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彼得前书生命读经 · 第10篇

彼得对三一神的称赞

Peter’s Well-Speaking Concerning the Triune God
1读经：彼得前书一章三至十二节。彼前一章三至十二节是一长句。这长句乃是颂赞、称赞的话，其中包含神格的三一。三节说，『我们主耶稣基督的神与父是当受颂赞的。』这里彼得说到父神。从三节开始，彼得一再题起主耶稣基督，或耶稣基督。在本段末了，就是在十二节，彼得说到圣灵。所以，这颂赞实际上是由神格的三一─父、子、灵─所组成。
1Scripture Reading: 1 Pet. 1:3-12 First Peter 1:3-12 is one long sentence. This long sentence is a blessing, a well-speaking, that involves the Trinity of the Godhead. Verse 3 says, “Blessed be the God and Father of our Lord Jesus Christ.” Here Peter speaks of God the Father. Beginning in verse 3, Peter mentions the Lord Jesus Christ, or Jesus Christ, again and again. At the very end of this section, in verse 12, Peter speaks of the Holy Spirit. Therefore, this blessing is actually composed of the Trinity of the Godhead—the Father, the Son, and the Spirit
2父、子、灵不是三位神。我们有一位神，就是那独一、永远的神。这独一的神是完整的、完全的。神虽然是独一的一位，却是三一的。祂是父、子、灵。懂希腊文的人也许不认为彼得的写作有多好。然而，圣经是在于启示，不是在于写作。彼得前书这十节也许不是人的佳作，却给我们绝佳、奇妙、美妙的神圣启示。
2The Father, the Son, and the Spirit are not three Gods. We have one God, the unique, eternal God. This unique God is complete and perfect. But although God is uniquely one, He is triune. He is the Father, the Son, and the Spirit. Those who know Greek may not consider that Peter’s composition is very good. The Bible, however, is a matter of revelation, not of composition. These ten verses in 1 Peter 1 may not be good human composition, but they give us an excellent, marvelous, and wonderful divine revelation
颂赞神的意思
WHAT IT MEANS TO BLESS GOD
3在一章三节彼得用『颂赞』这辞。保罗在以弗所一章三节也用这辞：『我们主耶稣基督的神与父，是当受颂赞的，祂在基督里，曾用诸天界里各样属灵的福分，祝福了我们。』颂赞这辞原文意赞美，带著敬拜而称赞。因此，颂赞就是称赞，颂赞某人就是称赞他。所以，颂赞神就是称赞祂，以及祂之于我们的一切所是、祂为我们所作的、并祂将要为我们作的。颂赞神就是甜美的说到神的所是、祂的所作、并祂将要作的。这种说话就是颂赞。许多基督徒以为颂赞神就是赞美祂。这种对颂赞的领会当然没有错。每当你要赞美神，你就需要说到祂。然而，我们会怎样赞美神？小孩子也许说，『神，我赞美你赐给我好父亲，他很爱我，并且赚很多钱。神，我也赞美你，因为我的母亲买好东西给我。』许多基督徒主要是为著物质的事物赞美神。他们也许说，『哦，父神是当受颂赞的！赞美祂赐给我好事业、大房子、和美满的家庭。』这远远搆不上彼前一章三至十二节的启示。
3In 1:3 Peter uses the word “blessed.” Paul also uses this word in Ephesians 1:3: “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenlies in Christ.” In Greek the word blessed means well spoken of, praised with adoration. Hence, a blessing is a well- speaking, and to bless someone is to speak well of him. Therefore, to bless God is to speak well concerning Him and all that He is to us, has done for us, and will do for us. To bless God is to speak in a sweet way of what God is, of what He has done, and of what He will do. This kind of speaking is a blessing. Many Christians think that to bless God is to praise Him. This understanding of blessing certainly is not wrong. Whenever you are about to praise God, you need to speak something about Him. However, in what way shall we praise God? A child may say, “God, I praise You for giving me a good father, one who loves me and who earns a lot of money. God, I also praise You that my mother buys nice things for me.” Many Christians praise God mainly for material things. They may say, “Oh, blessed be God the Father! Praise Him for giving me a good business, a large house, and a nice family.” This falls far short of the revelation in 1:3-12.
4渐渐的，主将我带进圣经中神圣启示的思想里。我能见证，当我读一章三节这样的经文时，我领悟颂赞父神就是称赞神主观之于我们的所是，而不仅仅是赞美祂客观的为我们作了甚么，或给了我们甚么。颂赞父神就是主观的说到祂之于我们所是的，祂已经为我们作的，以及祂将要为我们作的。这是照著新约里所启示的颂赞神。彼前一章这十节告诉我们，父藉著子并凭著灵为我们所作的。父藉著祂的儿子为我们作了许多。父藉著子为我们所作的一切，都藉著圣灵应用在我们身上；我们需要就著这一切事称赞神。彼得称赞的背景
4Gradually the Lord has brought me into the thought of the divine revelation in the Bible. I can testify that when I read such a verse as 1:3, I realize that to bless God the Father is to speak well of what God is to us subjectively. It is not merely to praise Him for what He has done for us or given to us objectively. To bless God the Father is to speak subjectively of what He is to us, of what He has done for us, and of what He will do for us. This is to bless God according to what is revealed in the New Testament. These ten verses in chapter one of 1 Peter tell us what the Father has done for us through the Son and by the Spirit. The Father has done so much for us through His Son. All that the Father has done for us through the Son is applied to us by the Holy Spirit. We need to speak well regarding all these things. THE BACKGROUND OF PETER’SWELL-SPEAKING
5我们必须领悟为甚么彼得在写给分散之圣徒的信中，发出这样对三一神的称赞，这是很重要的。照著一章一节，本书信是写给『那分散在本都、加拉太、加帕多家、亚西亚、庇推尼的寄居者』。本节所题的五省，都在小亚细亚，在黑海与地中海之间。接受本书信的信徒分散在小亚细亚这五个省，这事实乃是彼得称赞神之背景的重要部分。彼得写本书信的时候，他与本书的受者，就是分散在小亚细亚蒙拣选的圣徒，都在罗马政权之下。彼得前书大约写于主后六十四年，那时罗马帝国非常强盛。在基督出生前三十年左右，该撒犹流击败埃及，完全建立了罗马帝国。历史上可能没有一个政权，比主后第一世纪罗马帝国的政权更强盛。罗马帝国控制地中海周围的整个区域，包括亚洲、欧洲、和北非的区域。罗马帝国这个强盛的政权，也有很强的法律。一般人都知道，西方文化建立在三根柱子上：罗马法律、希伯来宗教、和希腊文化。
5It is important for us to realize why Peter uttered such a well-speaking concerning the Triune God in a letter written to scattered saints. According to 1:1, this Epistle was written to “the chosen pilgrims of the dispersion of Pontus, Galatia, Cappadocia, Asia, and Bithynia.” All the five provinces mentioned in this verse were in Asia Minor, between the Black Sea and the Mediterranean. The fact that the believers to whom this Epistle was addressed were scattered in these provinces of Asia Minor was a significant part of the background of Peter’swell-speaking concerning God. At the time this Epistle was written, both Peter and the recipients of this book, the chosen saints scattered in Asia Minor, were under the Roman government. In A.D. 64, the approximate time of the writing of 1 Peter, the Roman Empire was very strong. About thirty years before the birth of Christ, Julius Caesar defeated Egypt and established the Roman Empire in full. Probably there has never been a stronger government in history than the government of the Roman Empire in the first century A.D. The Roman Empire controlled the entire region around the Mediterranean Sea, including territory in Asia, Europe, and northern Africa. As a strong government, the Roman Empire also had very strong laws. It is common knowledge that western culture is built on three pillars: Roman law, Hebrew religion, and Greek culture.
6彼得前书的受者不但在罗马政府之下，也在希伯来宗教和希腊文化，尤其在希腊哲学的影响之下。一章三至十二节对三一神的称赞，与希伯来宗教和希腊哲学全然不同。在这十节里，没有宗教或哲学的东西。换句话说，这里彼得所写的既不宗教也不世俗。这里我们找不著任何宗教思想，也找不著任何世俗观念或哲学。那么，这些经文是照著甚么写的？乃是照著神的启示写的。然而，这启示不仅仅是客观的；反之，这是主观的启示。这就是说，彼得写这些经文，乃是照著他属灵的经历。我们主耶稣基督的神与父
6The recipients of the Epistle of 1 Peter not only were under the Roman government, but they were also under the influence of Hebrew religion and Greek culture, in particular, Greek philosophy. The well- speaking concerning the Triune God in 1:3-12 is altogether different from both Hebrew religion and Greek philosophy. In these ten verses there is nothing of religion or philosophy. In other words, Peter’s writing here is neither religious nor secular. Here we cannot find any religious thought or any secular concept or philosophy. According to what, then, were these verses written? They were written according to God’sr evelation. This revelation, however, is not merely objective. On the contrary, it is a subjective revelation. This means that Peter’s composition of these verses was according to his spiritual experiences. THE GOD AND FATHER OF OUR LORD JESUS CHRIST
7因为彼得是照著他属灵的经历来写，所以他在这十节经文里说了许多点。让我们看三节里有多少点：『我们主耶稣基督的神与父是当受颂赞的，祂曾照自己的大怜悯，藉耶稣基督从死人中复活，重生了我们，使我们有活的盼望。』其中一个要点是『我们主耶稣基督的神与父』这称呼；这称呼与宗教或哲学无关。颂赞是另一个重点。此外还有神的大怜悯、耶稣基督从死人中复活、重生、和活的盼望。这些点没有一个是宗教或哲学的。反之，这些都是神圣启示的各方面。我们读圣经，不该将任何事视为理所当然。我们不该以为我们领会我们所读的。我们该放下传统读主话的方法，就是将事情视为理所当然的方法。我们读到一章三节『颂赞』这样的辞，就需要说，『这辞是甚么意思？照本国话我认识这辞，但在本节这辞是甚么意思？指的是甚么事？』我们若这样读圣经，并且就著我们所读的祷告，也许就发觉彼前一章这样的一章圣经要花我们一整年。我劝你们不要将彼得所说『我们主耶稣基督的神与父是当受颂赞的』这话，视为理所当然。我们需要找出彼得所说『颂赞』的意思。
7Because Peter wrote according to his spiritual experience, he covers a great many points in these ten verses. Let us consider how many points are in verse 3: “Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has regenerated us unto a living hope through the resurrection of Jesus Christ from among the dead.” One major point is the title “the God and Father of our Lord Jesus Christ.” This title has nothing to do with either religion or philosophy. The matter of blessing is another important point. Other matters are God’s great mercy, regeneration, living hope, and the resurrection of Jesus Christ from among the dead. None of these points is religious or philosophical. Instead, they all are aspects of the divine revelation. In reading the Bible we should not take anything for granted. We should not assume that we understand what we read. We need to drop the traditional way of reading the Word, the way that causes us to take it for granted. When we come to a word such as “blessed” in 1:3, we need to say, “What does this word mean? I know this word in my native language, but what does it mean in this verse? What does it refer to?” If we read the Bible in this way and pray regarding what we read, we may find that a chapter such as 1 Peter 1 may occupy us for an entire year. I urge you not to take for granted Peter’swords, “Blessed be the God and Father of our Lord Jesus Christ.” We need to find out what Peter means by “blessed.”
8彼得照著他属灵的经历写本书信，用意是要废去犹太宗教和希腊哲学。我信今天彼得若与我们同在，他会很强的说这是他的心意。他也许说，『我写前书时，我心中的用意是要打倒希伯来宗教，并摧毁希腊哲学。』本章许多辞句指明这是彼得的用意。彼得所说『我们主耶稣基督的神与父』这话，对犹太宗教是个严重的打击。犹太人会说，这样的说法是亵渎。不但如此，这话与希腊哲学、神话、传说、和迷信全然相反。彼得以犹太宗教和希腊哲学为背景，宣告『我们主耶稣基督的神与父是当受颂赞的』。倘若拉比和哲学家读了这些话，拉比会说，『这是亵渎！』哲学家会问：『这是甚么？』
8Writing this Epistle according to his spiritual experiences, Peter intended to annul Jewish religion and Greek philosophy. I believe that if Peter were with us today, he would say strongly that this was his intention. He might say, “The intention in my heart when I wrote the first book was to knock down Hebrew religion and to destroy Greek philosophy.” Many phrases in this chapter indicate that this was Peter’s in tent i on. Peter’swords “the God and Father of our Lord Jesus Christ” were a severe blow to Jewish religion. The Jews would say that such speaking is blasphemy. Furthermore, these words were altogether contrary to Greek philosophy, myths, legends, and superstitions. With Jewish religion and Greek philosophy as the background, Peter declared, “Blessed be the God and Father of our Lord Jesus Christ.” If the rabbis and the philosophers had read these words, the rabbis would have said, “This is blasphemy!” and the philosophers would have asked, “What is this?”
这称赞的各方面
ASPECTS OF THIS WELL-SPEAKING
9在四节彼得接著说，『可以得著不能朽坏、不能玷污、不能衰残，为你们存留在诸天之上的基业。』本节主要的点是论到基业。与基业有关的三个小点也包括在这里。这基业在素质上是不能朽坏的，在光景上是不能玷污的，在彰显上是不能衰残的。我相信这个对我们基业的描述含示神圣的三一。『不能朽坏』指父的性情；『不能玷污』指那灵圣别的工作，保守清洁、纯洁的光景；『不能衰残』指基督是神荣耀的彰显，是永不衰残的。与这基业有关的其他两点乃是：这基业是为著我们的，并且是存留在诸天之上的。所以，本节有一个要点同五个小点。这些点没有一个是犹太人或希腊人的。换句话说，本节没有一样是属宗教或属哲学的。这里一切都是照著神圣的启示。五节说，『就是你们这因信蒙神能力保守的人，得著所豫备，在末后的时期要显现的救恩。』这里彼得告诉信徒，他们蒙神能力保守；保守是派兵驻守的意思。他们不是蒙宗教仪式或哲学推理保守，乃是因信蒙神能力保守。这也不是一般的语言，不是普通的说法。这乃是非常特别的事。本节的第一点是『因信』；第二点是神的能力；第三点是『蒙…保守』；第四点是『所豫备，在末后的时期要显现』；第五点是『得著…救恩』。我们再次看见，彼得在一节经文里就说到许多点。
9In verse 4 Peter goes on to say, “Unto an inheritance, incorruptible and undefiled and unfading, kept in the heavens for you.” The major point in this verse concerns the inheritance. Three subpoints related to the inheritance were also included here. The inheritance is incorruptible in essence, undefiled in condition, and unfading in expression. I believe that this description of our inheritance implies the Trinity. “Incorruptible” refers to the Father’s nature; “undefiled,” to the sanctifying work of the Spirit that keeps the condition clean and pure; and “unfading,” to Christ as the expression of God’s glory which never fades. Two other points related to this inheritance are that it is kept in the heavens and that it is for us. Therefore, in this verse we have one major point with five subpoints. None of these points is either Jewish or Greek. In other words, nothing in this verse is either religious or philosophical. Everything here is according to the divine revelation. Verse 5 says, “Who are being guarded by the power of God through faith unto salvation, ready to be revealed at the last time.” Here Peter tells the believers that they are being guarded, garrisoned, by the power of God. They are not guarded by religious rituals or philosophical reasonings, but are guarded by the power of God through faith. Once again, this is not common language; it is not an ordinary way of speaking. Rather, this is something extraordinary. The first point in this verse concerns being guarded; the second is the power of God; the third is “through faith”; the fourth is “unto salvation”; and the fifth is “ready to be revealed at the last time.” Again we see that in a single verse Peter covers many points.
10在六节彼得继续说，『在那时期你们要欢腾，尽管目前在诸般的试炼中，或许必须暂时忧愁。』『欢腾』这辞比『欢乐』更强。欢乐是喜乐而发出声音；欢腾是完满、完全释放的欢乐。我们欢腾时，乃是欢乐得忘形。除了欢腾以外，彼得在这里说到尽管目前在诸般的试炼中，或许必须暂时忧愁。在七节彼得接著说，『叫你们信心所受的试验，比那经过火的试验仍会毁坏之金子的试验，更为宝贵，可以在耶稣基督显现的时候，显为可得称赞、荣耀和尊贵的。』本节不是说到我们信心的宝贵，乃是说到我们信心1所受之试验的宝贵。彼后一章题起宝贵的信。然而，在彼前一章七节，宝贵的不是信心本身；比金子的试验更为宝贵的，乃是我们信心所受的试验。彼得的愿望是这试验在耶稣基督显现的时候，会显为可得称赞、荣耀和尊贵的。试验试出我们的信心。在主审判台前，这试验可以显为可得称赞、荣耀和尊贵的。彼得说到耶稣基督的显现，以结束本节。这里他不是用『显明』或『启示』，他特意选择『显现』这辞。八节说，『你们虽然没有见过祂，却是爱祂，如今虽不得看见，却因信入祂而欢腾，有说不出来、满有荣光的喜乐。』代名词『祂』指耶稣基督。我们虽然从未见过祂，却是爱祂。如今虽不得看见，却信入祂。不但如此，照著本节，我们欢腾，有说不出来、满有荣光的喜乐。这是过于我们所能发表的喜乐。美妙的事总是说不出来的。在本节彼得用了一个特别的辞─『满有荣光的喜乐』。满有荣光的喜乐，乃是浸没在神的彰显里的喜乐。
10In verse 6 Peter continues, “In which you exult, though for a little while at present, if it must be, you have been made sorrowful by various trials.” The word “exult” is stronger than the word “rejoice.” To rejoice is to be joyful in an audible way; to exult is to rejoice with a full and complete release. When we exult, we are beside ourselves with rejoicing. In addition to exulting, Peter speaks here of being made sorrowful for a little while, if it must be, by various trials. In verse 7 Peter goes on to say, “That the proving of your faith, much more precious than of gold which perishes and is proved by fire, may be found unto praise and glory and honor at the unveiling of Jesus Christ.” This verse does not speak concerning the preciousness of our faith; it talks about the preciousness of the proving of our faith. In 2 Peter precious faith is mentioned. What is precious in this verse, however, is not the faith itself; it is the proving of our faith that is more precious than the proving of gold. Peter’s desire is that this proving would be found unto praise, glory, and honor at the unveiling of Jesus Christ. The proving tests out our faith. At the judgment seat of the Lord, this proving may be found unto praise, glory, and honor. Peter concludes this verse by referring to the unveiling of Jesus Christ. Here he does not use the words “manifestation” or “revelation.” He deliberately selects the word “unveiling.” Verse 8 says, “Whom having not seen, you love; in whom, not seeing at present yet believing, you exult with unspeakable and glorified joy.” The relative pronoun “whom” refers to Jesus Christ. Although we have never seen the Lord Jesus, we love Him. At present we cannot see Him, yet we believe in Him. Furthermore, according to this verse, we exult with unspeakable and glorified joy. This is a joy that it is beyond our ability to utter. Things that are wonderful are also unspeakable. In this verse Peter uses a special expression— “glorified joy.” Glorified joy is joy immersed in the expression of God.
11在九节彼得说，『得著你们信心的结果，就是魂的救恩。』这里彼得指明我们信心的结果，我们信心过程的完成，将是我们魂的救恩。
11In verse 9 Peter says, “Obtaining the end of your faith, the salvation of your souls.” Here Peter indicates that the end of our faith, the consummation of the process of our faith, will be the salvation of our souls
12十至十一节说，『关于这救恩，那豫言你们要得恩典的众申言者，已经详细的寻求考察过，就是考察在他们里面基督的灵，豫先证明那要临到基督的苦难，以及后来的荣耀，所指明的是甚么时候，并怎样的时候。』这里彼得说，众申言者豫言我们要得的恩典，他们已经详细的寻求考察过，并且豫先证明那要临到基督的苦难，以及祂的荣耀。彼得似乎从一个点跳到另一点。在十二节他总结这段说，『他们得了启示，知道他们供应这些事，不是为自己，乃是为你们；那些靠著从天上差来的圣灵，传福音给你们的人，现在将这些事报给你们；天使也渴望详细察看这些事。』
12Verses 10 and 11 say, “Concerning which salvation the prophets, who prophesied concerning the grace unto you, sought out and searched out, searching into what or what manner of time the Spirit of Christ in them made clear, witnessing beforehand the sufferings of Christ and the glories after these.” Here Peter says that the prophets prophesied of the grace that is unto us, that they sought out and searched out, and that they witnessed beforehand the sufferings of Christ and His glories. Peter seems to leap from one point to another. In verse 12 he concludes this section by saying, “To whom it was revealed that not to themselves, but to you they ministered these things, which have now been announced to you through those who preached the gospel to you by the Holy Spirit sent from heaven; which things angels long to look into
神圣的启示
the divine revelation
藉著人性彰显出来
EXPRESSED THROUGH HUMANITY
13这些经文不是照著宗教或哲学的知识写的，而是照著彼得属灵的经历写的。为这缘故，彼得的写作不是一般的，不是普通的。这该加强我们对神的信心。若没有神，怎能写出这样的话来？这些话不仅见证有神，也见证有神的儿子，名叫耶稣基督。此外，也必有那称为圣灵的。这位三一神必然在这些经文的作者─彼得─里面作了工，所以彼得对三一神有经历。彼得写作的源头和立场不是宗教或哲学。彼得写作的源头和立场，乃是对那在他里面运行之三一神的经历。彼得收集了许多的经历，并将他所经历的各点用文字写下来。彼得不在意文学风格，他只在意他对三一神之经历真实的点。
13The writing of these verses is not according to religious or philosophical knowledge. These verses were written according to Peter’s spiritual experiences. For this reason, Peter’s composition is not common, not ordinary. This should strengthen our belief in God. If there were no God, how could such words be written? These words testify not only that there is a God, but also that there must be One, the Son of God, whose name is Jesus Christ. Furthermore, there must be One who is called the Holy Spirit. This Triune God has surely worked in Peter, the writer of these verses. Therefore, Peter had experience of the Triune God. The source and the ground of Peter’s writing are not religion or philosophy. The source and ground of Peter’s writing are the experiences of the Triune God operating in him. Peter gathered together much of his experience and put the various points of his experience into writing. Peter did not care for literary style; he cared only for the genuine points of his experience of the Triune God
14虽然我缺少口才说到这点，但我盼望这简短的话会帮助你们领会，一章三至十二节的确是神圣的启示。这启示不同于任何宗教或哲学的事物，乃是全然神圣的；虽然是神圣的，却是人藉著神格的三一所经历的事。所以，彼得对我们三一神─父、子、灵─的称赞，乃是来自他自己的经历。
14Although I am short of utterance in speaking about this, I hope that this brief word will help you understand that 1:3-12 is indeed the divine revelation. This revelation is different from anything religious or philosophical. It is altogether divine. But although it is divine, it is something experienced by a human being through the Trinity of the Godhead. Therefore, Peter’swell-speaking of our Triune God—the Father, the Son, and the Spirit—came from his own experience
15彼得写前书时，必定受了神的默示。没有任何人的心思能产生这样的作品。没有哲学家或伦理教师会这样写。历史上没有别人写过这样的事，今天也没有人能写这样的事。谁可能发明彼得所用的一切辞汇？谁会想出这些不同的点？答案是没有人能发明这些辞汇或想出这些点。甚至没有一位希腊哲学家会想像得出。这些点都起源于神自己。
15As Peter was writing his first Epistle, he was surely inspired by God. No human mind is capable of producing such a work. No philosopher or ethical teacher would write in such a way. No one else in history has written such a thing, and no one today can write such a thing. Who could possibly invent all the terms used by Peter? Who would think up all the different points? The answer is that no one can invent these terms or think up these points. Not one of the Greek philosophers would even imagine them. All these points have their source in the very God Himself.
16神不但发明这些辞汇，祂也将自己作到像彼得这样的渔夫里面，以致他虽然不是有学问的人，却能写出这具有一切美妙之点的作品。我们读彼前一章时，需要摸著彼得在其著作中所发表的灵。我们若这样作，就会看见他的著作不是属人的。彼得的著作是属灵的、神圣的。这里我们看见神圣的启示藉著人性彰显出来。
16God not only originated these terms, but He also wrought Himself into a fisherman such as Peter so that, although he was not a learned person, he could write this composition with all its wonderful points. As we read chapter one of 1 Peter, we need to touch Peter’s spirit as it is expressed in his writing. If we do this, we shall see that his writing is not human. Peter’s writing is spiritual and divine. Here we see the divine revelation expressed through humanity