加尔文：圣经注释

常生活

第八章 道德标准和日 VIII. Ethics and the Common Life 正文 THE TEXT 1. 敬神和道德 1. WORSHIP AND ETHICS “所以弟兄们， I beseech you therefore, brethren, by the 将身体献上，当作活祭， mercies of God, that ye present your 神所喜悦的。你们如此事奉，乃是理 bodies a living sacrifice, holy, acceptable 当然的。”（罗马书 unto God, which is your reasonable service. Rom. 12:1. 保罗目前讨论的 Paul has so far dealt with the things 需之物：即，只有呼求神才能称义 necessary for the building of the 有得到神的怜悯我们才能得到救赎；我 Kingdom of God: namely, for our 们需要意识到，每日赐予我们的所有恩 righteousness to call upon God alone; to 惠都在基督里。祂现在正在 seek our salvation from his mercy alone; 行为。如果灵魂，可以说， and to recognize that the sum of all good 基督的救赎获得新的圣洁 is found and is offered us daily in Christ 我们的生活因为神圣洁 alone. He now rightly proceeds with the 得以形成和塑造——那么只有 formation of our conduct. If it be true that 先建立一个美好生 the soul is, as it were, regenerated for a 劳地寻求美好生活的元 heavenly life through a saving knowledge 公义都源自神和基督，也就 of God and Christ; and if our life itself is 后复活。这就是基 formed and shaped by the holy 但是，无论哲学家道德说教是多么的华 exhortations and precepts of God — it is 丽富有创意，都不过是些华 futile to search zealously for the elements 基的上层建筑；因为 of a good life unless it is first established 义，他们呈现出 that the source of all righteousness among 教义，就像无头的身体 men is in God and Christ, that is, in the 是大同小异；因为尽管天 resurrection of the dead. Here is the 便提及对基督的信心以及圣灵的恩 difference between Christianity and 但是，他们显然更愿意相信异教哲学家 philosophy. However splendidly and with 而不愿意相信基督和使徒。在 whatever great and praiseworthy 标准之前，哲学家们 inventiveness the philosophers discourse 究所有美德的来源，进而中 on the subject of morals, yet their ornate 的责任；保罗也设定了 and striking precepts are after all splendid 圣洁生活的基石， superstructures without a foundation; for, 为 我 们 可 以 having omitted the first principles, they 神…… present us with a mutilated teaching, not unlike a body without a head. And papal teaching is not very different; for

标准

although the papists say something in passing about faith in Christ and the grace of the Holy Spirit, it is clear that they are much nearer to the heathen philosophers than to Christ and his apostles. As the philosophers, before they set down the rules of morality, discuss the ultimate good, and inquire into the source of all the virtues, from which they draw and derive all the duties of men; so, also, Paul lays down the first principle from which flow all the elements of a holy life, that the Lord has redeemed us for no other purpose than that we may consecrate ourselves and all our members to him. . . . “将身体献上” That you present your bodies. Therefore, 是让我们明白： the principal requirement for doing good 神；因此必须停 works is for us to understand that we are 活中的行为必须 consecrated to the Lord; and from this it 我们要考虑两件 follows that we must cease to live to 祭物；第二，因 ourselves, and devote all the actions of 是圣洁的；因为 this life to obedience to him. Thus, there 首先是圣洁的， are two things to consider: first, that we 神。因此，我们 are the Lord’s; secondly, that we ought 果我们陷入不洁 for this reason to be holy; for it is an 因为亵渎圣物就 indignity to the holiness of God that anything should be offered to him unless it first becomes holy. Granted this, it follows that our whole life should be an exercise in holiness and that we would not be free from sacrilege if we lapsed into uncleanness; for sacrilege is nothing else than to profane what is consecrated. 本段经文中保罗 Throughout this passage, Paul uses his 他说我们以身体 words with great propriety. To begin 们不能随性而活 with, he says that we are to offer our 这就意味着我们 bodies as a sacrifice to God; this implies 之后，保罗用了 that we are not a law to ourselves, but 给神怎样的祭物 have come entirely under the power of 给神的祭物的性 God; which can mean nothing else than 们以前的生命才 that we must renounce and thus deny “圣洁的”，如

我以神的慈悲劝你们， 是圣洁的，是 所 12:1）

ourselves. Then, adding two adjectives, 在指献给神的 he tells us what kind of sacrifice this 祭物才能献给 ought to be. Living signifies the nature of 所喜悦的”） our immolation before God; that is, the 的喜悦，以身 destruction of our former life, by which 自己的生活。 we shall be quickened to a new life. By 自己变得圣洁 holy, as we said before, he designates the 悦纳。”，这 quality of the sacrifice offered to God; for a sacrifice is valid only if it has already been sanctified. The third adjective (acceptable) reminds us that our life is shaped rightly when by our sacrifice we seek to please God. He offers us a rare consolation when he teaches us that, when we devote ourselves to innocence and holiness, our labor is pleasing and acceptable to God. “身体”，保 By bodies Paul means not only bone and 皮肤，而是我 skin, but our whole being; he uses the 体”一词代指 word bodies, which is a part of a man to 和四肢行动； signify the whole of him, for the 的全部而不只 members of the body are the means by “我们的灵和 which a man acts; but he demands of us 5:23）。 integrity not only of the body, but also of 及了摩西献于 the soul and spirit (1 Thess. 5:23). In 是，他向我们 bidding us to present ourselves, he 毫不迟疑地谨 alludes to the Mosaic sacrifices which were presented at the altar, as it were in the sight of God. But still, he shows us beautifully that we should promptly lay hold of God’s commandments and obey them without delay. 从而可知，如 So we learn that mortal men err 会可悲地犯错 miserably and wander blindly, unless 我们也知道保 they set themselves to worship God. Thus 怎样的祭物。 we also know what kind of sacrifice Paul 经与神和好， recommends to the Christian church. 成为了祭司， Since we have been reconciled to God by 部献上荣耀神 the sacrifice of Christ alone, by his grace we all have been made priests, that we may dedicate all we have to the glory of God. . . .

是建立神的国度的必 ；只

“我朝见耶 Wherewithal shall I come before the 当献上什么 Lord?. . . He hath showed thee, O man, 指示你何为 what is good; and what doth the Lord 呢？只要你 require of thee, but to do justly, and to 心，与你的 love mercy, and to walk humbly with thy God? Micah 6:6–8. 现在，先知 Now the prophet assumes the people’s 样做？但是 role and asks what it is that he ought to 回答，所以 do. But he answers the question by citing 他希望说服 the law, and so deprives them of the 罪。 excuse of ignorance. This he does in the hope that they may be induced to confess their guilt. “耶和华已 He hath shown thee what is good. He 伪善行为。 refutes the hypocrisy with which Jews 他似乎在说 deceived themselves. It is as if he had 装出极大的 said: “. . . When you go to God with your 一个无耻的 prayers, you pretend a great zeal for 误而犯罪， piety. But your religion is nothing but an 这么说？因 impudent lie. You do not sin out of 对人的要求 ignorance or error, but out of sheer 诉你神人契 mockery of God. Why? For the law 无视律法书 teaches you clearly enough what God 知。但是这 demands of you. Does it not tell you well 你何为善： enough the nature of true communion 存谦卑的心 with God? But you close your eyes to the teaching of the law, and pretend that you are ignorant of it. But all this is childish. For God has already told you what is good: to do justly, to love mankind and to walk humbly with your God. . . .” 现在让我们 Now let us consider the prophet’s 先说，“我 counsel. When he begins, With what shall 呢？”我们 I come before God? we are to understand 就像在法庭 that God has come down as if to meet 见时，总会 men in a court of law. When men go to 计对方。但 law with one another, there is no good 人们的借口 cause which the other side cannot obscure 可笑。这是 with caviling and technicalities. But the 内心极为伪 prophet shows that when God himself 神面前他们

塑造我们的 是因为神和 的生命；如果 的诫命和忠告 当神首 活，否则人就是在徒 素，人类所有的 是，源自死 督教和哲学的区别。

brings them to trial, their evasions only 决 make them ludicrous. This is one point. 呢 For another, the prophet shows how 什 deeply hypocrisy is rooted in the hearts of 知 all men, and how they always paint 意 themselves with false colors, and want to 受 do it even before God. Why is it that men 人 are determined not to present themselves 为 [honestly] to God or to walk uprightly? 能 Why are they always looking for a 神 deception? Why? Not because they doubt what is right and are deceived without knowing it, but because they connive and deliberately look for a subterfuge for their errors. Of course men readily fall into errors when they have no taste for what they are taught and refuse to bring God a true integrity of heart. Hence, it is clear that the whole world is without excuse in its superstition. . . . So it is that there is no pretext or escape for anyone who tries to please God with ceremonies and other impertinences. . . . 普 In our own day we know well enough, 交 and if our eyes are open, common 们 experience shows us clearly, that the 他 wicked who have no real and sincere 到 relation to God, exhibit great anxiety and 如 pretend to be wholly intent upon 所 worshiping God correctly. But they run off in all directions and seek innumerable bypaths, to avoid being forced to present themselves before God. Now we see how such pretense can be exposed; God has already shown in his law what he approves and what he demands of men. 律 The teaching of the law should be to men 人 like a torch, directing their steps. . . . If 道 anyone asks questions about the road 愿 when he already knows it, he really wants 悔 to stay where he is and be spared the 神 trouble of moving his feet. God had 借

而不实无根 他们忽略了第一要 来的是一个残缺不全的 。教皇的教导也 主教教徒也顺 典，

shown the way by which the Jews were to 判。 come to repentance and faith. Their duty was to walk. And they irreverently mocked God when they assumed that his judgment was satisfied if they performed the external ceremonies. 当先知说“你 Now when the prophet says do justly, 的心，与你的神同行。”很明显前两 seek mercy (or kindness) and walk 论 点 都 是 指 律 法 的 第 二 humbly before God, it is clear enough that 容……他首先谈到应该 the first two points refer to the second 为奇。虽然人应该将敬拜神 table of the law. . . . Nor is it strange that 但是行公义确 he begins with the duties of love of 明。因此，先知在这里提到了公义和 neighbor. For although the worship of 悯，并不是因为神忽略了信仰的第 God has precedence and ought rightly to 义和敬畏神，而是因为祂以人 come first, yet justice which is practiced 证明人的信仰。伪善的 among men is the true evidence of 行为与外部的典章仪式联系在一起。这 devotion to God. The prophet therefore 与神的要求截然相反；因为人要 names here justice and compassion, not 深处敬拜神，而伪善的人寄希望 because God omits the first essential of 祷告，先知们却以不同的方 religion, his worship, but because he is 生活。先知问到：是否人们 here defining true religion by its 善地对待他人？是否他们不欺骗他人 manifestations. Hypocrites connect all 和不暴力相加？是否他们行公义 holiness with external ceremonies. God 悯？当先知说，律法要求人们行 requires something very different; for his 行怜悯，他们遵守着上 worship is spiritual. And because 他说到了真正首要要求， hypocrites can pretend great zeal and 与你的神同行。” great concern in external prayer to God, the prophets examine the life of men in a different fashion. They ask whether men deal with others justly and kindly, whether they are innocent of all deceit and violence, whether they practice justice and compassion. Our prophet follows this rule when he says the law requires men to practice justice with one another, and then to busy themselves in acts of mercy. Afterwards he adds what is really the prior demand, walk humbly with God. 毫无疑问，神 There is no doubt that the name of God is 贵，因此敬拜神比爱身边 more precious than the whole world, and 要。但是，正如我所说，先知 therefore the worship of him ought to be 慎微地遵照这一命令，而是

制定道德 首先讨论至善，探 得出人所有 第一要义，它是 我们得到救赎就是因 将 自 己 以 及 家 人 献 给

counted of more value than all the duties 该以行动向神证明他们真 by which we exercise our love for our 守律法。 fellow men. But the prophet, as I said, was not scrupulous about keeping this order and preferred to show by what actions men can prove that they really fear God and keep his law. 然后，他谈到了敬拜 Then he speaks of the worship of God; 值得注意的是，与神同行的人还必 and it is worth noting that he says, to 持谦卑。这里他谴责人的傲慢 walk with God, men must be humble. 因为任何人冒称与神同行，就背弃了 Here he condemns all pride, all 神。真正与神同行就要完全交出自己， confidence in the flesh. For whoever 不高看自己。敬拜神和赞美神之前首 claims anything at all for himself walks 要谦卑谨慎地看待自己。 with God, turning his back to Him. The true way to walk with God is to surrender ourselves wholly, making ourselves as nothing. The beginning of worshiping God and glorifying him is to think humbly and modestly of ourselves. “我们没有一个人为 For none of us liveth to himself, and no 个人为自己死。我们若活着 man dieth to himself. For whether we 活。若死了，是为主而死。所以我们 live, we live unto the Lord; and whether 活或死，总是主的人。因此 we die, we die unto the Lord: whether we 又活了，为要作死人并活人 live, therefore, or die, we are the Lord’s. 马书 14:7-9 For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. Rom. 14:7–9. 他现在按照从整体到 He now confirms the previous verse by 之前的章节；既然我们要献出整个 arguing from the whole to the parts; since 荣耀神，那么我们所有 our whole life must be devoted to the 证也就不足为奇。所以，只有当一 glory of God, it is no surprise that our 督徒谨遵神的旨意，他的生 particular acts throughout our life should 序。既然应该将人的行 be done before him. So then, a 系起来，所以做任何不能取悦神的事情 Christian’s life is ordered rightly only 或者任何不确定能取悦神的 when he keeps his eyes upon the will of 错误的。 God. Since you should relate everything you do to his will, it is wrong to undertake anything at all which you know will displease him, or anything which you are not convinced will please him. “为主而活”，这里

，所以，要求行善主要 我们要圣洁自己献给 止为自己而活，我们生 听从神的旨意。因此， 事：第一，我们是主的 为这个原因，我们必须 任何献给神的东西必须 否则就玷污了圣洁的 要过着圣洁的生活，如 ，也就不免亵渎了神； 是玷污圣洁的东西。

To live to the Lord, here, does not mean, 8 节经文 as it does in chapter 6, verse 8, to come to 圣灵的指引 life by the working of the Spirit. It means 的旨意，得 rather to be ready for his will and the nod 都是为了荣 of his head, and to place all things at the 且为主而死 disposal of his glory. We are not only to 依照神的旨 live but also to die in the Lord; that is, we 释：无论我 are to die as well as live by his will; and 神的；也就 for this he gives the best of reasons: 握着。这一 whether we live or we die, we are his; 为神拥有掌 from which it follows that in life and in 都要接受神 death we are under his authority. This 一个人做了 teaching is open to a wide application; for 式。因此， in this way God asserts his power over 可轻举妄动 life and death, so that everyone may 穷困。当我 accept his condition as under his yoke; 我们需要记 for it is only just that God should assign 随性而为， to every man his own place, and how he 他就违背公 is to spend his life. In this way, we are 制定的生死 not only forbidden to undertake anything 和疲惫地存 without God’s authority, but we are also 避；另一方 enjoined to endurance under all trouble 恩召突然离 and privation. When our flesh shrinks before adversity, let us keep in mind that if a man, who is neither free nor a law to himself, refuses to depend upon the good pleasure of his Lord, he subverts justice and right order alike. So then, this is the rule for living and dying which has been given us: when God prolongs for us a life which is continually full of bitterness and exhaustion, we must not yearn to get away from it before our time; on the other hand, if he calls us away suddenly in the flower of our youth, we should always be ready to go. “因此基督 For to this end Christ died. This confirms 证。事实证 the above argument. It proves that we 而死，不论 ought to live and die to the Lord, by 他指出，基 adding that whether we live or we die, we 经以巨大的 are in Christ’s power. He now shows how 祂以死换来 rightly Christ asserts his power over us, 们生死的权 since he acquired it at a great price; for, 我们都应该

措辞极为谨慎。首先， 向神献祭；这意味着我 ，而是完全由神支配； 必须放弃和否定自己。 两个形容词形容应该献 。“活的”表示我们献 质；也就是说，毁灭我 能加快获得新的生命。 我们之前所说的，他是

by his death for our salvation, he obtained 复活”意指祂重获新 a power which he exercises beyond our 是自有永有的，祂对我们的统治也 death; by his death and resurrection, he is 恒不变的。 worthy that we should, in our dying as well as in our living, serve the glory of his name. Rose and lived again, furthermore, means that by the resurrection he partakes of a new mode of life, and that since this life of his, which he now has, is unchangeable, his dominion over us is to be eternal. “爱惜自己生命 He who loveth his life shall lose it; and 世上恨恶自己生命的，就 he that hated his life in this world shall 永生。”（约翰福音 keep it unto life eternal. John 12:25. “爱惜自己生命 He that loveth his life. Christ adds 满忠告之言。如果我们因死有所获， exhortation to teaching. If it is by death 么当神要治死我们时， that we bear fruit, when God mortifies us 承受。既然祂将爱惜生命 we should bear it with patience. Since he 行对比，我们应该明白何 opposes the love of life to the hatred of it, 何为恨恶生命。 we should understand what it is to love 不是迫于外力，他们不愿意放 and hate life. Anyone who desires the 生命，这样的人就是爱惜生命的人 present life so much that he will not let 有些人轻视生命，敢于放 go of it except by force is said to love 的人就是恨恶生命的人。人 life. Anyone who despises life so much as 地恨恶生命，因为生命恰 to be willing with courage to go to his 们的主要恩赐。尽管如此，当 death is said to hate life. Life should not 我们走向基督时，信 be hated as such, because it is regarded 生命，就像急于出发的人应 rightly as among God’s chief blessings. 肩上令人苦恼的笨重担子。简 Still, believers should be willing to lay it 倘若人一生中始终 down when it keeps them from Christ, 么爱惜生命本身并没有错。如果我们 just as a man who is in a hurry to go 照神的旨意珍惜生命或者舍弃生命 somewhere will throw a troublesome and 么我们就是正确地对待生命。总 unwieldy burden off his shoulder. In 们将生命掌握在自己手中，但要情愿 short, it is not in itself wrong to love this 神献出自己的生 life, provided we walk its course with our 的人会丢掉他的生命； eyes upon our ultimate end. We love life 自己生命置于永久的毁灭中 rightly when we remain in it according to God’s intention for us, and are ready to leave it according to his will: in a word, when as it were we carry it in our hands and offer it to God as a sacrifice. Anyone who is unduly attached to this world loses

祭物的品质；只有圣洁的 神。第三个形容词（“神 提醒我们，当我们为了神 献祭，我们才正确地规范 他教导我们说“当我们让 无暇，这样我们才能让神 一安慰是非同寻常的。

his life; that is, he hurls it to everlasting ruin. . . . 依恋这个世 Whoever is attached to this world 洁的生命， deprives himself of heavenly life, to 旅，是寄居 which we cannot be heirs unless we live 嗣子。因此 as strangers and sojourners in this world. 心害怕的人 Hence it is that anyone who is too 以获得真正 anxious for his security in this world is an alien to the Kingdom of God, or the true life. “恨恶自己 He that hateth his life. I have already 的恨恶是相 pointed out that this is said relatively; we 为神而活， ought to spurn life, in so far as it keeps us 们心里始终 from living to God. If meditation on the 世界就不能 heavenly life came first in our hearts, the 望天堂的人 world would not be able to keep us back. . . . Anyone who does not turn his eyes to heaven has not learned how to take care of this life. “不要效法这个世界。 And be not conformed to this world; but 变化，叫你们察验何为神的善 be ye transformed by the renewing of 可喜悦的旨意。”（罗马书 12: your mind, that ye may prove what is that good, and acceptable, and perfect will of God. Rom. 12:2. “World”一词有 World has many meanings; here it refers 人的处事态度和道德行为。保 to men’s attitudes and moral behavior. 的理由要求我们不要效法这个世 Paul forbids us, with good reason, to 然整个世界中充满邪恶，如果我们 conform to them. Since the whole world 效法基督，我们就必须摆脱人的 lies in wickedness, if we would put on 俗的】意念；为了消除我们的疑 Christ, we must put off everything that is 要求我们更新心意。在 of man [or the world]; and to remove all 可见这样的对照；这一点不 doubt, he asks us on the contrary to be transformed into a newness of mind. We find such contrasts often in Scripture; there is no room left for doubt on this point. 现在，让我们仔细考虑 Now, consider seriously what kind of 样的心意。我们不仅要更新自己的肉 newness it is that is required of us. We 身，或索邦大学 93 的 are not to be renewed merely in our flesh, 魂的较低部分，还是要

罗指的不仅是人的骨头和 们整个身体；他使用了“身 整个人，因为人要靠身体 但是他要求我们献出我们 是一个身体，还应该包括 魂”（帖撒罗尼迦前书 他命令人们以身献祭，顺便提 祭坛上给神的祭物。但 精彩地展示说，我们应该 遵神的诫命。

or, as the Doctors of the Sorbonne93 想，哲学家认 interpret “flesh,” in the lower part of the 起 支 配 soul, but rather in our minds, which is the “ἡγεμο best part of us, and according to the 来称呼“理性 philosophers, the ruling element in us; for 王。但是保罗 they call reason ἡγεμονικόν and fancy it 其地位荡然无 as a queen of wisdom. But Paul shames it 新的思想。不 off its godly throne, and bidding us to put 督的话仍都是 on a new mind, reduces it to nothing. 王国的人必经 However much we flatter ourselves, the 还是思想上， word of Christ is still true, that every man who would enter the Kingdom of God must be born again; for, in mind and heart, we are altogether alienated from the righteousness of God. “叫你们察验 That ye may prove what is the will. Here 我们明白了为 we have the purpose for which we are to 思想；我们必 put on a new mind; we are to say 虑，以及所有 good-bye to all our own counsels and 样我们才能专 considerations, and to those of all men, so 拥有真正的判 that we may attend only to the will of 已久，只有更 God, who alone possesses true 意。 understanding and wisdom. But if we can prove what is the will of God only by the renewing of our mind, we can see how far gone we are in our enmity to God. 这节经文中的 The additional adjectives in this verse are 人们神的旨意 meant to commend the will of God to us, 从神的旨意。 and to turn us to it with greater eagerness. 法，就必须认 If our perversity is to be kept within 至善存在于神 bounds, it is necessary to realize that 己眼中的善行 righteousness and perfection which truly 行。但是保罗 deserve praise belong to the will of God 正确都要在神 alone. The world invents its own good 人都欢喜于自 works and persuades itself that they are 有听从神的命

果凡人不敬拜神，他们就 ，并且迷失自我。因此， 罗建议基督教会献给神 既然，我们因耶稣献祭已 借着祂的恩典，我们已经 所以我们应该将我们的全 ……

Sorbonne the original name of the University 93 索邦大 of Paris, founded by Robert de Sorbon in 1256. 始建于 12 The university, where Thomas Aquinas had 正统的大本营，在这里神学 taught, was in the sixteenth century a citadel of 德教异 Catholic orthodoxy, and its theologians defended it zealously against the Lutheran heresy.

和华，在至高神面前跪拜， 呢？……世人哪，耶和华已 善。他向你所要的是什么 行公义，好怜悯，存谦卑的 神同行。”（弥迦书 6:6-8）

good. But Paul declares that good and 求的纯全违背了神之道 right according to the world are to be 保罗认为纯全存在于神 judged by the commandments of God. 诉我们任何忽视神的旨 The world praises and finds pleasure in 撒谎和欺骗。 its own devices; Paul on the other hand affirms that nothing is pleasing to God except what he himself has commanded. In seeking perfection, the world backslides from the Word of God and goes after new inventions; Paul fixes perfection in the will of God, and shows that anyone who goes beyond it imagines falsehood and falls into delusion. “但夸口的当指着主 But he that glorieth, let him glory in the 后书 10:17） Lord. 2 Cor. 10:17. 为了避免人们认为他 This statement is made to avoid the 保罗说了上一段话。所以，他自己连通 impression that Paul’s glorying was an 其他人一起接受神的审判。他说 empty boast. So, he brings himself and 得到神的赞许的人才有资格夸口 others before the judgment of God, and 外，此处“当着主夸口”与之前 says that only those of whom God 书（哥林多前书 1:31）以及耶利米书 approves have the right to glory. Besides 章 24 节中意思不同 to glory in the Lord does not mean the 它的意思是神是所有恩惠的创造 same thing as it does in the former epistle 们得到每个恩惠都来 (1 Cor. 1:31) and in Jer. 9:24. In these 以人不应该赞美他们自己， latter passages, it means to know God as 神。但是，这里的意思是： the Author of all good, and to ascribe 我们是否能够夸口，其他无价值 every good to his grace, so that men will 都不值得考虑。有些人依 not exalt themselves, but glorify God 解，盲从于别人的想法；还有一些 alone. Here, on the other hand, it means 慢自欺。保罗却说，只有让 to let God alone be the judge in our 夸口，以神的审判论成败。 glorying, and to consider all other judgment as worthless. Some people rely upon human opinion and weigh themselves in the balance of popular judgment; others are deceived by their own arrogance. Paul commands us to seek only the glory which comes from pleasing the Lord, by whose judgment we all stand or fall. 甚至不信主的人都会 Even the pagans say that true glory 正直的心。这是真理，但并不是全部的 consists in an upright conscience. Now, 真理。既然，所有的人都因过

代百姓问耶和华：他应该怎 他引用律法中的话做出了 人们再不能拿无知当借口。 人们，让他们忏悔自己的

this is true, but it is not the whole truth. 蔽了双眼 Since all men are blinded by too much 己的行为 self-love, we are not to be satisfied with 经文中所 our own judgment of our deeds. We must 错】，却 keep in mind what Paul says elsewhere: 多前书 that even though he is not aware of 神拥有审 anything [wrong] in him, he is not 们；因此 therefore justified (1 Cor. 4:4). What 口。下文 then? Let us remember that judgment is 掌握评判 reserved to God, who [alone] declares it 的判决欺 concerning us; therefore, we are in no 搁置一边 position to plead our own cause. This is 只满足于 confirmed by what follows. For, it is not 的赞扬。 the man who commends himself that is 图的一句 approved. It is easy for men to be 但是我们 deceived by a false conviction; and it 值比他人 happens every day. Therefore, putting all 会颠覆所 else aside, let us aspire to be approved by God: let us be satisfied by his approval alone, which should mean more to us than the plaudits of the whole world. Someone (Cicero94) has said that one good word from Plato was equal to a thousand. But we are not concerned with the judgment of men, as to who is worth more than another; we have to do with the judgment of God, whose it is to turn all human pronouncements upside down. “彼得在 Now Peter sat without in the palace; and 前来说， a damsel came unto him saying, Thou 一伙的。 also wast with Jesus of Galilee. But he 彼得又不 denied before them all. . . . And again he 那个人… denied with an oath, I do not know the 认得那个 man. . . . Then he began to curse and to 耶稣所说

指示你何为善。”他驳斥了 犹太人也曾经以伪善自欺。 ：“当你向神祷告时，你假 虔诚。但是你的信心不过是 谎言。你不是因为无知或错 而是因为你嘲笑神。为什么 为律法书中明白地指出神 。难道律法书中没有明确告 合的真正含义吗？但是你 中的训诫，假装对此毫无所 是幼稚的。因为神已经告诉 “只要你行公义，好怜悯， ，与你的神同行……”

106–43 B.C. Roman statesman and 94 生卒年 philosopher who was regarded very highly 政治家和 during the Renaissance. He belonged to the 声望。属 New Academy and was deeply imbued with 影响。他 Stoic ethics. His more famous writings are “On the Supreme Good,” the “Tusculan 《论神性 Disputations,” “On the Nature of the Gods,” 一个伟大 “On Duties” (de Officiis). He was also a great 文体被人 stylist and was eagerly emulated during the Revival of Learning.

来想一想先知的忠告。他首 朝见耶和华，当献上什么 应该明白“神来到人间时， 审判人。”当两个人法庭相 想出各种理由无端指责和算 是，先知说，当神审判人时， 只能让他们显得更加滑稽 一点。其次，先知证明人的 善，人们粉饰自己，甚至在 也这样做。为什么人不能下

swear, saying, I know not the man. And 认我。他就出去痛哭。”（马太 immediately the cock crew. And Peter 26:69-75） remembered the word of Jesus. . . . And he went out, and wept bitterly. Matt. 26:69–75. 彼得堕落的故事也 This story of Peter’s fall is a clear image 自己的缺点，而彼得 of our own weakness, and his repentance 神的善良和怜悯。这个故事中 is given us as an unforgettable example 整个教会都有深远意义。它教 of the goodness and mercy of God. This 要保持警醒和怀有敬畏之心，以 one man’s story contains a teaching 走向堕落；它也挽救了那些已经堕落但 which is extremely useful for the whole 是有宽恕希望的人。 church. It instructs those who stand faithful to watch and fear that they may not fall; and it lifts up those who have fallen with the hope of forgiveness. 首先，我们必须注 In the first place, let us notice that Peter 祭司会堂。尽管， showed poor judgment in entering the 为；追随主是他的职责。但是，既然 high priest’s court. It was, of course, an 已经警告了他将背叛主 act of devotion; it was his duty to follow 角落里，不给自己犯罪 the Master. But since he had already been 经常遇到这样的情况：似 warned of his coming defection, he 事，而实际将自己置于试探之中。因此， should rather have hidden himself in a 我们应该向神祷告，让圣灵制止 corner, so as to avoid an occasion for sin. 罪，从而不让我们凭 So, it happens often to believers that, 事，我们也就不会因此立即遭 while seeming to do something virtuous, 而且，当我们有所计划时，我 they throw themselves in the way of 神祷告，因此我的计划不至过早夭折或 temptation. Therefore, we ought to pray 者功归一篑；天堂赐予的勇气 to the Lord that he hold us back with the 善始善终。了解自己的缺 rein of his Spirit, so that we may not 们丧失信心，在神召唤我们时我 charge ahead on our own, and be 于响应神的召唤。但是，我们也不应该 punished right off. Besides, we should 贸然行事。并且，我们应该向神 pray that, when we propose to do 乞求神的恩典，让我们善始善终。 something, we may not fail before we have started, or at a later time; that he may supply us from heaven with the fortitude to finish what we have begun. The knowledge of our own weakness ought not so to unnerve us that we will not go when God calls us. Still, it ought to restrain our rashness, and prevent us from attempting what is beyond our calling. Also, it ought to move us to pray

心【诚实地】面对神或者正直做人 ？为什么人们总是想要欺骗呢？为 么？并不是因为他们不懂是非，因无 被欺骗，而是因为他们纵容自我，故 为错误寻找借口。当然，当人们不接 神的教导，不愿意正直地面对神时， 很容易犯错误。因此，世人显然不能 迷信找到借口……所以，任何人都不 以典章仪式和其他不当行为作为让 喜悦的借口或托词……

that God, who has led us to begin well, may give us the grace to persevere. “一个使 A damsel came unto him. We see here 看到：无 that it takes less than a great struggle, or a 很多枪支 big army and many guns, to overpower a 的人很容 man. Any man who is not upheld by the 当然，彼 hand of God is soon knocked down by a 已经展示 slight wind or the uproar made by a 但是，祂 falling leaf. Peter certainly had as much 要将他押 courage as the rest of us. He had already 敌人想要 given evidence of an uncommonly high 个女人的 spirit, even though combined with a 他将自己 preposterous audacity. Still, he denied the 兵。我们 Master; not because he was being 的攻击， dragged before the tribunal of the high 缩。因此 priest, or because his enemies were upon 行为；祂 him to kill him with violent hands, but 抗。因此 because he was terrified by the voice of a 会让我们 woman. But he had a little while before 坚定的敬 fancied himself a soldier fighting to the 可摧的堡 death! Let us remember therefore that our 装，虽然 strength, far from being equal to standing up under powerful attacks, fails in the mere shadow of a battle. But in this way, God works the just reward of our own unfaithfulness; he disarms us and strips us of all power. Thus it is that, when we set aside the fear of God, a mere nothing fills us with trepidation. If Peter had had a living and solid fear of God, he would have been an invincible fortress. As it was, being naked and unarmed, he was frightened while he was still a long way from peril. “彼得在 He denied before them all. Peter’s crime 得在众人 is all the greater because he did not shrink 灵专门提 from denying his Master before a whole 对众人时 crowd of witnesses. The Spirit states this 因为，如 fact purposely, so that, when faced with a 他们也会 crowd of people, we may hold on to the 样的话， confession of our faith. For, if we deny 灵魂的罪 Christ in the presence of the weak, and 地为基督

遍经验证明邪恶的人没有和神真诚 往，当今我们也经常看到这种人。他 焦虑万分，假装虔诚地敬拜神。但是 们同时四处奔逃，另寻他路，不敢走 神的面前。现在我们看到这个借口是 何被揭穿的；神已经在律法中说明祂 赞成的事情和祂对人的要求。

they are struck by our example, and give 嘲笑，而这些不 way, we become destroyers of human 敌视福音。最后 souls, so far as it lies within our power. 忏悔自己，从而 When we cheat Christ of the witness we 不信主的人感到 owe him in the presence of the godless 叛道同样毁灭了 who have contempt for God, and are 义。 enemies of the gospel, we expose his sacred name to ridicule by everybody. Finally, as bold and free confession builds up all the believers, and puts the unbelievers to shame, so equally public defection in the church brings with it ruination of faith and disgrace upon sound doctrine. 值得注意的是， It is worth noting that Peter, when he was 主，他发了誓言 unable to slip out with a simple denial, 后来在面对更大 doubled his crime by adding an oath; and 神。因此，我们 a little later, under harder pressure, he 来越堕落。因此 even stooped to cursing. From this we 人惧怕的邪恶， gather that once a sinner falls, he is 就会使人心中充 immediately forced to go from bad to 的冤屈，当我们 worse. Thus, those who begin with a 就会让撒但操控 mediocre offense thereafter hurl 制和奴役我们， themselves headlong into the most 恶。当我们否认 frightful wickedness, which would at first 情就会发生；因 have filled them with horror. And this is 难不承认圣洁的 the just vindication of God that, after we 他进而就会发咒 deprive ourselves of the aid of the Spirit, 己。 he permits Satan to exercise his violent dominion over us; and Satan, having first subdued and held us in bondage, throws us around, now in one direction, now in another. But this happens chiefly when we deny our faith; because, when a man through the fear of the cross turns aside from confessing the gospel in its purity, and finds that he still cannot satisfy his enemies, he goes further and denies openly with an oath what he did not have the courage to confess. 而且应该注意的是，在 Moreover, it is to be observed that in one 三次不认主：这证明我 moment Peter defaulted three times: 坚实！在撒但的唆使下我们会轻易地堕

法的教导就如同人手持的火把，照亮 的前进方向……如果有人明知故问 路在哪里，他就是想要停滞不前，不 意付出努力。神已经向犹太人指明了 改和信主的道路。他们的职责是“与 同行”。犹太人不敬地嘲笑神，以为 助外部典章仪式可以让他们逃避审

which shows how unstable we are and 落。当然，如 how disposed to fall when pushed by 唆都会让我们 Satan. Certainly, a mere nothing will 典的大能，不 make us fall unless God holds us up with 容易百次、千 his outstretched hand. When the energy 彼得犯下三次 of the Spirit of grace became dead in 他；他阻止了 Peter, he was ready to deny Christ a 不会被他们击 hundred or a thousand times, no matter 天都抵御撒但 who came by and questioned him about 们，置我们于 his Lord. But, though he was vile enough 但诡计多端， to fall three times, the Lord spared him; 击。如果主不 He stopped the tongues of his enemies, so 抵挡众多的诱 that they did not bury him under their 祂将摧毁他【 attacks. Thus, it is necessary that Satan be 我们应该赞美 bridled every day; otherwise, he would 弱了敌人对我 overwhelm us with endless temptations. For, he never stops attacking us with his numerous weapons. If God were not on our side, knowing our weakness, and breaking the force of his [Satan’s] fury, we would have to battle with a whole array of overwhelming temptations. Hence, we ought to celebrate the mercy of God in this matter, because he allows our enemy only a hundredth of the force he would like to use in his assault upon us. 然后，他开始 Then he began to curse. By this third 主时，彼得的 denial, Peter’s unfaithfulness towards the 于发誓言，他 Master reached the limit. Not satisfied 和灵魂置于毁 with an oath, he went on to curse, 识耶稣基督， consigning his body and soul to 说，“如果我 destruction. He calls on God himself to 地狱。”因此 curse him, if he knows Christ; which is as 善良，因为， much as saying, “May I perish to hell if I 救出来，并且 have anything to do with the salvation of 文还告诉我们 God.” Therefore, we ought to admire the 堕落时，当他 goodness of Christ all the more, because 不该亵渎圣灵 he raised his disciple up from such a 得，他会在众 deadly ruin and healed him. Besides, this 对苦难的人不 passage shows us that when a man falls 天使的可怕审 through the weakness of the flesh, and 不认主之间， denies knowing the truth, he does not 是他不顾主之

行公义，好怜悯，存谦卑 个 个 部 分 内 爱邻舍，这不足 放在首位， 是事奉神的最真实的证 怜 一要 真实表现 人将所有的圣洁

necessarily blaspheme against the Spirit. 向前选择不认 Of course, Peter had heard from the 到了主的宽恕 mouth of the Lord himself what a 的恶意而犯罪 treachery it is to deny him before men, 如果他放下权 and what horrible judgment before God 赎的债。 and the angels awaited those who in cowardly fear of the cross abandon the confession of faith. Moreover, it is not for nothing that a little while before Peter himself had preferred death as well as torment to denial of Christ. Now, knowing all this and in spite of previous warning, he rushes headlong to deny his Lord! And still, and after all this, he is forgiven. It follows that he sinned not by any incurable malice but through weakness. He would have been more than willing to pay Christ the debt of godly duty, had not fear put out even the sparks of right feeling. “彼得想起耶 And Peter remembered. Luke is our 们见证：当声 witness that when the voice [of the cock] 耶稣看着彼得 had sounded, Christ looked at Peter. 有听到鸡叫声 Mark says that before this Peter paid no 基督的样子才 attention to the crowing of the cock. 每一个人都有 Therefore, he needed the look of Christ to 发沉时，那些 bring him to his senses. Every one of us 以及律法和福 has the same experience. Which one of us 音，我们不也 does not ignore calmly with heavy ears, 古至今，可恶 not merely the many and different songs 只有当耶稣基 of the birds who call us to glorify God, 们，我们的心 but also God’s own voice which sounds 意的是，寻常 clearly and distinctly in the law and the 稣基督也曾注 gospel? And such beastly stupidity takes 大转变。当耶 hold of our minds, not only for a day but 的双眼被圣灵 at all times, unless Christ bless us with 神以恩典的荣 his look, which alone converts the heart 一点我们可以 of man. It is important to note, however, 视堕落之人时 that it was no ordinary look that accomplished this; for Christ had before looked also at Judas, without making him any the better. When Christ looked at Peter, he added the secret power of the

从心灵 于向神 式检验人的 公义地、友

Spirit to his eyes, so that, by the rays of his grace, his look penetrated into Peter’s very heart. From this let us know that when a man falls he will not even begin to repent, unless the Lord look at him. 2. 自由 2. FREEDOM, LOVE, EQUALITY “基督释放了我们 Stand fast, therefore, in the liberty 所以要站立得稳，不要再被奴仆的 wherewith Christ hath made us free, and 制。”（加拉太书5:1） be not entangled again with the yoke of bondage. Gal. 5:1. 保罗想要摆脱律法 Here Paul is concerned with freedom 徒认为必须注重律法的典章仪式。但是 from the ceremonies of the law, which 读者们应该记住：自由只是神的恩 the false apostles prescribed as necessary. 一部分。倘若神只是 But let readers remember that such liberty 放出来，那将是多么的 is but a part of what Christ has acquired 如泉水中的一涓细流！“ for us. How little it would have been had 了诅咒：就赎出我们脱离 he freed us only from the ceremonies — （加拉太书3:13）；突破律 but a trickle from the fountain! Christ 从神的审判和接受永久死亡的 was made a curse: to save us from the 后，祂拯救我们脱离罪恶的残暴、 curse of the law (Gal. 3:13); to break the 和死亡。因此，当保罗 power of the law, in so far as under it we 仪式时，他将它们与律 were subject to the judgment of God and 体。在给歌罗西的使徒书信中 to the penalty of eternal death; finally, to 续充分地讨论这个 snatch us from the tyranny of sin, Satan, and death. Thus, when Paul speaks of the ceremonies, he includes under it the law as a whole. But we shall speak of this more fully under the epistle to the Colossians. 而且，耶稣被钉在 Furthermore, upon the cross, Christ 来了自由；借着福音，他赐予了我们地 obtained our liberty; and, through the 产。因此，保罗警告加拉太人“ gospel, he gives us its fruit for a 奴仆的轭挟制”：即，不要泯灭良知陷 possession. Paul therefore does well to 害别人。因为，当我们背负不 warn the Galatians not to be entangled 担时，我们可能会忍受；但是， with the yoke of bondage: that is, not to 束缚我们的良心时，我们 let a trap be laid for their consciences. 到底。如果我们让别人泯 For, when men put an unjust burden on 知，那么我们就丧失了宝贵的善良 our shoulders, we might be able to bear 心，我们也侮辱了耶稣，因为 it; but when they try to enslave our 自由的创造者。但是，既然加拉太人 conscience, we ought to resist strongly 未遵守律法，这又意味着什么

和怜 公义， 述的原则。然后 “存谦卑的心，

and to the death. If we let men bind our 仅意味着他们 consciences, we shall be deprived of a 神的恩典的救 priceless good; what is more, we shall 人而不是加拉 have insulted Christ who is the author of 出现，他们都 our liberty. But what does again mean, since the Galatians never did live under the law? It means simply that they are not to act as though they had not been redeemed by the grace of Christ. Even though the law was given to the Jews and not to the Gentiles, apart from Christ both alike were in bondage, and not free. “弟兄们，你 For, brethren, ye have been called unto 是不可将你们 liberty; only use not liberty for an 机会。总要用 occasion to the flesh, but by love serve 律法都包在爱 one another. For the law is fulfilled in （加拉太书5 one word, even in this: Thou shalt love thy neighbor as thyself. Gal. 5:13–14. 这里保罗警告 Now Paul warns them against the wrong 的自由。在写 use of their liberty. In writing on the 中，我们可以 epistle to the Corinthians, we pointed out 实践自由又是 that having liberty is one thing, practicing 心之中，和神 it quite another; liberty belongs to the 伸性问题，不 conscience, and has to do with God; the 的人。保罗警 practice of liberty is an outward matter 践踏他们的自 and concerns not only God but also our 地实践自由。 fellow men. After having exhorted the 原则，从而， Galatians not to let anyone touch their 权。赐予他们 liberty, he now asks them to exercise it 情欲，而是要 properly. He prescribes a rule for its 备圣洁的思想 legitimate use, so that they may not turn it into a pretext of, or an occasion for, license. Liberty is not given to the flesh, which ought rather to be held captive under the yoke; it is a spiritual good which godly minds alone are able to exercise. “用爱心”， But by love. He now explains that the 是用爱心控制 way to temper liberty, so that it will not 纵和滥用自由 be dissipated through erratic and 须牢记于心： licentious abuse, is to regulate it by love. 那里获得自由

的名要比整个世界还要宝 的人更加重 没有谨小 提出：人应

But let us always keep in mind that the 众人面前利用 question is not how we have liberty 服于任何的奴 before God, but how we are to use our 不使用自由并 liberty among men. A conscience which 之，如果我们 has integrity will not submit to any kind 完善自己；所 of servitude; but there is no danger in 放纵生活，为 acting as servants outwardly, or in not 们要借着神的 exercising our liberty. In short, if by love we serve one another, we shall always be disposed to build up; so we shall not give ourselves up to loose living, but shall rather by God’s grace use our liberty in his honor and for the good of our neighbors. “因为全律法 For all the law. There is here an implied 使徒的教导做 contrast between the exhortation of Paul 一直仅仅在强 and the teaching of the false apostles. 承担真正的责 Since the latter insisted solely upon 义。赞美爱心 ceremonies, Paul drives home in passing 心是基督徒完 the real duties and practices of Christians. 但是，我们现 The present commendation of love is 的律法戒律都 intended to make the Galatians 律法包含两个 understand that it is the chief part of 敬畏神，虔诚 Christian perfection. But we must now 法的第二个方 ask why all the precepts of the law are 分律法代替整 included under love; for the law consists 有些人试图逃 of two tables, the first of which enjoins 第一个方面也 the worship of God and the duties of “爱”神。但 piety, while only the second has to do 我们的邻舍” with love. It would seem absurd to make 个更好的解决 a part of the law into the whole of it. Some try to escape this difficulty by saying that the first table also requires nothing but that we love God with all our hearts. But Paul is obviously speaking of love for our neighbors. We must therefore look for a better solution of our problem. 我认为对神虔 I recognize that piety toward God comes 因此，在神面 before love of our brothers; therefore to 要比遵守第二 observe the first table is more precious 既然我们无法 before God than to observe the second. 我们虔敬神。

正敬畏神，遵

But since God is invisible our piety 证明我们对 cannot be seen by our fellow men. It is 并不能证明 true that religious ceremonials were 人通常更虔 established to give evidence of piety; but 此，神以爱 men’s observance of them was no proof 祂。因此， of their godliness; for it often happens 仅此处，罗 that nobody is more diligent and zealous 因为爱心要 in going through the ceremonies than the 爱心有力地 hypocrites. God, therefore, wanted to test 说过我们不 our love for him by enjoining us to love 弟兄的模样 one another as brothers. For this reason 还欠祂的债 love is called the perfection of the law 我们敬畏神 (not only here, but also in Rom. 13:8): 也就不足为 not because it is better than the worship 分内容，却 of God, but because it is the convincing 们对神的敬 evidence of it. I have said that we cannot 割开是不对 see God; he therefore presents himself to us in our brothers, and in their persons demands from us what we owe him. So then, the love of the brother grows from nothing but the fear and love of God; it is not therefore surprising that our love for our brother, being the sign of the love of God, even though it is a part of the law, stands for the whole of it, and includes the worship of God. It is certainly wrong to separate the love of God from the love of man. “你应该爱 Thou shalt love thy neighbor. Anyone 人都会给别 who loves another will give him his due; 尽其所能做 he will not hurt or injure him; he will do 法第二个方 what is beneficial to all so far as he can. 这就是保罗 What else does the second table mean? 容。而且， This is what Paul is talking about in Rom. 因为，我们 13:10. Besides, the word neighbor stands 如以赛亚所 for all flesh and blood; for, as Isaiah says, （以赛亚书 we are bound together by a common 仿神的模样 nature: Thou shalt not turn away from 里没有敌友 thine own flesh (Isa. 58:7). Above all, the 毁人的本性 image of God ought to be the bond of a holy union among us. Therefore, here there can be no question of friend or enemy: for, no evil in man can destroy

神的问题；他说， 须保 和自信。

his nature. 词组“爱人如 The phrase as thyself means as we are 身情感的感动 moved by the feelings of the flesh to love 咐我们爱邻舍 ourselves: so it is that God enjoins us to 索邦大学的老 love our neighbor. But the Word of God 舍，爱自己出 is perverted and not interpreted when 我们邻舍的爱 men conclude (as do teachers at the 之道或者说没 Sorbonne) that the love of ourselves has 的人都是傻瓜 priority over the love of the neighbor, 爱过：因为， because it is the norm for the latter. Such 爱别人，那将 people are asses, and have not even a 为神所悦纳。 grain of love: for if our own love were 有真诚地按照 the norm for the love of others, then it 除非我们将对 would be right and holy, and well 邻舍的爱。爱 approved by God. But the truth is that we 互排斥；爱自 never love our neighbor with sincerity 人；会让人变 and according to the will of our Lord, 欺骗和所有邪 until we turn our own self-love into the 去耐心，恣意 right kind of love. Our love of ourselves 的主要求我们 and the love of our neighbor are contrary 正的】爱。 and conflicting dispositions; our self-love produces a neglect of and contempt for others; it produces cruelty, and is a fountain of avarice, robbery, fraud, and every other kind of pestilence; it drives us to impatience, and arms us with a passion for revenge. Therefore, our Lord demands that it be converted to [true] love. “你看我怎样爱你的训 Consider, O Lord, how I have loved thy （诗篇119:159） precepts. Ps. 119:159. ……当圣徒们表达他们 . . . When the saints declare their 他们并没有急于向神炫耀他们身上闪 devotion to God, they do not urge upon 烁的优点；他们知道神能从异端 him their own shining merits; they act by 人中分辨出真正的信徒。 the principle that God, who knows his 照的原则是：神将垂顾他们，因为 true worshipers from the profane and 真诚地追随神，但必须添加一点：真 wicked, will look with favor upon them 地爱律法是神拣选我们的明确记 because they seek after him with 为这是圣灵在做工。 sincerity. To this it must be added that a sincere love of the law of God is a sure sign of our adoption because it is a work of the Spirit. . . .

先

这里也 Here we are also taught that true keeping 自神无 of the law grows out of love which is 祭物， offered freely. For God seeks willing 要义就 sacrifices, and as Moses said, the first 记，如 principle of right living is to love him. . . . 父爱， Hence it must not be forgotten that nothing inclines our hearts to love God except his unmerited goodness and his Fatherly love toward us. “爱你律法的人， Great peace have they which love thy 能使他们绊脚。”（诗篇119:1 law; and nothing shall offend them. Ps. 119:165. 大平安恰恰是幸福 This peace is rightly judged to be the first 我们的行为淡定时 foundation stone of a happy life. We have 赐时，当天父善良地启迪 this peace when we act with a tranquil 时，我们的心就会获得平安。先 spirit, when we receive God’s favor and 我们：因爱律法我们得到平安 our hearts are illumined by his Fatherly 何依靠其他事物的人都会在 goodness. Rightly also does the prophet 奄一息时颤栗。 teach that we receive this peace from love of the law, for anyone who depends upon anything else will tremble every time he feels the least breath of air. 下一句中的“绊脚 The stumbling block in the next clause 依靠神之道，被自我欲望或意志 means all the perturbations of the mind 时，他们会因内心不安而痛苦 by which men labor in misery and are 但是从“爱”一词，我们可以知道： consumed, when they do not rest upon 们不是因为奴隶似地遵守律法而得平 the Word of God but are carried along by 安，我们是因信得平安；因 their own lust or by the will of men. . . . 来说，只有当律法向 But from the word love we gather that 的父并允诺神将赐予我们永远的安 this peace is not acquired by slavish 时，律法才是甘甜的，才是迷人的 observance of the law, but is obtained by faith; for the law is neither sweet nor alluring to us unless it reveals God to us as Father and quiets our mind with the assurance of eternal well-being. “不可偷盗”（出 Thou shalt not steal. Ex. 20:15. “不可偷盗”（申 既然爱人是律法的 在律法中需找爱的 每个人都能享受权

自己活，也没有一 ，是为主而 或 基督死了， 的主。”（罗 ）

Thou shalt not steal. Deut. 5:16.95 施于人 Since the goal of the law is love, the meaning of love must be looked for in the law. This is the rule of love: every man must be secure in his own right, and no 因此，偷盗行为不仅是 man must do to another what he does not 人的财产，也包括以伤 wish done to himself. 可恶方式积累财富或者 利益，不关心公义。所 Hence it follows that men steal not only 的方式占有别人财产的行为 when they secretly take the property of 盗”；因为用欺骗窃取和用暴 others, but also when they make money 有任何区别。 by injuring others, accumulate wealth in objectionable ways or are more concerned with their own advantage than with justice. Consequently all ways of wrongly appropriating the property of others are included under theft; for there 我们知道人们会以各种 is no difference between robbery by force 的罪恶行为；他们用虚假 and by fraud. 己，甚至会赢得别人的 猾被称为谨慎；算计别 We know how men hide their evil deeds 纯的人，或者以见不得人的手段压 under all kinds of wrappings; and how by 人被称为富有远见和谨小慎 dressing them up in false colors they even 世界用倒卖罪恶来换取 win praise for them. Slyness and hateful 公然堕落了，神剥去了他们 cunning are called prudence. The man 装，宣布每一次不公正的获取都是偷 who cleverly tricks others, who entraps 盗。毫无疑问，神注定了律法 the simple-minded and in unseen ways 乎所有的哲人都这样教导我们。 oppresses the poor, is called farsighted

部分的原则，证明 生命 行为必须让神见 个基 活才能有 为与神的旨意联

Put together by Calvin in his Harmony of the 95

事情都是

Pentateuch. Calvin’s commentary on the last 在一起 four books of Moses presents the material in 示出材 the form of a harmony. The work as a whole 作（爱 (four volumes in the Edinburgh edition) is an astonishing achievement. The laws are 他以独 arranged, with a combination of insight and 入西奈 ingenuity, under the ten laws of the “Two 法放在 Tablets” of Sinai. Parallel laws are treated 目的都 together. The fundamental purpose of each 时的以 command, both for ancient Israel and for the 加尔文 church of Calvin’s day, is briefly explained. 到了一 Calvin’s arrangement is primarily topical but 序。这 the narrative sections are fitted together to present a reasonable sequence of events. The 加尔文 volumes cannot be fairly presented in excerpts, 人尤其 but Calvin’s treatment of the law should “be commended” especially to the Biblical theologians of the present day.

的意思和第 6 章第

and cautious. When the world sells vices for virtues and all men indulge in them openly, God wipes off all the cosmetics and declares every kind of unjust gain to be theft. We need not wonder that the judgment of heaven decrees this law, 我们必须记住：禁令中包含一个“积 since almost the same teaching is given 的”命令。如果我们仅仅是不 by the philosophers. 们还远没有让神喜悦 一起，所以他们可以 We must remember that a “positive” 同进步。毫无置疑，神要求人们慷慨友 command, as it is called, is attached to 爱、尽职尽责，这让这个世 the prohibition. If we merely refrain from 因此，如果神没有谴责 all evil-doing, we are far from satisfying 们应该为弟兄而不是自 God, who has bound men mutually together so that they may strive to help one another to get ahead by counseling and assisting one another. There is not the slightest doubt that God commands generosity, and kindness, and the other duties which give warmth to human society. Therefore, if we are not to be condemned as thieves by God, we must “牛在场上踹谷的时候，不可笼住它 seek our brothers’ advantage no less than 嘴。”（申命记25:4 our own. 这节经文恰恰是对【 Thou shalt not muzzle the ox when it 是因为这个命令增加了强制力，用在 treadeth out the corn. Deut. 25:4. 处似乎很恰当——尤 这个聪明经文翻译， This verse belongs properly in the 应剥夺劳动者合理的补偿。在讨论神对 supplement [of the law]; but because it 祭司的要求时，他将这一戒律 adds force to the command, this place （哥林多前书9:10）。为了避 seems appropriate for it — especially 为这条戒律适用于牛而不适用于人 since Paul, an apt interpreter, explains it 罗继续说，神给出这 as meaning that God requires laborers not 祂关心牛，祂关心的是劳 to be defrauded of their just pay. In discussing provision for the ministers of the Word, he fits this commandment to their case (1 Cor. 9:10). To prevent anyone from applying it to oxen, rather than to men, he adds that God gave it, not 但是，我们必须记住， because he was concerned about the 这件事上，人们也应该践行公义。所罗 oxen, but for the sake of laborers. 门极其严厉地谴责那 人，他说，“义人顾 But it must be remembered that men are （箴言12:10）总之，我们

中意思不同。这里不是指借着 而复活，而是指愿意遵从神 祂的赞许，我们做任何事情 耀神。我们不仅为主而活而 ；也就是说，我们的生死都 意；这里他给出了最好的解 们是生还是死，我们都是属 是说，我们的生死都由神掌 教义可以广泛得到应用；因 控生死的大能，所以每个人 赐予的命运；因为是神为每 安排，决定了他们的生活方 未经神的允许，我们不仅不 ，还必须忍受所有的困难和 们的肉体在困境前畏缩时， 住：如果一个人不受约束地 而且不依赖神的美意，那么 义和正义的命令。这就是神 的规则：如果神让我们痛苦 活于世，我们一定不要逃 面，如果在我们盛年时手神 世，我们也必须欣然接受。

required to practice justice even in 确的事，每一个人 dealing with animals. Solomon condemns 责。如果动物都有 injustice to our neighbors the more 更不该自寻烦恼， severely when he says, a just man cares 得的权利。 well for his beasts (Prov. 12:10). In a word, we are to do what is right voluntarily and freely, and each of us is responsible for doing his duty. If animals are entitled to their food, much less “不可亏负寄居的 should we wait for men to plague us 为你们在埃及地也 before we give men their rights. 待寡妇和孤儿”（ 利未记19:33 The foreign born you shall not oppress nor plunder; for you were foreigners in the land of Egypt. You shall not afflict 在讨论其他不义行为前，我 widows and orphans. Ex. 22:21–22, Lev. 此提醒人们注意神的戒律：我们 19:33–34. (Calvin’s wording.) 待人。如果不提及那些 列人会认为只要他们不 Before passing on to other iniquities, I 就履行了职责。但是神认为 thought it best to insert here the 邦人也是他们的家人，他们知道应该对 commandment which requires the people 所有的人公义。 to deal justly with all without exception. If no mention had been made of the foreign born, the Israelites would have thought that when they harmed no one of their own race they had discharged their duty. But when God includes guests and resident aliens as well as members of 神不会伤害寄居者，也不让本地人 their own families, they know that justice 他们。因为寄居者不愿 must be practiced always toward all. 恨，他们甘愿承受施恶 迫，因为他们不像本地 And there is need for God to set himself 护。 and his guardianship against injury to foreigners. For they have no one willing to incur hatred in their defense, and are the more subject to the violence and oppression of the wicked because they 寡妇和孤儿身处同样的境地。女人 lack the protections possessed by the 她们性别的原因很容易受到各种伤 native born. 除非他们被丈夫保护。 儿，好像他们理所应当 Widows and orphans are in the same 因为他们无人监护。但是，在他们得不 situation. The woman on account of her 到人类帮助的时候，神会立即帮 sex is exposed to various injuries unless 们。祂宣布：如果他们受 she is sheltered in the shade of her 对待，祂就会保护他们。

死了。”这证实了上面的论 明：我们应该为主而生为主 生死，我们都受基督统治。 督公义地统治着我们，祂曾 代价换来这个统治权；因为 对我们的救赎，得到统治我 能；祂死后复活，不论生死， 荣耀祂的名。此外，“死后

husband. And many people take advantage of orphans as if they were legitimate prey because they have no adviser. But God hastens to bring his help when they are without human aid, and he 在第一段经文中（出埃及记2 declares that he will be their vindicator if 律法将孤儿和寡妇 they are unjustly treated. 起谈论；第二段经 仅提到了寄居者。 In the first passage (Ex. 22:21–23), the 一样的。所有的孤儿或者那 law joins orphans and widows with the 世资源的人都受到神的指引和守护 foreign born; in the second (Lev. 应该约束了一些人胆大妄为的行为，他 19:33–34) only the foreign born are 们认为只要世上没有人报复他们，他们 mentioned. But the principle is the same. 的罪行就不会受到惩罚。 All those who are orphaned or otherwise deprived of earthly resources are under the guidance and guardianship of God and are protected by his hand. This ought to restrain the boldness of those who think that their crimes will remain 而实际上，所有的邪恶都将被神惩治。 unpunished if no one on earth takes 神宣布祂守护寄居者、寡妇和孤儿还有 action against them. 另外一个特殊原因 地作恶，就越是需 Truly no iniquity will remain unpunished by God. But there is a special reason why God declares that he takes the foreign born, the widows, and the orphans as his 第二段进一步解释说，他们 wards. Where evil is more flagrant, there 自己一样爱护外邦人和寄 is more need of potent remedy. . . . 很明显，“邻舍” 血缘的人或者说他 In the second passage, it is said further 人需要爱护。“邻舍”包 that they are ordered to love outsiders and 因为当基督向一个撒 the foreign born as themselves. Hence it 他“看见祂就动了慈心”， is clear that the term neighbor is not 太人和利未人鄙视撒玛利亚人。 restricted to those of the same blood or to those who are the same sort of people, among whom the need of love is more obvious. Neighbor includes the whole of mankind, as Christ showed in the person of the Samaritan who took pity on an unknown man and showed him human “你们听见有话说，当爱你的邻舍，恨 kindness when he had been neglected by 你的仇敌。只是我告诉你们，要 a Judean, and even by a Levite. 的仇敌……这样， 儿子……你们若单 Be have heard that it hath been said, 什么赏赐呢？就是税吏不也是这样

生。既然祂的生命 是永

Thou shalt love thy neighbor, and thou 吗？”（马太 shalt hate thine enemy. But I say unto you, Love your enemies. . . . That you may be the children of your Father who is in heaven. . . . For if ye love them which love you, what reward have ye? Do not 令人惊奇的是 even the publicans the same? Matt. 一词错误的理 5:43–46. 疑，神所说的 每个人都只是 It is astonishing that the scribes fell into 因为追求个人 the absurdity of limiting the word 了本性对人们 “neighbor" to those who are friendly. 流。因此，我 There is nothing clearer and more certain 神结合在一起 than that when God spoke of our 般的友爱，神 neighbor, he meant to include the whole 舍。因为每当 of the human species. Since everyone is 当做我的骨肉 devoted to himself, and people are 尽管大多人经 separated from others in the pursuit of 们的堕落并不 their private interests, mutual 为我们必须记 communication, required by nature itself, 者。律法中训 is broken. Therefore, God testifies that 舍，就是要求 any man whoever he may be is our 书记官，根据 neighbor, in order to keep us in the bond 的邻舍。他们 of brotherly love with which we are 们的邻舍，因 bound one to another by our common 回报他们友情 nature; for it is necessary that whenever I 是这个世界上 see another man, who is my own flesh 会以憎恨别人 and bone, I see my own self. Even though 何种原因。另 most men, most often, break away from 们要求的，不 this holy society, their depravity does not 至无名之辈、 remove the order of nature; for we must 都有爱心。耶 remember that God himself is the maker 来和真实的意 of this union. It follows that the precept 和责备。我所 of the law which commands us to love 不是在制定新 our neighbor applies to all men. On the 官对律法的错 contrary, the scribes, who regarded a man 律法的纯洁。 as a neighbor on the ground of his attitude toward them, denied that anyone was their neighbor unless he showed himself worthy of their love by returning their friendship. This is the mentality common to the children of this world, who are not ashamed to hurl their hatred at others for any reason whatever. Love,

的，就失丧生命。在这 要保守生命到 12:25）

on the other hand, which the law demands, has no regard for anybody’s merit, and pours itself alike upon the unworthy, the wicked, and those without gratitude. Here Christ restores to love its true and authentic meaning, and defends it against misinterpretation and reproach. Once again, what I said before becomes plain: Christ does not make new laws; he rectifies the wrong interpretations of the “要爱你们的仇敌”， scribes which had vitiated the purity of 督关于爱的教导的全部内容 the law of God. 仇敌的人很容易 会对邪恶的人保 Love your enemies. This one point 可怜的人。耶稣告诉了我们遵守戒律的 contains the whole meaning of the 方法。“你应该爱人如爱己”，因为只 teaching of Christ about love as stated 有当人放弃爱自己或者否认自 above; for, anyone who brings his spirit 有当人们视别人为自己的一 to loving those who hate him will easily 们才是在遵守神的戒律，才 soften his heart against vengeance; he 我们从中可以知道，信徒不应该 will be patient towards the wicked, and 人：他们应该消除心中的仇恨 will be all the more ready to help those 们不仅应该不断向神祈祷消 who are wretched. With this saying, 中的仇恨，而且他们要为自己的敌人乞 Christ shows us the way and manner in 求神的恩惠。同时他们应该将希望 which we are to fulfill the precept. Thou 给神，让神惩罚那些邪恶 shalt love thy neighbor as thyself. For, no 应该挽救邪恶的人， man will fulfill this precept, until he gives 人，免于走向毁 up the love of himself, or denies himself; 希望。与此同时，当他 until he sees others as bound by God with 顽固恶魔，神会保护那些 himself, and so goes ahead to love those 们就会得到安慰，痛苦也就 who hate him. We learn from these words 实际上人们很难以善报恶，这 that the faithful should have nothing to do 违背；但是我们不应 with revenge: they ought to wipe it out of 缺点当借口：我们只需 their souls, so that they not only will be 爱心的要求，依靠圣灵 kept from praying to God for it, but will 可以与我们的情感斗争进 even pray him for the good of their enemies. Meanwhile, they do not fail to commit their cause to God, to let him punish the reprobate; but they still desire to do all they can to restore the wicked to a sound mind, so that they may not perish; and they consider how they may be saved. At the same time, they are comforted and their troubles become bearable when they do not doubt that God

的”，基督的教导中充 那 我们应该耐心地 与恨恶生命进 为爱惜生命， 有的人眷恋此生，如果 弃自己的 ；而 弃生命，这样 不应该如此 恰是神给予我 生命阻止 徒应该放弃自己的 该卸下自己 而言之， 凝视着终极目标，那 遵 ，那 之，我 为 命。过于留恋这个世界 也就是说，他将 ……

is the avenger of obstinate evil and declares himself the protector of the innocent. It is indeed hard, and contrary to the mind of the flesh, to repay evil with good; but we should not make our evil and weakness an excuse: we should rather inquire simply as to what the law of love demands, so that, relying upon the power of the heavenly Spirit, we may 修道士和高谈阔论者会认为这是忠告 battle and overcome our feelings against 不是戒律，因为他们以个人 it. 们在神和律法面 士担起责任，要 Monks and similar loud mouths imagined 告”，他们配得上完美。我不想 that these are counsels and not precepts, 们是否真的完美。但是很 because they judged our duty before God 话理解为忠告是索然无味的也 and the law according to human ability. 的：首先，认为基督不命令祂 Moreover, having taken it upon 仅仅是建议他们正确行事，这是对基督 themselves and bound themselves to 的一种侮辱。其次，更滑稽的是有人说 follow these “counsels,” the monks were 爱的责任是随意的，而实际爱 not ashamed to claim perfection. How 于律法的要求；再次，将“我告诉你 faithful they were to this title which they 解释为“我建议你” claimed, I will not say. But, it is evident 这里的意思是“我警 that to interpret this saying as a counsel is 命令你”。 insipid and preposterous: first, it is an insult to Christ to say that he did not command but only advised his disciples concerning the right; secondly, it is more than silly to make the duties of love, which are derived from the law, optional; in the third place, it is wrong to interpret the words I say as I advise, because in 最后，当基督紧接着说“就可 this place they mean “I warn” or “I 父的儿子”，祂毫无疑问是想证明：这 command.” 些话都是朴实无 从这些戒律。当 Finally, when Christ adds immediately, 们爱我们的仇敌，我们才能成为 that you may be the children of your 儿子，谁敢说我们不应该遵从神的教 Father, he gives us proof beyond any 呢？似乎基督曾说过“让每一个基督 doubt that these sayings are plain 爱他们的仇敌。”因为人们不听从这一 commandments and bind us to their 命令，这个世界长达三至四个世纪一直 obedience. When Jesus declares openly 笼罩在可怖又荒诞的浓密黑暗中， that no one can be a child of God unless 神的命令的人都不能成为神 he loves those who hate him, who dares to say that we are not under obligation to practice this teaching? It is as though he

界的人就没有机会获得圣 除非他们在这世界上是客 的，否则我们不能成为神的 ，任何为自己生命的安危担 都徘徊在神的国度之外，难 的生命。

had said, “Let anyone who would consider himself a Christian love his enemies.” It is truly dreadful and monstrous that for three or four centuries the world should have been covered with such thick darkness as not to see that this is an express command, and that anyone 此外，我们必须记住神并不是要 who neglects it, is struck out of the 亦步亦趋地效仿祂。神惩罚不知感 number of God’s children. 人，常常将邪恶 们不能在这些方 Moreover, we must remember that we are 可以审判世人，我们也没有这个 not asked to imitate God in the sense of 祂的旨意是，我们效仿天父 doing whatever he does. God chastises 祂一样做善事。不仅异教的哲学家 the ungrateful and often dispatches the 这一点，就是那些最鄙视圣洁 wicked out of this world; it is not for us 公开坦白说“我们没有 to imitate God in these respects, because 事。”简而言之，基督是 the judgment of the world belongs to him ——我们向邪恶卑鄙的人行 and is beyond our competence. His will is 地证明我们是神的嗣子。 that we imitate him as a Father who is 味着我们因自己的善行成为了神 good and does good. This has been 民：圣灵拣选我们作了真诚的见证，并 known not only by pagan philosophers 为之做了记号，祂圣洁了我们的血肉 but also by the worst despisers of 将对我们的生厌转化为对我们的爱。因 godliness, who have confessed openly 为圣灵做工，基督告诉我们：神的嗣 that we are never so like God as when we 必爱祂，他们必是慷慨和善 do that which is good. In short, Christ himself is our witness that the best evidence of our adoption is to do good to the wicked and the unworthy. But this does not mean that our own goodness makes us children of God: the Spirit himself, who is the witness, earnest, and seal of our free adoption, purifies the depraved impulses of the flesh and does away with their aversion to love. From this effect of the work of the Spirit, Christ shows that the children of God are only “就是税吏不也是这样行吗？ those who, like him, are generous and 这些人为罪人，也就是，堕落和邪 kind. 人。他没有谴责 征税的人。诸侯 Do not the publicans? Luke calls these 们征税并没有错。路加说税吏是 people sinners, that is, vicious and 因为处在这一位置的人通常贪婪和蛮 wicked men. He does not condemn the 横，甚至欺骗和残忍；因为犹太人称他 work of the publican as such. The 们为专制不公的工具。有些人误读基督 publicans were tax collectors. Princes 话语，认为税吏是卑鄙的人。耶

生命的”，我已经指出这里 对的；如果生命阻止了我们 我们应该放弃生命。如果我 想着圣洁的生命，那么这个 阻止我们的脚步……不仰 不知如何爱惜生命。

have a right to impose taxes, therefore it 是一个普遍存在的 is not wrong to collect them. Luke speaks 是有些人毫无人道 of publicans as sinners because people in 尽管他们似乎是在 their position are usually greedy and grabbing, and even deceitful and cruel; and because the Jews regarded them as instruments of tyrannical injustice. Anyone who thinks from Christ’s words that the publicans as such were the meanest people around is mistaken. Christ was speaking to a common prejudice. What he really meant is that there are people who are so bereft of humanity as to pursue their private “只是我告诉你们 interests even while they make a show of 有人打你的右脸， doing their duty. 打。”（马太福音

只要心意更新而 良、纯全、 2）

But I say unto you, that ye resist not evil: but whosoever shall smite thee on thy 有两种反抗恶人的方式：第一种， right cheek, turn to him the other side. 暴力制恶；第二种，暴力反 Matt. 5:39. 稣基督不允许自己 祂并不反对人们躲 There are two ways of resisting: first, by 害。保罗很好的解释了 warding off evil without violence; 求“不可为恶所胜，反要以善胜恶。” second, by retaliation. Even while Christ （罗马书 12:21） does not permit his own to meet force 我们需要惩治邪恶并且对比纠正邪 with force, he does not forbid them to 的方法。基督说报复是对待邪恶 avoid unjust violence from others. Paul 方法；当耶稣禁止门徒以恶制 interprets this verse best when he bids us 旨在禁止他们宣泄情感 to overcome evil with good, rather than 更多的事情上保有耐心，所以 fight with evildoers (Rom. 12:21). But 耐心地忍受现在受到的伤害又要 notice that here we have to do with evil 好忍受未来的痛苦。总之， and contrasted ways of correcting it. 记他们所承受的不幸；当他们受到 Christ is talking about retaliation as a 时，他们不要产生仇恨和怀 way of dealing with evil; when he forbids 者试图伤害对方；邪恶的 his disciples to repay evil with evil, his 胆大妄为，他们就越是 intention is to prevent their giving way to 督徒越是需要更多的 their feelings. He extends the rule of patience, so that we shall not only bear present injury with patience but shall also be ready to endure what is to come. The sum of this saying is that the faithful ought to learn to forget whatever evil they are made to suffer; that when hurt

很多含义；这里是指 罗有充分 界。既 想要 【或世 虑，他 圣经中我们随处 容质疑。

they are not to break out in hatred and ill will, or desire to hurt on their part; that the greater the injustice and passion of the wicked grows, and the more infuriating it becomes, the more “有人打你的脸”，尤利安96和他的支 Christians must be ready for patience and 持者对基督的教导进行了 forbearance. 他们说耶稣的教导 的源泉。但是第五

我们应更新成怎

Whoever shall inflict a blow. Julian and 丁是明智和聪明的，因为他 his like have raised a stupid cry against 信徒公正待人和保持克制 this teaching of Christ, saying that it 一再受到冒犯的时候，他们不 would destroy the foundations of law and 败，不会变得厌烦。正确地 legal justice. But Augustine, in the fifth 解：奥古斯丁是正确的 epistle, is both wise and intelligent when 制定行为律法。另一方 he shows that the intention of Christ was 不仅约束我们的双手也同 nothing else than to create a just and 们的心。但是，一个人应当能够 temperate spirit among the faithful, so 自己以及他的家人免于伤害， that, when they are offended once or 有任何的恶意，耶稣不是要阻止他躲 twice, they do not fail and grow weary. 攻击，而是要他冷静地对待， Rightly understood, Augustine is correct 人。 when he says that this statement does not lay down a law of external conduct. On the other hand, I think Christ restrains our hands no less than our hearts. Still, when a man is able to protect himself and his own from injury, and that without vindictiveness, these words of Christ do not prevent him from turning aside the force of an assault, provided he does it 当然，基督也不是在劝诫他 calmly and without harming the other 正在气头上的人，这些人正想要伤害 man. 他的人：转过来另 是为了不激怒他们 Of course, Christ did not intend to exhort 诚实的解读者不应该像 his people to whet the malice of those 向每一只鸟发出的啾啾声；他应 who are already on fire with the desire to 说话者言外之意。一味 hurt others: what would offering the other 来愉悦自己，这是基督 cheek do except provoke them further? It 的事，而我们主想要表达的

博士们所说——灵 更新我们的思

Julian the Apostate — A.D. 361–363. Roman

为思想是人最好的部分， 作 用 的 部 分 。 他 们 用 νικόν”（希腊文为“理性”） ”，并将其奉为智慧的女 将它轰下神圣的宝座，使 存，从而要求人们树立全 论我们如何吹捧自己，基 真实的，每一个进入神的 历重生。因为无论在心智 我们都脱离了神的公义。

emperor, who tried to revive a syncretistic form of paganism, made up of mystery religion, polytheism, and Neoplatonic philosophy. He died fighting the Persians in Mesopotamia. Even though he incurred the hostility of the church, he was a great emperor.

何为神的旨意。”在这里 何让我们要树立全新的 须放弃自己的议论和思 诸如此类的人的思想，这 心听从神的旨意，只有祂 断力和智慧。我们敌视神 新心意才能了解神的旨

is not up to a sane and honest interpreter 白。在这里，主的 to pounce on every syllable like a 一个冲突会导致另 birdcatcher; he should pay attention to 徒的一生中总是会 what is in the speaker’s mind. Nothing is 此，基督想要以此 less becoming to the disciples of Christ 以承受所有的伤害 than to amuse themselves caviling about 心。 words, when what the Master wants is clear. And in this place, there is nothing obscure about the intention of Christ: one conflict leads to another, and so, during the whole of their life, believers suffer continually many injuries; therefore, with this saying Christ wants to train them to “举目观看，见有 endure every attack, that by being patient 他一见，就从帐棚 they may learn patience. 俯伏在地。”（创

其他的形容词旨在、赞颂 ，让我们以更大的热忱服 如果我们想要控制邪恶想 识到最值得赞美的公义和 的旨意之中。世人行了自 ，欺骗自己说这些是善 却说，世人眼中的良善和 的戒律下接受的审判。世 己的计谋；保罗却说，只 令才能让神喜悦。世人寻

And he lifted up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the 在摩西谈到主要论题之前，他向 tent door, and bowed himself toward the 绘了圣人的殷勤好客……这里 ground. Gen. 18:2. 亚伯拉罕的殷勤好客 德就是无私的帮助陌 Before Moses comes to the main point, 来说，人们帮助别人是为了换取回 he describes to us the hospitality of the 亚伯拉罕友善地对待外邦 holy man. . . . His hospitality stands out 值得大加赞扬，因为他 conspicuously because it is no ordinary 人，而没从他们那里得到过任 virtue to aid unknown men from whom 惠，也不希望实现彼此互惠。 no advantage is expected. For in general when men exert themselves for others, they get advantages in return. He who is kind to foreigners and strangers deserves no little praise, since he voluntarily invites as guests unknown men from whom he had received no favors and 那么亚伯拉罕的目的是什么呢？其实， where there was no hope of mutual 他只是为了满足客人的需要。他看到他 benefit. 们旅途后的疲倦；酷 竭；当天天气对旅行 What then was Abraham’s motive? Truly, 他想要安慰这些疲惫的人，让他 simply to satisfy the needs of his guests. 精神焕发。当然我们的 He sees them weary from their journey; 该尽可能地帮助陌生人——我们 he is sure they are worn out with the heat; 过于爱自己，不要有 he thinks the time of day bad for 人。丧失朋友和家园的人最需要我们的 traveling. And so he desires to comfort 怜悯和帮助。古时的人认为， and refresh those who are weary. 的礼节是非常神圣的。最可鄙的绰号就

学，原名巴黎大学，由罗伯特.索邦 56 年。该大学在 16 世纪是天主教 家疯狂地抨击路

Certainly nature itself dictates that 是“不好客” （希 strangers are to be helped as much as 我们骄傲残忍， possible — unless we are impelled by our 缺乏保护的人。 self-love to act only for motives of gain. For none more deserve compassion and help than those whom we see bereft of friends and homeland. Among all peoples the law of hospitality was formerly held sacred. And no epithet was more detestable than ἀξένος, inhospitable. It is inhuman cruelty in our pride to despise 但是，有人会问，是 those who flee to us and lack the ordinary 于平等地对待所有的 means of self-protection. 家族人数太多，他不 的回答是亚伯拉罕是 But it is asked, Was it Abraham’s habit to 人也是一个能辨别是非 receive all comers equally? For the number would have been too great, and he would have had to feed mobs. I “俯伏在地”这是在东方很常见的表示 answer that he was a man of sense and 尊敬的动作。有些古代的作者试图 exercised discrimination 这句话中隐藏的秘密 敬畏三位一体的神， And he bowed. This sign of respect was 三个位格。我们最好忽略这一解 in common use in the Orient. Certain 为它无聊至极，简直就是公然的嘲讽 ancient writers have tried to extract a 侮辱。我们之前说过天使曾经 mystery from this clause, and have said 圣人的款待，因为他希望尽到 that Abraham worshiped the One in 责。但是他因为善良受到应得的奖赏， Three whom he had seen and that he saw 天使成为了他的客人。他当时并 here by faith the three Persons in one 他们是天使，直到宴会最后天使 God. This interpretation is better ignored, 他，他们是天使。他 for it is frivolous and open to mockery 礼地款待了他们。 and insult. We said before that the angels were entertained by the holy man because he wished to do his duty toward men. But God rewarded his kindness, and he was worthy of the reward of having angels for guests. He did not know that they were angels until they revealed themselves at “他的货财和利息，要归耶 the end of the banquet. It is a humane and 必不积攒存留。因为他 polite honor which he pays them. 耶和华面前的人所得 耐久的衣服。”（以 But [finally] her merchandise and her 尔文的表达) reward shall be holy to the Lord. It shall not be deposited or laid away, but her merchandise shall be [set aside] for them

端，托马斯.阿奎那曾在那里任教。

who dwell before the Lord, that they may 也就是说，我们要更加慷慨 eat and be full, and for thick garments. 我们的弟兄。因为人们有时 Isa. 23:18. (Calvin’s wording.) 心他们邻舍的利益。 待地尽责，或者说， This means that we ought to give to our 付出劳动，行善事。神为了纠 brothers much more bountifully and 误，首先赞美了乐善好施的行为。 generously than men are usually in the habit of doing. For men are somewhat grudging in what concerns their neighbors. Few do their duty eagerly and promptly, or give their labor and kindness 保罗教导我们：我们每 without calculation. To correct this fault, 善好施。他说，“神 God praises above all alacrity. 意的人”（哥林多后 记住这一点。同时， Paul’s direction to the deacons to 知的话，献给穷人的，乃是献给神的。 distribute cheerfully must bind us all, and 在其他的经文中，圣 his statement that God loves a cheerful 们献给神的祭物也应该是圣洁 giver (2 Cor. 9:7) must be kept in mind. 不为自己要求人们献祭，当 Also we must note the prophet’s words 要祭物。但是祂曾在律法上规定虔 that whatever is distributed to the poor is 祭的法令，现在神要 consecrated to God. And in other 周济我们的邻舍。神说，我们赠予邻舍 passages the Spirit teaches that God 的，都是神悦纳的祭物。 himself is served by such offerings. God never ordered sacrifices for his own benefit, and he certainly had no need of them. But he established such acts of piety under the law, and now he commands us to give generously and to spend our money for our neighbors. Whatever we spend in their service, he 所以，当我们知道我们的付出得 declares, is a fragrant sacrifice, pleasing 高度赞扬时，我们应 and acceptable to him. 慷慨，与人友善；我 的赠予我们变得圣洁 Hence when we hear our giving so highly praised, we should be kindled to generosity and kindness; and we should “温柔的人有福了，因为他们必 know that our hands are by their gifts, 土。”（马太福音5:5） consecrated to God. 基督所指善良和温和 Blessed are the meek: for they shall 时，不轻易发怒的人；那些被冒犯时 inherit the earth. Matt. 5:5. 不变得丑陋的人；那 不以恶制恶的人。当 Christ means people who are kind and 受地土，这似乎纯是荒谬之言。篡夺 gentle: who are not easily provoked when 界的领导权的人激烈抵抗所

，去追逐巧计； 的旨意中，他告 意的人都是在

they are hurt; who do not turn ugly when 旦受到了攻击 offended; who are ready to put up with 行报复。经验 anything rather than repay the wicked in 是温柔，他们 kind. When Christ promises such people 是恶魔的诡辩 that they shall inherit the earth, it looks 者同流合污， like sheer nonsense. The ones who usurp 柔的人。”但 dominion over the world are those who 父的保护，直 fiercely repel all injuries; when attacked 力；所以，祂 and wounded, such men have their hands 的人将主宰和 quick for revenge. And experience shows 有当他们能向 that the milder one is with such people, 手和武器保护 the bolder and the more insolent they 感到安全。但 become. This is the reason for the devil’s 督的庇护下， own proverb: “A man must howl with the 我们想要让祂 wolves; for they will soon devour anyone 只羊。如果有 who turns himself into a sheep.” But 理，那就让他 Christ meets the fury and violence of the 么暴躁之人自 wicked with his own and the Father’s 们的生活动荡 protection; and so, it is not for nothing 代主宰这个世 that he declares the meek lords and heirs 但是实际上他 of the earth. The children of this age 本着对神的嗣 never feel safe unless they are able to 即使他们双脚 take bitter vengeance upon everyone who 界都是他们的 causes them evil, and thus to defend their 的拥有，因为 lives with hand or arms. But since in truth 之上。此外， Christ alone can protect our lives, there is 和愤怒威胁下 nothing else to do but to hide ourselves 安全；尽管他 under his wings. We have to be sheep, if 算计，身边充 we want to be counted among his flock. 惕下，他们安 If anyone objects that what we say is 到了神的爱： against all experience, let him consider: 他们将承受这 Why is it that fierce people are so uneasy inside as to be their own disturbers? While they live so turbulent a life, even though they may be lords of the earth a hundred times over, having everything, they possess nothing. On the other hand, answering for the children of God, I say, even though they cannot put their feet down on anything they own, they enjoy the earth as a peaceful home. And this is no fictitious possession, because they live on an earth which they know to have been given them by God. Besides, they

夸口。”（哥林多

live under the cover of God’s hand in the midst of all the violence and fury of wicked men; even while exposed to all the missiles of fortune, subject to the malice of evildoers, surrounded by all perils, they still live in safety under God’s vigilance, and already and in a measure have a foretaste of the love of God for “耶稣在屋里坐席的时候，有 them: and this is enough, until, on the last 和罪人来，与耶稣 day, they inherit the world. 席。”（马太福

的自夸空口无凭，

And it came to pass, as Jesus sat at meat in the house, behold, many publicans and 马太说，罪人，即生活堕落 sinners came and sat down with him and 的人和税吏一起来。因为税吏虽 his disciples. Matt. 9:10. 被大多数人憎恶和 畏惧与罪人为伍。 Matthew says that sinners, that is, men of 人感到羞辱，变得谦卑 scandalous lives and infamous reputation, 他们绝望，他们便抛弃羞 came with the publicans. The reason for 地生活。征收赋税不是什么邪 this is that the publicans, hated and 情；但是当税吏知道他们被抛弃为 abhorred by the people at large, did not 神和可鄙的人时，他们就到 shrink from such company. As a 自己的人中间寻求安慰；因为他们都同 moderate punishment shames and 样声名狼藉，都背负着同样的羞耻。同 humbles the sinners, harshness drives 时他们还与奸夫、醉徒等同类为伍 them to despair, so that putting aside all 管他们与这些人不一样 shame, they abandon themselves to a 的罪恶，他们是因为人们对他们的仇恨 corrupt life. There was nothing wicked 和抛弃才被置于这种境地。 about collecting tribute or taxes; but when the publicans saw that they were rejected as godless and detestable men, they looked for comfort in the company of people who did not despise them; because, being disreputable, they shared their shame. Meanwhile they mixed with adulterers, drunkards, and their kind, even though they were not like them and “卑微的弟兄升高，就该喜乐 detested their crimes, because they were 降卑，也该如此。因为他必 driven to it by public hatred and rejection. 同草上的花一样。

，只有 。此 的使徒 9 。在后两个章节中， 者，我 自于神的恩典。所 而应该赞美 唯让神决断 的评判 靠别人的见 人傲 神喜悦可以

Let the brother of less degree rejoice in that he is exalted: but the rich in that he 在哥林多前书7:2 is made low; because as the flower of the 平静地忍受他们的命运， grass he shall pass away. James 1:9–10. 说，他们是神的自由 将他们从撒但奴役的

说：真正荣耀在于

Paul, in 1 Cor. 7:22, while exhorting 他也警告那些 slaves to bear their lot with a calm spirit, 住他们是神的 reminds them that they are God’s free 份卑微之人以 men, delivered by his grace from the 同样忠告富人 misery of bondage to Satan; he also 间的虚荣，但 warns those who are born freemen to 他想让前一类 remember that they are God’s slaves. In 低贱的地位， the same way, James here calls upon the 满。既然成为 lowly to glory in this, that they have been 最高的、无与 adopted by the Lord to be his children; 的恩典的人将 and he has the same advice for the rich, 命中的所有事 who have been made to see the vanity of 鄙夷、还是赤 the world and have been brought to 只要他说“既 equality with the poor. He would have the 的东西，我必 former be content with their humble and 的得失”，就 mean position; he forbids the latter to be 弟兄应当以高 proud. Since it is the highest and 纳，那么神对 incomparable dignity to be admitted to 幸福；他不应 the society of angels, and even to be 而感到苦恼。 made companions to Christ himself, anyone who estimates this favor of God justly will look at everything else which comes his way with equal indifference. Therefore neither poverty nor contempt, nor nakedness, nor hunger, nor thirst, will make his spirit so anxious that he will not be able to comfort himself by saying, “Since the Lord has given me what really matters, I must bear the loss of all lesser things with a serene mind.” This is how a lowly brother ought to glory in his high dignity: if he be acceptable to God, his adoption alone is enough reason for happiness; he ought not to be too much “富足的降卑，也该 troubled because his state in this life is 代表一类人，这里是 less than prosperous. 地位等方面超越他人 富足变得自我膨胀， But the rich in that he is made low. The 卑服事人为荣。 rich represents a whole class of people. This warning is directed to all those who excel in honor, or nobility, or anything else. To break down the lofty spirits of those who become inflated by prosperity, “如同草上的花一样”，有 he bids them to glory in their lowliness or 参照了以赛亚书中内

于自爱蒙

littleness. 反对这种看法。但是，我不同意说雅各 引用了以赛亚的话，以赛亚以比喻的手 As the flower of the grass. If anyone 法论及的不是世间的顺景和虚荣，而是 thinks that this is a reference to Isaiah, I 在谈论人类，指人的肉体和灵魂一样， do not object too strongly. But I cannot 都必灭亡，只有神的道永存。而这里说 allow that James is quoting the prophet, 的是财富的浮华。重点在强调吹嘘自己 who was not speaking figuratively of 富有是多么的愚蠢和傲慢，因为财富可 good fortune or of the vanity of the 能瞬间就消失了。当然，哲学家们也说 world, but rather of the whole man, no 过这样的话，但是他们的话聋子听不 less of his soul than of his body. Here it is 见，除非聋子的耳朵被主治愈，他们可 a question of the pomp of wealth or 以听到永恒的天国的声音。因此，当他 possessions. The point is that it is stupid 说“弟兄”，他的意思是只有当我们成 and preposterous to boast in riches which 为神的嗣子，我们才有资格聆听神的教 can be lost in one moment. Of course, the 义。 philosophers say the same thing; but their song is wasted on the deaf, until men’s ears are opened by the Lord himself, and they hear concerning the eternal Kingdom of Heaven. Therefore, when he says brother, he means that we have no place for this doctrine until we are “……看哪，这是个真以色列人，他 admitted to the company of God’s 里是没有诡诈的！”（约翰福音1:47） children. 既然这节经文描 . . Behold, an Israelite indeed, in whom is 特征，就让我们不要 no guile! John 1:47. 如果我们注意到 行对比，无需太 Since this verse gives us a characteristic 督的想法。他将圣经中 trait of a Christian man, let us not pass it 二意的人”称作诡 by too lightly. Truly, we can grasp 不只是那些道貌岸然、居心叵测的人， Christ’s thought without too many words 还有那些被自己的邪恶蒙蔽了 if we notice that sincerity here is 欺欺人的人。只有在神和他人面前都问 contrasted with deceit. He calls deceitful 心无愧的人才能成为真 those whom Scripture elsewhere calls of a double mind. He attacks not only the crass hypocrisy of “good men” with a bad conscience, but that practiced by men who are so blinded by their wickedness as to lie not only to others but also to themselves. What makes a man a true 3. 社会道 Christian is integrity of heart before God and toward men. “现在这世界受 3. SOCIAL ETHICS: THE USE OF 赶出去。”（约翰福音12:31）

外面院子里坐着，有一个使女 你素来也是同那加利利人耶稣 彼得在众人面前却不承认…… 承认，并且起誓说，我不认得 …彼得就发咒起誓地说，我不 人。立时鸡就叫了。彼得想起 的话，鸡叫以先，你要三次不

Now is the judgment of this world: now 现在，主仿佛已经赢得这场战役 shall the prince of this world be cast out. 利，他不仅战胜了恐 John 12:31. 亡。祂庄严地宣布自 免门徒惊慌失措。“ Now, the Lord, as though he had already “振兴”或者“定罪”。我更 won the battle, exults as victor, not only 前一种翻译，因为正如 over fear but also over death itself. He 世界必须恢复正常的秩序。 proclaims the issue of his death in 来文“Mishpat”意思就是“审 magnificent terms, to avoid consternation 的是良好秩序状态。现在 among his disciples. Judgment is 若没有基督，这个世界只有困惑。虽然 interpreted variously as reformation and 基督已经开始建立神的国度 condemnation. I agree rather with the 受难开始让这个世界建立正确的秩 former view, with those who say that the 全面振兴这个世界！ world shall be restored to right order. For the Hebrew, Mishpat, which is rendered judgment, means a state of good order. Now, we know that apart from Christ there is nothing but confusion in this world. Although Christ has already begun to set up the Kingdom of God, his death “（所罗门上行之诗）若不是 was the real beginning of a right order 造房屋，建造的人就枉然劳力 and the full restoration of the world! 耶和华看守城池，看 醒。 Song of Ascents of Solomon. Except the Lord build the house, they labor in vain 你们清晨早起，夜晚安歇， that build it. Except the Lord keep the 的饭，本是枉然。惟有耶和华 city, the watchman watcheth but in vain. 必叫他安然睡觉。”

：公元前 106 至公元前 43 年，罗马 哲学家，在文艺复兴时期享有极高 于新学院派，他深受斯多葛派道德

It is vain for you to rise up early, to sit up 犹太人无缘无 late, to eat the bread of sorrow: for so he 罗门所创作，并认为 giveth his beloved sleep. Ps. 127:1–2. 敬所罗门”， 个意思，因为 There is no reason why the Jews should 指明了诗的作者。不知道为什么 deny that this psalm was composed by 捏造一种新的解读？因为【此诗】似 Solomon. They assume that the l means 恰恰是所罗门所作，因为所罗门政 in honor of Solomon, but ordinary usage 验丰富，对于他所擅长的领域 is against this, since this kind of 着圣灵的智慧进行论辩。 ascription everywhere denotes authorship. Why should they insist on concocting a new interpretation when it [the psalm] seems especially appropriate for Solomon, who had much experience

著作有《论至善》、 《图斯库勒论辩》、

in political affairs, and could discourse in 他强调因为两点原 the wisdom of the Spirit on matters about 生命受到神的统治。第一 which he had expert knowledge? 得一点成就，他们 取得成就归因于自 He emphasizes for a double reason that 得的荣耀。为了纠正这一昭然之 both the world and the lives of men are 罗门说没有神帮助，我们的所 divinely governed. First, whenever men 有一件会进展顺利。第二，他抨 succeed in something, their ingratitude 愚蠢的自信，他们忽视神的大 leads them to credit it solely to 己的智慧和力量贸然行事。因此，他将 themselves, and God is not given his due 所有人们鲁莽冒领的东西一 honor. To correct this flagrant wrong, 求人们谦卑地向神祷告。 Solomon declares that nothing goes well for us except so far as God prospers our actions. Secondly, he intends to repulse the foolish self-confidence of men who, ignoring God and relying only on their own wisdom or strength, dare to start anything that comes to their heads. Therefore, he sweeps away everything 但是他并没有诋毁人的劳动或人的努 which they rashly claim for their own and 力和计划。因为如果我们 calls them to humility and prayer to God. 们每个优点都应该给予赞 望我们呆若木桩或 But he does not disparage man’s labor or 祂希望我们各尽所能。当然 his effort and planning. For any virtue of 诅咒我们从事最沉重的 ours is worthy of praise if we employ it in 使我们依然保持着我 our zeal for the fulfillment of duty. The 旧会让我们始终忙碌。亚 Lord does not want us to be like logs of 耕。所罗门不是在谴责神认 wood, or to sit idle; he expects us to put 事，或者人们遵从神的 to use whatever abilities we may have. It 的劳动，更不是在谴责献 is of course true that the heaviest part of 祭物。但是为了防止 our labors comes from God’s curse. But 盲目，防止人们窃取当归给神的 even if man’s original state of integrity 警告人们，只有当神赐福 had remained, God would still have 动，我们的辛苦工作才能换来成功。 desired us to keep busy. Adam was put in a garden to cultivate it. Solomon does not condemn what God approves, and certainly not the labor men undertake gladly at God’s command and offer to him as an acceptable sacrifice. But to keep men from being blinded by pride and from grasping at what belongs to God, he warns them that hard work wins “房屋”当然不仅仅是指木质或 success only so far as God blesses our 的建筑。他所指的“房屋”包含 labor. 家庭经济，而且“

》、《论责任》（de Officiis）。他也是 的文体学家，在文艺复兴时期他的 们疯狂模仿。

所有的建筑物 By house he does not mean just the 公共福利。“ wooden or stone building. He includes in 在用部分代替 it the whole family economy, as a little ——不论人付 farther on by the word city he does not 勤来照料家人 mean merely the buildings and the 然，除非天父 surrounding walls but the common 住上面所说的 welfare of the whole state. He also is 盲目自大而轻 using the part for the whole (synecdoche) 从神的命令， when he speaks of building and guarding. 化为乌有，除 He is making the general statement that 他们的事业， whatever effort, wisdom, or industry men expend in looking after a family or in protecting a city will be ineffectual unless God from heaven orders a prosperous outcome. We need to remember often what has just been said. For since blind pride almost fills the minds of men and leads them in contempt of God to an immoderate exercise of their own abilities, nothing is more salutary for them than to be called to order and reminded that whatever they attempt will quickly come to nothing, unless the grace 当哲学家讨论 of God alone sustains it and makes it to 讨论所有与之 prosper. 立国家的准确 总结出富强国 When philosophers dispute about the 上他们竭尽所 political state, they cleverly put together 的事物。但是 everything which seems to apply to the 点：那就是， subject. They show acutely the reasons 能力超群，都 for and the means of establishing a state; 非神将他们的 and again they describe the faults by 他们的事业。 which a good state is frequently 类政治不过是 corrupted. In fact they search out with the 们认为人的美 greatest skill all that is needed to understand the matter. But they leave out the main point: that however much men excel in wisdom and ability, they cannot accomplish what they undertake unless God takes it in his hand and uses it as his instrument. Who of the philosophers has ever recognized that human politics are only a tool directed by the hand of God? 当有人大胆妄为地建设城池

福音

They have made human virtue the prime 国家时，圣灵就会公正地揭露这些 cause of good fortune. 的行为。因此，让 己的职责，让我们 When men in sacrilegious boldness rush 美神。因为，很多人一样错误地 off to found cities and to regulate the 耀，一半给予神，一半给予他 state of the whole world, the Holy Spirit 因为他们也为之付出了辛 rightly exposes such insanity. So let each 必须珍惜神的恩赐，让 one of us work as he can in the line of his 活。 duty, giving to God the praise for every success we have. For it is altogether wrong to divide the credit as many try to do, giving half to God and claiming the other half for themselves because they have worked so hard. We must prize the 但是，如果我们在世间的安宁都 blessing of God alone and live under its 赖神的美意，那么我们怎样 reign. 堂呢？人们可以建 也可以制定美好的 But if even our earthly welfare depends 地执行它——但是，所有这些 wholly on God’s good pleasure, with 如在世间匍匐前行。圣灵宣布这一切都 what wings shall we fly to heaven? A 是短暂的。但是，更加让我们无法容 man may establish a decent household 的是，竟有人疯狂至极，以为凭借自 with a way of life that suits him; men 能力可以知晓天堂的奥秘。 may make good laws and practice justice — but all such achievements are but a crawling on the ground, and the Holy Spirit pronounces them all transitory. Still less to be tolerated is the madness of 因为世人不遵从这个教义我们频 those who strive to penetrate heaven by 到：国际局势动荡不安；城市 their own strength. 统治地位被推翻； 的指责对方；父母 From this doctrine we may gather that it 有人哀叹命运。还有多少人 is not strange if world affairs are 地、虔诚地侍奉主呢？有多少世人因骄 turbulent and confused, if in cities the 傲而内心膨胀，不愿意不断 rule of law is overthrown; if husbands 己？神现在正公正地审判不知感 and wives bring bitter and groundless 人，因为他们欺骗了神的荣耀。但 accusations against each other, parents 如果我们都谦卑地领受神的眷 complain of their children, and all men 所罗门所赞美的的神的恩赐也 bewail their lot. How many today devote 我们生命中闪耀，并且神会赐 themselves to the service of God in the 的公共和个人生活。 practice of their own proper calling? How many, puffed up with pride, are not trying constantly to exalt themselves? God justly pays today’s sad wage to unthankful men who defraud him of his

清晰地映射出我们 悔改深刻地揭示了 的教导对 导信徒， 免他们

honor. But if all should humbly submit themselves to God’s providence, the blessing which Solomon celebrates would 希伯来语动词“’amal” certainly shine bright in every aspect of 动”，它的意思不仅是指 our life, both public and private. 也可以指忙碌到身体 须明白，“看守的人 The verb ’amal, which we translate labor, 在监察哨上的人，还包括 means not just to be occupied in some 和法官。他们的警醒都是天堂的恩 work but to labor to the point of fatigue 但我们还需要另外一种警 and pain. I said that by watchmen we 警醒。因为如若不是神在天堂看守我 must understand not only those stationed 们，不论人的洞察力多么敏 at lookouts but all magistrates and judges. 以躲避危险。 Whatever watchfulness they have is a gift of heaven. But we need still another watchfulness — God’s. For unless he watches over us from heaven, no human “枉然地”，现在所罗门更充分地 keen-sightedness will be enough to ward 说，人们为了获取财富，疲惫 off danger. 为禁食，身体变得羸 因为财富仅仅是神的 In vain. Solomon now explains more 更加充分地理解，所罗门对他们说： fully that it is useless for men to wear 于你【他说】本是枉然”。 themselves out with hard work and grow 了两种常见的积累财富的方法。 weak with fasting in order to acquire 如果人们夜以继日劳作并且生活中 wealth, since wealth also is the gift of 衣缩食，毫于疑问，他们会 God alone. In order to impress them more 积累财富。但是所罗门却认 effectively, he speaks to each man 食，吃苦劳作终将毫无所获。 individually: For you [he says] it is vain. He mentions specifically the two means which are commonly reckoned to contribute most to amassing wealth. For when men do not spare their labor, but consume night and day in business and spend little of what they gain from their labor on their living, it is not surprising that they accumulate riches in a short space of time. But Solomon declares that 他并不反对节俭生活或者早 there is nothing gained by poor living and 是在劝诫我们向神祷告 perpetual labor 心存感恩，他说，任 意的行为都是枉然。 Not that he forbids living economically or 全依赖神时，我们的事 getting up early in the morning to work; 们工作的结果取决于我们如 but he does urge us to prayer, to the 反，不依赖神，鲁莽行事，最终只 invocation of God. And in order to 败。先知劝告人们不要懒散度日，祈祷 inspire us to gratitude, he says that 生活中不劳而获；相反，他想表达

意：彼得不该进入大 这是一种为主献身行 主 ，他就应该躲在 留下机会。信徒 乎他们在做善

anything which obscures God’s goodness 思是，想要完 is vanity. For we prosper only when our 向神祷告，乞 hope rests wholly upon God; and moreover the outcome of our work will depend on how we pray. But if anyone pushes God into the background and hastens eagerly ahead, his hurried rush will surely end in a fall. The prophet is not advising men to succumb to indolence and to make no plans in all their lives, merely to doze and indulge their inertia; on the contrary, his point is that, when they pursue the tasks divinely imposed upon them, they ought always to “吃劳碌得来 begin with prayer and invocation to God, 进行解释：“ and offer their labors for his blessing. “他为吃饭遭 人如果不将手 Bread of sorrow can be explained in two 到面包的。无 ways: either “he eats by hard and anxious 两者之间没有 labor” or “he eats with pain,” as it 点是：贪婪的 happens when miserly and greedy men 供应者【祷告 scarcely taste their bread before they take 到。 their hand back from their lips. It makes no great difference which meaning you choose, for the point of the statement is that miserly men gain nothing when they “惟有耶和华所亲爱的，必叫 grudgingly defraud their Provider [of 觉。”，这准确地描述了神怎样向 invocation and prayer]. 子民和仆人赐福。只 徒劳无益的，这还远 Surely he will give to his beloved sleep. 要履行职责，还需要神的 This describes exactly the way in which 子可以解释为“耶和华叫祂所 God’s blessing on his sons and servants is 睡觉”或者“耶和华借 manifested. For acceptance of the futility 爱的”那些不信主的人 of mere human striving would not be 不可得的事物。“必叫”一词，用来强 enough; the addition of a promise is 调【应允】的确定性，并且使那看似 needed if men are to perform their duties 可信和不现实的东西更加 with a sure hope. This clause may be 乎所罗门正在向信徒证明：他们无需 read, He will give sleep to his beloved or 虑神对他们的牧养。实 He will give through sleep what the 说“神鼓励祂的仆人们悠然度日。”但 unbelieving vainly seek to gain through 是，我们从律法中知道，人生 their own struggles. The word ken is used 工作的。从下一首诗我们 to emphasize the certainty [of the 民应该为吃到亲手所种的粮食感谢神 promise] and to make more convincing 的恩赐，当然，这里“羊”并不意味 what seems unbelievable and unrealistic; 信徒可以无所事事，而是要

我们犯 自己心意贸然行 受惩罚。 们应该向

as though Solomon were pointing his 劳作。 finger toward God’s feeding of the faithful without any anxiety on their part. Indeed, he speaks as if God in his indulgence, were encouraging his servants to be idle. But since we know from the law that men were created to work and since in the next psalm we shall see that farmers are regarded as blessed of God when they eat what their own hands have produced, it is certain that sleep does not mean doing nothing but 非信徒不会把所 rather the tranquil labor to which men of 顾，他们即使动 faith apply themselves in obedient trust. （也就是说，他 那还有什么能让 For what causes the great excitement of 是，信徒们即使 unbelievers who never move a finger 平静地遵守神的 without making a commotion (that is, 忙碌，但是他们 without tormenting themselves with 静地安歇在信心 useless anxieties), except that they refer nothing that happens to God’s providence? But men of faith, even when they spend their whole lives in hard labor, obey God’s call calmly and with tranquil minds. Their hands are not idle, but their 如果有人反对说，信徒 minds rest quiet in silent faith as if they 驱使和缺乏依靠而忧 were asleep. 回答是：如果神的仆 他们一定会清晰地看 If anyone object that the faithful often 的恩赐。有些人烦恼焦虑， stew in bitter cares and worry about the 们自己犯下罪恶——他们没 future when they are hard pressed by the 依靠神的眷顾。我甚至要说 want of everything they need and 厉地惩罚信徒，因为，让他们在一段时 destitute of all means of support, I 间内忍受焦虑对他们是有益的，他们 answer: If the faith and devotion of the 此可以安然入睡。但是，与 servants of God were perfect, the blessing 对【祂的仆人】的善意 of God which the prophet here describes 闪耀在【这个世界】的黑暗之 would be plainly visible. And as for those 神总是庇护着祂的子民 who worry too much — that is due to 睡。 their own sin in not resting firmly upon God’s providence. I even add that they are punished more severely than unbelievers, because it is good for them to suffer anxiety for a time, so that they may attain the quiet of this sleep. But

会让我们 点不应该使我 们应敢

meantime God’s kindness [to his servants] persists, and shines always in the midst of the shadows [of this world]; “圣灵明说，在后来的时 for the Lord supports his sons as with 弃真道，听从那引诱人的（邪） sleep. 鬼魔的道理。这是 冒。这等人的良心 Now the Spirit speaketh expressly, that in 一般。他们禁止嫁娶， the latter times some shall depart from 作又叫人戒荤）就是神所造叫 the faith, giving heed to seducing spirits, 白真道的人，感谢着 and doctrines of devils; speaking lies in 的物，都是好的。若感谢 hypocrisy; having their conscience 有一样可弃的。都因神的道和人的祈 seared with a hot iron; forbidding to 求，成为圣洁了。”（提摩太前书 marry, and commanding to abstain from meats which God hath created to be received with thanksgiving of them which believe and know the truth. For every creature of God is good, and nothing to be refused, if it be received with 保罗警告提摩太很多事情。现在，他说 thanksgiving: for it is sanctified by the 道，圣灵预言的危险即将 word of God and prayer. 1 Tim. 4:1–5. 做好准备：也就是 他们将琐事奉为信 Paul has been busy warning Timothy 守外部典章仪式视为圣洁；他们将掩盖 about many things. Now he brings out the 唯一合乎律法的虔敬神。实 necessity of being prepared to oppose the 仆人不得不时刻准备与保 perils announced by the Holy Spirit as 这些人进行斗争。既然人很容易 imminent: namely, that false teachers 善，所以撒但很容易诱骗他们说“ shall appear, who shall hold out mere 的敬拜神就是奉行外部的典章仪式 trifles as doctrines of the faith; who, 律例”；人们相信了这样的道 putting all holiness in outward 再需要真先知净化他们的灵魂，而是听 observances, shall obscure the spiritual 从狡猾的恶魔的道理，从而 worship of God which alone is lawful. 所以，很久以来，假师傅一直错误 And, in truth, the servants of God always 张敬拜神的方式，离弃了 had to struggle against the kind of people 这一颠倒是非的不良思 Paul describes in this place. Since men’s 此，没人敢领受神应许之 nature is prone to hypocrisy, it is easy for 因此违反了神的律 Satan to persuade them that the true worship of God consists in ceremonies and outward discipline; men believe this kind of thing and need no teacher to fix their souls on it; then comes the crafty devil and confirms them in their error. So it comes about that through the ages there have been false teachers who have championed a false worship, which has

祷告，

been the burial of true godliness. Next to this pestilence has appeared another, which has turned matters of freedom into things of necessity. So, the world allows itself readily to be forbidden what God “说谎之人的假冒”，这里是 himself allows, in order that it may allow 在撒但的教唆下欺骗他 itself to transgress the laws of God. . . . 说谎话的人可能假装

女前来说”，从这里我们可以 需激烈的争斗、强大的军队和 就能制服一个人。不被神庇护 易被微风吹倒，被落叶击落。 得，和我们一样很有勇气。他 出非凡的勇气和惊人的胆量。 仍然不敢认主；不是因为祭司 到会堂前审判他，也不是因为 暴力杀死他，而是因为他被一 声音吓倒。但是，曾几何时， 想象成为一位慷慨赴死的士 要记住，我们远不能抵挡强力 甚至战争的气息都会让我们退 ，神公正地惩治了我们的不忠 缴了我们的械，让我们无力抵 ，当我们不敬畏神，任何事都 战战兢兢。如果彼得始终怀有 畏之心，他就构筑了一个坚不 垒。而他此时赤手空拳毫无武 离危险尚远，他却害怕了。

Speaking lies in hypocrisy. This may refer to demons who deceive others at the instigation of the devil. On the other 当保罗说，他们像伪善的人一样 hand, the speakers may be taken to be “这等人的良心，如同被热铁烙惯 simply men. 般。”，保罗是在进 需要注意，这里两个 When Paul says that they lie as 二个罪恶由第一个产生。他们因自己的 hypocrites and their consciences are 邪恶，良心如同被热铁烙惯了一般， seared with a hot iron, he is coming 们以伪善伪装自己：也就是说，他们 down to particulars. Let us observe also 图伪装自己来欺骗主的眼睛 that these two evils go together and that 遵守外部典章仪式，骗得 the second grows out of the first. For, 们还能做什么呢？ people with bad consciences, which are burned into by their wickedness, take refuge in hypocrisy: that is, they put on false colors so as to deceive the eyes of the Lord. What else can they do, when they are busy trying to win the favor of 我们必须根据本段经文解释 God with the counterfeit of external 词。首先，它一定与 observances? 其次，这一道理扭曲 认为它不过是一些肉 The word hypocrisy must be defined in 了真正的纯洁。因此，这道理包含 the light of the present passage. First, it 虚伪地取悦神和骗取 has to do with doctrine; and then, with 简而言之，这些假装虔诚的人 the kind of doctrine which perverts the 教唆，四处招摇撞骗；因为遵 spiritual worship of God into a set of 典章仪式不是真正地敬拜神，所 bodily practices, and so corrupts its real 正拜祂的，必须用心灵 purity. Thus, it includes all artificial （约翰福音 4:24）其 means of pleasing God and claiming his 是无效的药物，伪善之人无法用 favor. In short, all those who go around 自己的痛苦，或治愈自己的 draped with a false sanctimoniousness do 会害死他们。 it by the devil’s prodding; because no one can worship God rightly with outward ceremonies, for true worshipers adore him in spirit and in truth (John 4:24). Secondly, such ceremony is a useless

众人面前却不认主”，因为彼 面前不认主，祂的罪最大。圣 及彼得不认主的事，所以在面 ，我们应该坚持我们的信仰。 果我们在弱者面前不认基督， 因我们的怯懦而畏缩。如果那 我们就有可能成为毁灭人类的 人。当我们在众人面前不忠实 作见证，神的圣名就会被他们

medicine with which hypocrites mitigate their miseries, or rather a plaster by which they hide their wounds without “他们禁止嫁娶”，保罗这里给出了 deriving any benefit from it; but in fact it 魔道理的特点，他 kills them. 理的两个特殊元素 戒食物。这两个元 Forbidding to marry. Having given us a 正的圣洁，而是以伪装作为掩饰 characterization of diabolical doctrine, he 的人不能克制自己的 now presents us with two particular 残忍，他们竭力放弃神的赏赐，却想要 elements of it: namely, the prohibition of 因此获到诚实之名。如 marriage, and of certain foods. These 律法之外的至善，那么为什么人们 arise out of hypocrisy which, having set 心要背负婚姻和食物的重担 aside true holiness, seeks to hide itself 事情只有伪善的人才会去 under alien and false colors. For people 以轻浮地遵守典章仪式掩盖 who do not refrain from ambition, hatred, 恶，因此，他们也就有违 avarice, cruelty, and the like, try to 是律法对他们的要求…… acquire integrity by abstaining from things about which God has left us free. Why are men’s consciences burdened with laws about marriage and foods, unless to permit them to seek perfection outside of God’s law? This kind of thing is not done except by hypocrites, who try to cover over their wickedness with trifling observances as with a veil, so that they may transgress the righteousness of 世人总是梦想以世间的风俗 the heart which is what the law 像神也是世俗的。在古时教会中，这种 requires. . . . 情况更是越来越糟 认为祭司和修道士 Such is the mind of the world that it 认为人们只能在某些固定的日子吃 always dreams of worshiping God with 因此，天主教信徒，以强制手段而不 carnal customs, as though God himself 依据神的诫命，要求人们奉行独身 were carnal. In the ancient church, little 和禁食，这与神的诫命 by little, things went from bad to worse, 认为可以凭诡辩之词逃脱 until we arrive at the tyranny according to 曲保罗的话对抗他提 which it is wicked for priests and monks 98或者其他教派；似乎他 to enter into marriage, and under which 责方法与之不相同，他们用保 no man dare eat meat on certain days. 备弗里吉亚人和孟他努99（该教 Therefore, we are today far from wrong 立者）；好像弗里吉亚人与禁戒 in applying this prophecy to the papists, 同，因为后者是罪恶的教 who urge celibacy and abstinence from 罗这里谈论的不是某一类人而是这 foods more forcefully than any precept of 情的本质。因此，如果一 God. They think they can escape by 伪地禁止人们吃某些食物，那么他们的 clever caviling, when they twist Paul’s 罪就是相同的。天主教徒认为

信主的人本就轻视神， ，我们应该勇敢地向前 让信徒们鼓起勇气，让 羞愧。因此，教会公然 信心，玷污了纯正的教

words to apply them against the 徒 Tatianists,97 or Manichaeans98, or others 徒 like them; as though the Tatianists did not 徒 have the same means of escape, by 上 throwing Paul’s words at the Phrygians 同 and at Montanus99who was the founder of 肉 that sect; as though the Phrygians 食 themselves could not come forth with the 女 Encratites100 as the guilty party. 不 However, Paul is not talking about 是 persons but about the principle of the 和 thing. Thus, if a hundred sects were 为 brought forward as having all labored with the same hypocrisy to forbid certain

彼得不是单纯地的不认 ，这也就加重了他的罪； 的压力时，他甚至诅咒 知道，犯了罪的人会越 ，小错慢慢会酿成最令 而这些过错在起初阶段 满恐惧。这正是洗去神 不接受圣灵指引时，神 我们；而撒但，起初压 进而教唆我们四处作 自己的信心时，这种事 为，当一个人因畏惧苦 福音，为了取悦敌人， 起誓，却不敢忏悔自

Tatianists. Named after Tatian, an Assyrian 97 他提安派 Christian, these heretics were infected with 基督徒。这一教派 Gnosticism and Docetism, and are even better 响，因为他们奉行 remembered for their extreme asceticism. They 现在仍被人记忆 condemned marriage, meat, and wine.

一段时间内彼得 们的信心极其不

The Manichaeans are especially important in 9

果没有神的佑护，任何教 堕落。当彼得忘记圣灵恩 论谁上前来质问他，他很 次地不认主。但是，尽管 不认主的罪，主却宽恕了 敌人的言语攻击，所以他 垮。因此，我们需要每一 攻击；否则，他会操控我 无尽的试探之中，因为撒 他从未停止对我们的攻 与我们同在，我们就无法 惑。神知晓我们的弱点， 撒但】狂怒的进攻。因此， 神的怜悯，因为祂大大减 们的攻击。

the church because of the controversy of Saint 奥 Augustine with them. These dualists, who 论 derived their heresy ultimately from 该 Zoroastrianism, had many adherents because of the neat way they explained the origin of evil in 善 one god and the origin of good in another. In its 的 Christianized form, this heresy identified the 为 treason with Ahriman, the evil god, and Christ 是 with Ormazd, the good god. Flesh was evil, 们 spirit was good. Hence they forbade eggs and milk as well as meat; they also forbade marriage and bathing.

诅咒，在彼得第三次不认 不忠达到了顶点。不再止 开始诅咒，这将他的身体 灭之中。彼得说如果他认 他定诅咒祂，或者如他所 接受神的救赎，我就要下 ，我们更应该赞美耶稣的 祂将祂的门徒从毁灭中挽 救赎了他。此外，本段经 ，当一个人因肉体的弱点 否认了解事实真相时，他 。当然，耶稣已经告知彼 人面前背叛祂，怯懦地面 知忏悔，他们将受到神和 判。此外，在慷慨赴死与 彼得本可以做出选择，但 前对他的警告，轻率地冲

Montanus was a heretic of the early second 9

主！但是，他后来还是得 。彼得并不是因不可救药 ，而是因他的软弱犯罪。 情，他本可以偿还耶稣救

century A.D., from Phrygia in Asia Minor, and 于 his followers were called both Montanists and 为 Phrygians. They received a new dispensation of 灵 the Spirit superior to that of Christ or of the apostles, and waited eagerly for the Parousia. 切 They were visionaries and ascetics, forbidding 主 marriage; and during prolonged fastings they 禁 forbade wine, meat, fruits, and bathing. This 一 was a heresy which was espoused by Tertullian 记 and left deep marks in the ancient church.

稣所说的话”，路加为我 音【鸡叫声】响起的时候， 。约翰说在这之前彼得没 。因此，他需要看到耶稣 能唤起自己的意识。我们 相同的经历。当我们耳朵 呼唤我们赞美神的鸟声， 音中的神清晰可辨的声 是全然听不到吗？这种从 的愚钝一直在控制我们， 督向我们显现，赐福于我 才会转变。但是，值得注 人无法实现这些。因为耶 视犹大，但是却没有使犹 稣注视着彼得的时候，祂 赋予了神秘的大能，所以 光打动了彼得的心。从这 知道：只有当我们的主注 ，他才会悔改。

Encratites, second-century heretics, believed 100 禁 in the inherently evil character of matter and 就有罪恶，提 advocated abstinence from marriage, flesh, and 们的信仰与马 wine. They believed like the Marcionites that 个卑微的神 the Creator was the inferior God.

，爱，平等

foods, none of them would be any less guilty. It follows that the old heretics are of no use to the papists, as though they alone were to be blamed; the question always is whether the papists are not guilty in the same way. The papists object on the ground that they are utterly unlike the Encratites, and the Manichaeans because they do not absolutely forbid marriage and meats. They say that they enjoin abstention from meats on certain days, and that they require celibacy only from priests, monks, and nuns. But this is a very poor excuse; for they nonetheless identify holiness with such matters: further, they establish a false and corrupt worship of God; finally, they bind 在尤西比乌斯101第五书中，引用了阿 consciences with a necessity from which 罗尼102著作的片段，后者 men ought to be free. 孟他努派是第一个 责他们奉行独身主

，叫我们得以自由， 轭挟

In the Fifth Book of Eusebius, there is 派要求每一个信徒禁止婚娶或 a fragment from the writings of 某些食物。人们把这个宗教重点放在人 Apollonius,102 in which, among other 的良心上就足够了，或者说，他要求 things, the latter reproaches Montanus for 们遵守这些教义，以此 having been the first to dissolve marriage, 神。禁止每个人或者 and for having imposed the law of 己的决定都是邪恶的专横行为。从下文 celibacy. He does not say that Montanus 可知，食物问题亦是如此。 prohibited marriage or certain foods to everybody. It is enough that anyone should lay this kind of religion upon the consciences of men, or that he should require the observance of these things as the worship of God. To forbid anything

仪式的束缚，而假使

Eusebius of Caesarea (A.D. 260–340) was a 10

赐的 将我们从典章中解 微不足道——就 基督为我们受 律法的诅咒” 法束缚，服 惩罚；最 撒但 谈及律法的典章 法视为一个整 我们会继 问题。

bishop and church historian who wrote the 是一 Ecclesiastical History which is an indispensable 会史 source book for the history of the ancient 内的 church (A.D. 325) inclusive of the reign of Constantine. This is a majestic account of the 的文 struggle and the triumph of the church of Jesus 胜利 Christ. 102Apollonius Claudius, bishop of Phrygia, c. 102 阿波罗尼. 171, a learned man and opponent of 大约 171，是一个博学的人，他是孟 Montanism. 反对者。

十字架上，为我们换

that should be left to human decision, whether for everybody or for some, is “神所造的”，让我们注意一下对 diabolical tyranny. That this is true of 问题的论证：我们应该欣然 foods will be clear from what follows. 我们选择不同食物 了食物供我们食用 Which God has created. Let us notice the 供养我们的所有食物都是神 reasoning in this matter: we ought to be 们应该食用圣洁和合乎律法 content with the freedom which God has 弃神对我们的赐予是多么的傲慢 given us in the use of different foods, 天主教徒创造了美善吗？他们 because it is for our use that he has 神创造万物吗？我们需谨记：赐予 created them. It is the joy of all godly 食物的神也赐予了我们自由 people to know that every food which 的权利，任何试图阻止我们选择食物 nourishes them is offered them by the 的行为终将是徒劳的。我说神创造 hand of the Lord; that to eat it is pure and 让人食用，也就是 lawful. What arrogance it is to take away 权利。这一点任何人都不 what the Lord himself bestows upon men! Did the papists create good? Can they void God’s own creation? Let us always keep in mind that he who has created food also gave us free use of it, and that men’s efforts to keep us from it are in vain. I say that God created food to be eaten, that is, for our enjoyment. There 但是，他继续说要“ is no human authority which can change 因为，我们只能感谢着领受神的 this. 赐，除此之外，我 他痛批不信主的立 But now he adds, with the giving of 奇特无效的法令来阻止人们献赞美祭， thanks; because we have nothing with 而神起初设立赞美祭就是为了让人们 which to repay God’s generosity except 献上祭物。另一方面，只有当我 the evidence of our gratitude. And thus he 冷静时，我们才能表达 castigates the godless lawmakers with all 情；怀有邪恶用意的人永 the greater abhorrence in that they 的美善。 obstruct the sacrifice of praise, which God in the beginning established for our offering, with their own novel and useless enactments. On the other hand, we cannot act with gratitude unless we are sober and temperate; for no one knows the “就是神所造叫那信而明白真道的人”， goodness of God if he makes a wicked 然后怎样呢？“难道祂不是叫日头照 use of it. 人，也照歹人（马 祂不是叫土地也为 Of them which believe and know the 物？难道最恶的人不也是因神的恩惠 truth. What then? Does not God make his 养活了自己？因此，大卫在诗 sun to rise daily upon the good and the 中赞美神赐予每一个人恩典。

不要被

evil (Matt. 5:45)? Does not the earth, by 上述所有 his command, yield bread to the wicked? 是：正确 Are not even the worst men fed through 悦的事。 his blessings? Therefore, his goodness is 得正直， toward all men, as David sings in Ps. 了所有他 104:14. But to all this I answer: Paul is 多书1: here concerned with the right use of 意义上严 God’s gifts, and has shown us the way we 界，这个 are to act before God. The ungodly do not 的嗣子的 share in such integrity before God, 这地土。 because their unclean consciences 他就能够 contaminate everything they touch, as we 弃神时， can see readily from Titus 1:15. Of 本赐予他 course, in this sense, and strictly 着掌控万 speaking, God has destined the world and 们的尊严 all that is in it for his children alone; for 惠。因此 this reason it is said that they shall inherit 或偷盗的 the earth. In the beginning, Adam himself was given dominion over all things on condition that he remained obedient to God. Therefore, when he rose in rebellion against God, he deprived himself and his posterity of this right which was conferred upon him. So, it follows that we are restored to our original dignity only by the benefit we receive from Christ to whom all things are under subjection: and this we receive by faith. Therefore, whatever men without faith “凡神所 get hold of, they rob or steal from 部分取决 others. . . . 用者。使 了论述。 For every creature. The use of food must 为食物是 be judged partly from its nature and 可以对食 partly by him who eats it. The apostle “神所造 argues in both directions. He asserts that 们对人都 food in itself is clean, because it is God 体或健康 who gives it: and that we make a holy use 这么说是 of it by faith and prayer. When he says 而超出了 that the creatures are good, he is speaking 说，保罗 of them in relation to man, not with 在神面前 regard to the body or one’s health, but to 都是为了 one’s conscience. I say this to avoid 它们也是 philosophical hairsplitting beyond the 说，从前

公正的负 当他们 应该极力抵抗 灭了我们的良 的 祂是我们 从 呢？这仅

scope of this passage. Briefly, Paul means 的，或者说善恶 that whatever comes from God’s hand is 说是致命的，我 neither corrupt nor unclean before God, 称为洁净的不仅 that it is simply for our nourishment; and 创造的，更是因 as such, with regard to conscience, it is 些食物。我们需 lawful. If anyone objects that of old under 禁令。 the law many animals were declared unclean, or that the fruit from the tree of the knowledge of good and evil was fatal to men, I answer: Creatures are called clean not merely because they are works of God, but because they are given to us by his goodness. We must always pay “都因神成为圣 attention to what God himself commands 之前 “若感谢 and to what he forbids. 对比论证圣洁和 系我们生命的美 For it is sanctified. This confirms the 得圣洁，也就是 previous clause which said, if it is 我们要谨遵神之 received with thanksgiving. This is an 我们必须意识到 argument from the contrast between holy 们，我们必定凭 and profane. Now we learn how we are to 神只是借着圣灵 sanctify all the good things which sustain 物成为圣洁，但 our present life, that is, according to 才能领受神的恩 Paul’s witness, by the Word of God and 告，因为基督说 by prayer. But we must realize that if the 日赐给我们”（ Word is to do us any good, it must be 我们必须感谢着 heard by faith. Even though God himself sanctifies all things by the Spirit of his Word (mouth) alone, we cannot know this blessing except by faith. And to this is added prayer, because Christ himself commands us to ask our daily bread from God (Matt. 6:11): and because we must 除非我们的良心证明，我们拥有的 respond to his goodness with 我们的应得的，否 thanksgiving. 有——保罗的教 实际上，如果不 Paul’s doctrine is based upon the 土，就是一穗麦子我们又怎么敢说为我 principle that there is no such thing as 们所有呢？常识证明：这个 lawful possession, unless our conscience 富的食物本来就是赐予我们 testifies that what is ours is ours by right. 是，因为在亚当 And in truth, which one of us would dare 的权利都被神收回，所以每 call even a grain of wheat his own, unless 受神的恩赐时，我们的 he learns from the Word of God that he 们；只有当神帮助我们，让我们 shall inherit the earth? Common sense 相连，让我们再一次继承这地土，

不能假装好像从未领受 赎。尽管，神赐予了犹太 太人律法。如果不是基督 戴上了轭，都不是自由的。

tells us that by nature the abundance of 才能重新获 this world is destined for our use. But, 有这样才可 since in Adam dominion over the world 的恩赐。保 was taken away from us, every time we 系起来，这 touch a gift of God, it is polluted by our 能让我们重 own filth; it is unclean to us, unless God 的东西，因 comes to our help, and uniting us with the 嗣子，我们 body of his Son, once again makes us 想要继承祂 lords of the earth. It is in this way that we 督是我们的 come to a lawful enjoyment of all the 并称祂的名 things God gives us in such abundance. 赐，我们也 Paul is right in tying up rightful 吃饭时不祷 enjoyment with the Word of God, since it 名，那么我 alone enables us to regain what we lost in Adam, for, if we are to be heirs of God, we must know him as our Father; and we must know Christ as our Head, if we are to have what is his. From this we gather that all the gifts of God are usurped by us and are unclean to us, unless we know the true God and call upon his name. It is a beastly business when people start eating without prayer, and when they are full, “他们就饮 they run out without as much as 世记43: mentioning God’s name. 我们从本章 And they drank and were drunk with him. 这次盛宴上 Gen. 43:34. (Calvin’s wording.) 乐。希伯来 为“喝醉” From the end of the chapter we conclude 次庆祝宴会 that there was a sumptuous banquet at 这个词并不 which they indulged themselves more 自己的人经 freely and hilariously than was usual. The 狂欢的借口 verb shakar, which is translated be drunk, 我必须承认 indicates either that they were not 经常将之当 accustomed to drinking wine, or that an 9:21以 unusual amount was drunk at this banquet 表达的意思 given in their honor. But the word does not necessarily mean drinking to excess (as riotous men interpret it to excuse their own dissipation by the example of the patriarchs), but drinking with honest and free enjoyment. I admit that the word is ambiguous and is often used in a bad

们蒙召，是要得自由。只 的自由当作放纵情欲的 爱心互相服事。 因为全 人如己这一句话之内了。” :13-14）

sense, as in Gen. 9:21, and similar 如果有人反对说：节俭饮食和适度饮酒 passages, but in this place, Moses’ 可以为我们的身体提供足够的营养，我 meaning is clear. 的回答是：尽管食物恰 身体需求，但是合理的 If anyone raises the objection that a 了食物本身的意义。因为，我们添 frugal use of food and drink is sufficient 味料是为了增加食物的 for the nourishment of the body, I 是，因为我们天上的父希望我们享受祂 answer: Although food is a proper 赐予美食。诗篇104:15中赞美神恩待 provision for our bodily need, yet the 赐酒怡情，这不是偶然的。 legitimate use of it goes beyond mere sustenance. For good flavors were not added to food value without a purpose, but because our Heavenly Father wishes to give us pleasure with the delicacies he provides. It is not by accident that Ps. 但是，神越是恩待我们，我 104:15 praises his kindness in creating 责小心地管好自己，适当地利 wine to cheer man’s heart. 赐。因为我们知道我们 制；一旦富足便放纵， But the more kindly God treats us, the 实际上，我们必须听从保罗在（ more it becomes our duty to be careful to 书4:12）中教导，“ control ourselves and to use his gifts 缺乏，怎样处丰富或饱足。”这 temperately. For we know how 着当大量食物供我们食用时，我们必须 unrestrained our appetite is; in abundance 保持警醒，这样我们才 it always overindulges itself and it is 张浪费；同时我们务必要平静 always impatient of scarcity. In fact, we 乏。 must keep Paul’s rule (Phil. 4:12) and know both how to be in want and how to abound. This means to be on our guard when large quantities are at hand so that we are not tempted to extravagance; and 有人或许会说，肉欲会聪明地 again we must see to it that we endure 行为，因此满足日常所需已经足 privation calmly. 我当然同意保罗在（罗 出的要求，我们一定不 Someone will perhaps say that the flesh is 于信徒来说，最重要的 much too clever at camouflaging 接受神赐予的食物。为此，我们必须适 extravagance, and therefore nothing 度地享用食物和美酒。 beyond actual necessities should be allowed it. I certainly agree that Paul’s requirement (Rom. 13:14) must be observed, and we must not serve our lusts. But what is most important for religious people is to receive their food from God’s hand with a quiet conscience. And to do this, we must determine how “ 必 有 万 军 耶 和 华

他们不要误用他们得来 给哥林多人的使徒书信 看到：拥有自由是一回事， 另一回事；自由存在于良 有关；实践自由是一个延 仅关乎神也关乎我们身边 告加拉太人不要让任何人 由，之后他要求他们恰当 他规定了合理利用自由的 他们不能拿它当借口或特 自由不是让他们借机放纵 求他们控制欲望。只有具 的人才能真心行善。

far the enjoyment of food and wine is 子……要临到他施的船只”（以赛 allowable. 2:12,16）

他解释到磨练自由的方法 自由，从而人们不会因放 而变得散漫。但是我们必 问题不在于我们如何从神 ，而在于我们应该如何在

For the day of the Lord of hosts shall 毫无疑问，希伯来语称西里西亚 be. . . upon all the ships of Tarshish. . . . 施。西里西亚人 Isa. 2:12, 16. 繁，在圣经中我 的记载，并将航 There is no doubt that Cilicia was called 海。海上贸易本身不应该 Tarshish in Hebrew. Since there was 责，因为货物的进口和出口给人们带来 much trade between that nation and the 不少好处。而且神也希望整个人 Jews, we find in Scripture frequent 一个相互帮助的整体，我们不能否认船 references to ships of Tarshish, so named 只这一交通工具的作用。 from the Cilician sea on which they 足助长了人们的骄傲和残忍的行为，所 sailed. Trading in ships cannot of course 以以赛亚谴责贸易，虽然 be condemned in itself, for the import and 土地富饶。而且远海贸 export of goods bring no small advantage 骗和勒索，贸易利润没有受 to men. And especially since God desires 制。 the whole human race to be united in mutual service, it is impossible to disapprove of ships as a means of communication. But since abundance increases pride and cruelty, Isaiah here denounces commerce by which a land is especially enriched. Also trade carried on with far-off foreign nations is often 以赛亚首先意识到，如果犹太人想 replete with cheating and extortion, and 从神，他们就必须抛弃他们 no limit is set to the profits. 采用象征的手法 正义的所得，因 Isaiah recognizes in the first place that if 迹的剑宣布这是一 Jews are to learn to submit themselves to 后半部分更加清晰地表明 God, they must be stripped of their 是在谴责贸易，因为它使这片土地染上 wealth. He then uses a symbol for their 了很多堕落的行为。因为富裕 greed and their unjust gains, as he might 纵，兴喜过度致使人们软 have held up a bloody sword to announce 地区和城市【有商人的地方】 a murder. The latter part of the verse 随处可见。现在，远航的人不在 makes it clearer that the prophet is 家的安慰而是带回陌生的奢侈品。因 condemning commerce because it has 此，因为财富是浪费之母，先知这里提 infected the land with many corruptions. 到了奢侈的家具，他的意思 For it too often happens that riches bring 会因奢侈的修房屋装修 self-indulgence, and superfluity of 判。他形象地描述了佛里吉亚刺绣的贵 pleasures produces flabbiness, as we can 重挂毯和塑有精美艺术的花 see in wealthy districts and cities [where there are merchants]. Now those who sail to distant places are no longer content

自由。正直的良心不会臣 役；表面上像个仆人或者 没有什么危险。简而言 互爱互助，我们定会不断 以我们不应该放弃自己、 了荣耀神和帮助他人，我 恩典利用我们的自由。

with home comforts but bring back with them unknown luxuries. Therefore, because wealth is generally the mother of extravagance, the prophet mentions here expensive household furnishings, by which he means that the Jews brought God’s judgment upon themselves by the lavish way they decorated their houses. For with pictures he includes expensive 当然，当人们沉迷于这些空虚 tapestries like Phrygian embroidery and 遣时，他们就败坏了道德。我 vases molded with exquisite art. 样的放纵使罗马帝国灭 入希腊之前，他们极为 It is indeed certain that morals are 服亚细亚之后，他们开始渐渐变得软 corrupted when men are greedy for such 无力。他们的眼睛被绘画、花瓶 empty diversions. We know that such 和挂毯迷惑，他们的鼻子为油膏和香水 indulgences brought about the end of the 所倾倒，他们所有感官能力 Roman Empire. Before the Romans 了。他们进而效仿东方的奢华生活，似 entered Greece, they practiced a high 乎那才是更高的文明，他们的生命 degree of self-control; but finally, after 地浪费在娱乐消遣上。 Asia was conquered, they began to grow soft and effeminate. And when their eyes were trapped with pictures, vases, jewels, and tapestries, their noses with ointments and perfumes, all their senses at once were overwhelmed. And by copying the luxury of the East, as if it were a higher culture, they came more and more to “与亚伯兰同行的罗得也有牛群，羊 squander their lives in every kind of 群，帐棚……亚伯兰的牧人和罗得 pleasure. 人相争……”（创世记

”，这里将保罗忠告和假 了间接对比。因为，后者 调典章仪式，而保罗让人 任，遵守基督徒的日常教 旨在让加拉太人明白：爱 美生活的重要组成部分。 在必须要问“为什么所有 包含在爱心中？”；因为， 方面，第一方面嘱咐人要 地履行对神的职责，而律 面要求人们有爱心。用部 个律法似乎是很荒唐的。 避这个问题，简单地说， 要求我们全心全意地 是很明显，保罗说的是“爱 。因此，我们必须找到一 问题的方法。

And Lot, also which went with Abram, had flocks, and herds, and tents. . . . And there was strife between the herdmen of 这里描述了亚伯兰因为他的财 Abram’s cattle and the herdmen of Lot’s 恼。显然，他不愿意和他的内 cattle. . . . Gen. 13:5, 7. 离，他爱他，将其视 果他可以选择的话， Now follows an account of the trouble 富也不愿意与罗得分离，他把罗得 Abram suffered because of his wealth. 他唯一的儿子。但是，他发现没有 Certainly he did not want to part from his 的弥补方法来停止纷争 nephew whom he loved especially as if 纷争归咎于他严厉的脾气还是他的 he were his own son. Surely, if he had 甥的傲慢无礼呢？我想，我们最 had a choice, he would have preferred the 应该考虑下神的旨意。 loss of his wealth to separation from one whom he regarded as an only son. But he

敬比爱我们的兄弟重要； 前，遵守律法第一个方面 个方面更加宝贵。但是， 看到神，我们邻舍看不到 建立宗教典章的确是为了

found no other remedy to stop the quarreling. Shall we ascribe the difficulty to his own too stern temper or to his 亚伯兰可能因为富裕得意忘形，正 nephew’s insolence? I think we should do 多人被富足蒙住了眼睛。因 better to consider the purpose of God. 调和财富的甜味，所 于被甜味过度迷惑。 There was danger that Abram might 导我们过度地寻求财富，因为我们没有 become too well pleased with his own 意识到财富会给我们带来多少麻烦。 good fortune, just as many men are 忆这个故事可以防止我们贪恋财富。富 blinded by lesser goods. Therefore God 人无论何时因财富陷入烦恼，他 seasons the sweetness of wealth with 该知道这痛苦是净化他们思想的良药 vinegar and does not allow the mind of 清除他们此生对美物的贪欲。若 his servant to be too much entranced with 的英明指引，人们早就背 it. When a false sense of value leads us to 路，在追求财富的道 seek riches more than is right, because we do not realize how many troubles they bring with them, the remembrance of this story should serve to limit our inordinate love. And whenever rich men fall into trouble because of their wealth, they should learn to use the pain it gives them as a medicine to purge their minds of too great a desire for the good things of this present life. Unless God in his wisdom tightened the curb rein wisely, men would leave the right road and would 而且，当我们遭受贫困时，我们应该 stumble badly in their pursuit of 道神以此驱除我们肉身隐藏的罪恶。 prosperity.

神的虔敬；但是，遵守典章 人是圣洁的；因为，伪善的 诚地遵守这些典章仪式。因 我们的兄弟试验我们是否爱 “爱人的就完全了律法”（不 马书13:8也有叙述）：并不 比敬畏神更重要，而是因为 证明了人爱神。我上面已经 能看见神；因此，神以我们 向我们显现，并要求我们偿 。所以，爱我们的弟兄源自 ；因此，以爱弟兄证明爱神 奇，尽管这只是律法的一部 代表了整个律法，包含了我 畏。显然，将爱神与爱人分 的。

Again, when we are hampered by poverty we should understand that God uses this 总而言之，让富足的人记住他 also as a remedy for the secret vices of 荆棘丛生，要极其谨慎，以 our flesh. 伤；也让贫穷的人充分了 们贫穷】是为了让他们远 In conclusion, let those who have 的陷阱。 abundance remember that they are surrounded with thorns, and let them take great care not to be pricked by them; and let those who have little and are very much hemmed in know that God planned 与罗得分离让亚伯兰悲伤；但是，这 [their poverty] to keep them from evil 可以帮助他纠正身上的罪恶，不 and hurtful snares. 压抑他服事神的热情。如 救赎的解药，我们就不该 Separation from Lot grieved Abram; but 试验帮我们抵御肉欲的贪婪。祂

你的邻舍”，任何爱他人的 人公道；不会伤害别人；将 对所有人有益处的事情。律 面还有什么其他意思吗？ 在罗马书13:10中谈论的内 “邻舍”一词代表了所有人； 因本性相同，息息相关。正 说，“你要顾恤你的骨肉” 58:7）。尤其是，我们因效 结为圣洁的整体。因此，这 分别：因为，人的邪恶不摧 。

it could serve to correct much evil latent 等到信徒已经堕落 in him, and prevent wealth from stifling 先看顾他们。祂没 the ardor of his devotion. If Abram 兰的贪婪或骄傲而 needed such an antidote, we should not 但以这样的恶念来 wonder that God employs painful checks against our lust for pleasure. He does not always wait until the faithful have actually slipped, but he looks ahead for them. He did not punish Abram, his servant, for avarice or pride; he gave him “相争”，除了财 a preventive medicine to keep Satan from 也同样遭致祸患。 infecting his mind with such sentiments. 多人热切希望雇佣 他们想要主宰整个 And there was strife. What applies to 到亚伯兰的大家业 wealth applies equally to large 此，只要让神喜悦 households. Yet we see how ambitiously 一个小家庭，或者 many men seek to collect a great crowd 个拥有较多人口的 of servants — as if they wanted to preside 大可能的。经验证 over a whole nation. But seeing that 的说法是正确的。 Abram’s great establishment cost him so 估量的福分，那么 much, we should learn to be willingly 最明智的选择就是 satisfied with a small establishment, or 然后谦卑地度过一 with none at all if it so please God. It is almost impossible for a house to be filled with many people without its being in turmoil. Experience proves the truth of the proverb, “A crowd is the same as a tumult.” If quiet tranquility is an inestimable good, then we should see that our wisest course is to have a small house 如果我们不想让撒但巧 and to live unpretentiously within our 置我们于纷争之中，我们应该谨 family. 例子中的忠告。因为 们之间相互的仇恨时 In this example, note carefully what we 别人的纷争中。罗得和亚伯兰 are advised to avoid if we are to keep 一致，但是，他们的牧人相争， Satan from drawing us into conflicts by 们卷入争端，从而不得不分开 circuitous devices. For when he cannot inflame us directly with mutual hate, he implicates us in the disputes of others. Lot and Abram agreed well together, but the quarrel which arose among the shepherds involved them against their 毫无疑问亚伯兰严格要求他的仆人 will so that they were compelled to 和睦相处。但是他的热情和努力没能阻 separate. 止他们之间仇恨之火

己”意思是，我们因被肉 爱我们自己：所以是神吩 。但是，当我们认为（如 师那样认为）相比较爱邻 于优先位置，因为这也是 人标准，我们就歪曲了神 有正确翻译神之道。这样 笨蛋，甚至从来没有被人 如果我们像爱自己那样去 是正确和神圣的，也定会 但是，事实是我们从来没 神的旨意去爱我们邻舍， 自己的爱转化为对我们 自己和爱邻舍相互抵触相 己会让我们忽视和鄙视别 得残忍，也是贪婪、盗窃、 恶的根源；它会让我们失 地报复别人。因此，我们 ：应该将爱心转化为【真

被煽动，在他的家庭 There is no doubt that Abram had given 以当我们看到信徒众 strict orders to his servants to keep the 执，也就不足为奇。 peace; but his zeal and effort did not 个仆人；罗得的家眷 prevent his seeing the flame of discord, 下如果是五千或者六 kept alight by small fans, blazing in his 生什么呢？尤其当这 own home. So it is no wonder that 由的人时。 disturbances arise in the church which contains a still larger number of people. Abram had about three hundred servants; Lot’s household was certainly little smaller. What then will happen among 我们千万不要为这些纷争 five or six thousand, especially when the 是同样我们必须时刻保持 quarrelers are all free men? 样的纷争发生。因为意见 始时得到妥善解决，才不 We must not let ourselves be upset by 害的冲突。 these offenses, but equally we must be on guard in every way against the outbreak of fighting. For unless disagreements are “城中街上必满有男孩女 stifled properly at the beginning, they 迦利亚书8:5） will burst into harmful dissensions.

词。耶和华阿”

And the squares of the city will befall of 先知从不同角度重复强 boys and girls playing in the squares. 点：男孩和女孩将在公共广场和 Zech. 8:5. 玩耍，在战争的喧嚣 样的场面。因为当人 With a different figure the prophet 冲锋号吹响时，当遭到敌军辱骂攻击 repeats and emphasizes the same point: 时，每个家长都会把孩子圈在家 that boys and girls will be playing on the 面是丑陋悲伤的景象， public squares and in the streets, which 迹。当整个城市都笼罩在悲 they cannot do in the uproar of warfare. 甚至儿童都会失去欢乐。随 For when arms clash, when the sound of 言说耶路撒冷将会再一次享受到 the trumpet is heard, when insults from 敌人的威胁将会被远远赶走； the soldiers of the enemy threaten, 是说耶路撒冷将会远离所有的危险，而 everyone keeps his children in the house. 是说神将保护耶路撒冷， Outside it is an ugly and sad business, 中的人们将安然无恙。 and almost nobody will be caught on the street. When fear hangs over the whole [city] even the children lose their gaiety. The prophet, then, is promising that Jerusalem will once again enjoy peace, that God will chase the menace of the enemy to a far distance; not that Jerusalem would ever be free from all

对神的忠诚时，

danger, but that God’s defense would 我们不是在争辩在和平时期孩子是否 give her people security in the midst of 可以玩耍。先知描述了普通 many terrors. 实际上这是对人本性的描 知道当人类不害怕时，他 This is not the place to argue subtly 乐。而且，这是才能让孩子嬉戏。 whether one may play games in 先知旨在安慰犹太人，尽管他们现在正 peacetimes. The prophet draws his 在与众多敌人抗争，但是，他们可享受 picture from ordinary human behavior; it 平安与安宁。 is indeed an expression of human nature. For we know that when men are not afraid, they relax and enjoy fun. Besides games and silly amusements are proper for children. Therefore all the prophet intended here was to assure the Jews that even though they were struggling with “不再穿毛衣哄骗人。”（撒迦利 various enemies, they could nonetheless 13:4） enjoy security and quiet. 这意思是：他们不会想着 And they shall not wear a rough garment 望和名誉，而是主动地抛弃骗 to deceive. Zech. 13:4. 重。

和邪恶 圣徒的行动遵 他们 诚 号，因

This means that they will not be concerned to maintain their prestige and reputation, but will abandon willingly the 这段经文说先知们穿着 esteem which they had dishonestly 是有些解经者错误地认为：这段经文证 acquired. 明神要求先知穿粗布衣 服。因为在很多以赛亚 This passage shows that prophets wore a 都不是粗布衣服也不是山羊毛 coarse and hairy garment. But interpreters 有在他宣布灾难时，他 are wrong to cite as evidence passages in 有一次要求耶利米不穿衣 which a prophet is ordered to put on 常情况下，先知们都穿着毛衣，也就 sackcloth and a garment of goat’s hair. 普通的粗布衣服。 For Isaiah in many of his prophesyings wore neither; he did so only when he announced disaster. And Jeremiah was once ordered to go naked.103 But ordinarily the prophets were content with 虽然现在我们可以自由着 hairy garments, that is, with ordinary, 也必须穿着适当。例如，如果 coarse clothes. 装讲道，那么理智人立

教导我们说：真正的遵守律法源 私的爱。因为，神寻找祂喜悦的 正如摩西所说，正确生活的第一 是爱神……因此，我们不应该忘 若不是神赐予我们无私的恩惠和 我们不会主动选择爱神。

Jeremiah appears to be a surprising slip of memory

有大平安。什么都不 65）

for Isaiah (ch. 20:2), or for Micah (ch. 1:8); but it possible that Calvin had in mind Jeremiah’s journey t the Euphrates; if the prophet wore only his girdle an buried it there, he certainly returned “naked.”

生活的第一基石。当 ，当我们得到神的恩 我们的心智 知教导 ，因为任 他生命奄

不需要一个专门的教义 Now although we have liberty in external 装得体，怎样着装有品 things, we must practice some moderation. If, for example, I were to teach in a military uniform, good sense would be quick to object. There is no 真正的先知穿着粗布衣 need of a special doctrine to teach 们证明他们的生活如同 decency and ordinary good taste. 样简单、朴素。但是他 为他们的装扮获得圣洁 The true prophets wore rough garments to 的修道士却因为带着头 show that their lives were as simple and 的东西被认为是圣洁的 plain as their clothing. But they did not 想要表达的意思。他们 achieve a reputation for holiness by 目的是服侍神。他们之 means of their clothes only, as do the 因为他们要专心传道。 monks today who are supposed to be holy because of their cowls and such trumpery. That was not the aim of the prophets; they meant to show by their dress that their only purpose was to serve God, and that they were separated from 因为假先知模仿他们的装扮，所 the world only in order to devote 利亚才说“不再穿毛衣”——也就是说， themselves wholly to their ministry. 他们将不再穿先知的 在谴责假先知的穿着 It was because the false prophets imitated 人曲解先知的话语，并 them that Zechariah says they shall not 长袍的人或者那些穿着不合乎 wear a hairy mantle — that is, they shall 的人。先知真正意思是， no longer wear prophetic garb. He was 照耀世间，当真正信仰赢得了应得 not merely condemning the garb worn by 耀，那么，假先知也就无立足之 the false prophets. Therefore interpreters 们也就自动放下现在的 twist these words from their true meaning 再欺骗无知的人们。“哄 when they use them to condemn long 地揭示了先知的真正想表达的意思。 gowns or whatever else of the kind displeases their sour minds. The prophet means simply that when pure doctrine shines bright and true religion has won its due honor, then there will no more be a place for false teachers. They will voluntarily leave their positions of honor and will no longer try to deceive uneducated folk. This is what the prophet 我们看到先知谴责毛衣， really means, as he shows clearly when 披着羊皮，狐狸混入羊群伪装自 he adds to deceive. 迦利亚书谴责的是穿 机而不是谴责衣服本 So we see that hairy mantles are

石”指的是当人们不 驱使 憔悴…… 我

condemned, because rapacious wolves hide under sheepskins, and foxes infiltrate the fold in disguise. Zechariah is “雅八就是住帐

为对于我们 我们揭示神是我们 宁 。

condemning the motive and not the 世记4:20） garment. 摩西这里提醒我 Jabal was the father of such as dwell in 恶，而邪恶来自该隐家族。 tents. . . . Gen. 4:20. 索或有利发明让 它们也都是神的 Moses now reminds us that some good 它们而应该给予赞美。令人惊奇地是， was combined with the evils which came 那些最背离正道的人所拥有的才 from the family of Cain. For the 赋超越了亚当的其他后裔。 discovery of the arts, and of whatever is useful and makes our common life more pleasant, is a gift of God which is not to be despised and an achievement worthy of praise. It is indeed surprising that the race which had departed furthest from the 实际上，我认为，摩西特 right way, surpassed the rest of Adam’s 家族创造的艺术成就是想要告 descendants in serviceable endowments. 神没有完全诅咒 何的恩赐。因为 Indeed, I would suggest that Moses 天赋，亚当的其他儿子也有勤奋聪明的 specifically enumerated the arts invented 人，他们专注于发明创造 by the family of Cain to inform us that 诚然，这里摩西是在赞美神赐 Cain was not so cursed by God that he 和一无是处的人。 had no gifts to distribute to his descendants. For it is probable that others also were not lacking in talent, and that there was among other sons of Adam no lack of industrious and clever men who busied themselves in inventing and developing the arts. Clearly, here Moses is celebrating what was left of God’s blessing, in a people whom we should 因此，我们必须意识到，尽管该隐的 otherwise regard as sterile and devoid of 裔失去了重生的圣灵，但 every other good. 给他们，并没有 有前人经验告诉 We must therefore recognize that, 会照耀那些非信徒，改善了我们现在的 although the sons of Cain were deprived 生活。现在我们看到圣灵的荣 of the Spirit of regeneration, they were 所有人类。因为世俗的人创 blessed with endowments far from 术和工业艺术，他们研究着自然科学， negligible. In fact, the experience of all 还有天文学和哲学其他 ages shows us how many rays of divine 治学——我们必须承认我们是从他 light have always gleamed among 那里学到了这些知识。

埃及记20:15） 命记5:16）95 目标，那么我们就要 意义。爱的定义是： 利，都要己所不欲勿

unbelieving nations, and have contributed to the improvement of our present life. And today we see glorious gifts of the Spirit spread throughout the whole human race. For the liberal and industrial arts and the sciences have come to us from profane men. Astronomy and the other branches of philosophy, medicine, 毫无疑问，尽管他们不敬拜神 political science — we must admit that 依然慷慨地赐予他们恩惠，所以 we have learned all these from them. 对神的恩赐。但是当 厚恩典感到惊奇时， No doubt God endowed them so liberally 生的恩典，神以此使祂的选民圣 with his excellent favors to give them no 为祂的嗣子。 excuse for their impiety. But while we are amazed at the riches of his grace which God pours out on them, we marvel much more at the grace of regeneration given 虽然七弦竖琴和其他乐器让我 us, by which God sanctifies his elect to 了佳音并陶冶了我们的情操 be his own. 为了满足我们的需要 此认为它们毫无价值 Although the invention of the lyre and of 们。只要我们敬畏神并关 other musical instruments serves our 益，我们就可以享乐。但是音乐本质 enjoyment and our pleasures rather than 是在唤起我们爱神敬神，并给 our needs, it ought not on that account to 幸福；我们应该避免令 be judged of no value; still less should it 空虚的享乐只会让我 be condemned. Pleasure is to be 业，浪费我们的时间。 condemned only when it is not combined with reverence for God and not related to the common welfare of society. But music by its nature is adapted to rouse our devotion to God and to aid the well-being of man; we need only avoid enticements to shame, and empty entertainments which keep men from 尽管你认为发明七弦竖琴无可赞美之 better employments and are simply a 处，但是每个人都知道：长久以来工匠 waste of time. 的技艺一直被广泛的

。

However, even if you think the invention of the lyre does not in itself deserve much praise, everyone knows how long and 总之，依我之见，摩西是想让人们明白 how widely people have valued the 神赐予该隐家族更多的天赋才能，这也 carpenter’s skill. 使他们不虔敬神行为 时彰显了神的美善。 To conclude — in my opinion, Moses

指偷偷地窃取别 害别人赚钱，以 只关心自己的 以，所有以错误 都是“偷 力窃取没

here wished to show that the race of Cain excelled in many important endowments which at once made their impiety 雅八据说是住帐篷的始祖，因为他发明 inexcusable and were shining witnesses 这一便捷的住所，后来人 to God’s goodness.

伪装掩盖他们 的颜色掩饰自 赞扬。奸诈和狡 人，诱骗思想单 迫穷 微。当整个 美德，所有人就 所有的伪

Jabal is said to be the father of the people who live in tents because he invented that “于是神造了两个大光 convenient shelter, and others afterwards 的管夜。又造众星。”（ imitated him.

，因为几

And God made two great lights, the greater light to rule the day, and the “大的光”，我已经说过，摩西 lesser light to rule the night; he made the 很多哲学家一样精确 stars also. Gen. 1:16. 秘；这个词就证明 在辽阔的天空中创 The greater light. I have already said that 航员可以分辨出天空 Moses is not analyzing acutely, like the 们告诉人们这些固定的星体 philosophers, the secrets of nature; and 的位置。摩西提到“两个大 these words show it. First he sets the 员以有力的证据向我们证明：土 planets and stars in the expanse of the 因为距离我们远才看起来小， heaven. Astronomers distinguish a 它比月球大。 number of spheres in the firmament and teach that the fixed stars have their own place in it. Moses mentions two great luminaries. The astronomers prove with strong arguments that the star Saturn, 所有这些表明：摩西是在以一种 which seems small because of its 方式，以一个没有受到过训练或没有接 distance, is larger than the moon. 受过教育的人的视 宇航员却是经过费 All this shows that Moses described in 的观察才发现这些秘密。这样的 popular style what all ordinary men 们当然应该支持，有些傲慢的科学狂热 without training and education perceive 者总是反对所有他们未知的东 with their ordinary senses. Astronomers, 的做法我们不赞成。 on the other hand, investigate with great labor whatever the keenness of man’s intellect is able to discover. Such study is certainly not to be disapproved, nor science condemned with the insolence of 天文研究不但给人带来乐趣， some fanatics who habitually reject 用。没有人会否认天文学极好地揭示了 whatever is unknown to them. 神的智慧。因此， 力于研究天文学的 The study of astronomy not only gives 能力有兴趣的人也不应该忽视这一 pleasure but is also extremely useful. And 域研究。

加尔文在《摩西五经的和谐》中将之整理

no one can deny that it admirably reveals the wisdom of God. Therefore, clever men who expend their labor upon it are to be praised and those who have ability and 摩西忽略掉科学研究中的 leisure ought not to neglect work of that 要求我们不要远离这样的 kind. 神命他指引那些无知和没 而不是指引那些博学的人 Moses did not wish to keep us from such 想要尽到指引他人的责任就必 study when he omitted the details 他们的接受能力。如果他谈论一些人们 belonging to the science. But, since he 不熟悉的话题，没有学问的人 had been appointed guide of rude and 的讲道我们接受不了。”实际上，圣 unlearned men rather than of the learned, 想让所有的人领受祂的指 he could not fulfill his duty except by 西讲授那些所有人都可以理解 coming down to their level. If he had 我们也就不会感到奇怪。 spoken of matters unknown to the crowd, the unlearned could say that his teaching was over their heads. In fact, when the Spirit of God opens a common school for all, it is not strange that he chooses to 宇航员试图测量星体的具 teach especially what can be understood 发现月球比土星要小，他教给 by all. 专业的知识。但是他们与 角度不同；摩西想让普通 When the astronomer seeks the true size 话。 of stars and finds the moon smaller than Saturn, he gives us specialized knowledge. But the eye sees things 神伸出了双手，赐予我们太阳和月亮的 differently; and Moses adapts himself to 光辉。如果我们不去感受神 the ordinary view. 美，我们就更加忘恩负义 有理由嘲笑摩西的无知。 God has stretched out his hand to us to 我们解释天堂的奥秘，而是在 give us the splendor of the sun and moon 述我们见到的事物。宇航员 to enjoy. Great would be our ingratitude 奥的天文知识。同时，如果 if we shut our eyes to this experience of 到月亮的光辉，却没有意 beauty! There is no reason why clever 的恩赐，那么我们就堕落成了忘恩 men should jeer at Moses’ ignorance. He 的人。 is not explaining the heavens to us but describing what is before our eyes. Let the astronomers possess their own deeper knowledge. Meanwhile, those who see the nightly splendor of the moon are 4. 婚 possessed by perverse ingratitude if they do not recognize the goodness of God. “耶和华神说，那人独居 他造一个配偶帮助他。” 4. MARRIAGE

。加尔文对摩西的后四本书的注释显 料的和谐统一。从整体上讲，这一著

And the Lord God said, It is not good that 摩西在此解释了神创造 the man should be alone; I will make a 希望人们在地球上繁衍生息，组 helpmeet for him. Gen. 2:18. 社会。有人或许会质 不包括繁衍后代”； Here Moses explains God’s purpose in 人独居不好。我要创造一个配偶帮助 creating woman. God wished the earth to 他。”但是，依我之见，当神 be populated by men who would live 人类社会时，祂希望人类不断地繁衍生 together and create a society. Some may 息。这里应遵循一个一般原则 question whether God’s purpose included 造成了一个社会性的动物。既 offspring; for the words say only that 会不能没有女人，人类关系中没 since it is not well for a man to be alone, 妻同心协力更加神圣 a woman had to be created to be his 上讲，自然赋予了柏拉图和其他哲学家 helpmate. But as I understand it, when 智慧。 God took the first steps towards a human society, he intended the others to follow each in turn. We have then a general principle: man was created to be a social animal. Now since the human race could not exist without woman, no bond whatever in human relations is more sacred than that by which husband and wife unite to become one body and one soul. On this point, nature itself taught 但是尽管神说那人独处不 Plato and others among the saner 不认为神所说“那人”就是亚当自己。 philosophers to speak with wisdom. 我认为所指的是整个 人都应该接受这个诫 But although God made the statement 处不好——除非神宽恕了他，赐予他独 that it is not good for man to be alone 处的恩惠。 about Adam, I do not restrict it to his single person. I consider it rather a general rule for human living. Therefore everyone ought to take as a precept directed to himself that solitude is not 很多人认为独身促进了事业 good — except for a man whom God 结婚可以远离很多麻烦。但是，不仅世 exempts as a matter of unusual privilege. 俗的人说“如果一个男人 应该远离婚姻”。耶 Many think celibacy furthers their plans 中也充斥着对婚姻的无理谩 and refrain from marriage to avoid 憎恶和贬低神圣的婚姻。信徒们要以神 trouble. But it is not only worldly people 之道战胜撒但的邪恶图 who say that, if a man wants to be happy, 结婚，不是要毁灭他而是 he should stay away from a wife. 福。 Jerome’s book against Jovinian is crammed with petulant insults by which

丁堡版本四卷）取得了惊人的成就。

he tries to make sacred marriage hateful and to disgrace it. Let men of faith learn to fight the evil suggestions of Satan with this Word of God, by which he decrees “我要为他造一个配偶帮助他”， married life for man, not for his ruin but 么这里动词没有采用复 for his well-being. 人时的描述是“让 1:26）。有人 I will make a helpmeet for him. Why is 示了两种性别的差异，也证明男 the verb used here not plural, as it was in 明显高于女人。但是 the account of the creation of man when 个有所不同但不完全矛盾的解 it said, Let us make? (Gen. 1:26). Some 创造了男人，“让我们造人” think that the change indicates a 赋予了人类共同的尊严。所以在创造女 difference between the sexes and shows 人时候，祂就没有必要再重复这 how greatly superior man is to woman. 为女人实际上是对男人的补充和完 But a different, although not altogether 从另一个角度讲，我们当然 contradictory, interpretation pleases me 人也是按照神的样子创造出 better. When the human race was created 此，神对男人和女人的训诫是 in the person of a man, a dignity common to all humanity was universally conferred with the words let us make man. There was no need to repeat this at the creation of a woman, for she was really a supplement to the man. We certainly cannot deny that woman also, perhaps in a secondary way, was created in the image of God. Hence it follows that what 当神让女人帮助男人时，并 was said of man applies equally to 特权去规定男人的职分；祂只是说婚姻 woman. 给男人的生活带来 们必须接受这一自 Now when God designates woman as 男人的帮手。当然，我们也知道“红颜 man’s helper, he is not giving women a 祸水”这一成语，所以我们必须 rule to determine their vocation in life by 神的话语，相信神将 assigning them a special task; he is rather 了让女人成为男人生 declaring that marriage itself will be 让他生活得更加美好。 man’s best help in life. Let us then accept it as a rule of nature that a woman is a man’s helper. Of course we know the common proverb that she is a necessary evil, but we ought to listen to the voice of God which asserts that woman was given 我承认现代人生活堕落，人们很 to man as a companion and partner to 神的恩惠。但是，我们必须记住人们 help him to live really well. 落的原因——我们 果人们依然将一切 I confess indeed that in the present 么神的律例必将实现，婚姻生活必将

特的洞察力和独具匠心，将律法编排 “两石碑”中的十律法中。相似的律 一起进行了处理。每一个命令的最终 简约地给予解释，这样做既是为了古 色列人，也是为了加尔文时期的教会。 进行了局部整理，但是叙事部分整合 起，以便给出一个合理的事件发生顺

corrupt state of the human race, God’s 和谐甜蜜的。因 blessing as here described is not often 女人，作为男人 seen and amounts to little. But we must 神。二人同心， keep in mind the reason for this evil. We 安幸福，成为圣 have perverted the order of nature 于我们的邪恶和 instituted by God. If man still had today 或者说至少人类 the wholeness which he had in the 生争执，互相伤 beginning, God’s ordinance would be 折磨，过着痛苦 fulfilled and the sweetest harmony would 男人经常因为妻 reign in marriage. For man would look to 妻子为生活中的 God; and woman, equally faithful, would be his helper. Being both of one mind, they would cherish an association no less holy than friendly and peaceful. Now because of our own wickedness and corrupt nature such married bliss is for the most part lost or at least is marred by many annoyances. Quarrels arise, and hurt feelings, bitterness, discords, and a great sea of trouble. So it happens that men are often seriously distressed by 但是婚姻并没有因人们 their wives and think of them as a 毁坏，婚姻中的恩惠并 hindrance. 因此，尽管因为我们的 中充满了烦恼，但是， Yet marriage cannot be so wholly spoiled 福；正如火虽然已经熄灭， by man’s sin that the blessing with which 依然闪耀。 God hallowed it by his word is entirely abolished and no longer exists. Therefore in spite of the many troubles of married life, which arise from our degenerate nature, there remains a residuum of 这一真理衍生出另一真理：女人应该了 divine good; in a fire which is almost 解她们的职责，她们应该尽力帮 smothered, some sparks still glow. 实现神的旨意。男人也 怎样回报人类中的另一 From this truth follows another: women 负共同的职责。神将女人赐给男 should learn their duty, strive by helping 她做男人的帮手，所以 their husbands to fulfill God’s purpose. 领男人应该尽自己的职分。 And men also ought to consider carefully what they owe in return to half of the human race. A mutual obligation binds both sexes. By God’s law woman is given 我们还必须注意另一点。并不 to man as helper, so that he may do his 当的堕落，我们受到了惩罚， part as the head and leader. 才来帮助男人。即使男 完好如初，女人依然会

些书卷很难以节选的形式呈现，但是，

We must observe one more thing. It is not 是，如今婚姻同时满 only because of the necessity which we 我们因而得到了神双 have suffered since Adam’s fall that the 个恩赐是附加的。 woman is called man’s helper. Even if man had remained obedient and whole, the woman would still have become his helpmate. But now when marriage is also a remedy for lust, we have in it a double “我眷顾他，为要叫 gift from God. But the second is 他的眷属，遵守我的 incidental. （创世记 18:1

对律法的处理方法值得“推荐”给众 是当今的圣经神学家。

Because I have known him, therefore he shall teach his sons and his household after him and they will do justice and “叫他吩咐他的众子”，这是神 right judgment. Gen. 18:19. (Calvin’s 伯拉罕分享忠告的第二个理由。祂 wording.) 毫无理由的揭示它。本 思是，亚伯拉罕知晓了 He shall teach his sons. This is the 神让他做一个好父亲，管理好他的家 second reason why God wished Abraham 族。我们进而推测出，神告知亚伯拉 to share his counsel. He did not reveal it 所多玛即将毁灭，并不 without a purpose. The plain meaning of 罕自己着想，而是赐予他所有 the verse is that Abraham is told of God’s 惠。 plan because he is to perform the task of a good father and teach his family. So we infer that Abraham was told of Sodom’s coming destruction not for his own sake 实际上，我们必须谨记神的旨 alone, but as a kindness to all his 围。神的旨意让亚伯拉罕知晓，并约束 descendants. 了所有亚伯拉罕的后裔 们知晓祂的旨意不是想 Indeed, the scope of God’s purpose must 我们死亡后会不再认识神。祂 be carefully noted. His will, as made 为后人认识祂作见证，所以后人会 known to Abraham, bound all Abraham’s 传承信仰。因此，父亲的职责是引 descendants. Certainly God does not 己的儿子认识神。所以，我们必须传播 make his will known to us with the intent 神的真道。这一真道不仅 that the knowledge of him should perish 为神的恩召和信心，我们必须 with us. He requires us to be his 助。 witnesses to the next generation so that they in turn may hand on what they have received from us to our remoter descendants. Therefore it is a father’s duty to teach his sons what he himself has learned from God. In this way we must propagate God’s truth. It was not given us for our private enjoyment; we must 人世间到处都是顽劣无知的人，这毫无

极 作恶，我 。神将人们联系在 互助共勉，进而共

mutually strengthen one another 疑问是在惩罚世人 according to our calling and our faith. 很多人无视神圣教 向他们的孩子传递 There is no doubt that the gross ignorance 神圣的教义。神公正地 which prevails in the world is the just 蕴藏的珍宝，以此惩罚世人的 punishment of men’s indolence. For while the greater part of the people shut their eyes to the light shed by heavenly doctrine, many smother it by making no effort to transmit it to their children. God rightly withholds the precious treasures 我们必须特别关注 “在他 of his Word as punishment for the 词组，它告诉我们神对我们的看顾不只 world’s indolence. 是保护我们的生命 们证明：永恒的真 We must consider particularly the phrase 然存在并且长盛不衰。我们 after him, which teaches us that God’s 洁的生命依然留存于土地上。因 care is not limited to our own lives. He 们也可以得出结论：我们应 takes measures to provide that his eternal 们的畏惧的历史。世俗 truth live and flourish after our death and 强烈的激励才会敬畏 that a holy manner of life continue on earth when we are dead. Hence we also conclude that histories which inspire terror in us are worth knowing, since our 人们不要认为这样的教义 carnal confidence needs a sharp stimulus 们；因为当神提及亚伯拉罕 so that we may be stung to fear God. 祂所指的是所有教 当和被蒙蔽的解经 Let no one imagine that this kind of 了畏惧，信心也就遭受了打击。但是 teaching does not apply to him; for when 不敬畏神和懒散是最没有信 God mentions the sons of Abraham, he 另外，引导人敬畏神的教义与神的怜 means the whole household of the 完美的契合，因为它带领不幸福和饥饿 church. There are perverse and deluded 的人奔向基督。 interpreters who insist that if they terrify consciences they repel and discourage faith. However, nothing is more alien to faith than disrespect and sloth; and on the other hand, the teaching which leads men to the fear of God fits most perfectly with the preaching of mercy, for it brings “遵守我的道”，摩西告诉人们， unhappy and hungry men running to 审判不仅让愚蠢和自满的人感到恐惧 Christ. 和渴望得到基督的 的信徒更加执着地 And they will keep the way of the Lord. 重述所多玛的毁灭不仅想让邪 With these words Moses shows that the 因为害怕惩罚顺服祂，也是想要让 judgment of God is announced not only 开始侍奉主的人更好地理解什么是

界充满温暖。 我们是盗贼，我 己谋福。

in order that those who in their stupidity 正的顺服。这律 are well satisfied with themselves may be 信徒坚守基督徒 filled with dread, and so be driven to long for the grace of Christ, but also in order that the faithful who are already endowed with fear of God may become more and more practiced in the pursuit of religion. God desires to have Sodom’s destruction recounted not only to draw wicked men toward himself by their fear of the same punishment, but also to give to those who have already begun to serve God a better understanding of true obedience. The law contributes not only to the beginning of 摩西借 “秉公 repentance, but also to our continuing 经提到的神的道 perseverance [in the Christian life]. 整，但是他以借 部分中包含的职 When Moses adds that they may do 特殊要求。圣经 justice and right judgment he is 内容向我们描绘 describing briefly the way of God which 活；这并不是说 he has already mentioned. Although the 重要，而是说， definition is not complete, yet he briefly 伤害邻舍证明了 indicates by synecdoche the duties of the 公行义”，是指 second table of the law, and shows us 如果有人想要弄 what God especially requires of us. The 那么当我们竭尽 Scripture often draws a description of a 兄，不欺骗他们 good and godly life from the second table 他们时，这种诚 of the law; not that love of neighbor is “行义”是指我 more important than the service of God, 受压迫者，支持 but that men can prove their loyalty to 不让羸弱的人遭 God only by living honestly and doing no 神的子民所应从 injury to their neighbors. By the words 法的任务。 justice and right judgment, he includes the kind of equity which gives to each man his due. If one wants to differentiate between the two words, justice implies the honesty and kindness which we practice, when we strive to help our brothers in every way and avoid hurting them in any way by fraud and violence. Right judgment means that we stretch out our hands to the poor and oppressed, that we see and support good causes, that we work hard to keep the weak from being