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彼得前书生命读经 · 第14篇

三一神完全的救恩及其结果（九）

The Full Salvation of the Triune God and its Issues (9
1读经：彼得前书一章二十二至二十五节。
1Scripture Reading: 1 Pet. 1:22-25
洁净我们的魂
THE PURIFICATION OF OUR SOULS
222在本篇信息中，我们要来看彼前一章二十二至二十五节。二十二节说，『你们既因顺从真理，洁净了自己的魂，以致爱弟兄没有假冒，就当从清洁的心里彼此热切相爱。』照著彼得写作的习惯，他在本节将好些事放在一起。首先他说，『洁净了自己的魂。』我们在新约别处找不著这样的话。我们也许读到洁净了自己的心，却没有读到洁净了自己的魂。我们魂得洁净，乃是那灵圣化我们的性情，使我们在神圣别的性情里过圣别的生活。（15～16。）这比洗罪，（来一3，）洗净（约壹一7）还要深。后二者是洗净我们外面的所作，前者是洁净我们里面的所是─魂，如以弗所五章二十六节话中之水的洗涤。
2In this message we shall consider 1:22-25. Verse says, “Having purified your souls by obedience to the truth unto unfeigned brotherly love, love one another from the heart fervently.” According to his habit in writing, Peter in this verse puts a number of things together. First he says, “Having purified your souls.” We cannot find such an expression any place else in the New Testament. We may read about purifying our heart, but not about purifying our soul. The purification of our souls is the Spirit’s sanctification of our disposition that we may live a holy life in God’s holy nature (vv. 15-16). It is deeper than the purification of our sins (Heb. 1:3) and the cleansing of sin (1 John 1:7). The latter is the purification of our outward doing; the former, the purification of our inward being—the soul. This is like the washing in the word in Ephesians 5:26.
3在彼前一章二十二节彼得说到洁净了自己的魂，是用完成式。但这是在甚么时候发生的？一至二十一节没有题到这样的事，在二十二节彼得忽然说，『洁净了自己的魂。』他在前面二十一节经文里都没有说到这个洁净。我们的魂是由心思、情感和意志组成的，这些也是我们心的各部分。我们的魂得洁净，就是我们心的各部分─心思、情感和意志，从一切的污秽和沾染得了洁净。（徒十五9，雅四8。）实际上，这是指我们的心思、情感和意志，从神以外的各样事物中蒙拯救，而固定在神这惟一的对象和独一的目标上。这样的洁净是因我们顺从真理而成就的，这真理乃是我们信仰的内容和实际。当我们顺从真理，就是顺从我们在基督里之信仰的内容和实际时，我们的全魂就专注于神，因而得著洁净，脱离神以外的一切事物。这乃是藉著领受那栽种的话，（雅一21，）就是圣别人的真理，（约十七17，）以拯救我们的魂脱离一切的污秽。
3In verse 22 Peter uses the perfect tense when he speaks of having purified our souls. But when did this happen? In verses 1 through 21 there is no mention of such a thing. But suddenly, in verse 22, Peter says, “Having purified your souls.” But in the foregoing twenty-one verses he has not said anything concerning this purification. Our soul is composed of mind, emotion, and will, which are also parts of our heart. To have our soul purified is to have our mind, emotion, and will, the parts of our heart, purified from any kind of defilement and contamination. (Acts 15:9; James 4:8). This actually means to have our mind, emotion, and will delivered from all things other than God, and fixed on God as the sole object and unique goal. This kind of purification is accomplished by our obedience to the truth, which is the content and reality of our faith. When we obey the truth, the content and reality of our faith in Christ, our entire soul is concentrated on God and in this way is purified from all things other than God. This is to save our souls from all filthiness by receiving the implanted word (James 1:21), which is the sanctifying truth (John 17:17).
4照著彼得在彼前一章二十二节的话，我们是因顺从真理洁净自己的魂。这里有三件事：洁净魂、顺从和真理。我们不该将这些事的任何一件视为理所当然。反之，我们该问这里的真理是甚么，也该问顺从真理是甚么意思。不但如此，彼得说，我们顺从真理，洁净了自己的魂，以致爱弟兄没有假冒。这里彼得不仅仅说到爱，也不只说到弟兄相爱，更说到爱弟兄没有假冒。所以，在这一节彼得说到洁净自己的魂、顺从真理、以及爱弟兄没有假冒。然后他接著劝我们要从清洁的心里彼此热切相爱。彼得著作的特征是把许多点一起放在一节经文里。照著文字上正确的领会，『洁净了自己的魂』的主词是『你们』。这就是说，彼得告诉信徒，他们洁净了自己的魂。
4According to Peter’sword in verse 22, we purify our souls by obedience to the truth. Here we have the three matters of the purification of the soul, obedience, and truth. We should not take any of these things for granted. Instead, we should ask what truth is here and also what it means to have obedience to the truth. Furthermore, Peter says that this purification of our souls by obedience to the truth is unto unfeigned brotherly love. Here Peter speaks not merely of love, and not only of brotherly love, but of unfeigned brotherly love. Therefore, in this one verse Peter covers the purification of our souls, obedience to the truth, and unfeigned brotherly love. Then he goes on to urge us to love one another from the heart fervently. It is characteristic of Peter’s writings to put so many points together in one verse. According to the proper understanding of language, the subject of “having purified your souls” is “you.” This means that Peter is telling the believers that they have purified their souls. Therefore, it is possible to translate the first part of verse 22 this way: “You, having purified your souls.”
5我们洁净自己魂的路，是藉著顺从真理。这也许不是像神的先见那样深奥的事，却非常实际。与神圣方面的大事相比，这件事相当小；但在我们的基督徒生活中却非常重要。我们需要问自己，在我们的基督徒生活中是否经历了因顺从真理，洁净了自己的魂。
5The way we purify our souls is by our obedience to the truth. This may not be a profound matter like the foreknowledge of God, but it is very practical. Compared to the great matters on the divine side, it is quite small. Nevertheless, it is very important in our Christian life. We need to ask ourselves if in our Christian life we have experienced the purifying of our souls by obedience to the truth
摸著话里的实际
TOUCHING REALITY IN THE WORD
6要领会因顺从真理洁净自己的魂是甚么意思，我们必须清楚本节里真理的意思。这里的真理是圣别人的真理，就是神实际（真理）的话。（约十七。）本节真理的意思不是道理。真理是包含在神的话里，并藉著神的话所传输的实际。例如，约翰三章十六节说，『神爱世人。』这是神圣的话。然而，这话对许多读约翰三章十六节的人仅仅是道理，对我们却不该是这样。只在道理上读本节，就是有天然的领会。这天然的领会是属魔鬼的，因为魔鬼在我们天然领会的背后。我们天然的领会若完全占有我们，这领会就成为属魔鬼的。我们若要越过天然的领会来看约翰三章十六节，就需要摸著在这简短的话里所包含，并藉著这话所传输的实际。我们读『神爱世人』时，需要问自己，我们有没有经历这爱。我们该说，『神爱世人。这「世人」包括我么？这话的意思是神爱我么？』任何这样读约翰三章十六节的人，就必得救。这样的人会说，『神阿，我何等感谢你，世人包括我。你爱世人，意思就是你爱我。』这就是把约翰三章十六节当作真理，当作实际，而不仅仅当作道理。
6In order to understand what it means to purify our souls by obedience to the truth, we must be clear concerning the meaning of truth in this verse. Truth here is the sanctifying truth, which is God’s word of reality (John 17:17). Truth in this verse does not 17 mean doctrine. Truth is the reality contained in God’sword and conveyed by it. For example, John 3:16 says, “God so loved the world.” This is the divine word. This word, however, should not merely be a doctrine to us, as it is with so many readers of John 3:16. To read this verse only in a doctrinal way is to have a natural understanding. This natural understanding is devilish, for the Devil is behind our natural understanding. If our natural understanding occupies us in full, it becomes devilish. If we are to have more than a natural understanding of John 3:16, we need to touch the reality contained in this short word and conveyed by it. When we read, “God so loved the world,” we need to ask ourselves if we have experienced this love. We should say, “God so loved the world. Does this ‘world’ include me? Does this word mean that God so loved me?” Anyone who reads John 3:16 in this way will get saved. Such a one would say, “O God, how I thank You that the world includes me. For You to love the world means that You love me.” This is to take John 3:16 as truth, as reality, and not merely as a doctrine.
7提前三章十五节说，召会是活神的家。本节包含道理，但对我们这不该仅仅是道理。保罗说到召会是活神的家，这话该是真理、实际。我们需要问：『我所在之地的召会是活神的家么？』我们若这样读本节，就会接触实际、真理。真理是包含在神的话里，并藉著神的话传输给我们的扎实内容、实际。彼得前书是写给分散的犹太信徒的，他们得救以前是在犹太教里。他们有许多旧约豫表的知识。他们听见福音和使徒的教训，就接触了实际。藉著福音的传讲和使徒的教训，神话语里的真理、实际就传输给那些犹太人。结果，他们听见神话语里所包含的实际。这就是真理。我们不该单单从神的话领受道理─我们该摸著实际。福音和使徒的教训包含实际，这些实际已经传输给犹太信徒。彼得前书的受信者犹太信徒，乃是从福音并从使徒的教训接受了真理、实际。
7First Timothy 3:15 says that the church is the house of the living God. This verse contains doctrine, but to us it should not be merely a doctrine. Rather, Paul’sword about the church being the house of the living God should be a truth, a reality. We need to ask, “Is the church in my locality the house of the living God?” If we read the verse in this way, we shall contact reality, truth. The truth is the solid content, the reality, contained in the word of God and conveyed by it to us. First Peter is addressed to scattered Jewish believers who had been in Judaism before they were saved. They had much knowledge of the types in the Old Testament. When they heard the gospel and the teaching of the apostles, they contacted reality. Through the preaching of the gospel and the apostles’ teaching, the truth, the reality, in the word of God was conveyed to those Jews. As a result, they heard the reality contained in the word of God. This is the truth. We should not only receive doctrine from God’sword—we should touch reality. The gospel and the teaching of the apostles contain realities, and these realities had been conveyed to the Jewish believers. The Jewish believers to whom Peter was writing in his first Epistle had received the truth, the reality, from the gospel and from the teaching of the apostles
束上我们心思的腰，
GIRDING UP OUR MIND
并洁净我们的魂
AND PURIFYING OUR SOUL
8然而，这些信徒接受这真理，这实际以后，热中犹太教的人就到他们那里去，并题醒他们在犹太宗教里的背景。热中犹太教者的谈话是打岔、搅扰人的，并使犹太信徒的心思游荡，离开真理。可能一位犹太信徒对妻子说，『彼得的传讲是真的，不是么？那为甚么他所传讲的与我们从父母所听见的许多事相反？甚至彼得有些教训似乎违背摩西的教训。我们的确有难处。你能相信我们的祖先教导我们错误的事么？为甚么彼得教导我们一些事，和我们已往听见的不同？』这说明彼得写本书信时的背景。
8However, after the believers had received this truth, this reality, the Judaizers came to them and reminded them of their background in the Jewish religion. The talk of the Judaizers was distracting and disturbing and caused the mind of the Jewish believers to wander away from the truth. Perhaps one of the Jewish believers said to his wife, “Peter’sp reaching is real, isn’t it? Why, then, does it contradict so many things we have heard from our parents? It even seems that some of Peter’s teachings are contrary to those of Moses. We really have a problem. Can you believe that our fathers taught us something wrong? Why does Peter teach us things that are different from what we heard in the past?” This illustrates what was the background when Peter wrote this Epistle.
9在彼前一章十三节彼得说，『所以要束上你们心思的腰，谨慎自守，全然寄望于耶稣基督显现的时候，所带给你们的恩。』本节开头的『所以』这辞，是基于一至十二节所包含的一切神圣真理。我们照著神的先见被拣选，这不仅仅是道理，乃是真理、实际。我们主耶稣基督的神与父重生了我们，使我们有活的盼望，也是实际。不但如此，这活的盼望是不能朽坏、不能玷污、不能衰残，为我们存留在诸天之上的基业，这也是真理。这十二节经文里有许多真理、实际。彼得以这一切真理作根据，嘱咐我们要束上我们心思的腰，谨慎自守。我们不该允许我们的心思游荡，我们也不该醉酒或被麻醉。谨慎自守就是解除麻醉，从醉生梦死中醒来。所以，在十三节彼得告诉犹太信徒，要忘记他们的宗教背景，要谨慎自守，不要再在心思中游荡。热中犹太教者怎样想要影响犹太信徒，今天有些人也想要影响在主恢复里的人。譬如，一位青年弟兄也许爱主的恢复，并且为著他在恢复里赞美主。但后来一位有神学学位，作牧师的亲戚也许来看这位弟兄，并且说，『你说的「恢复」是甚么意思？我有神学院的硕士学位，但我从未听过甚么恢复。谁告诉你主有恢复？』这位青年弟兄也许不知道要说甚么。后来，他也许不喜乐，并开始在心思里对这恢复有了疑惑。他也许问自己说，『我的确得著主恢复里职事的帮助。但这位有神学硕士学位的牧师如何？他对这恢复的说法会是完全错的么？』这位弟兄所需要的是束上心思的腰。
9In verse 13 Peter says, “Wherefore, girding up the loins of your mind, being sober, set your hope completely on the grace being brought to you at the unveiling of Jesus Christ.” The word “wherefore” at the beginning of this verse is based upon all the divine truths contained in verses 1 through 12. The matter of our being chosen according to the foreknowledge of God is not merely a doctrine; it is a truth, a reality. It is also a reality that the God and Father of our Lord Jesus Christ has regenerated us unto a living hope. Furthermore, it is a truth that this living hope is an inheritance incorruptible, undefiled, and unfading, kept for us in the heavens. In these twelve verses we have a great deal of truth, of reality. With all this truth as the basis, Peter charges us to gird up the loins of our mind and to be sober. We should not allow our mind to wander, and we should not be drunken or drugged. To be sober is to be de-drugged, to wake up from a stupor. Therefore, in verse 13 Peter is telling the Jewish believers to forget their religious background, to be sober, and to no longer wander in their mind. As the Judaizers tried to influence the Jewish believers, so today certain ones may try to influence those in the Lord’s recovery. For instance, a young brother may love the Lord’s recovery and praise the Lord that he is in the recovery. But then a relative who is a pastor with a theological degree may visit this brother and say, “What do you mean ‘recovery’? I have a master’s degree from a seminary, but I have never heard about a recovery. Who told you that the Lord has a recovery?” The young brother may not know what to say. Later, he may be unhappy and begin to have doubts in his mind concerning the recovery. He may say to himself, “I certainly have been helped by the ministry in the Lord’s recovery. But what about this pastor with a master’s degree in theology? Can he be completely wrong about the recovery?” What this brother needs is the girding up of the loins of his mind
10束上我们的心思，实际上就是洁净我们的魂。每当我们的心思游荡的时候，我们的魂就不洁净。异议的思想使我们的心思游荡。这些异议的思想也许像火烧的箭一样进入我们的心思。我们的心思开始游荡，我们的魂就成为不洁的。倘若这是我们的情况，我们就需要洁净自己的魂。但我们如何能洁净自己的魂？我们洁净自己的魂，乃是藉著束上我们的心思，并将其定准在一件事上，不允许牠游荡。
10To gird up our mind is actually to purify our soul. Whenever our mind is wandering, our soul is impure. Dissenting thoughts cause our mind to wander. These dissenting thoughts may enter our mind like fiery darts. When our mind begins to wander, our soul becomes unclean. If this is our situation, we need to purify our soul. But how can we purify our soul? We purify our soul by girding up our mind and by setting it on one thing, not allowing it to wander.
11异议的思想是火烧的箭，不但搅扰我们的心思，也污染我们的情感和意志。结果，我们在主里，在主面前就不洁净。这会使我们很难真正赞美主。让我们再想想这位受牧师亲戚影响之青年弟兄的例子。那位牧师的谈话将不洁带到这位弟兄的情感里。异议的思想不仅使他的心思游荡离开主恢复的目标；这些思想也使他的情感不洁净，就是不只有一种爱。这不洁净的情感好比一个女人不只爱一个男人。她爱她的丈夫，但她也爱别人。这是淫乱。我们的情感应当只定在主身上。那位听异议的思想和话语的弟兄，情感受了污染。结果，他不只有一个目标，一个目的。一面，他在主的恢复里；另一面，他对恢复有了疑惑。这是一种污染。这污染也能破坏我们的意志。我们很难作决定，因为我们有了两个目标。所以，我们整个魂都变得不洁净。我们的心思游荡，我们的情感被分裂，我们的意志也受到破坏。在这样的情形里，我们需要洁净自己的魂。
11The fiery darts of dissenting thoughts not only disturb our mind, but they pollute our emotion and our will. As a result, we are not pure in the Lord and before the Lord. This will make it difficult for us to praise the Lord in a genuine way. Let us consider again the example of the young brother influenced by a relative who is a pastor. The talk of that pastor brings impurities into this brother’se motion. Not only do the dissenting thoughts cause his mind to wander from the goal of the Lord’s recovery; they also cause his emotion to be impure, that is, to have more than one love. This impure emotion can be compared to that of a woman who loves more than one man. She loves her husband, but she also loves someone else. This is fornication. Our emotion should be set only on the Lord. The brother who listened to the dissenting thoughts and words had his emotion polluted. As a result, he has more than one goal, one aim. On the one hand, he is in the Lord’s recovery; on the other hand, he has doubts regarding the recovery. This is a kind of pollution. This pollution can also damage our will. It becomes difficult for us to make decisions, for we have two goals. Therefore, our entire soul becomes impure. Our mind is wandering, our emotion is divided, and our will is damaged. In such a case, we need the purification of our soul
12神不会为我们洁净我们的魂。我们需要因顺从我们所听见、所接受的真理而自己这样作。假定有一位弟兄对于主的恢复挣扎了一段时间。至终，因著神的怜悯和圣别的灵在他里面的运行，他就宣告：『赞美主！我的心思为著一个目标束上了。我的情感完全定在一个人位，就是主自己身上。我没有其他爱的对象。所以，我的意志跟著作刚强的决定：我为著主，我也为著主的恢复。我不在意别的。』这就是顺从真理。这样顺从真理，成了我们洁净自己的魂的凭藉。所以，在二十二节彼得告诉犹太信徒，他们因顺从真理，洁净了自己的魂。这真理是在神圣别人的话里所传输的。
12God will not purify our soul for us. We need to do this ourselves by our obedience to the truth we have heard and received. Suppose a certain brother struggles for a period of time concerning the Lord’s recovery. Eventually, by God’s mercy and the moving of the sanctifying Spirit within him, he declares, “Praise the Lord! My mind is girded up with one goal. My emotion is fully set on one Person, the Lord Himself. I have no other object of my love. Therefore, my will follows to make a strong decision: I am for the Lord, and I am for the Lord’s recovery. I don’t care for anything else.” This is obedience to the truth. Such an obedience to the truth becomes the means by which we purify our souls. Therefore, in verse 22 Peter tells the Jewish believers that they have purified their souls by obedience to the truth. This truth is conveyed in God’s sanctifying word
以致爱弟兄没有假冒
unto unfeigned brotherly love
13在二十二节彼得说，我们因顺从真理，洁净了自己的魂，以致爱弟兄没有假冒。我们的魂既得著洁净，全人专注于神，使我们的全心、全魂并全心思都爱祂，（可十二30，）结果就是爱弟兄没有假冒，从心里热切的爱神所爱的人。首先，神的重生产生圣别的生活，然后，祂的圣化（洁净）产生了弟兄相爱。
13In verse 22 Peter says that we purify our souls by obedience to the truth unto unfeigned brotherly love. Since the purification of our souls concentrates our entire being on God that we may love Him with all our heart, with all our soul, and with all our mind (Mark 12:30), it results in unfeigned brotherly love. We love from the heart fervently all those whom God loves. First, God’s regeneration issues in a holy life. Then His sanctification (purification) results in brotherly love.
14『没有假冒』这辞是甚么意思？牠的意思是不装假或不假冒为善，特别是指不戴假面具。假冒某件事，就是戴假面具，隐藏我们真正的感觉。这就是装作我们所不是的。爱弟兄没有假冒，就是真实、没有装假的爱弟兄，没有戴任何一种假面具的爱弟兄。在彼前一章二十二节，『没有假冒』一辞非常重要。这辞指明藉著我们的魂得洁净，所有的假面具已被除去。一位弟兄若接受了对于主的恢复异议的思想，他也许仍然爱弟兄，但那个爱是假冒的；这就是说，那将是戴著假面具的爱。这位弟兄有假面具，因为他对这恢复有疑惑。他若与别人一同住在弟兄之家，表面看来他也许仍然爱那些弟兄，但他对他们的爱不是没有假冒的爱，没有假面具的爱。然而，他若定意顺从真理，并且因顺从洁净自己的魂，这洁净的结果就是爱弟兄没有假冒。这样，他就会不戴任何假面具来爱弟兄。许多时候圣徒们在召会生活中也许戴上假面具。他们也许彼此相爱，但那是戴著假面具的爱。这些圣徒的爱是假冒的，因为他们没有洁净自己的魂。他们没有为著主的恢复束上他们心思的腰，使他们的情感专注，并且用意志下定决心；所以，他们所作的一切都有假面具。他们也许领悟，只要他们在召会生活里，他们就需要凭爱行事为人。但他们里面在疑惑，他们的魂，包括心思、情感和意志，受了污染。这些圣徒需要因顺从真理，洁净自己的魂。
14What does the word “unfeigned” mean? It means not to pretend or not to be hypocritical. But in particular it means not to put on a mask. To feign something is to put on a mask to disguise how we really feel. It is to pretend to be something that we are not. Unfeigned brotherly love is brotherly love that is genuine, without pretense; it is brotherly love without any kind of mask. In verse 22 the adjective “unfeigned” is very important. It indicates that through the purification of our soul, all the masks have been taken away. If a brother takes in dissenting thoughts concerning the Lord’s recovery, he may still love the brothers, but that love will be feigned. This means that it will be love with a mask. The mask is there because the brother has doubts concerning the recovery. If he lives with others in a brothers’ house, he may apparently still love those brothers. But he does not have an unfeigned love, a love without a mask, for them. However, if he decides to obey the truth and by that obedience purifies his soul, this purification will result in unfeigned brotherly love. Then he will love the brothers without any mask. Many times the saints may put on masks in the church life. They may love one another, but it is a love with a mask. The reason for this feigned love is that these saints have not purified their souls. They have not girded up the loins of their mind, concentrated their emotion, and made a strong decision with their will concerning the recovery. Therefore, everything they do is with a mask. They may realize that as long as they are in the church life they need to behave in a loving way. But inwardly they are doubting, and their souls, including the mind, the emotion, and the will, have been polluted. These saints need to purify their souls by obeying the truth
15我们因顺从真理洁净了自己的魂，就能从心里彼此热切相爱。二十二节说到洁净魂，也说到从心里去爱。从心里去爱，就是有一种不但来自魂的各部分，也来自良心的爱。我们的良心见证我们是以没有假冒的爱来爱弟兄。我们的良心有这样的见证，我们就是从心里去爱。但我们的良心若没有证实我们的爱，或见证这爱，那么我们的爱就仅仅是来自魂的。这不是从心里去爱，因为良心不是魂的一部分，乃是心的一部分。
15When we have purified our souls by our obedience to the truth, we can love one another from the heart fervently. In verse 22 we have both the purifying of the soul and love from the heart. To love from the heart is to have a love that comes not only from the parts of the soul but also from the conscience. Our conscience testifies that we love the brothers with an unfeigned love. When our conscience has this kind of testimony, we love from the heart. But if our conscience does not confirm our love or testify concerning it, then our love is merely from the soul. It is not a love from the heart, because the conscience is not part of the soul, but is part of the heart.
藉著神活而常存的话
REGENERATED THROUGH THE LIVING
蒙了重生
AND ABIDING WORD OF GOD
16二十二至二十三节句子的主要部分是『你们…就当从清洁的心里彼此热切相爱』。『既因顺从真理，洁净了自己的魂，以致爱弟兄没有假冒』是子句，形容『你们…就当从清洁的心里彼此热切相爱』这句的主词『你们』。然后二十三节接著有另一个形容子句：『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。』本节形容二十二节。我们既蒙了重生，就洁净了自己的魂，以致爱弟兄。由神的生命重生乃是基础、立场，使我们的魂得著洁净、圣别，以致爱弟兄没有假冒。这段话的开头和结束都是重生，其结果乃是向著神有圣别的生活，向著圣徒有弟兄的爱。二十三节指明我们藉著神活而常存的话蒙了重生。我们蒙了重生，不是由于能坏的种子。种子是生命的容器。神的话是不能坏的种子，其中包含神的生命。因此，神的话是活而常存的。藉著这话，我们蒙了重生。将神的生命传输到我们灵里，使我们重生的，乃是神这活而常存的生命之话。
16The main part of the sentence in verses 22 and 23 is, “Love one another from the heart fervently.” “Having purified your souls by obedience to the truth unto unfeigned brotherly love” is a clause that modifies the subject (you understood) of “Love one another from the heart fervently.” Then verse 23 continues with another modifying clause, “Having been regenerated, not of corruptible seed, but of incorruptible, through the living and abiding word of God.” This verse modifies verse 22. Having been regenerated, we have purified our souls unto brotherly love. Regeneration with the divine life is the base, the ground, for the purification, sanctification, of our souls unto unfeigned love. This section of the Word both begins and ends with regeneration, which results in a holy life toward God and a brotherly love toward the saints. Verse 23 indicates that we have been regenerated through the living and abiding word of God. We have not been regenerated of corruptible seed. A seed is a container of life. The word of God as the incorruptible seed contains God’s life. Hence, it is living and abiding. Through this word we have been regenerated. It is God’s living and abiding word of life that conveys God’s life into our spirit for our regeneration
17:我们可以将彼得的话解述为：『弟兄姊妹们，你们岂不知我们都蒙了重生么？我们蒙了重生，不是由于能坏的种子，乃是由于不能坏的种子。这不能坏的种子是在神活而常存的话里。所以，我们蒙了重生，是由于不能坏的种子，是藉著神活而常存的话。神的话实际上不是种子本身，乃是种子的容器。因这缘故，种子是藉著话来的。你们需要领悟，你们蒙了重生，是由于不能坏的种子，这种子是在神活的话里传输给我们的。』
17We may paraphrase Peter’s writing this way “Brothers and sisters, don’t you know that we have all been regenerated? We have been regenerated not of corruptible seed but of incorruptible seed. This incorruptible seed is in the living and abiding word of God. Therefore, we have been regenerated of incorruptible seed through the living and abiding word of God. The word of God is not actually the seed itself; rather, it is the container of the seed. For this reason, the seed comes through the word. You need to realize that you have been regenerated of incorruptible seed which is conveyed to us in the living word of God.”
18种子若不是神的话本身，那么种子是甚么？种子是神永远的生命。神永远的生命是包含神圣基因的种子。我们众人蒙了重生，是由于这生机、神圣的种子，是藉著神圣的话。我们既然这样蒙了重生，就需要顾到我们里面的种子，不该顾到反对主恢复之人任何异议的谈论。我们不可听异议之人的话，却需要留意种子。我们该把每件事与我们里面的种子核对。不但如此，以我们里面藉著重生所接受的这种子作基础，我们需要洁净自己的魂。不要听宗教徒异议的谈论，却要留意里面的种子。要束上你们的心思，使你们的情感专注，并加强你们的意志；然后下定决心为著主的恢复。这就是洁净我们的魂的意思。你若这样洁净自己的魂，结果就会爱弟兄没有假冒。
18If the seed is not the word of God itself, then what is it? The seed is the eternal life of God. God’s eternal life is a seed containing divine genes. We all have been regenerated of this organic, divine seed through the divine word. Since we have been regenerated in this way, we need to care for the seed within us, and we should not care for any dissenting talk from those who oppose the Lord’s recovery. Instead of listening to the words of dissenting ones, we need to pay attention to the seed. We should check everything with the seed in us. Furthermore, with this seed within us as the basis, this seed received through regeneration, we need to purify our soul. Do not listen to the dissenting talk of religionists. Instead, pay attention to the inward seed. Gird up your mind, concentrate your emotion, and strengthen your will. Then make a strong decision for the Lord’s recovery. This is what it means to purify our soul. If you purify your soul in this way, the result will be unfeigned brotherly love
19在二十四至二十五节彼得接著说，『因为「凡属肉体的人尽都如草，他一切的荣美都像草上的花；草必枯干，花必凋谢，惟有主的话永远长存」。所传给你们的福就是这话。』这些经文不及二十二至二十三节那样深，领会起来也容易得多。二十四节的肉体指堕落的人。所有堕落的人类都像枯干的草，他们的荣美好像草上凋谢的花。信徒从前就是如此，但主活而常存的话犹如种子，藉著重生种在他们里面，改变了他们的性质，使他们成为活而常存的。二十三节的话指常时的话；二十五节的话（二次）指即时的话。常时的话对我们说出来，就成了即时的话。在二十五节里，永远长存的是主的话。『主』指二十三节的神。这指明主耶稣就是神。
19In verses 24 and 25 Peter goes on to say, “Because all flesh is as grass, and all its glory as the flower of grass. The grass has withered, and the flower has fallen off, but the word of the Lord abides forever. And this is the word which is preached as the gospel to you.” These verses are not nearly as deep as verses 22 and 23, and they are much easier to understand. The flesh in verse 24 refers to fallen man. All the fallen human race is as withering grass, and its glory as the falling flower of grass. The believers were like that, but the living and abiding word of the Lord, with the seed sown into them through regeneration, has changed their nature and makes them living and abiding forever. The word in verse 23 is logos, referring to the constant word. The word here is rhema (twice), referring to the instant word. When the logos is spoken to us, it becomes rhema. In verse 25 it is the word of the Lord that abides forever. “Lord” refers to God in verse 23. This indicates that the Lord Jesus is God
20在二十五节彼得说到『所传给你们的福音就是这话』。使徒所传讲的话，就是使信徒重生的福音。
20In verse 25 Peter speaks of “the word which is preached as the gospel to you.” The word preached by the apostles is the gospel that regenerates the believers