加尔文：圣经注释

概述

General Introduction

对于加尔文圣经注释的翻译节选，我们 尝试制作一种易读的版本，囊括他在这 一领域的代表作。十六世纪下半叶圣经 注释出版，不久后被翻译成了英文。 （大 约十九世纪中叶，圣经注释由爱丁堡的 加尔文翻译协会翻译，这是再版后的第 二版。）同时立即被译成法语，稍后又 被译成荷兰语和德语。加尔文的圣经注 释深刻地影响了教会的改革宗传统；无 疑人们对圣经注释的再次关注和研究 不仅有助于人们更好地理解加尔文，也 对现今教会的思想与生活产生深远的 影响。我们编这卷书的初衷是为了展现 加尔文圣经注释家的身份，从而引导大 家思考加尔文对圣经的解读，从中得到 启示。

IN THESE TRANSLATED SELECTIONS FROM THE Biblical Commentaries of Calvin, we have tried to produce a readable version of a

基于种种理由，我们赞同先人对加尔文 的评价，说他是一位见解独到且具有启 示性的注释家。人文主义者的教育背 景、对其他圣经译者作品的广博知识、 经典的教父般的学识、作为改革者与传 教士的洞察力、对圣经思想的把握与注 释能力，所有这些特点使得加尔文成为

representative part of his work in this field. The Commentaries were translated into English soon after they were published in the second half of the sixteenth century. (They were retranslated about the middle of the nineteenth century, by the Calvin Translation Society, Edinburgh, and have been reprinted in this second version.) They were also translated immediately into French and somewhat later into Dutch and German. Calvin’s Commentaries profoundly influenced the churches of the Reformed tradition; and there can be little doubt that a renewed interest in them and study of them would not only contribute to a better understanding of Calvin, but would also have a profound influence on the mind and life of the church today. Our primary interest in preparing this volume has been to present Calvin as a Biblical commentator, with the hope that many will be induced to turn to the Commentaries themselves in search of the light Calvin throws upon the meaning of the Scriptures.

一、 评论家的品质

We concur in the judgment of many before us that Calvin was, for various reasons, a unique and extremely illuminating commentator. His education as a humanist, his extensive knowledge of the work of other interpreters of the Bible, his classical and patristic erudition,

加尔文圣经注释与布道在他的“作品” 《改教文献全集》1 中占第 23 至 55 卷。 英文版圣经注释独立占 45 卷。其中旧 约注释 30 卷，新约注释 15 卷（加尔文 翻译协会中的系列）。

his insights as a Reformer and 一位不断创新眼界开阔的译者。 churchman, and his exegetical competence and grasp of the Biblical mind — all these make him an endlessly fresh and eye-opening interpreter.

0年。 4）和以西结书1-20

Calvin’s Commentaries and sermons fill volumes 23–55 of his Works (in Corpus Reformatorum1); and the Commentaries by themselves fill forty-five volumes in English: thirty on the Old Testament, fifteen on the New Testament (in the series of the Calvin Translation Society).

1 改教文献全集，由G.鲍姆，E. 库尼茨，E.罗伊斯编 st 辑，第59卷，451—482页，包含一系列加尔文生平 的发表。

The grandeur of this achievement becomes all the more evident when we remember that these Commentaries were the work not of a detached scholar, but of a Reformer whose days were filled largely with pastoral work both in the church and in the state. His multiple activities and preoccupations in the latter capacity, especially in the light of his delicate and sickly physical condition, leave one amazed at the diligence and perseverance which made Calvin’s literary output (fifty-nine volumes in his Works) possible. One must not forget the several versions of the Institutes, his numerous tracts and thousands of letters. Calvin believed not only in the Word of God, but also in human words as means of promoting the gospel and serving the church.

565）在加尔文去世后发表。在此其 还发表了创世纪的注释、摩西五经 四卷（和谐版）、诗篇、以赛亚书、 米书和耶利米哀歌、以西结书和小 书（加尔文也对申命记、约伯记、 耳记进行了传教但是没有进行讲 。其间除了约翰二书、约翰三书和 录，他对新约所有章节都进行了注 其中特别值得提及的是论出埃及记 命记的和谐（四卷英文版）与论四 的和谐（三卷），无论是叙述还是 ，其严谨的组织结构令人叹为观 这实际上是加尔文对圣经在整体和 上准确理解和掌握的有力说明。不 再找出更好的圣经注释了。其中对 道的见解每一句都是经典。人们只 考查阅加尔文所注释的一些圣经 ，就不得不承认他确实是一位无可 的大师。加尔文坚信他所注释的任 段经节都包含神的道、充满神的智 可以满足各个层面的读者和听者。 确信促使他能够灵活睿智地与圣 行“互动”，圣经注释从头至尾展 大量趣味性内容。所以，人应在高 走，无视偶尔的低沉，内心充满喜 享受启迪带来的兴奋。

The Commentary on Romans, the first, 其中第一部罗马书注释发表于154 was published in 1540. The latest, Joshua 最新的约书亚书（156

形式 可以准确无

1 Opera, in Corpus Reformatorum, ed. by G. Baum, E. Cunitz, E. Reuss, vol. 59, pp. 451–482, contains a li of Calvin’s publications during his lifetime.

进行记录，加尔文平稳缓慢地进行 。之后他亲自审阅记录下的内容并 。并适当地贡献给朋友、英格兰显 其他地方的名流。

(1564) and Ezekiel, chs. 1–20 (1565), （1 were published after Calvin’s death. In 间， between came the great Commentaries on 的后 Genesis, the four last Books of Moses 耶利 (Harmony), the Psalms, Isaiah, Jeremiah, 先知 and Lamentations, Ezekiel, and the Minor 撒母 Prophets (Calvin preached on the other 授） books such as Deuteronomy, Job, and 启示 Samuel, but he did not lecture on them). 释。 There were also the Commentaries on all 与申 the books of the New Testament, except 2 福音 John and 3 John and Revelation. The 主题 Harmony of Exodus-Deuteronomy (four 止。 volumes in English) and the Harmony of 细节 the Gospels (three volumes) deserve 可能 special mention as astonishing works of 神之 organization, both of narrative and of 要参 topics. They are, in fact, convincing 段落 evidence of Calvin’s grasp of Scripture as 比拟 a whole and in detail. It is impossible to 何一 single out the greater Commentaries. 慧， Each is valuable for the insights it gives 这种 into the Word of God contained in it. One 经进 has only to consult Calvin on a few given 现了 passages of Scripture to recognize that he 地行 is indeed a teacher without an equal. 悦， Calvin comments with the conviction that any passage of Scripture he may examine contains a Word of God full of God’s wisdom, applicable to the condition of his hearers and readers in one respect or another. This conviction enables him to respond to the Bible with a vitality and intelligence which certainly go into the making of the mass of interesting material contained in the Commentaries from one end to the other. So it is that in spite of the occasional dips, one is aware of walking through on a high road, with solid pleasure and frequent excitement of illumination.

有必要记住发表这些讲座的学院， 为日内瓦的孩子提供教育的同时 引了大批来自法国、英格兰、苏格 荷兰以及其他地方的神学生。当时 些伟大的新教神学家也是在学院 习的。但是大多数参加加尔文讲座 都回到了自己的国家工作，并且常 苦难，为改革宗信仰的建立与发展 贡献。他们饱受敌对势力的侵扰， 处于险境。这些人渴望的是，在他 己的土地上，建立一个明确又强大 经教义，来引导新教会与新教徒。 文就这些人对神的敬虔和他们的 发表了评论。

Most of the Old Testament 大部分旧约圣经注释是以讲座的 Commentaries were delivered as lectures. 发表的。为了让学生和助手

文讲课的时候常常以祈祷来开始, 主容许我们参与天上智慧的奥秘， 祢的名并且受教，使我们的敬虔日 步。”所选的祈祷文要更长，包括 信实的人研读圣经所获得的启示， 文将他们的特别祈求交于耶和华。

Calvin spoke slowly and quietly, so that 误地 his words could be recorded fairly 讲授 accurately by his students and more 出版 exactly by his secretaries. Afterward he 贵和 went over what had been taken down, corrected it, and allowed it to be published with proper dedications to friends and persons of importance in England and elsewhere.

译成 本是在学堂

It is important to remember that these 我们 lectures were delivered at the Academy, 学院 which provided education to the children 也吸 of Geneva, and attracted students of 兰、 theology by the hundreds from France, 的一 England, Scotland, Holland, and 中学 elsewhere. Some of the greatest 的人 Protestant theologians of the day were 忍受 trained in this Academy. But the majority 做出 of those who attended his lectures went to 长期 their several countries to work, and often 们自 to suffer, for the establishment and the 的圣 progress of the Reformed faith. What 加尔 these men needed was clear, sure, and 教会 strong grasp of Scripture doctrine, available for the new churches or gatherings of Protestants in their own lands, surrounded by hostile forces and in constant peril. Calvin commented for the upbuilding of these people and the churches they came from and went to.

形成的文本，显然是他自己的风 对拉丁文圣经的了解就好比现代 者对钦定本圣经的了解。与现代 相同的是，加尔文也喜欢不断对 行改善 3。他在旧约注释中的措 与里欧杰在 1543 年苏黎世出版 1545 年与 1557 年 4 重新被印刷） 相似。但实际上也保持了他自己 风格。例如，在创世纪 1：6 中， 的译文是：Dixit quoque Deus sit ensio；加尔文的译文是：Et dixit Deus extensio.

He began his lectures always with the 加尔 prayer, “May the Lord grant that we “愿 study the heavenly mysteries of his 荣耀 wisdom, making true progress in religion 日进 to his glory and our upbuilding.” The 那些 closing prayer was longer, and in it 加尔 Calvin laid before the Lord the special needs of the faithful as the Scripture just studied had revealed them.

所采用的希伯来文版本圣经不 ，除了路德所采用的布雷西亚版 宋西诺版本（1488 年）、威尼斯 本伯格版本（1518-1526 年）、 印刷的明斯特（1534 年，1536 546 年）三个版本。这些版本都还 用的，与布雷西亚版本没有显著 最终在 1521 年出版的康普路屯 经（据德里兹说）被伯撒所采用， 也被加尔文所用。

The Scripture passage was read in the 圣经篇章由原始语言诵读，然后被 original language, then translated into 拉丁文 2。加尔文的拉丁译

希

Latin2.Calvin’s Latin translation is 里直接 apparently his own; in the classroom, it 格。他 was made directly from the text. He was 英文译 of course as familiar with the Vulgate as 的译者 most modern English translators are with 作品进 the Authorized Version, and like the 辞据说 modern translators, he enjoyed making （在 improvements3. His wording is said to be 的译本 closest, in the Old Testament, to the 独特的 translation of Leo Jud, printed at Zurich 里欧杰 in 1543 (reprinted 1545 and 15574); but it ext does not seem so close as to suggest sit actual dependence. For example, in Gen. 1:6 Jud’s translation runs, Dixit quoque Deus sit extensio; Calvin’s, Et dixit Deus sit extensio.

最好的

What Hebrew text he used is apparently 显然他 uncertain. Available, besides the Brescia 能确定 edition used by Luther, were the Soncino 本，像 (1488), the Bomberg editions, printed at 印刷的 Venice (1518–1526), and three editions 巴塞尔 of Münster, printed at Basel (1534, 1536, 年，1 1546). None of them differed 是可利 significantly from the Brescia edition. 差别。 The Complutensian Polyglot, finally 多语圣 published in 1521, was used by Beza 很可能 (according to Delitzsch) and presumably was available to Calvin.

本中包括希伯来文，但是 能把费用控制在合理范围内，这一 实现。但是请参考 1667 年阿姆

Calvin’s opponents have minimized his 加尔文的反对者大肆贬低加尔文的 knowledge of Hebrew (Il n’en 伯来语知识。（他除了字母什么也不懂

。

），但加尔文的圣经注释是对此

子（爱丁堡版本）中表达 加大译本的强烈反对，卷 3，76 页， pera，卷 7，411 页。

There was often a desire to include the 2 人们总是希望在版 Hebrew in the publication, but to keep the cost 考虑到尽可 of the volumes as reasonable as possible, this 愿望依然没有 was not always done. But see the Amsterdam 斯特丹版本 edition of 1667.

，创世纪序言，爱丁堡编辑，15-16

For strong objections to the Vulgate, see 3 加尔文在福音小册 Tracts (Edinburgh edition), vol. 3, pp. 76 f., or 了对武 Opera, vol. 7, pp. 411 f. 或 O

。他反复地推敲词根，采用变化多 语法结构。实际上，他对希伯来语 知很到位，常常用以指导翻译 6。 同义平行句的重要性有着充分的 。与七十士译本与武加大译本相 他对相对古老但具准确性的马所拉 没有疑问。因此，他同教父一道， 塔库姆译本，希腊文译本进行注 加尔文尽可能多地采用与他同时代 圣经注释作为文本翻译的辅助，而 把它们看做一个个独立的权威。

King, John. Preface to Genesis, Edinburgh ed., 4 约翰王 pp. xv–xvi. 页。

文在翻译新约之时，有武加大译本 拉斯谟译本两个版本可供参照。但 是毫不犹豫地进行独立的翻译。这 况可以从新约注释的每一篇章中 证实，一两个例子就足矣。伊拉斯 法和武加大译本中将εὑρίσκομαι分 为“reperior”和“invenior”而加 的译法是 “inveniam”（“我会找 ）。他常说“布多伊斯 7（希腊伟 语言学家）曾通过诸多例子表明” 立比书 3:9），从而证明他的译文 确性。以弗所书 5:4 中，伊拉斯谟 ἀλλὰ μᾶλλον εὐχαριστία 译 为 “ sed gis gratiarum action”，“总要说感谢 。”加尔文更喜欢杰罗姆的译法， sed magis gratia（要仁慈）。他承 腊语中通常译为“感恩”，但他认

connoissoit gueres que les caracteres5), 反驳 but the Commentaries themselves offer 样的 sufficient evidence to the contrary. He 的感 deals repeatedly with disputes over the 他对 roots from which words were derived, 认识 and with various grammatical 比， constructions. Further, he has a real sense 译本 of Hebrew style and uses it frequently as 采用 a guide to interpretation6. He recognizes 释。 fully the importance of “synonymous 人的 parallelism.” He takes for granted the 不是 relative antiquity and accuracy of the Masoretic Hebrew in comparison with the Septuagint and the Vulgate, and he therefore uses them both along with the Targum, Theodotian, and the church fathers, much as he uses the commentaries of his own contemporaries, as aids to the interpretation of the text, not as independent authorities. 加尔 While translating the New Testament, 和伊 Calvin has both the Vulgate and Erasmus 他还 before him. But he does not hesitate to 种情 make his own rendition. This statement 得到 could be substantiated from almost every 谟译 other page of the New Testament 别译 Commentaries. One or two examples will 尔文 suffice. He translates εὑρίσκομαι as 到” inveniam (“that I may find”), against 大的 Erasmus’ reperior and the Vulgate’s （腓 invenior; and he justifies his rendition by 的准 saying “as Budaeus7 (the great Hellenist) 将 shows by various examples” (on Phil. ma 3:9). Erasmus translates ἀλλὰ μᾶλλον 的话 εὐχαριστία, of Eph. 5:4, as sed magis 译为 gratiarum actio, “but rather by giving 认希

家陶乐一篇英文版约书 丁堡编辑，348 页。

Footnote of an article by Tholuck in the 5 十九世纪德国神学 English volume on Joshua, Edinburgh ed., p. 亚记文章的脚注，爱 348. 6 See pp. 157, 310, 365, 396. 6

见 157 页，310 页，365 页，396 页。

See note 32. 7

见注释 32.

thanks greatly.” Calvin prefers Jerome’s 为目前的语境中应该翻译成 sed magis gratia. He admits that the Greek word usually means “thanksgiving,” but he thinks the present context requires that it be translated as gracious. 关于新约文本，显然 As to the New Testament text, Calvin 斯谟的版本。但是同时参考了古代的 clearly uses that of Erasmus. But 最新的圣经手稿，表明他不满足于仅仅 references to ancient and more recent 跟随像伊拉斯谟这样的权威身后。 “manuscripts” show that he was not satisfied simply to follow even an authority like Erasmus. 伊拉斯谟对加尔文成 Erasmus’ influence on Calvin as critic 释家产生了深远的影响。伊拉斯 and exegete was far-reaching. The 解读圣经原始语言 8，深知其必要性。 former’s insistence upon the necessity of 他的原则是对圣经中晦涩 knowing the original languages of the 要借助于那些清晰明了的内容。他 Bible8; his principle that the more 解读圣经要自然 9，或基于史实，符 obscure passages of the Bible should be 语法规则，并且要有灵性。从 interpreted with the help of those which 行道德熏陶 10。在他看 are clear9; his plea for understanding the 灵指引（拉丁文为：U Bible in its “natural, or historical and divinus, grammatical” sense, and spiritually, that moderatur

“仁慈”。

is, for moral edification ; his view of the 品。他确信虽然圣经 Bible as having been written under the 的说明与教义 11，但这并不 direction of the Holy Spirit (Ut enim 的权威，减小救恩 12。他对于 Spiritus ille divinus, mentium 著作权持批判态度，他 apostoliarum moderatur) without a 在内的教父神学诠释者而独立，他的宣 forced uniformity as to content11; his 言是：“In fontibu conviction that various and divergent vellit esse ver accounts and teachings in the Bible do 思是“一位真正的神学家是该追 not diminish its authority and saving 的”13。伊拉斯谟的种种品质连 power12; his critical attitude with regard 订和注释圣经中灵活又

加尔文采用了伊拉 和

Opera Omnia, 10 vols., ed. by J. Clericus,

为评论家以及注 谟忠于

Leyden, 1703–1706, vol. 5, pp. 77–78.

篇章的解读 呼吁 合 而能够进 来，圣经是由圣 t enim Spiritus ille mentium apostoliarum ）创作的一部浑然天成的作

Ibid., p. 131.

里有各种各样迥异 能撼动圣经 某些书目 脱离包括杰罗姆

Ibid., vol. 3, pp. 1026, 1029, 1034.

s versetur oportet, qui e theologus（拉丁文）”意 根溯源 同他修 充分的审查，所

11 Ibid, vol. 6, p. 13, on Matt. 2:7.

8 Opera Omnia 第十卷，由 J.勒克莱尔·莱顿 编辑，1703-1706，卷五，77-78 页。

Berger, Samuel, La Bible au seizième siècle,

9 同上，131 页。

Paris, 1879, p. 78.

10 同上，卷三 1026 页，1029 页，1034 页。 11 同上，卷 6,1 页，马太福音二章七节。

to the authorship of certain books, and his 有的 independence in relation to patristic 中。 interpreters, including Jerome; his 伊拉 dictum: In fontibus versetur oportet, qui 本身 vellit esse vere theologus — “Every man 在争 who would be a true theologian must return to the sources”13 — all this, together with the example of free and competent examination of Scripture he sets in his emendations and annotations, are written large in Calvin’s Commentaries. (How much of this agreement is to be credited to the direct influence of Erasmus on Calvin and how much to the humanistic classical training which Calvin had received is of course debatable.) 加尔 Calvin divides his text conveniently, so 整体 that he may be able to deal with a story or 阐述 topic as a whole. After explaining a given 语、 passage in general, he then proceeds to 重复 discuss specific verses, phrases, and 遇到 words, which he repeats sometimes in 用拉 Latin and sometimes in the original. As 的著 he proceeds, he uses Latin renditions of 希腊 the text which are not the same as those first given. His mind is on the original Hebrew or Greek and not on a Latin version, whether his own or another’s. 顺应 As the occasion demands, Calvin goes 学角 into details in discussing a geographical 教徒 and historical point. He appeals to classic 呼求 authorities; to Jewish, pagan, Christian 他引 writers of antiquity, like Josephus, Pliny, 述， and Jerome; and he quotes the best 以事 authorities of his own day. But he is brief 下文 and to the point. He weighs evidence, 失自 expresses an opinion, and moves on. It is 15 seldom that he loses himself in detail and （m turns aside from his main purpose (as he 大马

12 伯杰，撒母耳，《十六世纪的圣经》，巴 黎，1879.78 页。

13 Ibid. 13

这一切处处体现在加尔文的注释 （加尔文的这一成就到底是归功于 斯谟对其的直接影响还是加尔文 所受的传统人道主义培养仍是存 议的。）

does on Gen. 15:2, where his discussion 的学生。 of mesek, sagah, shuk, and Damascus 归整幅篇 must have bored all but the hardiest 个总结， students). After details have been dealt 教会和他 with, he returns to the meaning of the 习惯，当 whole passage, often giving a summary 尾处会写 of its teaching, or stating the central 文：te theme and applying it to the need of the 使他的学 church and of his hearers and readers. He had a habit, which must have brought reassurance to his students, of marking the end of the treatment of a passage by saying, “Now we have [tenemus] the prophet’s meaning.” 他常常为 He paraphrases frequently, clarifying 义，阐明 statements and ideas for the duller 学生们一 students. One can imagine the quick (acs dipping of quill pens in the ink whenever 羽毛笔蘸 the class heard “as if he were to say” 自己的话 (acsidiceret), followed by the repetition 常向他的 of a text in his own words. Often he 他们而言 projects his mind into those of his 讶的是他 hearers, and takes up a line of thought 情。他和 which is of special practical concern to 不关心的 them. It is surprising how often he does 己的生活 the same for a present-day reader. One 一出现圣 can hear the soft-spoken lecturer 征博引地 occasionally shaking up the unconcerned 出指导。 with well-aimed and adroit thrusts, and 反复讲授 waking them up to the relevance of the “平均智 Word of God to their own and their 观点，他 churches’ condition. The Word applied, 片落叶引 and Calvin was eminently resourceful in 军装上课 pointing this out to the mind of the not 驴耳朵 too bright student. The occasional 他的确机 belaboring of the obvious must no doubt 来说是难 be attributed to Calvin’s concern with what we would call “average mentality.” He can also make his point clear by an occasional flash of humor: “the uproar made by a fallen leaf,” 14the suggestion

文将文本合理划分，这样就可以从 上把握其中一个故事或主题。大体 完一个篇章后，他接着对小节、短 词汇进行具体论述。时而用拉丁文 ，时而原语言。在这一过程中，当 与先前文本不一样的地方他才会 丁文翻译。无论是他自己或者别人 作，他的注意力在原始希伯来文与 语上，而并非拉丁文。

See. p. 322 14 见

趋势，加尔文开始在地理学和历史 度进行详细论述。他向犹太人、异 、古基督教作家这些传统权威人士 ，例如约瑟夫斯、蒲林尼、杰罗姆。 用了他那个时代最权威人士的论 但是比他们更简洁且切中要害。他 实为重，申明一个观点，然后继续 。他几乎不会在细节上大费文章迷 己弃主旨于不顾。（虽然在创世纪 :2 中 ， 所 有 人 都 会 厌 烦 他 对 撒 种 esek）、原罪（sagah）、 shuk、和 士革的论述，当然除了那些最用功

that he might wear a military uniform to class15, the comment on bracelets and nose rings16 or the asses’ ears17. Calvin was never boisterous, but he certainly had wit and could be witty — a good but rare quality in a commentator! 典型地 Characteristically, his worst term of 坏的评 condemnation for any interpretation is 品很空 “frigid,” by which he means not so much 会带来 “remote” or “lifeless” as lacking in the 的赞扬 power to give living faith to the church; 品对教 on the other hand, his favorite word of 以赛亚 praise is “solid,” a sound and sure 时隔八 foundation for the church’s faith. Eight 与弥迦 years separated the printing of the Isaiah 出加尔 Commentary and that on the Minor 思考问 Prophets. A comparison of Calvin’s 他关心 treatment of Isa. 2:4 with that of Micah 4:2 (Written eight years later) shows him addressing himself to different specific situations. And yet it also reveals the continuity of his thought in his primary concern with the upbuilding of the church. 加尔文 With all this practical concern with the 际的， “progress” of his students and of the 的评论 churches, Calvin was a conscientious 而是“ historical critic. His comments did not 对圣经 degenerate into the undisciplined 们根据 exhortation which often goes with 以及属 “practical preaching.” He neither 的和无 practiced nor encouraged irresponsibility 结书 toward “the genuine sense” of Scripture. 若不了 The students were to know what the 的论述 author of a given text meant by what he 加以论 said, and any “spiritual” meaning other 是他作 than one derived from the author’s 分，对

同上。

15 See pp. 353. f. 15

）细节问题处理完之后，他回 章的意义。他通常会对教义做 或是陈述主旨然后将之应用到 听者读者的需求中。他有一个 结束每一篇讲道时，在篇章结 到“现在我们已经领会【拉丁 nemus】了先知的意思”，想必会 生很安心。

On Ezek. 16:12. 16

那些略微愚钝的学生进行释 观点与思想。我们可以想象， 听到“他想要表达的是” idiceret)这样的字眼，就会敏捷地用 一下墨水，紧接着加尔文会用 对经文进行反复解释。他也经 听者传达他的思想，并思考对 极具现实意义的问题。令人惊 为现今的读者做着相同的事 声细语地讲道，使那些原本漠 人觉醒，使他们将神之道与自 与教会的现状联系起来。只要 经上的话语，加尔文总是能旁 为那些不是很聪明的学生做 他对于某些很浅显的内容进行 ，这要归因于他的我们称之为 力”的观点。为了清楚地表达 也会借助一点小幽默，如“一 发的骚动”、14 他提议自己穿 、 15 以及他对手镯、鼻环、 16 17 的评论。加尔文绝非哗众取宠， 智又诙谐，这对于一个评论家 能可贵的品质。

17 See. p. 80. 17

22 页。

intention was at once misleading and 觑。 unedifying. Calvin said bluntly of Ezek. 17:1–2, “The prophet’s discourse cannot be understood without a knowledge of the history [behind it].” Calvin’s concern with history will be dealt with later19.Here we point it out as an essential part of his work as a lecturer, contributive rather than irrelevant to the hearing of God’s Word. 加尔文坚持他的主 Calvin’s refusal to be diverted from his 现在他对传统早期基督教文 main purpose is clear also in his use of 上。他对传统经典文献的引 classical and early Christian literature. 多。引用西塞罗的似乎是 The list of classical references is a long 西五经和谐版就 16 one. Cicero appears most often (sixteen 了许多著名拉丁作家的语录（ times in the Pentateuch Harmony alone); 尤维纳利斯，塞内卡，特伦斯 but there are quotations from all the 昆提利安，维吉尔，浦劳塔斯，斯 better-known Latin authors (Horace, 尼亚斯，塔西佗，李维，蒲林尼），还 Juvenal, Seneca, Terence, Cato, 有一些希腊作家（ Quintilian, Virgil, Plautus, Suetonius, 普鲁塔克和伊索）。他充满敬 Tacitus, Livy, Pliny), and from the Greek 柏拉图和亚里士多德的话 authors (Homer, Euripides, Xenophon, 图的智慧与虔诚，但反对柏拉图哲学 Ovid, Aristophanes, Epicurus, Plutarch, 天使论。（彼得后书 1:4 and Aesop). He quotes Plato and 18 等）。他引用了亚里士多德关于怒与 Aristotle with respect. He admires Plato’s 恨区别的观点（修辞学 wisdom and piety, but objects to the 赞同他的“语言应是认知的形象”这 “angelology” of Platonism (2 Peter 1:4, 说法（加拉太书 5:19， Col. 2:18, etc.). He quotes Aristotle on 11）。在法律的领域，他 the distinction between anger and hatred 弗拉维亚、辛普洛涅斯和瓦 (from “The Second Book on Rhetoric”), 理论（使徒行传 16:35， and refers with approval to his saying that 前书 1:10）。 the tongue should be an image of the 斯、荷马都对申命记 3：4 中大 understanding (Gal. 5:19, 1 Cor. 14:11). 讨论做出了贡献。对于引文 In the field of law, he speaks of Portius’ 尔文是依靠自己的记忆 law, Flavian law, the laws of Sempronius, 伊拉斯谟的 Adagi and Valerius’ law (Acts 16:35, 22:25, 1 楚。作为一位最有知识的人， Tim. 1:10). Herodotus, Pliny, Gellius, 朋友们欣赏他，敌人畏惧他。但 Homer all contributed a discussion of the 卖弄学识，对他所见之事 giant Og in Deut. 3:4. It is not always 在与听者读者交流时也不旁征 possible to tell whether Calvin is depending on his own memory of a

，加尔文对任何一部翻译作品最 价是“冷淡的”，与其说这部作 虚毫无生机不如说是缺乏给教 信实的力量。另一方面，他常用 的词是“稳妥的”，说明这部作 会来说是一个可靠稳固的根基。 书注释与小先知书注释的印刷 年。对比加尔文注释赛亚书 2:4 书 4:2（写于八年后），可以看 文在不同历史背景下设身处地 题。也显示出他虽因时而变，但 教会建设的初衷却从未改变。

18 See “Calvin as Historian,” pp. 29–31. 18

对学生和教会发展的关心是实 他是一位尽责的历史评论家。他 并没有简化成杂乱无章的训词， 实际的说教”。他在训导过程中 的真正含义持严谨的态度。学生 他所讲的就能把握作者的意图 灵的含义，当然除了那些误导性 益于教化的思想。加尔文对以西 17：1-2 节的评论是坦率的，“假 解背后的历史，就不会理解先知 ”。加尔文的历史观在后文中会 证。18 在此我们把这一观点看作 为讲师工作的一个重要组成部 传播神的道做出的贡献不可小

quoted passage, or on a collection of quotations such as the Adagies of Erasmus. Calvin was admired by his friends and feared by his enemies as a most learned man. But he never makes a display of his erudition and it seldom interferes with a forthright presentation of the meaning he saw it and with his communication with his hearers and readers. 他对古代 The same holds for his use of ancient 我们可以 Christian literature. Hundreds of 点的参照 references in the Commentaries, 丁、杰罗 quotations, approving and disapproving 精炼的掌 discussions make it obvious that Calvin 上学到了 had an extensive and masterly knowledge 梭多模， of Augustine, Jerome, and Chrysostom. 斯对圣经 He obviously learned a great deal from 的知识并 all three, and depended upon the latter 所应用的 two, as well as on Josephus, for his 安，爱任 knowledge of Biblical times and places. 尔，巴兹 But his knowledge is not limited to these 坦提乌斯 giants. He makes apt reference, with 学家尤西 frequent quotations, to Tertullian and 利奥一世 Cyprian; to Irenaeus and Origen; to Cyril 教父们也 of Jerusalem, Epiphanius, Basil, Gregory 解，他们 Nazianzen, Hilary, Lactantius, and Ambrose of Milan; to Eusebius and Socrates, the historians; to Pope Leo I, Gregory the Great, and Bernard of Clairvaux. But again, the fathers are consulted for the help they may provide for understanding Scripture; they do not interfere with his exposition of it. 加尔文很 Calvin was grateful to contemporary 林格为代

见 353 页。

commentators like Melanchthon, Bucer, ） Bullinger, and others (on Romans20). But 模式。引 the use he makes of their works keeps a 是，通过 consistent pattern. No references are 作品的研 given to exhibit his own learning. 译要正确

以西结书 16:12。

19 See Epistle to Simon Grynaeus, below. 19

见 80 页。

However, his comments show that he had read and pondered over the works of his contemporaries. Ecolampadius,21he says, interprets rightly and prudently, but one needs leisure to read his work (Dan. 9:25). He quotes approvingly and supports by his own argument Luther’s designation of Ps. 132:14 as “the bloody promise,” but he disagrees with Luther on Dan. 8:22–23; “Luther indulging his own thoughts too freely refers this to the masks of Antichrist.” He gives high praise to Bucer in the Preface to Psalms,23but he says of him elsewhere (Preface to Romans) that he is too prolix for busy men to read, and too profound to be understood by the simple, and that because of the incredible fecundity of his mind, he does not know where to stop.

要目的也清晰地体 学的应用 用多之又 最多的（单摩 次）；同时也收纳 贺拉斯， ，卡托， 维都

Calvin declares (and truly) that he does not expend words refuting contrary opinions unless he knows the faithful are troubled by them.24Most of his arguments therefore are with the “papists” and the Anabaptists. There are uncomplimentary references to “the doctors of the Sorbonne.” Jewish commentators are usually treated as a group and dismissed as blind to the relation between the Old Testament and Christ. He uses their judgment frequently on details, especially the meaning or derivation of words. Kimchi he mentions by name and calls

荷马，欧里庇得斯， 意地引用 。他欣赏柏拉 的 ，歌罗西书 2：

1482–1531. He was born in Weinsberg in the Palatinate. He went to Bologna to study law but ended studying theology in Heidelberg. In 1515 he became cathedral preacher in Basel, and after a period in Germany, in 1522 he returned to Basel, after which hi name was associated with that of Zwingli and with the Protestant Reformation. He was well versed in “the ne learning” and was respected both as exegete and as theologian.

第二本书），很 一 哥林多前书 14： 推崇波蒂乌斯、 勒留的法学 22:25，提摩太 希罗多德、蒲林尼、利乌 噩王的 的完成，加 还是凭借收集 es 语录，这很难说清 加尔文的 他从不 不高谈阔论， 博引。

See .p. 54 (and cf. p. 75).

见《历史学家加尔文》 ，29-31 页。

22 See Autobiographical Sketch, p. 57.

基督教文学的应用也是如此。 从他注释、引用、以及陈述观 中看出说明加尔文对奥古斯 姆和屈梭多模的思想有广泛又 握。很显然加尔文从这三位身 很多东西，尤其是杰罗姆和屈 同时他的引用也来源于约瑟夫 时代与地点的知识。他加尔文 非仅限于此。他引用恰当，他 语录来自德尔图良和西普里 纽和奥利金，耶路撒冷的西里 尔，格列高利，希拉里，拉克 和米兰的安布罗斯，以及历史 比乌斯和苏格拉底，还有教宗 ，格雷戈里大帝，圣伯纳德。 尽所能地提供了对圣经的理 不妨碍加尔文进行阐述。

him “the most correct interpreter among the rabbis” (Ps. 112:5).

感谢以梅兰希顿、布塞珥、布 表的当代评论家们（罗马书

It is ironical that Calvin in spite of his frequent references to “the blindness of the Jews” was himself attacked, especially by the theological faculty of Wittenberg, as “a Judaizer.” A pamphlet against his method of interpreting Scripture, which was published in 1593, bore the horrendous title “Calvin Judaizing, that is, the Jewish Glosses and Corruptions by which John Calvin did not Fear to Corrupt the most Luminous Passages of Sacred Scriptures and its witness to the Glorious Trinity, the Deity of Christ and of the Holy Spirit, including the Predictions of the Prophets on the Coming of the Messiah, His Birth, Passion, Resurrection, and Sitting at the Right Hand of God, in a Detestable Fashion. A Refutation of the Corruptions is Added.” The reason for such attacks was of course Calvin’s insistence on attending to the “genuine sense” of Scripture.25 He despised the allegorical method of interpreting Scripture which had provided Christians with their favorite means of twisting the Bible into a religious book of their own liking. In insisting upon the original meaning of a text, he deprived the orthodox, even among Protestants, of many of their traditional proof texts. He even undermined the traditional doctrine of Biblical authority. But he taught the Protestant ministry how to read their Bible, and to understand it as the Word of God to the churches — which is the utmost a commentator can do.

。但他对这些作品的运用保持一致 用不是为了证明他的学识。但 他的注释可以看出他对同辈人 读与深思。艾兰巴底 20 说，翻 谨慎，但人们阅读要轻松（但

Pp. 28f., 107f., 140f., 353, 366f. But see also

见下文西门·谷利纽斯书信。

on Deut. 13:1, John 11:58.

以理书 9:25）。他赞同路德诗篇 132:14 并以自己的论点作支撑，称之为“血的 盟誓”，但他不赞同路德对但以理书 8： 22-23 的定义，“路德过分沉迷于自己 的思想，称这为反基督的面罩”。他高 度赞扬了布塞珥的诗篇序言，21 但说他 的罗马书序言过于冗长，而且过于深刻 不易于理解，这都归咎于布赛珥丰富的 难以预测的思想，以至于他不知道在何 处停止。

Calvin published his Commentaries to 神之 give his readers insight into the Word of 遇的 God and to point26out its relevance to 性、 their own life and situation. To this end 代读 he cultivated accuracy, brevity, and 到了 lucidity. He achieved his purpose to a 学院 degree that has aroused the admiration 的那 and gratitude of generations of readers. 边准 And in this day, as Prof. James Everett Frame of Union Theological Seminary of New York used to say, a man who would understand his Bible will do well to have Calvin’s Commentaries within easy reach. 我们 Here we must not fail to point out that 讨的 every salient point of Calvin’s theology is 持久 discussed, and is often more briefly and 比， clearly and persuasively presented, in the 清晰 direct statements of the Commentaries 耶稣 than in the sustained and usually 现思 technical arguments of the Institutes. We 督教 hope that our selections on faith, 识所 providence, Jesus Christ, and so on, will 己也 help the reader to correct many an 希望 impression he has received either by 索引 dipping into the Institutes or by secondhand acquaintance with Calvin. We ourselves were repeatedly and pleasantly surprised by what we found in these Commentaries: we hope the reader will find the same instruction and pleasure.index1

加尔文声明（事实如此）除非信徒感到 困惑，22 否则他不会浪费语言去做对立 的辩驳。因此，大部分对于他的议论是 “罗马天主教徒”和再洗礼派。对索邦 神学院的博士有很多贬损的评论。犹太 评论家经常被视作一个整体，又因无视 旧约与基督之间的关系而被解散。加尔 文经常在细节上使用他们的评价。尤其 是用在词的含义及派生上。他特别提及 凯姆奇并且称他为最正确的注释家。 （诗 篇 112:5）。

II. THE PREPARATION OF THE COMMENTARIES 大体 In the main, the Old Testament 发表 Commentaries were delivered as lectures, 尔文 and the New Testament Commentaries 道的 were dictated at home. We owe an 一点

1482-1531. 他出生于韦因斯贝尔格，巴拉 丁领地。他前往博洛尼亚学习法律，但却在 海德尔堡结束神学的学习。1515 年，他成为 巴塞尔教堂的牧师。在德国一段时间以后， s 在 1522 年，他回到巴塞尔，那时他与茨温利 与宗教改革联系在一起。他精通“新的知识” w 并同时以注释家和神学家的身份深受人尊 重。

Doumergue, Emile, Jean Calvin, vol. 3, pp. 24 杜 592 f. 页。

21 见 54 页（比较 75 页） 。 22 见自传梗概，57 页。

enormous debt to Calvin’s friends and 提及 secretaries who wrote down his lectures 纪尧 and sermons, and took dictation at his 米勒 home.27 Among these special mention 来自 must be made of Jean Budé, the son of 加尔 the great humanist Guillaume Budé, and 以西 his brother-in-law Charles de Jonvillers, 注释 both of whom were refugees from France 卷。 and lived on Calvin’s street. They worked 注释 tirelessly with him in the preparation of 参考 the Commentaries on Jeremiah and Lamentations, on Ezekiel, Daniel, and the Twelve Minor Prophets, which occupy seventeen volumes in English translation. They have left us firsthand accounts of the way Calvin’s Commentaries were composed and made ready for publication. See Papacy 比代 Budé wrote of the beginning of the work: 最有 “When some years ago that most learned 请求 man, John Calvin, at the advice and 听者 request of friends, undertook to explain 己的 the Psalms of David in the School, some 着被 of us his hearers began to take notes in 如果 our own way, for our own private study, 人， according to our own judgment, and at 是多 will. But aroused by what we heard, we 字记 began to think how unjust it would be to 一起 a great many people, and to the whole 的恩 church, if the benefit of such lectures 我们 were to be restricted to a few people. We 稿时 did our best to take down the lectures 可以 word for word. Without wasting time, I 第一 joined myself with two zealous brothers 人是 for this purpose; and it happened by 中， God’s grace that our effort was not 所有 without success. For, when we put our 经过 several notes together, and wrote out the 练了 lectures, we found that little had escaped us, and that we could fill the gaps without much trouble. Calvin himself is our

很讽刺的是加尔文本身受到了攻击，尤 其是受到武藤伯格神学院的攻击，尽管 他经常提到“犹太人的无知”，却还是 被称为“犹太派基督徒”。在 1593 年 发行了一版反对他对圣经的译法的小 册子，被冠以可怕的“加尔文犹太教化” 头衔。说他是犹太式注释，不惜破坏圣 经中最神圣经典的部分，说他对三位一 体荣耀之神的见证、基督的神性以及圣 灵、包括对先知弥撒亚的预言、出生、 受难、复活、坐在全能父神的右边的见 证是令人厌恶的。人们对这种“破坏” 的反驳在增加。他们之所以攻击加尔文 是因为加尔文坚持圣经的真正意义。他 轻视以寓言形式解读圣经，迫使圣经变 成一本基督徒自己喜欢的宗教书的做 法。为了忠于圣经文本的原意，23 加尔 文否定了正统思想，甚至是那些在新教 徒中已经确定的传统的证据经文。他不 惜破坏圣经权威的传统教义。但是他教 导新教的牧师去读圣经，帮助他们理解 神之道，尽了作为评论家所能做的最大 努力。

25 Opera, vol. 42, pp. 191–192. 25

加尔文发表圣经注释为他的读者解读

witness that this is what happened in the first undertaking in which our abilities were put to the test. All the hearers [of the lectures] will readily acknowledge that we followed the same procedure far better in taking down the lectures on Hosea; for by this time we were more skillful at our job through much repetition and long practice.” 25 下面是约米勒对 And we have the following, from Charles 准备： Jonvillers, on the preparation of the Commentary on Ezekiel: “1563 年 “On February 13, 1563, Calvin began to 公立学校讲解以西结书；尽管他 expound Ezekiel in the Public School; 各种严重的疾病折磨，有时不得不 even though he was constantly afflicted 木椅子上被人抬到讲堂，为准 by various serious diseases, and had 坐在马上被载到那里。因为他的身体 either to be carried to the lecture hall in a 常虚弱，已经快 wooden chair, or arrive perforce on a 管如此，二月之后的整整一年里， horse; for his frail body had become so 体里的病毒并没有剥夺他传道 worn out that there was hardly any 能力。”终于，在第二年的二月，当他 strength left in him. And yet, for a whole 完成第二十章（除了四 year after that February, the virulence of 得不卧床在家。但是， his disease did not keep him from 他的思路，他也依然在思考、口述并坚 discharging his responsibilities of 持写作。所以很难想象当他疾病缠身、 preaching and lecturing. “Finally, in 圈困在家时完成了多么艰巨的创作 February of the following year, when he 务。除了其他事情以外，他勤 had finished chapter twenty (except for 了大部分演讲稿，这从他的标 four verses), he was forced to stay at 件可以看出。我将那些稿件与其 home and almost continuously in bed. 一起好好保存着。” Still, even while his mind had to carry the burden of his illness, he was constantly thinking, or dictating; and he often kept writing, so that it is hardly credible how much he accomplished even when he could not leave his house because of bad health. Among other things, he corrected diligently the greater part of these lectures, as is evident from the copy with his notations, which I have saved with care along with the rest.”28

23 28 页，107 页，140 页，353 页，366 页。 也可参考申命记 13:1，约翰福音 11:58。

Ibid., vol. 40, proleg. See Edinburgh edition

道，同时指明 24 圣经与他们生活境 关系。为了这个目的，他注重准确 简洁性，以及清晰性。这获得了代 者的感谢与赞赏，在一定程度上达 他的目的。现今，就像纽约协和神 詹姆斯·埃弗雷弗雷姆教授经常说 样，一个人若想理解圣经，最好手 备一本加尔文圣经注释。

of Ezekiel, p. xlvii.

一定不能忽视加尔文神学中所探 每一个要点。与《基督教要义》中 不变又带有技术性色彩的论述相 圣经注释中的直接陈述更为简洁、 、且令人信服。我们对信仰、神、 基督等的选集希望会帮助读者实 想上的改观，无论是通过研读《基 要义》还是基于对加尔文的间接认 形成的观点。在这些注释中我们自 收获到了太多的意外和惊喜，我们 读者也会收获同样的指导与喜悦。 1

加尔文的一位牧师 A passage from The Life of John Calvin, 朵所著的《约翰加尔文的一生 by Nicolas Colladon, a minister and 篇文章为我们后期工作提供了借鉴： friend of Calvin, gives us a glimpse of the latter at work: “大约是九月（1 “About the month of September (1558), 冒，久久不见好转，他不得不被迫 he was attacked by a prolonged and 阅读和传教，这使他非常懊恼。尽管周 dreadful fever; and while it lasted, he was 围的人都劝他休息， forced, to his great regret, to stop both 家工作。就是在这段时间 reading and preaching. But he did not 色了 1551 年已经出版的以 cease to work at home, in spite of the 除此之外，这期间他所有小先知 remonstrances of those around him that 讲稿被印刷。因为之前只单独印 he spare himself. At this very time he 西阿书演讲稿。也许是他阅读所 revised and improved his Commentary on 先知书时没有被发热困扰，所以 Isaiah, which had already been printed in 关于玛拉基书的讲解只剩 the year 1551. Besides, at this time his 而，由于打印机就在身边， lectures on all the Minor Prophets were 出版的作品留有瑕疵，他在自 printed; for previously there had been 研究演讲稿，并向能够将这些讲 only a separate printing of his lectures on 出来的一些人进行口 Hosea. It may be that when he was seized 解稿连同其他的稿件都是他 by the fever he had already read all the 印刷的。他之所以在房间里 Minor Prophets, and there were only two 当时是冬季，他还在发烧，不 or three lectures on Malachi left. 门。”27 However, since the printer was nearby, Calvin, wanting to avoid publishing an imperfect work, worked over his lectures in his own rooms and dictated them to several persons who were able to be present. Thus these lectures, as well as the others, were taken down from his mouth, and printed like the rest. He worked in his room because it was winter and he had the fever; and it was not good for him to go outside.”29 此外，据格兰朵所 Again, according to Colladon: “Calvin on 的意愿丝毫没有休息，他所 his part did not in the least spare himself. 远超出他身体所能 He worked much harder than his strength 周，他传道一天。28 一周 and health could bear. Every other week 神学。他出席宗教法院的每个 言献策。每周五， 称为圣会。主要发

二、准备工作

Ibid., vol. 21, pp. 87–88. 27 同上，卷 21，87-

上旧约圣经注释是以演讲的形式 的，而新约注释是在家口述的。加 的朋友和助手们记下他演讲与布 内容，并在他的家里 25 做笔录，这 我们真的感激不尽。在这里要特别

he preached one sermon a day.30Three times a week he lectured on theology. He was present at every meeting of the consistory, and made all the remonstrances. Every Friday, at a discussion on Scripture, which was called the congregation, what he added after the main speaker was like a lesson in itself. He did not fail to visit the sick, to give pastoral advice, and to do an endless number of things that went with the ordinary exercises of his ministry. Aside from the usual activities, he was greatly occupied with the faithful in France. He instructed, exhorted, counseled, and comforted them in the midst of persecution, as well as interceded for them, or had others do it when he thought there was a way.”31

马格，艾米尔《约翰·加尔文》卷 3，592

After describing Calvin’s excellent memory, Colladon goes on to say: “It is not that he had much time to prepare his lectures, for even though he would have preferred to do so, he had no leisure for it. And for a truth, most of the time he did not have one whole hour for preparation. . . . I will add still another evidence for his [remarkable] memory: If, while he was dictating, someone came in to speak to him and stayed a half hour, or even an hour, most often he would remember where he had left off, and would go on from there as though nothing had happened, whether he was dictating letters, or a commentary, or “他睡得很少。尽管他缺乏精力

的是吉恩·比代，伟大的人文学家 姆·比代的儿子，他与他的姐夫约 一起，住在加尔文所在的街道，是 法国的难民。他们不知疲倦地跟随 文工作，为耶利米书、耶利米哀歌、 结书、但以理书和十二小先知书的 做了准备工作。占英文翻译的十七 他们为我们留下了创作加尔文圣经 的一手资料并为其出版做了准备。 教皇制度。

According to Doumergue, Calvin “often preached twice a day; he gave lectures; he spoke before the congregation every week. He spoke before the consistory every week. He spoke before the council. How often a week?” (Jean Calvin, 6, p. 73). See also W. Kampschulte, Johann Calvin, 2, p. 375. But this writer is dependent to a large extent upon Colladon, whom we have been quoting.

在作品开头写道：“许多年以前， 学识的人加尔文，经朋友的建议和 开始在学校里讲解大卫诗篇，作为 的我们为方便自己的学习，根据自 判断，用自己的方式随意记录。随 加尔文的讲解唤醒，我们开始思考 这种演讲的受益人只局限于少数 那么这对很多人甚至整个教会来说 么不公平。于是我们尽最大努力逐 录。同时抓紧时间，我和两个兄弟 积极地为了这个目的努力。感谢神 典，我们的努力没有白费。因为当 把一些记录整理到一起，写出演讲 ，发现并没有漏掉多少内容，我们 不费力地查缺补漏。我们的能力在 个任务中经受住了考验，加尔文本 对此的见证。在对何西亚书的记录 我们更好地掌握了流程，这一点， 听演讲的听众都会欣然承认。因为 反复及长期的训练 25，我们更加熟 。”

29 Opera, vol. 21, p. 66.

Opera,卷 42，191-192 页

something else. . . . 不影响他对工 满地履行职责 “He slept very little. Even though this 他呆在床上， meant he was less than energetic, it did 来一些书，一 not keep him from being ready for work 了该讲道的时 and the fulfillment of his duties. On the 的准备。讲道 days when he was not to preach, he 服来不及褪下 would stay in bed and at five or six 样，大部分书 o’clock would ask for a number of books, 早上透过愉悦 so that he might dictate with someone writing down his work. If it was his week, he was always ready to go up into the pulpit. When he returned home, he went to his bed and lay down on it with his clothes still on, and taking some book, continued his labors. . . . So it is that he dictated most of his books in the morning, working continually and in a 三、文艺 very happy state of mind.”32

以西结书注释所做的

III. CALVIN AS RENAISSANCE 1 HUMANIST 加尔文的注释 1. Calvin’s “Literalism” 主义时期的产 现在意大利， Calvin’s exegetical method and 文 主 义 procedure were the product of a century （ 1407 of classical humanism, first in Italy, but （ 1467 later especially in Northern Europe. （1466- Humanists, such as Lorenzo Valla33 复兴希腊罗马 (1407–1457), Guillaume 热，出版发行 们珍爱古代作 们的名言形成 快乐的生活。 一样想法的人 评论家。通过

，2 月 13 日，加尔文开始在 经常被 坐在 时出现或 异 透支没有丝毫力气。尽 他身 演讲的

Ibid., pp. 108–110. 30 同上，

小节）时，他不 即使病痛扰乱了

Lorenzo Valla was a learned, boisterous, and fearl scholar. He is famous for his exposure of “the Donati of Constantine,” which was supposed to have

任 恳地审阅 记过的稿 余的 26

established the supremacy of Rome in the church and over Italy and Western Europe. He was an 精通拉丁语，他是一位严谨 accomplished Latinist, a rigorous textual and histori critic, and a general nuisance for the tradition. But escaped the inquisition because of powerful friends 三 including two popes (Nicholas V and Calixtus III).

26 同上，40 卷，前言。参考爱丁堡编辑的以 西结书，47 页。

Budé35(1467–1540) and Erasmus36 (1466–1536), had in common a zeal for recovering the literature of Greece and Rome, and for publishing reliable versions of the old classics. They loved the wisdom and style of the ancient writers, and drank up their sayings for new insight into a virtuous and happy life. These men, and many others like them, were fine linguists and critics, with whom it was axiomatic that the establishment of the best possible text of a writing was the first step toward understanding it. They compared manuscripts and authorities, and assumed the responsibility of producing their own 所谓的加尔文直译主义与文艺复兴 editions of the classics. Calvin, who was 学者们想要获得文章本来的真实意 trained in the humanistic method, and 的愿望有直接关联。路德、布赛尔 admired Budé and Erasmus greatly, took温利连同加尔文这些改革者们，都 it for granted that before commenting on 于伊拉斯谟和人文主义思想。他们 any passage in Scripture, he had to 自然的意义比通过寓言化或超出字 ascertain what the author of it actually 意义的译法更好。这种方法在人文 said. 中间是司空见惯的，早已在应用于 之前就用于希腊罗马作品中。寓言 The so-called literalism of Calvin is 于人文主义翻译标准。直译主义的

朋友尼古拉斯·格兰 》中的一

Calvin called Budé “a matchless ornament and crown

558 年），他患了重感 停止

of literature, by whose contribution today our France lays claim to the palm of erudition” (O. Breen, John Calvin: A Study on French Humanism, p. 114). He refers to Budé often (I Cor. 4:13, II Cor. 1:13, Phil John 2:5, 6:7, etc.) as an authority on the languages civilization of Greece and Rome. De asse at partibus eius of Budé was held in highest esteem as a source book on the subject. He was critical of the church an defended the primacy of Scripture and the cross for salvation, but he refused to join “the Lutherans.” Hi family later found their way to Geneva. (See Josef Bohatec, Budé and Calvin, Graz, 1950, for a classic discussion.)

他依然没有停止在 里，他修改润 赛亚书注释。 书的演 刷了何 有的小 这期间 两三篇。然 加尔文不想 己房间里 解呈现 述。因此，这些讲 口述然后 工作是因为 适合出

Erasmus requires no special discussion here. His

述：“加尔文因自己 付出的努力 承受的极限。每隔一 三次，他宣扬 会议，进 他参与圣经讨论，被 言人讲完以后他所补

relation to the Reformation has inspired a literature is copious and readily available. See Preserved Smith Erasmus, 1923; Albert Hyma, The Youth of Erasmus, Ann Arbor, 1931; Margaret M. Phillips, Erasmus and the Northern Renaissance, London, 1949; Louis Bouyer, Autour d’Erasme, Paris, 1955.

88 页

directly related to the Renaissance scholars’ desire to get at the original and “genuine” meaning of a text. Reformers, like Luther, Bucer, and Zwingli, as well as Calvin, who were all indebted to Erasmus and the humanistic method, agreed that the natural meaning of a statement was to be preferred to one arrived at by way of allegorizing or supplying a meaning other than the 所以我们发现加尔 literal. This method was a commonplace 作者所要表达的实 among humanists, who applied it to 教父，尤其是奥古 Greek and Roman writings earlier than to 罗姆。说他们对文 the Bible. Allegory was contrary to the 寓言化和推测化。

充的内容就像一节课。他没有耽误看望 病人并作为牧师给他们带去安慰，并配 合教会做日常的工作。除去一些惯例活 动，他大部分时间与法国的忠实信徒在 一起。他指导、劝诫、建议、安慰遭受 迫害的人们，同时为他们说情，当他想 到办法 29 时也会让别人去这样做。

humanistic canon of interpretation; and 相比，他还 “literalism,” that is, the desire to get at an 解。他反复控诉虽 author’s own mind, was of its essence. 章的评论很好，但 无关（罗马书 8 So we find Calvin bent upon establishing 寓言化会产生误会，而误会 what a given author in fact said. He 要避免的。 criticized the church fathers, especially Augustine, Chrysostom, and Jerome, for dealing too subtly with the texts, for allegorizing and speculation; even though he obviously takes their understanding of the Bible more seriously than he does that of the humanists.37He complains 对于字面意义的理解， repeatedly that even while Augustine’s 或是达尔文自己都不认为等同于 remarks on a given passage are good, 性非宗教的意义。他们眼中的自然译 they are irrelevant to the purpose of its 是将作者意图合理展现。 writer (on Rom. 8:28, John 1:16). 言化译法，但他并不反对发掘作品的精 Allegorizing was misunderstanding, and 神内涵，而是反对赋予文章中不 misunderstanding was the evil a scholar 意义。为了振兴教会，神之道 had to avoid by all means. 灵的，但其主要意 的智慧并归顺祂。 Neither the humanists nor Calvin meant 并非是要分解神之道的奥秘，而 by the literal meaning necessarily an 助安慰基督徒。 unspiritual meaning. The natural interpretation of a passage for them was one that did Justice to the intention of the author. When Calvin protested against

叙述完加尔文出色的记忆力，格兰朵继 续说道：“他没有很多时间去准备他的 演讲稿，即使是他自己愿意去那么做， 也没有那么多空闲的时间可用。实际 上，很多时候他都拿不出完整的一个小 时去准备……对于他【显著的】记忆力 我还要再提供一个证明：如果有一个人 在他口述过程中进来与他说话并逗留 半个小时甚至一个小时，他仍会记得他 之前停在了哪里，就像没被打断过一样 继续下去，无论他口述的是信件、圣经 注释或是其他别的东西……

See pp. 107 f., 307 (cf. 327), 311, 334, 370.

，但并

allegorizing, he was protesting not against finding a spiritual meaning in a passage, but against finding one that was not there. The Word of God written for the upbuilding of the church was of course spiritual, but in the primary sense 作 of leading to the knowledge of God and 意 obedience to him. Calvin’s “literalism” 景 establishes rather than dissolves the 层 mystery of the Word of God, provided for 主 the Christian’s help and comfort. 诗 会 2. Calvin as Historian 话 以 As a disciplined humanist, Calvin 音 recognized that the Biblical writers, for 和 example the prophets, wrote for their own 引 times and situations. In this sense, Calvin 管 is a confirmed “historicist.” When Isaiah, 作 or Hosea, or Jeremiah, or a psalmist 是 speaks he speaks for the benefit of God’s 做 people or the church in his own day. The 的 Holy Spirit does indeed speak by them 的 prophesying the Messiah, and for the 会 future church. Calvin can say that Isaiah 起 foresaw the glory of Christ (on John 联 12:45). But he habitually looks at the 于 prophecies quoted in the New Testament, 兴 not from the position of the prophet, but 及 from that of the apostles or Evangelists 色 who “applied” them to their own 人 situation. Even while he assumes that the 祂 New Testament writers wrote as dictated 当 and directed by the Holy Spirit, as a 他 commentator he is concerned with the 也 way they dealt with the Old Testament; 联 and he speaks of their activity as applying [traho, apto], both in the active and in the passive.38 His basic conviction in this matter, put in practice throughout his Commentaries, is that the Old Testament applied to the situation of the early

28 据杜马格所说，加尔文“经常两天传一次

35 See p. 91. 3

教，他做演讲，每周在宗教法院开会前讲话， 在议会前讲话，一周几次？” （约翰·加尔文， F. 6 页,73 页）也可参考 F.W. Kampschulte 的《约

church, especially to the mission of Christ, and that the Bible as a whole applies to the situation of the church in his time So, he is interested in the way the New Testament writers applied prophecy to their own history after Christ. In fact, in the Old Testament itself, the exodus from Egypt is more than an incident in the past. It is a parable of the life of Israel, and we might add, of human life in general. The same is true of the mission of Christ, and his cross. 对加 Calvin was profoundly impressed with 领人 the analogy between Christ’s destiny and 神的 that of the church in his time. Thus he 他所 saw a profound continuity between the 表（ Old Testament and the New, and between 到来 both and the events of his day (on Matt. 话语 3:3). 塞勒 35 To Calvin, the ultimate end of the Bible “他 is the Kingdom of Christ, his reign over 适合 the people of God, and their faithfulness 运用 and obedience to him. This end was seen 11 in the Old Testament dimly, or as he likes 房角 to say, umbratile, in a shadowy way. It 也是 was only right that when Christ came, the 米书 Evangelists should have applied the 窝” prophecies to him; for the words fitted 21 him and his work far better than they did David, or Cyrus, and their works. Commenting on Matt. 27:35, he says that the statement of Ps. 22:18, They parted my garments among them, and did they cast lots upon my vesture, applies better to Christ than to David who was speaking of himself only by way of metaphor. The same according to Calvin is true of Ps. 作为 118:22, The stone which the builders 想的 rejected, the same is become the head of 的。 the corner (Matt. 21:42). Christ himself 的威 applies Jer. 7:11, But you have made it a 误解 den of robbers, to his own situation, 辩解 when he cleanses the Temple (Matt. 自己

翰·加尔文》，2，375 页。但是这个作者很 大程度上依赖于我们一直提到的格兰朵。

21:13). 说 书 As a critic Calvin recognized in the Bible 上 a natural working of the human mind 恩 which is not always too clear or too apt. 的 Commenting on 1 Peter 3:14, And be not 旨 afraid of their terror, neither be troubled, 用 he goes so far as to accuse Peter of 表 misconstruing Isaiah (ch.8). But he 时 excuses Peter on the ground that he was 5 only referring to the prophet for a 自 purpose of his own, and not explaining 蒂 “every word used by the prophet.” He 示 says that when Paul quoted Ps. 68:19, in 里 Eph. 4:8, When he ascended up on high, 亚 he led captivity captive, and gave gifts to 罗 men, he actually changed the wording of 剑 the psalm, even though “he can hardly be 说 said to have departed from the 把 substance.” But he believes that Paul did 循 not actually quote the psalm; he “used it c as an expression of his own, adapted to 束 the matter on hand.” Paul more than once 可 gets into difficulties by using “the Greek 4 translators” (on Heb. 10:5, 38), and at 路 least once one cannot tell what prophet he 误 is quoting from (on 1 Cor. 15:54). When 论 Stephen says in Acts 7:16 that the 1 patriarchs were taken to Shechem and 耶 buried in a sepulcher bought by e Abraham, he clearly contradicts Gen. 使 50:13, Josh. 24:32. Calvin refers to 不 Jerome’s statement that the pilgrim Paula 自 saw the tombs of the twelve patriarchs in Shechem. But he is not convinced. He says that perhaps Moses was using “synecdoche,” that is, Joseph stands for the patriarchs; or that perhaps Luke was following an old tradition. He ends the discussion with, Quare hic locus corrigendus est. Hence this verse must be corrected! (See also on Josh. 24:32, Gen. 46:8, 47:31.) He also admits that when Luke made Paul speak Hebrew in

29 Opera，卷 21,66 页。

Jerusalem, he may have been mistaken. Calvin thinks Paul spoke the common language of the day — Aramaic (Acts 22:2). He thinks Mark is less accurate than Luke about Easter morning (on Mark 16:1), and that Matthew’s version of Jesus’ denunciation in ch. 23:24 is defective (defecta est oratio apud Matthaeum). Even Christ himself does not quote Isaiah exactly, but applies his words to his own purpose (on Matt. 15:7).

作的准备，他依然能够完 。在他不宣讲的日子里， 五六点钟的时候，他会要 边口述一边让人记录。到 候，他总是做好去讲道坛 回来时，他躺回床上，衣 就继续工作……就是这 是通过不间断地努力，在 的心情口述出来的。”30

3. The Reliability and Inspiration of the Bible

复兴人文主义者加尔文

Calvin studied the Bible as a book composed by human beings, according to the interests of the authors, and he followed the practices familiar to critics of literature. In this his humanism is obvious. But he also was a humanist of the bent of Lefèvre d’étaples,39Erasmus, or Bucer, when he put his method to a theological use. Calvin was not interested in the Bible as a merely human product. His critical study was inspired by a profound and powerful desire to get back, through texts and versions, to “the oracles of God.” If some humanists went back to the classical authors for new wisdom on

. 加尔文的“直译主义”

Lefèvre d’étaples (1450–1536) visited Italy (in 14 1500) and brought to France new zeal for classical learning. In 1512 he published a commentary on Paul’s epistles, and pleaded for the study of Scripture as “ unique means of approaching Him who works all things in all” (A. L Herminjard, Correspondence des Reformateurs, col. I, p. 6). In 1517 he was denounced by the Sorbonne for denying that Mary Magdalene, Mary the sister of Lazarus ， and “the sinful woman” were the same. After 1520 he became the center of a lively reform movement including the Bishop of Meaux and the king’s sister, Marguerite d’Angoulême. In 152 he translated Gospels into French, and continued translating the Bible until 1530. He died a fugitive

方法与步骤是古典人文 物。古典人文主义首先出 后期在北欧尤其盛行。人 者 例 如 洛 伦 佐 · 瓦 拉 -1457 ） ， 31 纪 尧 姆 · 比 代 -1540 ） 32 和 伊 拉 斯 谟 1563），33 有一个共同点，都对 文艺表现出了普遍的狂 古典经典的可靠版本。他 家的智慧与风格，吸取他 新的见解从而创造圣洁 这些人以及其他跟他们有 都是很好的语言学家和 他们我们明白，理解一篇

Nérac in 1536.

108-110 页。

man, Calvin, with the other Reformers, 细节问题上各有不同（马太福音 went back to the Bible for the wisdom of 但他坚持这些传教士对于故 God. 主要观点是一致的。 问时，像耶稣复活时 It is important to remember that the Bible 问题，他指出作者对此 was to him above all the Word of God 给出明确答复，他把读者的注意力集 spoken for the edification of the church. 引向福音和律法上。实际 This explains his willingness to admit 那些细小的偏差。在摩西的叙述 many unsolved problems of detail, even 记 25：9）和保罗的叙述中 while he insists that the writers of the 经作者只关心古罗马书中一 Bible were the mouthpieces of God. He 道的数字问题（哥林多前书 10 sees that the Evangelists differ one from 保罗警告柯林斯教会禁止 another in many a detail (on Matt. 22:2), 要的是关注圣经的可靠性 but he insists that they agree on the main 与应许，而不是细节上 points of a story or parable. Where there is a question of numbers, as of women and angels at the resurrection, he points to the writers’ unconcern for exact information in such matters and draws the reader’s attention to the gospel or law. In fact, he sets aside a discrepancy of a thousand, between an account of Moses (Num.25:9,) and that of Paul, by remarking that the Biblical writers cared no more than the ancient Romans for 人文学者相信传统经典的智慧，他们搜 numerical minutiae (on 1 Cor. 10:8). Paul 集古代哲学家的各种名言 was concerned to warn the church at 思想。他们这样做不仅仅是为了精准， Corinth against idolatry. What mattered 也是为了提升自身的修养。人 was the reliability of the Bible with 待经典的态度与加尔文对待圣经态 regard to the word of God and the 之间存在启发性的类比。圣灵所说的神 promises of God, and not factual 之道是救赎与赐福的话语。人们应虔诚 accuracy on detail. 相信，心怀感恩。这 所以人们应竭尽所能 The humanists believed in the wisdom of 神之道的一致性。人应致力于 the classics, feeding their minds on the 要的事。在圣经中我们可以 sayings (of which they made collections) 的话语，体会“基督教哲学 of the ancient philosophers; but they did 在恶魔肆虐、困难缠绕的 so not for mere factual accuracy, but for 生活、平静地死去。人文 the edification of their age. There is a 上需要人们处理好时间、空 suggestive analogy between the humanist 者的问题。但也需做好忽视这 attitude toward the classics and Calvin’s 准备，直接切入主题，关 toward the Bible. The Word of God 人类责任的问题。37 spoken by the Spirit was the word of salvation and every blessing that goes

ess 31 洛伦佐·瓦拉是一位有学识，激进无畏的学者，他 on 以揭露“康斯坦丁的捐赠”而闻名。这一行为曾在

with it. One had to believe in it and receive it with gratitude. It was worthy of the most diligent investigation. So one did one’s best to understand the Bible, and to discover its consistency as the Word of God. A man had to attend to the chief business on hand. What we have in the Bible is the wisdom of God, a “Christian philosophy,” a way of life that will enable us to live and die well in a world where the devil rages and perils are 加尔文知道圣经的版本 always at hand. Indeed the humanistic 不知道，也没有人知道 method required that one deal with 圣经文学背后有各类传 questions of time, place, and authorship 意识到关于圣经的“分 raised by the texts; but one also had to be期、著作权，和结构问 prepared to leave them unsettled, and go 是加尔文。加尔文假设 on to the main point, to what was said of 解人类思维方式，竭尽 God’s glory and man’s duty.40 的论述。即使有些地方 仍旧满足，因为圣灵已 Calvin knew that there were variant 会已正确领会神之道并为子民谋福。 versions of the Bible, but he did not know — nobody knew— in his time, that there were various traditions behind the Biblical literature. Today we recognize that “contradictions” in the Bible are due to “date, authorship, and composition.” But our way was not open to Calvin. Both assuming the inerrancy of the Spirit and knowing the ways of the human mind, Calvin did his best to harmonize 加尔文确实坚持圣灵“传达”神 contradictory statements. But even where 点。但这种传达并没有树立 he failed, he was satisfied that the 威、指引我们神之道去振兴教会、为 intention of the Spirit in dictating “the 处特殊环境的基督徒造福 oracles of God” was fulfilled; that the 知和神之口，所以当凡人在读 Word of God for the guidance of the 他们是在倾听神。但除聆听顺从神的旨 church had been properly received and 意以外，他们还应做些什么？所以 set down for the benefit of God’s people. 徒像领受神之道那样通读 了相信圣经中所说的就 Calvin indeed insisted that the Spirit 要相信在读经时，神会根据信徒 “dictated” the oracles of God. But such 处境来给予他们指引。对加尔 dictation did not so much establish the 圣经的权威在于神根据基督徒

教会中建立罗马主权，遍及整个意大利和西欧。他

See the Preface to the Commentary on 37

的具有考据功夫的、历 cal 史性的评论家，他反对传统。但他逃过审讯因为他 he 有两位强大的教皇朋友（尼古拉斯五世和卡利特斯 世）。

Hebrews

好文章的第一步是把握文章的构建。他 们将手稿与权威经典作对比，预见自己 诠释经典的可能性。受人文主义思想影 响以及对比代和伊拉斯谟的欣赏，加尔 文认为在对任何圣经篇章进行评论之 前，需要准确把握原著者的心意。

authority of the Bible as give us the Word of God for the upbuilding of the church and the benefit of the Christian in particular situations. Since the Holy Spirit spoke by the prophets, God himself spoke; so, when men read the Bible, they attend to their God. But what is their business but to listen to him and to hear him for obedience? So it is that the Christians read the whole of the Bible as the Word of God: not to believe God spoke because the Bible tells us he does, but that as they read the Bible, God himself may speak to their condition. The authority of the Bible is to Calvin the authority of God revealing himself and speaking to a Christian’s specific need; and the inspiration of the writers of the Bible is presupposed in God’s self-revelation to the Christian who reads it.

的

Calvin’s doctrine of the authority of Scripture is discussed at length by theologians and church historians. Unfortunately, too many of them rely on sections of the Institutes, and fail to test the conclusions they draw by the content of the Commentaries themselves.41

义 、茨 得益

Cf. Davies, Rupert E., The Problem of Authority in

认为 面

the Continental Reformers, London, 1946. Exceptions are Emil Kraeling, The Old Testament Since the Reformation, Harpers, 1955, and the section in The Interpreter’s Bible, vol. 1, pp. 124–126, by John T. McNeill. See also Henri Clavier, étude sur le Calvinism, Paris, 1936, especially pp. 103 f. Dr. Edward A. Dowey maintains that Calvin assumes the traditional views of the inerrancy of the Bible even while he comments upon it as the work of human beings (The Knowledge of God in Calvin’s Theology, 1952, pp. 90 f.). This position, which seems correct, been debated, and it does not alter our thesis that t ground of the authority of the Bible for Calvin was n

学家 圣经 有悖 本质

inerrancy, but God who speaks by it. For a fine discussion of the subject, see “The Reformer’s Use of the Bible,” by Paul L. Lehmann, in Theology Today, October, 1946. See also Kemper Fullerton, Prophecy and Authority, ch. 7.

32 加尔文称比代为“文学的桂冠与相得益彰

Calvin, of course, accepts the whole Bible as the Word of God and he uses terms like “dictation” and “amanuensis of the Holy Spirit.” In his Commentaries he shifts back and forth between God and the prophet as the speaker in the same way in which the prophets alternate the first and third person in their oracles. But those who see in such phrases a doctrine of inerrant Scripture and exact verbal inspiration forget that Calvin himself had a good deal of experience in dictating to secretaries and to students, and then correcting the results. God, the Holy Spirit, is of course inerrant, and the Word of God given by the Spirit was formulated to serve best the needs of 比起那些提供元音符号的 God’s church. But the human 关心的东西，加尔文更加 instruments, being men, were certainly 话语的那些人。更重要的 not perfect. And they did remain men. 历代以来以必要的指示来 Isaiah remained a great poet and Ezekiel 的子民。对此加尔文自己 indulged in wearisome repetitions. Calvin （参考以西结书 16： made no assumption of a succession of 建议修改的地方，他不予 miracles to eliminate every slip.42 为不虔诚，而是他能在马 中找到更好的解释。 （ Calvin trusted the fidelity of those to 4）。准确无误对加尔文来说 whom God had entrusted his Word more 权威的基础。 than he trusted the care of the Jewish rabbis who supplied the vowel points. More fundamentally, he trusted the providence of God to provide his chosen in all ages with needful instruction. He himself seldom emends (but see Ezek. 加尔文用灵感论对抗罗马教会。40 16:43); however, when he discusses 是神的道，不是教皇权所说的人的话 emendations suggested by others, he 语。加尔文的论点是圣灵通过先知而非 dismisses them, not on the ground of 教皇或罗马教会说话。教父的观点可 impiety, but because of the better sense 出错而事实上也确实经常出 he can find in the Masoretic text (e.g., 许是错的，事实上也常常是 Ezek. 14:4). Inerrancy is not for Calvin 与教会法也常是错的。而与 the basis for the authority of Scripture. 是，圣经不可能也不会是

的点缀，借助他我们法国得以接触博学的手 掌” （O·布林，《约翰·加尔文：法国人文主 . 2:9, 义研究》，114 页）。他经常把比代称为语言专 and 家与希腊罗马文化专家。（哥林多前书 1:13， 哥林多后书 1:13，腓立比书 2:9，约翰福音 2:5， d 6:7，等）。比代的《法典与详析》在主题上

But see on Jer. 36:4–6, 28, and Dowey, op.

s 作为原始资料有着至高的地位。他对教会持 批判态度，为圣经至高无上的地位及十字架

cit., pp. 90 f.

的救恩做辩护。但他拒绝加入路德派。他的 家人后期去了日内瓦。（参考约瑟夫·博哈 特克的《比代与加尔文》，作为经典论述， 格拉茨市，1950 年）

教父 Calvin uses the doctrine of inspiration 是对 against the Church of Rome.43The Bible is the Word of God as over against the word of man as found in the papacy. His contention is that the Spirit spoke by the prophets and not by the pope or the Roman Church. The fathers could be wrong and often were; the councils could 但罗 be wrong and often were; the tradition 主的 and the canon law could be and often 预言 were wrong. Over against all these, the 没有 Bible could not be and was not wrong. So 经的 when the fathers, the councils, or the 的关 tradition in general oppose the Bible, the 们的 Bible is right, and all the rest are wrong. 是重 示以 But the things at issue between Rome and 性” the Reformers were not the incarnation of 点是 our Lord, or his resurrection, or any 典、 miracle or prophecy. They were not the 之就 number of Israelites who came out of 说， Egypt or the genealogies of Matthew and 见证 Luke. They did not even have to do with 关系 “the date, authorship, or composition” of 要的 the books of the Bible. All such 圣灵 questions, which have agitated men from 知预 “the age of reason” to our own day, were 绝对 not the points at issue. Therefore, the 的拯 question of verbal infallibility and 音。 plenary inspiration, with the relevant 纯粹 questions having to do with “science and 圣灵 religion” or “faith and reason,” were not at issue. The issue was a proper exposition of the Christian faith: the grace of God, sin, justification, the ministry, and the sacraments; in short, the gospel. The heart of the Bible to Calvin as to Luther is Christ — the anticipation of Christ and the witness to Christ, Christ’s own work and his relation to the

33 伊拉斯谟在这不做特殊说明。他与宗教改 that , 革的关系启发了丰富的现成的文学。参考普 里泽夫德·史密斯的《伊拉斯谟》 ，1923 年的 《伊拉斯谟青年时代》，安阿伯市，1931 年；

40 Institutes, Bk. I, ch 7. 40 《

玛格丽特·M·菲利普斯的《伊拉斯谟和北 方文艺复兴》，伦敦，1949 年；路易斯·布耶 的《关于伊拉斯谟》，巴黎，1955 年。

people of God.44 This is where the inspiration of the writers is crucial. Witness to Christ is the reason for inspiration, as it is also the reason for the work of the Spirit in the church. The Spirit spoke by the prophets about Christ! 在后来的时间里，灵 And as he spoke about Christ and all that 言、以及各类事实的 is relevant to our salvation by him, he 要派”来说，灵感中 spoke with absolute authority. The 视为与自然过程相对 Church of Rome had corrupted the 的则存在矛盾。从某 gospel. The gospel in its purity was to be 尔文既不是自由主义 found in Scripture. This purity of the 义，更不是新正统主 gospel was the work of the Spirit, who 可以从某些角度与他 had dictated the gospel, as found 历史角度理解圣经作 throughout the Bible, to the writers. 的。他相信圣经是由 是正统的。他将基督 At a later time, inspiration meant 圣经的核心，符合新正统主义观点。 infallibility with regard to miracles, predictions, and sundry accounts of matters of fact. For the “fundamentalists,” the test of belief in inspiration has been an acceptance of factual statements that seem contrary to natural process, or others that seem to involve contradiction. A grain of historical sense should suggest that Calvin was neither liberal, nor orthodox, 4. nor neo-orthodox; even though all these can claim him in one respect or another. 即便圣灵的语言是口头口述 He was liberal in his determination to 以奇异的逻辑说出的奇异话语， understand the Biblical writers 正常逻辑表述出的人 historically He was orthodox in his belief 的语言是关乎神和神的 that the Bible was “dictated” by the 语，体现了其精髓在于要我们知道神 Spirit. He was “neo-orthodox” in making 大能，而不是为了满足我们的 Christ who came to save sinners central 42 圣经不是为了揭示神的 to the whole Bible. 展现神对我们的慈爱 权柄的救世主形象来 4. Knowledge of God 神尤其要认识祂的权 实、平安、喜乐、圣 The language of the Spirit is the language 的权柄。神的应许与祂 of human beings, and even while it is 的。加尔文认为神的能力是灵性的

所在就是说渴望理解原著者的心意。

See pp. 61 f., 93f., 101, 104 f., et al.

文倾向于建立给定 际意义。他批判教会 斯丁、屈梭多模和杰 本的处理过于精细、 但是与其他人文学者

dictated, spoken, it is dictated or spoken 的灵 not in an alien tongue with an alien logic 的是 but in the familiar tongue of man with its 语言 common logic. However, the speech of the Spirit is a heavenly discourse, concerning God and his benefits, spoken not to satisfy our curiosity as to his “essence,” but that we may know his power.45The language of the Bible is intended not to disclose God as he is in himself, but as he is toward us. He is toward us, not as an informant first but as a Savior, with his power. To know God in fact is to know above all his power; and 对于 we know his power in the faithfulness, 对于 peace, joy, the spiritual gifts, we receive 晓神 from him. God’s power and Word go 意味 together. According to Calvin, God’s 认为 power is spiritual and the Spirit of God, 我们 who is witness to God’s power above all, 敬拜 speaks a spiritual language which is 纯地 accommodated to our understanding by 事物 the use of our common language. 典与 应并 There is a knowledge that gives a man 倚地 power over the thing known; the 对我 knowledge of the Christian man is the 工， opposite of this. By the knowledge of 指明 God the Christian subjects himself to 中从 God’s power. The latter knowledge differs from “the speculative,” which Calvin considered incongruous with the Christian’s relation to God. We know God, not to use him, but to worship and obey him. Therefore we know, not God’s essence (as we know the essence of an object), but his grace and will by and for worship and obedience. This knowledge is one adapted to our role as creatures, and one sufficient for this role; not more and not less than we need to believe in God and obey him. It is knowledge first 迹象与被预示的事物之间存在

是更重视他们对圣经的理

42 See below, pp. 141, 176. 42

然奥古斯丁对某些文 是还是和作者的意图 ：28，约翰福音 1：1）。 是学者务必

and last of God’s love exercised toward 的必 us; a knowledge carrying with it a 罪恶 certainty all its own by the same acting of 天与 God; but one in which “facts” as read in 但在 the Bible act as “signs” of God’s spiritual 的由 power, and establish the sovereignty of 果我 God as God by pointing to him whose 为是 “being” is hidden from the mind of 们把 man.46 中， 圣经 There is of course a singular congruity 就会 between the sign and the thing signified: 裁主 as between the resurrection and the 不像 victory of God over sin and death; or 解神 between the ascension and the return of 神本 the Son to the right hand of the Father. But prior to the congruity we discern, there is the congruity of God’s own doing, as established by the Holy Spirit. If we recognize the signs as signs, it is because the Spirit gives us light as an aspect of God’s redemptive work. When we put Calvin’s doctrine of inspiration in its proper context, and remember the unique way in which Biblical language is to him a signification of God’s love and 加尔 power as present in the church, we realize 位严 that Calvin used the Bible neither as an 为注 authoritarian nor as an anti-authoritarian, 作， neither as a Hodge nor as a Sabatier; the 的兴 Bible was to him the vehicle of God’s 了许 power first, and secondly of our 兴趣 knowledge of Him. 层次 义》 5. Knowledge of Man 的命 的 Calvin’s belief that the Bible is God’s 拉丁 Word, and his discipline as a humanist, 利用 are not sufficient for explaining his 伯拉 greatness as a commentator. What indeed 保罗 is it that keeps a reader of these volumes 性的

无论是人文学者 非灵 法 加尔文反对寓

See pp. 59–63, 270 ff., 356, 366 ff. 43 参 后。

存在的 必然是属 义是引导人们知晓神 加尔文的“直译主义” 是要帮

of Commentaries interested, as he 没有 proceeds chapter after chapter, verse after 的、 verse? The variety in the treatment of the 他描 texts of course does a great deal to 了解 prevent boredom. But the positive interest 伴。 of the reader is maintained by Calvin’s 尽的 constant concern with the light that the 待事 texts throw upon the life of man in its 的智 many aspects and its tantalizing depth. 可以 The Institutes begin with the proposition 智慧 that the knowledge of God and the 来说 knowledge of man are inseparable one 假若 from the other, and that they together 然这 constitute the only true and solid wisdom 活， (vera demum ac solida sapientia).47 Here 家。 in the Commentaries Calvin makes full use of this principle. The stories of “holy men” like Abraham, Moses, David, Jeremiah, Peter, Paul, and Jesus himself become occasions for illuminating comments upon humanity and its ways. Calvin does not, any more than the Biblical writers, apologize for God’s elect. Aware of God’s faithfulness and grace, he gives the reader “realistic” insights into the characters he depicts and helps him to understand himself as well as his fellow men. Thus it is that the Commentaries remain endlessly and perennially interesting. And the fact that Calvin sees all things ultimately in the light of the gospel gives his wisdom a special quality which we might well characterize as “Christian 圣经 understanding.” He knows that the 炼出 wisdom of the Bible is not the wisdom of 加尔 the “philosophers.”48But to him it is 读者 wisdom, presented to us by the Holy 但人 Spirit himself, as wisdom without which 自己 we would have only our folly. It is clear 使徒

34 参考 107 页，（对比 307 页与 327 页） ，311 页，334 页，370 页。

The first sentence of the Institutes 44 《 45 See pp. 127, 131, 279, 313, 341, 389. 45

2. 历史学家加尔文

that this conviction kept Calvin’s ardor 用说其他那些神的子民。加 and his thought alive and made him a 些过失一一指出。他指出那些不信神 superb commentator on the Bible. 的、不顺服的、胆小怯 蔑视神的人，他们同时 The Bible contains a definite perspective 幸的罪行。历史是悲惨的 upon human life. Calvin appropriates it, 望无用的。即使罪恶无处不 and uses it freely and variously for an 怜悯与审判中，人们有智慧去 understanding of man. Calvin’s 的行为并担当起责任。 interpretation of this perspective may 宿命论和人文主义的“人道”观 well appear to some readers as 文都不接纳。他即批判宿命论也否定 “pessimistic.” In the light of God’s “自由意志”。在他看来，历史是一 wisdom, men seem to be given to folly 神惩治罪人的戏剧，神履行祂的旨 which produces in turn the miseries writ 赎人类。因此，历史弥漫着 large in their history. The failings of 华兹所说的“带有神圣的超自 patriarch, king, and apostle, not to 其间圣灵借永生神的力量传达信念， mention those of God’s people in general, 导敬虔的生活。所以神的 are set down impressively in the Bible, 证了人类的苦难。甚至是祂的 and Calvin does not fail to point them 怒都透着父亲般的仁慈，预定着 out. He points out the infidelities, 稣基督以肉身向人显现。 rebellions, cowardices, and malefactions of men which have brought contempt for God and misery upon themselves. History is tragic; but it is neither hopeless nor futile. Universal though evil is, men act as responsible beings, under the mercy as well as the judgment of God who is wise and knows what he is doing. Calvin entertains neither Stoic fatalism nor humanistic “faith in man.” He repudiates both fatalism and “free will” because he sees history as the drama of God’s sovereign dealings with sinners, for their salvation and the fulfillment of God’s purpose. Thus history is suffused, as Jonathan Edwards would say, “with a divine and supernatural light”; in it the 四、诠释苦难中 Spirit speaks with the might of the living God toward faith and a godly life. So, the miseries of men are seen in the context of 加尔文认为基督与教会 God’s mercy and faithfulness, even his 又普遍的连续性，存在于基督与 judgment and wrath cooperating with his 的不同经历之间。无论在“先 Fatherly benevolence, toward the 代或是早期基督教会时期，又或是他自 predestined purpose of his self-disclosure 己所处的时代，加尔文 to men as illumined by Jesus Christ who 畏神的人受审判与试炼的记载

为一位训练有素的人文学者，加尔文 识到圣经作者，例如先知，创作的背 是他们自己所处的时代与环境。从这 意义上说，加尔文确实是一个“历史 义者”。以赛亚、何西阿、耶利米或 篇作者代表的是他们自己时代的教 与神子民的利益。圣灵确实借他们的 预言弥赛亚与教会的未来。加尔文可 说以赛亚预见了基督的荣耀（约翰福 12：45）。但加尔文习惯性的以使徒 传教士自身环境的角度看待新约中 用的预言，而不是从先知的角度。尽 他假设新约是由圣灵指引传授那些 者完成的，作为一个评论家他关心的 他们完成旧约的方法。他认为他们的 法切合实际，即是主动的也是被动 。35 加尔文对此的初步验证体现在他 圣经注释中，他将旧约应用于早期教 的状况，尤其与基督的使命结合在一 。将整个圣经与他所处时代教会状况 系起来。因此，新约作者将预言适用 自己西元后的历史，加尔文对此很感 趣。实际上，就旧约本身而言，出埃 记不仅仅是一个过去的事件。它是以 列生活的寓言，或者我们也可说成是 类生活的寓言。这同样适用于基督和 十字架的使命。加尔文对基督命运与 时教会的比喻留下深刻印象。因此， 看到新约与旧约之间深刻的接续性， 看到它们与当时的事件之间的深刻 系。（马太福音 3:3）。

is God manifested in the flesh. 一直 程。 IV. INTERPRETER FOR THE 架， SUFFERING CHURCH 受了 兰、 In Calvin’s mind there was a profound 荷兰 and prevailing continuity between Christ 法国 and the church: between the experience 到在 of Christ and the experience of God’s 些地 people, whether in days of the “fathers,” 他花 or in the early Christian church, or in his 助， own day. There is hardly a Biblical 送去 account of the trials and tribulations of 愤恨 the godly that does not occasion a lively 危险 discussion from Calvin’s pen. He never 难以 fails to see Christian life sub specie 个基 crucis. The prophets were persecuted, and 苦中 Christ was crucified. Christ’s disciples 导、 were persecuted, and so were the 到痛 Christians in the early church; so also were Christians in England, Scotland, Germany, Italy, Spain, Holland, Eastern Europe, and especially in Calvin’s own country, France. News of the tortures, exiles, executions from these lands came to Calvin both by letter and by word of mouth from the many who sought refuge in Geneva. He spent much time and effort helping the refugees in the city, and writing letters of comfort and encouragement to Christian people in hopeless situations abroad.49Geneva itself was an object of ecclesiastical hatred and political machination, and in danger of invasion. Within the city there were 加尔 rebellions, divisions, and all manner of 用于 restiveness. The fact is that all through 们读 his ministry Calvin’s mind and soul were 或耶 preoccupied with the sufferings that were 的状 the lot of the Protestants among whom he 能的 labored and for whom he was called upon 人困 to provide instruction, guidance, and 界上

5 参考 91 页。

See Letters of John Calvin, ed. by Jules 46 参考《加尔文的 Bonnet, 4 vols. It has an excellent index. 它有一个很好的索引。

尔文而言，圣经的终极目的在于引 归向基督的国，在这国里基督掌管 子民，子民也忠诚顺服于祂。正如 说的，这种结局从旧约当中就有预 umbratile）。唯一正确的是当基督 时，传教士已将预言实现，因这些 适合神和神的工作远胜于大卫或 斯和他们的工作。在马太福音 27： 的注解中，他说诗篇 22：18 的陈述： 们分我的外衣，为我的里衣抓阄”， 基督胜于大卫，因大卫谈到自己时 了隐喻的手法。在加尔文看来诗篇 8：22 中“匠人所弃的石头，已成了 的头块石头”（马太福音 21：42）， 如此。基督在洁净庙宇时，将耶利 7： 11 “你们倒使它变成一个贼 适用于他自己的处境。（马太福音 ：13）。

encouragement; sufferings for which 的人，基督的门徒们忍受了更加深重的 there often was no human help. 痛苦。过去如此， 自己也是如此。他 Calvin appropriated the sufferings of 照顾与被争论中生活，这逐渐将他 God’s people depicted in the Bible for the 命缩减为 56 岁。 evangelicals in Europe and for himself. It 厉麻木的清教徒教会领 is hardly possible, as we read his 他不仅感同身受福音派信徒的痛苦，也 comments on Noah, David, Job, 常作为圣经译者和神学家对他们加以 Jeremiah, or on the disciples of Jesus, to 评论。鉴于他神职部门 escape the truth that they all are vivified 所犯下的错误，我们 by their profound appropriateness to his 要从整体上看待加尔文的作 condition.50Calvin turns again and again 张的说，如果人忽视世人对 to the inescapable and bewildering fact 福音的人的仇恨，那么必定会 that in this world the disciples of Christ 与实干家加尔文和他的 have suffered far more grievously than 的误解。从这个观点来看，接下 the wicked who have abused and 殊教义的探讨会为读者读懂加尔文捋 oppressed them. So it had been in the 清思路。他的神学思想即不是完整 past; so it was in his own day; so it was in 述，也没有隐藏他 his own person. He suffered physically as 思想，而是因信称义，一 well as mentally all his days. He lived 等。我们没有详论加尔文后期 under cares and contentions which 为它们只是他所有作品中普通的东西。 gradually killed him at the age of fifty-six. The image of Calvin as a stern and insensitive puritan overlord does not bear examination. He not only felt the afflictions of his fellow evangelicals, but also commented upon them constantly both as an interpreter of the Bible and also as a “theologian.” It is quite possible and even necessary to see Calvin’s work as a whole in the light of the wrongs that were perpetrated against the faithful throughout his ministry. It is no exaggeration to say that if one overlooks the mystery of the world’s animosity to the gospel and to those who adhere to it, one is bound to misunderstand Calvin profoundly and to misconstrue his work both as a thinker and as a man of action. The following discussion of particular doctrines from this point of view is

评论家，加尔文认为圣经是人类思 自然之作，不会总是清楚和恰当 彼得前书 3：14 的注解“不要怕人 吓，也不要惊慌”中，他指责彼得 以赛亚书（8 章）。但他又为彼得 ，说他提及先知的话语是为了佐证 的观点，而不是逐字解释“先知所

See especially the Autobiographical Sketch,

的每一句话”。他说当保罗在以弗所 4：8 中引用诗篇 68：19 的话“他升 高天的时候，掳掠了仇敌，将各样的 赐赏给人”，实际上是改变了诗篇中 措辞，尽管“很难说他偏离经文的主 ”。但是加尔文相信保罗并没全部引 诗篇，只是“用作自己对手头事件的 达方式。”保罗在使用“希腊翻译” ，不止一次遇到瓶颈（希伯来书 10： ，38），而且人们多次辨别不清他引 哪位先知（哥林多前书 15：54）。斯 芬在使徒行传 7：16 中说族长被带到 剑，葬于亚伯拉罕在示剑买来的坟墓 ，显然他否认创世纪 50：13 和约书 书 24：32 中的叙述。加尔文引用杰 姆的叙述，说朝圣者宝拉见到了在示 的 12 座族长坟墓。但他不确信，他 也许是摩西在使用“提喻”。就是说 约瑟喻为族长。又或许是路加只是遵 传 统 。 他 以 Quare hic locus orrigendus est（为何此处做了修正）结 讨论。因此这段经文必须被纠正！ （也 参考约书亚书 24：32，创世纪 46：8， 7：31）。加尔文还承认说当路加在耶 撒冷让保罗说希伯来语时，可能出现 解了。加尔文认为关于复活节清晨的 述马可还不如路加准确（马可福音 6：1），而且马太福音 23：24 中关于 稣的谴责的经文是有缺陷的(defecta st oratio apud Matthaeum 拉丁文)。即 是基督本身对以赛亚书的引用也是 够准确的，仅仅只是使话语适用于他 己的目的（马太福音 15：7）。

pp. 51, 55–57.

3. 圣经的可靠性与启发性

intended to give the reader a helpful clue to Calvin’s mind. It is not meant to be a complete exposition, nor is it meant to obscure Calvin’s primary concerns with the “honor of God,” justification by faith alone, obedience to God in man’s total life, and so on, which are essential for understanding his theology. We have not dwelt upon these latter emphases in Calvin because they are commonplaces of all adequate expositions of his work.

加尔文把圣经视作一本由人类创作的 书来研究。他根据作者的兴趣，跟随文 学评论家的实践脚步。因此他的人文主 义精神十分显著。但当他想把思想用于 神学时，他也是一位喜爱勒菲弗·戴塔普 勒、36 伊拉斯谟、或布瑟的思想的人文 主义者。加尔文对圣经的兴趣并不仅局 限于人类的作品。他的批判研究受一种 深刻强大的欲望的启发，希望通过文本 回归到神的神谕。一些人文学者希望从 经典作家身上找寻人类的智慧，而加尔 文和其他的改革者则希望回归圣经探 寻神的智慧。

1. The Providence of God51

重要的是记住一点，对加尔文来说，圣 经远高于神之道启迪教会的其他话语。 这表明固然他坚持圣经作者只是神的 代言人，但他欣然承认有许多未解决的 细节问题。在他眼中传教士在看待许多

The suffering of the righteous confronts us directly with the providence of God; and the doctrine of providence was constantly on Calvin’s mind and to it he made a peculiar contribution. It was traditional in medieval theology to write on “providence and free will.” The providence of God, although welcome as providing for man’s necessities, was a stumbling block in so far as it made man’s own freedom doubtful. So the main interest of the philosophical theologians was to reconcile God’s providence with man’s freedom and responsibility. Now, all this is changed by Calvin. He finishes his comments on Acts 20:32 with the characteristic and blunt statement: “Since Scripture teaches that we have sufficient help in God’s power, let us be mindful that only they are strong in the Lord who renounce their free will and lean upon him who alone, as Paul confesses rightly, is able to build up.” When people suffered dungeon and exile, yea, were at the brink of death in the hands of irresistible foes, it was irrelevant

92, 36 雅 克 · 勒 菲 弗 · 戴 塔 普 勒 (1450-1536) 在

For the following sections, the reader is

1492，1500 年造访了意大利，为法国带回古 the 典文学的新热潮。1512 年，他发表了保罗书 信的注释。他渴求研究圣经，他称这是接近

referred to the chapter corresponding to the following topics.

创造万物的神的独特方式。（贺明亚的《改 革者信函》，1 栏，6 页）1517 年，他被索邦 神学院谴责，因他否认抹大拉的马利亚，玛

and futile to reconcile providence with the free will of man. These victims of oppression were not free against the combined power of church and state. The only proper question under the circumstances was, “What did God intend 当加 by their suffering?” What these people 他神 needed to know was that God was “at the （例 helm” and that neither torture nor death 太福 came upon them without the providence 任何 of God who was their Father. They were 这些 comforted, not by the knowledge of their 是一 freedom, which they did not have, but by 在神 faith in the sovereignty of God the Father 中， which Calvin would not let them forget.

丽的妹妹拉撒路和“有罪的女人”是同一个 3 人。1520 年后，他成为一场别开生面的改革

When Calvin took up the other matter of providence in relation to human wickedness, he insisted upon man’s sin (as in the case of Judas), and upon the subtle tyranny of Satan over human beings (Matt. 26:14). But once again he 在这 insisted upon the proposition that no evil 关键 is perpetrated apart from God’s 对“ providence and his use of it for his glory 在那 and the good of his people. Even as a 为圣 sinner, a man could receive hope and 声称 courage from the faith that his own 自由 wickedness was under God’s providence 实际 and would further, in spite of himself, 音 God’s glory. 认为 类完 We are not concerned here with justifying 灌输 Calvin against his detractors. The point is 掌控 that his doctrine of providence grew out 的沧 of his preoccupation with the sufferings 顾的 of “the elect,” and can be stated and 无论 understood properly in that context. 是死 “Since Scripture teaches!” In a way, it is quite unwarranted to claim that Scripture in toto denies man’s freedom in so far as he is a responsible being. Calvin himself does not deny, in fact he insists upon, the doctrine of man’s responsibility (on Matt.

at 运动的核心人物，这场运动中其中包括莫城 主教与国王的妹妹玛格丽特·昂古莱姆。1523 年，他将福音书译成法文，直到 1530 年他一 直在翻译圣经。1536 年他在逃亡途中死于内 拉克。

11:21). But he is far from wrong in the insight that Scripture is a celebration of God’s peculiar sovereignty as God and Father, and was written above all by men who set themselves to instill courage and 关于 hope among God’s troubled people, 圣经 declaring God’s control over the affairs 造的 of men and the hope of the fulfillment of 是圣 his purpose through all the vicissitudes of 文看 human existence. In any case, Calvin’s 从约 doctrine of providence, with all the 神创 thought he spent upon it, means that 而是 whether we are good or evil, whether we 神的 live or die, we are God’s. 道， 邪术 The subject of providence requires a 12 discussion of miracles. To Calvin, the 典使 miracles of the Bible were in a class by 依据 themselves. They were the work of God 到确 the Father, in praise of Christ and for the 书 sake of the church; and the knowledge of them was the work of the Spirit. They were to Calvin the means with which God revealed himself to his people. They were strictly “signs” in the sense of the Gospel of John. God worked them not to inflame man’s taste for miracles in general, but as vehicles of his grace suitable for human apprehension. What made a miracle a sign was the Word of God. A miracle without the Word was to 加尔文知道人们总是渴望看 Calvin a prodigy which even the 翰福音 11：18）。他 Pharaoh’s magicians could perform (Ex. 感到越渺小，就越寻求一种 7:12). It proved, not God’s grace, but his 们战胜自然的邪恶。兜售神 judgment which blinded the people and 的不是神的国，而是为了自 made them deaf to God’s word. Calvin 温饱（约翰福音 6：26 recognized no sure way to discriminate 架没有爱，因此带着他们“ between a sign and an imposture except 的心理贬损基督的能力。加 by the Word of God as illumined by his 些对教会来说是一个永久的 Spirit (on 1 John 4:1 f.). 他反复强烈地坚持神迹要与 配（马太福音 24：23 Calvin was aware that men are always 20），并且拒绝以神迹验证神的能 gaping for miracles (on John 11:18). The 撒罗尼迦前书 1：4）， more they feel their weakness before the 凌驾于神迹之上的（约翰福

22：2）， 事预言的 当在数量方面有疑 女人和天使的数量 并不关心，没有 中 上，他搁置了 （民数 ，他评论圣 些微不足 ：8）。 崇拜偶像。重 ，关乎神的道 的准确性。

powers of nature, the more they look for 20： a supernatural power that will enable 没有神 them to overcome the evils caused by 人，不 nature and the climax of these evils in 靠着对 death. The miraclemongers care, not 逃脱， about the Kingdom of God, but about 大的神 their convenience and their belly (on John 迹视为 6:26). They have no taste for the cross, 授福音 and therefore they debase the power of 授的人 Christ with their “hope of gain.” Calvin 得刚强 knew all this as a permanent temptation in the church. He insisted, therefore, repeatedly and strongly that miracle and doctrine go together (on Matt. 24:23, Mark 16:20), and refused to identify God’s power with the working of miracles (on 1 Thess. 1:4), holding that the Word of God is superior to miracles (on John 4:48, 20:31). Christians languished and died in prisons without any miracle to enable them to escape. These people lived, not by miracles, but by the Word of God, by their faithfulness to Christ. What they had available was not the hope of physical escape, but the greater miracle of faithfulness and joy. 加尔文 Therefore, Calvin received the Biblical 其是直 miracles as signs of God’s power; but he 称义” knew the same power by the preaching of 清教徒 the gospel, by the miracle of weak men 尔文心 made strong, both as to those who preach 都是出 and as to those who hear (on Mark 不小的 16:20). 罗，基 非偶然 2. Predestination 的目的 尔文将 Calvin’s doctrine of predestination is a 过去、 complex matter, and is above all directed 事都不 against the Roman Church, in support of 意志和 “justification by faith.”52But here it is 行祂的

汇成自己的

See pp. 197 f., the Institutes, Bk. III, chs. 49 参

文学者对 度

21–24. The position of these chapters in the 这些章节的位置就 Institutes is itself revealing.

值得勤奋地去研究。 去理解圣经，发掘 当下最重 领会神智慧 ”，让我们 世界中幸福地 主义思想实际 间、原著作 些问题的 注神的荣耀与

necessary to keep in mind the persecution of the Protestants in his day. As in Scripture, so in Calvin’s mind it was no small comfort that the sufferings of the church were predestined according to the will and the purpose of God.53 Predestination meant to Calvin, as to Paul, that the sufferings of the Christians were no accident in the history of mankind. The unfolding of history was the realization of God’s purpose which went back to the beginning. The doctrine of predestination for Calvin was bound up with the doctrine of history as the continued fulfillment of God’s purpose. There had been, there was, and there was to be nothing fortuitous, nothing apart from God’s intention, nothing that originates from man’s will and caprice. Jesus Christ had been called and predestined by God for his mission, together with his suffering and cross. His gospel, scoffed at and rejected by the world, was no novelty. It had been in God’s purpose and was promised in prophecy through the ages. So as age followed age, fulfillment followed fulfillment, all according to God’s own eternal purpose. Calvin’s doctrine of predestination was inspired by the need of the Protestant churches for a knowledge of the continuity between the gospel they believed and for which they suffered, and the promises of God made from the beginning and through the ages. Like the early church, like evangelist and apostle, the Reformer took great pains to establish the antiquity of the gospel he preached. A church under persecution was plagued with profound doubts. Excommunicated ex-Romanists, subject to enemy power, deprived of home and

多种多样。但他 ，在那个时代， 统。如今，我们 歧”无非是“日 题。”但我们不 圣灵无谬并且了 所能地协调矛盾 他失败了，但他 将神谕传达，教

50 See especially on Rom. 8:28–30, pp. 306 f.

谕的观 圣经的权 身 。圣灵是借先 圣经时，

goods, in exile and at death’s door, these poor people who lived in anxiety and despair, subject to miseries from which even the dregs and criminals of society were exempt, had nothing to sustain them except the promises of God. They were invited by Calvin to turn their eyes to Abraham and Moses and Noah and David, to the great deliverance of God, to the mysterious workings of his “secret purpose,” to the manifestations of his wisdom and power, rooted in his eternal purpose and his predestined end — all 这 established in Jesus Christ crucified, 预 risen, ascended, and at the right hand of 理 God the Father Almighty. If one abstracts 与 the doctrine of predestination before the 易 ages from the promises of God made by 9 creation and fulfilled through the ages 多 since, one does violence to Calvin’s mind 势 on this matter (see especially on 2 Tim. 研 1:9–10, Titus 1:2). 预 有 This introduction is not the place for a 是 full exposition of such a complex and 证 profound doctrine as predestination. We 定 are interested only in indicating that 义 Calvin’s version of this doctrine cannot 果 be understood properly except in relation 道 to the suffering church. For instance, it is 罪 common to think of predestination as 种 deterministic (on Rom. 9:17). 这 Determinism means that one fact arises 活 from one or more others by way of a natural necessity and that one can discover how one situation determines another. But one does not study the condition of the Christians in this world and arrive at an understanding of predestination. There is no open and comprehensible explanation of God’s ways with his people one by one. God’s purpose remains God’s secret, and he alone can justify his deeds among men.

基督 圣经，不是为 是神的道，而是 不同的 文来说， 的具体

So, God’s predestination remained a mystery to Calvin, and was affirmed not as a doctrine of determinism arrived at by observing “the causes and connections of things,” but by fixing the mind and heart upon the Word of God, upon Christ and 加 the history of God’s people. Determinism 在 has nothing to do with the mystery of 督 evil. On the contrary, it explains the 是 mystery away. Predestination as Calvin 预 understands it is inseparable from that 希 same mystery and the very ground of 论 courage for living with it. 这 并 3. Faith and Reason

参考希伯来书注释序言。

Calvin refused to “explain” to himself or to others the workings of God’s purpose in the fearful destiny of the believers in the world. On the other hand, the triumph of Christ, his ascension and sitting at God’s right hand, were the immovable 但 signs of God’s sovereignty and thus the 作 certainty of the fulfillment of God’s 很 predestined purpose. Predestination 祂 therefore meant to Calvin hope in a world 神 where “determinism” could have 当 produced only despair. This hope Calvin 应 received from Scripture, and he was 信 determined to let Scripture rule his mind 的 and keep it within the bounds of sanity. 爱 识 But the Word and promise of God made “ no sense to the carnal mind. The Word of 残 God was both a stumbling block and a 义 foolishness, and the flesh recoiled from it. 量 There was no way of verifying it while 没 believers were tortured and murdered all 去 around him. There was no way of 义 justifying the ways of God in His world 成 except by faith. Faith which is the proper work of the Spirit must rely upon and draw its strength from the promise of God in Christ and Scripture. It has no

需要向他们显现。圣经作者的灵感来源 于神向读经的基督徒进行自我表露。

mandate to supersede the Word of God. And this is so because faith is to believe in God’s love and care for his people in the midst of their humiliations and sufferings. But this love and care we know, not by our cogitations upon “the facts of life,” but by adhering to God’s word in the Bible. “Reason,” which confronts us with the injustices and cruelties of this world, cannot attain to a certain knowledge of God’s beneficence. The usual rational arguments for God’s justice and mercy, based upon the 但是 observed workings of God’s providence, 圣灵 even though Calvin himself used them, 因为 gave him no “certain knowledge.” There 密忠 was no use trying to make sense of the 信心 suffering of the elect by deep or high 信心 thinking. Therefore, the primacy of faith 能了 in our knowledge of God became 是苦 established as a fixed point in Calvin’s 灵与 theology. 走十 果基 But faith did not solve the problem raised 因这 by reason to reason’s satisfaction. The 使他 Spirit did not open to him the “secret 中， counsel” of God, because in fact 平安 Scripture itself confronted him with this secret counsel, rather than removed its secrecy. Faith, therefore, could not, any more than reason, penetrate to a knowledge of God as he is in himself. Faith was a gift of God whose main function was to create in man a certain knowledge of God’s goodness toward us. The miracle of faith was the miracle of joy in the midst of suffering. The knowledge of God given by the Word and the Spirit was a knowledge which occurred and became established with the joy of partaking in the cross of Christ. If the Christians not only bore their cross, 信心是神对苦难中人的仁 but also rejoiced in bearing it, it was by 对神圣模糊笼统的概念 the doing of God’s own Spirit who 世俗的思想在认识神上是困惑和盲目

关于加尔文圣经权威的信条，神学家与 教会历史学家进行了详细讨论。遗憾的 是，他们中的大多数过于信赖《基督教 要义》，没有依据圣经注释本身 38 的内 容去检验所得结论。

regenerated them, made them new creatures. The doctrine of the Spirit comes to life in Calvin’s theology, because he recognized that the comfort and joy of Christians at their cross is the work of the living God who “spoke by the prophets.”

当然，加尔文承认整个圣经是神的道， 他将之称为“圣灵的叙述”和“圣灵的 文书”。在他的圣经注释中，他将主语 在神与先知之间来回转换，因为先知在 预言中也总是替换第一和第三人称。但 一些人只看到准确的圣经教义和切实 的文字启示，忽略了加尔文自身对向助 手和学生叙述圣经及后期修正的丰富

Faith is the knowledge of God’s goodness toward his suffering people, and not a vague and general sense of the divine. Calvin did not deny that the carnal mind has a confused and idolatrous awareness of God. But he knew that a natural knowledge of God, without his self-revelation in Christ crucified and risen, by the inward working of his Spirit, is no match whatsoever against the machinations of the devil and the cruelty of men. He knew that human cogitation, without God’s illumination and power, is helpless before the monstrous evils which proclaim the power of Satan and his reign of darkness and death. Calvin knew this, and felt it adequately. He knew the misery of this body of death, and he knew also that a mind conjoined with this body must inevitably be overwhelmed by a life that is in fact a shadow of death (on 2 Cor. 4:11–12). Sufferings of this life act as portents of death, and before death, says Calvin, “all the powers of men succumb with terror” (on 2 Cor. 1:8). Calvin was deeply impressed, doubtless in himself as in others, with the elemental desire to live and the shrinking of the flesh from its destruction (on 2 Cor. 5:1, Gal. 2:20, 2 Tim. 4:7). He knew how brave men are away from danger, and how they turn into trembling leaves when they meet it(on John 18:17). This was no academic matter with him. He knew it as a common human reality. And he knew that in the jaws of hell, it is only the Lord

38 比较鲁伯特·E·的《大陆改革者的权威问

who gives true courage. “Let us, 瞬间吞噬我们整个大脑。”在另一处， therefore,” he says, “learn to be strong 说到雅典人中对神的认知， nowhere but in the Lord” (ibid.). 允许雅典人陷入极端的 行传 17：16）。 4. Jesus Christ 基督去认知神时一些词 深渊、迷宫、疯狂。那 The Commentaries contain numerous and 背起十字架的人，只有在基督的受 weighty statements that we know God in 升天当中才能感知到神的仁慈。 Christ. Commenting on 1 Peter 3:21, Calvin says, “Hence all cogitation on God apart from Christ is an immense abyss which immediately swallows up our whole mind.” In another place, speaking of the knowledge of God among the Athenians, he says that “the Lord allowed the men of Athens to fall into extreme madness” (on Acts 17:16). 在基督徒生活的篇章中，基督中保的身 Abyss, labyrinth, madness: such were 份对加尔文来说是一个不断求索的历 words which came to Calvin’s mind 史性事件。神已向受试探与苦难的人显 when he considered man’s knowledge of 露祂天父的身份。祂使祂的儿子在 God apart from Christ. For those who 架上受死，成为众多背负十字架遭受 have taken up their cross for the gospel’s 难与试探的基督徒的福 sake, there is no knowledge of God’s 文视角下的基督若不是教会的圣灵、 goodness except in the knowledge of the 督徒信心与勇气的来源、拥有 crucified and risen Christ. 的力量，那便是空洞的

题》，伦敦，1946 年。除了艾米尔·克雷的《改 革以来的旧约》，哈珀斯，1955 年，和约翰· t·麦克尼尔翻译的圣经中的章节，卷 1，

In the context of the Christian life, Christ’s mediatorship was to Calvin a continuing experience as well as a historical event. That God had revealed himself as Father in a man who was tempted and suffered, who exercised his 这阐明了加尔文所强调的基 Sonship by the death of the cross, was at特征：人性和王权。也许基 the center of the gospel to multitudes of人性是祂作为中保的两个重 Christians who suffered and were 我们所知，教会历史上在保 tempted under their cross. Calvin’s Christ 人像加尔文这样强调基督的 was nothing if he was not the Comforter 在全能父神的右边。对于一 of the church, the source of the 说，最大的喜悦莫过于知道 Christian’s courage and hope, and his 在全能父神的右边以此安慰 power of endurance. 统治教会、为祂的子民向神 难中保守看顾他们。因此加 This explains two of the characteristic 基督死亡、复活、升天，从而 emphases of Calvin: the humanity and the 最高使命：坐在全能父神右 Kingship of Christ, perhaps his Kingship 看来，他们将全部荣耀看成

124-126 页，以外。也可参考亨利·克拉维耶 的《加尔文主义研究》，巴黎，1936 年，尤 其是 103 页。爱德华·A·杜威博士提出，加

and humanity, as two focuses of his 分 mediatorship. No one after Paul in the 父 history of the church, so far as we know, 在 made so much of the ascension of Christ 难 and his sitting at the right hand of the 碎 Father, as did Calvin. There is nothing 被 more joyful for a Christian than to know 他 that Christ crucified is at God’s right 基 hand as the King and comfort of his 文 people, reigning over the church, 天 interceding with the Father for his people, 肉 protecting and watching over them in 带 their tribulations. Hence in Calvin’s 们 thought the death, resurrection, ascension 炼 of Christ, issue in his sitting at God’s 同 right hand as the climax of his own 可 mission; from it they derive their whole glory as elements of the gospel. The sitting at the right hand is also the source of all the benefits that Christians receive from God the Father. It is not too much to say that if one takes away Christ at God’s right hand, the whole gospel as addressed to the suffering church falls to pieces, because the Christians are left without their Christ, and therefore without their God. Hence, there is no image so alive in Calvin’s mind as that of the Son seated next to the Father. Calvin insisted upon the ascension of the same Christ who lived and died for us. The Christ who sits 加 at God’s right hand is not a spirit who is 像 ignorant of our flesh. He has gone from 他 us to lift our minds up to our God and his 说 heaven. So it is that he gives us his 认 spiritual gifts, by the Spirit, of courage 以 and hope in the midst of our trials. Thus it 已 is that he is at once “the vicar of God” 是 (on Mark 16:19) and our brother. 或 趣 Calvin was as little concerned with the — divine “essence” of Christ as he was with 的 the essence of God in general. It is the 的 divine power and grace of Christ that he 也

尔文假设圣经无误的传统观点，虽然他评价 has 圣经是人类的作品。（《加尔文神学之神的 he ot 知识》，1952 年，90 页。）这种看法看似正 确，却一直被争论，加尔文认为圣经权威是 无误的，我们并不这么认为。我们认为圣经

finds of decisive importance for the 如 church. He of course never denied, he 做 emphatically affirmed, the union of 祂 divine and human natures in Christ. By 我 the standard of the Church fathers, he was 我 orthodox enough. But the words 恰 “essence” or “nature” belonged to 因 contexts of thought that were not his own. 说 He had no stomach for the kind of 时 metaphysical reflection that is required by the mind’s desire to penetrate to God’s or Christ’s essence. The main point of Calvin’s insistence on the deity of Christ was that he was the agent of our salvation. Commenting on Col. 1:15, he insists that Christ is “the image of the invisible God,” not only by virtue of his essence, but also as one in whom God makes himself known to us. We know nothing about Christ’s divine nature apart from what he has done and continues to do for us. And he has done and continues 加 to do his work as a human being and our 的 brother. Our brother is our King, and our 示 King is our brother. This situation is 的 stated properly in terms, not of essence, 为 but of God’s saving work; provided we 加 bear in mind with Calvin that the one and 带 the same saving work was at once the 他 Father’s and the Son’s by the Spirit. 显 身 Calvin’s eloquent comments on the 1 events of Christ’s life and death as 的 recorded in the Gospels are clearly 我 intended to show the Christians that they 1 are suffering after their King and 促 participating in his life. Here the deity of 的 Christ in no wise vitiates his authentically 不 human experience of temptation and 应 “Passion.” Calvin pays his tribute to 的 orthodoxy by reminding himself that the “ Son of God put on humanity and shared 的 our life freely and voluntarily. He even 木 shows a predilection for the notion that 祂

是神传道的工具。关于主题的讨论，参考《改 革者对圣经的使用》，保罗·L·莱曼著《今 日神学》，1946 年 10 月。也可参考坎伯·富 勒顿《预言与权威》第七章。

he was “God clothed in human flesh” (on 徒 Luke 19:41), or “manifested in the flesh” (on John 1:1, 1 Tim. 3:16). “And yet, in Christ we see the infinite glory of God united with our polluted flesh so that they become one” (on 1 Tim. 3:16). Calvin’s concern for the encouragement of the church led him not only to emphasize Christ’s common humanity but also to present it as a state of creaturely weakness. The human nature of Christ was not that of Adam before the Fall! He was no ideal and splendid specimen of humanity such as man is supposed to have been before he sinned (Augustine54). 很 He had “our polluted flesh”; our flesh 包 with all its susceptibilities and pains. 意 When he was slapped, or whipped, or 为 finally nailed to the wood, he did not look 适 down upon the proceedings as a bemused 首 god or hero; he suffered as suffer the 不 believers who are tormented by their 是 persecutors 徒 2 It is quite evident that the orthodox 神 understanding of the two natures of 而 Christ, as involving a divine and a human 是 essence and even a divine and a human 通 consciousness, was, to say the least, 由 awkward in relation to Calvin’s concern 52 with Christ’s role as mediator — especially with Christ as the head of a church engaged in mortal combat with evil. It is hardly too much to say that Christ’s divinity meant to Calvin above all that he, with the Father, was the source of the Christian life and its blessings (on 2 Thess. 2:16). He insisted 5. 基督徒的生活与 that the Biblical statements concerning Christ’s relation to God are, as it were, not metaphysical but soteriological or 在此，对于基督徒的生活我们无

的经验。神、圣灵，必然是正确的。圣 灵指引的神之道最大化满足神教会的 需求。但是作为凡人来讲，自然是不完 全的。人类依然只是人类。以赛亚依然 是伟大的诗人，以西结沉溺于乏味的重 复中。加尔文没有假设一系列的神迹去 消除每一个困境。39

City of God, Bk. XII, pars. 9 f., Bk. XXII, 5

犹太拉比所

pars. 12 f. 段

相信神所托付 是，他确信神 眷顾拣选他 很少做修正 43）；然而在别人 理会，不是因 所拉圣经抄本 例如以西结书 14： 不是圣经

“operational.” They refer to his work, to 说 what he is to us and for us. God himself 文 we know by his saving work; and as this “ saving work is done by Christ, we know 很 him as God.55 没 无 5. The Christian Life and the Last 自 Things 活 的 About the Christian life we need not say 扰 much in this place. We have cited Calvin 欲 extensively on this subject in our 部 selections. Here we shall consider his 多 so-called otherworldliness. Calvin’s 时 emphasis on self-denial can be 督 understood and interpreted rightly only if 这 we keep in mind that there is in fact no victory over the power of death without a denial of the self which works by sin and despair. A man has to know the death of Christ by his own death, and know the resurrection of Christ by the miracle of the victory over death within him; and such knowledge is inseparable from the warfare in which he is subject to temptation and harassment under the assaults of Satan. Calvin speaks of an inner and an outer mortification. The first has to do with the struggle against sin or 加 unfaithfulness; the latter with the struggle 量 against the powers of this world (on 2 他 Cor. 4:10). It is quite evident that these 藏 two go together, since the temptation to 这 deny our Lord rises in the midst of fear of 世 the evils to which men expose themselves 在 in the hands of men when they set out to 必 obey God and cleave to Christ. 心

圣经

Calvin knew no antidote to defeat and ruin except to raise our minds to heaven.

能 错。议会也 错的。传统 之相反的 错的。所以当

Niesel, Wilhelm, The Theology of Calvin, 52 尼赛尔·威廉， The Westminster Press, 1956, tr. by Harold 出版社，1956 年 Knight.

39 参考耶利米书 36 章 4-6 节，杜威作品，引 言页。

To him, a Christian walked on earth, but his life was hid in heaven. He spoke with 但是加尔文要我们 obvious passion against attachment to 是因为那里有基督 this world, and exhorted Christians to 管世上的教会。他 renounce it in favor of heaven. In a sense, 在的天堂是“诸天 nothing is so essential to his theology as 眼可以看到的天空 the opposition between heaven and earth, 加尔文对此的关心 and the insistence that Christians, with 督的住所，是我们 their minds and hearts, leave the earth 思想带入天堂就是 and go up to heaven. 督那里，从那里寻 寻求战胜邪恶的力 But Calvin wanted Christians to lift their 利，我们必须归向天堂 minds to heaven because Christ is there, and it is from there that he reigns over the church in the world. He says explicitly that heaven, where God is, and Christ is, is “above all the heavens.” It is not the heaven we see and in which the stars shine (on Heb. 9:24). Calvin is not 另一方面，在加尔文看来，远离俗世对 concerned with it except as the abode of 那些与邪恶斗争并在苦难中 God and Christ, and the origin of our 罪的肉身来说是一种约束。弃绝尘 salvation; so that, to turn the mind to 味着抛弃撒但及他所有的邪恶 heaven means to turn it to Christ at God’s 人处于穷困与镇压之中 right hand: to turn to him for strength 音的忠诚，但人若是忠于基督 against tribulation and for victory over 那一切的苦难也会避免。简 evil. We must turn to “heaven” for 尔文坚持自我否定和弃绝尘世的观点 victory on earth. 要在基督徒战争的 基督就必须为赎罪 On the other hand, to turn away from the 这与对这个被造世界的禁欲 earth is to Calvin to mortify the sinful 关，也与寻求天堂盼来世无 flesh which shrinks before warfare with 通常对这个世界感到绝望。加 evil and the suffering it entails. To 个世界只有爱和尊重，神创造的万 renounce the world is to renounce Satan 为了人的使用与享受。53 and all his evil works. It is hard to be faithful to the gospel while the flesh rebels against the privations and oppressions which it would avoid at the expense of treachery to Christ and his gospel. In short, Calvin’s insistence upon self-denial and world renunciation must be understood in the context of the Christian warfare and in the light of the sheer necessity of dying to sin if one is to 加尔文不仅要基督 live to Christ. It has nothing to do with 们直面未来。对加尔文来

、议会、或传统反对圣经时，圣经 的，其他一切都是错的。

ascetic contempt for the created world, or 督徒生活的核心。 with an otherworldliness which seeks a 不朽的天堂里”陈 heaven because it despairs of this world 们信心使他们平静 in general. Calvin had only love and 他们迫切地渴望所 respect for the world as God’s creation 12：50）。对 for the use and enjoyment of man.53 人复活的事，基督 么基督徒就是等待 悲惨的人类（哥林 Calvin turns the attention of the Christian 尔文把现今基督徒痛 not only upward but also toward the 为未实现的生活，直到我们被救赎，才 future. Hope, for Calvin, is at the heart of 会达到复活和永恒 the Christian life. He sets before his readers “the blessed and immortal rest of heaven” as the hope that will enable them to suffer death with patience, and even to desire eagerly what they fear (on Luke 12:50). With Paul, he argues that if there 但是基督的新生本身就 be no resurrection of the dead, Christians, 活（约翰福音 5： who are sheep meant for slaughter, are 灵“也会使凡人的身体复活，” the most miserable of men (on 1 Cor. 说“我们的一切都将死亡……从这一 15:19). He regards the present life of the 上我们了解他不是在说 Christians, with all its travail and 为它将很快到来，而是说圣灵持续的 groanings, as unfulfilled unless our 工，通过圣灵祂逐渐消毁我们肉身的 redemption culminates in the resurrection 孽”（罗马书 8：11 and “eternal felicity.” 2：19 的注释 是以“整个基督的 But the new life in Christ is itself by a 识别“神的大日”。他没 resurrection from the dead (on John 预言的最后的死亡所带来的破坏，而是 5:21). When Paul says that the Spirit of 将之视为已经发生的，已经 God “shall also quicken your mortal 从死亡的力量中获救而实现的（哥林多 bodies,” according to Calvin he means 前书 15：26）。对于审判之 “everything left in us that is subject to 的人生活在恐惧中，信徒 death. . . . From this we gather that here 欣中（罗马书 2：5 he speaks not of the last resurrection 身的到来，基督徒遵循神的旨意 which shall be in a moment, but of the 相模仿祂”（希伯来书 10： continuous working of the Spirit, by 督徒在极度痛苦中时，呼叫祂，祂必 which he gradually destroys the remnants 来力量与帮助（马太福音 of the flesh and restores a heavenly life in 以在世上的权柄完 us” (on Rom. 8:11). In his comments on 的统治（马太福音 25：31 Acts 2:19, he identifies the great day of 末后之事是现今隐藏模糊 the Lord not with the last things, but with 整表现。

马与改革者之间所争论的不是我 道成肉身、祂的复活或任何神迹或 。他们不是出埃及的以色列人，也 马太和路加的血统。他们甚至与圣 “日期、著作权、构成”没有丝毫 系。所有这些从“理性时代”到我 时代一直搅动着人心的问题都不 点。因此，关于逐字无误和完全默 及与“科学和宗教”、“信仰和理 相关的问题都不是争论的重点，重 恰当展露基督徒的信心：神的恩 罪恶、称义、神职和圣礼；简而言 是相信福音。对加尔文和路德来 圣经的核心就是基督、基督的期许、 、基督的事工以及祂与神子民 41 的 。在这方面，作者的灵感是至关重 。基督的见证是灵感的来源，也是 在教会中做工的原因。圣灵通过先 言基督！当他谈论基督时，有一种 的权威，所有的一切都与祂对我们 救有关。罗马教会已经破坏了福 福音的纯粹要在圣经中找寻。这种 是圣灵做工的结果。纵观圣经，是 通过作者传递了福音。

See pp. 124, 347, 349 f., 355, 356. 53 参 356

基督教要义》（一），7 章

“the whole Kingdom of Christ” and the trials of the church. He does not postpone the destruction of death prophesied by Paul to the end, but speaks of it as having already occurred, as already realized in the deliverance of the Christians from the power of death (on 1 Cor. 15:26). The Day of Judgment is even now anticipated in the present dread and terror deep in the lives of the ungodly, and in the present joy and exultation of the believers (on Rom. 2:5). The coming of Christ itself is anticipated when Christians obey God and “vie one with another in imitating him” (on Heb. 10:7); when Christians, in the extremity of their sufferings, call upon him, and he comes to them with power and help (on Matt. 19:23); when he consummates his present reign with a complete revelation of his authority in all the earth (on Matt. 25:31). Calvin speaks of the last things as a full manifestation of what is now hidden or obscure.

感意味着神迹、预 准确性。对于“基 信念的考验一直被 的事实判断，其他 种历史角度看，加 ，也不是传统主 义。尽管所有这些 的观点相通。他从 者的决心是自由 圣灵传授的，思想 拯救罪人作为整个

He even, as we say, demythologizes the prophecy “Heaven and earth shall pass away,” by calling upon Christians to raise their faith “above heaven and earth,” to Christ in God’s heaven (on Matt. 24:35). He calls upon them so to meditate upon the last things as to receive patience and perseverance in their trials (on 1 John 3:2). Their life is to be a waiting, without any clairvoyance as to time and seasons. They are to live every day as though it were their last (as it might well have been under the cross), in the hope of Christ’s coming, by which they are to be comforted by Christ (on Heb. 10:25). Calvin was well aware of the absurdity of the Christians’ situation, and knew very well how foolish the Christians’ hope looked from the outside. But he also knew that the hope which grows within

认识神

the Christian life, from it and into it, has its own peculiar rationale, and flourishes in spite of external circumstances, because it is the work of Christ and his Spirit. In this way, the eschatological statements of the Bible, with their several 加尔文 “metaphors” (on 1 Cor. 15:52, Heb. 10:26–27), illuminate the life of the Christians, as well as point to their ultimate destiny with God. But here one 一、诗篇注释 must remember Calvin’s concern with the present responsibilities of Christians and his whole ethical concern to which we have devoted a long chapter. 这部圣经注释花费 读者从中获益，我 Introductory Selections from Calvin 它】我得到了莫大 患难来操练我。我 THE TEXT 我将【诗篇】中收 而且叫我更容易理 I. AUTOBIOGRAPHICAL SKETCH 大卫是他们中最重要的一位，我更能充 FROM THE DEDICATION OF THE 分理解他内心的苦楚，我也因教会内部 COMMENTARY ON THE PSALMS 的敌人，遭受了相同或类似的事情。我 与大卫相比，我远 IF THOSE WHO READ THIS 误上我费了很多心，与他相提并论使我 COMMENTARY, WHICH HAS cost me 感到很羞愧。读到有关他信心、忍耐、 much labor, derive some benefit from it, I 热情、热心和纯全，虽 should like to have them know how 差别已使我痛苦不迭，但这依然极大地 greatly I have been helped [in writing it] 帮助我，我以他为借鉴 through those relatively mild conflicts by 我的呼召中，也体现在 which the Lord has trained me. My own 中。那伟大先知和君王的经历使我 experience not only aided me in applying 确信是神借以让我效法…… to our present situation the teaching I gathered [from the Psalms], but also opened the way to an intimate understanding of the mind of those who wrote them. It gave me no little help in understanding the complaints of David, the greatest of the psalmists, about the evils which the church suffered at the hands of those who were supposed to be its members, for I myself had had the same or similar experiences with enemies within the church. I differ so much from David since I lack the many virtues

的，但不是 而是以 类语言。然而圣灵 恩惠的神圣话 的 好奇心。 本质，而是要 。祂最初是以充满 到我们身边。认识 柄。我们在祂信 灵恩赐里感受了祂 的能力是相匹配 ，神

which distinguished him, and I labor so much under the corresponding faults, that I am ashamed to compare myself to him. 我的地位远在大卫 But although as I read the records of his 的。然而，神从选 faith, endurance, ardor, zeal, and 王权，同样，神也 sincerity, the difference between us often 始引导我，给予我 made me groan, yet I found especial help 荣耀。自我年幼之 for myself when I saw in the Psalter as in 我学习神学。但是 a mirror both the requirements of my 变得富有，就改变 calling and how ceaselessly [David] 来物质利益。因此 fulfilled them. . . . 转而攻读法学。我 在这个领域忠实地 It goes without saying that my own 祂的旨意秘密地引领我，改变了我的道 position is far below David’s. And yet, as 路。 he was elevated from the sheepfolds to the highest position of authority, so God took me also from obscure and small beginnings and honored me with the office of herald and minister of the gospel. My father intended me as a young boy for theology. But when he saw that the science of law made those who cultivate it wealthy, he was led to change 首先，当时我被教皇的 his mind by the hope of material gain for 很难从这沼泽中自拔。一 me. So it happened that I was called back 变，神使我的意念归顺与 from the study of philosophy to learn law. 年龄来说我的想法已经 I followed my father’s wish and 被真正的宗教所启发，我燃起继续研究 attempted to do faithful work in this field; 的欲望。尽管我没 but God, by the secret leading of his 我对那些真是毫无兴趣。在不到一 providence, turned my course another 时间里，那些寻求纯正教义的人开始 way. 我学习，尽管那时 已。 First, when I was too firmly addicted to the papal superstitions to be drawn easily out of such a deep mire, by a sudden conversion He brought my mind (already more rigid than suited my age) to submission [to him]. I was so inspired by 其次，我天生是一个乡村 a taste of true religion and I burned with 和悠闲的时光。我希望 such a desire to carry my study further, 静的藏身之处，这一想法时 that although I did not drop other 有得到满足。因为我每找到一处休息寓 subjects, I had no zeal for them. In less 所，都会变成公共演讲室 than a year, all who were looking for a 安逸时，神就在我身上系各种 purer doctrine began to come to learn 子，祂从不允许我安静下来，不管

41 参考 61 页，93 页，101 页，104 页，以及 其他。

from me, although I was a novice and a 不情愿，将我置身于众人注目的 beginner. 上。

见证了神至高无上的权柄，祂所说 灵性的语言，但我们可以用我们的 去解读。

Then I, who was by nature a man of the country and a lover of shade and leisure, wished to find for myself a quiet hiding place — a wish which has never yet been 我离开自 granted me; for every retreat I found 静就像躲 became a public lecture room. When the 得。看呐 one thing I craved was obscurity and 放了大批 leisure, God fastened upon me so many 的强烈怒 cords of various kinds that he never 播恶毒的 allowed me to remain quiet, and in spite 人为再洗 of my reluctance dragged me into the 但威胁要 limelight. 乱整个政 的一个诡 I left my own country and departed for 圣的殉道 Germany to enjoy there, unknown, in 害者继续 some corner, the quiet long denied me. 这种无端 But lo, while I was hidden unknown at 声明，我 Basel, a great fire of hatred [for France] 《基督教 had been kindled in Germany by the exile 辩护，证 of many godly men from France. To 他们的生 quench this fire, wicked and lying rumors 是我想要 were spread, cruelly calling the exiles 样的惩罚 Anabaptists and seditious men, men who 一卷作品 threatened to upset, not only religion, but 本简洁的 the whole political order with their 那些可耻 perverse madness. I saw that this was a 所持守的 trick of those in [the French] court, not only to cover up with false slanders the shedding of the innocent blood of holy martyrs, but also to enable the persecutors to continue with the pitiless slaughter. Therefore I felt that I must make a strong statement against such charges; for I could not be silent without treachery. This was why I published the Institutes — to defend against unjust slander my brothers whose death was precious in the Lord’s sight. A second reason was my desire to rouse the sympathy and concern of people outside, 我不求从中收获名利。我打算 since the same punishment threatened 这里，这样就没有人知道我是这本书

已知的事物人们有能力去了解，但 基督徒来说，恰恰相反。基督徒知 的知识并屈服于神的权威。但这不 着要去“推断”神的知识，加尔文 这不利于协调基督徒和神的关系。 认识神，不是为了利用神，而是要 遵循祂的旨意。因此，我们不是单 为了认识神的本质（就像认识某个 的本质那样），而是要认识祂的恩 旨意，从而崇拜和服从神。人要适 满足于自己受造物的身份，不偏不 信靠神、服从神。永恒不变的是神 们的爱，这种认知都是因神的做 是圣经中神属灵力量的迹象，通过 神的“生命”是隐藏在人的思想 43 而建立神的权威。

many other poor people. And this volume was not a thick and laborious work like the present edition; it appeared as a brief Enchiridion. It had no other purpose than to bear witness to the faith of those whom I saw criminally libeled by wicked and false courtiers.

着单一

I desired no fame for myself from it; I planned to depart shortly, and no one knew that I was the writer [of the book]. For I had kept my authorship secret and intended to continue to do so. But Wilhaim Farel54 forced me to stay in 不久前， 发惹勒和彼得·范 Geneva not so much by advice or urging 将教皇党徒赶走。但是时局不 as by command, which had the power of 分化出多个邪恶派系。这时， God’s hand laid violently upon me from 揭发我，众人就认出我来，他 heaven. Since the wars had closed the 鄙地叛变回教皇党徒那里去了 direct road to Strasbourg, I had meant to 惹勒带着惊人的热情要兴旺福 pass through Geneva quickly and had 所能地把我留在这里。但当他 determined not to be delayed there more 只想找个隐秘的地方自己研究 than one night. 么祈求都没有效果时，他的劝 向咒骂，他说如果我在这种紧 A short time before, by the work of the 不提供帮助即使我找到安静的 same good man [Farel], and of Peter 也会诅咒我。我被他的话吓到了，意识 到我自己的胆小怯懦。我取消 程，尝试运用我所有的天赋捍 仰。

参考下文，141,176 页。

Guillaume Farel (1489–1565), was like Calvin, a

然的一致性。就像神的复活得胜与 死亡之间一样。或者好比耶稣的升 归来在全能父神的右边之间一样。 这种一致性之前，我们发现神自己 圣灵支配的行为就存在一致性。如 们把这种迹象看作是异象，那是因 圣灵在向我们显现神的救赎。当我 加尔文的圣灵观放到特定的环境 并且记住对他来说，教会中呈现的 语言是神慈爱与权势的体现，我们 发现加尔文对圣经的使用，既不独 义也不反独裁主义，既不像霍奇也 萨巴提。圣经对他来说，首先是理 权势的工具，其次是为了我们了解 身。

Frenchman. He was one of the circle of Reformers who gathered around Bishop Briconnet at Meaux near Paris. When, after much struggle in which Farel was active, the Reformed faith was established in Geneva in 1535, he was the leader of the church and induced Calvin to work with him. He was ousted with Calvin in 1538, and returned with him in 1541, but he left in 1542, and i 1544 settled in Neuchatel. He remained Calvin’s close friend, and died a year after Calvin in 1565 in Metz.

5. 认识人

Viret,55 the papacy had been banished from the city; but things were still unsettled and the place was divided into evil and harmful factions. One man, who has since shamefully gone back to the papists, took immediate action to make me known. Then Farel, who was working with incredible zeal to promote the gospel, bent all his efforts to keep me in the city. And when he realized that I was determined to study in privacy in some obscure place, and saw that he gained nothing by entreaty, he descended to cursing, and said that God would surely curse my peace if I held back from giving help at a time of such great need. Terrified by his words, and conscious of my own timidity and cowardice, I gave up my journey and attempted to apply whatever gift I had in defense of my faith.

文相信圣经是神的话，把他视为一 谨的人文主义者，不足以彰显他作 释家的伟大。随着他一章一节的创 是什么使读者保持对这些圣经注释 趣呢？对篇章处理的多样化提供 多趣味。但读者之所以保持高涨的 是因为加尔文不断地从多方面深 对人类生活进行启迪。《基督教要 以神的智慧与人的智慧是密不可分 题开头，因此二者共同组成了真正 智 慧 (vera demum ac solida sapientia 文)。44 在圣经注释中，加尔文充分 了这一原则。关于“圣人”，像亚 罕、摩西、大卫、耶利米、彼得、 和耶稣自己的故事，成为了阐明人 契机。加尔文与圣经作者们一样，

Scarcely four months had passed before 我从工作中解脱了出来 we were attacked on the one side by the 心愿。我决定安静地过 Anabaptists and on the other by a certain 是马丁·布赛尔 56 rascally apostate who, relying upon the 执事，重新把我推到一 secret aid of certain important people, 发惹勒一样诅咒我。我 was able to give us much trouble. 拿的例子吓到了，继续 Meanwhile, internal dissensions, coming 尽管我一贯逃避公众的 one upon another, caused us dreadful 我又被拖至帝国议会里 torments. 管我愿不愿意，我不得 面前演讲。后来，神怜 I confess that I am by nature timid, mild, 息了那场激烈的冲突。

考 59-63 页，270 页以后，356，366 页以

Pierre Viret (1511–1571), Swiss-born Reformer,

为神的拣选道歉。他知道神是信实 仁慈的，他向读者深刻现实地剖析 述的章节，不仅有助于读者更好地 自己，同时更好地了解他们的同 这也就是为什么圣经注释能引起无 、持久的兴趣。事实上，加尔文对 情的看法最终是鉴于福音启发他 慧，这是一种特殊的品质，我们也 称为“基督教思维”。他知道圣经 不是“哲学家”45 的智慧。对于他 ，是圣灵本身呈现给我们的智慧， 没有这种智慧我们只剩下愚笨。显 种信念使加尔文保持热情、思想灵 从而促使他成为伟大的圣经注释

helped Farel in Geneva and stayed in the city when Farel and Calvin were expelled (1538–1541). Thereafter he worked in Lausanne, his birthplace, and also lectured on the New Testament in Bern, until he was ousted in 1559 and returned to Geneva. After a checkered career in France and much controversy with French Catholics, he died at Orthez (south of Bordeau in 1571. He was an extensive and respected writer as well as an effective preacher. Unfortunately he has n been studied fully or properly.

包含明确的人生观。加尔文将之提 来并灵活多样地运用去理解人类。 文对这一观点的释义也许在一些 看来很“悲观”。神的智慧完备， 似乎是沉溺于愚笨之中，这反而给 的人生制造许多苦难。族长、国王、 的过失都赫然记录在圣经中，更不

and cowardly, and yet I was forced from the very beginning to meet these violent storms. Although I did not yield to them, yet since I was not very brave, I was more pleased than was fitting when I was banished and forcibly expelled from the city.

基督教要义》第一句

Then loosed from my vocation and free [to follow my own desire], I decided to live quietly as a private individual. But that most distinguished minister of Christ, Martin Bucer,56 dragged me back again to a new post with the same curse which Farel had used against me. Terrified by the example of Jonah which he had set before me, I continued the work of teaching. And although I always consistently avoided public notice, somehow I was dragged to the imperial assemblies.57There, whether I wished it or not, I had to speak before large audiences. Afterwards the Lord had pity on the City of Geneva and quieted the deadly conflicts there. After he had by his wondrous power frustrated both the criminal conspiracies and the bloody attempts at force, I was compelled, against my own will, to take again my 若要把我参与的各种冲突与经历过 former position.58The safety of that 审判一一说出来是个浩大的工程。我

参考 127，131，279，313，341，389 页。

56 Martin Bucer (1491–1551) was the Protestant Reformer in Strasbourg, where Calvin stayed for three years (1538–1541) when he was forced out of Geneva. A man zealous for Christian unity, he had considerabl influence upon Calvin, especially during this early period in the latter’s activity. He commented extensively upon the Bible, and did his best-known work on the Gospels. His commentary on Romans was published in Strasbourg in 1536, shortly before Calvi began to work on his own. See Henri Strohl, Bucer: humaniste chrétien.

尔文也将这

At Worms in 1540 and at Regensburg in 571540 年在沃尔姆斯， 1541, where the Catholics and the Protestants 天主教徒和清教 entered into futile discussions on reunion.

懦的，以及那些 也给自身带来不 ，但绝不是绝 在，在神的 分辨自己 对于禁欲主义的 ，加尔

See John T. McNeill, The History and

出 意救 乔纳森·爱德 然之光”， 引 怜悯与信实见 审判与忿 神借耶

Character of Calvinism, 1954, ch. II.

的教会

church was far too important in my mind 会简 for me to refuse to meet even death for its 的字 sake. But my timidity kept suggesting to 已以 me excuses of every color for refusing to 慰。 put my shoulder again under so heavy a 扰， burden. However, the demand of duty 的更 and faith at length conquered, and I went 击， back to the flock from which I had been 息。 driven away. With how much grief, with 我一 how many tears, and in how great anxiety 体作 I went, God is my best witness. Many faithful men also understood my reluctance and would have wished to see me released from this pain if they had not been constrained by the same fear which influenced me.

之间存在深刻 神子民 祖”的时

It would make too long a story to tell of the conflicts of all sorts in which I was active and of the trials by which I was tested. I will merely repeat briefly what I said before, so as not to offend fastidious 在这 readers with unnecessary words. Since 势力 David showed me the way with his own 腐蚀 footsteps, I felt myself greatly comforted. 们要 The holy king was hurt more seriously by 为世 the envy and dishonesty of treacherous 关心 men at home than he was by the 得到 Philistines and other enemies who 另一 harassed him from the outside. I also 耻的 have been attacked on all sides and have 秩序 had scarcely a moment’s relief from both 了我 external and internal conflicts. Satan has 间， undertaken all too often in many ways to 兵器 corrupt the of this church. The result has 的死 been that I, who am a peaceable and timid 尽管 man, was compelled to break the force of 要他 the deadly attacks by interposing my own 他们 body as a shield.

笔下几乎没有敬 。因为他

In all these five years certain men have had too great an influence, and a part of the common people who were corrupted by their alluring propaganda have been

懂得，基督徒的生活是受难的过 先知遭受了迫害，基督被钉于十字 基督的门徒以及早期基督教会都遭 迫害。同样遭受迫害的还有在英格 苏格兰、德国、意大利、西班牙、 、东欧，尤其是加尔文的祖国—— 的基督徒。加尔文收到来信，或得 日内瓦避难的信徒的口信，得知这 方的信徒遭受折磨、流放和酷刑。 费许多时间与精力为难民提供帮 给身处绝望中的外国 46 基督徒写信 安慰与鼓励。日内瓦本身是遭教会 与政治阴谋的对象，处于被侵略的 中。市区内满是叛乱、分歧和各种 镇压的问题。事实是这暴乱充满整 督教部。加尔文的身心都沉浸在痛 ，他心系那些为他工作和那些他指 引导、鼓励的新教徒。因无助而感 苦。

seeking unrestrained license. We therefore had both to oversee discipline and to fight without intermission. For the ruin of the church was a matter of no account to profane men and despisers of heavenly doctrine who desired and obtained power to gain every indulgence 这五年 they dared. Some were driven mad by 担。但 famine and hunger, and certain others by 攻击我 insatiable ambition or shameful greed for 在加剧 profit; and they all were ready to ruin 耻的是 themselves and us by mixing everything 利用诡 up rather than to [allow us to] maintain 尽管已 order. They were at it a long time, and I 的罪， think made use of every tool forged in Satan’s workshop. The only possible way to end their wicked plots was to destroy the men themselves by a shameful death — a spectacle which grieved me very much. For although they deserved any possible punishment, I would rather have 因为我 had them live safe and unharmed. And 管之下 they could have done so, if they had not 为神创 been wholly impervious to wise counsel. 消一刻 恩负义 This five-year trial, hard and burdensome 狂和荒 enough to me, was made still worse 力图推 torture by the ill will of those who never 区分恶 ceased to attack me and my ministry with 意志的 vile slanders. Many were so blinded by 来自其 their desire to abuse me that their effrontery became shamefully outspoken. Others were saved by their own craft from conviction and ignominious exposure. But when anyone repeats an offense of which he has been accused a hundred times and acquitted, the indignity of it all is hard to bear. 当他们公开坦诚地敌对 受。但是有些人以兄弟 Because I assert that the world is 同食圣餐，与他人一同分享，大声吹嘘 governed by the hidden providence of 他们是福音的先驱，当这些人挑起邪 God, insolent men rise up and say that I 的战争尤其可憎！大卫强烈 make God the author of sin — a futile 这样的事，当他说，“我知己的朋 and baseless slander which would come 我分食面包的人用脚踢我”（诗篇

文将圣经中记载的神子民的苦难 欧洲福音派信徒与自己身上。当我 他对挪亚、大卫、约伯、耶利米， 稣其他门徒的评论时，竟与他自己 况 47 完全吻合，这一点几乎是不可 。加尔文一次又一次的面对一个令 惑却又不可避免的事实：在这个世 ，比起那些邪恶的、辱骂压迫他们

to nothing of itself if it did not find eager 10）；他还说 listeners. Envy or spite or ingratitude or 彼此谈论，以为甘甜， wickedness so rules men that they recoil 我交于邪恶”（诗篇 55 from no lie, however absurd and monstrous. Others strive to overturn the eternal predestination by which God distinguishes the reprobate from the elect; others undertake the defense of free will. And not ignorance so much as a kind of perverse zeal brings many adherents to these factions. 一些人对我四散 When one suffers trials at the hands of 少财富，还有人说我的权柄过 professed enemies, one can bear them. 生活过于奢华。但当一个人满足于 But when people who hide under the 淡饭与朴素的衣着，比最贫穷的人还要 name of brothers, those who not only eat 节俭，还能说他的生活是奢 the sacred bread but also serve it to 于我的权利，我希望我能把这权利 others, and who boast loudly that they are 他们！他们以我付出的 heralds of the gospel — when these carry 工作的质量权衡我的权利。 on such wicked warfare, how detestable it 财富，到了我去世的时候 is! It is of this kind of thing that David 如果我活着的时候仍不 most rightly complains, when he says, 明。但我承认我不“穷”，因为除 The man of my peace and he who ate 实际需要的我别无所求。 bread with me has lifted his heel against me (Ps. 41:10); and also, My companion and associate who used to go with me to the temple of God, with whom I took sweet counsel, he like an enemy has handed me over to the wicked (Ps. 55:14). 这些谣言尽管没 Some men have spread frivolous rumors 是去相信，因为大多数人认为掩饰 about my treasures; others about my 的唯一方法就是颠倒是非。他们认为免 enormous power. Others have talked 受惩罚不遭审判的最便捷的办法就是 about my sumptuous table. Does a man 终结基督仆人的权柄。除此之外，他 live in the lap of luxury when he is 是大卫在诗篇 35：16 中批判 content with meager food and plain 好嬉笑的狂妄人”。不仅是谄媚的小人 clothing; when he requires no more 还有那些以错误的谴责寻求强大支持 frugality from the poorest folk than he 的人。长久以来我已经习惯于 himself practices? As for my authority, I 辱，对此几乎麻木了。但 wish I could hand it over to them! They 礼愈加变本加厉我还是会不由 measure my power by the amount of my 身上有苦刺。 labor, by the weight of work that wears me down. How much money I have, my death will show — if there are any whom

信》 朱尔斯·阀盖编辑，4 卷。

I cannot convince while I am alive. But I admit that I am not “poor,” because I desire nothing beyond my actual needs. 但似乎我遭受周围人 群来自冰封海【德国 These inventions, although they have no (accenderet 拉 basis in fact, are believed among many 形容的风暴。我说的仍旧是教会 people because the majority think that the 敌人、基督福音的傲慢 only way to cover up their shame is to 【圣餐】说成是用属肉体的方式 mix black with white. They think the best 餐，由于我不接受他们这 guarantee of impunity and license would 释，他们比那些公开的敌人更 be the end of the authority of the servants 反抗我。在这里我也 of Christ. In addition there are the 来为自己辩护，“我愿和睦。但我发 mockers at feasts of whom David 他们就要争战”（诗篇 120：7）。而且， complains in Ps. 35:16: not only the plate 那些捍卫共同事业应受 lickers but those who hunt the favor of 的人，他们却从侧面后面进行 the powerful with false denunciations. I 无不显示出他们的忘恩负义 have become used to swallowing insults 果他们能有最起码的人性，看到 for so long that I am almost insensitive; 徒对我的怒恨和攻击，他 yet as their insolence increased I could 愤怒就会释怀。 not help feeling some bitter pricks.

他那个时代如此，他 整日身心受罪，在被 的生 将加尔文视作一位严 袖经不起推究。

And as though it were not enough for me to suffer the inhumanity of neighbors, a throng of evil-driven men from the frozen sea [Germany] stirred up (accenderet) against me a storm I have no words to describe. I am still speaking of internal 但这也 enemies of the church, proud proclaimers 戴，但 of the gospel of Christ, who because I do 69： not accept their crass explanation of [the 抢夺却 Lord’s Supper as] devouring the flesh of 帮助我 Christ, are roused against me more 好的例 violently than my open enemies. Here also I can associate myself with David, While I seek peace, they rush to war (Ps. 120:7). Moreover they all show great ingratitude when they attack on the flank 这些经 and the rear a man who is laboring in 帮助。 defense of the common cause, and 的地域 deserves their support. Certainly, if they 到，我 possessed the slightest human sympathy, 如同论 their great hatred of me would be placated by the fury the papists pour upon me and the way they attack me.

中违背忠诚信徒 很有可能也很有必 品。毫不夸 福音和坚守 对思想家 作品产生深深 来对特

But this also was David’s experience. He deserved well of his people, yet he was hated by many, as he laments in Ps. 69:4: 我曾忠实 They hate me without a cause. . . . I 于所有的 returned what I did not rob.59 When I 盼的，我 was assailed by the undeserved hatred of 我只求每 those whose duty it was to help me, I 实地评价 received no small comfort from knowing 读我的书 of the glorious example [set by David]. 要于他人

的阐 “神的荣耀”的核心 生顺服于神等 的重点因

Now these experiences were a very great help to my understanding of the Psalms, since, as I read, I was going through well-known territory. And I hope my readers will realize that when I discuss 自始至终我秉持一 David’s thoughts more intimately than 且为了避免吹嘘卖 those of others, I am speaking not as a 观点辩驳，尽管这 remote spectator but as one who knows 理阐释的契机，也 all about these things from his own 但我没有提及那些 experience. 是我的读者容易感 不会保持沉默。我 I have striven faithfully to make the value 及一些卖弄的成分， of this treasury [of the Psalms] available 容会更契合大众口味。 to all the faithful. And even though I have 只关心教会的振兴。 not accomplished what I had desired, I deserve some thanks for my attempt. All I ask is that each reader judge my labor justly and honestly by its fruits and the profit he finds in it. Certainly, as I said, when a man reads my book, he will see that I did not seek to give pleasure unless I also gave help. 一切都是遵循神的 成功。 I have kept throughout to a simple method of teaching; and to avoid all 1557 年 8 月 10 日， ostentation, I have refrained for the most part from the refutation of others, which 二、阿立 readily provides much opportunity for plausible showing off. I have not mentioned opinions opposed to mine 二、阿立 except where there was danger that my

47 特别参考自传梗概，51 页，55-57 页。

59Calvin’s wording. 59

1. 神的眷顾 48

silence would leave my readers doubtful

义人的苦难使我们直面神的眷顾。神的 教义一直萦绕在加尔文心中并且为此 他做了特殊贡献。中世纪神学的传统是 “眷顾与自由意志。”尽管神的眷顾是 满足人的缺乏，但这对人类的自由而言 是一个障碍。所以哲学神学的主要思想 是使神的眷顾与人的自由与责任相和 谐。如今，加尔文改变了这一切。他在 使徒行传 20：32 中的论述直率又富有 特色：“圣经教会我们神的恩典够我们 用的，只要在主里足够坚强，放弃个人 自由，单单依靠主，就像保罗说的那样， 这道能建立你们。”当人们遭受牢狱与 驱逐之苦时，是的，被无法抵抗的敌人 折磨在死亡的边缘时，协调神的眷顾与 人的自由意志是徒劳无用的。受压迫的 人没有自由可言去抵抗教会与国家的 镇压。这种情况下唯一的问题就是“神 让他们受苦的意图是什么？”这些人需 要知道的是，神在掌权，没有神的旨意 痛苦与死亡就不会降临。他们感到安 慰，不是出于他们不存在的自由，而是 出于对加尔文使他们铭记的天父权柄 的信心。

or perplexed. I realized, of course, that many would have been more attracted and tickled if I had included a varied mass of ostentatious and glittering 献给爱基督爱福音的人们，问候你 material. But nothing meant more to me创造天地万物的主，以祂的创造向 than to consider the upbuilding of the显现祂的可敬，人类是祂所创造的 church. 于所有造物之上的杰作。人被赋予 越的优点，神赐予人独特的样貌和 May God who gave me this purpose also 点，从中我们可以看出神荣耀的虹 guarantee its success. 此外，人若在神的威严面前谦卑， 够继续存活在神创造的国度里，以 Geneva, August 10, 1557. 为高大自己的形象。不要找寻神自 荣耀，只需知道一切美好的事物都 II. Preface to Olivétan’s New 天上，把一切荣耀赞颂都归给唯一 Testament 神。

48 接下来的部分，读者参考下面的主题。

II. PREFACE TO OLIVéTAN’S NEW TESTAMENT

尔文谈到与人类脆弱性相关的其 意时，他坚持认为它基于人的罪恶 如犹大），和撒但对人类的残暴（马 音 26：14）。然而他再一次坚持， 罪恶都出于神的旨意，神通过操纵 罪恶来荣耀自身并造福子民即便 个有罪的人，只要相信他的罪包含 的眷顾之中，也就是神的荣耀之 那么他也能得到希望和勇气。

Epistle to the Faithful Showing that Christ Is the End of the Law60

里我们不是关注于为加尔文辩护， 在于他关于眷顾的教义来源于他 神的选民”所受的苦难的思虑。这 种情境下可以得到阐述理解，“因 经这样告诉我们！”在某种程度上， 圣经完全否认一个有责任的人的 并无根据。加尔文个人并不否认， 上他坚持人的责任的教义（马太福 11：21）。但他的见解是正确的，他 圣经颂赞父神的特殊权柄，是由人 成，他们为困境中的神的子民逐渐 鼓励与希望。说明神对人类事物的 ，希望实现祂的目的见证人类生存 桑变化。无论如何，加尔文的神眷 教义以及他对此的思考，都意味着 我们良善或是邪恶，无论是生存或 亡，我们都是属神的。

To all those who love Christ and his gospel, Greetings. God the Creator, the most perfect and excellent Maker of all 但是可怜的人类，妄想成为某

眷顾需要讨论神迹。加尔文看来， 里的神迹独具一格。他们是圣父创 ，为赞扬基督，为了教会的利益。 灵的做工让我们认识神迹。在加尔 来神迹是神向祂子民显现的方式。 翰福音中看它们是绝对的“异象”。 造神迹不是煽动人类对它的喜爱， 作为一种人类理解祂恩典的工具。 道是神迹的标志。如果没有神的 对加尔文来说神迹仅是一个法老的 就可以完成的奇事。（出埃及记 7： ）。事实证明，是神的审判而不是恩 人盲目，对神之道充耳不闻。除了 圣灵感召的神之道，加尔文没有找 定的方式区分神迹与假象（约翰一 4：1）。

This preface to Pierre Robert Olivétan’s translati

到神迹（约 们在自然力量面前 神力能使他

the New Testament, which has had a lasting influence upon the French versions of the Bible, was written in 1534, about a year after Calvin’s conversion. We have translated it and put it here in the beginning of thi volume because it is his first statement of faith as Protestant and an eloquent defense of it. Erasmus wro a similar preface to his New Testament, and so did Lèfevre d’étaples. For the latter, see Herminjard, op cit., vol. 1, pp. 132 ff. (No. 69). See also Nos. 1, 202 in the same work. We regret that space did not permit us to include at least his “Epistle of Exhorta (No. 69) in this selection. For Erasmus’ preface see Opera Omnia, 1704, vol. 5, pp. 137 f. This was

迹者所关心 身的便利和 ）。他们对十字 希望得利” 尔文认为这 试探。因此 教义相匹 ，马可福音 16： 力（帖 他认为神之道是 音 4：48，

translated into English in 1529, 1540. Again we regre leaving this preface out! The title at the head of Calvin’s preface appeared at the beginning of Bibles and New Testaments printed in Geneva and elsewhere after 1543. The present text, from the Opera, C. R. 9 pp. 791 f., contains additions Calvin made after 1534

31）。基督徒在监牢中受苦死亡， 迹帮助他们逃脱。那些活下来的 是借助于神迹，而是靠着神之道， 基督的信实。他们不是希望身体 而寄希望于信实与喜乐带来的更 迹。因此，加尔文把圣经里的神 神的大能的标记。但是他知道传 也会有同样的力量，无论是对传 还是接受的人来说会使软弱者 。（马可福音 16：20）。

things, who had already shown himself 物， more than admirable in their creation, 意， made man as his masterpiece, to surpass 开始 all other creatures. Man is endowed with 恩待 a singular excellence, for God formed 们的 him in his own image and likeness, in 尊贵 which we see a bright refulgence of 都被 God’s glory. Furthermore, man would 迷惑 have been able to continue in the state in 不情 which he was formed, if he had been 是， willing to bow down in humility before 无成 the majesty of God, magnifying him with deeds of grace; not to seek his glory in himself, but knowing that all good things come from above, always to turn his mind on high and to glorify the one and only God to whom belongs the praise.

2. 预定论

But the wretched man, wanting to be somebody in himself, began incontinently 因此 to forget and misunderstand the source of 再被 his good; and by an act of outrageous 不再 ingratitude, he set out to exalt himself in 像父 pride against his Maker and the Author of 乐为 all that is excellent in him. For this 轻蔑 reason, he went down in ruin and lost all 但现 the dignity and superiority of the state in 激起 which he was first created; he was 般的 despoiled and divested of all his glory 简而 and deprived of all the gifts which were 语、 his; and this, to confound him in his pride 神的 and to constrain him to understand what 后悔 he was unwilling to do voluntarily: that 后， he was by himself nothing but vanity, and 了像 would never have been anything else 败、 except with the help of the Lord of 好、 power.

的预定论是一个复杂的理论，尤 接与罗马教会抗衡，赞成“因信 49。但在这里要记住他那个时代 所遭受的迫害。由于圣经里和加 中，教会遭受的苦难是注定的， 于神的目的和意愿，50 这是一个 安慰。预定论之于加尔文和保 督徒所受的苦难在人类历史上绝 。历史的演变实现了神回归最初 。随着神逐渐履行祂的旨意，加 预定论与历史主义联系在一起。 现在、将来都不会有巧合，任何 会脱离神的旨意，不会出于人的 臆想。耶稣基督注定被神委派履 使命，同时施行苦难走十字架的

Therefore, seeing that God’s image and likeness was thus defaced, and man was without the graces which God in his goodness had bestowed upon him, God began to hold man in abhorrence and disavowed him as his handiwork. Since

考 197 页， （三）21-24 章。 《基督教要义》 是自身展示。

he had put man there and ordained [his life] for his own enjoyment and pleasure in him, as a father with his beloved child, He now held him in contempt and abomination. Whereas before everything 即 in man pleased him, it now gave him 深 displeasure; everything that he would 那 have loved, now aroused his wrath; 人 everything that he had contemplated with 是 the good will of a father, he began to 间 detest and to look at with regret. In short, 祂 the whole man with all that he had, his 隐 deeds, his thoughts, his words, his life, 私 wholly displeased God, as though man 的 were a special enemy and adversary of 去 God; so much so that God repented of 得 having made him. After having been thrown into such a confusion, man was fruitful in his cursed seed, to beget descendants like himself; that is, vicious, perverse, corrupt, void, and deprived of all good, rich and abundant in evil.

道路。祂的福音被世人嘲笑拒绝，这没 什么新奇，这是神的旨意，古往今来在 预言中被预示。所以随着时代变迁，不 断地获得成就，所有一切都是根据神的 永恒目的。加尔文预定论受清教徒教会 启发，寻求他们所信仰的福音与他们所 遭受的苦难间的衔接性。寻求古往今来 的“神的应许”。像早期的教会、传教 士和使徒，改革者遭受了巨大的痛苦建 立他传授的古老福音。饱受迫害的教会 深受质疑的折磨。被驱逐出教会的前天 主教徒，屈服于敌对势力，被剥夺了家 和财产，流放在他乡挣扎在死亡的边 缘。这些生活在焦虑与绝望中的可怜 人，甚至连那些社会的渣滓和罪犯都被 赦免了，他们仍遭受着苦难。除了依赖 神的应许他们无以维持。加尔文将他们 的目光聚焦在亚伯拉罕、摩西、挪亚， 和大卫身上，让他们关注神的拯救、神 “秘密宗旨”的奇妙做工、神植根于永 恒目的和预定的结局中的智慧与大能， 让他们知道所有这一切因耶稣基督受 死、复活、升天、坐在全能父神的右边 而确定。这恩典是万古之先在耶稣基督 里赐给我们的，但如今藉着我们救主耶 稣基督的显现，才表明出来了。如果有 人从万世以前的预定论中断章取义，就 会歪曲加尔文对此的解读（尤其要参考 提摩太后书 1：9-10，提多书 1：2）。

Still, the Lord of mercy, who not only loves but is himself love and kindness, being ready in his infinite goodness to love him who deserved no love, did not 主 altogether destroy men, or overwhelm 标 them in the abyss of their iniquity. But on 一 the contrary, he sustained and supported 分 them gently and patiently, giving them 永 time and opportunity to return to him and 十 to apply themselves again to that 开 obedience from which they had turned 人 aside. And even though he disguised 心 himself and kept silent, as though he 递 wished to hide himself from them, 慈 leaving them to go after their desires and 是 the yearnings of their lusts, without law, 回 without order, without any correction of 大 his Word, he nevertheless has given them 水 notice enough [of his presence] to move 实 them to seek, feel, and find him, and to 因 know him and honor him as is his due. 所

50 尤见罗马书 8:28-30，306 页及下页。

For he has raised everywhere, in all places and in all things, his ensigns and emblems, under blazons so clear and intelligible that no one can pretend ignorance in not knowing such a sovereign Lord, who has so amply exalted his magnificence; who has, in all parts of the world, in heaven and on earth, written and as it were engraved the glory of his power, goodness, wisdom, and eternity. Saint Paul has therefore said quite rightly that the Lord has never left himself without a witness; even among those to whom he has not sent any knowledge of his Word. It is evident that all creatures, from those in the firmament to those which are in the center of the earth, are able to act as witnesses and messengers of his glory to all men; to 同时 draw them to seek God, and after having 盛的 found him, to meditate upon him and to 所说 render him the homage befitting his 定的 dignity as so good, so mighty, so wise a 以色 Lord who is eternal; yea, they are even 道， capable of aiding every man wherever he 使他 is in this quest. For the little birds that 他们 sing, sing of God; the beasts clamor for 们同 him; the elements dread him, the 祂在 mountains echo him, the fountains and 许之 flowing waters cast their glances at him, 于其 and the grass and flowers laugh before 专称 him. Truly there is no need for long 子民 searching, since everyone could find him （契 in himself, because every one of us is 所证 sustained and preserved by his power which is in us.

种介绍不足以诠释如此复杂深刻的 定论教义。我们意在表明，要想恰当 解加尔文对预定论的阐述就要将之 教会的苦难相结合。例如，人们很容 把预定论与宿命论相提并论（罗马书 ：17）。宿命论意味着事实由一个或 个自然必然性产生，人们可以发现形 间是如何相互影响的。但是人们不去 究世界上基督徒的状况于是总结出 定论。神是如何逐一对待子民的仍没 一个公开清晰的解释。神的旨意仍然 神的秘密，只有祂自己可以在世人中 明祂的行为。所以，对加尔文来说预 论仍是一个迷，并没有作为宿命论主 被肯定，宿命论通过观察“事物的因 关联”得出结论。预定论则关乎神的 、基督和神的子民的历史。宿命论与 恶的神秘毫无关系。正相反，它将这 神秘解释清楚了。加尔文的预定论与 种神秘是分不开的而且给了人们生 最基本的勇气。

Meanwhile, in order to reveal his infinite goodness and kindness more fully among men, he was not content to teach all men as we have just described; but he made his voice to be heard especially by a certain people, whom he elected, by his

3. 信仰与理性

good will and free grace, from among all the nations of the earth. These were the children of Israel, to whom he showed himself clearly by his Word, and declared to them by his marvelous works what he intended them to know. For, he drew them away from subjection to Pharaoh the king of Egypt, under whom they were 然而 held down and oppressed, to deliver them 是邪 and set them at liberty. He accompanied 【神 them night and day in their flight, as one 的告 more fugitive in their midst. He fed them 助万 in the desert. He made them to possess 名。 the Promised Land. He gave victories and 犹太 triumphs to their hands. And as though he 告诫 were nothing to the other nations, he willed expressly to be called the God of Israel, and to have Israel called his people, on condition that they would recognize no other Lord and receive none else as their God. And this alliance (covenant) was confirmed and handed down by authentic instruments of testament and testimony given by himself. 诚然 Nevertheless, these people, all of whom 恩惠 shared in the experience of their cursed 认这 race, showed themselves to be true heirs 的荣 of the wickedness of their father Adam. 欺欺 They were unmoved by all these fo remonstrances [of God], and did not 造出 listen to the teaching by which God 那些 admonished them. The creatures that had 权， the glory and magnificence of God 造命 stamped upon them were of no help to the Gentiles, and failed to make them glorify him to whom they testified. And the Law and the Prophets did not have the authority to lead the Jews in the right way. All have been blind to the light, deaf to admonitions, and hardened against the commandments.

尔文拒绝向自己或他人“解释”信徒 神旨意下的可怕命运。另一方面，基 的得胜、升天、坐在全能父神的右边 神权柄不可动摇的标志，这为实现神 定的旨意提供了可能。因此，加尔文 望预定论给世界带来希望而“宿命 ”带来的只有绝望。圣经给了加尔文 种希望，他决定让圣经管理他的思想 将之控制在理智的范围内。

It is true enough that the Gentiles, astonished and convinced by so many goods and benefits which they saw with their own eyes, have been forced to 至 recognize the hidden Benefactor from 过 Olivétan whom came so much goodness. 无 But instead of giving the true God the 弃 glory which they owed him, they forged a 法 god to their own liking, one dreamt up by 是 their foolish fantasy in its vanity and 外 deceit; and not one god only, but as many 愿 as their temerity and conceit enabled them to forge and cast (feindre et fondre); so that there was not a people or place which did not make new gods as seemed good to them. Thus it is that idolatry, that perfidious panderer, was able to exercise dominion, to turn men away from God, 因 and to amuse them with a whole crowd of 太 phantoms to which they themselves had 这 given shape, name, and being itself. 的 停 As for the Jews, even though they 样 received and accepted the messages and 法 commandments which their Lord sent 正 them by his servants, they have 真 nonetheless intemperately falsified the 弃 faith before him, turned carelessly away from him, violated and despised his law, hated it, and resisted walking in its ways. They have become strangers to the house of God and run as dissolute men after other gods, worshiping idols after the manner of the Gentiles, contrary to the will of God.

是神之道与应许对世俗的思想不起 用。对他们来说，神之道既是障碍又 好笑，世人在它身后退缩。当信徒在 身边受刑被谋杀，并没有办法去验证 之道，唯有通过信心。信心是圣灵恰 的做工，必须依靠基督和圣经里神的 许汲取力量。神之道至高无上。因为 心就是相信神对祂在屈辱和痛苦中 子民的爱与守护。但是我们知道这种 与守护不是基于我们“生活的基本知 ”，而是基于对圣经中神之道的追随。 理性”使我们面对这世上的不公平与 酷，理解不了神的仁慈。关于神的公 与怜悯，通常依据神旨意的做工来衡 ，虽然加尔文也使用这种方法，但还 有得出“确切的认知”。深刻勤奋地 思考被拣选的人所受的苦难是无意 的。因此，我们对神至高无上的信心 为加尔文神学建立的根基。

Wherefore, if God were to approach his 从 people, whether Jew or Gentile, a new 失 covenant was needed: one which would 他 be certain, sure, and inviolable. And to 许 establish and confirm it, it was necessary 童 to have a Mediator, who would intercede 势 and come between the two parties, to make concord between them; for without

信心不能解决由理智引发的问题。 没有向他显示神的“秘密忠告”， 实际上圣经本身使他面对这个秘 告，而不是去除这种秘密性。因此 不能比理智更能深入了解神本身。 是神的恩惠，其主要功能是为了人 解神对我们的仁慈。信心的神迹就 难中遇喜乐的神迹。神的智慧由圣 神之道给予，是一种随着跟随基督 字架道路的喜乐而形成的智慧。如 督徒不仅承担他们的十字架，而且 种承担感到喜悦，这是因为神的灵 们重生。圣灵论体现在加尔文神学 因为他意识到基督徒背负十字架的 喜乐是活神藉着先知的做工。

this, man would have had always to live under the ire and indignation of God, and would have had no means of relief from 之后，神告诉亚伯拉罕 the curse, misery, and confusion into 他的后裔蒙福，使这应 which he was snared and had fallen. And 味着耶稣基督会出自祂 it was our Lord and Savior Jesus Christ, 都会因祂的赐福而成圣 the true and only eternal Son of God, who 同样的形式同样的话语 had to be sent and given to mankind by 那以后，众先知反复宣 the Father, to restore a world otherwise 许，从而更清楚可靠地 wasted, destroyed, and desolate. 家，在何时何地出生、 苦难与死亡、将以何种 Also from the very beginning, the world 活、祂的国是什么样的，祂将 was not without the hope of recovering 子民带来什么样的救赎。 the loss suffered in Adam. For even Adam, in spite of his incontinency after his ruin, was given the promise that the seed of the woman would crush the head of the serpent; which is to say that Jesus Christ born of a virgin would strike down and destroy the power of Satan.

慈，不是一个 。加尔文不否认

After that, this promise was renewed more fully to Abraham, when God told 首先，以赛亚书中 him that all the nations of the earth would 贞女所生，书中说 be blessed in his seed. This meant that 女将要怀孕生下一 from his seed would come Jesus Christ 为以马内利（以赛 according to the flesh, by whose blessing 说，摩西曾为我们 all men of every land would be sanctified. 到众望所归的救世 And the same promise was renewed to 脱离犹大一脉，祂 Isaac, in the same form and in the same 同样，万民也必归 words; and after that it was announced 当耶稣基督来到世 often, repeated and confirmed by the 对罗马人来说，在 testimony of the various prophets, so as 权之后，在【基督 to state plainly, and most reliably, of 的时间任命希律王 whom Christ was to be born, at what 父亲是安提帕特， time, in what place; what afflictions and 阿拉伯人。因此他 death he was to suffer, and with what 太人还没有王之前 glory he was to rise from the dead; what 但在这之前他们从 was to be his Kingdom, and to what 保惠师、统治者和 salvation he was to bring his own. 记述【基督生日的 记录为七十个七（ In the first place, it is foretold for us in 弥迦已清晰地给出 Isaiah, how he was to be born of a virgin, 说，伯利恒、以法他啊 saying: Behold, a virgin shall conceive 中为小，但是将来必有一位从

的。但他知道，神由圣灵内在做工，通 过基督的受死、升天进行自我显现，对 抗魔鬼的阴谋诡计和人类的残忍，没有 什么能与之相比。他知道人类若不借着 神的启迪与力量，在撒但的势力及他所 统治的黑暗与死亡的巨大罪恶面前是 无能为力的。加尔文深知这一点并充分 感知。他知道这种身体的痛苦与死亡， 他也知道因此产生的意念必然被死亡 阴影笼罩下的生活所打倒（哥林多后书 4：11-12）。这种苦难的生活充当死亡 的征兆，加尔文说，在毁灭之前，“人 类所有的力量都因恐惧而屈服”（哥林 多后书 1：8）。加尔文相信无论是他自 己还是别人都是一样，存在基本的生活 欲望，以及在破坏面前肉身的退缩。 （哥 林多后书 5：1，加拉太书 2：20，提摩 太书 4:7）。他知道人类在远离危险时 有多勇敢，当危险来临时却又是多么颤 抖（约翰福音 18：17）。这对他来说与 学术无关，他将之视为人类的本性。他 知道在地狱的狭口，只有主会给予真正 的勇气， “因此，让我们唯在主里刚 强”他说（出处同上）。

and shall bear a son, and you shall call his 来 name Immanuel (Isa. 7:14). The time is 亘 described for us in Moses, when good 于 Jacob says, The scepter shall not be taken 为 from the line of Judah, nor the 赛 government from his hand, until the 些 coming of the One who is to be sent; and 祂 the same is the expectation of the nations 亚 (Gen. 49:10). And this was verified when 论 Jesus Christ came into the world; for the Romans, after having divested the Jews of all government and rule, had, thirty-seven years before [the coming of Christ] ordained Herod king over them, whose father was Antipater the Edomite and his mother an Arabian; he was therefore a foreigner. It had happened sometimes before that the Jews had been without a king; but they had never before been left as they were now without counselors, rulers, and lawgivers. Another numbering [of the time of Christ’s birth] is given in Daniel, by the reckoning of the seventy weeks (Dan. 这 9:24). The place of his birth was given us 宣 clearly by Micah, who said, And thou 的 Bethlehem Ephrata, thou are the least 等 among the thousands of Judah; but from 知 thee shall come for me the One who shall 信 reign over Israel; and his coming shall be 久 for all the days of eternity (Micah 5:2). 向 As for the afflictions he was to bear for 其 our deliverance and the death he was to 被 suffer for our redemption, Isaiah and 就 Zechariah have spoken of those matters 人 fully and with certainty. The glory of his 意 resurrection and the nature of his 祂 Kingdom, and the grace of the salvation 与 he was to bring to his people — these things were fully treated by Isaiah, Jeremiah, and Zechariah.

4. 耶稣基督

Such promises, declared and testified to by these holy men who were filled with

圣经注释中包含许多重要的论述，让我 们通过基督认识神。彼得前书 3：21 的 评论中，加尔文说“因此任何脱离基督 的对神的认知都是一个巨大的深渊，会

the Spirit of God, have been the comfort and consolation of the children and elect of God, who have nourished, supported, and sustained their hope in these promises, waiting upon the will of the Lord to show forth what he had promised. Many kings and prophets among them have desired greatly to see its accomplishment, never ceasing all the 相似 while to understand, in their hearts and 国王 spirits by faith, the things they could not 们从 see with their eyes. And, God has 和平 confirmed his people in every possible 们繁 way during their long waiting for the 名。 great Messiah, by providing them with 要从 his written law, containing numerous 弥赛 ceremonies, purifications, and sacrifices, 柄。 which were but the figures and shadows of the great blessings to come with Christ, who alone was the embodiment and truth of them. For the law was incapable of bringing anyone to perfection; it only presented Christ, and 但是 like a teacher spoke of and led to him, 段结 who was, as was said by Saint Paul, the 的那 end and fulfillment of the law. 赎我 仅是 Similarly, many times and in various 最后 seasons, God sent his people kings, 这一 princes, and captains, to deliver them 地阐 from the power of their enemies, to 翻译 govern them in peace, to recover their 言的 losses, to give them flourishing reigns, 男人 and by great prowess to make them 遵守 renowned among all the other peoples. He did all this to give them a foretaste of the great miracles they were to receive from this great Messiah, who was to be endowed with all the power and might of the Kingdom of God.

他说道“主 疯狂。”（使徒 当加尔文想到人们脱离 跳入他的脑海： 些因福音的缘故 难和

But when the fullness of time had come and the period foreordained by God was ended, this great Messiah, so promised 这是为了声明这件事（和解），

十字 苦 音的核心。加尔 基 永恒持久 。

and so awaited, came; he was perfect, and accomplished all that was necessary to redeem us and save us. He was given not only to the Israelites, but to all men, of every people and every land, to the end that by him human nature might be reconciled to God. This is what is stated plainly in the next book (the New Testament), and set forth there openly. This book we have translated as faithfully as we were able according to the truth and the style of the Greek language, to enable all Christians, men and women, who know the French language, to understand and acknowledge the law they ought to obey and the faith they ought to follow.61

督的两个 督的王权和 要特点。据 罗之后没有

It is to declare this thing (reconciliation), that the Lord Jesus, who is its foundation and substance, has ordained his apostles, whom he has charged and commanded to publish his grace to the whole world. And the apostles, in order to discharge their duty properly and plainly, not only have taken pains and shown diligence in fulfilling their embassy by the preaching of the word by mouth, but they have also followed the example of Moses and the prophets, and have left an eternal remembrance of their doctrine by reducing it to writing; in which they have first told the story of the things the Lord Jesus did and suffered for our salvation, and then shown us its value, what profit we gain from it, and how we are to 圣经也被叫做福音，也就是新的喜悦的 receive it. This whole collection is called 消息。因为福音宣称基督是永生神唯一 the yew Testament, and is called such in 真实的儿子，道成肉身，使我们受拣选 relation to the Old, etc. 成为祂父的孩子。因此祂是我们唯一的 救主，我们将赎罪、平安、公义、成圣、 And this book is called the New 救赎和生命全然交给祂；祂为我们的罪

升天和坐 个基督徒来 基督受死坐 祂的子民、 求告、在苦 尔文看来， 实现祂的 边。从这点 福音的一部

Instead of this passage, the treatise of 1543 and al

。基督坐在全能父神右边是基督徒从 神得到所有恩惠的来源。如果把基督 全能父神右边这一说法去除，所有苦 中的教会所接受的福音都将支离破 。这样说一点也不为过。因为基督徒 独自留下，既没有他们的基督也没有 们的神。因此，在加尔文心中没有比 督坐在父神右边更生动的画面。加尔 坚持为我们而活且受死的耶稣的升 。坐在父神右边的基督没有忽视我们 身的灵，祂离我们而去将我们的心思 到神和祂的天堂里。就是这样留给我 属神的恩赐。因此我们借着圣灵在试 中有信心和勇气。这也就是为什么祂 时是“神的牧师”和我们的兄长（马 福音 16：19）。

editions of the Bible that reproduce it contain the paragraph which follows in the text.

尔文很少关心基督神圣的“本质”就 他很少从总体上关心神的本质一样。 发现的神力和基督的恩典对教会来 有决定性的重要价值。当然他从不否 神性与人性在基督里联合，对此他予 充分肯定。根据教会教父的标准，他 足够正统。但“本质”或“本性”不 出自他自己的语境。他对这种窥探神 基督本质的形而上学的思想毫无兴 。加尔文的主要主张是基督的神性— 我们救赎的代理。在歌罗西书 1：15 评论中，他坚持基督是“不可见之神 像，”这样说不仅因为基督本质如此， 因为神通过基督的形象向我们显现。

Testament in relation to the Old, which, 而 in so far as it had to be succeeded by and 我 related to the New, and was shaky and 远 imperfect in itself, was abolished and 父 abrogated. It is the new and the eternal, 祂 which will never grow old and fail, 徒 because Jesus Christ is its Mediator. He 那 has ratified and confirmed it by his death, by which he has accomplished full and complete remission of all sins (prevarications) which remained under the first testament.

果抛开基督为我们所做的和仍继续 的事，我们对祂的神性便一无所知。 将继续化成肉身作为我们的兄长为 们做工。我们的兄长就是我们的王， 们的王也是我们的兄长。这种情况被 当地阐明，不是因其本质如此，乃是 为神的救恩。我们只需记住加尔文所 的同一个救恩是圣灵指引父与子同 做工的结果。

Scripture is also called gospel, that is, new and joyful news, because in it is declared that Christ, the sole true and eternal Son of the living God, was made man, to make us children of God his 由 Father, by adoption. Thus he is our only 多 Savior, to whom we owe our redemption, 确 peace, righteousness, sanctification, 人 salvation, and life; who died for our sins 因 and rose again for our justification; who 先 ascended to heaven for our entry there 完 and took possession of it for us and [it is] 神 our home; to be always our helper before 之 his Father; as our advocate and 无 perpetually doing sacrifice for us, he sits 子 at the Father’s right hand as King, made 7 Lord and Master over all, so that he may 的 restore all that is in heaven and on earth; 百 an act which all the angels, patriarchs, 怀 prophets, apostles did not know how to 他 do and were unable to do, because they 华 had not been ordained to that end by God. 雅 福 As the Messiah had been promised so 也 often in the Old Testament by the many — testimonies of the prophets, so also Jesus 生 Christ was by sure and certain 2 testimonies declared to be the One, and 使 none other, who was to come and was to 们 be waited for. For the Lord God has made 义 us so completely certain in this matter, by 稣

尔文对福音书中记载的基督的生死 评论具有说服力，清楚地向基督徒显 他们在效法他们的王受苦并共享祂 永生。在这里基督的神性不会被祂化 肉身受试探和“受难”的经历所污染。 尔文向正统致敬，提醒自己神独生子 着人性自愿自由地分享我们的生活。 甚至更喜欢把基督描述成“神在肉身 现”（路加福音 19：41）或“道成肉 ”（约翰福音 1：1，提摩太前书 3： 6）“然而，借着基督我们看到神无限 荣耀，与我们受污染的肉身相结合使 们与之成为一体。”（提摩太前书 3： 6）。加尔文重视对教会的鼓励， 这 使他强调基督人性的一面，并从受造 角度来揭示其脆弱性。基督的人性并 是指亚当堕落前的状态，因为人性本 是他犯罪前那样的，所以他不是完美 人性典范（奥古斯丁 51）。基督带有 我们被污染的肉身”——脆弱又痛苦 肉身。当祂被掌掴或鞭打最终被钉在 头上时，祂既没有困惑也没有逞能， 没有轻视这一过程，因为祂在感受信

his Word and his Spirit, by his angels, 说 prophets, apostles, and even by all his 仆 creatures, that nobody is in a position to 你 contradict it without resisting and （ rebelling against God’s power. In the first 表 place, the eternal God has testified to us 旦 by his voice itself (which is without 去 doubt irrevocable truth), saying, Behold 彼 my well beloved Son, in whom I am well 关 pleased; hear him (Matt. 9:7). And as 将 Saint John says, the Holy Spirit himself is 命 our great witness in our hearts (1 John 己 5:1). The angel Gabriel, sent to the Virgin 者 Mary, said to her: Behold, you shall conceive in your womb, and shall bear a Son, and shall call his name Jesus; for he shall be great and shall be called the Son of the Most High. And the Lord God shall give him the throne (le siege) of his father David, and he shall reign forever in the house of Jacob; and there shall be no end to his Kingdom (Luke 1:32–33). This same message was given in substance to Joseph; and later also to the shepherds, who were told that the Savior was born, who was Christ the Lord (Matt. 1:20–21; Luke 2:10–11). And this message was not only brought by an angel, but was confirmed by a multitude of angels, who all together glorified the Lord and announced peace upon earth. Simeon the Just confessed it nobly in the spirit of prophecy: and taking the little child in his arms, he said: Now, O Lord, let thy servant depart in peace according to thy word. For my eyes have seen thy 所 salvation, which thou hast prepared in the 起 presence of all peoples (Luke 2:29–31). 理 John the Baptist also spoke of him as was 之 fitting, when he saw him coming to the 先 river of Jordan, and said, Behold the lamb 妙 of God; behold him who takes away the 的 sins of the world (John 1:29). Peter and 瘫 all the apostles have confessed, testified, 甚

被迫害者折磨的痛苦。

preached all the things which belong to 权 salvation, of which the prophets had 生 foretold that they would be accomplished 见 in Christ the true Son of God. And those 甚 whom the Lord has ordained to be 的 witnesses down to our own age have 荣 amply demonstrated the same by their 彼 writings, as their readers can see well 洁 enough. 他

明显，对于基督两个属性正统的理解 含神性和人性甚至神的意识和人的 识，退一步说，这看起来和加尔文认 基督是中保的角色的观点有些不合 。尤其是加尔文认为基督是教会的元 ，与邪恶势力进行殊死搏斗。可以毫 夸张地说基督的神性对加尔文来说 至高无上的，祂同父神合一，成为信 生命与福泽的源头（帖撒罗尼迦后书 ：16）。他坚持圣经中关于基督与父 关系的论述可以说不是形而上学的 是救赎性的或“可操作的”。这指的 祂的做工以及祂与我们的关系。我们 过神的救恩认识神，然而这种救恩是 基督实现的，所以我们视基督为神。

All these witnesses come together into a unity so well, and they are of one accord among themselves so fully, that it is easy to recognize in such agreement most certain truth. For there could not be such harmony in lies. Besides, it is not only the Father, the Son, the Holy Spirit, the angels, the prophets and apostles that bear witness to Jesus Christ; his own 简 wonderful works show forth his most 耀 excellent power. The sick, the lame, the 平 blind, the deaf, the mute, the paralytic, 祂 lepers, lunatics, demoniacs, and even the 开 dead raised by him have carried the 者 emblems of his power. By his power, he 能 has given life; in his name, the works he 是 has had given him to do were sufficient 一 witnesses to him (John 10:25). Besides, 圣 even the wicked and the enemies of his 的 glory were constrained by the very force 后 of truth to confess him and to 圣 acknowledge something [of his glory]: for instance, Caiaphas, Pilate, and his wife. I do not care to bring up the witness of the devils and unclean spirits, seeing that Jesus Christ rejected them.

末后之事

In short, all the elements and all the creatures have given Jesus Christ the glory. At his command, the winds ceased, the raging sea subsided, the fish brought two drachmas in his belly, the stones (to render him witness) were broken to 此外，这种继承不因人而区别对待，无 pieces, the veil of the Temple was torn in 论男人或女人、渺小的

需详细

the middle, the sun was darkened, the graves were opened, the many bodies were restored to life. There has been nothing in heaven or on earth which has not witnessed that Jesus Christ is God, Lord and Master, and the great Ambassador of the Father sent here below to accomplish the salvation of mankind. All these things were announced, manifested, written, and signed in this Testament, by which Jesus Christ has made us his heirs in the Kingdom of God his Father, and declares to us his will (like a testator to his heirs) that it [his Testament] be put into execution.

1 《上帝之城》 （七）第九段， （十二）第十二 。

Furthermore, we are called to this inheritance without respect for persons; male or female, little or great, servant or lord, master or disciple, cleric or lay, Hebrew or Greek, French or Latin — no one is rejected, who with a sure confidence receives him who was sent for him, embraces what is presented to him, and in short acknowledges Jesus Christ for what he is and as he is given by the Father.

明。在这一主题上我们大量引用加尔 观点。在这里，我们要思考他所说的 来世”。加尔文强调自我否定观能被 好地理解与解读只要我们明白，如果 有对罪恶与绝望的自我的否定，我们 法战胜死亡的力量。我们要知道基督 己的死亡，也要知道基督战胜死亡复 的神迹。这样的认知与斗争是分不开 ，基督在撒但的攻击下受试探和干 。加尔文谈及的是内部禁欲和外部禁 。内部就是与罪恶和不忠作斗争，外 则是与这个世界的力量作斗争（哥林 后书 4：10）。很明显这两个斗争同 存在。当人开始遵循神的旨意忠于基 ，却因对邪恶势力的恐惧否认主，在 试验中竟屈服于人的力量。

In the meantime, all we who bear the name of Christians, male or female, shall we permit ourselves to dishonor, to conceal, and to corrupt this Testament, which is so rightly ours, without which we could not pretend any right to the Kingdom of God, without which we should be ignorant of the great blessings and promises which Jesus Christ has given us, of the glory and beatitude he has prepared for us? We do not know what God has commanded or forbidden us; we cannot tell good from evil, light from darkness, the commandments of God from the ordinances (constitutions)

尔文知道没有办法战胜摧毁这种力 ，只有把我们自己思想升到天堂。对 来说，基督徒虽行走在世，但生活隐 在天堂。他以慷概激昂的话语反对对 个世界的迷恋，劝告基督徒摒弃对俗 的迷恋，向往天堂。在某种意义上， 他的神学中天堂与属世的对立是最 不可少的部分。他坚信基督徒的思想 灵都会升入天堂。

of men. Without the gospel everything is useless and vain; without the gospel we are not Christians; without the gospel all riches is poverty, all wisdom, folly before God; strength is weakness, and all the justice of man is under the condemnation of God. But by the knowledge of the gospel we are made children of God, brothers of Jesus Christ, fellow townsmen with the saints, citizens of the Kingdom 基督 of Heaven, heirs of God with Jesus 话语 Christ, by whom the poor are made rich, 无知 the weak strong, the fools wise, the 的人 sinners justified, the desolate comforted, 与生 the doubting sure, and slaves free. The 的应 gospel is the Word of life and truth. It is 我们 the power of God for the salvation of all 信仰 those who believe; and the key to the 爱和 knowledge of God, which opens the door 的态 of the Kingdom of Heaven to the faithful 那么 by releasing them from sins, and closes it 的人 to the unbelievers, binding them in their 爱惜 sins. Blessed are all they who hear the 做的 gospel and keep it; for in this way they 过着 show that they are children of God. Woe 生命 to those who will not hear it and follow 与不 it; because they are children of the devil. 珍宝 生命 O Christians, men and women, hear this 尽管 and learn. For surely the ignorant man 与辛 shall perish in his ignorance, and the 极高 blind who follows another blind man will 一些 fall into the ditch with him. There is but 了。 one way to life and salvation, and that is 圣的 faith and certainty in the promises of God 上， which cannot be had without the gospel; 民都 for by hearing it and knowing it living faith is provided, together with sure hope, and perfect love for God and a lively love toward our neighbor. Where then is your hope, if you contemn and scorn to hear, see, read, and retain this holy gospel? Those who have their affections fixed upon this world chase with every means

《加尔文神学》威廉敏斯特 ，哈罗德·奈特译。

whatever they think will bring them happiness, without sparing labor, body, life, or reputation. And all this is done in the service of this wretched body, which has a life so vain, miserable, and uncertain. When it is a question of life immortal and incorruptible, of beatitude 那么，什么能将我们 eternal and immeasurable, of all the 呢？是伤痛、诅咒、 treasures of Paradise, shall we not 荣誉的渴望？但是如 endeavor to pursue them? Those who 的信徒就要知道，我 give themselves to the mechanical arts, 督的道路。我们不能 however low and mean these may be, 视、嘲笑、侮辱，和 expend pain and labor to learn and know 此，我们在神的审判 them; and those who aspire to a 视、圣化，和赞扬。 reputation of greatest excellence torment 些良善富有的人中会 their minds day and night, to understand 穷困吗？我们要知道 something of the human sciences, which 国家被放逐，但全世 are nothing but wind and smoke. Should 我们被抛出地球以外 we not then much more be employed and 国里。【我们知道】 diligent in the study of this divine 穷苦，我们也许会跟 wisdom, which passes beyond the whole 但当我们被剥夺而变 world and penetrates as far as the 位圣父，祂的富有足 mysteries of God, which it has pleased 的道路会有苦难、监 him to make known by his holy Word! 吗？通过耶稣基督的 是通往荣耀之路。走 What then shall estrange and alienate us 告终吗？要知道死亡不会临 from this holy gospel? Shall injuries, 的生命上。 curses, disgrace, and want of worldly honor? But, we know well that Jesus Christ has traveled the same road which we have to follow, if we would be his disciples; that we must not refuse to be despised, mocked, humiliated, and rejected before men. For it is thus that we shall be honored, prized, glorified, and exalted in God’s judgment. Will there be 简言之，只要我们与耶稣基 banishments, proscriptions, privation 就将我们遭受的一切诅咒都转化成 from goods and riches? But we know that 福；一切恶劣的都变为圣洁； if we shall be banished from one country, 变成我们的善行。当我们 the whole earth is the Lord’s, and if we 迫不要忘记我们的安慰，因 be thrown out of the earth itself, 不会落空，我们在天上的主会视一切联 nonetheless we shall not be outside of his 合起来与祂抗衡的势力 Kingdom. [We know] that when we are 看到神真正的仆人在我们眼前受难死 despoiled and impoverished, we have a 去，我们也不应像如走投无路一般

将思想高举至天堂 。就是在那里，祂掌 明确的说神和基督所 之上”，不是我们肉 （希伯来书 9：24）。 仅限于那是神与基 救赎的源头。所以将 带到父神右边的基 求对抗苦难的力量， 量。为了人世的胜 。

Father who is rich enough to nourish us; even that Jesus Christ was made poor, so that we might follow him in his poverty. Will there be afflictions, prisons, tortures, torments? But we know by the example of Jesus Christ that this is the way to arrive at glory. Finally, will there be death? But death does not do away with a life that is worth having.

退缩的带 世意 行为。当 ，很难保持对福 和福音， 而言之，加

In short, if we have Jesus Christ with us, we shall come upon nothing so accursed that he will not turn it into a blessing; nothing so execrable that it shall not be made holy; nothing so evil that it shall not turn into our good. Let us not lose our comfort when we see all earthly powers and forces against us; for the promise cannot fail, that the Lord on high will hold in mockery all the assemblings and efforts of men who would conspire against him. Let us not be desolate, as though all hope were lost, when we see true servants of God die and perish before our eyes. For it was said truly by Tertullian, and so it has been approved and shall be until the consummation of the age, that the blood of the martyrs is the seed of the church.

背景下，本着要效法 而死的信念来理解。 的轻蔑无 关。因为它 尔文对这 物是

And we have a still greater and a more sure consolation, when we turn our eyes away from this whole world and set aside all that we can see before us, to wait with patience for the great judgment of God, by which in one moment all the machinations of men against him shall be struck down, brought to nought, and overturned. This shall be when the Kingdom of God, which we now see in hope, shall become manifest; when Jesus Christ shall appear in majesty with his angels. It shall then be that the good and the evil shall be present before the

徒关注天上也要他 说，希望是基

judgment seat of this great King. Those who have remained firm in this testament, who have followed and kept the will of this good Father, shall be at his right hand as his true children, and shall be blessed with the fulfillment of their faith, which shall be eternal salvation. And since they were not ashamed to own and confess Jesus Christ, when he was despised and condemned before men, they shall also share in his glory, and shall be crowned with him in eternity. But the perverse, rebellious, and condemned, who have despised and rejected this holy gospel, and similarly those who for the sake of holding on to their honor, riches, and high estate have been unwilling to be humbled and made low with Jesus Christ; who for fear of men have cast aside the fear of God and like bastard [sons] disobeyed this Father — these shall be on the left hand; they shall be executed and cast out; for the reward of their unfaithfulness, they shall receive eternal death.

他将“安歇在蒙福的 明在读者面前，给他 地面对死亡，甚至让 惧怕的（路加福音 于保罗，他说如果没有死 也就没有复活了，那 被屠宰的羔羊，是最 多前书 15：19）。加 苦呻吟的生活视

Therefore, when you hear that the gospel presents you Jesus Christ in whom all the promises and gifts of God have been accomplished; and when it declares that he was sent by the Father, has descended to the earth and spoken among men perfectly all that concerns our salvation, as it was foretold in the Law and to the Prophets — it ought to be most certain and obvious to you that the treasures of Paradise have been opened to you in the gospel; that the riches of God have been exhibited and eternal life itself revealed. For, this is eternal life; to know one, only true God, and Jesus Christ whom he has sent, whom he has established as the beginning, the middle, and the end of our salvation. He [Christ] is Isaac, the

的幸福状态。

beloved Son of the Father who was offered as a sacrifice, but nevertheless did not succumb to the power of death. He is Jacob the watchful shepherd, who has such great care for the sheep which he guards. He is the good and compassionate brother Joseph, who in his glory was not ashamed to acknowledge his brothers, however lowly and abject their condition. He is the great sacrificer and bishop Melchizedek, who has offered an eternal sacrifice once for all. He is the sovereign lawgiver Moses, writing his law on the tables of our hearts by his Spirit. He is the faithful captain and guide Joshua, to lead us to the Promised Land. He is the victorious and noble king David, bringing by his hand all rebellious power to subjection. He is the magnificent and triumphant king Solomon, governing his kingdom in peace and prosperity. He is the strong and powerful Samson, who by his death has overwhelmed all his enemies.

是从死人中复 21）。当保罗说神的 加尔文 点 最后的复活，因 做 余 ）。他在使徒行传 中，他没有以末日之事而 国”和教会的审判去 有推迟保罗所

It follows that every good thing we could think or desire is to be found in this same Jesus Christ alone. For, he was sold, to buy us back; captive, to deliver us; condemned, to absolve us; he was made a curse for our blessing, sin offering for our righteousness; marred that we may be made fair; he died for Our life; so that by him fury is made gentle, wrath appeased, darkness turned into light, fear reassured, despisal despised, debt canceled, labor lightened, sadness made merry, misfortune made fortunate, difficulty easy, disorder ordered, division united, ignominy ennobled, rebellion subjected, intimidation intimidated, ambush uncovered, assaults assailed, force forced back, combat combated, war warred against, vengeance avenged, torment

通过基督徒

tormented, damnation damned, the abyss sunk into the abyss, hell transfixed, death dead, mortality made immortal. In short, mercy has swallowed up all misery, and goodness all misfortune. For all these things which were to be the weapons of the devil in his battle against us, and the sting of death to pierce us, are turned for 总 us into exercises which we can turn to our 的 profit. If we are able to boast with the 把 apostle, saying, O hell, where is thy 们 victory? O death, where is thy sting? it is 书 because by the Spirit of Christ promised 话 to the elect, we live no longer, but Christ 都 lives in us; and we are by the same Spirit 刻 seated among those who are in heaven, so 己 that for us the world is no more, even 极 while our conversation is in it; but we are 字 content in all things, whether country, 受 place, condition, clothing, meat, and all 我 such things. And we are comforted in 入 tribulation, joyful in sorrow, glorying 我 under vituperation, abounding in poverty, 归 warmed in our nakedness, patient 上 amongst evils, living in death. 的 义 This62 is what we should in short seek in 是 the whole of Scripture: truly to know 献 Jesus Christ, and the infinite riches that 沉 are comprised in him and are offered to 而 us by him from God the Father. If one 正 were to sift thoroughly the Law and the 督 Prophets, he would not find a single word 完 which would not draw and bring us to him. And for a fact, since all the treasures of wisdom and understanding are hidden in him, there is not the least question of having, or turning toward, another goal; not unless we would deliberately turn aside from the light of truth, to lose

日，不敬神 则在喜乐与欢 ）。对于期待基督本 并“竞 7）。当基 带 19：23）。祂 全地显现完成现今 ）。加尔文说 的事物的完

This paragraph is not in the 1535 preface. It 62 这一 appears for the first time in the treatise of 1543 现在 (C. R. 9, 815).

考 124 页，347 页，349 页，比较 355 页， 页。

ourselves in the darkness of lies. Therefore, rightly does Saint Paul say in another passage that he would know nothing except Jesus Christ, and him crucified. And such knowledge although mean and contemptible to the mind of the flesh is nevertheless sufficient to occupy us all our lives. And we shall not waste our time if we employ all our study and apply all our understanding to profit from it. What more would we ask for, as spiritual doctrine for our souls, than to know God, to be converted (transformez) to him, and to have his glorious image 在 imprinted in us, so that we may partake 生 of his righteousness, to become heirs of 有 his Kingdom and to possess it in the end 还 in full? But the truth is that from the 里 beginning God has given himself, and at 一 present gives himself more fully, that we 绝 may contemplate him in the face of his 范 Christ. It is therefore not lawful that we 的 turn away and become diverted even in the smallest degree by this or that. On the contrary, our minds ought to come to a halt at the point where we learn in Scripture to know Jesus Christ and him 至 alone, so that we may be directly led by 们 him to the Father who contains in himself 你 all perfection. 地 理 后 Here, I say once again, is enclosed all the 扬 wisdom which men can understand, and 耀 ought to learn in this life; which no angel, 父 or man, dead or living, may add to or take 国 away from. This is where we ought to 畏 stop and put a limit to our understanding, 知 mixing nothing of our own with it and 都 refusing any doctrine whatever which 和 might be added to it. For anyone who 臣 undertakes to teach one other syllable 羞 beyond what is taught us in it, ought to be 会 accursed before God and his church. 所

像我们说的，他甚至除去“天地都要废 去”预言的神话色彩，呼召基督徒将信 心“凌驾于天地之上”，直达基督和神 所在的天堂（马太福音 24：35）。他之 所以这样召唤他们是考虑到末后之事， 让他们在试炼中学会忍耐与坚毅（约翰 一书 3：2）。他们的生活是一个等待的 过程，没有任何时间季节可供观察。他 们要把每一天当做最后一天（因为很有 可能已经在十字架下）。他们期待基督 的到来，获得基督的安慰（希伯来书 10： 25）。加尔文深知基督徒处境的尴尬， 深知在外人看来基督徒的希望是多么 可笑。但他也知道不管外部情况如何， 基督徒生活中希望的存在有其特有的 理由，依然是明朗的。因为基督和祂的 灵在做工。就这样，圣经中的末世论带 有些许“隐喻”（哥林多前书 15：52， 希伯来书 10：26-27），启迪着基督徒 的生活，同时也指明他们的最终命运。 但在此应该记住加尔文对基督徒现今 职责的关心和他全部的伦理关怀，对此 我们已做详述。

的 And you kings, princes, and Christian 为 lords, who are ordained of God to punish 量 the wicked and to uphold the good in 给 peace according to the Word of God — to 恩 you it belongs to have this sacred 外 doctrine, so useful and needful, 除 published, taught, and understood in all 管 your lands, realms, and lordly domains, 基 to the end that God may be magnified by 若 you, and his gospel exalted; because by 在 right it is his due that all kings and 至 kingdoms obey him in all humility and 权 serve his glory. Remember that sovereign 你 Empire, above all kingdoms, 圣 principalities, and lordships, was given 光 by the Father to the Lord Jesus; and he is 前 to be feared, held in awe, and honored by 外 everyone, great or little. Remember63 并 what was foretold by the prophets: that 一 all the kings of the earth would render 于 him homage as their superior, and would 是 adore him as their Savior and their God; 将 let this come true in you. And remember 这 that it is no dishonor for you to be subject 君 to such a great Lord, as though in this 神 way your own majesty and high place would be reduced and become as nothing; for it is the greatest honor you may lawfully desire, to be known and regarded as the officials and lieutenants of God. It is unthinkable that Jesus Christ, in whom God wills to be glorified and exalted, should not have dominion over you; and in fact it is reasonable enough that you should be the ones to give him this preeminence, provided your own power is founded in him alone. Otherwise what an ingratitude it would be that you should want to shut out him who has established you in the power you

介绍性选集

See previous note for this passage and the 6

正文

next paragraph.

献词的自传概述

possess, and maintains and keeps you in it! What is more, you ought to know that there is no better foundation, nor one firmer, for keeping your domains in true prosperity, than to have him as Chief and Master, and to govern your peoples under his hand; and that without him they [your domains] can be neither permanent nor endure for long, but shall be accursed of God and shall consequently fall down in confusion and ruin. Since God has thus given you the sword in hand for governing your subjects in his name and by his authority; since he has done you the honor of giving you his name and title; since he has sanctified your position above those of others, to make a portion of his glory and majesty reflected in it — let each one of you engage himself by his own hand to magnify and exalt him who is God’s true and glorious image, in whom he fully represents himself to us. 这 Moreover, to do this, it is not enough 想 merely to confess Jesus Christ, and to 是 profess to be his own, so that you have 耀 the title without the truth and reality of 地 the matter; you must give place to his 驰 holy gospel and receive it with obedience 如 and humility. This is an office every man 实 must fulfill; but it belongs to you 依 especially to see to it that the gospel is 背 heard, to have it published in your lands, 正 in order that it may be known by the 的 people who have been committed to your charge; in order that they may know you as servants and ministers of this great King, and may serve and honor him, by obeying you under his hand and under his guidance.

了我很多努力，如果 想让他们知道【创作 的帮助，神通过一些 个人的经验不仅辅助 集的教诲适用于现状， 解那些作者的思想。

This is what the Lord requires of you through his prophet, when he calls you the guardians of his church. For this tutelage and protection is not a matter of

不及他，在相似的错

enlarging the riches, privileges, and 哦你们那些 honors of the clergy, which makes them 牧师的人， high and haughty, living in pomp and in 适的牧场不 all dissoluteness, contrary to their proper 自由地用自 estate; much less is it a matter of 这神圣的福 maintaining the clergy in their pride and 神的意愿， inordinate displays; it is rather a matter of 个原因祂派 seeing to it that the entire teaching of the 他们能说各 gospel is kept in its purity and truth; that 传教。祂使 the Holy Scriptures are faithfully 恩人，也是 preached, read, and perused; that God is 以便传教时 honored according to the rule given us in 如果你真是 them, and the church is well governed; 者，你也可 that all which is contrary to the honor of 找各种方法 God, or to the good government of the 信仰里，被 church, be corrected and repressed; so 一说法已被 that the Kingdom of Jesus Christ may 把他们的灵 flourish by the power of his Word.

然我与他之间的

O you who call yourselves bishops and pastors of the poor people, see to it that the sheep of Jesus Christ are not deprived of their proper pasture; and that it is not prohibited and forbidden to any Christian freely and in his own language to read, handle, and hear this holy gospel, seeing that such is the will of God, and Jesus Christ commands it; for it is for this cause that he has sent his apostles and servants 这是圣灵指 throughout the whole world; giving them 救恩的福音 the power to speak in all tongues, so that 的人、照亮 they may in every language preach to 万国万民， every creature; and he has made them 位救世主— debtors to the Greeks and the barbarians, 一个福音。 to the wise and the simple, in order that none might be excluded from their teaching. Surely, if you are truly their vicars, successors, and imitators, it is your office to do the same, watching over the flock and seeking every possible 三、罗 means to have everyone instructed in the faith of Jesus Christ, by the pure Word of God. Otherwise, the sentence is already proclaimed and put down in writing, that 约翰加尔文

，这不仅体现在 后期的尽职过程 更加

God will demand their souls at your 杰出的人。 hands. 我记得那是三年前， It is the will of the Lord of lights by his 的最好方法我们曾有 Holy Spirit, by means of this holy and 话。你谈论了你最欣赏的方法， saving gospel, to teach the ignorant, to 当时似乎十分赞同。我们都 strengthen the feeble, to illumine the 最重要的品质在于使作品清晰简 blind, and to make his truth to reign 际上，既然解经者的目的就是在于 among all peoples and nations, to the end 圣经原著者的心意，但若 that the whole world may know but one 原著者的本意也就越偏离自己的目 God and one Savior, Jesus Christ; one 从而脱离了主题，说了些不合时宜 faith, and one gospel. So be it. 话。

迷信深深吸引， 个突然的转 祂（对于我的 很固执了）。我

John Calvin, to Simon Grynaeus,64 a most illustrious man.

有放弃其他学科，但 年的 跟 我只是一个初学者而

I remember that three years ago we had a friendly talk about the best way of expounding Scripture. The method which you liked best, I myself approved most of all others. We both felt that the chief virtue of an interpreter consists in clarity combined with brevity. And indeed, since about the only business he has is to lay open the mind of the writer he has set out to explain, the more he leads the reader away from it, the more he deviates from his own purpose and is sure to wander out of bounds.

人，热爱树荫 为自己找一个安 至今日仍没

We expressed the desire that, from among all those are today engaged in

。每当我渴望 各样的绳 我的

Simon Grynaeus (1493–1541), Swabian scholar,

焦点

professor of Latin and Greek in Heidelberg, left for Basel in 1529 to succeed Erasmus. He lectured on Greek and later on the New Testament. He took part in the preparation of the First Helvetic Confession and attended the Conference of Worms in 1540. As the above dedication and other letters make clear, Calvin had a great admiration for this linguist, exegete, an theologian.

己的国家前往德国去静养。安 在某个角落，总是让我求之不 ，当我在巴塞尔隐居，法国流 虔诚的信徒，这在德国掀起了 火。为了平息这场火，有人散 谣言，残酷地称那些遭流放的 礼派和蛊惑人心者，说他们不 破坏宗教稳定，还要疯狂地搅 治秩序。我看到这是法国宫廷 计，不但以虚假的诽谤掩盖神 者所流的无辜的血，而且让迫 他们无情的杀戮。因此，对于 的指责我必须做出强有力的 不能坐视不管。这就是我发表 要义》的缘由：首先，为弟兄 明这些报道的错误和诽谤，因 命在主的眼中是宝贵的。其次 唤醒外围人的同情与关注，这 已危及许多其他的穷苦人。这 不像现有版本那样繁重，是一 “教义手册”，只是为了证明 的谄媚者邪恶地诽谤这些人 真理。

aiding [the cause of] theology with this kind of work, someone would come forward who would strive for simplicity and would write so as not to discourage his readers too much with long-winded expositions. At the same time, however, I know that not everybody agrees with us 如若这会使神的教 in this matter; and that those who do not 力地继续下去，我 accept [our views], have good arguments 善尽美，我也不奢 on their side. Still, I cannot budge from 努力使我的风格获 my love of brevity. Of course, since it 型。我收获了多少 happens that there is a variety of 我将评判权交给你 disposition among men, and different people find pleasure in different things, let everyone, in this case also, enjoy his own judgment, provided that he does not try to make it a law for everybody else. Let us not, on our part, repudiate or condemn the labor of those who are more wordy and expansive in their expositions 我确实能看出我的 of the Sacred Books. But let them in 他们谴责我竟敢对 return do the same to us, even though 有的【能力】。因 they may think our [exposition] is too 阐述过了，想不到 compressed and concise. 好的理解。我必须 努力会产生一些好 I simply could not resist trying my hand 的时候我也有过这种忧虑。 at something along this line, which might 些杰出的人面前未免有点 be of benefit to the church of God. I am 嫌疑。 not sure that I have succeeded in doing what we thought was desirable; nor did I hope as much when I began. But I did make the effort to discipline my style, so that one could see I was aiming at the ideal we set down. How far I have succeeded, it is not for me to decide; I leave it to you and others like you to 关于这个书信，古今许多作者都 judge. 注释。他们为此耗 然，因为任何理解 I can indeed see that many people will be 理解整部圣经。论到那些 offended by my undertaking and 圣洁、年长的古代【翻译家】，我们不 condemn me because of all things I have 可藐视他们的任何作品。至于 dared to try [my ability] on this epistle of 的人，一一提及他 Paul. Since men of excellent learning 义。我想说说那些在【这个领域】 have already labored at expounding it, it 工作并有杰出贡献的人：

暂时离开 的

is unbelievable that any room is left for others to produce something better. And I must say that even though I hoped my labor would produce some good results, I was at the beginning deterred by this very consideration. I was afraid that, if I set my hand to this task after so many excellent workmen, I would incur the reputation of temerity.

作者。我已经隐匿了我的作者身份并计 划继续这样做。但是纪尧姆·发惹勒 54 迫使我留在日内瓦，不是建议或说服 我，而是借着神的力量强烈地命令我留 下。因为战争，直通斯特拉斯堡的道路 被封了，我原本的打算是迅速穿过日内 瓦，甚至不在这里逗留一晚。

There are commentaries on this epistle by many ancient and many modern writers. Indeed they could not have labored at a better task; because when anyone understands this epistle, the way is open before him to an understanding of the whole of Scripture. I do not need to say anything about the ancient [interpreters] whose piety, erudition, saintliness, and age invest them with such authority that we should not condemn anything we have received from them. As to those who are living, nothing will be gained by mentioning all of them by name. I will speak my mind about those who have labored zealously and done outstanding work [in the field]. Philip Melanchthon,65 by his singular learning and industry, and the power of his competence in every kind of intellectual discipline has shed much light on this epistle; more than all who came before him. But he evidently set himself to examine closely only those matters which were worthy of his own attention; he stopped with these, and deliberately passed by a great deal which cannot but trouble the ordinary mind.

莱特 55 努力 稳，地区 有一个人 现在又卑 。然后发

651497–1560. German Reformer and friend of Martin

音，尽他 意识到我 ，任他怎 说开始转 要关头却 地方神

Luther. His annotations on Romans were published in 1529 and his commentary in 1532.

了我的行 卫我的信

Then comes Bullinger,66 who also received much praise; and that rightly, because he has combined simplicity with learning, and for this he has been highly approved. Finally there is Bucer67who, by his tireless labors, has just about said the last word. He is a man (one of us) of exceptionally profound learning, with an immense knowledge of many subjects, endowed with an extraordinarily lucid mind; a great reader, possessor of other qualities, many and various, in which nobody today can surpass him, few can equal him, and he excels most people; and beyond all this, he deserves special praise because I can think of nobody who 为了这个目的 has turned to the exposition of Scripture 而言，不会存 with equal diligence and [desire for] 无意义的比较 precision. I submit, therefore, it never 上已达成目的 entered my head to compete with such 容。当然他无 men, as this would have been a most 略的，他忽略 impudent rivalry; nor did I want to grab 于那些首先要 for myself the smallest part of the praise 说，布赛珥的 which belongs to them. Let them have the 想】过于高深 blessing, and favor, and authority, which 和那些理解能 all good men acknowledge they deserve. 太深奥难懂。 But I hope this much will be conceded to 那难以置信的 me: nothing is so perfect among men that 会引出很多东 those who come after them will find no 下手头的工作 room for refining and clarifying it, and 尽叙述，后者 adding to its beauty. As for myself, I do 有和他们竞争 not dare to say anything except that I thought my work might perhaps be of some use; and that I undertook it for no other purpose than to promote the common good of the church.

54 纪尧姆·发惹勒（1489-1565） ，像加尔文一

66Heinrich Bullinger (1504–1575), a Swiss 66 海因里希•布林 Reformer, was the successor of Zwingli in 者，是苏黎世继茨温利之 Zurich. His commentary on Romans and the 马书注释及其他新约书信发 other epistles of the New Testament was published in 1537. 67See note 3, p. 54. 67 参

样是个法国人。他也是那些聚集在巴黎附近 的莫城主教毕力公纳次身边的改革者之一。 经过发惹勒积极的力争，1535 年改革宗信仰

To this end, I hoped that when I wrote in my own way, no [charge of] odious rivalry would be pressed against me, as I was at first afraid it would be. Philip 然而，我有时 succeeded in what he set out to do: to 思想收集、整 clarify to the utmost what is essential. He 通的人理解。 had no intention of preventing others 整的注释，其 from doing what must not be neglected; 至少一些人的 and he did omit much because he was 间有差异，这 occupied with the things that come first. 者带来了很多 Bucer is too prolix to keep the interest of 赞同谁的观点 busy people; his [thoughts] are so high 佳的解释，我 that the lowly and those whose attention 力不是很强的 is not the best are in no position to 明论述，读者 understand him. Whenever he deals with 在拙著中精读 any subject, his unbelievably forceful and 已殚精竭力， fecund mind brings up so many things 多此一举。 that he does not know how to take his hand off the paper (tabula). Therefore, because Melanchthon has not dealt with everything, and Bucer has written too much to be read through in a short time, my intention does not in the least look like rivalry with them.

在日内瓦确立。作为教会的领导者，他让加 n 尔文一同参加工作。1538 年，他与加尔文被 驱逐，他们在 1541 年返回，但他在 1542 年

And yet, I wondered for some time whether I would do better to make some gleanings from these other men, so as to be able to put together something to help those of mediocre mentality; or whether I 至于它的实用 should compose a complete commentary, 若有好心读者 in which I would have had to repeat much 益，那将要比 that has been said before by all or at least 力。 by some of them. But these men often differ among themselves, which gives much trouble to readers who are not very 如果我的注释 acute, causing them to hesitate with 同，希望读者 whom they should agree. Therefore, I 须充分尊敬神 thought I would not regret my labor if I 释而离弃神的 could point out the best interpretation, 权威造成了多 and thus relieve those whose judgment is 含糊地对待祂 not sufficiently strong from the trouble of 与神有关的事 judging; especially since I was 人都不能以不 determined to compress and be succinct, 触碰这最神圣

离开了，1544 年定居在纳沙泰尔。他与加尔 文结下了深厚的友谊，在加尔文去世后的一 年（1565 年）死于梅茨。

so that my readers would waste no time, 的。 and would learn, by reading my work, what is in [the books of] the others. In short, I vowed not to give just cause for the complaint that much [of my work] has been superfluous. 因此，以这样或 地）轻率地解读 As to its usefulness, I shall say nothing. 为。我们不能像游戏一 However, men of good will who read it 许多人许久以来却都是这样做的。 have acknowledged having benefited from it more than I dare modestly promise in so many words. 但是我们要承认 It is only right that I should be excused 地对待神的奥秘的人中， when I at times disagree with others and 保持一致的思想。因为神向 differ from them. [I know that] we must 于仆人如此多的好处，以至于 have such reverence for the Word of God 都达到完全的解释。无疑神这 that we do not, so far as it is possible, set 因是为了使人们 it against itself with our contradictory 交流。我们要时常对圣经的 interpretations. I dare not think how 致，这是十分必要的。但是这样的 much 在现世是没有希 damage is done to its majesty, especially 经时我们要尽全力，既不 when we do not treat it with great 的想法，也不因嫉妒而抨击他人。既不 discernment and sobriety. And, if to 充满恨意，也不充满野心。我们只需 contaminate anything dedicated to God 必要的事情，致力于取得进步，受 involves a great crime, anyone who 的动机驱使，而不是别的目的。我们虽 handles the most sacred thing in the 按这个规则解读圣经，但论及宗教的 world with unclean or incompetent hands 质问题，人没有太多的谈论自 ought not to be endured. 神让我们同心一 我致力于两个方 Therefore, it is sacrilegious audacity 一。 rashly to turn Scripture this way and that (as we please), and to fool with it as though it were a game; many people have been doing this very thing long enough.

仅四个月之后，我们受到双重攻击。一 方面来自于再洗礼派，另一方面来自一 些卑鄙的叛教者，他们依赖某些重要人 物的秘密援助，给我们制造了很多麻 烦。同时，内部纷争持续不断，这对我 们来说是一种可怕的折磨。

But we ought always to remind ourselves that even those who have not been wanting in zeal for piety, and have handled the mysteries of God with conscience and sobriety, have not always agreed among themselves. God has in no instance honored his servants with such

我不得不承认我生性温和、胆小、怯懦。 虽然如此，我从一开始就强迫自己面对 这猛烈的风暴。虽然我没有屈服但也确 实不够勇敢，当我被驱逐被迫离开这座 城市时，我更多地是感到高兴。

blessing as to endow them with full and perfect knowledge of every subject; and doubtless his reason for this has been to keep them humble and desirous to keep in communication with their brothers. It 但因为我赞扬 is of course highly desirable that we 如果所有人都 should constantly agree in our 意将评论权交 understanding of Scripture passages. But 密，你对那些 there is no hope for such a thing in this 的评论这一点 life. Therefore, we must do our best 大大减低我的 neither to be pushed by a desire for 非如此，因为 novelty, nor to deprecate others through 密的关系，所 envy; neither to be aroused by hatred, nor 人对我的尊重 to be goaded by ambition; rather, we should do only what is necessary, our aim being nothing else than to make progress, disagreeing only for reasons which are honorable. When we follow this rule in 斯特拉斯堡， our interpretation of Scripture, there will be less license with regard to the essentials of our religion, in which principally God would have his own of one mind. The readers will easily see that I have tried to do both [to make progress and to maintain unity].

，随了我自己的 自己的生活。但 ，当时最卓越的基督教 个新岗位。他和 又被他所说的约 从事传教工作。 注意，不知何故 。57 在那里，不 不在大量的听众 悯了日内瓦，平 接着以祂奇异的

But because it is not proper that I state or establish the value of my own work, I am happy to leave criticism to you. Since everybody defers to your judgment in many things, I also, who have been intimate with you and know very well the kind of man you are, owe you deference in everything. Familiarity has a way of diminishing respect, but as men of learning know very well, in your case, it greatly increases esteem. Farewell.

55 彼得•范莱特（1511-1571），瑞士生人，改

Strasbourg, November 18, 1539.