Christ, the Calvinist

John 10:27–29

“My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand.”

“27我的羊听我的声音，我也认识他们，他们也跟着我。
28我又赐给他们永生。他们永不灭亡，谁也不能从我手里把他们夺去。
29我父把羊赐给我，他比万有都大。谁也不能从我父手里把他们夺去。”

One time, after I had preached a sermon from John touching on some of the main points of the Reformed faith, I found a copy of that week’s bulletin on which someone had scribbled his opinion of the message: “I’m sick of Calvinism in every sermon.”

The message did not particularly bother me. Notes like that seldom do. But I found it surprising that the person who wrote the note somehow regarded Calvinism as a system of thought that could well be dispensed with while, nevertheless, as he assumed, still preserving Christianity. In other words, this person, like many others, somehow regarded the doctrines that go by the name of Calvinism as at best an addition to the pure gospel and at the worst a system that is opposed to it. Is this true? Are the doctrines of grace wrong? One proof that they are not is seen in the verses to which we come in this chapter.

有一次，在我讲完约翰触及的关于改革宗信仰的一些要点的讲道后，我发现了一份那周的公报，上面有人潦草地写下了他对这一信息的看法：“我厌倦了加尔文主义每一次讲道。”

这个消息并没有特别困扰我。类似这样的笔记很少见。但令我感到惊讶的是，写这封信的人在某种程度上认为加尔文主义是一种完全可以被抛弃的思想体系，但正如他所假设的那样，他仍然保留着基督教。换句话说，这个人和其他许多人一样，在某种程度上认为加尔文主义的教义充其量是对纯粹福音的补充，而最坏的是一个反对它的体系。这是真的？恩典的教义是错误的吗？证明它们并非如此的一个证据可以从我们在本章中谈到的经文中看到。

Historic Calvinism

The verses I have in mind are those in which the Lord Jesus Christ spoke plainly to his enemies, saying that those who do not believe on him do not believe because they are not his sheep, that those who are his sheep believe and follow, that this is true because they are given to him by the Father, that these who are given to him by the Father inevitably come to him and, finally, that these who come will never be lost. This is a message of man’s complete ruin in sin and God’s perfect remedy in Christ, and it can be expressed in the distinctive points of Calvinistic theology. Before we look at these points in detail, however, we should see that far from being an aberration or addition to the gospel, these truths have always belonged to the core of the Christian proclamation and have been characteristic of the church at its greatest periods.

历史上的加尔文主义

我想到的经文是主耶稣基督对他的仇敌直言不讳地说，那些不信他的人之所以不信，是因为他们不是他的羊，那些属于他的羊的人相信并跟从，这是真的，因为他们是天父赐给祂的，那些天父赐给他的人必然会来到他那里，最后，那些来的人永远不会失落。这是人类在罪中彻底毁灭以及神在基督里完美拯救的信息，它可以用加尔文主义神学的独特观点来表达。然而，在我们详细研究这些要点之前，我们应该看到，这些真理绝不是福音的偏差或补充，而是一直属于基督教宣讲的核心，并且是教会在其最伟大时期的特征。

To begin with, the doctrines of grace that have become known as Calvinism were most certainly not invented by Calvin, nor were they characteristic of his thought alone during the Reformation period. As we shall see, these are the truths taught by Jesus and confirmed for us in Scripture by the apostle Paul. Augustine argued for the same truths over against the denials of Pelagius and those who followed him. Luther was a Calvinist. So was Zwingli. That is, they believed what Calvin believed and what he later systematized in his influential Institutes of the Christian Religion. The Puritans were also Calvinists; it was through them and their teaching that both England and Scotland experienced the greatest and most pervasive national revivals the world has ever seen. In that number were the heirs of John Knox: Thomas Cartwright, Richard Sibbes, Richard Baxter, Matthew Henry, John Owen, and others. In America, thousands were influenced by Jonathan Edwards, Cotton Mather, and George Whitefield, all of whom were Calvinists.

首先，被称为加尔文主义的恩典教义肯定不是加尔文发明的，也不是宗教改革时期加尔文独有的思想特征。正如我们将要看到的，这些是耶稣教导的真理，也是使徒保罗在圣经中为我们证实的真理。奥古斯丁主张同样的真理，反对伯拉纠及其追随者。路德是加尔文主义者，慈运理也是如此。也就是说，他们相信加尔文所相信的以及他后来在他有影响力的《基督教要义》中系统化的东西。清教徒也是加尔文主义者。正是通过他们和他们的教导，英格兰和苏格兰经历了举世瞩目的最伟大、最普遍的民族复兴。其中包括约翰·诺克斯的继承人：托马斯·卡特赖特、理查德·西布斯、理查德·巴克斯特、马修·亨利、约翰·欧文等。在美国，成千上万的人受到乔纳森·爱德华兹、科顿·马瑟和乔治·怀特菲尔德的影响，他们都是加尔文主义者。

In more recent times the modern missionary movement received nearly all its direction and initial impetus from those in the Calvinistic and Puritan tradition. The list includes such men as William Carey, John Ryland, Henry Martyn, Robert Moffat, David Livingstone, John G. Paton, John R. Mott, and many others. For all these the doctrines of grace were not an appendage to Christian thought but were rather that which was central and which most fired and gave form to their preaching and missionary efforts.

This, of course, is precisely why I am reviewing this history—to show that the doctrines known as Calvinism are not something that emerged late in church history but rather are that which takes its origins in the teachings of Jesus, which has been found throughout the church in many periods, and which has always been characteristic of the church at its greatest periods of faith and expansion. It follows from this that the church of Jesus Christ will again see great days when these truths are widely proclaimed, and proclaimed fearlessly.

近代以来，现代传教运动几乎所有的方向和最初的推动力都来自加尔文主义和清教传统。该名单包括威廉·凯里、约翰·赖兰、亨利·马丁、罗伯特·莫法特、大卫·利文斯通、约翰·G·佩顿、约翰·R·莫特等。对于所有这些，恩典教义并不是基督教思想的附属物，而是最核心的教义，最能激发并赋予他们的传讲和传道事工努力的形式。

当然，这正是我回顾这段历史的原因——为了表明加尔文主义的教义并不是在教会历史中后期出现的，而是起源于耶稣的教义，而耶稣的教义在整个教会中都可以找到。教会在许多时期都是如此，这始终是教会在信仰和扩张最伟大时期的特征。由此可见，耶稣基督的教会将再次看到这些真理被广泛宣讲、并且无所畏惧地宣讲的伟大日子。

Jesus is our example. We sometimes think of these doctrines as household doctrines; that is, as truths to be proclaimed only to those who already believe. But this was not Jesus’ procedure. He taught them also to his enemies. In this case, they had come to him with the implication that he was responsible for their failure to believe; they had said, “If you are the Christ, tell us plainly.” He answered this, not so much with a statement concerning his identity as the Messiah (although he did say that his words and works authenticated him), but much more importantly by a full statement of man’s utter inability to choose God and of the necessity for divine grace in each step of salvation. Did they want it told plainly? Well, this is the truth told plainly: “You do not believe because you are not my sheep.… My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one can snatch them out of my Father’s hand” (vv. 26–29).

耶稣是我们的榜样。我们有时将这些教义视为家里人的教义，也就是说，作为真理只能向那些已经相信的人宣讲。但这不是耶稣的做法。祂也将这些知识教导给祂的敌人。在这种情况下，他们来找祂，暗示祂要为他们不相信的事情负责。他们说：“你若是基督，就明明地告诉我们。”祂回答了这个问题，与其说是关于祂作为弥赛亚的身份的声明（尽管他确实说祂的言行证明了祂），不如说是通过完整的声明来说明人完全无法选择神以及有必要选择神救赎的每一步都有神的恩典。他们想把事情说清楚吗？好吧，这就是明明白白的真理：“只是你们不信，因为你们不是我的羊。……我的羊听我的声音，我也认识他们，他们也跟着我。我又赐给他们永生。他们永不灭亡，谁也不能从我手里把他们夺去。我父把羊赐给我，他比万有都大。谁也不能从我父手里把他们夺去。”（26-29节）。

State of the Lost

First of all, Christ’s words reflect the desperate state of the lost; that is, the state of all men as they are apart from Christ. The teachings on this point are not so much direct as indirect. Still they underlie the positive points made in this passage.

失落的状态

首先，基督的话反映了迷失者的绝望状态；也就是说，所有人离开基督时的状态。关于这一点的教导与其说是直接的，不如说是间接的。它们仍然是这段话中所提出的积极观点的基础。

In reference to man’s desperate state apart from Christ, these verses show that he has lost spiritual life; otherwise it would not be necessary for Christ to speak of it as a gift. Originally, man had life. When the first man and woman were created by God they were created with that life that shows itself in communion with him. Consequently, we learn that they communed with God in the Garden in the cool of the day. When they sinned, this life was lost, a fact evidenced by their hiding from God. This has been the state of people ever since. Consequently, when the gospel is preached, those who hear it turn away unless God intervenes to do a supernatural work of regeneration in their hearts.

这些经文谈到人离开基督而陷入绝望的境地时，表明他已经失去了属灵的生命。否则基督就没有必要把它说成是一份恩赐。本来，人是有生命的。当神创造第一个男人和女人时，他们被创造时就带有与神相交的生命。因此，我们得知他们在凉爽的天气里在花园里与神交谈。当他们犯罪时，他们就失去了生命，这一事实从他们躲避神就可以看出。从那时起，这就是人们的状态。因此，当福音被传扬时，那些听到福音的人就会转身离去，除非神介入，在他们的心中进行超自然的重生工作。

Moreover, the desperate state of people apart from Christ is suggested by the fact that no one can recover this life except as a free gift from God. Jesus calls it a gift, for it is undeserved and unearned. If it were earned, it would be wages; if it were merited, it would be a reward. But eternal life is neither of these. It is a gift, which means that it originates solely in God’s good will toward men.

此外，除了上帝的免费礼物之外，没有人能够恢复这一生命，这一事实表明了离开基督的人们的绝望状态。耶稣称其为礼物，因为它是不配得的、不劳而获的。如果是挣来的，那就是工价；如果这是配得的，那就是奖励。但永生都不是这些。它是一份礼物，这意味着它完全源于上帝对人类的善意。

As a last thought on this subject, it is also true, is it not, that men and women will perish except for this gift. Jesus says of those to whom he gives life that “they shall never perish.” But since he makes this promise, it must be because we will perish if he does not intervene. We are sinners. Sin makes us heirs of God’s wrath. If God does not intervene, we stand under divine judgment, without hope, facing the punishment due us for our own sins. According to these verses, we cannot even come to Christ, for we are not of his sheep and so lack the ability to hear his voice and turn to him.

作为关于这个主题的最后一个想法，如果没有这份礼物，男男女女都会灭亡，这也是事实，不是吗？耶稣谈到那些被他赐予生命的人时说：“他们永远不会灭亡。”但既然他做出了这样的承诺，那一定是因为如果他不干预的话我们就会灭亡。我们是罪人。罪使我们成为神的愤怒的继承人。如果上帝不干预，我们就会站在神的审判之下，毫无希望，面临因我们自己的罪而应得的惩罚。根据这些经文，我们甚至不能来到基督面前，因为我们不是祂的羊，因此缺乏听到他的声音并转向他的能力。

Grace

This brings us to the next thought. For while it is true that in ourselves we cannot come to Christ and so lie under God’s just condemnation, the main point of these verses is that God has nevertheless acted in grace toward some. Earlier this was expressed by saying that Christ died for the sheep; in other words, by the doctrine of a particular redemption (v. 11). In this section we are told that Jesus has given eternal life to the same people (v. 28), and that these are those whom God has given him (v. 29).

You cannot trace the origins of our salvation farther back than that. In this, as in all things, the origins are to be found in God. Some say, “But surely God called them because he foresaw that some would believe.” But it does not say that. Others say, “He chose them because he knew in advance that they would merit salvation.” It does not say that either. What it does say is that the initiative in salvation lies with God and that this is found, on the one hand, in God’s electing grace whereby he chooses some for salvation entirely apart from any merit on their own part (which, of course, they do not have) and, on the other hand, in Christ’s very particular atonement by which he bore the penalty for the sins of these people.

恩典

这给我们带来了下一个想法。因为，虽然我们靠着自己确实无法来到基督面前，因此会受到上帝公义的谴责，但这些经文的要点是，上帝仍然以恩典对待某些人。早些时候，这句话是通过基督为羊而死来表达的。换句话说，是根据特定救赎的教义（11节）。本节告诉我们，耶稣已将永生赐给了同样的人（第 28 节），而这些人就是神赐给祂的人（第 29 节）。

我们救恩的起源无法追溯到更远的地方。在这方面，就像在所有事物中一样，起源都可以在上帝身上找到。有人说：“但神呼召他们，肯定是因为他预见到有些人会相信。”但它并没有这么说。其他人则说：“祂选择了他们，因为祂事先知道他们会得到救赎。”它也没有这么说。它确实说的是，救恩的主动权在于神，并且这一点可以在神拣选的恩典中找到，借此祂选择一些人来得救，完全不考虑他们自己的任何功绩（当然，他们也没有），另一方面，在基督非常特定的救赎中，祂为这些人的罪承担了惩罚。

I need to say also, however, that there are aspects of the death of Christ that apply to the world at large. I am not denying that. The death of the Lord Jesus Christ is a revelation of the nature of God. It is a revelation of his hatred of sin in that Christ died for it. It is most certainly a revelation of God’s love, for love lay behind it. It is an example to the race. These things are true. But in addition to these there is also a sense in which the Lord Jesus Christ died particularly and exclusively for his own, so that he literally bore the penalty for their particular sins, that they might be forgiven.

These truths do not make us proud, as some charge. Rather they increase our love for God who out of pure grace saves some when none deserve it.

然而，我还需要说，基督之死的某些方面适用于整个世界。我并不否认这一点。主耶稣基督的死是神本性的启示。这是祂对罪的仇恨的启示，因为基督为罪而死。这无疑是神的爱的启示，因为爱隐藏在它的背后。这是比赛的一个例子。这些都是真的。但除此之外，还有一种意义是，主耶稣基督特别地、专门地为祂自己的罪而死，因此祂确实承担了他们特定罪孽的惩罚，以便他们可以得到宽恕。

正如一些人所指责的那样，这些事实并没有让我们感到自豪。相反，它们增加了我们对上帝的爱，上帝出于纯粹的恩典拯救了一些人，而没有人配得这恩典。

An Effective Call

The third of the reformed doctrines presented by Jesus is the effective call: that is, that God’s call of his people is accompanied by such power that those whom he calls necessarily come to him, believing on Christ and embracing Christ for salvation. Jesus expresses this by saying: “My sheep listen to my voice; I know them, and they follow me” (v. 27). It is a mark of the sheep that they both hear and follow their shepherd.

In the Puritan era it was the habit of many preachers to play on these two characteristics, calling them the marks of Christ’s sheep. In days when there were many flocks of sheep it was necessary to mark the sheep to distinguish them. In our day, at least on cattle, this is done by branding. On sheep it was often done by cutting a small mark into the ear. “Well,” said the Puritans, “each of Christ’s sheep has a double mark—on his ear and on his foot. The mark on his ear is that he hears Christ. The mark on his foot is that he follows him.”

有效的呼召

耶稣所提出的第三个改革宗教义是有效的呼召：也就是说，上帝对祂子民的呼召伴随着这样的力量，以至于祂所呼召的人必然会来到祂面前，相信基督并接受基督以获得救赎。耶稣这样表达这一点：“我的羊听我的声音，我也认识他们，他们也跟着我。”（27节）。羊的标志是它们都听从牧羊人并跟随牧羊人。

在清教徒时代，许多传道人习惯利用这两个特征，称它们为基督羊的标记。在羊群很多的时候，需要给羊做标记以区分它们。在我们这个时代，至少在牛身上，这是通过品牌来完成的。对于绵羊来说，这通常是通过在耳朵上切一个小标记来完成的。 “嗯，”清教徒说，“基督的每只羊都有双重印记——在耳朵上和脚上。他耳朵上的标记是他听到了基督。他脚上的印记就是他跟着祂。”

This is true, of course. It leads us to ask, “Do we hear? Do we follow?”

How many of those who come to church on a typical Sunday morning really hear the voice of Christ or have ever heard it? They hear the voice of the preacher; they hear the voices of the members of the choir. But do they hear Christ? If they do, why are they so critical of what they hear? Why are their comments afterward so much more about the Lord’s servant than the Lord? Those who are Christ’s hear Christ. And they follow him. But how many who come to church are really following? Most seem to make good leaders—in their own cause—but they are poor followers. They make good critics—of the Bible and of Christ’s people—but they are poor disciples. They make respectable wolves, for they ravage the flock, but they do not have the traits of the sheep and would even be contemptuous of them if they had an understanding of what those traits are.

Do not presume on your relationship to Christ. You are not his unless you hear his voice and follow him. Jesus said, “If you love me, keep my commandments” (John 14:15). He said, “He who has an ear, let him hear what the Spirit says to the churches” (Rev. 2:7).

当然，这是真的。它使得我们会发问：“我们听到了吗？我们是跟着吗？”

在典型的周日早上来到教堂的人中有多少人真正听到或曾经听到过基督的声音？他们听到传教士的声音；他们听到唱诗班成员的声音。但他们听到基督了吗？如果他们这样做了，为什么他们对他们所听到的内容如此挑剔？为什么他们后来的评论更多地是关于主的仆人而不是主？那些属于基督的人听基督。他们跟着祂。但有多少来教会的人是真正跟随的呢？大多数人似乎都是优秀的领导者——为了自己的事业——但他们却是糟糕的跟随者。他们对圣经和基督的子民提出了很好的批评，但他们是可怜的门徒。他们制造受人尊敬的狼，因为它们蹂躏羊群，但它们没有羊的特征，如果它们了解这些特征是什么，甚至会蔑视羊。

不要推测你与基督的关系。除非你听到祂的声音并跟随他，否则你就不是祂的。耶稣说：“你们若爱我，就必遵守我的命令”（约14:15）。他说：“圣灵向众教会所说的话，凡有耳的，就应当听。”（启 2:7）。

Never Lost

Finally, notice that these verses also speak at length of God’s perseverance with his saints. That is, they teach us that none whom God has called to faith in Christ will be lost. Indeed, how can they be, if God is responsible for their salvation? Jesus says, “I give them eternal life, and they shall never perish; no one can snatch them out of my hand” (v. 28).

“But,” says someone, “suppose they jump out of their own accord?”

“They shall never perish,” says the Lord.

“Never?”

“No, never,” says Jesus. “They shall never perish; no one can snatch them out of my hand.”

永不失落

最后，请注意这些经文也详细讲述了神对祂圣徒的坚忍。也就是说，他们教导我们，神呼召相信基督的人都不会失落。事实上，如果神对他们的拯救负有责任，他们怎么可能会这样呢？耶稣说：“我又赐给他们永生。他们永不灭亡，谁也不能从我手里把他们夺去。”（28节）。

“但是，”有人说，“如果他们是自愿跳出来的呢？”

主说：“他们永不灭亡。”

“绝不？”

耶稣说：“不，永远不会。” “他们永不灭亡，谁也不能从我手里把他们夺去。”

This does not mean that there will not be dangers, of course. In fact, it implies them; for if Jesus promises that no one will succeed in plucking us from his hands, it must be because he knows that there are some who will try. The Christian will always face dangers—dangers without, from enemies, and dangers within. Still the promise is that those who have believed in Jesus will never be lost. We may add that the Christian may well be deprived of things. He may lose his job, his friends, his good reputation. Still he will not be lost. The promise is not that the ship will not go to the bottom, but that the passengers will all reach shore. It is not that the house will not burn down, but that the people will escape safely.

当然，这并不意味着不会有危险。事实上，它暗示了它们；因为如果耶稣承诺没有人能成功地将我们从祂手中夺走，那一定是因为他知道有人会尝试。基督徒总是会面临危险——来自外部的危险、来自敌人的危险以及内部的危险。但仍应许那些相信耶稣的人将永远不会迷失。我们可以补充一点，基督徒很可能被剥夺了一些东西。他可能会失去工作、朋友和良好声誉。但他仍然不会迷失。承诺的不是船不会沉入海底，而是乘客都会到达岸边。不是房子不会被烧毁，而是人们能够安全逃生。

Do you believe this promise, that you are safe in Jesus’ hands, that you will never be lost? Are you able to trust God for this as you have for other truths? I suppose there is a way of explaining away almost everything, but I must say that I do not see how the opponents of eternal security can explain away this text. Am I Christ’s? Then it is he who has promised that neither I nor any who belong to him shall perish. If I do perish, then Jesus has not kept his word, he is not sinless, the atonement was not adequate, and no one in any place can enter into salvation.

你相信这个应许吗？你在耶稣的手中是安全的，你永远不会迷失吗？你能像相信其他真理一样因着这（应许）相信神吗？我想有一种方法可以解释几乎所有的事情，但我必须说，我不明白永恒稳妥的反对者如何能够解释这段文字。我是属于基督的吗？那么祂就应许我和任何属于他的人都不会灭亡。如果我真的灭亡了，那么耶稣就没有遵守祂的诺言，他不是无罪的，赎罪祭是不充分的，任何地方的人都无法进入救恩。

I wish that all God’s children might come to know and love these truths. I wish that many might be saved by them.

We live in a day that is so weak in its proclamation of Christian doctrine that even many Christians cannot see why such truths should be preached or how they can be used of the Lord to save sinners. This was not always so. It was not always the case that these truths were unused by God in saving sinners.

我希望所有神的儿女都能认识并喜爱这些真理。我希望许多人能被它们拯救。

我们生活在宣讲基督教教义方面如此薄弱的时代，甚至许多基督徒也无法明白为什么应该宣讲这些真理，或者主如何利用它们来拯救罪人。但情况并非总是如此。神并不总是不使用这些真理来拯救罪人。

Did you know that it was these doctrines, particularly the doctrine of God’s perseverance with his people, that God used to save Charles Haddon Spurgeon, one of the greatest preachers who ever lived? Spurgeon was saved when he was only fifteen years old, but before that time he had already noticed how friends of his, who had begun life well, made shipwreck of their lives by falling into gross vice. Spurgeon was appalled by such things. He feared that he himself might fall into them. He reasoned like this: “Whatever good resolutions I might make, the probabilities are that they will be good for nothing when temptation [assails] me. I [will] be like those of whom it has been said, ‘They see the devil’s hook and yet cannot help nibbling at his bait.’ I [will] disgrace myself.” It was then that he heard of the truth that Christ will keep his saints from falling. It had a particular charm for him and he found himself saying, “If I go to Jesus and get from him a new heart and a right spirit, I shall be secured against these temptations into which others have fallen. I shall be preserved by Him.” It was this truth along with others that brought Spurgeon to the Savior.

你是否知道，正是这些教义，特别是神对祂子民的坚忍的教义，神用它来拯救有史以来最伟大的传道人之一查尔斯·哈登·司布真？司布真在十五岁的时候就得救了，但在那之前他就已经注意到他的朋友们，原本生活很好，却因陷入严重的恶行而毁掉了自己的生活。司布真对这些事情感到震惊。他担心自己也会落入其中。他这样推理：“无论我做出什么好的决定，当诱惑[攻击]我时，它们很可能毫无用处。我会像人们所说的那样，‘他们看到了魔鬼的钩子，却忍不住要咬他的鱼饵。’我会羞辱自己。”就在那时，他听到了基督会阻止祂的圣徒跌倒的真理。这对他来说有一种特殊的魅力，他发现自己说：“如果我去找耶稣，从他那里得到一颗新心和一个正直的灵，我就能免受其他人陷入的这些诱惑。我必蒙祂保守。”正是这个真理和其它真理将司布真带到了救主面前。

I wish it might be the same with you! I do not preach a gospel that has a shaky foundation. I do not proclaim a religion of percentages and probabilities. I proclaim the message of Christ, Paul, Augustine, Luther, Calvin, and all others who have found God to be their pure hope and salvation. It is the message of man’s complete ruin in sin and of God’s perfect remedy in Christ, expressed in his election of a people to himself and his final preservation of them. God grant that you might believe it wholeheartedly.^[1]

我希望你也能有同样的认识！我所传的福音不是根基不稳固的。我并不宣扬百分比和概率的宗教。我宣扬基督、保罗、奥古斯丁、路德、加尔文和所有其他发现上帝是他们纯粹的希望和救赎的人的信息。它传达了人类因罪而彻底毁灭的信息，以及上帝在基督里完美拯救的信息，这通过祂拣选一群人归自己并最终保守他们来表达。愿上帝保佑你全心全意地相信它。

^[1] James Montgomery Boice, The Gospel of John: An Expositional Commentary (Grand Rapids, MI: Baker Books, 2005), 777–782.