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彼得后书生命读经 · 第1篇

神圣的供备（一）

The Divine Provision (1)
1读经：彼得后书一章一至四节。彼得前书的主题是神行政下的基督徒生活。彼得后书是彼得前书的延续，也强调神的行政。然而，在这封书信里我们也看见神的供备。所以，我们2可以说，彼得后书的主题是神圣的供备与神圣的行政。
1Scripture Reading: 2 Pet. 1:1-4 The subject of 1 Peter is the Christian life under the government of God. The book of 2 Peter is a continuation of 1 Peter, and it also emphasizes God’s government. However, in this Epistle we also see God’spr o vision. Therefore, we may say that the subject of Peter is the divine provision and the divine government.
2随著神的行政，有神的供备。神将祂的供备赐给我们，使我们能与祂的行政配合。换句话说，我们若要完成神的行政，就需要神的供备；那就是说，我们需要神圣的供应。在彼得后书里，作者首先陈明神圣的供应。我们看见神的能力如何供给我们需要的一切供应。这是本书主要的意义。不但如此，彼得后书给我们看见彼得前书所揭示神行政之图画的延续。所以，彼得后书有神圣的供备与神圣的行政。
2With God’s government there is God’spr o vision. God grants us His provision so that we may cooperate with His government. In other words, if we would carry out God’s government, we need God’spr o vision; that is, we need the divine supply. In 2 Peter the writer first presents the divine supply. We see how God’s power provides all the supply for our need. This is the main significance of this book. Furthermore, the Epistle of 2 Peter shows us a continuation of the picture of God’s government unveiled in 1 Peter. Therefore, what we have in 2 Peter is the divine provision and the divine government
奴仆和使徒西门彼得
SIMON PETER, A SLAVE AND AN APOSTLE
3彼后一章一至二节是这封书信的引言。一节说，『耶稣基督的奴仆和使徒西门彼得，写信给那些因我们的神和救主，耶稣基督的义，与我们分得同样宝贵之信的人。』西门是彼得的旧名，指他生来的旧人；彼得是主给他起的新名，（约一41～42，）指他重生的新人。这里二名合为一名，表征旧人西门现今成了新人彼得。西门彼得这名可隐指旧宇宙和新宇宙。这封书信指明，在神的行政之下，旧宇宙要变为新宇宙。（彼后三10～13。）我们可以说，新天新地由彼得代表，旧宇宙由西门代表。在四福音里，我们看见西门是代表旧造的旧人。现今在彼得的书信里，我们看见代表新宇宙的新人，新人位。在一章一节彼得说自己是『耶稣基督的奴仆和使徒』。在前书里他只题他是使徒，没有说到他是奴仆。但这里彼得说，他是耶稣基督的奴仆和使徒。『奴仆』指明彼得对主的服从，『使徒』指明主给他的使命。服从和使命含示我们与主之间双向的交通。我们自己服从祂，祂就会将事情托付我们。奴仆身上有服从，但使徒身上有主的使命。
3Second Peter 1:1 and 2 are the introduction to this Epistle. Verse 1 says, “Simon Peter, a slave and apostle of Jesus Christ, to those who have been allotted like precious faith with us in the righteousness of our God and Savior, Jesus Christ.” Simon is Peter’sold name, and Peter is his new name given by the Lord (John 1:41-42). Simon refers to his old man by birth; Peter, to his new man by regeneration. The two names are combined here as one to signify that the old man, Simon, has now become the new man, Peter. The name Simon Peter may be an allusion to the old universe and the new universe. This Epistle indicates that under God’s government the old universe will be changed into the new universe (3:10-13). We may say that the new heaven and new earth are represented by Peter and that the old universe is represented by Simon. In the four Gospels we see Simon as the old man representing the old creation. Now in Peter’s Epistles we see a new man, a new person, representing the new universe. In 1:1 Peter refers to himself as “a slave and apostle of Jesus Christ.” In the first Epistle he mentions only that he is an apostle; he does not say anything about being a slave. But here Peter says that he is both a slave and an apostle of Jesus Christ. The word “slave” indicates Peter’s submission to the Lord, and the word “apostle,” the Lord’s commission to him. Submission and commission imply a two-way traffic between us and the Lord. When we submit ourselves to Him, He will commit something to us. With a slave there is submission, but with an apostle there is the Lord’s commission.
那些分得同样宝贵之信的人
those who have been allotted like precious faith
4一章一节的那些人，指分散在外邦的犹太信徒。在彼前一章一节，彼得说他们是『分散在本都、加拉太、加帕多家、亚西亚、庇推尼的寄居者』。在彼后一章一节，彼得说到『那些…分得同样宝贵之信的人』。如同以色列人分得美地上的一块，（书十三6，十四1～5，十九51，）我们分得同样宝贵的信。这含示一切关于生命和敬虔的事，（彼后一3，）包括信徒照著又宝贵又极大的应许，藉著同样宝贵的信，所有分于神的性情，（4，）都是神在新约里赐给信徒的真产业。
4The word “those” in 1:1 refers to the Jewish believers in dispersion in the Gentile world. In 1 Peter 1:1, Peter refers to them as “the chosen pilgrims of the dispersion of Pontus, Galatia, Cappadocia, Asia, and Bithynia.” In 2 Peter 1:1, Peter speaks of those “who have been allotted like precious faith.” As the children of Israel were allotted a piece of the good land (Josh. 14:1- 5), we have been allotted like precious faith. This implies that all the things which relate to life and godliness (2 Pet. 1:3), including the divine nature (v. 4) partaken of by the believers through the like precious faith according to the precious and exceedingly great promises, are the real inheritance given to the believers by God in the New Testament
5以色列十二支派要得著美地为业。主告诉约书亚分地给十二支派的每一支派。这事是藉著大祭司所戴胸牌上的乌陵和土明而完成的。藉著胸牌同乌陵和土明，神就能对祂的子民说话。神用乌陵和土明启示祂的旨意。藉著乌陵和土明，约书亚就明白神的指示，知道那一块地该归于那一支派。彼得再次用旧约的辞句描述新约的实际。我们知道美地│以色列人在旧约时代的分，豫表包罗万有的基督。照著新约，现今我们的分是基督。歌罗西一章十二节说基督是我们的分：『感谢父，叫你们彀资格在光中同得所分给众圣徒的分。』美地怎样是旧约圣徒的分，基督照样是新约信徒的分。不但如此，在旧约里，美地是分给十二支派；在新约里，宝贵的信是分给我们。『分得同样宝贵之信』这句话，对于繙译和解释是个难题。信如何能成为我们所分得的分？照著圣经，基督是我们的分。这就是说，所分给我们的乃是基督。但这里彼得说，我们分得同样宝贵的信。我们如何领会这点？说到基督是我们的分，多少是道理上的。说信是我们的分，比较是经历上的。基督对我们若仅仅是基督，而不也是信，我们就无法有分于祂或分享祂。我们要有分于基督，祂就必须成为我们的信。
5The children of Israel with their twelve tribes were to possess the good land. The Lord told Joshua to make an allotment of land to each of the twelve tribes. This was done through the Urim and the Thummim, which were on the breastplate worn by the high priest. By means of the breastplate with the Urim and the Thummim, God could speak to His people. God used the Urim and the Thummim to reveal His will. It was through the Urim and the Thummim that Joshua came to know God’s instructions concerning which lot should go to each tribe. Once again, Peter uses an Old Testament term to describe a New Testament reality. We know that the good land, the portion of the children of Israel in Old Testament times, typifies the all - inclusive Christ. Now, according to the New Testament, our portion is Christ. Colossians 1:12 refers to Christ as our portion: “Giving thanks to the Father, who qualified you for a share of the portion of the saints in the light.” As the good land was the portion of the Old Testament saints, so Christ is the portion of the New Testament believers. Furthermore, in the Old Testament the good land was allotted to the twelve tribes, and in the New Testament precious faith is allotted to us. The phrase “allotted like precious faith” causes a difficult problem for translation and exposition. How can faith be our allotted portion? According to the Bible, Christ is our portion. This means that it is Christ who has been allotted to us. But here Peter says that we have been allotted like precious faith. How are we to understand this? To speak of Christ being our portion may be somewhat doctrinal. It is more experiential to say that faith is our portion. If Christ is merely Christ to us and not also faith, we would not be able to participate in Him or share in Him. In order for us to partake of Christ, He must become our faith.
6在彼后一章一节彼得说到分得『同样』宝贵之信。同样，原文意，有同等价值或尊贵，因此是同等宝贵。不是大小同等，乃是对所有领受的人，价值和尊贵同等。宝贵之信一切的分，不是大小、数量同等，乃是品质同等。例如，十二支派中，每一支派所分得之美地的分，大小不同。犹大比便雅悯领受更大的分。虽然分的大小不同，品质却同等。对每一支派而言，那地的品质是同样的。为这缘故，每一分都同等宝贵。同样宝贵的信，原则也是一样。我们看过，今天我们的分包括一切关于生命和敬虔的事。这包括信徒照著又宝贵又极大的应许，藉著同样宝贵的信，所有分于神的性情。这一切元素放在一起，组成我们的分。请记得，我们的分包含一切关于生命和敬虔的事，包括我们所有分于神的性情。这一切都是神赐给相信基督之人的产业。我们的真产业是甚么？我们的产业是一切关于里面生命和外面敬虔的事。我们的分包括我们藉著同等宝贵的、共同的信，所有分于神的性情。我们把这些不同的项目│信、神圣的性情、又宝贵又极大的应许、生命和敬虔│放在一起，就得著我们所分得产业的总和。
6In 1:1 Peter speaks of the allotment of “like” precious faith. The Greek word rendered “like” literally means of equal value or honor; hence, equally precious. It does not mean equal in measure, but equal in value and honor to all the receivers. All the portions of the precious faith are equal not in measure, quantity, but equal in quality. For example, the portion of the good land allotted to each of the twelve tribes differed in size. Judah received a larger portion than Benjamin did. But although the allotments were different in size, they were equal in quality. The quality of the land was the same for each tribe. For this reason, each allotment was equally precious. The principle is the same with the like precious faith. We have seen that our portion today includes all things which relate to life and godliness. This includes the divine nature, of which the believers partake through the like precious faith according to the precious and exceedingly great promises. All these elements put together make up our portion. Please remember that our allotment comprises all things relating to life and godliness, including the divine nature partaken of by us. All this is the inheritance given by God to those who believe in Christ. What is our real inheritance? Our inheritance is all things relating to life inwardly and godliness outwardly. Our portion includes the divine nature, of which we partake through the common faith, which is equally precious. When we put together these different items— faith, divine nature, precious and exceedingly great promises, life, and godliness—we have the totality of our allotted inheritance
7彼得也说，信徒『与我们』分得同样宝贵的信。代名词『我们』指使徒彼得以及所有在犹太地的信徒。所有在外邦世界的信徒，都与在犹太地的信徒，分得同样宝贵的信，好质实新约的生命之福，作神所分给他们共同的分。
7Peter also says that the believers have been allotted like precious faith “with us.” The pronoun “us” refers to the apostle Peter and all the other believers in the Jewish land. All the believers in the Gentile world share the same precious faith to substantiate the blessing of life of the New Testament with all those in the Jewish land as their common portion allotted to them by God.
我们的神和救主，耶稣基督的义
the righteousness of our God and Savior, Jesus Christ
8一节结束于『我们的神和救主，耶稣基督的义』这话。这里『因我们的神和救主，耶稣基督的义』，直译是『在我们的神和救主，耶稣基督的义里』，意即在我们的神和救主，耶稣基督之义的范围里。我们在我们的神和救主，耶稣基督之义的范围里，分得同样宝贵的信。我们的神和救主，都是耶稣基督。这指明耶稣基督是神作我们的救主；祂是我们所敬拜的神，成了拯救我们的救主。在彼得的时候，这将在基督里的信徒，从不信耶稣基督是神的犹太人中标明并分别出来；也将他们从信该撒是神，不信耶稣
8Verse 1 ends with the phrase “in the righteousness of our God and Savior, Jesus Christ.” The preposition “in” here may mean in the sphere of or by means of. We have been allotted like precious faith in the sphere of or by means of the righteousness of our God and Savior, Jesus Christ. Our God and Savior are both Jesus Christ. This indicates Jesus Christ is God to be our Savior. He is the very God whom we worship becoming our Savior to save us. At Peter’st i me this designated and separated the believers in Christ from the Jews, who did not believe that Jesus Christ was God, and from the Romans, who believed that Caesar, not Jesus Christ, was their God
9基督是神的罗马人中标明并分别出来。
9
10我们的神和救主，耶稣基督的义，是件重要的事，需要正确的领会。请注意：这里彼得不但说到我们神的义，也说到我们救主的义。从保罗在罗马书里所说的，我们能看见，神的义是一件事，基督的义是另一件事。但这里彼得说到我们的神和救主，耶稣基督的义时，将这两种义结合。这是神的义，还是基督的义？当然，我们多半会说，这是神的义，也是基督的义。但基督的义如何能成为神的义？
10The righteousness of our God and Savior, Jesus Christ, is an important matter that requires a proper understanding. Notice that here Peter speaks of the righteousness not only of our God, but also of our Savior. From what Paul says in Romans we can see that the righteousness of God is one thing and that the righteousness of Christ is another. But here Peter combines these two kinds of righteousness when he speaks of the righteousness of our God and Savior, Jesus Christ. Is this the righteousness of God, or is it the righteousness of Christ? Of course, most of us would say that it is both the righteousness of God and of Christ. But how can the righteousness of Christ become the righteousness of God
11我们的神是义的。祂藉著祂的义，把宝贵的信当作神圣的分，同等的分给所有在基督里的信徒；无论是犹太人，或外邦人，祂都不偏待。现今祂不仅是我们的神，也是我们的救主。所以如今祂的义不仅是神的义，也不仅是基督的义，乃是我们的神和救主，耶稣基督的义。就祂是我们的救主说，祂的义乃是祂的义行，就是祂绝对顺从的死在十字架上，（腓二8，）为我们成就了救赎，（来九12，）使我们能被神称义。（罗五18。）就祂是我们的神说，祂的义乃是祂的公义，使祂基于我们救主耶稣基督的义行、救赎，（三24～25，）称义犹太和外邦（30）一切在基督里的信徒。（26。）在这双重的义里，因这双重的义，就是我们神和救主，耶稣基督的义，万国中所有的信徒都已同等的分得宝贵的信，就是新约之福宝贵的质实。
11The Greek word for righteousness in 1:1 may also be rendered justice. Our God is righteous, just. In His justice, He has allotted the precious faith as a divine portion equally to all believers in Christ, both Jew and Gentile, without respect of persons. And now He is not only our God but also our Savior. Thus, His righteousness now is not the righteousness merely of God, nor merely of Christ, but the righteousness of both our God and our Savior, Jesus Christ. As our Savior, His righteousness is His righteous act, His death on the cross in absolute obedience (Phil. 2:8), accomplishing propitiation for the sins of the whole world (1 John 2:2), enabling us to be justified by God (Rom. 5:18). As our God, His righteousness is His justice in that, based upon the righteous act, the redemption of our Savior, Jesus Christ (Rom. 3:24-25) justifies all the believers in Christ (Rom. 3:26), both Jew and Gentile (Rom. 3:30). In and by means of such a twofold righteousness, the righteousness of both our God and our Savior, Jesus Christ, the precious faith, the precious substantiation of the New Testament blessing, has been allotted equally to all believers among all nations.
12让我们非常谨慎的看这件事。因著成为肉体，神不仅仅是我们的神；祂也是我们的救主。这是彼得说到我们的神和救主，耶稣基督的原因。所以，祂的义不但是神的义或基督的义，乃是我们的神和救主的义。就祂是我们的救主说，基督的义在于祂的义行。罗马五章十八节说，『如此说来，藉著一次的过犯，众人都被定罪，照样，藉著一次的义行，众人也都被称义得生命了。』这义行乃是基督绝对顺从神，死在十字架上。基督藉著钉十字架，为我们成就了救赎，使我们能被神称义。现今神在祂的义里，称义所有在基督里的信徒。基督的义行是神现今称义我们的根据。所以，作我们救主之基督的义，乃是祂在十字架上的死，这死为我们成就了救赎。祂是神，祂的义包含祂基于基督救赎的死，称义所有的信徒。藉此我们看见，在彼后一章一节，两种义│神的义和基督的义│放在一起。基督的义完成救赎。现今神在祂的义里称义我们。在这双重的义里，因这双重的义，宝贵的信已同等的分给所有的信徒。彼得说到我们的神和救主，耶稣基督的义，所指明并含示的都很丰富。在彼得的时代，犹太人中间一般的思想是神赐给他们某些福分，给他们享受。那些福分是照著他们自己的义所赐给的。犹太人以为他们若公义的生活、行动，在神面前就会有他们自己的义。那是照著律法而有的义，因此称为律法的义。这就是说，我们自己的义是律法的义。保罗在罗马十章三节说到这点：『因为不知道神的义，又想要建立自己的义，就不服神的义了。』在腓立比三章九节保罗宣告，他渴望给人看出他是在基督里面，『不是有自己那本于律法的义，乃是有那藉著信基督而有的义，就是那基于信、本于神的义。』神将我们新约的分分给我们，不是照著这种的义，那是律法的义。神将新约的分分给我们，是在另一种的义里，因著另一种的义，这种义乃是神的义，也是基督的义。神的义与我们自己的义相对，基督的义与律法的义相对。
12Let us consider this matter very carefully. Because of the incarnation, God is not merely our God; He is also our Savior. This is the reason Peter speaks of our God and Savior, Jesus Christ. Therefore, His righteousness is not only the righteousness of God or the righteousness of Christ; it is the righteousness of both our God and our Savior. As our Savior, Christ’s righteousness consists in His righteous act. Romans 5:18 says, “So then, as it was through one offense unto condemnation to all men, so also through one righteous act unto justification of life to all men.” This righteous act was Christ’s death on the cross in absolute obedience to God. Through His crucifixion, Christ accomplished propitiation for the sins of the whole world and made it possible for us to be justified by God. Now God in His righteousness justifies all believers in Christ. The righteous act of Christ is the basis upon which God now justifies us. Therefore, the righteousness of Christ as our Savior is His death on the cross for the accomplishment of our redemption. As God, His righteousness consists of His justifying all believers based upon Christ’s redeeming death. By this we see that in 1:1 two kinds of righteousness— the righteousness of God and the righteousness of Christ — are put together. The righteousness of Christ accomplished redemption. Now God in His righteousness justifies us. It is in the sphere of this twofold righteousness and by means of this twofold righteousness that the precious faith has been allotted equally to all believers. Peter’sword concerning the righteousness of our God and Savior, Jesus Christ, is rich in what it indicates and implies. The common thought among the Jews at Peter’st i me was that God gave them certain blessings for their enjoyment. Those blessings were given according to their own righteousness. The Jews thought that if they lived and acted righteously, they would have their own righteousness before God. That was the righteousness according to the law. Hence, it is called the righteousness of the law. This means that our own righteousness is the righteousness of the law. Paul refers to this in Romans 10:3: “For they, being ignorant of God’s righteousness, and seeking to establish their own righteousness, did not submit to the righteousness of God.” In Philippians 3:9 Paul declared that his desire was to be found in Christ, “not having my own righteousness which is of the law, but that which is through the faith of Christ, the righteousness which is of God based on faith.” It is not according to this kind of righteousness, the righteousness of the law, that God has allotted us our New Testament portion. The New Testament portion is allotted to us by God in and by the kind of righteousness that is both the righteousness of God and the righteousness of Christ. The righteousness of God is versus our own righteousness, and the righteousness of Christ is versus the righteousness of the law.
13我们已说到四种义：我们的义、神的义、律法的义、和基督的义。我们分得同样宝贵的信，不是因著我们的义或律法的义，乃是因著神的义和基督的义。这双重的义是神将我们新约的分分给我们的范围和凭藉。我们需要清楚，分是一件事，这双重的义是另一件事。分是神所分给我们的产业，义是分产业的凭藉或工具。我们看过新约的产业是一切关于生命和敬虔的事，包括神圣的性情。这产业也包含信，以及又宝贵又极大的应许。这些项目都加在一起，就是我们新约的产业。神用甚么为凭藉，将这一分赐给我们？神在甚么范围里将这一分赐给我们？我们必须有深刻的印象，这事的凭藉和范围乃是双重的义，就是神和我们的救主，耶稣基督的义。我们分得这一分，不是因著人的义，那是律法的义；乃是因著神的义，就是基督的义。
13We have spoken concerning four kinds of righteousness: our righteousness, God’s righteousness, the righteousness of the law, and the righteousness of Christ. We have received the allotment of like precious faith not by our righteousness or the righteousness of the law, but by the righteousness of God and the righteousness of Christ. This twofold righteousness is the means in which and by which God has allotted to us our New Testament portion. We need to be clear that the portion, the allotment, is one thing and that this twofold righteousness is another thing. The portion is the inheritance God has allotted us, and the righteousness is the means or instrument by which the inheritance has been allotted. We have seen that the New Testament inheritance is all things relating to life and godliness, including the divine nature. This inheritance also involves faith and the precious and exceedingly great promises. When all these items are added together, we have the New Testament inheritance. By what means has God given us this portion? In what sphere has He allotted it to us? We must be impressed with the fact that it is by means of and in the sphere of a twofold righteousness, the righteousness of God and of our Savior, Jesus Christ. It is not allotted by the righteousness of man, which is also the righteousness of the law. It is by the righteousness of God, which is the righteousness of Christ
14彼得说到我们的神和救主的义，这指明时代转换了。在旧约里，人蒙福的根据是他们照著律法而有的义。这就是说，他们照著人的义，也就是律法的义而蒙福。但如今在新约里，神将美妙的分赐给我们，不是因著我们自己那照著律法而有的义，乃是因著祂照著基督的救赎而有的义。这里彼得似乎是说，『犹太弟兄们，你们必须知道时代转换了。不要回到律法去。神将我们新约的产业分给我们，不是照著我们藉遵守律法而得的义，乃是照著祂自己藉基督的死所成就的义。基督的义成就了神的义。神赐下新约的福分，乃是因著这种义。所以，时代转换了。不要回到律法或摩西那里去，要到基督这里来。我们所有的不是照著摩西律法而有的义，乃是神藉基督在十字架上的义行所成就的义。神将我们新约的产业同等的分给我们，乃是在这义里，并因著这义。』我盼望我们对这双重的义，都有清楚的领会。
14Peter’sword regarding the righteousness of our God and Savior indicates that the dispensation has changed. In the Old Testament the basis upon which people were blessed was their righteousness according to the law. This means that they were blessed according to man’s righteousness, which is also the righteousness of the law. But now, in the New Testament, God gives us a wonderful portion not because of our own righteousness according to the law, but because of His righteousness according to Christ’s redemption. Here Peter seems to be saying, “Jewish brothers, you must know that the dispensation has changed. Don’t go back to the law. God has allotted our New Testament inheritance to us not according to the righteousness we may have by keeping the law, but according to His own righteousness fulfilled by the death of Christ. Christ’s righteousness fulfills God’s righteousness. It is by this kind of righteousness that God gives the New Testament blessing. Therefore, the age has changed. Don’t go back to the law or to Moses— come to Christ. What we have is not our righteousness according to the Mosaic law. It is God’s righteousness fulfilled by the righteous act of Christ on the cross. It is in this righteousness and by this righteousness that God has allotted us equally our New Testament inheritance.” I hope that we all shall have a clear understanding concerning this twofold righteousness.