Books
彼得前书生命读经 · 第6篇

三一神完全的救恩及其结果（三）

The Full Salvation of the Triune God and its Issues (3
1读经：彼得前书一章五至九节。在上一篇信息中，我们看过彼前一章五至六节。我们从五节看见，我们因信蒙神能力保守，使我们得著救恩，这救恩是豫备好要在末后的时期显现的。神的能力是我们蒙保守的因由，信是凭藉，藉此神的能力有效的保守我们。我们也看见本节所说的救恩是指三一神完全的救恩，分三个阶段：起初的阶段，重生的阶段；长进的阶段，变化的阶段；以及完成的阶段，得荣的阶段。这救恩豫备好要在末后的时期，在主再来的时候显明。照著六节，彼得告诉我们，我们在这末后的时期应当欢腾，尽管在诸般的试炼中，或许必须暂时忧愁。
1Scripture Reading: 1 Pet. 1:5-9 In the foregoing message we considered 1:5 and 6. We saw from verse 5 that we are being guarded by the power of God through faith unto salvation and that this salvation is ready to be revealed at the last time. The power of God is the cause by which we are being guarded, and faith is the means through which the power of God becomes effective in guarding us. We also saw that the salvation spoken of in this verse denotes the full salvation of the Triune God in three stages: the initial stage, the stage of regeneration; the progressing stage, the stage of transformation; and the completing stage, the stage of consummation. This salvation is ready to be revealed at the last time, at the time of the Lord’s coming. According to verse 6, Peter tells us that we should exult in this last time, though for a while, if necessary, we are made sorrowful by various trials
我们信心所受的试验
THE PROVING OF OUR FAITH
2在七节彼得继续说，『叫你们信心所受的试验，比那经过火的试验仍会毁坏之金子的试验，更为宝贵，可以在耶稣基督显现的时候，显为可得称赞、荣耀和尊贵的。』在本节彼得说到我们被摆在试炼里的原因。我们被摆在试炼里，因为我们的信心需要受试验。
2In verse 7 Peter continues, “That the proving of your faith, much more precious than of gold which perishes and is proved by fire, may be found unto praise and glory and honor at the unveiling of Jesus Christ.” In this verse Peter gives the reason we are put into trials. We are put into trials because our faith needs to be tested, proved
3『试验』原文意蒙称许的试验。显为可得称赞、荣耀、尊贵的，不是信心的本身，乃是信心所受的试炼、试验。（正如学校对学生的功课举行考试，显为可称许的是考试，不是学生功课的本身。）当然，信心得称许是来自正确的信心。这里所强调的不是我们的信心，乃是藉著苦难在试炼之下对我们信心的试验。好学生的确会乐意接受考试的机会。考试会试验出他研读多彻底，他对要考的科目知道多少。没有考试，就绝不会试验出一个优秀的学生是杰出的。勤奋读书的学生也许盼望考试，因为考试会向学生自己和别人证明他是优秀的学生。这说明了彼得所说信心受试验的意思。在七节彼得说，我们信心所受的试验，『比那经过火的试验仍会毁坏之金子的试验，更为宝贵。』『比那经过火的试验…之金子的试验，更为宝贵，』不是形容信心，乃是形容试验。这就是说，我们信心所受的试验比金子的试验更为宝贵。这里不是比较信心和金子。许多基督徒就是这样领会七节；然而，这领会是错误的。这里的比较是我们信心所受的试验和金子的试验之间的比较。金子是被炼净的火所试验；同样，我们的信心乃是被试炼所试验。这试验的确比金子的试验更宝贵。在七节彼得用『宝贵』这个形容词。彼得在他的两封书信里，向我们陈明五件宝贵的东西：宝贵的石头，就是主自己；（彼前二4，6～7；）宝贵的血；（一19；）宝贵的应许；（彼后一4；）宝贵的信；（1；）和宝贵的试验。（彼前一7。）
3The Greek word rendered “proving” means testing for approval. It is the proving, the testing, of our faith, not our faith itself, that may be found unto praise. This may be compared to an examination in school related to a student’s study. It is not the student’s study itself that is found approved; rather, it is the examination that is found to be approved. Of course, the approval of our faith comes out of the proper faith. The emphasis here is not on our faith; the emphasis is on the proving of our faith by the trials through sufferings. A good student will actually welcome the opportunity to be examined. An examination will prove how thoroughly he has studied and how much he knows concerning the material on which he is being tested. Without examinations, a superior student would never be proved to be outstanding. A student who studies diligently may look forward to an examination because it will prove, both to the student himself and to others, that he is an excellent student. This is an illustration of what Peter means by the proving of our faith. In verse 7 Peter says that the proving of our faith is “much more precious than of gold which perishes and is proved by fire.” The words “much more precious than of gold...by fire” do not modify faith; they modify the proving. This means that the proving of our faith is much more precious than the proving of gold. The comparison here is not that between faith and gold. Many Christians understand verse 7 in this way; however, this understanding is wrong. The comparison here is that between the proving of our faith and the proving of gold. Gold is proved by the purifying fire. In like manner, our faith is proved by trial. This proving is certainly more precious than the proving of gold. In verse 7 Peter uses the adjective “precious.” Peter in his two Epistles presents us five precious things: the precious stone, which is the Lord Himself (1 Pet. 2:4, 6-7); the precious blood (1 Pet. 1:19); the precious promises (2 Pet. 1:4); the precious faith (2 Pet. 1:1); and the precious proving (1 Pet. 1:7).
耶稣基督显现
the unveiling of Jesus Christ
4在七节彼得指明，我们信心所受的试验，『可以在耶稣基督显现的时候，显为可得称赞、荣耀和尊贵的。』六节里诸般的试炼，乃是叫我们信心所受的试验，能带来主显现时的称赞、荣耀和尊贵。彼得在七节用『显现』这辞，是很有意义的。今天基督与我们同在，但祂是被遮蔽的。祂回来的时候也将是祂显现的时候。有些人误以为主耶稣今天不在这里；但主的确在这里。马太二十八章二十节说，『看哪，我天天与你们同在，直到这世代的终结。』虽然主与我们同在，但祂是在幔子的遮蔽之下与我们同在。然而，有时候在我们与主同在的经历中，我们不是同祂在幔子的遮蔽之下。但有时候，我们又同祂在幔子之下。你是同主在幔子之下，或是在幔子之外？
4In verse 7 Peter indicates that the proving of our faith “may be found unto praise and glory and honor at the unveiling of Jesus Christ.” The various trials in verse 6 are that the proving of our faith may result in praise, glory, and honor at the unveiling of the Lord. Peter’su se of the word “unveiling” in verse 7 is significant. Christ is present with us today, but He is veiled. The time of His coming will also be the time of His unveiling. Some mistakenly think that the Lord Jesus is not here today. But the Lord certainly is here. Matthew 28:20 says, “Behold, I am with you all the days until the consummation of the age.” Although the Lord is with us, He is with us under the veil. Sometimes, however, in our experience with the Lord, we are not under the veil with Him. But at other times we are with Him under the veil. Are you under the veil with the Lord, or are you outside the veil
5你知道主的回来是怎么一回事？主的回来将是祂的显现。当主显现时，我们这些同祂在幔子遮蔽之下的人，也要显现出来。
5Do you know what the Lord’s coming back will be? The Lord’s coming back will be His unveiling. When He is unveiled, we who are under the veil with Him will also be unveiled.
6今天主耶稣的确与我们同在。你不信主与我们同在么？我必须见证，主在我的灵里。但照著不信者的观念，基督没有与我们同在。甚至有些基要派和强调真理客观一面的信徒也说，基督远在三层天上，在神宝座的右边。这些基要派的基督徒，有些也许不信基督在我们里面。但我们知道，我们所爱的主不但在诸天之上，也住在我们里面。因为主现今被遮蔽，所以人无法看见7祂。但祂的来临将是祂的显现。在七节彼得强调这一件特别的事，就是主的来临将是那现今遮蔽祂之幔子的除去。那时，每个人都要看见祂。在那时之前，我们能在灵里看见祂。在约翰十四章十九至二十节，主耶稣说到被祂的门徒看见：『还有不多的时候，世人不再看见我，你们却看见我，因为我活著，你们也要活著。到那日，你们就知道我在我父里面，你们在我里面，我也在你们里面。』照著十九节，世人无法看见主耶稣，信徒却能看见祂。在二十节，主耶稣指明祂与我们同活。我们看不见主，怎能与祂同活？事实上，二十节所描述的，不仅仅是我们与主同活；本节实际上是说到我们与祂彼此内在的生活，就是主活在我们里面，我们也活在祂里面的生活。因为我们过这样的生活，祂对我们就已经不是遮蔽的。主耶稣显现，我们也同祂显现时，反对我们的人就要惊奇。今天有些人反对我们，并说我们的坏话。有些年轻人也许遭受父母反对。然而，他们的父母虽然反对他们，有时候却对他们这些年轻人感到希奇。他们也许说，『有时候你们作的事很了不起。我们不懂你们，你们怎能作这些事？』虽然有些年轻人的父母现今也许不能懂他们，但是当幔子从主耶稣除去，也从我们除去时，他们就会懂了。然后他们就会认识主，他们也会认识我们。当主耶稣显现时，世人就会看见祂，他们也会看见我们与主在一起。那时他们就会认识基督，他们也会认识我们。
6The Lord Jesus actually is present with us today. Do you not believe that the Lord is with us? I must testify that the Lord is in my spirit. But according to the concept of unbelievers, Christ is not with us. Even certain believers who are fundamental and who emphasize the objective aspect of the truth say that Christ is far away in the third heaven on the throne at the right hand of God. Some of these fundamental Christians may not believe that Christ is in us. But we know that the Lord whom we love not only is in the heavens, but also dwells within us. Because the Lord is now veiled, people cannot see Him. But His coming will be His unveiling. In verse Peter emphasizes the particular matter that the Lord’s coming back will be the taking away of the veil that now covers Him. At that time, everyone will see Him. Prior to that time, we can see Him in spirit. In John 14:19 and 20 the Lord Jesus speaks of being seen by His disciples: “Yet a little while and the world beholds Me no longer, but you behold Me; because I live, you shall live also. In that day you shall know that I am in My Father, and you in Me, and I in you.” According to John 14:19, the worldly people cannot see the Lord Jesus, but the believers can see Him. In John 14:20 the Lord Jesus indicates that He and we live together. How can we live together with the Lord without seeing Him? Actually, what we have described for us in John 14:20 is not merely living together with the Lord; this verse actually speaks of a life of co - inherence with Him, that is, a life of the Lord living in us and of our living in Him. Because we live such a life, to us He has already been unveiled. When the Lord Jesus is unveiled and we are unveiled with Him, those who oppose us will be amazed. Today some oppose us and speak evil concerning us. In some cases, young people may be opposed by their parents. Nevertheless, although their parents oppose them, sometimes the parents are astonished at the young people. They may say, “Sometimes you do things that are marvelous. We don’t understand you. How can you do these things?” Although the parents of some of the young people may not be able to understand them now, they will understand when the veil is taken away from the Lord Jesus and also from us. Then they will know the Lord and they will also know us. When the Lord Jesus is unveiled, the worldly people will see Him, and they will see us with Him. Then they will know Christ, and they will also know us.
7不信者与世人有时候会认为我们希奇古怪。照著他们的领会，我们不正常。他们享受各种不同的属世娱乐，我们却不参与这些事。例如，同事也许鼓励你参加某种属世的消遣。你若拒绝，他也许说你古怪或不正常。当主耶稣显现的时候，不信者看事情就会不一样了。当那遮蔽主的幔子除去，遮蔽我们的幔子也挪去时，世人就会说，『现在我知道这人是耶稣的跟随者。我在工作中认识他时，他是爱主、寻求主的人。现今我领会为甚么我认为他这么古怪，这么不正常。』今天我们若爱主，跟随主，情形就是这样。但我们若不爱主，不跟随主，不寻求主，祂显现的时候，我们的情形就会大大不同了。
7Unbelievers and people of the world sometimes regard us as peculiar and strange. According to their understanding, we are not normal. They enjoy different kinds of worldly entertainment, but we do not partake of these things. For example, someone at work may encourage you to participate in a certain form of worldly amusement. If you refuse to do so, he may say that you are strange or abnormal. Unbelievers will see things differently when the Lord Jesus is unveiled. When this veil is taken away and our veil is removed as well, the worldly people will say, “Now I know that this one is a follower of Jesus. When I knew him at work, he was one who loved the Lord and sought Him. Now I understand why I thought he was so strange, so abnormal.” This will be the situation if we love the Lord and follow Him today. However, if we do not love the Lord, follow Him, and seek Him, our situation will be very different when He is unveiled.
称赞、荣耀和尊贵
praise, glory, and honor
8我们信心所受的试验若是正面的，这试验就会在耶稣基督显现的时候，带进称赞、荣耀和尊贵。称赞、荣耀和尊贵之间有甚么不同？这是彼得的特点，他不停在『称赞』这辞，他还接著题到荣耀和尊贵。我们可用从学校毕业，来说明称赞、荣耀和尊贵之间的区别。假定某个学生期末考得到最高分。这种藉著考试的试验首先带进称赞，因为他必定会因著杰出的成就得著称赞。这称赞会在他毕业的时候带来荣耀，因为那时他会被选为班上最杰出的学生。那的确是荣耀，这荣耀又会带给他尊贵。所以，首先有称赞，然后有荣耀，再后有尊贵。荣耀是一种光景，而尊贵将我们放在特别的地位上。毕业的时候，班上最杰出的学生是在荣耀的光景中，也在尊贵的地位上。
8If the proving of our faith is positive, this proving will result in praise, glory, and honor at the unveiling of Jesus Christ. What is the difference between praise, glory, and honor? It is characteristic of Peter that he does not stop with the word “praise” but goes on to mention glory and honor. We may use graduation from school as an illustration of the distinction between praise, glory, and honor. Suppose a particular student receives the highest score on a final examination. This proving through testing first results in praise, for he will certainly receive praise for his outstanding achievement. This praise will bring in glory at the time of his graduation, when he is singled out as the most outstanding student in his class. That will certainly be a glory, and this glory will bring him honor. Therefore, first there is praise, then glory, and then honor. Glory is a certain condition, whereas honor puts us into a particular position. At the time of graduation, the outstanding student in a class is in a condition of glory and also in a position of honor
9倘若藉著诸般的试炼，我们的信心所受的试验有正面的果效，那么，当主耶稣回来时，这试验就会带进称赞、荣耀和尊贵。首先，主耶稣会告诉我们，我们行得好。在这称赞之后，就会有荣耀的光景；随著荣耀的光景，会有尊贵的地位。
9If through the various trials we have a positive proving of our faith, this proving will result in praise, glory, and honor when the Lord Jesus comes back. First, the Lord Jesus will tell us that we have done well. Following this praise, there will be a condition of glory and, along with that, a position of honor.
10我们往前到八节以前，我要指出，三至十二节实际上是一长句。彼得写作时，不在意优美的措辞、文法或章法。彼得的写法指明，他在意神圣的启示，和真正属灵的经历。虽然彼得的著作也许不为一些学者所重视，然而他在这些经文里表达出他所要说的。
10Before we go on to verse 8, I would point out that verses 3 through 12 are actually one long sentence. In his writing Peter does not care for good language, grammar, or composition. Peter’sway of writing indicates that he cares for the divine revelation and for genuine spiritual experience. Although Peter’s writings may not be highly regarded by certain scholars, he nevertheless expressed in these verses what he intended to say.
满有荣光的喜乐
GLORIFIED JOY
11说到主耶稣，彼得在八节接著说，『你们虽然没有见过祂，却是爱祂，如今虽不得看见，却因信入祂而欢腾，有说不出来、满有荣光的喜乐。』信徒没有见过祂，却是爱祂，这是个奇迹，也是个奥秘。我们没有见过祂，却是爱祂，这是因著信，因著那藉听见活的话而注入到我们里面的信。（加三2。）因此在彼前一章七节，这信心是在试验、试炼之下。照著八节，信徒『欢腾，有说不出来、满有荣光的喜乐』。满有荣光的喜乐乃是浸没在荣光里的喜乐，因此是满了荣光，就是满了彰显出来的主。
11Referring to the Lord Jesus, Peter goes on to say in verse 8, “Whom having not seen, you love; in whom, not seeing at present yet believing, you exult with unspeakable and glorified joy.” It is a wonder and a mystery that the believers love One whom they have not seen. The phrase “in whom” modifies believing. We love Him whom we have not seen because of believing, because of the very faith which has been infused into us through hearing the living word (Gal. 3:2). Hence, this faith is under the testing, the proving, in verse 7. According to verse 8, the believers “exult with unspeakable and glorified joy.” Glorified joy is joy immersed in glory; hence, it is full of glory, that is, full of the Lord expressed
12我们的诗歌里也有一首说，『哦，说不出的喜乐，且满了荣耀。』（补充本诗歌二○二首。）彼得在这里说到一种满有荣光的喜乐。我们因著有一种浸没在荣光里的喜乐而欢腾。这喜乐浸没在那作为荣光的主里，因此满了主的彰显。
12The King James Version adopts the rendering “joy unspeakable and full of glory.” We also have a song in our hymnal that says, “It is joy unspeakable and full of glory” (Hymns, #1153). Actually, Peter does not mean that we are full of glory. On the contrary, he speaks of a glorified joy. We exult with a joy that is immersed in glory. This joy is immersed in the Lord as glory; thus, it is full of the expression of the Lord
我们魂的救恩
THE SALVATION OF OUR SOULS
13九节继续说，『得著你们信心的结果，就是魂的救恩。』这话，按文法是接著八节，但按事实是联于七节。我们信心所受的试验，将来显为可得称赞、荣耀和尊贵的，使我们得著我们信心的结果，就是魂的救恩。
13Verse 9 continues, “Obtaining the end of your faith, the salvation of your souls.” This verse is the direct continuation of verse 7. The proving of our faith to be found unto praise, glory, and honor results in the obtaining of the end of our faith, that is, the salvation of our souls
14九节的救恩是完全的救恩，这救恩分三个阶段─起初的阶段、长进的阶段、和完成的阶段。我们有三部分：灵、魂、体。我们的灵已经藉著重生得救了。（约三5～6。）我们的体要藉著将来的改变形状而得救，而得赎。（腓三21，罗八23。）我们的魂要在主显现、回来时得救，脱离苦难得以完满的享受主。为此我们必须在今世否认自己的魂，就是我们的魂生命连同其一切享乐，使我们来世在对主的享受里可以得著魂。（太十37～39，十六24～27，路十七30～33，约十二25。）主显现时，有些信徒经过祂的审判台要进去享受主的快乐，（太二五21，23，二四45～46，）有些要哀哭切齿的受苦。（二五30，二四51。）进去享受主的快乐，就是魂的得救。（来十39。）这得救比以色列人所期待要得著身体的得救更为宝贵。
14The salvation in verse 9 is full salvation, the salvation which is in three stages — the initial stage, the progressing stage, and the completing stage. We are of three parts: spirit, soul, and body. Our spirit has been saved through regeneration (John 3:5-6). Our body will be saved, redeemed, through the coming transfiguration (Rom. 8:23; Phil. 3:21). Our soul will be saved from sufferings into the full enjoyment of the Lord at His unveiling, His coming back. For this we have to deny our soul, our soulish life, with all its pleasures in this age, that we may gain it in the enjoyment of the Lord in the coming age (Matt. 10:37-39; 16:24-27; Luke 17:30-33; John 12:25). At the Lord’s unveiling, some believers through His judgment seat will enter into the joy of the Lord (Matt. 25:21, 23; 24:45-46), and some will suffer in weeping and gnashing of teeth (Matt. 25:30; 24:51). To enter into the Lord’s joy is the salvation of our souls (Heb. 10:39). This salvation is more precious than the salvation of the body, which the children of Israel expect to receive.
15三一神完全的救恩包括父的重生，那灵的圣别或应用，和基督的救赎。这完全的救恩启示在彼前一章三至二十三节。这些经文启示神完全的救恩，这救恩照著神圣的三一而有三方面。父的重生将一样东西带进我们里面，也将我们带进一样东西里面。你知道父的重生将甚么带进我们里面，将我们带进甚么里面？父的重生将永远的生命带进我们里面。不但如此，父的重生将我们带进永远生命的盼望，就是永远生命的基业里。所以，永远的生命已被带进我们里面，我们也已被带进永远生命的盼望，永远生命的基业里面。现今我们有永远的生命，我们也在享受这永远生命的基业。这是父的重生同其结果，结局。父重生的结果是将永远的生命带进我们里面，并将我们带进对神作我们生命供应的完全享受里。这生命的供应是活的盼望。这生命的供应也是不能朽坏、不能玷污、不能衰残的基业。这奇妙的基业为我们存留在诸天之上，好叫我们天天、时时、不断的享受牠，并有分于牠。在这点上我要插进来说一点对彼得著作珍赏的话。约翰福音很美妙。然而，在某些方面，牠无法与彼得的著作相比。保罗的书信也很了不起。但至少在某种程度上，保罗著作中属灵的事也许被他绝佳的措辞覆盖了。正如我们所指出的，彼得的著作虽然在量上远不如保罗的著作，却和保罗的著作包括同样的时距和范围。在内容上彼得有一些特别的『钻石』，是保罗的书信里所找不著的。例如，保罗没有告诉我们，父的重生将我们带进活的盼望，这活的盼望是属天的基业，给我们今天并永远享受。因为彼得的书信包含新约别处所找不著的宝贝，我们的确需要挖掘，并且彻底研读。
15The full salvation of the Triune God includes the Father’s regeneration, the Spirit’s sanctification or application, and Christ’s redemption. This full salvation is revealed in 1:3-23. These verses reveal the full salvation of God in three aspects according to the Trinity. The Father’s regeneration brings something into us, and it also brings us into something. Do you know what the Father’s regeneration brings into us and what it brings us into? The regeneration of the Father brings eternal life into us. Furthermore, the Father’s regeneration brings us into the hope, the inheritance of eternal life. Therefore, eternal life has been brought into us, and we have been brought into the hope, the inheritance, of eternal life. We now have eternal life, and we are also enjoying the inheritance of this eternal life. This is the Father’s regeneration with its results, its issue. The result of the Father’s regeneration is to bring eternal life into us and to bring us into the full enjoyment of God as our life supply. This life supply is the living hope. This life supply is also the inheritance incorruptible, undefiled, and unfading. This marvelous inheritance is kept in the heavens for us so that we may enjoy it and participate in it daily, hourly, continually. At this point I would like to say, parenthetically, a word of appreciation for Peter’s writings. The Gospel of John is wonderful. However, in certain respects it cannot compare with the writings of Peter. The Epistles of Paul also are marvelous. Yet, at least to some extent, the spiritual matters in Paul’s writings may be covered over by his excellent language. As we have pointed out, the writings of Peter, although much less in quantity than those of Paul, include the same span and scope as Paul’s writings. In content Peter has some extraordinary “diamonds” not found in Paul’s Epistles. For example, Paul does not tell us that the Father’s regeneration has brought us into a living hope and that this living hope is the heavenly inheritance for us to enjoy today and for eternity. Because the Epistles of Peter contain treasures not found elsewhere in the New Testament, we surely need to dig into them and study them thoroughly.
享受活的盼望
ENJOYING A LIVING HOPE
16一章一至二节有三一神的工作：父神的拣选，那灵的圣别，和耶稣基督的洒血。然后在一章其余的部分有三一神完全的救恩。这完全的救恩由父的拣选、那灵的应用、和子的救赎所组成。父的重生已将祂永远的生命带进我们里面，也已将我们带进对这永远生命的享受里。这享受是我们今天活的盼望。
16In 1:1 and 2, we have the operation of the Triune God: the selection of God the Father, the sanctification of the Spirit, and the sprinkling of the blood of Jesus Christ. Then in the remainder of the first chapter we have the full salvation of the Triune God. This full salvation is composed of the Father’s regeneration, the Spirit’s application, and the Son’s redemption. The Father’s regeneration has brought His eternal life into us and has also brought us into the enjoyment of this eternal life. Now this enjoyment is a living hope for us today
17有些人听见我们今天可享受活的盼望，也许争辩说，『你怎能宣称活的盼望是现在的事？现在的事绝不能成为盼望。罗马八章描述盼望说，盼望是指我们所不见的事。』想这样争辩的人需要领悟，活的盼望（基业）今天、明天、直到永远都是我们的。随著我们现在的享受，我们就有盼望。这就是说，我们对神圣生命的享受就是一种盼望。例如，可能今天一早，你就在基督徒的生活上有了失败。然而，即使你失败了，你仍有盼望。你也许对自己说，『我非常软弱，但我仍有盼望。我的经历也许贫穷，但我有盼望。可能今天稍晚我的经历就会被拔高。』你里面岂没有这样的盼望？我们都有这活的盼望。一天又一天，我们过著活的盼望的生活。我们生活有盼望，是因我们有属天的基业。这盼望，这基业，是3父重生的结果。在三至九节，我们看见永远生命之基业的各方面。我们对永远生命的享受和经历，是由于父的重生。
17When some hear that we may enjoy the living hope today, they may argue and say, “How can you claim that the living hope is a present matter? Something present can never be a hope. Romans 8 gives us a description of hope. That chapter tells us that hope refers to things that we have not seen.” Those who would try to argue in this way need to realize that the living hope, the inheritance, is ours today, tomorrow, and for eternity. With our present enjoyment we have a hope. This means that our enjoyment of the divine life is a hope. For example, perhaps early in the day you may have a failure in your Christian life. Nevertheless, even though you have failed, you still have a hope. You may say to yourself, “I’m very weak, yet I still have hope. My experience may be poor, but I have hope. Perhaps even later today my experience will be uplifted.” Do you not have such a hope within you? We all have this living hope. Day by day we live a life of living hope. The reason we have a life of hope is that we have a heavenly inheritance. This hope, this inheritance, is the result of the Father’s regeneration. In verses through 9 we see various aspects of the inheritance of eternal life. Our enjoyment and experience of eternal life are due to the Father’s regeneration.
18最近我有胃溃疡，这经历可用来说明彼得所说活的盼望的意思。我发现我有问题时，就短期住院接受检查、检验。检查、检验过之后，我就开始每天有活的盼望。我晓得在我身体里面有一个生命，能解决溃疡的问题。这生命使我有活的盼望。至终，我完全得医治并痊愈了。我是照著我所拥有这活的盼望而痊愈的。
18A recent experience I had with a stomach ulcer may be used to illustrate what Peter means by living hope. When I discovered that I had a problem, I was hospitalized briefly for examination and tests. After the examination and the tests were completed, I began to have a living hope every day. I realized that within my body there is a life that could solve the problem of my ulcer. This life caused me to have a living hope. Eventually, I was fully healed and recovered. I was recovered according to the living hope I had.
19活的盼望在于生命。我们身体里面若没有生命，就不会有任何病得医治或创伤得痊愈的盼望。但因为我们身体里面有生命，我们就有创伤或疾病得医治的盼望。对于不是活的东西，我们不会有这样的盼望。比方说，木头椅子坏了，椅子是没有盼望把自己修好的。倘若没有人来动工修理椅子，椅子会无限期的损坏，没有修好的盼望。但我住院时，因著我身体里的生命，我就能有活的盼望。我有信心，我肉身的生命会医治我身体里的毛病。所以，我有活的盼望。活的盼望是甚么？活的盼望就是来自生命的盼望。这盼望由我们里面活的、生机的元素所产生。除了肉身的生命以外，藉著父的重生，我们里面也有神圣的生命。这生命是最刚强、最丰富、最高超的生命。这生命必定会顾到我们。我们也许有问题和难处，但因著我们里面神圣的生命，我们就有活的盼望。我们不是死的─我们乃是活的。因此，我们有活的盼望，盼望我们的情况将来会更好。我们有永远的生命，这生命给我们活的盼望。这盼望就是永远生命一切福分的基业。
19A living hope depends on life. If there were no life in our body, we would not have the hope to be healed of any illness or injury. But because we have life in our body, we have the hope for it to be healed of injury or illness. We would not have such a hope for something that is not living. For example, suppose a wooden chair is broken. The chair does not have any hope of repairing itself. If no one comes to work on the chair to repair it, it will remain indefinitely broken without any hope of being fixed. But when I was in the hospital, I could have a living hope because of the life in my body. I had the confidence that my physical life would heal the problem in my body. Therefore, I had a living hope. What is a living hope? A living hope is a hope that comes from life. This hope results from the living, organic element within us. In addition to physical life, we also have the divine life in us through the Father’s regeneration. This life is the strongest, richest, and highest life. To be sure, this life will take care of us. We may have problems and troubles, but we have a living hope because of the divine life within us. We are not dead—we are living. Thus, we have a living hope, the hope that our situation will be better in the future. We have eternal life, and this life gives us a living hope. This hope is the inheritance of all the blessings of eternal life