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彼得前书生命读经 · 第2篇

三一神在选民身上工作，使他们有分于祂完全的救恩

The Operation of the Triune God upon the Elect for Their Participation in His Full Salvation
1读经：彼得前书一章一至二节。
1Scripture Reading: 1 Pet. 1:1-2
变化过的人
A TRANSFORMED PERSON
2彼前一章一节说，『耶稣基督的使徒彼得，写信给那分散在本都、加拉太、加帕多家、亚西亚、庇推尼的寄居者。』彼得这名指他那蒙重生、属灵的人；而西门指他那生来天然的人。（约一42，太十六17～18。）原来他是西门，不是彼得。西门这名指旧人，天然的人，满了己。但彼得来到主耶稣面前时，主立刻给他起了一个新名。主看著他说，『你是约翰的儿子西门，你要称为矶法。』（约一42。）主耶稣从来不作有名无实的事。祂改西门的名，背后有个实际。主耶稣改了西门的名，指明祂要将西门改变成为彼得，成为石头。我们若读四福音和彼得的书信，也许会觉得很难相信西门这个加利利的渔夫，竟能成为这样一位书信的著者。彼得写书信的时候，已经改变、变化了。我们的诗歌本里，有一首诗开头说，『我是受造的瓦器，宝贝基督放我里。』（诗歌四二五首。）这首诗最后一节说，『变化乃是我所需。』西门是瓦器；然而，彼得是变化过的人。他蒙了重生，成了全新的。所以，在他的两封书信里，我们看不见他的肉体、己、或天然的生命。反之，我们所看见的是彰显在他著作里的新人。基督彰显在彼得的著作里。
2First Peter 1:1 says, “Peter, an apostle of Jesus Christ, to the chosen pilgrims of the dispersion of Pontus, Galatia, Cappadocia, Asia, and Bithynia.” The name Peter denotes his regenerated and spiritual man, whereas Simon denotes his natural man by birth (John 1:42; Matt. 16:17-18). Originally, he was Simon, not Peter. The name Simon denotes the old man, the natural man, full of self. But when Peter came to the Lord Jesus, the Lord immediately gave him a new name. The Lord looked at him and said, “You are Simon the son of John; you shall be called Cephas” (John 1:42). The Lord Jesus never does anything merely in name. His changing of Simon’s name had a reality behind it. By changing Simon’s name the Lord Jesus indicated that He would change Simon into Peter, into a stone. If we read the four Gospels and Peter’s Epistles, we may find it difficult to believe that Simon, a Galilean fisherman, could be such a writer. By the time he wrote his Epistles, Peter had been changed, transformed. One of the hymns in our hymnal begins with the words, “Earthen vessel I was made, Christ in me the treasure laid” (Hymns, #548). The last stanza of this hymn says, “Transformation is my need.” Simon was an earthen vessel; Peter, however, was a transformed person. He had been regenerated and had become altogether new. Therefore, in his two Epistles we cannot see his flesh, the self, or his natural life. Instead, what we see is the new man expressed in his writing. Christ is expressed in Peter’s writing
3在彼前一章一节彼得说到他自己是耶稣基督的使徒。从加拉太二章八节我们知道，彼得是差到犹太人中间的使徒。
3In 1:1 Peter refers to himself as an apostle of Jesus Christ. From Galatians 2:8 we know that Peter was an apostle to the Jews
被拣选分散的寄居者
chosen pilgrims of the dispersion
4彼得前书是写给被拣选分散的寄居者。这些被拣选的人寄居在地上，有点像以色列人寄居在旷野。虽然他们是被拣选的人，他们却是分散并寄居的。『被拣选』这辞带进神行政的观念。彼得的两封书信（彼后三1）都是说到神的行政。神的行政是宇宙的，要对付祂一切的造物，好得著一个清洁、纯净的宇宙，（13，）以彰显祂自己。在新约时代，这对付是从祂所拣选的人，祂的选民，祂自己的家起首，（彼前四17，）特别是从祂所拣选，分散、客居在列国、外邦人中，作祂见证的寄居者起首。因此，这两卷书强调信徒是蒙拣选的。（二9，五13，彼后一10。）这些分散在各处，被拣选的寄居者，既是神所拣选的族类，是神所选上的，是神特有的产业，他们就需要看见，不论在怎样的光景和环境里，他们都是在神行政的对付之下，为著达到神积极的目的。他们所遭遇的任何事、一切事，无论是逼迫，或是别样的试炼和苦难，（彼前一6，五9，）都是神行政宝贵对付的一部分。这样的异象要成全、坚固、加强他们，并要给他们立定根基，（10，）使他们在恩典上长大。（彼后三18。）寄居者，原文也可译为客旅。严格的说，本书中这辞是指分散在外邦世界中，作客旅和外人的犹太信徒。（彼前二11～12。）然而，寄居的原则适用于犹太、外邦所有的信徒，因为所有的信徒都是属天的寄居者，如同外人客居在这地上。这些寄居者乃是神的选民，就是神照著祂的先见，（一2，）从人类各民族各邦国中拣选出来的。（启五9～10。）『分散』这辞是一切分散在列国中的犹太人所熟悉的，指明本书信是写给犹太信徒的。这辞原意离散或散布在外，字根意撒种，含示分散的犹太人如同种子，撒在外邦人中间。在彼前一章一节彼得说到本都、加拉太、加帕多家、亚西亚、庇推尼。这些都是在小亚细亚，在黑海与地中海之间的省。
4The first Epistle of Peter is addressed to “the chosen pilgrims of the dispersion.” These chosen ones were sojourning on the earth, somewhat like the children of Israel sojourning in the wilderness. Although they were chosen ones, they had been scattered and they were sojourning. The word “chosen” brings in the thought of God’s government. Both of Peter’s Epistles (2 Pet. 3:1) are concerned with the government of God. God’s government is universal; it deals with all His creatures in order that He may have a clean and pure universe (2 Pet. 3:13) to express Himself. In the New Testament age, this dealing begins from His chosen people, His elect, His own household (1 Pet. 4:17), especially from His chosen pilgrims who are dispersed and sojourning among the nations, the Gentiles, as His testimony. Hence, these two books emphasize the believers’ being chosen (2:9; 5:13; 2 Pet. 1:10). As God’s chosen race, God’s choice, God’s particular possession, the dispersed chosen pilgrims need to see that they are under God’s governmental dealing for a positive purpose, regardless of the situation and environment they are in. Anything and everything that happens to them, whether persecution or any other kind of trial and suffering (1 Pet. 1:6; 5:9), is just a part of God’s precious governmental dealing. Such a vision will perfect, establish, strengthen, and ground them (5:10) that they may grow in grace (2 Pet. 3:18). The Greek word rendered pilgrims can also be translated sojourners. Strictly speaking, this term in this book refers to the Jewish believers who were sojourners, foreigners, dispersed in the Gentile world (2:11-12). However, the principle of pilgrims can be applied to all believers, both Jewish and Gentile, because all are the heavenly pilgrims sojourning as foreigners on this earth. These pilgrims are God’s elect, chosen by God out of the human race, out of all the nations (Rev. 5:9-10), according to His foreknowledge (1 Pet. 1:2). The term “dispersion” was familiar to all the scattered Jews among the nations. This word indicates that this Epistle was written to the Jewish believers. It is from the Greek word that means to scatter or spread abroad, with a root meaning to sow. This implies that the scattered Jews were sown as seeds among the Gentiles. In verse 1 Peter speaks of Pontus, Galatia, Cappadocia, Asia, and Bithynia. All these were provinces in Asia Minor, between the Black Sea and the Mediterranean.
被拣选、得圣别、蒙救赎
CHOSEN, SANCTIFIED, AND REDEEMED
5二节说，『就是照著父神的先见被拣选，藉著那灵得圣别，以致顺从耶稣基督，并蒙祂血所洒的人：愿恩典与平安，繁增的归与你们。』这里揭示神圣的经纶，藉著神格三一的工作，使信徒有分于三一神。父神的拣选是创始，灵神的圣别是成全父神的拣选，子神所洒之血表征的救赎乃是完成。藉著这些步骤，信徒已经被拣选、得圣别、蒙救赎，得以享受三一神─父、子、灵，就是他们所浸入，（太二八19，）现今正在享受其美德的三一神。（林后十三14。）在彼前一章二节我们找不著『三一』或『三一神』这些辞。然而神格三一的事实包含在这里，因为本节说到父的拣选，那灵的圣别，和子的救赎。这岂不是指三一神么？这岂不是神格的三一在祂所拣选的人身上运行、工作么？不错，这里我们看见三一神在选民身上工作，使他们有分于祂完全的救恩。在二节彼得说到父神的先见。神在创立世界以前，在已过的永远里拣选了我们，（弗一4，）因此祂运用了祂神圣的先见。这里那灵的圣别，不是指藉基督的救赎得称义后那灵的圣别，如罗马六章十九、二十二节，十五章十六节所启示的。这里那灵的圣别（这是本章圣经所主要著重的，重在圣别─彼前一15～16）乃是在顺从基督，相信祂的救赎以前，就是藉基督的救赎得称义以前。（林前六11。）这指明信徒顺从以致相信基督，乃是那灵圣别工作的结果。那灵几方面的圣别，总括的启示在帖后二章十三节，乃是要使神所拣选的人得著祂完全的救恩。这救恩是在那灵圣别的范围里完成的。
5First Peter 1:2 says, “According to the foreknowledge of God the Father, in sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace to you and peace be multiplied.” The phrase “according to the foreknowledge of God the Father” modifies “chosen” in verse 1. Here, the divine economy through the operation of the Trinity of the Godhead for the believers’ participation in the Triune God is unveiled. God the Father’s choosing, His selection, is the initiation; God the Spirit’s sanctification carries out the selection of God the Father; and God the Son’s redemption, signified by the sprinkling of His blood, is the completion. Through these steps the believers have been chosen, sanctified, and redeemed into the enjoyment of the Triune God — the Father, the Son, and the Spirit — into whom they have been baptized (Matt. 28:19) and whose virtues they are enjoying (2 Cor. 13:14). In verse 2 we cannot find the words “Trinity” or “Triune God.” Nevertheless, the fact of the Trinity of the Godhead is contained here, for this verse speaks of the Father’s choosing, the Spirit’s sanctification, and the Son’s redemption. Does this not refer to the Triune God? Is this not the Trinity of the Godhead operating, working, upon His chosen people? Yes, here we see the operation of the Triune God upon the elect for their participation in His full salvation. In verse 2 Peter speaks of the foreknowledge of God the Father. God chose us before the foundation of the world, in eternity past (Eph. 1:4). Hence, the divine foreknowledge was exercised. Sanctification of the Spirit here is not the sanctification of the Spirit which comes after justification through the redemption of Christ, as revealed in Romans 6:19, 22; and 15:16. Here, sanctification of the Spirit, as the main emphasis of this chapter, an emphasis on holiness (vv. 15-16), is before the obedience of faith in Christ’s redemption, that is, before justification through Christ’s redemption (1 Cor. 6:11), indicating that the believers’ obedience unto faith in Christ results from the Spirit’s sanctifying work. The Spirit’s sanctification in its two aspects is inclusively revealed in 2 Thessalonians 2:13, which is for the full salvation of God to His chosen people. God’s full salvation is carried out in the sphere of the Spirit’s sanctification.
6彼前一章二节用三个不同的辞，说明三一神使祂的选民有分于祂完全的救恩所采取的三个步骤；照著，指立场、根基；藉著，（直译，在…里面，）指范围；以致，指结局、结果。信徒顺从对基督救赎的信仰，（罗一5，十六26，）以及应用所洒的血到他们身上，乃是那灵基于父神的拣选使人圣别的结果。
6In 1:2 three different prepositions are used for the three steps taken by the Triune God to bring His elect into participation in His full salvation: kata, according to, denotes the ground, the base; en, in, the sphere; and eis, unto, the end, the result. The believers’ obedience of faith (Rom. 1:5; 16:26) in the redemption of Christ and the application of the sprinkling of the blood to them is the result of the Spirit’s sanctification based upon God the Father’ss election.
7蒙基督之血所洒本节也说到蒙耶稣基督之血所洒。在豫表里，洒了遮罪的血，就把被洒的人引进旧约里。（出二四6～8。）照样，洒了基督救赎的血，也把被洒的信徒带进新约的福分，就是对三一神完满的9:13-享受里。（来九13～14。）这是一个显著的标记，把被洒的人从没有神的凡俗人中圣别出来。
7THE SPRINKLING OF THE BLOOD OF CHRIST This verse also refers to the sprinkling of the blood of Jesus Christ. In typology, the sprinkling of the atoning blood ushered the sprinkled people into the old covenant (Exo. 24:6-8). Likewise, the sprinkling of Christ’s redeeming blood brings the sprinkled believers into the blessing of the new covenant, that is, into the full enjoyment of the Triune God (Heb. 14). It is a striking mark that separates the sprinkled people from the common ones without God.
长大以致得救
GROWING UNTO SALVATION
8保罗在他的著作里没有像彼得那样给我们一幅神完整救恩清楚的图画。在彼得的书信里，『救恩』这辞含示完全的救恩。在彼前二章二节彼得说，『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。』一面，我们得救了；另一面，我们仍需要长大以致得救。这就是说，有进一步的得救，是我们还未达到的。换句话说，我们缺少某种救恩。我们还未得著这救恩，我们需要长大以致得救。我们需要继续长大，直至我们达到、得著完全的救恩。照著一章五节，这是『所豫备，在末后的时期要显现的救恩』。当主耶稣回来时，这救恩就要被带进来。我们得救了，但我们还在受苦。我们若已经得救了，为甚么还在受苦？别人可能使我们受苦，我们甚至也可能使自己受苦。例如，你发脾气的结果不是受苦么？你发脾气的时候喜乐么？有些人也许祷告，求主拯救他们脱离脾气。他们也许说，『主阿，拯救我脱离脾气。我不要再发脾气了。主，你是以马内利，就是神与我们同在。你也是耶稣，就是那将自己的百姓从罪里救出来的一位。我承认发脾气是有罪的。主，你是我的救主。你能救我脱离这罪。』然而，祂也许没有拯救你脱离脾气，反而许可你更多发脾气。例如，一位弟兄也许早晨花一点时间祷告。但早餐时他的妻子也许为难他，并批评他。首先，他想压制怒气。他也许求主拯救他，保守他不发脾气。然而，他的妻子继续激怒他，直到他发脾气。这一天之久，这位弟兄因著对妻子发了脾气而受苦。在下班回家的路上，主耶稣也许告诉他要向妻子道歉，这是他觉得很难作的事。他若拒绝并告诉主：『我不愿向她道歉，』主耶稣也许就说，『你若不道歉，我就跟你了了。』这说出一个事实：连得救的人也继续受苦。
8In his writings Paul does not give us a clear view of God’sent ire salvation in the way that Peter does. As used in Peter’s Epistles, the word “salvation” implies full salvation. In 2:2 Peter says, “As newborn babes, long for the guileless milk of the word, that by it you may grow unto salvation.” On the one hand, we have been saved; on the other hand, we still need to grow unto salvation. This means that there is a further salvation that we have not yet reached. In other words we are short of some kind of salvation. We do not yet have it, and we need to grow unto it. We need to keep on growing until we reach, arrive at, full salvation. According to 1:5, this is the salvation that is “ready to be revealed at the last time.” When the Lord Jesus comes back, this salvation will be brought in. We have been saved, and yet we are still suffering. But why do we suffer if we have already been saved? Others may cause us to suffer, and we may even cause suffering to ourselves. For example, do you not suffer as a result of losing your temper? Are you happy when you lose your temper? Some may pray that the Lord will save them from their temper. They may say, “O Lord, save me from my temper. I don’t want to lose my temper anymore. Lord, You are Immanuel, God with us. You are also Jesus, the One who delivers His people from their sins. I confess that losing my temper is sinful. Lord, You are my Savior. You can deliver me from this sin.” However, instead of saving you from your temper, He may allow you to lose it even more. For example, a brother may spend some time praying in the morning. But at breakfast his wife may give him a difficult time and criticize him. First, he tries to suppress his anger. He may ask the Lord to save him and to keep him from losing his temper. However, his wife continues to provoke him until he loses his temper. During the day, the brother suffers as a result of losing his temper with his wife. On the way home from work, the Lord Jesus may tell him to apologize to his wife, something that he finds very difficult to do. Should he refuse and tell the Lord, “I will not apologize to her,” the Lord Jesus may say, “If you don’t do it, I am through with you.” This is an illustration of the fact that even those who are saved continue to suffer.
9一面，基督徒的生活是享受的生活；但我们都会赞同，另一面，这也是受苦的生活。你岂没有在你基督徒的生活中经历苦难么？那一位基督徒能说他没有苦难？有时候我们见证，我们基督徒有美好的婚姻生活，幸福的家庭生活。不错，这是真的，这是我们见证的一部分。有时候丈夫、妻子和孩子们会喜乐的赞美主。但我们也必须承认，有时候我们的家庭生活一点也不是这样，因为弟兄也许和他的妻子争辩，孩子们也许非常不喜乐。这指明我们需要救主，并且需要长大以致得救。主没有拯救我们不发脾气。乃是我们长大以致得救，才会拯救我们脱离脾气。我们已经指出，一章一至二节说到三一神在祂选民身上工作，使他们有分于祂完全的救恩。这两节经文启示神圣的经纶，藉著神格三者的工作，使信徒有分于三一神。我们需要对这点有深刻的印象，并吸收这些辞句的实际。
9On the one hand, the Christian life is a life of enjoyment. But we would all agree that, on the other hand, it is also a life of suffering. Do you not experience suffering in your life as a Christian? What Christian can say that he does not have any suffering? Sometimes we testify that we Christians have a good married life and a happy family life. Yes, this is true, and it is part of our testimony. There are times when the husband, the wife, and the children will happily praise the Lord. But we must also admit that sometimes our family life is not at all like this, for a brother and his wife may argue, and the children may be very unhappy. This indicates that we need the Savior and that we need to grow unto salvation. The Lord does not save us from losing our temper. Rather, it is our growth unto salvation that will save us from this. We have pointed out that in 1:1 and 2 we have the operation of the Triune God upon His elect for their participation in His full salvation. In these verses the divine economy through the operation of the Three of the Godhead for the believers’ participation in the Triune God is revealed. We need to be deeply impressed with this and assimilate the reality of these terms
恩典与平安
GRACE AND PEACE
10二节的结语是『愿恩典与平安，繁增的归与你们』。恩典是神作我们的享受。（约一17，林前十五10。）平安是恩典所产生的光景。繁增的恩典，与诸般的恩典（彼前四10）和全般的恩典相符。（五10。）信徒已经得著了起初的恩典，但这恩典需要在他们里面繁增，使他们有分于全般的恩典。
10Verse 2 ends with the words, “Grace to you and peace be multiplied.” Grace is God as our enjoyment (John 1:17; 1 Cor. 15:10). Peace is a condition which results from grace. Multiplied grace corresponds to varied grace (1 Pet. 4:10) and all grace (5:10). The believers have received the initial grace; yet this grace needs to be multiplied in them so that they may participate in all grace
那灵圣别的两方面
TWO ASPECTS OF THE SPIRIT’S SANCTIFICATION
11关于那灵的圣别，有两方面的讲究；我们需要认识这两方面以及二者所成就的。圣别的第一方面在称义之前，完成神的拣选，并使神所拣选的人顺从，蒙血所洒，使他们得称义。因此，那灵圣别的这方面是在藉著基督的救赎得称义之前。在称义之后，那灵继续工作，在性质上圣别我们。次序是这样：神的拣选、那灵的圣别、称义、然后主观的圣别。很少基督徒看见这点。许多基督教教师说，神的拣选在先，然后是称义，接著是那灵的圣别。然而，这没有考虑到那灵圣别的两方面，因为只说到第二方面，主观或性质上的圣别。我们已指出，那灵主观的圣别启示在罗马六章和十五章。但在我们能有那灵主观的圣别之前，我们必须先有那灵圣别的第一方面，就是在神称义之前所发生的使人圣别的工作。
11Concerning the sanctification of the Spirit, there are two aspects. We need to know both aspects and what they accomplish. The first aspect of sanctification precedes justification, and it carries out God’s choice, His selection, and brings the chosen ones to the obedience and sprinkling of the blood for their justification. Thus, this aspect of the Spirit’s sanctification is before justification through the redemption of Christ. Then, following justification, the Spirit continues to work to sanctify us dispositionally. The sequence is this: God’ss election, the Spirit’s sanctification, justification, and then subjective sanctification. Not many Christians have seen this. Many Christian teachers say that God’ss election comes first, then justification, and then the Spirit’s sanctification. However, this does not take into account the two aspects of the sanctification of the Spirit, for it refers only to the second aspect, subjective or dispositional sanctification. We have pointed out that subjective sanctification of the Spirit is revealed in Romans 6 and 15. But before we can have subjective sanctification of the Spirit, we must have the first aspect of the Spirit’s sanctification, the sanctifying work that takes place before God’s justification
12在已过的永远里，神照著祂的先见拣选了我们。祂选上我们，并且定意要得著我们。然后在时间里那灵临到我们，圣别我们，将我们从世界分别出来，使我们顺从基督的救赎。祂来分别我们，使我们顺从，并蒙基督之血所洒。当我们顺从时，血就洒我们。那将我们从世界分别出来，使我们顺从基督之血的，乃是圣别人的灵。首先我们悔改、相信，然后我们顺从基督在十字架上所作的。在这之后，我们受基督的血所洒。这是那灵在神的拣选之后圣别人的工作，完成神的拣选，并将我们带到基督的救赎里。我能用自己的经历说明那灵圣别的这方面。我生在基督教里，但我当然没有生在基督里。当我是个青年人时，我看见了基督教里一些我不赞同的事，就相当不服。我将孔子的教训与我在基督教里所看见的比较，我告诉自己，基督教不如孔子的教训高明。我觉得孔子的门徒在行为、举止上，比那些传教士、牧师和传道人好多了。但我十九岁时，有一天，我被圣别人的灵抓住了。一位年轻的女传福音者来到我们家乡，由于好奇，我就去听她。我坐在聚会中时，那灵问我：『你在这里作甚么？我追你好久了，现在是我抓住你的时候。』那时我的确被主抓住了。我悔改，开始顺从基督，并接受祂所作的。毫无疑问，同时我受了基督之血所洒，并且经历那灵圣别人之工作的第一方面。从那时起，那灵不断的圣别我。甚至现在这圣别人的工作，那灵圣别的第二方面，仍在进行。
12In eternity past God, according to His foreknowledge, chose us. He selected us and made a decision to gain us. Then in time the Spirit came to us to sanctify us, to set us apart, from the world so that we would obey Christ’s redemption. He came to separate us for the obedience and sprinkling of the blood of Christ. When we obey, the blood sprinkles us. It is the sanctifying Spirit who separates us from the world unto the obedience of Christ’s blood. First we repent and believe, and then we obey what Christ has done on the cross. Following this, we receive the sprinkling of the blood of Christ. This is the sanctifying work of the Spirit following God’ss election to carry out God’s choice and to bring us to Christ’s redemption. I can use my own experience to illustrate this aspect of the Spirit’s sanctification. I was born into the religion of Christianity, but, of course, I was not born into Christ. As a young person, I became quite rebellious, having seen some things in Christianity that I did not agree with. When I compared the teachings of Confucius with what I saw in Christianity, I told myself that Christianity was not as good as the teachings of Confucius. I felt that the disciples of Confucius were much better in their behavior and conduct than were the missionaries, pastors, and preachers. But one day, at the age of nineteen, I was arrested by the sanctifying Spirit. A young woman evangelist came to our town, and out of curiosity I went to listen to her. As I sat in the meeting, the Spirit asked me, “What are you doing here? I have been pursuing you for a long time, and now is the time for Me to catch you.” I was indeed caught for the Lord at that time. I repented and I began to obey Christ and accept what He did. No doubt, at the same time I received the sprinkling of the blood of Christ, and I experienced the first aspect of the sanctifying work of the Spirit. From that time onward, the Spirit has been continually sanctifying me. Even now this sanctifying work, the second aspect of the Spirit’s sanctification, is still going on.
13那灵圣别人的工作在神的称义之前就开始了，在称义之后又继续往前。在称义之前，我们被分别出来，以致顺从，并蒙基督之血所洒。在称义之后，我们在性质上主观的被圣别。一章二节有第一方面，罗马六章十九、二十二节有第二方面，帖后二章十三节有那灵包罗一切的圣别。这圣别的目标是要完成神完全的救恩。
13The sanctifying work of the Spirit began before God’s justification and it continues afterward. Before justification, we are separated unto obedience and sprinkling of the blood of Christ. After justification, we are sanctified subjectively, dispositionally. In 1:2 we have the first aspect; in Romans 6:19 and 22, the second; and in 2 Thessalonians 2:13, the all- inclusive sanctification of the Spirit. The goal of this sanctification is to carry out God’s full salvation
三一神满有能力的工作
THE ENERGETIC WORKING OF THE TRIUNE GOD
14关于彼前一章一至二节，我们能说到三一神的运行，三一神满有能力的工作，因为这里有父的拣选、那灵的圣别、和子的救赎。这三个行动是三一神的工作。父的拣选是在创立世界以前作的。这拣选是照著神的先见。彼得在一章二节的话，符合保罗在以弗所一章和罗马八章的话，那里保罗告诉我们，在永远里，在创立世界以前，神照著祂的先见拣选了我们。这是神的拣选。然后那灵进来执行神的拣选。神的拣选是在永远里，在创立世界以前作的。然而，那灵的圣别是在时间里进行的。从前我们流荡，没有方向，但那灵执行神对我们的拣选。结果，我们悔改，相信，并蒙基督在十字架上所流之血所洒。所以，我们有父、灵、子的行动。这是神格的三一在祂所拣选的人，祂的选民身上工作，使他们有分于祂完全的救恩。这是论到一章一至二节所启示之事的一种讲法。
14Regarding 1 Peter 1:1 and 2, we can speak of the operation, the energetic working, of the Triune God, for here we have the Father’s choosing, the Spirit’s sanctification, and the Son’s redemption. These three actions are the operation of the Triune God. The Father’s choosing was done before the foundation of the world. This selection was according to God’s foreknowledge. Peter’sword in 1:2 corresponds to Paul’sword in Ephesians 1 and Romans 8, chapters where Paul tells us that in eternity, before the foundation of the world, God chose us according to His foreknowledge. This is God’ss election. The Spirit then comes in to carry out God’ss election. God’ss election was made in eternity, before the foundation of the world. The Spirit’s sanctification, however, takes place in time. We were wandering, having no direction, but the Spirit carried out God’ss election of us. As a result, we repented, believed, and received the sprinkling of the blood shed by Christ on the cross. Therefore, we have the move of the Father, the Spirit, and the Son. This is the operation of the Trinity of the Godhead upon His chosen people, His elect, so that they may participate in His full salvation. This is one way of speaking concerning what is revealed in 1:1 and 2
享受三一神
ENJOYING THE TRIUNE GOD
15关于同样之事的另一种讲法是说，三一神满有能力的工作，是要将我们带进对三一神的享受。有分于神完全的救恩，实际上就是享受三一神。当我们享受三一神，我们就在恩典里，因为恩典就是神给我们享受，是我们对三一神的享受。照著二节，这恩典该繁增，而不仅仅加增。不但如此，对恩典的享受产生平安。这就是说，平安是享受三一神作恩典的结果。这是有分于神完全的救恩，这也是神格三一的神圣经纶，使我们有分于三一神。
15Another way of speaking regarding the same matter is to say that the energetic working of the Triune God is to bring us into the enjoyment of the Triune God. To participate in God’s full salvation is actually to enjoy the Triune God. When we enjoy the Triune God, we are in grace, for grace is God for us to enjoy. It is our enjoyment of the Triune God. According to verse 2, this grace should be multiplied and not merely added. Furthermore, the enjoyment of grace results in peace. This means that peace results from the enjoyment of the Triune God as grace. This is participation in the full salvation of God, and this is the divine economy of the Trinity of the Godhead to bring us into the participation of the Triune God.
16我们不该以为本书信的引言（一至二节）很简单。我们不该把这些当作渔夫所写的话草草读过。彼得是渔夫，但他是由三一神在祂的工作里所构成的渔夫。所以，彼得认识父的拣选，那灵的圣别，和子的救赎。他知道洒了耶稣基督的血，就将神所拣选的人带进对三一神作他们救恩的完满享受里。彼得所写的这些话，乃是包罗万有之灵所呼出的气。这些经文里的每个字都是赐生命之灵圣气的一部分。这两节的范围、内容、以及所包括的时间是美妙的，我们需要一读再读。
16We should not think that verses 1 and 2, the introduction to this Epistle, are simple. We should not dismiss them as words written by a fisherman. Peter was a fisherman, but he was a fisherman constituted of the Triune God in His operation. Therefore, Peter knew the Father’ss election, the Spirit’s sanctification, and the Son’s redemption. He knew that the sprinkling of the blood of Jesus Christ brings God’ss elected people into the full enjoyment of the Triune God as their salvation. This writing is the breath of the all-inclusive Spirit. Every word in these verses is part of the holy breath of the life-giving Spirit. The scope, content, and span of these verses are marvelous, and we need to study them again and again