诗歌：英881

读经：弗六12、14~16，提前一5，提后一5，彼前一7、9，四12、16，来十35、37、39

Scripture Reading: Eph. 6:12, 14-16; 1 Tim. 1:5; 2 Tim. 1:5; 1 Pet. 1:7, 9; 4:12, 16; Heb. 10:35, 37, 39

　　弗六16　　此外，拿起信的盾牌，借此就能销灭那恶者一切火烧的箭。

　　来十二2　　望断以及于耶稣，就是我们信心的创始者与成终者…。

　　我们需要真理束腰，义遮盖良心，和平作脚的立足点，信作盾牌保护我们全人。我们若凭那是真理的神而活，我们就有义（弗四24），义又产生和平（来十二11，赛三二17）。有了这些，我们就很容易有信作盾牌，抵挡那恶者火烧的箭。基督是这样之信的创始者与成终者（来十二2）。我们若要在争战中站立得稳，就需要神的军装这四项的装备（新约总论第十一册，二六四页）。

　　Eph. 6:16 Besides all these, having taken up the shield of faith, with which you will be able to quench all the flaming darts of the evil one.

　　Heb. 12:2 Looking away unto Jesus, the Author and Perfecter of our faith…

　　We need truth to gird our loins, righteousness to cover our conscience, peace as the standing for our feet, and faith to shield our entire being. If we live by God as truth, we have righteousness (Eph. 4:24), and righteousness issues in peace (Heb. 12:11; Isa. 32:17). Having all these, we can easily have faith as a shield against the flaming darts of the evil one. Christ is the Author and Perfecter of such faith (Heb. 12:2). For us to stand firmly in the battle, we need to be equipped with all these four items of God’s armor. (The Conclusion of the New Testament, pp. 3463-3464)

　　旧约所有得胜的圣徒不过是信心的见证人，但耶稣乃是信心的创始者。祂是信心的发起者、开创者、源头和因由。照我们天然的人，我们没有信的能力，我们凭自己没有信。那叫我们得救的信，乃是我们从主所得宝贵的信（彼后一1）。当我们仰望耶稣，祂这赐生命的灵（林前十五45）就将祂自己，将祂信的成分，灌输到我们里面；这样，自然而然的，有一种信在我们里面升起，我们就有信心相信祂。这不是出于我们自己，乃是出于那将自己作信的成分，分赐到我们里面，替我们信者的。因此，乃是主自己作我们的信。我们因着祂作我们的信而活，是因着祂的信（加二20），不是因着我们自己的信（圣经恢复本，来十二2注3）。

　　信的盾牌不是给我们穿戴的，乃是给我们拿起的，为着保护我们，抵挡仇敌的攻击。信是在真理、义与和平之后。我们在生活中若有真理，有义作我们的遮盖，且有和平作我们的立足点，我们就自然而然有信。这信是保护，可以抵挡仇敌火烧的箭、攻击。

　　火烧的箭就是撒但的试诱、提议、怀疑、问题、谎言和攻击。每一个试诱都是欺骗，都是虚假的应许。撒但常常向我们提议，因此我们需要进到主的话里。我们若不在主的话里，就没有遮盖以抵挡魔鬼的提议。怀疑和问题也是撒但火烧的箭。你有没有注意到，问号看起来很像一条蛇？撒但问夏娃：“神岂是真说…？”（创三1）当魔鬼这样问我们时，我们的反应应当是逃跑，一点也不要和他说话。许多时候撒但用谎言攻击我们，但是信的盾牌保护我们，抵挡这些火烧的箭。

　　魔鬼火烧的箭临到我们，乃是作为思想注射到我们的心思里。这些思想好像是我们自己的思想，但实际上乃是撒但的。我们绝不该为这些撒但狡猾地注射到我们里面的思想向主认罪。反而我们应当说，“主，我是堕落的，但我是在你的洁净之下。撒但，这个思想是你的，你必须为它负责任。我不分担这个责任。”

　　我们若要叫信心得保卫，抵挡撒但火烧的箭，就需要一个正确的灵，同着无亏的良心。然而，信心主要不在我们的灵里，也不在我们的良心里，而在我们的意志，就是我们心中最强的部分里。罗马十章十节说，我们心里信。按照我们的经历，这在我们心里的信，主要与我们运用意志有关。没有一个意志软弱的人能有强的信心。雅各书一章六节告诉我们，疑惑的人，就像海中的波浪，被风吹动翻腾。这样的人意志游移不定。因此，我们若要有信心，就需要运用我们的意志（新约总论第十一册，二六四、二六六至二六七页）。

　　参读：新约总论，第三百四十四篇。

　　All the overcoming saints in the Old Testament are only witnesses of faith, whereas Jesus is the Author of faith. He is the Originator, the Inaugurator, the source, and the cause of faith. In our natural man we have no believing ability. We do not have faith by ourselves. The faith by which we are saved is the precious faith that we have received from the Lord (2 Pet. 1:1). When we look unto Jesus, He as the life-giving Spirit (1 Cor. 15:45) transfuses us with Himself, with His believing element. Then, spontaneously, a kind of believing arises in our being, and we have the faith to believe in Him. This faith is not of ourselves but of Him who imparts Himself as the believing element into us that He may believe for us. Hence, He Himself is our faith. We live by Him as our faith; that is, we live by His faith (Gal. 2:20), not by our own. (Heb. 12:2, footnote 3)

　　The shield of faith is not something that we put on, but something that we take up in order to protect ourselves against the attacks of the enemy. Faith comes after truth, righteousness, and peace. If we have truth in our living, righteousness as our covering, and peace as our standing, we will spontaneously have faith. This faith is a safeguard against the flaming darts, the attacks, of the enemy.

　　The flaming darts are Satan’s temptations, proposals, doubts, questions, lies, and attacks. Every temptation is a deceit, a false promise. Satan often makes proposals to us. For this reason, we need to get into the Word. If we are not in the Word, we will have no covering against the devil’s proposals. Doubts and questions are also the flaming darts of Satan. Note that a question mark looks very much like a serpent. It was Satan who asked Eve, “Did God really say?” (Gen. 3:1). When the devil questions us in this way, our response should be to flee, without even talking to him. Many times Satan attacks us with lies, but the shield of faith guards us against these flaming darts.

　　The devil’s flaming darts come as thoughts injected into our mind. These thoughts may seem to be our own thoughts, but they are actually Satan’s. We should never confess to the Lord all these thoughts injected into us by Satan in his subtlety. Instead, we should say, “Lord, I am fallen, but I am under Your cleansing. Satan, this thought is yours, and you must bear the responsibility for it. I will not share this responsibility.”

　　If we would have the faith to be defended against Satan’s flaming darts, we need a proper spirit with a conscience void of offense. However, faith is not mainly in our spirit nor in our conscience but in our will, the strongest part of our heart. Romans 10:10 says that we believe with our heart. According to our experience, this faith in our heart is related mainly to the exercise of our will. No one with a weak will can have strong faith. In James 1:6 we are told that he who doubts is like the surge of the sea driven by the wind. Such a person has a vacillating will. Hence, if we would have faith, we need to exercise our will. (The Conclusion of the New Testament, pp. 3464-3466)

　　Further Reading: The Conclusion of the New Testament, msg. 344

　　可十一22　　耶稣回答说，你们要信神。

　　罗八31　　这样，对这些事，我们可说什么？神若帮助我们，谁能抵挡我们？

　　弗三20　　然而神能照着运行在我们里面的大能，极其充盈地成就一切，超过我们所求所想的。

　　我们的信必须是相信神（可十一22）。神是真的、活的、现时的且便利的；我们需要相信祂。

　　我们也应当相信神的心。…神向着我们的心总是好的；不管我们身上发生什么事，或经历什么苦难，我们总要相信神的心是好的（罗八31~39）。神没有意思要惩罚我们、伤害我们或叫我们受亏损（新约总论第十一册，二六五页）。

　　严格地说，以弗所三章二十节里“所求所想”的，不是物质的东西，乃是与召会有关的属灵事物。对这些属灵的事物，我们不仅需要求，也需要想，我们所想的可能比所求的更多。神不仅成就我们为召会所求的，也成就我们为召会所想的，而且神能照着运行在我们里面的大能，极其充盈地成就我们一切所求所想的而超过之（圣经恢复本，弗三20注3）。

　　这里面的大能，如一章十九至二十节所说，乃是神复活的大能，不是祂创造的大能。神创造的大能，在我们的环境中，造出物质的东西（罗八28）；神复活的大能却在我们里面的人里，为着召会成就属灵的事物（弗三20注2）。

　　Mark 11:22 And Jesus answered and said to them, Have faith in God.

　　Rom. 8:31 What then shall we say to these things? If God is for us, who can be against us?

　　Eph. 3:20 But to Him who is able to do superabundantly above all that we ask or think, according to the power which operates in us.

　　Our faith must be in God (Mark 11:22). God is real, living, present, and available. We need to have faith in Him.

　　We also should have faith in God’s heart… God’s heart toward us is always good. No matter what may happen to us or what kind of sufferings we may experience, we should always believe in the goodness of God’s heart (Rom. 8:31-39). God has no intention to punish us, to injure us, or to cause us to suffer loss. (The Conclusion of the New Testament, p. 3464)

　　Strictly, ask or think in Ephesians 3:20 is in regard to the spiritual things related to the church, not in regard to material things. Concerning these spiritual things, we need to think as well as to ask. We might think more than we ask. God fulfills not only what we ask for the church but also what we think concerning the church, and God is able to do superabundantly above all that we ask or think, according to the power that operates in us. (Eph. 3:20, footnote 2)

　　The inward power, referred to in Ephesians 1:19-20, is God’s resurrection power, not His creating power. God’s creating power produces the material things in our environment (Rom. 8:28), whereas God’s resurrection power accomplishes within our inward being the spiritual things for the church. (Eph. 3:20, footnote 3)

　　我们该相信神的心，也该相信神的信实（林前一9，约壹一9）。我们会改变，但神不改变。正如雅各书一章十七节所说，在神并没有变动，或转动的影儿。不仅如此，神也不能说谎（多一2），祂对自己的话总是信实的。

　　神不仅是信实的，也是有能力的；所以，我们需要信神的能力。保罗在以弗所三章二十节宣告：“神能…极其充盈地成就一切，超过我们所求所想的。”

　　我们的信还有一面，就是相信神的话。神受了约束，要成就祂所说的一切。祂越说话，就越要负责成就祂自己的话。我们能告诉祂：“神，你已经说了，你写成的话已经在我们手中。主，你受了约束，要成就你的话。”我们该为着神信实的话赞美祂。

　　我们也需要相信神的旨意。因着神是有定旨的神，祂有一个旨意（一9、11）。祂对我们的旨意总是积极的。因此，不论何事临到我们，我们都不该怀疑神的旨意，我们不该在意我们的快乐或我们的环境；反之，我们应该相信并顾到神的旨意。我们的环境会改变，但神的旨意绝不改变。

　　不仅如此，我们必须相信神的主宰（罗九19~29）。因为神是主宰一切的，祂绝不会错。在祂的主宰权柄下，连我们的错误也互相效力，叫我们得益处。若不是神的主宰权柄允许我们犯错，我们就不可能犯错。当我们有错时，我们需要悔改。但是我们不需要懊悔，因为懊悔表示我们对神在我们错误上的主宰权柄缺少信心。我们为了错误或缺失悔改后，应当仍然运用信心相信神的主宰权柄。若不是祂的主宰权柄允许我们这么作，我们不可能犯错。

　　我们都需要完全相信神、神的心、神的信实、神的能力、神的话、神的旨意以及神的主宰权柄。我们若有这样的信，撒但火烧的箭就不能伤害我们（新约总论第十一册，二六五至二六六页）。

　　参读：新约总论，第三百四十四篇。

　　Along with faith in God’s heart, we should have faith in God’s faithfulness (1 Cor. 1:9; 1 John 1:9). We may change, but God does not change. As James 1:17 says, with God there is no variation or shadow cast by turning. Furthermore, God cannot lie (Titus 1:2) but is always faithful to His word.

　　God is not only faithful but also able. Therefore, we need to have faith in God’s ability. In Ephesians 3:20 Paul declares that God “is able to do superabundantly above all that we ask or think.”

　　Still another aspect of our faith is faith in God’s word. God is bound to fulfill all that He has spoken. The more He speaks, the more responsible He becomes to fulfill His own word. We can tell Him, “God, You have spoken, and Your written Word is in our hand. Lord, You are bound to fulfill Your word.” We should praise God for His faithful word.

　　We also need to have faith in God’s will. Because God is a God of purpose, He has a will (1:9,11). His will with respect to us is always positive. Hence, no matter what befalls us, we should not doubt God’s will, and we should not care for our happiness or our environment. Rather, we should have faith in and care for God’s will. Our environment may change, but God’s will never changes.

　　Furthermore, we must have faith in God’s sovereignty (Rom. 9:19-29). Because God is sovereign, He can never make a mistake. Under His sovereignty, even our mistakes work for good. If God did not sovereignly allow us to make mistakes, we could not possibly make them. When we are wrong, we need to repent. Yet there is no need for us to regret, for that means we lack faith that God is sovereign over our mistakes. After we repent for a mistake or shortcoming, we should exercise faith in God’s sovereignty. We could not have made that mistake if He had not sovereignly allowed us to do so.

　　We all need to have full faith in God, in God’s heart, in God’s faithfulness, in God’s ability, in God’s word, in God’s will, and in God’s sovereignty. If we have such faith, Satan’s flaming darts will not be able to damage us. (The Conclusion of the New Testament, pp. 3464-3465)

　　Further Reading: The Conclusion of the New Testament, msg. 344

　　彼前一7　　叫你们信心所受的试验，比那经过火的试验仍会毁坏之金子的试验，更为宝贵，可以在耶稣基督显现的时候，显为可得称赞、荣耀和尊贵的。

　　四12　　亲爱的，有火炼的试验临到你们，为要试炼你们，不要以为奇怪，似乎是遭遇非常的事。

　　圣经给我们看见，没有一次的信心是不经过试验的；所有的信心都要经过试验。信心所以要经过试验，有以下…原因。…〔第一，〕神试验我们的信心，乃是要我们有长进。没有一个基督徒有长进，而他的信心是没有经过试验的。全世界的基督徒，所有长进的，信心都是经过试验的。我没有保留地说这话，所有基督徒的信心，都是经过试验的。信心长进唯一的方法，就是经过试验。神要带领我们进步，唯一的方法就是叫信心经过试验。因为我们来到神面前，是借着信心，接受神的一切恩典。所以神叫我们的信心经过试验，我们就自然而然地长进了。

　　〔第二，〕神叫我们的信心受试验，不只叫我们有长进，也是叫祂的心得着满足。世界上没有一个人信了主，领受了神的恩典，而信心是没有经过试验的。所以要试验你的信心，就是证明说，你实实在在是信了。你信心的实在叫神得着满足。这经过试验的信心，是叫神的名得荣耀的。在这世上能荣耀神的名的，就是经过试验的信心。你无论经过什么种的患难，什么种的逼迫，什么种的拦阻，什么种的黑暗，你经过了这些试验还能信，经过了试验还不倒，这一种的信心要叫神的名得着荣耀（得胜的生命，一五○至一五一页）。

　　1 Pet. 1:7 So that the proving of your faith, much more precious than of gold which perishes though it is proved by fire, may be found unto praise and glory and honor at the revelation of Jesus Christ.

　　4:12 Beloved, do not think that the fiery ordeal among you, coming to you for a trial, is strange, as if it were a strange thing happening to you.

　　The Bible shows us that there can be no faith without testing. All faith must be tested. Faith has to be tested for the following reasons. God tests our faith in order that we may grow. No Christian can grow without first having his faith tested. Every Christian who is growing has his faith tested. I can say without reservation that all Christian faith must be tested. The only way for faith to grow is by testing. The only way that God helps us grow is by testing our faith. We come to God and receive all of His grace by faith. When our faith is tested, we spontaneously grow.

　　God tests our faith not only for our growth but also to satisfy Himself. No one who has believed in the Lord and received God’s grace can avoid the testing of faith. The testing of faith proves that we have genuine faith. It is genuine faith that satisfies God. A faith that is approved is a glory to God’s name. God’s name is glorified in this world through an approved faith. When we pass through tribulations, persecutions, obstacles, and darkness, and we still believe after these tests and still stand fast after these trials, this faith will glorify God’s name. (CWWN, vol. 24, “The Overcoming Life,” p. 129)

　　在彼前一章七节，彼得说到我们被摆在试炼里的原因。我们被摆在试炼里，因为我们的信心需要受试验。…“试验”原文意蒙称许的试验。显为可得称赞、荣耀、尊贵的，不是信心的本身，乃是信心所受的试炼、试验（正如学校对学生的功课举行考试，显为可称许的是考试，不是学生功课的本身）。当然，信心得称许是来自正确的信心。这里所强调的不是我们的信心，乃是借着苦难在试炼之下对我们信心的试验。…好学生的确会乐意接受考试的机会。考试会试验出他研读多彻底，他对要考的科目知道多少。没有考试，就绝不会试验出一个优秀的学生是杰出的。勤奋读书的学生也许盼望考试，因为考试会向学生自己和别人证明他是优秀的学生。这说明了彼得所说信心受试验的意思。

　　在彼前一章七节彼得说，我们信心所受的试验，“比那经过火的试验仍会毁坏之金子的试验，更为宝贵。”“比那经过火的试验…之金子的试验，更为宝贵，”不是形容“信心”，乃是形容“试验”。这就是说，我们信心所受的试验比金子的试验更为宝贵。这里不是比较信心和金子。许多基督徒就是这样领会七节；然而，这领会是错误的。这里的比较是我们信心所受的试验和金子的试验之间的比较。金子是被炼净的火所试验；同样，我们的信心乃是被试炼所试验。这试验的确比金子的试验更宝贵。…在七节彼得用“宝贵”这个形容词。彼得在他的两封书信里，向我们陈明五件宝贵的东西：宝贵的石头，就是主自己（二4、6~7）；宝贵的血（一19）；宝贵的应许（彼后一4）；宝贵的信（1）；和宝贵的试验（彼前一7）（彼得前书生命读经，五五至五六页）。

　　参读：得胜的生命，第八篇。

　　In 1 Peter 1:7 Peter gives the reason we are put into trials. We are put into trials because our faith needs to be tested, proved. The Greek word rendered “proving” means testing for approval. It is the proving, the testing, of our faith, not our faith itself, that may be found unto praise. This may be compared to an examination in school related to a student’s study. It is not the student’s study itself that is found approved; rather, it is the examination that is found to be approved. Of course, the approval of our faith comes out of the proper faith. The emphasis here is not on our faith; the emphasis is on the proving of our faith by the trials through sufferings. A good student will actually welcome the opportunity to be examined. An examination will prove how thoroughly he has studied and how much he knows concerning the material on which he is being tested. Without examinations, a superior student would never be proved to be outstanding. A student who studies diligently may look forward to an examination because it will prove, both to the student himself and to others, that he is an excellent student. This is an illustration of what Peter means by the proving of our faith.

　　In verse 7 Peter says that the proving of our faith is “much more precious than of gold which perishes though it is proved by fire.” The words much more precious than of gold… by fire do not modify faith; they modify the proving. This means that the proving of our faith is much more precious than the proving of gold. The comparison here is not that between faith and gold. Many Christians understand verse 7 in this way; however, this understanding is wrong. The comparison here is that between the proving of our faith and the proving of gold. Gold is proved by the purifying fire. In like manner, our faith is proved by trial. This proving is certainly more precious than the proving of gold. In verse 7 Peter uses the adjective precious. Peter in his two Epistles presents us five precious things: the precious stone, which is the Lord Himself (1 Pet. 2:4, 6-7); the precious blood (1 Pet. 1:19); the precious promises (2 Pet. 1:4); the precious faith (2 Pet. 1:1); and the precious proving (1 Pet. 1:7). (Life-study of 1 Peter, pp. 45-46)

　　Further Reading: CWWN, vol. 24, “The Overcoming Life,” ch. 8

　　彼前一6~7　　…你们…在诸般的试炼中，或许必须暂时忧愁，叫你们信心所受的试验，比那经过火的试验仍会毁坏之金子的试验，更为宝贵，可以在耶稣基督显现的时候，显为可得称赞、荣耀和尊贵的。

　　9　　得着你们信心的结果，就是魂的救恩。

　　彼前一章六节里诸般的试炼，乃是〔七节里〕叫我们信心所受的试验，能带来主显现时的称赞、荣耀和尊贵。…我们信心所受的试验，将来显为可得称赞、荣耀和尊贵的，使我们得着我们信心的结果，就是魂的救恩〔9〕。九节的救恩是完全的救恩，这救恩分三个阶段—起初的阶段、长进的阶段和完成的阶段。我们有三部分：灵、魂、体。我们的灵已经借着重生得救了（约三5~6）。我们的体要借着将来的改变形状而得救，而得赎（腓三21，罗八23）。我们的魂要在主显现、回来时得救，脱离苦难得以完满的享受主。为此我们必须在今世否认自己的魂，就是我们的魂生命连同其一切享乐，使我们来世在对主的享受里可以得着魂（太十37~39，十六24~27，路十七30~33，约十二25）（彼得前书生命读经，五六、六一页）。

　　1 Pet. 1:6-7 …You have been made sorrowful by various trials, so that the proving of your faith, much more precious than of gold which perishes though it is proved by fire, may be found unto praise and glory and honor at the revelation of Jesus Christ.

　　9 Receiving the end of your faith, the salvation of your souls.

　　The various trials in 1 Peter 1:6 are that the proving of our faith [in verse 7] may result in praise, glory, and honor at the revelation of the Lord. The proving of our faith to be found unto praise, glory, and honor results in the obtaining of the end of our faith, that is, the salvation of our souls [in verse 9]. The salvation in verse 9 is full salvation, the salvation which is in three stages—the initial stage, the progressing stage, and the completing stage. We are of three parts: spirit, soul, and body. Our spirit has been saved through regeneration (John 3:5-6). Our body will be saved, redeemed, through the coming transfiguration (Rom. 8:23; Phil. 3:21). Our soul will be saved from sufferings into the full enjoyment of the Lord at His unveiling, His coming back. For this we have to deny our soul, our soulish life, with all its pleasures in this age, that we may gain it in the enjoyment of the Lord in the coming age (Matt. 10:37-39; 16:24-27; Luke 17:30-33; John 12:25). (Life-study of 1 Peter, pp. 46, 50)

　　马太十六章二十四至二十七节以及十章三十七至三十九节所说的得救，乃是因着丧失魂生命，乃是因着我们肯出代价，牺牲我们的魂生命而得到的。…得救，是指着一个蒙了主救恩的人，因着肯舍己背十字架跟从主，为着主牺牲自己的魂生命，到主在荣耀里再来的时候，所要得的赏赐说的。那个赏赐，照新约圣经所说的，就是进入千年国，和享受主人的快乐（太二五21）。享受快乐是和人的魂特别发生关系的。一个人蒙了主的救恩以后，若不肯让他的魂在今世失去享乐，他就是在今天救了自己的魂，将来就必丧失魂，就是在千年国时失去魂的享乐。他若肯为着主牺牲魂在今世的享乐，甚至牺牲魂的本身，舍掉性命，将来就必得着魂；就是到主再来的时候，得着主的赏赐，叫他的魂在千年国里，和主享受其中的快乐。这就是魂的得救。

　　人的魂不只是人享受快乐的机关，也是人感受痛苦的所在。人无论享乐或受苦，都是特别在魂里感到的。并且魂所感到的苦，才真叫人感觉苦。人为着我们信主、事奉主、跟随主，所加于我们的一切讥笑、为难、逼迫和苦害，都是叫我们的魂感受痛苦的。比方，你要爱主，你的妻子不赞成，就给你难为；或是你要事奉神，走主的道路，你的父母或是儿女，就反对你，你的亲友就弃绝你，甚或你的乡邻也逼害你。这一切都是叫你的魂感受痛苦的。你若因此就不好好爱主、跟随主，而避免受到这些痛苦，你就是救了你的魂免去受苦。这必叫你将来丧失魂在国度里的享乐。你若肯为主忍受这些痛苦，你就是为主让你的魂受苦、受难为、受对付，置你的魂于死地，丧失、牺牲你的魂。这必叫你的魂将来享受主的快乐，就是叫你的魂得蒙拯救。

　　人的魂就是人的自己。人肯舍己，让己被置于死地，而不拯救它，就是丧失魂生命，而不拯救魂生命。人若肯这样，他就不只能在今天在灵里经历主的生命，并且还能在将来在魂里享受主的快乐。将来他在魂里得享主的快乐，就是得着他的魂，也就是他的魂得着拯救（李文集一九三二至一九四九年第三册，圣经要道卷一，三五一至三五二页）。

　　参读：彼得前书生命读经，第六篇。

　　Salvation in Matthew 16:24-27 and 10:37-39 comes from losing our soul-life; it is obtained by our willingness to pay the price of sacrificing our soul… Save refers to receiving a reward when the Lord returns in glory because we were willing to deny ourselves, take up our cross, follow the Lord, and lose our soul-life for the Lord’s sake. According to the New Testament, this reward is our entrance into the millennial kingdom and our enjoyment of the joy of our Lord (25:21). The enjoyment of joy is particularly related to the soul. If we are not willing to lose our enjoyment in this age, we will save our soul-life today but lose our soul-life in the future; that is, we will lose our soul’s enjoyment in the millennial kingdom. If we are willing to sacrifice our soul’s enjoyment for the Lord’s sake in this age, even to the extent of losing our soul-life, we will find our soul-life in the future; that is, we will obtain a reward when the Lord returns, and our soul will enjoy the joy of the millennial kingdom with the Lord. This is the salvation of the soul.

　　Our soul is not only where we experience joy and happiness but also where we experience suffering. Whether we experience joy or suffering, these are particularly felt in the soul… All the ridicule, persecution, and harm that we receive from others because we believe, serve, and follow the Lord cause our soul to suffer. For example, some want to love the Lord, but their spouse does not agree and gives them trouble. Others want to serve God and take the Lord’s way, but their parents or children oppose them, their friends reject them, and even their closest relatives and neighbors persecute them. These are sufferings to the soul. If we do not love and follow the Lord because we want to avoid these sufferings, we will save our soul-life and avoid them. However, this will cause us to lose the enjoyment of the kingdom in our soul. If we are willing to bear these sufferings for the Lord’s sake, we will allow our soul to be troubled, to be dealt with, to be put to death, to be lost, and to be sacrificed for the Lord. This will be the salvation of our soul, and it will enable our soul to enjoy the joy of the Lord in the future.

　　Our soul is just our self. If we are willing to deny our self, to put the self to death without saving it, we will lose, rather than save, our soul-life. If we are willing to do this today, we will experience the Lord’s life in our spirit and enjoy the joy of the Lord in our soul in the future. In the future, when we enjoy the joy of the Lord in our soul, we will find our soul-life and obtain the salvation of our soul. (CWWL, 1932-1949, vol. 3, “Crucial Truths in the Holy Scriptures, Volume 1,” pp. 260-261)

　　Further Reading: Life-study of 1 Peter, msg. 6

　　彼前一8~9　　你们虽然没有见过祂，却是爱祂，如今虽不得看见，却因信入祂而欢腾，有说不出来、满有荣光的喜乐，得着你们信心的结果，就是魂的救恩。

　　来十39　　“我们…不是退缩以致遭毁坏的人，乃是有信心以致得着魂的人。

　　太十六25　　…凡为我丧失自己魂生命的，必得着魂生命。

　　今天主与我们同在（太二八20），是隐藏、遮蔽的。祂的回来将是祂的显现，那时，祂要公开被众人看见。…我们没有见过主耶稣，却是爱祂〔彼前一8〕，如今虽不得看见，却是信入祂。信徒爱他们未曾见过的一位，这是个奇迹，也是个奥秘。我们没有见过祂，却是爱祂，这是因着信，因着那借听见活的话而注入到我们里面的信（加三2）（新约总论第十三册，一九二页）。

　　1 Pet. 1:7-9 …At the revelation of Jesus Christ; whom having not seen, you love;…you exult with joy that is unspeakable and full of glory, receiving the end of your faith, the salvation of your souls.

　　Heb. 10:39 …We are not of those who shrink back to ruin but of those who have faith to the gaining of the soul.

　　Matt. 16:25 …Whoever loses his soul-life for My sake shall find it.

　　The Lord is with us today (Matt. 28:20) but in a hidden, veiled way. His coming back will be His revelation [1 Pet. 1:7], when He will be seen openly by all. Although we have never seen the Lord Jesus, we love Him [v. 8]. At present we cannot see Him, yet we believe in Him. It is a wonder and a mystery that the believers love One whom they have not seen. We love Him whom we have not seen because of believing, that is, because of the faith that has been infused into us through our hearing of the living word (Gal. 3:2). (The Conclusion of the New Testament, pp. 3854-3855)

　　照着彼前一章八节，信徒“欢腾，有说不出来、满有荣光的喜乐”。满有荣光的喜乐乃是浸没在荣光里的喜乐。我们因着有一种浸没在荣光里的喜乐而欢腾。这喜乐浸没在那作为荣光的主里，因此这喜乐满了主的彰显。这喜乐也是说不出来的喜乐，是过于我们所能发表的喜乐。美妙的事总是说不出来的。就这么一信一爱，就有了大喜乐。基督徒正常的光景乃是“欢腾，有说不出来、满有荣光的喜乐”。

　　主显现时，有些信徒经过祂的审判台要进去享受主的快乐（太二五21、23，二四45~46），有些要哀哭切齿地受苦（二五30，二四51）。进去享受主的快乐，就是魂的得救，也就是得着魂（来十39）。

　　在彼前一章九节，魂的救恩就是我们信心的结果。尽管我们的灵已经得救，我们的魂仍在天天得救。我们的救恩还未完成，还未达到信心的结果，就是魂的救恩。这意思是，基督再来的时候，我们的魂要得救到极点，被带进对基督更高的享受。照着马太二十五章，基督再来时要对作为忠信奴仆的信徒说，“进来享受你主人的快乐。”（21、23）在要来的千年国里，与主同享祂的快乐，乃是我们魂的救恩。尽管不信者自由地享受一切属世的宴乐，我们信徒却不能这么作。就这面说，我们的魂在受苦。但主回来的时候，我们的魂要得救进入祂的快乐，在祂的国度里享受祂到极点。这将是我们信心的结果，就是我们信心过程的终结（新约总论第十三册，一九二至一九三页）。

　　得着魂是为着我们全人享受要来安息日的安息，也就是在要来的国度里，有分于基督的快乐和荣耀（来四9）。我们人有三部分，灵、魂和身体（帖前五23）。我们的魂与我们的灵不同。当我们相信主耶稣而得救时，我们的灵就为神的灵所重生（约三6）。但我们的身体必须等到主耶稣回来时，才能得赎、得救并且改变形状（罗八23~25，腓三21）。至于拯救或得着我们的魂，乃在于我们得救重生之后，在跟从主的事上，如何对付我们的魂。我们现今若肯为主的缘故丧失魂，就必得着魂（太十六25，路九24，十七33，约十二25，彼前一9），在主回来时（来十37），就要拯救或得着我们的魂。这是所要给跟从主的得胜者（太十六22~28）国度的赏赐（来十35）（希伯来书生命读经，六二四页）。

　　参读：新约总论，第三百八十二篇；希伯来书生命读经，第四十六篇。

　　According to 1 Peter 1:8, the believers “exult with joy that is unspeakable and full of glory.” Joy full of glory is joy immersed in glory. We exult with a joy that is immersed in glory. This joy is immersed in the Lord as glory; thus, it is full of the expression of the Lord. This joy is also unspeakable; it is a joy that is beyond our ability to utter. Things that are wonderful are also unspeakable. By believing into the Lord and loving Him, we obtain great joy. The normal condition of a Christian is to “exult with joy that is unspeakable and full of glory.”

　　At the Lord’s revelation, through His judgment seat, some believers will enter into the joy of the Lord (Matt. 25:21, 23; 24:45-46) and some will suffer in weeping and gnashing of teeth (25:30; 24:51). To enter into the Lord’s joy is the salvation, the gaining, of our souls (Heb. 10:39).

　　In 1 Peter 1:9 the salvation of our soul is the end of our faith. Although in our spirit we have been saved, in our soul we are being saved day by day. Our salvation has not yet reached its completion, that is, the end of our faith, the salvation of our soul. This means that at the second coming of Christ, our soul will be saved to the uttermost and will be brought into a higher enjoyment of Christ. According to Matthew 25, Christ at His coming back will say to the believers who are faithful slaves, “Enter into the joy of your master” (vv. 21, 23). To partake of the Lord’s joy with Him in the coming millennial kingdom is the salvation of our soul. Although the unbelievers freely enjoy all the pleasures of the world, we believers cannot. In this sense, our soul is suffering. But when the Lord comes back, our soul will be saved into His joy to enjoy Him to the uttermost in His kingdom. That will be the end of our faith, the consummation of the process of our faith. (The Conclusion of the New Testament, pp. 3855-3856)

　　The gaining of the soul is for our whole being to enjoy the coming Sabbath rest, that is, to share in Christ’s joy and glory in the coming kingdom (Heb. 4:9). Our being is of three parts—spirit, soul, and body (1 Thes. 5:23), and our soul is different from our spirit. At the time when we believed in the Lord Jesus and were saved, our spirit was regenerated with the Spirit of God (John 3:6). But we must wait until the Lord Jesus comes back for our body to be redeemed, saved, and transfigured (Rom. 8:23-25; Phil. 3:21). As to the saving or gaining of our soul, it depends upon how we deal with it in following the Lord after we are saved and regenerated. If we lose it now for the Lord’s sake, we shall save it (Matt. 16:25; Luke 9:24; 17:33; John 12:25, Gk.; 1 Pet. 1:9), and it shall be saved, or gained, at the Lord’s coming back (Heb. 10:37). This will be the reward (10:35) of the kingdom to the overcoming followers of the Lord (Matt. 16:22-28). (Life-study of Hebrews, pp. 520-521)

　　Further Reading: The Conclusion of the New Testament, msg. 382; Life-study of Hebrews, msg. 46

　　彼前一5　　就是你们这因信蒙神能力保守的人，得着所预备，在末后的时期要显现的救恩。

　　罗八19　　受造之物正在专切期望着，热切等待神的众子显示出来。

　　23　　…我们这有那灵作初熟果子的，也是自己里面叹息，热切等待儿子的名分，就是我们的身体得赎。

　　今天我们若要享受我们属天的基业，并有分于它，我们就需要蒙保守。…已往我们…都经历过，当某样事物把我们从主带开，我们就失去对永远生命之基业的享受。所以，我们需要蒙保守，蒙保护。…神的能力是我们蒙保守的因由。信是其次的凭借，借此神的能力有效地保守我们。因此，神的能力是在神那一面，信是在我们这一面。这指明我们需要与神的能力合作。我们若这样合作，就会蒙保守在正确的地位上，享受我们属天的基业。

　　〔彼前一章五节〕用了三个辞，说到我们将来的救恩…。“因”是指凭借，“蒙”是指因由，“得着”是指结果（彼得前书生命读经，四六至四七页）。

　　1 Pet. 1:5 Who are being guarded by the power of God through faith unto a salvation ready to be revealed at the last time.

　　Rom. 8:19 For the anxious watching of the creation eagerly awaits the revelation of the sons of God.

　　23 …We…, who have the firstfruits of the Spirit, even we ourselves groan in ourselves, eagerly awaiting sonship, the redemption of our body.

　　If we would enjoy our heavenly inheritance today and participate in it, we need to be guarded… In the past we all have experienced, at least to some extent,… that when we are carried away from the Lord by something, we lose the enjoyment of the inheritance of eternal life. Therefore, we need to be guarded, protected. The power of God is the means by which we are being guarded. Faith is the secondary means through which the power of God becomes effective in guarding us. Thus, the power of God is on God’s side, and the faith is on our side… If we cooperate [with the power of God] in this way, we shall be kept in the right position to enjoy our heavenly inheritance.

　　[In 1 Peter 1:5] three prepositions are used concerning our coming salvation… By refers to cause, through to the means, and unto to the result. (Life-study of 1 Peter, pp. 39-40)

　　〔彼前一章五节所指的救恩，〕不是免去永远沉沦的救恩，乃是我们的魂免去主行政对付之时代刑罚的救恩（9与注2）。三一神完全的救恩分三个阶段，包含许多项目：

　　（一）起初的阶段，即重生的阶段，是由救赎、圣别（地位上的—2，林前六11）、称义、和好与重生所组成。…这起初的救恩，已经拯救我们脱离神的定罪和永远的沉沦（约三18、16）。

　　（二）长进的阶段，即变化的阶段，是由从罪得释放、圣别（主要的是性情上的—罗六19、22）、生命长大、变化、建造与成熟所组成。在这阶段，神借着基督之死的功效在我们里面主观地作工，借着生命之灵的律，释放我们，使我们脱离内住之罪的管辖，就是罪与死的律（6~7，七16~20，八2）；借着祂的管教（来十二10）和对神家的审判（彼前四17），用祂圣别的性情，借着祂的圣灵圣别我们（罗十五16）；使我们在祂的生命里长大（林前三6~7）；借着万有的效力（罗八28），用赐生命的灵，更新我们魂里面的各部分而变化我们（林后三6、17~18，罗十二2，弗四23）；把我们建造在一起，成为属灵的殿，给祂居住（彼前二5，弗二22）；并且使我们在祂的生命里成熟（启十四15与注…），以完成祂完全的救恩。

　　（三）完成的阶段，即得荣的阶段，是由我们的身体得赎（改变形状）、模成主的形像、得荣、承受神的国、有分于基督的王权以及对主最高的享受所组成。…我们的身体就要得释放，脱离旧造败坏的奴役，得享神新造之荣耀的自由（罗八21）；我们的魂也要得拯救，脱离试炼和苦难的范围（彼前一6，四12，三14，五9），进入满了荣耀的新范围（四13，五10），有分于并享受三一神一切所是、所有、所成就、所达到并所得着的。这是我们魂的救恩，就是所预备在末后的时期要向我们显现的救恩，也就是基督在荣耀里显现时所要带给我们的恩（一13，太十六27，二五31）。这是我们信心的结果。神的能力能保守我们达到这地步，使我们得着这信心的结果（彼前一9）。我们该热切等待这样奇妙的救恩（罗八23），并为其辉煌的显现预备自己（19）（圣经恢复本，彼前一5注6）。

　　参读：彼得前书生命读经，第五篇。

　　[“Salvation” in 1 Peter 1:5 is] not salvation from eternal perdition but the salvation of our souls from the dispensational punishment of the Lord’s governmental dealing (v. 9 and footnote 2). The full salvation of the Triune God is in three stages and comprises many items:

　　(1) The initial stage, the stage of regeneration, which is composed of redemption, sanctification (positional—v. 2; 1 Cor. 6:11), justification, reconciliation, and regeneration… This initial salvation has saved us from God’s condemnation and from eternal perdition (John 3:18, 16).

　　(2) The progressing stage, the stage of transformation, which is composed of freedom from sin, sanctification (mainly dispositional—Rom. 6:19, 22), growth in life, transformation, building up, and maturing. In this stage God is freeing us from the dominion of indwelling sin—the law of sin and of death—by the law of the Spirit of life, through the subjective working of the effectiveness of the death of Christ in us (Rom. 6:6-7; 7:16-20; 8:2); sanctifying us by His Holy Spirit (Rom. 15:16), with His holy nature, through His discipline (Heb. 12:10) and His judgment in His own house (1 Pet. 4:17); causing us to grow in His life (1 Cor. 3:6-7); transforming us by renewing the inward parts of our soul by the life-giving Spirit (2 Cor. 3:6,17-18; Rom. 12:2; Eph. 4:23) through the working of all things (Rom. 8:28); building us together into a spiritual house for His dwelling (1 Pet. 2:5; Eph. 2:22); and maturing us in His life (Rev. 14:15 and footnotes) for the completion of His full salvation.

　　(3) The completing stage, the stage of glorification, which is composed of the redemption (transfiguration) of our body, conformity to the Lord, glorification, the inheritance of God’s kingdom, participation in Christ’s kingship, and the topmost enjoyment of the Lord… Our body will be freed from the slavery of corruption of the old creation into the freedom of the glory of God’s new creation (Rom. 8:21), and our soul will be delivered out of the realm of trials and sufferings (1 Pet. 1:6; 4:12; 3:14; 5:9) into a new realm, one that is full of glory (4:13; 5:10), and will share in and enjoy all that the Triune God is, has, and has accomplished, attained, and obtained. This is the salvation of our souls, the salvation that is ready to be revealed to us at the last time, the grace to be brought to us at the revelation of Christ in glory (1:13; Matt. 16:27; 25:31). This is the end of our faith. The power of God is able to guard us unto this that we may obtain it (1 Pet. 1:9). We should eagerly expect such a marvelous salvation (Rom. 8:23) and prepare ourselves for its splendid revelation (Rom. 8:19). (1 Pet. 1:5, footnote 5)

　　Further Reading: Life-study of 1 Peter, msg. 5