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彼得前书生命读经 · 第8篇

三一神完全的救恩及其结果（四）

The Full Salvation of the Triune God and its Issues (4
1读经：彼得前书一章十至十二节。彼前一章三至二十五节乃是论到三一神完全的救恩及其结果。三至九节说到父的重生，使我们有活的盼望；十13至十二节说到那灵的应用；十三至二十五节说到基督的救赎。在本篇信息中，我们要来看那灵的应用─藉著申言者的豫言，并使徒的传讲。
1Scripture Reading: 1 Pet. 1:10-12 First Peter 1:3-25 is concerned with the full salvation of the Triune God and its issues. Verses 3 through 9 cover the Father’s regeneration unto a living hope; verses 10 through 12, the Spirit’s application; and verses through 25, Christ’s redemption. In this message we shall consider the Spirit’s application through the prophets’ prophesying and the apostles’ preaching.
彼得著作的广阔范围
THE WIDE SCOPE OF PETER’S WRITINGS
2照著彼得在一章十至十二节的话，那灵应用的第一个凭藉是旧约申言者的豫言，第二个凭藉是新约使徒的传讲。藉此我们看见，应用之灵使用两班人，将神完全的救恩应用到祂所拣选的人身上。
2According to Peter’sword in 1:10-12, the first means of the Spirit’s application was the prophesying of the Old Testament prophets, and the second means was the preaching of the New Testament apostles. By this we see that two groups of persons were used by the applying Spirit to apply God’s full salvation to His chosen people
3我们再次看见，彼得著作的范围非常广阔。不但如此，包含在这范围里的一切内容是丰富且包罗万有的。虽然彼得只写了八章，比起保罗并不多，但这几章里却满了神圣的丰富。也许彼得使用希腊文的技巧比不上保罗；然而，我赞赏彼得的胆量。彼得不在意文法、措辞或章法，他设法在他的著作里发表神圣的丰富。我们初次读一章十至十二节，也许不以为这些经文非常深。但我们越读，越祷读，藉此摸著这些经文的深处，我们就会领悟，彼得这里的话相当深。关于彼得的深，其中一个例子是他在十一节所说，众申言者考察基督受苦是在怎样的时候。豫言我们要得恩典
3Once again we see that the scope of Peter’s writing is wide. Furthermore, all the contents included within this scope are rich and all-inclusive. Although Peter wrote only eight chapters, not much in comparison with Paul, he put into these chapters the divine riches. It may be that Peter’ss kill in using the Greek language could not match that of Paul. However, I admire Peter’s boldness. Not caring for grammar, language, or composition, Peter found a way to express the divine riches in his writings. When we first read 1:10-12, we may not think that these verses are very deep. But the more we read them and pray-read them and in so doing touch the depth of these verses, we shall realize that Peter’sword here is quite deep. One example of Peter’s depth is what he says in verse 11 about the prophets searching into the manner of time Christ would suffer. PROPHESYING CONCERNING THE GRACE UNTO US
4十节说，『关于这救恩，那豫言你们要得恩典的众申言者，已经详细的寻求考察过。』这里彼得和主耶稣一样，用旧约的申言者证实他关于新约救恩的教训。（路二四25～27，44～46。）在彼前一章十节彼得指出，众申言者豫言『你们要得恩典』。在本节，『恩典』是『救恩』的同义辞。在一章十三节，1:14恩典也指神的救恩。约翰一章十四节说，话成了肉体，支搭帐幕在我们中间，丰丰满满的有恩典。这恩典就是神在子里作我们的享受。在林前十五章十节保罗说，『然而因著神的恩，我成了我今天这个人，并且神的恩临到我，不是徒然的；反而我比众使徒格外劳苦，但这不是我，乃是神的恩与我同在。』保罗在本节三次所题到的恩，乃是复活的基督成了赐生命的灵，（45，）在复活里将经过过程的三一神带到我们里面，作我们的生命和生命的供应，使我们能在复活里活著。因此，恩典乃是三一神成了我们的生命和一切。
4First Peter 1:10 says, “Concerning which salvation the prophets, who prophesied concerning the grace unto you, sought out and searched out.” Here Peter uses the Old Testament prophets to confirm his teaching concerning the New Testament salvation. The Lord Jesus did the same thing (Luke 24:25-27, 44-46). In verse 10 Peter points out that the prophets prophesied concerning “the grace unto you.” In this verse “grace” is a synonym for “salvation.” In 1:13 grace also refers to God’ss alvation. John says that the Word became flesh and tabernacled among us, full of grace. This grace is God in the Son as our enjoyment. In 1 Corinthians 15:10 Paul says, “But by the grace of God I am what I am; and His grace unto me was not in vain, but I labored more abundantly than all of them, yet not I, but the grace of God with me.” The grace to which Paul refers three times in this verse is the resurrected Christ becoming the life-giving Spirit to bring the processed God in resurrection into us to be our life and life supply that we may live in resurrection. Therefore, grace is the Triune God becoming life and everything to us.
申言者的考察
THE SEARCHING OF THE PROPHETS
5在彼前一章十一节彼得接著题到申言者，说，『就是考察在他们里面基督的灵，豫先证明那要临到基督的苦难，以及后来的荣耀，所指明的是甚么时候，并怎样的时候。』申言者的考察，乃是那灵在旧约里对神救恩的豫先应用。旧约的申言者考察在他们里面的那灵，使他们清楚基督藉著苦难和荣耀而有的奇妙成就，所指明的是甚么时候，并怎样的时候。最后他们得了启示，知道他们供应这些奇妙的事，不是为自己，乃是为新约的信徒。（12。）
5In 1:11 Peter goes on to say, referring to the prophets, “Searching into what or what manner of time the Spirit of Christ in them made clear, witnessing beforehand the sufferings of Christ and the glories after these.” The searching of the prophets was the Spirit’sp reapplication of God’ss alvation in the Old Testament. The Old Testament prophets were searching into what time and what manner of time the Spirit in them made clear concerning Christ’s marvelous accomplishment through His sufferings and glories. Eventually it was revealed that those marvelous things were ministered not to them, but to the New Testament believers (v. 12
怎样的时候
what manner of time
6在十一节彼得说，申言者不但考察甚么时候，也考察怎样的时候。『甚么时候』的意思很容易领会，但要知道彼得所说『怎样的时候』是甚么意思，却很困难。这是不寻常的发表。时间有样子么？我们也许被这发表所困扰，并且不知道彼得所说『怎样的时候』是甚么意思。我们寻求领会这点时，可用『那一种』代替『怎样的』，而说，『那一种时候。』在英语会话中，我们有时题到某种的时候，或者问人他作某件事的时候如何。你也许问人：『你今天与你父亲在一起的时候如何？你与他同在的时候愉快么？你们享受快乐的时光么？』不但如此，那一种时候或怎样的时候可指特定的时令。例如，冬季是天气寒冷的时候，而夏季是天气炎热的时候。这些例子可以帮助我们领会彼得所说『怎样的时候』这句话。
6In verse 11 Peter says that the prophets searched not only into what time but also into what manner of time. Although it is easy to understand the meaning of “what time,” it is difficult to know what Peter means by “what manner of time.” This is an unusual expression. Does time have a manner? We may be bothered by this expression and wonder what Peter means by “what manner of time.” In seeking to understand this, we may substitute “kind” for “manner” and speak of “what kind of time.” In conversation we sometimes refer to a certain kind of time, or ask a person what kind of time he had in doing a certain thing. You may ask someone, “What kind of time did you have with your father today? Did you have a good time with him? Did you enjoy a happy time?” Furthermore, the kind of time or manner of time may denote a particular season. For example, the winter season is a time of cold weather, whereas the summer season is a time of hot weather. These are illustrations that may help us understand Peter’sex press i on “what manner of time.”
7关于基督的来临和祂的苦难，申言者不但考察这将是甚么时候，也考察这将是怎样的时候，那一种时候。旧约豫言的好些经文指明神的受膏者，弥赛亚，基督，要为著神子民的救恩以及神定旨的完成而受苦。照著这些豫言，神的受膏者，就是被设立来完成神使命的一位，需要受苦。古时的申言者知道这点，他们花相当多的时间，找出弥赛亚何时会受苦。这就是说，他们寻求要知道祂甚么时候会受苦。不但如此，他们也考察这将是怎样的时候。这个时候将是像冬季一样，还是像夏季一样？为这缘故，在一章十一节彼得说到怎样的时候。我们看过，彼得有一个特点，就是在著作中使用一些特别甚至奇特的发表。他不但说到血，更说到宝血；不但说到种子，更说到不能坏的种子；不但说到甚么时候，更说到怎样的时候。彼得在十一节的话不是凭空捏造的。反之，他所说的是基于他在旧约里所找著的。彼得无论说甚么，的确都有立场、根据。他说到怎样的时候，乃是基于旧约。
7Regarding the coming of Christ and His sufferings, the prophets not only searched into what time this would be, but also searched into what manner of time, what kind of time, it would be. A number of verses in the prophecy of the Old Testament indicate that the anointed One of God, the Messiah, Christ, would suffer for the salvation of God’sp eople and the fulfillment of God’s purpose. According to these prophecies, it was necessary for God’san o in ted One, the One appointed to fulfill God’s commission, to suffer. The ancient prophets knew this, and they spent considerable time to find out when the Messiah would suffer. This means that they were seeking to know what time He would suffer. Furthermore, they were also searching into what manner of time this would be. Would it be in a time comparable to the winter season or one comparable to the summer? For this reason, in 1:11 Peter speaks concerning what manner of time. We have seen that it is characteristic of Peter to use particular and even peculiar expressions in his writings. He speaks not only of the blood, but of the precious blood; not only of seed, but of incorruptible seed; not only of what time, but of what manner of time. Peter’sword in verse 11 is not drawn out of the air. On the contrary, what he says is based upon what he found in the Old Testament. Peter surely has a ground, a basis, for whatever he says. His word regarding what manner of time is based on the Old Testament
8彼得宝贵旧约，今天我们在主的恢复里当然也宝贵圣经。主恢复的一个显著特征就是我们宝贵神的话，并且花许多时间读神的话，查考神的话。我们许多人多年殷勤、认真的读圣经，尤其是我们在这恢复里的年间，更是如此。所以，我要特别问那些认真读圣经的人一个问题：旧约那一节告诉我们，基督的苦难和祂的得荣是怎样的时候？要找著说到甚么时候的经文很容易。譬如，但以理九章二十六节说，『过了六十二个七，那受膏者必被剪除。』『剪除』这辞指基督的钉十字架。但以理九章二十五节题到『七个七，和六十二个七』。这里共有六十九个七，或四百八十三年。照著这些经文，出令重新建造耶路撒冷城之后四百八十三年，弥赛亚（受膏者），基督，必被剪除，被钉十字架。藉此我们能知道基督甚么时候会受苦：时间是在第六十九个七期满的时候。
8Peter treasured the Old Testament, and we in the Lord’s recovery today certainly treasure the Bible. One striking characteristic of the Lord’s recovery is that we treasure the Word of God and spend a great deal of time reading it and studying it. Many of us have been dealing with the Bible diligently and seriously for years, especially during the years we have been in the recovery. Therefore, let me address a question especially to those who have been serious in their reading of the Bible: What verse in the Old Testament tells us the manner of time of Christ’s suffering and of His glorification? It is easy to find a verse that speaks of what time. For instance, Daniel 9:26 says, “After threescore and two weeks shall Messiah be cut off.” The words “cut off” point to Christ’s crucifixion. Daniel 9:25 mentions “seven weeks, and threescore and two weeks.” Here we have a total of sixty - nine weeks, or four hundred eighty-three years. According to these verses, four hundred eighty-three years after the command to rebuild the city of Jerusalem, the Messiah, Christ, would be cut off, crucified. By this we can know what time Christ would suffer. The time was at the expiration of the sixty-ninth week.
9虽然我们有这些关于基督甚么时候会受苦的经文，但很难找著一节告诉我们怎样的时候。我写彼得前书恢复本注解时，十一节里『怎样的』一辞使我极其受压；这辞像巨石一样碾磨我。我花了很长的时间和许多的工夫，为要领会本节。（我们要在下篇信息来看关于怎样的时候的经文。）十至十二节并不肤浅，乃是很深的，并且很难领会。因此，我们绝不该轻视作者彼得，或以为他很肤浅。
9Although we have these verses related to what time Christ would suffer, it is very difficult to find a verse that tells us the manner of time. As I was writing the notes for the Recovery Version of 1 Peter, I was severely pressed by this word “manner” in verse 11. It was like a huge stone grinding me. It took a long time and a lot of labor for me to understand this verse. (We shall come to the verses on the manner of time in the next message.) Verses 10 through 12 are not shallow. Rather, they are deep and difficult to understand. Thus, we should never look down on Peter as a writer or think that he was shallow
终极的救恩
CONSUMMATE SALVATION
10十节的救恩指前节所题魂的救恩。『魂的救恩』这辞指明完全的救恩。这不是指起初的救恩，乃是指终极的救恩，完全的救恩。不但如此，就如我们已经指出的，十节的救恩与恩典是同义辞。这就是说，这里的恩典是指神完全的救恩。许多基督徒仅仅把恩典解释为不当得的好处。这种解释何等肤浅！圣经里的恩典不限于某种不当得的好处。圣经里的恩典等于完全的救恩。
10The salvation in verse 10 refers to the salvation of the soul mentioned in the preceding verse. The phrase “salvation of the soul” indicates a full salvation. It does not refer to initial salvation; it denotes consummate salvation, full salvation. Furthermore, as we have already pointed out, in verse 10 salvation and grace are synonyms. This means that grace here refers to God’s full salvation. Many Christians define grace merely as unmerited favor. How shallow is this explanation! The grace in the Bible is not limited to some kind of unmerited favor. The grace in the Bible is equal to full salvation
在申言者里面基督的灵
THE SPIRIT OF CHRIST IN THE PROPHETS
11在十节彼得也告诉我们，众申言者详细的寻求考察过。在十一节他说到申言者的考察。这些辞都指明寻求。我们若将旧约从创世记到玛拉基书读过，就会看见所有旧约的圣徒都是寻求者。我信他们在寻求的事上比我们今天用心得多。申言者尤其寻求考察在他们里面基督的灵，所指明的是怎样的时候。让我们再引用彼得在十一节的话：『就是考察在他们里面基督的灵，…所指明的是甚么时候，并怎样的时候。』这里的写作似乎很笨拙。然而，彼得的发表是很不平常的，并且非常为神所使用。这个不平常的发表指明甚么？乃是指明众申言者考察的时候，他们里面就有基督的灵。你也许被十一节里『基督的灵』这辞所困扰。有些人读本节时，也许对我说，『李弟兄，你一再告诉我们，照著约翰七章，在基督得荣以前，还没有那灵。你曾告诉我们，在基督得荣之前，那灵只是具有神性的神的灵，没有人性和基督死与复活的元素。你曾教导我们，神的灵还没有由这一切成分所构成。但是，李弟兄，彼得所说的与你相反。他说，甚至在旧约时期，基督的灵就在众申言者里面。关于这点你怎么说？』我甚至曾收到问我这些问题的信。在一章十一节彼得明确的说，古时的众申言者寻求考察的时候，基督的灵就在他们里面。我们需要非常谨慎的来看这事，好领会得正确。
11In verse 10 Peter also tells us that the prophets sought out and searched out. In verse 11 he speaks of the prophets’ searching. All these words indicate seeking. If we read through the Old Testament from Genesis to Malachi, we shall see that all the Old Testament saints were seekers. I believe that they were much more exercised in their seeking than we are today. The prophets in particular were seeking and searching into what manner of time the Spirit of Christ in them made clear. Let us quote the first part of Peter’sword in verse 11 once again: “Searching into what or what manner of time the Spirit of Christ in them made clear.” The composition here seems awkward. Nevertheless, Peter’sex press i on is marvelous and has been much used by God. What does this marvelous expression indicate? It indicates that while the prophets were searching, they had the Spirit of Christ in them. You may be troubled by the phrase “the Spirit of Christ” in verse 11. When some read this verse, they may say to me, “Brother Lee, you have told us again and again that, according to John 7, the Spirit was not yet before Christ’s glorification. You have told us that prior to Christ’s glorification, the Spirit was only the Spirit of God with divinity and did not have the elements of humanity and of Christ’s death and resurrection. You have taught us that the Spirit of God had not yet been constituted of all these ingredients. But, Brother Lee, Peter speaks contrary to your teaching. He says that even in Old Testament times the Spirit of Christ was in the prophets. What would you say about this?” I have even received letters asking me concerning these questions. In 1:11 Peter definitely says that while the ancient prophets were seeking and searching, the Spirit of Christ was in them. We need to consider this matter very carefully in order to understand it properly.
12评价甚高的梵谛冈古卷无『基督』这辞，这符合新约关于那灵的启示；然而在其他权威古卷中有『基督』这辞。在新约的启示里，基督的灵是指基督复活后的那灵。（罗八9～11。）那灵，不仅是神的灵，也是基督的灵，在基督复活以前还没有。（约七39。）基督的灵乃是神的灵藉著并用基督的死与复活所构成，为将基督的死与复活应用并分赐到信徒身上。虽然基督之灵的构成是时代的，是在新约时期藉著并用基督的死与复活所构成的，其功效却是永远的，因为祂是永远的灵。（来九14。）这就如基督的十字架，其事实是成就在基督死的时候，其功效却是永远的；因此在神永远的眼光里，基督从创世以来就被杀了。（启十三8。）在旧约的时期，神的灵，就是基督的灵，使寻求考察基督苦难和荣耀的申言者，清楚基督的死与复活所指明的是甚么时候，并怎样的时候。正如我们所指出的，关于『基督』这辞，在古卷上有一些差异。繙译圣经时，需要研究古卷。惟有使用正确的古卷，我们才有立场繙译。梵谛冈古卷无『基督』这辞，而其他古卷的确有这辞。跟从那些包含这辞的古卷是正确的。我们要掌握的重要事情，是神的灵构成为基督的灵，发生在基督复活之后。这就是说，基督之灵的构成是时代的。然而，基督之灵的功效是永远的，因为祂是永远的灵。
12The highly respected Vaticanus manuscript omits “of Christ.” This omission fits in with the New Testament revelation concerning the Spirit. However, the other manuscripts of authority have “of Christ” in their text. In the New Testament revelation the Spirit of Christ denotes the Spirit after Christ’s resurrection (Rom. 8:9- 11). Before His resurrection, the Spirit that is not only the Spirit of God, but the Spirit of Christ, was not yet (John 7:39). The Spirit of Christ is the Spirit of God constituted through and of the death and resurrection of Christ for the application and impartation of Christ’s death and resurrection to His believers. Although the constitution of the Spirit of Christ is dispensational, constituted dispensationally through and of Christ’s death and resurrection in New Testament times, His function is eternal, because He is the eternal Spirit (Heb. 9:14). This can be compared to the cross of Christ: as an event, it was accomplished at the time of Christ’s death, yet its function is eternal. Hence, in the eternal sight of God, Christ was slain from the foundation of the world (Rev. 13:8). In the Old Testament time, to the prophets who were seeking out and searching out the sufferings and glories of Christ, the Spirit of God, as the Spirit of Christ, made the time and the manner of time concerning Christ’s death and resurrection clear. Regarding the phrase “of Christ,” there is, as we have pointed out, some difference in the manuscripts. In translating the Bible, we need to study the manuscripts. Only when we have the proper manuscripts do we have the ground to make a translation. Whereas the Vaticanus manuscript does not have the phrase “of Christ,” other manuscripts do have it. It is right to go along with those manuscripts that include this phrase. The important matter for us to grasp is that the constituting of the Spirit of God to become the Spirit of Christ took place after the resurrection of Christ. This means that the constituting of the Spirit of Christ is dispensational. However, the function of the Spirit of Christ is eternal, for He is the eternal Spirit
13正如我们所已经指明的，我们可以将那灵的构成与基督的钉十字架相比。基督甚么时候被钉十字架？照著历史的事实，基督在一千九百多年以前被钉十字架。但照著启示录十三章八节，基督从创世以来就被杀了。启示录十三章八节里的这话是照著神的观点。在神看来，基督从创世以来就被杀了。但照著历史上的成就，基督乃是在一千九百多年以前被钉十字架。就著事情的成就而言，基督的钉十字架发生在一千九百多年以前；但就著功效而言，基督之死的效能乃是永远的，并且在神看来，基督从创世以来就被杀了。神的灵构成为基督的灵，其原则也是一样。真正的构成发生在基督复活之后，但这灵的功效是永远的。
13As we have already indicated, we can compare the constituting of the Spirit to the crucifixion of Christ. When was Christ crucified? According to the facts of history, Christ was crucified more than nineteen hundred years ago. But according to Revelation 13:8, Christ was slain from the foundation of the world. This word in Revelation 13:8 is according to God’s view. In the sight of God, Christ was slain from the foundation of the world. But according to the accomplishment in history, Christ was crucified somewhat more than nineteen hundred years ago. Regarding its accomplishment, the crucifixion of Christ took place in time more than nineteen hundred years ago. But regarding function, the effectiveness of Christ’s death is eternal, and in the sight of God, Christ was slain from the foundation of the world. The principle is the same with the constituting of God’s Spirit to be the Spirit of Christ. The actual constituting took place after the resurrection of Christ. But the function of this Spirit is eternal
基督的灵在我们里面作工
THE WORKING OF THE SPIRIT OF CHRIST IN US
14彼得这一段写得多少有点笨拙的话，帮助我们看见，众申言者考察时，基督的灵就在他们里面作工。同样，我们若带著寻求的心来到神的圣言这里，基督的灵也立刻会在我们里面作工。我能从经历见证这点。许多时候，当我研读、考察、甚至研究圣经时，基督的灵就向我指明一些事情。因著基督的灵在我里面作工，我就看见过于我所能看见的事。赞美主，我们在话中考察时，基督的灵就在我们里面运行！
14Peter’ss o me what awkward composition helps us to see that as the prophets were searching, the Spirit of Christ was working in them. Likewise, if we come to the holy Word with a seeking heart, immediately the Spirit of Christ will also work in us. I can testify of this from my experience. Many times, while I was studying, searching, and even researching the Scriptures, the Spirit of Christ made matters clear to me. Because of the working of the Spirit of Christ in me, I could see things that were beyond my ability to see. Praise the Lord, as we are searching in the Word, the Spirit of Christ is operating within us