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犹大书生命读经 · 第4篇

彼得和犹大书信的基本结构（一）

The Basic Structure of the Epistles of Peter and Jude (1)
1读经：彼得前书1:2-3,11;2:1-3.9;3:4;5:10，彼得后书1:14:3:18，犹大
1Scripture Reading: 1 Pet. 1:2-3, 11; 2:1-3. 9; 3:4; 4:14; 5:10; 2 Pet. 1:14:3:18; Jude 3, 20-21 4:14;
2书3,20-21。
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3在本篇信息中，我要进一步说到彼得和犹大书信的中心思想。
3In this message I would like to give a further word concerning the central thought of the Epistles of Peter and Jude
4像彼得这样一个没有学问的加利利渔夫，能写出彼得前后书，真是非常希奇，甚至令人惊讶。彼得在他的著作里包括了神永远经纶的一切事，与保罗在他的书信中所说的一样。保罗当然非常有学问，他在旧约圣经上受过训练，也在希腊和罗马文化上受过教育。然而，彼得没有这种学识。虽然如此，他的两封书信却写得非常美妙。彼得甚至用了一些保罗没有用过的措辞和发表。例如，彼得说到有分于神的性情，（彼后一4，）这深奥的发表在保罗的著作中找不著。彼得不仅用了深奥的发表，他的书信也包括了许多意义深长的细节。彼得的著作在数量上远不及保罗，但他在一些点上也许比保罗还要丰富。所以，我们需要花充分的时间研读彼得这两封书信，好看见要紧的点和细节。
4It is very surprising, even astounding, that an uneducated fisherman from Galilee such as Peter could write the two Epistles of 1 and 2 Peter. In his writings Peter embraces all the matters of God’s eternal economy, the same matters that Paul covers in his Epistles. Paul, of course, was highly educated. He had been trained in the Scriptures of the Old Testament, and he also had been educated in Greek and Roman culture. Peter, however, did not have this learning. Nevertheless, he wrote his two Epistles in a marvelous way. Peter even used certain terms and expressions that Paul did not use. For example, Peter speaks about being partakers of the divine nature (2 Pet. 1:4). This profound expression cannot be found in the writings of Paul. Not only does Peter use deep and profound expressions, but in his Epistles he also covers a number of significant details. In quantity Peter wrote much less than Paul wrote, but in certain points he may be richer than Paul. Therefore, we need to spend adequate time to study the two Epistles of Peter to see the crucial points and the details
三一神作我们的分
THE TRIUNE GOD AS OUR PORTION
5彼得在他的著作里所论到的头一个基本项目乃是三一神。彼得指明我们所相信的神乃是三一神。在彼得前书开头的话里，我们能看见三一神：『就是照著父神的先见被拣选，藉著那灵得圣别，以致顺从耶稣基督，并蒙祂血所洒的人。』（彼前一2。）这里有父神的先见、那灵的圣别、以及顺从耶稣基督并蒙祂血所洒。父神重生了我们，（彼前一3，）基督用祂的宝血成功了救赎，而那灵将神完全的救恩实施在祂所拣选的人身上。这里我们看见三一神成功了完全的救恩。
5The first basic matter covered by Peter in his writings is the Triune God. Peter indicates that the God in whom we believe is the Triune God. In the opening words of Peter’s first Epistle we can see the Triune God: “According to the foreknowledge of God the Father, in sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ” (v. 2). Here we have the foreknowledge of God the Father, the sanctification of the Spirit, and the obedience and sprinkling of the blood of Jesus Christ. God the Father has regenerated us (1 Pet. 1:3), Christ has accomplished redemption with His precious blood, and the Spirit applies God’s full salvation to His chosen people. Here we see the Triune God in the accomplishment of full salvation.
6彼得也向我们揭示，这三一神是我们的分。这事实由彼后一章四节里『有分于』一辞所指明。按照这节，我们已得有分于神的性情。这指明三一神现今是我们的分。神若不是我们的分，我们就无法有分于祂的性情。
6Peter also unveils to us the fact that this Triune God is our portion. This fact is indicated by the word “partakers” in 2 Peter 1:4. According to this verse, we have become partakers of the divine nature. This indicates that the Triune God is now our portion. If God were not our portion, we could not partake of His nature.
我们有分于神的凭藉
THE MEANS FOR US TO PARTAKE OF GOD
7彼得在他的著作中，也启示我们有分于三一神作我们之分的路。这条路与心中隐藏的人有关，这隐藏的人就是我们的灵。（彼前三4。）论到我们的灵，保罗在他的书信中说得很多，但他没有用『心中隐藏的人』一辞。这隐藏的人，就是我们人的灵，乃是我们享受三一神作我们之分的凭藉。虽然彼得只有几次题到神的灵，但他的用辞很美妙。他在彼前四章十四节说，『你们若在基督的名里受辱骂，便是有福的，因为荣耀的灵，就是神的灵，安息在你们身上。』这里原文直译是荣耀的灵和神的灵。荣耀的灵就是神的灵。彼得也说到基督的灵。（彼前一11。）我们人的灵作为心中隐藏的人，以及神的灵作为荣耀的灵和基督的灵，乃是我们有分于神作我们之分的凭藉。
7In his writings Peter also reveals the way for us to partake of the Triune God as our portion. The way involves the hidden man of the heart, and this hidden man is our spirit (1 Pet. 3:4). In his Epistles Paul has much to say concerning our spirit, but he does not use the expression “the hidden man of the heart.” This hidden man, our human spirit, is the means by which we enjoy the Triune God as our portion. Although Peter speaks of God’s Spirit only a few times, his terminology is marvelous. In 1 Peter 4:14 he says, “If you are reproached in the name of Christ, you are blessed, because the Spirit of glory and of God rests upon you.” Literally, the Greek here means “the Spirit of glory and that of God.” The Spirit of glory is the Spirit of God. Peter also speaks concerning the Spirit of Christ (1 Pet. 1:11). Our human spirit as the hidden man of the heart and God’s Spirit as the Spirit of glory and as the Spirit of Christ are the means for us to partake of God as our portion
三一神经过了过程
THE TRIUNE GOD PROCESSED
成为我们的享受
TO BECOME OUR ENJOYMENT
8我们曾经指出，彼得书信的主题是神的行政，特别是神藉著审判而有之行政的对付。这就是这两卷书的中心主题。然而，彼得前后书的结构乃是三一神，祂经过了种种过程，成为我们的分，使我们可以藉著祂的灵，就是基督的灵和荣耀的灵，并藉著运用我们的灵，来有分于祂并享受祂。
8We have pointed out that the Epistles of Peter are on the subject of God’s government, in particular on God’s governmental dealings through judgment. This is the central subject of these two books. Nevertheless, the structure of 1 and 2 Peter is the Triune God, who has been processed to become our portion so that we may participate in Him, partake of Him, and enjoy Him through His Spirit, who is the Spirit of Christ and the Spirit of glory, and by the exercise of our spirit
9我鼓励你们研读彼得书信中所有的细节。然而，你们在研读这些细节的时候，不要偏离神一般的神圣著作，特别是彼得书信的中心思想和基本结构。这个基本结构乃是三一神，经过了种种过程，成为我们包罗万有的分。我们享受祂，乃是藉著运用我们的灵，与神圣的灵合作并回应这灵。我们绝不该忘记这基本结构，也不该偏离牠。我们研读彼得著作中其他各点的时候，若紧紧抓住基本思想和基本结构，就会得著丰富，且会非常丰富、完全并细致的经历三一神。
9I encourage you to study all the details in the Epistles of Peter. However, as you study these details, do not be distracted from the central thought and the basic structure of God’s holy writings in general and the Epistles of Peter in particular. The basic structure is the Triune God who has been processed to become our all-inclusive portion. We enjoy Him by exercising our spirit to cooperate with and respond to the divine Spirit. We should never forget this basic structure or be distracted from it. If we hold firmly to the basic thought and the basic structure as we study all the other points in the writings of Peter, we shall be enriched and we shall experience the Triune God in a very rich, absolute, and detailed way.
10彼得前后书和犹大书这三封书信说到很多点。但这几封书信的基本结构，乃是三一神在祂选民身上工作，将他们带进对三一神完满的享受里。彼得和犹大都有力的指明，三一神经过了一个过程，为要替我们作许多事并成为我们的一切，使我们能有分于祂作我们的享受。
10The three Epistles of 1 and 2 Peter and Jude cover many points. But the basic structure of these Epistles is the Triune God operating on His elect that they may be brought into the full enjoyment of the Triune God. Both Peter and Jude indicate strongly that the Triune God has passed through a process in order to do many things for us and to become everything to us that we may partake of Him for our enjoyment
三一神成为我们的恩典
THE TRIUNE GOD BECOMING OUR GRACE
11彼得在第一封书信的开头论到三一神在祂选民身上的三重工作，使他们有分于并享受祂自己；他在第二封书信的开头论到神圣的供备。他告诉我们，神的神能已将一切关于生命和敬虔的事赐给我们，甚至分赐给我们，为要叫我们得有分于神的性情。不仅如2此，按照彼后一章，神圣的供备不仅赐给我们神圣的生命，也赐给我们神圣的光。（彼后一19。）彼得在他第一封书信的末了说，『但那全般恩典的神，就是那曾在基督耶稣里召你们进入祂永远荣耀的，等你们暂受苦难之后，必要亲自成全你们，坚固你们，加强你们，给你们立定根基。』（彼前五10。）彼得在这里指明，我们要在神自己里面立定根基。然后彼得在他第二封书信的末了说，『你们却要在我们的主和救主耶稣基督的恩典和知识上长大。』(彼后三18。）这里我们主的知识等于真理，就是祂一切所是的实际。所以，彼得在这一节嘱咐我们要在恩典和真理（实际）上长大。虽然彼得在他的书信里说到许多的事，但他著作的基本结构乃是三一神成为我们的恩典，使我们能享受祂，在生命里长大，并藉著在生命里长大而在三一神里得
11Peter begins his first Epistle with a word concerning the threefold operation of the Triune God upon His chosen people to bring them into the participation and enjoyment of Himself. At the beginning of his second Epistle Peter speaks concerning the divine provision. He tells us that the divine power has granted us and even imparted to us all things related to life and godliness in order that we may partake of the divine nature. Furthermore, according to chapter one of Peter, the divine provision gives us not only the divine life but also the divine light (v. 19). At the end of his first Epistle Peter says, “But the God of all grace, who called you into His eternal glory in Christ, after you have suffered a little while, will Himself perfect, establish, strengthen, and ground you” (5:10). Here Peter indicates that we shall be grounded in God Himself. Then at the end of his second Epistle Peter says, “But grow in grace and the knowledge of our Lord and Savior Jesus Christ” (3:1 8). Here the knowledge of our Lord is equal to the truth, the reality of all that He is. Therefore, in this verse Peter charges us to grow in grace and in truth, reality. Although Peter covers many matters in his Epistles, the basic structure of his writings is the Triune God becoming our grace that we may enjoy Him, grow in life, and through the growth in life be perfected, established, strengthened, and grounded in the Triune God.
12著成全、坚固、加强、并立定根基。
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13我们研读彼得和犹大书信的细节时，需要记得一切的细点都帮助我们解决难处，将我们带回对三一神的享受里。所以，我们不该孤立的来看这些细节。每一点都帮助我们解决难处，使我们不至太偏离对三一神的享受，反而被带回这享受中。
13As we study the details of the Epistles of Peter and Jude, we need to remember that all the detailed points help us to solve our problems so that we may be brought back to the enjoyment of the Triune God. Therefore, we should not consider the details in a detached way. Every point is a help in solving our problems so that we would not be distracted further from the enjoyment of the Triune God, but instead be brought back to this enjoyment.
为信仰争辩
CONTENDING FOR THE FAITH
并活在三一神里面
AND LIVING IN THE TRIUNE GOD
14犹大在靠近他书信的开头，嘱咐我们要为信仰争辩：『亲爱的，我尽心竭力要写信给你们，论到我们共享之救恩的时候，就不得不写信劝你们，要为那一次永远交付圣徒的信仰竭力争辩。』(犹3。）我们曾经看过，信乃是给我们质实，并由我们实化的新约指出，这产业实际上就是三一神经过了过程，成为我们的分。犹大在他的书信将近末了的时候说，『亲爱的，你们却要在至圣的信仰上建造自己，在圣灵里祷告，保守自己在神的爱中，等候我们主耶稣基督的怜悯，以至于永远的生命。』（犹～21。）犹大论到在至圣的信仰上建造自己，等于彼得说到被建造成为属灵的殿，成为圣别的祭司体系。（彼前二5。）然后犹大接著说到活在三一神里面。犹大论到在圣灵里祷告，保守自己在神的爱中，并等候我们主耶稣基督的怜悯；这话指明了这一点。
14Toward the beginning of his Epistle Jude charges us to contend for the faith: “Beloved, using all diligence to write to you concerning our common salvation, I found it necessary to write to you, entreating you to contend for the faith once for all delivered to the saints” (v. 3). We have seen that the faith is the New Testament inheritance substantiated to us and realized this inheritance is actually the Triune God processed to be our portion. Toward the end of his Epistle Jude says, “But you, beloved, building up yourselves in your most holy faith, praying in the Holy Spirit, keep yourselves in the love of God, awaiting the mercy of our Lord Jesus Christ unto eternal life” (vv. 20-21). Jude’sword concerning building up ourselves in our most holy faith is equal 20 to Peter’sword about being built up a spiritual house, into a holy priesthood (1 Pet. 2:5). Then Jude goes on to speak of living in the Triune God. This is indicated by Jude’sword concerning praying in the Holy Spirit, keeping ourselves in the love of God, and awaiting the mercy of our Lord Jesus Christ.
以至于永远的生命
unto eternal life
15犹大用『以至于永远的生命』来结束二十一节。这句话指明对三一神的享受。永远的生命就是三一神，『以至于永远的生命，』指明对三一神所是的完满享受。
15Jude ends verse 21 with the words “unto eternal life.” Here “unto” means issuing in or resulting in. This phrase indicates the enjoyment of the Triune God. Eternal life is the Triune God, and “unto eternal life” indicates the full enjoyment of what the Triune God is
题醒的话
A WORD OF REMINDER
16我们需要对这事实有深刻的印象：这三封书信都是以一个基本结构写的，这个基本结构就是三一神经过了种种过程，成为包罗万有赐生命的灵给我们享受。这结构乃是照著神的经纶，且完全符合保罗著作中所揭示的。我盼望这话会作你的题醒。当你来看神行政的事，以及神在审判里对付的历史鉴戒，你不该被这些事打岔。反之，这些事该带你回到这几封书信的基本结构－三一神作我们完满的享受。不仅如此，你需要顾到你的灵，就是心中隐藏的人，并领悟神圣的灵，就是荣耀的灵和基督的灵，乃是在你里面。然后你会享受三一神，并彰显祂作敬虔，完成于荣耀。
16We need to be impressed with the fact that these three Epistles were written with a basic structure, and this structure is the Triune God processed to become the all-inclusive life-giving Spirit for our enjoyment. This structure is according to God’s economy, and it corresponds fully to what is unveiled in Paul’s writings. I hope that this word will serve as a reminder to you. When you consider the matters of God’s government and the historic examples of His dealing in His judgment, you should not be distracted by these matters. Instead, these things should bring you back to the basic structure of these Epistles—the Triune God as our full enjoyment. Furthermore, you need to take care of your spirit as the hidden man of the heart and realize that the divine Spirit, the Spirit of glory and the Spirit of Christ, is within you. Then you will enjoy the Triune God and express Him as godliness, which will consummate in glory.
为著神的定旨蒙拣选
CHOSEN FOR GOD’S PURPOSE
17彼得前书头一章半有一幅清楚的图画，说出神怎样在已过的永远里，照著祂的先见拣选了我们作祂的选民。赞美祂，从亿万的人中拣选了我们！神为著一个定旨拣选了我们，这定旨乃是神要将自己放在我们里面作我们的生命，使我们能与祂一同长成一个建筑，就是祂的居所。这个建筑乃是神的殿，是神居住的地方。不仅如此，这个建筑成了神的彰显，宣扬神那召我们出黑暗、入祂奇妙之光者的美德。（彼前二9。）宣扬神的美德就是彰显祂的所是。这是神的定旨，也是神的目标。
17In the first one and a half chapters of 1 Peter we have a clear picture of how God in eternity past selected us according to His foreknowledge to be His chosen people. Praise Him that out of the billions of human beings He has selected us! God selected us for a purpose, and this purpose is that God would put Himself into us as our life so that we may grow with Him into a building, His dwelling place. This building is God’sho use, the place where He houses Himself. Furthermore, this building becomes God’sex press i on to “tell out the virtues of Him” as the One who has called us out of darkness into His marvelous light (1 Pet. 2:9). To tell out God’s virtues is to express what He is. This is God’s purpose. This is also God’s goal
18神若要成就祂的定旨，达到祂的目标，就需要将祂在已过的永远里所定规的，实施在我们身上。神要这样作，就必须成为那灵。乃是那灵将神所定规的实施在我们身上。不仅如此，因著神的选民堕落了，神就必须成功救赎。因此，神在子的身位里来成功救赎。主耶稣流出血来，叫我们被血所洒，蒙救赎归给神。我们在彼得前书看见，那灵将神所定规的实施在我们身上，子救赎我们，父重生我们。为这缘故，彼得说，『我们主耶稣基督的神与父是当受颂赞的，祂曾照自己的大怜悯，藉耶稣基督从死人中复活，重生了我们，使我们有活的盼望。』（彼前一3。）这就是说，神这含有神圣『基因』的神圣生命，进到我们里面来重生我们。我们既蒙了重生，就可以尝到主是美善的。（彼前二3。）
18If God would fulfill His purpose and reach His goal, He needs to apply to us what He decided in eternity past. In order to do this, it is necessary for God to be the Spirit. It is the Spirit who applies to us what God has decided. Moreover, because His chosen people had become fallen, it became necessary for God to accomplish redemption. Hence, God came in the Person of the Son to accomplish redemption. The Lord Jesus shed His blood so that we may be sprinkled and redeemed to God. In 1 Peter we see that the Spirit applies God’s decision to us, the Son redeems us, and the Father regenerates us. For this reason, Peter says, “Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has regenerated us unto a living hope through the resurrection of Jesus Christ from among the dead” (1 Pet. 1:3). This means that God entered into us as the divine life containing the divine “genes” to regenerate us. Now that we have been regenerated, we may taste that the Lord is good (1 Pet. 2:3
尝过主的结果
THE RESULT OF TASTING THE LORD
19我们尝过主，结果就渴望脱去我们天2:1然的人。所以，彼得在彼前二章一节说到『脱去一切的恶毒、和一切的诡诈、并伪善、嫉妒、以及一切毁谤的话。』彼得在这里题到五件事：恶毒、诡诈、伪善、嫉妒、毁谤的话。恶毒产生诡诈，诡诈与伪善和嫉妒有关，结果就是毁谤的话。那些恶毒的人也会弄诡诈；这诡诈会使他们装假，并嫉妒别人；嫉妒的结果，就会毁谤别人。
19As a result of tasting the Lord, we have the desire to put away our natural being. Therefore, in 1 Peter Peter speaks of “putting away all malice and all guile and hypocrisies and envyings and all evil speakings.” Here Peter mentions five matters: malice, guile, hypocrisies, envyings, and evil speakings. Malice issues in guile, guile is related to hypocrisy and envy, and the result is evil speaking. Those who have malice will also have guile. This guile will cause them to pretend and to become envious of others. As a result of this envy, they will speak evil concerning others.
20在罗马一章，保罗列出与有罪的人类相关的三十多项。但这里彼得用五项来表达堕落人类的整个光景。毫无疑问，彼得在二章一节的话，是照著他在召会生活中的经历写的。我们蒙了重生，又尝过主是美善以后，必定想要脱去这五件消极的事。我们会想要脱去一切的恶毒，因为我们不会赞同任何一种的恶毒。同时，我们会爱慕神的话，并有胃口接受话作我们的滋养。彼得在二章二节说到这点：『像才生的婴孩一样，切慕那纯净的话奶，叫你们靠此长大，以致得救。』信徒藉著重生（彼前一3，23）而出生，就成为婴孩，能藉著属灵、纯净话奶的滋养，在生命里长大。这长大是为著神的建造。长大是生命的事，也是在生命里的事。我们藉著重生得著了神的生命，现今就需要由神的话所传输的奶得著滋养，在这生命里并凭这生命而长大。
20In Romans 1 Paul lists more than thirty items related to sinful mankind. But here Peter uses five items to express the total situation of fallen man. No doubt, Peter’sword in 2:1 was written according to his experience in the church life. After we have been regenerated and have tasted that the Lord is good, we shall certainly want to put away these five negative things. We shall want to put away all malice, for we shall not agree with malice in any way. Simultaneously, we shall have a love for the Word of God and an appetite to take in the Word as our nourishment. Peter speaks of this in 2:2: “As newborn babes, long for the guileless milk of the word, that by it you may grow unto salvation.” Having been born through regeneration (1:3, 23), the believers become babes who can grow in life by being nourished with the spiritual milk, the guileless milk, of the Word. This growth is for God’s building. To grow is a matter of life and in life. We receive the divine life through regeneration, and now we need to grow in this life and with this life by being nourished with the milk conveyed in the Word of God
21我能见证，我得救以后深深切慕神的话，并渴望藉著话得滋养。然而，因著我渴望认识圣经，我就被引入歧途。我没有被引到神圣启示的中心点上，反被别人岔开，追求圣经知识。我曾多年与一班以圣经知识闻名的信徒聚集。这些信徒常常说到神的先见和拣选，说到基督这为人所弃绝，却为神所拣选所宝贵的活石。他们也警告我们，说到神的审判要从神自己的家起首；他们也教导关于神大能的手。我们受劝勉，要服在神大能的手下。这教训虽然很好，却没有帮助我看见神的定旨。我听过许多基于彼得书信的教训，但我没有看见神的目标，也不知道神所寻求的是甚么。我被美好的圣经知识岔开，偏离了神圣启示的中心点。最终，主因著祂的怜悯，叫我看见彼得和犹大书信的基本结构。我特别开始看见长大、变化和建造的事。在生命里长大是要达到变化，而变化是为著建造。
21I can testify that after I was saved I had a deep longing for the Word of God and a desire to be nourished through the Word. However, I was led astray by the desire to know the Bible. Instead of being guided to the central focus of the divine revelation, I was distracted by others to the pursuit of biblical knowledge. For a number of years, I met with a group of believers who were famous for their knowledge of the Bible. These believers often spoke about God’s foreknowledge and selection and about Christ as the precious stone rejected by man but chosen by God. They also warned us concerning God’s judgment beginning from His own household, and they taught concerning the mighty hand of God. We were exhorted to subject ourselves under the mighty hand of God. Although this teaching was good, it did not help me to see God’s purpose. I heard a number of teachings based upon the Epistles of Peter, but I did not see God’s goal, and I did not know what God is seeking. I was distracted from the central focus of the divine revelation by good Bible knowledge. Eventually in His mercy the Lord caused me to see the basic structure of the Epistles of Peter and Jude. In particular, I began to see the matters of growth, transformation, and building. Growth in life is unto transformation, and transformation is for the building.
22在彼得和犹大的书信里，我们能看见神的经纶。在这些书信里我们也看见神的定旨与目标。神的定旨在已过的永远就形成了，神的目标要在将来的永远才完全达到。神的目标乃是要得著祂的建造作祂的彰显，祂正藉著我们在神圣生命里长大，来达到这个目标。
22In the Epistles of Peter and Jude we can see God’secon o my. In these Epistles we also see God’s purpose and goal. God’s purpose was formed in eternity past, and God’s goal will be attained in full in eternity future. God’s goal is to have His building as His expression, and He is reaching this goal through our growth in the divine life