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彼得后书生命读经 · 第2篇

神圣的供备（二）

The Divine Provision (2)
1读经：彼得后书一章一至四节。在前篇信息我们开始来看彼后一章一至四节，我们特别留意一章一节里『分得』和『义』二辞。现在我们接著来看本节里信的意义。
1Scripture Reading: 2 Pet. 1:1-4 In the previous message we began to consider 1:1-4. We paid particular attention to the words “allotted” and “righteousness” in 1:1. Let us now go on to consider the meaning of faith in this verse
FAITH—THE SUBSTANTIATION
信─对真理本质的质实
OF THE SUBSTANCE OF THE TRUTH
2信是对真理本质的质实，（来十一，）这真理乃是神新约经纶内容的实际。神新约经纶的内容是由『一切关于生命和敬虔的事』（彼后一）所组成；那就是三一神将祂自己分赐到我们里面，作我们里面的生命和外面的敬虔。神藉著新约经纶的话和那灵，所分给我们同样宝贵的信，响应这样内容的实际，并把我们引到这实际里，使其本质成为我们基督徒生活和经历的元素。这样的信分给所有在基督里的信徒，作了他们的分，对所有领受的人都同等宝贵。作这样从神来的分，这信在神圣的真理上对我们是客观的。但这信把所质实的一切内容带进我们里面，因而使这些内容连同这信的本身，在经历中对我们成了主观的。这好比风景（真理）和看见（信）对于照相机（我们）是客观的，但是当光（那灵）把风景带到照相机里的底片（我们的灵）上，看见和风景对于照相机，就成了主观的。我们已指出，信是对真理本质的质实。举例来说，一个盲人可以藉著触觉质实木桌的存在。木桌虽是具体的，盲人却看不见。但藉著用手摸桌子，他就对自己质实那桌子。这样，木桌对他就成为真实的。所以，他的摸就是质实，这质实使桌子的本质对他成为真实的。我们可以用这例子，说明信是对真理本质的质实。
2Faith is the substantiation of the substance of the truth (Heb. 11:1), which is the reality of the contents 1 of God’s New Testament economy. The contents of God’s New Testament economy are composed of the “all things which relate to life and godliness” (2 3 Pet. 1:3), that is, the Triune God dispensing Himself into us as life within and godliness without. The like precious faith, allotted to us by God through the word of God’s New Testament economy and the Spirit, responds to the reality of such contents and ushers us into the reality, making its substance the very element of our Christian life and experience. Such a faith is allotted to all the believers in Christ as their portion, which is equally precious to all who have received it. As such a portion from God, this faith is objective to us in the divine truth. But it brings all the contents of its substantiation into us, thus making them all with itself (faith) subjective to us in our experience. It can be compared to the scenery (truth) and the seeing (faith) that are objective to the camera (us). But when the light (the Spirit) brings the scenery to the film (our spirit) within the camera, both the seeing and the scenery become subjective to it. We have pointed out that faith is the substantiation of the substance of the truth. Let us take as an illustration the substantiating of the existence of a wooden table by a blind man through his sense of touch. Although the wooden table is substantial, the blind man cannot see it. But by touching the table with his hand, he substantiates that table to himself. In this way the wooden table becomes real to him. Therefore, his touching is the substantiating, and this substantiating makes the substance of the table real to him. This may be used as an illustration of faith being the substantiation of the substance of the truth.
3在神新约的产业里有许多丰富，许多福分。然而，我们天然的头脑对这一切丰富和福分是盲目的。所以，神会说，『要运用你的信，让你的信质实我新约一切福分的本质。』神新约福分的实际或本质乃是真理。信实际上就是对真理本质之实际的质实，而真理本身就是神新约经纶的内容。
3In God’s New Testament inheritance there are many riches, many blessings. However, our natural mentality is blind to all these riches and blessings. Therefore, God would say, “Exercise your faith. Let your faith substantiate the substance of all of My New Testament blessings.” The reality or substance of God’s New Testament blessings is the truth. Faith is actually the substantiation of the reality of the substance of the truth, and the truth itself is the content of God’s New Testament economy.
4我们许多人熟悉『神的经纶』这辞。经纶的希腊文是oikonomia，奥依克诺米亚，意家庭管理，安排，因此是经营，计画。神的经纶，神的计画，是要将祂自己分赐到我们里面；所以，神新约的经纶就是为著神的分赐。这经纶有个内容，这内容有个实际，这实际就是圣经里所启示的真理。圣经不是仅仅道理的书，乃是真理的启示；真理就是神经纶之内容的实际。这实际有本质。惟有信能质实这本质。因此，我们再次看见信乃是质实新约经纶之实际的本质。神新约经纶的内容是由『一切关于生命和敬虔的事』所组成。（一3。）我们看过，这实际上就是三一神将祂自己分赐到我们里面，作我们里面的1生命和外面的敬虔。在提摩太前书生命读经里我们指出，信仰乃是照著神新约经纶之完全福音的内容，因此信仰是客观的，如提前1:19;2:7;3:9;4:1,，提后2:18;3:8;4:7，提多书1:1,4,13所说的。真理乃是信1仰之内容的实际，如提前2:4,7;3:15;6:5，提后2:15,18,25;3:7,8;4:4，提多书1:1and14所说的。敬虔乃是彰显神的生活，如提前2:2,10（敬神）;（孝敬）;6:3,5,6,11，提后3:5,12提多书1:1;2:12下半所说的。信仰等于神的经纶、家庭行政、安排的内容。真理乃是照著神的经纶而有之信仰的内容、实际。永远的生命乃是完成信仰之神圣实际的凭藉与能力。敬虔乃是彰显神圣实际的生活，是神在祂一切丰富里的彰显。主观的信是对客观的信仰之真理的响应，接受并有分于神圣的实际。神藉著祂新约经纶的话和那灵，所分给我们同样宝贵的信，响应这样内容的实际，并把我们引到这实际里。这使神经纶的本质成为我们基督徒生活和经历的元素。这样的信分给所有在基督里的信徒，作他们的分。这信在神圣的真理上对我们是客观的，却将其质实的一切内容带到我们里面。质实就是信，这信将牠所实质的带到我们里面。这样，信就使牠所质实的一切，在我们的经历中对我们成为主观的。
4Many of us are familiar with the term “God’s economy.” The Greek word for economy, oikonomia, means household management, arrangement, hence, dispensation, plan. God’s economy, God’s plan, is to dispense Himself into us. Therefore, God’s New Testament economy is simply for God’s dispensing. This economy has a content, this content has a reality, and this reality is the truth revealed in the Bible. The Bible is not merely a book of doctrine; it is a revelation of the truth, which is the reality of the content of God’s dispensation. This reality has a substance. Only faith can substantiate this substance. Hence, we see once again that faith is the substantiation of the substance of the reality of the New Testament dispensation. The content of God’s New Testament economy is composed of the “all things which relate to life and godliness” (1:3). We have seen that this is actually the Triune God dispensing Himself into us as our life within and godliness without. In the Life - study of Timothy we pointed out that the faith is the content of the complete gospel according to God’s New Testament economy. Hence, the faith is objective, as mentioned in 1 Timothy 1:19; 2:7; 3:9; 4:1, 6; 5:8; 6:10, 12, 21; 2 6; 5:8; 6:10, 12, 21 Timothy 2:18; 3:8; 4:7; and Titus 1:13. The truth is the reality of the content of the faith, as mentioned in Timothy 2:4, 7; 3:15; 4:3; 6:5; 2 Timothy 2:15, 18, 25; 4:3; 3:7, 8; 4:4; Titus 1:1 and 14. Godliness is a living that is the expression of God, as mentioned in 1 Timothy 2:2, 10; 3:16; 4:7, 8; 5:4; 6:3, 5, 6, 11; 2 Timothy 3:5, 3:16; 4:7, 8; 5:4 12; Titus 1:1; and 2:12. The faith equals the content of God’secon o my, of His dispensation. The truth is the content, the reality, of the faith according to God’s economy. Eternal life is the means and power to carry out the divine realities of the faith, and godliness is a living that expresses the divine reality, an expression of God in all His riches. Subjective faith is the response to the truth of the objective faith; it receives and participates in the divine realities. The like precious faith, allotted to us by God through the word of God’s New Testament economy and the Spirit, responds to the reality of such a content and ushers us into this reality. It makes the substance of God’secon o my the element of our Christian life and experience. Such a faith is allotted to all the believers in Christ as their portion. This faith is objective to us in the divine truth, but it brings all the content of its substantiation into us. The substantiating is the faith, and this faith brings into us whatever it substantiates. In this way, faith causes everything substantiated by it to become subjective to us in our experience.
5我们可用照相机为例证。假定你要拍摄某个风景。风景相当于真理，我们看见这风景的经历相当于信。风景和看见对照相机都是客观的，因为二者都没有进入照相机。但光使风景得以印在底片上。光相当于那灵，底片相当于我们的灵。这样，风景和看见都进入照相机，并对照相机成为主观的。照相机一『卡嚓』，光就进入，风景就被带到照相机里，印在底片上。我们是『照相机』，我们的灵是底片。现在风景和看见对我们是主观的。这就是信。信含示照著新约经纶而有新约产业之『风景』的一切项目。在新约里，我们看见这风景的完全图画。但这风景在我们外面，如何能进入我们里面？乃是藉著我们的看见，并藉著那灵的工作。这是我们得救、重生时的经历。我们听见福音的传讲，『照相机』的快门一『卡嚓』，光就进入我们里面。结果，神圣的风景就印在我们的灵上。有时候，我们向别人传福音，他们没有经历这『卡嚓』。我们传讲时，有些人也许对自己说，『我不赞同这人所说的。』有些人也许告诉我们：『我不在意这个。』还有些人的反应也许是：『这人癫狂了。他在说甚么？』这些人没有正面的响应。但至终因著主的怜悯，神圣的光带著神圣的风景，也许就进入某些人里面。然后风景就印在底片上，是绝不能擦去的。即使我们想要改变心意，我们也无法除去印在我们灵的『底片』上的风景。
5We may use a camera as an illustration. Suppose you want to photograph a particular scene. The scene corresponds to the truth, and our experience of seeing this scene corresponds to faith. Both the scene and the seeing are objective to the camera, for neither has come into the camera. But light makes it possible for the scene to be impressed on the film. The light corresponds to the Spirit, and the film corresponds to our spirit. In this way both the scene and the seeing enter into the camera and become subjective to it. The camera “clicks,” the light gets in, and the scene is brought into the camera and impressed on the film. We are the “camera,” and our spirit is the film. Now the scene and the seeing are subjective to us. This is faith. Faith implies all the items in the “scenery” of the New Testament inheritance according to the New Testament economy. In the New Testament we see a complete picture of this scenery. But this scenery is outside of us. How can it get into us? It comes in through our seeing and through the Spirit’s work. This was our experience when we were saved and regenerated. We heard the preaching of the gospel, there was a “click” of the shutter of the “camera,” and the light came into us. As a result, the divine scenery was impressed on our spirit. Sometimes we preach the gospel to others, and they do not experience this “click.” As we are preaching, some may say to themselves, “I don’t agree with what you are saying.” Others may tell us, “I don’t care about this.” Still others may respond, “This person is crazy. What is he talking about?” There is no positive response. But eventually, by the Lord’s mercy, the divine light with the divine scenery may enter into certain ones. The scenery is then impressed on the film and can never be erased. Even if we try to change our minds, we cannot remove the scene that has been impressed on the “film” of our spirit
6我们许多人能见证，我们相信主，没有明显的理由。我们听见福音的传讲，我们里面就起了『卡嚓』的作用。自然而然我们就相信主。从前，我们也许为神与基督的事争辩。我们也许说过：『真的有神么？可能有神，但拿撒勒的耶稣怎么会是在肉体里的神？我不信那人耶稣是神。』然而，我们经历了『卡嚓』的作用，就自动相信耶稣是神的儿子。然后我们能承认：『我不知道为甚么，但现在我信耶稣是神。阿利路亚！耶稣基督是我的神，赞美主！』
6Many of us can testify that we came to believe in the Lord for no apparent reason. We heard the preaching of the gospel, and there was a “click” within us. Spontaneously we believed in the Lord. Formerly, we may have argued about God and Christ. We may have said, “Is there really a God? Perhaps there is a God, but how can Jesus of Nazareth be God in the flesh? I don’t believe that the man Jesus is God.” Nevertheless, when we experienced a “click,” we automatically began to believe that Jesus is the Son of God. Then we could confess, “I don’t know why, but now I believe that Jesus is God. Hallelujah, Jesus Christ is my God! Praise the Lord!”
7我们许多人能见证，我们有过这种经历。在某个时候，我们里面『卡嚓』了一下。那一刻，神所分给同样宝贵的信，就进入我们里面。从那时起，我们就相信主了。我得救、重生时，经历了这信的『卡嚓』。虽然我生在基督教里，但我直到十九岁才经历救恩。一天下午，由于好奇，我去听一位年轻女子传福音。她说话的时候，我经历一次又一次的『卡嚓』。那一天，我厉害、彻底的得救了。
7Many of us can testify that we have had this kind of experience. At a certain time there was a “click” within us. At that very moment, God’s allotment of like precious faith came into us. From that time onward, we have had faith in the Lord. I experienced this “click” of faith when I was saved and regenerated. Although I was born into Christianity, I did not experience salvation until I was nineteen. One afternoon, out of curiosity, I went to hear a young woman preach the gospel. While she was speaking, I experienced “click” after “click.” That day I was strongly and thoroughly saved
8我们都经历过神圣的风景藉著照相机的『卡嚓』，印在我们灵的底片上。程度也许不同，素质却是一样。我们都有过那小小的『卡嚓』，现今我们都有同样宝贵的信。这信是神所分给真实的分；乃是因著神的义并在神的义里，（这义也就是我们的救主耶稣基督的义，）所分给我们新约经纶的实际。这双重的义─神和基督的义乃是新约的分得以分给我们的范围和凭藉。
8We all have had the experience of the divine scenery being impressed on the film of our spirit through the click of the camera. The degree may differ, but the essence is the same. We all have had that little “click,” and now we all have the like precious faith. This faith is the real portion of God’s allotment. It is the reality of the New Testament economy allotted to us in and by the righteousness of God, which is also the righteousness of our Savior, Jesus Christ. This twofold righteousness—the righteousness of God and of Christ—is the sphere in which and the means by which the New Testament portion has been allotted to us
恩典与平安的繁增
THE MULTIPLICATION OF GRACE AND PEACE
9在彼后一章二节彼得继续说，『愿恩典与平安，因你们充分认识神和我们的主耶稣，繁增的归与你们。』恩典与平安临到我们，乃是藉著神所分给我们，那将新约的生命之福质实出来的信。这信是藉著那把对神和我们主耶稣的真认识，传输给我们之神的话，注入到我们里面的。在这对神和我们主耶稣之充分认识的范围里，藉著这正在增加，并已经增加的认识，我们所领受的恩典与平安就得以繁增。
9In verse 2 Peter goes on to say, “Grace to you and peace be multiplied in the full knowledge of God and of Jesus our Lord.” The first part of this verse may also be rendered, “Grace and peace be multiplied to you.” Grace and peace came to us through the God-allotted faith, which substantiates the life-blessing of the New Testament. This faith was infused into us through the word of God, which conveys to us the real knowledge of God and of Jesus our Lord. In the sphere of, by means of, the full knowledge, the increasing and increased knowledge, of God and of Jesus our Lord, the grace and peace which we have received will be multiplied.
10充分认识神和我们的主耶稣，是指经历上的充分认识。充分认识三一神，叫我们有分于并享受祂神圣的生命和性情。这与在召会背道时侵入了召会，那杀死人，属人哲学逻辑的知识相对。
10The full knowledge of the Triune God is for our participation and enjoyment in His divine life and divine nature. It is in contrast to the killing knowledge of the human logic of philosophy, which invaded the church in its apostasy.
神的神能已将一切
THE DIVINE POWER GRANTING US ALL THINGS
关于生命和敬虔的事赐给我们
RELATING TO LIFE AND GODLINESS
11在一章三节彼得说，『神的神能，藉著我们充分认识那用祂自己的荣耀和美德呼召我们的，已将一切关于生命和敬虔的事赐给我们。』二章给我们看见，本书信像提后、约贰、约参、犹大诸书一样，是在召会堕落和背道时写的，因此背道乃是本书的背景。作者的负担是要信徒受到豫防剂，能抵挡背道的毒素。神的救恩是要在祂的三一里，将祂自己分赐到信徒里面，作他们的生命和生命的供应，这就是神的经纶，神的计画。背道的事将信徒从神的经纶岔到那迷惑人的哲学，属人的逻辑里。这不是有分于赐人生命的生命树，乃是有分于带进死亡的知识树。（创二9，16～17。）蛇就是这样欺骗、引诱了夏娃。（三1～。）使徒为了豫防这种死亡的毒素，就在他医治人的书信里，首先以神能，就是神圣的能力，作最强、最有效的抗毒剂。这神圣的能力，将一切关于这产生并供应神圣生命（不是杀死人的知识），和彰显神之敬虔（不是人智慧的表现）的事，供给信徒。这丰富神圣的供备，（以下各节，即彼后一章三至十一节，要详细说到，）能充分且有余的使信徒过正当的基督徒生活，并胜过撒但的背道。一章三节的『神能』，即『神圣的能力』；『神圣』这辞，指神永远、无限、全能的神性。因此，神能，即神圣的能力，乃是神圣生命的能力，与神圣的性情有关。
11In 1:3 Peter says, “As His divine power has granted to us all things which relate to life and godliness, through the full knowledge of Him who has called us to His own glory and virtue.” Chapter two shows that this Epistle, like 2 Timothy, 2 John, 3 John, and Jude, was written in the time of the church’s degradation and apostasy. Hence, apostasy was the background of this book. The burden of the writer was to inoculate the believers against the poison of apostasy. God’s salvation is to impart Himself in His Trinity into the believers to be their life and life supply. This is God’secon o my, God’s dispensation. The apostasy distracted the believers from the economy of God by leading them into the human logic of puzzling philosophies. It was not the exercise of partaking of the tree of life that gives life, but of participating in the tree of knowledge that brings in death (Gen. 2:9, 16-17). Thus the serpent deceived and seduced Eve (Gen. 3:1-6). In order to6 inoculate against this death - poison in his healing Epistle, Peter first prescribed the divine power as the strongest and most effective antidote. This provides the believers with all things related to the generating and supplying divine life (not the killing knowledge) and the God - expressing godliness (not the show of human wisdom). This rich divine provision, which is covered in detail in the following verses 1:3-11), is more than sufficient for the believers to live a proper Christian life and overcome the satanic apostasy. In 1:3 the word “divine” denotes the eternal, unlimited, and almighty divinity of God. Hence, divine power is the power of the divine life related to the divine nature.
12这里『赐给』一辞，意即分赐、注入、栽种。一切关于生命和敬虔的事，已藉著那重生我们并住在我们里面，包罗万有之赐生命的灵，分赐、注入并栽种到我们里面。（林后三6，17，约三6，罗八11。）
12Here the word “granted” means imparted, infused, planted. All things which relate to life and godliness have been imparted to us, infused into us, by the all-inclusive life-giving Spirit, who has regenerated us and who indwells us (2 Cor. 3:6, 17; John 3:6; Rom. 8:11
13一切关于生命和敬虔的事，乃是神圣生命的不同方面，由旧约里美地出产的丰富所豫表。这些乃是我们的信所质实的本质，由神分给我们作我们承受的分。生命是在里面叫我们活著，敬虔是在外面作我们内里生命的外在彰显。生命是内里的能力，内里的力量，产生外在的敬虔，引到并致成荣耀。
13All things relating to life and godliness are the various aspects of the divine life, typified by the riches of the produce of the good land in the Old Testament. These are the substance of our faith’s substantiation allotted to us by God as our portion for our inheritance. Life is within for us to live, and godliness is without as the outward expression of the inward life. Life is the inward energy, inward strength, to bring forth the outward godliness, which leads to glory and results in glory
14彼后一章三节的开头，原文有个连接词，是很有意义的。这辞指明恩典与平安，因我们充分的认识神和我们的主耶稣，繁增的归与我们，乃是照著一切关于生命和敬虔之事的分赐，这分赐是藉著神圣的能力而有的。恩典与平安乃是照著神圣的能力所分赐给我们的，繁增的归与我们。若不是有那藉著神圣能力而有的分赐，恩典与平安就无法繁增的归与我们。三节的『藉著』这辞指明，一切生命的事分赐到我们里面，乃是藉著对神充分的认识，这是藉著祂的话传输并启示给我们的。这就成了（客观的）信仰，在其中产生我们（主观）的信心。
14The little word “as” at the beginning of verse 3 is significant. It indicates that grace and peace will be multiplied to us in the full knowledge of God and of Jesus our Lord as, or according to, the impartation of all things relating to life and godliness through the divine power. Grace and peace are multiplied to us according to what the divine power imparts to us. Without the imparting through the divine power there would be no way for grace and peace to be multiplied to us. The word “through” in verse 3 indicates that the impartation into us of all the things of life is through the full knowledge of God, which is conveyed and revealed to us through His word. This becomes the faith (objective) in which our faith (subjective) is produced
荣耀和美德
glory and virtue
15在一章三节，那用祂自己的荣耀和美德呼召我们的，或作，那呼召我们到祂自己荣耀和美德的。这是指神，就是我们的救主和主耶稣基督。（1～2。）祂已经用祂的荣耀和美德，呼召我们到祂的荣耀和美德。祂的门徒看见祂的荣耀和美德，（16，约一14，）就受了吸引。然后，祂用这荣耀和美德，呼召他们到这荣耀
15In 1:3 the pronoun “Him” refers to God who is our Savior and our Lord Jesus Christ (vv. 1-2). He has called us to His glory and virtue by His glory and virtue. His disciples saw His glory and virtue (v. 16; John 1:14) and were attracted by them. Then through this glory and virtue they were called by Him to this very glory and virtue. It is the same with all believers in Christ.
16和美德。所有在基督里的信徒都是这样。
16
17荣耀即神的彰显，辉煌的彰显出来的神。美德，直译，优越。指胜过一切阻碍，并完成一切优越品德的生命能力。荣耀是神圣的目标，美德是达到这目标的生命能力与力量。这美德连同一切关于生命的事，已经藉著神圣的能力赐给我们，但还需要在达到荣耀的路上，得著发展。
17Glory is the expression of God, God expressed in splendor. Literally, the Greek word rendered “virtue” means excellency. Virtue denotes the energy of life to overcome all obstacles and to carry out all excellent attributes. Glory is the divine goal; virtue is the energy and strength of life to reach the goal. This virtue with all things relating to life has been given to us by the divine power, but it needs to be developed on the way to glory
18在一章四节彼得继续说，『藉这荣耀和美德，祂已将又宝贵又极大的应许赐给我们，叫你们既逃离世上从情欲来的败坏，就藉著这些应许，得有分于神的性情。』这里的『藉』，或，因著，基于。原文意凭藉，在此也用以指原因。主已经用祂的荣耀和美德呼召了我们，我们也已经蒙主呼召到祂的荣耀和美德；藉著并基于祂这荣耀和美德，主已将又宝贵又极大的应许赐给我们，如在马太28:20，约翰28:20;John至15。神已呼召我们到祂的荣耀和美德。因这荣耀和美德，祂已赐给我们应许。这一切的应许，都要藉著祂那显为优越美德的生命能力，在祂信徒身上逐渐完成，以达到祂的荣耀。我们已强调，神已呼召我们到祂的荣耀和美德。但这呼召是需要作成的。虽然我们已蒙召进入神的荣耀和美德，但我们实际上在这荣耀里，并有分于这美德么？正确的答案是：有时候我们在荣耀里，有时候我们有分于这美德。所以，神呼召我们到祂的荣耀和美德，这事如何能作成？这是藉著祂的应许作成的。
18In 1:4 Peter continues, “Through which He has granted to us precious and exceedingly great promises, that through these you might become partakers of the divine nature, having escaped the corruption which is in the world by lust.” The Greek word translated “through” here is dia. It also means on account of, on the basis of, because of, and here is used in the instrumental sense becoming causal. The relative pronoun “which” in this verse refers to glory and virtue in verse 3. Through and on the basis of, on account of, because of, the Lord’s glory and virtue, by and to which we have been called, He has given us His precious and exceedingly great promises, such as in Matthew 28:20; John 6:57; 7:38-39; 10:28-6:57; 7:38-39; 10:28-29; 14:19-20, 23; 15:5; 29; 14:19-20, 23; 15:5; and 16:13-15. God has called 16:13 us to His glory and virtue. Because of this glory and virtue, God has given us promises. All these promises are being carried out in His believers by His life - power, as the excellent virtue, unto His glory. We have emphasized the fact that God has called us to His glory and virtue. But this calling is something that needs to be worked out. Although we have been called into God’s glory and virtue, are we actually in this glory, and are we participating in this virtue? The correct answer is that sometimes we are in the glory and sometimes we participate in this virtue. Therefore, how can God’scall ing of us to His glory and virtue be worked out? It is worked out through His promises.
有分于神的性情
partakers of the divine nature
19藉著又宝贵又极大的应许，我们在基督（我们的神和救主）里的信徒，在我们藉著信入和受浸所进入与祂生机的联结里，（约三15，加三27，太二八19，）得有分于神的性情。这神圣性情的美德（生命的能力）要带我们进入祂的荣耀，就是那丰满彰显三一神的敬虔。基于神呼召我们达到的荣耀和美德，神赐给我们应许。不但如此，藉著这过程，这手续，神赐给我们应许。祂应许我们，祂要负责作成这荣耀和美德。如我们所看过的，荣耀作为彰显乃是目标，而美德是生命的能力。美德是神优越的属性，对我们成为生命的能力。这就是说，我们有能力与力量达到荣耀。藉著神的应许，我们得著能力彰显祂的荣耀。这些应许中，有一个见于林后十二章九节，那里主说，『我的恩典彀你用的。』这应许何等大！何等宝贵！这应许当然能作成荣耀和美德。
19Through the precious and exceedingly great promises, we, the believers in Christ, who is our God and Savior, have become partakers of His divine nature in an organic union with Him. We have entered this union through faith and baptism (John 3:15; Gal. 3:27; Matt. 28:19). The virtue (energy of life) of this divine nature carries us into His glory (godliness becoming the full expression of the Triune God). Based upon the glory and virtue to which we have been called by God, God gives us promises. Furthermore, through this process, this procedure, God has given us promises. He promises us that He will be responsible to work out this glory and virtue. As we have seen, glory as the expression is the goal, and virtue is the energy of life. Virtue is the excellent attributes of God becoming to us the energy of life. This means that we have the energy and strength to reach glory. By God’s promises we have the energy to express His glory. One of these promises is found in 2 Corinthians 12:9, where the Lord says, “My grace is sufficient for you.” How great and how precious is this promise! Surely this promise is able to work out glory and virtue
20藉著这些应许，我们得有分于神的性情。我们单单因著信，就得著神的生命。有了那一下的『卡嚓』，神的生命就进入我们里面。性情是生命的本质。虽然我们信的时候就得著生命，但性情必须不断为我们所享受。这享受需要神的恩典。我们越享受神的性情，就越得著祂的美德，并且越被带进祂的荣耀里。
20Through these promises we may become partakers of the divine nature. We receive the divine life simply by believing. There was a “click,” and the divine life came into us. The nature is the substance of the life. Although we received the life at the time we believed, the nature must be continually enjoyed by us. This enjoyment requires the grace of God. The more we enjoy the divine nature, the more we have His virtue, and the more we are brought into His glory.
21有分于神的性情，就是享受神的所是。为了使我们享受神的一切所是，祂要照著祂的应许为我们作许多事。这会使我们能享受祂的性情，祂的所是。我们看过，祂的一个应许乃是祂的恩典彀我们用的。神彀用的恩典要天天在我们里面作工，使我们享受神的性情。在彼后一章四节，彼得说到『叫你们既逃离世上从情欲来的败坏』。彼得在他的第一封书信里告诉信徒，基督已经救赎他们脱离虚妄的生活，（彼前一18～19，）因此他们该禁戒属肉体的私欲，（二11，）并且不再从人的情欲活在肉体里。（四2。）现今他在第二封书信里，向他们揭示那能使他们逃离情欲之败坏的能力、力量，以及逃离的结果。这能力就是神圣生命的美德，这结果就是有分于神的性情，享受三一神所是的一切丰富。我们有分于神的性情，并享受神一切的所是，就使神性情一切的丰富，得著完全的发展，如彼后一章五至七节所描述的。我们既逃离世上从情欲来的败坏，除去神圣生命在我们里面长大的障碍，我们就得著释放，有分于神的性情，在其发展中，藉著神的美德尽享其一切丰富，而达到神的荣耀。
21To partake of the divine nature is to enjoy what God is. In order that we may enjoy all that He is, God will do many things for us according to His promises. This will enable us to enjoy His nature, what He is. We have seen that one of His promises is that His grace is sufficient for us. God’s sufficient grace will work within us day by day so that we may enjoy the divine nature. Toward the end of verse 4 Peter speaks of “having escaped the corruption which is in the world by lust.” In his first Epistle Peter told the believers that Christ had redeemed them from their vain manner of life (1 Pet. 1:18-19), so that they should abstain from fleshly lusts (1 Pet. 2:11) and no longer live in the flesh in the lusts of men (1 Pet. 4:2). Now in his second Epistle he unveils to them the energy, the strength, by which they are enabled to escape the corruption in lust and the result of this escape. The energy is the virtue of the divine life, and the result is the partaking of the divine nature, the enjoying of all the riches of what the Triune God is. In partaking of the divine nature and in the enjoyment of all that God is, all the riches of the divine nature will be fully developed, as described in 1:5-7. Having escaped the corruption of lust in the world, the barriers to the growth of the divine life in us, we are freed to become partakers of the divine nature, enjoying its riches in its development to the fullest extent by the virtue of God unto His glory
22神的性情指神所是的丰富。神的所是，都在祂的性情里。所以，我们有分于神的性情，就是有分于神的丰富。我们既在重生的时候得著了神的生命，就必须接著享受神的所是。神所是的丰富，就是彼前一章三节所题活的盼望的内容。父神照自己的大怜悯，重生了我们，使我们有活的盼望。这活的盼望实际上就是生命的盼望。我们既有这生命的盼望，就期望天天享受神生命的丰富。事实上，享受神的生命就是有分于神的性情。所以，有分于神的性情，与享受神生命一切的丰富这活的盼望有关。
22The divine nature refers to the riches of what God is. Whatever God is, is in His nature. Therefore, when we partake of the divine nature, we partake of the divine riches. Having received the divine life at the time of our regeneration, we must go on to enjoy what God is. The riches of what God is are the content of the living hope mentioned in 1 Peter 1:3. According to His great mercy, God the Father has regenerated us unto a living hope. This living hope is actually a hope of life. Having this hope of life, we expect to enjoy daily the riches of the divine life. Actually, to enjoy the divine life is simply to partake of the divine nature. Therefore, partaking of the divine nature is related to our living hope of enjoying all the riches of the divine life.
23我们得重生时，就被神点活，或者我们可以说，祂使我们『得著生命』。神的生命进入我们这人的中心。从那时起，我们就有了活的盼望，生命的盼望。我们的盼望是我们这人的每一部分都要被点活。所以，重生带进了活的盼望。重生使我们享受神生命的丰富，这生命的丰富就是神的性情。因此，有分于神的性情就是享受神的丰富。这享受是现今的，也是永远的。我们要继续有分于神的性情，直到永远。启示录二十二章一、二节的生命树和生命水的河，说明这事。生命河从神和羔羊的宝座流出来，这表征神流出来，作祂所救赎之人的享受。那涌流的河要浸透新耶路撒冷全城；不但如此，沿著河生长的生命树，要以神作生命的供应，来供应蒙救赎的人。这幅图画说出有分于神的性情的意义。
23When we were regenerated, we were enlivened by God, or we may say that we were “lifed” by Him. The divine life came into the center of our being. From that time onward, we have had a living hope, a hope of life. Our hope is that every part of our being will be enlivened. Regeneration, therefore, has brought in a living hope. Regeneration is unto the enjoyment of the riches of the divine life, and the riches of this life are the divine nature. Hence, to partake of the divine nature is to enjoy the riches of God. This enjoyment is both for the present and for eternity. For eternity we shall continue to partake of the divine nature. This is illustrated by the tree of life and the river of water of life in Revelation 22:1 and 2. Out from the throne of God and the Lamb, the river of life flows. This signifies God flowing out to be the enjoyment of His redeemed ones. That flowing river will saturate the entire city of New Jerusalem. Furthermore, the tree of life that grows along the river will supply the redeemed ones with God as their life supply. This is a picture of what it means to partake of the divine nature.