加尔文：圣经注释

1. 信心的内涵

1. Aspects of faith

，心不正直；惟义 哈巴谷书2:4）

Behold the elation (or, as others translates, whoever fortifies himself), his “迦勒底人自高自大 soul is not upright within him; but the just 人因信得生。”（ shall live by his faith. Hab. 2:4.

前一节结合起来理解。先 我们的思想被各种诱惑 别无他法，只有依靠神的 给予我们新的训诫，而是 固的保障存在于神的应 当我们忍受撒但和世人的 别处寻求庇护。

This verse is to be connected with the previous one. The prophet wants to 这节经节要与 emphasize that when all sorts of 知想要强调当 temptations beset our minds, we can do 围攻时，我们 no better than rely upon the word of God. 道。他并没有 He does not present us with a new 重申我们最坚 teaching; he tells us once again that our 许之中，因此 only solid and certain security lies in the 攻击时不可去 promise of God, and that we must seek no other door to safety when we suffer under all the attacks of Satan and the world.

两个对立面。那些努力寻 慌乱地四散奔逃，得不到 。而后半句推导出了逻辑 只有在信心里找寻平静。

The two clauses present opposites. All who try to provide their own security will 这句话呈现了 always be turning anxiously in all 求自保的人将 directions, and can have no peace of 精神上的平静 mind. The second clause is the logical 结论，即我们 consequence of this: we shall find quiet nowhere except in faith.

同的翻译方式。有人认为 的“’uppelah”一词是个 其翻译成“傲慢”。这个 ，我毫不犹豫地接受它作 法。而希伯来人将堡垒称 el”，有人认为这个名字的起 aphal”，“上涨”，是正 认为这个词根意为“力量” 。）其他人将这节经文的 些不信神的人要找寻一 行自卫，但并不改变主旨。

The first clause is interpreted in different ways. Some think that ’uppelah is a noun 前半句话有不 and take it as “loftiness.” This meaning 希伯来圣经中 does not fit badly, and I do not hesitate to 名词，于是将 accept it as the more correct. The 含义比较合适 Hebrews called the citadel ’ophel, and 为更正确的译 those who say that the name is derived 作“’oph from the verb ’aphal “to go up” are 源于动词“’ correct. (Those who think the root means 确的。（那些 “strength” are wrong.) Others 的人是错误的 misinterpret the verse as meaning that the 意思错译为那 unbelieving are seeking a citadel where 个堡垒，来进 they may defend themselves. But this makes little difference to the main point.

译者对此产生了更大的分 子的主旨上发生了争议。 谓语颠倒，并对先知的话 解为“那些得不到精神安 找寻一个堡垒，从而可以 并使自身强大起来。”其 “那些骄傲、自以为有能 都会心中焦虑不安。”我 翻译，但我忠实于 lah”（傲慢）一词的含义，我认 只要自高自大，就得不到 ”。

However, some interpreters differ more seriously and disagree as to substance. 然而，其他的 They put the predicate for subject and the 歧，甚至在句 subject for predicate, and get from the 他们将主语和 prophet’s words: “whoever lacks peace of 断章取义，理 mind seeks a citadel for himself in which 宁的人，自去 he may rest safely or make himself 安全地休息， strong.” Others take it: “Whoever is 他人理解为： proud and thinks himself well fortified 力自保的人， will always have a troubled mind.” This 更赞同后者的 latter interpretation pleases me more, but “’uppe I myself keep to the meaning of the 为先知是说“ word ’uppelah, and I think the prophet 精神上的宁静 said, “Where there is elation of mind, there will be no tranquillity.”

首先了解这些翻译的目 认为那些不信者是堕落 的，总是在寻找安全的栖 们不相信任何人，更不会 ，而是试图在这世上找寻 险的方法。这是以上那些

However, we must first see what those who interpret differently are aiming at. 但是我们必须 They say that the unbelieving, who are 的所在。他们 perverse and refractory, are always 的，不可救药 seeking a place to loiter safely, because 息地，因为他 they are suspicious of everyone; and 向神寻求庇护 further that they do not look to God, but 躲避灾难和危 try to find in this world some way of 译者的观点。 warding off all calamities and dangers. That is what they think.

过的，先知更着重于陈述 罚。这就意味着不信者对 是他们应得的惩罚。这起 作用。先知的教导暗示我 信者不知所措，被内心的 是他们应得的报应。先知 有能力保护好自己的人 的安宁，是因为他知道那 自己，他们给自身增加了 悲哀与焦虑，并始终为自 担心和困惑。他们先是做 而后又反悔。希伯来人用 来形容那些做出决定就不 人。当不必要的想法左右 他们称之为“我们的思绪

But as I said, the prophet is rather stating the penalty of all unbelievers; he means 但正如我所说 that, when they torment themselves, they 对不信者的惩 only get what they deserve. This gives us 自己的折磨， a better antithesis. And the prophet’s 到更好的映衬 teaching is more suggestive when we say 们，神任由不 that God imposes a due penalty on 折磨撕扯，这 unbelievers by allowing them to be pulled 说那些自以为 in all directions and by letting their minds 得不到精神上 be troubled with hidden torments. When 些人自己折磨 the prophet says that no peace of mind 太多的苦难、 exists among those who think they have 己繁复的计划 protected themselves well [by their own 出一个决定， efforts] he knows that they are their own “正直”一词 torturers, because they heap upon 再摇摆不定的 themselves many troubles, griefs, and 人们的时候，

“义人因信得生”。毫无疑 重重防护，遮住自己的视线， 神的存在，避免向祂求援， 信心凌驾于这些障碍之上。 于地上的事，且依赖他们的 先知在这里将生命与信心联 正如我们所知，我也会在后 地解释的，信心就是凡事依 ，“因信得生”意味着自动 谓的抵抗。一个自知完全失 ，如果一心向神求告，漠视 仰望天堂，他也必在信心里

anxieties, and are always upset and 不正确”。先知话语的意义显而易见， confused by their many different 我们应该加以遵守。 schemes. They decide first on one thing; then they prefer another. The Hebrews used the term “right-minded” to describe those who agree on some one thing and stand quiet. When uneasy thoughts drive people in various directions, then they say “the mind is not right in us.” We should keep to the plain sense of the prophet’s words. . . .

munah”一词在希伯来语中意为 一些人在这里将其理解为“正 先知是在说一个公义的人在 实与良知中获得的保护，要 子引以为傲的堡垒一样。但 淡了先知的寓意，因为他们 的力量是自由且因信的，只 给予我们安全。可以确定， 通过“’amunah”（信）一词 夺了我们全部的傲慢，使我 助地站在神的面前，只有向 本难以企及的庇护。

Then follows but the just will live in faith. I have no doubt that the prophet here sets 接下来解释 faith over against all the safeguards with 问，人设下 which men blind themselves in order to 因而忽视了 neglect God himself and to avoid asking 而先知要使 aid from him. Because men put 因为人顺服 themselves in subjection to earthly things, 错误信仰， and rely upon the falsehoods in which 系在一起。 they trust, the prophet here ties life to 文中更充分 faith. But faith, as we know and as I shall 靠神。因此 later explain more fully, depends upon 放弃所有无 God alone. Therefore, to live by faith 去保护的人 means to abandon voluntarily all the 这个世界而 defenses which so often fail us. One who 存活。 know himself destitute of all protection will live in his faith if he seek whatever he needs from God alone; if he disregards the world and fixes his mind on heaven.

都渴望得到安全，并绞尽 己。那么义人是怎么做的 前一无所有，因为虔诚者 取信心，信心并不在我们 信而活的人本身没有生 此他才跑到神哪里寻求庇 使用将来时，是为了表现 持久。

Since ’amunah in Hebrew is “truth,” some take it here a “integrity” ; as though 由于“’a the prophet had said that a righteous man “真理”， had more protection in his own honesty 直”，好像 and clear conscience than the sons of this 从自身的诚 world have in all the fortifications in 强过今世之 which they take such pride. But these 这些译者冲 interpreters chill and dilute the prophet’s 不清楚称义 meaning because they do not understand 有信心才能 the power of justification, which is free 先知在这里 and by faith, which alone gives us our 说明信心剥 security. It is certain that the prophet 们赤裸且无 meant here by the word ’amunah the faith 祂祈求我们

的见证来教导我们，救赎 ，而仅仅出于神的怜悯， （罗马书1:17）。保罗似乎 扩展了这句经文的意思 目的。因为先知在此处说 未提及到天堂的生活。正 ，他正在向虔诚者说明神 世主，因而鼓励他们要耐 补充道义人尽管得不到其 在命运的打击下，在恶人 前暴露无遗，但他们也将 人也许会问这与灵魂的永 联。保罗引用这段经文来 信称义，似乎太过微妙

which takes from us all arrogance and sets us naked and helpless before God, to ask from him alone the safety which otherwise would be beyond our reach. . . .

给予

All unbelievers desire to make themselves secure, and they strengthen 所有的不信者 themselves with whatever they think can 脑汁地武装自 help them. But what does the just man 呢？他在神面 do? He brings God nothing of his own, 仅靠祷告来获 for man takes hold of faith by prayer 自己手上。凭 alone; faith is not in our own hands. He 命，正因为如 who lives by faith does not have life in 护。后半句话 himself; he flees to God because he does 因信而生才得 not possess it. The verb here is in the future tense to show that life in faith will be lasting.

念。但无论神对我们的恩典 如果我们的希望仅局限于俗 们的处境仍将是悲惨的。所 助我们，并宣告祂是我们的 希望这样能够指引我们专注 赎。同样，当先知说义人将 ，他没有为这一生命设定短 也没有说神将仅仅看顾我们 ，即几年。而是更进一步地 真正得福。即使这个世界要 断堕落，义人仍然会在隐忍 地活下去。哈巴谷以将来时 许永生，无疑他许给信徒的 越于这个灾难重重的世界 这个尘世当中生命的短暂， 是不值得留恋的。

Now we must come to Paul who used this prophet’s witness to teach that salvation 保罗通过先知 is not from works but solely from God’s 靠的不是善行 mercy and therefore from faith (Rom. 因此仅凭信心 1:17). Paul seems to have twisted the 是更改了甚至 words to his own purpose, and even 来表达自己的 beyond what their sense will bear. For the 的是今世，并 prophet was here speaking of the present 如我们说过的 life, and he made no mention of heavenly 将是他们的救 life. As we have said, he was testifying to 心。随后他又 the faithful that God would be their 他援助，似乎 liberator, and so he was encouraging 甚至魔鬼的面 them to be patient. Then he added that the 因信得生。有 just will live by his faith, even though he 恒救赎有何关 have no other help, and seem to be 讨论自由的因 completely exposed to all the blows of 了。 fortune, of the wicked, and even of the devil. Anyone may well ask what this has to do with the eternal salvation of the soul. Paul seems too subtle when he drags this passage into a discussion of free justification by faith.

智而正确地运用了先知的 他的教导。确实，义人因信 果没有神的怜悯，人的灵魂 赎的。

But we must keep firmly to this principle: All the benefits God confers upon the 但我们要坚守一点原则：神在今世 faithful in this life are for the 虔诚者的一切恩惠都是为了坚固他们

教导人应因信得生，而保罗 说明了我们应因信而非靠 ，我们已将两者做了对比。 公义的目的是一致的。我们 的父神那里去寻得生命。所 说，生命与神是联系在一起 们被定了罪，就无法与神相 是公义的，不会放弃对我们 永远憎恨罪。因此只要我们

strengthening of their hope that they shall 对永生的信 inherit eternal life. However freely God 多么慷慨， acts in our behalf, our situation will still 世，那么我 be miserable if our hope is restricted to 以每当神帮 earthly life. Therefore, as often as God 父之时，祂 aids us in this world and declares himself 于永恒的救 our Father, he wishes to turn our minds to 因信得生时 the hope of eternal salvation. Equally, 暂的期限， when the prophet says that men of faith 很短的时间 shall live, he does not shut that life within 宣告我们将 narrow limits; he does not say that God 毁灭，或不 will watch over us for two or three days 中坚定安全 (that is, for a few years); he goes much 向虔诚者应 further and declares that we shall be truly 更好生活超 and solidly blessed. Even if this whole 之外。而在 world perishes or keeps changing for the 也说明了它 worse, men of faith shall yet endure in firm and real safety. When Habakkuk promises life to the faithful in the future tense, there is no doubt that he goes beyond the bounds of this earth and promises them a life which shall be better than the one they had in this world where it is beset with so many calamities. Besides, the brevity of life here shows that too much of it is not desirable.

人，就必然会为神所厌 的，只能走向死亡与毁 与神和好，就没有生的 恢复对人的悦纳，除非 是公义的。因此保罗从 理是十分精彩的。这两 。

We conclude therefore that Paul used the words of the prophet wisely and properly 因此保罗明 as support for his own teaching. Surely 话，来支撑 the just live by faith alone, and there is no 得生，而如 salvation for the soul apart from God’s 是得不到救 mercy. . . .

华，耶和华就以此为他 记15:6）

Yesterday we compared Habakkuk’s statement that we shall live by faith with 哈巴谷书中 the teaching of Paul who inferred from it 引用这句话 that we are justified by faith apart from 善行来称义 works. The purpose of life and of 生的目的与 righteousness is the same. Our life can be 只能到仁慈 sought nowhere except in the Fatherly 以对我们来 kindness of God. Therefore, for us, to live 的。一旦我 is to be bound to God. And there can be 交。因为神 no hope of communion with God when 的判决，祂

能够察觉这 深意。无论神的圣灵给 然浑然 摸索一般，

our sins are charged to us. For since God 成为神眼中的罪 is just, and cannot renounce himself, sin 弃，而神所憎恨 must always be hateful to him. Therefore, 灭。如果我们不 so long as he accounts us sinners, we are 希望。神也无法 necessarily hated; and where God’s 我们重新被算作 enmity is, there is death and destruction. 生命到称义的推 It follows that no hope of life is left us 者是密不可分的 unless we are reconciled to God. And there is no other way for God to bring us back to his favor except by accounting us righteous. Therefore Paul’s reasoning is excellent when he takes us from life to justification. The two are bound together, and are inseparable.

知不言而喻。）甚至

And he believed the Lord, and he counted it to him for righteousness. Gen. 15:6. “亚伯兰信耶和 的义。”（创世 None of us would guess, if Paul had not showed it to us, how rich and profound a 若没有保罗的教诲，没有人 doctrine this verse contains. It is a strange 句经文所蕴含的 thing, almost a prodigy, that when the 予多么明显的启示，多数译者仍 Spirit of God kindles so bright a light, 不觉，仿佛在黑夜中闭着眼 most interpreters grope around with 这真是离奇，简直惊人。（更不用说犹 closed eyes, as if in the darkness of night. 太人了，他们的无 (I am not counting the Jews whose 当保罗已给出了一个清晰的诠释时，他 blindness is obvious.) Even those who 们还是将这段经文的含义扭曲得索 have in Paul a most lucid interpreter 无味。正如我说的，这简直是惊人 corrupt this passage so insipidly that, as I 实，撒但始终在不 said, it must be counted a prodigy. Indeed 信称义的教义，其猛烈 in all ages Satan seems to have fought 他教义的破坏，他极力地想要毁 more violently against free justification 杀神的这一教诲。 by faith than against any other teaching, striving to extinguish it and smother it.

然 。确 遗余力地破坏自由因 程度超过了对其 灭与扼

The words of Moses are, he believed God, and he counted it to him for 摩西是这样说的 righteousness. First, Moses commends 他的义”。首先 the faith of Abraham by which he 接受神的应许的 embraced the promise of God. Secondly, 这一信心，称因 he adds a eulogy of that faith, saying that 通过归算，在神 because of it Abraham acquired (adeptus 为摩西用到了“ sit) righteousness before God, and that by 审判有关。这个 imputation. For the verb hashab, which 圣经诗篇106

“他信神，神就以此为 ，摩西称赞了亚伯拉罕 信心。其次，他赞颂了 为这信心，亚伯拉罕， 面前被算作公义的。因 hashab”一词，它与神的 词同时也用在了希伯来 :31中，非尼哈的热诚“算

Moses uses, stands in relation to God’s 为他的义”。否定 judgment; so also it is used in Ps. 106:31 地体现了这个词的 where we read that the zeal of Phineas 7:18中的，一 was counted to him for righteousness. 不再归咎于他。（ The exact meaning of the word appears 母耳记下19:1 more clearly with the negative. In Lev. 7:18, it is said that iniquity will not be imputed to a man when expiation has been made. See also Lev. 17:4; 2 Sam. 19:19; 2 Kings 12:15.

的陈述，能够更清楚 真实含义。在利未记 个人赎了罪之后，罪孽就 另见利未记17:4；撒 9；列王记下12:15。）

We know that there exist criminals before God to whom iniquity is imputed. 正如恶人在神的面 Exactly in the same way, God approves 对义人进行审判， as righteous those to whom he imputes 的。因此亚伯兰被 righteousness. Therefore Abram was 人同列。为了清晰 received into the number and rank of the 本质，保罗把我们 righteous by imputation of righteousness. 上。 In order to show distinctly the force and nature of this righteousness, Paul brings us before the heavenly tribunal of God.

前被定罪一样，神也 并判定他们为公义 冠以公义的名，与义 地展现公义的力量与 带到上帝神圣的法庭

Therefore those who twist this passage and interpret it as a description of 因此说这段经文是 righteousness, as if it said that Abram 像它谈的是亚伯兰 was a righteous and upright man, are 人一样，这完全是 talking insipid nonsense. The meaning of 知地认为亚伯兰知 the text is corrupted no less by those who 将公义归于神，便 say ignorantly that Abram attributed to 这也同样扭曲了这 God the glory of righteousness and 摩西在第二个分句 therefore dared confidently to credit 圣经这种惯常的叙 God’s promises knowing him to be 因此这里将“为他 faithful and true. Although Moses does 义不但是愚蠢，而 not expressly name God in the second 含义只有神接受了 clause, the usual mode of speaking in 是接受了他的公义 Scripture leaves no ambiguity. Certainly it is no less stupid than presumptuous to give to the words counted for righteousness any other meaning than that Abram’s faith was accepted by God instead of righteousness.

对公义的描述，就好 是一个公义正直的 无稽之谈。还有人无 道神是信实的，因此 敢于接受祂的应许， 句经文的本意。尽管 中用代词指代神，但 述方式不存在歧义。 的义”理解为其他含 且是放肆的，其真正 亚伯兰的信心，而不 。

Yet it seems absurd that Abram was justified because he believed that his 但是亚伯兰因相信他的后裔会多

如众

offspring would be as numerous as the 星而称义，这似乎 stars of heaven. For believing in one such 这样的应许无法使 promise could not make the whole man 的。而且属地的和 righteous. Besides, what earthly and 成为永恒救赎的保 temporal promise could be valid ground 在这里所记录的信 for eternal salvation? I answer that the 点，而是包含着神 faith which Moses records here is not 亚伯兰子嗣，并不 restricted to one point, but includes the 中，同时也出现在 whole promise of God. The promise of 并伴随着特殊的恩 seed to Abram was not limited to this 结出，亚伯兰不是 verse; it is given also in others where a 子嗣，他所期望得 special blessing is added. Hence we 人蒙福的。 conclude that Abram did not in the ordinary fashion hope merely for descendants, but for offspring in which the world was to be blessed.

是荒谬的。因为相信 整个人类成为公义 现世的应许如何能够 证呢？我认为摩西 心并不局限于这一 完整的应许。神许给 仅仅体现在这段经文 圣经其他经节当中， 典。因此我们可以总 像寻常那样希望得到 到的子嗣是能够使世

Now if anyone stubbornly insists that what was said of the children of Abram in 如果还有人顽固地 general is distorted when applied to 的普遍情况应用在 Christ, in the first place, it cannot be 解，那么首先，无 denied that God’s earlier promise, to his 初的应许，现在又 servant, is now repeated over again in 曾说过，且圣经也 answer to Abram’s complaint. But we 蒙福的应许的认识 have said before, and the account as a 裔。因此不可孤立 whole plainly shows, that it was his 应许，而是要与其 knowledge of the promised blessing 总之，我要说的是 which led Abram to desire seed so 的信心，就必须将 greatly. Hence it follows that the promise 到的相关内容都考 in this passage cannot be taken by itself, separated from the other promises. To conclude the whole matter, I say that if we are to judge the faith of Abram properly, we must consider all that is involved [in the stories about Abram].

认为将亚伯兰后裔 基督身上是一种曲 法否认神对祂仆人最 重新应验了。但我们 记载了，是亚伯兰对 驱使他如此渴望后 地看待本节经文中的 他应许结合起来看。 要正确地审视亚伯兰 与亚伯兰的故事涉及 虑在内。

God does not promise to give this or that good thing to his servant, in the way that 神并未应许祂的仆 he scatters benefits upon unbelievers who 在不信神者之间散 have no taste of his Fatherly love. He 父爱一般。祂向亚 assures Abram that he himself will be 他亲近，给予他保 gracious to him, and he promises him the 希望。承担神的产 enjoyment of his own protection and 悦，仿佛升上了天 grace, and the confidence of salvation. A 乐。当然，很显然

人某几样恩赐，就像 播他们无法体会的 伯兰保证祂将亲自与 护，恩典，与救赎的 业的人享有无上的喜 堂，为永生而感到快 神对信徒的应许，是

man whose heritage is God does not 出于神的仁慈和 rejoice in flimsy pleasures, but as though 般的爱，和对人 already raised to heaven, he delights in 因此我们认定亚 the solid joy of eternal life. Certainly it 他理解了获得后 must be held as self-evident that all 认了父神。信心 God’s promises, which are destined for 在于它让我们与 the faithful, flow from God’s gracious 身的功效，而是 mercy and are proofs of his Fatherly love 了神许给我们的 and free adoption on which their safety is 所爱的嗣子，并 founded. Therefore we say that Abram 证。 was justified not because he snatched at one little word about producing offspring, but because he embraced God the Father. Truly, faith justifies us for no other reason than that it reconciles us to God, and this not by its own merit, but only because as we receive the grace offered to us in the promises and are certainly persuaded that we are loved by God as sons, we also come to possess the assurance of life eternal.

怜悯，并证明了祂父一 无条件的收养与庇护。 伯兰的称义，不仅因为 裔的许诺，而是因为他 能够使我们称义，完全 神和解，这不是信心本 因为我们通过信心接受 恩赐，并信服自己是神 同时获得了永生的保

Therefore Paul argues further that he to whom faith is reckoned for righteousness 因此保罗进一步 is not justified by works. For the merits 人，不是因行称 of anyone who seeks justification by 善行称义的，他 works are measured by God [before 量，而在神眼里 whom they are worthy of condemnation]. 们知道神无偿地 We comprehend the meaning of 因信称义的含义 justification by faith when we know that 需考虑善功。因 God reconciles us to himself freely. 是神通过道赋予 Hence it follows that [concern with] the merit of works ends when justification is sought through faith. For if anyone is to possess righteousness by faith, it must necessarily be given by God and proffered to us by his Word.

说明，那些被算为义的 义。因为任何想要通过 们的行为都由神来衡 他们都是有罪的。当我 与人和解时，就会明白 。因此要因信称义，无 为因信所得的义，必须 人的。

To make this more clearly understood, when Moses says that faith was counted 为了阐明这一点 to Abram for righteousness, this does not 为义的，并不是 mean that faith was the first cause (what 原因（也就是有 is called the efficient cause) of 摩西的话意思是 righteousness; it was only the formal 是因为他信靠了

，当摩西说亚伯兰被算 说该信心是称义的首要 效因），而是其形式因88。 ：“亚伯兰被算作义的， 父神的仁慈，他唯独相

cause.88 The words of Moses mean: 信 “Abram was justified because relying on 绩 the Fatherly kindness of God, he had 心 confidence in God’s goodness alone, and 对 not in himself and his merits.” We need 心 especially to understand that faith obtains (mutuari) from elsewhere a righteousness which we do not possess. Otherwise Paul would not oppose faith to works as a way of obtaining righteousness. And the mutual relation between free promise and faith leaves no room for doubt.

神的美德，而不是他自身的善行与功 。”我们尤其要理解称义只能通过信 ，没有其他途径，否则保罗就不会反 因行称义了。并且无条件的应许与信 之间的相互关系是无可怀疑的。

The sequence of time must now be noted. Abram was justified by faith many years 现 after he had been called by God, after he 序 had left his native land and had become a 被 voluntary exile, after he had been a 井 conspicuous mirror of endurance and 自 self-control, after he had devoted himself 拜 wholly to holiness, after he had practiced 即 himself in the spiritual and the external 因 worship of God and had led an almost angelic life. So it follows that, even at the end of life, we are brought into God’s eternal Kingdom by justification by faith.

在必须要注意到事件发生的先后顺 。亚伯兰接受上帝召唤许久之后，才 算为义的。在此期间，亚伯兰自愿背 离乡过流浪的生活，他成为了忍耐和 控的典范，全身心地投身于对神的崇 ，过着如天使一般的生活。由此可见， 使是在生命的终点，我们也能够通过 信称义来进入神的永恒的国度。

At this point many are grossly deceived. They admit indeed that the righteousness 许 which is given freely to sinners and 他 offered to the undeserving is received by 罪 faith alone. But they limit this 将 justification by faith to a moment of time, 个 so that a man, once at the beginning 变 having obtained righteousness by faith is 是 afterwards made righteous by good 存 works. Faith is merely the beginning of 人

多人在这一点上受到了严重的蒙蔽。 们确实承认唯独因信，神无条件地将 人和不配恩典的人算为义的。但他们 这种因信称义局限于短时内，所以一 人信主时是唯独因信称义，而信主后 成要靠行为保全。他们认为信心仅仅 公义的开始，而随着生命的延续公义 在于善行之中。这样理解这一教义的 简直是疯狂的。因为亚伯兰以天使般

Calvin is following Aristotle’s classification 8

8 加尔文遵循亚里士多德的原因分类，也就 物质因、形式因、有效因，和决定因。基 这种传统的原因分类，如果将说明的内容

of causes as material, formal, efficient, and 是 final. The conventional classroom illustration 于 today is the pair of trousers of which the cloth 比 is the material cause, the pattern is the formal cause, the tailor is the efficient cause, and the 式 reception at which the trousers are to be worn is 因 the final cause.

作一条裤子，那么物质因相当于布料，形

righteousness, and as life continues 的正直，忠 righteousness consists in works. Those 终也还是通 who so interpret the teaching must be 更完美足以 insane. For if the angelic integrity of 根据这一时 Abram, exercised faithfully and 的】我们总 consistently for so many years, did not 称义，并不 prevent the necessity of fleeing to faith to 才开始维持 find righteousness, where in the world 的时候，都 will be found a perfection which can 对亚伯兰信 meet God’s scrutiny? Therefore we 旨意和服从 conclude from the time sequence [which I 单。没人声 previously mentioned] that justification 而称义是什 of works is not to be substituted for 现了他的一 justification of faith as if the latter began 果摩西这样 and the former completed justification; 么将更加增 but that the saints, so long as they live in 是因信的） the world, are justified by faith. If anyone 多磨难之后 objects that Abram had formerly believed 看出，古代 God when he followed his call and 而称义的。 committed himself to his instruction and guardianship, the answer is easy. No statement is made as to when Abram first began to be justified by believing God; but this one passage does show in what way he was justified in his whole life. If Moses had spoken thus about Abram’s first calling the objection I have just mentioned (that initial righteousness, but not perpetual, is of faith) would have more color. But when Abram is said to become righteous by faith after having gone through so much, it easily appears that the saints are justified by grace until they die.

因相当于样式，有效因相当于裁缝，决定 相当于这条裤子适合穿着的场合。

I admit indeed that after those who believe are born again, in the Spirit of 我确实承认 God, the mode of their justification 生，他们称 differs somewhat. For those born of the 于肉身的人 flesh only, God reconciles to himself 他们和解。 while they are empty of all good. When 是通过归罪 he finds in them nothing except a filthy 这些神以圣 heap of dreadful evils, he holds them 神给予了他 righteous by imputation. But those to 果喜悦他们

诚地履行了多年的善行，最 过信心来称义，难道还有人 通过上帝的审视吗？因此 间顺序【我在前文中提到 结出因行称义不能取代因信 是后者完成了称义，而前者 称义。而那些圣人活在世上 是因信称义的。如果有人反 靠神在先，而后才遵循神的 祂的引导，那么回答很简 明过亚伯兰第一次因信靠神 么时候。但这段经文确实展 生是靠何种方式称义的。如 说过亚伯兰的首次称义，那 色（首次，而非永久的称义 。但当说到亚伯兰经历了诸 最终是因信称义，便很容易 的圣人至死都是靠神的恩典

whom he has given the Spirit of holiness 他们算作义的，因为罪始终 and righteousness, he clothes with his 里面。 gifts. But even then, if their good works please God, this must be by his gracious imputation, because something of sin always remains in them.

当信徒们在神的圣灵中重 义的方式有所改变。因为生 ，神在他们完全堕落之时与 当神看到他们充满了罪恶， 来给予他们公义的。但对于 洁和公义之灵浇灌的人们， 们恩赐。但即便如此，神如 的善行，也要通过归罪来将

This truth holds: men are justified by believing, not by what they do. It is by 这一真理表明： faith they obtain grace: and grace cannot 是靠他们的行为 be earned as a payment for works. Since 获得恩典——恩 Abram, with all his preeminence in 亚伯兰这样一位 virtue, after a long life of unique service 的一生中履行了 of God, was yet justified by faith, the 要因信称义，任 righteousness of each perfected man 存在于信心当中 consists in faith alone. It is important to 人作出了的典范 say plainly that what is here told of one 是有道理的。通 man must be applied to all men. For 保罗正确地教导 Abram was called “father of the faithful” 是一个人的公义 with good reason, and there are not 义。 diverse ways of seeking salvation. Paul rightly teaches that what is here described is not the righteousness of an individual man, but true righteousness as such.

存在于他们

Verily, verily, I say unto you, He that heareth my word, and believeth on him “我实实在在的 that sent me, hath everlasting life, and 的、又信差我来 shall not come into condemnation; but is 于定罪，是已经

人类是因信称义，而不 称义。通过信心，他们 典不是善行的奖赏。像 美德杰出之人，在漫长 对神的侍奉，最终还是 何一个完全人的公义都 。亚伯兰一个人为所有 ，他被称作“信心之父” 往救赎的路仅有一条。 我们这里所描述的不 ，所有人都应照此来称

passed from death unto life. John 5:24. 音5:24）

告诉你们，那听我话 者的，就有永生；不至 出死入生了。” （约翰福

It is not enough to know his teaching that he came to raise the dead, unless we also 知道基督让死者 know how he liberates us from death. He 我们还必须知道 declares that we obtain life by hearing his 中解救出来。祂 doctrine, but as he soon adds by hearing 教诲来获得生命 he means faith. And faith has its seat not 就意味着信心。 in the ears but in the heart; which gives 而是要存在于心 faith its great power, as we have 重要的地位，正 explained before. But let us always keep 们要始终记住福 in mind what the gospel offers us. It is no 因此那些获得基 wonder that anyone who receives Christ 和解，并脱离死 with all his merits is both reconciled with 奇了。因为那些 God and freed from condemnation of 神圣的公义 ，

复生这一教义还不够， 祂如何将我们从死亡 宣告我们通过听从祂的 ，而祂所说的“听从” 信心不应存在于耳中， 中。这就给予了信心更 如我们曾说过的。但我 音所给予我们的一切。 督恩惠的人能够与神 亡获得永生也就不足为 被圣灵感化的人获得了 一举一动有新生的样式

death; for he who receives the Holy Spirit （罗马书6:4）。 puts on a heavenly righteousness and walks in newness of life (Rom. 6:4).

，晓得他复活的大能， 同受苦，效法他的死。 死里复活。” （腓立比书

That I may know him, and the power of his resurrection, and the fellowship of his “使我认识基督 sufferings, being made conformable unto 并且晓得和他一 his death. If by any means I might attain 或者我也得以从

了信心的本质与功效， 认识。这信心不是一个 是我们对基督复活的信 成了赎罪的使命，它以 。但仅知道基督被钉十 复生是不够的，除非我 。这也是为什么保罗能 督复活的力量。如果见 的意义，感受到基督从 并从中获得新生，我们 识基督。赎罪与偿还， 死亡，获得公义，以及 这一切都是基督复活带

unto the resurrection of the dead. Phil. 3:10） 3:10.

。”在说明了我们因有 而无偿地获得公义之 明了信徒的行为规范， 导那种空泛的，毫无成 ，由于假使徒猖獗地执 他在此指明了神规定信 准则。因此，让我们这 恩惠的人，一生效法基

Here the apostle describes the nature and efficacy of faith, which is the knowledge 保罗在这里描述 of Christ; not a general and vague faith, 也就是对基督的 but the faith we have in the power of his 空泛的信心，而 resurrection. Since resurrection completes 心。由于复活完 the work of redemption, it presupposes 死亡为先决条件 death. But it is not enough to know that 字架而后从死里 Christ was crucified and rose from the 们感受到这一切 dead, unless we know these things in our 够清楚地描绘基 lives. This is why Paul speaks explicitly 证了基督的死亡 of the power of his resurrection. We 死里复活的功效 know Christ in the right way when we 才能够正确地认 experience the meaning of his death and 摆脱诅咒，战胜 resurrection within us and as they become 对永生的希望， effective in us. The expiation and 给我们的恩赐。 obliteration of sins, freedom from condemnation, satisfaction, victory over death, the attainment of righteousness, and the hope of a blessed immortality — all these are ours by the power of his resurrection.

我们以双重方式在基督的死里有 在死里与祂联合。第一种方式是 上，圣经通常称为苦修，或将旧 字架。对于此保罗在罗马书第6 作出说明。另一种方式是外在 做外体的禁欲。关于这一点，他 书信的第八章中给予了说明，如 有记错，在这里也提到了。当介 活的全能力量之后，他将基督被 架的苦难展现于我们眼前，从而 在苦难中追随祂。他着重谈论从 活，是为了教导我们在生之前必 死。信徒们只要活在这个世界 要深切地思考这一点。

And the fellowship of his sufferings. After he speaks of the righteousness which was “和他一同受苦 received freely by partaking in the 份于基督的复活 resurrection of Christ, he speaks in 后，他又补充说 addition of the actions of the Godly, so as 因此他不是在倡 not to seem to have advocated an idle 果的信心。并且 faith, having no fruits in our life. And, 行空虚的仪式， since the false apostles were so 徒要遵循的行为 aggressive with their empty ceremonials, 些得到了基督的 he indicates the kind of exercises which 督。 God requires his people to pursue. Let,

督的肢体，我们所获得的特殊安 我们的苦难与基督的苦难连在一 于这一点，正如他所说过的，苦 给我们一条通往永福之路。正如 后书2：11-12中所说的： “我们若 同死，也必与他同活；我们若能 也必和他一同作王”。因此我们 好赴死的准备，直到死亡真正降 像基督那样，一生只为等待死亡 。同时，我们在安慰中得到快乐， 们最终将获得永恒的恩惠。所以 死与复活连接在一起。这就是为 罗说他要效法基督的死，或者他 以从死里复活了。短语“或者” 难，而非怀疑。目的在于激起我 情，因为我们的面临的不是一个

therefore, everyone who has shared in all the benefits which Christ has conferred upon us know that his whole life ought to conform to the death of Christ.

寡敌众，苦

Moreover, we participate in the death of Christ and associate with him in it in a 此外， twofold way. The one way is inward, 份，并 which Scripture usually calls the 在内心 mortification of the flesh, or the 人钉十 crucifixion of the old man. It is of this 章中曾 that Paul speaks in Romans 6. The other 的，叫 is outward, which is called the 在相应 mortification of the outward man. Of this, 果我没 he speaks in the eighth chapter of that 绍了复 epistle, and, if I am not mistaken, also in 钉十字 this place. After the all-inclusive power 使我们 of the resurrection, he sets before us 死里复 Christ crucified, so that we may be his 须承受 followers through tribulations and 上，就 sufferings. When he speaks of the resurrection of the dead in particular, it is to teach us that before we live, we must die. The faithful ought to meditate upon this, so long as they sojourn upon this earth.

来 的 。”（ 约 翰 福 音

It is our singular consolation that, as members of his body, in all our sufferings 作为基 we are associated in the cross of Christ; 慰是， that, as he says elsewhere, through 起。关 afflictions we are shown a way to eternal 难展现 blessedness. If we die, we shall live. If 提摩太

们与基督的合一是与神 径。但连接我们与基督的 为创造的，而是源自于真 就是“爱”。有了这一信 相信基督，同时也以灵魂 因此，“爱”很好地表现 与本质。确实，如果只有 神才爱我们，那也就是说 ，神的恩典在后，我们的 。但圣经中多处强烈反对 的应许是：“我将让他们 也说：“不是我们先爱神” :10）。不必援引更多经文来 。这一教导毫无疑问是在 蒙昧的民众，复活死者， 感化铁石心肠的人，甚至 显现。那些被拣选的民， 就已得到了神秘密的爱， 之前就爱着自己的受造 罗在罗马书5:10中所说的 神和解之前，，人确实是 的。而本节经文中说我们 神所爱，是因为当我们爱 承诺，神会像父一般地爱 在我们爱基督之前，祂会 的审判来威吓我们。

we suffer, we shall reign (2 Tim. 与基督 2:11–12). We must, therefore, be ready to 忍耐， let our whole life be in the image of 必须做 death, until it issues in death itself, just as 临，就 the life of Christ was nothing else than an 的到来 anticipation of death. In the meantime, 因为我 we have joy in the consolation that the 基督之 end is eternal blessedness. The death of 什么保 Christ, therefore, is joined with his 也将得 resurrection. This is why Paul says that 表明困 he was conformed to Christ’s death, that 们的热

息日为圣。这日在我与你 ，使你们知道我是耶和华 神。” （以西结书20:20） （加

he might attain a glorious resurrection. 小规模的战斗，而是一个以 The phrase by any means, indicates not 难重重的鏖战。 doubt but difficulty. It is meant to arouse our zeal, because ours is no light skirmish, but a battle against many and great obstacles.

何守安息日为圣。重要的 息。因此这里反复说道 你们中间为证据，使你们 华 ─ 你们的神”。神用 证如果犹太人正确地守 深切体会到从神那里得到 是神赋予安息日的意义。 过设安息日的圣礼是为 造万物的恩典。神许诺 亵渎蔑视神，不拒绝排斥 会始终赐福于人。

For the Father himself loveth you, because ye have loved me, and have “父自己爱你们；因为你们已经爱我， believed that I came out from God. John 又 信 我 是 从 父 出 16:27. 16:27）

除非人的行为配不上神 圣礼将永远具有圣灵的力 教徒在谈到圣礼时，说如 不可饶恕的大罪，圣礼就 他们没有提及信心。那也 无信心的人来享用主的 没有犯下大罪（偷窃或谋 可以领受基督的身体和血， ，甚至还能享有基督之死 。从他们这种无知，我们 们有多么堕落，这是根据 。

These words remind us that the only bond which unites us with God is union with 这句话提醒我 Christ. But the faith which unites us with 联合的唯一途 Christ is not something contrived; it 信心并不是人 grows out of a genuine feeling which is 实的情感，也 here called love. Such faith does not 心，我们不仅 merely believe about Christ; it embraces 拥抱接纳祂。 him with the soul. Therefore, love 了信心的力量 expresses well the power and the nature 我们爱基督， of faith. Truly, if God begins to love us 我们的爱在先 only when we already love Christ, it 救赎始于自身 follows that our love comes before God’s 这一观点。神 grace, and that the beginning of our 爱我”，约翰 salvation is in us. But many passages in （约翰一书4 Scripture cry out against such a 证明这一点了 statement. The promise of God is, “I shall 说，是神召唤 make them to love me,” and John says, 联合外邦人， “It is not that we first loved him” (1 John 向那些不信者 4:10). It is unnecessary to cite many 在受召之前， passages. There is nothing more certain 因为神在造物 than the teaching that the Lord calls a 物。但就像保 people who are not; that he revives the 那样，在人与 dead, unites to himself those who are 被神视作仇敌 strangers, turns hearts of stone into flesh, 因爱基督而被 and appears to those who do not even 基督，就得到 seek after him. I reply that the elect, 我们，反之， before they are called, are secretly loved 以对敌人那样 by God who loves his own before they exist. But before they are reconciled to God, they are rightly regarded as his enemies, as we read in Paul and elsewhere (Rom. 5:10). We are here said

着自身的特性。即使世人 也确是再生之水。即使世 心，基督之桌仍然承载着 的圣餐仪式。但如果没有 无法察觉到神赐予我们的 灵的本质始终存在，我们 因为缺乏信心，而亵渎了 而设立的圣礼，否则不但 的功效，也感受不到其力

to be loved of God when we love Christ; because when we love Christ, we receive a pledge that God loves us as Father; whereas, before we love Christ, he terrifies us as a hostile judge.

要存在心 （提摩太

And keep my Sabbaths holy, and they will be for a sign between one and you, for “且以我的安 understanding (that is, that you may 们中间为证据 understand or know) that I am the Lord ─ 你们的

破坏不断蔓延时，保罗要 不动。我们坚定不移地抵 阴谋，是信心最好的证 如何席卷，我们仍不偏离 终坚守神的真理并遵照神

your God. Ezek. 20:20. (Calvin’s 尔文的表达） wording.)

”通过这句话， 确定所学的教义是 ，

The way to keep the Sabbath holy had already been explained. Mere idleness 这里解释了如 was unimportant. Therefore he repeats 不是这天要休 and they shall be for a sign between me “这日在我与 and you, that you may know that I am the 知道我是耶和 Lord your God. God bears witness in 这句话来作见 these words that if the Jews kept the 安息日，便能 Sabbath rightly, they would experience 的恩惠，这也 the working of his grace, which he 因为我们曾说 wished his Sabbath to represent. For we 了纪念上帝创 have said that God wished the Sabbath to 人，只要人不 be a sacrament of the new birth. He 神，祂的灵就 promises the people that his Spirit will work among them if only they do not close the door to him by their own impiety and contempt.

门徒，就应抛弃那些无 因此，要有效地教导信 先要拒绝和摒弃天主教 提摩太不要盲目遵守别 ，要学会辨别，从而遵 同时，他没有宣称他个 神谕来接受。他的权威 和虔诚的事工的基础 地教导提摩太。因此提 教于一位基督的使者， 不是出于一个凡人，而

Hence we see that sacraments are never without the power of the Spirit except 因此我们看到 when men make themselves unfit to 的恩典，否则 receive the grace offered. The papists say 量。罗马天主 of the sacraments that they are effective if 果信徒不犯下 we do not interpose the barrier of a 始终有效。但 mortal sin. They make no mention of 就是说一个毫 faith. For example, if someone without a 圣餐，只要他 single drop of faith pushes up to the 杀），便不但 Lord’s Supper, they say he will receive 获主与他同在 not only Christ’s body and blood but also 与复生的果实 the fruit of his death and resurrection, on 便可以看出他 the sole condition that he has not 神公正的审判 committed a mortal sin; that is, if he

们，当对他人的教导还 固执己见，这一点适用 导。我们只有在坚持神 坚定不移。此外，还应 好的判断力结合在一 之道与人之道，避免轻 论。不明其意也不知出 ，一味地信奉和捍卫所 心最大的偏离。最重要 信心的基础在于神是它

cannot be convicted of theft or murder. We see in what blindness they are sunk; and this by the just judgment of God.

色列人 耶和华，在以色

But by us the mutual relation between faith and sacrament must be steadily 而我们必须保持信心与圣礼的稳定关 maintained. The sacraments become 系。圣礼因信心而有效，人的卑微并不 effective through faith; and men’s 削减其效力。 unworthiness does not lessen their effect.

你要停在基遍； （约书亚

Sacraments always retain their own character. Baptism is the water of rebirth, 圣礼总是保持 though the whole world disbelieve. The 都不信，洗礼 Table of Christ is the communion of his 人没有一丝信 body and blood, even if there were not 基督身体与血 the tiniest spark of faith in the world. But 信心，我们就 we do not perceive [without faith] the 恩典。圣礼属 grace which is offered to us. And 应当心，不要 although the spiritual content remains 神为救赎我们 always the same, we neither obtain the 无法获得圣礼 effect nor feel the power of the 量。 sacraments unless we are careful that our lack of faith does not profane what God has sanctified for our salvation.

和华说”是直译。但有人 为“在耶和华的面前”， 的敬畏，“对耶和华说” 求的谦卑心，而且随后约 说话，尤其显得缺乏恭 毫不怀疑第一个分句中表 或祈祷，第二个分句中神 的祈求，就证明了他的信 神的恩典，命令太阳停下 妄自大的行为了。

But continue thou in those things which thou hast learned and hast been assured “但你所学习的，所确信的， of, knowing of whom thou hast learned 里；因为你知道是跟谁学的。” them. 2 Tim. 3:14. 后书3:14）

告，当得到了应答，他知 大胆地命令太阳。这便是 量，基督曾赞颂它的力量 海（马太福音17:20；路加 ）。信徒的力量越枯竭，神就转 到他们身上，从而通过信 来展现祂的大能。简而言 立在神的道之上的，又被 力量。因此以利亚能够自 ，让火从天上降下来（列 18）。基督赋予了门徒神奇的 右自然天象。

He commands Timothy to stay put, even when evil is on the rampage and scatters 当邪恶肆虐， destruction very far and wide. And surely 求提摩太原地 this is the real proof of faith, that we 御魔鬼的所有 resist all the machinations of the devil 明。无论风暴 with a tireless constancy; that we be not 正道，而是始 deflected from the right course by every 的指引。 wind that blows, but remain fixed on God’s truth as on a sacred anchor.

志轻率 出于这一原因，

Now with the phrase knowing from whom thou hast learned them, he tells us we can “你知道是跟谁学的。 be certain that the doctrine is true. No one 保罗告诉我们可以 who has been taught a wrong doctrine 正确的。不应坚守错误的教义。相反

神的旨意之前，不敢让 认为约书亚在向神求告 地表现出义仆应有的 话确实展示给我们，约 望向神祷告，他作为一 争取到了奇迹的发生。 允，他不会在以色列人 太阳发出命令，否则， 与耻辱。

should hold on to it. On the contrary, if 我们要做基督的 we would be Christ’s disciples, we ought 视基督的教义。 to unlearn any doctrine which ignores 徒树立信心，首 Christ; wherefore, the beginning of sound 教义。保罗嘱咐 instruction in the faith is to reject and 人传给他的教义 forget the whole doctrine of the papacy. 循那些正确的。 In fact, the apostle enjoins Timothy not to 人的教诲应作为 keep every doctrine handed down to him, 建立在他的召唤 but to use discrimination, and to retain 上，便能够自信 that which he has confirmed as true. 摩太相信自己受 Besides, he does not claim that what he 他所接收的教诲 himself has taught as a private person 是出于基督。 should be received as an oracle. He confronts Timothy confidently with his own authority, which was already recognized as evident from the apostle’s calling and his faithfulness. Since Timothy was convinced that he was taught by an ambassador of Christ, he understood that the teaching he had received belonged not to men but to Christ.

令太阳和月亮按照违 则的方式运行，是因为 神赋予的力量来发出

This passage warns us that as we must be zealous to avoid obstinacy in matters 这段文字告诫我 where no certainty is to be had (and to 不确信时，不应 this class belong all the teachings of 于人类的所有教 men): we must be adamant in our 的真理时才应该 constancy only in holding on to God’s 懂得信心须与良 truth. Besides, we learn here that faith 起，从而区分神 needs to be combined with good sense, to 信周遭的一切言 distinguish the word of God from the 处，就盲目轻信 word of men, so that we may not grab at 有教条，是对信 everything that happens to be within our 的是要认识到， reach. Nothing is further from faith than 的主宰。 lightheaded credulity which embraces and champions senselessly everything, no matter what it is and where it comes from. Above all, the foundation of faith is the knowledge that its author is God.

，也深信他能 所交托我 摩太后书1:12）

Then spake Joshua to the Lord in the day when the Lord delivered up the Amorites “当耶和华将亚摩利人交付以 before the children of Israel, and said in 的日子，约书亚就祷告

唯一的庇护。无论何时 罪或无望，只要神赞赏 因为依靠人得不到好的

the sight of Israel, Sun, stand thou still 列人眼前说：日头阿， upon Gibeon; and thou, Moon, in the 月亮阿，你要止在亚雅仑谷。” valley of Ajalon. Josh. 10:12. 书10:12）

心的不同看法。当保罗 信的是谁”时，他的意 仰依靠的是上帝的权 了解你的信仰时，你才 此信心不依赖人的权 帝的权威，从而不可动 必与认识结合在一起，

Joshua spoke to the Lord is the literal translation. But some explain this as “约书亚对耶 before the Lord, because to speak to the 将这句话解释 Lord whom reverence teaches us to 因为出于对神 petition humbly seems inconsistent with 违反了恭敬祈 the humility of faith, and also because 书亚又对太阳 Joshua immediately afterwards addressed 敬。然而，我 his words to the sun. However, I have no 达了一个愿望 doubt that in the first clause a vow or 听到了约书亚 prayer is meant, and that the second 心。如果没有 clause gives evidence of Joshua’s faith 当然是一种狂 after he has been heard by God. It would certainly have been an act of rash pride to order the sun to stand still, if God had not granted the favor.

挡撒但的重重袭击。拥有 的人，从经验中得知我们 白被称为“胜过世界”； 的“死亡的权势不得胜过 马太福音16:18）。我要说， 雨之中保持平静的人，坚 ，认定神必不会欺骗。而 有铭记这一真理的人会像 不定。

Joshua consults God and petitions him, and when he has been answered, he 约书亚向神求 boldly orders the sun to do what he 道神同意，才 knows God approves. Such is the strength 信仰特恩的力 of the privilege of faith, praised by 能够征服山和 Christ, which subjugates mountains and 福音17:6 seas to its power (Matt. 17:20; Luke 移越多的力量 17:6). The more the strength of the 心与道的联合 faithful is exhausted, the more generously 之，信心是建 does God transfer his power to them, 转化为强大的 revealing his own power through that 由地令天开合 faith which is bound to the Word. Briefly, 王记上17- faith founded upon the Word is 力量，足以左 transmuted into confident power. So Elijah closed heaven and opened it at his command and brought fire down from heaven (1 Kings 17–18). So Christ endowed his disciples with heavenly power so that the elements were subject to them.

入化地展现了信心的力 特别关注。它教导我们要 是在最严峻的形势下，也 信实的。同时，它还告诉 神的道，领受神的道就如 在天国向我们显现一样。 些真理的人不懂得信心 ，我们要铭记在心，保罗 知的情况下进行哲学探 一个拥有永生的人（即使 这一力量），证明盼望的

Only, it is necessary to be on guard against bursting out with rash commands 但是使徒要避免按照自己的意 at one’s own will. For this reason, Joshua 地利用神赋予的神力。

保全……”由于我们面临 爆发，常会引诱我们的灵 因此我们必须随时以神给 来自我保护。同样，当基 坦然无畏时，祂说：“我 ，他比万有都大”（约翰 9）。因此祂宣告我们远远超越 为有神在庇护我们，以祂 退所有攻击。撒但不敢直

did not begin to delay and hold back the 约书亚在未获得 course of the sun until he was duly 太阳停下。有人 informed of God’s plan. When it is said 时言语没有合理 that Joshua spoke with God, the words do 恭顺，然而这些 not properly express the meekness and 书亚为自己的渴 submission with which a servant of God 位勇敢的传令官 ought to begin his prayers. Yet they serve 如果未经神的应 to show us that Joshua asked of God the 的面前自信地向 thing he desired and then, after he had 他只会得到羞愧 prayed, he was the free and brave herald of an incredible miracle which had not yet occurred. He never would have given a command to the sun so confidently in front of all Israel unless he had been sure of his own vocation. Otherwise he would only have exposed himself to shame and humiliation.

能，否则他许下的必被挫 痛恨对神的亵渎。但他确 们的双眼，迷惑我们的意 神赐予我们的力量。所以 得到净化，不仅为了得尝 了忍受住各种诱惑。

Unhesitatingly he shouts his order to the sun and moon to turn aside from the 他毫不犹豫地命 perpetual law of nature. He knows that he 背自然的永恒法 is commanding them by the power of 他清楚自己是以 God which has been given to him. 命令的。

罗何时谈到神的大能，我 解为，活动的，或“运行 γουμένην)”，正如他在歌罗西书 的称呼一样。信心总是将神的 在一起，因此不要以为它 理解它孕育在人的灵魂之 书4:20中这样说亚伯兰： 信心里起疑惑，反倒因信 将荣耀归给神，且满心相 必能做成。”使徒们相信 永生，这意味着我们要把 在神的手里，就像我们将 给一位诚信的托管人一 的幸福依靠我们自身的 临着无数的风险，因此我 样一位保护者，在祂那 患的。

For I know whom I have believed, and am persuaded that he is able to keep that “因为知道我所信的是谁 which I have committed unto him against 保全我所交付他的（或作：他 that day. 2 Tim. 1:12. 的），直到那日。”（提

保罗，凭 。”

This is the only refuge of the godly; whenever the world counts them 这是敬虔神的人 condemned and without hope; it is 世人认定他们有 enough that God approves of them. For, 他们就足够了。 what would be the end if they depended 结局。 upon men?

后半句中的“and”理解为 能够正确地翻译这句经 分句对“神选民的信心” 释，尽管这里是根据使 信心作出描述，而不是 义。他指出自己使徒的 理的传播，指引人们获 仰，绝无错误和欺骗。 词都掷地有声，所以我 必会受益匪浅。

This shows how different faith is from opinion. When Paul says, I know whom I 这里展现了对信 have believed, he means that it is far from 说“我知道我所 enough for you to believe unless [your 思是除非你的信 belief rest] on the authority of God, and 威，或当你真正 unless you be certain of what you believe. 能真的相信。因 Faith therefore does not lean upon the 威，而是信靠上 authority of men; and as it leans upon 摇。因此，信心

为认识，这并不与看法 主教所编造的那些模糊 因为他们虚构了一个 不包含任何认识。但当 真理的知识是信心的 清楚地表明了没有认知

God, it knows no wavering. Thus, faith 否则便无法抵 must be joined with knowledge, 保罗一般认识 otherwise it would have no firmness 的信心不是白 against the countless assaults of Satan. 以及基督所说 Anyone who possesses this knowledge 他”的含义（ with Paul knows by experience that it is 那些在暴风骤 not for nothing that our faith has been 信神所说的话 called the victory that overcometh the 相反，那些没 world; or that Christ said, The gates of 芦苇一样摇摆 hell shall not prevail against it (Matt. 16:18). I say, The man who remains tranquil in the midst of storms and tempests is one who has the firm knowledge that God has spoken, and will not lie; that he will not deceive, but will certainly perform what he has promised. On the contrary, anyone in whom this truth has not been sealed is swayed endlessly back and forth like a reed.

更清楚地表达了信心所 。因为信心不是我们通 他的主体是真理本身。 心的不是普通的真理， ，与人的头脑所创造的 理。因为神通过这一真 以只有将它称之为真理 经中也普遍存在着对它 福音16:13中：“只等真 要引导你们明白（原文 真理”；约翰福音17:17： 理”；加拉太书3:1：“已 前，谁又迷惑了你们 书1:5： “这盼望就是你们 的道上听见的”；提摩

This passage deserves special attention as a superb statement of the power of faith; 这段文字出神 it teaches us to glorify God, even in the 量，因此值得 most desperate situations, by not 荣耀神，即使 doubting that he is true and faithful; it 不要怀疑祂是 also teaches us to be content with the 我们要满足于 Word, as though God himself appeared to 同看到神亲自 us from heaven. Anyone who is not thus 任何不信服这 persuaded understands nothing. Besides, 的真意。而且 let us always remember that Paul does 不是在一无所 not philosophize in the dark, but testifies 讨，而是作为 to the power of confident hope in eternal 现在，也了解 life as one who, even at present, knows it. 力量。

愿意万人充分认识真理。” :15： “教会，真理的柱石和 ，真理是关于神的至真知 从谎言与错误中解放出 样的知识对于我们是宝贵 真理，我们会像愚蠢的牛 处游荡，没有什么比这更

And I am persuaded that he is able. Since the perils which assail us are at once great “我深信他能 and powerful, and often tempt our spirits 的攻击会猛然 to distrust, it is necessary for us to go 魂陷入不信， about with the shield that God has power 予我们的护盾 enough to protect us. In the same way, 督鼓励我们要 when Christ bids us to be confident, he 父把羊赐给我 argues, saying, “The Father, who gave 福音10:2 you to me is greater than all” (John 危险之外，因 10:29). He thus declares that we are 无边的大能击

敬虔”，这为“真理”的 殊的限定。同时，这句话 传道成果，即对神正确的 和对纯正的信仰的推广。 己的教导，称其绝无不敬 如他先后在腓力斯（使徒 0）和亚基帕（使徒行传26:1） 样。因此敬虔的人理所当 憎恨所有空虚的询问，因 益于教会的建设。教义最 敬畏神。因此该短语提醒 的门徒是在敬畏神方面 的人。因此只有保罗而被 神学家，因为是他建立了 知。

above the reach of peril, because the Lord 接诋毁神的大 who has taken us under his protection, 败，因为我们 abounds in power and is able to repel 实能够蒙蔽我 every assault. Satan does not dare to 识，由此剥夺 suggest directly that God is powerless, or 人的灵魂需要 that he can be prevented from doing 神力，也是为 whatever he promises, because our minds abhor such blasphemy against God. But he does deprive us of all sense of God’s power, by preoccupying our eyes and our minds with other things. The soul of man, therefore, needs to be purified, not only to taste the power of God, but also to keep tasting it under sundry temptations.

的锚，又坚 希伯来书

Besides, whenever Paul speaks of God’s power we must conceive it as, so to 并且，无论保 speak, active, or ἐνεργουμένην, as he 们必须将它理 calls it elsewhere (Col. 1:29). Faith 的(ἐνερ always connects the power of God with 1:29对它 the Word, and does not imagine it as 大能与道连接 something distant, but conceives and 很遥远，而要 possesses it in the inner man. So, Rom. 中。因此罗马 4:20 says of Abram, “He did not hesitate, “他没有因不 or dispute, but gave God the glory, being 心里得坚固， fully convinced that what he had 信神所应许的 promised, he was able to perform.” And 神能够给予人 it was life eternal that the apostle trusted 自己的幸福放 in God: which means that we are to put 自己的财产交 our well-being in God’s hand as we put 样。如果我们 our possessions in the hand of a trustee 话，必然要面 whom we trust as a faithful man. If our 们应该信任这 well-being depended upon ourselves, it 里，是安全无 would be endlessly exposed to peril: it is well, therefore, that we turn it over to such a protector; for then it is safely beyond all peril.

靠神之道的信心比喻成灵魂 意味深长的。显然当我们在这 失所之际，我们没有立足之 是在大海上漂泊，被汹涌的波 下。魔鬼不断地掀起风暴，我 抛出锚，不然船就要被掀翻击 而环顾四周，只有一望无际的 浪一浪高过一浪，带来致命的 当此时锚落入深海中隐秘未知 当它停留在那里，也就保护了 被浪头击沉——因此，我们要 紧地寄托在看不见的上帝那 与我们的希望之间存在着差 被抛入海里因为陆地在海水之 者，被高高举起是因为在这世 依靠可以抓牢。因为我们的信 赖受造物，只能在神那里得到 在锚上的缆绳，在深海中跨越 离将船与陆地连接在一起，同 真理也是我们与祂之间的纽 距离多么遥远，路途多么黑暗， 隔我们对祂的依靠。当我们与 分时，即使要不断地与风暴作 始终远离沉船的危险。这就是 又牢靠的原因。当然了，水流 够使锚脱落，或使缆绳断开， 经风霜的船只打成碎片。这样 够发生在海里。但是神支持我 是不同的，区别在于我们对神 望和神的道的坚固。

Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of “神的仆人，耶稣基督的使徒 God’s elect, and the acknowledging of 着神选民的信心，敬虔真理的知识 the truth which is after godliness. Titus （提多书1:1） 1:1.

。”正如我们曾说过的，信 神，否则便得不到安稳。因 当通天。当使徒谈到犹太人 是古代的帐幕，并说道他们 外在的处所，而应通到至圣 ，取消外在的表样，凭信住

I believe we shall interpret this verse rightly if we take the word and in the 我认为，只要将 latter half of the sentence as meaning that “也就是”，就 is. Thus the last clause of the verse 文。因此后半个 explains the nature of the faith of God’s 的本质作出了解 elect, even though what we have here is 徒当下的目的对 not a full definition of faith but a 对信心的完整定 characterization of it adapted to the 职责只包含对真 apostle’s present purpose. He sets his 得对神的纯洁信 apostleship apart from error and 这句话中的每个 imposture, by asserting that it contains 们应逐字研究， nothing except truth which is at once evident and certain, and which instructs men in a pure worship of God. But since every word in this verse is weighty, we would benefit greatly if we looked at the whole mosaic, section by section.

疑惑；因为 ，被风吹动

In the first place, faith is called knowledge, not as against opinion, but as 首先，信心被称 against the hazy affair invented by the 对立，而是与天 papists: for they have contrived an 的概念相对立， “implicit faith” with no understanding in “默信”，其中 it. But when Paul makes this knowledge 保罗指明了这一 of truth a proper function of faith, he 真正意义时，他 makes it clear that there is no such thing 就没有信心。 as faith without knowledge.

先教导我们正确祈祷的方 们仅能靠着神的道的指引来 在祈祷之前首先要有信心。 祷告时，就是在证明神应许 惠，这证明说明我们有希 神的应许的人，只是徒有其 真正的祷告。那么我们也知 是真正的祷告；正如雅各告 样，要以信心求告，不要有 信心依靠神的应许，让我们 有回应。由此可知我们的盼 的爱而来。希腊文圣经恰当 διακρίνεθαι（怀疑）”一词来探 证关系。他要我们确信，只 ，就不必怀疑祂是否会聆听 。

And the word truth expresses even more clearly the certainty that is essential to 而“真理”一词 faith. For faith is not content with the 必不可少的品质 probabilities provided by our reasonings. 过推理得出的。 Its proper object is the truth itself. 而且，我们所关 Besides, we are concerned not with any 而是来自天堂的 truth, but with that truth from heaven 浮华相对立的真 which stands in contrast to the vanities 理向人显现，所 proposed by the human mind. Since it is 才适得其所。圣 this truth which reveals God himself to 的赞美，如约翰 us, it alone deserves to go by that name; 理的灵来了，他 and so it is honored commonly in 作进入）一切的 Scripture: John 16:13: And the Spirit “你的道就是真 shall lead you unto all truth; John 17:17: 经活画在你们眼 Thy word is truth; Gal. 3:1: Who hath 呢？”；歌罗西

的人。”通过一个形象的比 们神如何惩罚那些不忠于 的应许的人。这些人被自己 磨，因为不相信神的真理， 安宁。雅各总结道，那些质 配得到神的恩典。这节经文 了罗马天主教奉为神谕的 条，也就是因为无从知晓从 得什么，教徒应在怀疑的态 。相反，我们坚信只有以稳 才能得到神的回应。但因为 ，我们的确会被各种诱惑所 丧失信心。因此，事实上没 挡肉身的感受，做到毫不动 靠信心来克服这样的诱惑。 深植于土地里的大树一样， 吹来的时候它会摇摆和弯 坚定地伫立在原地，不会被

bewitched you that you do not obey the 从前在福音真理

信心即忠诚与勇气

truth; Col. 1:5: Having heard the word of 太前书：“他 truth, the gospel of the Son of God; 1 提摩太前书3

那 翰福音

Tim. 2:4: He would have all come to the 根基”。总之 knowledge of the truth; 1 Tim. 3:15: The 识，它将我们 church is the pillar and foundation of the 来。无疑，这 truth. In short, truth is that right and 的，如果没有 sincere knowledge of God which frees us 群一样终生四 from all lies and error. And surely such 可悲的了。 knowledge should be very precious to us, since there is nothing more miserable than for us to wander around all our lives like dumb cattle.

信心，是完全脱离

According to godliness, which follows, puts a special restriction upon the 随后说“凭着 meaning of truth; at the same time, it 含义作出了特 commends the teaching of Paul by its 赞扬了保罗的 fruit and end, which tends toward nothing 崇拜的倡导， else than the right worship of God and the 因此他捍卫自 flourishing of pure religion among men. 神的污点，正 It is thus that he defends his teaching as 行传24：1 free from every mark of godless 面前申辩的那 curiosity, as he had done before Felix 然应该质疑和 (Acts 24:10) and then before Agrippa 为这些询问无 (Acts 26:1). Therefore, it is only right 应当教导人去 that the godly should be suspicious of and 我们基督最好 detest all empty questioning which does 作出最大贡献 not make for the building up of the 推崇为真正的 church. The only legitimate 人敬畏神的良 recommendation that can be given to doctrine is that it teaches reverence and the fear of God. Thus we are reminded that the best disciple of Christ is one who has made the greatest progress in reverence; and he alone is to be considered a true theologian who builds up the consciences of men in the fear of God.

它仅来源于神的道。因此， 义当中，他将信心的力量 一起；也就是说，我们不 透过天堂，相信那些不可 为我们确实应该信任 ιστος)神给予我们的真理，仅凭它 心确实有眼见，但这眼见 地上。出于这一原因，信 的确据（希伯来书11:1）。 同眼见做了对比（哥林多 ，他指出信心不是凭眼前所见 而是凭神的旨意；通过坦 ，穿越高天将锚抛向天

Which hope we have as an anchor of the soul, both sure and steadfast, and which “我们有这指望，如同灵魂 entered into that within the veil. Heb. 固又牢靠，且通入幔里。”（ 6:19. 6:19）

煞、亚伯尼歌对王说：尼 对此我们并不焦虑如何回 商量）。 （其他人将这句话 无需为此事回答你’；）如 火窑里，我们所事奉的 能力）拯救我们；王啊！ 脱离烈火的窑和你的手。 啊！你要知道，我们决不 也不向你所立的金像下

This is an eloquent comparison between an anchor and faith resting upon the 这里将依 Word of God. It is obvious that while we 的锚，是 wander in this world, we do not stand on 世上流离 firm ground; on the contrary, we are as in 地；就像 the middle of the sea, tossed about by 涛抛上抛 turbulent waves. The devil does not cease 们不得不 stirring up innumerable storms, which 沉了。然 almost overturn and sink our ship, unless 海水，巨 we throw our anchor deep in the sea. Our 威胁。正 eyes see no harbor anywhere. In whatever 的地方， direction we look, we see only water, and 船只不致 the waves keep rising with deadly threat. 将希望紧 Just as the anchor is thrown into the midst 里。但锚 of the waters to some dark and secret 别。前者 place, and while it remains there, it keeps 下；而后 the ship from being broken up by the 上它没有 waves surrounding it — so our hope 心不能依 needs to hold fast to the invisible God. 平静。绑 But there is a difference between the 遥远的距 anchor and our hope; the former is 样，神的 thrown down into the sea because the 带。无论 earth is at the bottom of it; the latter, on 也无法阻 the other hand, is lifted up and soars on 神密不可 high because it finds nothing to hold on 斗争，也 to on this earth. For our hope must not 锚又坚固 cling to the creature, but must find its 的冲击能 quietness in God. As the cable tied to the 从而将饱 anchor connects the vessel with the earth 的事情能 at a long distance through the dark 们的力量 waters, so God’s truth is a bond which 坚韧的希 connects us with himself; and no distance, or foggy darkness, can keep us from clinging to him. When we are thus tied to God, even when we struggle constantly with storms, we remain beyond the danger of shipwreck. This is why he says that the anchor is sure and firm. It can, of course, be that the rush of the waters will pull the anchor off, or break the cable, and tear the beaten ship to pieces. Such a thing can happen in the sea. But the power of God which sustains us is different; different is the fortitude of

理书3:16-18） （加尔文的表

hope, and different the firmness of his Word.

位义仆在深知

Which entered into that. As we have said, unless faith reaches God, it finds nothing “通入幔里 except what is unstable and in flux. 心除非依赖 Therefore, it needs to penetrate as far as 此，信心应 heaven. But since the apostle was dealing 时，他指的 with the Jews, he refers to the old 不该流连于 tabernacle, and says that they should not 所的幔子内 tarry with the things visible, but should 在基督里。 rather penetrate into the inmost holy places hidden behind the veil: the old and external copies are to be set aside in order that faith may rest in Christ alone.

亡威胁的同时，所表现出的 意志。尽管可怕的死亡阴影 ，他们也没有妥协，而是视 于自己的生命，如果需要献 死不辞。

But let him ask in faith, nothing wavering; for he that wavereth is like a “只要凭着信心求，一点不 wave of the sea driven with the wind and 疑惑的人，就像海中的波浪 tossed. James 1:6. 翻腾。”（雅各书1:6）

有记录下他们所有的话，而 部分，其中彰显着圣灵的对 ，体现出一种不可征服的力 要将他们“扔进火窑里”， ，在王的盛怒之下感到恐惧 。因为我们都知道生命对自 贵，死亡又有多么可怕。但 描述了当时的局面，从而让 的义仆，在圣灵的指引下， ，毫不屈服于任何威胁，也 步。他们对王说：“我们不 ”当他们说自己并不焦虑， 是“这件事已经决定了；我 出一个权宜之计。一点也 如此神圣的一件事，无需犹 经下定决心不以任何方式违 洁崇拜。”显然，尽管死亡 着他们的心灵，他们也没有 理，背叛对神的正确崇拜。

Here he teaches first the right way to pray. Since we can pray only as we are 在这里他首 led by the Word of God, it follows that 式。因为我 faith comes before prayer. When we pray, 祈祷，因此 we testify to the grace which is the 当我们向神 promise of God to us: and so testifying, 给我们的恩 we have hope. Thus, anyone who does 望。不相信 not believe the promises, has only the 表，不是在 semblance of prayer. Thus also we learn 道了什么才 what true prayer is; for as James bids us 诉我们的那 to ask in faith, he explains in addition that 一点迟疑。 we are to hesitate at nothing. Faith, 确信所求必 therefore, rests upon God’s promises and 望伴随着神 gives us the certainty that what we ask for 地运用 “ we shall receive; whence it follows that a 究两者的辩 confident trust in us goes with the love of 要神应许了 God toward us. The word διακρίνεθαι 我们的祷告 used in this place means properly to inquire into both sides of a controversy. He would have us be persuaded that once God has made a promise there is no room left for doubt as to whether we shall or shall not be heard.

个原因，来反对王的提议。 说神有足够的能力来拯救他 他们补充道，即使他们不得 对他而言也没有那么珍贵， 活而否定神的地位。因此他

He who wavers. By an elegant simile, he tells us how God punishes the infidelity “摇摆不定 of those who doubt his promises. Such 喻，告诉我 people are tortured by their own 神，怀疑神 inquietude, for there is no such thing as 的焦虑所折 tranquillity for our spirits unless they lean 就无法心神 upon the truth of God. He concludes 疑神的人不 finally that those who doubt God do not 有力地反驳 deserve anything from him. This is an 不虔诚的教 excellent passage with which to refute the 祷告中将获 impious dogma, accepted as an oracle 度下祈祷， throughout papal lands, that we should 固的期望， pray in a state of doubt, hardly knowing 肉身的软弱 what will come out of our praying. On 左右，以致 the contrary, we hold the principle that 有人能够抵 the Lord will not hear our prayers unless 摇。因此要 there is the confident expectation that 信心就如同 what we ask for we shall receive. But 尽管当狂风 considering the weakness of the flesh, it 曲，但它会 is all too true that we are agitated by 连根拔起。 various temptations, which are engines for the shattering of our confidence in God. Hence, we find no one who is not in fact led by the feelings of his flesh to waver and shake in his boots. But it is the business of faith finally to overcome temptations of this kind; for faith is like a tree which has sunk deep roots; indeed, when the winds blow, it sways and bends, but it is not heaved out of the ground; on the contrary, it remains standing and firm where it belongs.

得研究。必须注意，义 向我们表明，当有人逼 ，我们必须堵住耳朵而 它。因为一旦我们开始 情况下可以否定对神 是对神的亵渎。我多么 认识到神至高无上的 何时，人们都将无视那 盖神的光辉的行为。

Jesus saith to him, Because thou hast seen me, Thomas, thou hast believed; “耶稣对他说：你因看见了我才信； blessed are they who have not seen and 没有看见就信的有福了。”（约 have believed. John 20:29. 20:29）

都接受了一种谬论。也 为自己可以保持中立， 离对神纯洁的崇拜会 说：“保持中立有好 ，如果我不妥协，不但 还会殃及他人。如果无 主张节制，恶人就会采 使王无所忌惮地使用各 以最好有一些中立的 并监视他们的阴谋，从 ，不经公开的反抗就能 人的头上。”所以他们 了一份力。

Here Christ commends faith on the ground that it does not in the least depend 基督在这里所称赞的

煞、亚伯尼歌不能给出 难道他们不能这样想： 能力来帮助我们的兄 的敌人取代了我们，接 野蛮的暴行啊？他们

upon sense and carnal reason, but 肉体感知的， acquiesces in the mere Word of God. 在这简单的定 Therefore, in this brief definition, he 与本质结合在 brings together both the power and the 凭眼见，而是 essence of faith; namely, that it does not 见的真理。因 consist in seeing what is before us, but (αὐτόπ penetrates to the very heavens, so as to 是神的道。信 believe the things which are hidden from 不基于现世和 the human senses. For surely we ought so 心是未见之事 to know God that his truth may be to us 保罗也将信心 αὐτόπιστος (to be believed simply 后书5:7） because it is his Word). Faith indeed has 的得失祸福， its own sight, but it is not fixed on things 然相信神的道 upon this world and earth. For this 堂。 reason, it is said to be a demonstration of things invisible and not seen (Heb. 11:1). Paul, also, who contrasts it with sight (2 Cor. 5:7) points out that faith, without holding to a consideration of the state of things present, or looking about at things visible in this world, hangs on to the mouth of God; and putting its confidence in the Word of God, it rises above the whole world and casts its anchor in heaven.

毁灭我们的族人，洗刷关于 记忆。我们暂时屈服于暴 的法令，总比让狂暴的人取 不然他们定要毁灭我们可怜 的生活本就已经很可悲了。” 找到许多借口，来为自己的 从而为了避免危险而向金像 他们没有。

Shadrach, Meshach and Abednego answered the king and said: O “沙得拉、米 Nebuchadnezer, we are not anxious with 布甲尼撒啊， what words we are to answer thee (or 答你（或与你 negotiate with thee). (Others translate it, 翻译为‘我们 “It is not right that we should answer thee 果我们被扔在 in this matter” ; they say l is here, as 神必能（即有 often, superfluous.) Lo, God whom we 他必拯救我们 serve is able to (that is, can) deliver us 即或不然，王 from the furnaces of raging fire and will 事奉你的神， snatch us from thy hand, O king. But if 拜。’” （但以

过的，只要我们毫不动摇地 坚信无论在何种情况下，对 丝毫偏离都是错误的，那么 不受侵犯。如果不是为了荣 又为什么而活？如果为了生 生存的目的，也就是说，如 的时候欲望太多，那么也就 目的。

not, be it known to thee, O king, that we 达） shall not worship thy Gods, and we shall not adore the images which thou hast set up. Dan. 3:16–18. (Calvin’s wording.)

宣告神能够拯救他们，但即 们施以拯救，他们也甘心赴 此揭示了一个真理，能够让 御诱惑。因为我们的生命对 分宝贵，如果祂愿意，就必 。因此在神那里我们得到充 这使我们服从神的指引，并 除焦虑，不再幻象更好的方 己的性命。同时我们必须仔 个分句。神希望通过我们的 的荣光，这是一种正当的牺 该主动为神献身。如果我们 真正的信仰就难以推广，因 随时甘愿牺牲。

The chief emphasis in this account is upon the unbroken spirit of the three holy 此处主要强调了神的三

，既蒙神指示他未见的 的心，预备了一只方舟， 。因此就定了那世代的 受了那从信而来的义。” 1:7）

and God-fearing men, when they knew 自身面临死 that they were in imminent danger of 坚不可摧的 death. Although a horrible death was 笼罩着他们 before their eyes, they did not swerve 神的荣耀高 from the right path but set the glory of 身，他们万 God above their own life — even above a hundred lives if they had had so many and such a sacrifice were required.

惧、不加节制地随自己的 欲望中堕落之际，只有挪 审判，尽管有些延误，但 的杰出典范。而且，他不 了一百二十年的时间来 在此期间他保持坚定，不 的人对他的嘲笑，始终坚 亡而他自己将得救。是 舟之内，就像住进坟墓一 不必多言，留给能更好地 人来详述它。只要点明使 的勇气归功于信心，就已 此为止，使徒已经说明了 一纪元时的祖先们所拥 当挪亚和他的家人脱离了 信心成为了一种重建的力 迹表明：从古至今，如果 始终得不到神的悦纳，也 扬。

Daniel does not report all their words but selects only a few in which glows the 但以理书没 unconquerable power of the Holy Spirit 是选择了一 who instructed them. The king’s threat, 他们的指引 be hurled into the furnace of fire, was 量。王威胁 certainly horrible, and terror before his 这确实可怕 rage would have been very natural. For 是很自然的 we know how dear life is to us and what 己有多么宝 dread of death fills our minds. Daniel has 以理详细地 described the whole situation to make it 我们了解神 clear to us that God’s servants, when they 充满了勇气 are led by the Spirit, have too much 不对恐惧让 courage to yield to any threats or give 需要考虑。 way to any fears. They say to the king, 他们的意思 “We need not deliberate.” When they say 们不想讨论 that they are not anxious, they mean “the 不……对于 matter is settled; we have no desire to 豫。我们已 hold a consultation about what is 反对神的纯 expedient or helpful. Not at all. . . . In so 逼近，侵蚀 holy a matter no deliberation is possible. 丝毫偏离真 We have already decided that we must not depart in any way from the pure worship of God.” Clearly, the fear of death, however closely it hangs over them, and however deeply it is ingrained in their hearts, does not make them deviate a hair’s breadth from the true and right worship of God.

考：

They give two reasons for rejecting the king’s proposal. They say that God has 他们提出两 sufficient power and might to rescue 首先，他们 them; and then they add that even if they 们，其次， must die, life is not so precious that they 不死，生命 would deny God to prolong it. They 不可为了苟

没有看到的事上，神给了他 中充满了敬畏与恐惧；其次， 了一艘方舟；第三，通过建 了那个世代中世人的罪；第 信心承受了其带来的义。第 体现信心的力量。它总能提 是不可见之物的证据这一 因为的确只有通过信心，我 神的道中看出那些隐藏着 了我们感官之外的事物。当 示，预计一百二十年之后将 洪水，这一时间的差距本来 的恐惧。而且这件事本身也 的。他见证了那些不信神的 ，生活得快乐无比，安然无 以将洪水的消息视作是对人 。但挪亚如此敬畏神的话， 眼见的事物，畏惧神所发出 如同毁灭已经发生了一样。 的信心，变成了对神的服 从他建造诺亚方舟便可以体

declare themselves ready for death if the 们宣告如果王继续逼迫他 king still insists that they worship the 就宁愿赴死。 statue.

许有人要问，既然信心是与 威吓紧密相连，为什么使徒 产生了恐惧呢？神通过福 公义，让我们得救，而信心 出于福音（罗马书10:8）。因 于信心而产生了恐惧似乎 我的回答是，信心确实从应 它建立在应许之上并依赖应 们说基督是信心的真正归 通过祂，父神才与我们和解， 所有的应许得到了印证和

This passage is especially worth our study. We should note the first answer 这段经文尤其值 which shows us that when we are urged 仆的第一句回答 to deny the true God we must close our 迫我们否定真神 ears and do no deliberating. For we begin 且丝毫不去考虑 to dishonor God when we debate whether 考虑是否在某种 it be allowable for any reason whatever to 纯洁的崇拜，就 depart from his pure worship. How I wish 希望所有人都能 that all men would become so conscious 荣耀，因此无论 of the supreme excellence of the glory of 些企图削减和掩 God that they would disregard all else whenever there is any attempt to lessen or hide God’s glory!

而，信心只有牢固地树立在神 接受神所说的每一句话。或者， 单地表达为，信心的功能在于 说的话，并无条件地接纳祂所 。因此，信心不但承认神无条 ，也同时承认神的戒律与威 非人们得到了神慷慨的应许， 是一位仁慈的父神和我们的 否则没有人正确充分地服从神 所以也没有人通过祈祷从神的 免。因此，福音又被称作信心 为它是上帝之道的主体。而这 心与应许的相互关系。信心与 相关联，同时也努力执行着神 从而让人学会敬畏神和服从

But many today have accepted a fallacy. They think either that they have a right to 但现在有许多人 sit on the fence or that at times it may be 就是他们时而以 better to swerve temporarily from the true 时而认为临时偏 worship of God. They reason: “There is 更好。他们辩白 some good on both sides. . . . Or if I did 处……不然的话 not compromise, I might harm others as 会伤害我自己， well as myself. If our ruler had no 人在掌权者面前 advisers to counsel moderation, the 取极端手段，促 wicked could go to extremes and urge 种残酷手段。所 him, without restraint, to all kinds of 人，顺应恶人， cruelty. Therefore, it is better to have 而以隐秘的方式 some middle-of-the roaders, who humor 防止危险临到好 the wicked and who keep a watch on their 认为自己为神尽 schemes, so that without open opposition they may by underground means avert danger from the heads of good men.” So they convince themselves that they are doing their bit for God.

一只方舟。”使徒在这里指出 服源自信心，就如同水源于泉 制作方舟的过程既漫长又艰 被不敬神的人的嘲笑所干扰， 遭到无数的干扰，因为无疑圣 和侮辱所包围。挪亚以不屈的 耐他们的嘲笑，这展现了他对 热诚。但如果不是依靠神的应 他救赎的希望，从而引领他始 ，他还能从哪里获得动力来坚 服从神呢？因为如果他不相 不会有勇气来情愿面对如此多 跨越诸多的障碍，或坚持他的 之久。因此，唯有信心是服从

Could not Shadrach, Meshach, and Abednego have given the same kind of 难道沙得拉、米 excuse? Could they not have thought: 同样的借口吗？ “We have some power to help our “我们有一定的 brothers. How much greater barbarities 弟们。如果信仰 and cruelties would follow if open 下来将会有多少

不信阻止我们服从神。在我 不信之人以可怕的方式横行 这世上服从神的人寥寥无

enemies of religion replace us! For they 将竭尽全力 would try their best to destroy from the 我们信仰的 earth both our race and the memory of 政，顺从王 our religion. Isn’t it better for us to yield 代了更好， temporarily to tyranny and the king’s 的民，民众 harsh decree than to leave our office to be 他们本可以 occupied by raging men who will totally 不忠开脱， destroy our poor people who are already 下拜，但是 in enough trouble?” They could have found plenty of excuses for their faithlessness if, to avoid danger, they had bent their knees before the golden image. But they did not.

了那世代的罪。”说挪亚借 世人定了罪是很奇怪的。而 语境很难说明这一点。因 指的应该是方舟。说世界被 含着双重含义。由于建造方 此长的时间，恶人便没有任 次，方舟建成后随即发生的 世界的定罪是公正的。为什 了拯救一家人的办法呢？ 为这一人凭义被神所宽恕， 人一同灭亡吗？他确实是 者，对世界的定罪没有比这 的了。挪亚作为服从于神的 ，给世人的邪恶定了罪。挪 里神奇地得救，这本身就足 界的定罪之公正；因为只要 ，神必拯救。

As I have said, God’s right remains unviolated only when we adhere 正如我曾说 unquestioningly to his service and are 侍奉神，并 convinced that no consideration is 神的旨意有 important enough to permit us to make it 神的权柄就 lawful for us to deviate in the slightest 耀神，我们 degree from that course of action which 存而放弃了 he commands by his word and which he 果我们活着 requires of us. . . . Why do we live except 丢掉了活的 to serve God’s glory? If we lose our purpose in living for the sake of life — that is, if we desire too much to live in the world — we set aside the purpose of life.

徒为我们 一点。摩西说挪

When the three declare that God is able to save them, but if not, they are ready for 这三位义仆 death — they reveal a truth which ought 使神不对他 to raise our hearts above all temptations. 死，他们在 Since our life is dear to God, he himself, 我们的心抵 if he wishes, can rescue us. Since, then, 于神来说十 we have in God a sufficient protection, let 会拯救我们 us not try to imagine any better way of 分的保护， preserving our life than by surrendering 依靠神来排 ourselves wholly to his direction and 式来保全自 casting all our anxieties upon him. And 细思考第二 we must also consider the second clause. 死来彰显祂 Even if God wishes to make his glory 牲，我们应 shine by our death, this would be a 吝惜生命， rightful sacrifice, and it should be offered 此我们必须

人。历史并未告诉我们挪亚 信心。但使徒通过事实推理 点。不仅因为人只有在得到 仁爱的条件下，才誓死相信 没有人真心服从于神；而是 有神的宽恕，没人能让神喜 于神的律法，他有多么的公 我们必须凭信来称义。

to him. True religion does not flourish in us unless we take our life in our hand, that is, unless we hold it always ready for sacrifice. (I wanted to present briefly today what, if God permits, I shall treat more at length tomorrow.)

喜领受应许的 上。” （希伯来

By faith, Noah, being warned of God of things not seen as yet, moved with fear, “挪亚因着信 prepared an ark to the saving of his 事，动了敬畏 house: by the which he condemned the 使他全家得救 world, and became heir of the 罪，自己也承 righteousness which is by faith. Heb. （希伯来书1 11:7.

任何

It was a wonderful example of courage that, while the whole world did as they 在世人毫无畏 pleased, and gave themselves up to 私意而行，在 pleasure, without fear and without 亚凝视着神的 restraint, Noah alone kept his eyes on 他已经是勇气 God’s judgment, although it was delayed 厌其烦地花费 for a time; and for one hundred and 造一艘方舟。 twenty years he went through the 顾那些不敬神 weariness and misery of building an ark. 信这世界会灭 All this time he remained adamant, while 的，他住在方 the godless crowds jeered at him; he 般。但就此我 never doubted that the world would 描绘此情景的 perish and he would be saved. Yea, he 徒将这一绝佳 lived in the ark as in the grave. But I need 经足够了。到 not say more about this; let someone else 生活在世界第 who can do better expand on it. [It is 有的信心。但 enough to say that] the apostle attributes 洪水的危险， this marvelous courage to faith. So far he 量。挪亚的事 had been speaking of the faith of the 没有信心，人 fathers who lived in the first age of the 配不上神的赞 world. But when Noah and his family came out of the Flood, faith became a kind of regeneration. The case of Noah shows that in all ages men neither have been approved by God, nor have deserved his praise, except by faith.

受应许的人。”此前所叙述 拉罕的一切遭遇，无论给他 的伤害，与这一试验中他在 应许后，却被命令杀掉自己 相比，都不过是九牛一毛。 应许都建立在“从以撒生 为你的后裔”这一句上（创 12）。如果没有以撒，任何美好 冀都不复存在。况且，这里 与世俗无关，只与亚伯拉罕 有关。是的，它甚至包含了 救赎。我们可以想象，当这 到寄托在他儿子身上的永 灭之时，他是多么地悲痛！ 心战胜了悲伤，按神的旨意 帮助他克服如此多艰难险阻

Now, the story of Noah leads to the following considerations: first, that 那么，挪亚的故事引发了以下的思

心让亚伯拉罕 赞

warned of things to come, which he still 首先，在他 could not see, he was filled with awe and 警告，他心 fear; secondly, that thereupon he built an 他随即建造 ark; thirdly, that by building it he 方舟，他定 condemned the world; fourthly, that he 四，他凭着 inherited the righteousness which is 一点最能够 according to faith. My first point brings 醒我们信心 out the power of faith best. It always 基本真理； recalls us to the primary truth that faith is 们才能够从 the evidence of things not seen; for it is 的，和超越 surely the property of faith to see in 挪亚得到警 God’s Word the things which are hidden 会有一场大 and far beyond the competence of our 可以消除他 senses. When Noah was told that after 是难以置信 one hundred and twenty years there 人肆意妄为 would be a flood, the length of time 恙。他本可 involved might have taken away all his 的恐吓之言 fear. Besides, the whole thing was 因此他撇开 incredible. He saw the unbelievers going 的威吓，就 ahead, safe and secure, with their life of 他对神的话 pleasure. He might have thought that the 从，这一点 dreadful news of a flood was an empty 现出来。 threat to terrify the people. But Noah held such respect for the Word of God that he turned his eyes away from the things present, and feared the destruction threatened by God as though it were already happening. The faith he had in God’s Word was turned into the obedience to God which was demonstrated in his building the ark.

遇上了一个不小的困难。 的应许，亚伯拉罕的信心 ？因为服从出自信心，而 。那么当亚伯拉罕失去了 心也该消失。正如我们说 撒的死本该标志着应许的 撒不是一个普通人，他预 过，使徒补充说亚伯拉罕 神能让他的儿子复活，从 得以解决。所以亚伯拉罕 应许，而是凭远见判断出 真理和神的力量要超越他 他没有狭隘地看待神的力 以撒的死关联在一起。而 的圣约，因为他没有认为 够决定神力的大小。他坚 化为灰烬，神的应许也依 撒活着时是一样的。

Now, somebody will raise the question, Why does the apostle say that faith 那么现在也 produced fear if it be true that faith is 应许而不是 bound to promises rather than to 却说从信心 threatenings? It is the gospel, in which 音赐予我们 the righteousness of God is offered to us 一词也正是 for our salvation, that Paul calls the word 此说挪亚由 of faith (Rom. 10:8). It seems therefore 是错误的。 wrong to say that by faith Noah was led 许中产生， to fear. I answer, Faith grows properly 许。所以我 out of the promises; it is founded in them 宿，因为是 and rests upon them. Therefore, we say 也是通过祂

王怒； 看见那不能看见 1:27）

that Christ is the true end of faith, since it 兑现。然 is in him that the Heavenly Father has 那里，并 been reconciled to us, and in him all the 可以更简 promises of salvation have been sealed 聆听神所 and ratified. However, nothing keeps 说的一切 faith from being fixed upon God and 件的应许 accepting from him every word he 吓。但除 speaks. Or, if you would have it put more 并知道祂 briefly, it is the function of faith to hear 救世主， God as he speaks, and to embrace without 的训令， doubt whatever proceeds from his holy 愤怒中豁 mouth. Thus, faith acknowledges 之道，因 precepts and threats, as well as God’s free 也正是信 promises. But since no one manages to 神的应许 obey God’s precepts properly and 的威吓， sufficiently, no one is moved to pray that 神。 he may be delivered from his wrath, unless he has laid hold of God’s gracious promises and knows him as a good Father and the Author of salvation. Therefore, the gospel is called the Word of faith, for it is the principal part of the Word of God; and this is how faith and the promises are related one to the other. Faith attends to the promises of God; but is no less intent upon his threatenings, in so far as it needs to be taught to fear God and to submit to him.

摩西第一次或第二次 中第二次他率领民众一 他逃离了法老的宫殿后 。使徒说摩西在守逾越 埃及，应该指的是第一 随后说“摩西不怕王的 认这一观点，尽管摩西 怕而逃离的。

Prepared the ark. Here the apostle points out the obedience which flows out of “预备了 faith as water from a fountain. The work 对神的顺 of building the ark was long and 源一样。 laborious. It might have been hindered by 苦。可能 the scoffings of the ungodly, and thus 那就可能 interrupted a thousand times; for there is 人被打击 no doubt that the holy man was pelted 精神来忍 with insults on all sides. The very fact 神服从的 that he bore their derision with an 许，给予 unbroken spirit shows the uncommon 终相信神 zeal of Noah’s submission to God. But 定不移地 what was the source of this constancy of 信神，就 obedience if not that he rested in the 的苦难， promise of God, which gave him the hope 使命如此

期活动时，我们发现当 的领袖之后才真正无 合考虑了所有情况之 细分析摩西的第二次出 彼时蔑视法老的忿怒， 装自己，激起暴君的怒 的信心的力量，令他能 战斗训练的民众，跨越 终坚信神会在千难万险 条希望之路。他看到了 不在于事无补的愤怒 心尽全力坚持到底。因 靠着神的全能的力量 他向神求告，并相信神 及人。

of salvation, and led him to believe in 的导师，而 God to the very end? For he would not 们的世代， have had the courage to meet willingly so 于世，因为 many troubles, or to overcome so many 几。 obstacles, or to stand firm at his task so long, if he had not already trusted in God. Faith alone therefore is the teacher of obedience, while unbelief keeps us from obeying God. And in our own day, the world’s unbelief shows itself in a frightful way, for there are few who obey God.

能看见的主”。但摩西 棘丛中看到了神。但这 乎并不恰当，似乎与所 更愿意承认摩西是因看 倍增，从而担起引领自

By which he condemned the world. It would be strange to say that Noah by “因此就定 faith condemned the world. The context 着信心，给 of this verse hardly bears this out. 这句经文的 Therefore, the reference is to the ark. The 此，这里所 world is said to have been condemned by 方舟定罪包 the ark in a double sense. Since the 舟花费了如 building of the ark took so long, it left the 何借口。其 wicked without any excuse. Besides, 事显示了对 what followed the building of it showed 么方舟成为 that the condemnation of the world was 难道不是因 just. Why indeed did the ark become the 才没有与恶 means of salvation to one family, if not 最后的幸存 because by his righteousness one man 更显而易见 was spared the wrath of the Lord, and did 旨意的楷模 not perish with the wicked? Had he not 亚从鬼门关 been left as a remnant, the condemnation 够证明对世 of the world would not have been so 值得拯救的 conspicuous. By the very example of his obedience to God’s command, Noah condemned the perversity of the world. The very fact that Noah was snatched away so marvelously from the jaws of death is proof enough that the condemnation of the whole world was just; for certainly God would have saved it had it not been unworthy of salvation.

使命。但我不同意神的异 体的感知，并使他脱离这 严格地说，摩西得到了神 但他绝非真正看见了神。 是摩西如同被高升到天 相见一般，他仿佛与世人 生命的危险和与法老的斗 他克服了艰难与苦难。然 受着如此多的磨难，有时 是否已经远离了他，至少 铺天盖地的进攻令他难 ，神清晰地向摩西显现， 信心的作用。摩西自身被 他向上帝求助，像说过的 助了他，但他从异象中所 要远超过神站在燃烧的荆 那么简单。他对神全能的 化解了所有的恐惧和危 的圣约，看到在埃及暴政 ，仿佛已在应许之地作

Of the righteousness which is by faith. This is the last thing about Noah which “那因信而来的义。”这是使 the apostle brings to our attention. Moses 展示的关于挪亚的最后

先认识到信心的实质是眼 其次，凭信心认识到的事 出凭眼见所能认识到的范 ，只要看见神一眼，便能 软弱，使我们坚不可摧， 旦的攻击。由此可见，一 恶劳和软弱，就越缺乏信

says that Noah was a righteous man. 亚是一个义 History does not tell us that the root and 的义扎根于 reason of Noah’s righteousness was in 证明了这一 faith. But the apostle testifies to this as a 神的应许和 fair inference from the facts of the case; 神，实际上 not only because no one obeys God with 由于如果没 sincerity unless, after receiving the 悦，无论基 promises of his Fatherly goodness, he 义。因此， trusts him with his very life; but also because no one can please God without his forgiveness, no matter how righteous his life is according to the rule of God’s law. Therefore, it is necessary that our righteousness rest in faith.

七 伯来书11:30）

By faith, Abraham, when he was tried, offered up Isaac: and he that had “亚伯拉罕因着信，被试验的时候，就 received the promises offered up his only 把以撒献上；这便是那欢 begotten son. . . . Heb. 11:17. 人，将自己独生的儿子献

告诉我们奴仆的轭因信 在提醒我们，借助于同 收回了他们的产业。当 地时，首先遭遇了异常 ，因为无法攻取这座 法继续前进。神命所有 日绕城一次，在第七天 都很幼稚甚至是极为荒 服从了神的指示，也得 神应许的那样，结局是 然了，城墙倒塌了不是 闹，或喇叭声震天，而 上帝的应许必定兑现。

书11:17） The author goes on with the rest of the story of Abraham, and tells of his 作者继续讲述亚伯拉罕的故事，并谈到 offering up of Isaac. Here we have an 他献以撒。这是非凡勇气的典范， example of singular courage, and we are 人难以与他媲美。 not likely to find anything like it anywhere.

们，求你 起誓……”（约书亚 ）

And he that received the promises. All that was said so far, how ever deeply it “那欢喜领 may have wounded Abraham, was a mere 的关于亚伯 prick compared with this trial in which, 造成了多大 after he had received the promise, he was 接受了神的 commanded to kill his son Isaac. For all 的儿子以撒 the promises were founded upon this: In 因为所有的 Isaac shall thy seed be called (Gen. 的，才要称 21:12); and without him no hope 世记21: remained of any good or blessing 与祝福的期 whatever. Besides, what was at stake here 存在的危急 was nothing earthly. It had to do with the 永恒的救赎 everlasting salvation of Abraham; yea, 整个世界的 even of the whole world. We can imagine 位圣人意识 what anguish took hold of the holy man 生的希望破 when he realized that in the person of his 然而他靠信 son the very hope of eternal life was to be 行事。可见

开所有偶 归于以色列的神 天地 时，各民族编造 力都归 徒在提到喇哈的信心

extinguished! And yet by faith he escaped 的力量是多么伟大！是信 such dark thoughts, and did as he was 所向无敌，因此信心当得起最高的 commanded. What a wonderful power it 美。 was that enabled him to overcome so many and so arduous obstacles! No wonder that faith deserves the highest praise, since it alone made it possible for Abraham to persevere without defeat.

蹈矩的人对此不屑一 们能够公平地思考怎做 神和那些编造出来的 的大能，声明是神以祂 世界。喇哈毫不迟疑地 都属于以色列的神耶 万有，执掌天上和地上 人类的所有事务。

But here we meet a difficulty which is no small matter. How is it that Abraham’s 但我们在这里 faith is praiseworthy if it was separated 如果没有了神 from the promise? For, as obedience is 还值得称赞吗 from faith, so faith is from promise. 信心出自应许 Therefore, when Abraham was deprived 应许，他的信 of the promise, his faith also must have 过的那样，以 failed. Now, the death of Isaac, as we 破灭；因为以 have said, would have been as it were the 表了基督。不 collapse of all the promises; since Isaac 荣耀神，相信 was no ordinary man, but one who 而使这个难题 included Christ. This difficulty, which 没有丢弃神的 would otherwise not have been easy to 了，应许中的 deal with, is resolved by the apostle when 儿子的生死， he adds soon after that Abraham honored 量，仅将其与 God by believing that he could raise his 是坚守与神立 son from the dead. Therefore, he did not 以撒的寿命能 reject the promise made to him, but 信，即使以撒 extended its truth and God’s power 然有效，同以 beyond the life of his son; because he did not set the power of God within narrow limits, as though it were tied up to Isaac’s death and would become void with it. He held on to the promise, because he did not bind God’s power merely to Isaac’s lifetime. He was persuaded that it would be active and efficacious in the ashes of a dead Isaac, as it was when he was alive and breathing.

哈的信心并不成熟。我 个信心的萌芽，还不足 的救赎。但我们必须认 女子对神的认识多么有 她顺服于神的统治时， 的条件。从这顺服之 从种子中抽出的嫩芽，

By faith he forsook Egypt, not fearing the wrath of the king; for he endured, as “他因着信，就离开了埃及，不怕 seeing him who is invisible. Heb. 11:27. 因为他恒心忍耐，如同 的主。”（希伯来书1 This may be said of the first time Moses

。这是她信心的又一证 说的神的应许，她相信 是迦南地真正的所有 放纵一群匪徒，闯入他 地肆意妄为。而是宣称 南地是因为神将这片 ……

left Egypt as well as of the second, when 这里说的可能是 he took the people with him; for, he did 出埃及的事，其 leave Egypt in a real sense when he ran 起出埃及。因为 away from the Pharaoh’s house. When 确实离开过埃及 the apostle says that Moses left Egypt 节之前就离开了 before the celebration of the Passover, he 次逃离埃及。他 means the first flight. His adding that 忿怒”也无法否 Moses did not fear the wrath of the king 自己称他是因惧 does not invalidate this view, though Moses himself says that he fled because of terror.

来书中对信 事的确据。因

Still, when we consider the early career of Moses, we see that it was when he 在思考摩西的早 came out as the champion of the people 摩西在成为民众 that he was not afraid. When I consider 所畏惧。我在综 all the circumstances, I prefer to think 后，认为应该仔 that here we have to do with Moses’ 埃及。因他是在 second departure. It was then that he 并以圣灵的来武 scorned the wrath of the king, and was so 火。这无疑是他 armed with the power of God’s Spirit that 够带领一群未经 he often excited the fury of that beast. 重重险阻，他始 Such certainly was the energy of his faith 之中为他开辟一 that, taking along with him a multitude 最强大的王不得 untrained in warfare, and bearing the 之下屈服，便决 burden of many obstacles, he went with 为他知道自己是 the hope that God by his own hand would 出埃及的，因此 open a way through the countless 终会彻底击败埃 difficulties which beset him. He saw a most potent king seized by impotent rage, and knew that he would do his utmost to the very end. But since he knew that he was departing by God’s power, he commended the situation to God, and did not doubt that God would in time bring the assault of all the Egyptians to a dead stop.

同住在一个设防的 生命托付给自身难保 们已经成为那片地的 的生杀大权一般。显 于对神的应许的信 的降服。

As seeing him who is invisible. But Moses did see God in the burning bush; besides, “如同看见那不 it looks as though this point is introduced 确实在燃烧的荆 here improperly and without relevance to 里提到这一点似 the matter on hand. I admit readily that 说之事无关。我 Moses was fortified by his vision, as he 到了异象而勇气

和平平的接待 从的人一同灭 11:31）

set out for the glorious task of delivering 己族人的光荣 his people. But I deny that his vision of 象剥夺了他肉 God divested him of his bodily senses 世间的危险。 and put him beyond the perils of this 同在的记号， world. Strictly speaking, God gave him a 使徒想要说的 sign of his presence; but he was very far 堂并单独与神 from having seen God as he really is. 隔绝，超脱于 What the apostle means to say is that 争之外，因此 Moses endured as though he were lifted 而，他确实遭 to heaven and saw God alone; as though 忍不住猜想神 he were beyond intercourse with men, 他会认为法老 beyond the reach of this life’s perils and 以抵挡。总之 the struggle with Pharaoh. And yet, he 但又没有剥夺 was certainly beset with so many 恐惧所包围， difficulties that he could not but imagine 那样，异象帮 sometimes that God was far away from 得到的启示， him; or, at least, that the obstinacy of the 棘丛中的幻象 king, supported by overwhelming arms, 力量的认识， would be impossible to resist effectively. 险；他倚仗神 In short, God presented himself to Moses 压迫下的族人 as living, but not so that faith became 王。 superfluous. Moses himself, beset by terrors on all sides, turned his whole mind to God. As we have said, his vision helped him to do this; but he saw more in God than was visible by the sign of the bush. His apprehension of God’s power absorbed all fear and every peril; leaning upon God’s promise, he saw his people, even while they were being oppressed under the tyranny of the Egyptians, as already lords in the Promised Land.

乎因主人 出也不值

So, we learn first that the true nature of faith is to set God always before our eyes; 因此，我们首 secondly, that faith has insight into things 里始终有神； higher and deeper than those which fall 物，要远远超 within the scope of our senses; thirdly, 围之外；第三 that only a sight of God is sufficient to 够去除我们的 remove our softness and to make us as 从而抵挡住撒 rocks against the assaults of Satan. It 个人越是好逸 follows that the more indolent and the 心。 weaker a man is, the less faith he has.

此他已表明， 行为

By faith the walls of Jericho fell down, after they were compassed about seven “以色列人因着信，围绕耶利哥城 days. Heb. 11:30. 日，城墙就倒塌了。”（希

于这一 子，混在她族人 成为 以断言， 果没 值；相 的人和恶棍中 凭信与天

Before this, he taught us that the yoke of bondage was broken by faith; he now 在此之前，使徒 reminds us that by that same faith the 而断开，而他现 people took possession of their 样的信心，民众 inheritance. As they entered the land, 他们进入这片土 they first came up against the city of 坚固的耶利哥城 Jericho; fortified and almost impregnable, 城，导致他们无 it forbade further progress, since they had 勇士在六日内每 no means for assaulting it. The Lord 绕城七次。这些 ordered that all the fighting men go 唐的。然而他们 around it once every day for six days, and 到了回报。照着 seven times on the seventh day. All this 皆大欢喜的。当 going around was childish and extremely 因为民众大声喧 ridiculous. Nevertheless, they obeyed 是因为他们相信 God’s command; and their labor was not in vain. It ended happily, according to the promise of God. Surely the walls fell down, not because the people shouted and made a big noise, nor because of the din and the clamor of the trumpets, but because the people believed that God would do as he had promised.

？若要一一细说，基 耶弗他、大卫、撒母 ，时间就不够了。” （希 ）

The Lord your God, he is God in heaven above and in earth beneath. Now, “耶和华 ─ 你们的 神本是上天下 therefore, I pray you, swear unto me by 地的 神。现在我既是恩待你 the Lord. . . . Josh. 2:11–12. 们指着耶和华向我 书2:11-12 The image of the faith of Rahab shines clear as in a mirror when, throwing away 喇合的信心清晰可见，她抛 all idols, she ascribes the rule of heaven 像，把天和地的权柄都 and earth to the God of Israel alone. 耶和华。毫无疑问，当【人承认】 Without question, when [men 万有都服从以色列的神 acknowledge that] heaven and earth are 出来的假神都被推翻，荣耀、能 subject to the God of Israel, the fictitious 于耶和华。两位使 gods of the nations amongst which they 时对她的赞扬是适得其所的。 distribute the majesty and the power and the glory of God are wholly repudiated. Therefore Rahab was not too highly honored when two apostles referred to

例子太少，有人会以为 数人当中。他预料到了 他补充道如果一一列 不胜数。他的意思是说 整个教会的缩影。他又 卫这段时期，从这时起 来掌管子民。他提到了 、巴拉、参孙、耶弗他。

her faith.

人，让士兵摇晃手中的 戏就击败了敌人的大 的。而至于巴拉，他根 手，靠着一个女人帮忙 掌权。参孙只是一个农 耕种。他如何能与那些 臣服的君王抗衡呢？而 责备耶弗他的匹夫之 莽地率领一个堕落的民 都跟随了神的指引，受 示，担当了被赋予的使 证并荣耀了他们。

Certain arrogant and over-punctilious men make a face at this. I wish that they 一些傲慢而循规 could weigh fairly what it really involves 顾。但我希望他 to distinguish the one true God from all 才是正确区分真 fictions and at the same time to exalt his 假神，并高举神 power so highly as to declare that he by 的旨意统治整个 his will rules the whole world. Rahab 宣告所有的权柄 speaks without hesitation and asserts 和华，是祂统治 unequivocally that all existing power 的一切，并决定 belongs to the God of Israel alone, that he rules all elements, orders all things above and below, determines all human affairs.

的义举都归功于信心， 的信心都不完全。基甸 ，而且一开始不敢接受 最初并不坚定，是在底 毅然加入战斗。参孙被 地出卖了自身和所有子 弗他呢，为得胜许了一 顽固地兑现了，残忍地 燔祭，败坏了辉煌的胜

However, I do not deny that Rahab’s faith was not full-grown. Indeed, I freely admit 但我并不否定喇 that it was only a germ of faith, not yet 承认她仅拥有一 sufficient for her eternal salvation. 以使她得到永恒 Nonetheless we must recognize that, 识到，无论这个 however small and frail was this woman’s 限与微弱，但当 knowledge of God, yet when she 就具备了被拣选 submitted herself to God’s rule, she 中，信心就如同 produced the certificate of her election; 逐渐成长壮大。 and from such submission as from a seed springs the faith which grows to full measure.

圣人都有应受指责之处。 心是残缺和有瑕疵的，神 以只要我们跟随信心的召 误和缺陷就不至于使我们 击垮。

Now, swear. Here is another evidence of her faith. She is convinced, relying on no “现在请发誓” evidence except the promise of God of 明。仅凭她所听 which she had heard, that the sons of 亚伯拉罕的后裔 Abraham are the sure possessors of the 者。她不认为神 land of Canaan. She did not think that 人的领地，暴力 God favored robbers who were bursting 以色列人来到迦 with unjust violence and unbridled lust 土地交给了他们 into the territory of others. She declared rather that the Israelites were coming into the land of Canaan because God has assigned them the rule over it. . . .

己的死人复活；又有人忍 苟且得释放（原文是赎）， 着 更 美 的 复 活 。”（ 希 伯 来 书

The words of Rahab illuminate what the author of the epistle to the Hebrews says 喇哈的话阐明了圣经希伯 of faith: that it is the vision of things 心的定义：信心是未见之

了神以圆满结局来嘉奖 之后，，又向我们展现了 景，在这里，那些敬虔神 度的痛苦，被剥夺了一 心的支撑下继续战斗，即 不屈不挠。首先，这两种 起来是截然不同的。有的 ，得享辉煌的胜利。在神 他们以奇特的方式得以保 却正好相反，成为了暴行 们几乎被全世界所压迫， ，所有人都憎恨他们，致 在兽穴之中，可还是躲不 被擒住忍受非人的虐待。 到他们被遗弃在不敬神的 着他们野蛮残忍的折磨， 助。因此他们的命运与本 提及的圣人的大不相同。

unseen. For Rahab lived among her own 为喇哈与她的族人 people in a fortified city; and yet she 城中，却将自己的 trusted her own life to half-dead 的外来人，仿佛他 foreigners as if they were already in 主人，掌管所有人 possession of the land and could kill or 然她甘愿献身是出 save alive whomever they chose. 靠，和对慈父爱顾 Certainly this willing offering of herself was truly a laying hold of God’s promise and a surrender of herself to God’s Fatherly care.

这两种情况中都起着支配 有效。事实上，后面这种 出信心的光辉。相比之 死亡比因信得长寿更能展 。当我们凭信心坦然忍受 辱和极端的苦难时，信心 耀眼，远比凭信在神迹中 得到神的其他恩惠更值得

By faith the harlot Rahab perished not with them that believed not, when she had “妓女喇合因着信，曾和 received the spies with peace. Heb. 11:31. 探子，就不与那些不顺 亡。”（希伯来书 Even though at first sight this example, because of the ignoble character of the 尽管刚一看上去，这一事件似 person involved, may seem less striking 公身份的不光彩，而显得不突 and hardly worth mentioning in this 一提，但使徒有充分的理由运用这个例 series, the apostle used it fittingly and 子，且用得恰到好处。至 with good reason. So far he had shown 那些犹太人崇敬和拥护的族长，其 that the patriarchs, whom the Jews 如果不是凭信心就无可称赞之处；神赐 regarded with honor and reverence, did 予他们的最宝贵的恩惠，也是出 nothing praiseworthy except by faith; that 信心。而这位外邦的女 the most memorable benefits which God 之中，甚至作了一名妓女，却因信 bestowed upon them, were the effects of 教会中的一员。基于这一点可 the same faith. Now he teaches that a 即使是我们之中地位最高的人，如 woman of alien origin, among the dregs 有信心他们在神的眼里也毫无价 of her own people, and even a harlot, was 反，即使是那些在不信神 by faith placed within the very body of 都难有一席之地的人，也能够 the church. From this it follows that even 使同列。 those who are placed highest among us have no worth before God except as they are valued according to their faith; that on the contrary those who are hardly given a place among the godless and the reprobate are by faith taken into the company of angels.

耐，使你们行完了神的旨 着所应许的。因为还有一 那要来的就来，并不迟延； 古卷：我的义人）必因信 后，我心里就不喜欢他。” 0:36-38）

And what shall I more say? For the time would fail me to tell of Gideon, and of “我又何必再说呢 Barak, and of Samson, and of Jephthah; 甸、巴拉、参孙、 of David also, and Samuel, and of the 耳，和众先知的事

很必要的，不仅因为在成 忍耐，还因为撒旦擅于施 干扰我们。所以，除非我 心，否则我们在行神的旨 无数次地半途而废。我们 生，但这场奋斗就像是一 我们必须竭尽全力向终点 中充满艰难险阻，苦难不 的速度，甚至可能阻止我 非我们以惊人的毅力来战 为了打垮我们，奸诈地将 想植入我们的头脑。总 果不以忍耐力来坚固自 行。这是我们唯一保持前 有忍耐力我们无法服从神 业，也就是这里说的应

prophets. Heb. 11:32. 伯来书11:32

的时候，那要来的就来， 但忍耐对我们来说绝非易 醒我们要来的就来。在疲 什么比终点的曙光更能使 像一位将军鼓舞士兵再坚 马上就要胜利了一样，使 要不丧失勇气，神很快就 们脱离苦难。

The apostle was afraid that by giving a few examples, he would be taken to limit 使徒怕如果举的 the praises of faith to a small number of 信心仅局限于少 people. He anticipates this objection and 这种异议，因此 adds that, if he were to mention 举，例子就会数 everybody one by one, there would be no 以上几个例证是 end to his recital. His point is that what 谈到约书亚到大 he said of the few applied to the whole 神开始兴起士师 church of God. He turns first to the 四位士师：基甸 period between Joshua and David, when God raised up Judges to govern the people. He mentions four: Gideon, Barak, Samson, and Jephthah.

谷先知（哈巴谷书2:4）的 安慰更可信也更权威。但 于希腊版圣经，因此与先 同，在此我将首先解释先 再与使徒的话做对比。

It was ridiculous of Gideon to go and 基甸仅率领三百 attack a host of enemies with three 瓦瓶，做一种鬼 hundred men; to make his men shake the 军，这是很荒唐 pitchers in their hands and engage in an 本不是敌人的对 empty ghost play. As for Barak, he was 出谋划策才得以 no match for his enemies, and ruled by 夫，只知道如何 the counsel of a woman. Samson was a 傲视天下，举世 mere farmer, and was used only to the 且谁一开始不会 tools of a farmer. What could he have 勇呢，他竟然鲁 done against proud conquerors whose 族。但因为他们 power had brought the whole populace to 到神的应许的启 subjection? And who would not at first 命，因此圣灵见 thought condemn the foolhardiness of Jephthah who set himself up as the champion of a people who were already lost? But because they all followed God’s leading and, inspired by his promises, took hold of the task enjoined upon them, the Spirit glorified them by his witness.

族人的可怕灾祸时，他为 恐惧，他什么都做不了， 界，回到自己的瞭望塔上 的瞭望塔只有神的道，这 路的唯一指引。）先知担 ，写下另一个预言，向那 证他们将得到救助。但人 ，他们在焦急的渴望之中 慢，但实际上神的旨意已 了，先知宣称神的应许将 同时他又说，“纵有延迟，

Therefore, the apostle attributes their 所以使徒将他们 every praiseworthy deed to faith, even 尽管他们每个人 though there was not one of them whose 决心反抗得太晚 faith was not lame! Gideon was too slow 神的差遣。巴拉 in taking up arms, and had trouble in 波拉的激励下才 daring to commit himself to God. Barak 情妇哄骗，愚蠢 at first shook in his boots, and was forced 民的安全。而耶 into battle by Deborah’s insults. Samson 个愚蠢的愿，还 was so overcome by the coaxings of his 将他的女儿献了

所说的意在表明，无论 现祂的应许，人总是觉 语所说：欲速则不达。 “迦勒底人自高自大， 义人必因信得生。”通 告那些不敬虔的人，无 ，并自以为坚不可摧， 之灾，因为没有信心就 那些不信者尽全力的武 终将看到这世上将无一 。他们必将永久活在恐 神之人的信心将永不泯 靠的是神。这就是先知 。

concubine that he was senseless enough 利。因此每个 to betray the safety of the whole people 但尽管这些信 as well as his own. Jephthah, having let 却接受了。所 himself in for a stupid vow, and being 唤，自身的错 stubborn enough to perform it, cruelly 气馁或将我们 spoiled a splendid victory with the death of his own daughter. So, in every one of these saints, we meet something which deserves censure. And yet, faith, however deformed and imperfect, is approved by God. Therefore, the wrongs which burden us should neither dishearten us nor break us down, provided only that we follow our calling by faith.

知所传的应许出于神 的，因为当神兑现了祂 某种程度上显现了自 话时，先知和使徒的说 要说的是，当神对我们 随即显现。使徒遵照先 还有一点点时候”，因为 旨意，毫不延迟对我们 不同，神不会通过延迟 们。祂掌握正确的时 过拯救我们的最佳时 那要来的就来，并不迟 含两层含义。首先是说 祂已经承诺了；其次是 时机，不会延迟。

Women received their dead raised to life “有妇女得自 again: and others were tortured, not 受严刑，不肯 accepting deliverance, that they might 为 要 得 obtain a better resurrection. Heb. 11:35. 11:35）

（有古卷：我的义人）必因 这说明生命的保全要靠信心。 没有信心我们无法通过考 翰曾中肯地说：“使我们胜 就是我们的信心”（约翰一 。凭着信心，我们将升上高天， 磨难，战胜随之而来的悲伤 暴风骤雨之中保持平静。因 部寓意在于被神视为义之人 。而且这里说“必得生”， 没有尽头。读者可参阅罗马 和加拉太书3:11，其中使徒也引 这段话。

Having recounted instances where God 使徒举例说明 rewarded the faith of the saints with a 圣人们的信心 happy ending, he now presents us with a 一个不同的情 different situation, in which the godly, 的人忍受着极 reduced to extreme misery, carried on by 切，但仍在信 faith and remained indomitable even to 使面对死亡也 the death. At first it looks as though there 信心的结果看 were a great difference between these two 人战胜了敌人 outcomes of faith. Some enjoyed 迹的保护下， magnificent victories over their beaten 全。而其他人 enemies. They were preserved by the 的牺牲品。他 Lord through various miracles, and were 既穷困又痛苦 rescued from death itself in new and 使他们要藏身 uncommon ways. Others, on the contrary, 过追捕，最终 were subjected to outrage. They were spit 所以，只能看 upon by almost the whole world; were 人中间，忍受 poor and needy, and so hated by everyone 得不到神的帮 that they had to hide in the holes of wild 章前半部分所 beasts; and in the end they were dragged out and subjected to cruel and inhuman tortures. So, for all one could see, they were abandoned to the arrogance and savagery of the godless, and were altogether without God’s help. Their lot,

实底，是未见之事

therefore, would seem to have been altogether different from that of the saints mentioned in the earlier parts of this chapter.

章的开头，打破了经 的目 已经引用 生。 忍耐是不 非我 ；因为 得生，而信心召 宿，因此如果 。这一论 之物的 信心的完整定 方面， 忍耐连结

Nevertheless, faith reigned in both 然而，信心在 instances, and in both it was equally 作用，并同样 effective. In fact, in the latter it shone 情况更能体现 even more brightly. The victory of faith is 下，因信蔑视 more splendid in contempt of death than 现信心的胜利 in a life stretched out to five generations. 住了欲望、屈 The glory of faith is more striking in its 的光辉将更加 effects, and is worthy of greater praise, 恢复健康，或 when we endure want, reproach, and 称颂。 utmost difficulty with a calm and constant spirit, than when we are restored to health by a miracle, or enjoy some other benefit from God.

使徒的话。他将信心称 “实底”。当然，我们 有实现， 无法享用 与保罗在 理相同，保罗说 指出我们要耐 我们必须在 那些已经实 这个矛盾的 所望之物 撑，或者说是 是它是什么的 它是我们未得之 甚至撑起了那

For ye have need of patience, that, after “你们必须忍 ye have done the will of God, ye may 意，就可以得 receive the promise. Forget a little while, 点点的时候， and he that shall come will come, and 只是义人（有 will not tarry. Now the just shall live by 得生。他若退 faith: but if any man draw back, my soul （希伯来书1 shall have no pleasure in him. Heb. 10:36–38. 他声称耐心是 He says patience is necessary, not only 功之前更需要 because we need to endure a while longer 展阴谋诡计来 until the end, but also because Satan is 们有极大的耐 resourceful in innumerable devices with 意时，会被迫 which to trouble us. Therefore, unless we 确实会承受永 are taught great patience, we shall be cut 项体育赛事， down a thousand times before we are 冲刺。这过程 even halfway through our course. It is 但会拖慢我们 indeed certain that we shall inherit eternal 们的前行，除 life; and yet, since this life is like an 胜他们。撒旦 athletic event, we need to strain every 各种不安的思 muscle until we get to the finishing line. 之，基督徒如 The course itself contains many obstacles 己，就寸步难 and hardships, which not only slow us 行的方法。没 down, but would even stop us altogether 也继承不到产 in our race, unless we overcome them 许。

句，当他 见的事的“明据”，或 该与可以看见的事联系 官能够

with a prodigious fortitude of spirit. Satan is clever enough to put into our heads every kind of disquiet, so as to break us down. In short, Christians would be unable to take two steps unless fortified by endurance. This then is the only way we can steadily go ahead. Without endurance we neither obey God nor receive the promised inheritance, which is here called the promise. “还有一点点 For yet a little while, and he that shall 并不迟延。” come will come, and will not tarry. But 事。因此他提 endurance is hard for us. Therefore, he 倦之时，没有 reminds us that it will not be for long. 人振奋了。就 Nothing lifts the spirit so well when it is 持一下，战争 weary as the hope that the end is at hand. 徒告诫我们只 As a general encourages his soldiers by 将到来，救我 saying the battle will not be long, provided they hold on a little longer, so the apostle tells us that the Lord will come shortly and deliver us from all evil, provided we do not go soft and let our spirits fail. 使徒援引哈巴 He gives this consolation greater 话，使得这一 credibility and authority by an appeal to 因为使徒忠实 the witness of the prophet Habakkuk, ch. 知的话不尽相 2:4. But since he follows the Greek 知的话，然后 version and departs somewhat from the words of the prophet, I shall first explain the latter, and then compare both with what is said by the apostle. 当先知说出他 When the prophet had discoursed of the 自己的预言所 dreadful fall of his nation, and was 只能抛开这世 terrified by his own prophecy, there was 去。（而我们 nothing left for him to do except, as it 是通往天堂之 were, to leave the world and withdraw to 起自己的职责 his watchtower. (But our watchtower is 些敬虔的人保 the Word of God by which we are 向神频频索要 directed toward heaven.) Having been 总是觉得神太 placed in his station, the prophet was 经很快地下达 commanded to write a new prophecy 立即实现，但

却是搭 示那些对我 法感知的事 却沦落死亡 仍持续 孽之

which affirmed to the godly the certainty 仍当等待”。他 of their coming deliverance. But since 神多么迅速地兑 men are importunate, and their precipitate 得慢。正如古谚 desires make them always judge God as 先知随后又说： much too slow, even when he is quick, 心不正直；然而 the prophet declares that the promise will 过这句话，他警 be fulfilled without delay; and at the 论他们如何顽抗 same time he adds, “If there be delay, 都不躲不过灭顶 wait for it.” What he says is that, no 没有平安。就让 matter how quickly God fulfills his 装自己吧，他们 promises, he seems to us too slow. As the 存留，全部灭亡 old proverb says: To desire, even haste is 慌之中。那些敬 delay. Then follow the words: “Behold, 灭，因为它所依 he who lifts himself up shall not have a 所要表达的意思 stable spirit, but the righteous shall live by his faith.” With these words, he warns that the ungodly, however armed with their defenses, and however confident they be behind their ramparts, shall not stand: because life is not stable except by faith. Let the unbelievers arm themselves as they please; they will find nothing in this whole world that will not perish; therefore, they have to be always in a state of panic. But the faith of the godly never fails, because it leans upon God. This is what the prophet is talking about. 而现在使徒令先 Now the apostle applies to God what the 之口，这是正确 prophet had said of the promise, and that 的应许，也就在 rightly, since when God fulfills his 身。在传达这段 promises, in a way he reveals himself. 法差别不大。我 There is little difference between the 伸出援手，祂便 prophet and the apostle as to the heart of 知的话说到：“ the matter. I say that when the Lord 神会照着自己的 stretches forth his hand to help us, he 的帮助。与人类 himself comes. The apostle follows the 来欺骗和辜负我 prophet in saying, “In but a short while”; 机，因此不会错 because God does not defer his help any 刻。使徒说：“ longer than fits his purpose. Unlike men, 延”；这句话包 God does not dally in order to deceive 神将会来，因为 and fail us. He knows the time of 说祂选择最佳的 opportunity, and does not let it pass by without coming forth to our help at the

，却饥肠辘辘；神高喊 救我们，而对我们高声 不见。如果没有希望的 不从神的道和圣灵那里 这世间的黑暗的话，我 子呢？因此，将信心称 的实底和未见之事的 奥古斯汀有时将“确据” ，我并不反对。但我更 成“确据”，这样更加

right moment. The apostle says: He that shall come, will come; he will not tarry. There are two parts to this sentence. The first says that God will come, because he has promised; the second, that he will do it at the right time, and not later. “只是义人 And now, the righteous shall live by faith. 信得生。” He means that endurance is born of faith. 确实，如果 And this is true, because we shall never 验。正如约 be equal to our contests except as we are 了世界的， sustained by faith; as John says truly in 书5:4） other words, Our victory which 跨越今世的 overcomes the world is by faith (1 John 和苦难，在 5:4). So it is that we rise on high; so we 此，使徒全 bound over the obstacles of this life, over 必凭信得生 its sorrows and troubles; so we have 表示这生命 quietness in the midst of storms and 书1:17 tempests. Thus, the apostle’s whole point 用了先知的 is that all those who are righteous before God shall live by faith. And the future tense of the verb to live indicates that life by faith shall be life without end. Let the reader look up Rom. 1:17 and Gal. 3:11, where the apostle cites this same verse from the prophet. “信就是所望之事的 Now faith is the substance of things 的确据。”（希伯来书11:1） hoped for, the evidence of things not seen. Heb. 11:1. 将这句经文放在11 Whoever made this verse the beginning 文内容的连续性。因使徒说过，他 of chapter eleven did wrong in breaking 的是要表明忍耐的必要性。他 up the continuity of our text. As the 了哈巴谷书，证明了义人要因信得 apostle has said, his purpose is to show 现在他要进一步证明信心与 the need for patience. He has already 可分割的。他接下来论证道：“除 quoted the testimony of Habakkuk, that 们学会忍耐，否则就得不到救赎 the righteous shall live by faith. Now, he 先知教导说义人要因信 shows further that faith can be separated 唤我们奔赴一个遥远的归 from patience no more than from itself. 不懂得忍耐，信心就不复存在 His argument goes as follows: We shall 证包含一个小前提，即信是所望 never attain the goal of salvation, unless 实底。不应认为这就是 we learn patience; because the prophet 义，应当将其理解为信心的一个 teaches that the righteous shall live by 目的在于解释信心总是要与

信心与人的行动

faith. But faith calls us to a destiny which 在一起。 is far off. Therefore, there is no faith without patience. Hence, the syllogism includes the minor proposition: faith is the substance of things hoped for. It is wrong to think that here we have a full definition of faith. The apostle does not speak of the whole of faith, but of that aspect of it which fits his present purpose; namely, that it is always bound up with patience. 现在让我们思考 作为所望之物的 Now let us consider his words. He calls 知道自己所希望实现的事物没 faith the hypostasis of the things hoped 是看不到的，或至少是眼下 for. We of course know that we hope for 的。在这里，使徒教导我们的 things not in our hands and still hidden 罗马书8:24中所说的道 from us, or at least for things we expect 我们盼望看不到的，从而 to enjoy at some other time. The apostle 心地期待。因此，使徒警示 teaches us here the same thing that Paul 那些悬而未决的事上，而非 does in Rom. 8:24, where the latter says 现了的事上，寄信心于神。 that we hope for what we do not see, by 论点充满了哲理。他说信心是 which he implies that we must wait for it 的“实底”，这是一个支 with patience. Thus, the apostle warns us 我们脚下的立足之地。但 that we must exercise faith in God not for 支撑呢？我的回答是， things present but for things about whose 物，未达之地的支撑，它 fulfillment we are in suspense. And this 些超越我们想象的事物。 paradox is not without its beauty. Faith, he says, is the hypostasis, that is the prop, or the place we have, on which we may plant our foot; but the prop for what? I answer, For things not in our possession, things which are not under our foot, which are in fact even beyond the grasp 同样的道理也适用于第二个分 of our minds. 谈到那些没有看 证明。但证明应 The same applies to the second clause, 在一起，它通常用于那些我们感 where he speaks of the evidence, or 察觉到的事物。基于这一观点信心与证 demonstration, of things not seen. But 明显然不搭配。然而实际上他们 demonstration has to do with things that 配的。因为神的灵向我们展 are seen; it is used commonly with regard 们隐藏的事物，和感官无 to things open to our senses. Thus faith 物。我们拥有永生的应许， and demonstration apparently do not go 的泥沼；受到祝福得以永生，却 together. And yet they do go together 朽坏；被赋予了公义，却置身于罪 very well; for the Spirit of God 中；被宣告为幸福的，却苦不堪言；被

患了十二年的血漏，来 他的衣裳繸子。” （马太

demonstrates to us the things hidden to us 应许丰盛的财富 and quite beyond the kind of knowledge 祂将立即前来拯 which depends upon the senses. We are 求救祂却似乎听 promised eternal life, but we are dead; we 支撑，如果我们 are told of a blessed resurrection, but we 获取光明，逃脱 are in a state of corruption; we are 们会成为什么样 pronounced righteous, and yet we are 作我们所望之事 dwelling places of sin; we hear that we 确据是恰当的。 are happy, and yet we are buried under 翻译成“确信” countless miseries; we are promised 倾向于把它翻译 riches of every kind of good, but are 自然一些。 exceedingly hungry and full of thirst; God cries that he will come to us quickly, and yet to our own cry he seems to be deaf. What would become of us if we were not upheld by hope and if our minds did not escape the darkness of this world through the bright light of God’s Word and his Spirit? Faith, therefore, is said rightly to be the reality (subsistentia) of the things we affirm in hope, and the evidence of the things we do not see. It does not displease me that Augustine sometimes translates evidence as “conviction,” because it is true to the 3. apostle’s meaning. But I prefer to render it as “demonstration,” because this is less “有一个女人， forced. 到耶稣背后，摸

当中甚至可能包含了 ，但耶稣宽宏地容忍和 当她随后受到良心的谴 发抖了。与信相反，她 无法否认。为什么她不 呢？如果她是出于敬 相信祂的仁慈呢？只有 助她。如果她真的相信 怕冒犯祂吗？

And behold, a woman, which was 福音传教士已表 diseased with an issue of blood for twelve 持续了十二年之 years, came behind him, and touched the 疗方法，为了求 hem of his garment. Matt. 9:20. 下衣服繸子不治 显然不是凡人能 The Evangelist makes it clear that the 神迹的荣光显得 issue of blood had lasted continually for 能归结为这个女 twelve years. She had neglected no 的衣服她就能痊 remedy, and had even spent everything 出于圣灵的感召 she had on doctors. The glory of the 圣人的模仿是多 miracle shines all the more brightly, 未经神允许就效 because an incurable disease was cured 是从自己的幻想 suddenly by the mere touch of a garment; 他们不是模仿者

高度赞扬了她的信心。 说过的神以温和仁爱 ，尽管他们的信心是残 ，祂也并不责怪其中的 统接受。因此，这女人 稣跟前的。她没有求耶 是触碰了耶稣的衣服， 做出了不当的行为，当 中冒险这样做时这一 。虽然她的举动是圣灵 允许类似这样的特殊事 信心。信心必须直接与 起。因为保罗曾说过： 的道来的，所听的道是 的”（罗马书10:17）。这 示，我们不可不多加思 的教导，轻易赋予信

and this was obviously not a human accomplishment. However, we must not generalize from the woman’s notion that if she touched Christ’s garment she would be immediately healed, because it came to her under a special impulse of the Holy Spirit. We know how superstition presumes thoughtlessly and stupidly to play at imitating the saints. But those who try to follow a unique example without 这个女人的行为 the command of God, moved by their 一些罪恶和错误 own fancy rather than by the Spirit, are 宽恕了。当然， not imitators; they are apes. 责时，就恐慌和 怀疑过，这一点 It is even possible that the faith of this 直接求助于耶稣 woman was mixed with some sin and 畏，却为何没有 error, which Christ was generous enough 祂的仁慈可以帮 to endure and ignore. Certainly, when 祂的慈爱还会害 afterwards her conscience troubled her, so that she feared and trembled, her doubting, which was the contrary of faith, was without any excuse or justification. Why did she not rather go straight to Christ? If it was reverence that kept her back, why did she not trust his mercy, 然而耶稣肯定并 which alone was to be her help? And why 而这一点符合我 was she afraid of giving offense if she 来对待祂的子民 really believed in his kindness? 缺的、不健康的 罪过和缺陷，统 And yet, Christ acknowledged her faith 是怀着信心到耶 with high praise. And this agrees with my 稣来治愈她，而 previous statement that God deals kindly 她的冲动促使她 and gently with his people; that even 她在困惑与怀疑 though their faith be mutilated and sickly, 点显得尤为明显 he accepts it, without holding against 驱使的，但绝不 them the sin and defect which run 件来动摇我们的 through it. Therefore, the woman came to 神的道捆绑在一 Christ as guided by faith. When she clung “信心是从所听 to the garment, instead of asking Christ to 借着基督的话来 heal her, the force of her thoughtless zeal 是一个有益的警 pushed her somewhat off the right way, 考就轻信所听到 as soon became especially evident when 心。 she made her venture with such doubt and perplexity of spirit. Even though her

翰福音第六章的注 ，因此在这 门徒们在风 涛的冲击，是为了让 他们的神奇帮助。因 逆风。而 在太阳 。此时他 疲于划

behavior was enjoined by the Spirit, it still remains a fixed rule that we must not allow special cases like this to cause us to waver in our faith. Faith needs to be bound directly to the Word of God; for, according to Paul, faith cometh by hearing, and hearing by the Word of God (Rom. 10:17). And this is a useful “那时船在海中，因风不顺，被浪摇 warning, that we may not dignify every 撼。”（马太福音14:24） opinion, picked up one way or another, with the title of faith. 读者可以从我对约 But the ship was now in the midst of the 释中找到对本节经文的阐释 sea, tossed with waves: for the wind was 里我将作简要说明。耶稣让 contrary. Matt. 14:24. 暴中忍受一会儿波 他们认识到祂给予 Readers will find my exposition of this 为在午夜或更早时候，刮起了 story in my commentary on John 6. Here 耶稣在夜里四更天的时候（最早 I shall be brief. When Christ permitted 升起前三小时）才向他们走去 his disciples to be tossed about for a 们的信心因恐惧而动摇，比他们 while during a dangerous storm, he 船的手摇摆得还厉害。在这样的困境 intended to fix their attention upon the 下，他们苦苦盼望着主的出 wonderful help which he provided for 们看见祂时，却惊慌起来，以为看见 them. For the adverse wind began to blow 鬼。 about midnight, or a little before. But Christ came only at the fourth watch, or at the earliest, three hours before sunrise. By this time their faith was shaken by terror even more than their arms were tired by rowing. In this predicament they were sorely in need of their Master’s 正因为这一原因马可福音说他们的 presence; and yet, when they saw him, 被蒙蔽了，没能懂得耶稣给众人吃 they were seized with a gross stupor, as 神迹。因为通过那一神迹他 though they had seen a ghost. 耶稣有足够的神力 关心他们的疾苦， For this reason Mark says that their heart 他们。 was blinded and they did not understand about the loaves; for that miracle might have taught them well enough that there was no lack of divine power in Christ for 因此他们由于小信而被责 helping them, and that he cared for them 因为在前一天他们刚刚见证 and would come to their aid when they 时本该记忆犹新，而他们却忘记了 needed him. 们愚蠢地惊呆在那 神迹中领悟出什么

现；可当他 了

Therefore they are rightly condemned for 但他们被责备的 feebleness of spirit in forgetting the 无知，居然抹煞 power of God which they had seen the 此惊人的事件的 day before and which should have been 有认识到耶稣在 still right before their eyes. They were 的神性。 surely blameworthy to have been struck with such stupidity that they had failed to profit from the earlier miracles they had witnessed. But they are reproached mainly for their blindness, which wiped out of their minds the memory of so recent and striking an event, or rather for “耶稣连忙对他 their failure to acknowledge the Deity of 不要怕！彼得说 Christ which had been obvious when he 我从水面上走到

心 饱的 们本该知道 来帮助他们，而且祂 只要需要祂就会救助

multiplied the bread. 14:27-2

难是正当的， 了神力，此 。他 里，没有从见到过的 ，确实该受到谴责。

But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid. And Peter answered him and said, 耶稣基督在挺身而出拯救世 Lord, if it be thou, bid me come unto thee 有人知道祂就是救世主 on the water. Matt. 14:27–28. 的道来让门徒认识祂 向门徒显现，让他们 就如同告诉信徒，既 Since Christ is not known as a deliverer 就拥有美好希望的坚实基础 until he comes forward as one, it is by his 惧已经占据了他们的 Word that he invited his disciples to know 纳入自己的羽翼下加以 him. Besides, he set forth his own 吞噬了他们的盼望。当然，祂并未期望 presence among them as the real basis for 信徒会完全脱离恐惧，心 the trust to which he called them. It is as 而是力图瓦解恐惧的 though he said that, since they know he is 他们的信心。虽然上帝 there, they have solid ground for good 人是致命的，但是这里体现出它 hope. But since terror had already taken 的效力是完全不同的。它能 possession of their souls, he took them 内心平静，让信心在心中树立 under his care, to keep their dread from 此我们便不会屈服于肉体的 hindering or destroying their confidence. 我们惊恐万状，杞人忧天 Of course, he did not expect that they 忘恩负义和罪恶的。我们应当合 would be emptied of all fear and filled 神恩惠的护盾，来抵抗所有邪 instead with sheer joy. He sought to break 击。而尽管耶稣及时显 down the strength of their fear, that it 但暴风雨仍旧肆虐，这会激 might not crush their faith. Whereas the 他们的希望寄托在基督的恩 voice of the Son of God is deadly to the 此可知，神常会延迟解救， wicked, and his presence terrifying, its 祂的智慧掌握着恰当的时机 effect upon believers, as described here, is altogether different; it makes our inner

主要原因在于他们的 了对刚刚发生的一件如 记忆，或者说是他们没 分饼时就明显表现出

peace and living faith triumph within our hearts, so that we may not succumb to the fretting of our flesh. If we are alarmed and agitated blindly and precipitously, it is because we are ungrateful enough and wicked enough not to take up the shields of God’s countless benefits, which, properly wielded, would fortify us against all evil. Now, even though Christ appeared in good time for help, the tempest continued to rage, so that the disciples might be roused to rest their hope and expectation in his grace. From this we know that the Lord often delays “彼得说：主， the deliverance, which he has in the palm 面上走到你那里 of his hand, for some good reason of his 说明他的信心仍 own. 你，让我也去！ 所说的话，为什 And Peter answered him and said, Lord, 主讨价还价呢？ if it be thou, bid me come unto thee on the 莽的渴望是因为 water. The condition which Peter lays 本应该合理地审 down shows that his faith is still 增加，从而引导 immature. If it be thou, says he, bid me 但事实上，他却 come! But he had already heard Christ 没将基督的声音 speak! Why then does he, doubtful and 下的水变成陆地 perplexed, argue with him? Such a rash 衷是好的，但他 desire burst out of him because his faith 不值得称赞了。 was both little and feeble. He should have estimated himself rightly, and prayed for an increase of faith sufficient to lead and guide him across seas and over mountains. As it was, he was trying to fly without wings; or, without having the voice of Christ firmly in his heart, he desired to turn the water under his feet into solid land. And even though Peter’s 随后彼得便就为 zeal was doubtless good at its source, yet, 希望信徒们能借 since he overdid it and so corrupted it, it 操之过急。任何 is not worthy of praise. 良的后果中吸取 问，为什么耶稣 But Peter soon began to pay for his 为这样做，就好 rashness. Let his example teach believers 求。答案很简单 to avoid too much haste. When the Lord 的要求来帮助我 calls, we should of course run. But 放任我们的行为

们说：你们放心！是我， ：主，如果是你，请叫 你那里去。” （马太福音 8）

anyone who overreaches himself will find 了解自身的愚蠢和荒唐 out, from the unhappy consequences, 给予信徒超出他们所需 what it means not to know one’s limit. 们变得更加清醒和谦逊 Yet, it may be asked, why did Christ comply with Peter’s wish? For, in so doing, he seems to have approved of it. The answer is easy. God often helps us better by denying us what we ask of him; and at other times, he is indulgent with us, so that we may see our folly by 因此，耶稣这样对待彼 experience. It happens every day that 徒都是有益的，即使在 God, by giving his faithful people more 够从中受益。耶稣的神 than they need, trains them for sobriety 地展现出来，祂没有单 and modesty in the future. 而是让彼得与祂同行。 了，其他的门徒也清楚 Thus, Christ’s dealing with Peter on this 的道信心不够坚定，那 occasion was profitable to him and to the 撑人的神力就消失了。 other disciples; and it is profitable for us 得，没有让他被水淹没 today. The power of Christ appeared to 也发生在我们的身上， better advantage in the person of Peter 本该坚定跟随神的心， when, rather than walk upon the water by 血肉之躯经不起慌乱思 himself, he took Peter along with him. In 失足。但神迁就我们的 this way, Peter understood, and the others 援手，让我们不至于被 saw plainly, that when he did not rest in 们也要注意到，彼得认 and lean upon the Word of God with a 不良后果后，牢牢地依 solid faith, the secret power of God, 们该如此，即使我们在 which had previously solidified the 的惩罚时，也当向神寻 waters, disappeared. Nevertheless, Christ 们不配得救，神也不会 dealt kindly with him and did not let him 救我们脱离苦难。 go under and perish. Both of these things happen to us: as Peter began to sink, when fear seized him, the passing and the unstable thoughts of the flesh soon make us lose our foothold when we should be firmly occupied with our calling. Meanwhile, the Lord deals kindly with us in our weakness, and stretches his hand out, that the water may not suck us in altogether. But we should notice that Peter, seeing the unpleasant and unhappy effect of his temerity, throws himself upon the mercy of Christ. And we also, “耶稣赶紧伸手拉住他，说：你 even while we are receiving our overdue 的人哪，为什么疑惑呢？”（ punishment, should seek help from him, 14:31）

人之前，没 ，祂是通过自己 的。同时，祂主动 坚定地归信于祂。 然看到了祂，他们 。但由于恐 灵魂，基督将他们 庇护，防止恐惧

unworthy as we are, that he may bring us help in our misery. 虽然耶稣仁 And immediately Jesus stretched forth his 他的行为。 hand, and caught him, and said unto him, 责。但有人 O thou of little faith, wherefore didst thou 缺乏信心的 doubt? Matt. 14:31. 乎表明，只 我认为耶稣 While Christ was kind enough to save 心完全对立 Peter, he did not justify his behavior. The 时，人可能 weakness of his faith is properly rebuked. 却大有不同 But one may ask, Is every kind of fear an 感受到了祂 evidence of defect in faith? For, Christ’s 靠，陷入愚 words seem to imply that, where there is faith, there is no place for doubt. I answer that the doubt which Christ condemns is the precise opposite of faith. It is possible for a man to doubt when there is no Word from God to give him certainty. But Peter’s case was quite different. He had received Christ’s command and “马大对耶 experienced his power; and yet, letting go 我兄弟必不 of such a double mainstay, he fell prey to 你无论向神 a fear which was at once foolish and 稣说：你兄 perverse. 道在末日复 翰福音11 Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died. But I know that even now, whatsoever thou wilt ask of God, God 马大先是抱 will give to thee. Jesus saith unto her, Thy 羞怯地告诉 brother shall rise again. Martha saith “如果你早 unto him, I know that he shall rise again 死亡了。但 in the resurrection at the last day. John 活，因为你 11:21–24. 但她这样说 合一个信徒 She begins with a complaint, even though 定程度上是 in this way she tells him shyly what she 夹杂了一些 wants. What she means is: “If you had 语的不得体 been here, you could have snatched my 是什么让她 brother from death. You can do it even 兄弟就会得 now, because God denies you nothing.” 这一点。因 But speaking in this manner, she gives 自己的意愿 vent to her feelings more than is proper to 心的实质是

中充满喜悦。 力量，不让它毁掉 之子的声音对恶 对信徒 够使我们的 起来，因 朽坏。如果 ，那我们便是 理运用 恶的攻 现并伸出援手， 励门徒们将 典之上。由 是因为神以 。

a believer. I admit that these words were 稣；但她所信的 spoken partly by faith; but I submit that 的，这就不是信 they were mixed with a confused feeling 神的话与信心是 which pushed her to speak improperly. 不可在神之道以 For, what is the ground of the confidence 过分依赖耶稣肉 which leads her to assume that if Jesus 心掺杂着过多的 had been there, her brother would not 而不是纯粹的。 have died? Surely, it was not based on a 分信心的力量。 promise of Christ. It must therefore be that she was rash enough to follow her own wishes rather than yield to Christ. It is [the nature] of faith to attribute all goodness and power to Christ; but it is alien to faith that she believed more than she has heard from Christ. We must recognize that the Word and faith agree the one with the other, so that we dare not presume to invent more than the Word of God allows. Besides, Martha was far too attached to the physical presence of “你的兄弟必然 Christ. It follows that her faith was mixed 令人惊异的。他 and confused with excessive desire; not 的过失，就她不 being free from superstition it could not 她承诺。 shine with full brightness. Hence her words exhibited only a few sparks of faith. “我知道他必会 这里清楚地表现 Your brother shall rise again. The 稣话语的力度。 kindness of Christ is amazing. He simply 表达了一个愿望 ignores Martha’s faults, which we spoke 在这里她又犯了 of above, and promises her more than she 稣向她伸出援手 dared ask openly and in so many words. 这就是为什么我 误。一方面，我 I know that he shall rise again. Here 许的无根据之事 Martha’s lack of courage is evident 当神开口向我们 because she weakens Christ’s words. We 门，拒绝祂的恩 said above that she went too far when she devised a hope out of her own desires. And now she falls into the opposite error; when Christ stretches out his hand to her, she draws back with trepidation. This is why we should avoid both errors. On the one hand, we should not fill ourselves with hopes which, being empty of God’s

如果是你，请叫我从水 去。”彼得给出的条件 不坚定。他说“如果是 ”但他已经听见了耶稣 么他还怀疑、困惑，与 他迸发出这样一种鲁 他的信心既小且弱。他 视自身，并祈祷信心的 他跨越海和山的阻隔。 像没有翅膀就想飞翔， 稳固在心中就想将脚 。无疑，彼得热诚的初 滥用它，破坏了它，就

Word, are like so much wind. On the other hand, when God opens his mouth to us, he should not find our hearts closed and shut firmly against him.

他的鲁莽付出了代价。 鉴他的例子，从而避免 不自量力的人都会在不 教训。然而也许有人要 满足了彼得的愿望？因 像主同意了彼得的要 。神经常通过拒绝我们 们；而还有些时候，他 ，从而让我们在实践中

第六章 神的眷顾