FOREKNOWLEDGE; FOREORDINATION; CALLING; ELECTION ｜ 预知；预定；呼召；拣选

ENFOREKNOWLEDGE; FOREORDINATION; CALLING; ELECTION. These are indissolubly linked in the order of Divine procedure: Rom. 8:29, 30. Whom He foreknew, He also foreordained; . . . and whom He foreordained, He also called. I. Foreknow; Foreknowledge. Proginosko, Prognosis: to know first or beforehand. Only five texts: Rom. 8:29. Whom He did foreknow, He also foreordained. Rom. 11:2. God has not cast off His people, whom He did foreknow. Acts 2:23. Him, being delivered up by the determinate (ordained, horizo) counsel and foreknowledge of God. 1 Pet. 1:1, 2. Elect (eklectos) according to the foreknowledge of God. 1 Pet. 1:20. Christ, foreknown before the foundation of the world.

BSBRomans 8:29, 30 29 For those God foreknew, He also predestined to be conformed to the image of His Son, so that He would be the firstborn among many brothers. 30 And those He predestined, He also called; those He called, He also justified; those He justified, He also glorified.

中预知；预定；呼召；拣选。在神作为的次序里，这四者密不可分地连成一环：罗马书 8:29-30 —— 因为他预先所知道的人，就预先定下……预先所定下的人又召他们来。一、预知（动词 Proginosko，名词 Prognosis：预先知道）。经文仅五处：罗马书 8:29 —— 预先所知道的人，就预先定下。11:2 —— 神并没有弃绝他预先所知道的百姓。使徒行传 2:23 —— 他既按着神的定旨（horizo：所定的）先见被交与人。彼得前书 1:1-2 —— 照父神的先见被拣选（eklectos）的人。1:20 —— 基督在创世以前是预先被神知道的。【OCR 注：原书 "1 Pet. 2:20" 依经文（创世以前预先被知道）推定为彼得前书 1:20。】

ENIn these only Scriptural references to God's foreknowledge, two (the first and fourth) intimate some connection between His foreknowledge and His subsequent acting—foreordination in one case and election in the other—in securing the believer's salvation. The second text refers to His foreknowledge of His ancient chosen people. The third and fifth connect His ordaining act with His foreknowledge in the delivering up of Christ to death for us. In all the explicit references of Scripture, the foreknowledge of God has to do exclusively with His merciful and gracious action in behalf of the saving of His own chosen people. The Scripture is utterly silent, here and in all other passages which refer to His unsearchable knowledge, as to the connection between His foreknowledge and foreordination. It is surely wisdom on our part to imitate its silence, in our satisfaction with the result of that connection to us as saved believers. Proof of the fact of God's foreknowledge of all events, thoughts and deeds in all duration, we find in His Eternal and Omniscient Being. In the glad conviction of the fact, we may find comfort, help, and rest.

中在圣经论神预知的仅有这五处经文中，有两处（第一与第四）提示他的预知与他随后为成全信徒救恩的作为（一处是预定，一处是拣选）之间存有某种关联。第二处说的是他对古时选民的预知。第三与第五处把他所定的旨意与他的预知相连——关乎基督为我们被交于死。纵观圣经一切明文，神的预知无一例外只关乎他为拯救自己选民所施怜悯恩慈的作为。至于预知与预定之间究竟如何关联，圣经在此处、在一切论及他测不透之知识的经文里，都全然缄默。我们的智慧之道，正是效法圣经的缄默——以这关联加给我们这些得救信徒的结果为满足。至于神预知万世一切事件、意念与作为这一事实的证据，就在他永恒全知的存有本身。在对这事实的欢然确信里，我们可以得安慰、得帮助、得安息。

ENII. Foreordination. Proorizo: to mark off, bound or limit beforehand. (The A. V. renders the word "predestinate"; the R. V., more judiciously, "foreordain," since the former word has with many minds a flavor of arbitrary or partial acting.) Here also the texts are very few, only four: Rom. 8:29, 30. Foreordained to be conformed to the image of His Son. Whom He did foreordain, He called. Eph. 1:5, 11. Foreordained us unto adoption as sons. Foreordained according to the purpose of Him; made a heritage in Christ.

BSBEphesians 1:5 He predestined us for adoption as His sons through Jesus Christ, according to the good pleasure of His will,

中二、预定（Proorizo：预先划界、预先立定范围）。（钦定本将此词译作 "predestinate"『命定』；修订本更审慎地译作 "foreordain"『预先立定』——因为前一个词在许多人心里带着专断偏待的味道。）此处经文同样极少，仅四处：罗马书 8:29-30 —— 预先定下效法他儿子的模样。预先所定下的人，又召他们来。以弗所书 1:5, 11 —— 预定我们……得儿子的名分。照着他旨意所预定的，在基督里……得了基业（英译：成为他的产业）。

ENWith even greater emphasis it should be noted that these only direct Scriptural references to God's foreordination are connected exclusively with His saving processes, and immediately affect the spiritual transformation and adoption of the saved soul. While the Scripture is silent as to God's reasons, it plainly unfolds the gracious end or object of His foreordaining action. There is absolutely no clue to His motive or reason, except as we gather it from the end or its effect (holiness and sonship) referred to above, and from His revealed character. As disclosed, it is a gracious foreordination, and cannot be partial to any. Its operation must be impartial and universal, since no one is entitled by character or deed to more than any other, all alike being sinners and unworthy. It should be further noted that, while foreordination respects the gracious acts and gifts of God in man's behalf, we read of no foreordination to faith or repentance, or to any act required of man as a condition of salvation. Foreordination, therefore, cannot possibly infringe upon the free action with which man is solemnly invested by God. That God's foreordination includes the absolute and unlimited control over all events and over the actions of all spiritual creatures, appears conclusively in the fact that He is the Self-existent, Self-sufficient, Eternal and Omnipotent Upholder and Ruler of the Universe which He Himself has created. In this assurance also our comfort, help and rest may well be increased, and our satisfaction in God intensified. See Agency. Also Jer. 18:1-10.

中更当着重指出的是：圣经论神预定的这仅有的几处明文，无一例外只与他拯救的进程相连，直接关乎得救灵魂的属灵改变与得儿子名分。圣经对神的理由缄默不言，却清楚展开了他预定作为的恩慈目的。关于他的动机与理由，除了从上述目的或果效（圣洁与儿子名分）并他已启示的品格中去推想，绝无任何线索。就其所显明的而论，这是恩慈的预定，不可能偏待任何人；其运作必是不偏不倚、普及众人的——因为论品格论行为，没有一人配得比别人更多，人人同为罪人、同样不配。还当指出：预定所关涉的是神为人所施的恩慈作为与恩赐；我们从未读到『预定人有信心』『预定人悔改』，或预定人去行任何被要求作为得救条件的行动。所以，预定绝不可能侵犯神郑重赋予人的自由行动。至于神的预定包含对一切事件、对一切属灵受造者行动的绝对无限的掌管，这从一个事实里确凿显明：他是自有永有、自足、永恒、全能的宇宙托住者与统治者——这宇宙原是他亲手所造。在这确据里，我们的安慰、帮助与安息更可加增，我们在神里面的满足也愈发深厚。参主题词条：神人协作（004）。另参耶利米书 18:1-10（窑匠与泥）。

ENIII. Call, Calling, Called. Gr. Kaleo, Klesis, Kletos: call or invite; calling or invitation; called or invited. IV. Choose, Gr. Eklego. Chosen, Eklectos. Elect, Eklectos. Election, Ekloge. Note that the original word is one and the same for all these renderings; its primary meaning is laid out or chosen. V. Scriptural uses of the words Kaleo, or Calling, and Eklego, or Choosing. Three texts only seem to discriminate by combining them: Matt. 22:14. Many are called, but few chosen. 2 Pet. 1:10. Make your calling and election sure. Rev. 17:14. Called and chosen and faithful. Careful study of the many passages containing one or other of these words shows an almost general interchangeableness in the use and in the application—practically in the intent or meaning—of the two words.

BSBMatthew 22:14 For many are called, but few are chosen.”

中三、呼召（希腊文动词 Kaleo、名词 Klesis、形容词 Kletos：呼召或邀请；蒙召或蒙邀）。四、拣选（动词 Eklego；『被拣选的』与『选民』同为 Eklectos；『拣选』为 Ekloge）。请注意：这几种译法背后的原文实是同一个词，本义为『选出，拣出』。五、Kaleo（呼召）与 Eklego（拣选）二词在圣经中的用法。似乎只有三处经文把两词并举而加以分别：马太福音 22:14 —— 被召的人多，选上的人少。彼得后书 1:10 —— 使你们所蒙的恩召和拣选坚定不移。启示录 17:14 —— 蒙召、被选、有忠心的。细考含有这两个词的众多经文可见：二词在用法与应用上（实际上在意向或含义上）几乎可以通用。

ENVI. Threefold significance in the words Kaleo and Eklego, as interpreted by the entire text and context in each case. In plainer words, the Scriptures appear to intimate three kinds of calling and election. 1. A calling or choosing to place, function, and service: Heb. 11:8. Abraham, when he was called, obeyed to go out unto a place. Heb. 5:4. Called of God, as was Aaron. John 6:70. Have I not chosen you the twelve, and one of you is a devil? John 15:16. I chose you, and appointed you, that ye should go and bear fruit. Jacob, chosen before his birth as the progenitor of God's elect people: Rom. 9:11, 12. That the purpose of God according to election might stand, not of works, but of Him that calleth, it was said unto her (Rebecca), The elder shall serve the younger. So also Pharaoh was appointed to his place and service, Rom. 9:17. Hosea 11:1. When Israel was a child, then I loved him, and called My son out of Egypt. Gal. 1:15-19. Paul's call to apostleship. Also Ex. 35:30, 31. Bezalel.

BSBRomans 9:11, 12 11 Yet before the twins were born or had done anything good or bad, in order that God’s plan of election might stand, 12 not by works but by Him who calls, she was told, “The older will serve the younger.”

中六、Kaleo 与 Eklego 二词按各处上下文解读出的三重含义。说得更直白些：圣经似乎提示了三种呼召与拣选。1. 蒙召／蒙选去担任某个位置、职能与服事：希伯来书 11:8 —— 亚伯拉罕因着信，蒙召的时候就遵命出去，往将来要得为业的地方去。5:4 —— 要蒙神所召，像亚伦一样。约翰福音 6:70 —— 我不是拣选了你们十二个门徒吗？但你们中间有一个是魔鬼。15:16 —— 是我拣选了你们，并且分派你们去结果子。雅各未出生即被选为神选民之族的先祖：罗马书 9:11-12 —— 神拣选人的旨意，不在乎人的行为，乃在乎召人的主……就对利百加说：将来大的要服事小的。法老也照样被派定其位置与用场——罗马书 9:17。何西阿书 11:1 —— 以色列年幼的时候我爱他，就从埃及召出我的儿子来。加拉太书 1:15-19 —— 保罗蒙召作使徒亦属此类。又出埃及记 35:30-31 —— 比撒列（蒙召作会幕的巧匠）。

EN2. A calling to salvation, or invitation to the unsaved: Matt. 9:13. I came not to call the righteous, but sinners. This one utterance of Christ, at least, is clear and conclusive upon this point; and it furnishes a large interpretation of His words in Matt. 22:14, Many are called, but few chosen. The substance of this call is variously and repeatedly expressed by Christ—in personal invitation, "Come unto Me," etc.; in the bidding of the Parables of the Great Supper, etc. The call is addressed to every one who wills to accept it. Matt. 16:24. If any man would come after Me. Rev. 22:17. He that is athirst, let him come; he that will, let him take the water of life freely.

BSBMatthew 9:13 But go and learn what this means: ‘I desire mercy, not sacrifice.’ For I have not come to call the righteous, but sinners.”

中2. 得救的呼召，即向未得救者发出的邀请：马太福音 9:13 —— 我来本不是召义人，乃是召罪人。基督这一句话，至少在这一点上清楚而具有定论性；它也为马太福音 22:14『被召的人多，选上的人少』提供了宽广的解释。这呼召的实质，基督曾以各样方式反复表达——在亲口的邀请里：『到我这里来』等等；在大筵席等比喻的召请里。这呼召向每一个愿意接受的人发出。马太福音 16:24 —— 若有人要跟从我。启示录 22:17 —— 口渴的人也当来；愿意的，都可以白白取生命的水喝。

EN3. An effectual call and choice of God, based upon His eternal gracious purpose, and carried into effect by His own Divine energy, through the enlightening, renewing, and sanctifying Spirit. All the texts of the New Testament touching this subject, except the few cited above, carry this profound and vital meaning. They intimate plainly an acting of God's Spirit within the soul—a call, based upon an eternal choice, that is effective in the result of bringing men to repentance and faith; an actual intervention of Divine energy in new-creating and sanctifying the spiritually dead and natively unholy soul. In reading the texts which follow, let it be definitely noted that they are addressed or refer distinctly to "saints," i.e., actually sanctified believers: Rom. 8:28, 30, 33. To them that love God all things work together for good, even to them that are called according to His purpose. Whom He foreordained, them He also called; and whom He called, them He also justified. Who shall lay anything to the charge of God's elect? 1 Cor. 1:2, 27, 28. God chose the foolish, the weak, and the base things of the world, that no flesh should glory before God. Gal. 1:15. Eph. 1:4-7. He chose us in Christ before the foundation of the world, that we should be holy and without blemish in Him: having in love foreordained us unto adoption as sons, through Jesus Christ, unto Himself, according to the good pleasure of His will, to the praise of the glory of His grace. Phil. 3:14. The prize of the high (upward) calling of God in Christ Jesus. 1 Thes. 1:4. Knowing, brethren beloved of God, your election. 1 Thes. 2:12. Walk worthily of God, who calleth you into His kingdom and glory. 1 Thes. 4:7. God called us not for uncleanness, but in sanctification. 1 Thes. 5:24. Faithful is He that calleth you, who will also do it. 2 Thes. 2:13, 14. God chose you from the beginning unto salvation, in sanctification of the Spirit and belief of the truth. 2 Tim. 1:9. Who saved us, and called us with a holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before times eternal. Titus 1:1. According to the faith of God's elect. 1 Pet. 1:2. Elect according to the foreknowledge of God the Father, in sanctification of the Spirit. 1 Pet. 2:9. Ye are an elect race, a people for God's own possession, that ye may show forth the excellencies of Him who called you out of darkness into His marvelous light. 1 Pet. 5:10. The God of all grace, who called you unto His eternal glory in Christ, shall Himself perfect, stablish, strengthen you. 2 Pet. 1:10. Jude 1. To them that are called, beloved in God the Father, and kept for Jesus Christ. Rev. 17:14.

BSBEphesians 1:4, 5 4 For He chose us in Him before the foundation of the world to be holy and blameless in His presence. In love 5 He predestined us for adoption as His sons through Jesus Christ, according to the good pleasure of His will,

中3. 神有效的呼召与拣选——奠基于他永恒恩慈的旨意，由他自己神圣的大能，借着光照、更新、使人成圣的圣灵付诸实施。新约论及这题目的全部经文，除上文所引数处之外，都负载着这一深邃而攸关的含义。它们清楚提示神的灵在灵魂里的一种动工——一个以永恒拣选为根基的呼召，其果效真能领人悔改相信；是神的大能实际介入，新造并圣化那灵里死了、生来不圣的灵魂。读以下经文时，务请留意：它们都是明明写给『圣徒』（即实在成圣的信徒）的：罗马书 8:28, 30, 33 —— 我们晓得万事都互相效力，叫爱神的人得益处，就是按他旨意被召的人。预先所定下的人又召他们来，所召来的人又称他们为义。谁能控告神所拣选的人呢？哥林多前书 1:2, 27-28 —— 神却拣选了世上愚拙的……软弱的……卑贱的，使一切有血气的，在神面前一个也不能自夸。加拉太书 1:15。以弗所书 1:4-7 —— 就如神从创立世界以前，在基督里拣选了我们，使我们在他面前成为圣洁，无有瑕疵；又因爱我们，就按着自己意旨所喜悦的，预定我们借着耶稣基督得儿子的名分，使他荣耀的恩典得着称赞。腓立比书 3:14 —— 要得神在基督耶稣里从上面召我来得的奖赏。帖撒罗尼迦前书 1:4 —— 被神所爱的弟兄啊，我知道你们是蒙拣选的。2:12 —— 行事对得起那召你们进他国、得他荣耀的神。4:7 —— 神召我们，本不是要我们沾染污秽，乃是要我们成为圣洁。5:24 —— 那召你们的本是信实的，他必成就这事。帖撒罗尼迦后书 2:13-14 —— 他从起初拣选了你们，叫你们因信真道，又被圣灵感动成为圣洁，能以得救。提摩太后书 1:9 —— 神救了我们，以圣召召我们，不是按我们的行为，乃是按他的旨意和恩典；这恩典是万古之先，在基督耶稣里赐给我们的。提多书 1:1 —— 凭着神选民的信心。彼得前书 1:2 —— 照父神的先见被拣选，借着圣灵得成圣洁。2:9 —— 惟有你们是被拣选的族类……是属神的子民，要叫你们宣扬那召你们出黑暗、入奇妙光明者的美德。5:10 —— 那赐诸般恩典的神，曾在基督里召你们得享他永远的荣耀……必要亲自成全你们，坚固你们，赐力量给你们。彼得后书 1:10。犹大书 1 —— 写信给那被召、在父神里蒙爱、为耶稣基督保守的人。启示录 17:14。

ENThis group of inspired sentences may be fitly closed with the substance of Rom. 8:28-39, that comprehensive chain of vital truths which sublimely summarizes the "glorious Gospel of the blessed God." Note the successive points: 1. Comprehensively: to the called, those that love God, all things are achieved and adjusted of God for their present and eternal blessing. 2. In particular: the called, or the lovers of God, are foreknown by Him; they are foreordained by Him to a restored childship; they are effectually called, justified (two links: regenerated, sanctified), and glorified. 3. Wonderful words of confirmation and assurance: None can harm, since God is for them. Giving His unspared and devoted Son as our Passover, He will surely and freely give them all other needful things. None shall lay any charge against God's elect, since God Himself is their Justifier. None can condemn, for Christ has died, has risen, and evermore intercedes in their behalf. Neither suffering, poverty, peril, nor persecution here can sever them from His love. And from that everlasting love, neither death nor life, nor all created spirits throughout all duration, shall be able to separate them. All these now incomprehensible blessings are the sequences of God's foreordination and election of believing, loving, quickened and sanctified men.

BSBRomans 8:38, 39 38 For I am convinced that neither death nor life, neither angels nor principalities, neither the present nor the future, nor any powers, 39 neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.

中这一组受默示的句子，恰可以罗马书 8:28-39 的要义作结——那条包罗万有的真理之链，崇高地总括了『可称颂之神交托……的荣耀福音』。请注意其递进的要点：1. 总而言之：对蒙召的人、爱神的人，万事都由神成全调度，为着他们今世与永世的福分。2. 分而言之：蒙召的人（爱神的人）为神所预知；被他预定得着复归的儿子名分；被有效地呼召、称义（中间尚有两环：重生、成圣）、得荣耀。3. 奇妙的印证与确据之言：无人能加害，因为神帮助他们。神既不吝惜自己的儿子，把他当作我们的逾越节羔羊舍了，岂不也把万物和他一同白白地赐给我们吗？无人能控告神所拣选的人，因为称他们为义的是神自己。无人能定罪，因为基督已经死了，已经复活，且长远活着为他们代求。今生的苦难、贫穷、危险、逼迫，都不能叫他们与他的爱隔绝；而那永远的爱——无论是死、是生，是历世历代一切受造的灵，都不能叫他们与之隔绝。这一切今日尚不可测度的福分，正是神对信而爱、被点活、得成圣之人的预定与拣选所结出的果实。

ENVII. Considerations and Conclusions respecting this vital ground-truth of Divine Election. 1. Suggestive considerations: (1) The spiritual temper and tone of these disclosures are wholly alien to the thought of a God absorbed in the mere exercise of sovereignty, or satisfied with the mere indulgence of an arbitrary will. His whole willing and acting, as here represented, are pervaded with the thought of a deep, intense, loving sympathy for, and a yearning purpose to help, His self-blinded and imperiled creatures. It is the heart of God, far more than His will, that appears in His eternal purpose of grace, and in all the steps His electing love pursues. (2) God declares, through the message of Moses to Israel, that His choice or election is based upon His love: Deut. 7:7, 8. The Lord did choose you, because He loveth you. This message is repeated by the Prophets and Apostles, and even more distinctly and tenderly in the words and deeds of the Christ. And since we are assured that "God so loved the world that He gave His Son," and that "He by the grace of God tasted death for every man," is not the conclusion natural and reasonable, that in the desire and will of God His electing grace included in its purposed reach the entire race of sinners? (3) As election is of grace, and as grace, having an equal reach with promise, includes and enspheres the entire human race, it would seem that in the desire and plan and will of God there is no limitation of the sphere and reach of His gracious election. Acts 2:39. To you is the promise, and to all that are afar off, even as many as the Lord our God shall call unto Him. Rom. 5:20. Where sin abounded, grace did abound more exceedingly. Rom. 11:32. God hath shut up all unto disobedience, that He might have mercy upon all.

BSBDeuteronomy 7:7, 8 7 The LORD did not set His affection on you and choose you because you were more numerous than the other peoples, for you were the fewest of all peoples. 8 But because the LORD loved you and kept the oath He swore to your fathers, He brought you out with a mighty hand and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt.

中七、关乎『神的拣选』这一根基真理的思考与结论。1. 引人深思的考量：（1）这些启示的属灵气质与语调，与那种沉溺于行使主权、以专断意志自足的『神』的观念全然格格不入。经文所呈现的他全部的意愿与作为，处处浸透着一个心思：对他那自我蒙蔽、身陷险境的受造者，怀着深挚热切的爱怜，和一个渴望施救的旨意。在他永恒的恩典旨意里、在他拣选之爱所走的每一步里显出来的，与其说是神的意志，远不如说是神的心。（2）神借摩西对以色列的话宣告：他的拣选以他的爱为根据——申命记 7:7-8 —— 耶和华……拣选你们……是因耶和华爱你们。先知与使徒重申此言；基督的言行说得更清楚、更温柔。既然我们确知『神爱世人，甚至将他的独生子赐给他们』，又知他『因着神的恩，为人人尝了死味』，那么下面的结论岂不自然而合理：在神的心愿与意旨里，他拣选的恩典所定意涵盖的，是全人类的罪人？（3）拣选既本乎恩，而恩典与应许的幅员相等、涵盖并环抱全人类，那么看来在神的心愿、计划与意旨里，他恩慈拣选的范围与幅员并无限制。使徒行传 2:39 —— 这应许是给你们……和一切在远方的人，就是主我们神所召来的。罗马书 5:20 —— 罪在哪里显多，恩典就更显多了。11:32 —— 神将众人都圈在不顺服之中，特意要怜恤众人。【OCR 注：原书 "Deut. 7:1, 8" 依经文推定为 7:7-8。】

EN(4) Three utterances of Christ suffice to relieve the truth of the Divine Election from possible connection with the conception of a Divine "fate": "He that cometh unto Me I will in no wise cast out." "Ye will not come unto Me, that ye may have life." "How often would I have gathered thy children . . . and ye would not!" Add to these the manifold declarations of God in both Testaments, concisely expressed 2 Pet. 3:9: "The Lord is not slack concerning His promise, but is longsuffering to you-ward, not wishing that any should perish, but that all should come to repentance." These abounding expressions absolutely rule out any conception of Election that makes it proceed from the mere arbitrary decree or impassible purpose of God, irrespective of man's responsive willing and acting. They assuredly connect it, in a manner unknown to us, with the response of the individual man to the proffered grace of God. And in no inspired statement is found the least intimation that God has planned, purposed, or prepared for any human soul aught but salvation and everlasting life. Only the kingdom of light and blessedness, Christ declares (Matt. 25:34), is prepared for men; the realm of darkness and woe, to which the willfully disobedient are consigned, was prepared for the devil and his angels (v. 41). It would seem, then, that nothing but the resisting, rejecting will of the individual man has caused any actual limitation in the exercise of the Divine election to eternal life.

BSB2 Peter 3:9 The Lord is not slow in keeping His promise as some understand slowness, but is patient with you, not wanting anyone to perish but everyone to come to repentance.

中（4）基督的三句话，足以把『神的拣选』这真理从与『天命定数』观念的任何可能牵连中解救出来：『到我这里来的，我总不丢弃他。』『你们不肯到我这里来得生命。』『我多次愿意聚集你的儿女……只是你们不愿意！』再加上新旧两约中神各样的宣告，彼得后书 3:9 说得最简明：『主所应许的尚未成就，有人以为他是耽延，其实不是耽延，乃是宽容你们，不愿有一人沉沦，乃愿人人都悔改。』这样比比皆是的言语，绝对排除了任何一种把拣选说成出于神单纯专断的谕旨、无动于衷的定意、全然不顾人回应之意愿与行动的解释。它们确凿地把拣选——以一种我们所不知道的方式——与各人对神所递恩典的回应连在一起。而且在任何一句受默示的话里，都找不到丝毫暗示，说神曾为任何一个人的灵魂计划、定意或预备过救恩与永生之外的任何东西。基督宣告（马太福音 25:34）：为人预备的只有光明蒙福的国度；那黑暗悲苦的境地——存心悖逆者被投入之处——原是为魔鬼和他的使者预备的（41 节）。如此看来，使神拣选人得永生的作为在实际上受了任何限制的，除了各人抗拒弃绝的意志，别无他物。

EN(5) Christ indeed says, John 6:44, No man can come to Me, except the Father draw him. But note here: (a) Whatever the "drawing" means, it is God as a Father who draws. (b) The "drawing" is immediately (v. 45) explained: Every man that hath heard from the Father, and hath learned, cometh unto Me. Christ Himself strongly confirms this interpretation, John 12:32: I, if I be lifted up from the earth, will draw all men unto Me. He further illustrates this drawing influence in the Lost Son's remembrance of the Father's love; in a like sense of sin and remembrance of God's forgiving mercy that bows the Publican's head in the temple and constrains from his heart the returning cry, "God, be merciful to me, the sinner!" On the same lines of loving influence and gracious inducement the Old Testament Prophets explain this "drawing" of God. "I drew them," Jehovah Himself affirms, "with cords of a man, with bands of love." Hosea 11:4. And further, the same Jehovah declares—and the declaration summarizes the core and substance of all His revealed words and deeds—"Yea, I have loved thee with an everlasting love; therefore with lovingkindness have I drawn thee." Jer. 31:3. (6) Christ teaches the supreme, unlimited sovereignty of God always; but He declares it to be the sovereignty of a Father, whose tender mercies are over all His works; of a Master and King who is considerate and equitable, as well as benevolent and generous, in all His dealings with disciples and subjects; a sovereignty exercised on earth and in heaven with the designed aim of establishing a final, enduring Celestial Empire of pure, active, and happy spirits. This is the ultimate object, the final cause, for which His eternal, unlimited sovereignty exists. (7) Other practical questions bearing upon this truth have neither statement nor reference in the Scripture: they respect the inequalities that largely characterize the distribution of capacities, opportunities, and means in the realms of Providence and Grace. The figure of the potter and the clay (Jer. 18:4-10; Job 10:9; Isa. 64:8; Rom. 9:20-23) teaches plainly God's absolute sovereignty over the life of every man, while as plainly it intimates that God's action is determined by man's conduct (Jer. 18:7-10). It does not teach that He may deal arbitrarily and partially in discriminating His gifts to men: such action is utterly discordant with the entire Scriptural revelation of His character as a God of equity and of grace. While these considerations relieve the character of God from unjust conceptions, they furnish no explanation of the inequalities which everywhere exist. In the silence of revelation, we may well refer the solution of all unanswered and unanswerable problems to our Lord's promised future disclosure: "What I do thou knowest not now, but thou shalt understand hereafter." So resting, we may fervently join in the triumphant ascription of Paul as he closes his exposition of this theme, Rom. 11:33-36: O the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are His judgments, and His ways past tracing out! For of Him, and through Him, and unto Him, are all things. To Him be the glory for ever! Amen!

BSBJeremiah 31:3 The LORD appeared to us in the past, saying: “I have loved you with an everlasting love; therefore I have drawn you with loving devotion.

中（5）基督固然说过（约翰福音 6:44）：若不是差我来的父吸引人，就没有能到我这里来的。但请注意：（a）无论『吸引』何意，施行吸引的乃是作为父的神。（b）『吸引』紧接着（45 节）就有解释：凡听见父之教训又学习的，就到我这里来。基督自己有力地印证了这一解读（约翰福音 12:32）：我若从地上被举起来，就要吸引万人来归我。他又借浪子对父爱的追想进一步说明这吸引之力；借同样的罪感与对神赦宥之恩的追想——它使圣殿中的税吏低下头去，从心底逼出那声回头的呼求：『神啊，开恩可怜我这个罪人！』旧约先知也正沿着慈爱感召、恩典诱导的同一路线解释神的『吸引』。耶和华亲口说：『我用慈绳（原文作人的绳）爱索牵引他们。』（何西阿书 11:4）这同一位耶和华更宣告——这句话总括了他一切启示言行的核心与实质——『我以永远的爱爱你，因此我以慈爱吸引你。』（耶利米书 31:3）（6）基督处处教导神至高无限的主权；但他宣告这是一位父的主权——他的慈悲覆庇他一切所造的；是一位主人与君王的主权——他待门徒与臣民，体恤公平，又仁厚慷慨；这主权在地上天上的行使，其设计的目标是建立一个终极长存的天上之国，由纯洁、活泼、喜乐的灵组成。这就是他永恒无限之主权存在的终极目的、最后因由。（7）与此真理相关的其他实际问题，圣经既无陈述亦无提及：它们关乎护理与恩典两个领域里才干、机会、条件分配上普遍存在的不均等。窑匠与泥的比喻（耶利米书 18:4-10；约伯记 10:9；以赛亚书 64:8；罗马书 9:20-23）清楚教导神对每个人生命的绝对主权，同时也同样清楚地提示：神的作为随人的行为而定（耶利米书 18:7-10）。它并不教导神可以任意偏私地分派恩赐：那样的行事与圣经对他公平恩慈之品格的全部启示格格不入、直接相悖。这些思考虽为神的品格洗去了不公的猜想，却并不能解释处处存在的不均等。在启示缄默之处，我们大可把一切未解、无解之题的答案，交托给主所应许的将来揭晓：『我所做的，你如今不知道，后来必明白。』如此安息，我们便可热切地同声于保罗结束这一论题时那凯旋的颂赞（罗马书 11:33-36）：深哉！神丰富的智慧和知识。他的判断何其难测！他的踪迹何其难寻！因为万有都是本于他、倚靠他、归于他。愿荣耀归给他，直到永远。阿们！

EN2. Conclusions of fact, confirmatory and helpful. Upon the face of these Scriptures the believer reads these simple confirmatory facts: (1) That the actual subjects of God's electing grace are those, and only those, who have themselves accepted divinely proffered mercy, and fulfilled the conditions of repentance, faith, love, and obedience upon which the proffer was based. (2) That all who have so accepted, repented, believed, loved, and obeyed, are Divinely elected unto holiness and salvation. These two facts intimate a vital, though not causal, connection between God's choice of the believer and the believer's faith and obedience toward God. (3) The further fact that all the passages which distinctly intimate an effectual calling or Divine election are addressed directly and exclusively to saints or believers—those who have already accepted, and are elect. The only possible aim in the statement of the doctrine must therefore be the spiritual instruction and help of those addressed. Not only the reason for so large a statement of the doctrine, but its only legitimate and healthful effect, is found in the inspiration, courage, strength, peace and rest which it brings into the heart and life of the weak and wavering but true believer. Such, in part, was its effect upon the penitent Peter, which drew from his loyal heart, in answer to the searching yet loving question of the Christ, the pathetic reply which was both confession of his own sin and a new confession of his Incarnate Lord: "Lord, Thou knowest all things; Thou knowest that I love Thee!"

BSBJohn 21:17 Jesus asked a third time, “Simon son of John, do you love Me?” Peter was deeply hurt that Jesus had asked him a third time, “Do you love Me?” “Lord, You know all things,” he replied. “You know I love You.” Jesus said to him, “Feed My sheep.

中2. 事实性的结论——印证人心，有益人灵。就这些经文的字面，信徒可以读出几条朴素的印证事实：（1）神拣选之恩实际的对象，是且仅是那些自己接受了神所递的怜悯、并履行了这递恩所基于的悔改、信心、爱心、顺服等条件的人。（2）凡这样接受了、悔改了、信了、爱了、顺服了的人，都蒙神拣选归于圣洁与救恩。这两条事实提示：神对信徒的拣选，与信徒对神的信与顺服之间，存在一种攸关生命的联系——虽然不是因果性的联系。（3）还有一条事实：凡明确提示有效呼召、神圣拣选的经文，无一例外都是直接写给圣徒、写给信徒的——写给已经接受、已在选中的人。所以陈明这教义的唯一可能的目的，只能是对受书人属灵的教导与扶助。这教义之所以有如此宏大铺陈，其唯一正当而有益的果效，正在于它给软弱摇动、却真实信主之人的心灵与生活所注入的鼓舞、勇气、力量、平安与安息。它在悔改的彼得身上的果效即部分如此——基督那句既鉴察又慈爱的追问，从他忠诚的心里逼出那声动人的回答，既是认自己的罪，又是重新认他道成肉身的主：『主啊，你是无所不知的，你知道我爱你！』

ENVIII. Urgent counsels to believers, as elect of God: Col. 3:12-17. Put on therefore, as God's elect, holy and beloved, a heart of compassion, kindness, humility, meekness, long-suffering; forbearing one another, and forgiving one another; and above all these things love, which is the bond of perfectness. And let the peace of God rule in your hearts; and be ye thankful. Let the word of Christ dwell in you richly. And whatsoever ye do, in word or in deed, do all in the name of the Lord Jesus. Eph. 1:4. Chosen, that we should be holy and without blemish before Him. Eph. 2:10. Created in Christ Jesus for good works, which God afore prepared that we should walk in them. Eph. 4:1. Walk worthily of the calling wherewith ye were called, with all lowliness and meekness. 1 Thes. 2:12. 1 Thes. 4:7. Heb. 3:1. Holy brethren, partakers of a heavenly calling, consider the Apostle and High Priest of our confession, even Jesus. 1 Pet. 1:15. Like as He who called you is holy, be ye yourselves also holy in all manner of living. 1 Pet. 2:9. 2 Pet. 1:10. Give the more diligence to make your calling and election sure.

BSBColossians 3:12 Therefore, as the elect of God, holy and beloved, clothe yourselves with hearts of compassion, kindness, humility, gentleness, and patience.

中八、对信徒——神的选民——的恳切劝勉：歌罗西书 3:12-17 —— 所以，你们既是神的选民，圣洁蒙爱的人，就要存怜悯、恩慈、谦虚、温柔、忍耐的心。倘若这人与那人有嫌隙，总要彼此包容，彼此饶恕。在这一切之外，要存着爱心，爱心就是联络全德的。又要叫神（原文作基督）的平安在你们心里作主……且要存感谢的心。当用各样的智慧，把基督的道理丰丰富富地存在心里。无论做什么，或说话或行事，都要奉主耶稣的名。以弗所书 1:4 —— 蒙拣选，使我们在他面前成为圣洁，无有瑕疵。2:10 —— 我们原是他的工作，在基督耶稣里造成的，为要叫我们行善，就是神所预备叫我们行的。4:1 —— 行事为人就当与蒙召的恩相称，凡事谦虚、温柔。帖撒罗尼迦前书 2:12；4:7。希伯来书 3:1 —— 同蒙天召的圣洁弟兄啊，你们应当思想我们所认为使者、为大祭司的耶稣。彼得前书 1:15 —— 那召你们的既是圣洁，你们在一切所行的事上也要圣洁。2:9。彼得后书 1:10 —— 应当更加殷勤，使你们所蒙的恩召和拣选坚定不移。

ENIX. No directly alternative or converse statement to the doctrine of Election is discernible in the Scriptures. There is no corresponding positive statement touching those who are not included among the elect. No sentence or passage of the Bible can be reasonably construed into a positive declaration that God has decreed any to doom simply in the exercise of His own will, and irrespective of the character and conduct of the doomed. It is "ungodly men, turning the grace of God into lasciviousness, and denying our only Master and Lord, Jesus Christ," who were of old set forth (ordained, not foreordained) to this condemnation (Jude 4). It is "such as disbelieve," who "stumble at the word, being disobedient," to whom Christ becomes "a stone of stumbling," "whereunto they were appointed" (1 Pet. 2:7, 8). It is the "wicked and slothful and unprofitable servant" who is "cast into the outer darkness" (Matt. 25:26, 30); "the cursed," who "go away into eternal punishment" (Matt. 25:41, 46). In other words, no doctrine of "reprobation," proceeding from the mere arbitrary will or decree of God, is explicitly stated, nor can it be exegetically or reasonably inferred from any passage in the Word of God. See Agency; Condemnation.

BSB1 Peter 2:8 and, “A stone of stumbling and a rock of offense.” They stumble because they disobey the word—and to this they were appointed.

中九、圣经中辨认不出与拣选教义直接相对或相反的陈述。关于未列于选民之中的人，圣经并无对应的正面陈述。圣经没有一句话、一段经文，可以被合理地解释成这样一条正面宣告：神曾单凭行使自己的意志、全然不顾其人品格行为，就谕定任何人沉沦。从古被列定（原文是 set forth『标出』——是 ordained 而非 foreordained『预定』）受这刑罚的，是『不虔诚的，将我们神的恩变作放纵情欲的机会，并且不认独一的主宰我们主耶稣基督』的人（犹大书 4）。基督向之成为『绊脚的石头』、『他们既不顺从，就在道理上绊跌，他们这样绊跌也是预定的』——所指的是『那不信的人』（彼得前书 2:7-8）。被『丢在外面黑暗里』的，是那『又恶又懒』无用的仆人（马太福音 25:26, 30）；『往永刑里去』的，是『被咒诅的人』（25:41, 46）。换言之：一种出于神单纯专断意志或谕旨的『弃绝定罪论』（reprobation），圣经既无一处明文陈述，也无法从神话语的任何一段经文里按解经学、按情理推出。参主题词条：神人协作（004）；定罪（044）。