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彼得后书生命读经 · 第7篇

神圣的供备（七）

The Divine Provision (7)
1读经：彼得后书一章五至十一节。在本篇信息中，我们要复习彼后一章
1Scripture Reading: 2 Pet. 1:5-11 In this message we shall review 1:5-11
2五至十一节。
2DEVELOPING VIRTUE
藉著享受神的性情
BY ENJOYING THE DIVINE NATURE
发展美德
3在五节彼得说，『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。』『美德』是指三节所题的美德，那里彼得说到『那用祂自己的荣耀和美德呼召我们的』一位。不但如此，这美德与神的性情（4）有关；神的性情指神所是的丰富不同的方面。三节和五节的美德是经历神的性情，享受神的性情的结果。我们有分于神的性情，就是神所是之丰富的不同方面，这些丰富就成为我们的美德。例如，神是爱、光、圣、义和恩慈。这一切都是神的属性。每一种神的属性也是一种美德。我们享受神的所是，我们就享受祂的圣别。然后这圣别就成为我们身上并随著我们的美德。享受神其他的属性，原则也是一样。美德的素质或元素包含在信这种子里。这种子实际上就是基督自己，而基督就是神在祂一切的所是里。因为神一切的所是都在基督里，基督就是神所是的具体化身。这位基督成了我们的产业。我们里面对这具体化身的响应或返照就是信。因此，信也是我们的产业。在信这种子里包括一切神的属性，一切神所是的丰富。因为我们有信这种子同神的性情，我们就必须往前发展这种子。在这发展里出来的第一样东西，就是美德。所以，美德是享受神性情的结果，是享受神所是的结果。充分认识经过过程的神
3In verse 5 Peter says, “And for this very reason also, adding all diligence, supply bountifully in your faith virtue, and in virtue knowledge.” The word “virtue” refers to the virtue mentioned in verse 3, where Peter speaks of the One who has “called us to His own glory and virtue.” Furthermore, this virtue is related to the divine nature (v. 4), which denotes the different aspects of the riches of what God is. The virtue in verses 3 and 5 is the issue of the experience of the divine nature, the enjoyment of the divine nature, in verse 4. When we partake of the divine nature, the different aspects of the riches of what God is, these riches become our virtues. For example, God is love, light, holiness, righteousness, and kindness. All these are God’s attributes. Each divine attribute is also a virtue. When we enjoy what God is, we enjoy His holiness. Then this holiness becomes a virtue in us and with us. The principle is the same with the enjoyment of other divine attributes. The essence or element of virtue is contained in faith as a seed. This seed is actually Christ Himself, and Christ is God in all that He is. Because all that God is, is in Christ, Christ is the embodiment of what God is. This Christ has become our inheritance. The response to, or reflection of, this embodiment within us is faith. Faith, then, is also our inheritance. Within faith as a seed are included all the divine attributes, all the riches of what God is. Because we have this seed of faith with the divine nature, we must go on to develop this seed. The first thing that comes forth in this development is virtue. Therefore, virtue is the result of enjoying the divine nature, the result of enjoying what God is. THE FULL KNOWLEDGE OF THE PROCESSED GOD
4在五节彼得说，在我们的美德上，我们需要发展知识。在关于神圣生命和敬虔，以及有分于神性情的事上，美德需要对神和我们主耶稣之认识的充足供应。（2～3，8。）
4In verse 5 Peter says that in our virtue we need to develop knowledge. Virtue requires the bountiful supply of the knowledge of God and of Jesus our Lord (vv. 2, 3, 8) regarding the things related to the divine life and godliness and to the partaking of the divine nature.
5我们也许有许多知识，但我们的知识也许是肤浅、表面的。我们也许不认识生命，或不认识同样宝贵的信是甚么。不仅如此，我们可能不认识任何关于神性情的事，甚至有人根据圣经指出信徒得有分于神的性情时，我们也可能反对。那些有肤浅知识的人也可能不认识，敬虔是神的彰显，基督是三一神的具体化身，以及基督今天是赐生命的灵。对这样的事缺少知识，就是对圣经中真理的深邃缺少知识。有些信徒被肤浅的知识阻挠甚或破坏了。他们在道理上也许是基要的，却非常肤浅。肤浅的基要派实际上也许是一种能使属灵感觉迟钝的『麻药』。好些基督徒因著肤浅基要派的影响受了『麻醉』。为这缘故，很难和他们说到以基督作我们的食物和享受。你若告诉他们，我们能吃基督，消化基督，并吸收祂，使祂成为我们这人的构成成分，他们就会说，这样的教训是异端。他们也许反应说，『我们的主和救主耶稣基督在天上的宝座上。我们如何能吃祂，祂又如何能成为我们这人的构成成分？』他们甚至认为这样合乎圣经的教训是亵渎。一些有肤浅知识的人也反对调和的事。旧约里用到『调和』这辞；利未记二章说到油与细面调和，作成素祭。所以，调和的观念的确合乎圣经。不但如此，在约翰六章主耶稣说，祂是粮，是从天上降下来赐生命给世人的活粮，并且吃祂的人也要因祂活著。想想我们所吃的食物怎样了。食物被消化、吸收，至终与我们的组织和细胞调和。那么，吃岂不真的含示调和么？我们所吃食物的消化和吸收，的确与调和有关。我们所吃的食物与我们的构成调和。同样的原则，我们吃主这生命的粮，并在我们属灵的人里消化并吸收祂，祂就与我们调和，我们也与祂调和。然而，有些基督徒没有这知识，就是对圣经真理之深邃的知识。
5We may have a great deal of knowledge, but our knowledge may be shallow and superficial. We may not know life or know what like precious faith is. Moreover, we may not know anything regarding the divine nature, and we may even oppose it when it is pointed out from the Bible that believers may become partakers of the divine nature. Those with a superficial knowledge also may not know that godliness is the expression of God, that Christ is the embodiment of the Triune God, and that Christ today is the life-giving Spirit. To lack the knowledge of such matters is to be short of the knowledge of the depths of the truth in the Bible. Some believers have been hindered or even spoiled by superficial knowledge. They may be fundamental in their doctrine, but they may be fundamental in a superficial way. Superficial fundamentalism may actually be a kind of “drug” that can dull the spiritual senses. A good number of Christians have been “drugged” by the influence of a superficial fundamentalism. For this reason, it is very difficult to speak with them about having Christ as our food and enjoyment. If you tell them that we can eat Christ, digest Christ, and assimilate Him so that He becomes the constituent of our being, they would say that such a teaching is heretical. They may react and say, “Our Lord and Savior Jesus Christ is on the throne in heaven. How can we eat Him, and how can He become the constituent of our being?” They may even consider scriptural teachings such as these to be blasphemous. Some with superficial knowledge also oppose the matter of mingling. The word “mingling” is used in the Old Testament. Leviticus 2 speaks of the mingling of oil with fine flour to make the meal offering. The concept of mingling, therefore, is surely according to the Scriptures. Furthermore, in John 6 the Lord Jesus says that He is the bread, the living bread that came down from heaven to give life to the world, and that whoever eats Him will also live because of Him. Consider what happens to the food we eat. The food is digested, assimilated, and eventually mingled with our fibers and cells. Is it not true, then, that eating implies mingling? The digestion and assimilation of the food we eat definitely involves mingling. The food we eat is mingled with our very constitution. In the same principle, when we eat the Lord as the bread of life and digest and assimilate Him in our spiritual being, He is mingled with us and we with Him. However, certain Christians do not have this knowledge, which is a knowledge of the depths of biblical truth.
6彼后一章五节里所说到的知识，是对神和我们主的充分认识。我们需要充分认识的，不是未经过过程的神，『生的』神，乃是经过过程的神。『经过过程的神』是指那藉著成为肉体来作人，在地上生活三十三年半，死在十字架上，并且埋葬，复活，升到诸天之上的神。成为肉体、人性生活、钉十字架、复活并升天，都是漫长过程的一部分。因为基督经过了这样的过程，祂就不再仅仅是带著神性元素的神；祂也是带著人性元素的人。我们的主是神而人者，兼有神性和人性。不仅如此，祂也包括人性生活、祂包罗万有之死、和祂分赐生命之复活的元素。这样关于经过过程之神的话，对那些只肤浅认识主话的人，听来也许很生疏、奇特。但照著彼得在一章五节所说的，我们需要在我们的美德上，充足的供应对神的充分认识。信徒若没有正确的知识，如何能有一章五至七节所描述的发展？没有对神的充分认识，就不可能有这发展。有些信徒几乎没有任何发展。他们甚至没有充分领悟同样宝贵的信，不知道这信就是他们里面包罗万有的种子。他们从未听过这种教训。他们的知识不在这条线上，反而联于肤浅的宗教领会。
6The knowledge spoken of in 1:5 is the full knowledge of God and of our Lord. We need a full knowledge not of the unprocessed God, the “raw” God, but of the processed God. The expression “processed God” refers to the God who became a man through incarnation, who lived on earth for thirty-three and a half years, who died on the cross and was buried, who was resurrected, and who has ascended to the heavens. Incarnation, human living, crucifixion, resurrection, and ascension are all a part of a long process. Because Christ has passed through such a process, no longer is He merely God with the element of divinity; He is also man with the element of humanity. Our Lord is both God and man. He has both the divine nature and the human nature. Moreover, He also includes the elements of human living, His all-inclusive death, and His life-imparting resurrection. Such a word concerning the processed God may sound alien or strange to those who have only a superficial knowledge of the Word. But according to what Peter says in 1:5, we need to supply bountifully in our virtue the full knowledge of God. If believers do not have the proper knowledge, how can they have the development described in 1:5-7? It is not possible to have this development apart from the full knowledge of God. With some believers there is hardly any development. They may not even have a full realization concerning the like precious faith, not knowing that this faith is the all-inclusive seed within them. They have never heard this kind of teaching. Their knowledge is not on this line, but is related instead to a superficial religious understanding
节制、忍耐和敬虔
SELF-CONTROL, ENDURANCE, AND GODLINESS
7在六节彼得接著说，『在知识上供应节制，在节制上供应忍耐，在忍耐上供应敬虔。』节制是在情感、喜好和习惯上管治并约束己。在我们的知识上，我们需要发展这样的节制。在我们的节制上，我们需要发展忍耐。节制与自己有关，忍耐与别人和环境有关。对于我们自己，我们必须有节制；对于我们的环境，无论怎样，我们都需要忍耐。我们需要对我们的家人、邻居、和搅扰我们的各种事物有忍耐。例如，你为环境中的某事所困扰，就需要忍耐。我们需要发展忍耐，以容忍别人与环境。在六节彼得也说，在我们的忍耐上，我们需要发展敬虔。敬虔的意思是像神，就是像神并彰显神。基督徒的生活该是在凡事上彰显神，并带有神的样式的生活。我们管治我们的己并容忍别人与环境时，也需要发展敬虔，使我们得以像神并彰显祂。
7In verse 6 Peter goes on to say, “And in knowledge self- control, and in self-control endurance, and in endurance godliness.” Self-control is the exercise of control over the self in its passions, desires, and habits. In our knowledge we need to develop such a self - control. In our self-control we need to develop endurance. Self- control is related to the self, but endurance is related to others and to our circumstances. As to ourselves, we must have self-control, and as to our circumstances, no matter what they may be, we need endurance. We need to have endurance with the members of our family, with our neighbors, and with various things that disturb us. For example, when you are bothered by something in your environment, you need endurance. We need to develop endurance in order to bear with others and with our circumstances. In verse 6 Peter also says that in our endurance we need to develop godliness. Godliness means God - likeness, that is, being like God and expressing God. The Christian life should be a life that expresses God and bears God’s likeness in all things. As we exercise control over the self and bear with others and with circumstances, we also need to develop godliness so that we may be like God and express Him.
需要高尚的爱
THE NEED FOR A NOBLE LOVE
8在七节彼得接著说，『在敬虔上供应弟兄相爱，在弟兄相爱上供应爱。』我们已指出，在敬虔，彰显神上，需要供应弟兄相爱，就是弟兄的情爱。我们也看过，七节的『爱』字，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。）这种爱比弟兄相爱更高尚，比人的爱能力更强，度量更广。在召会生活中，弟兄姊妹也许彼此相爱，但他们的爱也许相当肤浅。在他们的爱里，也许没有生命的供应，也没有能施医治的『抗生素』。这就是说，他们的爱缺少神圣的爱。但在彼得所说对弟兄的爱里，有另一种元素，这元素就是神圣的爱，这爱以智慧供应我们，使我们合式的爱弟兄。有时候我们愚昧的、以能惯坏别人的作法爱他们。我们没有智慧，以使他们能得著生命的供应并得滋养的作法爱他们。神的爱不但滋养人，也包含能施医治且豫防疾病的属灵抗生素。我们若以神圣的爱爱弟兄，就会将这样的抗生素注入他们里面。例如，你也许晓得弟兄有某种缺欠或软弱。你知道教导或改正不会帮助弟兄。这位弟兄需要人以高尚的爱爱他。你若以这种爱爱他，他就会得著生命的供应，以及能杀死他里面『病菌』的抗生素。在召会生活中，我们需要有辨识、不愚昧的彼此相爱。我们需要带著滋养弟兄并帮助他们得医治的崇高目的来爱他们。
8In verse 7 Peter goes on to say, “And in godliness brotherly love, and in brotherly love love.” We have pointed out that in godliness, the expression of God, brotherly love, which is brotherly affection, needs to be supplied. We have also seen that the 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). This kind of love is nobler than brotherly love, and it is stronger in ability and greater in capacity than human love. The brothers and sisters in the church life may love one another, but their love may be rather superficial. In their love there may be no life supply and no “antibiotic” to foster healing. This means that their love is lacking in agape. But in Peter’s love for the brothers there is another element, and this element is the divine love, a love that supplies us with wisdom to love the brothers in a proper way. Sometimes we love others foolishly, in a way that can spoil them. We do not have the wisdom to love them in a way that will enable them to receive the life supply and be nourished. God’s love is not only nourishing, but also contains a spiritual antibiotic that fosters healing and prevents illness. If we love the brothers with divine love, we shall infuse such an antibiotic into them. For example, you may realize that a brother has a certain shortage or weakness. You know that teaching or correction will not help the brother. This brother needs to be loved with a noble love. If you love him with this kind of love, he will receive the life supply and an antibiotic that can kill the “germs” within him. In the church life we need to love one another with discernment, not foolishly. We need to love the brothers with the high purpose of nourishing them and helping them to be healed
有辨识的爱
Love with Discernment
95:45神的爱总是有辨识的。马太五章四十五节告诉我们，神降雨给义人，也给不义的人。但祂这样作是有智慧的。有时候祂也许使某地区不下雨。这不是说，祂不爱那地方的人。祂爱他们，但祂是有辨识的爱他们。同样，我们不该不爱圣徒。我们该爱众弟兄，但我们该有辨识的爱他们。我们对圣徒的爱也总该照著度量或在界限之内。我们若过度爱某位弟兄，那爱也许就惯坏他。我们需要只爱他到某个地步就可以了。但另一位弟兄也许需要更大量的爱。这样爱别人，就是不仅仅以弟兄的情爱爱他们，更是以神圣的爱爱他们。
9God’s love is always with discernment. Matthew tells us that God sends rain upon both the just and the unjust. But He does this with wisdom. Sometimes He may withhold rain from a certain region. This does not mean that He does not love the people in that place. He loves them, but He loves them with discernment. Likewise, we should not withhold love from the saints. We should love all the brothers, but we should love them with discernment. Our love for the saints should also always be according to a measure or within a limitation. If we love a brother excessively, that love may spoil him. We need to love him only to a certain extent. But another brother may be in need of a greater measure of love. To love others in this way is to love them not merely with brotherly affection but also with agape.
不在于我们情感起伏的爱
Love That Is Not Dependent on Our Emotional Tide
10我们爱弟兄常在于我们情感的起伏。我们情绪高昂时，就爱每个人。但我们情绪低落时，也许就不愿意向任何人显示爱。有些弟兄的情绪高昂时，几乎会作任何事帮助你。但他们一旦情绪低落，就一点也不愿意帮助人。这种弟兄虽然爱圣徒，却是照著情感的起伏不定爱他们。那种爱不是神圣的爱。神圣的爱不在于我们情感的起伏。因为这爱起源于神圣的生命，牠就不改变。我们需要学习以这神圣的爱爱弟兄，不以那在于我们情感起伏的爱爱弟兄。
10Often our brotherly love is dependent on the tide of our emotions. When our emotional tide is high, we love everyone. But when the tide of our emotion is low, we may not be willing to show love for anyone. When the emotional tide of some brothers is high, they will do almost anything to help you. But when the emotional tide is low, they are not willing to help at all. This kind of brother loves the saints, but he loves them according to the changeable tide of his emotion. That kind of love is not agape. The divine love does not depend on our emotional tide. Because this love has its source in the divine life, it does not change. We need to learn to love the brothers with this divine love, not with the love that depends on the tide of our emotions
11神的爱是始终如一的。我们若以这爱爱别人，也会是始终如一的。每当有人接触我们的时候，我们的爱会是相同的。我们总会有辨识并照著别人的需要爱他们。我们也许晓得一位弟兄需要多少爱，所以我们会量出、分配出那么多的爱给他；但另一位弟兄也许需要不同分量的爱应付他的需要。这是一种高尚的爱。我们在婚姻生活和家庭生活中需要有这神圣的爱。彼得嘱咐作丈夫的要按妻子应得的分敬重她。（彼前三7。）这需要高尚的爱。
11God’s love is consistent. If we love others with this love, we shall also be consistent. Whenever someone contacts us, we shall be the same with respect to our love. We shall always love others with discernment and according to their need. We may realize that one brother needs a certain measure of love. Therefore, we shall measure out, mete out, that much love to him. But another brother may need a different measure of love to meet his need. This is a noble kind of love. We need to have this divine love in our married life and family life. Peter charges the husbands to assign honor to the wife (1 Pet. 3:7). This requires a noble love
12姊妹一般是用情感，没有辨识或不适度的爱丈夫。这样的姊妹高兴或情绪高昂时，就会因此爱丈夫。但她若不高兴或生气，就不会爱他。那种爱是情感的，不包含神圣之爱的元素。然而，一位在主里较为老练的姊妹，会始终如一的爱丈夫和儿女，但她的爱总是适度且有辨识的。这种爱必是高尚的爱。
12It is common for sisters to love their husbands emotionally and without discernment or measure. When such a sister is happy or high in her emotion, she will love her husband accordingly. But if she is unhappy or angry, she will not love him. That kind of love is emotional and does not contain the element of agape. However, another sister, with more experience in the Lord, will consistently love her husband and children, but will always love with a measure and with discernment. This kind of love is surely a noble love
13我们人的爱不可能适度且有辨识。这就是彼得说到弟兄相爱以后，接著指明我们在弟兄相爱上需要发展爱的原因。有些解经家误解彼得这里的话，以为他在告诉我们，首先要发展对弟兄的爱，然后要发展对众人的爱。然而，这种领会太肤浅了。彼得的思想是在我们的弟兄相爱里，需要有神圣之爱的元素。
13It is not possible for our human love to be with the proper measure and discernment. This is the reason that, after speaking of brotherly love, Peter goes on to indicate that in our brotherly love we need to develop love. Some expositors have misinterpreted Peter here and have thought that he is telling us to develop first a love for the brothers and then a love for all men. This understanding, however, is too shallow. Peter’s thought is that in our brotherly love there needs to be the element of agape, the divine love
成熟与君王职任
MATURITY AND KINGSHIP
14在彼后一章八至十节彼得说，这一切美德若存在我们里面，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。但那没有这几样的，就是眼瞎、近视，忘了他旧日的罪已经得了洁净。所以，彼得嘱咐我们应当殷勤，藉著发展这一切美德，使我们所蒙的呼召和拣选坚定不移。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。』在这永远的国里，我们不是臣民─我们乃是君王。然而，要在我们主和救主耶稣基督永远的国里作王，我们就需要在生命上成熟。我们基督徒命定要在主的国里作王。然而，人若缺少在神圣生命上的成熟，如何能在要来的国里作王？没有这种成熟而作王是不可能的。即使主要叫不成熟的人登宝座作王，那人也会晓得，他无法尽君王职任。这指明甚至我们自己也知道，为著要作王，我们需要长大成熟。照著彼得在一章五至十一节的话，长大成熟就是发展我们所已经接受的。我们已分得奇妙的同样宝贵之信，这信是包罗万有的种子。一切神圣的丰富都在这种子里，但我们必须殷勤，将这些丰富发展为美德。然后我们需要在我们的美德上发展知识；在知识上发展节制；在节制上发展忍耐；在忍耐上发展敬虔；在敬虔上发展弟兄相爱；并在弟兄相爱上发展爱。藉著发展这些美德，我们就长大，至终我们要达到成熟。结果，我们要充满基督，用保罗的话说，就是达到基督丰满之身材的度量。（弗四13。）这样，我们就会有资格并装备好，在要来的国里作王。
14In verses 8 through 10 Peter says that if all these virtues exist in us and abound, they shall constitute us neither idle nor unfruitful unto the full knowledge of our Lord Jesus Christ. But he in whom these things are not present is shortsighted and has forgotten the cleansing of his past sins. Therefore, Peter charges us to be diligent to make our calling and selection firm by developing all these virtues. In 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.” In this eternal kingdom we shall not be subjects—we shall be kings. But in order to be kings in the eternal kingdom of our Lord and Savior Jesus Christ, we need maturity in life. We Christians are destined to be kings in the Lord’skin gdom. However, how can someone be a king in the coming kingdom if he lacks the maturity in the divine life? It is impossible to be a king without this maturity. Even if the Lord would want to enthrone as a king someone who is not mature, that person would realize that he is not able to exercise the kingship. This indicates that even we ourselves know that we need to grow to maturity in order to be kings. According to Peter’s word in 1:5-1 1, to grow to maturity is to develop what we have already received. We have been allotted the wonderful like precious faith, and this faith is an all - inclusive seed. All the divine riches are in this seed, but we must be diligent to develop them into virtue. Then we need to develop in our virtue knowledge; in knowledge, self-control; in self-control, endurance; in endurance, godliness; in godliness, brotherly love; and in brotherly love, love. By developing these virtues we grow, and eventually we shall reach maturity. As a result, we shall be full of Christ, and, in Paul’swords, we shall arrive at the measure of the stature of the fullness of Christ (Eph. 4:13). Then we shall be qualified and equipped to be kings in the coming kingdom.