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彼得前书生命读经 · 第18篇

生命的长大及其结果（四）

Growth in life and its Results (4)
1读经：彼得前书二章五节，九至十节。长大以致得救为著建造
1Scripture Reading: 1 Pet. 2:5, 9-10 GROWING UNTO SALVATION FOR THE BUILDING
2在本篇信息中，我们要来看二章五、九、十节。五节说，『也就像活石，被建造成为属灵的殿，成为圣别的祭司体系，藉著耶稣基督献上神所悦纳的属灵祭物。』我们读本节，需要注意文法。四节是形容五节里句子的主词。五节里句子的主要部分是：『〔你们〕被建造成为属灵的殿。』因此，这里主要的思想是建造。这思想接续二节里长大以致得救的思想。这就是说，在得救之后有建造。长大以致得救是为著建造。这指明这里的得救不但包含变化，2也包括被建造。整体来说，彼前二章的得救指明变化为著建造。二节末了的得救，与变化为著建造有关。请注意二节末了是分号，不是句号。三节说到一种条件，与喝话奶有关：『你们若尝过主是美善的。』三节结束于分号，四节结束于逗号。所以，这样的标点指明，这句话后半的主要子句是在五节。事实上，五节是直接接续二节。二节结束于长大以致得救的思想，这含示得救包括5变化。然后五节继续指明，这变化是为著建造。为这缘故，我们2说二节里的得救乃在于变化为著建造。
2In this message we shall consider 2:5, 9 and 10. Verse 5 says, “You yourselves also, as living stones, are being built up a spiritual house, into a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.” In reading this verse we need to take care of grammar. Verse 4 is a modifier of the subject of the sentence in verse 5. The main part of the sentence in verse 5 is this: “You...are being built up a spiritual house.” Hence, the main thought here is that of the building. This thought continues the thought in verse 2 of growing unto salvation. This means that following salvation we have the building. Growing unto salvation is for the building. This indicates that here salvation involves not only transformation, but also includes being built up. As a totality, salvation in 1 Peter indicates transformation for building up. Salvation at the end of verse 2 is related to transformation for the building. Notice that at the end of verse 2 there is a comma, not a period. In verse 3 we have a condition related to drinking the milk of the word: “If you have tasted that the Lord is good.” Verse 3 concludes with a semicolon, and verse 4 ends with a comma. Therefore, the punctuation indicates that the main clause in the second part of the sentence is in verse 5. Actually, verse 5 is the direct continuation of verse 2. Verse 2 ends with the thought of growing unto salvation, which implies that salvation includes transformation. Then verse continues by indicating that this transformation is for the building. For this reason we say that salvation in verse is a matter of transformation for building.
3我信我们摸著了彼得写作时心思中并心里的想法。在这些经文里彼得似乎说，『你们信徒都蒙了重生，现今你们像才生的婴孩一样。你们该像才生的婴孩一样饥渴切慕话奶，叫你们长大以致得救。这个得救乃是变化为著建造。』这必是彼得写这封书信时的思想。我们写信或写文章的时候，里面总是先有某些思想；然后我们照著这些思想渐次写出来。这是彼得写这封书信时的情况。他的思想是：信徒蒙了重生成为才生的婴孩；现今他们该切慕话奶；藉著纯净的话奶，他们就能长大以致得救，就是被变化，使他们得以被建造。彼得里面有了这些思想，就著手写这封书信。
3I believe that we have touched the thought in Peter’s mind and heart as he was writing. In these verses Peter seems to be saying, “You believers have all been regenerated, and now you are as newborn babes. As newborn babes, you should hunger and thirst for the milk in the word so that you may grow unto salvation. This salvation is transformation for building up.” These must have been Peter’s thoughts as he was writing this Epistle. Whenever we write a letter or article, we first have certain thoughts within us. Then gradually we write according to these thoughts. This was Peter’s situation when he wrote this Epistle. He had the thought that the believers had been regenerated to become newborn babes. Now they should long for the milk in the word. By the guileless milk in the word they could grow unto a salvation that was transformation for their building up. Having these thoughts within him, Peter went on to compose this Epistle.
4一面，彼得的文章似乎不是那么好。但另一面，按属灵说，彼得的文章是绝佳的。彼得若不是这样写，就无法把这里所说到的点都包含在内。然而，因为有时候我们很难领会彼得，我们就需要帮助，以了解他在著作中所说到的各点。这就是我们要有这次生命读经的原因。我能见证，五十多年来我一直探究神的话。一九五六年，主开始给我看见祂的建造。彼前二章是新约里论到神的建造非常重要的一段。一九五六年我在马尼拉，开始从彼前二章看见得救包括变化，并且看见这变化是为著建造。很少基督徒对建造有正确的领会。不但如此，许多人没有看见变化的事。你进入主的恢复以前，曾听见关于变化的信息么？但在主的恢复里，释放了许多关于变化这题目的信息。一九六二年十二月，我开特会讲到包罗万有的基督。然后一九六三年我开始在美国说到变化。那一年，我至少释放了二十篇关于变化的信息。虽然多年前我就得著关于变化和建造的光，但这光从未离开我，反而一直与我同在。我是经过多年的研读，才看见这些事。所以我能说，没有藉著这些信息所给的帮助，你也许发觉很难领会彼得所说的得救、变化和建造。
4On the one hand, Peter’s composition may not seem very good. But, on the other hand, spiritually speaking, Peter’s composition is excellent. If Peter had not written the way he did, not all of the points covered could have been included. However, because it is sometimes difficult to understand Peter, we need help to grasp the various points he covers in his writings. This is the reason we are having this Life-study. I can testify that for more than fifty years I have been digging into the Word of God. In 1956 the Lord began to show me His building. First Peter 2 is a very important section in the New Testament related to God’s building. When I was in Manila in 1956, I began to see from 1 Peter 2 that salvation includes transformation and that this transformation is for the building. Few Christians have a proper understanding of the building. Furthermore, many have not seen the matter of transformation. Before you came into the Lord’s recovery, did you ever hear a message on transformation? But in the recovery many messages have been given on the subject of transformation. In December 1962, I gave a conference on the all- inclusive Christ. Then in 1963 I began to speak in this country on transformation. That year I gave at least twenty messages on transformation. Although the light concerning transformation and building was given to me years ago, this light has never left me. Rather, it has always been with me. It took me years of study to see these things. Therefore, I can say that without the help rendered through these messages, you may find it difficult to understand what Peter is saying about salvation, transformation, and building
5赞美主，重生使我们成了才生的婴孩！我们都该像才生的婴孩一样，切慕那纯净的话奶。然后靠著这奶，我们就会长大以致得救。这个得救乃是变化，而变化就是建造。靠著神话语中滋养的奶，而从基督得𫗪养，不仅是为著生命长大，也是为著建造。长大乃是为著建造。
5Praise the Lord that regeneration has made us newborn babes! As newborn babes, we all should long for the guileless milk of the word. Then by this milk we shall grow unto salvation. This salvation is transformation, and transformation is the building. Feeding on Christ by the nourishing milk in the Word of God is not only for growing in life; it is also for building up. Growing is for building up
变化成为活石
TRANSFORMED INTO LIVING STONES
6在五节彼得指明信徒是活石。我们这些在基督里的信徒，藉著重生和变化，成了活石，像基督一样。我们原是用泥土造的，（罗九21，）但在重生时，得著了神圣生命的种子，这种子在我们里面长大，就把我们变化为活石。彼得在悔改信主时，主给他取了一个新名，就是彼得─石头；（约一；）当他得著关于基督的启示之后，主进一步启示祂也是磐石─石头。（太十六16～18。）这两件事给彼得深刻的印象，就是基督和祂的信徒都是为著神的建造的石头。凭著我们天然的出生，我们是泥土，不是石头。你领悟你是用泥土造的么？创世记二章七节说，人是用地上的尘土造的。罗马九章启示，我们是土造的器皿。那么，我们如何能成为石头？我们乃是藉著变化的过程而成为石头。彼得首次遇见主耶稣时，主将他的名字从西门改为彼得。约翰一章四十二节题到主耶稣和彼得说，『耶稣看著他说，你是约翰的儿子西门，你要称为矶法。（矶法繙出来，就是彼得。）』按圣经的原则，无论主说甚么，都必如此。所以，主称彼得为石头，那就是说，他必会成为石头。无论主对我们说甚么，都必成就。祂若说，『你是金子，』你就会成为金子。主知道祂将西门的名字改为彼得（即石头），他就会成为石头。
6In verse 5 Peter indicates that the believers are living stones. We, the believers in Christ, are living stones, like Christ, through regeneration and transformation. We were created of clay (Rom. 9:2 1). But at regeneration we received the seed of the divine life, which by its growth in us transforms us into living stones. At Peter’s conversion the Lord gave him a new name, Peter — a stone (John 1:42). When Peter received the revelation concerning Christ, the Lord 42 revealed further that He also was the rock—a stone (Matt. 16:16-18). Peter was impressed by these two incidents that both Christ and His believers are stones for God’s building. By our natural birth we are clay, not stones. Do you realize that you were made of clay? Genesis 2:7 says that man was made from the dust of the ground. Romans 9 reveals that we are vessels of clay. How, then, can we become stones? We become stones through the process of transformation. When Peter first met the Lord Jesus, the Lord changed his name from Simon to Peter. Referring to the Lord Jesus and Peter, John 1:42 says, “Looking at him, Jesus said, You are Simon the son of John; you shall be called Cephas (which translated means a stone).” According to biblical principle, whatever the Lord speaks will be. Therefore, when the Lord called Peter a stone, that meant that he would certainly become a stone. Whatever the Lord says to us will be fulfilled. If He says, “You are gold,” then you will be golden. The Lord knew that when He changed Simon’s name to Peter, a stone, he would become a stone.
7在约翰一章四十二节，主告诉彼得他是石头。后来在该撒利亚腓立比，主问：『你们说我是谁？』彼得从父得著启示，回答说，『你是基督，是活神的儿子。』对此主耶稣回答说，『我还告诉你，你是彼得，我要把我的召会建造在这磐石上…。』（太十六18。）这里主指明祂是召会在其上建造的磐石，而彼得是石头。毫无疑问，这两件事，记载在约翰一章的一件，和记载在马太十六章的另一件，深深印在彼得里面。他绝不能忘记那些事。彼得必是从这些经历，得著活石为著建造属灵的殿（就是召会）的观念。彼得写彼得前书这一段，是照著这些事给他的印象而写的。
7In John 1:42 Peter was told that he was a stone. Then sometime later, in Caesarea Philippi, in answer to the Lord’s question, “Who do you say that I am,” Peter, receiving the revelation from the Father, said, “You are the Christ, the Son of the living God.” To this the Lord Jesus replied, “And I also say to you that you are Peter, and on this rock I will build My church...” (Matt. 16:18). Here the Lord indicates that He is the rock upon which the church is built and that Peter is a stone. No doubt, these two incidents, the one recorded in John 1 and the other in Matthew 16, were deeply impressed into Peter’s being. He could never forget those events. It must have been from these experiences that Peter obtained the concept of living stones for the building of the spiritual house, which is the church. When Peter wrote this portion of 1 Peter, he wrote it according to the impression these events made upon him.
8彼前二章五节说，我们像活石，被建造成为属灵的殿。然而，我们都是泥土。我们如何能被建造？要被建造成为属灵的殿，我们需要成为石头。但我们如何能真正成为活石？我们乃是藉著来到基督这活石跟前，（4，）而成为活石。我们可用木化石作变化的例证。在亚利桑那州有个称为化石森林的地方，那地区有许多木化石。木化石是已变成石头的木头。水长期流过并流经木头。藉著这水流，木头的本质就变成石头。一面，木头的元素被带走；另一面，石头的元素被带进来顶替木头的元素。这样，木头就成为石头。我们经历变化，原则也是一样。我们若切慕话奶，这奶就会像活水的流，在我们里面涌流。我们留在这流中，水流就会带走我们天然的本质，并以属天、神圣的矿物质顶替。这些矿物质事实上就是基督。渐渐的，过了一段时间，我们就会被变化或『石化』；那时我们就会成为宝石。
8First Peter 2:5 says that we, as living stones, are being built up a spiritual house. However, we all are clay. How can we be built up? In order to be built up a spiritual house, we need to become stones. But how can we actually become living stones? We become living stones by coming to Christ as the living stone (v. 4). We may use petrified wood as an illustration of transformation. In Arizona there is a place called the petrified forest, an area that contains much petrified wood. Petrified wood is wood that has been changed into stone. Over a long period of time, water has been flowing over wood and through it. By means of this flow of water, the substance of the wood is changed into stone. On the one hand, the element of wood is carried away; on the other hand, the element of stone is brought in to replace the element of wood. In this way the wood becomes stone. The principle is the same with our experience of transformation. If we long for the milk of the word, this milk will be like a current of living water flowing within us. As we stay in this flow, the current will carry away our natural substance and replace it with heavenly, divine minerals. These minerals are actually Christ. Gradually, over a period of time, we shall be transformed or “petrified”; that is, we shall become precious stones.
9我们若要被变化，就需要每天来到是奶的主跟前。我们已指出，来到基督这活石跟前的路，就是喝纯净的话奶。这就是说，我们藉著喝基督来到祂跟前。我们天天喝话奶，就会被变化。变化无法在一夜之间发生。亚利桑那州的木化石，需要很长的时间从木头变成石头。木化石若会说话，牠可能说，『我花了很长的时间在水流中，从仅仅木头变化成为木化石。』我在主里五十多年了，我能见证变化需要时间。我向你保证，你无法在几个月甚或几年之内被变化。有些人听说变化需要花很长的时间，也许说，『我等不了这么久。我放弃了。』事实上，这不在于你，因为被变化是你的定命。在石化过程中的木头无法停止这过程。变成木化石是这木头的定命。我们需要记得，照著彼前一章，我们在创立世界以前就照著神的先见被拣选。神已经拣选了我们。并且，在我们的经历中，我们也被祂『抓住』了；无论我们多么努力尝试，也无法逃脱。所以，我们不该试著逃脱，只该安息在活水的流中，并让这水经过我们，使我们被变化。
9If we would be transformed, every day we need to come to the Lord as milk. We have pointed out that the way to come to Christ as the living stone is to drink the guileless milk of the word. This means that we come to Christ by drinking Him. As we daily drink in the milk of the word, we shall be transformed. Transformation cannot take place overnight. The petrified wood in Arizona required a very long time to be changed from wood into stone. If the petrified wood could speak, it might say, “It has taken me a long time of being in the current of water to be transformed from mere wood into petrified wood.” As one who has been in the Lord for more than fifty years, I can testify that transformation takes time. I assure you that you cannot be transformed in a few months or even in a few years. When some hear a word concerning how long transformation takes, they may say, “I can’t wait so long. I quit.” Actually, this is not up to you, for it is your destiny to be transformed. Wood that is in the process of being petrified cannot stop the process. It is the destiny of this wood to be changed into petrified wood. We need to remember that, according to chapter one of 1 Peter, we were chosen according to the foreknowledge of God before the foundation of the world. God has chosen us. Also, in our experience, we have been “caught” by Him, and we cannot escape, no matter how hard we may try. Therefore, instead of trying to escape, we should simply rest in the flow of living water and allow this water to pass through us so that we may be transformed.
10倘若别人问我们，主的恢复到底在作些甚么，我们该说，『我们不过就是让生命的水流经我们。我们天天在喝话奶，使我们被变化。』我们让这石化、变化的过程进行四、五十年，然后看看结果会如何。泥土成为活石，乃是藉著这变化的过程。照著二章五节，我们像活石被建造成为属灵的殿。虽然话奶是经由心思滋养魂的，最终却滋养我们的灵，使我们属灵而不属魂，适合于为神建造属灵的殿。神在信徒身上的目标，是要得著用活石所建造的殿。祂不要分开、离散的石头，甚至也不要仅仅堆聚在一起的石头；祂要彼此建造的石头。
10If others ask us what is happening in the Lord’s recovery, we should say, “We are simply allowing the water of life to flow through us. Daily we are drinking the milk of the word so that we may be transformed.” Let us allow this process of petrification, of transformation, to take place for forty or fifty years and then see what the outcome will be. It is by this process of transformation that clay becomes living stones. According to 2:5, as living stones we are being built up a spiritual house. Although the nourishing milk of the word is for the soul through the mind, it eventually nourishes our spirit. Instead of making us soulish, it makes us spiritual, suitable for building up a spiritual house for God. God’s goal in the believers is to have a house built up with living stones. He does not want separated and scattered stones, nor even a pile of stones merely gathered together. He wants stones built up with one another
11我们被建造在其中的属灵的殿，乃是神的建造。至终，这建造要完成于新耶路撒冷。在新耶路撒冷里不会有泥土，因为所有的泥土都将变化成为宝石了。这就是说，新耶路撒冷是用宝石建造的。我们正渐渐成为要建造在新耶路撒冷里的宝石。阿利路亚，建造的工作现今在进行！这工作如何进行？乃是藉著石化、变化的过程而完成。我们天天，甚至时时，来到是奶的基督跟前，并且喝祂，这事就进行。然后我们就会有水流，将我们从泥土变化成为为著神建造的石头。
11The spiritual house into which we are being built is God’s building. Eventually, this building will consummate in the New Jerusalem. In the New Jerusalem there will not be any clay, for all the clay will have been transformed into precious stone. This means that the New Jerusalem is built with precious stones. We are becoming the precious stones that will be built up into the New Jerusalem. Hallelujah, the building work is now going on! How is this work going on? It is being carried out by the process of petrification, transformation. This happens as we daily, even hourly, come to Christ as milk and drink Him in. Then we shall have the flow, the current, that transforms us from clay into stone for God’s building
圣别的祭司体系
a holy priesthood
12在五节彼得说到属灵的殿和圣别的祭司体系。属灵的，指明神的生命生活并长大的性能；圣别的，指明神的性情分别并圣别的性能。神的殿主要的是藉神的生命得维系，因此是属灵的；祭司的体系主要的是藉神的性情得维系，因此是圣别的。
12In verse 5 Peter speaks of both a spiritual house and a holy priesthood. “Spiritual” denotes the qualification of the divine life that lives and grows; “holy,” the qualification of the divine nature that separates and sanctifies. The house of God subsists mainly by the divine life; hence, it is spiritual. The priesthood subsists mainly by the divine nature; hence, it is holy.
13圣别的祭司体系，就是属灵的殿。新约原文用三个不同的字说到关于祭司的事。一是hierosune，希罗苏尼，指祭司职分，如希伯来七章十二节者；一是hierateia，希拉提亚，指祭司职任，如希伯来七章五节者；另一是hierateuma，希拉提玛，指祭司的集合，祭司团，祭司体系，如彼前二章五节和九节者。配搭的祭司团就是建造起来的属灵的殿。虽然彼得的两封书信不是写给召会的，他在本节强调信徒的团体生活时，也未用到召会一辞，但他的确用『属灵的殿』和『圣别的祭司体系』这些辞，以指明召会的生活。不是个人的属灵生活，乃是团体的属灵生活，才能完成神的定旨，满足祂的心意。神要得著一个属灵的殿给祂居住，得著一个祭司团，一个祭司体系事奉祂。彼得对于信徒在配搭里团体的事奉，与保罗在罗马十二章的看法相同。这团体的事奉乃是出自属灵生命三个要紧的阶段：重生，（彼前一2上，）靠基督的滋养长大，（2下，）以及同被建造。
13The holy priesthood is the spiritual house. In the New Testament two Greek words are used for priesthood, both of which are translated priesthood. Hierosune, as in Hebrews 7:12, refers to the priestly office, and hierateuma, as in 1 Peter 2:5, 9, refers to the assembly of priests, a body of priests. The coordinated body of priests is the built-up spiritual house. Although Peter did not address his two Epistles to the church, nor did he use the term church in stressing the corporate life of the believers in this verse, he does use the terms spiritual house and holy priesthood to indicate the church life. It is not the spiritual life in an individualistic way, but that in a corporate way that can fulfill God’s purpose and satisfy His desire. He wants a spiritual house for His dwelling, a priestly body for His service. Peter’s view concerning the believers’ corporate service in coordination is the same as Paul’sin Romans 12. This service issues from three vital steps in the spiritual life: new birth (1 Pet. 1:2), growth in life by being nourished with Christ, and building up with the believers
属灵祭物
spiritual sacrifices
14属灵的殿和圣别的祭司体系是同义辞。属灵的殿是作神的居所，圣别的祭司体系是为著事奉神。照著二章五节，属灵的殿建造成为圣别的祭司体系，是为著特别的功用。这功用就是『藉著耶稣基督献上神所悦纳的属灵祭物』。这里我们看见，耶稣基督是属灵祭物藉以献给神的管道。基督将我们的祭输送给神，这些祭乃是呈献给祂的祭物。不但如此，凡献给神的必须是出于基督的东西。信徒在新约时代，照著神经纶所献的属灵祭物乃是：基督作旧约豫表中一切祭物的实际，如燔祭、素祭、平安祭、赎罪祭、赎愆祭等；（利一～五；）我们藉福音所救来作基督肢体的罪人；（罗十五16；）我们的身体、赞美、并为神所作的事。（罗十二1，来十三15～16，腓四18。）
14The spiritual house and the holy priesthood are synonymous terms. The spiritual house is for God’s dwelling, and the holy priesthood is for God’s service. According to 2:5, the building up of a spiritual house into a holy priesthood is for a particular function. This function is “to offer up spiritual sacrifices acceptable to God through Jesus Christ.” Here we see that Jesus Christ is the channel through which the spiritual sacrifices are offered to God. Christ channels our offerings to God, and these offerings are the sacrifices presented to Him. Furthermore, what is offered to God must be something of Christ. The spiritual sacrifices which the believers offer in the New Testament age according to God’secon o my are Christ in all the varied aspects of His riches as the reality of all the sacrifices of the Old Testament types, such as the burnt offering, meal offering, peace offering, sin offering, and trespass offering (Lev. 1—5). Also these spiritual sacrifices include our praises and the things we do for God (Heb. 13:15-16; Phil. 4:18
蒙拣选的族类，君尊的祭司体系，
A CHOSEN RACE, A ROYAL PRIESTHOOD
圣别的国度，买来作产业的子民
A HOLY NATION, A PEOPLE FOR A POSSESSION
15在彼前二章九节彼得接著说，『惟有你们是蒙拣选的族类，是君尊的祭司体系，是圣别的国度，是买来作产业的子民，要叫你们宣扬那召你们出黑暗、入祂奇妙之光者的美德。』族类、祭司体系、国度和子民都是集合名词，指集体的信徒。作族类，信徒已经蒙拣选；作祭司体系，祭司团，我们是君尊的；作国度，我们是圣别的；作子民，我们是神的产业，是神特别买来并据有，作祂奇珍的产业。（多二14。）蒙拣选的族类，指我们是源于神的；君尊的祭司体系，指我们是事奉神的；圣别的国度，指我们是为著神一同生活的团体；买来作产业的子民，指我们对神是宝贵的。这些都有团体之意，因此我们需要建造在一起。（彼前二5。）
15In 2:9 Peter goes on to say, “But you are a chosen race, a royal priesthood, a holy nation, a people for a possession, so that you may tell out the virtues of Him who has called you out of darkness into His marvelous light.” Race, priesthood, nation, and people are all collective nouns, referring to the believers corporately. As a race, the believers have been chosen; as a priesthood, a body of priests, we are royal, kingly; as a nation, we are holy; as a people, we are God’s possession, a possession particularly acquired and owned by God as His treasure. The chosen race denotes our lineage from God; the royal priesthood, our service to God; the holy nation, our community for God; and the people for a possession, our preciousness to God. This is all in the corporate sense. Hence, we need to be built together.
16『蒙拣选的族类』这辞指明我们的源头。我们是蒙拣选的族类，起源于神。我们也是君尊的祭司体系。君尊，指我们祭司的身分是君尊的，就如麦基洗德所豫表我们的大祭司，君王基督的身分。（来七1～2，26，创十四18。）我们也是圣别的国度，和买来作产业的子民。圣别，指国度的性质。『买来作产业的子民』一辞的希腊原文，等于希伯来文的一种说法。这是参照旧约所写的，而这种希伯来文的说法含示一种奇珍。我们是神的奇珍，祂特别、宝贵的产业。在提多书二章十四节，保罗说到『成为独特的子民』。这是一种取自旧约的说法，（申七6，十四2，二六18，）指神自己所特有的子民，作祂的奇珍，（出十九5─和合本之子民，原文意奇特的所有物，奇珍，）祂自己的产业。首先我们是蒙拣选的族类，然后是君尊的祭司体系，圣别的国度，和买来作产业的子民。作为神的奇珍，我们是祂宝贵的子民。
16The words “chosen race” indicate our source. As a chosen race, we have our source in God. We are also a royal priesthood. “Royal” denotes the status of our priesthood, which is kingly, like that of Christ the King, our High Priest, typified by Melchisedec (Heb. 7:1-2, 25; Gen. 14:18). We are also a holy nation and a people for a possession. “Holy” denotes the nature of the nation. The Greek words rendered “a people for a possession” are an equivalent to a Hebrew expression. This is a reference to the Old Testament, and the Hebrew expression implies a particular treasure. We are God’s particular treasure, His special and precious possession. In Titus 2:14 Paul speaks of “a people for His own possession.” This also may be rendered “peculiar people.” This is an expression borrowed from the Old Testament (Deut. 7:6); 14:2; 26:18), and it denotes a people privately possessed by God as His peculiar treasure (Exo. 19:5), His own possession. First we are a chosen race, then a royal priesthood, a holy nation, and a people for a possession. As God’s particular treasure, we are His people who are precious to Him
宣扬神的美德
TELLING OUT GOD’S VIRTUES
17我们是这样的族类、祭司体系、国度和子民，要叫我们宣扬那召我们出黑暗、入祂奇妙之光者的美德。宣扬，原文也是往外宣报的意思。首先，我们必须重生，并在生命里长大，（2，）然后被建造，且团体的事奉；（5；）现今我们需要往外宣报、宣扬。团体的事奉是献上基督作属灵的祭物，使神满足；宣扬是往外宣报那召我们出黑暗、入祂奇妙之光者的美德作福音，使人得益处。
17We are such a race, priesthood, nation, and people so that we may tell out the virtues of Him who has called us out of darkness into His marvelous light. The Greek word rendered “tell out” also means proclaim abroad. First we must be born anew and grow in life, and then be built up and serve corporately. Now we need to proclaim abroad, to tell out. To serve corporately is to satisfy God by offering up Christ as spiritual sacrifices; to proclaim abroad is to benefit others by showing forth the virtues of the One who has called us out of darkness into His marvelous light.
18九节的美德是优越之处，优越并荣美的美德。（彼后一3。）这是指神之所是并所有，以及神那在祂的荣耀中达到终极之奇妙的光。神用祂的荣耀和美德呼召我们，并且呼召我们到祂的荣耀和美德。这里的美德是优越的属性、行为和举止。神有许多美德。例如，祂是怜悯人的。怜悯人乃是美德。神也是慈爱的，祂甚至爱罪人。这爱是神的另一个美德。所有优越的神圣属性都是神的美德。我们需要宣扬，往外宣报这些优越的美德。彼得在他的著作中比保罗更强调美德的事。彼得在彼后一章三节说，我们被神的荣耀和美德所呼召。他不是仅仅说，我们被呼召到神的荣耀和美德；他乃是说，我们被祂的荣耀和美德所呼召。
18The virtues in verse 9 are excellencies, excellent and glorious virtues (2 Pet. 1:3). These refer to what God is and has, and the marvelous light of God consummates in His glory. To and by His virtue and glory God has called us. The virtues here are excellent attributes, acts, and behavior. God has many virtues. For example, He is merciful. To be merciful is a virtue. God is also loving. He even loves sinners. This love is another of God’s virtues. All the excellent divine attributes are the virtues of God. We need to tell out, to proclaim abroad, these excellent virtues. In his writings Peter emphasizes the matter of virtue more than Paul does. Peter says in 2 Peter 1:3 that we have been called by the virtue and the glory of God. He says not only that we have been called to God’s glory and virtue; he says that we have been called by His glory and virtue.
19主耶稣在地上时，彼得和其他门徒看见祂的美德。至少有一次，在变化山上，他们看见主的荣耀。看见基督的美德是天天的事。无论主作甚么，都是满了美德的优越行为。基督的优越之处为数众多。主耶稣每天都显明祂的美德，而彼得看见这个。后来，彼得写到我们被主的美德和荣耀所呼召。这指明彼得自己被主的美德和荣耀所吸引。不但如此，他被呼召到这美德和荣耀。所以，他在美德和荣耀上与主是一。使徒宣报主的美德。他们传讲、教导、并宣告这些美德。无论使徒传讲并教导甚么，都是宣扬他们所看见并享受的美德。这是往外宣报他们所有分于的美德。这就是宣扬神的优越之处的意思。今天我们需要跟随使徒宣扬主优越的美德。
19When the Lord Jesus was on earth, Peter and the other disciples saw His virtues. At least once, on the mount of transfiguration, they saw the Lord’s glory. Seeing Christ’s virtues was a daily occurrence. Whatever the Lord did was an excellent act full of virtue. Christ’s excellencies are great in number. Every day the Lord Jesus manifested His virtues, and Peter saw this. Later, Peter wrote that we have been called by the Lord’s virtue and glory. This indicates that Peter himself had been attracted by the virtue and glory of the Lord. Furthermore, he was called to this virtue and glory. Therefore, he is one with the Lord in virtue and in glory. The apostles proclaimed the virtues of the Lord. They preached them, they taught them, and they announced them. Whatever the apostles preached and taught was a telling out of the virtues they had seen and enjoyed. It was a proclaiming abroad of the virtues in which they had participated. This is what it means to tell out God’s excellencies. Today we need to follow the apostles to tell out the excellent virtues of the Lord
召我们出黑暗
CALLED OUT OF DARKNESS
20照著彼前二章九节，我们该往外宣报那召我们出黑暗、入祂奇妙之光者的美德。黑暗是撒但在死亡里的彰显和范围；光是神在生命里的彰显和范围。神已经呼召我们，拯救我们脱离撒但黑暗的死亡范围，进入神光的生命范围。（徒二六18，西一13。）
20According to verse 9, we should proclaim abroad the virtues of the One who has called us out of darkness into His marvelous light. Darkness is the expression and sphere of Satan in death. Light is the expression and sphere of God in life. God has called us, delivered us, out of Satan’s death - realm of darkness into His life-realm of light (Acts 26:18; Col. 1:13).
神那蒙怜悯的子民
THE PEOPLE OF GOD OBTAINING MERCY
21在彼前二章十节彼得总结这段话：『你们从前不是子民，现在却是神的子民；从前未曾蒙怜悯，现在却蒙了怜悯。』这出自何西阿二章二十三节的话，保罗在罗马九章二十四至二十七节曾引用过，先是指外邦人，后是指以色列遗民，因为从以色列生的，不都是以色列人。（6。）这里彼得引用这段话，是指受信者，就是分散的犹太信徒说的，他们原先是从以色列生的，但不是以色列人，因此就新约的意义说，他们不是神的子民。现今他们既蒙了神的呼召，就成了神的子民，神特殊的产业，作神的奇珍。他们从前未曾蒙怜悯，现在却蒙了怜悯。
21In verse 10 Peter concludes this section: “Who once were not a people, but now are the people of God; who had not obtained mercy, but now have obtained mercy.” This word from Hosea 2:23 was quoted by Paul in Romans 9:24-27, referring first to the Gentiles and then to the remnant of Israel, because not all are Israel who are out of Israel (Rom. 9:6). Here Peter, quoting this word, refers to those who received this Epistle, the scattered Jewish believers. They once were out of Israel, but were not Israel. Hence, they were not God’sp eople in the New Testament sense. Now, after they were called by God, they became God’sp eople, God’s particular possession, as a treasure to God. They obtained God’s mercy, which they had not obtained before
22我年轻的时候，被那些指明犹太人不是神子民的经文所困扰。我希奇他们是犹太人，怎么可能不是神的子民。我们若读何西阿二章，罗马九章，和彼前二章十节，也许就混淆不清，因为同样引自何西阿书的话用来指外邦人和肉身的犹太人。外邦人不是神的子民，并且他们未曾蒙祂的怜悯。但同样的话也是指肉身的犹太人说的。在罗马九章保罗说，从以色列生的不都是以色列人。这是指不相信主耶稣的犹太人，肉身的犹太人。在神看来，肉身的以色列人不是真以色列人。惟有当犹太人相信主耶稣时，他们才成为神真实的子民。他们相信祂以前，没有蒙祂的怜悯，但相信以后，就蒙主的怜悯。在多方研读并探究主的话以后，现今我看见，何西阿书里的话用在新约里，兼指外邦人和肉身的以色列人。肉身的以色列人事实上不是神真正的子民，不是蒙神怜悯的子民。但现今他们藉著相信主耶稣，成了神的子民，并且蒙了祂的怜悯。
22When I was young, I was bothered by the verses that indicate that the Jewish people were not the people of God. I wondered how it was possible for them, being Jews, not to be God’sp eople. If we read Hosea 2, Romans 9, and this verse from 1 Peter, we may be confused, for the same quotation from Hosea is used to denote the Gentiles and the Jews in the flesh. The Gentiles were not God’sp eople and they had not obtained His mercy. But the same word refers to the Jews in the flesh. In Romans 9 Paul says that not all are Israel who are of Israel. This refers to Jews who had not believed in the Lord Jesus, to Jews in the flesh. But in the sight of God, Israel in the flesh is not the genuine Israel. Only when the Jews believe in the Lord Jesus do they become the real people of God. Before believing in Him, they did not obtain His mercy, but after believing, they have obtained the Lord’s mercy. Now, after much study and digging into the Word, I have seen that the word in Hosea is used in the New Testament to denote both the Gentiles and Israel in the flesh. Israel in the flesh actually was not the genuine people of God, the people who had obtained the mercy of God. But now through believing in the Lord Jesus, they have become the people of God, and they have obtained His mercy