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犹大书生命读经 · 第5篇

彼得和犹大书信的基本结构（二）

The Basic Structure of the Epistles of Peter and Jude (2)
1读经：彼得前书1:2-4,11,18-19,22-23;2:2,5;5:10，彼得后书3:15-16,18，犹大书20-21。在本篇信息中，我要进一步说到彼得和犹大书信的基本结构。
1Scripture Reading: 1 Pet. 1:2-4, 11, 18-19, 22-23; 2:2, 5; 5:10; 2 Pet. 3:15-16, 18; Jude 20-21 In this message I would like to give a further word concerning the basic structure of the Epistles of Peter and Jude
三一神的工作
THE OPERATION OF THE TRIUNE GOD
2在彼前一章二、三节，我们能看见三一神的工作：『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；愿恩典与平安，繁增的归与你们。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。』这两节有父神的先见、那灵的圣别、以及顺从耶稣基督并蒙祂血所洒。这里有三一神－父、灵、和耶稣基督，就是子。彼得在第三节也告诉我们，父藉著基督的复活，重生了我们，使我们有活的盼望。这里我们又看见父的工作。父不仅在永远里拣选了我们，也在时间里重生了我们。彼得在第二节说，那灵圣别我们，将父在已过的永远里对我们所定规的，实施在我们身上。然后在十一节，彼得说到基督的灵在旧约众申言者里面的见证。在十八、十九节彼得说，『知道你们得赎，脱离你们祖宗所传流虚妄的生活，不是用能坏的金银等物，乃是用基督的宝血，如同无瑕疵无玷污的羔羊之血。』我们既蒙了基督宝血的救赎，就需要因顺从真理，洁净自己的魂，以致爱弟兄没有假冒。（彼前一22。）魂得洁净乃是基于父的重生。我们已经蒙父所重生，这是由于不能坏的种子，就是神活而常存的话。（彼前一23。）
2In 1 Peter 1:2 and 3 we can see the operation of 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: Grace to you and peace be multiplied. 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.” In these verses we have the foreknowledge of God the Father, the sanctification of the Spirit, and the obedience and sprinkling of the blood of Jesus Christ. Here we have the Triune God the Father, the Spirit, and Jesus Christ, the Son. In verse 3 Peter also tells us that the Father has regenerated us unto a living hope through Christ’s resurrection. Here again we see the Father’so per at i on. The Father not only chose us in eternity, but in time He also regenerated us. In verse 2 Peter says that the Spirit sanctifies us, applying to us what the Father decided concerning us in eternity past. Then in verse 11 Peter speaks concerning the witness of the Spirit of Christ in the prophets of the Old Testament. In verses 18 and 19 Peter says, “Knowing that you were redeemed not with corruptible things, with silver or gold, from your vain manner of life handed down from your fathers, but with precious blood, as of a lamb without blemish and without spot, the blood of Christ.” Now that we have been redeemed with Christ’s precious blood, we need to have our souls purified by obedience to the truth unto unfeigned brotherly love (v. 22). This purification of the soul is based upon the Father’s regeneration. We have been regenerated by the Father with an incorruptible seed, a seed that is the living and abiding word of God (v. 23
3我们整体的看彼前一章，就能看见这一章启示三一神的工作。这里有父的重生、那灵的圣别、基督的血、不能坏的种子、活的盼望、以及为我们存留在诸天之上的基业。（彼前一4。）这一章不但有彼得前书的基本结构，也有我们基督徒生活的基本结构。基督徒的生活乃是由一切与三一神的工作有关的项目构成的。
3As we consider chapter one of 1 Peter as a whole, we can see that this chapter reveals the operation of the Triune God. Here we have the Father’s regeneration, the Spirit’s sanctification, the blood of Christ, the incorruptible seed, the living hope, and also the inheritance kept for us in the heavens (v. 4). In this chapter we have not only the basic structure of the first Epistle of Peter, but we also have the basic structure of our Christian life. The Christian life is constructed of all the items related to the operation of the Triune God.
两棵树
THE TWO TREES
4彼前一章所启示基督徒生活的基本结构，与我们天然的观念迥然不同。我们天然的心思里没有彼前一章所陈明的那种思想。我们天然的思想乃是行善、爱人、敬拜神、并为神作工。这种观念是宗教的、传统的。
4The basic structure of the Christian life revealed in 1 Peter 1 is something far different from our natural concept. In our natural mind we do not have the kind of thought presented in 1 Peter 1. Our natural thought is to do good, to love others, to worship God, and to work for God. This concept is religious and traditional
5一个远离神的人完全不关心神，但这样的人一旦悔改并开始关心神以后，就立刻会渴望行善来荣耀神，也渴望更体谅别人。他甚至会定意将收入十分之一献给主。这些事情虽然很好。却是宗教的、传统的、天然的。你也许听过许多篇信息告诉你说，三一神经过了种种过程，成了赐生命的灵，为要作你的一切；但在你的日常生活中，你也许没有顾到这位经过过程的三一神，反而想要作好丈夫、好妻子、好父母。你努力改良自己的时候，也许不晓得你没有活三一神，没有与赐生命的灵成为一。你没有将与主成为一灵的话在日常生活中付诸实行，反而渴望得胜，渴望改良自己。我们没有将所听见的付诸实行，原因与善恶知识树有关。我们堕落的人倾向这棵树。行善的思想属于善恶知识树。在你悔改相信主以前，你也许就有了恶的知识。但你既是信徒，也许就转向善的知识。然而，善和恶的知识都属于同一棵树。在我尽职的年间，我领悟到圣徒虽然听到三一神作生命的信息，但在日常生活中却关心善恶知识树。不过，每当我们回到三一神这位赐生命的灵这里，我们就立刻从生命树得著𫗪养。
5A person who is far from God may not care for God at all. But once such a person repents and begins to care for God, he will immediately have the desire to do good in order to glorify God. He will also have the desire to be more considerate of others. He may even decide to give a tenth of his income to the Lord. Although these things are good, they are religious, traditional, and natural. You may have heard many messages telling you that the Triune God has been processed to become the life-giving Spirit in order to be everything to you. But in your daily life you may not care for the processed Triune God. Instead, you may try to be a good husband or wife and a good parent. In your effort to improve yourself, you may not have the realization that you are not living the Triune God, that you are not one with the life-giving Spirit. Instead of putting into practice the word concerning being one spirit with the Lord in your daily living, your desire may be to be victorious or to improve yourself. The reason we fail to put into practice what we have heard is related to the tree of the knowledge of good and evil. In our fallen being there is the tendency toward this tree. The thought of doing good belongs to the tree of the knowledge of good and evil. Before you repented and believed in the Lord, you may have had the knowledge of evil. But now that you are a believer, you may turn to the knowledge of good. However, the knowledge of both good and evil are of the same tree. Throughout my years in the ministry, I have come to realize that although the saints may listen to messages on the Triune God as life, in their daily living they care for the tree of the knowledge of good and evil. But whenever we come back to the Triune God as the life-giving Spirit, we are immediately feeding on the tree of life.
两个源头
TWO SOURCES
6宇宙中只有两个源头－神和撒但。神将人造好之后，将他安置在表征这两个源头的两棵树跟前。神由生命树所表征，撒但由善恶知识树所表征。神是生命的源头；我们若接触祂，就是接触生命。撒但是死亡的源头；我们若接触他，就是接触死亡。所以，神清楚告诉亚当，善恶知识树上的果子不可吃，因为吃这棵树的结果就是死。神的心意是要人接触祂，好得著生命。如果我们不接触生命树，反接触知识树，我们就要接触死亡。神的心意是要人接触祂来得著生命。但在堕落里，亚当转向了另一个源头－撒但。
6There are only two sources in this universe—God and Satan. After God created man, He placed him in front of two trees signifying these two sources. God is signified by the tree of life, and Satan is signified by the tree of the knowledge of good and evil. God is the source of life. If we contact Him, we contact life. Satan is the source of death. If we contact him, we contact death. Therefore, God clearly told Adam not to eat of the tree of the knowledge of good and evil, for the result of eating that tree is death. God’sin tent i on was that man would contact Him in order to receive life. If we contact the tree of knowledge instead of the tree of life, we shall contact death. God’sin tent i on is that man would contact Him to receive life. But in the fall Adam turned to Satan, the other source
7撒但既不诚实，也不直率，反而披上一件外衣，装作不是他自己的样子。例如，他头一次向亚当现身的时候，是以蛇的形状出现。撒但躲藏在善恶的知识背后。善恶的知识结果都是死亡。今天不信的人，因著每天接触善恶知识树善的一面，就在死亡之下；许多时候信徒也是这样。在宗教里，人受教导，知道何为善，何为恶，并且要离恶行善。今天这样的教训在基督徒中间很普遍。然而，这种教训是天然的、宗教的，也是照著我们堕落的性情。在圣经里有两个源头，两条线，两种结果。首先有生命树、生命线和新耶路撒冷。在新耶路撒冷里会看见生命树。没有生命树，新耶路撒冷就没有甚么享受。在新耶路撒冷里，独一的享受就是生命树。
7Satan is not honest or straightforward. Rather, Satan wears a cloak and pretends to be something he is not. For example, when he first appeared to Adam, he appeared in the form of a serpent. Satan lurks behind the knowledge of good and evil. The result of the knowledge of either good or evil is death. Today unbelievers and many times believers as well are under death because they daily contact the good aspect of the tree of the knowledge of good and evil. In religion, people are taught to know what is good and what is evil, and to do good and stay away from evil. This kind of teaching is common among Christians today. However, this teaching is natural and religious, and according to our fallen nature. In the Bible we have two sources, two lines, and two results. First we have the tree of life, the line of life, and the New Jerusalem. The tree of life will be found in the New Jerusalem. Without the tree of life, the New Jerusalem would not have any enjoyment. The unique enjoyment in the New Jerusalem will be the tree of life
8然后在圣经里有第二个源头和第二条线：善恶知识树和死亡线。这个源头和这条线的结果乃是火湖。我们的眼睛必须得开启，看见圣经里的生命树。许多基督徒读圣经，但他们看不见生命树。因为这是奥秘的，所以除非我们的眼睛得开启，不然我们就无法看见。
8Then in the Bible we have the second source and the second line: the tree of the knowledge of good and evil and the line of death. The result of this source and line is the lake of fire. We need to have our eyes opened to see the tree of life in the Bible. Many Christians read the Bible, but they cannot see the tree of life. Because this is mysterious, unless our eyes are opened we shall not be able to see it
9我们论到生命树和善恶知识树的要点乃是：彼前一章所启示基督徒生活的结构，与我们天然的观念迥然不同；我们天然的观念乃是照著善恶的知识。我非常喜乐的看见，按照彼前一章，这封书信和整个基督徒生活的基本结构乃是三一神。
9The crucial point in what we have been saying concerning the tree of life and the tree of the knowledge of good and evil is that the structure of the Christian life as revealed in chapter one of 1 Peter is very different from our natural concept, which is according to the knowledge of good and evil. I am very happy to see that, according to 1 Peter 1, the basic structure of this Epistle, and of the entire Christian life, is the Triune God.
THE ENJOYMENT
永远生命的享受和加增
AND INCREASE OF ETERNAL LIFE
10犹大在二十、二十一节说，『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。』这两节有三一神，给我们经历以达到永远的生命。首先，犹大嘱咐我们要在圣灵里祷告。然后他告诉我们，在等候我们主耶稣基督的怜悯时，要保守自己在神的爱中。这是『以至于永远的生命，』就是以至于永远生命的享受和加增。
10In verses 20 and 21 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.” In these verses we have the Triune God for our experience with a view to eternal life. First, Jude charges us to pray in the Holy Spirit. Then he tells us to keep ourselves in the love of God as we await the mercy of our Lord Jesus Christ. This is “unto eternal life,” that is, unto the enjoyment and increase of eternal life
11我年轻时，无法领会犹大所说『以至于永远的生命』这话的意思。有人也许会说，这就是指上天堂，永远享福说的。然而这解释不能叫我们满意。表面看来，这话指明我们还没有永远的生命，永远的生命是我们将来才有的东西。但其意义不是这样。约翰三3:16章十六节告诉我们，凡信入神儿子的，就有永远的生命。我们信入基督的时候，就得著了永远的生命。既然我们已经有了永远的生命，那么说我们等候主耶稣的怜悯以至于永远的生命，到底是甚么意思？不错，我们里面已经有了永远的生命，但我们也许不怎么享受这生命。有些基督徒几乎完全没有享受永远的生命。他们甚至不晓得享受永远的生命是可能的。不仅如此，我们也可能没有永远生命的加增。神已经赐给我们永远的生命，目的是要我们享受这生命，使牠在我们里面加增不已。所以，『以至于永远的生命，』这话的意思就是在现今和永世里，以至于永远生命的享受和加增。
11When I was young, I could not understand what Jude meant by the words “unto eternal life.” Someone might say that this means to go to heaven and enjoy everlasting blessing. However, this interpretation does not satisfy us. Apparently these words indicate that we do not yet have eternal life, that eternal life is something that we shall have in the future. But this is not the meaning. John tells us that whoever believes in the Son of God has eternal life. When we believe in Christ, we receive eternal life. Since we already have eternal life, what does it mean to say that we are awaiting the mercy of our Lord Jesus Christ unto eternal life? Yes, we already have eternal life within us, but we may not enjoy this life very much. Some Christians enjoy eternal life hardly at all. They do not even know that it is possible to have the enjoyment of eternal life. Furthermore, we may not have the increase of eternal life. God has given us eternal life with the intention that we would enjoy this life and that it would increase within us forever. Therefore, the words “unto eternal life” mean unto the enjoyment and increase of eternal life now and in eternity.
三一神作我们的分、享受和经历
THE TRIUNE GOD AS OUR PORTION, ENJOYMENT, AND EXPERIENCE
12按照犹大二十、二十一节，我们需要在圣灵里祷告，保守自己在神的爱中，并等候耶稣基督的怜悯，使我们得著永远生命的享受和加增，直到永远。这描述出对三一神的经历。
12According to Jude 20 and 21, we need to pray in the Holy Spirit, keep ourselves in the love of God, and wait for the mercy of Jesus Christ so that we may have the enjoyment and increase of eternal life forever. This is a description of the experience of the Triune God.
13彼前一章和犹大书都说到三一神。彼得论到三一神的话很深奥，犹大的话却有点简单。可以说，犹大是对『小学生』说话，彼得是对『研究生』说话。然而，许多基督徒甚至无法领会犹大论到经历三一神初阶的话。感谢主，祂光照了我们，叫我们看见彼得在前书一章并犹大在他书信将近末了所说之话的意义。在彼得前书和犹大书，我们都看见三一神要作我们的分、享受和经历。
13Chapter one of 1 Peter and the Epistle of Jude both speak concerning the Triune God. Peter’sword concerning the Triune God is profound, and Jude’sword is somewhat simple. We may say that Jude gives a word to “elementary students,” and Peter gives a word to “graduate students.” However, many Christians are not even able to understand Jude’s elementary word concerning the experience of the Triune God. We thank the Lord that He has enlightened us to see the meaning both of Peter’sword in chapter one of his first Epistle and Jude’sword toward the end of his Epistle. In both 1 Peter and Jude we see that the Triune God is to be our portion, enjoyment, and experience
中心点
THE CENTRAL FOCUS
14我们研读彼得前后书和犹大书的时候，必须看见这几卷书的中心点。虽然彼得前后书的主题是神的行政，特别是祂在审判上所显示的行政，但这不是这几卷书的中心点。神圣的行政也不是彼得书信的基本结构。这些书信的中心点是甚么？基本结构是甚么？我们要不被彼得前后书中许多宝2贵的事物岔开，就需要对这些问题有清楚的答案。实际上，彼得前书只有一章半在生命上是要紧的。这一章半包括一章全部和二章前十节。此外，我们也需要把彼得在五章十节的话看为重要的。彼得在这一节说，『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2你们，给你们立定根基。』彼得后书也有类似的情形。在这卷书里，一章上半和末了一章最后一节在生命上是要紧的。在彼得前后书这些要紧的部分里，有这些书信的中心点。
14In our study of the Epistles of 1 and 2 Peter and Jude we need to see the central focus of these books. Although the subject of 1 and 2 Peter is God’s government, especially His government shown in His judgment, this is not the central focus of these books. Neither is the divine government the basic structure of the Epistles of Peter. What is the focus of these Epistles? What is their basic structure? In order not to be distracted by the many precious matters in 1 and Peter, we need clear answers to these questions. In 1 Peter actually only one and a half chapters are crucial in relation to life. These one and a half chapters include all of chapter one and the first eleven verses of chapter two. In addition, we need to regard Peter’sword in 5:10 as crucial. In this verse 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.” We have a similar situation in the Epistle of Peter. In this book the first half of the first chapter and the last verse of the last chapter are crucial in relation to life. In these vital portions of 1 and 2 Peter we have the central focus of these Epistles.
彼前一章的简单概要
A Simple Sketch of 1 Peter 1
15在彼前一章，我们看见三一神为著祂完全的救恩而有的工作。在二节我们看见父神的先见、那灵的圣别、以及耶稣基督的洒血。这节启示父的先见、子的救赎、和那灵的实施。这就是三一神的工作，为要成功神完全的救恩。在三节彼得说，父重生了我们，使我们有活的盼望。神完全的救恩由三种元素构成：父的重生、子的救赎、和那灵的实施。我们经历这救恩的时候，就有一种以圣别和爱为特征的生活。我们的生活方式是圣别的，并且我们爱弟兄。所以，圣别和爱乃是神完全救恩的结果。不仅如此，这救恩里还有不能坏的种子，就是神活而常存的话。这就是彼前一章的简单概要。
15In chapter one of 1 Peter we see the operation of the Triune God for His full salvation. In verse 2 we see the foreknowledge of God the Father, the sanctification of the Spirit, and the sprinkling of the blood of Jesus Christ. This verse reveals the Father’s foreknowledge, the Son’s redemption, and the Spirit’s application. This is the operation of the Triune God to carry out God’s full salvation. In verse 3 Peter says that the Father has regenerated us unto a living hope. The full salvation of God is composed of three elements: the Father’s regeneration, the Son’s redemption, and the Spirit’s application. When we experience this salvation, we have a life that is characterized by holiness and love. We are holy in our manner of life, and we love the brothers. Therefore, holiness and love are the issue of God’s full salvation. Furthermore, in this salvation there is a seed, the incorruptible seed, which is the living and abiding word of God. This is a simple sketch of chapter one of 1 Peter
长大、变化、建造
Growth, Transformation, and Building
16现在，我们继续看彼前二章一至十一节。我们既蒙了重生，如今就是才生的婴孩，切慕那纯净的话奶，叫我们靠此长大，以致得救。（彼前二2。）我们在一章看见，我们蒙了重生，并且神完全的救恩乃是我们的分。如今我们需要有分于并享受这救恩。为此，我们需要从话奶得𫗪养。
16Let us now go on to consider 1 Peter 2:1-11. Having been regenerated, we are now newborn babes longing for the guileless milk of the word so that by it we may grow unto salvation (v. 2). In chapter one we see that we have been regenerated and that the full salvation of God is our portion. Now we need to partake of and enjoy this salvation. For this, we need to feed on the milk of the word
17藉著从纯净的话奶得𫗪养并且长大以致得救，我们就会变化成为宝石。所以，彼得说到信徒是活石。（彼前二5。）这些石头乃是为著建造属灵的殿，这殿就是圣别的祭司体系：『（你们）也就像活石，被建造成属灵的殿，成为圣别的祭司体系，藉著耶稣基督献上神所悦纳的属灵祭物。』（彼前二5。）一面，属灵的殿就是神的居所；另一面，这殿宣扬神的美德，彰显神的所是。这属灵的殿当然是团体的。我们以团体的方式建造在一起，为要给神一个居所，并宣扬神的美德，就是彰显祂。
17By feeding on the guileless milk of the word and by growing unto salvation, we shall be transformed into precious stones. Therefore, Peter refers to the believers as living stones (v. 5). These stones are for the building up of a spiritual house, and this house is a holy priesthood: “You yourselves also, as living stones, are being built up a spiritual house, into a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ” (v. 5). On the one hand, this spiritual house is God’s dwelling place; on the other hand, it is something that tells forth the virtues of God, that expresses what God is. This spiritual house, of course, is a corporate matter. We are being built up together in a corporate way to afford God a dwelling place and to tell forth God’s virtue, that is, to express Him
顾到这些书信的『心脏』
Caring for the “Heart” of These Epistles
18在彼得前书这两段里，包括五章十节在内，有这卷书的中心点。我们需要完全被这中心抓住。这样，当我们留意这卷书的其他事情时，就没有从这中心岔开的危机。我们可以将彼得前书的中心点比作人体内的心脏。我们不该不惜损坏心脏来照顾身体其他的肢体。我们可以失去一个脚趾、一个手臂或一条腿，而仍然活著。但我们没有心脏，就活不成了。照样，我们需要顾到彼得前书的『心脏，』中心点。
18In these two portions of 1 Peter, including 5:10, we have the central focus of this book. We need to be fully captured by this focus. Then we shall not be in danger of being distracted from this focus as we pay attention to the other matters in this book. We may compare the central focus of 1 Peter to the heart in the human body. We should not take care of the other members of the body at the cost of damaging our heart. We may lose a toe, an arm, or a leg and still live. But we cannot live without a heart. In a similar way, we need to care for the “heart,” the central focus, of 1 Peter.
19这卷书的心脏乃是三一神的工作，为要完成祂的三重救恩，包括了重生、救赎和实施。我们藉著重生已经成为神的儿女，如今就需要从祂的话得𫗪养，为要长大以致完全得救。这样，我们就会被变化，为要建造在一起，好给神一个居所，并成为祂的彰显。为著这个目的，全般恩典的神要成全我们，坚固我们，加强我们，给我们立定根基。不仅如此，按照彼后三章十八节，我们需要在神的恩典和知识上长大。这就是彼得前后书和犹大书的中心。
19The heart of this book is the operation of the Triune God to carry out His threefold salvation, which includes regeneration, redemption, and application. We have become God’s children through regeneration, and now we need to feed on His word in order to grow unto full salvation. Then we shall be transformed in order to be built together to provide God a dwelling place and to be His expression. For this purpose, the God of all grace will perfect, establish, strengthen, and ground us. Furthermore, according to 2 Peter 3:18, we need to grow in God’s grace and in the knowledge of Him. This is the focus of 1 and 2 Peter and the focus of the book of Jude
不从基本结构岔开
NOT DISTRACTED FROM THE BASIC STRUCTURE
20这个中心点也是这些书信的基本结构。彼得前后书和犹大书里有许多事情，但这些事情并非都是基本结构的一部分。我们可用物质的建筑为例来说明。安那翰会所的基本结构由钢铁的栋梁和柱子组成。许多东西都能从这所建筑挪去，而不影响其基本结构。然而，栋梁和柱子不能从建筑抽出来，而不毁坏其基本结构。安那翰会所2怎样有基本结构，彼得前后书和犹大书也照样有基本结构。我所关切的是，这些书中所说种种不同的事会把圣徒从这个基本结构岔开。我不是说，我们不该留意这些事。我们需要留意，甚至强调这些事，但我们这样作的时候，必须确定自己没有从这些著作的基本结构岔开。这个基本结构就是三一神在工作，要完成三重的救恩，使我们得重生，从祂的话得𫗪养，并且长大、变化、建造，叫祂能得著一个居所，我们也能彰显祂。这个基本思想在保罗的书信中也能看到。因这缘故，彼得说，『就像我们所亲爱的弟兄保罗，照著所赐给他的智慧，也写了信给你们；他在一切的信上也都是讲论这些事。』（彼后三15～16。）保罗也启示我们能从主得𫗪养并且长大，为要被建造成为属灵的殿，使神能得著团体的彰显。所以，这两位使徒都传讲同样的事，但措辞多少有点不同。彼得和保罗都有同样的中心。我盼望我们在主的恢复里，没有一人从新约所启示使徒职事的中心点和基本结构岔开。
20This central focus is also the basic structure of these Epistles. In the books of 1 and 2 Peter and Jude there are many matters, but not all of these matters are part of the basic structure. We may use a physical building as an illustration. The basic structure of the meeting hall in Anaheim consists of steel beams and columns. Many things can be removed from this building without affecting its basic structure. However, the beams and columns cannot be taken out of the building without destroying the basic structure. Just as the meeting hall in Anaheim has a basic structure, so there is a basic structure to the Epistles of 1 and Peter and Jude. My concern is that the saints may be distracted from this basic structure by the various matters covered in these books. I am not saying that we should not pay attention to these matters. We need to pay attention to them and even emphasize them, but in doing so we must be certain that we have not been distracted from the basic structure of these writings. This basic structure is the Triune God operating to accomplish a threefold salvation so that we may be regenerated, that we may feed on His word, and that we may grow, be transformed, and be built up in order that He may have a dwelling place and that we may express Him. This basic thought can also be seen in the Epistles of Paul. For this reason, Peter says, “Even as also our beloved brother Paul, according to the wisdom given to him, wrote to you, as also in all his letters, speaking in them concerning these things” (2 Pet. 3:15-16). Paul also reveals that we may feed on the Lord and grow in order to be built up into a spiritual house so that God may have a corporate expression. Therefore, these two apostles ministered the same thing, but with somewhat different terminology. Both Peter and Paul had the same focus. I hope that none of us in the Lord’s recovery will be distracted from the central focus and the basic structure of the apostles’ ministry revealed in the New Testament.