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彼得后书生命读经 · 第6篇

神圣的供备（六）

The Divine Provision (6)
1读经：彼得后书一章五至十一节。在本篇信息中，我们要看彼后一章五至十一节。彼得后书这一段，是说到藉生命长大发展，得丰富进入永远的国。
1Scripture Reading: 2 Pet. 1:5-11 In this message we shall consider 1:5-11. This section of 2 Peter is concerned with development by the growth in life unto the rich entrance into the eternal kingdom
发展信的种子美德
DEVELOPING THE SEED OF FAITH Virtue
2五节说，『正因这缘故，你们要分外殷勤，在你们的信上，充足的供应美德，在美德上供应知识。』分外殷勤，直译，额外带进十分的殷勤。除了（随著）神所赐给我们又宝贵又极大的应许，我们还该额外带进十分的殷勤，与大能之神圣性情的加力合作，好完成神的应许。在五节彼得劝我们在我们的信上，充足的供应美德。五至七节乃是三至四节里神圣的能力所赐给我们之事物的发展。在信上供应美德，就是运用信发展美德。同样的原则适用于其他各项。
2Verse 5 says, “And for this very reason also, adding all diligence, supply bountifully in your faith virtue, and in virtue knowledge.” The Greek word rendered “adding” literally means bringing in besides. Besides, along with, the precious and exceedingly great promises given to us by God, we should bring in all diligence to cooperate with the enabling of the dynamic divine nature for the carrying out of God’s promises. In verse 5 Peter urges us to supply bountifully in our faith virtue. What the divine power has given us in 1:3 and 4 is developed in verses 5 through 7. To supply virtue in faith is to develop virtue in the exercise of faith. The same principle applies to all the other items
3这里的『供应』一辞，实际上的意思就是发展。彼得的意思是叫我们要发展我们所已经有的。我们有信，现今在我们的信上，我们需要发展美德。彼得在一章五节所题的信，是神所分给我们同样宝贵的信，（1，）作新约生命之福共同的分，以开始我们基督徒的生活。我们需要运用这信，使神圣生命的美德在以下的步骤里得著2发展，达到成熟。彼后一章的信可比喻为种子。在其他场合我曾指出，彼前一章的种子是有基督在其中作生命的话。现今在彼后一章，这种子成为我们的信；毫无疑问，这就是同样宝贵的信。这宝贵的信与作种子的基督乃是一。种子种在土里以后，就需要发展。信的种子的发展，原则是一样的。在我们的信上，我们需要发展美德。美德，直译，优越，指神圣生命的能力产生有活力的行动。若把信看作种子，美德就可视为出于这种子的根。
3The word “supply” here actually means develop. Peter is telling us to develop what we already have. We have faith, and now in our faith we need to develop virtue. The faith Peter mentions in 1:5 is the like precious faith allotted to us by God (1:1) as the common portion of the New Testament blessing of life for the initiation of the Christian life. This faith needs to be exercised that the virtue of the divine life may be developed in the following steps to reach its maturity. Faith in Peter 1 may be compared to a seed. On other occasions I have pointed out that in chapter one of 1 Peter the seed is the word with Christ in it as life. Now in 2 Peter 1 this seed becomes our faith, which, no doubt, is the like precious faith. This precious faith is one with Christ as the seed. After a seed has been sown in the soil, it needs to be developed. The principle is the same with the development of the seed of faith. In our faith we need to develop virtue. Literally, the Greek word for virtue means excellency. It denotes the energy of the divine life issuing in vigorous action. If faith is regarded as the seed, virtue may be considered a root that comes out of this seed.
知识
Knowledge
4在一章五节彼得也叫我们要『在美德上供应知识』。美德，即有活力的行动，需要对神和我们主耶稣之认识的充足供应，（2～3，8，）好叫我们享受以下的发展。这认识乃是有关一切关于神圣生命和敬虔的事，以及那有分于神性情之事的。（3～4。）在我们的美德上，我们所需要发展的知识，包括对神和我们救主的认识，对神经纶的认识，对信所是的认识，以及对神圣的能力、荣耀、美德、性情和生命的认识。事实上，这就是对一切关于生命和敬虔之事的认识。我们必须在我们的美德上发展这知识。有美德而没有知识是不彀的。我信知识也是由信的种子发展出来的主根。有了美德和知识，我们就有种子的生长。
4In 1:5 Peter also tells us to supply “in virtue knowledge.” Virtue, the vigorous action, needs the bountiful supply of the knowledge of God and of Jesus our Lord (vv. 2, 3, 8) regarding the all things related to the divine life and godliness and the partaking of the divine nature (vv. 3-4) for our enjoyment in the following development. The knowledge which we should develop in our virtue includes the knowledge of God and of our Savior, the knowledge of God’secon o my, the knowledge of what faith is, and the knowledge of the divine power, glory, virtue, nature, and life. Actually, this is the knowledge of all things related to life and godliness. We must have this knowledge developed in our virtue. It is not adequate to have virtue without knowledge. I believe that knowledge also is a primary root that develops out of the seed of faith. With virtue and knowledge we have the growth of the seed
节制
Self-control
5在六节彼得继续说，『在知识上供应节制，在节制上供应忍耐，在忍耐上供应敬虔。』节制，或，自制，就是在情感、喜好和习惯上管治并约束己。为著生命正确的长大，需要在知识上供应并发展节制。我们一旦得著知识，就很容易变得骄傲。为这缘故，我们需要在我们的知识上发展节制。节制含示约束。树生长时，根就往外伸展，但树干相当受约束的向上生长。这个例子说明一个事实，就是随著美德和知识的发展，我们需要节制所带来的约束。
5In verse 6 Peter continues, “And in knowledge self- control, and in self-control endurance, and in endurance godliness.” Self-control, or temperance, is the exercise of control and restraint over the self in its passions, desires, and habits. This needs to be supplied and developed in knowledge for the proper growth in life. Once we have acquired knowledge, it is easy for us to become proud. For this reason, we need to develop in our knowledge self-control. Self-control implies restriction. As a tree grows, the roots spread out, but the trunk grows upward in a rather restricted manner. This is an illustration of the fact that along with the development of virtue and knowledge, we need the restriction that comes with self-control
忍耐
Endurance
6照彼得在六节的话，在我们的节制上，我们需要发展忍耐。节制是对付自己，忍耐是容忍别人与环境。要过正确的基督徒生活，我们需要对我们周围的人忍耐，也需要对我们的景况和环境忍耐。
6According to Peter’sword in verse 6, in our self-control we need to develop endurance. Self-control is to deal with ourselves; endurance is to bear with others and with circumstances. In order to live a proper Christian life, we need endurance toward those around us and also toward our environment and circumstances
敬虔
Godliness
7在我们的忍耐上，我们需要发展敬虔。敬虔指像神并彰显神的生活。我们管治我们的己并容忍别人与环境时，需要在我们属灵的生活中发展敬虔，使我们得以像神并彰显祂。倘若信是种子，美德和知识是根，节制是干，那么忍耐和敬虔就是枝子。这里我们看见相当完全的发展：由种子发出根、干和枝子。至终，在七节我们看见弟兄相爱和爱，作为花和果子。
7In our endurance we need to develop godliness. Godliness is a living that is like God and expresses God. As we exercise control over the self and bear with others and with circumstances, godliness needs to be developed in our spiritual life so that we may be like God and express Him. If faith is the seed, virtue and knowledge the roots, self-control the trunk, then endurance and godliness are the branches. Here we see a rather full development: out of the seed come the roots, the trunk, and the branches. Eventually, in verse 7 we see brotherly love and love as the blossom and the fruit.
弟兄相爱和爱
brotherly love and love
8在七节彼得下结论说，『在敬虔上供应弟兄相爱，在弟兄相爱上供应爱。』弟兄相爱，原文由『有情爱为著』和『弟兄』组成；所以是弟兄的情爱，一种以喜悦和快乐为特征的爱。在敬虔，就是彰显神的事上，需要供应这爱，使我们能维持弟兄的关系，（彼前二17，三8，加六10，）能对世人作见证，（约十三34～35，）并能结果子。（十五16～17。）
8In verse 7 Peter concludes, “And in godliness brotherly love, and in brotherly love, love.” The Greek word rendered “brotherly love” is philadelphia, composed of phileo, to have affection for, and adelphos, a brother; hence, brotherly affection, a love of delight and pleasure. In godliness, the expression of God, this love needs to be supplied for the brotherhood (1 Pet. 2:17; 3:8; Gal. 6:10), for our testimony to the world (John 13:34-35) and for the bearing of fruit (John 15:16-17
9彼后一章七节的爱，原文在新约中用以指神圣的爱，就是神在祂性情上的所是。（约壹四8，16。）这比人的爱高尚，妆饰基督徒生活的一切品质。（林前十三，罗十三8～10，加五13～14。）这比人的爱能力更强，度量更广，（太五44，46，）信徒若凭著神圣的生命而活，（彼后一3，）并有分于神的性情，（4，）就能被这爱浸透，并将这爱完全彰显出来。这样的爱需要在弟兄相爱上得著发展，以管治弟兄相爱，并在其中流通，好完全彰显是这爱的神。信可视为生命的种子，这更高尚的爱乃是这种子得著完全发展的果子，（8，）其间的六步发展就是这种子长大以致成熟的步骤。彼得在前书一章的思想是三一神完全的救恩产生圣别和弟兄相爱。圣别与敬虔有关。因此，神完全救恩的结果是神的彰显和弟兄相爱。照著一些译本，彼后一章七节的爱字不但指明为著基督徒弟兄的爱，也指明为著众人的爱。照著这种领会，首先我们爱弟兄，然后我们爱众人。然而，我不信这种领会是准确的。我们已指出，神圣的爱比人的爱高尚。在质上，可能也在量上，神圣的爱都超过人的爱。有时候，我们也许用一点弟兄的爱，狭窄、有限的爱弟兄。在我们的爱里也许有偏爱，我们也许爱某些弟兄过于别人。我们也许宣称我们爱众圣徒，但我们对他们的爱并不一样。因为彼得很老练，并知道圣徒中间的情况，所以他不停在弟兄相爱，而往前说到爱，说到神圣的爱，就是父神用以爱全人类，爱信徒和罪人，那深刻、高尚的爱。
9The Greek word for love in verse 7 is agape, the word used in the New Testament for the divine love, which God is in His nature (1 John 4:8, 16). It is nobler than phileo; it adorns all the qualities of the Christian life (1 Cor. 13; Rom. 13:8-10; Gal. 5:13-14). It is stronger in ability and greater in capacity than human love (Matt. 5:44, 46), yet a believer who lives by the divine life (2 Pet. 1:3) and partakes of the divine nature (v. 4) can be saturated with it and express it in full. Such a love needs to be developed in brotherly love, to govern it and flow in it for the full expression of God, who is this love. As we have seen, faith may be considered the seed of life, and this nobler love, the fruit (v. 8) in its full development. The six developments in between are the stages of its growth unto maturity. Peter’s thought in chapter one of his first Epistle is that the full salvation of the Triune God issues in holiness and brotherly love. Holiness is related to godliness. Hence, the issue of God’s full salvation is the expression of God and the love for the brothers. According to some translations, the word love in 2 Peter 1:7 indicates a love not only for Christian brothers but for all men. According to this understanding, first we love the brothers and then we go on to love all men. However, I do not believe that this understanding is accurate. We have pointed out that agape is nobler than phileo. In quality and perhaps also in quantity agape is greater than phileo. Sometimes we may love the brothers in a narrow, limited way with a certain amount of brotherly love. In our love we may have preferences and love certain brothers more than others. We may claim that we love all the saints, but our love for them is not the same. Because Peter was experienced and knew the situation among the saints, he did not stop with brotherly love but went on to speak of love, of agape, the deep and noble love with which God the Father loves all mankind, both believers and sinners.
10在马太五章四十四至四十七节主耶稣说，『但是我告诉你们，要爱你们的仇敌，为那逼迫你们的祷告，你们就可以作你们诸天之上父的儿子；因为祂叫祂的日头上升，照恶人，也照好人；降雨给义人，也给不义的人。你们若爱那爱你们的人，有甚么赏赐？税吏不也是这样行么？你们若单向你们的弟兄问安，有甚么过人的长处？外邦人不也是这样行么？』正如神降雨给义人，也给不义的人，照样，我们应当不仅爱我们的弟兄，也爱我们的仇敌。人要爱自己的弟兄，不需要花许多力量或精力。但要爱我们的仇敌，的确需要特别的力量和精力。我们都需要有这高尚的爱。事实上，在召会生活中，我们也许较喜欢某位我们认为好的弟兄而爱他，但我们也许不怎么欣赏另一位弟兄。我们也许对两位弟兄都有爱，但那爱是肤浅的。所以，我们需要更深刻、更高尚的爱。这爱是神圣的爱。我们有了这样的爱，就同样的爱众弟兄，无论他们是怎样的弟兄。彼后一章五至七节有从信到爱的发展。这发展包括美德、知识、节制、忍耐和敬虔。至终，有完全的发展和成熟，从信的种子，经过美德和知识的根，节制的干，以及忍耐和敬虔的枝子，到弟兄相爱和爱的花和果子。
10In Matthew 5:44-47 the Lord Jesus said, “But I say to you, Love your enemies, and pray for those who persecute you, that you may become sons of your Father who is in the heavens, because He makes His sun to rise on the evil and the good, and sends rain on the just and the unjust. For if you love those who love you, what reward have you? Do not also the tax collectors do the same? And if you greet your brothers only, what are you doing extraordinary? Do not also the nations do the same?” As God sends rain upon both the just and the unjust, so we should love not only our brothers but also our enemies. It does not take much strength or energy for someone to love his own brother. But it does take a special strength and energy to love our enemies. We all need to have this noble love. Actually, in the church life we may prefer a certain brother whom we regard as nice and love him, but we may not appreciate another brother as much. We may have love for both brothers, but that love is shallow. Therefore, we need a deeper, nobler love. This love is agape. When we have this kind of love, we love all the brothers the same, no matter what kind of brothers they may be. In 1:5-7 we have the development from faith to love. This development includes virtue, knowledge, self-control, endurance, and godliness. Eventually, we have the full development and maturity from the seed of faith, through the roots of virtue and knowledge, the trunk of self- control, and the branches of endurance and godliness, to the blossom and the fruit of brotherly love and love
『这几样』存在我们里面，
THESE THINGS” EXISTING IN US
且不断增多
AND ABOUNDING
11在八节彼得接著说，『因为这几样存在你们里面，且不断增多，就必将你们构成非闲懒不结果子的，以致充分的认识我们的主耶稣基督。』『这几样』，指五至七节所说，从信到爱的一切美德。信、美德、知识、节制、忍耐、敬虔、弟兄相爱和爱，都该存在我们里面。然而，这些只是神圣的能力所赐给我们一切事的几样。我们需要看见，所有这些事都包括在种子里面。这种子包含了根、干、枝子、花和果子。
11In verse 8 Peter goes on to say, “For these things, existing in you and abounding, constitute you neither idle nor unfruitful unto the full knowledge of our Lord Jesus Christ.” The words “these things” refer to all the virtues covered in verses 5 through 7, from faith to love. Faith, virtue, knowledge, self - control, endurance, godliness, brotherly love, and love should all exist in us. Nevertheless, these are only some of the “all things” that have been granted to us by the divine power. We need to see that all these things are included in the seed. This seed contains the root, the trunk, the branches, the blossom, and the fruit.
12『存』的原文指某些东西从原初就属于某人，因此成为他合法的所有物，直到现在。这指明以上所说的一切美德，乃是属于信徒的所有物，并且藉著他们经历且有分于神圣性情一切的丰富，得以永远存在他们里面。彼得说到这些美德不但存在我们里面，也不断增多。神圣的美德不仅存在信徒里，为信徒所有，更因神圣生命的发展和长大，在他们里面不断加多并繁增。所有的美德已经存在种子里面，现今正等候机会不断增多。种子里的美德要不断增多，种子就需要种在土里，然后长大、发展，直到开花、结果。构成非闲懒不结果子的
12The Greek word for “existing” is huparcho. It denotes the existence of certain things that belong to someone from the beginning and thus become his rightful possession to the present. This indicates that all the virtues mentioned in verses 5 through 7 are the possession of the believers and exist in them forever through their experience of partaking of the divine nature in all its riches. Peter speaks of these virtues not only existing in us but also abounding. The divine virtues are not only existing in and possessed by the believers, but are also abounding and multiplying in them in the development and growth of the divine life. All the virtues already exist in the seed, and now they are waiting for the opportunity to abound. In order for the virtues in the seed to abound, the seed needs to be sown in the soil and then grow and develop until it blossoms and bears fruit. CONSTITUTED NEITHER IDLE NOR UNFRUITFUL
13彼得说，这几样若存在我们里面，且不断增多，就必将我们构成非闲懒不结果子的，以致充分的认识我们的主耶稣基督。这指明神圣生命和性情的美德，乃是我们属灵构成，属灵所是的成分，使我们这人没有闲懒不结果子的成分。被构成与想要改正自己、调整自己、或改良自己不同。要被构成，我们必须有某种元素或成分。神圣性情的元素、成分，乃是我们需要被其构成的成分。基督徒常受劝勉并教导要改良自己。然而，在新约里，我们不是受劝勉要改正自己：我们乃是受劝勉要被神圣性情的元素所构成。孔子也许教导人要改良，但他的确没有教导人要被神圣的性情构成。
13Peter says that if these things exist and abound in us, they shall constitute us neither idle nor unfruitful unto the full knowledge of our Lord Jesus Christ. This indicates that the virtues of the divine life and divine nature are the constituents, the elements, of our spiritual constitution, our spiritual being, making us persons without the elements of idleness and unfruitfulness. Being constituted is different from trying to correct ourselves, adjust ourselves, or improve ourselves. In order to be constituted we must have a certain element or constituent. The elements, the ingredients, of the divine nature are the constituents of which we need to be constituted. Christians are often exhorted and taught to improve themselves. However, in the New Testament we are not exhorted to correct ourselves: we are exhorted to be constituted of the elements of the divine nature. Confucius may have taught people to improve, but he certainly did not teach them to be constituted of the divine nature
14发展某样事物与被某样事物构成，二者之间有所不同。发展一件事，含示我们已经有某个东西，这个东西需要得著发展。但被某种元素构成，含示有一个我们还未据有的东西，要加给我们。我们有信作种子，这种子包含基督作生命。事实上，这种子就是三一神。我们看过，我们需要在我们的信上发展美德、知识、节制、忍耐、敬虔、弟兄相爱和爱。我们也需要被这一切发展出来的元素构成。
14There is a distinction between developing something and being constituted of something. Developing a matter implies that we already have something which needs to be developed. But being constituted of a particular element implies that something is about to be added to us that we do not already possess. We have faith as a seed that includes Christ as life. Actually, this seed is the Triune God. We have seen that we need to develop in our faith virtue, knowledge, self-control, endurance, godliness, brotherly love, and love. We also need to be constituted of all these elements that are developed
15事实上，我们天然的人需要被重新构成。从我们出生的时候，我们就被构成某一种人。我们既蒙了重生，就需要被重新构成；那就是说，我们需要被神圣性情的元素构成。我们已在天然的生命里被构成一次。现今在我们的新生里，我们有了新的生命，就需要被神圣的性情重新构成。神圣的性情在成分上，在构成成分上是丰富的，我们需要用这些成分将自己建造成为神人，成为与三一神调和的人。我们若被神圣性情的元素构成，就不会闲懒或不结果子。闲懒，原文直译是不作工；因此是闲懒。一个人也许不闲懒，却仍不结果子。结果子需要生命更多的长大，以及生命更多的供应。闲懒和不结果子，是我们天然堕落之人的构成成分；作工（生命的动力）和结果子，是我们在神圣生命上长大之人的构成成分。彼得在八节用『不结果子的』这辞，指明五至七节所说的，乃是神圣生命长大以致成熟的发展。
15Actually, our natural being needs to be reconstituted. From the time of our birth, we have been constituted a certain kind of person. Now that we have been regenerated, we need to be reconstituted; that is, we need to be constituted of the elements of the divine nature. We were constituted once in our natural life. Now in our new birth with our new life we need to be reconstituted of the divine nature. The divine nature is rich in ingredients, in constituents, with which we need to build up ourselves into a God-man, into a person mingled with the Triune God. If we are constituted of the elements of the divine nature, we shall not be idle or unfruitful. Literally, the Greek word rendered “idle” means unworking; hence, idle. One may not be idle, but may still be unfruitful. To be fruitful requires more growth in life and more supply of life. Idleness and unfruitfulness are constituents of our fallen being; working, the energizing of life, and fruit-fulness are the constituents of our spiritual constitution. Peter’su se of the word unfruitful” in verse 8 indicates that what is covered in verses 5 through 7 is the development of the growth of the divine life unto its maturity
16『闲懒』这辞含示许多事。这辞似乎相当微不足道，事实上却非常重要，并且含示很多。我们可以说，闲谈是闲懒的标记。任何闲谈的人都是闲懒的。这样的人也许用太忙为藉口，而不花充分的时间读主的话并祷告。但这样的人不是忙，乃是闲懒。
16The word idle implies many things. It seems that it is a rather insignificant word. Actually, this word is very important and implies a great deal. We may say that gossiping is a sign of idleness. Anyone who gossips is idle. Such a one may not spend adequate time reading the Word and praying, using the excuse that he is too busy. But such a one is not busy—he is idle
以致充分的认识基督
UNTO THE FULL KNOWLEDGE OF CHRIST
17在八节彼得说到非闲懒或不结果子，『以致充分的认识我们的主耶稣基督。』那以属灵的美德为其成分的构成，是在许多的步骤中，向著对我们主耶稣基督的充足认识进展，目的是充分的领略三一神包罗万有的具体化身。这段话用了三个辞，说到生命经历与属灵认识的关系：二节的『因』，（直译，在…里面，）指认识的范围；三节的『藉著』，指认识的管道；和八节的『以致』，指以所期望的认识为目标。我们对主经历上的认识，乃是照著我们在生命里长大的程度而增加。
17In verse 8 Peter speaks of not being idle or unfruitful “unto the full knowledge of our Lord Jesus Christ.” The constitution with the spiritual virtues as its constituents advances in many steps toward the full knowledge of our Lord Jesus Christ, with a view to the full realization of the all - inclusive embodiment of the Triune God. In this section of the Word, three prepositions are used regarding the relationship of the experience of life to spiritual knowledge: in, in verse 2, referring to the sphere of the knowledge; through, in verse 3, referring to the channel of the knowledge; and unto, in verse 8, referring to the knowledge in view as a goal. Our experiential knowledge of the Lord increases according to the degree of our growth in life.
近视
BEING SHORTSIGHTED
18在九节彼得说，『那没有这几样的，就是眼瞎、近视，忘了他旧日的罪已经得了洁净。』如在八节者，『这几样』指五至七节所说的一切美德。那没有这几样的，就是眼瞎、近视。『近视』，原文字根意（由于强光）闭上眼睛，因此是近视。这样的近视就是属灵的眼瞎，不能看见在三一神的神圣生命与性情里那进一步的东西，就是分赐到信徒里面作他们全备供应的。
18In verse 9 Peter says, “For he in whom these things are not present is blind, being shortsighted, having forgotten the cleansing of his past sins.” As in verse 8, “these things” refers to all the virtues covered in verses 5 through 7. The one in whom these things are not present is blind, being shortsighted. The Greek word rendered “shortsighted” comes from the root word that means to close the eyes due to strong light; hence, to be shortsighted. To be thus shortsighted is to be spiritually blind, unable to see something further in the divine life and divine nature of the Triune God dispensed into the believers as their bountiful supply
19『忘了』，原文含有意忘记，指有意忘记他旧日的罪得洁净的经历。这洁净是要使他有分于神的性情，好在神圣的生命里往前，而达到成熟。这不是说他否认了在相信基督并浸入基督时忠信的表白，也不是说他失去了信而受浸时所得救恩的确据，乃是说他忽略了救恩的开端对他的意义。
19Literally, the Greek word rendered “having forgotten” means taking forgetfulness, that is, willing to forget the experience of the cleansing of past sins. That cleansing was for us to go on in the divine life by partaking of the divine nature to reach its maturity. For one to forget the cleansing of his past sins does not mean that he denies the faithful profession he made when he believed in Christ and was baptized into Him, nor does it mean that he loses the assurance of salvation which he received at that time. Rather, it is to neglect what the initiation of salvation meant to him
应当殷勤，使我们
DILIGENT TO MAKE
所蒙的呼召和拣选坚定不移
OUR CALLING AND SELECTION FIRM
20在十节彼得继续说，『所以弟兄们，应当更加殷勤，使你们所蒙的呼召和拣选坚定不移；你们行这几样，就永不失脚。』这里的殷勤，即在神圣的生命里发展属灵的美德，在神圣生命的成长里往前。这使神对我们的呼召和拣选坚定不移。我们若殷勤发展五至七节所题的美德，就会证实我们的呼召和拣选。我们绝不会疑惑我们已蒙神呼召，且蒙祂拣选。然而，有些人也许怀疑神是否拣选了他们。他们疑惑这事，原因是他们缺少彼得所列举的美德。但我们若发展这些美德，并由这些美德构成，就会证实我们蒙了呼召和拣选。这就是使我们所蒙的呼召和拣选坚定不移。不但如此，我们行这几样，就永不失脚，因为我们已彻底被构成。
20In verse 10 Peter continues, “Wherefore, brothers, be the more diligent to make your calling and selection firm, for doing these things you shall by no means ever stumble.” Here to be diligent is to develop the spiritual virtues in the divine life, to advance in the growth of the divine life. This makes God’scall ing and selection of us firm. If we are diligent to develop the virtues mentioned in verses 5 through 7, we shall confirm, make sure, our calling and selection. We shall never doubt that we have been called by God and selected by Him. However, some may question whether God has chosen them. The reason they have doubt concerning this matter is that they lack the virtues listed by Peter. But if we develop these virtues and are constituted of them, we shall have the confirmation that we have been called and selected. This is to make our calling and selection firm. Furthermore, in doing these things we shall never stumble, because we have been thoroughly constituted.
进入永远的国
entrance into the eternal kingdom
21在十一节彼得下结论说，『这样，你们就必得著丰富充足的供应，以进入我们主和救主耶稣基督永远的国。』我们在神圣生命和神圣性情的发展里所享受全备的供应，（3～7，）必充分的供应我们，使我们丰富的进入我们主永远的国。这要叫我们凭神圣生命和神圣性情一切的丰富，作我们达到神辉煌荣耀的优越美德（能力），使我们能彀并合格进入要来的国。这不是仅仅得救，乃是得救后又追求在神圣生命里长大
21In verse 11 Peter concludes, “For so shall be richly and bountifully supplied to you the entrance into the eternal kingdom of our Lord and Savior Jesus Christ.” The bountiful supply we enjoy in the development of the divine life and divine nature will bountifully supply us a rich entrance into the eternal kingdom of our Lord. It will enable and qualify us to enter into the coming kingdom with all the riches of the divine life and divine nature as our excellent virtues unto the splendid glory of God. This is not merely to be saved to go to heaven
22成熟，而受到国度的赏赐。
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23本节永远的国，指所赐给我们主和救主耶稣基督之神的国，（但七13～14，）就是要在祂回来时显现的。（路十九11～12。）这国要作赏赐，赐给那些追求在祂生命里长大以致成熟，并发展祂性情之美德的忠信信徒，使他们在千年国时能有分于祂在神荣耀里的君王职分。（提后二12，启二十4，6。）这样进入主永远的国，与进入神永远的荣耀有关；这荣耀就是祂在基督里呼召我们所到达的。彼后一章十一节指明，我们可得著丰富充足的供应，以进入我们主的国。然而，好些基督徒不会这样进入，因为他们从未发展神圣的种子以致成熟，藉此建立这入口。我们若不被神圣的美德构成，就不能建立这样的入口。但我们若有神圣生命的发展，并由神圣性情的元素构成，我们就会得著丰富充足的供应，以进入要来的国。
23The eternal kingdom in this verse refers to the kingdom of God given to our Lord and Savior Jesus Christ (Dan. 7:13-14), which will be manifested at His coming back (Luke 19:11-12). It will be a reward to His faithful believers, who pursue the growth in His life unto maturity and the development of the virtues of His nature, so that they may participate, in the millennium, in His kingship in God’s glory (2 Tim. 2:12; Rev. 20:4, 6). To enter thus into the eternal kingdom of the Lord is related to the entrance into God’s eternal glory, to which He has called us in Christ (1 Pet. 5:10; 1 Thes. 2:12). Second Peter 1:11 indicates that we may have an entrance richly and bountifully supplied into the kingdom of our Lord. However, a good number of Christians will not have such an entrance, because they have never built up this entrance by developing the divine seed unto maturity. If we are not constituted of the divine virtues, we shall not be able to build up such an entrance. But if we have the development of the divine life and are constituted of the elements of the divine nature, a rich and bountiful entrance into the coming kingdom will be supplied to us