加尔文：圣经注释

拣选和预定

VII. Election and Predestination 第七章

拉基书。很多人认为 ，因为众所周知在希 a’k”的意思就是“天使”。 想法多么的可笑。在 是派天使而是以牧师 然很多名字一样都以 ”作为后缀，我们可以推 个人名。但是我必须 不再使用定有原因。 的名字是以斯拉，玛 为神召他完成一项辉

Malachi — introduction. 玛拉基书—简介 Next comes the book of Malachi. Many 接下来我们讨论玛 imagine him to have been an angel, for 玛拉基是一个天使 we know that an angel is called mala’k in 伯来语中“mal Hebrew. But it is easy to see what an 但是不难看出这种 absurdity that idea is. At that time, God 那一时期，神并不 did not send angels to announce his 宣布祂的默示。既 oracles, but used the regular ministry of “i”，“yod men. And since the i, yod, is added at the 断出：玛拉基是一 end of the name, as is usual in proper 承认今天这个名字 names, we may conclude that Malachi 我更加乐于接受他 was the man’s name. But I readily admit 拉基是他的姓。因 that there may have been a reason for the 煌高尚的工作。 name which today escapes us. I am more ready to agree with others who say that he was Ezra and that Malachi is a second name given him because God had called him for a splendid and magnificent work.

，他确为一位先知， 他是最后一位先知。 人们坚守纯洁律法 作则，因为自玛拉基 以前那样继续派遣先 的话语：

But whatever the fact may be, he was 但是无论事实如何 certainly one of the prophets and we can 我们也有理由相信 assume with reason that he was the last. 在本书最后他鼓励 In the end of the book he urges the people 的教导，他也以身 to stand fast in the pure teaching of the 以后，神再没有向 law; and this he does because thereafter 知。现在我引述他 God was not to continue sending a succession of prophets as he had done before. . . . Now I come to his words:

。”

The burden of the word of the Lord to “耶和华藉玛拉基给以色列的默示 Israel by the hand of Malachi. Mal. 1:1. （玛拉基书 1:1）

（希伯来语）”简单地当做 是错误的，这一点我 并不是每个预言都是 采用这个词，也就预 到来，从耶利米书

Those who explain massa’ as simply 将“massa’ another word for prophecy are mistaken, “预言”的同义词 as I have said elsewhere. Not every 在别处也曾提到。 prophecy is called a burden. Further, 默示。而且，一旦 whenever the word is used, some 示着神的审判即将

中我们可以清楚看出先知们反感 词。不信神的人想要羞辱 “这是一个默示”，暗指 惧，人们从先知那里将会 们最好捂住耳朵，不听他 为它们都是邪恶的征兆。 恰可以被称为默示，因为 地方详述的，由于世间恶 神必须予以禁止，将人们 受审判。因此他才说神的 ……

impending judgment of God follows, and 23:36 it is clear enough from Jeremiah (23:36) 人们使用这个 that the word was generally detested. 先知时就常说 Godless people, when they wanted to 除了威胁和恐 insult the prophets, used to say as a 一无所获，人 common proverb, “This is a burden,” 们的预言，因 implying that you could expect nothing 玛拉基的教导 from prophets but threats and terrors; that 正如我在其他 it was better to shut one’s ears and to 行再次蔓延， avoid all prophecies as omens of evil. 召到祂面前接 Malachi’s teaching is properly called a 审判就要降临 burden, because, as I have said and explained more fully elsewhere, it was necessary to summon the people to God’s judgment court, on account of the infamy which was once again rampant and had to be stopped. Therefore he says that God’s judgment is upon them. . . .

到的，“手”意思是 “事 说，这是神的教导，玛拉 中保。先知并没有随意捏 是忠实地传神的默示，因 言的】作者，他只是遵守

Hand, as we have seen, means service. It 正如我们所看 means that this teaching is from God, 奉”。也就是 with Malachi as the intermediary. The 基不过是一个 prophet is bringing nothing of his own; 造什么，他只 he is faithfully reporting as God, the 为神才是【预 author [of the prophecy], has commanded 神的命令。 him.

我曾爱你们。你们却说， 我们呢？耶和华说，以扫 哥吗？我却爱雅各，恶以 耶和华对你们说，儿子尊 敬畏主人。我既为父亲， 里呢？我既为主人，敬畏 ？”（玛拉基书 1:2-6） 达）

I loved you, saith the Lord. And you said, “耶和华说， How didst thou love us? Was not Esau 你在何事上爱 Jacob’s brother? saith the Lord. And I 不是雅各的哥 loved Jacob, and Esau I held in 扫……万军之 hatred. . . . A son honoreth his father, and 敬父亲，仆人 a servant his master. And if I am a father, 尊敬我的在哪 where is my honor? And if I am a master, 我的在哪里呢 where is my fear? saith the Lord of hosts. （加尔文的表 Mal. 1:2–6. (Calvin’s wording).

经文一起阅读，否则很难 经文想表达的意思。神在 负义的人悔改，因为他们 神的权柄，也不爱神、敬 地宣布祂天父和主的地位 人不敬畏祂时，祂责备他 为天父的权柄；尽管犹太

I am compelled to read all these verses 我必须将这些 together because otherwise the meaning 弄清楚这一段 of the passage would not be clear. God is 劝堕落和忘恩 here remonstrating with a perverse and 更不愿意承认 ungrateful people who doubly deny him 畏神。祂公正 his right since they neither love him nor 和名。当犹太 fear him. He rightly claims the name and 们不承认祂作

治，但是当他们不怀 再次责备，因为他们 ，在祂谴责他们之前， 是父也是主。首先， 无私地爱着世人……

position of both Father and Lord. When 人不能摆脱神的统 the Jews show him no reverence, he 敬畏之心时，祂就 reproaches them for denying him a 不认祂为主。但是 father’s right; and when there is no fear 祂向人们宣布祂既 of him, he accuses them again because 祂宣布祂是父，祂 they do not recognize him as Lord, although they cannot elude his authority. But before he comes to the accusation, he shows that he is both Lord and Father. And above all he shows that he is a father, in that he has loved them freely. . . .

谴责犹太人。虽然祂 们必定臣服于祂的威 然神不是在向世人表 斥责犹太人，因为神 他们成为圣洁特殊的 来忘记祂的荣耀，并 祂的教导。因此，我 说祂曾爱犹太人时， 定他们的罪，而不是 人都归服祂普遍的国 予他们荣耀，而他们

God could have appealed to the Jews on 神也因为其他理由 other grounds. Even if he did not love 不爱他们，但是他 them, they were bound to him by his 严。然而，这里显 sovereignty. However, here God is not 达祂的泛爱。祂在 speaking of his universal love toward the 自由拣选他们，让 whole human race. He is reproaching the 一族，但是他们后 Jews because, having been freely adopted 且轻视祂，不遵从 by him as a holy and special people, they 们可以看到，当神 had forgotten his honor and despised him 祂想要以忘恩负义 and had paid no heed to his teaching. 让他们相信：所有 When, therefore, God says that he loved 度，因为祂曾经赐 the Jews, we can see that in this way he 却抛弃祂的恩惠。 wants to convict them of ingratitude because they have spurned the singular favor by which he had honored them alone, rather than to convince them of his universal Kingdom to which all men are subject.

过：“我创造了你们， 。太阳每日照耀你 。实际上我必拥抱你 们无尽恩惠。”神本 ；但是正如我所指出 地牧养亚伯兰罕的后 义，已经无法得到神 一再拒绝祂无有伦比 举起他们，让他们位 是因为他们有什么优 地方，而是因神喜悦

God could have said to them: “I created 神本可以对他们说 you and I am your father who feeds you. 我是牧养你们的父 The sun shines daily upon you and the 们，地上结出果实 earth bears its fruits. In fact I hold you 们，因慈爱赐予你 bound to me by the innumerable benefits 该如此地对待他们 I confer upon you by my kindness.” God 的，祂更愿意无私 could have dealt with them in that way; 裔。犹太人背信弃 but as I have already pointed out, he 的宽恕，因为他们 preferred to bring before them the free 的恩惠。神之所以 adoption of Abraham’s seed. The 于万国之上，并不 disloyalty of the Jews was all the more 点或者值得称赞的 intolerable because they were rejecting an 这样做。

为神

incomparable favor. For God had raised them above all nations not because of any merit or worth of their own, but because he was pleased to do so.

一点。

The prophet begins by saying that God 先知首先说“神曾爱犹太人”，因 loved the Jews in order to make them 要他们明白轻视神的教导是对神的爱 realize that their scorn for God’s teaching 最糟的回应。这是第 was the worst possible response to his love. This is the first point.

说 “你为什么不爱我 这是在间接地斥责他们 以此暗示“如果你们问 你们？我的回答是，是 ，拣选你们的祖先雅各， ……”如上文我所提到 知在提醒犹太人自由立 们如此无义地报答神对 借口。

Next, it is obvious that he is indirectly 其次，当犹太人 reproaching their ingratitude when he 们？”，很明显 makes them say, How didst thou love us? 忘恩负义。神在 With this God implies, “If you should 我，我怎样爱了 say, or rather, should ask, In what way 的，我舍弃以扫 have I loved you? my answer is, Truly in 尽管他们是兄弟 that I set aside Esau and chose your father 的，我们知道先 Jacob, although they were brothers. . . .” 约之事，不给他 We see, as I mentioned above, that the 他们的恩典留下 prophet reminds the Jews of the free covenant to leave them no excuse for their wickedness in repaying God so badly for his special grace toward them.

，因为他们如其他人一 ，神赐予他们阳光，赐 的食物。先知说，如果 之上，不是因为他们有 因为神认为拣选他们的 的。先知本可以指出亚 既然雅各和以扫都是亚 并且神曾经与亚伯拉罕 雅各更多恩典。首先， 伯拉罕，撇开了其他的 从祂拣选的这个宗族中 ，舍弃了其他的人。

He does not accuse them because they 他没有责备他们 were created like the rest of mankind, or 样是由神创造的 because God has given them the light of 予他们地上长出 his sun, and provided them with food out 他们被置于众族 of the ground. He says that if they have 什么优点，而是 been set above other peoples, it is not by 祖先雅各是恰当 their own merit but because God had seen 伯拉罕；但是， fit to choose their father, Jacob. The 伯拉罕的后裔， prophet could have named Abraham; but 立约，并赐予了 since Jacob and Esau were both 神唯独拣选了亚 descended from Abraham, with whom 宗族。其次，神 God had made his covenant, God’s 再拣选了一个人 gracious favor was the more conspicuous in Jacob. First, God chose Abraham alone, and put the other families of mankind aside. Then, out of this one family whom God had adopted, one man was chosen and the other rejected.

扫和雅各是兄弟。我们 些事实先知没有阐述， …所有犹太人都知道 雅各获得头生子的权利 理。但是雅各被神圣地 哥以扫，头生之子却遭

The point is not merely that Esau and 重点不仅在于以 Jacob were brothers. We must notice 必须注意到：有 other facts which the prophet does not 因为众人皆知… state because everybody knew them. . . . 以扫是头生的， All the Jews knew that Esau was the 似乎有违自然之 first-born, and that it was contrary to 拣选，而他的哥 nature for Jacob to obtain the first-born’s 到了摒弃。 right. . . . But Jacob was divinely chosen and his brother, the first-born, was rejected.

根源中寻找其中的原 ；即使在两人降生之前， 雅各在两兄弟中为大。 伯拉罕的后裔中的每 源自神的自由拣选。实 ，耶和华专爱你们，并 民，或因你们的人数多 为祂爱你们的列祖。 （申 一再警告犹太人唯因耶和华 他理由拣选他们。神认 当的；这是他们平安唯

If we seek the reason for this, we shall 我们必须在同一 not find it in a difference of root or 因。两人为兄弟 origin. The two men were brothers; and 神已借默示宣布 even before they came out of their 所以我们看出亚 mother’s womb, God had already 一个佼佼者都仅 declared by oracle that Jacob would be 际上，摩西常说 the greater of the two. So we see that the 非因你们优于别 primary source of every good we find in 于别民，而是因 the descendants of Abraham was derived 命记 7:7） solely from the free love of God. Indeed 的恩惠，没有其 Moses says often, Not because you 为拣选他们是恰 excelled other nations, or were more 一的来源。 numerous, did God honor you with so many kindnesses, but because he loved your fathers (Deut. 7:7). The Jews were continually warned not to look for the reason for their adoption elsewhere than in God’s free favor. He had seen fit to choose them; this alone was the source of their security.

犹太人愧对神的恩惠 到了他的主要议题，如 耶和华宣布祂的公正受 骗：犹太人既不敬畏祂 祂为主。因为祂创造了 是主，但是，如我上面 我们，因为在万民之中 的子民更能彰显祂的 选赐予选民荣耀，用最 们与神相连；他们没有 。

After having briefly recalled the benefits 在简短地回忆了 which should have filled the Jews with 之后，先知谈论 shame, the prophet comes to his main 上文所说，就是 point, which is, as I said above, that God 到了两方面的欺 declares himself defrauded of his right in 为父，也不敬畏 two ways: the Jews neither revere him as 万物，祂是父也 Father nor fear him as Lord. He could 提到的，神拣选 indeed, by right of creation, call himself 拣选少数作为祂 both Father and Lord, but I have already 恩典……神借拣 explained that he refers rather to their 圣洁的链子将他 adoption because God’s grace is the more 任何理由背弃祂 striking when he out of all mankind

明白了先知为什么责备 该在生活中听从神的教 缘来讲，我们都不是亚伯 的后裔，但是，耶和华明 是祂的选民，祂将我们从 中拣选出来。显然，如果 的召唤，那么我们就如犹 深重。我对此问题简略论 知你们，神对犹太人的教 依旧至关重要。

chooses some few to be his own people. . . . Those whom he honors with such an election he binds to himself with a most holy chain; and if they desert him, there is no excuse whatever for their treachery.

的方法不会像古时那样 者家庭的未来。但是，实 犹太人一样，也不是因为 点而被高举优于别人，而 地拣选我们作为祂的子 祂，更是因为神以圣子的 们的罪。福音赐予我们无 们既是祂的嗣子也是祂的 如果我们不尊祂为父敬祂 会发现，我们就如古人一

Since we now understand the prophet’s 现在我们既然 purpose and the aim of the whole reproof, 他们，我们就 it remains to adapt his teaching to our 导。虽然从血 own use. We are not descendants of 拉罕或者雅各 Abraham or of Jacob, according to the 确的告知我们 flesh; but God has given us sure evidence 优于我们的民 of his adoption, which singles us out from 我们不回应神 other peoples whom we in no way excel. 太人一样罪恶 Clearly, then, if we do not respond to 述，就是要告 God’s call, we are found no less guilty 导对我们来说 than the Jews. I am touching on this briefly now, to point out that this teaching has no less importance for us today than it did for the Jews at that time.

地讲解了这节经文；明天 文的要求继续讨论神的 论先知的目的是很有必要 完成了这一部分。接下来， 话题尽可能详细地展开

Although the method of our adoption 尽管拣选我们 differs from that which affected one seed 影响到后裔或 or one family, it is true of us as it was of 际上，我们和 them that we are raised above others not 我们自己的优 by our own worth but because God has 是因为神自由 freely chosen us for his people. Since he 民。我们顺服 has so chosen us, we belong to him, more 宝血洗去了我 especially because he has bought us by 尽的恩典，我 the blood of his Son. By granting us 仆人。因此， participation in his inestimable grace 为主，我们就 through the gospel, he has made us both 样忘恩负义。 sons and servants. Therefore, unless we honor him as Father and fear him as Lord, the same (and no less) ingratitude will be found in us as was found in that ancient people.

不仅赐予我们每一个人生 从世人中拣选出来，用公 们。你唯一的儿子，带领 的救赎。你既然将我们从 拯救出来，恳求你让我们 ，在你的指引和带领下， 。愿我们像光之子一样前 我们神圣的事业上徘徊， ，直到实现你给我们设定 照圣子的形象创造了我 以圣洁自己的身体，进而 子的无与伦比的荣耀之

Today I dealt with the main points of this 今天，我简短 passage in a summary way; tomorrow I 我们将按照经 shall speak of election, as the text itself 拣选。首先讨 requires. It was necessary to discuss first 的，我们已经 the prophet’s purpose, which I have done. 我们将就单个

释了先知玛拉基的目 为了更好的理解他公正的 须首先明白我们欠神的 着自己的样子创造了人， 样创造狗和驴。我们知 物一样，亚当也是由泥土 因此，就身体而言，人和 畜没有任何分别。神向人 就活了，但是，我们不应 摩尼教的梦，似乎人是通 得的灵魂。（他们使用这 人们人类的灵魂源于神） 人的灵魂的创造是从无 一代代繁衍，但是我们源 的特别之处是我们有灵 们可以看到，神以祂的恩 。所以，如果我们不敬拜 由指责我们忘恩负义，因

Next I will treat single topics more fully 讲解。 so far as necessary.

文还不得不讨论神专爱亚 ，让他的后裔成为祂的选 的歌说到，“万国皆属神； 的数目立定万民的疆界， 产业。”（申命记 32:49）

Prayer 祷告词

受祂的统治，祂愿意拣选一个 子民。

Grant, Almighty God, who hast not only 全能的主，你 given us life in common with all men in 命，还将我们 this world, but hast also separated us and 义之光启发我 illuminated us by the Sun of 我们继承永恒 Righteousness, thine only-begotten Son, 死亡的黑暗中 in order to lead us into the inheritance of 借着天堂之光 eternal salvation, grant I beseech thee that 走到你的身旁 since we have been rescued from the 行，永远不在 darkness of death, we may ever attend to 而是一往无前 that heavenly light by which thou guidest 的目标。你按 and invitest us to thyself. May we walk as 们，愿我们可 children of light, and never wander from 融入你唯一儿 our holy calling, but continually go 中。阿门。 forward in it, until we shall at length reach the goal which thou hast set before us, so that we may put off the uncleanness of the flesh and be transformed into that ineffable glory of which we have now the image in thine only-begotten Son. Amen.

类身上找出其中的缘由。 泥土中创造来的，人类灵 灵魂与身体结合在一起。 述，神确实让一个种族优 那么一定是因神的恩典他 了差异……先知说神在 后裔时采取了三个步骤。 牢记第一步，人类因此与 的关系，因为神本可以将 狗，但是祂选择按照自己 人。祂第二步拣选了亚伯 自己的子民，尽管神的大 有人类……第三步，玛拉 我们必须注意到耶和华应 与他后裔的神，祂就将亚 们区分开来，摒弃一些，

Yesterday we explained the purpose of 昨天，我们解 Malachi the prophet. . . . But to 的……但是， appreciate the justice of his remonstrance, 训诫，我们必 first, we must consider under what 债，因为祂照 obligation we are to God, because he 祂本可以也这 created us as men, in his own image and 道，像其他动 likeness, for he could equally well have 创造出来的， created dogs and donkeys instead of men. 不能说话的牲 We know that Adam was made of the 身体吹气，人 earth as were the other animals, and 该把它理解为 therefore as to body there was no real 过“移植”获 difference between men and the dumb 样的词语告诉 beasts. God is said to have breathed the 但是摩西却说 breath of life into men, but we should not 到有的。我们 take this as the Manichaeans dream about 于泥土。我们 it, as though men receive their souls by 魂。因此，我 way of transplantation. (By using this 典创造了人类 word, they teach that the human soul is of 神，祂就有理

命记 32 章内容表达相差 西的歌中。

the substance of God.) Moses on the 为祂按照自己的样子创造了我们。 contrary means that the human soul was created out of nothing. We are born by generation, but our origin is clay. Still, there is something special in us, a creation from nothing which is the soul. We see, therefore, that we differ from the beasts only because God by his gracious favor willed to create us men. Therefore, if we do not worship him, he has every right to charge us with ingratitude, since we were created in his image for this very purpose.

。罗马书第九

This passage, however, has to do with the 但是，本段经 special favor of God in taking the seed of 伯拉罕的后裔 Abraham to himself. As the Song of 民。正如摩西 Moses declares, All peoples belong to 祂照以色列人 God; and yet he has thrown a rope and 赐予以色列人

之后还有第四步。在雅 中，神拣选一些作为祂 些。经文中陈述很像摩 命记 9:6）“你当知道， 中拣选你们，并不是因 硬着颈项的百姓。”尽 灵魂腐朽，祂依旧赐予 。因此，如果不是神的 到他们成为嗣子的理

separated Israel for himself (Deut. 全土皆 32:49).90 With the whole earth under his 家族作为祂的 dominion, he pleased to choose one family as his own.

亚伯拉罕、以撒和雅各 ，我们必须得出这样的 立个体都是神自由拣 ，我总结出了拣选的第 神摒弃的雅各的后裔 裔少，显然，神拣选每 于祂的自由意志和完 是使徒给罗马人书信中 。

If we look for a reason for this, we shall 我们很难从人 not find it in men. All men alike were 所有人都是从 created out of the earth, and all had souls 魂从无到有， created from nothing put into their 假若真如上所 bodies. If this be so, we see that when 于其他种族， God gives precedence to one race over 们之间才产生 others, the distinction among them must 拣选亚伯拉罕 have its source in his gracious favor. . . . 但是我们必须 The prophet speaks here of the third step 神形成了特殊 in election by which God set apart a 人创造成驴和 branch of Abraham’s descendants. But 的样子创造了 we must keep in mind the first step, by 拉罕家族作为 which mankind was bound to God in a 能可以统治所 special way, because while he could have 基也指出了， created them donkeys and dogs, he chose 允做亚伯拉罕 to form them after his own image. The 伯拉罕的后裔

的旨意而不考虑人的 悦的子民，舍弃另一些 人来说似乎有些残酷。 听从神的召唤，服从祂

Calvin’s paraphrase bears little verbal 90 加尔文的注释和申 resemblance to anything in Deut., ch. 32, 较远，但是主旨蕴含在摩 although the main point is made in the Song.

有什么顾虑呢？我们必 步来找这个问题的答 中拣选一个，舍弃另一 合理的，那么我们又如 要证明的话）神创造驴 ？因为，正如我所说， 源于泥土。同驴一样， 精力，那是神秘的造物 灵魂虽然不朽，但是灵 的。现在，让那些雄辩 神到底做错了什么？ 为“人的救赎依赖神自 弃一些，拣选一些。” 人类的判断，他们也很 人和牲畜时普遍拣选

second step was his choice of the race of 然后拣选一些做祂的子民 Abraham, although his power extended 章中保罗也重点叙述了这一点。 over all peoples without exception. . . . In the third stage, to which Malachi refers, we must note that, having promised to be the God of Abraham and his seed, God distinguished also between the sons of Abraham, rejecting some, taking others for his own. This is emphasized by Paul in the ninth chapter of Romans. . .

神冥冥中拣选，人与人 别。有些神学家会说那 未来，这是多么的可笑 说，神拣选一些人，摈 实不存在任何冥冥中拣 预见了每个人将来的成 ，我要问：“一个人的 呢，另一个人的罪恶又 如果他们的回答是， “那 ”，诚然，创世之后才 。这是第一个论点。而 ，所有人类的样子都与 了所有人的同根而生 着什么呢？

Now upon the third step follows a fourth. 但是，在第三步 From the sons of Jacob, God chose whom 各的众多儿子之 he would, and rejected others. The 的子民舍弃另一 Scripture is full of statements like the 西的话语。（申 words of Moses (Deut. 9:6), “I did not 耶和华神从众族 choose you from other nations because of 你的义。你本是 your virtue, for I knew that you were a 管神知晓这些人 rebellious people, stiff-necked and 他们奇异的恩惠 obstinate.” Even while God knew the 仁慈，我们找不 perverse spirit of this people, he chose to 由。 reveal in them an example of his wonderful kindness. Therefore, we must not look for the cause of their adoption outside of God.

神的“特殊恩赐”。我承 的本性没有变坏，我们定 福音，也会领受各种恩 自亚当之后，所有人都是 承受永久的死亡，很明显， 的只有罪恶。因此，神预 为神拣选我们的原因，因 未来】审视人类时，祂会 终，所有人都受到相同的 我们发现，轻浮的人愚蠢 全因为神预知了未来而不 意……

But if the election of Abraham, Isaac, and 但是，如果拣选 Jacob was a free act of God, we must 是神自由的旨意 conclude that the individuals whom God 结论——每个独 singles out from the whole body are 选的结果。从而 freely chosen. And so I come to the 四步……因为被 fourth step. . . . For when many who are 并不比以扫的后 descended from Jacob according to the 个个体时完全出 flesh are rejected no less than Esau, it is 全的怜悯。这也 clear that when God elects individual 论述的主要内容 men his choice is governed by his free favor and pure compassion. This is the line of argument which the apostle follows in the letter to the Romans.

不要违背与亚伯拉罕立 回答说，“我要怜悯谁， 这又是何意呢？神意指祂 的子民而舍弃一些人完 由意志。当祂说，“我要 悯谁。”这种重复似乎很 是实际上这是一种强 原因就是怜悯本身。

It seems harsh to many to think that God 神完全依靠自由 chooses some and rejects others, and does 价值来拣选祂喜 not consider men’s worth, that by his own 人，这对于一些 free will he chooses whom he pleases and 但是，除了渴望

说，父阿，天地的主，我 你将这些事，向聪明通达 ，向婴孩，就显出来。 父 为你的美意本是如此。” 11:25-26）

moreover rejects others. But what is this 的审判，人们还 scruple except a desire to call God to 须回到拣选第一 order and subject him to their judgment? 案。神从两个人 We must return to the first step. If it is 个，如果这是不 unreasonable for God to choose one of 何证明（如果需 two men and reject the other, how can we 和人时的公义呢 defend God’s justice in creating a donkey 人和驴的肉体都 and a man — if it needs defense? For as I 人也有了力量和 said the bodies of donkeys and men come 主的馈赠。人的 from the same clay. And all of a donkey’s 魂却是从无到有 strength and energy he possesses because 的批评家解释下 he was so created by the secret life-giving 他们诽谤神，因 power of God. As for man’s soul, 由旨意——神摒 although it is immortal, it is also a 如果他们想证实 creation from nothing. Now let these 难解释神在创造 good critics explain what wrong they 的问题。 think is done to God, and how he is slandered by the statement that the salvation of men depends on God’s will to reject some and choose others. For, if they wish to satisfy human judgment, they have the same problem in the universal election of men and beasts at their creation.

了万民和他们的利益感谢 他们不被侵犯，因为教会 贱。我们总是试图寻求辉 们所称颂的无比壮丽的圣

As we have said, there is no real 如我所述，除了 difference among men, except in their 之间没有任何分 hidden election. Some theologians would 是因为神预知了 make foreknowledge the mother of 和幼稚啊。他们 election, and that very foolishly and 弃另一些人，其 childishly. They say that some men are 选，而是因为神 chosen and others rejected by God, 就和美德。但是 because God, from whom nothing is 美德又从何而来 hidden, foresees of what sort each man 源于何处呢？”

中品质最低劣的败 唐啊！显然，神以祂 整个世界，却从可鄙 拣选祂的子民，尽管 德更好地荣耀基督 基督将祂的门徒从骄 族中分离出来，所以 会低微和卑贱的境 基督所喜悦的。另外， 心中不断产生的好 的国度，思忖神奥妙 祂一同赞叹于神的审 证明祂的旨意与人类 但耶稣基督——我们 判毕恭毕敬，而我们 么我们不是无比地狂 再仔细看一下祂的 认你”。借此话语， 命令，这与人的思想 耶稣基督给予父的赞 意诽谤和傲慢叫嚣 比。显然，耶稣荣耀 祂是整个世界的主人， 和平民百姓而不是 在这种情况下，祂称 依然是至关重要的。 者行若盲人，而粗鄙 福音的奥秘，他们之 的旨意，再无其他。 很多，神在告诫人们 祂自由拣选的人们。 和缔造者，也是万国

will be. But I ask, Whence comes virtue 是神的自由旨意 to one and vice to the other? If they say, 有神的自由旨意 “From free will,” surely creation was 且，我们都知道 before free will. This is one point. 亚当相似……除 Besides, we know that all men were 之外，这还意味 created alike in the person of Adam. . . . And what does this mean except that the condition of all who come from the one root is the same?

个方面给人留下深刻印 不是所有的人都领受了福 没有这个能力，祂能使万 王国。其次，有人找到信 呆若木鸡、顽梗不化，这 由拣选。祂将一些人召唤 略另一些人；祂之所以这 要将人区分开来，尽管他 一样的。祂为了自身的荣 不是智者。肉欲放纵自 。如果聪明和有学问的人 那么人们就会以为信心是 、勤奋或者知识中取得。 才能清晰地凸显祂的怜 这样才能足见人们是两手 的面前的。所以，应当推 从而展现神的恩典的荣

I am not discussing “special gifts.” I 我不是在讨论 admit that if our nature had not been 认，如果我们 corrupted and we all had the same 会收到相同的 assurance of blessedness, we would be 赐……但是， endowed with a variety of gifts. . . . But 有罪的，都要 since in Adam all are sinners, deserving 人们唯一拥有 of eternal death, it is obvious that nothing 知未来不能成 but sin will be found in men. Therefore, 为当神【预知 God’s foreknowledge cannot be the 发现，自始至 reason of our election, because when God 诅咒。因此， [looks into the future and] surveys all 地认为：这完 mankind, he will find them all, from the 是因为神的美 first to the last, under the same curse. So we see how foolishly triflers prattle when they ascribe to mere naked foreknowledge what must be founded on God’s good pleasure. . . .

的人为

When Moses prays to God not to break 当摩西乞求神 his covenant with Abraham, God 下的约时，神 answers, “I will have compassion on 就怜悯谁。” whom I will have compassion.” What 拣选一些做祂 does he mean? He means that the reason 全出于祂的自 for God’s keeping some for himself and 怜悯谁，就怜 rejecting others is to be sought nowhere 乏味枯燥；但 but in God himself. When he says, “I will 调……怜悯的 have compassion on whom I will have compassion,” the repetition may seem empty and dull; but it is in reality emphatic. . . . The reason for compassion is compassion itself.

呼什么样的人为智者呢？经 知我们,不是所有无知的和 都可以被赐予领悟和信仰； 谨慎或文明的人都被置于 因此，这里被称为谨慎和文 被魔鬼的傲慢附身的人，他 听到耶稣的教诲。但是，保 地追随耶稣，这个例子告诉 是总会责备那些高看自己的 屈尊审视那些不文明的百 现他们中的大多数深受毒 劣，他们和那些伟人和贵族 毁灭……耶稣是谦卑者的 第一要义是“让人们不做自 者”。但是，重要的不是人 成为小孩，而是耶稣的话语 恩典，祂从来不以体恤弱者 ，祂也愿意将贫穷者从污秽 ……

At that time, Jesus answered and said, I “那时，耶稣 thank thee, O Father, Lord of heaven and 感谢你，因为 earth, because thou hast hid these things 人，就藏起来 from the wise and prudent, and hast 阿，是的，因 revealed them unto babes. Even so, O （马太福音 Father, so it seemed good in thy sight. Matt. 11:25–26.

，父啊。”，这话让我们没 自己过分的好奇心。对于神 难的是：让我们毫不犹豫地 意是理性而又公正的。祂一 祂的审判是一个无底深渊； 然义无反顾的奔向这个深 们遇到任何不如意，我们就 平并向神低声抱怨，甚至有 渎神灵。为了制止这些事情 定了律法，只有神喜悦的才 我们才可以接受。最明智的 的喜悦胜于一切。耶稣当然 人类加以区分找到很多的 ，为了让神喜悦，祂并没有

It is certain that he gave thanks to the 诚然，基督为 Father on their behalf and for their sakes, 祂的父，保护 so that they might not be offended 如此低微和卑 because the church appears so lowly and 煌，如果先知

究为什么神召唤孩子而不是 向救赎之路；祂也没有追问为 择这些羊和无名之辈进入祂 显而易见的是，当人知道神以 自由地拣选一些人，摈弃一些 们就在耶稣耳畔哭喊抱怨，向 ；他们这么做是因为他们不能 祂的意志行事。

mean. We are always looking for 子天国，容纳人类 splendor, and nothing seems more absurd 类，那该是多么荒 than that the Heavenly Kingdom of the 惊人谋略，虽掌控 Son of God, the glory of which is 的百姓中非贵族中 celebrated with such magnificence by the 后者本可能以其美 prophets, should consist of the dregs and 的名。但是，耶稣 nobodies of low-class peoples. And 傲自满者和达官贵 surely it is an amazing counsel of God 他们就不会鄙视教 that when he had the whole earth in his 况，因为这是耶稣 hands he chose his people out of the 基督为有效抑制人 contemptible folk, rather than out of the 奇心，祂穿越因果 upper classes who might have brought the 的审判，让世人与 name of Christ greater credit through 判。尽管神的审判 their own excellencies. But here Christ 的思想完全不同， sets his disciples apart from the proud, 的元首都对这一审 from the high and mighty, so that they 却大声地抱怨，那 will not dare to despise the mean and 妄无知吗？让我们 obscure condition of the church with 话语，“父啊，我 which he himself is well pleased and 祂证明祂遵从神的 happy. Besides, in order to suppress more 全然不同。这里， effectively the curiosity which is 美与世人对父的恶 constantly creeping into people’s minds, 构成了一个间接对 he goes beyond the realm of cause and 父神，因为，即使 effect, and contemplates the secret 祂更偏爱那些幼儿 judgments of God, in order to lead others 厚爱智者。现在， to wonder at them with him. Even though 父为“天地的主” God’s judgment shows him certainly to 借此，祂宣告，智 be of a mind quite different from our 和无知之人却拥抱 own, our pride is nonetheless insanely 间的区别取决于神 blind if we cry out against God’s 像这样的章节还有 judgment while Christ who is our Head 获得救赎的人都是 bows his head to it and adores it. But let 祂是世界的创造者 us consider further the statement, I 的主人。 acknowledge to thee, O Father. With these words, he testifies to his acquiescence in the decree of the Father, which accords so ill with the mind of man. There is here a hidden contrast between the praise which he renders to God and the malicious calumnies, and even the insolent barkings, of the world. It is clear that he glorifies the Father, because even though he is the Lord of the whole world, he has preferred babies and

你们这蒙我

simple folk to those who are wise. Now, in this context, it is not without significance that he calls the Father the Lord of heaven and earth. In this way he declares that the distinction between the wise who act as blind men, and the uncouth and ignorant who embrace the mysteries of the gospel, depends on nothing else than the will of God. There are many other passages of this kind, where God shows that those who attain salvation are the ones whom he himself has chosen freely; for he is the Creator and Fashioner of the world, and all nations are his own.

25:34）

This verse is impressive in two respects. 此节经文在两 The fact that not all receive the gospel is 象。首先，并 not due to the impotence of God, who 音并不是说神 could readily make all creatures submit to 物臣服于他的 his empire. Secondly, that some arrive at 仰，有人依然 faith, while others remain stupefied and 都是出自神自 obstinate, is due to his free election. He 到身旁，却忽 draws some to himself and passes others 样做是因为祂 by; and in so doing, he himself 们的本质都是 distinguishes among men, whose 耀拣选小孩而 situation by nature is the same. It is for 己，不能自控 his own glory that he elects little children 优先被拣选， rather than the wise. The flesh is much 人为通过技艺 too zealous to set itself up. If clever and 只有神的拣选 learned men were to have an advantage, 悯之心；因为 then everybody would assume that faith 空空地走到神 is acquired by human skill, or industry, or 翻人的智慧； knowledge. There is no other way in 光。 which the mercy of God can stand out more clearly than in God’s way of choosing; for thus it becomes evident that men come to God empty-handed. Therefore, it is right that the wisdom of men should be overthrown; because in this way it will not obscure the glory of God’s grace.

并没有让信徒掌控神的国度 因自己的优点应担此任。祂明 “蒙父赐福的，可承受这国 还有另一层意思。既然信徒的 是逃脱悲伤和痛苦，从而在这 容身之所；由于他们遭受贫 耻和其他苦难所折磨——主向 早已经为他们预备好了国度， 内心坚毅、精神饱满，并可以 的诱惑。对耐心最大的鼓舞是 他们：他们一定会进入天国。 管不信主的人现在仍然在我们 ，我们并没有因此而沮丧；如 苦难不至让我们绝望——我 记我们在天堂拥有产业，这不 得，而是在我们出生以前早就 备好的。我之所以对每一位选 些，是因为耶稣为我们向父乞 我们读到的 “世界之源”， 立天地之前”都没有任何冲突

But someone will ask, Whom does Christ 但是有人会问，耶稣称呼什么样

这里耶稣并不是在讨论神的 恒产业的准确时间。祂是在 入天父的庇护中，因为祂在 前就已经悦纳了我们；基督 个世界的所有的不安和躁 胁我们的生命或者让我们 定了我们的信心。

call the wise, and whom, little children? 小孩，又称 Experience teaches us clearly that not all 验清楚地告 those who are ignoramuses and 不文明的人 uncultivated men receive the light and 也不是所有 believe; and not all who are prudent or 茫然无知。 literate are left to their blindness. 明的人都是 Therefore, they who are here called 们自己不能 prudent and wise are those who, inflated 罗满怀热忱 with the devil’s own arrogance, cannot 我们，神不 bear to hear Christ speaking to them from 人。当我们 his own height. And yet, as we are taught 姓，我们发 by the example of Paul whose fierce zeal 害、行为卑 was overcome by Christ, it is not always 一同等待着 the case that God reprobates those who 主，信心的 have too high an opinion of themselves. 己眼中的智 And when we go down and look at the 们是否愿意 uncultivated crowd, we find that the 增加了父的 majority of them are poisonously mean, 为耻辱之事 and left for destruction together with 中拯救出来 those who are great men and noble. . . . Christ is the master of the humble, and the first principle of faith is, “Let none be wise in his own eyes.” But what matters is not the willingness of men to become like children. Rather, Christ’s discourse enlarges upon the grace of the Father, who does not disdain to go down to the weak, and to pull the paupers out of their filth. . . .

呢？以色列人所求的，他们 惟有蒙拣选的人得着了，其 顽梗不化的。”（罗马书

Even so, Father. These words remove “即使如此 every excuse for the kind of unlawful 有理由满足 nosiness which always pleases us. 来说，最困 Nothing is more difficult for God than to 接受祂的旨 draw out of us an unquestioning 直教导我们 acceptance of his will as rational and just. 但是我们仍 He teaches us often that his judgments 渊。一旦我 are a deep abyss; and still we are 为自己鸣不 impetuous enough to plunge headlong 人公然的亵 into its depths. And when anything does 发生，神制 not suit us, we growl and murmur against 是正确的， him; and many break out in open 智慧是：神 blasphemy. Against all this, God has laid 可以为神将 down the rule that we accept whatever 理由。但是

典的选民可以逃离毁灭，而 拣选的人仍然顽梗不化。至 舍弃的人，保罗说被神遗弃 们自己遭受毁灭和诅咒。他 处而不是一处整理了证据。 地推敲语境时，我们会发现, 能很好证明保罗的结论；因 节中，神的惩罚，如让他们 不化，都是临到邪恶的人头 面，保罗竭力证明无知的人 落变得顽梗不化，而是因为 之前就遭到了神的遗弃。

pleases him as right. Sober wisdom is 进一步探 precisely this, that one good pleasure of 其他人走 God is more than a thousand reasons. 什么神选 Christ certainly could have brought out 的天国。 many reasons for the distinctions God 祂的意志 makes among the people. But, satisfied 人时，他 with God’s good pleasure, he did not 耶稣发怒 search further into God’s calling children 容忍神按 rather than others to salvation; nor did he ask why God wills to fill his Kingdom with these sheep and nobodies. It is evident from this that people rage against Christ himself when they raise a hue and cry upon hearing that by the will of God some are freely chosen and others are rejected; they do it because they cannot bear to let God have his way.

的方法简略地解开这 放任了人的邪恶意念， 而堕落，从而引起了神 保罗说，神的永恒遗弃 果实，或者舍弃河流的 些人开始堕落。当然， 些不敬神的人，他们是 知。但是，如果我们追 源的话，我们必须追溯 为他们被神诅咒。他们 会加重他们的诅咒。但 法解释清楚永恒的遗 神高深莫测的旨意，本 了这一点。如果只是提 否定隐藏在我们视线之 这是多么愚蠢；似乎， 当的堕落后裔，然后祂 乎神在亚当堕落之前， 选令祂喜悦的整个人

Then shall the King say unto them on his “于是王要向那右边的说， right hand, Come, ye blessed of my 父赐福的，可来承受那创世以来为你们 Father, inherit the kingdom prepared for 所预备的国。”（马太福音 you from the foundation of the world. Matt. 25:34.

）

. . . Christ does not invite the believers to ……耶稣 possess the Kingdom as though they were 好像他们 fit for it by their own merits. He says 确地表示 explicitly that it shall be given to the heirs 度”。祂 (of God’s promise). He has also another 生活不过 purpose in saying these words. Since the 土地上无 life of the godly is nothing but an exile 乏，被羞 full of sorrow and misery, so that the 他们证明 earth itself can hardly bear them; since 他们因此 they are hard pressed by want, and are 克服所有 covered with shame and other afflictions 明确告知 — the Lord testifies to them of a 因此，尽 Kingdom all ready for them, so that with 面前狂喜 fortified and buoyant spirit, they may be 果经历的 able to overcome these odds against 们必须牢 them. For it is no common inducement to 是偶然而 patience that men be persuaded with 为我们预 certainty that they are not walking in 民所说这 vain. Therefore, if our souls are not to be 求恩惠。 cast down by the pride of the godless in 还是“创

，得了义；然而，犹太人 神的律法，却没有因义得 似乎没有比这更加荒唐可 比这更有悖【义】了。保 这个悖论，他对此做出了 就是，外邦人因信而得义， 神的怜悯而不是人的价 从律法的热情是荒唐可笑 想要因他们的成就称义； 可求的东西。而且，他们 豫不决，但是只有基督才 义。

which they now exult before our face; if 矛盾之处。 our hope is not to be turned into despair 子民获得永 by the troubles we undergo — we must 召唤我们投 always keep in mind our inheritance in 我们出生之 heaven, which depends not upon doubtful 提醒我们这 contingencies, but was prepared for us by 动都不能威 God before we were born. This I say to 毁灭，祂坚 each one of the elect, for it is he whom Christ calls the blessed of the Father. It is no contradiction that here we read from the foundation of the world, and elsewhere, before the creation of heaven and earth. Here Christ is not fixing the exact time when the eternal inheritance was destined for the sons of God. He rather calls us back to the Fatherly care and protection of God which embraced us before we were even born; he confirms the certainty of our hope by reminding us that all the turbulent agitations of this world shall not have the force to make our lives sway and come down in ruins.

分中，使徒保罗意在颂扬 ；虽然外邦人愧受神的恩 想弄清楚神召唤各处外邦 特别提到没有义就没有救 说因信称义，是因为外邦 由的旨意，他们因此与神 人认为外邦人因为他们的 灵，那就完全曲解了保罗 种想法认为外邦人没有追 当他们迷失和走散时，神 他们；另一种想法认为他 而得义，只是因为他们对 到了神赐予的义，这两个 确的。由此我们可知，外 ，因为神已经以祂的恩典 主。如果他们首先因信追 们因信称义。因此，信心 的一部分。

What then? Israel hath not obtained that “是怎么样 which he seeketh for; but the election 没有得着。 hath obtained it; and the rest are blinded. 余的就成了 Rom. 11:7. 11:7）

有祸了，伯赛大啊，你 你们中间所行的异能， ，他们早已披麻蒙灰悔 福音 11:21）

Since the elect alone by God’s grace are 既然蒙神恩 drawn away from destruction, it follows 那些未被神 that those who are not elected, in the 于那些被神 nature of the case, remain in their 的人因为他 blindness. With regard to the rejected, 从圣经中多 Paul means that those who are left aside 但是当恰当 by God have the principle of their ruin 这些证据不 and damnation from themselves. The 为在所有章 Scriptural proofs which he puts together, 无知和顽梗 from not one but several places, when 上。另一方 examined in their proper context, do not 并不是因堕 seem to serve his purpose; for in all these 他们在创世 passages, the scourges of God, such as blindness and hardening, are visited upon those who are already wicked. Paul, on the other hand, is trying in this place to

和西顿因为邪恶、骄 的罪行声名狼藉，基督 和犹太人的恶行进行 悉祂的子民的内心。所 推罗和西顿轻视神的 稣基督加重了对他们的 罗和西顿人比犹太人更

prove that the blinded are not those who deserve it through their wickedness, but those who have been rejected of God before the creation of the world.

神的神秘审判这一棘手 须明白我们的主想要普 语。保罗将伯赛大及邻 和西顿人进行对比，他 见了这些人将来的所 在简单陈述推罗和西顿 我们可以从上面的例子 点。这些城市中的堕落 己的放纵无度都是因 ，因为他们没有听到神 看到神迹。另一方面， 的人冥顽不灵，尽管他

Let us untie this knot briefly as follows: 让我们按照下面 the source of wickedness which in itself 个难题：神暂时 provokes the wrath of God is in the 人因为邪恶意念 perversity of natures which God has left 的震怒。因此， alone. Therefore, it is not without reason 如同舍弃树上的 that, according to Paul, such natures 源头，自此，这 proceed from the eternal rejection of God 神公正地惩罚那 as fruit from the tree or a river from its 因邪恶才变得无 source. It is true that the godless are 溯他们毁灭的根 punished by God justly with blindness 到这里——全因 because they are wicked. But if we look 的所为、所想只 for the source of their ruin, we must 是，我们根本无 ultimately come to this, that being cursed 弃，只能惊叹于 by God, all that they do, say, or intend, 章最后结论证明 only furthers and increases their curse. 及直接原因，而 Yet, the cause of eternal rejection is so 下的最终原因， hidden that there is nothing left for us to 因为神先责备亚 do but to be amazed at the 才以罪论罚。似 incomprehensible mind of God, as will 神还没有自由拣 appear finally from the conclusion of this 类。 passage. It is stupid, as soon as an immediate cause is mentioned, to make this an excuse for trying to deny the ultimate cause which is hidden from our view; as though, because God condemns the corrupt and depraved seed of Adam, and then repays individuals with the reward of their crimes, according to their deserts, God had not freely ordained, before the Fall of Adam, what seemed good to him for the whole human race.

，仍然不知悔改。简 相比较推罗和西顿， 恶行更坏，他们更加 。

What shall we say then? That the “这样，我们可说什么呢？那本来不追 Gentiles, which followed not after 求义的外邦人，反得了义，就是因信而 righteousness, have attained 得的义。”（罗马书 9:30 righteousness, even the righteousness which is of faith. Rom. 9:30.

资格反对神，因为， 以更有希望的人，向 的人显示了祂的大 些不值得怜悯的人是 向一些人揭示神之 以各种方式拣选另一 ，从而使得后一类人 到底是谁在不公正地 我们都知道我们有弱 畏之心谨慎考虑这个 容忍那些自傲顽劣的 ，不管他们能不能理 不能容忍他们轻视公 该公正地敬拜祂，因 口站不住脚。

Nothing seemed more absurd and less 外邦人不追求义而且沉醉于肉之欲，反

兴起 权能，并要 9:17）

congruous [with justice] than that the 而得到了救赎 Gentiles, who cared nothing for 全心全意遵守 righteousness and wallowed in the 到任何奖赏， debauchery of the flesh, should have been 笑的，也没有 called to partake in salvation and obtain 罗大胆地说出 righteousness, and that the Jews, on the 合理解释：也 contrary, who gave themselves 称义完全依靠 wholeheartedly to doing the works 值。犹太人遵 prescribed by the law, should have been 的，因为他们 deprived of every reward due to the 他们追寻遥不 righteous. Paul states this amazing 面对耶稣时犹 paradox boldly so that he may temper its 能指引他们称 bitterness with the reason he gives for it: namely, that the righteousness which the Gentiles acquired was by faith, which depends not upon human worth but upon the mercy of God. The zeal with which the Jews plied the law was preposterous, because they sought to be justified by their works; they strove after what no man can attain. What is more, they stumbled at Christ, who alone opened the way by which we obtain righteousness.

释第二部分内容，也就是 摈弃。因为这个问题似乎 更为清晰地解释说，神以 人不仅不该受到指责，而 示了祂非凡智慧和公义。 及记 9 章 16 节中给出了 主在那里宣称是祂膏立了 此来证明祂是不可战胜 地抵抗神的大能，最后被 。没有人能承受得住神的 别提战胜它。神以法老的 。

In the first part of this verse, the apostle 在本节第一部 intended to exalt the marvelous grace of 神的奇异恩典 God; he looks for the reason behind the 惠，保罗还是 call of the Gentiles nowhere except in 人的原因。他 that God deigned to embrace those who 赎。他之所以 were unworthy of his favor. He speaks 人称义是神自 particularly of that righteousness without 和好。如果有 which there is no salvation. But by saying 信心领受了圣 that this righteousness consists in faith, 的意思。有一 he means that the righteousness of the 求义而得义， Gentiles is effected by the free act of God 自由地拣选了 which reconciles them to him. For, if 们不去追求义 anyone fancies that their own faith 义无知，却得 prepared the Gentiles for regeneration by 想法都是不正 the Spirit, he is far from what Paul is 邦人因信得义 talking about. It could not have been true 预知到他们信 that they had attained what they did not 求义，然后他 even seek after, unless God had freely 本身是神恩典 taken hold of them while they themselves were lost and wandering, unless God had

要考虑两点：第一，法老 必定是神冥冥中的命令； 灭旨在宣告主的名。保罗 是主的名。如果神硬了法 宣告祂的名，那么认为神 正的，就是邪恶的想法。 旨意，结论就截然相反。

offered them a righteousness which they could neither have pursued nor practiced, because they were ignorant of it. Whence it must be noticed that the Gentiles were made fit for righteousness by faith, because God had anticipated their faith with his grace. And if it is by faith that they first aspired after righteousness, it was by faith also that they followed it. Thus faith itself was an element in grace.

人竭力弱化这一部分，从 的意思，那么我们必须首 伯来语中“stir up”的意 。神想要证明的是：尽管 ，但是祂仍然要解放祂的 预见了法老的固执抵抗， 这种固执，而且神将法老 他身上彰显神的权

Woe unto thee, Chorazin! woe unto thee, “哥拉汛哪，你 Bethsaida! for if thy mighty works, which 有祸了，因为在 have been done in you, had been done in 若行在推罗西顿 Tyre and Sidon, they would have 改了。”（马太 repented long ago in sackcloth and ashes. Matt. 11:21.

是因为神普通的激 有如此的行为。我们 的特殊原因和目的。 仅知道法老会如何 神的荣耀，神早已经 。与神争论是徒劳 特殊的深意。实际上， 知到我们会反对祂。 因祂的远见而兴起， 名传遍天下。

Since Tyre and Sidon, being nearby, were 既然附近的推罗 infamous for their godlessness, their 傲、堕落和其他 pride, debauchery, and other vices, Christ 就将他们的恶行 draws this comparison between their 了对照，从而洞 works and those of the Jews, so as to 有犹太人都谴责 pierce more deeply into the hearts of his 恶行。因此，耶 countrymen. There was not one among 诅咒，祂说，推 the latter who did not blame the people of 有悔改的希望。 Tyre and Sidon for their wicked contempt of God. Therefore, Christ intensified his curse greatly when he said that there was more hope for repentance in those godless places than in Judea itself.

作 过 他 的 谋 士

However, to avoid thorny questions about 然而，为了避开 the secret judgments of God, let us hold 的问题，我们必 that this discourse of our Lord is intended 通人理解祂的话 to apply to the common mentality of men. 国的人与推罗人 By comparing the people of Bethsaida 不是在争论神预 and their neighbors with those of Tyre 作所为；他只是 and Sidon, he is not arguing that God 已经做了什么， foresaw what these or those would do; he 清楚地看出这一 is simply stating what the latter would 行为以及他们自 have done, so far as one can see from the 为他们愚昧无知 facts of the case. The corrupt ways of 的话语，也没有 their cities and their unbridled 神责备加利利城

能力，我们完全不能 靠圣灵的恩典，我们 权能。只要我们接受 带领我们进入天国。 神的启示，那么他定 所征服。正如我上面 白：圣经中揭示神的 分别的。尽管人凭借 解圣经中的教义，但 地领受圣灵的指引， 经中教诲。神的命令 命令高深莫测，人们

profligacies could be explained as due to 们目睹了大量神迹 ignorance, because they had not heard the 而言之，神意指： voice of God, and no miracles had been 伯赛大和哥拉汛的 performed to bring them to their senses. 无可救药地轻视神 On the other hand, the cities of Galilee which Christ upbraids had shown a more than iron obstinacy, which had led the people to witness a multitude of miracles without learning anything from them. In short, the words of Christ mean nothing except that, in malice and incurable contempt of God, Tyre and Sidon were surpassed by Bethsaida and Chorazin.

要起来，显 能行，连选民也 24:24）

And yet, we are in no position to bring a 但是，我们也没有 case against God, because, neglecting 神舍弃那些本来可 some from whom more might have been 那些更低劣更无望 hoped for, he revealed his power among 能。祂决定毁灭那 those who were worse and altogether 公正的。因为神不 hopeless. God is just when he destines for 道，让其毁灭，而 perdition those who are not worthy of his 些人，让他们悔改 mercy. Who is to blame God with 更加的不可饶恕， injustice, because he withholds his Word 责备神呢？因此， from some and allows them to perish, 点，就让我们以敬 whereas he seeks others out in various 问题。我们决不能 ways and calls them to repentance to 人不赞美神的公义 make the latter all the more inexcusable? 解神的公义；也决 Therefore, knowing our weakness, let us 义的奥秘，他们应 learn to contemplate this high matter with 为他们反对神的借 reverence. We must not tolerate in the least the pride and ill-humor of those who cannot bring themselves to pay the tribute of praise to God’s righteousness, except in so far as their mind can grasp it, who spurn with disdain those mysteries which they should in justice adore, because the reason for them is not obvious.

们恐惧，从而使他们保持警 先知不受约束，在世间横行 甚至有欺骗人的本领，粗心 易陷入他们欺骗的罗网中。 鼓励祂的门徒各司其职。而 们，当他们看到很多身边的 途的奇怪景象时，不要感到 他们保持警醒，所以撒但就 熟睡时附在他们身上，当祂 祂的庇护下，在撒但的罗网 会安然无恙，这就赐予门徒 。因此，不论信徒多么的软 容易跌倒，他们都可以靠着 立在地上，因为，在圣子佑 们定会被挽救。并不是因为 武装，所以他们可以抵御撒 而是因为他们是耶稣的羊， 从祂手里将他们夺走”。 （约 0:28）但是我们一定不要忘记， 自己而是因神的拣选得到

For the Scripture saith unto Pharaoh, “因为经上有话向法老说，我将你 Even for this same purpose have I raised 来，特要在你身上彰显我的 thee up, that I might show my power in 使我的名传遍天下。”（罗马书 thee, and that my name might be declared throughout the earth. Rom. 9:17.

2.预定论

Now he comes to the second part, which 现在我们来解 is the rejection of the ungodly. Since this 不信神的人被 seems to be quite absurd, the apostle not 很荒谬，使徒 only tries to make it plainer than ever that 自己意志摈弃 God is without blame in his willing to 且这一摈弃展 reject (reprobando), but also shows the 因此，在出埃 excellence of his wisdom and justice. 证据，我们的 Therefore, he makes use of the witness of 法老，祂要以 Ex. 9:16, where the Lord asserts that it 的。法老顽固 was he who had stirred up Pharaoh and 神战胜和推翻 that his purpose in so doing was to give 万钧之力，更 evidence of his invincible arm, which he 例子做了见证 did when he overcame and overthrew Pharaoh, who was obstinate enough to make a great show of resisting the power of God. There is no power of man which can stand up under the power of God, much less break it down. God used Pharaoh as an example.

翰福

Wherefore, there are two things to be 因此，我们需 considered: first, the predestination of 被毁灭的命运 Pharaoh to destruction, which must be 第二，这一毁 referred to the just but hidden counsel of 想要彰显的正 God; and secondly, its purpose, which 老的心是为了 was to declare the name of God. It is the 的行为是不公 latter that Paul wants primarily to bring 考虑到了神的 out. If God’s purpose in hardening Pharaoh’s heart was to declare his name, it is wicked to construe this work of God as unjust. Considering its purpose, it was quite the contrary.

）

Since many interpreters pervert this 因为很多解经 passage by trying to soften it, let us 而曲解了本章 notice in the first place that the Hebrew 先注意到在希 word for stir up means appoint. God 思是“任命” wanted to show that in spite of Pharaoh’s 法老固执抵抗 obstinate resistance, He would make his 子民：祂不仅 people free: not only that He had foreseen 也有办法战胜 the Pharaoh’s obduracy and was ready 兴起来为了在 with the means of restraining it, but that 能…… He himself had ordained it, with the purpose of establishing a shining

祂救赎我们，现在耶稣为 赎的道路，这救赎就是听 。之前祂也曾谈到了这个 在向世人解释那些未明晰 神希望选民因信得救，并 现祂的永恒的命令。任何 满、试图窥探神的永恒预 认为是他们自己拯救了自 他们因神的谋略得救。冥 选是神秘的。我们的主借 耀，向我们揭示祂的拣

evidence of his own power. . . .

在预定的迷宫中寻找自 赎道路，但是他们却抛弃 至荒唐地企图摆脱神预定 。因为，如果我们因信被 丢弃信心，拣选也就变得 的谋略自始至终都是连贯 这种连贯性和秩序实际上 且，既然拣选与神的恩召 然因为神的召唤，我们信 我们的召唤足以证明我们 ，就像祂将印章盖在我们 见证就是让我们盖上印章 。因此，信心是神的永恒 的证明。再去探究其他见 ，因为拒绝接受圣灵见证 渎了神。

But let no one imagine that the Pharaoh 但是我们不要以为 acted by an ordinary and indefinite 励和鞭策，法老才 prodding from God. We must keep in 必须明白这个问题 mind the particular reason and purpose in 本节经文表明神不 this matter. This verse means that God 做，而且为了彰显 not only knew what Pharaoh would do, 注定了法老的行为 but also destined his deed for the special 的，神的旨意定有 use of declaring God’s glory. It follows 神向我们显现，预 that it is futile to quarrel with him, as 祂宣布：堕落的人 though he were bound to give a reason 要借着他们让祂的 for his ways. In fact, he presents himself to us and, anticipating our objection, declares that the reprobate appear by his providence, so that by them he may glorify his name among the people.

创立世界以前，在基督里拣 使我们在他面前成为圣洁， 又因爱我们，就按着自己意 ，预定我们，借着耶稣基督 分使他荣耀的恩典得着称 是他在爱子里所赐给我们 弗所书 1:4-6)

For who hath known the mind of the “ 谁 知 道 主 的 心 ？ 谁 Lord? or who hath been his counselor? 呢？”（罗马书 11:34） Rom. 11:34.

为：神召唤我们并赐予我们 根本和首要的原因是神的永 此，如果你问神为什么召我 ；为什么祂每日赐给我们这 为什么祂向我们打开天堂的 必须回到同一根源：即，神 就拣选了我们。从拣选时间 知道拣选是自由的。因为， ，我们又怎么会有价值呢？ 们又怎么会有优点呢？“我 我们的价值被神拣选，而是 我们将来的价值”这是诡辩 论。因为我们自亚当开始迷 神拣选我们，将我们从毁灭 ，我们唯一可以预见的就是 ……

Therefore, since we are utterly incapable 因此，凭借个人的 of exploring the secrets of God with our 探究神的奥秘。依 own faculties, we are admitted to a 可以明确认识神的 certain and clear knowledge of them by 神的指引，祂必定 the grace of the Holy Spirit. And if we 如果有人试图超越 are to follow his guidance, where he puts 会被神万丈的光辉 us there we ought to stop and there as it 所述，我们必须明 were put down our foot. And if anyone 旨意和神的命令有 sets out to know more than God has 自己的智慧无法理 revealed, he shall be overwhelmed by the 是只要信徒们虔敬 infinite brightness of his inaccessible 信徒总能聆听到圣 light. We must be sure to bear in mind the 却全然不同。神的 distinction I made above, between God’s 无法探其究竟。 secret counsel and the will of God revealed in Scripture. Although the doctrine of Scripture is too high for human ingenuity, still believers are not excluded from access to it when they follow the guidance of the Spirit with sobriety and reverence. But the secret counsel of God is something else. It is so deep and so high that no exploration can

证明我们被神自由拣选进入 。如果在基督里拣选了我们， 与我们无关。天父将我们拣 督身体里，不是因为祂看到 ，而是因为祂喜悦这样做。 神说“在基督里拣选了我 同时意味着我们自身没有什 选的地方。

attain to it.

祂面前成为圣洁”，这里他 选的直接目的，而不是最终 件事情应该有两个目的，这 是荒唐可笑的。例如，建造 目的是为了让它成为房子。 接目的：最终目的是让它成 。我们顺便提及这一点，因 强调另一个目的，那就是神 两者之间并不是相互矛盾 服从神的最终拣选，也就是 圣洁。而且，我们可以从中 、纯真以及人的每个美德都 因此，保罗再一次说到 【因 我们】，而对我们的优点不 果神预见到了我们身上有什 的地方，保罗在此处的表达 反；实际上，一个圣洁无瑕 神的拣选。那么，为什么有 着圣洁的生活，而有的人冥 纵堕落呢？当然，如果我们 话，我们就知道那是因为有 ，而有的人因拣选变得圣 外，再无其它原因。当然， 于原因出现！因此，保罗证 人类行善的原因，拣选不依 值。

For there shall arise false Christs, and “因为假基督，假先知，将 false prophets, and shall show great signs 大神迹，大奇事。倘若 and wonders; in so much that, if it were 就迷惑了。”（马太福音 possible, they shall deceive the very elect. Matt. 24:24.

指出拣选并没有赐予人类任 不虔诚的人亵渎神说“我们 们喜悦的方式生活，我们是 为我们是神的选民，我们是 的。”但是保罗驳斥道：将

This is added to fill the faithful with fear, 这会让信徒 and so to make them more watchful and 醒。因为假 on their guard. For, when false prophets 无忌，他们 are given unbridled freedom and allowed 的人就很容 to flourish, and when they are even given 因此，耶稣 power enough to deceive, the careless are 且祂告诫他 readily caught in the net of their frauds. 人被引入歧 Christ therefore calls and arouses his 困惑。祂要 disciples to stay at their posts. Besides, he 不会在他们 admonishes them not to be troubled when 应允说，在 they see the strange spectacle of many all 面前他们也 around abducted into error. As he invites 勇气和平安 them to be watchful, so that Satan may 弱，多么的 not come upon them in their sleep, he 神坚实地站 adds ample ground for confidence and 护下的信徒 peace by promising them that by the help 信徒们全副 and protection of God they shall be safe 但的进攻， against all the snares of Satan. Therefore, “谁也不能 no matter how weak and slippery the 翰福音 1 condition of the godly, here they shall 我们不是因 find a firm support upon which to stand, 救赎。 for it is not possible that those who have the Son of God as their faithful protector should fall away from salvation. It is not that they have at their disposal arms enough to resist the armaments of Satan, but rather that they are Christ’s sheep, whom no one shall be able to snatch away from his hands (John 10:28). But we are not to forget that the stability of our salvation is not in us but in the secret election of God.

洁派是中世纪众多异端教派的一个分支， 了阿比尔教派和鲍格米勒派。该派 二元论和禁欲主义生活，和早期的 很相似。他们的议会被认为是圣人 他们可以逃脱肉体的罪过，成为圣 。

And this is the will of him that sent “因我父的意思，是叫……”（约

派起源于北非，是戴克里先迫害时 当神职人员 全相信，神职人员行的圣礼才

me. . . . John 6:40. 音 6:40

派，加尔文指的不是塞莱斯廷五世 秩序，而是指极端的圣方 名是为感谢塞莱斯廷五 们的隐居生活。塞莱斯廷五世退位 遭到了迫害，直到 1466 年他们一 教会的禁止。

Having said that he had a mandate from 耶稣说父命令 the Father to watch over our salvation, 我们指定了救 Jesus now sets down the way of 从耶稣的福音 salvation, which is obedience to the 问题，现在祂 gospel of Christ. He had touched on this 的道。既然， earlier; now he explains what he had left 以此证实和实 obscure. Since God wills that his elect 对耶稣基督不 should be saved by faith, and ratifies and 定的人，都会 executes his eternal decree in this 己而不会认为 manner, anyone who is not content with 冥中神圣的拣 Christ, and pries into eternal 恩召赐我们荣 predestination, takes it upon himself to be 选。 saved apart from God’s counsel. Divine election is in itself hidden and secret. The Lord reveals it to us in the calling with which he honors us.

会都认为能够实现今生的完美。

Those who seek their or others’ salvation 有些人疯狂地 in the labyrinth of predestination, while 己或他人的救 they move out of the way of faith set 信心，他们甚 before them, are insane, by such absurd 的大能和作用 speculation, they even try to do away 神拣选，那么 with the power and effect of 残缺不全。神 predestination. For, if God elected us for 有序的，打破 faith, take away faith, and election itself 是邪恶的。而 is mutilated. It is in fact wicked to break 密不可分；既 up the continuity and order of God’s 仰基督。神对 counsel, with its beginning and its end. 可以得到救赎 Moreover, since election carries calling 身上。圣灵的 with itself and is inseparable from it, and 成为神的选民 since it is by calling us that God makes 预定的最有力 faith in Christ effective in us, our call 证就是亵渎神 should be to us sufficient evidence of our 的人，也就亵 salvation as though it were his seal cut into us. For the witness of the Spirit is none other than the sealing of our adoption. Therefore faith is strong enough proof of God’s eternal predestination. It is a sacrilege to inquire further, because he who refuses simply to accept the testimony of the Holy Spirit, offers him insult with injury.

“谁预定了我们”。接下来对神的恩典 给予了更大的赞美。我们已经在前面提 到，为什么保罗如此热忱地让以弗所人 铭记拣选的赏赐，以及永恒的拣选在他 们出生之前就已经注定。实际上，没有 其他章节像本节一样，对神的怜悯给予 高度的赞扬，所以我们首先必须仔细研 读本节经文。在这里使徒保罗给出了我 们得到救赎的三个原因，他之后又添加 了一个原因；动力因是神的美意；质料 因 92 是耶稣基督；目的因是赞美神的恩 典。现在让我们看看他是如何陈述这些 原因的。

According as he hath chosen us in him “就如神从 before the foundation of the world, that 选了我们， we should be holy and without blame 无有瑕疵。 before him in love, having predestinated 旨所喜悦的 us unto the adoption of children by Jesus 得儿子的名 Christ to himself, according to the good 赞。这恩典 pleasure of his will, to the praise of the 的。”（以 glory of his grace, wherein he hath made us accepted in the beloved. Eph. 1:4–6.

以下复杂观点是第一原因：神按照祂的 美意，已经预定我们做祂的嗣子，祂又 因恩典悦纳我们。“预定”一词让我们 再一次注意到其中的次序。我们被预定 之前我们还没有出生；因此，我们的优 点那时根本就不存在！所以，我们得以 救赎不是因为我们自己的优点，而是因 为神的美意。保罗说出了“在于神自己” 这个原因后，仍然不满意，“在于神自 己”希腊文是“εἰς αὐτὸν”，和“ἐν αὐτῷ” 意思相同。保罗的意思是：神预定我们 不是因为别的原因，而是因为祂喜悦这 么做。综合下面的话语就更加的清晰 了：“按照祂意旨的美意”“意旨”一

The ground and first cause of our calling, 使徒保罗认 as well as of all the good things we 恩惠，其中 receive from God, the apostle presents as 恒拣选。因 the eternal election of God. Therefore, if 们共享福音 anyone asks why God has called us to 么多恩惠； share in the gospel, why he honors us 大门，我们 with so many blessings every day, why 在创世之前 he opens heaven itself before us, we must 来看，我们 always come back to this same principle: 在创世之前 that clearly, before the foundation of the 或者说，我 world, he has elected us. But, from the 们不是因为 time of election itself, we gather that it is 因为神预见 free. For, how could we have possessed 家的幼稚辩 worth, or how could there have been 失，如果是 merit in us, before the world itself was 中救赎出来 created? It is a childish cavil devised by 我们的毁灭 sophistry to say, “We were not chosen because we were worthy, but because God foresaw that we would be worthy!” For we are all lost in Adam. Unless God himself had by his election redeemed us from ruin, there would have been nothing but ruin to foresee. . . .

92 亚里士多德原因分类。见第五章，注解 1。

In the second place, he confirms that our 其次，保罗 election is free by adding in Christ. For if “基督里” we are chosen in Christ, the reason for 那么拣选就 our election is outside of us; that is, our 选到耶稣基 Heavenly Father has included us in the 我们的价值 body of Christ, not because he saw that 所以，如果 we are worthy of it, but by the favor of 们”，也就 adoption. For, if as he says we are chosen 么值得神拣 in Christ, it follows that we in ourselves

的全部原因；保罗习惯 ”与其他拣选原因进行 歧义，保罗添加了“美 就完全撇弃了人的价值。 我们时，没有考虑我们 也不是因为我们的优点 与我们和好的唯一原因 因美意预定了我们（为 为什么恬不知耻地从不 这些问题，而保罗却坚 认为除了神的美意再无

are unworthy of our election.

示，“神的爱子”—— 选的质料因，也是神爱 此我们知道神借着耶稣 ；因为神爱耶稣，所以 与神和好。然后，保罗 我们的最高和最终原 们因神的恩典赞美神。 图掩盖神的荣耀，就是 恒的旨意……

That we should be holy. Here he “使我们在 considers the proximate, not the ultimate, 考虑的是拣 purpose of election. For it is not absurd 目的。同一 that the same thing should have two 种说法并不 objectives. For instance, the purpose of a 一栋大楼的 building is that it be a house. But this is 但是这是直 the proximate purpose: the ultimate 为我们的家 purpose is that it be used as a home. We 为保罗意在 touch upon this in passing because Paul 的荣耀。这 speaks constantly of another purpose, 的。我们因 which is the glory of God. There is no 神的荣耀而 contradiction here. Our sanctification is 得出，圣洁 subordinate to the highest end of election, 因为拣选。 that is, the glory of God. Moreover, this 为神拣选了 leads us to conclude that sanctity, 加考虑。如 innocence, and every virtue among men, 么值得拣选 is the fruit of election. Therefore once 就会截然相 again, with this phrase [as he has chosen 生命是因为 us], Paul expressly sets aside every 人敬畏神过 thought of merit. If God foresaw 顽不化，放 something in us worthy of election, Paul 相信保罗的 would have said the contrary of what we 人随欲而为 read in this place; which is, in effect, that 洁，除此之 a holy and innocent life comes from the 结果不会先 election of God. For, how does it happen 明，拣选是 that some men live a godly life in the fear 赖于人的价 of the Lord, and others prostitute themselves to all manner of wickedness? Certainly, if we are to believe Paul, there is no other reason for this except that the latter follow their own disposition, whereas the others are elected for holiness. Surely, the cause does not come after the effect! Therefore, as Paul testifies, election, which is the cause of good works, does not depend upon men.

都互相效力，叫爱神的 按他旨意被召的人。因 的人，就预先定下效法 使他儿子在许多弟兄中 定下的人又召他们来。

Besides, this verse means that election 而且，本节 does not give men any occasion for 何的特权。 license. Impious people blaspheme, 可以按照我 saying; “Let us live as we please. We are 安全的，因 safe. For, if we are elect, it is impossible 不可能毁灭

称为义

that we should perish.” But Paul protests 圣洁的生 that it is vicious to separate the holiness 落的表现 of life from the grace of election; because 唤他们、 those whom God elects, he also calls and 塞莱斯廷 justifies. On the other hand, the 节经文得 long-standing inference made from this 可以过上 verse, by Catharists, Celestines, and 无意义。 Donatists,91 that we can be perfect in this 标，直到 life, is without any weight whatever. 些憎恨预 Perfection is the goal toward which we 逃离这些 strive throughout the course of our lives, 为这些教 and do not attain until the race is done. 人又在哪 Where are the men who abhor the 实恰恰相 doctrine of predestination and run away 最为重要 from it as from a dreadful labyrinth, who 又理智地 consider it not only useless but downright 神的无数 harmful? [Let them come forward!] On 才是我们 the contrary, no other part of our doctrine 即使人们 is more useful, provided we treat it in a 拣选让他 judicious and sober way, as does Paul, 敢也不能 whose use of it invites us to consider the 我们应该 infinite goodness of God and moves us to 而我们才 gratitude. This, therefore, is the true 入错误的 fountain from which we are to draw the knowledge of the mercy of God. Even if

得”，从上面的章节我们 ，今生的苦难并不能阻挡 是帮助我们走上救赎之 推论词（δὲ, autem 意思“但 妨碍，他一种令人迷惑的 副词，这也没有什么稀 ，保罗预料到这种结论会 感的肉欲哭喊道，神一直 的哭诉和烦恼。这是保罗 他说，即使神没有消除他 ，祂也不会抛弃他们。祂 难转为救赎我们的方法。 文这样解读保罗的意思， 我们一定不要抱怨也不要 感到痛苦，因为实际上它 向救赎。但是，保罗的表 什么模糊不清之处。尽管 人都容易犯相同的罪，但 受的苦难却有很大的区 以苦难试验信徒，监督他

91Catharists (Cathari) was a name given to 91 纯 members of various heretical sects of the 该派包括 Middle Ages, including the Albigenses and the 信徒奉行 Bogomils. They were dualistic and ascetic and 摩尼教徒 in many ways resembled the earlier 的聚会， Manichaeans. Their leaders were known as the 灵的居所 Perfect, who were supposedly free from all the sins of the flesh and had become the dwelling of the Holy Spirit. 多纳图斯 The Donatists were a schismatic church 期的分支教派。他们深信，只有 originating in North Africa at the time of the 得到他们的完 Diocletian persecution. They believed that the 是有效的。 sacraments valid only when administered by clergy who had remained wholly faithful to their trust. 塞莱斯廷 Celestines. Calvin probably meant not the 1294 年建立的本笃 Benedictine Order founded by Pope Celestine 济各会，他们采用该 V in 1294, but an extreme group of the Spiritual 世允许他 Franciscans, who took the name in gratitude for 会后，他们 the permission to live as hermits given them by 直遭到罗马 the same pope. They were persecuted after his abdication and continued under the ban of the Roman church until 1466. 这三个教 All three groups assumed the possibility of perfection in this life.

到这里保罗只是提到了 表达的意思是，无论信徒 即使在世俗看来，这事情 但是神会为他们阻止坏的 终坏事变成了好事。正如

men should evade all other arguments, election shuts their mouths, so that they neither dare nor can claim anything for themselves. But let us remember for what purpose Paul here argues about predestination, so that we may not dispute from other points of view, and thus fall into dangerous errors. . . .

事实上，因为神的眷顾， 会伤害到他们，而会帮 这和本节经文无关，只

Who has predestined us. What follows is a further and greater commendation of the grace of God. We have already said why it was that Paul impressed so zealously upon the Ephesians the gratuity of their adoption, and the eternal election which preceded it. Since there is in truth no other place in which the mercy of God is declared with such magnificence, we must begin with a close look at this passage. Here the apostle presents us with three causes of our salvation, and he soon after adds a fourth; the efficient cause is the good pleasure of the will of God; the material cause92 is Christ; the final cause is the praise of God’s grace. Let us now see what he says of each of these.

赐予被召的人”。这个 加以修正，避免人们认 神从苦难中收获了神的 知道，一提到救赎，人 身上找原因，以为在神 他们自己已经为救赎做 为什么保罗教导人们 的信徒已经被神拣选。 节提出要注意事件的 应该知道圣徒被拣选的 自由拣选。当然，保罗 信徒不会在神恩召他们 保罗在加拉太书中指出 识神之前，神已经认识 4:9）。保罗认为只有 难才能加速人们的救 的。但是约翰的说法同 当神先赐予我们无私的 爱神……

To the first belongs the following complex of ideas: God in himself, by the good pleasure of his will, has predestined us for adoption, and has, by his grace, received us to his favor. In the word predestine we must again notice the sequence. We did not exist when we were predestined; hence, our merit also was nonexistent! Therefore, the cause of our salvation could not have been from us, but was from God alone. Paul, still not satisfied, adds in himself, which in Greek is εἰς αὐτὸν and means the same as ἐν αὐτῷ. By this he means that God did not

除了任何人为设计的可 认为拣选我们的原因除 意，没有其他原因。在 和提摩太后书第一章

Aristotle’s classification of causes. See note 1,

的尤为明显，在这两章 确地对比了神的旨意 是，毫无疑问，当保罗 神的拣选而得到救赎 为了继续引出下一个论 出：神的旨意拣选了我 受苦，效仿基督受难， 难得到救赎。

Chapter V.

知道的人”，通过拣选 ，信徒所有苦难都是在 他已经证明这一效仿在 关重要。因此，如果我 拣选我们，如果我们相 样创造我们是为了赐 们就不会悲伤痛苦。因 到的“神预先知道”， 愚蠢想象的那样—— 知道，而是拣选的旨 将选民从邪恶之人中区 相同的角度出发，说道： 祂拣选人使他的灵魂成 当有人推测说，“神拣 知他们配得上祂的荣 多么的愚蠢。彼得没有 他们因为自己的美德被 反，他号召人们遵从神 不认为人值得神的恩 罗不断的重复神的旨 的美意认识了选民，因 何事情，祂只是按照自 的嗣子。神按照自己的 了拣选的印记。

look for a cause outside himself, but 词就是保罗寻求 predestined us because it was his will to 于将“神的意旨 do it. But this is still clearer from what 对比。为了避免 follows: according to the good pleasure 意”一词，这样 of his will. The word will would have 因此，神在拣选 been enough for Paul’s purpose; it is the 是怎样的人，祂 word he used habitually to contrast the 与我们和好。祂 will of God with all other causes by 是祂的美意，祂 which men commonly think they can 圣洁）。诡辩家 induce God to act. But to avoid all 相关的角度争论 ambiguity, he adds good pleasure, which 决反对他们，并 expressly sets aside all notion of merit. 其他原因？…… Therefore, in choosing us, the Lord does not consider what kind of people we are, neither is he reconciled to us because of our worth. The only ground of our reconciliation is his eternal good pleasure by which he predestines us (for holiness). Why then are the sophists not ashamed of confusing matters with alien considerations, when Paul forbids with such zeal any concern except for God’s good pleasure? . . .

οορίζειν”，有人将之翻译 个词必须放在章节的语 保罗的大致意思是，按 的嗣子必须效仿基督的 仅是归顺基督，还必须 。因此，基督的显现向 鲜活可见的拣选的例 子都要效仿祂的样子。 拣选使我们得到救赎， 背负【基督的】十字架， 命令密不可分；因为， 神的唯一儿子——耶 就不可能获得圣洁的生

Meanwhile, he presents Christ, whom he 同时，保罗还表 calls “the beloved,” as the material cause 耶稣，是永恒拣 of eternal election as well as of the love 我们的证明。因 now revealed in him. Thus we are to 基督赐予我们爱 know that the love of God is poured out 耶稣可以让我们 upon us through Christ; for he is well 立即指出了拣选 beloved, so that he may reconcile us to 因，也就是，我 God. And immediately Paul adds the 所以，任何人试 highest and ultimate purpose of election, 在试图破坏神永 which is that we glorify God by praising his wonderful grace toward us. Anyone, therefore, who obscures the glory of God, puts himself in the position of striving to subvert the eternal purpose of God. . . .

人又召他们来。所召来 建立了清晰的论点，那 想要得救，我们必须效 他教导我们说，我们的 义、最终我们的荣耀都 可分。为了让读者更好 想要表达的意思，我提 我上面所陈述的：“注

We know that all things work together for “我们晓得万事 good in them that love God, to them who 人得益处，就是 are the called according to his purpose. 为他预先所知道 For whom he did foreknow, he did also 他儿子的模样， predestinate to be conformed to the 作长子。预先所

选而是指神的命令或者 令祂的选民承受苦难。 召唤告诉人们：神不想 意，祂愿意万民知晓祂 们可以平静而友善地接 的恩唤与冥冥中的拣选 神才召人们来。现在， 说，一个人不能凭借自 命运。使徒保罗回应 经公开地证明祂的谋 和圣灵的大能都为之做 须说明选民不是被迫顺 了内心的召唤。

image of his Son, that he might be the 所召来的人，又称他们为义。所 first-born among many brethren. 的人，又叫他们得荣耀。”（罗马书 Moreover, whom he did predestinate, 8:28-30） them he also called; and whom he called, them he also justified; and whom he justified, he also glorified. Rom. 8:28–30.

们从被恩照直至死亡 源不断的恩典。但是， 中用这个词作为自由 们没有必要避开这层意 目的是想告诉我们：正 逃避苦难收获的多。因 神和好使我们的痛苦 我们不再因苦难走向死

Now we know. From the preceding he “现在我们晓 now concludes that the bitter things of 可以得出结论 this life, far from hindering our salvation, 我们的救赎而 rather help us on our way. It is no 路。保罗使用 objection that Paul uses the illative 是”）并没有 particle (δὲ, autem), because it is nothing 方式使用这些 new for him to use adverbs in a confusing 奇。无论如何 way. In any case, with this conclusion, he 招来异议。敏 anticipates an objection. The sensibility 没有理会我们 of the flesh cries out, saying that God 关心的问题。 does not hear our cry and troubles keep 们遇到的烦恼 forever coming the same old way. This is 会神奇地将苦 what concerns the apostle. He says that, 如果有人如下 even though God does not do away with 我不会反对： the troubles of his people as soon as they 为我们的苦难 occur, he does not really forsake them. 们帮助我们走 He has a wonderful way of turning the 达的意思没有 hardship they experience into a means of 选民和堕落的 their salvation. If anyone prefers to read 是他们的所遭 this sentence by itself, as a new 别；因为，神 argument, taking Paul to mean that we 们的救赎。 must not be troubled and bitter about hardships which in fact are helps toward our salvation, I do not object. However, there is nothing obscure about Paul’s meaning. Even though the elect and the reprobate are liable without distinction to the same evils, there is a great difference between the sufferings of the two; for, by means of afflictions, God trains the faithful and oversees their salvation.

说，那些现在被苦难折磨 荣耀，他们遭受的痛苦试 失去任何东西。尽管现在 了荣耀，我们从祂身上看 恒；祂的荣耀必将带给我 。我们的希望就是我们今

But we must recognize that here Paul is 我们必须意识 speaking only of adversities. What he is 苦难。他想要 saying is that, whatever comes to 遇到什么事， believers, even if it be harm as the world 对他们有害， sees it, God intervenes in their behalf; 结果出现；最

，保罗遵照希伯来语的风 的过去时而不是现在时时 无疑问他说的是一个延续 意思是：按照神的旨意， 试验的人必将被神召唤、 赎的希望；尽管现在他们 们的荣耀不会遭受损失。 ，他们现在遭受的痛苦遮 耀，但是，在神和天使面 然闪耀光芒，没有任何损

and the outcome shows that it was useful 奥古斯丁所说， for them. Even though it is true, as 信徒的罪恶并不 Augustine says, that by the guiding 助救赎他们—— providence of God even the sins of 与苦难有关…… believers, instead of harming them, serve rather the purpose of their salvation — this has nothing to do with this passage, which concerns rather the cross. . . .

，以圣召召我们，不是按 乃是按他的旨意，和恩典。 之先，在基督耶稣里赐给 今借着我们救主基督耶稣 明出来了……”（提摩太 -10）

To them who according to his purpose. “按照神的意旨 This phrase seems to be added as a 短语似乎是为了 correction, in order to keep one from 为，他们因为爱 thinking that the good fruit which the 赏赐。因为我们 faithful gather from their adversities is 们都愿意从自己 due to any merit in their love for God. 赐予恩典之前， For we know that when it comes to 了准备。这就是 salvation, men are all too inclined to 说，真正敬畏神 begin with themselves, and to fancy that 这就是为什么本 they have gone ahead of God’s grace 先后顺序。我们 with preparations of their own. This is 直接原因是神的 why Paul teaches that those whom he 想要表达的是： calls true worshipers of God have already 之前爱神。正如 been elected by him. Surely this is why 的，加拉太人认 the sequence in this passage is brought to 他们（加拉太书 our attention. We are to know that all 当人们爱神，苦 things which issue in the salvation of the 赎，这是很正确 saints depend upon the free election of 样正确，即只有 God as their first cause. Certainly, Paul 爱，我们才开始 intends to show that believers do not love God before they are called by him, as in another place he points out that the Galatians were known of God before they knew him (Gal. 4:9). Indeed, for Paul it is true that afflictions further the salvation of none except those who love God. But equally true is the statement of John that we begin to love God only when he precedes us with his own unmerited love. . . .

，神赐予的恩典就是预定 子。关于这个问题，我提 是，通常当我们看到了恩 就得到了恩典。但是，这 是，“这【恩典】是万古 里赐予我们的。”

The word purpose clearly excludes “旨意”一词排 everything that might be imagined as 能。因此，保罗 devised among men. Thus Paul denies 了神冥冥中的美 that the causes of our election can be 以弗所书第一章

来”。提请大家注意： 从福音中得来的信心 结合起来，然后各归其 过福音召我们，因为祂 这不是神一时的意旨， 意这么做。现在基督在 祂是我们救赎的希望， 被赋予救赎我们的能 万古之先神就赐予我们 ，我们知道我们因信得 常睿智，他将福音与神 在一起；否则人们会因 轻视他。但是，或许会 的祖辈遵守律法，难道 恩典？因为现在恩典 来，也就是说神没有赐 一恩典” 我的回答是， “我们的祖辈们是否信 否向他们完全地揭示。” 领受了相同的恩典。因 、亚伯拉罕、摩西、大 神虔诚的人都像我们 ，因为他们相信恩典定 显现时赐予他们。因此， 以基督的显现揭示出来 我们的祖辈也共享到这 们信主使他们与我们一 督的出现。因为“耶稣 日、一直到永远是一样 书 13:8）但是耶稣死后 父预定的时间之前向我 们一样，我们的祖辈相 神的应允，是神对我们

sought anywhere except in the hidden 中，这一点表现 good pleasure of God. This is even 节经文中作者明 clearer in the first chapter of Ephesians 和人的正义。但 and the first of 2 Timothy, where the 明确表示我们因 contrast between God’s purpose and the 时，他这样说是 righteousness of man is expressly and 点，随后他就指 clearly stated. However, no doubt when 们，同时命我们 Paul here says explicitly that our 我们因为遭受苦 salvation is founded upon the election of God, he does so in order to go on to the next point, which he adds immediately: namely, that our sufferings which conform us to Christ have been obviously appointed for us by the same heavenly decree as our election, so that our salvation might be connected necessarily with carrying the cross.

万古之先所应 ）（加尔文措

For whom he had foreknown. He then “因为他预先所 shows, by the sequence in election, that 的顺序，他说道 all the sufferings of the faithful are 效仿基督受难； nothing but the way in which they are led 基督徒生活中至 to conform to Christ; and he has already 们不轻视神预先 testified that such conformity is essential 信神按照圣子模 to the Christian life. Therefore, we are 予我们荣耀，我 not to be sorrowful, or to suffer with 此，保罗这里提 heavy hearts or in bitterness, unless we 不像无知之人的 would despise the election of the Lord by 只是简单的事先 which we have been foreordained for life, 意，神通过拣选 or unless we cannot bear to have in us the 别开来。彼得从 image of the Son of God which prepares 按照神预知的， us for his heavenly glory. The 为圣洁。由此， foreknowledge of God, therefore, which 选人，因为神预 Paul mentions here, is not a mere 耀”，这理由是 knowing beforehand, as some ignorant 夸耀信徒，似乎 people imagine in their stupid way. It is 拣选为嗣子。相 rather the act of adoption, by which God 永恒的谋略，他 has always distinguished his children 典。所以这里保 from those who are reprobate. In this 意。因此神因祂 same sense, Peter says that believers have 为神没有预知任 been elected for the sanctification of the 己的旨意拣选祂 Spirit according to the foreknowledge of 美意为一些人做 God. Whence, those mentioned above reason foolishly when they infer that God

永恒

has elected those whom he foresaw as worthy of his grace. Peter does not flatter the believers, as though each one of them owed his election to his own merit. On the contrary, by recalling them to the eternal counsel of God, he denies that they are worthy of God’s grace. So, Paul here repeats with other words what he had said about God’s purpose elsewhere. It follows that God’s knowing the elect rests upon his own good pleasure, because he foreknew nothing outside of himself which led him to will the adoption of sons. He marked some for election according to his own good pleasure.

。

The verb προορίζειν, which some 希腊动词“πρ translate as to predestinate, must be 为“注定”，这 understood in the context of this passage. 境中加以理解。 Paul means no more and no less than that, 照神的安排，神 by God’s arrangement, those who are 模样；他们不仅 adopted must bear the image of Christ, 效仿基督的模样 that they must conform to the image of 我们展示了一个 Christ, and not merely to Christ. In this 证，所有神的嗣 way he teaches that in Christ God has put 简而言之，自由 before us a living and visible example, 神同时命令我们 who must be imitated by all God’s 自由拣选与这一 children. In short then, free adoption in 如果我们不归顺 which our salvation consists is 稣基督，我们也 inseparable from that other decree which 命…… demands that we carry the cross [of Christ]; because no one who does not first conform to the only-begotten Son of God can inherit the heavenly life. . . .

这种阐述，但是当我恰当 ，我不得不表达不同的观 ，神应允给人不朽的生命， 不仅应允给当时的人，也 代。神不仅仅是对亚伯拉 话：“并且地上万国都必 福”（创世记 22:18）； 所有亚伯拉罕的后裔说 太后书的第一章的内容并 太后书从另一个方面说， （拉丁文为“pro tempera aria”）神就赐予了人们救赎。但 表达意思相同。既然希腊 ἰών”意思是“连续的世代”， 灭亡代代相续，我们可以 在给提摩太的书信中想 代代相续之前，神的选民 或注定救赎。但是，这里 神的应允。这里“所有的 要带我们回到创世之初， ，在获得救赎的应允之 经历了很多代人。

And those whom he has predestined “预先所定下的 (praefinivit), them he has also called. He 的人，”他逐渐 now proceeds step by step to establish 就是，如果我们 with a clearer argument the truth that, if 仿基督的谦卑。 we are to be saved, we must conform to 恩唤、我们的正 the humiliation of Christ. He teaches us 与耶稣受难密不 that our call, and our justification, and 的理解使徒保罗 finally our glory, are bound up with our 醒读者重复查看

以将“万古之先”简 前。既然在应允救赎 的拣选救赎人类。提 “万代”前就赐给了 ”这个词却是隐含的。 之先”就是想告诉人 万代还要久远，因为 的应允。同样，在罗 保罗说，“这福音是神从前 上所应允的”，基督 这福音……

association with the cross and cannot by 定”指的不是拣 any means be separated from it. To make 旨意，神以此命 sure that the reader understands the mind 保罗借人们被神 of the apostle better, it is well to repeat 一直隐藏祂的旨 and remind him of what I have stated 的旨意，从而他 before: that the word predestinate refers 受神的统治。神 not to election but to that decree or 不同，拣选之后 purpose of God by which he has ordained 可能还有人反对 that his own bear the cross. In teaching 己弄清神赐予的 that they are now actually called, he 说，神的恩召已 brings out that God has not kept his 略。世间的传道 purpose concerning them hidden in his 了见证。我们必 own hands, but has rather laid it open that 服神，而是听从 they may submit to the rule imposed upon them with a calm and good-tempered spirit. For, calling is here distinguished from hidden election as coming after it. Now, someone may object that a man cannot ascertain for himself what destiny God has appointed for him. The apostle answers that God himself has testified openly concerning his secret counsel through our call. This testimony of God is given truly not only through external preaching, but also through the accompanying power of the Spirit. Here we have to do with the elect, whom God does not so much compel with an outward voice as draw to himself from within.