诗歌：大本298首

读经：彼前一2下，10，13，二19~20，三7，四10，五5，10，12，彼后一2，三18

Scripture Reading: 1 Pet. 1:2b, 10, 13; 2:19-20; 3:7; 4:10; 5:5, 10, 12; 2 Pet. 1:2; 3:18

　　彼前一2　　就是照着父神的先见被拣选，借着那灵得圣别，以致顺从耶稣基督，并蒙祂血所洒的人：愿恩典与平安，繁增地归与你们。

　　彼后一2　　愿恩典与平安，因你们充分认识神和我们的主耶稣，繁增地归与你们。

　　彼得说到在信徒的日常生活里，在他们对神和主耶稣的充分认识里，繁增的恩典（彼前一2，彼后一2）。在对神和主的充分认识里，一倍的恩典一再地繁增。……恩典是无限的，正如神是无限的一样。当我们重生时，我们接受神进到我们里面，但我们只有少量的神。逐渐的，经过多年后，当神在我们里面扩增时，我们就要因神的度量而有分量。这乃是因为神作恩典在我们里面扩增了（李文集一九九四至一九九七年第一册，五○八页）。

　　1 Pet. 1:2 Chosen according to the foreknowledge of God the Father in the sanctification of the Spirit unto the obedience and sprinkling of the blood of Jesus Christ: Grace to you and peace be multiplied.

　　2 Pet. 1:2 Grace to you and peace be multiplied in the full knowledge of God and of Jesus our Lord.

　　Peter speaks of the grace that multiplies in the believers’ daily life in the full knowledge of God and of Jesus their Lord (1 Pet. 1:2; 2 Pet. 1:2). In the full knowledge of God and the Lord, the onefold grace multiplies again and again …Grace is unlimited just as God is unlimited. When we were regenerated, we received God into us, but we had only a small amount of God. Gradually, as God increases within us through the years, we will be weighty with the measure of God. This is because God as grace will be increased in us. (CWWL, 1994-1997, vol. 1, “Crystallization-study of the Epistle to the Romans,” p. 404)

　　神在祂经纶中的恩典是丰富的、是繁增的、又是洋溢的。……神恩典的丰富超越各样的限制；这是神自己的丰富，作我们的享受。并且神的恩典，与耶稣基督恩典中的恩赐，乃是洋溢地临到多人（罗五15下、20下）。……信徒对神经纶中之恩典的经历，也是得神将各样的恩典洋溢地加给〔参林后九8〕。……今天我们在这里，神将祂各样的恩典洋溢地加给我们。

　　我们时常享受神繁增的恩典。……这恩典不是死的，是活的，是繁增的，天天繁增加给我们的（李文集一九九一至一九九二年第二册，四○三至四○四、四○九页）。

　　保罗常常使用“愿恩典与平安归与你们”这样的发表。然而，彼得两次说到恩典与平安的繁增。在彼前一章二节他说，“愿恩典与平安，繁增地归与你们。”在彼后一章二节他说，“愿恩典与平安，因你们充分认识神和我们的主耶稣，繁增地归与你们。”彼得不但渴望恩典与圣徒们同在，也渴望恩典繁增地归与他们。你曾想过恩典繁增是什么意思么？你曾听过一篇道或信息，告诉你恩典与平安能繁增么？我们大多数人会觉得这辞令人困惑。彼得使用“繁增”这辞，又一次说出他的特别。在这事上，甚至保罗也不像彼得这样特别，因为保罗在他的书信里从未说到恩典与平安得以繁增。

　　繁增这辞指明已经有了某样东西，我们不需要另外加上同样的东西，却需要使我们所有的繁增。这就是说，我们已经有的恩典需要繁增。我们不需要另外的恩典。我们所需要的是使我们已经有的恩典繁增。

　　以繁增的恩典这思想为基础，彼得接着在彼前四章十节说到诸般的恩典：“各人要照所得的恩赐，将这恩赐彼此供应，作神诸般恩典的好管家。”我们都该作彼得所说诸般恩典的好管家，诸般的恩典就是在不同方面、不同种类的恩典。彼得在五章十节又提起恩典，他在那里说到全般恩典的神。所以，彼得前书有四个关于恩典独特的辞：生命的恩典（生命之恩）、繁增的恩典、诸般的恩典和全般的恩典。生命的恩典在我们里面繁增，然后成为诸般的恩典，至终成为全般的恩典。结果，我们不只有来自一方的恩典，更有来自多方的恩典，例如，来自诸天，来自地，来自我们丈夫或妻子，以及来自我们儿女的恩典。我们的儿女越多，就会经历恩典越多的方面。你若有四个儿女，就会享受四方面的恩典。但你若有更多的儿女，就会享受恩典更多的方面（彼得前书生命读经，六至七页）。

　　参读：罗马书的结晶，第十九至二十篇。

　　The grace of God in His economy is rich, multiplying, and abounding…The riches of God’s grace surpass every limitation. These are the riches of God Himself for our enjoyment. Furthermore, the grace of God and the gift in grace of Jesus Christ have abounded to the many (Rom. 5:15b, 20b). In their experience of the grace in God’s economy, the believers also receive God’s abounding supply of all grace [cf. 2 Cor. 9:8]…Today we have God abundantly supplying us with all grace.

　　We are constantly enjoying God’s multiplying grace…This grace is not dead but living and multiplying; it is being multiplied to us day by day. (CWWL, 1991-1992, vol. 2, “The Law and Grace of God in His Economy,” pp. 309, 312)

　　Paul often uses the expression “grace to you and peace.” Peter, however, twice speaks of grace and peace being multiplied. In 1 Peter 1:2 he says, “Grace to you and peace be multiplied,” and in 2 Peter 1:2, “Grace to you and peace be multiplied in the full knowledge of God and of Jesus our Lord.” Peter desires not only that grace be with the saints, but that grace be multiplied to them. Have you ever thought about what it means for grace to be multiplied? Have you ever heard of a sermon or message telling you that grace and peace can be multiplied? Most of us may find this expression puzzling. Peter’s use of the word multiplied is another illustration of his particularity. In this matter, not even Paul was as particular as Peter, for he never spoke in his Epistles of grace and peace being multiplied.

　　The word multiplied indicates that a certain thing is present and that instead of having another of the same thing added, we need what we have to be multiplied. This means that we need the multiplication of the grace we already have. We do not need another grace. What we need is to have multiplied the grace we have already.

　　With the thought of multiplied grace as the base, Peter goes on to speak in 1 Peter 4:10 of varied grace: “Each one, as he has received a gift, ministering it among yourselves as good stewards of the varied grace of God.” We all should be good stewards of what Peter calls varied grace, grace in different aspects and of different categories. Peter mentions grace again in 5:10, where he speaks of the God of all grace. Therefore, in 1 Peter we have four unique expressions concerning grace: grace of life, multiplied grace, varied grace, and all grace. The grace of life is being multiplied in us. Then it becomes the varied grace and eventually, the all grace. As a result, we do not have grace just from one direction, but from many directions, for example, from the heavens and from the earth, from our husband or wife, and from our children. The more children we have, the more aspects of grace we shall experience. If you have four children, you will enjoy grace in four aspects. But if you have more children, you will enjoy more aspects of grace. (Life-study of 1 Peter, pp. 4-5)

　　Further Reading: CWWL, 1994-1997, vol. 1, “Crystallization-study of the Epistle to the Romans,” chs. 19-20

　　彼前一10~12　　关于这救恩，那预言你们要得恩典的众申言者，已经详细地寻求考察过，……预先证明那要临到基督的苦难，以及后来的荣耀，……他们供应这些事，……乃是为你们；那些靠着从天上差来的圣灵，传福音给你们的人，现在将这些事报给你们……。

　　〔在彼前一章十节〕彼得……用旧约的申言者证实他关于新约救恩的教训。……彼得指出，众申言者预言“你们要得恩典”。在这节，“恩典”是“救恩”的同义辞。在十三节，恩典也指神的救恩。约翰一章十四节说，话成了肉体，支搭帐幕在我们中间，丰丰满满地有恩典。这恩典就是神在子里作我们的享受。在林前十五章十节保罗说，“然而因着神的恩，我成了我今天这个人，并且神的恩临到我，不是徒然的；反而我比众使徒格外劳苦，但这不是我，乃是神的恩与我同在。”保罗在本节三次所提到的恩，乃是复活的基督成了赐生命的灵（45），在复活里将经过过程的三一神带到我们里面，作我们的生命和生命的供应，使我们能在复活里活着。因此，恩典乃是三一神成了我们的生命和一切（彼得前书生命读经，七七至七八页）。

　　1 Pet. 1:10-12 Concerning this salvation the prophets, who prophesied concerning the grace that was to come unto you, sought and searched diligently,… testifying beforehand of the sufferings of Christ and the glories after these…To you they ministered these things, which have now been announced to you through those who preached the gospel to you by the Holy Spirit sent from heaven…

　　[In] 1 Peter 1:10… Peter uses the Old Testament prophets to confirm his teaching concerning the New Testament salvation. Peter points out that the prophets prophesied concerning “the grace…unto you.” In verse 10 grace is a synonym for salvation. In verse 13 grace also refers to God’s salvation. John 1:14 says that the Word became flesh and tabernacled among us, full of grace. This grace is God in the Son as our enjoyment. In 1 Corinthians 15:10 Paul says, “But by the grace of God I am what I am; and His grace unto me did not turn out to be in vain, but… I labored more abundantly than all of them, yet not I but the grace of God…with me.” The grace to which Paul refers three times in this verse is the resurrected Christ becoming the life-giving Spirit to bring the processed God in resurrection into us to be our life and life supply that we may live in resurrection. Therefore, grace is the Triune God becoming life and everything to us. (Life-study of 1 Peter, p. 64)

　　彼前一章十节说到那些对于信徒魂的救恩，已经详细寻求考察过的众申言者，预言信徒所要得的恩典。彼得在这里所提的恩典，与约翰一章所提的恩典不同。约翰说，话成了肉体，丰丰满满地有恩典，并且这恩典是借着耶稣基督来的（14、17）。恩典在耶稣成为肉体时，借着耶稣基督来了；但彼得说，有一个恩典还未临到，然而将要临到。这恩典在旧约没有提起，但是众申言者已经预言过了；他们对于信徒魂的救恩（不是他们的体或灵的救恩），已经详细地寻求考察过（彼前一9~10）。……彼得说到为着信徒魂的救恩的恩典。彼得所教导的恩典，不是拯救我们的灵或我们的体的恩典，乃是拯救我们魂的恩典。主耶稣说，“人就是赚得全世界，赔上自己的魂生命，有什么益处？”（可八36）一个人可以赚得全世界，而丧失他的魂。这给我们看见，魂需要得救。如果你为着拯救你的魂，牺牲全世界，那是值得的（李文集一九九四至一九九七年第一册，五七八、五八○页）。

　　在彼前一章十二节，……“这些事”指基督的苦难和荣耀。旧约的申言者乃是将基督的苦难和荣耀，供应给新约的信徒。……这些事已借着传福音的人报给我们。……申言者考察并预言；使徒传讲。使徒的传讲乃是那灵在新约里对神救恩的实际应用。……那灵借着两种方法：申言者的预言和使徒的传讲，应用神完全的救恩。

　　在我的职事里，……我信……那灵就将神完全的救恩应用于你们。……我乃是传讲基督、基督的死和基督各种的荣耀。每次传讲都是那灵的应用。……我最大的喜乐就是看见圣徒借着那灵的应用接受基督。我尤其喜乐，看见在召会生活中长大的第二代。当我看见他们借着这职事并靠着那灵，接受神救恩的应用时，我的心就跳跃。

　　不是只有使徒才能传讲。只要你传讲基督，你就包括在那些靠着从天上差来的圣灵传福音的人当中（彼得前书生命读经，九二至九三页）。

　　参读：彼得前书生命读经，第一至二、七至九篇。

　　First Peter 1:10 speaks of the grace that was to come unto the believers, which was prophesied by the prophets, who sought and searched diligently concerning the salvation of the believers’ souls. The grace mentioned by Peter here is different from the grace mentioned in John 1. John says that the Word became flesh, full of grace, and that grace came through Jesus Christ (vv. 14,17). Grace came through Jesus Christ, with Jesus. incarnation, but Peter says that there is a grace that is not yet but is to come. This grace was not mentioned in the Old Testament, but it was prophesied by the prophets, who sought and searched diligently concerning the salvation of the believers’ souls (1 Pet. 1:9)… Peter speaks of the grace that was for the salvation of the believers’ souls. What Peter teaches as grace is not the grace that saves our spirit or our body, but the grace that saves our soul. The Lord Jesus said, “What does it profit a man to gain the whole world and forfeit his soul-life?” (Mark 8:36). A man can gain the whole world and lose his soul. This shows that the soul needs to be saved. If, for the sake of saving your soul, you sacrifice the whole world, that is worthwhile. (CWWL, 1994-1997, vol. 1, “Crystallization-study of the Epistle to the Romans,” pp. 457-458)

　　In 1 Peter 1:12 …”these things” refer to the sufferings of Christ and His glories. The Old Testament prophets ministered the sufferings and glories of Christ to the New Testament believers. These things have been announced to us through those who preached the gospel …The prophets searched and prophesied; the apostles preached. The preaching of the apostles is the Spirit’s practical application of God’s salvation in the New Testament …The Spirit applies God’s full salvation by two instrumentalities, the prophesying of the prophets and the preaching of the apostles.

　　In my ministry… I believe that …the Spirit is applying God’s full salvation to you … I simply preach Christ, the death of Christ, and the different glories of Christ. Each preaching is an application of the Spirit… My greatest joy is to see the saints receive Christ through the application of the Spirit. I am especially happy to see the second generation growing up in the church life. My heart leaps when I see that they are receiving the application of God’s salvation through this ministry and by the Spirit.

　　The apostles are not the only ones who can preach. As long as you preach Christ, you are included among those who preach the gospel by the Holy Spirit sent from heaven. (Life-study of 1 Peter, pp. 76-77)

　　Further Reading: Life-study of 1 Peter, msgs. 1-2, 7-9

　　彼前一13　　……全然寄望于耶稣基督显现的时候，所带给你们的恩。

　　提后一9~10　　神救了我们，以圣召召了我们，……乃是按祂自己的定旨和恩典；这恩典是历世之前，在基督耶稣里赐给我们的，但如今借着我们救主基督耶稣的显现，才显明出来……。

　　彼前一章十三节说到信徒所全然寄望于的恩典。几乎每一天我都祷告，盼望我的魂在主回来时能得救。……这是在来世魂的救恩，使那些进去享受主快乐的人，与祂一同坐席〔太二五20~30〕。这恩典要在主耶稣第二次来临显现时来到（李文集一九九四至一九九七年第一册，五八○至五八一页）。

　　保罗在提后一章九至十节告诉我们，神的恩典是历世之前，在基督耶稣里赐给我们的，如今借着我们救主基督耶稣的显现，已经显明出来。恩典乃是神在祂生命里所给我们的供应，使我们活出祂的定旨。在基督里赐给我们的恩典，是在世界起始之前就赐给我们的。神的恩典是在永远里赐给我们的，但借着我们的主第一次来，把死废掉，将生命带给我们（来九26），这恩典就显明出来，并应用到我们身上。因为这恩典是借着基督的显现，才显明出来，旧约的圣徒，像亚伯拉罕和大卫，就没有经历到。所命定要赐给我们的恩典，随着主耶稣的显现而来。这恩典不仅仅是一个福分，更是一个人位，就是三一神自己赐给我们，作我们的享受。主耶稣显现时，这恩典就来了，现今与我们同在（新约总论第十二册，二三三至二三四页）。

　　1 Pet. 1:13 …Set your hope perfectly on the grace being brought to you at the revelation of Jesus Christ.

　　2 Tim. 1:9-10 Who has saved us and called us with a holy calling,… according to His own purpose and grace, which was given to us in Christ Jesus before the times of the ages but now has been manifested through the appearing of our Savior Christ Jesus…

　　First Peter 1:13 speaks of the grace on which the believers set their hope perfectly. Nearly every day, I pray that my soul will be saved at the Lord’s coming back…This is the saving of the soul in the next age for those who enter into the enjoyment of the Lord to feast with Him [Matt. 25:20-23]. This grace will come by the revelation of the Lord Jesus at His second coming. (CWWL, 1994-1997, vol. 1, “Crystallization-study of the Epistle to the Romans,” pp. 458-459)

　　In 2 Timothy 1:9 and 10 Paul tells us that the grace of God, which was given to us in Christ Jesus before the times of the ages, now has been manifested through the appearing of our Savior Christ Jesus. Grace is God’s provision in life given to us so that we may live out His purpose. This grace given to us in Christ was bestowed on us before the world began. God’s grace was given to us in eternity, but it was manifested and applied to us through our Lord’s first coming, in which He nullified death and brought life to us (Heb. 9:26). Because this grace was manifested through the appearing of Christ, Old Testament saints such as Abraham and David did not experience it. The grace destined to be given to us came with the appearing of the Lord Jesus. This grace is not merely a blessing; it is a person, the Triune God Himself given to us to be our enjoyment. This grace came when the Lord Jesus appeared, and now it is with us today. (The Conclusion of the New Testament, pp. 3675-3676)

　　在彼前一章十三节彼得也嘱咐我们要全然寄望于恩典。这盼望指由重生所得活的盼望（3）。我们需要将我们活的盼望全然置于耶稣基督显现的时候，所要带给我们的恩。这恩……乃是指魂的救恩（5、9~10），将是神完全救恩的完成。恩典在主第一次来临时已经带给我们（约一17），这恩典要完成于主的再来。我们当寄望于这样的恩典。

　　比较说来，今天我们所享受的主是一小部分。……今世是预尝的时代；但主耶稣回来时，我们就要全享。……要来的全享将是这独一恩典的完成。

　　在彼前一章十三节末了，彼得说到耶稣基督的显现。……现今，我们乃是在幔子之下享受主耶稣作预尝。但时候将到，幔子要被除去。

　　因为我们同主在幔子之下，别人也许不能领会我们在作什么。我们也许想要告诉他们，我们在享受基督。然而，他们也许说，这是无稽之谈。我们的享受是隐藏的，没有同样经历的人无法知道这事。但有一天主耶稣要显现。那时别人就能领会我们一直在享受主耶稣。这显现将是要来的恩典，作三一神完全救恩的完成。

　　我们若没有享受主耶稣作预尝，就不会盼望祂显现作我们的全享。……我们享受预尝，就有这样的盼望。我们需要全然寄望于耶稣基督显现的时候，所带给我们的恩（彼得前书生命读经，一○六至一○八页）。

　　参读：彼得前书生命读经，第十一篇；罗马书的结晶，第二十二至二十四篇。

　　In 1 Peter 1:13 Peter also charges us to set our hope completely on the grace. This hope is the living hope which has issued from regeneration (v. 3). We need to set our living hope completely on the grace that is being brought to us at the unveiling of Jesus Christ…This grace… refers to the salvation of the soul (vv. 5, 9-10), which will be the consummation of God’s full salvation. The grace has been brought to us by the Lord’s first coming (John 1:17). It will be consummated by His second coming. On such grace we should set our hope.

　　Whatever we enjoy of the Lord today is, comparatively speaking, a small portion …This age is an age of foretaste. But when the Lord Jesus comes back, we shall enjoy the full taste… The coming full taste will be the consummation of this unique grace.

　　Toward the end of 1 Peter 1:13 Peter speaks of the revelation, the unveiling, of Jesus Christ … At present, we are enjoying the Lord Jesus as a foretaste under the veil. But the time is coming when the veil will be taken away.

　　Because we are under a veil with the Lord, others may not be able to understand what we are doing. We may try to tell them that we are enjoying Christ. However, they may say that this is nonsense. Our enjoyment is concealed, and others who do not share the same experience cannot know anything about it. But one day the Lord Jesus will be unveiled. Then others will be able to understand that we have been enjoying the Lord Jesus. This unveiling will be the coming grace as the consummation of the full salvation of the Triune God.

　　If we are not enjoying the Lord Jesus as the foretaste, we shall not have the hope that He will be unveiled as our full taste …When we enjoy the foretaste, we have such a hope. We need to set our hope completely on the grace being brought to us at the unveiling of Jesus Christ. (Life-study of 1 Peter, pp. 89-90)

　　Further Reading: Life-study of 1 Peter, msg. 11; CWWL, 1994-1997, vol. 1, “Crystallization-study of the Epistle to the Romans,” chs. 22-24

　　彼前二19~21　　人若因着对神的感觉而忍受忧愁，受冤屈之苦，就是甜美的。你们若因犯罪挨拳打而忍耐，有什么可夸耀的？但你们若因行善受苦而忍耐，这在神乃是甜美的。你们蒙召原是为此，因基督也为你们受过苦，给你们留下榜样，叫你们跟随祂的脚踪行。

　　在彼前二章十九至二十节……彼得说，若因着对神的感觉，我们愿意忍受忧愁，受冤屈之苦，就是受冤屈对待之苦，这乃是甜美的。十九节的“甜美”，直译，恩典；在此指神圣生命在我们里面的推动，以及在我们生活中的彰显，使我们的行事为人，在人与神眼中，都是甜美、可蒙悦纳的（20）（彼得前书生命读经，二○七页）。

　　1 Pet. 2:19-21 …This is grace, if anyone, because of a consciousness of God, bears sorrows by suffering unjustly. For what glory is it if, while sinning and being buffeted, you endure? But if, while doing good and suffering, you endure, this is grace with God. For to this you were called, because Christ also suffered on your behalf, leaving you a model so that you may follow in His steps.

　　In 1 Peter 2:19 and 20…Peter is saying that if, because of a consciousness of God, we are willing to bear sorrows and suffer unjustly, that is, suffer unjust treatment, this is grace. The Greek word rendered “grace” in verse 19 is charis, referring here to the motivation of the divine life within us and its expression in our life, becoming in our behavior gracious and acceptable in the eyes of both man and God (v. 20). (Life-study of 1 Peter, p. 173)

　　“因着对神的感觉”，这话也可译作“为着对神的良心”。对神的感觉，即与神关系的感觉；这指明一个信徒是活在与神亲密的交通中，向神存着并持守无亏、清洁的良心（彼前三16，提前一5、19，三9，提后一3）。

　　照下文看，彼前二章十九节所说到的冤屈之苦，必是指不信的主人所加的苦待，他们因着信主之仆人身上基督徒的见证而反对、逼迫他们（三14~18，四12~16）。

　　基督徒的生活是行事为人的问题。假定我们里面没有神圣的生命，这的确会使家庭生活非常艰难，尤其在与我们的姻亲……的关系上。对夫妻而言，岳母和婆婆都会造成为难的情况。……按人说，夫妻婚后不与岳母、婆婆同住较好。

　　这里的点乃是，我们若是没有神圣生命的人，无论我们多么彼此相爱，在婚姻生活中仍会面临难处。我们至少会有五个主要的难处：脾气、个性、习惯、背景和我们领会事情的方式。无论夫妻多么相像，他们之间的脾气、个性、习惯、背景和领会仍会有所不同。丈夫会有他看事情的方式，妻子也会有她的。同样，妻子会有她的习惯和个性，丈夫也会有他的。……即使夫妻彼此非常相爱，又都是文雅、受过教育的人，情况也是如此。至少有时候他们会发觉情况无法忍受，并会彼此争吵。倘若岳母或婆婆这时候来访，她会发觉情况全然不愉快、不可蒙悦纳。她甚至不愿看见这样不甜美的情况。

　　但假定夫妻都有神圣的生命，并照着这生命而活。尽管在脾气、个性、习惯、背景和领会上有不同，却有恩典在里面推动夫妻二人。不但如此，这恩典彰显在他们的生活中。倘若岳母或婆婆亲眼看见他们的生活方式，她会发觉那是甜美、愉快并可蒙悦纳的。这就是恩典。

　　彼得……说，“这……乃是恩典。”（二19，直译）然后他告诉我们，基督给我们留下榜样。恩典与榜样息息相关。任何人亲眼看见三一神作为恩典从信徒里面彰显出来，并承认这是恩典，就指明这人成了基督这榜样的影印本。在冤屈之苦中彰显三一神作恩典，就是成为基督的复制品。因此，我们可以不说，“这是恩典”，而说，“这是基督的复制。”彰显经过过程之三一神作恩典的生活，不单是恩典—这乃是基督的复制（彼得前书生命读经，二○七至二○九、二一八页）。

　　参读：彼得前书生命读经，第十九至二十篇。

　　The words consciousness of God also mean conscience toward God. This is the consciousness of our relation to God. It indicates that a believer is living in an intimate fellowship with God, that he has and keeps a conscience toward God that is both good and pure (3:16; 1 Tim. 1:5, 19; 3:9; 2 Tim. 1:3).

　　According to the context, the unjust suffering spoken of in 1 Peter 2:19 must be the mistreatment inflicted by the unbelieving masters. These masters opposed and persecuted their believing servants because of their Christian testimony (1 Pet. 3:14-18; 4:12-16).

　　The Christian life is a matter of behavior. Suppose we did not have the divine life within us. This would certainly make family life very difficult, especially in relation to our in-laws … For both a husband and a wife, a mother-in-law can create a difficult situation … Humanly speaking, it is better that a married couple not have a mother-in-law live with them.

　　The point here is that if we are those without the divine life, we shall face problems in our married life, no matter how much we may love one another. We shall have at least five major problems: temper, disposition, habit, background, and our way of understanding things. No matter how much alike a husband and a wife may be, there will be differences between them regarding temper, disposition, habit, background, and understanding. The husband will have his way of viewing things, and the wife will have hers. Likewise, the wife will have her habits and disposition, and the husband will have his… This will be the situation, even if the husband and wife love each other very much and are refined, educated people. Sometimes at least they will find the situation intolerable and will quarrel with one another. If a mother-in-law is visiting at such a time, she will find the situation altogether unpleasant and unacceptable. She would not even want to observe such an ungracious situation.

　　But suppose a husband and wife both have the divine life and live according to this life. In spite of the differences in temper, disposition, habit, background, and understanding, grace inwardly motivates both the husband and the wife. Furthermore, this grace is expressed in their living. If the mother-in-law of either the husband or wife observes their way of living, she will find it gracious, pleasant, and acceptable. This is grace.

　　Peter… says, “This is grace” [1 Pet. 2:19] . Then he tells us that Christ has left us a model. The grace and the model are closely related. When anyone observes the expression of the Triune God as grace from within a believer and recognizes that this is grace, there is an indication that this one has become a xerox copy of Christ, the model. To express the Triune God as grace in the midst of unjust suffering is to become a reproduction of Christ. Therefore, instead of saying, “This is grace,” it is possible to say, “This is a reproduction of Christ.” The manner of life that expresses the processed Triune God as grace is not only grace—it is a reproduction of Christ. (Life-study of 1 Peter, pp. 173-174, 182)

　　Further Reading: Life-study of 1 Peter, msgs. 19-20

　　彼前三7　　照样，作丈夫的，要按情理与妻子同住，因为她是比你软弱的器皿，是女性；又要按她应得的分敬重她，因为她是与你一同承受生命之恩的，好叫你们的祷告不受拦阻。

　　四10　　各人要照所得的恩赐，将这恩赐彼此供应，作神诸般恩典的好管家。

　　在彼前三章七节彼得使用另一个独特的辞—“生命之恩”。我们熟悉恩典和生命这二辞，却不熟悉“生命之恩”这辞。……何等甜美的发表！然而，我们也许熟悉拯救之恩或赦罪之恩，而对生命之恩没有印象（彼得前书生命读经，五页）。

　　彼得……说到生命之恩，是所有信徒，不论刚强或软弱，所承受的（三7）。彼得教导信主的弟兄要爱他们的妻子，并要同情她们，因为妻子是软弱的器皿，是一同承受生命之恩的。……这生命乃是三一神自己作我们的生命，活在我们里面，作我们的产业。

　　四章十节说到神诸般的恩典，指明神种种恩典的丰富，由圣徒们彼此供应。你供应我一种的恩典，我供应你另一种的恩典（李文集一九九四至一九九七年第一册，五○八至五○九页）。

　　1 Pet. 3:7 Husbands, in like manner dwell together with them according to knowledge, as with the weaker, female vessel, assigning honor to them as also to fellow heirs of the grace of life, that your prayers may not be hindered.

　　4:10 Each one, as he has received a gift, ministering it among yourselves as good stewards of the varied grace of God.

　　In 1 Peter 3:7 Peter uses another unique expression—grace of life. We are familiar with the words grace and life, but not with the expression grace of life.. .What a sweet expression! We, however, may be familiar with the grace of salvation or the grace of forgiveness without ever having been impressed with the grace of life. (Life-study of 1 Peter, p. 4)

　　Peter… speaks of the grace of life that is the inheritance of all the believers, whether strong or weak (1 Pet. 3:7). Peter teaches the believing brothers to love and to sympathize with their wives because the wives as the weaker vessels are fellow heirs of the grace of life …This life is the Triune God Himself as our life, living in us to be our inheritance.

　　First Peter 4:10 speaks of the varied grace of God that indicates the riches of the grace of God in its varieties ministered by the saints to one another. You minister to me one variety of grace, and I minister to you another variety. (CWWL, 1994-1997, vol. 1, “Crystallization-study of the Epistle to the Romans,” p. 404)

　　丈夫应当珍赏妻子的宝贵、贵重的价值，将妻子应得的敬重分给她这一同承受生命之恩的。……人（包括女人）是被造以盛装神的器皿（罗九21、23），并且在基督里的信徒又是盛装基督这宝贝的器皿（林后四7）。照着神创造的本性，女性在生理和心理上都比男性软弱。……但她们仍是主的器皿，能作贵重的器皿（提后二21），配得相当的敬重。……在彼前三章七节彼得说，丈夫和妻子是“一同承受生命之恩的”。生命之恩就是神在祂的神圣三一里作我们的生命和生命的供应—父是生命的源头，子是生命的流道，灵是生命的流出，同着子与父在我们里面涌流，作对我们的恩典（约壹五11~12，约七38~39，启二二1）。所有信徒都是承受这恩典的人。

　　简单地说，生命之恩就是经过过程的三一神成为包罗万有、赐生命、内住的灵。三一神现今在我们里面作生命之恩。丈夫和妻子都是一同承受这生命之恩的。我们一同承受生命之恩。

　　这种承受是“不能朽坏、不能玷污、不能衰残……的基业”的一部分（彼前一4）。我们永远基业的一切项目与神圣的生命有关，这生命是我们借着重生所得着，并在我们整个基督徒的生活中所经历并享受的。所有作丈夫、作妻子的需要看见，在他们的婚姻生活中，丈夫和妻子乃是一同承受这样的基业，特别是承受生命之恩。

　　一位弟兄若未婚，就会缺少恩典的某一方面。已婚的弟兄会在某一方面经历恩典。不但如此，一位弟兄的妻子若天然非常好，他也许就缺少恩典丰富的一面。但他的妻子若很难办，甚至有些顽梗，他就会有机会享受恩典非常特殊、丰富的一面。恩典乃是照着我们的情况和环境而有所不同。例如，恩典会照着你有怎样的妻子，是天然顺从的，或是难办的，而有所不同。你的妻子若很好，你的恩典就不会像有难办的妻子那样多。同样，你若没有儿女，就不会享受与儿女有关这一面的恩典。哦，我们都需要认识这诸般的恩典！（彼得前书生命读经，二四九、二五二、七页）。

　　参读：彼得前书生命读经，第二十二至二十三、二十七篇。

　　The husbands should appreciate the preciousness, the valuable worth, of the wives, and apportion it, assign it, as honor to them duly and reasonably as to the weaker, female vessel. Man, including woman, was made a vessel to contain God (Rom. 9:21, 23), and believers in Christ are vessels to contain Christ as the treasure (2 Cor. 4:7). The female, according to nature in God’s creation, is weaker than the male physically and psychologically…They are still vessels of the Lord and can be vessels unto honor (2 Tim. 2:21), deserving a certain honor. In 1 Peter 3:7 Peter says that husbands and wives are “fellow heirs of the grace of life.” Grace of life is God as life and life supply to us in His Trinity—the Father as the source of life, the Son as the course of life, and the Spirit as the flow of life, flowing within us with the Son and the Father (1 John 5:11-12; John 7:38-39; Rev. 22:1). All believers are heirs of this grace.

　　In brief, the grace of life is the Triune God processed to become the all-inclusive, life-giving, indwelling Spirit. The Triune God is now within us as the grace of life. Both husbands and wives are joint-heirs of this grace of life. We inherit the grace of life together.

　　This inheritance is part of the “inheritance, incorruptible and undefiled and unfading” (1 Pet. 1:4). All the items of our eternal inheritance are related to the divine life which we received through regeneration and which we are experiencing and enjoying throughout our entire Christian life. All husbands and wives need to see that in their married life the husband and wife are co-heirs of such an inheritance, in particular, of the grace of life.

　　If a brother is unmarried, he will lack a particular aspect of grace. A married brother will experience grace in a particular aspect. Furthermore, if a brother’s wife is naturally very good, he may be short of a rich aspect of grace. But if his wife is difficult and even somewhat stubborn, he will have the opportunity to enjoy a very specific and rich aspect of grace. Grace varies according to our situation and environment. For example, it will vary according to the kind of wife you have, whether she is naturally submissive or difficult. If your wife is good, you will not have as much grace as if she were difficult. Likewise, if you do not have any children, you will not enjoy the aspect of grace related to children. Oh, we all need to know this varied grace! (Life-study of 1 Peter, pp. 208, 210-211, 5-6)

　　Further Reading: Life-study of 1 Peter, msgs. 22-23, 27

　　彼前五5　　照样，年幼的，要服从年长的；你们众人彼此相待，也都要以谦卑束腰，因为神敌挡狂傲的人，赐恩给谦卑的人。

　　10　　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。

　　在彼前五章五节彼得说，我们众人彼此相待，该以谦卑束腰。在召会里的每个人，包括长老，都该以谦卑束腰。在一章十三节彼得嘱咐我们，要束上我们心思的腰，但这里他指明我们全人都需要束紧。……这比喻显然是出于彼得的印象，就是主如何以手巾束腰，降卑自己洗门徒的脚，特别是洗彼得的脚（约十三4~7）。

　　狂傲就是表现自己在别人之上。神敌挡高举自己在别人之上，并且看自己比别人强的人。我们不该狂傲，并且表现自己在别人之上，却该以谦卑的围裙束腰。

　　彼得说，神不但敌挡狂傲的人，也赐恩给谦卑的人。严格地说，这恩典是指三一神自己作生命的供应，在谦卑的信徒里面繁增。……我们必须甘愿服在神大能的手下而成为谦卑、卑微的（彼得前书生命读经，三五六至三五八页）。

　　1 Pet. 5:5 In like manner, younger men, be subject to elders; and all of you gird yourselves with humility toward one another, because God resists the proud but gives grace to the humble.

　　10 But the God of all grace, He who has called you into His eternal glory in Christ Jesus, after you have suffered a little while, will Himself perfect, establish, strengthen, and ground you.

　　In 1 Peter 5:5 Peter says that all of us should gird ourselves with humility toward one another. Everyone in the church, including the elders, should gird himself with humility. In 1:13 Peter charges us to gird up the loins of our mind, but here he indicates that our entire being needs to be girded …This figure comes evidently from Peter’s impression of how the Lord girded Himself with a towel when He humbled Himself to wash the disciples’ feet, especially Peter’s (John 13:4-7).

　　To be proud is to show ourselves above others. God resists the one who lifts himself above others and regards himself as better than others. Instead of being proud and showing ourselves above others, we should gird ourselves with the apron of humility.

　　Peter says that God not only resists the proud, but gives grace to the humble. Strictly speaking, this grace refers to the Triune God Himself as the life supply being multiplied in the humble believer…We must be willing to be made humble, lowly, under the mighty hand of God. (Life-study of 1 Peter, pp. 297-299)

　　在彼前五章七节彼得接着说，“你们要将一切的忧虑卸给神，因为祂顾念你们。”这里的卸字，意思是抛给神；即交托与神、让给神。这动词的时态指明一劳永逸的举动。“一切的忧虑”这辞，指明我们一生全部的忧虑，我们整个人生及其一切忧虑，都该卸给主。

　　在逼迫中，信徒的苦难使他们担忧挂虑。他们不仅需要成为谦卑的，从狂傲、高傲被带到低微，更要将他们的一生及其忧虑卸给神，因为祂对他们不仅是大能、公义的，也是慈爱、信实的。

　　人际关系密切的人，通常会比独居的人忧虑更多。……同样，我们所有的财产或产业也许会造成忧虑。……我能从经历中见证，我的东西越多，我的忧虑就越多，忧虑的“飞机”就更多在我头上盘旋。……我们可以将一切的忧虑卸给主，因为祂顾念我们。顾念，或，关心。管教并审判人的神对信徒，特别对受逼迫者有爱的关切，祂信实地顾念他们。他们能将忧虑卸给祂，特别是在受逼迫的时候（彼得前书生命读经，三六○至三六二页）。

　　彼得说到全般的恩典；那曾召信徒进入祂永远荣耀的神，要借着他们的苦难，用这恩典成全他们，坚固他们，加强他们，给他们立定根基（彼前五10）。全般的恩典乃是成全的恩典、坚固的恩典、加强的恩典、立定根基的恩典。神借着苦难的管道，用恩典成全、坚固、加强我们，并给我们立定根基。因着我的软弱，几乎每一天对我都是受苦的日子；但神借着苦难成全、坚固、加强我，并给我立定根基。

　　有些所谓的恩典不是真实的，而是假的。十二节有神真实的恩典，就是十节的全般的恩典，是信徒应当进入并在其中站住的（李文集一九九四至一九九七年第一册，五○九至五一○页）。

　　参读：彼得前书生命读经，第三十三至三十四篇；如何作同工与长老，并如何履行同工与长老的义务，第三至四章。

　　In 1 Peter 5:7 Peter goes on to say, “Casting all your anxiety on Him because it matters to Him concerning you.” The word casting here means throwing upon, that is, committing to, giving up to. The verb denotes a once-for-all act. The words all your anxiety indicate that the whole lot of our anxiety throughout our entire life, our whole life with all its anxiety, should be cast on the Lord.

　　In persecution the believers’ sufferings cause worry and anxiety to them. They need not only to be humbled, to be brought low from their pride, their haughtiness, but also to throw their life with its care upon God; for He is not only mighty and just, but also loving and faithful concerning them.

　　Those who are involved with people will usually have more anxiety than those who live alone … Likewise, the property or possessions we have may cause anxiety… From experience I can testify that the more things I have, the more anxiety I have, the more the “airplanes” of anxiety circle above my head. The reason we may cast all our anxiety on the Lord is that “it matters to Him” concerning us. The words “it matters to Him concerning you” may also be rendered, “He cares for you.” The disciplining and judging God has a loving concern for the believers, especially the persecuted ones. He cares for them faithfully. They can cast their care upon Him, especially in their persecution. (Life-study of 1 Peter, pp. 301-302)

　　Peter speaks of the all grace by which God, who has called the believers into His eternal glory, perfects, establishes, strengthens, and grounds them through their sufferings (1 Pet. 5:10). The all grace is the perfecting grace, establishing grace, strengthening grace, and grounding grace. God perfects, establishes, strengthens, and grounds us by grace through the channel of sufferings. Because of my weakness, nearly every day is a suffering day for me. But God has perfected, established, strengthened, and grounded me through sufferings.

　　Some kinds of so-called grace are untrue; they are false. In 1 Peter 5:12 there is the true grace of God that is the all grace of God in verse 10, into which the believers should enter and in which they should stand. (CWWL, 1994-1997, vol. 1, “Crystallization-study of the Epistle to the Romans,” p. 405)

　　Further Reading: Life-study of 1 Peter, msgs. 33-34; CWWL, 1994-1997, vol. 5, “How to Be a Co-worker and an Elder and How to Fulfill Their Obligations,” chs. 3-4