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彼得前书生命读经 · 第9篇

三一神完全的救恩及其结果（五）

The Full Salvation of the Triune God and its Issues (5
1读经：彼得前书一章十至十二节。在彼前一章十至十一节，彼得说，『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，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。』在上一篇信息里我们曾指出，在十一节彼得不但题到甚么时候，也题到怎样的时候，基督会受苦并得荣。要领会甚么时候相当容易，但要领会彼得所说怎样的时候是甚么意思，却很困难。
1Scripture Reading: 1 Pet. 1:10-12 In 1:10 and 11 Peter says, “Concerning which salvation the prophets, who prophesied concerning the grace unto you, sought out and searched out, 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.” In the foregoing message we pointed out that in verse 11 Peter refers not only to what time but also to what manner of time Christ would suffer and be glorified. It is rather easy to understand what time, but it is difficult to understand what Peter means by what manner of time
2创世记三章十五节说，『我又要叫你和女人彼此为仇，你的后裔和女人的后裔，也彼此为仇；女人的后裔要伤你的头，你要伤祂的脚跟。』照著这节，女人的后裔要伤蛇的头，蛇要伤祂的脚跟。这就是说，基督要伤撒但的头，撒但要伤基督的脚跟。伤头是杀死，伤脚跟是伤害。蛇要伤基督的脚跟，这话是指祂的受苦。基督在十字架上对付撒但的时候，祂受了苦。我们若仔细研究创世记三章十五节，就会看见这节说到基督的受苦。创世记三章十五节所描述的，正是基督对撒但所作的，以及撒但对基督所作的。
2Genesis 3:15 says, “And I will put enmity between thee and the woman, and between thy seed and her seed; and it shall bruise thy head, and thou shalt bruise his heel.” According to this verse, the seed of the woman would bruise the head of the serpent, and the serpent would bruise his heel. This means that Christ would bruise the head of Satan and that Satan would bruise Christ’she el. To bruise the head is to kill, but to bruise the heel is to hurt. This word concerning the serpent bruising Christ’she el points to His suffering. When Christ came to deal with Satan on the cross, He suffered. If we research Genesis 3:15 carefully, we shall see that this verse speaks of the suffering of Christ. What is described in Genesis 3:15 is exactly what Christ did to Satan, and what Satan did to Christ
不信的时候
A TIME OF UNBELIEF
3以赛亚五十三章说到基督在怎样的时候受苦。你若研究以赛亚五十三章，就会看见这一章启示基督在怎样的时候钉十字架。这一章用明言清楚说到基督的死，正如新约一样。但我们可能没有人考察过本章，找出基督是在怎样的时候受死。以赛亚五十三章一节说，『我们所传的，有谁信呢？耶和华的膀臂向谁显露呢？』这节指明基督在满了不信的时候，在神的子民不相信祂的时候来受苦。申言者问这问题：『我们所传的，有谁信呢？』申言者传报、传讲、宣告，却没有人听他。这就是说，基督来的时候，神的子民满了不信。那就是怎样的时候。基督不是在神的子民满了信心，每个人对神都有刚强信心的时候来临。不，祂在神的子民对祂没有信心的时候来临。申言者知道这点。他们知道基督要在怎样的时候来临。
3Isaiah 53 speaks of what manner of time Christ suffered. If you research Isaiah 53, you will see that this chapter reveals the manner of time of Christ’s crucifixion. This chapter speaks clearly about Christ’s death in plain words, just as the New Testament does. But probably none of us has searched this chapter to find out the manner of time in which Christ died. The first verse of Isaiah 53 says, “Who hath believed our report? and to whom is the arm of the Lord revealed?” This verse indicates that Christ came to suffer at a time that was full of unbelief, at a time when God’s people were not believing in Him. The prophet asked the question: “Who hath believed our report?” The prophet reported, preached, made an announcement, but no one listened to him. This means that when Christ came, the people of God were full of unbelief. That was the manner of time. Christ did not come at a time when the people of God were filled with faith and everyone had a strong belief in God. No, He came at a time when God’sp eople did not have belief in Him. The prophets knew this. They knew what manner of time Christ would come.
4在以赛亚六章申言者指明，神的子民不愿意听祂的话：『祂说，你去告诉这百姓说，你们听是要听见，却不明白；看是要看见，却不晓得。要使这百姓心蒙脂油，耳发沉，眼睛昏迷；恐怕眼睛看见，耳朵听见，心里明白，回转过来，便得医治。』（9～10。）主耶稣在马太十三章引用这话，保罗在行传二十八章也引用这话。主耶稣和保罗引用这话，指明基督为著完成神的救赎来受苦的时候，乃是不信的时候。
4In Isaiah 6 the prophet indicates that God’sp eople were not willing to listen to His word: “And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.” (Isa. 6:9-10). The Lord Jesus quoted this word in Matthew 13, and Paul also quoted it in Acts 28. The quotation of this word by the Lord Jesus and by Paul indicates that the time Christ came to suffer for the accomplishment of God’s redemption was a time of unbelief
被掳的时候
A TIME OF CAPTIVITY
5不但如此，照著但以理九章，那是被掳的时候。我们若读到七十个七并研读上下文，就会领会七十个七是被掳的时候。这进一步指明基督会在怎样的时候来。那是被掳的时候。基督的确是在这样的时候来临。照著但以理九章二十六节：『过了六十二个七，那受膏者必被剪除。』这是指基督的钉十字架，那是在被掳期间。以赛亚五十三章和但以理九章都指明基督会在怎样的时候来为我们受苦。
5Furthermore, according to Daniel 9, it was a time of captivity. If we read concerning the seventy weeks and study the context, we shall understand that the seventy weeks are a time of captivity. This is a further indication of the manner of time when Christ would come. It was to be a time of captivity. Christ actually did come at such a time. According to Daniel 9:26, “after threescore and two weeks shall Messiah be cut off.” This refers to the crucifixion of Christ, which was during a time of captivity. Both Isaiah 53 and Daniel 9 indicate the manner of time Christ would come to suffer for us
在众申言者里面作工之基督的灵
THE SPIRIT OF CHRIST WORKING IN THE PROPHETS
6彼得曾是渔夫，但他也是绝佳的作者。他花了许多时间研读旧约。他找出众申言者所考察的，并且他有胆量说，众申言者考察时，基督的灵就在他们里面。正如我们在上一篇信息所指出的，基督之灵的构成是时代的。这就是说，基督之灵是在时代上，乃是藉著并用基督的死与复活所构成的。然而，这灵的功效是永远的，因为祂是永远的灵。（来九14。）就著基督之灵的构成而言，时间是一个因素。但就著基督之灵的功效而言，时间不是因素。为著创造，神的灵就足彀了，但为著完成神完全的救恩并应用这救恩，就需要基督的灵。旧约的众申言者考察基督会在怎样的时候来受苦，基督的灵就在他们里面作工。这就是说，三一神的灵基督包罗万有赐生命的灵─在他们里面运行。照著功效而言，那灵在申言者里面的工作和祂在使徒里面的工作，二者没有不同。那是同样的灵，有同样的功效。
6Peter may have been a fisherman, but he was also an excellent writer. He spent a great deal of time studying the Old Testament. He found out into what the prophets had searched, and he had the boldness to say that while the prophets were searching, the Spirit of Christ was in them. As we pointed out in the previous message, the constitution of the Spirit of Christ is dispensational. This means that the Spirit of Christ was constituted dispensationally through and with Christ’s death and resurrection. However, the function of this Spirit is eternal, because He is the eternal Spirit (Heb. 9:14). Regarding the constitution of the Spirit of Christ, time is a factor. But regarding the function of the Spirit of Christ, time is not a factor. The Spirit of God was sufficient and adequate for creation, but for the carrying out of God’s full salvation and for the application of this salvation, there is the need of the Spirit of Christ. When the Old Testament prophets were searching into what manner of time Christ would come to suffer, the Spirit of Christ was working in them. This means that the Spirit of the Triune God—the all-inclusive life-giving ─ Spirit of Christ—was operating in them. According to function, there is no difference between the Spirit’s work in the prophets and His work in the apostles. It was the same Spirit with the same function.
7彼得前后书是写给犹太信徒的。犹太人认识神，并且他们信靠洒祭牲之血的事。他们虽然认识神，却不认识祂是基督的父。不但如此，他们认识神的灵和耶和华的灵，却不认识基督的灵。在彼前一章二节彼得特意用『蒙祂〔耶稣基督〕血所洒』这辞，将蒙这血所洒与旧约里洒祭牲的血加以区别。不但如此，在三节他说到『我们主耶稣基督的神与父』，将基督徒的神与犹太人的神加以分别。现在我们看见他甚至用『基督的灵』（11）代替神的灵，好再加以分别。彼得想要说服犹太信徒，甚至旧约的众申言者也与新约的基督徒一样。那在新约基督徒里面基督的灵，也在旧约的申言者里面作工。一般而言，在旧约时期那灵是临到圣徒身上，不是在他们里面。但基于基督之灵永远功效的原则，这里有一个例外：圣经告诉我们，基督的灵在旧约的众申言者里面作工。彼得说，神的灵在众申言者里面，使他们清楚基督会在怎样的时候受苦。许多新约的信徒不清楚这事；这乃是可耻的。可能现在你才领会彼得所说基督会在怎样的时候受苦的意思。彼得所说『怎样的时候』含意丰富。这话向犹太信徒指明，基督来的时候是不信的时候。今天我们所处的，也是这样的时候。在彼得的时代，没有多少犹太人相信主耶稣。信的人反而遭受逼迫。不信的犹太人向犹太信徒挑战，说，『看，相信你们耶稣的人数何等少！为甚么你们愚昧到相信一个钉十字架的拿撒勒人？』基督来的时候，的确是不信的时候。今天也是一样。我们不该期望许多犹太人相信主耶稣。基督来的时候就是不信的时候。这就是说，不信是基督来的时候的特征。以赛亚问：『我们所传的，有谁信呢？』彼得的确看见他那时代的人里面也有这种不信。彼得所传的，少有犹太人回应。这就是那时候的样子。今天许多基督徒期望大复兴。然而，那违反一个原则，就是基督来的时候，其特征乃是不信。
7First and 2 Peter were written to Jewish believers. The Jews knew God, and they trusted in the sprinkling of animal blood. Although they knew God, they did not know Him as the Father of Christ. Furthermore, they knew the Spirit of God and the Spirit of Jehovah, but they did not know the Spirit of Christ. In 1:2 Peter purposely uses the expression “sprinkling of the blood of Jesus Christ” to differentiate this sprinkling from the sprinkling of animal blood in the Old Testament. Furthermore, in 1:3 he speaks of “the God and Father of our Lord Jesus Christ” to distinguish the God of the Christians from the God of the Jews. Now we see that he even used the term “the Spirit of Christ” instead of the Spirit of God in order to make yet another distinction. Peter was seeking to convince the Jewish believers that even the Old Testament prophets were the same as New Testament Christians. The Spirit of Christ who is in New Testament Christians was also working in the Old Testament prophets. As a rule, in the Old Testament times the Spirit was upon the saints, not in them. But here, based on the principle of the eternal function of the Spirit of Christ, is an exception: we are told that the Spirit of Christ was working in the Old Testament prophets. Peter says that the Spirit of Christ in them made the prophets clear concerning what manner of time Christ would suffer. It is a shame that so many of the New Testament believers are not clear about this. Probably only now do you understand what Peter means by what manner of time Christ would suffer. Peter’sex press i on “what manner of time” implies a great deal. It indicates to the Jewish believers that the manner of time of Christ’s coming was a time of unbelief. This is also the manner of time in which we live today. In Peter’s day not many Jews believed in the Lord Jesus. Rather, those who believed suffered persecution. The unbelieving Jews challenged the Jewish believers, saying, “Look, what a small number believe in your Jesus! Why are you so foolish as to believe in a Nazarene who was put on the cross?” The manner of time of Christ’s coming surely was a manner of unbelief. It is the same today. We should not expect many Jews to believe in the Lord Jesus. The manner of time of Christ’s coming is unbelief. This means that unbelief is a characteristic of the time of Christ’s coming. Isaiah asked, “Who has believed our report?” Peter certainly saw this unbelief in those of his day. Peter reported, but very few Jews responded. That was the manner of time. Many Christians today expect to have a great revival. That, however, is against the principle that the manner of time of Christ’s coming is characterized by unbelief.
8彼得的写作也许不是那么优雅，然而他在属灵的经历上却是伟人。他也许对希腊文没有透彻的认识，但他的确认识属灵的经历。彼得用他对希腊文有限的认识，尽力将他经历的各方面写出来。尤其在一章十一节，他所写的非常丰富。我愿跟随彼得，顾到属灵的经历和基督的丰富，而不顾语文的优美。
8Peter’s composition may not be refined, but he was nevertheless a giant in spiritual experiences. He may not have had a thorough knowledge of the Greek language, but he surely knew spiritual experience. In using his limited knowledge of the Greek language, Peter tried his best to put the aspects of his experience into words. In particular, he put a lot in 1:11. I would like to follow Peter in caring for spiritual experience and for the riches of Christ rather than for language
基督的荣耀
THE GLORIES OF CHRIST
9在十一节彼得说，众申言者豫先证明『那要临到基督的苦难，以及后来的荣耀』。基督先受苦，然后进入荣耀。（路二四26。）我们应当跟随祂同样的脚踪。（彼前四13，罗八17。）基督的苦难，照著申言者所得的启示，以及他们在诗篇二十二篇一节、六至八节、十二至十八节，以赛亚五十三章二至十节上、十二节下，但以理九章二十六节，撒迦利亚十二章十节中，十三章六至七节所豫言的，乃是为著完成神的救赎，这救赎在消极方面解决了人与神之间一切的难处，并了结了旧造；在积极方面释放出神永远的生命，完成神永远的定旨。基督的荣耀乃是为著祂的得荣，就是祂在钉十字架之前向父所求的，（约十七1，）也是为了执行神新约的经纶，完成神永远的定旨。我们所应用并经历之基督的苦难，和祂带著不同阶段里荣耀的得荣，乃是神完全救赎和救恩的因素，等于彼前一章五、九、十节所说的救恩。这就是旧约申言者所寻求考察，基督的灵向他们所启示，使徒在新约里靠圣灵所传讲，以及天使所渴望详细察看的。（12。）
9In verse 11 Peter says that the prophets witnessed beforehand “the sufferings of Christ and the glories after these.” Christ first suffered and then entered into glory (Luke 24:26). We should follow Him in the same steps (1 Pet. 4:13; Rom. 8:17). The sufferings of Christ, as revealed to the prophets and prophesied by them in Psalm 22:1, 6-8, 12-18; Isaiah 5 3:2-10a, 12b; Daniel 9:26; and Ze ch ariah 12:10 and 13:6-7, are for the accomplishment of God’s redemption, which has solved all the problems between man and God, and terminated the old creation on the negative side, and has released the eternal life of God for the fulfillment of His eternal purpose on the positive side. The glories of Christ are for His glorification, which He asked of the Father before His crucifixion (John 17:1), and which is for the execution of God’s New Testament economy for the carrying out of God’s eternal purpose. The sufferings of Christ and the glorification of Christ with the glories in different steps—the factors of God’s full redemption and salvation—being applied to us and experienced by us, equal the salvation mentioned in 1 Peter 1:5, 9-10. This is what the prophets in the Old Testament sought and searched out, what the Spirit of Christ revealed to them, what the apostles preached in the New Testament by the Holy Spirit, and what the angels longed to look into (v. 12).
10那要临到基督的苦难，或，基督的苦难。基督所忍受的苦难，乃是神为祂所定的苦难；（赛五三10；）因此，这些苦难是基督的，是属基督的。荣耀，原文，复数。指在不同阶段里的荣耀：祂复活里的荣耀，（路二四26，徒三13，）升天里的荣耀，（徒二33，来二9，）再来时的荣耀，（启十八1，太二五31，）以及作王14:4-时的荣耀，（提后二12，启二十4，6，）如诗篇十六篇八至十节，二十二
10Literally “of Christ” is “unto Christ.” The sufferings Christ endured were sufferings assigned to Him by God (Isa. 53:10). Hence, they are of Him, belonging to Him. The glories are in different steps: the glory in Christ’s resurrection (Luke 24:26; Acts 3:13), the glory in His ascension (Acts 2:33; Heb. 2:9), the glory in His return (Rev. 18:1; Matt. 25:31), and the glory in His reign (2 Tim. 2:12; Rev. 20:4, 6), as revealed in Psalm 16:8-10; 22:21-22; 118:22-24; 110:1, 4; 118:26; Zechariah 5; Daniel 7:13-14; and Psalm 24:7-10; 72:8-11.
篇二十一至二十二节，一百一十八篇
二十二至二十四节，一百一十篇一节、
四节，一百一十八篇二十六节，撒迦利亚十四章四至五节，但以理七章
11十三至十四节，诗篇二十四篇七至十节，七十二篇八至十一节所启示的。
11
12荣耀这辞用到复数是很不寻常的。你知道有其他著作说到复数的荣耀么？抽象名词通常不用复数。然而，具体名词通常会用到复数。荣耀是抽象名辞。但对彼得而言，荣耀不是抽象的；反之，牠是非常具体的。照著彼得的领会，基督有许多的荣耀，有一种又一种的荣耀。祂有一种在复活里的荣耀，另一种在升天里的荣耀，其他的还有登宝座、为主、为王、并掌权的荣耀。祂有一种在祂人性里的荣耀，和另一种在祂神性里的荣耀。基督不是只有一种荣耀；祂有许多的荣耀。众申言者考察这些荣耀。他们知道基督甚么时候会来受苦，甚么时候会进入祂一切的荣耀。
12It is unusual for the word glory to be used in the plural. Do you know of another writing that speaks of glories? Abstract nouns are not usually used in the plural. Solid nouns, however, are often used in the plural. Glory is an abstract noun. But to Peter glory is not abstract; on the contrary, it is very solid. According to Peter’s understanding, Christ has many glories, one glory after another. He has a glory in resurrection, another glory in ascension, and other glories in enthronement, lordship, kingship, and reigning. He has a glory in His humanity and another glory in His divinity. Christ does not have only one kind of glory; He has many glories. The prophets searched into these glories. They learned what time Christ would come to suffer and what time He would enter into all His glories
那灵对神救恩的实际应用
THE SPIRIT’S PRACTICAL APPLICATION OF GOD’SS ALVATION
13在彼前一章十二节，彼得接著说，『他们得了启示，知道他们供应这些事，不是为自己，乃是为你们；那些靠著从天上差来的圣灵，传福音给你们的人，现在将这些事报给你们；天使也渴望详细察看这些事。』这些事，指基督的苦难和荣耀。旧约的申言者乃是将基督的苦难和荣耀，供应给新约的信徒。
13In verse 12 Peter goes on to say, “To whom it was revealed that not to themselves, but to you they ministered these things, which have now been announced to you through those who preached the gospel to you by the Holy Spirit sent from heaven; which things angels long to look into.” “These things” refer to the sufferings of Christ and His glories. The Old Testament prophets ministered the sufferings and glories of Christ to the New Testament believers
14这些事已藉著传福音的人报给我们。传福音的人是新约的使徒。申言者考察并豫言；使徒传讲。使徒的传讲乃是那灵在新约里对神救恩的实际应用。申言者的豫言和使徒的传讲都是那灵的应用。这就是说，那灵藉著两种方法：申言者的豫言和使徒的传讲，应用神完全的救恩。在我的职事里，我一直在传讲。我信藉著这传讲，那灵就将神完全的救恩应用于你们。我真正的目标不是训练任何人；我乃是传讲基督、基督的死、和基督各种的荣耀。每次传讲都是那灵的应用。参加职事聚会的人，乃是在基督之灵的应用之下。我最大的喜乐就是看见圣徒藉著那灵的应用接受基督。我尤其喜乐，看见在召会生活中长大的第二代。当我看见他们藉著这职事并靠著那灵，接受神救恩的应用时，我的心就跳跃。我鼓励你们都前去传讲基督。不是只有使徒才能传讲。只要你传讲基督，你就包括在那些靠著从天上差来的圣灵传福音的人当中。
14These things have been announced to us through those who preached the gospel. The ones who preached the gospel were the apostles of the New Testament. The prophets searched and prophesied; the apostles preached. The preaching of the apostles is the Spirit’s practical application of God’ss alvation in the New Testament. Both the prophesying of the prophets and the preaching of the apostles were the application of the Spirit. This means that the Spirit applies God’s full salvation by two instrumentalities, the prophesying of the prophets and the preaching of the apostles. In my ministry I am preaching. I believe that through this preaching the Spirit is applying God’s full salvation to you. It is not my goal actually to train anyone. Instead, I simply preach Christ, the death of Christ, and the different glories of Christ. Each preaching is an application of the Spirit. Those who attend the meetings of the ministry are under the application of the Spirit of Christ. My greatest joy is to see the saints receive Christ through the application of the Spirit. I am especially happy to see the second generation growing up in the church life. My heart leaps when I see that they are receiving the application of God’ss alvation through this ministry and by the Spirit. I encourage you all to go forth and preach Christ. The apostles are not the only ones who can preach. As long as you preach Christ, you are included among those who preach the gospel by the Holy Spirit sent from heaven
天使渴望详细察看的事
THINGS WHICH ANGELS LONG TO LOOK INTO
15彼得在十二节结束时说，『天使也渴望详细察看这些事。』详细察看，原文描绘人弯著腰，引颈注视某种奇妙的景观。这表明天使对察看基督为著神救恩的事，多么感兴趣。他们宣告并庆贺救主的出生，（路二8～14，）为著罪人悔改接受救恩而欢喜，（十五10，）并乐意服事那些承受救恩的人。（来一14，徒十二15，太十八10。）
15Peter ends verse 12 with the words “which things angels long to look into.” The Greek word rendered look into” portrays one stooping and stretching the neck to look at some wonderful sight. This shows how interested the angels are in observing the things concerning Christ for God’ss alvation. They declared and celebrated the Savior’s birth (Luke 2:8-14), they rejoice over the sinner repenting to receive salvation Luke 15:10), and they are happy to serve those who inherit salvation (Heb. 1:14; Acts 12:15; Matt. 18:10
16彼得说过旧约的申言者和新约的传讲者之后，忽然说到天使。天使服事我们时，乃是弯著腰详细察看我们的情况。这是说到神完全救恩之长句的一部分，其中有申言者、传讲者和天使。这是彼得著作的特点。
16After speaking concerning the prophets in the Old Testament and the preachers in the New Testament, Peter suddenly speaks concerning the angels. While the angels are serving us, they are stooping down to look into the situation. As part of one sentence concerning God’s full salvation, we have the prophets, the preachers, and the angels. This is characteristic of Peter’s writing.