, they do not know 徒们愉悦的 what is waiting for them on the next day; 限，也比脱 therefore, they must always live in 足。对于马 turmoil because of perplexity and fear; 害”，我是 neither can they enjoy the smile of 即使虔诚者 fortune without, one way or another, 像他们一直 stupefying themselves. Meanwhile, God 恩赐所带来 gives his own a glad heart, so that to them 他们振奋， the little they enjoy is worth much more than if without Christ they were affluent with an abundance of riches. I interpret with persecutions added by Mark as follows: Christ means that even though the godly are always persecuted in this world, and live as though the cross were tied to their back, still, the condiment of God’s grace is so sweet that it exhilarates them, and makes their condition more desirable than the luxuries of kings.

立比人宣扬一种不屈不挠 徒不要在残暴的敌人面前 时，几乎到处都是野蛮的 但在以他的全部力量阻止 随着基督施展圣灵的神 怒也就越发空虚无力。因 腓立比人坚定地站在一 ，保持镇定。

[I] now rejoice in my sufferings for you, and complete that which is behind in the afflictions of Christ in my flesh for his “现在我为你们受苦，倒 body’s sake, which is the church. Col. 为基督的身体，就是为教会，要 1:24. 身上补满基督患难的缺欠

们沉沦。”这是本句希腊 含义，而有些人将其翻译 并不合理。当恶人反抗神， 一败涂地。他们对敬虔者 们的下场就越凄惨。当然， 我们虔诚者在不敬虔者 难折磨，是他们得到救赎 在提摩太后书1:5中将苦难 】“证明”或“证据”，用 ἔνδειγμα”（evidence，证据） 这 里 用 的 是 希 腊 文 “ἔνδειξιν” stration，证明）一词。因此， 的攻击和折磨成为了我 证据，这是一种特殊的安 子嗣来说，，只要他们能 受考验，宗教迫害就会成 养的印证。而不敬虔的人 了罪的印记，他们实属咎

1:24）

。”这句话放在末尾，是 仁慈，来缓解背负十字架 字架看作是救赎的标志或 常理。实际上，十字架与 好是相悖的。因此，保罗 认为神使用恶人恶事成 。从而使人认识到忍受十 神的恩赐。因为任何对我 都是神的恩赐，这是毫无 ：“赐予你们苦难，不仅 笃信基督，也是为了替他 们所受的苦难就是神的仁 明你们得到了救赎。”我 宗教迫害也是主的恩赐

The apostle had previously claimed for himself the authority which was his by virtue of his calling. Now he is concerned 保罗凭借着 that the Colossians do not detract from 的权威。他 the honor due him as an apostle because 为使徒所应 he had been in bonds and was persecuted 福音而被囚 for the sake of the gospel. For, Satan uses 机会来贬低 these occasions to bring contempt upon 身示范，鼓 the servants of God. Further, the apostle 他的热诚来 encourages them by his example not to be 具分量。不 terrified by persecutions; and he reminds 爱，并称他 them of his zeal, so that his words may 而承受苦难 carry more weight. Nay more, he settles 来，它来自 the matter with an appeal to his love for 成果。“对 them, and asserts that he is joyful and 快乐，因为 only too willing to suffer affliction for 尼迦人的第 their sakes. Someone will ask, “But 式说，得知 where is this joy from?” It is from the 困和苦难之 fruits which [his labors] have produced. “It is pleasant for me to be afflicted for you, because I do not suffer in vain.” In the same way, in a former letter to the Thessalonians, he says that, having heard of their faith, he rejoices in all privations and afflictions.

对神圣的真理的认知上将 进步！值得肯定的是，没 够高过我们为主的名而 陷囹圄，遭受苦难、折磨、 为要嘉奖我们的是主。然 人想要神收回这一恩惠， 来拥抱十字架，却反而抱

And fill up that which is behind, etc. I take and to mean because; he says that he is joyful because in suffering he is “补满基督 associated with Christ. He desires nothing 词“and more blessed than such fellowship with 难而快乐， Christ. He presents all believers in 基督的名分 common with the comfort that in all 的。他安慰 tribulations, especially in those they 难，尤其是 suffer for the gospel, they share the cross 督的苦痛， of Christ, to the end that they may rejoice 不仅如此， in sharing his blessed resurrection. Nay 弥补了基督 more, he affirms that in this way what is 也这样说： lacking in Christ’s own afflictions is 就预先定下 completed. Romans 8:29 says the same 子在许多弟 thing: “Whom God has chosen, them he 督是教会的 has predestined that they may conform to 两者密不可 the image of Christ, who is the first-born 指代教会整 以明显看出

得以信服基督， 立比书1:29）

among the brethren.”85 Moreover, we 徒总结说成为 know that since the Head and the 为人身体的一 members are united, the name Christ 基督受苦，那 sometimes includes the whole body. This 日跟着受苦， is evident from 1 Cor. 12:12, where, 承担的苦痛就 speaking of the church, the apostle finally concludes that being in Christ is like being [a member] in the human body. Therefore, as Christ suffered once in himself, so he now suffers every day in his members; and the sufferings which the Father decreed and appointed for his body are completed [in the church].

是明智的， 立比人认识 为祂的名忍 神的嗣

There is a second consideration, which ought to encourage and comfort our 其次，能够在 spirits in affliction: God himself has fixed 慰的是，神出 and appointed by his providence that we 忍受苦难来效 be conformed to Christ by enduring the 正是为了这个 cross, and that our communion with him extend to this very point.

受苦难，好像基督耶稣的 中当兵的，不将世务缠身， 兵的人喜悦。”（提摩太后 ）

To this, he adds a third reason: that the sufferings of Christ bear fruit not only for 基于此，他又 the few, but for the church as a whole. He 是基督的牺牲 had before said that he suffered in behalf 造福少数人， of the Colossians; now he declares more 罗首先说自己 inclusively that the fruit of his sufferings 后宣称他取得 extends to the whole church. Philippians 立比书1:1 1:12 also speaks of this same fruit. What 这一解释更清 other explanation of this verse is clearer, 罗在苦难之中 simpler, and less forced? Paul rejoices in 所提到的，如 tribulation because, as he writes 显现，那么同 elsewhere, he considers that if Christ’s 我的躯体（哥 life is to be manifest in us, we must carry 摩太的书信中 about his death in our own bodies (2 Cor. 也必和他一同 4:10). He says the same in the letter to 也必不认我们 Timothy: “If we suffer with him, we shall 终必将以喜悦 also reign with him: if we die with him, 要与基督相称 we shall also live with him” (2 Tim. 旨意。这第三 2:12). All will end in joy and glory. 至终情愿承受

人是十分必要的。因为那 督的人，必须甘愿忍受苦 就难以忍受罪恶。因此， 做耶稣的精兵，这意味着

Calvin’s citation is not correct. He has elegit 85 for proe/gnw. 一词而

这

Hence, if the members of Christ are to 福音的来之不易，对广大信徒有 have a symmetry with the Head, they 能够造福整个教会。 must not reject the state which God himself has appointed for his church. The third point is this, afflictions must be borne to the end willingly, because they are useful to all the godly and promote the well-being of the whole church, by giving a peculiar beauty to the truth of the gospel.

件事想清楚。每天都有许 ，他们冒充基督的精兵。 他们无法适应苦难的生 他们太过软弱，一想到战 。其次，他们以为战争就 与敌人展开殊死搏斗，不 。

Then they shall deliver you up to be afflicted, and shall kill you: and ye shall “那时，人要把你们 be hated by all nations for my name’s 杀害你们；你们又要为我的名被万 sake. Matt. 24:9. 恶。”（马太福音2

争这一比喻。严格来说， 精兵”蕴含着比喻义。他 战争来比喻基督徒属灵 纪要求，只要一个士兵加 麾下，就必须抛开他的家 全心投入到战争中去。因 ，如果要完全献身于基 弃这世上的所有羁绊。

Now Christ predicts for his disciples another kind of temptation which shall try 在这里基督向祂 their faith; namely, that besides the 种试探，这将会 common afflictions [of man] they shall be 们除了要忍受世 hated and detested by the entire world. It 遭受世人的憎恨 is hard enough and sad enough for the 同那些罪有应得 children of God to be afflicted without 罚，这确实是残 distinction from and together with the 的压迫，已超越 wicked and despisers of God, and to be 麦子同稗子一起 subjected to the same punishments which 磨石上碾碎一样 come upon the latter because of their 同恶人一起受折 crimes. It appears the height of injustice 的十字架，使他 that they should be oppressed with the 人。 hardship of greater evils which do not touch the ungodly. Just as wheat, after being beaten with a flail together with the tares, is ground under a millstone and crushed, so also God not only afflicts his own with the wicked, but in addition subjects them to a cross which goes beyond what others [have to endure] so that they appear to suffer far greater misery than all the rest of the human race.

意味着操持一个家庭，或 。农民放弃农耕，商人抛 他们完成了自己士兵的使 些愿意在基督的统领之下 须放下世上所有的牵绊， 到战斗中去。总之，让我 “Hoc age”，意思是在履

Christ here is speaking of the afflictions which the disciples were to suffer for the 基督在这里谈到的是使 gospel. What Paul says in Rom. 8:29 is of 遭受的苦难。而保罗在罗 course true. Those whom God elects, he 说的无疑是正确的。那些被神拣

命时，不应为任何事减 意力。人们通常将这句 为神战斗”等，完全歪 。

destines to bear a cross, so that they may 人，注定要受苦 conform to the image of the Son. But 但保罗的意思不 there Paul means more than persecution 音要受敌人的迫 at the hands of the enemies of the gospel. 难的另一原因是 Here, on the other hand, Christ is 证。因此他们必 speaking of the kind of cross which the 憎恨，要直面他 faithful have to carry because of their 愤怒。基督是要 witness to the gospel; for this makes it 传播福音的真理 necessary for them to incur the hatred of 得赞扬。所以祂 the ungodly, to face their insults and 人必不在少数， provoke them to fury. He wants to warn 地的人都会起来 his disciples that, as he had explained to them before, the doctrine of the gospel, of which they were to become witnesses and heralds, would at no time please the world or receive its applause. So he prophesies that they will not be fighting with only a few enemies, but that, everywhere they go, nations shall rise against them.

我们已经撇下 要得什么呢？ ，你们这跟从

It was monstrous and incredible, calculated to amaze and trouble the 神的儿子在敬虔 strongest minds, that the name of the Son 的骂名和憎恨实 of God should become so infamous and 马可福音中提醒 hateful as to create hatred everywhere 而告诫人要准备 toward those who honored it. Therefore, 击败。在马可福 Mark says, take heed to yourselves; and 基督的门徒被带 in this way he brings out the purpose and 时，要“对他们 use of the above warning that they be 的表达稍有不同 prepared to endure, lest, being incautious, 但意思相同。因 they be overcome by temptation. It is 的福音证词更加 added further by the same Mark that when the disciples of Christ shall be brought before kings and rulers, it will be a testimony against them. Luke puts it a little differently: This will happen to you in testimony; but it means the same thing. For Christ says that, where his gospel is defended at the peril of death, there the testimony for it shall be all the greater.

人子坐在他荣 在十二个宝座 派。凡为我的 姐妹、父亲、 妻子）儿女、 并且承受永 -29）

Yea, for thy sake are we killed all the day long; we are counted as sheep for the “我们为你的缘故终日被杀；人看

背基 身，门

slaughter. Ps. 44:22. 如将宰的羊。

徒们为献身基 是徒劳的，他

The faithful here plead for God’s mercy, not because they are punished for their 这里信徒们祈求上帝的怜悯， own evil deeds, but because they are 他们自身犯了罪要受罚，而是因为他 hated by unbelievers for the name of 肩负上帝的名而被不信者憎恨。 God.

简直是荒谬

At first sight, this seems a foolish complaint, and Socrates’ answer seems 乍看上去这句 the more admirable when, in answer to 而苏格拉底回 his wife’s reproach, he said that it was 值得敬佩，他 better to die innocent than for his own 罪死去更好。 wrongdoing. Furthermore, the 诗篇中的语句 consolation which Christ offered (Happy 人有福了，马 are those who are persecuted for 过同样的话： righteousness’ sake, Matt. 5:10) appears 辱骂，便是有 very different from the words of the psalm. Peter also said the same thing: Anyone who suffers for Christ’s name has all the more reason for joy and thankfulness (1 Peter 4:14).

弃的是什么呢？他们原 会的底层人民，甚至没 ，因此，他们所说的不 罢了。经验告诉我们， 自己对神履行的责任。 中，就有人与乞丐不相 慢自大地招摇撞骗，抱 的传播做出了巨大牺

But I answer that although the best comfort for our sorrow is that its cause is 但我的回答是 connected with Christ, yet the faithful do 苦是对他们最 not complain to God in vain or wrongly 自己为了神的 when they say that they are suffering 置之不理。因 unjustly for his sake. For in this way, they 更有力的保护 want him to come forward with more 信徒时，神本 vigor as their defender, since it is right that he himself take care of his own glory, when the impious insult and deal cruelly with his worshipers. . . .

信徒，尽管没有巨额的财 劳苦过活，然而他们所享 乐却不少于那些富人。我 人虽然清贫，但生活得淡 ，与那些受野心驱使，在 界里随波逐流的人相比， 己的家人。当然，除非给 些奖励，否则他们将愚蠢 生活。尽管会有人因他们 为他们辩驳，但他们在战 询问奖赏是错误的。当我 迟到来而感到烦恼，失去 应该首先从神拯救世人脱 难中寻找安慰，从而鼓起 永生的希望。耶稣的回答 个观点。

It is also right to remind ourselves that the faithful have not been so pure of all 同时，应提醒 stain that God would be unjust in 完全纯洁没有 exacting punishment for their sins. But, 孽的惩罚并非 by his incomparable indulgence, he does 伦比的包容， bury our sins and subject us to unjust 我们屈服于不 persecution, so that we may glory in 难与荣耀，让 bearing the cross of Christ and may 复活。 therefore be sharers and companions of

撇下……”耶稣给予了门 为他们今世提供安慰，坚 难的信念。即使子民堕落 的地步，主也不会对他们 管，都会不时地援助以缓 。耶稣不仅对使徒们这样 向全体信徒宣告这一点。 甘情愿为主献身的人，将 到他们的奖赏；而即使是 活得也要比拥有一切更快

his blessed resurrection.

主给予门徒们百倍的补偿似 补他们的损失。因为在多数 的人为了给基督作见证而失 子女或亲属，还有人丧失了 ，这些损失不但没有得到补 遭到放逐、欺压并被世人遗 和苦难中艰难地挣扎。对此， ，当我们想到神的恩典，能 脱困难，就宁可抛弃这世上 。因为当不敬虔者兴起之 知道前途在哪里；所以，他 惧，活在迷茫之中。因此无 也得不到财富带来的快乐， 活着。而同时，主给予了信 心，即便他们所能享受的有 离基督，获得荣华富贵更富 可福音所补充的“遭受迫 这样解读的，基督的意思是， 始终要在这世上受迫害，就 要背负十字架一样，但主的 的慰藉是如此甘甜，能够使 感到生活比国王还要富足。

This doctrine we must take for our own use. First, we must be ready, after the 我们必须严 example of the fathers, to bear calmly any 须遵照先人 suffering by which our loyalty to the 彰显对信仰 confession of our faith is validated. 的笼罩下， Secondly, in the deepest shadows of 终敬畏主。 death we must constantly call on the name of God, and we must stand fast in fear of him.

觉欢乐；而且 在我肉 。” （歌罗西书

Paul (Rom. 8:23) goes further and asserts that this passage does not merely offer us 保罗（罗马 an example, but describes the perpetual 文不仅是为 situation of the church. Therefore we are 述了教会的 assigned, by God’s decree, the perpetual 意下，我们 warfare of bearing the cross. At times 中。神会体 God spares our weakness by allowing a 们休战或停 truce, or a relaxation [of the warfare]. But 战斗状态， although swords are not always drawn 随时准备好 against us we must, because we are 面对苦难， members of Christ, be always ready to 神在基督里 share his cross. Let us not then be 就注定要遭 terrified by the bitterness of the cross, and 重荷压倒， let us keep this picture of the persecuted 始终铭记这 church always before us. So long as we 个杯子，我 are adopted by God in Christ, we are 上帝献身的 destined for slaughter. If we are to 督徒。 prevent the wearisome weight of the cross or our fear of it from turning us away from our faith, we must keep this thought continually in our hearts. The cup which God pours for us we must drink; no man can be a Christian who does not offer himself in sacrifice to God.

他的呼唤，预先建立了自身 担心歌罗西信徒会削减他作 有的荣耀，因为他是为捍卫 禁和迫害的。撒但利用这一 神的仆人。并且，保罗还亲 励其信徒不要畏惧迫害，以 感染他们，使得他的话语更 仅如此，他还宣誓对信徒的 十分快乐，非常乐于为他们 。但有人会问这快乐从何而 于使徒通过劳苦所创造出的 我来说，为你们受苦是一种 这不是徒劳的。”给帖撒罗 一封信函他也以同样的方 他们的信心，他在极度的贫 中依然感到欣喜。

Ye have not yet resisted unto blood, striving against sin. . . . For whom the “你们与罪 Lord loveth he chasteneth, and scourgeth 的地步…… every son whom he receiveth. Heb. 12:4, 又鞭打凡所 6. 12:4,

患难的缺欠。”这里我将连 ”理解为“因为”。他说因为苦 是因为在苦难之中他得到属 。与基督相交是他求之不得 所有信徒，无论遭遇何种苦 为福音受苦，都是在分担基 并终将分享祂福佑的复活。 他还肯定了信徒承受的苦难 苦难的不足。罗马书8:29中 “因为他预先所知道的人， 效法他儿子的模样，使他儿 兄中作长子。”85我们知道基 元首，信徒是教会的成员， 分，因此基督这个名字有时 体。从哥林多前书12:12中可 这一点，当谈论教会时，使

The apostle goes further and reminds us

基督中的成员就像是作 个肢体一样。因此，如果 么祂的身体各部分也会日 这样父神命祂【在教会中】 完全了。

once again that, even while the wicked 使徒进一步 persecute us in Christ’s name, our 督的名义迫 warfare is with sin. Christ himself was 斗争。基督 free from this struggle, because he was 因为祂是生 clean and unspotted by any sin. In this 上，我们不 respect we are unlike him, for sin dwells 都有罪，而 in us at all times; and our afflictions serve 逐罪孽。 to overcome and rout it.

苦难中给予我们鼓舞和安 于对人的眷顾，让人通过 法基督，我们与基督相交 目的。

In the first place, we know that all the evils in the world come from sin; and so 首先，我们 came in the beginning death itself. But 源于罪，死 this is not what concerns the apostle. His 使徒所关注 point is that the persecutions we suffer 我们忍受的 are useful to us, because they are 是根治罪孽 medicine for destroying sin. For in this 我们服从管 way, God keeps us under the yoke of his 祂有时会抑 discipline, so that our flesh may not play 我们的劣行 loose with sin. At times he checks our hot 此使徒说， blood; at other times he punishes our 犯罪，都是 misdeeds in order that we may afterwards 我们为神的 become more careful. Therefore, whether 祂的恩惠荣 he sets out to heal our vices, or to prevent 作是罪的惩 us from doing evil, as the apostle says, he 的话：当我 is training us for the struggle against sin. 人抗争的同 And when we suffer for his gospel, the ——罪做斗 Son of God himself honors us with his 的，祂将对 favor, and does not count our sufferings 良药，并用 as punishment of sin. Still we must acknowledge the validity of what the apostle says: When we act against the ungodly in defense of the cause of Christ, we at the same time battle against sin which is the enemy within us. Thus the grace of God is double; he converts the remedy he uses for curing us from our vices into a means of defending his gospel.

给出了第三个原因。也就 所取得的成果并不仅仅 其福泽遍及整个教会。保 是为歌罗西信徒受难，而 的成果造福整个教会。腓 2中也谈到这一成果，没有比 楚简洁有说服力的了。保 仍感欣慰，正如他在别处 果基督的生命在我们当中 样，他的死亡也必然融入 林多后书4:10）。他在给提 也说道： “我们若能忍耐， 作王；我们若不认他，他 ；”（提摩太后书2:12）最 和荣耀告终。因此，我们 ，就必须服从神对教会的 点原因是，信徒必须自始 苦难，因为这份坚韧尤显

Let us remember that the apostle is speaking to people who had thrown away 使徒是在对 their possessions and suffered many 的人说话， indignities; and had done all that 惰，因为这 willingly and with joy. And yet, he 怠，没有继

加尔文的引用有误。他使用“选择” （elegit） 不是“预知”（proe/gnw）一词。

charges them with indolence because, 神解除我们的兵役，因为除非克服了 exhausted while the battle was still in 亡，在基督那里永远没有退役 progress, they had not kept up the strenuous march to the end. It is not for us to ask the Lord to discharge us from his army, no matter what fighting we have done. For Christ will have no discharged soldiers, except those who have overcome death itself. . . .

益，并

For whom the Lord loveth. The reasoning of this verse seems rather shaky. The “因为主所 Lord afflicts the elect and the reprobate 看似可疑。 without distinction, and his scourges are 落的人一样 evidence of his wrath more often than of 证明了祂的 his love. So says Scripture, and 样说，且经 experience confirms it. And yet, with 对于信徒而 regard to the believers, it is not surprising 难中获得的 that the apostle refers only to the benefit 治恶人时， they derive from the troubles they 官；而在对 experience. When God punishes the 目的只在于 reprobate he shows himself as a severe 出了祂父般 and wrathful judge; with his elect, he has 神的人不知 no other purpose except to promote their 此认为他们 salvation; and this is a demonstration of 些不敬虔的 his Fatherly love. Moreover, since the 们离开了父 ungodly do not know that they are 定。只有在 governed by God’s hand, they think that 之时才承认 most of their troubles happen by chance. 惩罚。受了 The ungodly are like a wrongheaded 他始终不知 young man, who leaves his father’s house 的惩罚。因 and wanders far away; when he all but 和父的家， perishes from hunger and cold and other 之内。我们 evils, he admits that he has met the just 对我们罪的 punishment of his stupidity; by his 爱。那些堕 sufferings he sees the value of being 不到神的爱 docile and obedient, but he does not 家开始。 understand that his troubles are the chastisement of his father. So also the ungodly, having alienated themselves from God and his household, do not understand that they are still within the reach of God’s hand. Therefore, let us keep in mind that we cannot taste the love

陷在患难里，也要 民恨 4:9）

of God in our afflictions, unless we are persuaded that they are rods with which our Father chastises us for our sins. Nothing like this occurs to the reprobate, who have the mentality of fugitives from God. This is why it is proper that judgment should begin at the house of God.

的门徒预言了另外一 检验他们的信心。门徒 上寻常的苦难外，还将 和厌恶。让上帝的子嗣 的恶人接受同样的惩 酷和悲哀的。他们所受 了不敬虔神的人。就像 被薅出来，然后被放在 ，神不仅让自己的子嗣 磨，还让他们背负更重 们的痛苦远远超过常

Wherefore, even though God’s hand falls upon those in his house and those outside, 因此，尽管神的 it falls upon the former to show his 外，但对内显示 peculiar care for them. The true solution 们的问题真正的 of our problem is as follows: anyone who 受上帝苛责的人 knows and is persuaded that he is 罚是出于爱。因 castigated by God must promptly go on 只要神惩罚他们 to consider that God afflicts him because 意。因为如果神 he loves him. Since the godly know that 他们是否获得救 God intervenes in their punishment, they 动做那些甘心悔 have a sure pledge of his good will 不服管束，甚至 towards them; for if he did not love them, 待了。那么总而 he would not care about their salvation. 只要我们服从， Hence the apostle concludes that God 于慈父一般的爱 offers himself as a Father to all those who endure correction. Those who would rather kick like wild horses, or harden themselves and fight back, are a different sort. In short then, the apostle teaches us that, when God corrects us, he does so only as our Father, provided we yield and obey.

徒们为福音所 马书8:29中所 选的

3. THE CROSS AND PERSECUTION 3. And when forty years were expired, there appeared unto him in the wilderness of “过了四十年，在西乃山的旷野 Mount Sinai an angel of the Lord in 位天使从荆棘火焰中向摩西显现。” aflame of fire in a bush. Acts 7:30. 徒行传7:30）

，从而活出基督的样子。 只是说使徒们为传福 害。基督在此指出，苦 信徒们需为福音做见 然要蒙受不敬虔的人的 们的羞辱并激起他们的 警示门徒们，要见证和 ，绝不会讨好世人或赢 预言了他们要面对的敌 无论他们走到哪里，各 攻击他们。

It remains to say something of the burning bush. God frequently makes use 这里荆棘中的火 of a certain similarity among things for 神经常会利用事 giving us signs; and this is the common 我们启示；这也 reason for the sacraments. Besides, 因。并且，在神

祂的人当中承受如此 在令人难以置信。因此 人要“自己当心”，从 好去忍耐，以免被试探 音中，进一步说明了当 到国王或掌权者面前 作见证”。路加福音中 ：“见证他们的不是”， 为基督曾说，以死捍卫 强大。

nothing could have been more 没有什么 appropriate for confirming the faith of 摩西清楚 Moses in God’s present business with 人数众多 him. Moses knew in what state he had 棘生长得 left his people. Although they were a 引燃，且 great multitude, they were not unlike a 列人的族 bush. For the denser a bush and the more 好战的民 twigs it has, compactly put together, the 君的怒火 more likely it is to burst into flame and 灭。被诅 the fire spreads most easily to all its parts. 周起火的 Similarly, the band of Israelites was weak 为灰烬， and exposed to every kind of harm. This 代当时那 unwarlike multitude, kept down by its 示了教会 own dead weight, inflamed the fury of the 会从未脱 Pharaoh until it could burst out with 中，撒但 success. A people oppressed by a cursed 将人的灵 tyranny is like a pile of wood which has 料罢了。 caught fire on all sides. Nothing keeps it 和保卫着 from being quickly reduced to ashes, 在今世拥 unless the Lord himself sit in the midst of 间，因此 it. Although this story refers to the 伤害。正 unusual persecution which was aflame at 一样。 that time, it nevertheless in a way depicts the perpetual state of the church which is never, in this world, safe and free from affliction. For what are we but food for fire? Countless burning torches of Satan fly around constantly, and set souls as well as bodies on fire; but the Lord himself, by his wonderful and matchless grace, guards and defends us. The fire, therefore, must needs so burn that in this life it reduce us to nothing. But since God dwells in our midst, he keeps us from harm in the midst of our tribulation, as we read also in Ps. 46:5.

我们

And the multitude rose up together against them; and the magistrates rent off “众人就一同起来攻击 their [the apostles’] clothes, and 剥了他们的衣裳，用棍打。” commanded to beat them. Acts 16:22. 16:22）

”（诗篇44:22）

When Luke tells us how a crowd gathered together, how some nobodies — 路加向我们描绘了当人们聚集在

不是因为 们

in fact jugglers and those who put their 时，一些臭名 bodies on sale, whose sordid ways 宠的，这提醒 everybody knows — raised a hue and cry, 怒。尽管人都 he reminds us of the world’s fury against 了撒当的挑唆 Christ. Although folly and levity are ever 也无故癫狂起 present among the whole population, the 真理。就连地 amazing power of Satan appears when 该以自身的威 those who are otherwise reserved and 暴行，为无辜 stable suddenly get excited over nothing 反，他们狂躁 and join the company of worthless people 的情况下，就 in resisting the truth of God. Nor did the 对其棍棒相加 magistrates themselves show any more 落，世上所有 restraint. By their gravity, they should 堂，却无一例 have appeased the fury of the populace. 音的行为所污 They should have opposed violence with energy, and, with their resources, taken the side of the innocent. Instead, they make a disorderly and noisy arrest; and before hearing the truth of the matter, they have the apostles stripped of their clothes and whipped with green rods. Such is the deplorable depravity of mankind that almost all the tribunals of this world, which should be sanctuaries of justice, have been polluted by an impious and unholy assault upon the gospel.

话像是一个愚蠢的抱怨， 答他妻子的话听起来更 说，无辜地死去总比犯了 况且，基督安慰的话语与 大不相同（为义受逼迫的 太福音5:10）。彼得也曾说 “你们若是为基督的名受 福的”（彼得前书4:14）。

One might also ask, Why were the apostles thrown in prison, when they had 有人可能仍会 already received their punishment? For 什么还会身陷 prisons were established for keeping 是囚禁犯人， people in custody, partly for punishment 的是为了深入 and partly that more might be learned 但在这里很显 about their case. But it is evident that the 遇还不如那些 servants of Christ are treated with less 就使我们更深 humanity than adulterers, robbers, and 量，他煽动人 other malefactors of their kind. This gives 破坏福音。虽 us a clearer insight into the power of 力薄，命运多 Satan, who incites the spirits of men so 的，因为当他 that they observe no kind of justice when 后，终将在神 they persecute the gospel. Still, though 的胜利。他们 the lot of the godly in defense of the 知道担负基督 gospel is harder than that of the godless 之中，它比在

，尽管信徒为耶稣基督受 大的安慰，但当他们申诉 名而遭遇不公时，神不会 为他们这样做是想争取神 ，而当不敬之人羞辱迫害 就要保卫自身的荣耀。

in their wickedness, yet theirs is the 的荣华更 brighter, because in all the evils which 污蔑、诋 they undergo, they triumph gloriously 托克利8 before God and his angels. They indeed 耀，即使 suffer insult and ignominy, but because 地位高于 they know that the wounds of Christ are 徒前赴后 more precious and carry more dignity in 们难道不 heaven than all the vain and smoky 管神允许 pomps of the earth the more they are 虔者的鞭 wronged and slandered by the world, the 光，不让 more abundant reason they have for 热情为我 glorying. For, if Themistocles86 used to 难的试验 be so honored by profane writers that 架的诅咒 they preferred his prison to the seats and 装点牢狱 courts of magistrates, how much more we 有恶人。 should honor the Son of God in whose cause the faithful at all times suffer persecution for the gospel’s sake. Besides, even though the Lord allowed Paul and Silas to be inflicted with scourging at the hands of godless magistrates, yet he did not let them suffer shame without turning it into a greater glory. Since the persecutions which go with bearing witness to the gospel are left over for us from the passion of Christ, as our Prince himself converted the curse of the cross to a chariot of triumph, so also he shall adorn the prisons and gibbets of his servants, and there they shall triumph over Satan and all the sons of wickedness.

我们自己，信徒们并不是 污点的，因此神对他们罪 不公。神确实是以祂无以 埋葬了我们的罪，通过使 公的迫害，分担基督的苦 我们与祂一同享有福佑的

Rending their garments. Since the ancient interpreter87 had translated this phrase “剥了他们的衣裳。”古代

格遵守这一教义。首先，必 的典范，坦然承受苦难，以 的忠实。其次，在死亡阴影 我们必反复求告主的名，始

Themistocles (ca. 514–449 B.C.), the 86 地 Athenian leader in the naval battle of Salamis 在萨拉米 against Xerxes, was a forceful and imaginative 是一位强 statesman. His checkered career ended in 治生涯最 ostracism, and he went to Asia Minor where he was received by the Persians and lived in 细亚，被 Magnesia until his death. He was a strong man, 终在那里 but he does not appear to have been a model of 德的典范 virtue. (See Plutarch’s Lives.)

书8:23）进一步宣称这段经 我们树立一个典范，而是描 永恒形势。因此，在神的旨 投入了与苦难的永恒战争 谅我们的软弱，偶尔允许我 战。尽管我们不是一直处于 但作为基督的肢体，我们要 背负十字架。就让我们勇敢 铭记教会的严峻处境。只要 收养我们作祂的嗣子，我们 遇屠杀。若想不被十字架的 或因恐惧丧失信心，就必须 一点。上帝给我们每个人一 们必须从中饮入生活。不为 人永远无法成为真正的基

Jerome. 87

恶相争，还没有抵挡到流血 因为主所爱的，他必管教， 受纳的儿子。”（希伯来书 6）

rightly, it was wrong of Erasmus to 话的翻译是 change it to mean that the magistrates 将其错改为 tore their own garments. Luke simply 服。路加在 meant to say that when the holy men 打时，法律 were beaten, the order of lawful judgment 对他们施刑 was neglected and that those who laid 服都撕裂了 hands upon them were so violent that 长在市场中 their clothes were torn. For it was most 常罕见的举 alien to Roman custom for magistrates to 与一个未知 tear their clothes to pieces publicly in the 及对信徒的 market place, especially when the matter 不再多加争 on hand had to do with an unknown religion, whose protection was no great concern of theirs. But I will not dispute at length about such an obvious matter.

提醒我们，即使是恶人以基 害我们，我们也是在与罪做 本身超脱于这种斗争之外， 来圣洁无罪的。在这一点 同于祂，因为无论何时我们 忍受苦难正是为了克服和驱

Wherein ye greatly rejoice, though now for a season, if need be, ye are in “因此，你 heaviness through manifold temptations, 百般的试炼 that the trial of your faith, being more 既被试验， precious than of gold that perisheth 金子更显宝 though it be tried with fire, might be 时候得着称

知道这世上所有的邪恶都来 亡本身也始于罪。但这不是 的问题。他所持的观点是， 迫害对我们自身是有益的， 的良药。这样，神就可以令 教，肉身便不会肆意犯罪。 制我们的暴躁，有时则惩罚 ，从而使我们更加谨慎。因 无论神惩治恶行，还是阻止 在训练我们与罪作斗争。当 福音而受苦时，神的儿子以 耀我们，不将我们的苦难算 罚。我们必须承认使徒所说 们为基督的事业与不敬虔的 时，我们也在与自己的敌人 争。因此神的恩惠是双重 我们的诅咒变成治愈罪孽的 来捍卫祂的福音。

found unto praise and honor and glory at 书1:6- the appearing of Jesus Christ. 1 Peter 1:6–7.

那些舍弃所有和忍辱负重 但同时他又责备他们的懒 些人在战斗没有止息时就懈 续争取胜利。我们无法请求

Even though the ending of the Greek verb is unclear, the sense of the passage 根据本段经 requires that we read you exult rather than “你们要喜 exult! The phrase in which refers to the 这一希腊语 manifold hope of salvation set down in 指出神已在 heaven. But Peter does not so much 但彼得在这 praise as exhort them. His purpose is to 告信徒。他 teach the benefit we receive when we 守得救的希 hope that we shall be saved; namely, the 属灵的喜乐 spiritual joy which not only mitigates the 同时也会战 bitterness in all evil, but also conquers all 是要高兴， melancholy. So, there is more to exult than to rejoice.

死 的士兵。

But it appears rather contradictory that the faithful who exult with joy should at 但这里既说信徒们喜乐又 the same time be sorrowful, for these are 这是恰好相反的两种情绪

爱的……”本节经文的推论 神对待被拣选的人和那些堕 ，一视同仁地给予鞭笞，这 愤怒而非对人的爱。圣经这 验也证明了这一点。然而， 言，使徒仅指出了他们在苦 益处，这并不奇怪。神在惩 祂是一位严厉而愤怒的审判 待被拣选的民时，祂唯一的 促进他们的救赎，从而显示 的慈爱。而且，那些不敬虔 道自身处在神的管治下，因 遇上的苦难都出于偶然。这 人就像是固执的年轻人，他 亲的门庭远走他乡，漂泊不 饥寒交迫，即将被邪恶毁灭 自己的愚蠢得到了应有的 苦才终于懂得温顺服从，但 道自己经历的苦难是父给 此那些不敬虔的人，远离父 不知道自己仍然在父的管控 要谨记，只有承认苦难是父 惩罚，才能懂得其中蕴藏的 落的和背弃神的人是永远得 的。因此，审判应该从神的

opposite feelings. But they know by 矛盾的。但信徒 experience what words can hardly 言来形容的，可 express: that joy and sorrow go together. 简要地解释其中 However, to settle the matter with few 铁石心肠，他们 words, the faithful are not blocks of wood 畏惧艰险、贫苦 that they should be bereft of human 能够令他们愁苦 sensibility when they meet sorrow, or that 悲伤，因而他们 they should not be afraid when in peril, or 喜乐战胜了悲伤 be troubled by poverty, or by the 的情绪。此外， hardships they have to endure under 但却不会消除悲 persecution. Therefore, evil does indeed 性。因此我们炼 make them unhappy. But faith sweetens 这喜乐源自对神 their sorrow, so that there is no lack of 意识到神仁慈地 joy in them because of it. Their sorrow 何铭记神的这一 yields to their rejoicing, rather than 力地化解他所忍 preventing it. Again, even though joy 有经历过属灵的 overcomes sorrow, still it does not abolish 悲伤的压迫呢？ it, because it does not deprive us of our 难有益于自身救 humanity. Thus we learn true patience; 苦难，还能将痛 for its beginning and, as it were, its very root is the knowledge of God’s favor, especially the awareness of the honor he has done us by his free adoption. Anybody who keeps this grace of God in mind has little trouble in absorbing the evils which he endures. For, why is it that we are oppressed by a melancholy spirit if not because we have no taste for the good which is spiritual? Anybody who realizes that the troubles he undergoes have their proper use as trials expedient for his salvation, not only rises above them, but also turns them into occasions of joy.

管教遍及祂的家之内 的是祂的关爱。因此我 解决方法是：对于那些 来说，必须认为神的惩 为那些敬虔神的人知道 ，就一定对他们抱有好 不爱他们，就不会关心 赎。因此使徒称，神主 改的人的慈父。而那些 意欲造反者则要区别对 言之，使徒教导我们， 神对我们的纠正便是出 。

He says now for a season by way of consoling his readers. For the shortness 他说“暂时”会 of time is a mitigation of the evils we 因为无论邪恶对 suffer no matter how hard they hit us. 时间的短暂总会 And we must remember that this present 必须记住今世是 life lasts only a moment.

苦难与迫害

If need be. The reason for our sufferings is here taken for their cause. The apostle “既然。”我们所受的

，有一 （使

wants to make it clear that God does not 的。使 make a trial of his people without reason. 试验祂 If God afflicted us without a reason, our 磨，我 burden would be too heavy to bear. 于神的 Therefore, Peter argues for our comfort 慰，虽 on the ground of God’s purpose, not that 难的原 we can always see the reason for our （因此 afflictions, but that they occur rightly (so 神的。 we ought to be persuaded), since they occur at God’s pleasure. . . .

焰包含着深层的寓意。 物之间的相似性给予 是圣礼形式的常见原 给予摩西的使命面前，

More precious than gold. He argues from the lesser to the greater. For, if we prize a “比金 corruptible metal like gold so much that, 论证。 to prove its value, we test it with fire, is it 为生锈 any wonder that God should want to 神更加 prove our faith, which he prizes much 祂以同 more highly, in the same way? Even 徒的话 though the words of the apostle suggest 似乎认 another interpretation (in that he seems to 心与金 set no value on gold), he nevertheless 宝贵， compares faith to gold so as to present it 且，希

比这更能确认摩西的信心了。 子民们所处的境地。尽管他们 ，却与一丛荆棘无异。因为荆 越密，枝条越多，就越容易被 迅速被火吞噬。类似的，以色 群软弱且危机四伏。这一族不 众，人口剧增，招致祸患，暴 随时可能爆发，顷刻间将其吞 咒的暴政压迫下的民众就像四 木柴一样，无法阻止它迅速化 除非神端坐在其中。尽管这指 个环境下的宗教迫害，但却揭 的永恒处境，在这个世上，教 离过苦难。在这样一个世界 的火把在我们四周纷飞，不断 魂和肉体点燃，我们不过是燃 但神以自己无边的大能，庇护 我们。因此，火必将烧尽我们 有的一切。但神住在我们中 祂会在苦难之中保护我们免于 如我们在诗篇46:5中所读到的

as the more precious of the two, and to 和“δ

他们。官长吩咐 （使徒行传

imply that it is worth the trial to which 无法确 God subjects it. Besides, the full extent of 双重考 the meanings of δοκιμάζεσθαι (tried) and 滓，另 δοκίμιον (trial) is not certain. One cannot 两种验 be sure whether he is speaking of a 心仍大 double testing of gold with fire: once 通过各 when it is purified of its dross; and then, 的杂质 when it is tested for judging its quality. 过这试 Both of these tests apply to faith very 这两种 well. Much of the impurity of unbelief 了证明 remains in us. When we are, as it were, 同样我 purified in God’s furnace by various 的证明 afflictions, the dross in our faith is purged, and the faith becomes pure and clean before God. At the same time it is tested to show whether it be a true or false faith. I accept willingly both these views of the matter, which seem to be justified by what follows immediately in our text. For, since silver is worthless before it is purified, so also our faith

一起

receives the honor of a crown before God when it is proved in the proper way.

昭著的鼠辈混进来哗众取 了我们世人对基督的暴 有愚蠢和轻率之时，但有 ，那些往常矜持稳重的人 来，与坏人一起抗拒神的 方官也不能自控。他们本 严平息民众的暴怒，制止 之人主持公道。可恰恰相 地实施抓捕，在不明真相 剥去使徒们的衣服，下令 。这是最可悲的人性的堕 的法庭，都该是公义的殿 外的被这种罪恶和亵渎福 秽。

At the appearing of Jesus Christ. This is added to teach the faithful to keep their “在耶稣基 spirits high until the end. For now our life 点是为了教 is hidden in Christ; and it will remain 振作，直到 hidden, and as it were buried, until Christ 隐藏在基督 appears from heaven. The whole course 直到基督显 of our lives moves toward the destruction 整个人生朝 of the outer man; and all the things we 在承受的苦 suffer are so many anticipations of death. 如果我们在 Therefore, if we want to see glory and 赞美，就必 praise in the midst of our afflictions, we 充满耻辱， had better fix our eyes on Christ. For the 耀。但这荣 trials, which are so full of reproach and 慰的日子还 shame for us, are in Christ full of glory. But such glory in Christ is not as yet seen clearly because the day of our consolation has not as yet arrived.

问，使徒们已经赎罪，为 囹圄？因为监狱的功能 部分是为了惩罚，而更多 调查犯人所牵涉的案件。 然，基督的义仆受到了待 通奸者、匪徒等罪犯。这 入地了解到了撒但的力 的思想，使他们无视正义， 然捍卫福音的信徒们势单 舛，但他们的前途是光明 们经历了如此之多的邪恶 和祂的天使面前获得光荣 确实遭受了侮辱，但他们 的伤痛更加宝贵，在天堂 浮世之间取得的任何虚无

Searching what, or what manner of time, the Spirit of Christ which was in them did “就是考察 signify, when it testified beforehand the 证明基督受 sufferings of Christ, and the glory that 什么时候，

高贵，因此他们在世上越是被 毁，就越配得起荣耀。地米斯 6曾经被教外作家冠以极高的荣 他沦为阶下囚，他们也视他的 裁判官。而出于圣子的名，信 继地为了福音而忍受苦难，我 该加倍地荣耀祂吗？并且，尽 保罗和西拉为福音承受不敬 笞，他却给予他们极大的荣 他们白白受辱。基督以巨大的 们留下了福音，我们要通过苦 来作见证，人子已亲自将十字 变为胜利的战车，他必同样地 和绞刑架，从而战胜撒但和所

should follow. 1 Peter 1:11. 1:11）

译者87对这句

Peter tells his readers that their sufferings had been foretold long before by the 彼得告诉读 Spirit, so that they may endure them with 了他们的苦 a calm spirit. But there is much more to 受。但这段 this statement. He means that from the 上帝已命定 very beginning God has so ordained and 治基督教会 governed the Christian church that the 径。圣经为 cross has been the preparation for victory, 此，苦难不 and death the way to life. Such is the 它过度沮丧 clear testimony of Scripture. Therefore, 祝福的。 there is no reason why we should be unduly depressed by our troubles, as though they meant our misery, when the Spirit of God himself calls us blessed.

米斯托克利（约公元前 514-前 449），是 斯海战中对抗薛西斯的雅典领袖， 大有创造力的政治家。他波折的政

But notice the order. He puts sufferings first, and the glories which are to follow 但这里要注意事件论述

终以流放收场，随后辗转去了小亚

second; and he makes it clear that this 难放在首 order can be neither changed nor 并明确了 reversed. The afflictions come first; and 苦难在先 then comes glory. There are two striking 含了两个 thoughts expressed in this sentence: 必须经历 Christians must first suffer many 乐；其次 tribulations that they may know the joy of 因为他们 glory; secondly, their sufferings are not 亲自命定 evil, because they are bound closely with 打破。许 the glory to come. Since God himself has 境，这对 ordained this conjunction, it is not for us 可知，神 to tear one part away from the other. But 受的苦也 it is a rare comfort to us that this situation 远见。此 of ours has been predicted so many ages 镜子，在 ago, from which we gather that our 耀景象。 coming deliverance from it is no empty promise. Hence we also know that we suffer not by chance but by the solid providence of God. And furthermore, we acknowledge that the prophecies are as mirrors, which in our very tribulations present us with an image of heavenly glory.

波斯收留，定居马格尼西亚，并最 死去。他是一个强者，但却不是美 （参见普鲁塔克的《传记集》）。

Of course, Peter says that it is Christ’s own sufferings that were foretold by the 当然，彼 Spirit; but he does not separate Christ 难，但他 from his body. Therefore, we must not 因此，我 limit the sufferings in question to Christ’s 于祂一人 own person. We must rather begin with 督里，基 the Head, that the members may follow 们作为祂 him in their order. As Paul says, we must 正如保罗 conform to him who is the first-born 子，我们 among his brethren (Rom. 8:29). Hence, 8:29 Peter is speaking not of something 处境，而 peculiar to Christ, but of the universal 们将自己 situation of the church. We have a better 是对我们 confirmation of our faith in that he invites 通过自身 us to consider our own sufferings in 亡与生命 relation to Christ: because in this way, in 中，肢体 our relationship to him, we discern better 受难在我 the connection between death and life. It 耀也充满 certainly is right and fitting that in this 点，歌罗 sacred union, the Head should suffer 中都有更

哲罗姆。

daily in his members. For in this way his sufferings are completed in us, and his glory in turn is fulfilled in his members. More is said about this in Col. 3 and 1 Tim. 4.

正确的，然而伊拉斯谟不该 地方官撕碎他们自己的衣 这里仅仅想说当这些圣人被 的秩序已经被颠覆，而那些 的人如此暴虐，连他们的衣 。因为基于罗马的习俗，官 当众撕碎他们的衣服是非 动，尤其当他们牵涉的案件 的宗教有关时，他们毫不顾 保护。这再明显不过了，我 论。

Beloved, think it not strange concerning the fiery trial which is to try you, as “亲爱的弟 though some strange thing happened unto 们，不要以 you; but rejoice, inasmuch as ye are 事），倒要 partakers of Christ’s sufferings, that, 同受苦，使 when his glory shall be revealed, ye may 也可以欢喜 be glad also with exceeding joy. 1 Peter 4:12–13.

们是大有喜乐；但如今，在 中暂时忧愁，叫你们的信心 就比那被火试验仍然能坏的 贵，可以在耶稣基督显现的 赞、荣耀、尊贵。” （彼得前 7）

There is a great deal said about afflictions in this epistle. We have explained the 该书信中多 reason for this elsewhere. However, we 经解释过了 must notice that sometimes when he calls 常呼吁信徒 the believers to patience, he speaks in 通病。而在 general of the common ills which infest 基督的名而 human life; here, on the other hand, he 们无需为突 speaks of the evils which the faithful 必须深刻地 suffer for Christ’s name. In the first place, 十足的准备 he reminds them that they must not be 在战争来临 surprised [by affliction], as by something 要像早有准 sudden and unexpected; that they must 苦难如洪水 meditate upon the cross for a long time, 保持沉着和 in order to be prepared to bear it when the 此外，他还 occasion arises. Anyone who has chosen 有益的：神 to go to war under Christ will not become 使我们成为 panicky when he meets persecution; he 记住对我们 will rather bear it with patience as one 这样我们就 who knows all about it. Therefore, if we 们的救赎。 would have presence of mind when 于与基督的 persecutions rush upon us and overtake 对苦难时不 us, we need to be accustomed in good 通过苦难来 time to diligent meditation upon the 得愉悦的事 cross. Moreover, he makes two 来到我们中 statements to show that the trial of the 天国的荣耀 cross serves a useful end: by it God 督的死，也 proves our faith, and we thus become 言自明的真 companions of Christ. In the first place, 但基督不与 let us keep in mind that the trial which 怒和诅咒外

文的含义，这里应当读成 乐”，而不是“喜乐”，虽然 动词的词尾并不清楚。这里 天堂中预备了完全的救恩。 里并非赞美，而更多地是忠 的目的在于教导我们只要坚 望时，就会获益。也就是说， 不仅可以消减苦涩和罪恶， 胜悲伤。因此，信徒们岂止 简直是欢欣鼓舞。

proves our faith is most necessary. We 哀和恐惧迅速吞食的是他们。 should therefore be only too glad to obey God when he provides for our own salvation. But our chief comfort should be sought in the society of Christ. Therefore, Peter not only forbids us to be surprised when he puts the cross before us, but also bids us to be joyful. It is indeed a matter for joy that by means of persecution God makes proof of our faith. But it is a far surpassing joy that the Son of God puts us in a class with himself, to lead us with himself to a blessed participation in the glory of heaven. We must take it as axiomatic that if we bear the dying of Christ in our flesh, his own life shall appear in us. The wicked also have their many troubles; but because they are separated from Christ, they get nothing in return except the wrath and execration of God. So it is that they are soon swallowed up by melancholy and terror.

说他们忧愁， ，因此似乎是

This then is the whole comfort of the men of faith: they are Christ’s associates, that 因此敬虔的人 they may in time come to have a share in 基督联合，将 his glory. So, we must always consider 我们必须认识 that the way is from the cross to the 向复活。但这 resurrection. But since this world is a 宫，没有出路 labyrinth where no escape from evil is in 未来基督的荣 sight, Peter turns our eyes to the future 是我们不可不 when the glory of Christ shall be 然祂现在是暂 revealed. What he means is that we must 在对这一天的 not spurn the day of his revelation 双重的喜悦： because it is now hidden, but we must 落空，二是在 live in expectation of it. He sets before us 恩。前者混合 a double joy: one which we now have in 在苦难中梦想 hope, and another which shall be 是却能够缓解 complete at the coming of Christ. 而使我们在受 Because the first is mixed with sorrow and sadness, it is the latter which he connects with exultation. It is not good sense to be dreaming in the midst of

们所经历的是无法用语 以说他们是悲喜交加。 的原因，信徒们并不是 并不是不懂得悲伤，不 和迫害，所以邪恶确实 。但信心缓解了他们的 的喜乐不减。他们是以 ，而不是完全没有悲伤 即使喜乐可以战胜悲伤， 伤，因为我们仍有人 就了真正的耐心。因为 的恩典的认识，尤其要 认养我们这一荣耀。任 恩典的人，都会毫不费 受的邪恶。如果我们没 喜乐，又怎会感觉得到 因此，那些懂得经历苦 赎的人，不但能够战胜 苦转化为喜乐。

tribulation of a joy which shall rid us of all trouble. But the consolations of God do temper our experience of evil so that, while we suffer, we have joy.

难过，是在安慰读者。 我们的攻击多么猛烈， 减轻我们的痛楚。我们 转瞬即逝的。

For the eyes of the Lord are over the righteous, and his ears are open unto “因为，主 their prayers; but the face of the Lord is 们的祈祷。 against them that do evil. And who is he 脸。你们若 that will harm you, if ye be followers of 你们就是为 that which is good? But and if ye suffer 怕人的恐吓 for righteousness’ sake, happy are ye, and 也不要惊慌 be not afraid of their terror, neither be troubled. 1 Peter 3:12–14.

苦难是有因可寻

It ought to be enough to take the sting out of whatever evil we suffer that we are 无论我们面 under the eyes of the Lord and that in his 们，祂会适 own good time he will come to our help. 够让人感到 The sum of the matter, therefore, is that 幸福实际上 the well-being which he speaks of 不是一直看 depends upon God’s protection. For, if 露在狼群中 the Lord did not keep watch upon his 如果我们遇 own, they would be like sheep exposed in 轻易地被激 advance to wolves for destruction. And if 无疑我们没 the slightest trouble makes us cry out, or 没有顺从祂 if we are kindled so quickly to fury and 爱我们且必 burn with a desire for vengeance, it is 则我们就没 doubtless because we neither take to heart 诲。如果我 that we are under God’s care, nor 护义人，那 acquiesce in his help. We are taught 离了罪恶。 patience in vain, unless our spirits be first 击和侵犯时 imbued with the teaching that God cares 的目的在于 for us and will come to our aid in his 求，从而要 good time. If we are persuaded that God wills to defend the cause of the righteous as a Father, our first and single-minded concern becomes to be innocent of evil; and then, when we become beset and troubled by the unjust, we flee to God’s protection. The apostle’s purpose in telling us that the ears of the Lord are open to our petitions is to move us to persevere in prayer.

徒想要表明，神不会毫无缘由地 的子民。如果神让我们无故受折 们将无法承受。因此，彼得是基 目的来论证我们将要得到的安 然我们并不总能看到自己遭受苦 因，但这些磨难的出现是正当的 我们应信服），因为他们是出于

But the face of the Lord. With this phrase Peter points out that since the Lord is our “但主的脸”敌 vindicator, the godless shall not be 指出，由于神是 permitted to flourish forever in their 不允许不敬虔的 insolence. At the same time, he threatens 示我们，不得将 that if we take it upon ourselves to defend 命作为自己的责 our lives against the wicked, we shall 罚我们。但可能 have God himself against us. But, it may 实中的情况是大 be objected, experience teaches us far 越是公义，他就 otherwise; for the more just a man is, and 恶如仇。对于这 the more he loves peace, the more he is 不能始终遵循公 vexed by the wicked. To this I answer, No 算作公正安分的 one follows justice and peace so far that 生。我们必须注 he does not sometimes, some way, sin in 的一切都不超出 this matter. But we must observe above 体服从神，我们 all that in this life we are promised 平静，但无论苦 nothing beyond what we need for doing 有损失，而是同 our duty. Hence, our peace with the world 从。 is often turned into trouble, in order that our flesh may be subdued for obedience to God; hence, whatever causes us trouble, nothing should be a loss to us [but it should contribute to the same end of obedience].

子更宝贵。”他从轻到重来加以 因为我们尚且像检验真金一样来 的金属估价，以火来试验它，而 珍视我们的信心，那也就无怪乎 样的方法来试验我们了。尽管使 可以有其他种解读方式（因为他 为金子一文不值），但他仍将信 子作对比，并提出信心比金子更 从而暗示它配得上神的检验。而 腊文“δοκιμάζεσθαι” （经检验的） οκίμιον” （试验）的范畴并不确定。 定使徒是否在谈论以火试金的 验，一种可能是指净化其中的渣 一种可能是检验它的品质。但这 证对信心都十分适用。我们的信 都不纯。当我们在上帝的火炉中 种苦难的考验得以净化，信心中 在上帝面前被去除了。同时，经 炼真假信心也一目了然。我接受 观点，其后的经文中也对其给予 。因为，银在提纯前毫无价值， 们的信心也只有在得到了适当 后，才能被神冠以荣耀。

And who is he, etc. He again confirms the above with an argument derived from “有谁……”他 common experience. It happens often that 肯定以上观点。 the wicked pick a quarrel with us, or that 衅，或故意戳我 they are cut to the quick by us. We may 免主动攻击从而 fail to put ourselves out to win their 个人坚持行善， favor; for the truth is that anyone who 会被感动。柏拉 keeps being kind is able to soften hearts 部当中已经提出 which are otherwise like iron. This same 人煽动骚乱，激 truth is set forth by Plato in the First 营造和睦并增进 Book of The Republic: στάσεις γάρ που ἤ 实通常如此，但 γε ἀδικία καὶ μάχας ἐν ἀλλέλοις παρέχει. 的子民如何努力 η δὲ δικαιοσύ [ομεγαηατ]η ὁυόνοιαν καὶ 表现友善，还是 φιλίαν . . “Injustice provokes seditions 此，彼得补充说 and hatreds and quarrels; but justice, 苦……”简而言 concord and friendship.” However, even 更多地是通过和 though this happens commonly, it is not 复仇的手段，来 always so. No matter how much the 即使没能构建和

督显现的时候。”补充这一 导敬虔神的人要始终保持 最后。因为现在我们的生命 里，就好像被埋葬了一样， 现在天国之中为止。我们的 着外面的人朽坏发展，而现 难都是死亡的预兆。因此， 苦难中看到自身的荣耀和 须仰视基督。因为试验之中 但在基督里这一切却满是荣 耀还不明显，因为我们得安 没有到来。

children of God try to pacify the wicked 也是幸福的 with goodness, and to show kindness 这个短语远 toward all, they are nevertheless often 这句话并不 attacked without any just cause. 有轻率地从 Therefore, Peter adds: If ye suffer for 将最终作为 righteousness’ sake. . . . His point in short 正实现现在 is that the believers try to obtain in this 的人现在耐 life a state of tranquillity, more by being “为义受苦 good than by being violent and quick to 安，为崇高 avenge. And then, if having left nothing 不公，即一 undone toward peace, they still suffer, 身于众人的 even in this they are happy, for they suffer for righteousness’ sake. This last phrase is a far cry from the judgment of the flesh. But it is not a rash statement of Christ; and Peter himself does not repeat it rashly when he takes it from the mouth of the Master. For God will ultimately come forth as our liberator; and he will establish openly what at present seems unbelievable: that the miseries which the godly bear with patience are in truth rich with happiness. To suffer for righteousness’ sake means not only to be subject to some privation or discomfort in espousing a good cause, but also to suffer injustice, as happens when a man who fears God and does no evil finds that those around have turned against him.

在他们心里基督的灵，预先 苦难，后来得荣耀，是指着 并怎样的时候。” （彼得前书

For it is better, if the will of God be so, that ye suffer for well-doing, than for “神的旨意 evil-doing. For Christ also hath once 强如因行恶 suffered for sins, the just for the unjust, 受苦（有古 that he might bring us to God. . . . 1 Peter 替不义的、 3:17–18. 肉体说，他 活了。”（

者，圣灵很早以前就已预言 难，因此他们可以镇定地承 经文另有深意。他的意思是 通过十字架上的胜利来统 ，将死亡作为通向永生的途 这一点作了清晰的见证。因 是我们的悲哀，我们不必为 ，上帝的圣灵将我们称为受

For it is better. This phrase qualifies not only the next sentence, but also the whole “强如”， passage. Peter has spoken of the 话，而是限 confession of faith, which at that time 仰告白，这 was a perilous affair. He now adds that it 还说为行善 is much better for them to bear privation 恶受苦好。

的顺序。他把受

in defense of a good cause, and so to 句话，会比 suffer unjustly, than to be chastised for 些教外作家 their own infamy. But this 而必须隐忍 encouragement is understood when we 够了。这听 ponder it inwardly, rather than by much 在信靠神的 talk around it. We read often in profane 强。因此他

位，而荣耀随后才谈到荣耀， 这个顺序不可以更改或颠倒。 ，而后才得荣耀。这句话中包 卓越的见解，首先，基督徒们 诸多磨难才能获得荣耀与喜 ，他们所受的难不是邪恶的， 与将得的荣耀紧密相连。是神 了这样的结合，任何人也无权 久之前神就预言了我们的处 我们是极大的安慰，因为由此 的救恩不会白白落空。我们所 不是出于偶然，而是出于神的 外我们还认识到预言就如一面 苦难之中为我们展现至高的荣

writers that, when we suffer evil and must 果是神的旨 needs go through with it, a good 道，我们所 conscience is help enough. This sounds 然，而的确 very courageous. But it still is true that 神的旨意是 the spirit is strong only when it looks to 惨的境遇中 God. Therefore he adds the conditional 切。他们知 phrase if it be God’s will. By these words 前进，并在 he tells us that when we suffer any evil 心。 unjustly it comes about not by accident, but rather, and surely, by the will of God. And he assumes and confesses that God neither wills nor appoints anything except for the best of reasons. Hence, the believers have this comfort in their miseries, that God knows all about it; they know that it is God who leads them to the scene of contest, in order that under his auspices they may show forth their faith.

得说圣灵曾预言过基督的受 没有将基督同祂的肉身分开。 们不应将基督所受的苦难局限 身上。而是要理解为我们在基 督作为教会的头首先受苦，我 的肢体随后也一同承担苦难。 所说，基督在众兄弟中作长 必须效法祂的模样（罗马书 ）。因此保罗并不是在说基督个人的 是指整个教会的形势。他让我 的苦难跟基督的联系起来，这 信仰更高的肯定。这样，我们 与基督的关系，能够更清楚死 的关系。在这一神圣的结合 承担头的苦痛是正当的，祂的 们当中得以完全，因此祂的荣 了作为肢体的我们。关于这一 西书第3章和提摩太前书第4章 多的说明。

For Christ also. It is another comfort that, if in our afflictions we have a good “因基督也 conscience, we suffer after the example 果我们在苦 of Christ: and in so doing, we are blessed. 督，那便有 And at the same time the apostle proves, 受难的目的 from the purpose for which Christ died, 苦。他提醒 that it is not fitting for us to be chastised 们带到神的 for doing evil. He reminds us that Christ 基督的死， suffered to lead us to God: and what does 们无论生与 he mean except that by the death of 陈述分为两 Christ we have been so consecrated to 对苦难安之 God that we are to live and die to him! 我们引路； There are then two parts to this statement. 死，我们服 The first is that we are to bear persecution 恶受苦，而 with equanimity, since the son of God himself shows us the way; the other is that, since by the death of Christ we have been set aside for obedience to God, we

兄阿，有火炼的试验临到你 为奇怪（似乎是遭遇非常的 欢喜；因为你们是与基督一 你们在他荣耀显现的时候， 快乐。”（彼得前书4:12-13）

are to suffer not because of our misdoings, but for righteousness’ sake.

次谈到受难。其原因前文已 。然而还必须注意，保罗时 要保持耐心，要克服人类的 这里，他谈到的是虔诚者为 承担的苦难。他首先提醒他 如其来的苦难而感到意外； 思考所要经受的苦难，做好 去承受它。基督麾下的士兵 时是不会惊慌失措的，而是 备那样勇敢面对。因此，当 猛兽一般冲向我们时若想 镇定，就要学会居安思危。 以两点论证了苦难的试验是 借此检验我们的信心，从而 基督的同伴。首先，我们要 信心的试验是很有必要的。 会心甘情愿地服从神对我 但我们所得的安慰主要来自 交往。所以彼得提醒我们面 但不要惊奇，倒要快乐。神 验证我们的信心是着实值 。而最大的安慰是神的儿子 间，引领我们与祂一齐尊享 。我们以自己的肉身承担基 必享有基督的生命，这是不 理。恶人同样要遭受苦难， 他们同在，所以他们除了愤 什么也得不到。所以要被悲

But now someone may bring up the question, is it not true God chastises 但这时也许有人会 believers when he allows them in some 受某种折磨时难道 way to be afflicted? I answer that God 吗？我的回答是， often inflicts upon believers the 惩罚加在他们身上 punishment they deserve. And this Peter 认。但是他提醒我 himself does not deny. But he reminds us 与神相连是莫大的 what a great comfort it is to have our 们将会了解到那些 cause bound up with God! We shall see 在为罪恶受罚。还 in the next chapter that those who are 为无罪的。 persecuted for righteousness’ sake are not being punished by God for their sins. We shall also consider in what sense they are called innocent.

所得到的安慰是：他们与 有份于基督的荣耀。因此 到救赎之路是从苦难通 个世界就像满是邪恶的迷 ，因此彼得指引我们看到 耀显现的时刻。他的意思 信祂将有显现的一天，虽 时隐藏着，但我们必须活 期盼之中。彼得给予我们 一是我们现在盼望的不会 基督降临时必将成全救 了悲伤，而后者伴着欣喜。 得救的喜悦并不理智，但 苦难带给我们的压迫，从 难的同时依然怀有喜悦。

Yet if any man suffer as a Christian, let him not be ashamed: but let him glorify “若为作基督徒受苦，却不要 God on this behalf. 1 Peter 4:16. 要因这名归荣耀给神。” （

的眼看顾义人；主的耳听他 惟有行恶的人，主向他们变 热心行善，有谁害你们呢？ 义受苦，也是有福的。不要 （的威吓：或译所怕的）， 。”（彼得前书3:12-14）

After having forbidden Christians to hurt or do any harm so that they may not, like 他警告基督徒，不 the unbelievers, arouse the world’s hatred 不会像那些不信神 by their evil-doing, he now bids them to 起世人的憎恨，然 thank God when they suffer persecution 基督的名受苦而感 in the name of Christ. Certainly, it is no 慈是博大的，祂不 ordinary kindness on God’s part that he 罚，还号召我们加 not only has freed us and exempted us 我们也许会在其中 from the common punishment of sins, but 辱，甚至死亡。因 also calls us to an honorable warfare, in 们若像蒙受不公一 which we may suffer exile or privation, 的忘恩负义。我们 or insults, or even death itself. It is 是神的恩典。 therefore plain ingratitude to God that, when persecutions come upon us, we murmur or cry out, as though some grave injustice were being done to us; we ought rather to count it gain and favor from God.

对何种邪恶，但神看顾着我 时地给予我们帮助，这就足 愉快了。因此，彼得所说的 在于神的保护。因为如果神 顾祂的子民，他们就会像暴 的羔羊一般，命在旦夕。但 到小麻烦就叫苦不迭，或者 怒并燃起复仇的火花，那么 有将神的看顾放在心上，也 的帮助。我们必须铭记神关 在适当的时候援助我们，否 有领会要保持耐心这一教 们信服神会以父的慈爱来保 么我们最初单纯的想法就远 于是，当我们受到不公正攻 ，便会向神寻求庇护。使徒 告诫人，神的耳垂听人的诉 求我们要坚持向神祷告。

V. Faith 第五章