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彼得前书生命读经 · 第3篇

三一神完全的救恩及其结果（一）

The Full Salvation of the Triune God and its Issues (1
1读经：彼得前书一章三至四节。在彼得的著作里，往往一个辞的意思就非常丰富。例如，彼得在前书一章二节使用『洒』字。在本节彼得说到『蒙祂〔耶稣基督〕血所洒』。彼得写这些话时，似乎是说，『你们分散的犹太信徒熟悉旧约里所描述洒绵羊、山羊之血的事。然而，你们必须领悟，洒祭牲的血是洒耶稣基督之血的豫表。旧的洒血，就是洒祭牲的血，仅仅把神的子民带到旧约的祝福里。但新的洒血，就是洒耶稣基督的血，把我们带到神新约完满的享受里。』藉这例子我们看见，在彼得的书信里，一个辞就能指明很多意思。
1Scripture Reading: 1 Pet. 1:3-4 In the writings of Peter a single word is often rich in meaning. Take, for example, Peter’su se of the word “sprinkling” in 1:2. In this verse Peter speaks concerning the “sprinkling of the blood of Jesus Christ.” As Peter wrote these words, it seems he was saying, “You scattered Jewish believers are familiar with the sprinkling of the blood of sheep and goats described in the Old Testament. However, you must realize that the sprinkling of animal blood is a type of the sprinkling of the blood of Jesus Christ. The old sprinkling, the sprinkling of the blood of animals, merely brought God’sp eople into the Old Testament blessing. But the new sprinkling, the sprinkling of the blood of Jesus Christ, brings us into the full enjoyment of God’s new covenant.” By this example we see that in the Epistles of Peter a single word can indicate a great deal
2我们主耶稣基督的神与父在一章三节彼得继续说，『我们主耶稣基督的神与父是当受颂赞的，祂曾照自己的大怜悯，藉耶稣基督从死人中复活，重生了我们，使我们有活的盼望。』我们需要密切留意原文在『神』字之前所使用的指定冠词。在本节彼得不但说到神，更说到我们主耶稣基督的神与父。不信的犹太人认识神。他们的神是创造宇宙的一位。但这些犹太人不愿意相信他们的神也是我们主耶稣基督的父。这里有重大的差别。当然，说犹太人相信的是一位神，而基督徒相信的是一位不同的神，是不正确的。这里的要点是，在犹太人和基督徒之间，对于神的领会和领悟有很大的不同。照著犹太人的领会，神是宇宙的创造者，但祂不是耶稣基督的神与父。然而，在我们的领会里，神是宇宙的创造者，也是我们主耶稣基督的神与父。（约二十17。）这是彼得在前书一章三节的『神』之前使用指定冠词的原因。
2THE GOD AND FATHER OF OUR LORD JESUS CHRIST In 1:3 Peter goes on to say, “Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has regenerated us unto a living hope through the resurrection of Jesus Christ from among the dead.” We need to pay close attention to the definite article used before the word “God.” In this verse Peter speaks not only of God, but speaks of the God and Father of our Lord Jesus Christ. The unbelieving Jews knew about God. Their God was the One who created the universe. But these Jews would not believe that their God was also the Father of our Lord Jesus Christ. There is an important difference here. Of course, it is not true to say that the Jews believe in one God and that Christians believe in a different God. The crucial point here is that there is a great difference between the understanding and realization concerning God among Jews and among Christians. According to the understanding of the Jews, God is the Creator of the universe, but He is not the God and Father of Jesus Christ. In our understanding, however, God is both the Creator of the universe and the God and Father of our Lord Jesus Christ (John 20:17). This is the reason Peter uses the definite article before “God” in 1:3
3在一章三节彼得宣告，我们主耶稣基督的神与父曾照自己的大怜悯，重生了我们，使我们有活的盼望。这里我们看见彼得又使用形容词：他不是仅仅说到神的怜悯，乃是说到祂的大怜悯。保罗也说到神的怜悯，但他没有用『大』这个形容词来描述。
3In 1:3 Peter declares that the God and Father of our Lord Jesus Christ has regenerated us unto a living hope according to His great mercy. Here we see that once again Peter uses an adjective: he speaks not merely of God’s mercy, but speaks of His great mercy. Paul also speaks concerning God’s mercy, but he does not use the adjective “great” to describe it.
重生有活的盼望
REGENERATED UNTO A LIVING HOPE
4我们从三节看见，父不但拣选了我们，也重生了我们。在一至三节有按著以下顺序的四个动作：拣选、圣别、救赎和重生。在已过的永远里神拣选我们，选上我们。然后祂的灵临到我们，分别我们。接著，我们蒙耶稣基督的血所洒，就是应用祂的救赎。我们外面被血所洒的那一刻，我们里面就被圣别的灵所重生。所以，在神的拣选，那灵的圣别，以及基督的救赎之后，我们蒙了重生。
4From 1:3 we see that the Father has not only chosen us, but has also regenerated us. In 1:1 through 3 we have four actions in the following sequence: choosing, sanctifying, redeeming, and regenerating. In eternity past God chose us, selected us. Then His Spirit came to us to separate us. Following that, we received the sprinkling of the blood of Jesus Christ, the application of His redemption. At the very moment we were sprinkled outwardly by the blood, we were inwardly regenerated by the sanctifying Spirit. Therefore, following God’s choosing, the Spirit’s sanctifying, and Christ’s redeeming, we were regenerated
5重生，就如救赎和称义，是神完全救恩的一面。救赎和称义解决了我们与神之间的难处，使我们与神和好；重生是用神的生命点活我们，把我们带进与神生命的关系，生机的联结里，因此带来并产生活的盼望。这样的重生是藉著基督从死人中复活而成全的。当基督复活的时候，我们这些信祂的人全都包括在祂里面。因此我们也与祂一同复活。（弗二6。）在复活里，祂把神圣的生命分赐到我们里面，使我们在生命和性情上与祂一样。这是我们重生的基本因素。重生是在人的生命以外，接受另一个生命，神圣的生命。我们都从父母接受人的生命。但因著神的拣选，那灵的圣别，和基督的救赎，神生了我们，重生了我们。结果，我们就有了第二次的出生。藉著重生，父神将神圣的生命分赐到我们里面。所以，第一次的出生是我们属人生命的出生，第二次的出生是神圣生命的出生。我们都已由神圣的生命所生。这就是重生的意义。在彼前一章三节，彼得告诉我们，我们蒙了重生，使我们有活的盼望。使我们有，原文的意思是生出，结果，为要。神重生了我们，为要使我们有活的盼望。这盼望即我们今天寄居时对将来的盼望；不是客观事物的盼望，乃是生命的盼望，就是永远生命连同一切无穷尽神圣福分的盼望。这盼望该叫我们全然寄望于那要来的恩典。（13。）
5Regeneration, like redemption and justification, is an aspect of God’s full salvation. Redemption and justification solve our problem with God and reconcile us to God. Regeneration enlivens us with God’s life and brings us into a relationship of life, an organic union, with God. Hence, regeneration issues and results in a living hope. Such regeneration takes place through the resurrection of Christ from among the dead. When Christ was resurrected, we, His believers, were all included in Him. Thus, we were resurrected with Him (Eph. 2:6). In His resurrection He imparted the divine life into us and made us the same as He is in life and nature. This is the basic factor of our regeneration. To be regenerated is to receive another life, the divine life, in addition to the human life. We all received the human life from our parents. But because of God’s choosing, the Spirit’s sanctifying, and Christ’s redeeming, God begets us, regenerates us. As a result, we have a second birth. Through regeneration God the Father imparts the divine life into us. Therefore, the first birth was the birth of our human life, and the second birth, the birth of the divine life. We all have been born of the divine life. This is what it means to be regenerated. In 1:3 Peter tells us that we have been regenerated unto a living hope. The Greek word rendered “unto” means issuing in, resulting in, with a view to. God has regenerated us with a view to a living hope. This hope in our pilgrimage today is for the future. It is not a hope of objective things; it is a hope of life, even eternal life, with all the endless divine blessings. It is this hope that we should set completely on the coming grace (1:13).
6在三节彼得不是仅仅说到盼望，乃是说到活的盼望。要解释这活的盼望是甚么并不容易。有些人也许解释说，这盼望是活的盼望，不是死的盼望。不错，说我们所有的盼望是活的，而不是死的，乃是正确的。然而，我们若有技巧照著我们的经历来解释这辞，就会领悟牠所包含的更多。我们从经历中知道，赐生命的灵已进入我们里面点活我们。从前我们是死的，与我们有关的一切，尤其是对将来的盼望，也都是死的。但我们藉著赐生命的灵所经历的点活，产生活的盼望，这盼望就是与我们有关的一切都会成为活的。我们蒙基督的血所洒时，赐生命的灵立刻进入我们里面点活我们。我们可以把『生命』这辞当作动词，说，那灵进入我们里面『生命』了我们。从前我们是死的，全然没有盼望，但我们藉著赐生命的灵得了生命，使我们有活的盼望。现今我们有盼望，就是我们这人的每一部分都会得著生命。这是活的盼望。有活的盼望，就是得著生命。父神的重生产生盼望，这盼望就是我们这人的每一部分，以及与我们有关的一切，都要得著生命，都要被点活。与未得救之人有关的一切都是死的。但被神用神圣生命重生的人却有盼望，这盼望就是一切都要被点活，因而成为活的。
6In verse 3 Peter speaks not merely of hope, but of a living hope. It is not easy to explain what this living hope is. Some may interpret it to mean a hope that is living and not dead. Yes, it is correct to say that the hope we have is living in contrast to a dead hope. Nevertheless, if we have the skill to interpret this expression according to our experience, we shall realize that more is involved. From experience we know that the life-giving Spirit has come into us to enliven us. Formerly we were dead, and everything related to us, in particular any expectation for the future, was also dead. But the enlivening which we have experienced through the life-giving Spirit results in a living hope, in the hope that everything related to us will become living. When we were sprinkled with the blood of Christ, immediately the life-giving Spirit came into us to enliven us. Using the word “life” as a verb, we may say that the Spirit came into us to “life” us. Formerly we were dead and altogether without hope, but we have been “lifed” through the life-giving Spirit unto a living hope. Now we have the hope that every part of our being will be lifed. This is the living hope. To have a living hope is to be lifed. The regeneration of God the Father results in the hope that every part of our being and everything related to us will be lifed, enlivened. Everything related to an unsaved person is dead. But with one who has been regenerated by God with the divine life, there is the hope that everything will be enlivened and thus become living
7在约翰福音里，使徒约翰说到重生。虽然保罗没有使用『重生』或『再生』这辞，但他在林前四章所说的指明重生：他告诉信徒，他藉著福音生了他们。这与重生有关。但惟有彼得清楚告诉我们，我们如何重生，以及我们重生的结果是甚么。我们藉著神活而常存的话蒙了重生，结果使我们有活的盼望。藉著重生，神使我们活过来。在亚当里我们都是死的。我们由父母而生的时候，就是死的。不但如此，所有的不信者都一天比一天更死。他们都是走向坟墓。他们的目的地是坟墓，他们的定命是死亡。因此，在亚当里每个人生来都是死的，生来也都要死。照著圣经，福音不仅是传给罪人，也是传给在亚当里死了的人。我们从彼得在前书一章三节的话知道，藉著基督的复活作为凭藉，神重生了我们。藉著基督的复活，神使我们活过来。在亚当里我们都死了，但在基督里我们都活过来了。
7In the Gospel of John the apostle John speaks about being born again. Although Paul does not use the word “re gene rated” or the expression “born again,” in 1 Corinthians 4 he says something that indicates regeneration: he tells the believers that he begot them through the gospel. This is related to regeneration. But Peter is the only one who tells us clearly how we are regenerated and unto what we have been regenerated. We have been regenerated through the living and abiding word of God unto a living hope. Through regeneration God has made us alive. In Adam we all are dead. When we were born of our parents, we were born dead. Furthermore, all unbelievers are dying a little more each day. All of them are marching toward the tomb. Their destination is the tomb, and their destiny is death. Hence, in Adam every man is born dead and is also born to die. According to the Bible the gospel is preached not merely to sinners; it is also preached to those who are dead in Adam. We know from Peter’sword in 1:3 that through the means, the instrumentality, of the resurrection of Christ, God has regenerated us. Through Christ’s resurrection God has made us a live. In Adam we all died, but in Christ we all have been made alive.
8你晓得在六千年前，亚当受造的时候，你就出生了么？亚当若没有受造，你就不会出生。因为我们生在亚当里，我们都是同样的年龄─六千岁。我们也在亚当里死了。但将近二千年前，当基督复活的时候，我们就活过来、重生了。照著新约，基督复活的时候，我们就在祂里面复活了。（弗二5～6。）阿利路亚，虽然我们与亚当一同出生，但我们在基督的复活里与祂一同重生了！在这点上我要引用阿福德（Alford）的话：『基督的复活，带进生命和赐生命之灵的恩赐，使新的出生有能力得著活的盼望。』这里的观念很深。基督的复活使我们的重生有能力得著活的盼望。我们重生的时候，复活的基督就进入我们里面。祂不但是活的一位─祂也是复活的一位。现今祂是我们里面的生命，使新的出生并使我们这人的每一方面有能力成为活的。所以，重生产生活的盼望。
8Do you realize that you were born six thousand years ago, when Adam was created? If Adam had not been created, you would not have been born. Because we were born in Adam, we are all the same age—six thousand years. We also died in Adam. But nearly two thousand years ago, when Christ was resurrected, we were made alive, regenerated. According to the New Testament, when Christ was resurrected, we were resurrected in Him (Eph. 2:5-6). Hallelujah, although we were born with Adam, we have been reborn with Christ in His resurrection! At this point I would quote a word from Dean Alford: “The resurrection of Christ, bringing in life and the gift of the life-giving Spirit, is that which potentiates the new birth into a living hope.” The concept here is deep. The resurrection of Christ potentiates our regeneration into a living hope. When we were regenerated, the resurrected Christ entered into us. He is not only the living One—He is also the resurrected One. Now He is the life within us that potentiates the new birth and causes every aspect of our being to become living. Therefore, regeneration results in a living hope
可以得著基业
UNTO AN INHERITANCE
9彼前一章四节说，『可以得著不能朽坏、不能玷污、不能衰残，为你们存留在诸天之上的基业。』三节末了是逗点，不是句点。然后四节开始于『可以得著』。可以得著，直译，达到。这指明『可以得著…基业』与三节『使…有活的盼望』是同位语。这就是说，活的盼望就是基业，基业就是活的盼望。由重生所得活的盼望，乃是我们对要来之福的期望；基业乃是我们的盼望在来世和永世中的实现。四节的基业包含将来魂的救恩，（5，，）主显现时我们所要得著的恩，（13，）将要显出的荣耀，（五1，）不能衰残的荣耀冠冕，（4，）以及永远的荣耀。（10。）我们永远的基业这一切的项目，都与我们重生所得，且在基督徒一生中不断经历并享受之神圣的生命有关。『这基业就是完全得著所应许给亚伯拉罕和众信徒的，（创十二3，见加三6与后文，）这比以色列人占有迦南时所得著的高得多；正如重生之人的儿子名分，比以色列人的儿子名分还要高，因为重生之人藉著信已经得了所应许的那灵作他们得基业的凭质。比较加拉太三章十八、二十九节，林前六章九节，以弗所五章五节，希伯来九章十五节。』（阿福德，引自Wiesinger，魏辛格。）
9First Peter 1:4 says, “Unto an inheritance, incorruptible and undefiled and unfading, kept in the heavens for you.” At the end of verse 3 there is a comma, not a period. Then verse 4 begins with “unto.” This indicates that “unto an inheritance” in verse 4 is in apposition to “unto a living hope” in verse 3. This means that the living hope is the inheritance and that the inheritance is the living hope. A living hope, resulting from regeneration, is our expectation of the coming blessing; an inheritance is the fulfillment of our hope in the coming age and in eternity. The inheritance in verse 4 comprises the coming salvation of our souls (see verses 5 and 9), the grace 9 to be received at the unveiling of the Lord (v. 13), the glory to be revealed (5:1), the unfading crown of glory (5:4), and the eternal glory (5:10). All these items of our eternal inheritance are related to the divine life which we received through regeneration and which we are experiencing and enjoying through our entire Christian life. “This inheritance is the full possession of that which was promised to Abraham and all believers (Gen. 12:3; see Gal. 3:6 ff.), an inheritance, as much higher than that which fell to the children of Israel in the possession of Canaan, as the sonship of the regenerate, who have already received the promise of the Spirit through faith as a pledge of their inheritance, is higher than the sonship of Israel: compare Gal. 3:18, 29; 1 Cor. 6:9; Eph. 5:5; Heb. 9:15” (Wiesinger, quoted by Alford).
10在这点上我们需要问一个重要的问题：这基业是今天为著我们的，还是只为著将来的？我年轻时受教导说，本节里的基业是指我们将来在天上所要享受永远的福分，永世的福分。我也受教导说，这基业不是为著我们今天的享受，乃是将来我们死了上『天堂』以后，才给我们享受的。许多基督徒这样受过教导。其他的人也许以为，彼得在前书一章四节乃是说到与物质事物的暂时基业相对的永久基业。这种领会完全是天然的，没有亮光或启示。本节的确说，这基业是为我们存留在诸天之上，但本节没有说，这基业是为著将来的。然而，我们读本节时，我们天然的心思也许把将来的思想注入其中，即使本节没有说到将来。我们读圣经的时候，常常把一些东西读进去；我们把天然思想的某种元素读到神的启示里。这是严肃的！我们不该认为一章四节的基业只是为著将来。这基业是为著我们今天、明天，也是为著永远的。从我们重生那天起，这基业就是我们的分。基业是正当、合法的产业；不是藉著我们的能力、才干、或行为得著的，乃是别人合法的给我们的。我们不是作工得著基业，我们只是接受。在我们重生那天，我们就得著权利分享基业。这基业包括与永远生命有关的一切福分。
10At this point we need to ask an important question: Is this inheritance for us today, or is it only for the future? When I was young, I was taught that the inheritance in this verse refers to the eternal blessing, the blessing of eternity, which we shall enjoy in heaven. I was also taught that this inheritance is not for our enjoyment today, but is for us to enjoy in the future, after we die and go to our “heavenly mansion.” Many Christians have been taught in this way. Others may think that in 1:4 Peter is speaking about an everlasting inheritance in contrast to the temporal inheritance of physical things. This kind of understanding is altogether natural; it is without light or revelation. This verse does say that the inheritance is being kept for us in the heavens, but it does not say that the inheritance is for the future. However, as we read this verse, our natural mind may inject into it the thought of the future, even though this verse says nothing concerning the future. Often when we read the Bible we read things into it; we inject some element of our natural thought into God’sr evelation. This is serious! We should not regard the inheritance in 1:4 as only for the future. This inheritance is for us today, tomorrow, and for eternity. From the day we were regenerated this inheritance has been our portion. An inheritance is a proper and legal possession. It is not gained by our energy, ability, or deeds. On the contrary, it is granted to us by another in a way that is legitimate. We do not work for an inheritance; we receive it. On the day we were regenerated, we were given the right to share an inheritance. This inheritance includes all the blessings related to eternal life
11我们的第一次出生给我们一种基业。我们由父母而生时，就承受了神的创造。因为创造是我们藉著出生而得的基业，我们就能享受空气、阳光和雨水。我们为著粮食所付的钱，实际上是付劳力的成本。食物本身是创造者神所赐给我们的。倘若没有阳光、雨水或空气，谁能生产粮食？粮食是从神来的礼物。凭著我们的第一次出生，我们承受了地、阳光、空气、大气、雨水和风。我们属地基业的这一切方面使我们活著。若没有这样的基业，就没有人能活著。
11Our first birth gave us an inheritance. When we were born of our parents, we inherited God’s creation. Because creation is our inheritance through birth, we can enjoy the air, the sunshine, and the rain. The money we pay for food actually goes to pay the cost of the labor. The food itself is given to us by God the Creator. If there were no sunshine, rain, or air, who could produce food? Food is a gift from God. By our first birth we have inherited the earth, the sunshine, the air, the atmosphere, the rain, and the wind. All these aspects of our earthly inheritance serve to keep us alive. Without such an inheritance, no one could live
12同样的原则，藉著我们的第二次出生，重生，我们生到新的基业里。这基业不是在地上，乃是存留在诸天之上。虽然新的基业为我们存留在诸天之上，但我们现今在地上就能享受牠。以电的应用为例，虽然电贮存在遥远的发电厂里，但我们天天在家里应用并享受牠；电从发电厂传输到我们家里给我们享受。同样，我们属天、神圣、属灵的基业存留在诸天之上，却不断的传输到我们灵里给我们享受。你岂没有享受神圣生命的丰富么？我们重生的人能天天经历神圣的传输。我们呼求主耶稣时，也许觉得我们里面有个东西联于诸天。在我们重生以前，我们从来没有这种领悟。这种传输就是应用并享受为我们存留在诸天之上的基业。电流的强度由安培衡量。安培数越大，电流就越强。我们经历神圣的传输，原则也是一样。我得救时，传输到我里面的安培数相当小。但历年来，属天的安培数一直增加，以致现今，尤其当我尽职时，属天传输的安培数是过于我所能衡量的。我们需要对这个事实有深刻的印象：一章四节的基业是今天就为著我们的，并不是只在将来才给我们享受。人一旦在地上出生，就有权利享受属地的基业。同样的原则，人一旦由神用祂的灵重生，就有活的盼望；这活的盼望就是一切与永远生命有关，属灵、属天福分的基业。我们每天都需要占有这基业并享受牠。这基业是法定、正当并合法的，因为基督死了，为我们买来这基业。祂付了祂宝血的代价，而我们已蒙这血所洒。所以，我们可以天天享受神圣生命的丰富。我们可以天天有分于这基业，这基业今日且永远是属于我们的。
12In the same principle, through our second birth, regeneration, we have been born into a new inheritance. This inheritance is not on earth; rather, it is kept in the heavens. Although the new inheritance is kept for us in the heavens, we can enjoy it now on earth. We may use as an illustration the application of electricity. Although electricity is stored in the power plant far away, we apply it and enjoy it daily in our homes. Electricity is transmitted from the power plant to our homes for our enjoyment. Likewise, our heavenly, divine, spiritual inheritance is kept in the heavens; yet it is continually being transmitted into our spirit for our enjoyment. Do you not enjoy the riches of the divine life? As reborn ones, we can daily experience a divine transmission. When we call on the Lord Jesus, we may have the sense that something within us is connected to the heavens. Before we were regenerated, we never had this kind of realization. This transmission is the application and enjoyment of the inheritance kept in the heavens for us. The strength of an electric current is measured in amperes. The greater the amperage, the stronger the current will be. The principle is the same in our experience of the divine transmission. When I was saved, the amperage of the transmission into me was quite small. But through the years, this heavenly amperage has increased so that now, especially when I minister, the amperage of the heavenly transmission is beyond my ability to measure. We need to be impressed with the fact that the inheritance in 1:4 is for us today. It is not only for us to enjoy in the future. Once a man has been born on earth, he has the right to enjoy the earthly inheritance. In the same principle, once a person has been born again by God with His Spirit, that one is born unto a living hope, and this living hope is the inheritance of all the spiritual and heavenly blessings related to eternal life. Daily we need to take possession of this inheritance and enjoy it. This inheritance is legal, proper, and legitimate, for Christ has died to purchase it for us. He paid the price of His precious blood, and we have been sprinkled with this blood. Therefore, every day we may enjoy the riches of the divine life. Daily we may participate in the inheritance that is ours today and for eternity.
13在四节彼得使用三个辞描述我们的基业：不能朽坏、不能玷污、不能衰残。不能朽坏，指在本质上不能毁灭、不腐败；不能玷污，指在纯洁上不污染；不能衰残，指在美丽和荣耀上不凋谢。我们属天的基业是不能朽坏的，因为牠不是物质的，与任何属地的基业相对。任何物质的东西都是能朽坏的。但我们存留在诸天之上的基业是神圣而属灵的，是全然不能朽坏的。不但如此，这基业不能玷污；没有甚么能使牠不洁。最终，这基业是不能衰残的；牠的美丽和荣耀不能凋谢。这些乃是我们在生命里永远基业的绝佳品质。
13In verse 4 Peter uses three words to describe our inheritance: incorruptible, undefiled, and unfading. “Incorruptible” refers to the substance, which is indestructible, not decaying; “undefiled,” to its purity, to its being unstained; “unfading,” to its beauty and glory, to its not withering. In contrast to any earthly inheritance, our heavenly inheritance is incorruptible, for it is not material. Anything material or physical is corruptible. But our inheritance kept in the heavens is divine and spiritual, altogether incorruptible. Furthermore, this inheritance cannot be defiled; nothing can make it unclean. Finally, it is unfading; its beauty and glory cannot wither. These are the excellent qualities of our eternal inheritance in life