加尔文：圣经注释

教会

unjustly hurt. These are the lawful tasks with which the Lord orders his own to keep occupied.

会的状况

第九章

来过节的人，听见 就拿着棕树枝，出 和散那，奉主名来 称颂的。耶稣得了 如经上所记的说， 文作女子）不要惧 来了。”（约翰福 ）

正文

和平的 或者 乞求和平时， 这些百姓拿着

IX. The Church 1. 教

的呼喊声 ，是父从前应 自诗篇118。 最后圣徒们热 出现时， 此，很有 这个祷告 人口中都念着 动了这些人， 就成为

THE TEXT “第二天，有许多上 1. THE CONDITION OF THE 耶稣将到耶路撒冷， CHURCH 去迎接他，喊着说， 的以色列王，是应当 On the next day much people that were 一个驴驹，就骑上。 come to the feast, when they heard that 锡安的民哪，（民原 Jesus was coming to Jerusalem, took 怕，你的王骑着驴驹 branches of palm trees, and went forth to 音12:12-15 meet him, and cried, Hosanna! Blessed is the King of Israel that cometh in the name of the Lord. And Jesus, when he had found a young ass, sat thereon; as it is written, Fear not daughter of Lion; “棕树枝”，在古代棕树是胜利 behold thy king cometh, sitting on an 象征。而且，当授予某人权威时， ass’s colt. John 12:12–15. 人们向胜利的王或者将军 人们就使用棕树枝。但是 Branches of palm trees. Among the 棕树枝喜庆地迎接一位新王的到来。 ancients, the palm was a symbol of victory and peace. Moreover, they used palm branches when they invested someone with sovereignty, or when they came as suppliants before a victorious king or general. But these folk carried 他们喊着，“和散那！”他们 palm branches as a sign of festive joy at 证明耶稣基督就是弥赛亚 the coming of the new King. 允的救赎主。这个感叹来 因为诗篇写到了弥赛亚， They shouted, Hosanna! and so shouting, 切地期望弥赛亚的到来。当祂 they voiced their conviction that Jesus 他们将以敬畏之心迎接祂。因 Christ was the Messiah, promised by the 可能（如果不是确定的推测） fathers of old, their hope of deliverance 词为犹太人所熟知，每个 and salvation. For Psalm 118, from which 这样的祷告。因此，圣灵感 this exclamation is taken, was written 让他们向耶稣基督祷告；这些人

人证明弥赛亚已经到 由两个希伯来词语组 ，我向你祷告”。在 “Hoshia-nna”。在 时，这些词发音被破 传教士用希腊文写作， 希伯来词，以此恰当 ：百姓们沿用大卫的 个祷告词千古以来被 特殊而又神圣的目的 的王国。接下来一句 列王，是应当称颂 同的目的。因为，这 得令人愉悦的辉煌 文。教会的振兴和幸 祷告。

about the Messiah, to the end that the 拣选的先驱，向世 saints might ardently hope for and 来。“和散那”是 continually desire his coming, and that 成，意思是“救我 they might receive him with reverence 希伯来语中发音是 when he appeared. Therefore, it is a 翻译成另一种语言 probable, if not a certain inference, that 坏了。但是，福音 this prayer was common among the Jews, 他故意保留了这个 and was in everybody’s mouth. 地表达这样的事实 Therefore, the Spirit of God moved these 庄严的祷告词，这 people to address their prayer to Christ; 神的选民使用，其 and they thus became his chosen heralds 是求神赐福给基督 to testify that the Messiah had come. “奉主名来的以色 Hosanna is made up of two Hebrew 的。”也是出于相 words, which mean, “save, I pray Thee.” 是庆祝基督王国取 The Hebrews pronounce it Hoshia-nna. 胜利时最恰当的祷 The sound of words is often corrupted 福全都依赖于这一 when transliterated into another language. Yet the Evangelists, who wrote in Greek, purposely kept the Hebrew word, to express properly the fact that the crowd used a solemn form of prayer which had come down from David and was kept by the people of God through the ages for the special and sacred purpose of blessing the Kingdom of Christ. The words which come next, Blessed is he that cometh in the name of the Lord, were used to the same end. For this is a propitious prayer for the joyful and prosperous success of Christ’s Kingdom, upon which depends 似乎大卫在诗篇中 the restoration and the happiness of the 是耶稣基督；要解 church of God. 太困难。我们知道 了王国，期待着永 And now we have to untie the knot that in 出现。我们不要认 this psalm David speaks of himself rather 自己。而且，主遣 than of Christ; and this won’t be too 的关注点。因此， difficult. We know that a kingdom was 恰恰也是在歌颂他 established in the hands of David and his 主…… posterity, in anticipation of that everlasting Kingdom which was to appear in its own time. We do not need to believe that David was thinking only of himself. What is more, the Lord himself sent prophets who turned the eyes of the

谈论的是自己而不 开这个难点似乎不会 大卫和他的后裔建立 恒的王国在他们时期 为大卫这里只想着他 先知到来，改变信徒 大卫这里歌颂他自己， 后裔中的救世

godly in another direction. Therefore, what David sings about himself is rightly “奉主名来”，我们必须 applied to the Redeemer who was to 的意思。那奉主名来的人既不鲁莽地突 come from his seed. . . . 出自己也不骗取荣耀 唤和指引。神的真正 That cometh in the name of the Lord. We 来。一位先知受圣灵指引奉主 must first understand the meaning of this 来；他向人们传授天堂赐 expression. A man comes in the name of 义。所以，当神借着王的手统治 the Lord when he neither rashly pushes 民时，王就是奉主的名前来。但 himself forward, nor usurps honor under 然圣灵依赖基督，而基督是教 false pretenses, but when he has been 首，所以，所有奉命管理教会的人 called by God, accepts him as the author 该顺服基督；他们就像从同 and the guide of his actions. This eulogy 出的小溪。耶稣恰恰是奉 applies to all the true servants of God. A 不仅仅是因为祂的权威 prophet comes in the name of the Lord, 因为神借着耶稣向人类完全显现 directed by the Spirit of God; and 保罗在歌罗西书2:9中所说“因为神本 delivers to men the pure doctrine which 一切的丰盛，都有形有体的居 he receives from heaven. So also, a king 里面。”；基督就是活在世 comes in the name of the Lord, when 而言之，祂就是真正的以马内利。大卫 God governs his people by his hand. But 歌颂的正是基督，因为神借着 since the Spirit of the Lord rested upon 现，而神派遣的先知时并未 Christ, and since he is the Head of the 显现。因此，如果我们给予神 church, all those who have ever been 耀，我们应该首先荣耀他们的元首。 ordained to rule over the church are subject to him; they are indeed as streams flowing from a Fountain. Christ is said properly to have come in the name of the Lord; not only because he excels all others in authority, but also because God has totally revealed himself in Christ. For in him dwells the fullness of Deity bodily, as Paul says in Col. 2:9; and he himself is the living image of God; in short, he is truly Immanuel. He has a special right to this eulogy, because God manifested himself in him wholly, and not partially as he had done by the prophets. Therefore, if we want to honor “你这不怀孕不生养的，要 God’s servants, we ought to start with the 未曾经过产难的，要发 Head. 呼。因为没有丈夫的 更多。这是耶和华说 Rejoice, thou barren who didst not bear, 之地，张大你居所的幔子。 rejoice and be glad, thou who hadst no 书54:1-2）（加尔文的表 children! For the sons of the widowed are

首先理解这话

more than the sons of the wife, saith the Lord. Enlarge the space of your tents and 在谈论完基督之死后，先 extend your tent cords. Isa. 54:1–2. 会，从而我们更好地理解基督的死对 (Calvin’s wording.) 们产生的影响，以 了我们。只考虑耶 After speaking of the death of Christ, the 一个全面的了解。我们 prophet rightly turns to the church to give 身体——也就是教会 us a better understanding of what Christ’s 己，而是为了教会受难 death has done and accomplished for us. There would be no such understanding if Christ’s death were considered by itself. Therefore we must turn to his body which 我们的信仰的教义也遵循同 is the church. Christ suffered for the 在我们承认耶稣因为我们受难， church — not for himself. 十字架上之后，我 祂产生的。所以以 The same order is followed in the Creed 死、耶稣的复活和耶稣的胜利 of our faith. After we confess that we 即谈及了教会，因为教会从未远 believe in Christ who suffered for us and 督。因此，每一个信徒就 was crucified, we continue by affirming 经历中知晓“耶稣不会徒然受 that we believe in the church which, as it 苦”。 were, flowed from his side. So Isaiah, after speaking of the death, resurrection, and triumph of Christ, rightly comes down to the church which is never to be separated from its Head. In this way, each one of the faithful may learn from his 如果遗漏了这条教义，信徒们就 own experience that Christ did not suffer 信教会可以振兴。本节经 in vain. 晰地表明：当耶稣 后复活时，祂不仅 If this teaching had been omitted, the 也将生命注入了祂的身体里—— faithful could not fortify their hearts with 内…… the hope of the restoration of the church. But the congratulation in these verses shows plainly that when Christ comes forth from death as conqueror, he conquers not for himself alone, but also “帐幕”，这一比喻来自该 to breathe life into his body, which is the 的一种住所。将教会 church. . . . 它在地上没有坚实 不稳定的。它会根 Tents. The metaphor is taken from a kind 是，我确信先知也一定想到 of dwelling common in that region. The 子民的解放，他们在神的指引下 church is compared to tents because it has 漠，在帐幕内生活了四 no solid structure in the world. It always 这一解放，根据神的诫 appears unsettled and wandering, and is 个节日，每年都要庄严地庆祝

，而是听从神的召 仆人都是奉主名而 之名前 予的纯正教 祂的子 是，既 会的元 都应 一个源头流 主的名来的； 高于众人，而是 。正如 性 住在基督 上的神；简

moved here and there in various 们所说，先知 migrations, as necessity requires. But I am sure the prophet was also thinking of that earlier liberation of God’s people, when they were led through the desert and lived in tents forty years. In memory of that liberation, they later held yearly a solemn feast, according to God’s 有些会反对说 commandment. And as we have said, the 不可摧，帐幕 prophets habitually refer to it. 我的意思是： 似，并不是说 Someone will object that the structure （如果我可以 built by the ministers of the Word is too 教会的真正结 solid to be compared to a tent. But I 不脆弱，也和 answer: The likeness to a tent refers to 但是，与此同 the external appearance of the church 动，因为他们 rather than to its spiritual or essential (if I而实际上，它 may use the word) existence. The true 不可摧，因为 structure of the church is the Kingdom of 能，所以它可 God, and this is neither frail nor like a 它像帐幕，因 tent in any way. But in the meantime, the 富和权势的支 external church is moved here and there because it has no firm habitation in which it can abide. It is more solid and stronger than the best-fortified citadels because, relying on God’s unconquerable power, it scorns all peril. But it is like a tent 接下来，我们讨论下先知要求 because it is not supported by earthly 幔子，扩张帐幕的原因；很明显 resources, wealth, and power. 普通大小的 一个教会的 Next we come to the reason the prophet 各地。 orders that the cords be lengthened to enlarge the tent; obviously because no ordinary sized place was sufficient to hold the people whom God was going to “救赎主以色列的圣者耶和华，对 gather from all parts of the world into one 人所藐视，本国所憎 church. 如此说，君 下拜，都因 Thus saith the Lord, the Redeemer of 以色列的圣者。”（以赛亚书49: Israel, his Holy One, to the despicable of 尔文的表达） soul, to the abominable race, to the slave of masters: Kings will see and princes will stand up and adore, because of the Lord; because faithful is the Holy One of 以赛亚继续谈论同样的主

祂完全显 完全向世人 的仆人荣

Israel and he who chose thee. Isa. 49:7. 正在遭受沉重灾难的人保持 (Calvin’s wording.) 来的憧憬。为了坚固 神，就是“救世主， Isaiah continues the same theme to enable 应允救赎他们。 the people, who are suffering from a heavy disaster, to take hold of the hope of a better future. To strengthen their hope the more, he calls God who promises 有人反对说这自相矛盾。神被称为这些 them deliverance, the Redeemer and the 人的救世主，但是，祂同样也舍 Holy One of Israel. 些人，让他们遭受压 哪里就有圣洁，人们 Someone will object that this is a 的不幸和毁灭？我的回答是，先知提醒 contradiction. God is called the Redeemer 他们借鉴历史是想要他们 of the very people whom he has 满希望。既然犹太人身处绝望中，先知 abandoned to oppression. Where is the 证明说，神以前救赎了他们的祖辈 redemption, where is the holiness, when 现在依旧拥有一样的大能。因 the people could see that they were 时没有救赎他们，是因为祂想锤炼信徒 wretched and ruined? I answer, The 的信心。信徒们应该坚定信心，因为神 prophet reminds them of their past history 的救赎定会到来。同时 as a ground for confidence and hope. 官经验进行思考。 Since the Jews were overwhelmed with despair, the prophet protested and argued that the God who had formerly redeemed their fathers was still mighty and still possessed the same power as of old. Therefore, although he had for a time hidden his salvation in order to exercise the faith of the godly, believers were commanded to stand firm with uplifted hearts, because their redemption by God’s hand was sure. Meanwhile, it was necessary for them to think thoughts far 这节经文对我们来说很重要 removed from the experience of the 当我们拥有坚定的信心，神才会救赎我 senses. 们。因为神的应允不 让我们长期地忍受苦 This passage is important for us, because from it we learn how great is the faith we need when God speaks to us. For his promises are not fulfilled immediately, 有些人将“bezoh”翻译 and he lets us suffer and endure affliction 有些人将之翻译为“ for a long time. 赏后一种翻译。神宣 祂的眼中是可鄙的， Some translate bezoh as “despised,” and 的痛苦惩罚，有些受到轻视的 some as “despicable.” I prefer the latter. 给与尊敬，因为他们是

歌唱。你这 声歌唱，扬声欢 ，比有丈夫的儿女 的。要扩张你帐幕 ”（以赛亚 达）

God adds to the people’s misery by 些人不断的骄 declaring that their souls are despicable in 的骄傲践踏那 his sight. Many who are despised by 这里神说，祂 others are still worthy of honor because 人对他们的轻 they are gifted men; such people do not 和极端痛苦目 cease to swell with pride, and they 羞耻的时候就 trample down the pride of those who 时候。 despise them with their own greater pride. But God says here that he himself despises this people no less than they are despised by their fellow men. But his purpose in describing the extremity of their disgrace and misery is to assure them that the time of their deepest “本国所憎恶的” humiliation will also be the acceptable 人将“国家”、“ time when he shall bring them his help. 复数形式，而先知 数形式。当然，这 The abominable nation. I see no reason 罕的后裔。 why some change the number of nation, goy, to the plural when the prophet uses the singular. It is certain that these words “服侍官长”，也 are addressed especially to the race of 因为，希伯来文中“mesh Abraham 拥有强大力量和能 他手里逃脱。 He adds serve masters, that is, “be oppressed by strong tyrants” for meshalim means those who have so much 当神说“君王要看见”，祂庄严地 strength and power that it is not easy to 祂的子民获得了解放；同 escape from their hands. 置于炽热的熔炉中 信心。因为，如果 When God says that kings shall see, he 那么没等祂的话说完，已经无法 speaks magnificently of the liberation of 们的信心了。 his people; yet meanwhile he permits them to be tried in a fiery furnace, to make trial of their patience and faith. For if what God promised occurred immediately, before he had even finished 在希伯来文中统治者通常有 speaking, there would be no place for the 我们应该说“君王和首领 exercise of faith. 就站起和敬拜。” 君王为何“站起” The repetition in naming the rulers is 达对某人的尊敬之情）。简而言 customary in Hebrew. We should say 个世界最大的君王们要站起，因为他们 “kings and princes shall see; they shall 一起见证：神的子民的复兴 stand up and adore.” The verb adore 典，因此他们应该敬畏神。

知马上谈论教 我 及基督的死如何拯救 稣之死难以对事实有 还必须关注祂的 。耶稣不是为了自 。

explains stand up. (Today we stand up to honor someone.) Briefly, the greatest princes of the world shall stand up, as they testify that the restoration of God’s “都因信实的耶和华” people is God’s own glorious work, 畏神、荣耀神的原因。他们将会知道耶 worthy of reverence 和华是信实的，祂 且，祂希望人们认 Because he is faithful. This is the reason 而不是把祂当做抽象的 for the admiration and honor which the 过拣选让人们认识祂。因此，让 princes show to God. They will come to 住：我们不能因我们的近况说神 know God’s faithfulness and constancy 现祂的应允，真理证明它必将兑现 with regard to his promises. Moreover, 我们被毁灭和死亡笼罩时，我们 God wishes to be known as true, not as an 住：祂以此束缚着那些可 abstract concept, but through the 人。 experience of the way he preserves the people whom he has adopted. Therefore, let us learn that the promises of God are not to be estimated by our [immediate] situation, but by his truth. When nothing but destruction and death hangs over us, let us remember these words by which 同时，我们必须看到神解放教会的丰 God constrained a despicable and 伟绩。骄傲的君王们目空一切，却不得 contemptible people. 不凝视神，为神的 得不敬畏神。我们 Also, we must realize how great and 所未有的恩惠；因为，即使忽视历史， wonderful is God’s work in liberating the 我们也知道是祂将我们从 church. Proud kings who think nothing 暴中解放出来。当我们审视我们的 worth looking at or valuable are 时，正如诗篇作者所言，“我们好像做 compelled to see, to wonder, to be 梦的人”（诗篇126:1）。神以基督 amazed, and even against their will to 赐予我们无数的恩典。 reverence God. This new and unprecedented work of God is especially commended to us, and our own judgment tells us what and how great it is; for even if we ignore past history, we know our own liberation from the miserable tyranny of Antichrist. When we consider our own situation carefully, it must, in the psalmist’s words, seem to us a dream (Ps. 126:1). God has done a stupendous and “拣选你的”，在本节经文最后， incredible work in us who bear Christ’s 重申了神将这些人拣选出来。 name. 必须意识到拣选只 人之所以成为圣洁 And who hath chosen thee. At the end of 因祂的美意，认为拣选这些人

样的原则。 被钉在 们才会相信教会是因 赛亚在谈论完耶稣的 之后，立 离基 能从他自己的 如此之的

the verse the prophet repeats what he had 因此，以赛亚【 mentioned before, that this people had 冥冥中的旨意是 been set apart by God. But we must 他禁止以色列人 realize that election is the beginning of 拣选。似乎他想 sanctification. This people was God’s 你们心里做工， holy inheritance only because God had of 选，以祂做工的 his mere good pleasure thought it good to 同样，我们必须 choose them, therefore [in these words], 实，我们必须将 Isaiah points to the hidden will of God as 拣选。与此同时 the source from which sanctification 人应该成为以色 flows. He thus prevents Israel from 教会的一部分， thinking themselves separated from 和真理。 others on account of their own merit; it is as though he had said, “The Lord who chose you confirmed his choice by his own work in you, and demonstrated it by its effects.” In the same way, God’s faithfulness must be known in our salvation, and our salvation must equally be ascribed to his election. Meanwhile, let all who desire to share in this great good become a part of Israel, that is, of “到那日，我使 the church, outside of which there can be 人归回的时候， neither salvation nor truth. 下到约沙法谷…

不会深 文中的祝词清 基督以胜利者身份死 仅是为自己征战，祂 教会

For behold, in those days, and in the time, when I bring again the captivity of Judah and Jerusalem, then I will also gather all nations, and I will bring them 犹太人成为了所有民族的 down to the valley of Jehoshaphat. . . . 是整个世界上的糟粕和污秽 Joel 3:1–2. 先知说了上面这段话 太人为敌。当犹太人 The prophet said this when the Jews were 们满怀敌意，他们很容易陷 an object of hatred to all peoples and 望中。他们会认为：“尽管神想 were, so to speak, the dregs and filth of 我们，但是前方困难重重 the whole world. The enemies of the Jews 灭亡。不仅亚述人与我们为 were as many as there were nations under 我们的仇恨更加深重。”我 the sky. And the Jews, seeing the hostility 人、亚扪人、提尔人 of the whole world, were likely to slip 人，实际上周边的任意一族， into complete despair. They would think: 人怀有敌意。所有通向这些 “Even if God wishes to save us, there are 都已【对流亡的犹太人】 so many obstacles that we are certain to 如果没有神的鼓舞，他们几 perish. The Assyrians are not our only 何希望。 enemies; we have met still greater hatred

地区很常见 比喻成帐幕，因为 的根基。它似乎总是 据需要四处迁移。但 了早期神的 穿越沙 十年。为了纪念 命他们设立了一 。正如我

from all our neighbors.” For we know that the Moabites and Ammonites, Tyrians, Sidonians, Philistines, in fact whatever peoples were in that region, had been most hostile to the Jews. And since all roads to their country were closed [to the exiled Jews], it was difficult for them 因此，先知说，神是 to imagine any hope except by the 祂以祂的旨意和大能召唤万国…… inspiration of the Lord himself.

们一般指的是这一事情。

For this reason, the prophet said that God would be the judge of the whole world, 而且他说这召唤将会“到那日， and that it is within his will and power to 大和耶路撒冷被掳之 summon all nations. . . . 来。有些研究基督教 这预言了基督的到来 Moreover he says this summons will 这段话的具体语境，也就曲解了其含 occur in those days and at that time when 义。因为，毋庸置疑这里 the Lord brings back the captivity of 犹太人【从流亡中】归回。但是， Judah and Jerusalem. Christian scholars 这预言中】也包含了基督的王 force this into a prophecy of Christ’s 我们在别处所说的，这是一个非 coming. But they twist the words away 和常见的惯例。当众先知证明说， from the sense which the context 选民的救世主，神应允将他们从巴比伦 demands. For there is no doubt that the 的逃亡中解救出来，这些选民 prophet here spoke of the return [from the 引导信徒走进基督的国 exile]. Yet he included [in his prophecy] also the Kingdom of Christ. And as we have said elsewhere, this was a very common and frequent practice. When the prophets testified that God would be the Redeemer of his people and promised liberation from the Babylonian exile, they 【流亡后】的复兴指的 also led the faithful to Christ’s Kingdom 督里显明的真正救赎的开 as if by a continuous pull toward it. 知不仅仅谈到了基督 说到犹太人的归回； For what was the restoration [from exile] 赎的过程，这救赎从神引 but the prelude of the true and real 巴比伦流亡中归回开始，持续到耶稣 redemption truly manifested in the person 督降临，直至末日。当说 of Christ? Therefore, the prophet does not 的子民时，我们不应该 speak exclusively of the coming of 的瞬时行为，神会继续施展大能，直到 Christ, nor of the return of the Jewish 惩罚每一个教会的敌人……简 people; he embraces the whole process of 先知向我们揭示神不是一位 redemption, which had only begun when 的救世主。祂会始终对人实施拯救 God led his people back from the 到教会蒙福，万事圆满…… Babylonian exile, and continues from

，神的牧师建立的教会坚 不可与之相提并论。但是， 教会的外部表象与帐幕相 教会的精神实质或者精髓 用这一词）与帐幕相似。 构是神的国度，它一点也 帐幕完全没有相似之处。 时，表象中教会却四处移 没有可依赖的坚固住所。 要比最坚固的城堡还要坚 它依赖神不可战胜的大 以藐视一切的危险。但是， 为它得不到尘世资源、财 持。

Christ’s first coming to the Last Day. And when it is said that God will redeem his people, we are not to think this redemption will be a brief and instantaneous act God will continue to exercise his grace until he has exacted the penalty from all the enemies of his church. . . . In brief, the prophet does not reveal God as a halfway redeemer. God will not make an end until he has finished whatever belongs to the felicity of his 约珥的意思是：“神的恩典不 church and has perfected it in all 细流。祂会带给祂的子民完全的救赎。 things. . . . 当整个世界的人起 神会获胜，因为祂 Joel is saying: “God will not pour out a 保卫祂的子民安全”。因此 thin stream of grace. He will bring full 阻止或者妨碍教会复兴的人 redemption to his people. When the 涂地。神是教会的捍卫者，祂将审判所 whole world rises against them, he will 有的人。 prevail because he himself will undertake to protect his church and defend the safety of his own.” Therefore, those who strive to delay or hinder the restoration of the church will accomplish nothing. God 现在我们必须弄明白为什么先 is its vindicator, and he will judge all 谷地命名为约沙法谷。很多 peoples. 以提及这个谷地是 “比拉迦谷”（历 Now we must see why the prophet names 知道在那里约沙法在敌众我寡的形 the Valley of Jehoshaphat. Many think 下取得了巨大胜利，尽管当时多国 that valley was mentioned because it had 起来与他对抗。当他与大量 been called the “valley of blessing” (2 且取得惊人的胜利（因为他军 Chron. 20:26). There, as we know, 少）时，人们认为神赐福给该地，所以 Jehoshaphat had won a great victory with 将该地命名为“比拉迦”。 only a small force, although many 人认为在此提及这个谷地是在提醒犹 peoples had joined together against him. 太人：他们曾经神奇地被神 When he had fought against a great army 这样的回忆能够唤起他们的希 and had conquered marvelously (for his 我能够接受这样的解释。 followers were few), the people blessed God there, and the name Blessing was given to the place. Therefore, many think that the valley was mentioned here to recall to the Jews’ remembrance how wonderfully they had been saved in the past. For the memory of that would surely 有些人查找约沙法谷地的 turn their minds to hope. . . . And this 在橄榄山和耶路撒冷城之间

张大居所 ，因为 地方不足以容纳聚集到同 神子民，这些人来自于世界

seems to me a probable explanation. 知道这个推断是否可 段经文的重点在于提 Some locate the Valley of Jehoshaphat 过去赐予他们的美善，从而激励各 between the Mount of Olives and the 的信徒，盼望获得拯救。 city; but I do not know how probable that conjecture is. In my judgment, the important point is that the text reminds the people of God’s past goodness so as 还有人更喜欢从该词的词根解 to inspire the faithful in all ages to hope 法”这个词。（当然 for their own salvation. 是“神的审判”）他 为“神的审判谷”。 Others indeed prefer to interpret 个翻译，我并不反对。当然，这个名字 Jehoshaphat from the meaning of the root 是恰当的，即使先知这里所 from which it is derived. (And certainly 圣洁的王，以此鼓励犹太人 Jeho-shaphat means “the judgment of 无疑问他也提到了神的审判或者神将 God.”) They translate it as “the valley of 做出的有利于祂选民的 God’s judgment.” If you prefer this 个句子是“我要在那里施行审判”；其 meaning, I do not object. Certainly the 中的动词，像这个名字一样， name is appropriate, and even if the “shaphat”。显然，如果这 prophet is here speaking of the holy king 是这个王的名字，那么先 in order to encourage the Jews to follow 多的意思；似乎他想说，“ his example, there is no doubt that he is 的子民中间时，祂会召集 also referring to the judgment of God or 审判他们；这就是现在祂想 to the verdict he will deliver in favor of 立的。” his people. For the next words are I will decide upon them there; and the verb, like the name, is from the root shaphat. Clearly, if the name belongs to the place and was also the name of the king, the prophet wished to enlarge its meaning; it is as if he had said, “When God dwells in the midst of his people, he will call all 有些人曲解这段经文，认 nations to judgment; and this is what he 照了“最后审判”——但是 now wills to declare and establish.” 了原意。从这一错误 点：全世界的人将在 Some twist the passage into a reference to 是我们知道当理性之光 the Last Judgment — but that is violently 会盛行。如果整个世界都 forced. From that misinterpretation arose 神，不敬拜神，那么所有 the idea that the whole world will gather 谬论所迷惑也就不足为奇 in the Valley of Jehoshaphat. But we 们知道，先知将该谷命名为约沙法谷 know such mad dreams filled the world 毫无疑问是想给犹太人以希望，告 when the light of sane teaching was 们神会保护他们的安全。他不断的重复 quenched. It is not strange, after the 说，神与他们同在；在本章的后 world had so profaned the worship of 中，我们读到这样的句子“耶和华住

那被 恶，官长所虐待的， 王要看见就站起，首领也要 信实的耶和华，就是拣选你 7）（加

God, that all men became fascinated with 你们中间”。 crude absurdities. But when we consider the prophet’s purpose, there is no doubt that he names the Valley of Jehoshaphat to give hope to the Jews that God himself will guard their safety. He says frequently that God will live among them; later in “于是，我牧养这 this very chapter we read, And God will 中最困苦的羊。我 live in the midst of you. 称为荣美，一根我 为毁灭。我们将会 And I fed the flock of slaughter, truly (or 我牧养了群羊。”（ therefore) the poor of the flock; and I （加尔文的表达） took for myself two staffs, the one I called Elegance (or Beauty) and the other I called Cords (or as some translate, Destroyers. This we shall discuss); and I 这里先知继续探讨之前主 fed the flock. Zech. 11:7. (Calvin’s 没有解释清楚的问题：也就是这些人 wording.) 忘恩负义，尤其是 致死，已不可饶恕 Here the prophet continues an earlier 神的慈爱和美善。 theme and clarifies what had not been sufficiently explained: namely, that the ingratitude of the people, especially since it was combined with obstinacy, was worthy of death and left no room for pardon. God’s Fatherly care had been basely and dishonorably rejected, as well 神宣称祂“牧养了羊群” as the gracious kindness which he had 句话的主语是撒加利亚不是神；但 shown to the people. 如我说，神是在列 们的恩惠，直到祂 God declares that he has fed the flock. 惠。我们应该记住先知这些话 Others take Zechariah as the subject; but 民听的。他不是在叙述神 as I said, God is enumerating the favors 列的恩惠，而是在描述巴比 which in time of peace he had conferred 之后人们的状态。在早期阶段 on the people until he saw that they were 将这一部分人托付给撒迦 unworthy of any kindness. We should 正如我所说的，全文旨在向人们清晰地 remember that the prophet is speaking to 揭示：所有的罪都因为人们 the remnant. He is not here recounting 意，固执地反对神，致使人们不 God’s ancient favors to Israel, but 神的怜悯。因此，这一忠告是以神的名 describing the state of the people after 义说出的。 their return from the exile in Babylon. In an earlier passage, God seemed to entrust this fraction of the people to Zechariah to feed. But as I have said, this whole

题，要求那些

address is intended to make it obvious that all guilt belonged to the people who had rejected God’s kindness and stubbornly fought against him, leaving no room or entryway for his mercy. This “就是最苦的”，有些人将之翻译为 remonstrance is therefore in the name of 于”。“lakhen”这 God himself. 给予解释，或者我 解为“尤其最苦的 Truly the poor. Some translate because 思是神在牧养着所有的人类，因 of. The word lakhen may introduce an 羊会值得祂的怜悯。神这样说是因为 explanation, or we may take the phrase to 这群堕落的羊群中有些最 mean especially the poor. In any case, 愿意不辞劳苦地牧养祂的子民。 what the prophet means is that God had “于是，我牧养将宰的群羊”， looked after the whole people because he 不想要舍弃在羊群中那些最 hoped there were some sheep left who 无论怎样都不会舍弃羊群中一只小羊 deserved mercy. God says that because he hoped there were some poor little sheep among the corrupt flock, he did not deem it hard or troublesome to lead his people as their shepherd. I fed the flock of slaughter, truly, he says, because there were in the flock some poor sheep whom I was unwilling to desert. I preferred to try everything rather than abandon one 祂说祂拿着两根杖，一根称为“ small sheep if there was one in the whole 一根称为“联索”。有些 flock. 翻译为“毁灭者” 希伯来文的元音符 He says he took two staffs, one called 面意思翻译了这个词。但是既然 no’am, the other hobelim. Those who 和它的复数形式“habalim”意 translate the second “destroyers” do 索”或“联索”，因此我不怀疑这里 indeed interpret the Hebrew word 知指的是“小绳索”或“绑定线”。你 literally if we stick to the vowel points. 可能会说“但是，这在 But since hebel and the plural habalim 似乎撒迦利亚写了元音符，而这 means “ropes” or cords,” I have no doubt 符之后不再使用！我当然知 that the prophet means here “small cords” 记官极为谨慎地处理这些 or “binding twine.” You say, “But the 时，这一语言已经不再经常使用。 grammar does not permit that!” As if 忽略元音符或者将之完全舍弃的人当 Zechariah had written the vowel points, 然不太理性。但是我们必须允 which were not then in use! I know, of 选词。如果我们采用 “毁灭者 course, the great care with which the 翻译，那么这里这句话就没有任何 ancient scribes worked out the points, 义；如果我们翻译为“联索”， when the language was no longer in 是改变了两个元音符，而不是改变了一 ordinary and familiar use. And those who 个字母。由于语境要求使用 neglect the points or reject them entirely 而有些翻译者奴隶般地

对美好未 他们的信心，他说 以色列的圣者”，

are certainly lacking in sense and good 元音符】，却未明 judgment. But some right of choice must 这让我很是惊讶。 be allowed. If we read destroyers here, the words make no sense; and if we read cords we alter only the two vowel points, and not a single letter. Since the context itself requires “cords,” I am astonished that interpreters have slavishly allowed themselves to be coerced [by two vowel 这里先知说神有两 points] and have not seen what the 不是一般牧羊人的 prophet was talking about. 下牧羊人有一个曲 了。（杖在这里是 Now the prophet says He took two staffs, 杖。）每个牧羊人 but obviously not to do the ordinary work 羊。但是这里先知 of a shepherd. Any shepherd is content 两根杖，因为当神 with one crook. (Staff here means a 何人类牧羊人对羊 shepherd’s crook.) And each shepherd 神对羊群的看顾。 works with his own crook. But here the prophet says that two crooks or shepherd’s staffs were needed, because when God leads his people his care of 剩下的内容明天讨论。 them surpasses that of any human shepherd. 昨天我们说到“ 亚称之为第二根 But I leave the rest for tomorrow. 照希伯来文将它 说祂作为善良和 Yesterday we said that the name habalim, 责，而祂的子民却因过犯走 by which Zechariah called the second 然现在神已经卸下了牧羊人的职责， staff, ought not to be translated 不再持着毁灭的杖。此外，很明显，先 “destroyers,” as do all the Hebrews. God 知已经将“荣美”一词和“ here teaches that he has done everything 结合在了一起。最后说到， which can be done by a good and faithful 为联索的那根杖，犹大与以 shepherd, and that his people were 的情谊因此断绝。“毁灭”与“联合” perishing by their own fault. Now since 之 间 的 纽 带 又 是 God himself was discharging the duties “hobelim”或者“ha of a shepherd, he could not have been 索”是正确的。 carrying a staff for destruction. Besides, it is obvious that the prophet has put this word (habalim) together with the other, no’am. And finally, he says that the staff called habalim was broken to annul the brotherhood between Israel and Judah. What connection is there between “destroy” and “unite”? It is correct 现在我们必须弄明白为什么先知称一

弃了这 迫。哪里有救赎， 何时可以看到他们

therefore to take the name hobelim or 根杖为“荣美”，另一根杖为“联 habalim as “cords.” 有些人认为“荣美” 而“联索”代表着摩 Now we must see why the prophet names 为“联索”的人（耶柔米此处这样 one staff Elegance or Beauty and the 认为律法将古人牢牢地束缚在轭上， other Cords. Some think the no’am 们称之为绳索，因为它限制了他们的自 stands for natural law and habalim for the 由。有些人，如耶柔米 law of Moses. And those who translate 话“至高者将地业赐给列邦，将世 “cords” (as Jerome rightly does here) 开，就照以色列人的数目立定万民 think that since the law bound the ancient 界”（申命记32:8 people to a hard yoke, it was called a rope 联索代表“地业”。 because it constrained them. Others, like 牵强附会，第二个解释与 Jerome himself, refer to the words of 有区别，先知采用的是这个词复数 Moses, When the Lord cast his cord, he 式，这就与“地业”这个词不一 chose a place in Israel, etc. (Deut. 32:8). 如我们昨天所说，根 And therefore they think that the cord 索”可以理解为“联合”。因此 stands for “inheritance.” But the first 经文意思是，神已经对祂的选 interpretation is too farfetched and 牧羊人的职责，祂已经为他们规定了 forced. And at variance with the second is 佳的秩序。这一理解我 the prophet’s use of the word in the plural 一词得出的。因为， which is not consistent with inheritance. 的规范最能完美地例证秩 From the context it can be assumed, as 此，祂有理由将祂的曲柄手杖比 we said yesterday, that cords are to be 美”；似乎神在说，祂的牧养 understood as union. Therefore, the text 至极。 means that God had fulfilled the office of shepherd towards his chosen people and had prescribed for them the best possible order. This I understand from no’am. For nothing could more perfectly exemplify the beauty of order than the rule of life which God used for Israel. With good reason, therefore, he compares his shepherd’s crook to Beauty; as if he said that the rule had been so perfectly 神的第二个杖是“联合”或“联索”， fashioned that nothing better could be 它代表着神无尽的恩典；因为神 imagined. 各处的以色列人聚集 再一次成为一个民族 For the second staff he takes Unity or 色列王国的人们没有回归故土； Concord, and this marked the height of 明显并不是所有的余民都来自犹 his favor; for he had gathered together the 雅悯和利未；有很多 scattered Israelites that they might once 们居住在一起。对这段经 again be one people. It is true that few 是：神不仅建立了【治理的 from the Kingdom of Israel had returned 而且让亚伯拉罕的子嗣们团结 to their homeland; but it is clear that not 结为弟兄。

坚定信心、充

all of the remnant was only from Judah, Benjamin, and the Levites; there were others mixed in with them. Therefore, the appropriate interpretation of this verse is that God had not only established a most beautiful order [of government], but had also added brotherly unity so that the 因此，既然他们的牧羊人如此美 sons of Abraham were joined together in 么当他们抛弃祂的轭，拒绝祂 one spirit and one soul. 时，他们忘恩负义的 更加不可饶恕。现在 Therefore, since theirs was so good a 知为什么选择使用“荣美”和“联 shepherd, their ingratitude was the more 这样的词语称呼神的两根杖 shameful and unendurable when they threw off his yoke and refused to be guided by his staff. Now we see why the prophet used these words Beauty and “其中的水虽砰訇翻腾，山虽因海涨而 Union, when he described God as 战抖，我们也不害怕。（细拉） carrying two staffs.

，祂 此，神暂

Its waters will roar and toss 有一道河。这河的分汊，使神的城欢喜。 tumultuously, and the mountains will be 这城就是至高者居住的圣所。 shaken with its swelling. Selah.

他们也要放弃感

The streamlets of her river will make glad 神在其中。城必不动摇

，因为只有

the city of God, the holy place of the tabernacles of the Most High.

会立即兑现，祂必 难折磨。

God is in the midst of her; she shall not 为了更好地理解【第三段 be moved. Ps. 46:3–5. (Calvin’s 必须与下文同读。水虽然砰訇翻腾，山 wording.) 虽然也因之战抖，但是 混乱下，仍然欢喜、平 To understand the full meaning of this 河汊旁悠然自得。先知的意思是 [third] verse, we should read it with what 整个世界都在战抖，小 follows. Although the waters of the sea 以叫圣城中的人们喜乐可以满 roar and roll wildly, and the mountains 前说过这节经文中的教导我们 themselves shake at the violent impact, 浅。当强大的黑暗势力将要吞 the City of God in the midst of such 时候，正是神试验我们信心的时候。 dreadful turmoil lies happy and calm, 我们相信可以战胜恐惧、困惑以及 content with its narrow streams. The 毁灭的威胁时，我们就会看到我们的 prophet means that the narrow channel of 心赢得了全世界。神的子民 a small river is enough to give complete 险可笑，也从不嘲笑死亡； joy to the Holy City, even if the whole 在危险中欢笑，是因为他们知 world should quake. I have mentioned 的救赎必将战胜所有制造恐惧的恶魔 before how useful a teaching this passage 当贺拉斯说，义人知道自

为“受轻视的”， 可鄙的”，我更欣 布有些人的灵魂在 也就增加了对他们 人依然应 有才华的人；有

contains. Our faith is truly tested when in 情操似乎是非常高尚 a time of great conflict hell seems ready to engulf us. And here we have pictured for us the victory of our faith over the whole world, whenever faith rises to conquer all fears amid confusion and threats of complete destruction. The sons of God do not find danger laughable, nor do they jest at death; but in danger they rejoice because they know that God’s promised aid outweighs all the evils which inspire terror. The sentiment of Horace appears very noble when he says 即使整个世界崩溃了， of the righteous man, conscious of his own innocence: 诗人也一往无惧。

傲膨胀，他们以他们更大 些轻视他们的人。但是， 对这样人的轻视不亚于他 视。描述他们的极端羞耻 的是向他们证明：他们最 是神对他们施以拯救的

Si fractus illabitur orbis （当地球上 毫无畏惧地 Impavidum ferient ruinae. 没有遇到一 句话就毫无 (When all the bulwarks of the earth crash 保护；完全 suddenly to pieces he will face without 们毫无畏惧 fear the falling fragments.) But since no 毁灭时安然 one has ever found a man such as Horace 将会一片欢 imagines, the words are empty. True 永不止息地 courage is founded altogether in God’s 城中人们看 protection; and those who rely upon God 说的是一个 can boast not only that they are unafraid, 的小溪。我 but that they will be safe and secure when 一些盲目自 ruin overtakes the whole world. The 资源就可以 prophet says explicitly that the City of 人贸然攻取 God will be happy, although it does not 这样就可以 possess a tumultuous sea which can 他们的四周 throw its ever-surging waves against the 是，通常他 assaults [of its enemies]. All it has is a 就像一场暴 little river. The prophet is referring to the 小岛。但是 brook which flowed from Siloah and 世人眼中他 went past Jerusalem. I have no doubt that 对攻击毫无 he here blames obliquely the false 无虑。因为 confidence of those who are fortified with 书8:6） earthly resources and dream that they are 西罗亚缓流 beyond the reach of hostile weapons. Those who anxiously gather invincible garrisons appear indeed to be able to

，我不知道为什么有 异邦人”这些词改成 采用的是这些词的单 些词指的都是亚伯拉

prevent invasion by foreign enemies, as though they were protected on all sides by the sea; but it often happens that they are overwhelmed by their own weapons as a tempest devastates and submerges an island in a flood. But those who trust themselves to God, although in the eyes of the world they are exposed to all kinds of injuries and have no defense to ward off attacks, nonetheless rest in security. For this reason, Isaiah (8:6) blames the Jews for despising the gently flowing 今天，圣灵以同样的方式鼓励和激 waters of Siloah and seeking for deep and 们坚定信心：信心百倍地 rapid rivers. . . . 来的千军万马，在骚 动。我们不必羞于赤 In the same way today also, the Spirit 我们伸出了援助之手。因此，虽 encourages and inspires us to the same 我们的帮助犹如涓流汇入小溪， constancy: to despise the forces of those 却能带给我们平静，祂的 who march against us in splendor and 所有能量汇集到一起也无法比拟的。 confidence, to stand tranquil among all commotions and disturbances. Nor need we be ashamed of our nakedness if God’s hand is outstretched to preserve us. Therefore, although God’s help drips in a small stream like a rivulet, it brings us more of tranquillity than if all the powers “神在其中”，现在 of the world were all heaped up together 不可摧的，因为神在其中。 at one time for helping us. 动摇”在希伯来文中 是指，似乎神在将来 God in the midst of her. Now he shows 这句仅仅是表示，圣城必不动摇， how great the security of the church is, 神在其中，时刻准备施以拯 because God dwells in the midst of it. The verb will be moved is feminine in Hebrew and cannot refer to God as if he were going to remain stationary in the future. The statement means simply that the Holy City shall not be moved from its “你们倒要称为耶和华的 place because God dwells in it and is 赛亚书61:6） always ready to bring it help. 先知通过这样的话告 But ye shall be named the priests of the 位将要会比以往荣耀得多； Lord. Isa. 61:6. “现在神拣选你们作 将来神会赐予你们更 With these words the prophet shows the 祂将抬高你们，让你们尊享祭司

就是“被暴君所压迫” alim”意思是 力的人，人们很难从

people how much more glorious their 耀。”我们都知 condition would be than it had been 为祭司的王国， before; he means, “Up to now the Lord 了祭司。先知这 has chosen you for his own, but in the 的人都可以成为 future he will honor you with much more 巴比伦归来，教 splendid gifts, for he will elevate you all 直到基督降临， to priestly honor.” As we know although 基督到来时，所 the whole people was called a priestly 尊享祭司的荣耀 Kingdom, only the tribe of Levi performed the priestly office. The prophet here announces that in the future all will be priests. But this did not become manifest until the reign of Christ, although the restoration of the church began when the people returned from Babylon. At the coming of Christ, all the 我们应该仔细地考虑 faithful were honored and exalted with 本质。不再以杀生向 priestly dignity. 亲自向神献祭——也 基督——正如保罗所

宣布 时，祂将他们 ，试验他们的耐心和 神的应允立即兑现， 试验他

We should consider the nature of this 所献上的外邦人蒙神悦纳”（罗马 priesthood carefully. Animals are no 15:16）。 longer to be slain as sacrifices to God; it is human beings that are to be brought as sacrifice — that is brought to obedience to Christ — as Paul said he did when by the sword of the gospel, he made an 当教皇冒用这段话证明他们自己的祭 offering of the Gentiles that they might 司职位时，他们是多么幼稚 obey God (Rom. 15:16). 段经文。教皇和他的 职分是为了向基督献 See then how childishly the papists 导人们。但是，基督为了人永恒的救赎 misinterpret this passage when they use it 以身献祭，只有祂掌握 to prove their own priesthood. Priests are 谨听福音的教导，我们 set up by the pope and his followers to 身献祭带来的恩典。有些人篡 sacrifice Christ, not to teach the people. 位、企图重新献祭，其 But Christ offered himself as a sacrifice for men’s eternal redemption and he alone officiated in that priestly act. He simply orders the fruit of his sacrifice to be brought to us in the teaching of the gospel. Those who usurp his office and 但是，我们每个人都该将自己以 wish to repeat the offering which he 的所有献给神，这是在正确地行使我 completed are sacrilegious. 祭司的职分。其次， 职责，他们应该传扬 But every one of us ought to offer himself 洁，献作神的祭物。真

多个称谓。 要看见；他们 动词“敬拜”解释了 （今天我们以起立表 之，这

and all his possessions to God in 会自私自利，他们将 sacrifice, and so to perform his rightful 执行神的命令。 priestly office. Secondly, ministers who are especially called to the office of teaching should use the sword of the Word to make men a sacrifice and to consecrate them to God. True ministers, certainly, are those who try or undertake nothing of themselves, but carry out “你在耶和华的手中 faithfully and resolutely the commands 神的掌上必作为冕旒

是因祂的恩

which they have received from God.

，这就是首领敬

And thou shalt be a crown of glory in the “冕旒”，以赛亚称教会 hand of the Lord, and a royal diadem in 因为神希望人们分享祂的荣耀 the hand of thy God. Isa. 62:3. 读到这些时，我们必然 仁慈感到惊奇。因为， A royal diadem. He calls the church 秽和堕落，甚至比街道上的污泥还要肮 God’s crown because God wishes his 脏，祂却慷慨地装饰我们，希望我们成 glory to shine in us. When we read this, 为祂的王国的冕旒。 we must see and wonder at the inconceivable goodness of God. For although we are by nature filthy and corrupt and more foul than the mire of the streets, he adorns us bounteously and 2. desires to have us as the diadem of his Kingdom. “从简介到以赛亚书注

的应允亘古不变。而 为祂是真实存在的， 概念，祂希望通 我们记 没有兑 。当 要记 鄙和卑劣的

2. THE MINISTRY 在讨论先知的职分时 From the Introduction to the 方面。有一种总结（ Commentary on Isaiah. 意接受：先知与律法 源头的关系，先知源 It is usual to cover many subjects in 汲取教诲。既然先知 discussing the office of the prophet. But 为的准则，并且遵守 no summary (or explanation) of it pleases 所应当被称为律法的 me better than one which relates the 密不可分。 prophets to the law from which they drew their teaching as brooks flow from their source. Since the prophets set the law as the rule for themselves and copied it, they may properly be called and counted its 律法包括三个主要的部分：第一 interpreters. There is no separation 生活方式的教导；第二部分，威胁和 between the two. 诺；第三部分，恩典 约，包含了神所有特

功

The law contains three most important 拜神和宗教信 divisions: first, the teaching of the way of 法第一部分的 life; second, threats and promises; third, the covenant of grace, founded in Christ and including in itself all special promises. The sections dealing with ceremonies were exercises by which the people were kept to the worship of God 先知们对律法 and religion, and were appendixes to the 的意思更加全 first table. 律法前两部分 了神此时的特 The prophets explained the teaching of 和应允，而先 the law more extensively than was done 加以具体分析 in the law itself and interpreted more 督国度描述非 fully what the two tables covered in few 清晰地描述， words; and they made clear what the 充分和丰富的 Lord particularly required at the moment. The threats and promises which Moses stated in general, they fitted to their own time and made specific. Finally, what related to Christ and his Kingdom, expressed rather obscurely by Moses, the prophets announced more plainly, 如果我们想要弄明白先知和律法之间 bearing fuller and richer witness to the 的关系，我们就必须对这个 covenant of grace. 讨论。神确立律法对 人们要掌握律法，子 If we are to understand the relationship 法。但是，这里祂也看到一 between the prophets and the law, we 俗和不守规矩的人理解不了摩西的教 must discuss the matter in more detail. 导。而且，祂看到人们需要更 God established the law itself as the 约束。因此，既然神禁止人们向魔 perpetual rule of his church, to be always 占卜师、占星家或者动 in the hands of men, and to be followed 助，而要遵从祂的教导，并应 by all posterity. But he saw the danger 后以色列中再没有兴起先知像 that the teaching transmitted by Moses （申命记34:10） would not be enough for a rude and unruly people. And further, he saw that the people themselves could scarcely be restrained except by a tighter rein. Therefore, since, he had forbidden them to consult either magi or soothsayers, either astrologers or observers of animals’ entrails, and had required them to be satisfied with his teaching alone, he 祂之所以这样说，是 added the promise that a prophet would 会抱怨说，“他们的境况要比不

大能感到惊奇，也不 不得不叹服于这一前

never be wanting in Israel (Deut. 34:10). 人还要糟糕”， 教皇、占卜师、 He did this with the purpose of meeting 而他们在疑虑和 the anticipated complaint of the people 需求帮助。为了 that their situation was worse than that of 族礼节玷污自己 any of the heathen, for the latter had their 起先知，借先知 divining priests, pontiffs, interpreters of 忠实地传达神的 omens, casters of lots, astrologers, 不再抱怨他们无 soothsayers, and such like, to whom they could go for advice; but they themselves had nobody to help them in case of doubt and uncertainty. To remove every excuse for their polluting themselves with the accursed rites of the nations, God promised to raise up prophets through whom he would disclose his purpose; they would faithfully proclaim whatever he commanded so that in the future the 应允“一位先知”采用了单复数 people could not complain of lacking 转化方式，希腊文为“ἑτερώσ anything. 思：单数形式代表 虽然这一段经文预 The promise of a prophet is an exchange 督到来相关”）基督的到来， of number, ἑτερώσις (the singular stands 恰当并且着重清晰地对此给 for the plural). For although the passage （见使徒行传3:32） looks ahead to (Fr. applies to) Christ, as 的首领，所有的先知的 Peter clearly, most appropriately and 督，所有的先知都顺服祂，但是， emphatically, interprets it (Acts 3:22), 单数形式的“一位先知”实 and although Christ is the chief of the 有的先知。因此，当神应允兴 prophets and on him all depend in their 并借先知揭示祂的旨意和意旨 teaching and to him all with one consent 就要求人们赞成先知【对律 look, yet the words apply also to the other 听从他们的教导。 prophets who are included collectively in the singular noun. Therefore, when God promised prophets through whom he would disclose his mind and purpose, he ordered the people to assent to their 神没有让先知补充律法内容。他们 interpretations [of the law] and to their 忠实地翻译律法，建立律 teaching. 以，玛拉基（在玛 人们坚持真诚的信 God did not intend the prophets to add 义，他说到，“你们当记念我仆 anything to the law. They were to 的律法，就是我在何烈山，为以色列众 interpret it faithfully and establish its 人所吩咐他的律例典章。 authority. So when Malachi (in ch. 4) 回到神的律法中，并遵守律法。是 urges the people to be constant in sincere 拉基想要人们忽略先知

反基督的残 境况

faith, and orders them to continue in the 是这样的！既然 teaching of their religion, he says, 法囊括了一切， Remember the law of Moses, my servant, 其中。相信律法 which I commanded him in Horeb for all 律法的人是不会 Israel. He recalls them to the one law of 些人一面忽略先 God and commands them to be content 译，另一面却自 with it. Does Malachi wish the prophets 是可笑的。所以 to be ignored? By no means! But since 虽然夸口对神之 the prophets are dependent on the law, 却不接受神之道 and the law summarily includes everything, his statement is sufficiently inclusive. Those who believe the teaching of the law in its main divisions and devote themselves to them will not neglect the prophets. It is absurd to boast of zeal for the law, when one neglects the divine interpretation of it. So today, many insolent men boast of their zeal for the Word, while they in no way accept the 先知们没有提出 pious counsel and warnings drawn from 是阐明了律法中 the teaching of the Word. 容。例如，有人 并且遵守外部典 When the prophets dealt with morals, 了自己的职责。 they brought forward nothing new; they 衡量神的意旨， clarified the things in the law which were 先知们严厉地谴 wrongly understood. For example, the 所有不虔诚的外 people thought that when they offered 价值的，只有当 sacrifices and kept the external 祷告，才是真正 ceremonies they had done their duty 足以见证这一事 perfectly. For the world measured God by 知们勤奋地、经 its own notions and worshiped him with 们听。而且，还 material gifts. The prophets condemned 为它诱惑人们以 this attitude severely and showed that all 自己的不虔诚。 the ceremonies without sincerity of heart 容，先知告诫人 are worthless, that God is worshiped 力和欺骗行为。 when men call upon him with true faith. 导人们遵守律法 Of course the law itself bears sufficient witness to this truth. But it needed to be taught more diligently and oftener brought to the people’s attention. Besides, it was necessary to expose the hypocrisy which leads men to cover themselves with the concealing garments of ceremonies. As for the second table of

之名

the law, it is from there that the prophets draw when they exhort men to desist from all injury, violence, and fraud. Thus 对于威胁和应允，先知 they do nothing else but keep the people 特殊的任务。他们明确地指 to the obedience of the law. 阐述的问题。此外， 揭示的未来的威胁和 The prophets have a special task with 以未雨绸缪，他们也就更加清晰确 regard to threats and promises. They note 见证了神的旨意。摩西警 specifically, as if with a pointing finger, 必为你们征战”…… what Moses stated in general terms. 要武装亚述人；祂要嗤笑埃及人” Besides, they have their own vision by which the Lord unveils the future so that they may apply the promises and threats to the immediate need of the people, and bear witness more definitely and certainly to the will of God. Moses threatens, God will pursue you in battle. . . . The 而且，先知们非常明白，当他们谈到 prophets say, Behold God will arm the 典之约时，他们想要信徒在这约中 Assyrians; he will hiss for the Egyptians. 地建立。因为，当他们 他们总是号召人们回 Also the prophets are much more clear 中。他们预言基督将要到来，祂是 when they speak of the covenant of grace, 的根本，也是信徒和神交 and they establish the people more firmly 此，所有应允都指向基督 in it. For they always call the people back 坚信这一点的人都会 to it when they wish to comfort them. 以及先知想法。对于目前来说，指 And they set before them the coming of 一点就已经足以。 Christ, who was both the foundation of the covenant and the bond of mutual communion between God and the people. Therefore the whole sum of the promises must be referred to Christ. Anyone who believes this will easily understand what to look for in the prophets and what their 因此，通过先知我们可 purpose was in writing as they did. For 神的命令。我们应该效仿先知 the present, it is enough to point it out. 的指引，从神之道中 议、判断、警告和安 From the prophets, therefore, we should 并不意味着我们可以预见未来 learn how we are to carry out the teaching 过比较当下和古时人们 of the Word. We must imitate them in 以借鉴古人的历史和例子，见证神的 seeking from the Word advice, judgment, 判，这时我们的教导就是有据 threats, and consolations which are suited to the people in their present situation. For although the revelation given to us is not such that we can presume to predict

先知 但是我们 是圣洁的开始。这些 的嗣子，仅是因为神 是好的，

the future, yet our teaching is valid when we exhibit the judgments of God from the history and example of the ancient people 因为神以前惩罚的行为今 by comparing the ways of men in our 同样的惩罚，因为祂是自有永有的。聪 time with those of theirs. 明的牧师如果想要充分 导中汲取营养，他们应 For what God formerly punished, he will 点。 punish no less today, since he is forever like himself. Let wise teachers keep this “于是耶和华伸手按我的 insight if they wish to treat the teaching 我已将当说的话传给你 of the prophets fruitfully.

用这样的话】指出：神 我们圣洁的开始。因此 认为他们因优点被神 表达的意思是，“神在 以此确定对你们的拣 结果证明给你们看。” 在救赎中看到神的信 我们的救赎归功于神的 ，想要分享神的恩惠的 列人的一部分，也就是 因为在它之外再无救赎

And the Lord put out his hand and touched my mouth; and the Lord said to 看哪，我今日立你在列邦列国之 me, Behold, I have put my words in your mouth. 所以你当束腰，起来将我所吩 See, I have appointed you (or set you) 切话告诉他们。不要因他们惊惶 today over nations and kingdoms. 利米书1:9-10，17）

犹大和耶路撒冷被掳之 我要聚集万民，带他们 …”（约珥书3:1-2）

And you, gird up your loins and rise, and 耶利米说这是神的吩咐， speak. . . and fear not before them. Jer. 导不会被人们忽视，就好 1:9–10, 17. (Calvin’s wording.) 个人给予人们的教导 地传道，而是听从神 Jeremiah is here describing his call so 为先知。他说因为这一原因神 that his teaching may not be ignored as if 说的话传给他”。 it came from a man in his private capacity. He asserts that he did not come forward of his own accord, but was sent by God and instructed in his duty as 我们应该仔细地研究这段经文，因为 prophet by Him. He says that for this 里耶利米简要地指出教会的神职人 purpose God put His words in his mouth. 应该按照神的吩咐讲道。他不 任何个人的想法。所 This passage should be carefully studied, 徒信中说，“若有讲道的 since Jeremiah here describes briefly how 圣言讲”（彼得前书4: anyone who accepts the office of a 他不应该犹豫不决地讲道，好像他是在 teacher in the church ought to decide 做个人的评论，但是，他应该以主 concerning his call. He must bring to his 坚定自信地讲道；正像本 work nothing of his own. So Peter also 米要求的那样，因为正如他所说 says in his first letter, If any man speak, 已经将祂当说的话传 let him speak as it were the oracles of 忽视人的聪明才智。教会要谨 God (1 Peter 4:11); that is, he should not 语，荣耀神（正如我昨 speak uncertainly as if he were giving out comments of his own, but he should be

仇敌，可以说 ，在此时， 。全地的民都与犹 看到整个世界对他 入完全的绝 要挽救 ，我们注定要 敌，邻国对 们知道摩押 、西顿人、非利士 都对犹太 国家的道路 封锁，因此， 乎看不到任

able to speak out confidently without hesitation in the name of God; just as Jeremiah in this passage demands to be heard because, as he declares, God has put his words in his mouth. We can be sure that whatever comes from man’s own cleverness may be ignored. God demands for himself alone the honor of 因此，除非神借着他们的口说话 being heard in his church (as I said 他们没有随意捏造，而是按照神的吩 yesterday). 传道，否则任何人 人，也不能自称自 Hence it follows that none should be 或牧师。 recognized as servants of God, none should be counted just and faithful prophets or teachers, unless God is speaking through them, unless they invent nothing by themselves and teach 因为耶利米可以直观地证明神赐 nothing by their own will, but preach 的职分。但是，这并不是一个普遍 only what God commands. 似乎所有的牧师都 口，对他说话。实 For Jeremiah, a visible symbol was added 可以证明他们的身份。现实 to give greater assurance of his vocation. 人们不能表达自己的观 However, this is not to be made a general 达神的话语，就如他们直 rule as if it were necessary for the 传给人们。神伸出祂的手，将手伸进 tongues of all teachers to be touched by 利米的嘴里，他的口也就因 God’s hand. Here the reality is combined 洁，但耶利米只是个特例。 with the external sign. It is the reality 说，最重要的是要明白： which gives to all the servants of God the 而变得圣洁，他们不应 rule not to express their own comments 与自己的推测混在一起。通过耶 but simply to transmit, as if from hand to 例子，我们看到了一个 hand, what they have received from God. 志——神将自己的手伸进耶利 It was peculiar to Jeremiah that God 中，他就变得圣洁。 stretched out his hand and touched his mouth to show plainly that the prophet’s mouth was consecrated to God. For us, it is enough to understand clearly how important it is that the tongues of ministers of the Word are consecrated to God and that they are not to mix their own theories with his pure doctrine. In the person of Jeremiah, God intended to give us a visible sign of this consecration, 神证明耶利米的口 by reaching out his hand to touch his 不能再随便亵渎使用，这时神赐予 mouth. 权柄。祂说“看哪

整个世界的审判者，

列邦之上。”神 After God has testified that Jeremiah’s 神之道，尽管这 tongue is consecrated to Him and set 说出。所有人都 apart from common and profane use, God 是恐怕一百个人 assigns him his authority. See, he says, I 地欢迎神之道。 have set you over nations and kingdoms. 之道；如果他们 With these words, God shows the great 敌意，他们就或 reverence which he wishes done to his 神之道。因此， Word, even when delivered by mortal 的权柄。 men. There is no one who does not profess that he is willing to obey God, but there is scarcely one in a hundred who welcomes his Word. As soon as it is spoken, men raise violent objections; or if they do not dare to show their fury and hostility, we see how they resist it, some by excuses, some by silence. Therefore 神说，“看哪， the authority which God gives to his 鼓励先知保持高 Word should be well noted. 职分，不要谄媚 的私欲。“看哪 God says, Behold, I have appointed you, 解：只有当神职 and thus encourages the prophet to be 严，他们才能全 high-minded, to remember his vocation, 荣耀相比，他们 and not to flatter men slavishly nor 荣、权贵和浮华 comply with their selfish desires. See, he 威严总会让我们 says. By this word we should understand that teachers cannot pursue their calling with full vigor unless the majesty of God stands vividly before their eyes. For they can despise whatever splendor and power and pomp they find among men only when they compare them with God’s glory. Experience teaches that when we turn our eyes on men, whatever dignity 为什么神要差遣先知和牧师呢？ they possess, even though it be small, 为了让整个世界归到正道中来。 inspires us with fear. 要宽恕这些听众，而 们，在他们固执时， Why are prophets and teachers sent? 如果牧师们为人类的权势所折服，他们 Truly to call the whole world to order; 就不敢于抵抗那些达官贵人、 not to spare their hearers but to denounce 或者名望之人。只有当 them freely whenever there is need, even 让祂支配他们的话语，他们 to threaten them when they appear 服内心的恐惧。当他们的思想被神提 obstinate. If the teacher allows himself to 升，他们就可以俯视 be impressed with any sort of superiority 卓越。这就是神说“看哪

主使犹 人归回的时候”到 的学者错误地认为 。但是他们偏离了

in men, he will not dare to offend those 在列邦列国之上。 whom he thinks distinguished by power 高贵无比，所以地 or wealth, or by some reputation for 至列王都要臣服于 wisdom or honor. There is no remedy against such fears, except for teachers to keep God before their eyes and to be assured that he is the author of their words. When their minds are raised to God, they can look down on all human heights and excellencies. This is the purpose of the words God uses, See, I have appointed you over nations and kingdoms. Here God affirms that the authority of his Word is so great that it makes subject to itself whatever is high 但是，“神配合的 and mighty upon earth — even kings not 然，神这里将先知 excepted. 的地位，甚至超越 祂之前所说，“我 But what God has joined together, man 你。”因此，任何 may not separate. It is true that God here 必须传颂神之道， exalts his prophets above the whole 先知，并且不会在 world, even above kings. But just before, 何个人的想法…… he had said, Lo, I put my words in your 文我们可以知道： mouth. Therefore, whoever would claim 尊贵的是教义本身 such great authority for himself must 洁教义的真正牧师 proclaim God’s Word and prove himself 们是卑微的、受轻 to be a prophet in reality by injecting no 但是他们传扬的神 comments of his own into it. . . . To 柄。 conclude — we see from the context that it is not men who are so highly exalted, even if they are true ministers of the heavenly doctrine, but the content of the teaching itself. God here claims supreme authority for his Word, even though its ministers are men, ordinary, despised, 我已经解释过，这节经文是要鼓 poor, and with no superiority in 知和牧师大胆地反对列王和众人，因为 themselves. 神圣教义赐予他们强大

先知所说的是 【在 国。正如 常普通 神是

I have already explained that our text says this to give courage to true prophets and teachers, and to enable them to oppose kings and people boldly, because “起来，将我所吩咐的一切话 they are armed with the power of 们”，神亲自告诉仆人耶利米这段话， heavenly doctrine. 祂旨在在鼓励他公开他

也不断地 度。

此，我们可以得出 Rise and speak. We see that the reason 教会的人如果不敢 God spoke privately to his servant 他们的罪也不能得 Jeremiah was to enable him to assume 于众人的血是洁净 publicly the office of teacher. Hence we 在他们中间来往， conclude that those who are called to 徒行传20:26 direct the church of God cannot be 传福音原没有可夸 acquitted of guilt if they do not preach 的。若不传福音， sincerely and boldly whatever is 林多前书9:16 commanded them. Therefore Paul says that he is free from bloodguilt because he has spoken from house to house and in public whatever he received from God (Acts 20:26 f.). And elsewhere he says, 神要求先知束腰，这一 Woe to me if I preach not the gospel, for 的装束习惯，他们现在 the duty is laid upon me (1 Cor. 9:16). 穿长袍的人在他们劳作 时，他们习惯把衣服掖 When God orders the prophet to gird up 的意思是“开始我吩咐你的工作 his loins, this must refer to the garments 吩咐给祂的仆人耶利米 worn in the Orient, then as now. Men 立即投身工作中…… wore long robes and whenever they began to work, or undertook some hard labor, they used to tuck them up. When God says, Gird your loins, he means, “Begin the course which I have enjoined upon you.” God requires hard work from “不要因他们惊惶”，这个训诫 his servant, and he is to go at it 有必要的，因为耶利米肩负的任务最容 unhampered. . . . 易招致人们的厌恶。他 人，以神的名义向众人 Fear not before them. This exhortation 别强调这些人自作自受，因为他 was very necessary since Jeremiah was 不化已经无法得到神的宽恕。这句 undertaking a most abhorrent task. He 难让人接受——尤其这会让我们联 was to act as a herald, and to declare war 到犹太人的傲慢。他们 against his people in the name of God. 的民族，而且后来我们看到，他 Jeremiah stated specifically that this 殿为坚不可摧的城堡，甚至认为 calamity was the people’s own making, 也无法摧毁它。神差遣他来到这些 because their obstinacy had been so great 间，如若他们想要毫无畏 that God now refused all leniency. This 么他们就需要神的庇护…… was a hard word to accept — especially when we remember the great pride of the Jews. They gloried in their holy race and further, as we shall see later, the Temple was in their minds an impregnable citadel, even against God himself. Sent to

是什么呢？在基 始。因此，先 的到来，也不单单 他所说的是整个救 导祂的子民从 基 到神会救赎祂 认为这是个短暂

such a people, the prophet had no small 这段经文中教导对我们来说是 need of being strengthened by God if he 处的。从这节经文我们可以知 was to enter upon his work fearlessly. . . . 仆人们从来不缺乏 因为他们知道他们 This passage contains a teaching which is 们的满怀信心，他们就拥 useful to us. From it we learn that 力量和勇气，世人就会敬畏他们。但是 courage never fails God’s servants when 如果他们羞怯胆小，犹豫不决 their strength of heart comes from the 易被恐惧吓倒，那么神就会让他 knowledge that God himself has called 视，让他们的勇气渐衰，最后变得 them. When their hearts are lifted up by 不堪。 this assurance, God supplies them with indomitable strength and bravery, and they become formidable to the whole world. But if they are inhibited and timid, and shift back and forth, and are influenced by fear of men, God makes them contemptible and causes them to 为什么呢？因为他们不值得神抬高他 tremble at the slightest breath, and to 们，向他们伸出援手，也不值 waste away inwardly. 他们武装，并且赐 世界都畏惧的勇气 Why? Because they are not worthy that God should exalt them and reach out his hand to them, and arm them with his weapons, and give them a courage which “至于我，我借耶和华的灵，满 could frighten both the devil and the 公平才能，可以向雅各说明他的过 whole world. 向以色列指出他的

而言之， 半途而废 ，直

（加尔文的表达） Truly, I am filled with power by the Spirit of the Lord, and with judgment and courage, to announce to Jacob his crime, 这里弥迦以英勇气概面对所 to Israel his sin. Micah 3:8. (Calvin’s 傅，即使他们人多势众，他也 wording.) 他说，“我借耶和 这样的信心激励了 Here Micah with heroic courage stands 们不屈服于敌人的空洞吹嘘——吹 alone against all the false teachers, even 说他们正在颠覆教会完 though he is met with a multitude of them who, as usual, find their shield in their great number. He says, I am filled with power by the Spirit of the Lord. Such confidence befits all the servants of God and prevents them from yielding to the empty and windy boasts of their 假师傅位高人多，每当神暂时允许他们 opponents who are upsetting the whole 歪曲纯洁的教义，我们必须记住弥 order of the church. 例子，必须内心保

是涓涓的

为圣灵的大能是坚 Whenever God for a time permits pure 们可以继续履行我 doctrine to be perverted by false teachers 反对人类的谬论— whom he allows to prevail because of 神的眼中，顺服是 their rank or number, we must turn our thoughts to this memorable example and keep our minds unperturbed, our firmness unwavering, and the power of the Holy Spirit indomitable in our hearts. Then we may continue on the way of our vocation and learn how to set the name of God against all human fallacies — provided 因此，弥迦说他“ we know that our obedience to God is 站立在整个民族面 approved by him as being faithful. 人。假师傅四处招 撒但约束时，他会 Therefore, when Micah says that he is 子。因此，世间到 filled with power, it is evident that he is 是弥迦坚决地向前 taking his stand before the eyes of the 自己”（反身代词 whole nation, and that alone, by himself, 调），他说，“你 he is challenging a great throng. False 人少力薄）而轻视 teachers were running around 或许认为我形单影 everywhere. The devil always has seed 一人也可以抵挡千 enough, when God lets him loose. 同在。祂支持我传 Therefore their number was not small; yet 侍奉祂。我所能给 Micah did not hesitate to come forward. 示。” “I myself,” he said (for the pronoun ’anok? is emphatic); “you despise me as only one man (or with a few others); you may imagine that I who serve God am alone. But I myself alone am enough for a thousand, or rather for numbers beyond counting, because God stands on my side, and approves of my ministry because it is his service. For I “’ulam”（实际上 offer you nothing except what he has 自信。他说“至于我，满有力量”。 commanded.” 一词有力地反击了所 自擂行为，他们总是 Then he expresses still more confidence 赢得名声和荣耀。弥迦指出他 by the word ’ulam. Truly, he says, I am 吹嘘都是空洞的。他说， filled. That word truly counters those 大’的先知！如果有人相信你们 magniloquent boasts by which false 那么你们要比天使还伟大。但是，请向 prophets are always winning fame and 我们证明你们的夸耀都是真实的。请 glory with the crowd. For Micah means 出证据证明你们是先知。但是你们 that whatever they belch forth is empty 证明。因此，你们只是夸夸其

来反对神的子民时， 将会保护祂的教会， ，那些试图 将会一败

wind. “You,” he says, “are wonderful 们并不属于圣灵，而 prophets! You are certainly above the 的东西。” angels if your words are to be believed. But prove to us that what you boast of is real. Bring some sign which validates your calling. There is none. Therefore it follows that you are full of wind and not 毫无疑问，弥迦的意 of the Spirit. What you boast of, I 非凡的能力，足以满 possess.” 要。当神的仆人工作 在，而且以强大的力 Undoubtably Micah means that he was 一个人在讲道时没有 endowed with no common and ordinary 领受圣灵指引就能帮 power to meet the need of the time. As 是，当一个人面对艰 God uses the work of his servants, so also 武装他。我们日常生 he is present with them and arms them 的例子。很多普通人 with a stronger defense. When a man is 圣灵，当他们遇到麻 performing the work of teaching without 先知说出的神的默示 any great opposition, an ordinary measure 证明：祂就是过去赐 of the Spirit is enough for doing his duty. 神。这就是弥迦说他 But when anyone is drawn into a hard 因。 and difficult contest, he is at once armed by God. We see examples of this daily. For many simple men who had never tasted learning have been endowed, when their warfare began, with the Heavenly Spirit so that they shut the mouths of celebrated teachers who seemed to be oracles. By such evidence God testifies plainly today that he is the same God who formerly gave his servant Micah such 然后，他说道“借耶和华的灵”。这 rare and incredible power. This is why 他没有给人们控诉他自负和自以 the prophet says he is filled with power. 留下把柄。他宣称这 赐。 Afterwards he adds by the Spirit of the Lord. Here he excludes every charge of pride and every appearance of claiming 现在我们必须仔细研究下弥迦当 something for himself. He declares all to 处境。虽然理所当然他是 be a divine gift. 是，在世人的眼中， 何的分别。他的对手 Now we must carefully note Micah’s 分，骗得了先知的荣耀。这是很常见的 situation. Although he rightly and 情况。弥迦是孤独的或者说只与以赛亚 deservedly claimed the title of teacher, 等为数不多的人同道。但是 yet he had nothing to distinguish him 众人，我们不能只是考虑他的职分 from the others in the eyes of the world. 们都知道撒但疯狂地攻击

知将这 人认为之所 因为它过去被叫做 代志下20:26）。我们 势 联合 敌军征战并 队数量

All his opponents had exercised the same 度。我们也知 office and had obtained the honor due to 忍。既然我们 it. So much was common to all. But 的骄傲，那么 Micah was either alone or with Isaiah and 重头衔。如果 a few more. And when he dared to set 般宣称，他们 himself in opposition to the others, we 神的仆人，那 see that it is not the vocation alone which 人，而敌人则 must be considered. We know the 是假师傅或最 greatness of Satan’s malice as he attacks 名望。我说过 Christ’s Kingdom. We also know the 人们都知道先 pride and ferocity of false teachers. Since 在撒谎，他们 both the devil’s fury and the pride of false 自己或者说弥 teachers are well enough known, there is 地遵守神的旨 no reason why the faithful should take 正的先知和师 bare titles seriously. If the people who lived at that time claimed, as the papists do today, that they did not possess the discrimination or the judgment to decide between impostors and God’s servant, what was to be done? Micah was alone, and the others were very numerous. Besides, the others were prophets or at least had that title and reputation. As I said, this situation is worth considering. The vocation was common to them all. But the others were lying when they pretended to follow it; Micah alone, or with a few others, carried out faithfully 最后，假师傅 whatever God commanded. And Micah 们反对我们的 alone is counted prophet and teacher. 人或者教会领 可以证明自己 Finally, the only way the false teachers 灵，那么荣耀 can make sail against us is by appearing 如果一个人除 to be endowed with the Spirit of God. But 么人们就会明 whoever desires to be counted a servant 是多么的微不 of God and a teacher of the church should have the seal which Micah offers. If he is endowed with the Spirit of God, the honor belongs to God. On the other hand, if a man has nothing to show but the title, 接着先知谈到了“公 anybody can see how trifling a thing that 平”，毫无疑问指的是所 is in God’s sight. 这是这一词的普遍涵 了“勇气”，因为所 Then the prophet adds with judgment and 必须具备这两个品质。他们必

因此，很多

courage. By judgment, he doubtless 凡的智慧，秉持正 means all uprightness; that is a common 具有顽强不屈的毅 meaning of the word. Then he adds 整个世界，即使撒 courage, because these two qualities are 们，他们也要坚定 especially necessary for all ministers of 事业。我们现在明 the Word. They must have great wisdom 义。首先他提出了 and must hold fast to what is true and 力”然后他提出了 right; they must be endowed with 气”或“思想的力 inflexible firmness to overcome Satan 是指传道者被神赐 and the whole world, and not to swerve 的首要条件是要具 from their course though the devil 先知的能力分为两 mobilize all things against them. We see 或判断力；第二， then what these two words express. First 的能力，他们才能 he put koach, power; then he put 讲道。其次，他们 geburah, courage or strength of mind. By 不屈服于小的风浪 the word power, he means in general the 倒，不逢迎世人。 gifts with which those who undertake the 何的诱惑。因此， office of teaching should be endowed. 平之心，还必须拥 The first requirement of a teacher is general ability. Micah divides the ability of the prophets into two parts: first, wisdom or judgment, and second, courage, so that they may understand what God demands and be effective in teaching. Then they must be firm, so that they may not yield to every breeze, nor be overcome by threats and terrors, nor be swayed back and forth by the favor of the world. They should yield to no 之后，他说到“可 seductions. Therefore, courage is added 犯，向以色列指出 to judgment. 到这里先知没有逢 人的欢心，需要以 Afterwards he adds to announce to Jacob 别人，而因仇恨和 his crime and to Israel his sin. Here we 拒绝弥迦。他本应 see that a prophet does not seek the favor 们；但是他没有这 of the people. To gain favor, it was “他们祝福你，以 necessary to flatter with nice words 们贪心未足，他们 people who sought adulation, the very 你所好，因为你要 ones who, corrupted by hatred and 酒佳酿的先知。但 malice, had rejected Micah. It would have 为了这些。因为神 been necessary for him to please them 们，让我向你们唱 with soft words; and he does not do it. In 我。因此，我会说 one place he says: “They sell their 整个世界面前毫不 blessings to you and deceive you with the 为你们罪有应得。

挽救。因为， 望……

hope of peace. They declare war if their 什么他说神赐予 greed is not satisfied. They flatter you 他的过犯”。 because you like it, and you seek teachers who promise you wine and strong drink. But I was sent to you for a different purpose. For God has not committed flatteries to me to make pleasant songs for you; he gave me reproofs and threats. I will therefore publish your sins and will not hesitate to condemn you before the whole world, because you deserve it.” Now we understand why the prophet says 我们从中可以得 he was endowed with courage to 面对恶魔和罪犯 announce his sin to Jacob. 亘久不变的支撑 面对的普遍而永 From this we conclude that when we deal 导世人的人同时 with wicked and criminal men, we need 通过斗争我们才 the support of heaven’s own constancy. 命。虽然邪恶的 And this is the almost universal and 就让我们拥有“ perpetual situation of all the servants of 西结所说（3: God. For those who are sent to teach the 所吓倒，而要以 world are sent into warfare. It is not 抗。既然我们要 enough to teach faithfully what God 所有的恶人抗争 commands unless we also contend. 们的职责，我们 Although the wicked rise up against us 勇气。因此，正 with violence, let us be of a bronze 但怎样阻挡他们 countenance, as Ezekiel says (3:8 f.). Let 都应该保持坚毅 us not yield to their fury, but present to it unconquered constancy. Since our battle is with the devil, with the world and all the wicked, if we wish to do our duty faithfully we need to be endowed with the courage of which Micah speaks. And as I have shown, the servants of God ought to persist in this firmness no matter 所有信徒必须知晓这 by what obstacles Satan attempts to delay 就能明智地分辨出神的虔 them or turn them back. 世盗名之徒。所 被欺骗。因为神 This doctrine should be taught to all the 是非的能力。但是，现在 faithful so that they may distinguish 被置于永久的毁灭之中，因为实际 wisely between the faithful servants of 们决意闭目不看或眨眼，让自 God and impostors who falsely claim his 分，他们说：“我不能做出判 name. So it is that no one who truly and 见左右尽是有学问的人或名 from his heart desires to obey God shall 一些有声望的权贵。他们都

位置，认为它 。但是我不

be deceived. For God will always give a 们站在一起。我 spirit of judgment and discretion. But 闭目塞听。”因 today unhappy souls are dragged to 作为的借口。 perpetual ruin, because in fact they shut their eyes, or blink voluntarily, or willingly involve themselves in obscurities, saying: “I cannot judge; I see on both sides learned or famous men, or at least men of some reputation and importance. Some call me to the right, others to the left. Where should I go? I prefer to shut my mouth and my ears.” 但是，我们必须 Thus many make ignorance a pretext for 心，试验我们时 inaction. 因为这个原因， 不和，人们各执 But we know that when God exercises 约束时，教会中 our faith and tests it our eyes ought to be 我们没有理由不 open. For this purpose it is that he allows 总是让圣灵指引 dissensions and quarrels to rise in the 掉自己懒惰的恶 midst of the church, with some men proposing one thing and some another. When God loosens Satan’s rein so that contests of this kind and disturbances are produced in the bosom of the church, we have no real excuse for not following whatever the Lord commands, because he always guides us by his Spirit — only we “万军之耶和华说，刀剑哪 must not keep hugging our own 攻击我的牧人，和我的同伴。”（撒迦 indolence. 利亚书13:7）（

信。依我看来，此 醒这些人回想神 时期

O sword (or spear), awake above my shepherd and above the man who is my “’myth (’amith)” associate, saith the Lord. Zech. l3:7. 戚”，有人翻译成“同族”，也 (Calvin’s wording.) 译成“依靠神的人” 段经文指向基督的到 The word ’myth (’amith) some translate 文所说，他们遵循的翻译原则是 “relative,” some “kinsman,” some “one 的。希腊文的译文是“τὸν π who adheres to God,” because they are 意思是“居民”。有些人，仿照狄 sure that this passage can be understood 田译本，认为“σύμθυ only as referring to Christ. But, as I have 属”，而耶柔米更喜 already said, they have followed a false 这一翻译。 principle of interpretation. The Greek translation is τὸν πολίτην, “citizen.” Others translate, as does Theodotian, 但是“’amith”在希伯来文

释“约沙 约沙法这个词意思 们将该谷名称翻译 如果你愿意接受这

σύμθυλον, that is “relative.” Jerome “同伴”、“邻舍”或者“密友”， preferred “one who adheres to me.” 际上就是因为各种原因 的人。我并不怀疑这里 But ’amith in Hebrew means “associate,” 师，因为人们认为他们代表着 “neighbor,” or “close friend,” in fact 我们所知晓的，牧师品质的好坏 anyone united to us for any reason. I have 其与神的疏远程度，同 no doubt that God by this title refers to 的列王和士师也是神的子 the pastors of the church, because they 师们被称为神的同伴，因为他 are his representatives to the people; and 建设神的教会的职责。 as we know, the better pastor one is, the 领，但是祂让牧师替祂工 nearer he is to God, Similarly, kings and 所教导的：他们被称为神 judges who exercise sovereignty are 他们与神同工。总之，先知称牧师为神 called God’s sons. Thus also, pastors are 的同伴，保罗称他们为“ called God’s associates because they have 林多前书3:9）。 a part in God’s work of building the church. God is the head Shepherd, but he uses his ministers to carry out his work. They are called his associates, because they are coworkers with God, as Paul also taught. To conclude: the prophet calls the pastors God’s associates in the same “所以我使你们被众人藐视，看为下 sense in which Paul called them 贱，因你们不守我的道，竟在律法上瞻 συνεργοὺς (1 Cor. 3:9). 徇情面。”（玛拉基书

说的是这位 效法他，毫

Therefore I have also made you contemptible and base before all the people, according as ye have not kept my 先知最后总结说祭司没有理 ways, but have been partial in the law. 的职分自我夸耀，因为他们已 Mal. 2:9. 的祭司。

审判。因为下一

The prophet ends by saying that the priests glory in the honor of their office 现在让我们在回到最初 without reason, because they have ceased 需明白先知讨论这一问题的 to be priests of God. 确地抨击了祭司，因为 脱一切罪责的特权；如 Now let us go back to the beginning. Let 的诫命，平民百姓也就无法 us have in mind the prophet’s purpose in 教义。毋庸置疑，从前祭司 this discussion. He attacks the priests 试图让百姓不敬畏先知，废除 particularly because they wished to 导。这就是先知如此严厉地斥责祭司的 reserve for themselves a special privilege 原因……既然我们明白 which would set them above all criticism, 原因，我们就容易理解整 and also because if the priests themselves 义。 are not kept in order, ordinary and common men are deprived of true

来自词根 是地名，也 知是想表达更 当神站在祂 所有的民，并 要宣布和建

doctrine. There is no doubt that the priests were flattering the people, and attempting to destroy their reverence for the prophets and to put an end to the influence of prophetic teaching. This is why our prophet denounces them so severely. . . . Now that we understand his 在我们进一步探讨之前 purpose, it is easy to grasp the meaning 到，这段经文【整体上】描 of the whole matter. 合乎律法的祭司职分 不是祭司的职位；他 But before I go further, we should note 个易懂的生动画面，牧师们可 that in this passage [as a whole] we have 解神的命令。 a description of true and legitimate priesthood. The prophet does not argue here about the priestly office; he sets before our eyes a living picture which we cannot fail to understand, and from which those who are engaged in a pastor’s work 这里我省略了我最初讨论的 may learn what it is that God requires of 让人们畏惧祭司；他们不 them. 的权柄，似乎他们被 量，这一点我已经解 Here I am omitting what I discussed in 不希望教会遭受暴政的挟制。神 the first place: that God meant his priests 们侍奉他，祂愿意成 to be feared; and I have already explained 袖…… sufficiently that they ought not to abuse their authority as if unlimited power had been allowed them. God does not wish his church to be subjected to tyranny. He 但是现在我们必须注意先 wills to be its only ruler, by the ministry 未人尽职尽责地履行 of men. . . . 为真实的律法在他口 义的话。”我们应该 But we must now attend to the words of 话“祭司的嘴里当存知识”（第 the prophet: Levi executed his office with 我们不应该对这一原则 good faith and from the heart because the 里的祭司和牧师必须是人 law of truth was in his mouth, and 雷戈里巧妙地将上述原则寓于讲道中。 iniquity was not found in him. To this we 我们知道祭司的长袍一般 should add the statement which follows 而且摩西特别强调祭司在走路时 immediately after, For the lips of the 从身上传出叮当的声响。格雷戈 priest should keep knowledge (v. 7). This 运用到自己的讲道中。 rule cannot be set aside. Those who are 如果我们走路无声，也就是说 priests or pastors in the church must be 们夸耀自己是牧羊人，实际 teachers. And Gregory wisely applies the 狗。我们最不能容忍教会的 above rule figuratively to teaching. We 言，不向人们宣讲明确的教义 know that little bells were to be fastened 一个罗马教皇的话。让

为这段经文参 这完全背离 理解得出这样的观 约沙法谷聚集。但 熄灭时，幻梦才 如此的亵渎 的人被粗俗的 了。但是，我 ， 诉他

on the priest’s robe, and Moses says 胆自豪地说话， specifically that the priest never walks 声音，所以人们 but the bells tinkle. Gregory, whom I just 但是，既然他们 mentioned, applies this to the matter of 柄，每个人都能 teaching. “Woe to us,” he says, “if we 卫着神的圣约！ walk without sound, that is, if we boast of being shepherds and are only dumb dogs. For nothing is more unendurable than to count a man as a pastor in the church who does not speak, and whose voice does not ring out clearly for the upbuilding of the people.” This is what a Roman pope said. Let those who boast, proudly and with full mouths, of being his successors at least produce some sound so that we can hear their teaching. But since they exercise all their authority like 但是我要回到先 barbarians, anybody can see how faithful 这一原则是由神 they are in guarding God’s covenant! 好或者任何习惯 存知识。玛拉基 But I come back to the words of our 知识的捍卫者， prophet. He says that this rule, prescribed 己有，而应传给 by God, was not to be broken at man’s 口中寻求律法” pleasure, or by any custom. The priest 一点。 should keep knowledge on his lips. Malachi explains further and shows that the priest is the guardian of knowledge, not to keep it in private for his own benefit, but to teach it to the whole 其次，他将“知识”一词限定为源 people. He says they will ask the law at 的律法的纯正教义；因为这 his mouth (v. 7). This is one point. 一来源……因 远远不够，除 Secondly, he restricts the word 义。我们看到祭司不仅要遵守诫命，还 knowledge to the true doctrine which 要遵守神道，正如以西结书（3:1 flows from the law of God; for that is the 所说：“所以你要听我 only fountain of truth. . . . Therefore, it is 警戒他们。” not enough for a man to keep his mouth 与人无益的话，说话要经过思考 open and be ready to teach everybody 合适的话。祭司只有成为神的好学生 unless what he teaches is the pure 才能成为人类的良师…… doctrine. We see then that it is not just any kind of sermon which is required of priests, but the pure Word proceeding from the mouth of God himself, as is said in Ezekiel (3:17): You will take the word

节经文 在

from my mouth and announce it to them from me. Here God shows that priests do not have the power and authority to come out with every useless thing that comes into their noddles, or with everything they think is fitting. They will be good 最后，我们讨论“因为他是 teachers just so far as they are God’s 华的使者”这句话。 这句话似 pupils. . . . 荣耀祭司；但实际上 赐，祭司一无所有。 Finally we ought to consider because the 都归神，祭司只是神的仆人 priest is the messenger of the Lord of 说，他根据上面的话得出了这一 hosts. These words may appear designed 似乎他在特别强调“想要当祭司 to honor the priesthood; but the prophet 为导师吧”。同时，我们必 means that the priests have nothing of 先知也在暗示祭司与神的特殊关 their own or apart from God. Therefore 似乎在说“祭司就是神的翻译， whatever reverence is due them belongs 无其他身份。” to God whose ministers they are. As I said, he is reasoning from the above definition, and as if that stated specifically, “Whoever wishes to be counted priest, let him also be a teacher.” And at the same time we must also realize that the prophet implies a certain relationship between God and priest, as though he had said, “Priests can take no 因此，我们明白了先知的话 more on themselves than to be God’s 司的职分就是传道；真正的祭司就是要 interpreters. . . .” 虔敬地履行传道的职 主持教会时，神依然 We see, therefore, how much the prophet 柄，因为，神以律法委任祭司 has included in these few words. First, 时证明所有的权柄都属神。否 there is no priesthood without teaching; 不会成为“万军耶和华的使 nor is there any true priest who does not sincerely perform the duty of teaching. Secondly, he shows that God’s right and power is in no way diminished when priests preside in the church, since God has assigned that office to them by the same law which also affirms that authority always belongs to God alone. 同时，先知要求祭司虔诚地履行 Otherwise, the priest would not be the 责。因为我们看到很多祭司慷慨 messenger of the God of hosts. 布道，满怀热情地传 野心勃勃或有些则贪 At the same time the prophet requires of 知增加了另一个对祭司的要 priests also sincerity in the performance 们要在神面前“正直行走

将宰的群羊，就是群 拿着两根杖。一根我 称为联索（或者翻译 讨论这个词）。这样， 撒迦利亚书11:7）

of their duties. For we know that many 他们不应试图取 apparently excel, and teach eloquently, 问心无愧地侍奉 and even expend much energy eagerly in their work; but some of these are impelled by ambition and others by avarice. Therefore the prophet appends here another rule, that they walk uprightly before God: that is, that they do not seek to satisfy men or receive the world’s 所以，我已经说 applause, but do their work with a clear 个榜样，他告知 conscience. 及谁才是神委任

题，阐明之前 都 又染上了顽固，罪该 。他们卑劣地抛弃父

So I have shown that the prophet sets here an example before us, to show us “耶和华的使者告诫约书亚说，万 what God demands of us, whom he has 耶和华如此说，你若遵行我的道，谨守 appointed pastors of his church. 我的命令，你就可以 我的院宇。我也要使 And the angel of the Lord bore witness to 中间来往。”（撒迦利亚 Joshua, saying: If you walk in my ways 文的表达） and keep my watch, you also will judge (or rule) my house (dwn means judge, but the word is used for any kind of government, therefore rule my house is preside over my temple). And you will keep my porch and I will give you ……整段经文都在谈论神的荣耀和敬 passage among those who stand by. Zech. 拜神，因为如果我们将荣耀归 3:6–7. (Calvin’s wording.) 亵渎了神。我们尤其 教会或者教会管理者 . . . This whole passage has to do with the 们经常冒领神的权柄 glory and worship of God, for it is 会。 profaned if it is applied to ourselves. We must especially guard against applying it to the church and its government. For we know how ready men are to divert to their 神希望人类听到祂的话语 own tyrannical use whatever power God 人和先知们说出祂的默示。但是我 assigns to his church. 道从创世之初，野心 此借口骗取权柄，他 Of course God wishes to be heard when 中赶出来。实际上，撒但的同谋声 he speaks through his servants and those 们满有无限的力量，可以统 whom he has made teachers. But we can 徒，所以神荣耀祭司，让他们管理 now see how from the beginning of the 因此，既然从古至今撒但都在冒领 world ambitious and proud men have 予教会的荣耀，所以我们必须谨记先知 used this as a pretext for gaining 的警示：神不想放弃祂的尊荣抬高人， authority for themselves, and have 只有别用用心的人才会逢迎世人。荣耀

。有人认为这 是正 举和平时期祂赐予人 看到他们愧对祂的恩 是说给余 从前赐予以色 伦逃亡归回 ，神似乎 利亚。但是，

expelled God from his own dominion. In 教会是为了让人虔诚 fact, the regiments of Satan claim for 教会中信徒归向神的 themselves full and unlimited power over 说的信徒不仅包括普 all the faithful on the ground that God 神将教会中一切事务 wishes the priesthood to be honored and 所以只有祂是至高无 prescribes that it rule over his church. 此。 Since, therefore, in all ages Satan has misused the glorious praise with which God has honored his church, we must always add the caution as the prophet does here that God had no intention, such as some individual man might have, of exalting men by abdicating his own rank and position. The whole glory of the church is here presented to insure the pure worship of God and the submission of all in the church to God’s own dominion — not only of the common people but also of the priest himself. Whatever excellence there may be in the church God will have everything to be so 我们现在明白了先知 ordered that he alone is supreme. And 他教导的说服力，他 this is as it should be. 他这里使用了法律术 的宣誓说他说的都是 We now understand the prophet’s 在作见证……圣灵借 purpose. And to give this teaching the 我们的特别注意，告 more weight, he says, the angel bore 可，劝我们更加敬畏 witness. The word he uses is a legal term. 言或类如誓言的话揭 A man bears witness when he takes a solemn oath that he is speaking the truth. . . . The Holy Spirit intends by this word to make us more attentive, to show us that this is no ordinary matter, and to persuade us to have greater reverence for this command, since God himself 使者简略地说到：神没有赐予祭司为所 introduces it by an oath or something 欲为的特权。律法约束他们，让他 similar. . . . 诚地履行职责，谨 我们看到两个相辅 The angel teaches briefly that priests are 尊贵以及祭司的信心。 not given their preeminence to enable 管理教会的祭司只能证明他们不是 them to run riot with their own lusts. The 乎律法的祭司…… law is interposed to constrain them to do their duty faithfully and to obey God’s voice. We see therefore that there are two

舍弃神的美 再值得

things which go together: the dignity of the priesthood and the faith shown by God’s servants who are called to that office. Those who wish to rule without 但是，我们也必须明白“你若遵 any restraint prove clearly enough that 道，谨守我的命令”的意思。 they are not legitimate priests of God. . . . 然属于祭司的职 人，让我们谨守 But we must also see what is meant by 的生活规范是“遵守我的道，谨守 ways and my watch or guardianship. For 命令”，因为神不愿意我们放任 these certainly belong to the office of the 祂会纠正我们的过犯 priest. God commands all of us in general 命令。因此，神佑护着每 to follow where he calls; and what he requires as the rule of living faithfully and rightly is called a watch or guardianship, because God does not let us wander freely but guards us against errors and shows us what rules we must observe. There is therefore a general 但是，正如我所说，祭司对人们的 guardianship which concerns all the 不能超越他们的职分。我们都知道神在 faithful. 抬高人时，并没 确实让祭司代祂 But the priestly watch is, as I just said, 忠实地传道时，他们才 restricted to the priestly office. We know 师；神同样行使着祂的 that God does not resign his own 都要侍奉神，都是祂的仆人。我们都知 Kingship when he elevates men. But he 道神确立了祭司【对教会】的监护 does give them a mandate to be his 纯洁的神之道以此统治教会……简而 representatives, and they are truly his 言之，教会牧师接受神的指派 vicars when they teach from his Word 会，但是他们本身并没有掌控教会的 purely and faithfully; God exercises his 力。他们依据神的命令管理 Kingship no less because he uses the 神借牧师指引人们。 work of men and employs them as his servants. We see then that God has established the guardianship of the priests [over the church] so that the church may be ruled by the pure Word of God. . . . In short, the pastors of the church rule by divine appointment, but they do not exercise their own domination. They are to govern the churches according to 我认为“看守院宇”并不是指看门人的 God’s own command, so that God 职责，而是敬拜神的人所应肩负的职 himself may guide them by human hands. 责……

“由 一希伯来词可能需要 们可以将这个短语理 ”。总之，先知的意 为有些 在 苦的小羊，祂 祂说 因为祂 苦的羊。祂 。

I understand by the keeping of the courts 无论教会中牧师多么优秀 not janitor service but whatever has to do 侍奉神。神不会赐予凡

荣美”， 人将第二个词 ，如果他们坚持保留 ，他们确实完全照字 “hebel” 思是“绳 先

with the worship of God. . . . 绝不会放弃祂公义的统治。祂让人作祂 的牧师，所以祂可以借着牧师之手管理 Whatever excellence there is in the教会，也唯有祂拥有统治教会的权柄。 pastors of the church must not be 因此，不虔诚侍奉神的牧师不值得尊 separated from the service of God. God 敬。如果祭司明白万有皆属神，那么他 does not resign his power to mortal men 们就会放弃祭司之名。如果他们欺骗黎 or in any way take away from his own 民百姓，那么他们就是戴着面具的撒 rightful dominion. But he makes men his 但。 ministers, so that he alone by their hand may govern his church and he alone have pre-eminence over it. Whence it follows that those who do not do their work with sincerity do not deserve respect. And if they grasp for themselves what belongs to God, they are to be denied the name of priest. They are then nothing but a mask “你们赦免谁的罪，谁的罪 of Satan by which he would deceive the 你们留下谁的罪，谁的罪就留下 simple folk. （约翰福音20:23）

语法上讲不通！” 些元音 道，古代书 元音符，当 那些

Whosesoever sins ye remit, they are 毫无疑问，是我们的主将所有的福音结 remitted unto them, and whosesoever sins 在一起。因此，传道与赦免 ye retain, they are retained. John 20:23. 不可分，因为在本段 整体。基督之前说到 Here without doubt the Lord has put 我来，我将怎样差你们来。”现在，祂 together the whole sum of the gospel. 告诉我们使者的含义。但是，祂坚 Therefore we must not separate the power 为应该赐予人们圣灵，这样 of forgiving sins from the office of 任意而为。这一福音中训诫的主要目 teaching, for in this passage they are tied 是：因为我们的罪得 together. Christ had said shortly before, 好，正如保罗在哥林多后 “As the living Father sent me, so I myself 过，这就是为什么这个 send you.” Now, he declares what this 好的职分”；当然福音中还包含其 embassy means and involves. However, 诫。但是神借着这个福音最想要实现 he insists that it was necessary for him to 是：不归罪于人，让 give them the Spirit, so that they would 因此，如果我们想要成为忠 not act of themselves. This then is the 的仆人，我们必须严肃地对待 principal purpose of the preaching of the 题。也是基于这一点，福 gospel: that men be reconciled to God by 学不同，因为福音教导人们 the free remission of sins, as Paul teaches 为赦免别人的罪得到 in 2 Cor. 5:18, where for this reason the 惠也都源于此：神以圣灵 gospel is called the ministry of 我们重生，按照祂的样子复原我们；赐 reconciliation. There is of course much 予我们不可战胜的勇气抵御撒 else in the gospel; but what God means to 个世界的进攻。因此，所 accomplish by it above all is this: to 以及教会的精神建设都源于神赦 receive men into his favor by not 我们，并拣选我们做祂的嗣子。

许正确的 ”这一 意 我们只

imputing their sins to them. Therefore, if we want to act as faithful servants of the gospel, we must heed this matter most seriously. It is at this point that the gospel differs most from philosophy, since it teaches that the salvation of men is through the free remission of sins. It is from this that flow the other blessings of God: that God illumines and regenerates us by his Spirit, restores us to his image, and arms us with invincible fortitude against Satan and the world. Thus the whole doctrine of godliness and the spiritual building of the church rests upon the foundation that God makes us free 因此，基督赐予门徒赦免罪恶的权 from all sins and adopts us to himself [as 但是祂绝没有放弃祂的 his sons]. 以赦免人的罪 祂的荣耀。基 Thus Christ gives his disciples authority 免别人的罪作见证，从而 to remit sins; but he in no way yields to 和好。简而言之，恰当地 them what belongs to him. He alone 使徒赦免人的罪的权柄。 remits sins. This honor, in so far as it is his due, he does not resign to the apostles. He commands them to testify to the remission of sins in his name, so that through them men may become reconciled to God. In short, properly “你们留下谁的罪，谁的罪就留下 speaking, he alone through his apostles 基督用这句话让那些轻视福音 remits sins. 怕。祂想要让 为定会受到惩 And whosesoever sins ye retain. Christ 赎世人和赐予永生的使者，神也 adds the latter clause in order to terrify 他们。正如保罗所说， those who despise his gospel. He would 备好了，等你们十分顺服的时候 have them know that such pride will not 罚那一切不顺服的人。”（哥 go unpunished. Since the apostles are 10:6）。但是最会给出了这一 entrusted with the embassy of salvation 要性，其真正目的是：闻见救 and eternal life, they are also to be armed, 以首先被救赎。这 as the apostle Paul says, with vengeance 与神和好。从福音中训诫可 against the godless who push aside the 的人将会永久的死亡，他们并不 salvation set before them (2 Cor. 10:6). 自然衰老而是因为不信主才 But this consequence of preaching is 的死亡。 given last, that its true purpose [the salvation of the hearers] may receive the priority. It is the proper function of the

“联索”， 尊重原文【两个

gospel to reconcile us with God. The eternal death of unbelievers which issues “第二天，摩西坐着审判 from the preaching of the gospel happens 早到晚都站在摩西的左右… not of itself but because of unbelief. 岳父说，你这作得不 18:13,17） And it came to pass on the morrow, that Moses sat to judge the people: and the people stood by Moses from the morning unto the evening. . . . And Moses’ 谨记这一事件对人们极其有益。叶忒罗 father-in-law said unto him, The thing 知道了神对以色列所行的事以及 that thou doest is not good. Ex. 18:13, 17. 对百姓所做的一切事 因为他发现了一些应 This is a memorable event, and one 西是最伟大的先知，神唯独曾与摩西亲 especially profitable to know. When 密地说话，但是他批评摩西，因为摩西 Jethro saw the government over which 使他自己和百姓都疲惫。 God presided and which he adorned with the rare splendor of his glory, he nonetheless criticized it because he found something reprehensible going on. He criticized Moses himself, the greatest of the prophets, with whom alone God spoke intimately, because he had been 摩西在面对如此多的艰难困苦时， inconsiderate enough to exhaust himself 出卓越的能力和英勇的气概， and the people with too much labor. 倦、日日劳作。人们 精神都不为过。他为 Moses’ outstanding ability and heroic 精竭虑；虽然他们毫无感激之情， mind are evident in that he submitted to 然矢志不移……当然，他具 so many annoyances, endured so many 高度赞扬的美德。然而在所有这些可称 troubles, and, unbeaten by weariness, 赞之处中，叶忒罗却发现了一个缺 every day undertook new labors. The greatness of his spirit can never be praised enough. He spent himself freely for a depraved and perverse people; and he did not desist from his purpose although he saw no gratitude for his kindness. . . . Surely, he possessed many virtues, worthy of highest praise. Yet in 因此，这段经文警告我们 all that was praiseworthy, Jethro found a 不存在绝对完美无瑕的事 fault. 些受神差遣统治百姓 论他们多么地尽心尽 Thus we are warned that in the most 划多么地完美，都会存在不尽人意之 excellent deeds of men there is always 处。列王与地方官长，以及教会 some defect; and nothing exists so perfect 应该明白：即使他们全 that it is without blemish. Therefore those 责，他们的工作仍然

白先知真正的意思，

who are set to rule the people should 的空间。 know that however devotedly they perform their office, their best plan, if it be examined, leaves something to be desired. Not only kings and magistrates, but also the pastors of the church, should know that even when they stretch every nerve to fulfill their duties, there is 而且，值得注意的 always something which can be corrected 华横溢，也无法同 and improved. 通所有学识。因为 比呢？但是当摩西 Also, it is worth noting that no mortal 所有重担时，我们发现他实难 possesses the maximum of every kind of gift or is capable of undertaking everything at once, however great and varied his talents. For who is the equal of Moses? Yet when he took upon himself the whole responsibility of ruling the 神的仆人应该懂得衡量自己的能 people, we find him unequal to the 他们贪婪地想要承担更多工作时，他们 burden. 可 能 累 垮 “πολυπρα The servants of God should learn to 多的事情要做”，它描述了人类的一个 measure their strength; when they 通病，这种病来势凶猛，猝不及防。如 greedily take on too many jobs, they may 果我们想学会适可而止，就 well crack up. For πολυπραγμοσύνη, 一切事做出了安排。所以每个人都被赐 “too-much-to-do,” is a common disease 予有限的天赋，并据此承担相应的 and attacks most men so violently that it 责。世界不是被一道阳光 cannot be quickly checked. To keep us all 所有的光线汇聚在一起， within our limits, let us learn how God 照亮了这个世界，每一道光同 has designed and ordered the affairs of 献。同样，神让人们各具不同 the human race, so that each individual is 从而以圣洁、坚固的纽 endowed with only a limited amount of 好相待。祂没有过分卓拔任何一个 gifts, on which depends also the 让其完美无暇，从而将人们团结在一 distribution of duties. The world is not 起。 lighted by a single ray of the sun; light is produced by all its rays together, as each makes its own contribution at the same time. In the same way God, to keep men in mutual association and good will by a sacred and unbreakable bond, dispenses his gifts variously. He does not raise anyone inordinately above the rest by 奥古斯丁真实地写到：在这个故事 bestowing on him absolute perfection, 神让祂的仆人谦卑。保罗记载说， and so he binds all men together. 恐怕我因所得的启

根杖，很显然，它们 牧羊工具。一般情况 柄手杖就已经足够 指牧羊人的曲柄手 都用一根曲柄手杖牧 却说这位牧羊人需要 指引祂的子民时，任 的照料都无法比拟

高，所以有一根刺 Augustine writes truly that in this story 撒但的差役，要攻 God humbled his servant. And Paul 高。” records that he himself was inflicted with the breath of Satan’s messenger so that he “约瑟见他们【法 might not be too much puffed up by the 愁闷的样子……他 sublimity of God’s revelation to him. 作了一梦，没有人 不是出于神吗？请 And Joseph saw that they [Pharaoh’s （创世记40:6,8） butler and baker] were sad. . . . And they said unto him, We have dreamed a dream, and there is no interpreter of it. And Joseph said unto them, Do not 约瑟根据自己职分事奉神。我们应当注 interpretations belong to God? Tell me 意这一点，谨防在未获神准许的 then, I pray you. Gen. 40:6, 8. 下，不自觉地做出 谨慎地告诫我们说 Joseph offers his services in accordance 不同的恩赐，因此每个人都 with his vocation. This should be noted, 使命，任何人都不应当贪图 to keep any of us from unconsciously 或者据为己有。每个人都应该各司其 taking more upon himself than he knows 职，不能超越自己的职分。只有 God has allowed him. Paul carefully 样谦卑，世界才不会陷入混乱；因为神 warns us that the gifts of the Spirit are 的真理被许多人的愚蠢行 variously distributed, that a different role 踏。如果世界的平 is assigned to each one of us, and that no 终便无秩序可言。约瑟 one should encroach greedily upon the 梦，这是无碍的，因为他知道他领 gift of another or take it for himself. Each 神的命令，彰显着 individual should rather confine himself 赐予他解梦的天赋。但是， to his own vocation and its prescribed 行事。他没有解析法老梦的内容 limits. Unless such modesty prevails, 言他没有这个能力。但以理的情况 everything is confused; for God’s truth is 所不同。但以理被赐予 rashly torn apart by the stupidity of many. 他甚至能解读王忘记 Peace and concord are disturbed and in 明白，约瑟的天赋远不如但以理 the end no kind of order will be secure. 他才会凡事量力而行。 We know that Joseph was safe in promising to interpret the Pharaoh’s dream because he knew that he was taught and ordained for this manifestation of God’s grace. To this end he was given the gift of interpreting dreams. But he did not try to go beyond what his powers allowed. He did not divine the content of Pharaoh’s dreams; and he confessed that it was hidden from him. The case of Daniel was different. Daniel was

habalim”一词，撒迦利 杖，我们不应该完全遵 翻译为“毁灭者”。神 信实的牧羊人尽职尽 向毁灭。既 祂

provided with the spirit of divination to such a degree that he was able to interpret the king’s dream when it had escaped the latter’s memory. Thus we see that Joseph, who was given only half [as much as 而且，约瑟不仅不傲慢，他还声明他所 Daniel], kept himself within its proper 有的天赋都是神赐予的。他诚 limits. 己一无所有。他从 是希望自己成为神 Moreover, Joseph not only guarded 制自己的虚荣心，不仅要赞美神，还要 himself from all presumption, but also 不欺神的荣耀，而且，先知、教 declared that what he had was the gift of 他天赋过人的人应该谦卑 God. He said honestly that of himself he 的指引。 possessed nothing. He did not boast that he was keen or clever, but wished only to be known as the minister of God. Our vanity must be controlled, not only that God alone may be glorified and may not be defrauded of his due, but that the prophets, professors, and others who excel in heavenly gifts may humbly 而且我们应该注意到摩西说，约瑟为其 submit themselves to the direction of the 他囚犯的悲伤深感歉意。 Spirit. 人才不会轻视正处 他们同病相怜。因 Further we should note that Moses says 试验时，我们不必感到惊奇。因 Joseph was sorry for the grief of those 最应该同情受鄙视和遭受不幸 who were with him in prison. Men are 亲身经历才能学会同情他人，因为我 subjected to misfortunes to keep them 因生活富足已变得越来越麻木不仁 from despising others who are in trouble; for sharing misery begets sympathy. Therefore, it is not strange that God trains us by various hardships. For nothing is more becoming for us than sympathy with our brothers who lie despised and weighed down under misfortunes. This sympathy has to be learned by experience “这律法书不可离开你的口 because our inborn callousness becomes 思想，好使你谨守遵行这书上所 thicker and thicker with prosperity. 切话……”（约书

联索”一词 祂又折断称 色列弟兄间

This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest 我们必须刻苦研究律法；因为 observe to do according to all that is 短时间内忽视它，就会犯各种错 written therein. . . . Josh. 1:8. 至人的思想都变得迟钝。 视了对律法的持续研究，

什 么 呢 ？ 因 此 ， 将 balim”解释为“联

The study of the law must be assiduous; 诸事不顺。因 because, when it is omitted even for a 天学习律法， short time, many errors slip in, and our 此，轻视这一 memory grows rusty. Besides, when 蔽，变得无知 continuous study is neglected, many things become strange and difficult to practice. Therefore, God orders his servant to persist in the daily study of the law and never cease to pursue it as long as he lives. Whence it follows that those 但是，为什么 who show contempt for this study are 口”，而不是 blinded by their intolerable arrogance. 认为 “口” 是愚蠢的。我 But why does God forbid the law to 者之口，他们 depart from his mouth rather than from 为万民的利益 his eyes? To take mouth by synecdoche104 他专心研究律 for face is inane. I am certain that the 律法的时候， word mouth applies primarily to a man 是他的职责所 who studies not only for himself but also for the benefit of a whole people whose government is his responsibility. So he is commanded to attend to the teaching of the law, in order that when he speaks about it, he may be able to do so with 同时，神命令约书亚以身作则， benefit to the people as a whole, as his 首先要遵守律法。因为很多 responsibility requires. 众面前时总是律法不离 同时是律法最大的践踏 Meanwhile, he is commanded by his own 了约书亚两个命令：一，教导他人 teachableness to give others an example 以相同的标准审视他自己的行 of obedience. For there are many who have the law in their mouths in public, while at the same time they are the worst keepers of it. Joshua is therefore given both commands: to teach others and to 3. conform his own conduct and himself wholly to the same standard. “众城门哪，你们要抬 门户，你们要被举起。 3. PREACHING AND TEACHING 进来。荣耀的王是谁呢？就是有力有能 的耶和华，在战场上有 Lift up your heads, O ye gates; and be ye （诗篇24:7-8） lifted up, ye everlasting doors; and the

索”。 代表着自然律法， 西律法。将之翻译 翻译） 人

A figure of speech by which the part 104

，参考了摩西的 人分 的疆 ）。所以有些人认为 但是第一个解释太 先知使用的词 形 致。正 据语境推测，“联 ，这段 民履行了 最 是根据“荣美” 神对以色列人生活 序之美。因 作“荣 应经完美

represents the whole.

将分散 到一起，他们可能 。实际上，来自以 但是很 大、便 其他支派的人和他 文的恰当翻译 】完美秩序， 在一起，

King of glory shall come in. Who is this King of glory? The Lord strong and 既然雄伟辉煌的圣殿的荣光还未超越 mighty, the Lord mighty in battle. Ps. 帐幕的外部威严，大卫在这里讲 24:7–8. 殿的未来建设。他以 意地遵守律法中的典 Since the magnificent splendor by which 们同在，【让他们】看见【显 the Temple was to surpass the external 迹，希望他们看到地上的圣殿， dignity of the Tabernacle had not as yet 予了他们非凡的恩惠。 been realized, David here is speaking of the future building of the Temple. In this way, he is encouraging the faithful to apply themselves more wholeheartedly and with greater faith to the ceremonies commanded in the law. God showed no ordinary kindness when he dwelt among them [giving them] a visible symbol [of 如今我们对这一教义的重要性 his presence] and wished his heavenly 常了解；因为它象征着神对我们无 abode to be seen on earth. 典。当我们脆弱时， 予我们圣洁的事业。 The value of this doctrine ought to be 道、讲授圣礼、提倡宗教聚会以 clear to us today; because it is a sign of 所有教会外部秩序呢？ the inestimable grace of God toward us 让我们与神交往吗？大卫不会毫 also when, due to the weakness of our 由地推崇律法中祭礼，因为约柜是 flesh, he lifts us up to himself by way of 信徒的恩赐，神应允他 godly practices. For what is the purpose 求祂，祂定会拯救他们。 of the preaching of the Word, of the sacraments, of religious gatherings, and of the whole external order of the church except to unite us with God? Not without reason does David give such high praise to the cult ordained by the law, for in the Ark of the Covenant God offers himself to the faithful and gives them a sure 因为神并不居住人类建造的殿宇中 pledge of his present help as often as men 也不喜悦外部的浮华。 call upon him. 他们，让他们归向祂 犹豫地要建造辉煌的 For God does not dwell in temples made 们的信心。他要向犹太人证明： with hands, nor does he find pleasure in 是一个空洞的剧场，而是神 external pomp. Yet because it pleased 拜神的圣所。他希望让他们看到屹 him to help a rude and, so to speak, 眼前的圣殿，从而让他们感受到神与 childish people to be lifted up to God by 们同在。因此，简而言之 the use of earthly things, David did not 安山上建造的圣殿，让圣殿 hesitate to propose the building of a 幕，所以圣殿映照神的荣耀和大能 splendid temple for the strengthening of 面镜子，证明神与犹太人同

善，那 的指引 行为就更加可耻， ，我们理解了，先 索” 。

their faith. He did this to assure the Jews 大卫迫切希望通 that the temple is no empty theater but a 发信徒的热忱， place for worshiping God rightly 律法，他们才会 according to the direction of his Word. He wanted the temple to stand out before their eyes so that by its effect they might feel the nearness of God. Hence in short, the Temple which God had commanded to be built on Mount Zion was meant with its greater splendor to surpass the Tabernacle, so that by its brilliance it might be a fitting mirror of the glory and power of God who dwelt among the Jews. Meanwhile, David himself burned with the desire for a great temple, and kindled the same zeal in the hearts of all the pious, so that aided by the rudiments “荣耀的王是谁 of the law, they made progress in the fear 神的大能，它旨 of God. 悠然坐在圣殿里 着祂的子民。这 Who is the King of glory? These words, —旨在特别强调 which are in praise of God’s power, are 这句话，这充分 meant to teach the Jews that he is not 能看顾着祂的选 sitting idly in the Temple but coming in 徒们会安然无恙 with might to bring help to his people. The question is twice repeated — which shows that it is highly emphatic. The prophet plays the role of an astonished questioner in order to teach the more impressively that God comes clothed with irresistible power to watch over the 我们已经说过，神并不住 safety of his people and that under his 乎祂不可估量的大能都包含在 shadow the faithful are safe. 中。但是，祂会在圣殿中 展示他的大能，赐予人们 We have already said that God did not 西应允过“凡记下我名的地方，我 dwell in the Temple as though his 那里赐福给你。”（出埃及记20:24） immeasurable essence were enclosed in 个应允并不是空口之词，因为信徒 it. But he was present there, with his 道，神的确与他们同在。信徒们 power and grace, according to the 信地去寻找神，认为神就坐立在圣殿 promise given to Moses, Where I will set 中；但是敬拜圣殿可以让他 the memorial for my name, I will come to 入天堂。实际上，不论人们 thee and bless thee (Ex. 20:24). This 中呼求神，这一行为证明：神的约 promise was not given in vain, for the 是神显现的虚幻象征，因为神总 faithful know that God truly stands in 全能之手庇护信徒。

。” （诗篇46:3-5）

their midst. They do not look for him superstitiously, believing that he is affixed to the Temple; but with the aid of the outward worship of the Temple, they turn their spirits toward heaven. In truth, whenever the people invoked God in the Temple, by this very act the Ark of the Covenant was no empty or illusory symbol of the presence of God, for God 这一重复警告信徒们：不能总是 always stretches out his mighty hand to 赖“中保”。当圣子道成肉身 protect the safety of the faithful. 耀的王”向我们显现 圣殿与我们同在，这 The repetition also warns us that the 实。因此，我们完全可以夸口我们 faithful cannot be too zealous and 可战胜的，因为“耶和华是有力有能 untiring in their use of this mediation. 的”。虽然今日圣所已经不 When the Son of God, clothed in flesh, 带有基路伯的约柜也已不复存在 appeared as King of glory, the Lord of 我们的境况与我们的祖先仍然相 Hosts himself entered his Temple to 为神的诫命与圣礼是我们与神交往的 dwell with us, not in a shadowy 纽带。因此，我们应该敬畏与依靠它们， metaphor, but in reality. Therefore, 因为如果我们因傲慢摒弃了它们，那 nothing prevents our boasting that we by 神对我们只有避而远之。 his power shall be unconquered. Although today the sanctuary is not on Mount Zion, nor is the Ark of the Covenant the image of God who dwells above the cherubim, our situation is the same as that of the fathers, because the preaching of the Word and the sacraments unite us with God. Therefore, we ought to hold on to these props with reverence, for if we spurn them in “耶和华对该隐说，你为什么发怒呢？ ungodly arrogance, it cannot be but that 你为什么变了脸色呢？”（ God shall remove himself far from us.

】经文，我们

The Lord said to Cain, Why art thou 摩西并没有指明神如何向该隐说话。但 wroth; why is thy countenance fallen? 不论他【该隐】是看到了异象，听 Gen. 4:6. 天国的圣言，还是被圣 感觉自己受到神的审判 Moses does not specify how God spoke. 题与亚当无关，没有必要认为亚当 Whether he [Cain] was presented with a 为神的先知和翻译，痛斥自己的 vision, or heard an oracle from heaven, or 我能理解那些既虔诚又 was warned by a secret inspiration, in any 人，他们这样解读是想 case, he felt constrained by the judgment 赞美人们对神的事奉，揭 of God. To drag Adam into this, and to 示之名而施的障眼法。我承认信

神的城在可怕的 静，人们在这些 ，即使 河的狭窄河汊足 足。我之 受益匪 噬我们的 当 完全 信 并不觉得危 他们之所以 道神应允 。 己无罪，他的

assume that as God’s prophet and 一颗虔诚的心，服 interpreter he inveighed against his son, 最为有益的事，因 is forced and vapid. I understand the aim 意揣测神的道。但 of various good men, no less eminent for 神的道是以默示的 piety than for doctrine, when they play 后这样人在执行时 about with such notions. They intend to 畏。 glorify the visible ministry of the Word and to cut down Satan’s sleights of hand which he passes off under the guise of revelation. I admit that nothing is more helpful to the church than to keep pious minds submissive to the authority of preaching so that they may not seek the Word of God in erratic speculations. But in the beginning it is necessary to remember that the Word of God was given in the form of oracles in order that 我承认亚当有教育 later when administered by human hands 怀疑亚当谨慎地教 it might be held in greater reverence. 摩西的话被一些人 “只”借着牧师晓 I admit that Adam was given the duty of teaching, and I do not doubt that he carefully instructed his children. But the words of Moses are too arbitrarily limited “说了这话，就大声呼 by those who think that God spoke only 来。”（约翰福音11:43） by his ministers. 基督的神力彰显在：祂 . . . He cried with a loud voice, Lazarus, 而是呼唤他出来，同时 come forth. John 11:43. 们证明了神之道神秘和 通过神之道，基督还能 Christ’s divine power is all the more 回生呢？因此，使拉撒路复活，象 evident in that he did not touch him, but 圣灵的恩典。我们因信主 called him with his voice; meanwhile, in 恩典，因为祂向我们证明祂 so doing, he has commended to us the 让人死里复活。 secret and astounding efficacy of his Word. How indeed did Christ restore life to the dead except by his Word? Wherefore, in reviving Lazarus, he gave us a symbol of spiritual grace, which we “摩西在旷野怎样举蛇，人 apprehend every day by faith, as he 被举起来。”（约翰福音3:14） shows that his voice gives life.

的：

And as Moses lifted up the serpent in the 约翰这里更加清晰地解释 wilderness, even so must the Son of Man 堂的大门唯独对圣子敞开：自

所有堡垒突然崩塌时，他会 面对残骸。）既然我们从来 个如贺拉斯想象中的人，这 意义。真正的勇气源于神的 依赖神的人不仅可以夸口他 ，也可在整个世界突然遭受 无恙。先知明确地说神的城 喜，尽管没有一片怒海能够 卷起巨浪袭击【它的敌人】。 到的就是一个小河。先知所 流经西罗亚，穿过耶路撒冷 不怀疑，这里先知是在暗讽 信的人，他们以为拥有世俗 抵御所有敌人的进攻。有些 那些坚不可摧的要塞，似乎 抵御所有的外来敌军，似乎 都被大海围绕保护着；但 们被他们自己的武器打败， 风雨摧毁淹没了洪水中的 信赖神的保护的人，尽管在 们面对着各种伤害的威胁， 防备，但是他们却能够安然 这个原因，以赛亚（以赛亚 责备犹太人——因为他们“厌弃 的水”，四处寻觅急流……

be lifted up. John 3:14. 祂将引领信祂的人一同进入天国。而 且，他宣布基督会公开地向所有的人显 Here he explains more clearly why he had 现，以祂的大能浇灌凡有血气的。“被 said that heaven was opened to him 举起”意思是被提升到崇高之处，这样 alone: it was certainly in order that he 所有的人都将看到祂。只有借着传福 might bring to it all who are willing to 音，上述的事情才会发生。有些人认为 follow him as their guide. Moreover, he 这节经文讲的是十字架。但是这一解释 declares that he will appear publicly and 不符合语境，也与我们目前讨论的主题 openly to all, and will pour out his power 不相关联。这句话的简单意思是，因为 upon all men. To be lifted up means to be 传福音，基督被高举，于是所有人都归 placed in a high and lofty place, so that 向祂，正如以赛亚书（2:2）中所预言的。 he may be seen by all. And this occurs by the preaching of the gospel. Some say that this verse refers to the cross; but this explanation does not fit the context and has nothing to do with the subject on hand. The simple meaning of the words is that by the preaching of the gospel Christ is raised up as a standard, so that the eyes “于是耶稣说，我 of all men may be turned to him, as 们同在，以后就回到差我来的那里去。 prophesied by Isaiah (2:2). （约翰福音7:

励我 藐视向我们袭 乱和动荡中岿然不 裸上阵，因为神向 然神对 但是祂 大能是世界上

Then Jesus said unto them, Yet a little 这话证明死亡不会让祂毁灭。 while I am with you, and then I go unto 体死亡时，祂会在死后荣耀地 him that sent me. John 7:33. 而证明祂是圣子 你如何挽留，在 By these words he testifies that death will 将归向父的荣耀里。 not destroy him, that, rather, when he 我不但依然与你们同在，而且还 puts off his mortal body, he will declare 我的荣耀的国度。”这段 himself the Son of God by the victory of 的警示：当基督通过福音引 his glorious resurrection. It is as if he had 救赎时，祂与我 said: “In spite of all you can do, when I 会毫无缘由地被称为基督 finish the mission enjoined upon me, my 中间（以弗所书2:17）。 Father will receive me into his heavenly glory. Thus after my death I shall not only retain my present state, but shall also enter one far more excellent which is all ready for me.” This statement leads us to the larger admonition that, when Christ calls us to the hope of salvation by the preaching of the gospel, he is present with us. It is not for nothing that the “……我在他那里所听见的， preaching of the gospel is called Christ’s 世人。”（约翰福音8 descent to us (Eph. 2:17).

我们知道教会是坚 动词“必不 是阴性动词，并不 会保持静止不动。 因为 救。

耶稣说祂“没有一件 . . . I speak to the world those things 的”。只有当牧师所讲的道来 which I have heard from him. John 8:26. 他的讲道才能被人们 时基督是神的一个仆 Jesus says that he advances nothing 求人们听从祂的话语也就不足为奇，因 which he has not received from the 为祂受神指令向人显现。此外，基督为 Father. The teaching of a minister should 信徒作了好的榜样，从而 be approved on the sole ground of his 一则信的律条，即只有从祂口中出 being able to show that what he says 是神的道。祂打击那些邪恶傲慢的人 comes from God. We know that Christ at 阻止他们不知神的道，却将自己 this time was in the form of a servant; 强加于人，从而指导那些虔诚 therefore it is not strange that he demands 于自身使命的经学家 to be heard because he presented man 坚定不移的精神来武装他们，使他们 with God’s mandate. Besides, by his 神的指引下，拥有蔑视一切敌人的勇 example he set down a law for the whole 气。 church: namely, that no man ought to be heard except as he speak from the mouth of God. But while he lays low the wicked arrogance of men who force themselves upon others without having the Word of God, he instructs godly teachers who have a single-minded knowledge of their calling and fortifies them with an indomitable constancy, so that, guided by “所以耶稣说，你们举起 God, they may have courage to defy all 知道我是基督，并且知道我没有 mortals. 事，是凭着自己作的 是照着父所教训我的 Then Jesus said unto them, When ye have lifted up the Son of Man, then shall ye know that I am he and that I do nothing 诚然，基督钉在十字架上赎了 of myself; but as my Father hath taught 罪，免去了死亡的罪责，在神 me, I speak these things. John 8:28. 见证下战胜了撒但。 福音这胜利才能最终 It is true that on the cross Christ erased 稣受难之后，走出坟墓 the handwriting of sin and abolished the 们都希望这样的事情在我们 condemnation of death, and that in so 生。尽管不敬神的人企图扭曲基督 doing he triumphed over Satan before 导，迫害教会，从而陷害基督，但是 God and his angels. But it is only by the 不仅会挺身而出而且还会 preaching of the gospel that this triumph 恶用意转化为我们走向基 at last began to be known by men. We 进动力。 ought to hope that what happened after the cross, namely, his coming out of the grave and his ascension to heaven, shall happen in our own day. For in spite of the

祭司。”（以

fact that the impious are busy contriving how they may oppress Christ by way of his doctrine and his church, he not only rises but also turns their wicked zeal into “但保惠师，就是父 a means of greater advance for his 的圣灵，他要将一切的事，指教你们， Kingdom. 并且要叫你们 切话。”（约 But the Comforter, which is the Holy Ghost. . . shall teach you all things, and bring all things to your remembrance, 以赛亚警示不信主的人将面临的惩 whatsoever I have said unto you. John 是“所有的默示，他们看如封住的 14:26. （以赛亚书2 信徒低贱，我 Isaiah threatens the unbelievers with the 而是应该静静地耐心地等 punishment that the Word of God shall be 亮。此外，因为基督证明圣 to them as a sealed book (Isa. 29:11). But 使徒的权柄，当然祂也 the Lord also humbles many of his own 以只有当使徒领受圣灵的指引，他 people in the same way. When he does 布道才能惠及万民。因此，神以两种 this, we should not reject the Word, but 式教导人类。祂借世人之口 should wait calmly and patiently for his 祂以圣灵约束我们的思想。 light. Besides, since Christ testified that it 单独存在或者 was the peculiar office of the Holy Spirit 悦。 to teach the apostles whom he himself had already taught by word of mouth, it follows that outward preaching is vain and useless unless the Spirit himself acts as the teacher. God therefore teaches in two ways. He makes us hear his voice through the words of men, and inwardly he constrains us by his Spirit. These two 但是我们需要注意的是， occur together or separately, as God sees 如何教导人们。祂说圣灵 fit. 或者提醒人们 的启示录。撒 But notice how he promises the Spirit 会，因此我们必须拆穿撒旦的谎言 will teach. He says the Spirit will suggest 罕默德和教皇信奉相 or remind. Therefore, the Spirit will not 们都诡辩说圣经中并不包 be a maker of new revelations. With this 义，圣灵赐予他们更高的启 one statement we must refute all the lies 再洗礼派 105 和自 which Satan has introduced into the 源于此。福音之外的所有无稽之谈都不 church, with the pretext that they are of 属于基督的灵，而是骗子 the Spirit. Mohammed and the pope have 应许圣灵将见证真正的福音。 this principle of religion in common: they pretend that Scripture does not contain perfect doctrine, and that they receive a

诉人们，他们的地 他的意思是 为祂的子民，但是 丰富的恩典，因为 的荣

higher revelation from the Spirit. The Anabaptists105 and the Libertines106 in our own time derive their mad ideas from the same notion. But any spirit that comes out with some fable got someplace outside the gospel is an impostor, not the Spirit of Christ. Christ promises the Spirit “看哪，耶和华曾 who shall confirm the gospel as the very 的居民（原文作女子）说， one who has written and signed it. 来到。”（以赛亚 表达） Behold the Lord will proclaim to the end of the earth, Say to the daughter of Zion, 当他说“对锡安的居民 Behold your Savior cometh. Isa. 62:11. 确知道，牧师和先知的特殊职分 (Calvin’s wording.) 予的，他们肩负着 全的任务。我们从 When he says Say to the daughter of 应许穿越时代直到地极。因为，尽管自 Zion, he leaves us in no doubt that the 巴比伦返回犹太地，耶和华就 task of the ministers of the Word and of 许，但是基督降临时，这应 the prophets whose peculiar work God 因为基督的到来最终兑现了诺言，实 himself assigns is to promise freedom and 了对人的救赎。而且，当 security to the church. And we gather that 的恩典，拯救者就会到 these promises were not restricted to one 先知在预见未来，那时神 age only but were to extend to the end of 日出到日落一直被传颂， the world. For although a beginning was 听见祂的话语。耶和华宣告“ made by the return from Babylon to 的拯救者来到”；我们知道这里所指的 Judea, the promise continued in effect to 就是福音的到来。因此， the coming of Christ; for at his coming it 应激励信徒，让他们坚 was that this prophecy was finally 尽管神似乎疏远了祂的子民。实际上， fulfilled and redemption reached its goal. 神所应许的正是基督的 Moreover, the Savior comes whenever 那时所有应许都将充分兑现。基督已经 the grace of God is proclaimed by the 真实地揭示：祂就是教会的拯救者 gospel. In short, the prophet is announcing the future day when the voice of God will resound from the rising of the sun to its setting, and will be heard not by one people but by all people. The voice

道，虽然整个世界被称 但是只有利未宗族成为 里向人们宣布将来所有 祭司。虽然自犹太人从 会就得到了复兴，但是 这一点才得以彰显。在 有的信徒都将被抬高， 。

See Ch. 1, note 1. 1

一下祭司职位的 神献祭；而是人类 就是说，人们顺服 说，借着福音， “叫 书

Libertines — a pantheistic and antinomian 1

地曲解了这 信徒建立祭司这一 祭，而不是为了教

sect whose members called themselves spiritual. 该 There is no evidence that they were a power 他 inside Geneva. Calvin’s own enemies were 自 libertines in the sense that they resented the moral and social discipline imposed upon the 和 formerly gay city. (Opera, Vol. 7, pp. 145–248.)

着祭司的权柄。 才能领受基督以 夺祭司职 实是在亵渎神。

cries, Behold your Savior comes; and we know this refers properly to the gospel. Therefore the teachers of the church are commanded to lift up the minds of the faithful with the confidence of the Lord’s coming, even though God seems far away from his people. In fact, this promise applies especially to Christ’s Kingdom, in which these things are fully and solidly “为义，是因我往父那里去 established. Christ has truly revealed 再见我。”（约翰福音16:1 himself the Savior of his church.

及自己 们 牧师肩负着传道的 神之道，使人们圣 正的牧师当然不

Of righteousness, because I go to the “为义”，我们注意一下基督话语 Father, and ye see me no more. John 命令。祂说，世人因为无义而定罪。因 16:10. 为世人不渴求义； 感，他们就会摈弃 Of righteousness. Notice the order of 诫。我们必须明白，信徒必须首先 Christ’s words. He now says that the 到自己的卑微，然后才能按照福音的 world is convicted with regard to 导生活；但是只有当他们认识到他们是 righteousness. For men do not hunger and 罪人，他们才会渴求义。 thirst after righteousness; on the contrary they reject whatever is said about it unless they are touched by a sense of sin. We must understand, about the faithful especially, that they cannot make progress in living according to the gospel unless first they are humbled; but this 让人类的良心接受神的审判， does not happen unless they first know 生畏惧，这是律法的特殊使命。 they are sinners. 有带领人们从罪恶 生，福音才能得以 It is the peculiar office of the law to call 们必须正确地理解 consciences before the judgment seat of 罪”的意思。但是，我们必须 God and to strike them with terror. But 们因基督的恩典“为义”。所 the gospel is not preached rightly unless 因义回到父身边。保罗作 it lead men from sin to righteousness and 书4:25），基督“复 from death to life. Therefore, we must 祂坐在天父的右边，行使天父赐 learn the meaning of the first clause, of 权柄，统治万有。简而言 sin, from the law. But we must here 光让世人尝到“义”的甘甜。圣灵宣告 understand righteousness as 只有传福音才能称义 communicated to us by the grace of 后，圣灵将宣告何为真义。基督升天时， Christ. So, it is with good reason that 祂建立了永生的国度；祂坐在 Christ makes it to depend upon his 秉持真义。 ascension to the Father. As Paul is witness (Rom. 4:25), He rose for our

会虔敬而又坚决地

justification, and sits on the right hand of the Father, to exercise the dominion given him and thus to fill all things. In short, from the glory of heaven, he covers the earth with the sweet savor of his righteousness. The Spirit proclaims through the gospel that this is the only way we are accounted righteous. After the world becomes convicted of its sin, the Spirit convinces it of true righteousness. When Christ ascended to heaven, he established the Kingdom of “他既来了，就要叫世人为罪，为 Life; and he sits at the right hand of the 为审判，自己责备自己 Father to maintain true righteousness. 16:8）（加尔

要作为华冠，在你 。” （以赛亚书62:3）

And when he is come, he will convict the “祂要叫世人为罪”意思是 world of sin and of righteousness and of 你里面封闭，祂会向你以及 judgment. John 16:8. (Calvin’s wording.) 现大能。因此，基督应允圣 整个世界，抑制不 He will convict the world means that he 让他们过上有序的生活。但是 will not remain enclosed in you, but will 清一点，基督这里所言并 send forth his power from you into the 示，祂所谈论的是圣灵借着人类 whole world. He therefore promises his 福音的大能。但是，人的声音怎 Spirit who shall judge the world and 穿透灵魂直达心灵，最终震撼人心呢 constrain to an orderly life those who 怎么才能让铁石心肠的人改过自 formerly, without reverence or fear, lived 成悲悯的人呢？那都是 in the frenzy of an unbridled license. But 的大能，否则人的声音 let it be clear that he is speaking here not 符，毫无意义，恰 of a secret revelation, but of the power of 3:6中完美的教导 the Spirit which is manifested in the 仆人为荣，因为神的大能彰显在他 external teaching of the gospel, and that 道中。所有这些表明：使 by the voice of men. But how does it 灵，因为圣灵赐予他们神圣的权柄， happen that the voice of man penetrates 他们在世界上建立权威。所有 the soul, and working at its very root, 于圣灵而不是他们自己，因为 finally brings forth fruit, changing hearts 并没有任何的权柄； of stone into hearts of flesh and renewing 仆人和工具。 the whole man — how, unless this same voice be endowed with power by the Spirit of Christ? Otherwise it would be a dead letter and a mere sound, as Paul teaches beautifully in 2 Cor. 3:6, where he glories in being a servant of the Spirit because God has worked mightily through his teaching. All this means that

为神的华冠， 。当我们 为神不可思议的 虽然我们生来污

the apostles were to receive the Spirit, who would endow them with a heavenly and divine power, and would enable them to exercise authority throughout the world. All this is ascribed to the Spirit rather than to themselves, because they were to have nothing of their own power; “世人”，我认为是指所有 they were to be servants and instruments, 改的人，其中包括伪君子 ruled by the Holy Spirit alone. 灵以传播福音定人类的 两种。有些人认真悔改 By world, I understand all those who 对他们的定罪审判。另一些人，尽管 have been converted to Christ, including 罪，却无法逃脱定罪，因为 the hypocrites and the reprobates. There 心臣服圣灵的威严和接受圣 are two ways in which the Spirit convicts 虽然被圣灵战胜，他们内 men by the preaching of the gospel. Some 虽然惊慌失措，他们依然顽 are affected seriously, so that they bow 在，我们明白了圣灵怎样借 down readily and assent willingly to the 世人为罪的。神以福音审判 judgment which condemns them. Others, 人们开始内心惴惴不安，开始感受 even though convicted, are unable to 的恩典。 escape condemnation, because they do not yield from the heart, and will not yield to the authority and dominion of the Holy Spirit. Even though overcome, they rage within themselves; and while confounded, they do not cease to revel in being obstinate. Now we understand how the Spirit was to convict the world through the apostles. God himself stands in judgment through the gospel; and thus it is that men begin to be disturbed in “差我来的父，也为我作过见 their consciences and to feel the grace of 从来没有听见他的声音 God. 的形像。”（约翰福音

事工

And the Father himself, which hath sent me, hath borne witness of me: ye have 有人固执地认为这段话是耶稣在受 neither heard his voice at any time, nor 之后听见的。当圣子说神“ seen his shape. John 5:37. 证”，基督意指：祂的降 因为神已经借着律法和先 It is wrongheaded to limit this statement 将要降临，也给出一些基 to the voice heard at his baptism. When 志。这意味着神已向圣子证明 he says God has testified to him in the 来基督就是古时人们获得救赎 past, he means that he has not come forth 或者说应允了以色列王国 as somebody no one had ever heard of, 兴。因此，犹太人应该可以从圣经 because God had already pointed to him 识基督，甚至在基督降临之前就

释”

in the Law and the Prophets, and given 识祂。现在，既 him certain marks which he might bring 耶稣，很明显他 with him and by which he might be 教导；因此，基 recognized. This means that God testified 是他们自夸了解 to his Son when long ago he held out the 他们。 hope of salvation to the ancient people, or promised the full restoration of the Kingdom of Israel. Therefore, the Jews should have known Christ from Scripture, even before he appeared in the flesh. And now, since they despise and reject Christ, it is obvious that they have no taste for the law; hence Christ’s reproach is just. And yet they glory in their knowledge of 在基督斥责犹太 the law, as if they had never left God’s 更加严厉地抨击 bosom. 们从未听见或者 明他们完全背弃 After Christ complains that they have not 个人面貌和声音 received him, he speaks even more 借着先知说话， bitterly of their blindness. When he says 因此人们总有途 that they have not heard or seen God, he 向我们显现的神 speaks in a metaphor and means that they 拜的都是假神。 are utterly turned aside from the 见基督脸上神的 knowledge of God. For as men make 没有从他们眼前 themselves known by face and speech, so 3:14） God speaks by the voice of his prophets, and puts on a visible form in the sacraments, so that he may be known by us according to our own measure. Anyone who does not know God through the living image he himself has given us shows that he only worships a God of his own fabrication. Therefore Paul says that they do not see the glory of God in the “我实实在在地告诉你，我们 face of Christ, because a veil is thrown 是我们知道的，我们所见证 over their eyes (2 Cor. 3:14). 见过的……”（约翰福音

，通常要考虑很多 或解释）我非常愿 的关系就像溪水和 源不断地从律法中 认为律法是他们行 律法，那么他们理 翻译。先知与律法

Verily, verily, I say unto you, we speak 有人认为“我们”指的是耶 that we do know, and testify that we have 翰。也有人说是这是代词 seen. . . . John 3:11. 形式。我并不怀疑基督所 包括所有神的先知以及祂 Some say that we above refers to Jesus 们和其他一些骄傲的博士们经常 and John the Baptist. Others say that the 们捏造的琐事强加给我们 plural pronoun has been put in the place 基督证明祂自己以及所有神

部分， 允 之约，在基督里立 殊的应允。关于敬

of a singular. I myself do not doubt that 只传播真实确定 Christ here speaks for all the prophets of 仆人信口开河。 God and for himself as one of them. 他们也会将神的 Philosophers and other windy doctors 词向我们证明基 often force upon us trifles which they 神道，祂也要求 themselves have invented. But here 他们不能向人们 Christ vindicates himself and all the 见，也不能传播 servants of God as men who hand down 意；但是，他们 only teaching that is true and certain. God 洁的见证。所有 does not send his servants to babble of 都不要超越他们 things of which they are ignorant or 都要只传神的默 doubtful. He trains them in his own school, in order that what they have learned from himself they deliver to others. While with this eulogy Christ declares to us the certainty of his own teaching, he also prescribes the rule of modesty for all his servants. They are not to mouth their own dreams and opinions, or to offer human inventions in which there is nothing solid; on the contrary, they are to be faithful and bear a pure witness to God. Let everyone attend to what God has revealed to him, and let him not go beyond the bounds set by his “他手里拿着簸 faith. Finally, let no man allow himself to 麦子收在仓里， speak except as he hears from the Lord. 了。”（马太福

仰的典章仪式部分是律 附录。

Whose fan is in his hand, and he will thoroughly purge his floor, and will gather the wheat into his garner: but he 在上一节经文中约翰谈到了 will burn up the chaff with unquenchable 典，从而犹太人能归顺耶稣 fire. Matt. 3:12. 而现在他谈到了神的 那些轻视神的人心生 In the former verse John dealt with the 善的人骄傲地拒绝领受基督的 grace of Christ, so that Jews might turn to 是他宣告，他们将面 him and receive a new life. But now he 约翰形容基督是不信主的人的可 speaks of judgment, in order to strike the 判者。我们必须按照依 scornful with terror. Since many 他们知道：抛弃基督的人终将面临惩 hypocrites are proud enough to repudiate 罚；他们必须从麻木中觉醒 the grace which Christ offers them, it is 的审判者，而不应轻视这 necessary to proclaim the judgment which awaits them. For this reason John presented Christ as a dreadful judge

教义的解释比律法本身 面，他们更完整地解释了 的内容；他们清晰地阐述 殊命令。摩西概述了威胁 知们结合自己的时代特点 。最后，摩西对基督和基 常模糊，先知们却给出了 对于恩典之约给出了更加 见证。

toward unbelievers. We also must present our doctrine in this order, and let them know that their rejection of Christ will not go unpunished; they must be aroused 而且，我深信约翰旨在告诉人 from their torpor, and led to fear him as 以福音审判人们。传福音 Judge, whom they despised as Savior. 风扇。在神“筛选” 都夸耀自己是麦子。 Besides, I have no doubt John intended to 的混乱状态。因此，需要 teach that Christ would accomplish this 基督带着福音走到我们中间时 judgment by means of his gospel. The 责我们忘恩负义时，当祂带我们接受 preaching of the gospel is the winnowing 的审判时，占据大片空间的 fan. Before God sifts us, everyone flatters 会随风吹走。尽管福 himself that he is wheat. The whole world 中筛选出来，但是约翰这 is in a state of confusion, with the good 比作麦糠，将信徒比作麦 and the evil thrown together. Hence it is necessary that the chaff be blown away. When Christ comes in our midst with his gospel, when he rebukes our consciences and brings us before the judgment seat of God, then the chaff, which took so much space on the floor, is blown away with the wind. Although the gospel purifies each one of us from chaff, John here 因此，既然打谷场不是这个世界（可 compares the reprobate with chaff, and 有些人会这样认为），而是教会 the believers with wheat. 我们必须想一想约翰 听的。犹太人自夸说 Therefore, since the threshing floor is not 因为那时教会中只有 the world, as some would have it, but the 警告他们，他们的骄傲是 church, we must consider to whom it is 他们会像麦糠一样很快地被扔出 that John speaks. The Jews flatter 场。约翰审视当时的教会，发现教会内 themselves that they alone were the 充斥着“外皮”、“秸秆”和其他的“ church, since up to that time they alone 圾”，他宣布说，福音很快 were in it. But John tells them that their 从而净化教会。 pride is foolish, since they would soon be thrown out on the threshing floor like so much chaff, and that rightly. He takes a look at the church at that time, which was filled with husks, straw, and other 但是，如果我们都是麦糠，那么基督如 rubbish, and declares that it will soon be 何将“麦子”从“麦糠 purified with the blowing of the gospel. 答案很简单：神的选 子”；这样，他们就 But how is Christ to separate the chaff 离出来，被囤积到“谷仓”中 from the wheat when there is nothing but 离净化的过程自基督开始， chaff in us? The answer is easy. The elect 今；但是直到末日才会

问题深入地 教会的永恒统治， 孙万代要遵守律 个危险：粗

shall be made into wheat; in this way, 约翰让我们关 freed from chaff, they shall be gathered 必须记住甚至 into the barn. This cleansing is begun by 进入到神的“ Christ, and continued day by day; but its 正永恒的家园 effect shall not be realized fully until the 经被定罪，现 Last Day. For this reason, John turns our 来临时会被火 minds toward our ultimate end. But we 最后审判之后 must remember that even now the faithful 的人给出详尽 enter by hope into God’s granary which 经文明白地告 is their real and eternal home. The 词。因为，如 reprobate on the other hand even now, 如他们所说是 being under conviction of guilt, feel the 中也提到了硫 heat of the fire which shall at the Last 然，“火”与 Day become a devouring conflagration. 如果我们每一 Many have given us subtle discourses 个比喻，那么 about the eternal fire which shall torment 样也是比喻。 the wicked after the Last Judgment. But 而无获的问题 many passages in Scripture make it plain 为我们愚钝， that the word fire is a metaphor. For if the 些词向我们传 fire is real or as they call it material, so 也难以用言语 are the sulphur and brimstone mentioned by Isaiah (30:33). Surely, the fire is no different from the worm; and if, as everybody agrees, the worm is a metaphor, we must think the same of the fire. To put aside speculations with which silly people weary themselves for nothing, it is enough to hold that such forms of speech were used because of our own crudity. They were intended to convey to us a sense of dreadful torment “主耶和华说 which we can neither imagine nor express 的吗？不是喜 properly with our words. 存活吗？”（

强有力的 法师、 物学家寻求帮 允到“以 摩西的”。

Have I any pleasure at all that the wicked should die, saith the Lord God, and not 这里先知不断重申：神最希望 that he should return from his ways and 亡的人们回归到安全的道路上 live? Ezek. 18:23. 是今日福音传遍世界的 望向各个时代的人们证 Here the prophet reiterates in different 他们。不信主的人虽接收不 words that God certainly desires nothing 知的指引，但是他们依然可 more than for those who are perishing 神的怜悯。他们经常因为自身的过 and rushing toward death to return to the 不到神的怜悯，但是我们 way of safety. This is why the gospel is 领受冥冥中的指引，寻求神

因为祂预料到人们 信主的

today proclaimed throughout the world, 们深知，神怜 for God wished to testify to all the ages that he is greatly inclined to pity. Even to pagans, deprived of the Law and the Prophets, some taste of this truth has always been given. They have often smothered it under many errors, yet we always find them being led by some hidden impulse to seek divine favor. The 但是，律法中 feeling is somehow ingrained in them that 晰的见证。而 God is merciful to all who seek him. 我们宣告：祂 就是救赎的知 But God has given clearer witness to this 我们怜悯。基 truth in the Law and the Prophets. 的预言：【我 Moreover, we know in what intimate 死去”，因为 terms he appeals to us in the gospel when 祂。祂不仅喜 he promises his forgiveness. Indeed, this 而且祂大声呼 is the knowledge of salvation: to embrace 服祂。 God’s mercy offered to us in Christ. It is in Christ that what the prophet says here is proved to be most true: [We know that] “God does not desire the death of the sinner,” because of his own will he comes forth to meet him. Not only is he ready to receive all who flee to his mercy, but he calls to himself with a loud voice those 我们必须注意，上帝多么希 whom he sees cut off from every hope of 平安，换言之，“回头离开他 safety. 道”。祂不想以模糊善 救所有的人。悔改是得 We must also notice how God desires all 么祂希望所有人怎样获得平安 to be made safe, that is, by turning from 前是借着律法和先知得平 their own ways. God does not wish to 借着福音，“叫世人为罪、为义、为 save all men by destroying the distinction 判，自己责备自己。” between good and evil. Before 祂揭示他们的不幸，是想告知他们，祂 forgiveness comes repentance. How then 会悦纳他们。“祂打伤，祂也医 does he wish all to be made safe? Truly, 使人死，也使人活”。我们 as formerly through the Law and the 想要罪人死亡，因为祂召唤所有的人悔 Prophets, so also today the Spirit through 改，并且应许只要他们 the gospel condemns the world for sin, by 纳他们。 righteousness and judgment (John 16:8). In this way God reveals to men their misery, in order that he may receive them to himself. He wounds that he may heal; he kills that he may give life. We believe

因为非信徒可以向神父、 算命师等人寻求帮助； 彷徨时，不能向任何人 防止信徒以被诅咒的民 ，神允诺在他们中间兴 揭示祂的旨意；先知会 默示，所以未来信徒将 所依靠。

and are assured that God does not desire the death of sinners, because he calls all equally to repentance and promises that if “耶稣又对他们说，我 they only repent he will be ready to 找我，并且你们要死在罪中。我所去 receive them. 地方，你们不能到。”

形式的 ις”（意 复数的意思）。因为， 示着（法语，“与基 彼得最为 出了解释 ，虽然基督是先知 教导都源自基 这一 际上包括所 起先知， 时，祂也 法】的翻译，

Then Jesus said unto them, I go my way, and ye shall seek me, and shall die in 首先，我们必须考虑：听从基督 your sins; whither I go, ye cannot come. 人们如何寻找基督。真心悔 John 8:21. 找到基督，因为耶稣 向祂忏悔的罪人。因 First, we must consider how the people to 的意思是，人们没有真心 whom he speaks sought Christ. If their 不过想要逃避焦虑，这一极端的 conversion had been real, they would not 虽然不信主的人渴求神的眷 have sought him in vain, because he has 们却不断地背弃神。神向我们 promised truly that no sooner does a 们因信和悔改可以归向祂。但是他们 sinner groan over his sin than He shall 却硬了心选择背弃神：当陷入 run to his help. Therefore, Christ means 中，他们才呼求神帮助他们 that they have sought after him not by the 他们并没有真心寻找神 proper means of faith, but because of a 的指引，除非他们背乎自己， desire to escape the anxiety which is an 对不可能的。因此，即使不 extreme evil. While the unbelievers want 也表示，只要基督改变自己 God to look on them with favor, they do 他们愿意接受弥赛亚所预言的 not cease to run away from him. God 此，神用上面的话斥责所有不信主的人 himself declares to us that by repentance 并且恐吓他们说，如果他 and faith we may come to him. But they, 即使他们痛苦万分地向神呼求 hard of heart, turn against God: and 济于事，因为正如我们所说，“他们 broken down with despair, they cry 而不得。” against him. In short, they are so far from seeking God that they will not let him help them, unless he be untrue to himself, which he will never be. Thus it is that the scribes, however impious, were willing to receive the redemption promised at the hand of the Messiah, provided Christ changed himself to suit their own nature. Wherefore by this word Christ denounces all unbelievers and threatens that if they despise the teaching of the gospel, even if they be filled with such anguish as to be forced to cry to God, their howling will “正当那日，亚伯拉罕遵着 do them no good, because as we have 他的儿子以实玛利和家里的一切男子， said already, seeking, they do not seek. 无论是在家里生的， 行了割礼。”（创世

只要 法的权威。所 拉基书第4章）劝诫 仰，遵守宗教的教 人摩西

And Abraham took Ishmael his son and all that were born in his house and all that were bought with his money. . . and circumcised the flesh of their foreskins, in 摩西赞美亚伯拉罕 the selfsame day, as God had said unto 神 的 命 令 给 家 里 him. Gen. 17:23. 礼……这里我们 亚伯拉罕没有被 Moses now praises the obedience of 吓倒。我们知道亚伯拉罕家眷众多…… Abraham, because he circumcised his 这一命令有可能让和睦家庭内部起纷 whole household as he had been 争。但是依靠着神，他开始执行一个似 commanded. . . . Two points are worth 乎不可能完成的任务。其次，我们 considering. First, Abraham was not 所有亚伯拉罕的家人谨遵他的命令。家 deterred by the difficulty of the task from 里出生的奴仆以及所 offering to God the sacrifice which he 人都平静地忍受了割礼的痛苦。 owed. We know that he had a great 亚伯拉罕为让他们履行职责费尽了苦 number of people in his household. . . . 心。因为他一直遵守圣洁的 And there was danger of stirring up a riot 他因此得到回报。简单 in a peaceful community. But relying on 遇到困难的事情也就有章可循 God, he began what was an impossible task. Secondly, we see how well-ordered his household was. Not only the slaves born in the house, but also foreigners bought for money, quietly accepted the pain of circumcision. Obviously Abraham had taken great pains to train them in their duty. And since he had kept up a holy discipline, he now received the reward of the care he had taken. 现在，上帝希望福音传遍世界，世人可 Discipline in easy things prepared the 以因此从死里复活，祂似乎在要 way for something hard. 不太可能完成的 临四处顽强地抵 Today, when God wishes his gospel to be 陷害我们，因此，列王自堵了 preached in the whole world, so that the 但是每个人都应该恪尽职守 world may be restored from death to life, 们的辛勤和努力不会毫无 he seems to ask for the impossible. We 将会出现。 see how greatly we are resisted everywhere and with how many and what potent machinations Satan works against us, so that all roads are blocked by the princes themselves. Yet each man must perform his duty without yielding to any impediment. At the end our effort and our “这些事，我是用比喻对 labors shall not fail; they shall receive the 候将到，我不再 success which does not yet appear. 将父明明地告诉

”他号召人们 否玛 们作用？绝不

16:25） These things I have spoken unto you in proverbs: but the time cometh when I shall no longer speak to you in proverbs, 基督说这话是在鼓励门徒 but I shall show you plainly of the Father. 们认为：祂的教导对 John 16:25. 好生活毫无益处， 不能遵守。因为， Christ’s purpose at this point is to 愿被人理解，或者说祂故意留有悬念 encourage his disciples. He does not want 所以，祂直接明了地说， them to think that his teaching is of little 教导晦涩而不悦， help to them in their hope of progress 他们受益匪浅。希伯来语中“m toward the better, because there is so 有时候翻译成“谚语”。希伯来 much in it they cannot follow. For, they 语或者至理名言也为“me might have suspected that Christ did not 为像谚语一样，它们也包含 want to be understood, or that he was 格；希腊人称之为“格言”，因为 purposely keeping them in suspense. So, 通常是晦涩难懂的。因此，基 he promises them briefly that his 祂说的是比喻，而不是直白的话语，但 teaching, which might offend them by its 是祂很快用人们熟悉的词语 obscurity, will become fruitful to them. 出解释，所以人们不会感觉 The Hebrew word mashal at times means “a proverb.” The Hebrews called riddles and remarkable sayings also meshalim because, like proverbs, they contained similes and figures of speech; and the Greeks called them ἀποφθέγματα because they are usually ambiguous and obscure. Christ means therefore that he is speaking to them in figures and not in a simple and plain language, but that soon he shall speak to them with familiar words, so that 现在大家明白了我所谈 his teaching may not be to them 是说，耶稣在鼓励门徒再接再厉，不要 perplexing or difficult. 因为不理解就抛弃 们看到基督的教导 Now we understand what I have already 我们才能燃起了解祂的热情。而且 touched upon: namely, that he wants to 稣和蔼明白地教导门徒，而不是 encourage his disciples to expect further 揭示祂的旨意；但是门徒 progress, and to keep them from rejecting 理解其中蕴含的深意。所 his teaching because they do not 导并不晦涩难懂，但是门徒的头脑却浑 understand it. Unless the hope of some 浊不清。 benefit burns and glows within us, zeal for learning must necessarily cool off. Besides, we see clearly that Jesus spoke to his disciples in a simple and even homely style, and not in riddles; but they

先知们依赖于律法，律 玛拉基的教导也包含在 主要教义并且真心遵守 忽略先知的作用的。有 知对律法的神圣的翻 夸热衷律法，这样的人 ，当今，很多傲慢的人 道满怀热情，但是他们 中忠告和诫命。

were so dull that they hung on to his words dumfounded but without 我们也常常犯这样的 understanding a thing. So the obscurity 美神之道是指引我们的光，但 was not in the teaching but in their minds. 无知却阻碍我们理解 认为那只是寓言故事 And the same happens to us. People 邪恶的人和不信主的人，“主要借着异 praise the Word of God rightly as our 邦人的嘴唇和外邦人的舌头，对这 very light. But still, our own darkness 说话。”（以赛亚书28:1 obscures the Word of God to such an 过“如果我们的福音蒙蔽，就是蒙蔽在 extent that we think we are only hearing 撒但控制思想的人身上。” allegories. The prophet Isaiah threatened 书4:3）所以，软弱和 the wicked and the unbelievers, saying 的话语晦涩难懂。即使他们并没 that he would be to them as a barbarian 恶的人那样，思想被完全蒙蔽 and would speak with a stammering 们仍然感觉一头雾水。我们的主允许我 tongue (28:11); again, Paul said that the 们一时糊涂愚蠢，从而让 gospel is hidden from those whose minds 己的卑微和贫乏；但是，领受 are blinded by Satan (2 Cor. 4:3). So, 却会受到启蒙后成长进步，于是 also, to weak and uneducated people, 以知晓和理解神之道。 Christ’s words sound so confused as to be unintelligible. Even when their minds are not altogether darkened, as are those of the ungodly, they still are as it were in a cloud. And the Lord allows us for a while to be stupid, so that he may humble us with a sense of our poverty; but he enables those whom he illumines with his 下一句话中表达的意思相同 Spirit to make such progress as to know 到”：即，“当我不用比喻和 his Word and understand it. 时候就到了。”当然 稣所领受的向使徒显 The same is true of the next phrase, the 光辉照亮他们的内心，驱走 hour cometh: that is, “the hour will come 的黑暗，他们从而可以萌 when I shall no longer speak to you in 想，领会和理解基督的旨意。 figures.” Certainly, the Spirit did not teach the apostles anything they had not heard from Christ’s own mouth. What he did was to fill their hearts with a new light, and thus to drive their darkness away, so that they heard Christ in a new 当耶稣说“祂将父告诉他们 and different way, and understood what 了祂的教导的本来目标，即，将 he said. 到父身边，因为只有 能找到真正的幸福。 When Jesus said that he would speak of 解决。为什么在其他经文中耶稣 the Father, he pointed to the proper goal 说“天国的奥秘只叫你们 of his teaching, which is to lead us to the 福音13:11），

新的道德标准；他们只 被人们错误理解的内 认为只要他们向神献祭， 章仪式，就完美地履行 因为世人以自己的想法 以为献祭就是敬拜神。 责这种想法，告诉人们 部典章仪式都是毫无 人们以真正的信心向神 敬畏神。当然律法本身 实。但是，仍然需要先 常地将这些教义讲给人 需要他们揭露虚伪，因 外部典章的外衣遮掩 依据律法的第二部分内 们停止所有的伤害、暴 因此，先知们只是在引 。

Father in whom alone we shall find our 比喻对他们说话 true happiness. But another question 要将门徒从听比 remains, Why does he elsewhere say that 呢？我的回答是 it is given the disciples to know the 知，以至听不出 mystery of the Kingdom of God (Matt. 意。因此，基督 13:11), whereas here he admits that he 百姓中分离出来 speaks to them in riddles? Why did he in 比喻对他们说话 the previous statement distinguish 那时圣灵的恩典 between the disciples and the crowd to 悟。因此，这两 whom he spoke in parables? I answer, 徒们远远超越了 The apostles were not such ignoramuses 典的人。而且， as to have no inkling of a notion as to 智慧，他们现在 what their Master was saying. Therefore, 呀学语毫无分别 Christ had reason to distinguish them from crowds who were blind. But when in this place he says that he has spoken to them in allegory, he is turning their attention to the future when his gracious Spirit shall endow them with a new and bright light of understanding. Therefore, both statements are true. The apostles were far beyond those who had no taste for the Word of the gospel. Still, compared to the new wisdom which they were to receive from the Spirit, their knowledge was like that of children at their alphabets.