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彼得前书生命读经 · 第16篇

生命的长大及其结果（二）

Growth in life and its Results (2)
1读经：彼得前书二章一至四节，六至八节。彼前二章一至二节说，『所以要脱去一切的恶毒、和一切的诡诈、并伪善、嫉妒、以及一切毁谤的话，像才生的婴孩一样，切慕那纯净的话奶，叫你们靠此长大，以致得救。』在上一篇信息中我们指出，我们需要作两件事。第一，我们需要脱去一切的恶毒、诡诈、伪善、嫉妒、以及毁谤的话。第二，我们需要切慕那纯净的话奶，叫我们靠此在生命里长大。正如我们所看过的，在生命里真正的长大乃是生命度量的扩增。
1Scripture Reading: 1 Pet. 2:1-4, 6-8 First Peter 2:1 and 2 say, “Therefore, putting away all malice and all guile and hypocrisies and envyings and all evil speakings, as newborn babes, long for the guileless milk of the word, that by it you may grow unto salvation.” In the foregoing message we pointed out that we need to do two things. First, we need to put away all malice, guile, hypocrisies, envyings, and evil speakings. Second, we need to long for the guileless milk of the word so that by it we may grow in life. As we have seen, the genuine growth in life is the increase of the measure of life
长大以致得救
GROWING UNTO SALVATION
2照著彼得在二章二节的话，我们靠著纯净的话奶长大，以致得救。以致，原文也是结果的意思。在生命里长大的结果就是得救。这里的得救不是起初的救恩，乃是在生命里长大的结果。神完满、全备的救恩从重生（包括称义）到得荣，（罗八30，）有一段很长的期间。我们重生时，得著了起初的救恩。然后需要藉著享用基督作神话语中滋养的奶，得𫗪养而长大，达到完全的救恩，达到成熟而得荣。这救恩就是主耶稣显现时，所要显现与我们魂的救恩。（彼前一5，9～10，13。）然而，照上下文看，这里的以致得救是直接指二章五节的被建造成为属灵的殿，成为圣别的祭司体系，献上属灵的祭物，以及九节的宣扬神的美德。
2According to Peter’sword in 2:2, by the pure milk of the word we may grow unto salvation. The Greek word rendered “unto” also means resulting in. To grow in life results in salvation. Salvation here, as the result of growth in life, is not initial salvation. God’s full and complete salvation has along span—from regeneration, including justification, to glorification (Rom. 8:30). At regeneration we received initial salvation. Then we need to grow by feeding on Christ as the nourishing milk in the word of God unto full salvation, unto maturity for glorification. This will be the salvation of our soul, which will be revealed to us at the unveiling of the Lord Jesus (1:5, 9-10, 13). However, according to the context, “unto salvation” here refers directly to “being built up a spiritual house, into a holy priesthood, to offer up spiritual sacrifices” in verse 5, and to telling out “the virtues of Him” in verse 9
3我们若长大以致得救，就会经历从一节所说恶毒、诡诈、伪善、嫉妒、以及毁谤的话这五件消极的事得救。从恶毒、诡诈、伪善、嫉妒、以及毁谤的话得救，不是藉著我们自己的努力成就的。这无法藉著自我改良、调整、或改正作成。反之，从这些消极的事得救，乃是内里的事。举例说，假定某人身体里有致病的细菌。这些细菌乃是在他的血液和他全人的组织里。想要用强效肥皂清洗这人，以解决这难处，会有甚么用处？这只不过能洗净他皮肤的外层。但这个洗净不会有效的对抗他里面的细菌。要对付细菌，那人需要接受抗生素。他也需要为著他物质的身体接受正确的养分，使身体长大。这个长大会有助于医治他的疾病。同样，靠著内里的长大以致得救，我们自然就蒙拯救脱离恶毒、诡诈、伪善、嫉妒、以及毁谤的话等『细菌』。
3If we grow unto salvation, we shall experience salvation from malice, guile, hypocrisies, envyings, and evil speakings, the five negative things spoken of in verse 1. To be saved from malice, guile, hypocrisies, envyings, and evil speakings is not accomplished by effort of our own. This cannot be done by self - improvement, adjustment, or correction. On the contrary, to be saved from these negative things is an inward matter. As an illustration, suppose someone has bacteria that cause disease in his body. These bacteria are in his blood and in the fibers of his being. What would be the use of trying to solve this problem by washing the person with a strong soap? This could do nothing more than cleanse the outer layer of his skin. But that cleansing would not be effective against the bacteria in him. In order to deal with the bacteria, that person needs to receive an antibiotic. He also needs to take in the proper nourishment for his physical body so that it may grow. This growth will help to heal him of his illness. In like manner, it is by the inner growth unto salvation that we are saved spontaneously from the “germs” of malice, guile, hypocrisies, envyings, and evil speakings.
4五十年前，我很难胜过脾气。但现今经历主五十多年以后，我能见证我很难发脾气。有些人也许说，因为我现今是上了年纪的人，所以不再有脾气的难处。这样的说法并不准确。事实上，人的脾气通常随著年龄增加。为这缘故，年长的人常批评别人，对别人不耐烦。按天然说，我们越年长，越有脾气的难处。我在主里并在主面前能见证，我越年长，越没有脾气。这个改变的原因是，多年来我经历在生命里长大，以致得救脱离我的脾气。这说明一个事实，我们都需要实际的长大以致得救。二节的得救不是在起初阶段或完成阶段的救恩，乃是在长进阶段、变化阶段的救恩。我们可以说，本节的意思是，我们需要长大以致变化，这样的领会是正确的。当然，这里没有用变化一辞。然而，本节的救恩含示变化。重生是在起初阶段的救恩，变化是在长进阶段的救恩，得荣是在完成阶段的救恩。我们不是在起初阶段或完成阶段，我们乃是在救恩长进的阶段；那就是说，我们正在变化的阶段。
4Fifty years ago, it was difficult for me to overcome my temper. But now after more than fifty years’ experience with the Lord, I can testify that it is difficult for me to lose my temper. Some may say that it is because I am now an elderly man that I no longer have a problem with my temper. Such a suggestion is not accurate. Actually, a person’stem per usually increases with age. For this reason, older people are often critical of others and impatient with them. Naturally speaking, the older we get, the more of a problem we shall have with our temper. In the Lord and before the Lord I can testify that the older I get, the less temper I have. The reason for this change is that over the years I have experienced growth in life unto salvation from my temper. This is an illustration of the fact that, in a practical way, we all need to grow unto salvation. The salvation in verse 2 is not salvation in the initial stage or in the stage of consummation; it is salvation in the progressing stage, in the stage of transformation. It is correct to understand this verse as saying that we need to grow unto transformation. Of course, the word transformation is not used here. Nevertheless, salvation in this verse implies transformation. Regeneration is in the stage of initial salvation; transformation, in the stage of progressing salvation; and glorification, in the stage of consummation. We are not in the initial stage or in the stage of completion. We are in the progressing stage of salvation; that is, we are in the stage of transformation
5变化与仅仅改变不同。变化包含从一种形状到另一种形状的改变。然而，变化不仅仅是在形状上外面的改变，乃是包含在性质或构成上内里的改变。举例而言，假定一个人患病，脸色看起来很不健康。他也许在脸上涂些脂粉，想要藉此改善外观。我不喜欢那样在皮肤上涂颜色，因为那使我想到殡仪业者的工作，他们只是设法叫死人的脸显得好看。今天孔子的门徒和许多基督徒都致力于自我改良的外表工作，好比殡仪业者的工作。这样外面的改变与活的、内里的变化全然不同。
5Transformation is different from a mere change. Transformation involves a change from one form into another form. However, it involves an inward change in nature or constitution, not simply an outward change in form. For example, suppose a person is ill, and his complexion does not look healthy. He may try to improve his appearance by putting some kind of coloring on his face. I do not like that kind of skin coloring, for it makes me think of the work of a mortician, who tries to make the face of a dead person appear as attractive as possible. Today both disciples of Confucius and many Christians are involved in outward works of self-improvement, works that can be compared to those of a mortician. Such an outward change is altogether different from living, inward transformation.
6最近我有点不舒服。但我的妻子天天给我豫备滋养的食物；至终那食物使我健康，并恢复健康的脸色。我的妻子看见我的面色，就很喜乐。我不需要在脸上化妆，因为健康的脸色来自里面的养分。我吃、消化、并吸收滋养的食物。养分传输到我的细胞、组织、甚至皮肤里，就使我有健康的肤色。这是变化的例证。彼得嘱咐我们切慕纯净的话奶，叫我们靠此长大，以致变化。我们不是长大以致有外面改正，或外面的调整，或外面的改良。反之，我们长大以致藉著生命并在生命中有内里的变化。
6Recently, I was somewhat ill. But day by day my wife served me nourishing food. Eventually that food made me healthy and restored a healthy color to my face. When my wife saw my complexion, she was happy. There was no need for me to color my face, because the healthy color came out of the inward nourishment. I ate, digested, and assimilated nourishing food. The nourishment was transmitted into my cells, fibers, and even into my skin, and caused me to have healthy skin color. This is an illustration of transformation. Peter charges us to long for the guileless milk of the word that by it we may grow unto transformation. We do not grow unto outward correction or outward adjustment or outward improvement. On the contrary, we grow unto inward transformation by life and in life
一切属灵长大的基础
THE BASIS OF ALL SPIRITUAL GROWTH
7滋养的食物只有加给活的、生机的东西，才会引起变化。你若试著把养分加给无生命的无机物，那会使其变成腐败、不洁。无生命的东西不可能从滋养的食物得著帮助。想要𫗪养死人，显然是无用的。毫无疑问，纯净的话奶能𫗪养我们，并滋养我们。然而，这话奶只能𫗪养并滋养活的、生机的人。若没有生命，我们里面就不会有甚么与这养分合作。彼前二章二节开始于『像才生的婴孩一样』。『才生』这辞指明活的生机体。才生的婴孩是活的、生机的。我们像才生的婴孩一样，需要喝纯净的话奶。然后奶会供给我们活的、生机的养分。自然我们里面的生命就会与奶的养分互相效力，叫我们长大。然而，我们里面若不是藉著重生而有了活的、生机的元素，话奶中的养分就不会有任何功效，因为我们这方不会有所合作。
7Nourishing food will cause transformation only when it is given to something living and organic. If you try to give nourishment to something lifeless and inorganic, that thing would become corrupt and unclean. It is impossible for something lifeless to receive help from nourishing food. Obviously it is useless to try to feed a dead person. No doubt, the guileless milk in the word can feed us and nourish us. However, it can only feed and nourish those who are living and organic. Without life, there would not be anything in us to cooperate with this nourishment. Peter begins 2:2 with the words “As newborn babes.” The word “newborn” indicates a living organism. A newborn babe is living and organic. As such newborn babes, we need to drink the guileless milk of the word. Then the milk will afford us living, organic nourishment. Spontaneously the life within us will work together with the nourishment of the milk so that we may grow. However, if we did not have a living, organic element in us through regeneration, the nourishment in the milk of the word would not have any effect, for there would not be any cooperation on our part
8在一章二十三节彼得说，我们蒙了重生。在二章二节他劝我们要像才生的婴孩一样切慕奶。一章二十三节的重生和二章二节才生的婴孩指著同一件事─由神圣的生命重生。这重生是基础，使我们能在生命里长大，并洁净我们里面的人。我们里面都有重生时所接受神圣的生命作一切属灵长大的基础。要长大并得洁净，我们必须有这基础。所以，我们像才生的婴孩一样，该切慕纯净的话奶，叫我们靠此长大，以致变化。
8In 1:23 Peter says that we have been regenerated. In 2:2 he urges us to be as newborn babes longing for milk. Both regeneration in 1:23 and the newborn babes in 2:2 point to the same matter—regeneration with the divine life. This regeneration is the base for our growth in life and for the purification of our inner being. We all have within us the divine life that we received in regeneration as the basis of all spiritual growth. In order to grow and be purified, we must have this base. Therefore, as newborn babes, we should long for the guileless milk of the word so that by it we may grow unto transformation.
尝过主是美善的
TASTING THAT THE LORD IS GOOD
9在三节彼得继续说，『你们若尝过主是美善的。』主是可尝的，祂的滋味又美又善。我们尝过祂，就会切慕祂话中滋养的奶。本节的『美善』一辞，意思也是可喜悦的，恩慈的。
9In verse 3 Peter continues, “If you have tasted that the Lord is good.” The Lord can be tasted, and His taste is pleasant and good. If we have tasted Him, we shall long for the nourishing milk in His word. The Greek word rendered “good” in this verse also means pleasant, kind
10彼得确定他写信的对象已经蒙了重生，但他不确定他们有否尝过主。为这缘故他说，『你们若尝过主是美善的。』信徒确实是才3生的婴孩，但如三节所指明的，他们有些人也许没有尝过主是美善的。今天真正蒙了重生的信徒有千千万万，但有许多从未尝过主是美善的。让我们用一个例子表明人也许得重生，却没有尝过主是美善的。一位中年妇女得救两年了。她得了救赎，也蒙了重生。她参加我们的聚会几次以后，有一天站起来作见证。她说，她丈夫失业了，并且他们无法付房租。不但如此，他们的儿子患了病。她接著说，她为这情况向主祷告。她赞美主给她丈夫更好的职业，给他们更好的住处，甚至医治他们的儿子。她宣告：『阿利路亚，主耶稣是活的、有能的！』我们仔细看看这个见证；我们要问这是不是尝过主之人的见证。我要坚决的说，这不是尝过主是美善之人的见证。多年前，我对这事会有不同的感觉，我会说这妇人的确尝过主是美善的。事实上，在她的见证里她的确说，『主对我是何等美善！祂是真实的、活的、美善的。我们祷告，祂就给我们更好的职业，更好的房子，并且医治我们的儿子。阿利路亚！主是美善的。』她虽然说到主的美善，但这并不是尝过主是美善的见证。
10Peter was certain that the ones to whom he was writing had been regenerated. But he was not sure that they had tasted the Lord. For this reason he says, “If you have tasted that the Lord is good.” It was certain that the believers were newborn babes, but as verse indicates, some of them may not have tasted that the Lord is good. Today millions of believers have truly been regenerated, but a great many have never tasted that the Lord is good. Let us use an example to show how someone may be regenerated and yet not have tasted that the Lord is good. A middle-aged lady had been saved for two years. She had been redeemed and regenerated. After visiting our meetings a few times, one day she stood up to give a testimony. She said that her husband had lost his job, and they were unable to pay the rent. Furthermore, their son was sick. She went on to say that she prayed to the Lord about the situation. She praised the Lord that He gave her husband a better job, provided a better place for them to live, and even healed their son. She declared, “Hallelujah, the Lord Jesus is living and able!” Let us consider this testimony carefully and ask if it is the testimony of a person who has tasted the Lord. I would say strongly that this is not the testimony of one who has tasted that the Lord is good. Years ago I would have felt differently about this, and I would have said that this woman surely has tasted that the Lord is good. Actually, in her testimony she said, “How good the Lord is to me! He is real, living, and good. We prayed, and He gave us a better job and a better house, and He healed our son. Hallelujah! The Lord is good.” But although she spoke of the Lord’s goodness, this is not the testimony of tasting that the Lord is good.
11那么，甚么才是尝过主的真实见证？假定同一位姊妹见证这样的事：『我的丈夫失业了，我们失去了住所，我们的儿子也患病。我们越祷告，我们所有的难处似乎越多。但弟兄姊妹们，我能见证我们的情况越艰难，我里面越喜乐。哦，我何等享受主！我略略经历了保罗所经历的，他求主把刺除去，而主拒绝，说祂的恩典彀保罗用的。主使保罗享受祂的恩典。祂将保罗放在特别的环境里，使他必须享受恩典。祂没有把刺除去。一面，保罗受刺的苦；但另一面，他经历主扶持的恩典。我们在这样的情形里，已经好几个月了，主还没有在外面为我们作甚么。但我能见证，我享受祂作我的恩典。我母亲晓得我们的情况，就说，『这是甚么？你的耶稣在那里？祂是又真又活的么？为甚么祂不为你作甚么？你改去拜佛好了。』但无论她对我说甚么，我继续享受主的恩典。』这是尝过主的见证。尝主不在于外面的神迹，乃在于内里生命的滋养。无论我们在怎样的环境里，或者我们有怎样的景况，我们都得著主的扶持。我们能与保罗同说，『我在那加我能力者的里面，凡事都能作。』（腓四13。）我们经得起富足和贫穷、顺境和逆境的试验，因为我们不在意外面的情况，乃在意内里的滋养。这内里的滋养就是真正的尝主。在这些经文里彼得指明，我们若尝过主是美善的，必然会切慕话中的奶。
11What, then, would be a genuine testimony of tasting the Lord? Suppose the same sister testified something like this: “My husband has lost his job, we have lost our dwelling place, and our son is ill. The more we pray, the more trouble we seem to have. But, brothers and sisters, I can testify that the more difficult our situation is, the happier I am inwardly. Oh, how I enjoy the Lord! I have experienced a little of what Paul experienced when he asked the Lord to take away the thorn and the Lord refused, saying that His grace was sufficient for Paul. The Lord caused Paul to enjoy His grace. He put him into a particular environment so that he would have to enjoy grace. He did not take away the thorn. On the one hand, Paul suffered the thorn. But on the other hand, he was experiencing the Lord’s sustaining grace. In our case, it has been several months, and still the Lord has not done anything for us outwardly. But I can testify that I have been enjoying Him as my grace. When my mother learned of our situation, she said, ‘What is this? Where is your Jesus? Is He real and living? Why wouldn’tHe do anything for you? You should go to Buddha instead.’ But no matter what she says to me, I keep on enjoying the Lord’s grace.” This is a testimony of tasting the Lord. The tasting of the Lord is not in outward miracles. Rather, it is in the inward nourishment of life. No matter what kind of environment we may be in or what kind of circumstances we may have, we are sustained by the Lord. We can say with Paul, “I can do all things in Him who empowers me” (Phil. 4:13). We can stand the test of both riches and poverty, of both pleasant circumstances and difficult, because we do not care for the outward situation but for the inward nourishment. This inward nourishment is the genuine tasting of the Lord. In these verses Peter indicates that if we have tasted that the Lord is good, we shall surely long for the milk in the word
为著神的建造的活石
THE LIVING STONE FOR GOD’S BUILDING
12在彼前二章四节彼得接著说到基督是活石：『你们来到祂这为人所弃绝，却为神所拣选所宝贵的活石跟前。』活石不仅有生命，也能在生命里长大。这活石就是为著神的建造的基督。这里彼得将他的隐喻，由植物生命的种子（一23～24）转换为矿物的石头。种子是为著生命的栽种；石头是为著建造。（二5。）彼得的思想已经从生命的栽种往前到了神的建造。为著作我们的生命，基督是种子；为著神的建造，祂是石头。我们接受祂作生命的种子后，就需要长大，好经历祂作活在我们里面的石头。这样，祂也要把我们作成因祂石头性情而变化的活石，在祂这根基和房角石（赛二八16）上，与别人同被建造，成为属灵的殿。
12In verse 4 Peter goes on to speak of Christ as a living stone: “To whom coming, a living stone, having been rejected by men, but with God chosen, held in honor.” The Greek word rendered “coming” can also be translated approaching, drawing near, coming forward. A living stone is one that not only possesses life, but also grows in life. This is Christ for God’s building. Here Peter changes his metaphor from the seed of the vegetable life (1:23-24) to the stone of minerals. The seed is for life-planting; the stone is for building (2:5). Peter’s thought has gone on from life-planting to God’s building. As life to us, Christ is the seed. For God’s building, He is the stone. After receiving Him as the seed of life, we need to grow that we may experience Him as the stone living in us. Thus He will make us also living stones, transformed with His stone nature so that we may be built together with others a spiritual house upon Him as both the foundation and the cornerstone (Isa. 28:16).
13彼前二章四节的『宝贵』，原文也有看为尊贵的意思。这与一章十九节的『宝』不同。那里是指素质上的宝贵，这里是指被人承认并看为尊贵的宝贵。在二章六至八节彼得更多说到基督是石头。六节说，『因为经上记著说，「看哪，我把所拣选所宝贵的房角石，安放在锡安，信靠祂的人，必不至于羞愧。」』这指明基督是神所拣选的石头，为著神的建造作房角石。（弗二20。）在以弗所二章二十节，保罗说到『基督耶稣自己作房角石』。那节和这里一样，都说基督耶稣作房角石，而不说祂是根基，（赛二八16，）因为二处所著重的都不是根基，而是房角石，将犹太信徒和外邦信徒这两面墙联结一起。犹太匠人轻弃基督，乃是轻弃祂作房角石，（徒四11，彼前二7，）就是那位要将外邦人联于犹太人，以建造神家者。在二章七节彼得继续说，『所以祂在你们信的人是宝贵的，在那不信的人却是「匠人所弃的石头，已成了房角的头块石头」。』宝贵的，原文与四、六节者同源。神所拣选的基督这块石头，是神所宝贵的房角石，在信祂的人是宝贵的，在那不信的人却是被弃绝、被轻弃的石头。
13The Greek word translated “held in honor” also means precious. It differs from the word found in 1:19. There it denotes preciousness in essence. Here it indicates preciousness as recognized and held in honor. In verses 6 through 8 Peter has more to say concerning Christ as the stone. Verse 6 says, “Because it is contained in Scripture: Behold, I lay in Zion a chosen stone, a cornerstone held in honor, and he who believes on Him shall by no means be put to shame.” This indicates that Christ is a stone chosen by God as the cornerstone for His building (Eph. 2:20). In Ephesians 2:20 Paul speaks of “Christ Jesus Himself being the cornerstone.” In that verse, as here, Christ is referred to not as the foundation, but as the cornerstone, because the main concern is not the foundation but the cornerstone that joins together the two walls, one of the Jewish believers and the other of the Gentile believers. When the Jewish builders rejected Christ, they rejected Him as the cornerstone (Acts 4:11; 1 Pet. 2:7), which would join the Gentiles to them for the building of God’sho use. In 2:7 Peter continues, “To you therefore who believe is the preciousness; but to the unbelieving, A stone which the builders rejected, this became the head of the corner.” In Greek the word for “preciousness” is a kindred word to honor in verses 4 and 6. The very Christ chosen by God as a stone, even a cornerstone held in honor, is the preciousness to His believers. But to the unbelieving He is a rejected, despised stone.
14本节的匠人，指那些本该建造神居所的犹太教首领。（徒四11。）他们弃绝基督到了极点。主曾向他们豫言这事。（太二一38～42。）基督在复活里成了房角的头块石头。彼得在早期的传讲中，已向犹太人宣告过这事。（徒四10～11。）
14The “builders” in this verse were the Jewish leaders in Judaism (Acts 4:11), who were supposed to build the house of God. They rejected Christ to the uttermost. The Lord predicted this to them (Matt. 21:38-42). Literally, “became” means “became unto.” Christ became the head of the corner in resurrection. In his early preaching Peter had already declared this to the Jews (Acts 4:10-11).
15彼前二章八节说，『又是「绊脚的石头，并跌人的磐石」。他们既不信从，就在这话上绊跌，他们这样绊跌也是豫定的。』本节启示可信靠的基督
15Verse 8 says, “And, A stone of stumbling and a rock of offense; who stumble at the word, being disobedient, to which also they were appointed.” This verse reveals that the reliable Christ (v. 6),
16（6） 被人弃绝，就成了绊脚的石头，弃绝祂的犹太教徒正绊跌在其上。（太
16being rejected, became a stumbling stone, at which the rejecting Judaizers stumbled (Matt. 21:44
17二一44上。）这样绊跌，指犹太人不信从以致绊跌。在彼前二章四节彼得从话奶跳到活石。在奶与石头之间似乎没有桥梁或别种的衔接。首先，彼得指明主是奶和滋养的话。然后他接著说到主是活石。
17The relative pronoun “which” refers to the Jews’ disobedience with the result of stumbling. In verse 4 Peter makes a leap from the milk of the word to the living stone. There does not seem to be a bridge or any other kind of connection between the milk and the stone. First, Peter indicates that the Lord is the milk and the word for nourishment. Then he goes on to speak of Him as the living stone
经历基督
EXPERIENCING CHRIST
作奶和石头
AS THE MILK AND THE STONE
18照著四节，我们需要来到基督这活石跟前。但来到祂跟前的路是甚么？我们乃是藉著喝话奶来到主跟前。你曾领悟你喝话奶，就是来到主跟前么？话中的奶是甚么？这奶就是主自己。所以，我们喝奶，就是来到主跟前。你有别的路来到你所吃的食物跟前么？你来到食物跟前的路是甚么？你岂不是藉著吃食物而来到食物跟前么？我们都是藉著吃而来到食物跟前。关于来到基督这活石跟前，也是这样。在四节里，『来』字等于喝。所以，我们喝奶，就是来到主跟前。我们已指出，彼得似乎从话奶基督跳到石头基督。这含示奶成为石头。如何能这样？对我们而言，这是不可能的，对主而言却不是不可能的，因为祂是包罗万有的。基督这包罗万有的一位是奶，也是石头。我们不能述尽说竭基督的所有方面。祂是奶，祂是粮，现今我们看见祂是石头。照著六至八节，基督不但是建造的石头，也是绊脚和磨碾的石头。甚至作为石头，基督也是包罗万有的：祂能建造我们，或者祂能使我们绊脚，甚至将我们磨碎。我们需要更多经历基督作奶和石头。早晨我们该喝基督作话奶。然后一天之中，应当有变化的过程在我们里面进行。晚上我们该来到召会的聚会中，并与圣徒们交通。这就是建造。这里我们看见，早晨基督是奶，晚上祂成为石头。一天之中，这奶在我们里面作变化的工作，产生石头。
18According to verse 4, we need to come to Christ as the living stone. But what is the way to come to Him? We come to the Lord by drinking the milk of the word. Have you ever realized that when you are drinking milk from the word, that is your coming to the Lord? What is the milk in the word? That milk is the Lord Himself. Therefore, when we drink the milk, we come to the Lord. Do you have some other way of coming to the food you eat? What is your way of coming to the food? Do you not come to it by eating it? We all come to the food by eating it. The same is true with respect to coming to Christ as the living stone. In verse 4 the word “coming” is equal to drinking. Therefore, when we drink the milk, we come to the Lord. We have pointed out that Peter seems to leap from the milk-Christ to the stone-Christ. This implies that the milk becomes the stone. How can this be? With us, this is impossible, but it is not impossible with the Lord, because He is all-inclusive. As the all-inclusive One, Christ is milk, and He is also the stone. We are not able to exhaust all the aspects of Christ. He is the milk, He is the bread, and now we see that He is the stone. According to 2:6-8, Christ is not only the stone for building, but also the stone for stumbling and grinding. Even as the stone Christ is all-inclusive: He can build us, or He can cause us to stumble, and even grind us. We need more experience of Christ as the milk and the stone. In the morning we should drink Christ as milk from the Word. Then during the day the process of transformation should take place within us. In the evening we should come to the church meetings and fellowship with the saints. This is building. Here we see that in the morning Christ is milk, and in the evening He becomes the stone. During the day the milk does a transforming work within us to produce a stone.
19没有经历基督作奶的人，也许喜欢分散或独立。长老们也许探访他们，并鼓励他们来聚会；但这些圣徒就是不愿意参加聚会。有一位这样的弟兄曾说，『只要某些人在聚会中，我就不愿参加。我不愿见他们的面。我不喜欢参加聚会，只因为他们在那里。』但过了一段时间后，主在这情形中作事；这位弟兄就为著他对那些人的态度悔改，于是他开始渴望喝话奶。因著他喝这奶，他就切慕来到召会的聚会中。至终他为著建造的缘故，与圣徒们完全和好了。首先主是奶滋养我们。藉著话奶中的养分，就产生变化。然后我们就有建造，在其中主自己是石头。这就是在二章首先有奶，然后有石头的原因。
19Those who do not experience Christ as milk may like to be scattered or independent. The elders may visit them and encourage them to come to the meetings. However, these saints do not want to attend the meetings. One such brother once said, “As long as certain persons are in the meeting, I do not want to attend. I don’t want to see their faces. I don’t like to attend the meetings simply because they a represent.” But after a time the Lord did something in this case. This brother repented of his attitude toward the particular ones involved. Then he began to have a desire to drink the milk of the word. Because of his drinking the milk, he longed to come to the church meetings. Eventually he was fully reconciled with the saints for the sake of the building. First the Lord is milk to nourish us. Through the nourishment in the milk of the word, transformation takes place. Then we have the building, where the Lord Himself is the stone. This is the reason that in chapter two we first have the milk and then the stone