加尔文：圣经注释

温柔地吸引我们，让 爱。但一旦我们处在 就容易忘记神的仁慈 努力效仿大卫。大卫 富 在无限尊荣之中他没 谨记上帝的恩惠，将

正文

对人的关 对祂子民的关怀 一般。在 必 标 卑又亲切，我们应当 为了我们而屈尊，这

1. 神的眷顾与人的行为

栖息在祂

VI. Providence “耶和华是我的牧者，我必不致缺乏。” （诗篇 23:1-4,6） THE TEXT 神以祂美好的恩典 1.PROVIDENCE AND HUMAN 我们感受到父的慈 ACTION 平静和舒适之中， 和恩德。我们应该 The Lord is my shepherd, I shall not 高坐到王的宝座之上时，拥有万千财 want. . . . Ps. 23:1–4, 6. 与无上荣耀，然而 有忘记上帝，而是 God gently draws us to himself by his 它们作为通向神的阶梯。 good gifts to us, giving us a taste of his sweetness as our Father; but nothing is so easy for us as to forget him when we are enjoying peace and comfort. We ought then to attend most carefully to the example set for us by David. David, raised to a king’s throne, possessing ample wealth and great honors, testifies 他通过牧人的比喻来赞美神 in the midst of the pleasures of his court 心和照料。意思是说神 that he remembers God and is mindful of 就如同牧人对他的羊群的牵挂 the benefits which God has conferred 圣经中，神经常会被称作牧人，我们 upon him. He makes of them ladders by 须认识到这是祂对我们的爱的特殊 which he may climb nearer to God. 志。这种表达既谦 印象深刻。神甘愿 By the metaphor of the shepherd, he 样奇妙而亲近的邀请、召唤我们到他那 praises God’s care; he means that God’s 里去，从而让我们安全平静地 care for those who are his own is like the 的庇护之下。 solicitude of a shepherd for the sheep intrusted to him. In the Bible, God often assumes the title and role of shepherd, which we must recognize as a special sign of his love for us. Such a mode of expression is humble and undemanding and should make a deep impression upon 但必须注意，神只充当那些清楚 us, since God for our sake is willing to 要和弱点，自觉寻求祂帮助 stoop down and, by such a wonderfully 人。因为只有这些人才会情愿聚集 gentle and intimate invitation, entice us to 的群落里，跟从祂 him, so that we may rest safely and 和财富出众，但也无条件的承认自己是

自身需 的人的牧 在祂 的引导。大卫的权势

quietly under his protection. 一只羔羊，上帝是他的 还继续挣扎，便是可悲 But it must be noted that God is shepherd 服从这位牧人的指引，会 only of those who are conscious of their 呢？ own needs and weakness, and who feel the necessity of his guidance; for it is they who willingly remain in his flock and submit themselves to his leading. David, who excelled in power and possessions, acknowledged freely that he was a sheep, so that he might have God 此外，决不可忘记最大的幸福是 for his shepherd. What then would 我们伸出的援手，活在祂的庇护之下， become of us, whose floundering proves 有祂看顾着我们的安全。 our wretchedness, if we did not remain under the guidance of this same Shepherd? “领我在到可安歇的水 Moreover, we must not forget that our 安歇的水边”意思是说水流很和缓 greatest happiness is to have God’s 为湍急的水流不适合羊来饮用，而且常 guiding hand stretched out to us, and to 常是危险的。大卫再次说明 live under its shadow, so that his 牧人为了保证羊群的幸福没有忽视任 providence may watch over our safety. 何因素。神从不辜负那 人。祂以自己的力量保 He leadeth me beside the still waters. By 使他们强壮、远离伤害， still waters David meant waters that flow 适平坦的道路上。 gently, because swift torrents are not suitable for sheep to drink from, and often they are even dangerous. . . . David here says once again that the Heavenly Shepherd overlooks nothing which might take away from the happiness of those under his care. . . . God in no way fails “他引导我走义路。”这 his faithful ones; he sustains them with 直的路。因为他继续以比喻 his own power, feeds and strengthens 述，所以将此理解为圣灵的指引是不 them, and keeps them from all harm, so 当的。大卫已经说过了神慷慨地 that they journey in comfort on smooth 此生所需的一切，而这里补充道 roads. 他免于苦难。

牧人。如果我们 的，如果我们不 变成什么样

He leadeth me in the paths of righteousness. This means easy and plain paths. Since he continues with his metaphor, it would be out of place to “我虽然行过死荫的幽谷，也不怕 understand this as referring to the 害，因为你与我同在；你的杖，你的竿 direction of the Holy Spirit. David has 都安慰我。”在神的手庇护之

有神向

said that God supplies him liberally with 活着的信徒们，仍然暴露 all he needs for this life; and he now adds 中。大卫继续前面的 that God protects him from all trouble. 信徒时为他们提供 杖和竿。当一只羊 Yea, though I walk through the valley of 时，只有牧人的陪伴才能保 the shadow of death, I will fear no evil, 兽或其他意外的攻击。大 for thou art with me; thy rod and thy 自己的无畏，而是在说只要有他的 staff, they comfort me. The faithful who 的指引，他能勇敢地走任何 dwell safely under God’s hand are 此时神以圣子的形象向我们显现，作我 nevertheless exposed to many perils. 们的牧人，而且祂通过律法，比从前 Keeping the same metaphor, David 祖先显现得更加清晰，我们应当注视神 compares God’s care in guiding the 的保护并蔑视自己的恐惧，否则就不足 faithful to the shepherd’s rod and staff. 以荣耀神所给予我们的保 When a sheep is walking in a dark valley, only the shepherd’s presence keeps it safe from the attacks of wild beasts or from other accidents. David was not boasting of his own fearlessness; but was rather saying that he would walk boldly wherever his shepherd led him. And now that God reveals himself to us in the person of his only-begotten Son, as our “我一生一世必有恩惠慈爱随 Shepherd, more brightly than he did of 且住在耶和华的殿中，直到永远 old to the fathers under the law, we do 卫坚信神的恩惠和仁慈将永生 not honor his protection properly unless 伴，这一信心从何而来？它 we keep our eyes fixed upon it and by so 应许，将恩典仅局限于信徒 doing trample upon all our trepidations. 那些不珍惜它的人 过，当死亡的阴影 Surely goodness and mercy shall follow 牢牢盯着神的眷顾，这很好地证 me all the days of my life; and I will dwell 没有依靠外在的事 in the house of the Lord forever. Whence 感知来评判神的恩惠。当所 was this confidence that God’s kindness 赐远去之时，他的信心依然存 and mercy would be with him forever, if 这信心只依靠着神的道。 not from the promise by which God confines his benefits to those who believe, lest they be devoured by those whose palates have no taste for such benefits? For when David said earlier that in the shadow of death itself his eyes would be intently fixed on the providence of God, he showed well enough that he 这章诗篇的最后几句清楚地表明大 did not depend on things external; nor did 没有沉溺于尘世间的欢 he judge God’s favor by his bodily 凝望着天堂，将其视为其余一切的终 senses. When all earthly aids failed, his 点。他明白地说神给予的

边。”大卫说“可 ，因

faith remained, because it rested solely on 峰是“住在耶和华的 the Word of God.

了，神圣的

The last words of the psalm show clearly that David did not confine himself to the pleasures or comforts of this earth, but “以耶和华为神，被 kept his gaze on heaven as the ultimate 业的那民是有福的。 end of everything else. He says plainly that for him the culmination of all the good [gifts] from God is to dwell in the 耶和华从天上观看； house of the Lord. 人。

些忠诚于祂的 护、牧养着他们， 从而漫步在舒

Blessed is the people whose God is the 君王不能因兵多得胜；勇士不能 Lord, and the people whom he hath 得救。 chosen for his inheritance.

意味着简单笔 的手法叙 恰 给予他 神保护

The Lord looketh from heaven, and he 靠马得胜是枉然的；马也不能因力大 seeth all the sons of Adam. 人。

遭 ， 下安全生

A king is not kept safe by the size of his 耶和华啊，求你照着我 army, nor will a giant be saved by his 向我们施行慈爱！”（诗篇 3 great strength. 6,22）（加尔文的

在许多危险之 比喻，将神在指引 的看顾比作牧人的 走在黑暗的山谷中 护它免遭野 卫并没有吹嘘 牧人 一条路。而

A horse is a vain thing for safety; neither 只有坚定仰望神，才 shall he deliver by his great strength. 的。 的， Let thy compassion be upon us, O Lord, 们，这在教会的安全中能够体现 according as we hope in thee. Ps. 33:12, 因此我们懂得那些冷眼看待 13, 16, 17, 22. (Calvin’s wording.) 的大 切求 . . . It is of little use to talk of the stability 个世 of God’s purpose if we do not relate it to ourselves. Therefore the prophet declares that those whom God takes under his guardianship are blessed because God’s purpose is not hidden from them, for it is seen in action in the safety of the church. And so we understand that it is not those 的确，当诗篇作者说“如 who consider God’s power coldly and 们的神”，他指出耶和华神是我们神圣 with indifference, but those who apply it 的爱之源泉，并告诉我们 to their own immediate need, that have a 才能得福。从而以一言概括 right knowledge of God as the Pilot of the 生活的全部需求。神对 world. 顾， 我们

向

Indeed, when the psalmist says, “If the 们，所有 Lord is our God,” he points to the Lord as 子。为了 the fountain of divine love toward us, and 产物都来 tells us that we have no happiness except 诗篇作者 in him. In this way, he includes in one 选的，从 phrase everything we could ask for if we are to live a happy life. God’s care for our safety, keeping us warm under his wings, providing for our needs, counting us worthy of his help in time of peril — all this is grounded in his adoption of us. And in order to keep anyone from 人们在口 thinking that so much good comes from 意识间扭 our own prowess and industry, the 选择了神 psalmist specifies that it flows from the 依真神， fountain of free election which makes us 下原则： God’s people. 那么神和

护。

Men corrupt this verse senselessly when they transfer to men what the prophet ascribes to God. As if men chose God for their inheritance! I admit that it is by faith “耶和华从天上观看。” that the true God is distinguished from 同一主题。人的生活状况 idols; but we must hold fast to the 的。神在冥冥中进行着安 following principle: There would be no 篇作者颂扬神的灼见，让 communion between him and us if he did 信心之眼看到神隐形的眷 not first come to us with his grace. 时常能够看到祂看顾我们 部分人还是目盲的，又以 The Lord looketh from heaven. The 己的盲目。神对我们越慷慨，我们越是 psalmist continues the same theme. The 不信神。反而将思想固定在周边 conditions of men do not come about by 事上。 chance. God directs in hidden ways all that takes place. Therefore, the psalmist praises the watchfulness of God so that we may learn to see God’s invisible providence with the eyes of faith. For although the evidences of his care are continually before our eyes, the greater part of mankind is blind, and invent a blind chance to match their blindness. 先知谴责人对神的轻蔑，因为没 The more bountifully and richly God 比无视神，将祂孤独地关在天堂里更错 pours out his kindness upon us, the less 误的了。这就如同将祂埋葬 we turn our minds to him; we keep them 般！如果神不看也不关心任何事 instead fixed on what happens to us from 祂与死了有什么两样呢？此

着我；我 。”大 与他相 是出自神的 中间，免得 得到。因为大卫曾说 笼罩时，他的眼睛会 明了他 物，也没有靠身体的 有世俗的恩 留，因为

the outside. “王位”一词， 想和智慧是一件 The prophet castigates the indignity 意在说明天堂不 which men offer to God; for no greater 那样，是一个闲 wrong can be done to him than to shut 一个王者执掌王 him up to stay idly in his heaven. That is 管一切，统治全 like burying him in a grave! For how 神在天堂的至圣 would God be living if he saw nothing 宇宙，祂绝不会 and cared for nothing? Further, by the 而是以最高的智 term royal throne, the prophet shows how absurd and stupid it would be to divest God of mind and intelligence. For he means that heaven is not a palace for idle pleasures, as the Epicureans imagine, but a king’s seat of government from which God exercises his empire in all the realms of the world. But if God has set his seat “王者不能得胜 in the sanctuary of the heavens in order to 全不是靠他自己 rule the universe, it follows that he by no 典。这里提到国 means ignores earthly affairs, but controls 认为自己的命数 them with the highest reason and 足以对他们造成 wisdom. 他们就期望找到 他们自信并为自 A king is not kept safe, etc. A man’s life 点忘记了自己是 is safe not by his own power, but by the 他们的力量，愚 grace of God. Kings and giants are 的头脑。但当君 mentioned because they think they are 安，巨人也无法 exempt from the common lot of men and 实证明没有神的 believe themselves beyond the reach of 无用的。因此无 javelin or arrow. If some misfortune 小，不依赖神的 occurs, they expect to find an easy escape. Intoxicated with confidence in their own ability, they are hardly able to remember that they are mortal; and their pride is strengthened by the foolish admiration of the crowd who are astounded at their might. But if the resources of a king do not give him security, and a giant does not escape by his strength when danger comes, it is futile for any ordinary man to depend on 在下一节经文当 earthly riches and forget God’s 部分代表整体） providence. For nothing can be more 物质帮助。当然 miserably precarious than the position of 不是毫无用处，

卫 乐与舒适，而是

both the strong and the weak unless they 用，财富和资源也是一样， rely on God’s protection. 赐予人来捍卫自己的 合理使用它们就失去 In the next verse, by the use of 越是用重重的防护将自己包裹起来，自 synecdoche (a part for the whole), the 以为坚不可摧，就与神相隔越远 word horse means every kind of earthly 恶这种几近疯狂的愚蠢行为，这 assistance. Of course, kings are not armed 溢的恩赐失去效力。世 with swords for nothing; and horses are 的造物主，也就无法得到祂的 not useless; nor are any of the wealth and resources, which God supplies to men to guard their lives, without value when they are rightly used. But the more the majority of men are surrounded with fortifications, the farther they go from God and falsely imagine that their wall is “耶和华阿，向我们施 impregnable. God rightly confounds such insanity. So it is that the flood of God’s 这节诗篇以一个祈祷结 gifts is often without effect; because the 有信徒的名义发起的祷 world, separating them from their Author, 应，告诉他们依靠神的恩 deprives itself of his blessing. 圣灵要求以先知的口 明只要我们不去他处 Let thy compassion be upon us. 的门就永远向我们敞 信我们的希望永不会 The psalm closes with a prayer, which the 来最舒心的安慰，我们也 prophet offers in the name of all the 会不给予我们怜悯。 faithful, asking that they may know they have not relied on God’s goodness in vain. In prescribing this rule of prayer by the mouth of the prophet, the Spirit teaches us that the door of God’s favor is opened when we do not seek and hope for safety elsewhere. Meanwhile we draw “那些杀身体却不能杀灵魂的，不要怕 our sweetest comfort from the certainty 他们；倒要怕那位能把灵魂和 that our hope will never crack up while 入地狱里的。我告诉你们，应 we are still on our way; nor do we need to 两只麻雀不是卖一个大 fear that God will not extend his 的父若不许可，一只也不会掉在地上。” compassion toward us until the end. （马太福音 10: 太福音 10:29 And fear not those who kill the body, but cannot kill the soul; but rather fear him who can destroy both soul and body in Gehenna. And yea, I say to you, fear him. 耶稣呼吁门徒们要蔑视死 Are not two sparrows sold for a farthing? 确的，因为人类生来就要 And not one of them shall fall to the 生，应该将这消逝易变的生命看作

所有恩惠的顶

ground without your Father. Matt. 10:28, 无。问题的核心是：如果信 Luke 12:5, Matt. 10:29. (Calvin’s 生来的使命，和他们现在的处境，就不 wording.) 会不安地牵挂尘 句经文还包含着 Christ is perfectly right when he urges his 稣教导我们，那些无 disciples to despise death, because human 就不能认神，失去了对神 beings created for heavenly immortality 愚蠢至极，如此惧怕死亡以至 should treat this mutable and perishing 豫地放弃信仰。 life as so much smoke. The heart of the matter is this: if the believers consider to what end they were born, and what their condition now is, they will have no reason for clinging anxiously to this earthly life. However, these words have a still fuller and richer meaning; for Christ teaches us that the fear of God is dead in people who fear tyrants so much that they 出于以上原因，路加福音 fail in their confession, that a brutish 告诉你们，应当怕他”。我 stupidity reigns in the hearts of those who 耶稣所说的话，当我 fear death so much that they will not even 去了对神的崇敬；相反 hesitate to give up altogether confessing 抱以应有的敬畏，胜利就 their faith. . . . 有任何凡人的力 自己的使命。并 For this reason, Luke repeats 诉我们，牧师和 emphatically: Yea, I say to you, fear him. 一危险，因为随时都有 We must understand Christ to say that, 神对抗，决心毁掉福音。不是任 when we succumb to the fear of man, we 能够将死亡的恐惧加在信徒身上 show no respect for God; that when, on 多数的人仍具有库克罗普斯（独 the contrary, we show proper reverence to 人）的残暴，一有机会就 God, victory is easy and in our hands, and 而且，魔鬼经常会附在 no human power can pull us away from 的面目丑陋可怖，如果信徒们没有受 our duty. Besides, the experience of every 耶稣这样的教导，早就 age teaches how necessary it is for ministers and for believers in general to be warned about this danger, because there never was a time when men did not rise up in fury against God, and did not set themselves to crush the gospel. Not all men have equal power to put the fear of death into the believers; still, the majority of men are possessed with the ferocity of a Cyclops, which springs forth when 此外，由于敬畏神就必不能敬畏人，这 opportunity arises. Besides, the devil 两者是相称的，如果忽视了后者 often gets hold of giants, whose very 蠢和错误的。相反，耶稣树立了对

殿中”。

looks would throw the servants of Christ 诚神圣敬畏的典范，将其与 down lifeless, were they not taught to be 的畏惧对立起来，它是唯 hard and immovable by this teaching. 我们引上正途。否则 们要敬畏耶和华这位 Moreover, since fearing God and not 肉体的神，就不该惧怕那些只能威胁我 fearing men go together, it is stupid and 们肉体安全的人，就失去 wrong to pay attention only to the latter 稣承认人有杀戮的能力， point. On the contrary, as we have said 步。神手遏制着那些恶人；而 before, Christ set a devout and holy fear 自信于自己的力量而傲慢 of God in opposition to a perverse fear of 非作歹。他们向那些动 men, which takes us away from the right 击，仿佛没人能阻止他们一样 way, as the only remedy for it. Otherwise, 为可以随意摆布信徒的 there would have been no point in his 的傲慢是无效的。因为是神在掌权 saying that, if we fear God who is Lord 要祂愿意，无论恶人的攻击有 over soul and body, we ought not to fear 残暴，祂都能够加以制止。 men who have power only over the body. 们在上帝的允许下有能力杀戮， When Christ admits that men have the 他们常会强硬起来发泄暴怒…… power to kill, he does so only by way of concession. God holds the bridle of the wicked loose; and they, puffed up by confidence in their own power, will dare anything. They strike at shaky souls, and act as though nothing could stop them. But futile is the insolence of the wicked which makes them fancy that they can do as they please with the life of believers. For, all the while, God holds the reins; and when it pleases him, he checks their “两只麻雀……”正如我提 attack, however fierce and violent. And 样，耶稣继续宣告无论暴君有 yet they may be said to have the power to 狂，他们连伤害肉体的权 kill by God’s permission, because often 此，那些看不到神的保护，惧 they are able to go strong and give vent to 酷的，都是些蠢人。 their fury. . . . 还拥有一个安慰，便 命的掌管者，我们就 Are not two sparrows, etc. Now Christ 看顾。神给予我们保护，如果不将 goes on to declare, as I have already 的生命交祂支配，就是对神的侮辱 hinted, that no matter how mad the 稣将神的眷顾推及到所有生灵，并以提 tyrants may be, they have no power even 论说法（以部分代表整体）来 over the body. Therefore, those who fear 心地照看着我们。没有什么 the cruelty of men, as though they were 价了，两只才值一个大钱。或 without God’s protection, are fools. In the 福音中所说的，五只 midst of perils, we have this second 然而在神面前，一只也不被忘记，必 comfort that, since God is the keeper of 发无损。神连麻雀的性命都 our lives, we may safely rely upon his 道还会忽视人的性命吗？

他拣选而继承他产

providence. It is really an insult to God, not to place our lives at the disposal of him who has honored us with his protection. Christ extends the providence of God to all creatures in common, and so argues by way of synecdoche (from the whole to the part), that God exercises a particular care over us. There is nothing cheaper than a sparrow (two were sold for 我们还应注意 a penny; or as Luke has it, five for two 解释与一些人 pennies), and yet God’s eye is upon it, 不相同，他们 and nothing happens to it by chance. Will 受神的管控， he then who looks after sparrows neglect 神的眷顾，好 to watch over the lives of men? 样。而耶稣宣 物都给予保护 Moreover, we must notice two things. 不出于偶然。 Christ defines the providence of God very 然性对立，但 differently from those who, not unlike the 命论。在一连 philosophers, admit that somehow the 一件事；分别 world is under divine government, and 识世界，将其 yet imagine the workings of providence 回事。我承认 in a confused way, as though God paid no 含着偶然的因 attention to individual creatures. Christ, 的发生是受盲 on the other hand, declares that every 有事的发生都 single one of God’s creatures is under his hand and care, and that nothing happens by chance. In this way, he firmly opposes the will of God to chance, without however affirming the fatalism of the Stoics. It is one thing to find necessity in a context of a chain of many causes; it is quite another to see the world, as a whole and in its individual parts, as subject to the will of God. I confess there is a 其次，我们切 certain operation of chance in the nature 神的眷顾。而 of things considered in themselves; but I 的源泉，它引 say that nothing occurs merely by the 说我们的头发 wheels of blind fortune, because the will 起我们的凭空 of God reigns over all that happens. 神向脆弱的我 地依赖祂。 In the second place, we must not look at God’s providence after the manner of curious and silly people. It must be to us the ground of our strength, and an

他看见一切的世

invitation to call upon God. When Christ tells us that even the hairs of our heads “他既按着神 are numbered, he does it not to arouse us 们就藉无法之 to empty speculation, but to teach us to 上，杀了。” rest in God’s Fatherly care, which he exercises in behalf of these frail bodies of ours. 彼得提到耶稣 定对复活的信 Him, being delivered by the determinate 在犹太人中是 counsel and foreknowledge of God, ye 新复活则是神 have taken, and by wicked hands 同时，为了用 crucified and slain. Acts 2:23. 彼得说是他们 手将祂钉死， The chief purpose of Peter in mentioning 祂死。尽管彼 the death of Christ is to establish faith in 参与这一亵渎 the resurrection all the more fully. It was 他们是对的， well known among the Jews that Jesus 中玷污了自己 had been nailed to a cross. Therefore, that 掩盖愚昧，因 he rose again would have been a token 榜样。因此彼 and evidence of the wonderful power of 先让他们悔改 God. Meanwhile, in order to prick their consciences with a sense of sin, he says that it was they who killed Jesus, not that they had crucified him with their own hands, but that his death had been requested by the people with one voice. Although many of those who heard Peter had had no direct part in that godless and cruel wickedness, he was right in blaming them for it, because all of them had defiled themselves either by silence or by “神的定旨。 unconcern. There was no place for any 因为这一事件 pretense of ignorance, because God had 位神授予大能 already set Jesus before them. Peter thus 并蒙羞而亡。 prepares them for repentance by 十分不安，以 convicting them of sin. 偶然，也非耶 为这是神命令 By the determinate counsel. Here he 的永恒定旨这 meets a scandal which arises because it 愚蠢和卑鄙的 seems absurd at first sight, that this man 以冒犯。有一 whom God had adorned with such 轻率，神的旨 powers should have afterwards been 祂甘愿让耶稣 subjected to every kind of insult and 因。对神眷顾 allowed to suffer an ignominious death. 确认识耶稣受

因力大

Because the cross of Christ is at first so 的定旨让我们 disturbing to us, Peter declares that it did 的真理，祂的 not occur by chance, or because Jesus had no power to set himself free, but because it had been ordained by God. For, only the knowledge that the death of Christ was ordained by the eternal purpose of God cut off in advance all occasion for foolish and depraved cogitations, and prevented people’s minds from taking offense at it. One thing is certain: that God makes no rash or vain decision. Whence it follows that he had a just reason for willing that Christ should have suffered. Such knowledge of God’s providence enables us to take the right step toward understanding the purpose 因此这句经文 and benefit of Christ’s death. For, the 告诫我们生与 counsel of God confronts us with the 实在谈论耶稣 truth that the Righteous One was 神对世界普遍 delivered to death for our sins, and his 体的成员，尤 blood was our ransom from death.

救

This then is a notable statement of the providence of God, teaching us that our life as well as our death is governed by it. 在这里，路加 Luke is indeed speaking about Christ; but 先见和定旨。 in him we have a mirror of the universal 神在下达命令 providence of God which extends to the 加福音将其放 whole world, and shines especially upon 了告诫我们， us who are members of Christ. 预先安排了它 的决定，因为 In this place, Luke sets forth two things: 当彼得要表明 God’s foreknowledge and his sure decree. 将先见与其关 Although first in order comes 敏锐地辨别这 foreknowledge (since God contemplates 都在这一点上 what he will ordain before he ordains it), 管全世界的计 Luke puts it after God’s counsel or 放。由此产生 decree, to teach us that God neither wills 这种误解人们 nor decrees anything without having long 有事情的发生 before directed it to its proper end. People 物。当然，神 often make rash decisions because they 的许多事。但 decide quickly. Therefore, when Peter 稣身上的事神 wants to point out that God’s counsel is 它的发生。基

们所仰望你的， 3:12,13， 表达）

not without reason, he couples it with his 关于神的眷顾的普 foreknowledge. Now, we need to 泛存在于神对全世 distinguish between these two with some 同样存在于耶稣受 discernment, because many have fallen 帝，不仅包括对未 down at this point. Passing by the counsel 的旨意来设定祂想 of God with which he directs the whole 稣照着神的定旨被 world, these people grab at his mere 一观点。因此，神 foreknowledge. Hence arises the common 意，神是通过旨意 distinction according to which, even while God foresees everything, he lays no constraint upon his creatures. Of course, it is true that God foresees this or that which is in the future. But Peter teaches us that what befell Jesus was not only foreseen by God, but also decreed by him. From this we learn a general truth about God’s providence, one that appears in the government of the world as a whole, no less than in the death of Jesus: it belongs to God, not only to know the future, but also to ordain by his will whatever he wants to be done. Peter made this second point when he said that Jesus 一些洞察力敏锐的 was delivered by the sure and determinate 见力，而且管控着 counsel of God. Wherefore, the 与此同时，他们的 foreknowledge of God is other than the 佛神停止了看顾， will of God by which he rules and 本性随心所欲一样 regulates all things. 的旨意而掌管万物 明，按照神在太初 Some whose discernment is sharper 命。他们认为这样 admit that God not only foresees but also 备，因为人的本性 regulates with a nod everything that is 抉择。但抱这样想 done in this world. At the same time, 为上帝闲适地坐在 however, they imagine a vague direction, 言与之大相径庭， as though God lets go of the bridle and 和人类许多行动上 allows his creatures to follow the rule of 思考圣经教导我们 their own natures. They say that the sun 避免许多人所做的 rules by God’s will, because in giving us 目的在于行使我们 light it does the duty enjoined on it by 知晓自己在神的庇 God in the beginning. They think that a 恶人的伤害。 free will of this kind is left to men, because their nature is capable of a free choice between good and evil. But those who think in this manner imagine that

能知道祂是信实 因此先知宣称神拣选的人是有福 是由于神的旨意明确地显现给了他 出来。 并蔑视神 能的人没有正确地认识神，只有急 助于神的恩典的人才懂得神是这 界的主宰。

God is sitting idly in heaven. The Scriptures speak very differently, and defend God’s control over particular events and over the several actions of men. But we must consider the purpose of Scripture in teaching us this doctrine; and we must at the same time shun all the mad speculations with which we see “藉不法之徒的 people carried away. The intention of 恶人履行了神的 Scripture is to exercise our faith, that we 下两种谬论：要 may know we are protected by God’s 不管人做什么坏 hand, and that we may not be subject to 第二点，我要说 harm from Satan and wicked men. . . . 旨意，服从神也 的事。因为服从 By the hands of the wicked. Peter seems 道恶人的出发点 to suggest that the wicked did God’s will. 那些了解神的旨 From this follows one or the other of two 服依赖于对神的 absurdities: either that God does evil, or 中向我们表明祂 that whatever wickedness men may 人其行为符合律 perpetrate, they do not sin. As to the 法的权威。但我 second statement, I answer that even 任何一个条件， though the wicked carry out what God 他们。因此，任 himself has ordained, obeying God is the 该因服从神而被 last thing they do. For obedience comes 律法中找寻祂的 from a willing disposition, and we know 法中挖掘一切来 that the purpose of the wicked is inspired by something far different. Besides, nobody but one who knows God’s will obeys him. Obedience depends upon a knowledge of the will of God. But God has revealed his will to us in the law. Therefore, they only obey God whose deeds fulfill the demands of the rule of the law, who, therefore, submit themselves willingly to its authority. But we see none of this in the wicked, whom God drives hither and thither without 我也否认第一个观点，说 their knowing it. Therefore, let no man 它近乎在指责神是邪恶的 say that they are to be excused because 于人行为的动机来判断他 they obey God. We must seek the will of 的。犯下偷盗或谋杀罪的 God in his law; but the wicked seek to 贼和杀人犯，因为他们出 resist God with everything in them. 而犯罪。而上帝，是在利 不可与以上人等归为一类 I deny the other statement, that God does 完全不同的视角来审视神

果耶和华是我

evil, because it suggests that God is 一个人也罢， disposed to wickedness. We must judge 都从未偏离自 wickedness in the light of the purpose 正。也是出于 which governs a man’s action. People 手里，钉在十 who perpetrate theft or murder sin in that 许，出于神的 they are thieves and murderers; for they 叛，就其本身 do these things with a wicked purpose. 是极大的邪恶 God, who makes use of men’s 帝。 wickedness, must not be put in the same class with them; he must be seen in a far different light; because when he sets out to punish one man, and to exercise another in patience, he never deviates from his nature, which is perfect rectitude. Thus, when Christ was delivered by the hands of wicked men, and crucified, it was done by the consent “耶和华说： and decree of God. But the treachery in 伯拉罕呢？亚 the matter, which as such is evil, and the 国；地上的万 murder in it which was a great 世纪 18: wickedness, must not be attributed to God.

只有在祂那里 了我们幸福 我们安全的看 将我们置于祂的羽翼下取暖，给予 所需的一切，并在危难时刻帮助我

And the Lord said, Shall I hide from 当神以设问句 Abraham that thing which I do, seeing 善意，因为祂 that Abraham shall surely become a great 里祂要让亚伯 and mighty nation, and all the nations of 多玛的原因。 the earth shall be blessed in him? Gen. 18:17–18.

这一切都因为我们是祂的嗣 不让一些人认为这么多美好的 自于我们自身的技能和勤勉， 指明了这是因为我们是被拣 而成为了神的子民。

When God proposes something as though it were doubtful, he does so out of 神在完成自己 kindness to men; for he had already 原因来展示其 decided what he would do. Here he 罕配得上特恩 intended to make Abraham pay close 育后裔既有益 attention to the reasons he gives for the 拉罕展现自己 destruction of Sodom.

口相传先知对神的赞美时，无 曲了这节经文的本意。如同人 一样。我承认人们凭信心，皈 放弃偶像。但我们必须坚定以 如果不是神先赐福于人的话， 人便不会相融。

God gives two reasons for wanting to reveal his purpose before it was fulfilled: 正如我所说的 first, because Abraham was worthy of the 祂要毁灭所多 privilege of the superior honor; second, 赐。神总是向 because it would be useful and fruitful in 赐，祂甚至还 the education of posterity. This in brief is 渐广积厚德。

诗篇作者继续 不是偶然形成 排。因此，诗 我们学会通过 顾。虽然我们 的表现，但大 偶然来解释自

the scope and value of this revelation. 祂丰富的恩典 是因为祂难以 One reason, as I said, why God wished 此同时，神借 his servant to know beforehand of his 典。因为只有 terrible vengeance upon Sodom was to 的仁慈带来回 honor him with special gifts. God has 身，而非亚伯 always shown this same kindness to the 得的福也只源 faithful; and he even increases it, heaping new and fresh blessings upon the earlier ones; and so it is that he deals daily with us. What ground is there for the innumerable favors he constantly bestows upon us except that he cannot refrain from expressing his Fatherly love with which he has enfolded us; and in doing this, he honors himself and his own gifts in us? For what except his own free gifts 除此之外，我 does he reward with his kindness? The 先得知神审判 origin of his kindness was in himself, not 教会的特权， in Abraham’s merits; nor does the 通过惩治恶人 blessing of Abraham flow from any other 公正审判。但 fountain except God. 出于偶然，神 民启示，从而 Moreover, we learn from this passage, 样的无知。因 what experience also teaches, that it is the 世界时，祂唯 special privilege of the church to know 也就是说，当 the meaning of the judgments of God and 通过先知，向 their direction and purpose. God does 是出于祂的。 indeed prove himself a just judge of the 我们蒙福，祂 world by inflicting punishment on evil 们从各方面都 men. But because all things seem to 曾立我们为嗣 happen by accident, God enlightens his 让世间的公义 sons by his Word, so that they may not 前，因而我们 walk blindly like unbelievers. So, in the 到审判和惩罚 past, when he stretched out his hand to 人全然忽视的 smite all the world, he confined his holy oracle to Judea; that is, when he was ready to bring distresses and misfortunes upon the nations, he declared himself as their author by his prophets and to his chosen people alone. . . . Let us then be mindful that God, having begun to be good toward us, continues unwearied until, having blessed us in every way, he

发生的

completes our salvation. Having once adopted us and enlightened our minds by 因此信徒应当 his Word, he keeps the torch of the Word 够根据圣经对 blazing before our eyes, that we may in 难作出正确的 faith keep our minds upon the judgment 体的也有针对 and punishment of evil which the impious 拉罕宣布所多 confidently ignore. 的民还安然沉 疑，所多玛的 Therefore the faithful ought to be well 出于神的旨意 informed on the known history of all 旨意也蕴含在 times, to be able to judge according to the 神不会向我们 Scripture the various calamities which 能够见证祂的 befall the wicked, privately and in public. 发生的原因（ While Sodom was unharmed and 不能像不信者 enjoying its pleasant luxuries, the Lord 眼，对摆在眼 announced to his servant Abraham that it 真相。 would soon perish. There was then no doubt that it perished not by chance but by the act of God. . . . We must accept the same conclusion in other cases; for although God does not foretell the future to us, he wishes us to be eyewitnesses of “亚述是我怒 his acts and to propound their causes 的杖。”（以 wisely. We are not to be deceived by false vision like the unbelievers, who “seeing, see not” and turn their backs to 接下来就要宣布即将 their true goal. 为了安慰信徒，缓解 这里强调了无论亚述 O Assyrian, the rod of my anger, and the 都是由于神借亚述来管教以 staff in their hand is my indignation. Isa. 些不信神的人傲慢至 10:5. 他们应有的惩罚。

有什么

What follows is intended so to announce the coming punishment as to mitigate the sorrow of the faithful with some word of comfort. Therefore greater emphasis is given to the doctrine that whatever the “Hoi”有时表示疼痛的 evils perpetrated by the Assyrians, they 为博得注意力而发出召唤； will be a temporary discipline from God, “降灾祸于某人”的含义， and that when the unbelievers overdo 这里就是取了这种含义。但 their insolence, they will finally be put in 中，它可以仅仅表示神向亚 their places. 唤，或者抒发神的哀痛，因 述人之手来惩罚自己的子民 Hoi is sometimes an exclamation of pain, 仔细思考了这段经文后，我

在坟墓里一 ，那么 外，通过

sometimes a call for attention; and 解为神召唤亚 sometimes it has the sense “woe to,” as 武装随时准备 the ancient interpreters translated it here. 般。先知已经 But in this passage it can only mean 要来侵犯他们 either that the Lord is calling the 全，只有亲眼 Assyrians, or that he is assuming the role 感受到沉重的 of a mourner because he has to punish his 就是为什么神 people at the hand of the Assyrians. But 一位审判官召 when I look more closely at the whole 个罪犯，或像 passage, I prefer the interpretation that 他对罪犯处以 God is calling the Assyrians as though 是要通过他们 they were armed for battle by his own command. The prophet had already proclaimed that the Assyrians would be upon them; but hypocrites feel so secure that the fear of God never troubles them, before they can see his scourge or until they actually feel its blows. This is why God now summons the Assyrians with “棍”指代亚 “Come,” just as a judge calls an officer 为对前一句的 and orders him to bind a criminal, or 措辞。但是我 commands the executioner to put him to 先，它称亚述 death. So the Lord calls the Assyrians to 次，他们佩戴 inflict punishment by their hand. 怒等同，就如 自己的旨意， And the staff. This can refer to the 来执行祂忿怒 Assyrians, and the clause can be “尽管他们佩 understood as a repetition of the 该是他们的武 preceding in slightly different words. But 愤怒”。重点 I find here a difference in meaning. First, 其力量都源于 the Assyrians are called “the rod of God’s 定毁灭诸国， wrath” ; second, the swords and weapons 话，他们绝不 with which they are equipped are equated 所持的“杖” with the anger of God, as though the 清楚地向犹太 prophet had said, “God according to his 实则出自神的 will is using the Assyrian instead of ax or sword as executor of his wrath,” and then had added, “Although they may wear swords, what you should fear is [not their weapons but] God’s anger against his people.” The point is that whatever strength the enemy may have comes from God’s anger, and that the enemy would not move a finger unless God roused him

先知表明了无视神的思 多么愚蠢的事。因为他 像享乐主义者想象的 适的宫殿，那里耸立着 权的宝座，神在那里统 世界所有的国度。既然 所中设立宝座来统治 忽视任何人间的事务， 慧来掌管他们。

by a hidden prodding against the nation 我不同意部分 He intended to destroy. God calls the staff （beyad which they hold in their hand his “anger” 或“在他们的 to make it clear to the Jews that the 神称亚述为祂 apparently blind attacks of their enemies 他们的手对祂 are directed by heavenly providence. 的惩罚。因此 仅有的力量。 I disagree with some interpreters who would turn beyadam (in their hand) to “in their place” or “in their land.” That is too forced. The point is that God calls the 这一教导包含 Assyrians as the servants of his wrath, for 那些恶人，让 by their hand he will exact due penalty 不是空谈，并 for the crimes of his people. Therefore, he 所以这些话更 declares that his anger is all the might 嘲笑众先知警 they possess. 中唤醒。

……”一个人生命的保 的力量，而是靠神的恩 王和巨人，是因为他们 不同于凡人，枪和箭不 威胁。如果灾祸降临， 一个轻易逃脱的办法。 己的能力沾沾自喜，差 凡人。乌合之众惊叹于 蠢的赞美更冲昏了他们 王无法靠权力获得平 靠力量摆脱危险时，事 眷顾，世间的财富都是 论一个人是强壮还是弱 庇佑，就难以自保。

This teaching has two purposes: first, to terrify the wicked by letting them know that God’s threats to destroy them are not empty words, and to show them the 其次，当亚述 reason they are to be punished. These 句训诫仍体现 words, therefore, had much more force to 难之中，犹太 rouse from their indifference the wicked 降临，也不出 who had laughed at all the former 言了其发生。 threatenings of the prophets.

中，运用了提论法（以 ，“马”指代世间一切 ，君王的武装和设防并 物质帮助也不是没有作

Secondly, this teaching had also no small value when the Assyrians began to harass 一些人会反对，为什 the people. For then, in the midst of the 祂怒气的棍子，而后 disaster, the Jews could see that it was 手持恼恨的杖”呢？ not purposeless, nor happening by 解：“亚述是我的怒 accident, for it had been predicted by the 是我恼恨的杖。”只 prophets. 意，就不必拘泥于措 帝怒气的棍”，因为 Someone will object, Why did God when 来使用；他将人们手持的武器称作 He had first said that the Assyrians were “恼恨”，因为他们不受 the rod of his anger, afterwards call their 的驱使，而是神怒气 staff his indignation? But we must put it, “The Assyrian is my anger, and the staff which he carries is the staff of my indignation.” But so long as we understand what the prophet means, we should not stop anxiously over words. He

这些都是神 生命的，但如果不 了效力。大多数人

calls men “the rod of God’s anger” 先知这些话在今天看来 because God uses them like a rod; he 它们防止我们认为恶人 calls the weapons of men God’s 为所欲为。他们也受神 “indignation,” because they are not 从而无法做出违背神旨 directed by men’s own will but are the 们必须总结为是神通过 evidence of God’s anger. 但必须清醒地思考，严 必须明确、仔细地区分 These words of the prophet are most 工作。 pertinent today, because they forbid us to think that the wicked burst forth unrestrained wherever their lust drives them; for they are guided and checked by a bridle, so that they will accomplish nothing against God’s will. Hence we 神有三种方式来借人的手行事。首先 must conclude that God acts by the hand 我们被神感化并凭借神存活， of the wicked. But here we must think 所有行动都出自祂的仁慈。其次神 and speak soberly, for there is need to 殊的、似乎有益于自身的方式 distinguish wisely and carefully between 人。尽管这完全违背恶人的 the work of God and the work of men. 牵引着恶人让他们自相 们全部灭亡，或者借恶 There are three ways in which God acts 的子民。这正是先知在这里所说 through men. First, all are moved and 况。第三点，神以用圣灵来指引祂 exist through him; from which it follows 民，但这种方式仅针对那些 that all human actions proceed from his 民。 goodness. Second, he acts in a special way when he moves the wicked as seems good to him. Although nothing is further from their thoughts, he uses their work so that they mutually destroy one another 所以无论是暴君、匪徒或其他恶 and perish, or so that he may discipline 我们，或外邦人起来攻击我 his own people by their hand. This last is 和暴乱之中，这其中都 the prophet’s point in this place. Third, 意，防止我们认为任何事 God guides men by his sanctifying Spirit; but this way belongs only to the elect.

。神厌 使祂满 人因远离了自己 恩赐。

So whether tyrants, or robbers, or any others injure us; or when foreign nations “耶和华说：虽然如 rise up against us, always, among 归向我……”（约珥 turbulent and confused commotions, the hand of God sheds his light upon us, to keep us from imagining that anything 先知宣布了可怕的审判之后 happens by chance. 他的目的，不是仅仅为了激 是要使子民重归正途。但要 Therefore also now, saith the Lord, turn 的他必须给予人们得救的希

行慈爱。”

ye even to me with all your heart. . . . Joel 说过，如果没有 2:12. 正道上来，圣经 因为绝望使人更 After announcing the terrible judgment, 成百倍地作恶。 the prophet shows that his purpose was not simply to inspire terror, but rather to bring the people back to their right minds. But this he could not do unless he gave them the hope of forgiveness. I have said many times — and indeed the whole Bible proves it — that men cannot be 因为人做了错事时会绝望，就自暴自 brought back to the right way unless they 弃，彻底跳进罪恶的深渊 receive the hope of God’s compassion. 此描述上帝的仁慈和怜悯，是为了 For despair makes men more obstinate 引导人悔改。 and doubles their wickedness, rather multiplies it a hundredfold.

尾，是先知以所 告，请求神的回 德不是徒劳。 发出祈祷，是要说 寻求庇护，神恩典 开。同时，可以确 落空，这给我们带 不必再担心神

For when a man who has done wrong despairs, he hurls himself wholly into the “这样看来，差我 gulf of wickedness without any restraint 们，乃是 神。” whatever. Therefore the prophet now describes the kindness and compassion of 这节经文尤其重要 God in order gently to lead the people to 的邪恶与怨恨不会 apply themselves to repentance. 引导人从困惑和动 局。同时，它也告 So now it was not you that sent me hither, 的眷顾，并如何从 but God. . . . Gen. 45:8. 心之人就这一教义 忽略其目的，混淆 This is an especially significant passage, 还捏造疯狂的言论 for it teaches us that the true course of 们的厚颜无耻甚至 events is never disturbed by the 希望掩埋这部分教 wickedness and malice of men; that, on 掌管整个世界，且 the contrary, God directs men’s confused 任何事都不可能实 and turbulent movements to a good end. 旨意的人爆发出各 Also it shows us how we ought to think 仅琐碎，而且有害 of God’s providence and how we are to profit from it. When curious men debate over it, they not only muddle and pervert everything by ignoring its purpose, but also concoct whatever absurdities they can to insult God’s justice. Their effrontery even makes some pious and modest men wish they could bury this part of our doctrine. For as soon as it is

身体都投 当怕他。 钱吗？但你们

proclaimed that God holds the government of the whole world and that 然而，我们要阻 nothing is done without his assent and 为，就必须非常 command, those who feel too little 些真理保持愚钝 reverence for the mysteries of God burst 理不但由神的道 out with various questions which are not 们极为有用的。 only frivolous, but also pernicious. 所做的每一件事 都无法达成。唯 However, in our desire to stop such 神是罪孽的始作 profane intemperance, we should be very 该获罪，因为他 careful not to be satisfied with a crass 尽管无法驳斥这 ignorance of truths which are not only 我们仍要厌弃它 revealed by the Word of God but are also 圣经，无论人编 very useful for us to know. Good men are 叫喊声中，在天 ashamed to confess that nothing which 力，借人之手导 men undertake is accomplished unless God wills it, for fear unbridled tongues will clamor either that God is the author of sin, or that no blame is incurred by impious men since they are only following God’s purpose. Although there is no way of refuting this sacrilegious madness, we should be content to detest it, and meanwhile hold firmly to the clear 虔诚的信徒唯恐 witness of Scripture, whatever men may 虔者的诽谤，便 invent. Amid all the shoutings of men, 意，而另一些事 God directs men’s plans and efforts from 像在说，没有神 heaven, and finally accomplishes by their 行为都是可能发 hands what he himself has decreed. “允许”了约瑟 会任命他来解救 Good men who fear to expose the justice 儿子们了，而这 of God to the slanders of the impious take 的。那些恶事最 refuge in the distinction that God wills 这些事的发生仅 some things to be done and only permits 目的或旨意的话 others. As if, without his will, any 也就毫无意义了 freedom of action would be possible for men! If he had merely permitted Joseph to be carried to Egypt, he would not have ordained him as the instrument for saving the lives of his father Jacob and his sons; and this is what is said here explicitly. A statement like our text would be meaningless if evil things which God afterwards turns to a good end were done

28，路加福音 12:5，马 ）（加尔文的表达）

only by his permission, and not by his intention and will. I know that on men’s side there are evil 我知道人的 deeds which are done out of sheer 的邪恶意念 perversity. Moreover, since the doers are 罪的，所以 inherently sinful, they must be accounted 罪责。但是 wholly guilty. But God works through 以祂将肮脏 them in a wonderful way, so that he 冥冥中的旨 produces pure justice out of impure 欲反对神不 corruption. How he acts is hidden and too 们不应该以 high for us. And it is not strange that 因此，让我 lusting flesh rebels against it. But for this 强烈驱使下 very reason we ought to avoid attempting 无上的，祂 to restrict heaven’s great height to our 向，让我们 narrow vision. Therefore let it be a fixed point that even while men’s passion runs high and rushes uncontrollably hither and thither, God remains supreme over all and by his hidden bridle directs their motions wherever it seems to him good.

亡是完全正 得享神圣的永 虚

At the same time we must also hold that 同时，我们 God’s action is distinct from man’s, so 行为不同， that his providence is free from all 公，上帝的 iniquity, and his decrees have no affinity 何相似之处 with the wrongdoings of men. A most 释了这一真 beautiful illustration of this truth is 想要谋害约 presented to our eyes in this story. Joseph 是目的完全 was sold by his brothers for no other 和绝望时向 reason than that they wanted him 帝的行为起 somehow destroyed and out of the way. 别，但是从 The same act is ascribed to God, but with 罪行与神公 the very different purpose of providing the house of Jacob with food in time of famine and beyond their every hope. . . . Hence it is clear that, although God at first seems to act as do wicked men, in the end their crime is a far cry from his wonderful justice. . . .

徒思考自己

But we also see that men are no less 但是我们知 criminal because God, contrary to their 图谋之所以 expectations, transforms the end they 的恶行转化 seek in their wickedness to a good and 须记住，我

世的生活了。但是这几 更丰富的内涵：因为耶 比敬畏暴君的人， 的敬畏，他们 于毫不犹

happy outcome. . . . Certainly we must 的行为，而是 hold that men’s deeds must be valued not 的职责，是否 by their issue, but by whether they failed 否超越了他们 to do their duty, or acted contrary to 自己的妻子和 God’s command, or went beyond the 们，即使他的 limits of their vocation. When a man 非那是神的命 neglects his wife and children, and does 丈夫和父亲， not labor to provide for their necessities, 何借口，他本 even though they do not die unless God 好照顾他们。 so wills, this in no way excuses the 以神的眷顾为 brutality of the husband and father who 将难以掩饰自 deserts them when he ought to be their helper. Therefore people with a bad conscience gain nothing by pushing forward the providence of God as a screen for their misdeeds.

反复强调： “我 们必须懂得 们惧怕人，也就失 ，如果我们对神 唾手可得，没 量可以阻止我们完成 且，从古至今经验都告 广大信徒都必须警惕这 人愤怒地起来与 何人都 ，但大 眼巨 会凶相毕露。 巨人身上，他们 到 被吓倒了。

But I ask you to note again, How often 但是我提醒大 God resists the malice of those who 我们，让我们 desire to harm us, not only resists but also 抑制他们的恶 turns their evil efforts to our good! Thus 善。因此，神 he mitigates the afflictions of our flesh 赐予我们安静 and gives us a calm spirit and greater peace.

就是愚 神虔

And he said: Cursed be Canaan; a “就说，迦南当受咒诅，必给他弟兄作 servant of servants shall he be unto his 奴仆的奴仆。”（创世记 brethren. Gen. 9:25.

愚蠢地对人 一的补救，将 ，这段经文教导我 执掌我们灵魂和

It is strange that Noah curses his 令人奇怪的是 grandson and passes over in silence Ham 却宽恕犯罪的 who committed the crime. The Jews give 典是他们被宽 God’s favor as the reason and say that 荣耀了含，所 God had so greatly honored Ham that the 上。但是这一 curse was shifted to his son. But that is a 当神将惩罚转 foolish conjecture. I am sure that the 起来更加严厉 punishment was transferred to posterity 罚一个人远远 to make its severity all the more obvious; 代，而且对他 for God was giving clear testimony that 同时，含自己 he did not consider the punishment of one 的过犯惩罚转 man alone to be sufficient, and that 神对他的惩罚 therefore the curse had to include his descendants and continue in force through the ages. Meanwhile Ham

意义了。当耶 祂只是出于让 他们却因 起来，胆敢为 摇的灵魂发起攻 。恶人以 生命，然而他们 ，只 多猛烈和 虽然据说他 是因为

himself was certainly not exempted; God made his judgment heavier by including his son with him.

示过的那 多么疯 利也没有。因 怕人的残 在危险之中，我们 是只要神是我们生 该坚定地依靠祂的 我们 。耶

Now another question arises. Why did 现在又出现了另一 God single out from among Ham’s many 别指出含的一个儿 sons one man in particular for the blow? 我们不应过分深究 But here we must not allow too much 记住神的审判不会 range to our curiosity. We should keep in 万丈深渊。我们最 mind, it is not without reason that the 接受祂的审判，我 judgments of God are called an 下判断。神按照自 unfathomable abyss. It is not fitting that 人，让他们见证祂 God, before whose tribunal we must all 不同的旨意预定另 finally stand, be subjected to our 证祂的愤怒和严厉 judgment — or rather to our foolish 的，既然意识到了 temerity. God chooses as he pleases 应该赞美神的公义 some, to make them examples of his 胆大妄为最终让自 grace and long-suffering; he destines others for a different purpose, to be proofs of his anger and severity. Here human minds are blind; yet each one of us, knowing his own failure, should learn to praise God’s justice rather than hurl himself by insane audacity into the deep abyss.

说明神细 比麻雀更廉 者像路加 麻雀卖两个大钱， 毫 不忽视，难

The curse of God included the whole 神的诅咒了含的后 seed of Ham. But he singled out the 地诅咒了迦南人。 Canaanites by name as cursed above all 证明这是神做出的 others. We know that this judgment was 人，他不知道后来 from God, for it was afterwards validated 南人身上；但是圣 by the event. Noah was a man and did not 了这一隐晦的事实 know what was to happen to the Canaanites; but in such obscure and hidden matters he spoke as the Spirit directed his tongue.

两点。耶稣对神的眷顾的 类似于哲学家的解释大 在某种程度上承认这世界 却以一种混乱的方式理解 像神并不在意个体生命一 称上帝对祂的每一个受造 和关爱，任何事的发生都 这样，祂将神的意志与偶 并不承认斯多葛学派的宿 串的原因中挖掘必然性是 从整体和个体的角度去认 视为神的旨意，又是另一 就事物本身，其中确实包 素。但我要说没有任何事 目偶然性所驱使，因为所 在神的掌控之中。

There is still another difficulty. The 还有一个难点。圣 Scripture teaches that the sins of men are 罪恶，神会惩罚到 punished to the third and fourth 上；但是【我们这 generation; and yet [our text] seems to 愤怒的惩罚会延续 depict the punishment of God’s wrath as 答是：圣经中没有 reaching to ten generations. I answer: 好像神的惩罚不应 Scripture does not prescribe a rule which 我们必须记住神的

不可像愚蠢的人那样看待 是必须将其视作我们力量 领我们向神求告。当耶稣 都被细数过了，不是要引 猜测，而是要教导我们， 们施行仁慈，我们要充分

God himself may not transgress, as 在一起的， though he were bound not to punish 一起理解。 beyond four generations. We must see 时，祂仍然 grace and punishment as combined and 必须承认神 so understand that, while God justly 罚的范围。 punishes our crimes, he is still more inclined to mercy. Meanwhile, let us admit that he is free to extend punishment as far as it seems good to him.

的定旨先见被交与人，你 人的手，把他钉在十字架 （使徒行传 2:23）

Servant of servants. This Hebrew phrase “奴仆的奴 means that Canaan will be the lowest 迦南人将成 among slaves, or that his situation will be 们的处境要 worse than common slavery. But does not 是，这一严 the lightning bolt of this stern and terrible 无关痛痒的 prophecy seem a harmless joke, since the 时】的地位 Canaanites were [at the time it was 族。我的回 written] outstanding, in power, riches, 立即兑现； and resources? Where then was their 应验；其次 slavery? I answer: First, God’s threats 眼看见或者 need not be fulfilled immediately; but 扔掉了的奴 they are never empty or ineffective; 王国，虽然 second, God’s judgments are not always 中，他们永 visible to our eyes or recognizable by our physical senses. The Canaanites threw off the yoke of slavery which was divinely imposed upon them and even grasped an empire for themselves. But although they had their time of arrogance, they were never in God’s sight free.

的死，主要是更完全地奠 心。耶稣被钉十字架，这 众所周知的。因此，祂重 全能力量的象征和证明。 负罪感刺痛他们的良知， 杀死了耶稣，不是他们亲 而是人们异口同声地要求 得教训的人大多没有直接 神的残酷恶行，但他责备 因为他们都在沉默或冷漠 。他们没有任何借口可以 为神早已让耶稣做他们的 得通过宣判他们有罪来预 。

In the same way, when the faithful are 同样地，当 unjustly oppressed and tyrannically 者被邪恶之 harassed by the wicked, their spiritual 精神自由并 liberty before God is not destroyed. God 人——亚伯 promised to his servant Abraham 咒迦南人终 dominion over the land of Canaan, and 的证明感到 condemned the Canaanites to destruction. We must be satisfied with this as proof of God’s justice.

”这里他解释耶稣的受难， 乍一看显得非常荒谬。这 的人，随后忍受各种侮辱 开始耶稣的十字架让我们 此彼得点明耶稣的死并非 稣没有能力自保，而是因 的。耶稣的受难是出于神 一认知，提前阻断了所有 揣测，也防止了人对其加 点是确定的：神的旨意不 意也不会落空。由此可见， 基督受难，必有正当原 的这一理解有助于我们正 难的目的和成果。因为神

One more point. The pope asserts that he 另外，罗马教皇宣称他说的 utters prophecies. Well, so did Caiaphas. 亚法无意中说的话也成为 I do not wish to appear to deny all his 不想要否定他的话；我愿意承

见证了义人为我们赎罪 宝血就是我们的赎价。

claims; and I freely admit that the title89 粉饰的头衔 89 with which he adorns himself was 迦南人一样成为“奴仆的奴仆”。 dictated by the Holy Spirit. May he like Canaan become servant of servants.

是神的眷顾的有力阐释， 死都出自这眷顾。路加确 基督。通过祂我们看到了 的眷顾，我们作为基督身 其受到眷顾。

And he said, What hast thou done? The “耶和华说，你作了什么事呢？你 voice of thy brother’s blood crieth unto 的血，有声音从地里向我哀

福音提出了两点，即神的 虽然先见应该在先（因为 之前要深思熟虑），但路 在神的旨意之后，这是为 神在颁布旨意之前，必然 的结果。人总是做出鲁莽 他们决定得太快。因此， 神的旨意的合理性时，他 联在一起。现在我们需要 两者的区别，因为许多人 迷失了。一些人无视神统 划，而抓住祂的先见不 了一种普遍的误解，基于 认为尽管神能够预见所 ，但却不管束祂的受造 确实能够预见未来要发生 彼得教导我们，降临到耶 不仅预见到了，还命定了 于这一点我们懂得了一个

me from the ground. Gen. 4:10. 记 4:10）

遍真理，这种眷顾广 界的统治之中，它也 难之中。它属于上 来的预见，还通过祂 达成的事。彼得说耶 交出去，就陈清了这 的先见不同于神的旨 来统管万有的。

God shows, first, that he knows men’s deeds even when no one complains or accuses; seconds that human life is too precious to him for him not to punish the shedding of blood; third, that he takes the faithful under his care not only when they are alive but also after they die.

人承认神不但有预 这世上发生的事。但 想象进入了误区，仿 放任祂的受造物由着 。他们说太阳领受神 ，因为它给予我们光 时命令的那样履行使 的自由意志人类也具 能够在善恶之间自由 法的人异想天开地以 天堂之中。而圣经所 并捍卫神在特殊事件 的权柄。但我们必须 这一教义的目的，并 疯狂的推测。圣经的 的信心，从而让我们 佑之下，免于撒但和

Earthly judges for the most part doze unless an accuser appeals to them. But even when the wounded are silent, their very injuries cry out to God to pronounce the penalty. It is a wonderfully sweet comfort to good men who are harassed unjustly to hear that the evils they endure silently go before God of their own accord and demand vengeance. Abel was silent when his throat was cut (perhaps he was killed some other way), but after his death the voice of his blood was more eloquent than the plea of any orator. Thus, men may stifle or silence [the cry of the innocent]; but they cannot prevent God from judging a cause which the world considers buried. This consolation richly nourishes our endurance. When we learn that nothing of our right is lost, we bear our injuries with moderation and steady minds. The soul’s calm silence raises an effective cry which fills heaven

手。”彼得似乎在暗示 旨意。由此衍生出了以 么是神作恶，要么就是 事，他们都无罪。对于 即便恶人是在履行神的 依然是他们最不情愿做 出于心甘情愿，我们知 远不是这样。并且只有 意的人才能服从神。顺 旨意的认识。神在律法 的旨意。所以服从神的 法的要求，自愿服从律 们看到恶人不符合其中 他们不知道神四处驱赶 何人也不要认为恶人应 豁免。我们必须在神的 旨意。而那些恶人在律 与神对抗。

The title of the pope, “Pius Episcopus, servus servorum Dei,” has been used since the time of Gregor the Great, in the sixth century. It is the regular he of papal bulls at the present time.

神作恶，因为 。我们必须基 是否是邪恶 人因为他们是 于邪恶的动机 用人的邪恶， 。我们必须以 ，因为祂惩罚

and earth.

耐心对待另一个人也罢， 己的本性，那就是绝对公 这个原因耶稣被交到恶人 字架上，这都经过神的允 旨意。但这事件当中的背 而言是罪恶的，而谋杀， ，这些都决不能归咎于上

Nor does the teaching of this verse apply 这节经文的教义不仅 to this life alone. We not only know 人。我们知道，即使 ourselves safe under God’s protection 中，在上帝的庇护下 amid the innumerable dangers with which 我们也知道上帝激励 we are surrounded, but are also lifted up 好的生活。而且那些 to the hope of a better life. It clearly 后也是安全的。 follows that those who live under God’s protection are safe after they die.

我所要作的事岂可瞒着亚 伯拉罕必要成为强大的 国都必因他得福。”（创 17-18）

The people therefore that stood by, and “站在旁边的众人听见，就说 heard it, said that it thundered: others 还有人说，有天使对他说话

提出某事，是出于对人的 已决定了要做的事。在这 拉罕注意到祂要毁灭所

said, An angel spake to him. John 12:29. 音 12:29）

的旨意之前给出了两个 目的。首先，因为亚伯拉 的殊荣；其次，这对于教 且有效。这就是神向亚伯 意图的范围和价值。

It was truly monstrous that the multitude 人们看到如此公开的 was so stupid as to remain unmoved by 动，这确实荒谬。有 so open a miracle. Some were so hard of 的话语，他们认为神 hearing that what God so distinctly 迷惑的声音。不太迟 uttered they took for a confused sound. 神话语中的威严，他 Others who were less dull made little of 说话。如今，人们仍 the majesty of the Voice of God, and said 神在福音中明确地传 it was merely an angel who spoke. But 音中所揭示的圣灵的 men do the same today. God speaks 地。但是对于很多人 plainly enough in the gospel, and there 是死气沉沉的，好像 reveals such power and energy of the 对于另一些人来说， Spirit as ought to shake the heaven and 的，与雷声没有分别 the earth. But for many its doctrine is lifeless as though it were from mortal men; to others the Word of God is confused and barbarous, no different from thunder.

，神要祂的义仆提前知道 玛，是要给予祂特殊的恩 敬虔的人显示同样的恩 增加恩赐，一件接一件逐 今天祂对我们也是这样。

But the question arises, Did that voice 但是，问题就出现了 sounding from heaven come in vain or 声音对世人毫无益处 without benefit to anyone? I answer that 音传道者只是向世人 what the Evangelist says of the whole 在使徒的周围有很多 crowd was true only of a part. There were 人。福音传道者只是 others besides the apostles who had a 人的普遍状态：也就 clearer insight of the matter. The 听见了神清晰而又洪 Evangelist wanted to point out briefly 理解神的旨意。 what is common in this world: namely, that most people hear but do not understand when God speaks with a clear

，时时临到我们，难道不 保留的慈爱吗？而且与 我们荣耀自身和祂的恩 祂慷慨的恩赐，才能为祂 报。这种仁慈源于上帝本 拉罕的美德，亚伯拉罕所 于上帝，别无他处。

and loud voice.

通晓已知的历史，从而能 临到恶人头上的各种灾 判断，这些灾难有针对个 群体的。当神向义仆亚伯 玛不久将毁灭时，所多玛 迷于奢靡的生活当中。无 毁灭不是出于偶然，而是 。因此我们也要接受神的 其他类似事件当中。尽管 预示未来，但祂希望我们 行动，并正确地指出事件 是出于神的旨意）。我们 那样，被假象蒙蔽了双 前的真理视而不见，背弃

He hath blinded their eyes and hardened “主叫他们瞎了眼，硬了心。

气的棍，手中拿着我恼恨 赛亚书 10:5）

their heart. John 12:40. 音 12:40）

到来的审判，这是 他们的痛苦。因此， 犯下多大的罪孽， 色列，当这 极之时，终会得到

This passage is from Isaiah (6:9; cp. 这段经文援引于 Matt. 13:14), where the Lord warns the 太福音 13: prophet at once that his labors of teaching 告先知说，他们 will only end in making the people worse. 加糟糕。首先祂 First then he says, “Go and tell these 说，你们听是要 people, When you hear, you hear but do 的意思是： not understand.” He means, “I send you 祂说到“硬了他 in order that you may speak to the deaf.” 思是祂借着神之 Then he adds, “Harden the people’s 祂叫他们瞎了眼 heart” ; by which he means that he 中。神之道的光 intends his Word to issue in the 淡无光，让世人 punishment of the wicked; that he will 时神的审判是正 make them totally blind, and they will 主是他们唯一的 plunge into a deeper darkness. Right as 蒙住了他们。 well as formidable is the judgment of God when he darkens the mind of men with the very light of his Word, so that they are bereft of all sense. By means of their only light, he covers them with a gross darkness!

叫喊，有时则是 有时还有 古代译者在 在本节经文

However, we must note that the Word of 然而，我们必须 God does not blind men by its own 蒙住眼睛。如果 proper working. Nothing could be more 维系生命的面包 absurd than that there should be no 的药物使病情加 difference between truth and lies, or that 唐的吗？由于人 the bread of life should act as deadly 亡。而且，我们 poison and medicine make a disease 让人失去理解力 worse. When life is turned into death, we 理智；有时候祂 must blame men’s evil for it. Besides, we 言使得人们疯狂 must observe that God himself sometimes 宣讲对他们救赎 blinds the minds of men by depriving 的教义，神让人 them of understanding and judgment; 为什么当先知们 sometimes he does it through Satan and 务，他们应该将 false prophets, whose lies make the 果没有获得成功 people mad; sometimes he does it by his 缩，不应该发脾 ministers, as when the doctrine of 工作，他们应该

述人发出召 为祂将借亚 。但当我更 更倾向于理

salvation is harmful and even deadly to 人的教训于 the hearers. This is why, when the 们的教训变 prophets fulfill their task of teaching 如保罗所见 faithfully, they ought to commend the 的”（哥林 fruit of their labors to the Lord. If they do not succeed, they should not quit, or lose their temper. Let them be satisfied to know that God approves of their labor; that although the savor of their doctrine does men no good, and the wicked turn it into a source of death to themselves, it is as Paul testifies, good and pleasing before God (2 Cor. 2:15).

述，就好像他们已经全副 听神的差遣、投入战斗一 向民众们宣告，亚述人将 ，但伪君子们感到异常安 看见神降下的灾祸，亲身 打击，才懂得敬畏神。这 对亚述说“过来”，就像 唤警卫那样，让他捆绑一 命令一个行刑者那样，让 死刑。所以神召唤亚述人 的手处以刑罚。

Because the carnal mind is in enmity “原来体贴肉体的，就是与神为仇。 against God; for it is not subject to the 为不服神的律法，也是不

述人，这个分句可以理解 重复，只是轻微地变换了 发觉其意义有所不同。首 人为“神怒气的棍”；其 的剑和其他武器与神的忿 同先知所说的是：“神以 让亚述来充当斧头和剑， 的惩罚”，而随后又说： 戴着剑，你们该惧怕的不 器，而应当是神对子民的 在于无论敌人多么强大， 神的怒气，如果不是神决 并暗中促使敌人来完成的 妄动一分。神将他们手中 称为祂的“恼恨”，是要 人表明敌人盲目的进攻 旨意。

law of God, neither indeed can be. Rom. 书 8:7） 8:7.

译者将“他们手中的 am）”翻译为“在他们那里” 土地上”。这太牵强了。 怒气的仆人，因为祂要借 的子民的罪孽施行应有 神宣布，祂的怒气是他们

Paul now proceeds to prove what he had 保罗进一步 said by adding that nothing but death can 所为只能走 issue from all the effort of the flesh, 的旨意为仇 because it struggles in enmity to the will 任何与祂的 of God. The will of God is the rule of 义，同时也 righteousness; whatever does not agree 时，我们就 with his will is unrighteous; and if 怒必致人死 unrighteous, it is at the same time deadly. 记住，在一 When God is set against us, it is vain to 旨意。我们 expect life; for his wrath must directly 公正。 and inevitably be followed by death, which is vengeance wrought by his wrath. And now let us remember that in all things the will of man is opposed to the will of God. For we differ from God as depravity differs from rectitude.

两个目的：首先，要威吓 他们知道神要毁灭他们绝 告诉他们受惩罚的原因。 加有力，能够刺激那些曾 告的恶人，将他们从冷漠

For. . . to the law of God. This is the “因为不服 explanation of the previous sentence. It 解释。这里 tells us how it comes about that all the 神的旨意。 thoughts of the flesh strive against the 与神的旨意 will of God. The will of God is attacked 人们祂喜悦 only where he reveals it; but it is in the 弄明白他们 law that God tells us what pleases him. 那么他们必 Therefore those who would try to find out 己的目的和

开始袭击神的子民时，这 着巨大的价值。因为在灾 人能够看到灾祸不是无故 于偶然，因为先知已经预

rightly whether they conform with God, 事情都不能 must judge all their purposes and 则假装什么 concerns by the norm of God’s law. Even 地亵渎神的 though nothing in this world is active 人经常无端 except as directed by God’s secret 宫中向我们 providence, it is an intolerable blasphemy 四处寻找邪 to pretend that therefore nothing happens 说，神以冥 except by his approval, as some frenzied 切。但是， people cavil in our day. What folly it is, 们就理智对 to seek the distinction between rectitude 时，毫无疑 and iniquity, which the law places before 律法是我们 our eyes so openly and distinctly, in the 它毫无隐瞒 deep labyrinth of secret providence! As I 事和神所不 have said before, the Lord has his own hidden counsel by which he disposes of everything in the world. But since it is incomprehensible to us, let us have sense enough to keep away from undue curiosity in prying into it. In the meanwhile, it remains true and settled that nothing pleases him except righteousness, and that we cannot judge our own deeds rightly except by the law of God, which testifies without deception to what pleases and what displeases him.

么神先说亚述人是 又称他们为“他们 我们必须这样理 气，他们手里拿的 要理解了先知的用 辞。他将人称作“上 神把他们当中棍子 神的 人类自身意志 的表现。

Nor can be. And now look at the faculty “也是不能 of free will, which sophists cannot praise 者们大加赞 highly enough! With these words Paul 一句话清晰 affirms certainly and explicitly what they 我们的肉欲 detest with open mouths: that it is 诉我们：只 impossible for us to bring our powers into 心可以有所 subjection so as to obey the law. They 的，它们完 throw at our faces that the heart is able to 我们需要圣 bend itself one way or another, provided 的帮助完全 only that it is aided by an impulse of the 我们遵守神 Spirit; that the choice between good and 们说，我们 evil is free and in our hand, provided the 愿负神的轭 Spirit comes to our help: so that to choose 部分人，而 or to refuse is up to us. They also invent 了所有举起 good impulses by which we set ourselves 因此，异端 spontaneously to obey the law. Paul, on 的心完全不 the contrary, tells us that our hard heart is 己是有罪的 bulging with irrepressible outrage 基督的恩典

犹为中肯，因为 可以放纵欲望， 的牵制和指引， 意的事。因此我 恶人之手行事。 肃地表达，因为 神的工作与人的

[against God] and will not by its own 何形式的自由都是最愚蠢的行为。 nature bend down to put on the yoke of God. Nor does he argue about this or that part of us; but rather, speaking in general, he puts together all the impulses which rise up from within us in the same bundle. Therefore far be the free will of heathen philosophy from the Christian heart! Let everyone know himself as thee servant of sin, which he in fact is, that he may become free by the grace which he receives from Christ’s own hand. To glory in any other freedom is the greatest stupidity.

， 这样人的 以特 来引导恶 意愿，但神 残杀，最终将他 人的手来管教神 的情 的子 被拣选的子

But evil men and seducers shall wax “只是作恶的，和迷惑人的，必越久越 worse and worse, deceiving, and being 恶，他欺哄人也被人欺哄。” （提摩 deceived. 2 Tim. 3:13. 书3:13）

人伤害 们，在动荡 蕴含着神的旨 出于偶然。

It is the worst of trials that godless men 最坏的试验是， wax great and strong with their 以及轻视神而犯 sacrilegious audacity, and the 起来。保罗在其 blasphemies and errors they perpetrate. 是被以实玛利的 Paul says elsewhere that Isaac was 笑逼迫。（加拉 troubled not by the sword of Ishmael but 我们总结出，作 by his taunting (Gal. 4:29). We may 体哪种逼迫，而 gather from this verse that the writer did 民在为父的荣耀 not point to one particular kind of 验。 persecution, but spoke in general of trials which the children of God must endure when they contend for the glory of their Father.

此，你们应当一心 书 2：12）

I spoke, a little before, of how evil men 我前面说过邪恶 shall grow worse and worse. The apostle 恶的。使徒保罗 predicts not only that they will offer 顽固地抵抗还会 obstinate resistance, but also that they 堕落。一个不稂 shall succeed in harming and corrupting 十个信徒建立的 others. One good-for-nothing fellow can 御他。世间不乏 always tear down more than ten faithful 他们在土地上大 teachers can build, no matter how hard 刚被驳倒，另一 they try. There is no scarcity of the tares 如今，邪恶横行 sown by Satan and infesting the good 质上就比真理更 earth. No sooner are some false prophets 为撒但的力量超

，又揭示了 起恐惧，而 达到这个目 望。我多次

put down than others pop up in all 为人们都爱慕虚荣并 directions. Now, wickedness has this 愿意接受迎合他们想 power not because lies are by nature more 神公正地惩罚他们， effective than truth, or because the 成为撒但喜悦的奴隶 devices of the devil are superior to the 的瘟疫迅速蔓延的主 power of God’s Spirit, but because men 负义，就该受到这样 have a spontaneous inclination toward 洁的导师应该谨记： vanity and error, and will embrace much 持续的战斗，不要为 too readily whatever suits their fancy. 倒，也不因敌人的傲 Therefore by a just retribution of God, 择屈服。 they become blinded and captive slaves to the pleasure of the devil. This is the principal reason for the effectiveness of the pestilence of ungodly teachings. And considering the ingratitude of men, it is right that this should be so. Therefore, godly teachers should take to heart the warning to be prepared for constant warfare, not to break down because it is long and drawn out, or succumb before the impudence and insolence of their adversaries.

神的怜悯，人无法回到 也见证了这一点。这是 加顽固，不仅加倍甚至

There were present at that season some “正当那时，有人将 that told him of the Galileans, whose 的血搀杂在他们祭物 blood Pilate had mingled with their 稣。耶稣说，你们以 sacrifices. And Jesus answering said unto 众加利利人更有罪， them, Suppose ye that these Galileans 诉你们，不是的。你 were sinners above all the Galileans, 如此灭亡。”（路加 because they suffered such things? I tell you, Nay, but except ye repent, ye shall all likewise perish. Luke 13:1–3.

。因此先知在 逐渐

This passage is extremely helpful to us, 这节经文对我们极其 because it is almost an inborn disease 与生俱来就有硬心肠 with us to be hard and severe in judging 病，却对自己的罪行 others, while we treat our own misdeeds 我们经常严厉地谴责 as mere trifles. Thus it happens that not 而且当他们犯错时， only do we deal too sharply with the sins 邪恶、堕落的人。同 of our brothers, but also, when things go 对我们的约束，我们 wrong with them, we condemn them as 安然入睡，好像我们 infamous and reprobate people. 眷顾。因为，神惩罚 Meanwhile, so long as God’s hand is not 是在提醒我们祂会审 heavy upon us, we sleep safely with our 自我检讨罪责。如果

到这里来的不是你 （创世纪 45：8）

sins, as though we enjoyed God’s favor 们，那是因为神对我们仁慈和怜 and friendship. In this way, we are 们，祂在劝我们悔改。我们完全不该在 doubly guilty. For, when God chastises 这一宽恕的时间继续放纵自己。 someone under our very eyes, he does it so as to warn us of his judgments, in order that each one of us may learn to examine himself and to weigh the punishment he himself deserves. And if he spares us for a time, by his kindness and mercy he invites us to repentance. It should be far from us to use the time allowed us as an occasion for sloth.

，因为它教导我们人 干扰事件的进程，神 荡中走向美好的结 诉我们该如何看待神 中获益。一些别有用 大肆争论，他们不但 视听并败坏其本质， 来损害神的公正。他 让每位虔诚的信徒 义。因为一朝宣布神 不经祂的允许和命令 施，那些不敬畏神的 种问题，这些问题不 。

The point Christ makes is that those who 基督想要表达的 suffer hardship at the hands of others are 苦的人并不是最 not the worst of men; and his purpose is 鄙的判断力，因 to condemn our depraved judgment 痛苦的人。祂不 which turns us habitually against those 流。神以祂根据 who are afflicted by some calamity, and 们进行审判，因 to root out that self-indulgence with 罚，另一些人依 which everybody treats his own self. God 面临审判。基督 exercises his judgments freely, in his own 有的灾难都是神 way and order, so that some receive their 知晓，只有不惹 punishment immediately, whereas others 毁灭。 are allowed for a while to enjoy their ease and pleasure in peace. Christ is here teaching us that whatever calamities occur in this world, they are testimonies to the wrath of God; and from this we learn that unless we avert God’s wrath we shall be destroyed.

止这些亵渎神的放纵行 谨慎，不可满足于对一 和无知的状态，这些真 所揭示，而且也是对我 虔诚的信徒羞于承认人 ，如果没有神的认可， 恐有人会放肆地叫嚷说 俑者，或称不敬神者不 们是在听从神的旨意。 种亵渎神的疯狂言论， ，同时坚定明确地见证 造什么谬论。神在人的 堂指引着人的计划和努 向祂命定的方向。

The occasion which led to this 神做出这一忠告 exhortation was the statement of some 多使人的血搀杂 people that Pilate had mixed human 让人们轻视这些 blood with the blood of sacrifices. They 同样的惩罚。他 meant to bring contempt upon these 人背弃纯洁的律 sacrifices, because they were 们谴责撒玛利亚 accompanied by such a chastisement. It is 之喝彩。但是我 likely that this outrage was inflicted upon 题。因为犹太人 the Samaritans who had turned aside 满了仇恨，并谴 from the pure worship of the law. The 否以为被彼拉多 Jews, therefore, were quick to applaud 他人更加邪恶？ themselves while they condemned the 人皆知撒玛利亚

让神的公正蒙受不敬 说一些事出于神的旨 则仅出于神的允许。好 的旨意，人的任何自由 生的。如果神仅仅是 被带到埃及，那么便不 他的父亲雅各和他的 正是这一的说法所表明 终被神变为美善，如果 仅出于神的允许，而非 ，那么本节经文的阐述 。

Samaritans. But our Lord turned the 应受到惩罚的 matter into something else. Because the 受痛苦的人都 Jews hated and condemned the whole 法的审判者都 people of the Samaritans, he asked them 不是最邪恶的 if they thought the wretched few who 惩罚其中的一 were murdered by Pilate were so much 让他们心生畏 more wicked than the rest. In other words, he said, “It can be no secret to you that the whole land of the Samaritans is full of ungodliness; and yet many who are worthy of punishment are still safe and sound.” He must indeed be a blind and depraved judge who thinks that where there is affliction there must be sin. It is not true that the most wicked are dragged for punishment first. God chooses to punish a few out of a multitude, so that through them he may condemn the rest and fill them with the terror of his vengeance.

有些邪恶行为出自人完全 。而且，施恶者生来就是有 他们必须真正意识到自己的 上帝神奇地拯救了他们，所 堕落转化为纯洁正义。上帝 意人们难以揣测。贪婪的肉 足为奇。因为这一原因，我 自己的狭隘视角审视天国。 们坚信，即使人们在欲望的 ，胡作非为，神依然是至高 冥冥中指引着我们行动的方 行祂眼中的善事。

After having spoken of the Samaritans, 耶稣谈论完撒 Jesus turns to the Jews themselves. He 论犹太人。祂 points out that in those days eighteen 一同被压死。 people had been crushed to death by the 更加邪恶，祂 fall of the tower of Jerusalem. He denies 人充满畏惧； that these people were wicked above all 审判证明了神 others, and argues that their death ought 被审判的人最 to fill everyone with fear; for, if God had 所有人要接受 made them an example of his justice, it 是想要让信徒 was not likely that the rest would be able 首先正确地对 to escape from his hand even though for a while they were being left alone. Christ does not discourage believers from attending to God’s judgment; but he does ask them to do it rightly by beginning with their own sins. . . .

必须明白上帝所行的与人的 所以祂的眷顾没有任何的不 旨意与人的堕落行为没有任 。这一故事向我们完美地诠 理。约瑟被哥哥卖掉，他们 瑟。神也做了同样的事，但 不同，神在雅各的家人饥饿 他们提供食物……因此，上 初似乎和恶人行为没有差 最后结局来看，邪恶之人的 义没有任何可比性……

And his disciples asked him saying, “门徒问耶稣说，拉比，这人生来是瞎 Master, who did sin, this man, or his 眼的，是谁犯了罪？是这人呢？是 parents, that he was born blind? John 母呢？”（约翰福音9:2） 9:2.

道人依旧是罪恶的，他们的 没有得逞，是因为神将他们 成了美善……当然，我们必 们不应该从行为结果评价人

First, since Scripture testifies that all the 首先，既然经文

要看他们是否履行了个人 违背了神的命令，或者是 的职分。当一个男人不顾 孩子，不愿劳动供养他 妻子和儿女没有饿死（除 令），那么这个男人作为 不能为自己的残忍找到任 不该抛弃他们，而应该好 因此，良心泯灭的人即使 他们的恶行遮掩，他们终 己的罪行。

troubles of humanity arise from sin, 须承受所有 whenever we see anyone in misery it 某些人遭受 naturally occurs to us at once that his 幸是神对他 distress is a punishment inflicted by the 犯了三个错 hand of God. Thus we err in three ways. 判往往比对 First, few judge themselves as severely as 兄弟承受不 they do others. If my brother meets 的审判。当 adversity, right away I see the judgment 却对自己的 of God in it. When God chastises me with 必须首先评 an even heavier rod, I shut my eyes to my 己，而严责 sins. But in passing judgment, a man 我们应该首 ought to begin with himself; he ought not 不是他人身 to spare himself more than others. If we 苛也是不对 would be just in this matter, we ought to 不幸，就想 be quicker to discern evil in ourselves 他。我们将 than in others. Secondly, excessive rigor 甚至认为他 is wrong. No sooner do we find someone 是，我们总 meeting disaster at God’s hand than we 过是些小错 jump to the conclusion that it is because 些极其不道 God hates him. We turn his faults into 罪，因为我 crimes and almost despair of his 神以苦难试 salvation. On the contrary, we so belittle sins in our own case that we hardly see as little faults what we ought to confess as gross wickedness. In the third place, we sin by freely casting off as damned those whom God is trying with a cross.

家再次注意，神经常保护 不被施恶者伤害。祂不仅 行，而且将恶行转化为美 抚慰了我们肉体的痛苦， 的灵魂和平静的内心。

It is true, as we said above, that all misery 如上面所说 arises from sin. But it is also true that 恶。但是神 God afflicts his own for various reasons. 的子民。如 Now, God does not avenge certain crimes 一些罪行， in this world, but postpones punishment 因为神要更 to the next, to deal with them all the more 神经常严厉 severely; conversely, he often deals 们犯下滔天 severely with his faithful people, not 欲犯罪；有 because they have sinned greatly, but in 他们是否顺 order to mortify the sin of the flesh. At 约伯为例， times he overlooks their sins; he tries 多的痛苦； their obedience and trains them in 想要以痛苦 patience. Take the case of Job, who 此，有些解 suffered more calamity than other men; 苦是人的罪 God was not concerned with his sins. His 愚蠢的—— purpose was rather to make a better trial 惩罚，或者

9:25）

of Job’s faith through his various 都是罪有应得。 afflictions. Therefore, the interpreters who attribute all suffering indiscriminately to sin are fools — as though all were punished equally, or as though in afflicting men, God had regard only to each man’s desert!

，挪亚诅咒自己的孙子， 含。犹太人认为神赐的恩 恕的原因，认为神极大地 以诅咒转移到他的儿子身 推断极为愚蠢。我却认为 移到后代身上时，惩罚看 ；因为神明白地见证：惩 不够，祂还要惩罚含的后 的后代的惩罚更加严厉。 当然没有免于惩罚；因他 移到他的儿子身上，所以 更加严厉。

Jesus answered, Are there not twelve “耶稣回答说，白日不是有十二小时 hours in the day? If a man walketh in the 吗？人在白日走路，就不 day, he stumbleth not, because he seeth 看见这世上的光。”（约翰福 the light of this world. John 11:9.

个问题。为什么神特 子接受惩罚？但是， 这个问题。我们必须 毫无缘由地被称作 终都必将站在神面前 们不应愚蠢地对神妄 己的旨意，拣选一些 的恩典和坚韧。祂因 一部分人，让他们见 。我们是茫然无知 自己的失败，我们就 ，而不要因为自己的 己投向了深渊。

This verse has been explained in various 这节经文有很多种 ways. Some are of the opinion that men’s 的思想易变，每个 minds are changeable, and seize every 是新的、不同的。 hour upon a new and different purpose; 用意。这一解读除 but nothing could be further from what 语，其他方面不值 Christ meant. This view would hardly be 确理解这节经文的 worth mentioning except that it has 首先，神在以白天 become a common proverb. Let us be 在黑夜中行走时， content with the right and simple 路都不足为奇。但 meaning of this verse. First, Christ 时，他就行走得安 borrows the simile from day and night. 像白天的阳光，让 When a man walks in the dark, it is not 撞，走入歧途。遵 strange if he knocks against something, 命令前行的人，就 or goes astray, or even gets lost. But 导。凭着这份自信 when the sun shines and shows the way, 安全地前行。我们 he walks in safety. Now, the calling of 所有行神道的人都 God is like the light of day, which keeps 天使的指引下得平 us from hitting something or going 不会遇到任何的羁 astray. Whoever obeys the Word of God 怀信心大胆地走入 and does not go ahead except by his 样指引我们的道路 command, has a Guide and Director from 途。 heaven; and with this confidence, he sets on his way with courage and security. Now, as we learn from Ps. 91:11, anyone who walks in God’s ways has angels for protectors and is safe under their guidance, so that his feet do not strike a stone. Therefore, Jesus, fortified by this confidence, goes ahead boldly into Judea without fear of being stoned. There is no danger of going astray when God, acting

裔。但是祂最为严厉 我们知道后来的事件 审判。挪亚是一个凡 什么事情会发生在迦 灵借着挪亚之口说出 。

as our sun, directs our way.

经教导我们，因人的 第三代和第四代人身 里】似乎认为，神的 到第十代人。我的回 约束神的规则，，就 该超过四代人一样。 恩典和惩罚是结合

This verse teaches us that, if a man lives 这节经文教 by his own wits, without God’s calling, 己心意而活 he will wander and get lost all his life. 徊不定，丧 Those who think they are very wise, and 人，他们行 neither inquire of God nor receive his 受圣灵的指 Spirit to govern all their actions, are blind 黑暗中摸索 and grope in the dark. There is only one 听从神的召 right way: to hold on single-mindedly to 以坚固地树 our divine calling and to have God 坚实的信心 always walking ahead of us. This firmly 因为神指引 established rule of life, which we must 需要谨记下 follow with perfect confidence, leads 神，撒但总 straight to a successful outcome because 险阻。他的 God does not rule our lives except for our 们前行。然 well-being. And it is essential for us to 前行；尽管 realize that, as soon as the faithful move 坚定前行。 one foot in order to follow God, Satan 求我们前行 comes forward with a thousand obstacles, 威坚定地应 and presents them with all sorts of perils, 满和幸福的 all with the one purpose of contriving to 乘着这战车 obstruct our way. Nevertheless, the Lord 虽然我们道 kindles his light and invites us to go 着自己的车 ahead; we must walk with courage even 予了我们翅 though our way may be filled with many 路，直至终 deaths. This we must do because God 到灾难，而 never bids us to go ahead without at the 他们得到了 same time fortifying us with his promise; and the promise gives us our firm certainty that if we remain under his authority, he will bring us to a good and blessed end. This is our chariot; anyone who rides in it is never weary and cast down. Even though the obstacles on our way are so great that we could not overcome them in our own vehicle, we always find our way out with the wings which are given us, until we arrive at our destination; not because nothing adverse happens to believers, but because the very evils they meet are helps which bring them to salvation.

因此我们也必须将两者放在 当神公正地惩治我们的罪行 对我们怀有怜悯之心。我们 可以按照祂的旨意扩大惩

Then they sought to take him: but no man “他们就想要捉拿耶稣。只 laid hands on him, because his hour had 手，因为他的时候还没有到。 not yet come. John 7:30. 福音7:30）

仆”这一希伯来短语意思是 为最低等的奴仆，或者说他 比一般的奴仆还要糟糕。但 厉和可怕的预言难道是一个 玩笑？因为迦南人【在那 、财富和资源都超越其他宗 答是：首先，神的恐吓不会 但是这恐吓的话语不会永远 ，神的审判不总是让我们肉 让我们能够感觉到。迦南人 役的轭，甚至建立了自己的 他们傲慢一时，但在神的眼 远不是免于审判惩罚的。

They did not lack the will to do him 他们都不怀 harm, or even the zeal to do it. They also 他们也有力 had the power. Why then with all this 脚被捆绑上 were they helpless, as if they were bound 传道者回答 hand and foot? The Evangelist answers 到呢，也就 that it was because Christ’s hour had not 免受他们的 come, by which he means that God’s own 直面苦难， protection guarded him against their fury 类不能决定 and violence. And at the same time, he 的祭物。我 faces and removes the offense of the 慰。从中我 cross; because when we hear that Christ 们一天天成 was subjected to death not by the will of 定。也许我 men but as destined for such a sacrifice 此】。尽管 by the decree of the Father, we are no 于暗敌和野 longer disquieted. And from this we may 易被疾病打 infer a general truth, that as we live day 等待着神对 by day the hour of our death is in God’s 信任抗争。 hand. It is hard to believe [but true] that, 的教导，然 although subject to so many accidents, 后达成神的 exposed to evil in the hands of so many 神，让我们 lurking men and beasts, and liable to so 分，不要因 many diseases, we are nevertheless safe 个人都不要 from all peril until God is ready to call us. 只相信神的 Our part is to struggle against our own 是不对的。 lack of trust. First, let us hold on to the truth here taught us, then next to the goal set before us, and finally to the exhortation which follows: Casting all our cares on God, let each one of us fulfill his vocation without allowing fear to turn him aside from his duty. And let no man go beyond God’s purpose for him. For, it is not right that a man trust the providence of God apart from God’s own will for him.

信徒们遭受不公正地压迫或 人的暴虐所困扰时，他们的 没有被摧毁。神应允祂的仆 拉罕将统治迦南地，并且诅 将灭亡。我们必须为神公义 知足。

But when Phineas, the son of Eleazar, the “祭司亚伦的孙子，以利 son of Aaron, the priest, saw it, he rose 尼哈看见了，就从会中起 up from among the congregation and 枪。”（民数记25:7） took a javelin in his hand. Num. 25:7.

是预言。该 了预言。我并 认他自己

(The Harmony.)

是圣灵赐予的。希望他像

Phineas’ courage is celebrated because, 非尼哈的勇气 while others did nothing, he was fired 不作为时，他 with holy zeal and leaped forward to 恶人施以惩罚 inflict punishment. The inaction of the 声地谴责，虽 others is tacitly condemned, although 但是，因为他 their tears merit praise. But since their 木鸡，他们的 grief almost stupefied them, their virtue 然，当不受约 was not free from fault. Certainly, when 一样突然出现 the unbridled license of the people burst 挫，他们就会 forth like waves from a stormy sea, it is 风；非尼哈最 not strange that the courage of good men 他毫不迟疑地 broke down, or lay prostrate and feeble; 徒。 and the more glorious was the zeal of Phineas who did not hesitate to oppose so many wicked criminals, raging with their own passions.

兄弟 告。” （创世

Someone may object that he exceeded the 可能会有人反 bounds of his vocation because he 分，因为虽然 snatched a sword to slay, although he was 夺矛杀人。但 not armed by God. But the answer to this 现成的。职分 is ready. Vocation is not always restricted 责，因为神有 to its ordinary duties, because God 的职责。身为 sometimes gives his servants new and 罚罪行受到指 unusual roles. As priest, Phineas was not 舞和圣灵的指 charged with punishing crime; but he was especially called to do so by God’s instigation and he was under the command of the Holy Spirit.

首先，神证明：即使没有人抱怨或者控 诉，祂也知道人们的所有作为；其次， 神珍惜人的生命，祂不会惩罚流血的 人；再次，无论信徒是生还是死，神都 看顾着他们。

This incident ought not to be taken as an 这是一个特例 example from which to draw a general 论。神可以随 rule. God is free to appoint his servants to 喜悦的特殊任 whatever special tasks he pleases; and his 对他的召唤。 approval is enough evidence that he 论：非尼哈受 himself has called. We conclude without 明：非尼哈的 question that Phineas was under divine 106:31 direction, because God declared that the 任何人因狂热 deed pleased him. And this is repeated in 非尼哈的例子 Ps. 106:31. But if anyone in a private 可以证明他的 capacity begins in an excess of zeal to 命令。 punish a like crime, he cannot plead

世间的法官大都在打着瞌睡，只有当控 诉者向他们控诉时他们才会醒来。但是 即使受伤害者保持沉默，他们的伤口也 会向神哀告，神就会施以惩罚。善良的 人默默忍受着恶人的不公正侵害，当他 们听到恶人走向神并接受神的审判和 惩罚时，他们内心得到了极大的安慰。 亚伯在被割断喉咙时（或许他死于其他 谋杀手段）保持着沉默，但是他死之后， 鲜血的哀告声要比演说家的雄辩更加 有说服力。因此，恶人可能扼制【无辜 者的哭诉】；但是他们无法阻止神找出 幕后的原因。这一慰藉极大地鼓舞我们 继续忍耐。当我们知道我们的权利一无 所失时，我们会以温和而又坚定的心态 忍受所有的伤痛。安静的灵魂却有力地 向天国和世间哭诉着冤屈。

Phineas’ example unless he is truly convinced of his own heavenly commission.

89 教皇头衔，拉丁文为“Pius Episcopus, servus y ading servorum Dei，”，这一头衔从格雷戈里大帝 时期（公元 6 世纪）就开始使用。现在教皇 诏书的信头一般都使用这一头衔。

We must not forget Christ’s answer when 我们不应该忘记 his disciples wished to follow the 亚，抨击不接受 example of Elijah and call down fire on 的回答：“你们 those who had not received them: You 道”（路加福音 know not of what spirit you are (Luke 我们的热情，就 9:55). If our zeal is to be approved by 柄掌管它。圣灵 God, it must be tempered with spiritual 我们什么才是对 wisdom and ruled by God’s authority. The Holy Spirit must lead us and dictate to us what is right.

仅适用于活着的 我们身处众多险境 我们也是安全的； 我们追求更加美 受祂保护的人在死

Our Father who art in heaven, hallowed “我们在天上的父，愿人都尊你 be thy name. Thy kingdom come. Matt. 圣,愿你的国降临。”（马太福音6 6:9–10.

，打雷了。 。” （约翰福

When we set out to pray, there are two 当我们祷告时， things we must seek above all: first, that 情：第一，我们 we may have access to God, and 我们怀有完全和 secondly, that we may rest in him with 神，知道祂是我 full and solid confidence, knowing his 限的恩惠；祂愿 Fatherly love for us and his unbounded 要的，祂愿意拯 kindness; that he is ready to hear our 这一称谓足以让 prayers; and above all that he is 们不仅仅是因为 spontaneously ready to come to our help. 祂同时向我们显 Christ calls him Father, and with this 说神在天堂，也 title, gives us sufficient ground for 的；世间的一切 confidence in him. But because we trust 的大能主宰着一 God only in part because of his goodness, 切。所以大卫在 he next commends to us God’s power. 上的必发笑。主 When Scripture says that God is in 诗篇115:3 heaven, it means that God is sovereign 己的意指行事。 over all things; that he holds the world and all that is in it in his hand; that his power sustains all and his providence orders all. So, David himself says in Ps. 2:4, “He who dwells in the heavens, shall laugh at them” ; and in Ps. 115:3, “Our God is in heaven; whatever he wills, he does.”

奇迹仍然不为所 些人听不见神清晰 清楚的话语是令人 钝的人也很难了解 们说那只是天使在 然犯着相同的错误。 达着祂的旨意，福 大能足以震动天 来说，上帝的教训 那是凡人在说话； 神之道是模糊粗俗 。

In other words, when God is said to be in 换句话说， heaven, it is not meant that he is inside it; 着祂居住在 we must remember the words “Heaven of 话“天和天 heavens do not contain him” (2 Chron. （历代志下 2:6). This expression sets him apart from 地上生命区 all creatures, and warns us that no mean 们不应该以 and earthy thoughts about him should 因为祂比整 enter our minds, because he is higher than 首先想要让 the whole world. So, Christ, above all, 因为只有当 wanted to establish the disciples’ trust in 信念中，我 God’s goodness and power; because 们在基督里 unless our prayers are rooted in such 我们冒称神 faith, they do us no good. What stupidity 和狂傲！因 and mad arrogance it would be to invoke 保”时，我 God as Father, unless we are accepted as his children in the Body of Christ! It follows that we pray rightly only when we come to God trusting in the Mediator.

：是否来自天国的 ？我的回答是：福 揭示了部分真理。 洞悉这一事实的 想要简明揭示了世 是说，大多数世人 亮的话语，却无法

Hallowed be thy name. Now what I have “愿人都尊 said becomes clearer. In the first three 的应经比较 petitions we are bid to subordinate our 神要求我们 self-regard to the glory of God; not 于神；这并 because the glory of God has no bearing 救赎无关， upon our salvation, but because the 到神的权威 majesty of God deserves to come before 有的荣誉都 all other considerations. It is well for us 因为只有当 that God reigns and that all honor is his 想，呼求至 due; for no man is aflame with the desire 怀热忱地赞 to glorify God, unless, forgetting himself, 系密切，也 he elevates his mind to seek God who is 哪里就是神 high and lofty. Moreover, there is a close 志是神的旨 connection and likeness among these 们冷漠而又 three petitions. Where God’s name is 所需的祭物 hallowed, there is his Kingdom; and the 此我们必须 principal mark of his Kingdom is that his will be done. When we consider how cold we are, and how slow to choose the greatest goods for which we are here commanded to pray, we see how needful and useful it is that these three petitions be thus distinguished one from another.

2.眷顾和神

To hallow the name of God is simply to “愿人都尊你的名为圣”仅仅是

” （约翰福

honor him as is his due, so that men shall 祂应得的 not think or speak of him without the 想到神时 highest homage. The opposite of to 的名为圣 hallow is to profane, which happens 们忘记祂 when men forget his majesty, or fail to 神应得的 render him the reverence and honor he 当人们都 deserves as God. Now, the glory by 大能以及 which God is hallowed [among men] 耀就会【 emanates from and depends upon men’s 永远都是 common knowledge of his wisdom, 恶无法理 goodness, righteousness, power, and 和轻视神 every other excellency of God. Of course, 此，这份 God is never without his holiness; but 到神的荣 men do obscure it with their ill will and 世人忏悔 wickedness, and violate and corrupt it 的、值得 with their unholy contempt. The sum of 人们的信 this petition, therefore, is that the glory of 因为，原 God may shine in the world and be duly 神之道， celebrated among men. Religion is most 是我们遵 alive and vigorous when men confess that 上印，证

以赛亚书（6:9；对比马 14），在这节经文中主立即警 传道只会让人们变得更 说，“你去告诉这百姓 听见，却不明白。”祂 “我差你对聋子说话”，然后 们的心”，祂这话的意 道惩罚这些邪恶的人； ，他们将陷入漆黑之 辉让个人的思想变得暗 丧失所有的感知力，这 义的也是令人敬畏的。 光辉，却用无尽的黑暗

all God’s works are right and worthy of 相反，不 praise, full of wisdom and altogether 大的不敬 righteous. For, so it is that men embrace his Word with the obedience of faith, and approve of his pleasure and his works. But the faith by which we yield to God’s Word is as it were our signature by which we acknowledge that God is faithful (John 3:33); whereas, unbelief and contempt of his Word is the greatest possible dishonor to God.

注意神之道不会让信徒 真理和谎言没有分别， 变成可怕的毒药，治病 重，还有比这些更加荒 的罪恶，生命走向死 必须注意到，有时候神 和判断力，使他们失去 借着撒但和假先知的谎 ；有时候因牧师向听众 有害甚至让他们致命 们变得无知。。这就是 忠实地完成了传道任 劳动的果实献给主。如 ，他们应该坚持不退 气。因为神称赞他们的 感到满足；虽然他们对

These words spoke Jesus, and lifted up “耶稣说了这话，就举目望天说 his eyes to heaven. . . . John 17:1. （约翰福音17:1）

人无益，邪恶的人甚至将他 成走向死亡的开始。但是正 证的，“获得神的喜悦是好 多后书 2:15）。

John’s present account of how Christ 约翰向我 prayed with eyes raised to heaven 这显示出 indicates his uncommon zeal and ardor. 这一姿势 With this gesture, Christ testified that in 天的，而 spirit he was in heaven rather than on 与神交往 earth; that, having left the society of men 天和地的 behind, he was in communion with God. 种特殊的 He looked up to heaven, not because 要求我们 God, who fills heaven and earth, is in it, 生命。因

因 能服。” （罗马

but because it reveals his majesty in a 举起我们的手。 special way. Besides, by asking us to 思想被世间之物 raise our eyes to heaven, he exalts the 样的激励而不是 Deity of God above all his creatures. For 到神身边。而且 this same reason, it is well to raise our 让我们记住思想 hands up while we pray. Human nature 要。让我们用内 being lazy and slow, and the mind being 舌头以及我们的 drawn downward toward earthly things, men need such goadings, rather such chariots, that they may rise to God. Besides, if we would imitate Christ, let us beware that there be no more in outward act than in the mind. Let the inner disposition move the eyes, hands, tongue, and all we have.

证明自己的话，他说肉体的 向死亡，因为体贴肉体与神 。神的旨意就是公义之道； 旨意相违背的东西都是不 是致命的。当神与我们为仇 没有生的希望；因为神的震 亡，这是神在复仇。让我们 切事上人的意志都违反神的 与神不同，正如堕落有别于

The behavior of the publican who cast his 税吏目光向下进 eyes down does not contradict [the action 文中【所说的基 of Christ spoken of in] this verse. Even 虽然他因耻于自 though he was cast down with shame 谦卑让他可以自 over his sins, his humility did not prevent 有基督举目望天 him from being confident as he prayed 羞愧的理由。大 for forgiveness. It was proper of Christ to 天，有时目光向 pray in a different way, because he had no reason for shame. David, himself, prayed with eyes up, or down, according to the occasion.