彼得前书生命读经 · 第34篇

神大能的手及其目标（二）

The Mighty Hand of God and its Goal (2)

1读经：彼得前书五章五至十四节。

1Scripture Reading: 1 Pet. 5:5-14

神审判的手

THE HAND OF GOD IN HIS JUDGMENT

2在彼前五章六节，彼得说，『所以你们要谦卑，服在神大能的手下，使祂到了时候，可以叫你们升高。』传道人和教师常常引用『神大能的手』这辞，而不顾其在整卷彼得前书里的意义。结果，说到神大能的手的这节，一直被误用。我们看过，整卷彼得前书是论神的行政，而神的行政是藉著祂的审判得以执行。神的审判在按著祂的主宰所安排的环境里得以施行。例如，神要审判挪亚的世代，就安排了洪水剧灾。惟有神能作这样的事。在挪亚时代了结人类的洪水，是藉著神大能的手带来的。在五章六节，神大能的手指神执行祂行政的手，特别见于祂的审判中。

2In 5:6 Peter says, “Therefore, be humbled under the mighty hand of God, that He may exalt you in due time.” Preachers and teachers often quote the phrase “the mighty hand of God” without regard to what it means in the book of 1 Peter as a whole. As a result, this verse concerning the mighty hand of God has been misused. We have seen that the entire book of 1 Peter is on God’s government, and that God’s government is administrated through His judgment. God’s judgment is carried out in the environment arranged according to His sovereignty. For example, in order to judge Noah’s generation, God arranged a great catastrophe, the flood. Only God could have done such a thing. The flood that terminated the human race at the time of Noah was brought about by the mighty hand of God. In 5:6 the mighty hand of God refers to God’s administrating hand seen especially in His judgment

3神审判的手比神拯救的手更有大能。当然，神的手拯救我们时是大能的。但我们在祂的审判中更多看见祂手的大能。假定某位弟兄得救很久以后，继续享受属世的娱乐；他虽然真正得救了，却仍然爱世界。但有一天他遭遇车祸，那是神大能的手所安排的车祸，使他比以前更深的寻求主。这是神的手运用在审判中的例证。

3God’s hand is more mighty in His judgment than in His salvation. Of course, in saving us, God’s hand is mighty. But we see much more of the might of His hand in His judgment. Suppose a certain brother continues to enjoy worldly entertainment long after he has been saved. Although he has truly been saved, he still loves the world. But one day he has a car accident, an accident arranged by the mighty hand of God, and that accident causes him to seek the Lord in a deeper way than he ever did before. This is an illustration of God’s hand exercised in judgment

三件与神大能的手

THREE MATTERS

有关的事

RELATED TO GOD’S MIGHTY HAND

4照著彼得在六至八节的话，我们需要作三件与经历神大能的手有关的事。第一，我们该谦卑自己，服在神大能的手下。第二，我们该将一切的忧虑卸给祂。第三，我们需要谨守、儆醒。我们所遭遇的一切都在神大能的手下。我们不需要担忧或忧虑；只该谦卑自己，服在神大能的手下，不该反抗。然后，我们该将一切使我们忧虑的难处卸给主。随著这个，我们该谨守、儆醒。我们若将一切的忧虑卸给神，就会有谨守的心思，并且我们会清楚自己的情况。不但如此，我们对于我们的对头魔鬼会儆醒，他如同吼叫的狮子遍地游行，寻找可吞吃的人。我们若儆醒，当撒但将自己化身在忧虑的形态里，我们就不会受欺。反而，我们的对头，吼叫的狮子，会被我们击败。这是对这段话正确的领会。

4According to Peter’sword in 5:6-8, we need to do three things that are related to our experience of the mighty hand of God. First, we should humble ourselves under God’s mighty hand. Second, we should cast all our anxiety on Him. Third, we need to be sober and watch. Everything that happens to us is under God’s mighty hand. There is no need for us to worry or be anxious. We should simply humble ourselves under God’s mighty hand and not resist it. Then we should cast all the troubles that cause our anxiety upon the Lord. Along with this, we need to be sober and watchful. If we cast all our anxiety on God, we shall have a sober mind, and we shall be clear about our situation. Furthermore, we shall be watchful regarding our adversary, the Devil, who walks about as a roaring lion, seeking someone to devour. If we are watchful, we shall not be deceived when Satan incarnates himself in the form of anxiety. On the contrary, the adversary, the roaring lion, will be defeated by us. This is the proper understanding of this portion of the Word.

那全般恩典的神

THE GOD OF ALL GRACE

5在十节彼得接著说，『但那全般恩典的神，就是那曾在基督耶稣里召你们进入祂永远荣耀的，等你们暂受苦难之后，必要亲自成全你们，坚固你们，加强你们，给你们立定根基。』『但』指明对比，给受苦的信徒带来安慰和鼓励。这个对比是在九节里的苦难和十节里那全般恩典的神之间。我们若有九节，没有十节，就会缺少盼望和鼓励。然而，在十节彼得似乎对受苦的信徒说，『你们和你们的众弟兄受到你们对头的威吓，就是魔鬼如同狮子的吼叫，不过是暂时的；但那全般恩典的神，就是超过你们一切的需要，有全备充裕生命供应的神，必成全你们，坚固你们，加强你们，给你们立定根基。』

5In 5:10 Peter goes on to say, “But the God of all grace, who called you into His eternal glory in Christ, after you have suffered a little while, will Himself perfect, establish, strengthen, and ground you.” “But,” indicating a contrast, brings in comfort and encouragement to the suffering believers. The contrast is between the sufferings in verse 9 and the God of all grace in verse 10. If we had verse 9 without verse 10, we would be lacking in hope and encouragement. However, in 5:10 Peter seems to be saying to the suffering believers, “You and your brotherhood are suffering your adversary’s threatening, the Devil’s lion- roar, only for a little while. But the God of all grace, of the bountiful and gracious supply of life that exceeds all your need, will perfect, establish, strengthen, and ground you

6在本节里，全般恩典是指在神的经纶里，按著在我们身上及里面神圣工作的许多步骤，供应给我们神圣生命多面全备供应的丰富。开头的一步是呼召我们，终结的一步是叫我们得荣耀，正如这里所说，召你们得享祂永远的荣耀。在这两步之间，是祂管教我们时爱的关切，以及祂在我们身上成全、坚固、加强并立基的工作。在这一切神圣的举动里，神圣生命全备的供应就作恩典在各样的经历中供应我们。遭逼迫的信徒暂受苦难之后，这样恩典的神必要成全他们，坚固他们，加强他们，给他们立定根基。『那全般恩典的神』这辞是独特的，新约只见于彼前五章十节。基督徒说到怜悯的神也许很普通，但你知道有人用那全般恩典的神这辞么？彼得不仅仅说神是恩典的神；他说神是那全般恩典的神。在这辞里，彼得再次表现他对形容词特有的用法。受苦的信徒该因这事实得鼓励：虽然他们在受苦，但他们的神是那全般恩典的神。不但如此，祂已召我们进入永远的荣耀，这荣耀在空间和时间上都是无限的。

6In this verse all grace refers to the riches of the bountiful supply of the divine life in many aspects ministered to us in many steps of the divine operation on and in us in God’secon o my. The initial step is to call us, and the consummate one is to glorify us, as mentioned here, “who called you into His eternal glory.” Between these two steps are His loving care while He is disciplining us, and His perfecting, establishing, strengthening, and grounding work in us. In all these divine acts, the bountiful supply of the divine life is ministered to us as grace in varied experiences. The God of such grace will perfect, establish, strengthen, and ground the persecuted believers after they suffer a little while. The term “the God of all grace” is unique, found in the New Testament only in 5:10. It may be common for Christians to speak of the God of mercy. But do you know of anyone who uses the expression the God of all grace? Peter does not say merely that God is the God of grace; he says that God is the God of all grace. In this expression once again Peter shows his characteristic use of adjectives. The suffering believers should be encouraged by the fact that, although they are suffering, their God is the God of all grace. Furthermore, He has called us into eternal glory, a glory that is unlimited in both space and time.

在基督耶稣里蒙召进入永远的荣耀

CALLED INTO ETERNAL GLORY IN CHRIST

7彼得说，神已在基督耶稣里召我们进入祂永远的荣耀。在基督耶稣里，指明那全般恩典的神经过成为肉体、为人生活、钉十字架、复活并升天的过程，成就完备且完满的救赎，使祂能将祂所救赎的人带进与祂自己生机的联结里。这样他们就能有分于三一神的丰富作他们的享受。神圣工作的一切步骤都是在基督里，祂是三一神的具体化身，成了包罗万有赐生命的灵，作我们全备的生命供应。在这基督里，藉著祂包罗万有的救赎，并基于祂一切的成就，神就能成为全般恩典的神，召我们得享祂永远的荣耀，并在那作稳固根基的三一神（一2）里成全我们，坚固我们，加强我们，给我们立定根基，这样就使我们能达到祂荣耀的目标。堕落的罪人竟能被带进神永远的荣耀里，这是何等的神迹！祂在我们身上成全、坚固、加强并立基的工作又是何其超绝！这都是藉祂全般的恩典，也就是真实的恩典（五12）所成就的。照著彼得在十节所说的，我们的苦难不过是暂时的，但神的荣耀是永远的。我们暂受苦难之后，那全般恩典的神，必要亲自成全我们，坚固我们，加强我们，给我们立定根基。『亲自』这辞指明神在恩典工作里亲身的行动。『成全』原文意恢复；含示修理，调整，整顿，修补，完美的合在一起，装备完全，准备齐整；因此是成全，完成，教育。『坚固』，直译，使你们稳固、坚定。在路加二十二章三十二节，主曾用同样的辞嘱咐彼得。『加强』与坚固的意义非常接近。『立定根基』一辞原文源自『根基』；因此，是扎实的立定根基，与马太七章二十五节，以弗所三章十七节，希伯来一章十节者同。

7Peter says that God has called us into His eternal glory in Christ. “In Christ” indicates that the God of all grace has gone through all the processes of incarnation, human living, crucifixion, resurrection, and ascension to accomplish the complete and full redemption so that He may bring His redeemed people into an organic union with Himself. Thus they may participate in the riches of the Triune God as their enjoyment. All the steps of the divine operation are in Christ, who is the embodiment of the Triune God becoming the all-inclusive life-giving Spirit as the bountiful life supply to us. It is in this Christ, through His all - inclusive redemption and based on all His achievements, that God can be the God of all grace to call us into His eternal glory and to perfect, establish, strengthen, and ground us in the Triune God (1:1-2) as the solid foundation, thus enabling us to attain unto His glorious goal. What a miracle that fallen sinners can be brought into God’s eternal glory! And how excellent is His perfecting, establishing, strengthening, and grounding work in us! This is all accomplished through His “all grace” which is the “true grace” (5:12). According to what Peter says in 5:10, our sufferings are only for a little while, but God’s glory is eternal. After we have suffered a little while, the God of all grace will personally perfect, establish, strengthen, and ground us. The word “Himself” indicates God’s personal activity in the work of grace. The Greek word rendered “perfect” literally means restore. It implies repairing, adjusting, putting in order again, mending, perfectly joining together, thoroughly equipping, well furnishing, and, thus, perfecting, completing, educating. In Greek the word “establish” literally means to set fast, to confirm. The same word was used by the Lord in His charge to Peter in Luke 22:32. The meaning of “strengthen” is very close to that of establish. Literally, the Greek word rendered “ground” means to lay a basis for. It is a derivation of the word that means foundation. Hence, it is to ground solidly, as in Matthew 7:25, Ephesians 3:17, and Hebrews 1:10.

8恩典的四项神圣举动是有进展的。成全带来坚固，坚固带来加强，加强带来在全般恩典的神里立定根基。全般恩典的神，就是在祂的分赐里作稳固根基的三一神。（彼前一2。）首先神成全我们。我们藉著逼迫的苦难得成全。神成全我们以后，就坚固我们。我们得坚固以后，就不再流荡，不再刻变时翻。神坚固我们以后，就加强我们，加力给我们，至终祂在祂自己这三一神里面，给我们立定根基。在五章十一节彼得说，『愿荣耀权能归与祂，直到永永远远。阿们。』愿荣耀权能归与那全般恩典的神，那成全我们，坚固我们，加强我们，给我

8There is a progress in the four divine acts of grace. Perfecting leads to establishing, establishing to strengthening, and strengthening to grounding in the God of all grace—the Triune God in His dispensation (1:1-2) as the solid foundation. First God perfects us. Through the suffering of persecution we are perfected. Then after perfecting us, God establishes us. When we are established, we no longer wander, and we are no longer changeable. After God establishes us, He strengthens us, empowers us, and eventually, He grounds us in Himself as the Triune God. In 5:11 Peter says, “To Him be the glory and the might unto the ages of the ages. Amen.” To the God of all grace, the One who perfects, establishes, strengthens, and grounds us, be glory and might.

9们立定根基的一位。

10十二至十四节是本书信的结语。十二节说到神真实恩典的见证，十三至十四节是彼得的问安。

10In 5:12-14 we have the conclusion of this Epistle. In verse 12 we have the testimony of the true grace of God, and in verses 13 and 14 we have Peter’s greetings

神真实的恩典

the true grace of God

11五章十二节说，『我藉著我所看为忠信的弟兄西拉，略略的写了这信给你们，劝勉你们，又充分见证这是神真实的恩典；你们务要进入这恩典，并在其中站住。』彼得是亲眼看见的见证人，（1，）见证他所看见、所经历的。他见证在他的书信里所写，神恩典的记载都是真实的。彼得写本书信给寄居的信徒，为要劝勉他们，并向他们见证神的恩典。在十二节他指明，他正面所写关于神的作为乃是真实的恩典。我们看过，彼得说到繁增的恩典，诸般的恩典，全般的恩典，和这里真实的恩典。不但如此，关于佳美品行的生活，彼得两次说到这是神真实的恩典。（二19～20，直译。）在五章十二节彼得劝勉信徒要在真实的恩典中站住。我们需要在神真实的恩典中站住，并抵挡魔鬼。本节里神真实的恩典指十节的全般恩典；使徒嘱咐信徒要进入这恩典，并在其中站住。本书主要的是写给受逼迫的信徒，叫他们看见在他们的苦难中神行政的目的。为使他们能经过这些苦难，神要把全般、繁增的恩典，诸般的恩典，和真实的恩典都供应他们。（五10，一2，四10。）这恩典足能使他们有分于基督的苦难，并为著基督的苦难；（二21，三14～17，四～16；）也要在三一神里成全他们，坚固他们，加强他们，给他们立定根

11First Peter 5:12 says, “Through Silvanus, the faithful brother, as I account him, I wrote to you briefly, entreating and fully testifying that this is the true grace of God; in which stand.” Peter was an eyewitness (5:1), testifying what he had seen and experienced. He testifies that what he has written in his Epistle as an account of God’s grace is true. Peter wrote this Epistle to pilgrim believers in order to entreat them and testify to them of the grace of God. In 5:12 he indicates that what he has written positively concerning God’s doings is the true grace. We have seen that Peter speaks of grace being multiplied, of varied grace, of all grace, and here, of true grace. Furthermore, regarding the excellent manner of life, Peter twice says that this is the true grace of God (2:19-20). In 5:12 Peter entreats the believers to stand in the true grace. We need to stand in the true grace of God and withstand the Devil. The true grace in this verse refers to the “all grace” in verse 10, in which the apostle charged the believers to stand. This book was written mainly to show the persecuted believers God’s governmental purpose in their sufferings. That they may pass through those sufferings, God will supply them with all the multiplied, varied, and true grace (5:10; 1:2; 4:10), which is sufficient to enable them to participate in the sufferings of Christ and for Christ (2:21; 3:14-17; 4:12-16), and will perfect, establish, strengthen, and ground them in the Triune God and bring them into 12 His eternal glory.

12基，还要把他们带进祂永远的荣耀里。

在巴比伦同蒙拣选的

THE CO-CHOSEN IN BABYLON

13在五章十三节彼得说，『在巴比伦同蒙拣选的问你们安，我儿子马可也问你们安。』『同蒙拣选的』，原文及其指定冠词均为阴性，可能是指彼得的妻子，她随著彼得一同往来，（林前九5，）或是指主里一位特出的姊妹，她不仅与本书信的受信者一同蒙神拣选，也与彼得和所有其他的信徒同蒙拣选。有些人认为是指召会。

13In 5:13 Peter says, “The co-chosen in Babylon and Mark my son greet you.” The Greek word rendered “the co-chosen” and its article are feminine. It may refer to Peter’s wife, who traveled with him (1 Cor. 9:5), or to a prominent sister in the Lord, who had been co-chosen by God not only with the receivers of this Epistle, but also with Peter and all the other believers. Some suppose that it refers to the church

14历代以来的教师，对彼前五章十三节所用巴比伦这名称持两种不同的解释：一种认为是象征的，指罗马帝国的首都罗马；另一种认为是字面的，指幼发拉底（伯拉）河畔的巴比伦大城。后者的理由比前者更合逻辑。第一，彼得似乎没有理由用象征的名称隐瞒他所在的城市。第二，他书信中所用的都是实在的地名。（一1。）第三，在新约中，甚至到了保罗写末了一封书信，提摩太后书时，（一17，）也许是在彼得前书之后，一直都明确的题到罗马的名称。（徒十九21，二八14，16，罗一7，15。）到了主后约九十年，约翰写启示录这本表号的书时，才用大巴比伦这象征的名称指罗马城。（十七5，十八2。）

14Through the centuries the great teachers have held two different interpretations of the name Babylon as used in 5:13: one is figurative, referring to Rome, the capital of the Roman Empire; the other literal, referring to Babylon, a large city on the Euphrates. The reasons for the latter are more logical than for the former. First, it seems that Peter had no reason to use a figurative name to hide the city of his whereabouts. Second, all the names he used for the places in the address of his Epistle (1:1) were literal. Third, in the New Testament the name Rome is clearly mentioned (Acts 19:21; 28:14, 16; Rom. 1:7, 15), at least up to the time when Paul’s last Epistle, 2 Timothy, was written (2 Tim. 1:17), probably after 1 Peter. It is when John’sR evelation, a book of figures, was written, about A.D. 90, that the figurative name Babylon the Great was used for the city of Rome (Rev. 17:5; 18:2

彼得的儿子马可

MARK, PETER’SS ON

15彼前五章十三节的马可这名，指那称呼马可的约翰，（徒十二12，25，）马可福音的作者。他是彼得属灵的儿子，当时与彼得在一起。后来由提摩

15The name Mark in verse 13 refers to John Mark (Acts 12:12, 25), the writer of the Gospel of Mark. As Peter’s spiritual son, he was there in Babylon with him. Later he was taken to Paul by Timothy (2 Tim. 4:11

16太带到保罗那里。（提后四11。）

彼得的问安

Peter’s greetings

17在彼前五章十四节彼得总结说，『你们要用爱心的亲嘴彼此问安。愿平安归与你们凡在基督里的人。』在本书信的开头彼得说，『愿恩典与平安，繁增的归与你们。』在结束时他说，『愿平安归与你们凡在基督里的人。』平安是恩典的结果，来自对三一神的享受。这样享受神作正在繁增并已经繁增的恩典，（一2，）诸般的恩典，（四10，）全般的恩典，（五10，）和真实的恩典，（12，）作在神行政之下基督徒生活内容的实际，结果产生与神与人都是平安的光景。

17In 5:14 Peter concludes, “Greet one another with a kiss of love. Peace to you all who are in Christ.” At the beginning of this Epistle Peter says, “Grace to you and peace be multiplied.” At the end he says, “Peace to you all who are in Christ.” Peace results from grace; it issues from the enjoyment of the Triune God. Such enjoyment of God as the multiplying and multiplied grace (1:2), the varied grace (4:10), the all grace (5:10), and the true grace (5:12) as the reality of the contents of the Christian life under the government of God issues and results in a condition of peace with both God and man

18彼得的著作一点也不肤浅。这著作在真理上很深，并且富有经历。我们甚至在彼得论平安的话上也看见这点。彼得对平安的领会很深。然而，今天大多数基督徒想到平安，都是非常肤浅的。照著五章十四节，彼得的愿望是平安与凡在基督里的人同在。彼得强调信徒在基督里的这个事实。（三16，五10。）我们得在基督里是出于神，也是藉著我们的相信与受浸。（林前一30，约三5，加三27，罗六3。）这就产生与三一神生机的联结，（太二八19，）并使我们与主成为一灵。（林前六17。）

18Peter’s writing is not at all superficial. It is deep in truth and very experiential. We see this even in what Peter says regarding peace. Peter’s understanding of peace is deep. However, most Christians today think of peace in a very shallow way. According to 5:14, Peter’s desire is that peace be with all who are in Christ. Peter stresses the fact that the believers are in Christ (3:16; 5:10). It is of God and through our faith and baptism that we are in Christ (1 Cor. 1:30; John 3:5; Gal. 3:27; Rom. 6:3). This results in an organic union with the Triune God (Matt. 28:19) and makes us one spirit with the Lord (1 Cor. 6:17).