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彼得后书生命读经 · 第5篇

神圣的供备(五)

The Divine Provision (5)
1读经:彼得后书一章一至四节。在本篇信息中,我们要继续复习彼后
1Scripture Reading: 2 Pet. 1:1-4 In this message we shall continue the review of 1:1-4
2一章一至四节。
2
生命和敬虔
LIFE AND GODLINESS
3彼后一章三节说,『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。』本节的一切事,指三一神之丰富的一切方面。这些事与神圣的生命,zoe,奏厄有关,与为著我们享乐的生命无关。这一切事已赐给、分赐、注入到我们里面,使我们活神的生命,也活出这生命。生命是内里的,但敬虔是外在的,因为敬虔就是神自己得著彰显。
3Second Peter 1:3 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.” The “all things” in this verse refer to all the aspects of the riches of the Triune God. These things pertain to the divine life, to zoe, not to the life that is for our pleasure. All things have been given, imparted, infused, into us so that we may live the divine life and also live out this life. The life is inward, but godliness is outward, for it is God Himself expressed
4在我们一切的生活中,我们该彰显神。我们该见证神并说到祂。神成为我们的彰显,这就是敬虔。在我们的谈话中,我们该彰显神。我们若彰显神,就必定无法闲谈。我们该有神在我们这人里面,也在我们的生活里面。我们的心思该被祂充满,我们这人的本质该由祂构成。然后我们会有敬虔,就是内里生命的外在彰显。
4In all of our living we should express God. We should testify of God and speak about Him. When God becomes our expression, this is godliness. In our conversation we should express God. If we are expressing God, surely we could not engage in gossip. We should have God in our being and also in our living. Our mind should be filled with Him, and the very fiber of our being should be constituted of Him. Then we shall have godliness, the outward expression of the inward life
藉著我们充分认识
through the full knowledge
那呼召我们的一位
OF THE ONE WHO CALLED US
5在一章三节彼得用介系词『藉著』,并说神的神能,藉著我们充分认识祂,已将一切关于生命和敬虔的事赐给我们。一切生命的事分赐到我们里面,乃是藉著对神充分的认识。这充分的认识是深刻、透彻、经历上的认识。与充分认识有关的介系词『藉著』,指明我们需要经过过程。我们若有闲谈的习惯,这习惯就指明我们还未经过那导致我们充分认识呼召我们者的过程。我们若充分认识那呼召我们到祂荣耀和美德的一位,我想我们就不会浪费时间闲谈。
5In 1:3 Peter uses the preposition “through” and says that the divine power has granted to us all things which relate to life and godliness “through the full knowledge of Him.” The impartation into us of all the things of life is through the full knowledge of God. This full knowledge is a deep, thorough, experiential knowledge. The preposition “through” used in relation to full knowledge indicates that we need to pass through a process. If we have the practice of gossiping, this practice is an indication that we have not yet passed through the process leading to the full knowledge of the One who has called us. I do not think that if we have the full knowledge of the One who has called us to His glory and virtue, we shall waste our time gossiping.
6神圣的能力已将一切关于生命和敬虔的事注入我们里面。然而,这个注入,这个分赐,要求我们充分认识神。我们若没有经过过程,得著充分的认识,神圣的能力所栽种到我们里面的,似乎就归于徒然。神圣的能力在运行,但需要我们与这运行合作。许多基督徒对于神圣的能力所分赐给我们的东西一无所知。同样,许多人不知道我们需要经过过程,好得著充分的认识。我们需要受主训练,使我们经过过程,得著对呼召我们的那一位充分的认识。我在这些信息中的愿望,是要帮助你们经过这过程。以火车为例,我们可以说,我们都在一列火车上,这火车正通过一条通道,这通道就是对那呼召我们者深刻、透彻、经历上的认识。在三节彼得不是说到认识神,也不是说到认识父、子、灵;他乃是说到充分认识那呼召我们到祂的荣耀和美德的一位。这里彼得不是说神已呼召我们上天堂,甚至不是说祂已呼召我们到救赎或圣别。在本节彼得说,神呼召我们到祂自己的荣耀和美德。我们需要对此有充分的认识。我们不可满意于肤浅的认识。我们惟有藉著经过漫长的过程,才能认识那呼召我们到祂的荣耀和美德的一位。关于这点,我们该像游客搭慢车经过美丽的乡间。这样的游客喜欢缓缓前进,以饱览风景。同样,我们需要透彻、缓缓的看一章一至四节。你也许一再匆匆读过这些经文,而没有看见甚么。所以,我们读这些经文时,需要谨慎的看其中所包括的每件事。
6The divine power has infused us with all things pertaining to life and godliness. However, this infusion, this impartation, requires that we have the full knowledge of God. If we do not pass through the process to gain the full knowledge, it will seem that what the divine power has planted in us has been in vain. The divine power is operating, but there is the need for us to cooperate with this operation. Many Christians do not know anything about what the divine power has imparted to us. Likewise, many do not know that it is necessary for us to pass through the process to gain the full knowledge. There is the need for us to be trained by the Lord so that we may pass through the process to gain the full knowledge of the One who has called us. My desire in these messages is to help you pass through this process. We may use the illustration of a train and say that we are all on a train that is going through the passage of the deep, thorough, and experiential knowledge of the One who has called us. In verse 3 Peter does not speak of the knowledge of God nor of the knowledge of the Father, Son, and Spirit. Instead, he speaks of the full knowledge of the One who has called us to His glory and virtue. Here Peter does not say that God has called us to heaven, nor even that He has called us to redemption or sanctification. In this verse Peter says that God has called us to His own glory and virtue. We need to have the full knowledge of this. We must not be content to know it superficially. We can know the One who has called us to His own glory and virtue only by passing through a long process. Regarding this, we should be like tourists taking a slow train ride through a beautiful countryside. Such tourists like to ride slowly in order to have a good view of the scenery. In like manner, we need to consider 1:1-4 thoroughly and slowly. You may read through these verses quickly again and again and not see anything. Therefore, as we read these verses, we need to consider carefully everything included in them.
我们与神的运行合作
OUR COOPERATION WITH GOD’SO PER AT I ON
7我们的确需要充分认识那呼召我们,目的要将我们带进祂的荣耀和美德的一位。我们若对祂有这样经历上的认识,神圣的能力就会在我们里面有效的运行。不然,神圣的能力就无法在我们里面作工。虽然这能力浩大,我们若没有履行其运行的条件,这能力就无法在我们里面作工。如我们所看过的,我们必须履行的条件,是我们必须与神的运行合作。
7We definitely need the full knowledge of the One who has called us for the purpose of bringing us into His glory and virtue. If we have such an experiential knowledge of Him, the divine power will operate in us effectively. Otherwise, the divine power will not be able to work in us. Even though this power is great, it will not be able to work in us if we do not fulfill the conditions for its operation. As we have seen, the condition we must fulfill is that of our cooperation with God’so per at i on.
8许多基督徒不知道神已呼召他们到祂自己的荣耀和美德。似乎在他们的神学里,没有彼后一章三节的地位。神圣的能力虽然存在,并且在作工,却不在那些没有给与正确合作的人里面运行。我们若没有经过过程,得著对那呼召我们者充分的认识,神圣的能力就无法在我们里面运行。我能见证,神圣的能力在我里面作工,并且我天天与神合作。早晨我向祂敞开,说,『主,我在你面前。主,继续说罢,我不要阻挠你。反之,我要在我里面给你自由的通路。主,无论你对我说甚么,我都要宣扬。』我能见证,我越与我里面神圣的能力合作,就越被带进神的荣耀里,享受祂的美德,并彰显这美德作敬虔。
8Many Christians do not know that God has called them to His own glory and virtue. It seems that in their theology there is no room for 2 Peter 1:3. Although the divine power is present and is working, it does not operate in those who do not render the proper cooperation. If we do not pass through the process to gain the full knowledge of the One who has called us, the divine power will not be able to operate in us. I can testify that the divine power is working in me and that daily I cooperate with God. In the morning I open to Him and say, “Lord, I am here before You. Go on, Lord. I would not hinder You. Rather, I would give You a free way within me. Lord, whatever You speak to me I will proclaim.” I can testify that the more I cooperate with the divine power within me, the more I am brought into God’s glory, enjoy His virtue, and express this virtue as godliness
神的应许
GOD’S PROMISES
9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。』我们看过,这里的介系词『藉』也可译为因著或基于。神用主的荣耀和美德呼召我们,并且呼召我们到这荣耀和美德;藉著并基于这荣耀和美德,神已将祂又宝贵又极大的应许赐给我们。『藉这荣耀和美德』这话将三节和四节连接起来,到底有甚么意义,这是不容易明白的。要对此有正确的认识,我们需要经历,也需要属灵的悟性。这里彼得是说,藉著神的荣耀和美德,神已将又宝贵又极大的应许赐给我们。这指明神若没有呼召我们到祂自己的荣耀和美德,祂就不需要赐给我们应许。但神已呼召我们到祂自己的荣耀和美德。这目标是浩大、广阔、深奥的。谁能达到神自己的荣耀和美德?我们没有人能达到这目标。所以,在我们迈向这目标的路上,需要神应许的话给我们保证,鼓励我们,加强我们,并催促我们。
9In 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.” We have seen that the preposition “through” here may also be rendered on account of or on the basis of. The relative pronoun “which” refers to the glory and virtue in verse 3. Through and on the basis of the Lord’s glory and virtue, by and to which we have been called, God has given us His precious and exceedingly great promises. It is not easy to know the meaning of the words “through which” as they connect verses 3 and 4. In order to have the proper knowledge of this, we need experience and also spiritual understanding. Here Peter is saying that through the divine glory and virtue God has granted to us precious and exceedingly great promises. This indicates that if God had not called us to His own glory and virtue, there would be no need for Him to give us promises. But God has called us to His own glory and virtue. This goal is great, vast, profound. Who is able to reach God’sown glory and virtue? None of us is able to arrive at this goal. Therefore, there is the need of God’sword of promise to assure us, encourage us, strengthen us, and speed us on our way toward this goal.
10假定彼得说,神已呼召我们上天堂;天堂若是神呼召的目标,神就不需要将应许赐给我们。天堂若是神呼召的目标,我们可以欢喜快乐,照著自己的喜好生活,然后等著上天堂。然而,彼得不是说神已呼召我们上天堂。他说,神已呼召我们到祂自己的荣耀和美德。我们听见这话,也许希奇我们如何能达到这样的目标。神知道我们需要保证、鼓励和力量,所以将又宝贵又极大的应许赐给我们。这些应许中的一个例子,是主在林后十二章九节对保罗所说的话:『我的恩典彀你用的,因为我的能力,是在人的软弱上显得完全。』这应许赐给保罗,使他能忍受肉体上的刺。要忍受『刺』,我们需要主彀用的恩典。这是个例子,说明一个事实,就是我们需要许多应许,帮助我们达到神的荣耀和美德之目标。神已呼召我们到荣耀和美德,藉这荣耀和美德,神一切的应许已赐给我们。这是彼得以『藉这荣耀和美德』开始彼后一章四节的原因。神的应许是保证和鼓励的话。荣耀和美德是神呼召我们到的目标,藉这荣耀和美德,神已将我们所需要的应许赐给我们。
10Suppose Peter had said that God has called us to heaven. If heaven were the goal of God’scall ing, there would have been no need for God to give us promises. If heaven were the goal of God’s calling, we could simply be happy and rejoice, live according to our pleasure, and then wait for heaven. However, Peter does not say that God has called us to heaven. He says that God has called us to His own glory and virtue. When we hear about this, we may wonder how we can attain to such a goal. Knowing our need for assurance, encouragement, and strength, God has given us precious and exceedingly great promises. An example of these promises is the Lord’sword to Paul in 2 Corinthians 12:9: “My grace is sufficient for you, for My power is perfected in weakness.” This promise was given to Paul to enable him to suffer the thorn in the flesh. In order to bear with a “thorn,” we need the Lord’s sufficient grace. This is an illustration of the fact that we need many promises to help us reach the goal of God’s glory and virtue. All the promises of God have been given to us through the glory and virtue to which God has called us. This is the reason Peter begins verse 4 with the words “through which.” God’s promises are words of assurance and encouragement. Through the glory and virtue which are the goal to which we have been called, God has given us the promises we need.
11我们已指出,四节的『藉』,原文意凭藉,在此也指原因。我们直译这字,好使我们的繙译符合原文。将这话繙作『基于这荣耀和美德』也是正确的;那指明神基于祂呼召我们达到的荣耀和美德,将又宝贵又极大的应许赐给我们。我们无法凭自己达到神的荣耀和美德这高超的目标。为此,我们需要主。因为我们不知道前途如何,神就将宝贵的应许赐给我们。这些极大的应许中,有一个在马太二十八章二十节:『看哪,我天天与你们同在,直到这世代的终结。』毫无疑问,这应许对所有的门徒乃是鼓励。彼得和其他门徒在迈向神的荣耀和美德之目标的路上,主的应许在这路上鼓励他们。五旬节那天,彼得和十一位使徒站起来传讲时,神的荣耀和美德就与他们同在。门徒彰显神的美德,不是彰显人天然的美德。在行传三章,一个穷人仰望彼得、约翰赒济钱财。彼得对他说,『金银我都没有,只把我所有的给你:我在拿撒勒人耶稣基督的名里,叫你起来行走!』(6。)于是彼得抓著他的手,扶他起来,这瘸腿的人立刻得了医治。『就跳起来,站著,又行走,同他们进了殿,走著,跳著,赞美神。』(8。)彼得、约翰在那个场合中彰显甚么?他们彰显神的美德和荣耀。这是藉著主要天天与他们同在,直到这世代的终结这应许所完成的。
11We have pointed out that the Greek preposition translated “through” in verse 4 is dia and that its use here is in the instrumental sense becoming causal. We have rendered this word literally in order to make our translation correspond to the Greek text. It would also have been correct to translate this word “on the basis of which” to indicate that God grants us the precious and exceedingly great promises on the basis of the glory and virtue to which He has called us. We cannot reach the high goal of God’s glory and virtue by ourselves. For this, we need the Lord. Because we do not know what lies ahead of us, God has given us precious promises. One of these great promises is in Matthew 28:20: “Behold, I am with you all the days until the consummation of the age.” No doubt, this promise was an encouragement to all the disciples. The Lord’s promises encouraged Peter and the other disciples on their way toward the goal of God’s glory and virtue. When Peter and the eleven stood up to preach on the day of Pentecost, God’s glory and virtue were with them. The disciples manifested divine virtues, not natural human virtues. In Acts 3 a poor man looked to Peter and John for a gift of money. Peter said to him, “Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk” (Acts 3:6). Then Peter took him by the hand and lifted him up, and immediately the lame man was healed. “He leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising God” (v. 8). What did Peter and John express on that occasion? They manifested God’s virtue and glory. This was carried out by the promise of the Lord that He would be with them all the days until the completion of this age.
12在马太二十八章二十节,主似乎告诉门徒:『你们出去使万民作我的门徒时,我必与你们同去。你们无论往那里去,都必与我同去。你们会带著我同去。』所以,在五旬节那天,门徒3是同主站起来传福音。不但如此,在行传三章,彼得、约翰将主耶稣带给一个瘸腿的人。这是应验『主要天天与他们同在,直到这世代的终结』这应许。藉著主的应许,早期的门徒得著鼓励,向前达到神的荣耀,并达到神的美德。
12In Matthew 28:20 the Lord seemed to be telling the disciples: “When you go out to disciple the nations, I shall go with you. Wherever you go, you will go with Me. You will be bringing Me with you.” Therefore, on the day of Pentecost the disciples stood up with the Lord to preach the gospel. Furthermore, in Acts Peter and John brought the Lord Jesus to a lame man. This was a fulfillment of the Lord’s promise to be with them all the days until the completion of the age. By means of the Lord’s promises the early disciples were encouraged to press on to reach God’s glory and attain the divine virtues.
有分于神的性情
partakers of the divine nature
13照彼后一章四节看,神将又宝贵又极大的应许赐给我们,是为著一个特别的目的。祂的目的是要我们藉著这些应许,得有分于神的性情。藉著又宝贵又极大的应许,我们在基督里的信徒,在与祂生机的联结里,得有分于神的性情。在行传二、三章,彼得和其他门徒必定有分于神的性情;难怪别人看门徒,就看见神的彰显。因为门徒享受神并有分于神,他们就被神构成。正如我们在肉身一面是由我们所吃的食物构成,照样门徒是由他们所有分于的神构成。这也该是我们今天的经历。我们若享受神并有分于祂,我们就会被祂构成。当然,我们绝不会在达到神格或成为敬拜的对象这意义上成为神。然而,我们可以透彻的被神的性情构成。
13According to 2 Peter 1:4, God has granted to us precious and exceedingly great promises for a specific purpose. His purpose is that through these promises we may become partakers of the divine nature. Through the precious and exceedingly great promises, we, the believers in Christ, have become partakers of His divine nature in an organic union with Him. In Acts 2 and 3 Peter and the other disciples surely were partaking of the divine nature. It is no wonder then that when others looked at the disciples, they saw the expression of God. Because the disciples enjoyed God and partook of God, they were constituted of God. Just as we are constituted physically of the food we eat, so the disciples were constituted of the God of which they partook. This should also be our experience today. If we enjoy God and partake of Him, we shall be constituted of Him. Of course, we shall never become God in the sense of attaining to the Godhead or becoming an object of worship. However, we may be thoroughly constituted of God’s nature
14我们都在肉身一面被我们所吃的食物构成。例如,有人也许多吃鱼,被鱼构成到一个地步,甚至有鱼的味道。同样,我们也许被神构成,以致在我们一切的所是所作上彰显神。我们甚至可能发出神圣的香气。我们若天天有分于神,至终就会不知不觉的有分于祂。别人接触我们,就会在我们身上看见三一神的彰显。我的愿望是在主恢复里的众圣徒,都完全被神的性情浸透。我们越被神浸透,就越彰显祂。有分于神的性情,就是有分于神之所是的元素、成分。我们有分于神,神所是的各方面就成为我们的享受。我们有分于祂的公义、圣别、恩慈、爱、怜恤。这就是享受神性情的构成成分。神将又宝贵又极大的应许赐给我们,目的是我们得有分于神的性情。
14We all are constituted physically of the food we eat. For example, someone may eat so much fish and be constituted of fish to such an extent that he even smells of fish. In like manner, we may become so constituted of God that we express God in all that we are and do. We may even give off a divine fragrance. If we partake of God day by day, eventually we shall partake of Him unconsciously. When others contact us, they will see in us the expression of the Triune God. My desire is that all the saints in the Lord’s recovery would be fully saturated with the nature of God. The more we are saturated with God, the more we shall express Him. To be a partaker of the divine nature is to be a partaker of the elements, the ingredients, of God’s being. When we partake of God, the aspects of what God is become our enjoyment. We partake of His righteousness, holiness, kindness, love, compassion. This is to enjoy the constituents of the divine nature. God’s purpose in giving us the precious and exceedingly great promises is that we may become partakers of the divine nature
15逃离与有分的循环一章四节说到有分于神的性情的条件:『既逃离世上从情欲来的败坏。』我们越逃离这败坏,就越享受神的性情。同样,我们越有分于神的性情,就越逃离世上从情欲来的败坏。这是个循环,是逃离和有分、有分和逃离的循环。我能见证,因为这有分和逃离的循环在我里面有力、快速的作工,我就很难接受任何世界的败坏。我有分于神的性情,这神的性情加强我,使我远离败坏。然后我越远离世界的败坏,就越享受神性情的丰富。这是对神经纶的经历。一章一至四节实际上就是我们对神经纶的享受一幅完全的图画。
15THE CYCLE OF ESCAPING AND PARTAKING In 1:4 there is a condition for becoming partakers of the divine nature: it is “having escaped the corruption which is in the world by lust.” The more we escape this corruption, the more we shall enjoy the nature of God. Likewise, the more we partake of the divine nature, the more we shall escape the corruption that is in the world by lust. This is a cycle, a cycle of escaping and partaking and of partaking and escaping. I can testify that because this cycle of partaking and escaping works within me in a strong, rapid way, it is difficult for me to take in any of the corruption of the world. I partake of the divine nature, and this divine nature strengthens me to stay away from corruption. Then the more I stay away from the corruption of the world, the more I enjoy the riches of the divine nature. This is the experience of God’secon o my. What we have in 1:1-4 is actually a full picture of our enjoyment of God’secon o my