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彼得前书生命读经 · 第1篇

引言

An Introductory Word
1读经：彼得前书一章一至二节。我们从本篇信息开始彼得前后书的生命读经。已往我们多少有点忽略彼得的著作。我们花了许多时间和精力在圣经其他各卷上，尤其是在保罗的著作上。我们忽略彼得前后书，部分原因可能是因著天主教过于高举彼得。天主教认为彼得是他们的头一位教皇。我们不赞同天主教这样的宣称。因此，我们的彼得，圣经中所启示的彼得，在某些方面与天主教里的人对彼得所持的观念不同。因为天主教不正确的高举彼得，我就比较不留意彼得的著作。
1Scripture Reading: 1 Pet. 1:1-2 With this message we begin our Life-study of the Epistles of 1 and 2 Peter and Jude. In the past we have somewhat neglected the writings of Peter. We have spent much time and energy on other books of the Bible, especially the writings of Paul. Perhaps a part of the reason for our neglect of 1 and 2 Peter is the over- exalting of Peter by Catholicism. Catholicism considers Peter their first pope. We do not agree with the claim of Catholicism concerning this. Thus, our Peter, the Peter revealed in the Bible, is in certain respects different from the concept of Peter held by those in Catholicism. Because Catholicism exalts Peter in an improper way, I have paid less attention to Peter’s writings
21然而，我也释放过好些关于彼得前后2书的信息。一九七三年，我在温哥华带领了一次关于彼得前后书的特会。同年我也在旧金山所举行的特会中，释放了关于彼得著作中之恩典的信息。这些信息刊于英文水流报上。（见该报第十二卷第一期─一九七四年二月，和第二期─一九七四年五月。）在那些信息中，我非常强调，彼得的确有丰富、高超和特别的东西供应给我们。
2However, I have given a number of messages on and 2 Peter. In 1973 I had a conference on 1 and Peter in Vancouver, British Columbia. Also in the same year I gave messages on grace in the writings of Peter during a conference held in San Francisco. These messages were published in The Stream (in Vol. 12, No. 1, February 1974, and No. 2, May 1974). In those messages I stressed strongly that Peter does have something rich, high, and particular to minister to us.
彼得著作的特点
THE CHARACTER OF PETER’S WRITINGS
3保罗写了十四封书信，彼得只写了两封，共有八章。然而，彼得的著作虽然简短，他却使用了一些在保罗的著作中找不到的辞。例如，彼得说到基督的宝血。（彼前一19。）保罗虽然说到基督的血，却没有使用宝血这个特别的辞。在这点上我们需要看见，彼得著作的特征之一，就是他所使用的形容词，尤其是一些高超的形容词。除了宝血以外，彼得也说到不能坏的种子、不能衰残的荣耀、和神圣的能力。保罗并没有使用这些辞；然而，彼得却有使用这种形容词的习惯。但这不只是习惯；这指明有些东西的确建造到彼得的性格里了。
3Paul wrote fourteen Epistles, but Peter wrote only two, containing a total of eight chapters. Nevertheless, even though Peter’s writings are brief, he uses certain terms that cannot be found in the writings of Paul. For example, Peter speaks of the precious blood of Christ (1 Pet. 1:19). Although Paul speaks concerning the blood of Christ, he does not use this particular expression, the precious blood. At this point we need to see that a particular characteristic of Peter’s writing is his use of adjectives, especially high adjectives. Along with the precious blood, Peter mentions the incorruptible seed, unfading glory, and divine power. Paul does not use these expressions. Peter, however, had the habit of using such adjectives. But this was more than a habit; it is an indication that something had truly been built into Peter’s character
4在彼得跟从主耶稣的那些年间，他看见许多事。但在那些年间，他并不知道所看见之事的意义。事实上，我们读四福音时，也许以为彼得很愚拙。虽然彼得行事为人并不聪明，但主耶稣拣选他，并将他摆在所有其他门徒之前。为这缘故，在福音书里，彼得在门徒中通常排名第一。
4During the years he followed the Lord Jesus, Peter saw many things. But during those years he did not know the significance of what he saw. In fact, as we read the four Gospels, we may think that Peter was foolish. Although Peter did not behave in a clever way, the Lord Jesus selected him and put him ahead of all the other disciples. For this reason, in the Gospels Peter’s name is usually listed as the first of the disciples.
5彼得对他所看见的事没有属灵的领会。他对这些事缺少在生命里正确的领悟。这就是在约翰十四、十五、十六章所释放的信息里，主耶稣说到实际的灵的原因：『我还有好些事要告诉你们，但你们现在担当不了。只等实际的灵来了，祂要引导你们进入一切的实际；因为祂不是从自己说的，乃是把祂所听见的都说出来，并要把要来的事宣示与你们。』（十六12～13。）实际的灵在基督复活的日子的确来了，彼得可能是头一位被这灵注入的人。这说出为甚么行传一章里的彼得与福音书里的彼得大不相同。在福音书里，彼得常常说胡话。然而，在行传一章，彼得不是这样。反之，他站起来说话的时候，是透亮的，明如水晶。彼得成为透亮的，因为实际的灵进到他里面了。这注入彼得里面的奇妙之灵，使他想起所见过、所听过的一切事。这可由彼得自己的著作得著证明。譬如，在彼后一章十六至十八节，他说到他、雅各、约翰同主耶稣在变化山上的时候。这指明实际的灵使他想起那件事，并给他看见那件事的意义。那灵使彼得想起他与主耶稣同在三年半所看见的一切事。彼得曾看见许多事，但当时他对那些事没有正确的领略或领会。然而实际的灵来了，并且使彼得想起那些事，他就开始领会其意义。彼得也许对自己说，『哦，现在我知道主为甚么这么为难我，祂为甚么常常暴露我。我想起我怎样对那收税的说话。他问我，主纳不纳丁税，我立刻回答：「纳。」之后主耶稣告诉我，祂不需要纳那半舍客勒，这使我蒙羞。然后祂差我去钓鱼，并告诉我会钓到一条口含一块钱的鱼。现在我知道，我回答纳，主就会说不纳；我若说不纳，祂就要说纳。』主复活以后，实际的灵进到彼得里面以后，他就经历这样的改变。
5Peter did not have the spiritual understanding of the things he had seen. He lacked the proper apprehension of them in life. This was why in the message given in chapters fourteen, fifteen, and sixteen of John, the Lord Jesus spoke of the Spirit of reality: “I have yet many things to say to you, but you cannot bear them now. But when He, the Spirit of reality, comes, He will guide you into all the reality; for He will not speak from Himself, but whatever He hears He will speak; and He will disclose to you what is to come” (John 16:12-13). The Spirit of reality did come on the day of Christ’s resurrection, and Peter was probably the first one to be infused with this Spirit. This explains why the Peter in the first chapter of Acts is so different from the Peter in the Gospels. In the Gospels, Peter often spoke in a nonsensical way. In Acts 1, however, Peter did not speak like this. Rather, when he stood up to speak, he was transparent, crystal clear. Peter became transparent because the Spirit of reality had entered into him. This wonderful Spirit, who had been infused into Peter, then reminded him of all the things he had seen and heard. This can be proved by Peter’s own writings. For instance, in 2 Peter 1:16-18 he refers to the time he, James, and John were with the Lord Jesus on the Mount of Transfiguration. This indicates that the Spirit of reality had reminded him of that event and had shown him the significance of it. The Spirit reminded Peter of all the things he saw when he was with the Lord Jesus for three and a half years. Peter saw many things, but he did not have the proper apprehension or understanding of them at the time. But after the coming of the Spirit of reality and through the Spirit’s reminding him of those things, Peter began to understand their significance. Peter may have said to himself, “Oh, now I know why the Lord bothered me so much and why He often exposed me. I recall the way I spoke to the tax collector. He asked me if the Lord paid the poll tax, and immediately I answered, ‘Yes.’ Right after that the Lord Jesus put me to shame by telling me that it was not necessary for Him to pay the half- shekel. Then He sent me fishing and told me I would catch a fish with a shekel in its mouth. Now I know that when I answered with a yes, the Lord would say no, and when I would say no, He would say yes.” After the Lord’s resurrection and after the Spirit of reality had come into Peter, he underwent such a change.
6藉著实际的灵，有个扎实、高超、丰富并刚强的东西建造到彼得这人的组织里。所以，他说到主的血，就加上『宝』字。这形容词摸著我们的感觉。彼得说这话时，他里面对基督之血的宝贵必定有某种感觉。19在彼前一章十八至十九节他说，『知道你们得赎，脱离你们祖宗所传流虚妄的生活，不是用能坏的金银等物，乃是用基督的宝血，如同无瑕疵无玷污的羔羊之血。』你不信彼得说这些话的时候，表达了一种特别的感觉么？在同章二十三节彼得接著说，『你们蒙了重生，不是由于能坏的种子，乃是由于不能坏的种子，是藉著神活而常存的话。』他在这一节说到不能坏的种子和活而常存的话。在一章四节他描述我们的基业是『不能朽坏、不能玷污、不能衰残』的。因此，在这些经文里，有宝贵的、不能坏（不能朽坏）的、活的、常存的、不能玷污、不能衰残这些辞，都是彼得习惯使用形容词的例证。这指明在这个特点上，彼得比保罗更强、更高、更丰富。彼前二章二十一节说，基督为我们受过苦，给我们留下榜样，叫我们跟随祂的脚踪行。『榜样』一辞，原文很难繙译，其字面的意思是字帖。因此，主耶稣是我们的字帖，是一种给学生临摹习字的范本。以现代的用辞来描述复写的过程，就是『影印』。影印与效法或模倣无关；反之，影印是原文件的复制。（见『属灵的影印』信息，刊于英文水流报第十二卷第一期─一九七四年二月。）基督是字帖，不是给我们效法或仅仅模倣；反之，祂是字帖，乃要影印到我们里面。这就是说，我们都该成为基督的复制品，影印本。这是二章二十一节里『榜样』之原文的意义，保罗在他的著作里就没有使用这辞。
6Through the Spirit of reality something solid, high, rich, and strong was built into the very fibers of Peter’s being. Therefore, when he spoke concerning the Lord’s blood, he added the word “precious.” This adjective touches our feeling. As he uttered this word, Peter must have had a certain feeling within him regarding the preciousness of the blood of Christ. In 1:18 and he says, “Knowing that you were redeemed not with corruptible things, with silver or gold, from your vain manner of life handed down from your fathers, but with precious blood, as of a lamb without blemish and without spot, the blood of Christ.” Do you not believe that Peter expressed a particular feeling when he uttered these words? In verse 23 of the same chapter Peter goes on to say, “Having been regenerated, not of corruptible seed, but of incorruptible, through the living and abiding word of God.” In this verse Peter speaks of the incorruptible seed and of the living and abiding word. In 1:4 he describes our inheritance as “incorruptible and undefiled and unfading.” Thus, in these verses, as illustrations of Peter’s practice of using adjectives, we have the words precious, incorruptible, living, abiding, undefiled, and unfading. This indicates that in this particular characteristic Peter is stronger, higher, and richer than Paul. First Peter 2:21 says that Christ suffered on our behalf, leaving us a model that we should follow in His steps. The Greek word rendered “model” is difficult to translate. Some versions use the word “example.” Literally, the Greek word means a writing copy. Thus, the Lord Jesus is our writing copy, an under - writing used by students to trace letters in learning to draw them. A modern term to describe the process of copying is “xeroxing.” Xeroxing does not involve following or imitating. On the contrary, xeroxing is a matter of reproducing an original. (See the message entitled “Spiritual Xeroxing,” published in The Stream, Vol. 12, No. 1, February 1974). Christ is a writing copy not for us to imitate nor merely to follow. Rather, He is a writing copy to be xeroxed into us. This means that we all should become reproductions, xerox copies, of Christ. This is the significance of the Greek word translated “model” in 2:21, a term not used by Paul in his writings.
7在三章七节彼得使用另一个独特的辞『生命之恩』。我们熟悉恩典和生命这二辞，却不熟悉『生命之恩』这辞。妻子是软弱的器皿，是与丈夫一同承受生命之恩的。何等甜美的发表！然而，我们也许熟悉拯救之恩或赦罪之恩，而对生命之恩没有印象。保罗在他的著作里，没有使用这特别宝贵、甜美的辞。
7In 3:7 Peter uses another unique expression — “grace of life.” We are familiar with the words grace and life, ─ but not with the expression “grace of life.” As weaker vessels, the wives are joint-heirs with their husbands of the grace of life. What a sweet expression! We, however, may be familiar with the grace of salvation or the grace of forgiveness without ever having been impressed with the grace of life. In his writings, Paul does not use this particular precious and sweet expression.
8在四章十七节彼得说，『因为时候到了，审判要从神的家起首。』这里有消极一面特别的发表：神的审判从祂自己的家起首。保罗没有告诉我们这点。但彼得说到神的审判从祂自己的家起首，这是非常特别的。保罗常常使用『愿恩典与平安归与你们』这样的发表。然而，彼得两次说到恩典与平安的繁增。在一章二节他说，『愿恩典与平安，繁增的归与你们。』在彼后一章二节他说，『愿恩典与平安，因你们充分认识神和我们的主耶稣，繁增的归与你们。』彼得不但渴望恩典与圣徒们同在，也渴望恩典繁增的归与他们。你曾想过恩典繁增是甚么意思么？你曾听过一篇道或信息，告诉你恩典与平安能繁增么？我们大多数人会觉得这辞令人困惑。彼得使用『繁增』这辞，又一次说出他的特别。在这事上，甚至保罗也不像彼得这样特别，因为保罗在他的书信里从未说到恩典与平安得以繁增。繁增这辞指明已经有了某样东西，我们不需要另外加上同样的东西，却需要使我们所有的繁增。这就是说，我们已经有的恩典需要繁增。我们不需要另外的恩典。我们所需要的是使我们已经有的恩典繁增。
8In 4:17 Peter says, “Because it is time for the judgment to begin from the house of God.” Here we have a particular expression on the negative side: God’s judgment beginning from His own household. Paul does not tell us this. But Peter is very particular in the matter of God’s judgment beginning from His own household. Paul often uses the expression “grace to you and peace.” Peter, however, twice speaks of grace and peace being multiplied. In 1:2 he says, “Grace to you and peace be multiplied,” and in 2 Peter 1:2, “Grace to you and peace be multiplied in the full knowledge of God and of Jesus our Lord.” Peter desires not only that grace be with the saints, but that grace be multiplied to them. Have you ever thought about what it means for grace to be multiplied? Have you ever heard of a sermon or message telling you that grace and peace can be multiplied? Most of us may find this expression puzzling. Peter’su se of the word “multiplied” is another illustration of his particularity. In this matter, not even Paul was as particular as Peter, for he never spoke in his Epistles of grace and peace being multiplied. The word multiplied indicates that a certain thing is present and that instead of having another of the same thing added, we need what we have to be multiplied. This means that we need the multiplication of the grace we already have. We do not need another grace. What we need is to have multiplied the grace we have already
9以繁增的恩典这思想为基础，彼得接著在彼前四章十节说到诸般的恩典：『各人要照所得的恩赐，将这恩赐彼此供应，作神诸般恩典的好管家。』我们都该作彼得所说诸般恩典的好管家，诸般的恩典就是在不同方面、不同种类的恩典。彼得在五章十节又题起恩典，他在那里说到全般恩典的神。所以，彼得前书有四个关于恩典独特的辞：生命的恩典（生命之恩）、繁增的恩典、诸般的恩典、和全般的恩典。生命的恩典在我们里面繁增，然后成为诸般的恩典，至终成为全般的恩典。结果，我们不只有来自一方的恩典，更有来自多方的恩典，例如，来自诸天，来自地，来自我们丈夫或妻子，以及来自我们儿女的恩典。我们的儿女越多，就会经历恩典越多的方面。你若有四个儿女，就会享受四方面的恩典。但你若有更多的儿女，就会享受恩典更多的方面。同样，一位弟兄若未婚，就会缺少恩典的某一方面。已婚的弟兄会在某一方面经历恩典。不但如此，一位弟兄的妻子若天然非常好，他也许就缺少恩典丰富的一面。但他的妻子若很难办，甚至有些顽梗，他就会有机会享受恩典非常特殊、丰富的一面。恩典乃是照著我们的情况和环境而有所不同。例如，恩典会照著你有怎样的妻子，是天然顺从的，或是难办的，而有所不同。你的妻子若很好，你的恩典就不会像有难办的妻子那样多。同样，你若没有儿女，就不会享受与儿女有关这一面的恩典。哦，我们都需要认识这诸般的恩典！在彼后一章三节彼得说，『神的神能，…已将一切关于生命和敬虔的事赐给我们。』彼得似乎喜欢使用『一切』这辞。在彼前五章十节他说到全般（原文与『一切』同字）的恩典，在彼后一章三节这里他说到一切…的事。『一切关于生命和敬虔的事』是了不起的发表。我们在保罗的书信里找不著这样的发表。是彼得告诉我们，神的神能，已将一切关于生命和敬虔的事，就是一切关于内里生命和外在敬虔（神的彰显）的事，赐给我们。在四节彼得接著说，神『已将又宝贵又极大的应许赐给我们，叫你们…藉著这些应许，得有分于神的性情』。『极大』，原文很难繙译。倘若直译，该译为『最大』。神赐给我们的，不但是宝贵的应许，更是极大的应许。照著彼后一章四节，神已将又宝贵又极大的应许赐给我们，叫我们藉著这些应许，得有分于神的性情。我们竟有分于神的性情。我说到这点，常常喜乐忘形。何等奇妙，我们能有分于神的性情！你领悟你有分于神的性情么？我们人类竟能真实的有分于神的性情。这就是说，我们这些在基督里的信徒，不但有神的性情，现今更有分于、享受、共享神的性情。保罗若读到这样的发表，必定会说，『彼得弟兄，在这事上，你的著作超过我。』
9With the thought of multiplied grace as the base, Peter goes on to speak in 4:10 of varied grace: “Each one according as he has received a gift, ministering it among yourselves as good stewards of the varied grace of God.” We all should be good stewards of what Peter calls varied grace, grace in different aspects and of different categories. Peter mentions grace again in 5:10, where he speaks of the God of all grace. Therefore, in 1 Peter we have four unique expressions concerning grace: grace of life, multiplied grace, varied grace, and all grace. The grace of life is being multiplied in us. Then it becomes the varied grace and eventually, the all grace. As a result, we do not have grace just from one direction, but from many directions, for example, from the heavens and from the earth, from our husband or wife, and from our children. The more children we have, the more aspects of grace we shall experience. If you have four children, you will enjoy grace in four aspects. But if you have more children, you will enjoy more aspects of grace. In like manner, if a brother is unmarried, he will lack a particular aspect of grace. A married brother will experience grace in a particular aspect. Furthermore, if a brother’s wife is naturally very good, he may be short of a rich aspect of grace. But if his wife is difficult and even somewhat stubborn, he will have the opportunity to enjoy a very specific and rich aspect of grace. Grace varies according to our situation and environment. For example, it will vary according to the kind of wife you have, whether she is naturally submissive or difficult. If your wife is good, you will not have as much grace as if she were difficult. Likewise, if you do not have any children, you will not enjoy the aspect of grace related to children. Oh, we all need to know this varied grace! In 2 Peter 1:3 Peter says, “As His divine power has granted to us all things which relate to life and godliness.” It seems that Peter likes to use the word “all.” In 5:10 he speaks of all grace; here in 2 Peter 1:3, of all things. The words “all things which relate to life and godliness” are a tremendous expression. We cannot find such an expression in the Epistles of Paul. Peter is the one who tells us that the divine power has granted us all things related to life and godliness, that is, all things pertaining to life inwardly and to godliness, the expression of God, outwardly. In 2 Peter 1:4 Peter goes on to say that God “has granted to us precious and exceedingly great promises, that through these you might become partakers of the divine nature.” The Greek word “exceedingly great” is difficult to translate. If it is rendered literally, it should be translated as “greatest.” God has given us promises that are not only precious, but promises that are exceedingly great. According to 2 Peter 1:4, God has granted us precious and exceedingly great promises so that through them we may become partakers of the divine nature. We are partakers of the divine nature. Often when I come to this point, I am beside myself with joy. How marvelous that we can be partakers of the divine nature! Do you realize that you are a partaker of the divine nature, a partaker of the nature of God? We human beings can actually become partakers of the divine nature. This means that, as believers in Christ, we have not only the divine life, but we are now partaking, enjoying, participating in, the divine nature. If Paul were to read such an expression, he would have to say, “Brother Peter, in this matter, your writing surpasses mine.”
10保罗在他的著作里没有告诉我们任何关于新天新地的事。这是在彼得和约翰的著作里题起的；约翰与彼得关系密切。（在使徒行传里，彼得与约翰的名字常常放在一起。）约翰在启示录里给我们新天新地的长篇记载。然而，彼得在彼后三章十三节只说了简短的话：『但我们照祂的应许，期待新天新地，有义居住在其中。』彼得论到新天新地的话，又说明了他的著作里有一些特点是保罗著作里所没有的。
10In his writings Paul does not tell us anything about the new heavens and new earth. This is mentioned in the writings of Peter and of John, who was intimately related to Peter. (Often in the book of Acts the names of Peter and John are put together.) In the book of Revelation John gives a long record of the new heavens and the new earth. Peter, however, utters only a short word in 2 Peter 3:13: “But according to His promise we are expecting new heavens and a new earth, in which righteousness dwells.” Peter’sword concerning the new heavens and the new earth is yet another illustration of how his writings contain particulars not found in the writings of Paul
彼得著作包括的时间和范围
THE SPAN AND SCOPE OF PETER’S WRITINGS
11彼得的著作很简短，只有八章。然而，彼得的著作所包括的时间很长。例如，在彼前一章二节他说到父神的先见。然后在二十节他说，基督在创世以前，就豫先被神知道。神基于祂的先见拣选了我们。我们在下篇信息要来看，我们乃是在创世以前被拣选的。彼得题起神的先见以及基督在创世以前被神知道，指明他的著作所包括的时间开始于已过的永远，创世以前。然后，就如我们曾指出的，彼得说到新天新地。这乃是指将来的永远，因为在将来的永远里才有新天新地。藉此我们能看见彼得著作的时间包含两个永远：从已过的永远到将来的永远。彼得书信的范围如何？其范围也非常广阔。彼得职事的范围是宽1广的。这由彼前一章头两节所指明：『耶稣基督的使徒彼得，写信给那分散在本都、加拉太、加帕多家、亚西亚、庇推尼的寄居者，就是照著父神的先见被拣选，藉著那灵得圣别，以致顺从耶稣基督，并蒙祂血所洒的人。』这些经文所包括的范围何等广阔，内容何等丰富！这里有父的拣选，那灵的圣别，和子的救赎。当然，在二节彼得没有使用救赎这辞。他特意使用另一个发表─『蒙祂（耶稣基督）血所洒』。仅仅用救赎这辞太简单了。但说到蒙耶稣基督之血所洒，就是解释救赎的事，说明这事，并应用这事。蒙耶稣基督之血所洒，就是救赎的应用；这乃是得著解释、说明、并应用的救赎。
11Peter’s writings are brief, containing only eight chapters. Nevertheless, the span of Peter’s writings is vast. For example, in 1:2 he speaks of the foreknowledge of God the Father. Then in 1:20 he says that Christ was foreknown before the foundation of the world. Based upon His foreknowledge. God chose us. As we shall see, we were chosen before the foundation of the world. Peter’s mentioning of the foreknowledge of God and of Christ being foreknown before the foundation of the world indicates that the span of his writing begins from eternity past, from before the foundation of the world. Then, as we have indicated, Peter has a word concerning the new heavens and the new earth. This refers to eternity in the future, for it will be in eternity future that there will be the new heavens and new earth. By this we can see that the span of Peter’s writings embraces the two eternities; it goes from eternity past to eternity future. What about the scope of Peter’s Epistles? The scope also is very broad. The scope of Peter’s ministry is wide. This is indicated by the first two verses of Peter, chapter one: “Peter, an apostle of Jesus Christ, to the chosen pilgrims of the dispersion of Pontus, Galatia, Cappadocia, Asia, and Bithynia, according to the foreknowledge of God the Father, in sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ.” How broad is the scope and how rich is the content of these verses! Here we have the Father’ss election, the Spirit’s sanctification, and the Son’s redemption. Of course, in verse 2 Peter does not use the word redemption. He purposely uses another expression — the “sprinkling of the blood of Jesus Christ.” It would have been too simple merely to use the word redemption. But to speak of the sprinkling of the blood of Jesus Christ is to expound the matter of redemption, define it, and apply it. The sprinkling of the blood of Jesus Christ is the application of redemption. It is redemption expounded, defined, and applied.
12我们可以用一个特别的定义，描述一章一至二节的内容。这些经文启示神格三一的经纶，乃是作工在选民身上，使他们有分于三一神。这里我们看见三一神作工在祂的选民身上，使他们有分于祂完全的救恩。我们稍后会更完全的说到这定义。在这里，我们说到这事，是要指明彼得著作的范围是何等广阔。彼得前书是很难繙译的一卷书。在这封书信里，彼得说到许多点，并且他的文章不流畅。例如，他有些句子极长。虽然彼得是渔夫，是来自加利利的乡下人，但他使用了一些特别的希腊字。彼得的著作所说到的点实在很丰富、高超。所以，我们需要宝爱彼得，珍赏他和他的职事。
12We may use a special definition to describe the contents of 1:1 and 2. What we have in these verses is the revelation of the economy of the Trinity of the Godhead operating on the elect for their participation in the Triune God. Here we see the operation of the Triune God upon His chosen people for their participation in His full salvation. We shall cover this definition more fully a little later. At this point, we refer to it to indicate how broad is the scope of Peter’s writings. First Peter is a difficult book to translate. In this Epistle, Peter covers many points, and his composition is not smooth. For example, some of his sentences are extremely long. Although Peter was a fisherman, a countryman from Galilee, he used some extraordinary Greek words. Peter’s writing certainly is rich and high in the points it covers. Therefore, we need to love Peter and appreciate him and his ministry
神宇宙的行政
GOD’S UNIVERSAL GOVERNMENT
13我们很难说出彼得前书的主题是甚么。甚至你读彼得前后书多次以后，仍会发觉很难说出这两封书信的主题是甚么。在这事上，彼得又是非常特别。他谈到一件事，却没有给我们一个辞描述那件事。彼得这两封书信的主题乃是神宇宙的行政。这两卷书说到神宇宙的行政。如我们所知道的，马太福音说到国度。不要以为行政与国度是相同的。不，国度是一件事，行政是另一件事。国家有政府（行政）。然而，政府不是国家；政府乃是国家的行政中心。例如，在华盛顿的政府是美国的行政中心。虽然马太福音陈明国度，那卷书里却找不著行政。神的行政是在彼得的著作里。马可福音陈明服事，路加福音陈明救恩，约翰福音陈明生命。因此，四福音里有国度、服事、救恩和生命，却没有神的行政。彼得在他的书信里给我们看见神宇宙的行政，藉此补上这缺欠。
13It is not easy to say what the main subject of 1 Peter is. Even after reading 1 and 2 Peter many times, you still will find it difficult to say what the main subject of these Epistles is. In this matter, Peter is again very particular. He talks about a certain thing, but he does not give us a term to describe that thing. In his two Epistles Peter is on the subject of God’s universal government. These two books speak concerning the universal government of God. As we know, Matthew is on the kingdom. Do not think that the government and the kingdom are identical. No, the kingdom is one thing and the government is another. A country or nation has a government. The government, however, is not the nation; rather, the government is the administrative center of the nation. For example, the government in Washington, D.C., is the administrative center of the United States. Although Matthew presents the kingdom, the government is not found in that book. The government of God is in the writings of Peter. Mark presents service; Luke, salvation; and John, life. Thus, in the four Gospels we have the kingdom, service, salvation, and life. But we do not have the divine government. In his Epistles Peter makes up this lack by showing us God’s universal government.
14我们知道神的行政包括整个宇宙，因为彼得说到新天新地；这指明了神宇宙的行政。至终，在将来的永远里，一切都是对的，并且有秩有序，因为有义要居住在新天新地。今天地满了不义和混乱。然而，神仍在管理天和地。神藉著审判来管理。这是神施行祂行政的路。我是年长的人，藉著研读和观察，对世界历史有一点认识，我能见证我常在神面前低头敬拜。祂是管理者，祂藉著审判来管理。神审判了希特勒、史达林、和其他作恶的人。一面，神多少容忍他们作一些事，来为祂的定旨效力，如希特勒屠杀犹太人，促使犹太人合一。然而，神也审判了这些作恶的人。彼得前后书里有神审判的记载。神藉著洪水审判地。后来祂审判所多玛和蛾摩拉。神审判的历史也包括在旷野对以色列人的审判。在以色列人飘流的年间，他们一再经历神的审判。除了约书亚和迦勒以外，所有出埃及的人，包括摩西、亚伦和米利暗，都在神的审判之下死在旷野。不但如此，圣经说，神使成千不顺从的人倒毙在旷野。那是神的审判。我们不该以为神只审判希特勒和史达林这样作恶的人。神也审判祂自己的子民。照著彼前四章十七节，神行政的审判要从祂自己的家起首：『因为时候到了，审判要从神的家起首。若是先从我们起首，那不信从神福音的人，将有何等的结局？』这是神的行政。神行政审判的目的是甚么？神施行审判，是要清理祂的宇宙。宇宙是神为著积极的定旨所创造的，然而撒但却进来玷污牠。现今神正藉著审判清理宇宙。祂在作彻底洁净整个宇宙的工作。至终，宇宙将是新的。你知道彼后三章所说新天新地的意义么？其意义乃是指明神宇宙的新。
14God’s government covers the entire universe. We know this by the fact that Peter speaks of the new heavens and new earth. This indicates God’s universal government. Eventually, in eternity future, everything will be right and in good order, for righteousness will dwell in the new heavens and new earth. Today the earth is filled with unrighteousness and disorder. Nevertheless, God is still governing heaven and earth. God governs by judging. This is the way God carries out His government. As an elderly man who has some knowledge of world history both by study and observation, I can testify that I bow before God. He is the governing One, and He governs by judging. God has judged Hitler, Stalin, and other evildoers. On the one hand, to some extent, God tolerated them in doing certain things that served His purpose, such as Hitler’s slaughtering of the Jews, which caused the Jews to be one. Nevertheless, God judged them. In 1 and 2 Peter we have a record of God’s judgment. God judged the earth by means of the flood, the deluge. Later He judged Sodom and Gomorrah. The history of God’s judgment also includes the judgment upon the children of Israel in the wilderness. During their years of wandering, the children of Israel experienced God’s judgment again and again. With the exception of Joshua and Caleb, all those who came out of Egypt, including Moses, Aaron, and Miriam, died in the wilderness under God’s judgment. Furthermore, the Bible says that thousands of the disobedient ones were strewn by God in the wilderness. That was God’s judgment. We should not think that God judges only evildoers such as Hitler and Stalin. God also judges His own people. According to 4:17, God’s governing judgment begins from His own household: “Because it is time for the judgment to begin from the house of God; and if first from us, what will be the end of those who disobey the gospel of God?” This is God’s government. What is the purpose of God’s governing judgment? God judges in order to clear up His universe. The universe was created by God for a positive purpose, but Satan came in to defile it. Now God is cleansing the universe through judgment. He is doing a thorough work of cleaning the entire universe. Eventually, the universe will be new. Do you know the significance of the new heavens and the new earth mentioned in 2 Peter 3? The significance is that it indicates the newness of God’s universe.
15神不愿居住或停留在不洁净的地方。因此，神在洁净、炼净宇宙。首先祂炼净我们，就是祂的家。我们现今是祂洁净工作的中心。有时候你岂不是对自己说，『为甚么我越爱主耶稣，难处就越多？我的亲戚很发达；他们非常亨通。但我的情况似乎越来越糟。』有些圣徒的健康有问题；有些人对儿女失望。我们有难处，原因是神的审判从祂自己的家起首。你我都在神的审判之下。彼得写这两封书信（尤其是第一封）的原因是，分散的犹太信徒在受逼迫。他们在经历火炼的试验。彼得将这逼迫比作熔炉的焚烧。因著信徒受困扰，并且可能在疑惑，彼得就写信教导他们，也安慰他们。在彼前五章十节他说，『但那全般恩典的神，就是那曾在基督耶稣里召你们进入祂永远荣耀的，等你们暂受苦难之后，必要亲自成全你们，坚固你们，加强你们，给你们立定根基。』这里彼得似乎在告诉信徒，他们不需要疑惑，因为神在成全他们。正如石头被切割，好适合摆在建筑物里；我们也需要被『切割』，好得著成全、坚固、加强，并立定根基。彼得写信安慰受苦、遭逼迫的圣徒，给他们看见，他们都在神的行政之下。神的行政乃是首先施行在祂自己的儿女身上。
15God will not live or dwell in a place that is unclean. Thus, God is cleansing, purifying, the universe. First He purifies us, His household. We are now the center of His cleaning work. Do you not sometimes say to yourself, “Why is it that the more I love the Lord Jesus, the more difficulties I have? My relatives are flourishing; they are doing very well. But my situation seems to get worse and worse.” Some saints have problems with their health; others are disappointed with their children. The reason we have difficulties is that God’s judgment begins from His own household. You and I are under God’s judgment. The reason the two Epistles of Peter were written, especially the first, was that the dispersed Jewish believers were suffering persecution. They were undergoing a fiery trial. Peter compares this persecution to the burning of a furnace. Because the believers were troubled and perhaps doubting, Peter wrote to instruct them and also to comfort them. In 5:10 he says, “But the God of all grace, who called you into His eternal glory in Christ, after you have suffered a little while, will Himself perfect, establish, strengthen, and ground you.” Here Peter seems to be telling the believers that there is no need for them to doubt, for God is perfecting them. Just as stones are cut in order to be fit together in a building, we also need to be “cut” in order to be perfected, established, strengthened, and grounded. Peter wrote to comfort the suffering, persecuted saints, showing them that all of them were under God’s government. The exercise of God’s government is first upon His own children
16所以，彼得前书的主题是神行政下的基督徒生活。彼得后书的主题稍微不同，乃是神圣的供备与神圣的行政。彼得在他的第二封书信里给我们看见，神不但在管理我们，治理我们，也供给凡我们所需要的。神供应我们一切，使我们在祂的行政之下过圣别的生活，基督徒的生活。
16The subject of 1 Peter, therefore, is the Christian life under the government of God. The subject of 2 Peter is a little different: it is the divine provision and the divine government. In his second Epistle Peter shows us that God is not only governing us, ruling us, but also providing us with whatever we need. God supplies us all things to live a holy life, a Christian life, under His government