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彼得前书生命读经 · 第21篇

基督徒的生活及其苦难（三）

Christian Life and its Sufferings (3)
1读经：彼得前书二章二十一至二十五节。在前一篇信息中，我们看见基督是我们的榜样的意义。我们看见祂是范本、原版，而我们藉著属灵影印的过程，成为基督的复制品。在本篇信息中，我们要来看彼前二章二十一至二十五节里其他的事。
1Scripture Reading: 1 Pet. 2:21-25 In the previous message we considered what it means for Christ to be our model. We saw that He is the master copy, the original copy, and that through a process of spiritual xeroxing we are becoming a reproduction of Christ. In this message we shall consider other matters in 2:21-25
2二章二十一至二十二节说，『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；祂没有犯过罪，口里也找不到诡诈。』口里没有诡诈不是容易的事。想想看你一天之内，因著你说的话犯了多少错。因著我们在自己里面无法没有诡诈，彼得就特别说主口里找不到诡诈。
2First Peter 2:21 and 22 say, “For to this you were called, because Christ also suffered on your behalf, leaving you a model that you should follow in His steps; who did no sin, nor was guile found in His mouth.” It is not an easy matter to have no guile in our mouth. Consider how many mistakes you make in one day because of the things you say. Because we in ourselves cannot be without guile, Peter specifically says that no guile was found in the Lord’s mouth
在神行政下的生活
A LIFE UNDER GOD’S GOVERNMENT
3在二十三节彼得接著说到主：『祂被骂不还口，受苦不说威吓的话，只将一切交给那按公义审判的。』『一切』指主所受一切的苦。主把所受的一切羞辱和伤害，交给那位在祂的行政里按公义审判的公义之神，使自己服从祂。这指明主在地上生活为人时，承认神的行政。
3In verse 23 Peter goes on to say concerning the Lord, “Who being reviled did not revile in return; suffering, He did not threaten, but kept committing all to Him who judges righteously.” According to the usage of the verb “kept committing” in Greek, “all” needs to be inserted here as its object. This word refers to all the sufferings of the Lord. He kept committing all the insults He suffered and all His injuries to Him who judges righteously in His government, to the righteous God, to whom He submitted Himself. This indicates that the Lord recognized God’s government while He was living a human life on earth
4我有点担心，你们读本节时，也许没有留意『审判』这辞。我们习惯说，我们将事情交给信实、怜悯或恩慈的主。你曾说，『我将一切交给那按公义审判的神』么？我想我们没有多少人有过这种实行。我们没有这样祷告，原因是我们的祷告、措辞、和发表还是太传统。这使我们不会去应用神纯正话语里的许多思想和发表。所以，我们读二章二十三节这样的经文，也许将其视为理所当然，而没有进入真正的意义。
4I am somewhat concerned that in your reading of this verse you may not pay attention to the word “judges.” We are accustomed to saying that we commit things to the Lord who is faithful or merciful or kind. Have you ever said, “I commit everything to God who judges righteously”? I do not think that many of us have had this practice. The reason we do not pray like this is that our prayer, expression, and utterance are still too traditional. This keeps us from applying many of the thoughts and utterances in the pure Word. Therefore, in reading a verse such as 2:23, we may take it for granted and fail to get into the real meaning
5主耶稣在地上受苦时，将一切交给那按公义审判的一位。这简短的话不但指明主过一种作我们榜样的生活，也指明祂过一种绝对在神行政下的生活。祂自己始终在神的行政下，祂将一切与祂有关的事交给神的审判。
5While the Lord Jesus was on earth suffering, He kept committing all to the One who judges righteously. This brief word indicates not only that the Lord lived a life that was a model for us, but also that He lived a life absolutely under God’s government. He Himself was always under the government of God, and He committed everything related to Him to God’s judgment.
61:17:彼得在一章十七节已经说到神的审判：『你们既称那不偏待人，按各人行为审判的为父，就当在你们寄居的时日中，凭著敬畏行事为人。』这里彼得『不是说到那对人末后的审判；就那意义说，父不审判甚么人，乃将审判的事全交与子。（约五。）这里所说的，乃是神在这世上每天对祂儿女所施行之行政的审判。所以这里说，在你们寄居的时日』。（Darby，达秘。）这是神对自己家人的审判。（彼前四17。）这两封书信是论到神的行政，所以一再说到神与主的审判，（彼前二，四5～6，17，彼后二3～4，9，三7，）作主要的项目之一。这审判是从天使开始，（二3～4，）经过2:5-旧约各世代的人。（5～9。）然后，在新约时代，审判是从神的家起首，（彼前一17，二23，四6，17，）一直持续到主的日子来到；（彼后三；）这日子就是在千年国以前，审判犹太人、信徒和外邦人的日子。千年国以后，一切的死者，包括人和鬼，都要受审判而灭亡，（彼前四5，彼后三7，）诸天和地也都要烧尽。（彼后三10下，12。）各种审判的结果都不一样。有些审判的结果是管教的对付，有些是时代的刑罚，有些是永远的沉沦。无论如何，主神要藉著这一切的审判，清理并洁净整个宇宙，使祂得著一个新天新地，成为充满祂义的新宇宙，（13，）使祂喜悦。
6Peter has already referred to God’s judgment in “And if you call upon as Father the One who without respect of persons judges according to each one’s work, pass the time of your sojourning in fear.” Here Peter “is not speaking of the final judgment of the soul. In that sense ‘the Father does not judge anyone, but He has given all judgment to the Son’ (John 5:22). The thing spoken of here is the daily judgment of 22 God’s government in this world, exercised with regard to His children. Accordingly it says, ‘The time of your sojourning’ here” (Darby). This is God’s judgment on His own household. Since these two Epistles are concerned with the government of God, the judgment of God and of the Lord is referred to repeatedly (2:23; 4:5-6, 17; 2 Pet. 23 2:3-4, 9; 3:7), as one of the essential items. It began from the angels (2 Pet. 2:3-4), and passed through the generations of man in the Old Testament (2 Pet. 9). Then in the New Testament age it begins from the house of God (1 Pet. 1:17; 2:23; 4:6, 17) and continues until the coming of the day of the Lord (2 Pet. 3:10), which will be a day of judgment on the Jews, the 10 believers, and the Gentiles before the millennium. After the millennium, all the dead, including men and demons, will be judged and perish (1 Pet. 4:5; 2 Pet. 3:7), and the heavens and the earth will be burned up (2 Pet. 3:10, 12). The results of the varied judgments are not the same. Some judgments result in a disciplinary dealing, some in a dispensational punishment, and some in eternal perdition. However, by all these judgments, the Lord God will clear up and purify the entire universe so that He may have a new heaven and a new earth for a new universe filled with His righteousness (2 Pet. 3:13) for His delight.
基督，我们的救主
CHRIST, OUR SAVIOR
7在彼前二章二十三节，彼得说到父神是那始终按公义审判的。这就是说，祂的行政是公义的。基督信靠这公义的一位。为这缘故，彼得说，基督在地上时，将一切交给那按公义审判的父神。
7In 2:23 Peter says that God the Father is the One who always judges righteously. This means that He governs in a righteous way. Christ put His trust in this righteous One. For this reason, Peter says that when Christ was on earth, He kept committing all to God the Father, who judges righteously
8二十四节说，『祂在木头上，在祂的身体里，亲自担当了我们的罪，使我们既然向罪死了，就得以向义活著；因祂受的鞭伤，你们便得了医治。』本节说到基督是我们的救主，我们的救赎主。基督是我们的救主，『在木头上，在祂的身体里，亲自担当了我们的罪。』『木头』指木头作的十字架，为罗马人处决罪犯的刑具，如旧约所豫言的。（申二一23，加三13。）
8Verse 24 says, “Who Himself carried up our sins in His body onto the tree, in order that we, having died to sins, might live to righteousness; by whose bruise you were healed.” This verse speaks of Christ as our Savior, our Redeemer. As our Savior, Christ “carried up our sins in His body onto the tree.” The “tree” is the cross made of wood, a Roman instrument of capital punishment for the execution of malefactors, as prophesied in the Old Testament (Deut. 21:23; Gal. 3:13).
9向罪死了，直译，脱开了罪；因此是向罪死了。在基督的死里，我们已经向罪死了。（罗六8，10～11，18。）我们已经向罪死了，使我们得以向义活著。这是在基督的复活里活著。（弗二6，约十四19，提后二11。）彼前二章二十四节的鞭伤，指一种致死的受苦。照著创世记三章十五节，女人的后裔要伤蛇的头，蛇要伤女人后裔的脚跟。创世记三章十五节的伤，与彼前二章二十四节的鞭伤有关。照著二十四节，因基督受的鞭伤，我们便得了医治。这是指死亡得医治。我们原是死的，（弗二1，）但基督受死的苦医治了我们的死亡，使我们得
9Literally, “having died to sins” means being away from sins; hence, having died to them. In the death of Christ, we have died to sins (Rom. 6:8, 10-11, 18). We have died to sin so that we might live to righteousness. This living to righteousness is in the resurrection of Christ (Eph. 2:6; John 14:19; 2 Tim. 2:11). The “bruise” in verse 24 is a suffering that resulted in death. According to Genesis 3:15, the seed of the woman would bruise the head of the serpent, and the serpent would bruise the heel of the woman’s seed. The bruising in Genesis 3:15 is related to the bruise in 2:24. According to verse 24, we have been healed by Christ’s bruise. This is the healing of death. We were dead (Eph. 2:1), but Christ’s suffering of death healed our death so that we may live in His resurrection
10在祂的复活里活著。
10
远离罪，
KEPT AWAY FROM SINS
向义活著
AND LIVING TO RIGHTEOUSNESS
11我们已指出，向罪死了，直译，脱开了罪。基督在十字架上，担当了我们的罪而死了，那死成就了许多事。基督的死了结我们，这了结能使我们远离罪。人要远离罪行或罪性，最好的路就是被治死。无论人犯多少罪，一旦他死了，死就叫他与罪分开。彼得说到远离罪；保罗说到死了的人是已经从罪开释了。藉著基督的死，我们就能远离罪，使我们得以向义活著。表面看来，远离罪是了结我们；事实上，远离罪是叫我们活过来，使我们得以向义活著。如我们所指出的，因基督受的鞭伤，我们便得了医治。这就是说，祂的死医治我们的死亡。
11We have pointed out that the phrase “having died to sins” literally means being away from sins. When Christ carried up our sins onto the cross and died, that death accomplished many things. The death of Christ terminated us, and this termination can keep us away from sin. The best way for people to be kept from sins or from sin is for them to be put to death. No matter how many sins a person may commit, once he has died, death separates him from sins. Peter speaks of being away from sins; Paul speaks of the one who has died being free from sin. Through Christ’s death we can be kept away from sins so that we may live to righteousness. Apparently, being kept away from sin terminates us; actually, it enlivens us so that we may live to righteousness. As we have pointed out, by Christ’s bruise we have been healed. This means that His death heals our death
12我们多半习惯保罗的辞汇，对于彼得的许多措辞却不熟悉。单单在彼前二章二十四节里，彼得就用了好些不寻常的措辞：在木头上，在基督的身体里，担当了我们的罪；向罪死了，向义活著；因基督受的鞭伤，我们便得了医治。彼得许多的措辞，基督徒在谈话中都没有使用。我盼望你们读过这些信息之后，会开始在你们的交通和祷告中使用彼得的辞汇和措辞。
12Most of us are accustomed to Paul’s terms, but we are not familiar with many of Peter’s expressions. In verse 24 alone, Peter uses a number of unusual expressions: the carrying up of our sins in Christ’s body on to the tree, being away from sin to live to righteousness, and being healed by Christ’s bruise. Christians do not use many of Peter’s express i on sin conversation. I hope that after reading these messages, you will begin to use Peter’s terms and expressions in your fellowship and prayer.
13二十四节指明，我们这些堕落的人死了，且满了罪。但基督将我们的罪放在祂自己身上，并将我们的罪担到木头（十字架）上，在那里为我们一切的罪受了神公义的审判。基督在十字架上的死是一种鞭伤，而那鞭伤，那死亡，医治了我们的死亡。现今我们成为活的。一面说，基督那医治我们的鞭伤，使我们藉著祂的死远离罪；另一面，这医治使我们活过来，使我们得以向义活著。照著我们死了且堕落的性情，我们的意向是向著罪。但既然基督死了，医治我们的死亡，并使我们活过来，我们就有不同的意向。因著基督的生命在我们里面，我们活著总会有向著义的意向，向著义的倾向。这就是我们的救主，那在十字架上死了，了结我们并医治我们死伤的一位。十字架主观的方面，今天藉著那灵就得以在我们的经历中持续进行。赐生命的灵在我们里面不断作工，在我们这人里面完成基督十字架主观的方面。我们天天经历基督的十字架内里的工作，我们天天得以活过来，使我们可以向义活著。所以，要胜过罪并不困难，因为藉著基督的死，我们就远离了罪。祂的死在我们与罪之间画了分界线。我们远离了罪，现今乃是活的。我们不需要挣扎或想要叫自己动力十足；我们只要活，这生活总是倾向义的。这就是经历我们的救主天天拯救我们。这样领会彼得的话乃是照著我们的经历。
13Verse 24 indicates that, as fallen human beings, we were dead and full of sins. But Christ put our sins upon Himself and carried them up onto the tree, the cross, where He suffered God’s righteous judgment for all our sins. Christ’s death on the cross was a bruise, and that bruise, that death, has healed our death. Now we have become alive. On the one hand, Christ’s bruise that heals us keeps us away from sins through His death; on the other hand, this healing enlivens us so that we may live to righteousness. According to our dead, fallen nature, our intention is toward sins. But now that Christ has died to heal our death and to make us alive, we have a different intention. Because of the life of Christ within us, we live always with the intention toward righteousness, the inclination toward righteousness. This is our Savior, the One who died on the cross to terminate us and to heal our death wound. The subjective aspect of the cross continues in our experience today by the Spirit. The life-giving Spirit is working within us continually to carry out the subjective aspect of Christ’s cross in our being. Daily we are undergoing the inward working of the cross of Christ, and daily we are being made alive so that we may live to righteousness. Therefore, it is not difficult to overcome sins, because through Christ’s death we are being kept away from sins. His death has drawn a separating line. between us and sins. Being kept away from sins, now we are alive. There is no need for us to strive or to try to energize ourselves. We simply live, and this living always has an inclination toward righteousness. This is the experience of our Savior saving us daily. This understanding of Peter’sword is according to our experience
14我们不该只有客观的十字架，也该有主观的十字架。客观的十字架需要在我们的经历中成为主观的。这有赖于赐生命的灵在我们里面的工作。我们呼求主的名，并与祂有交通，赐生命的灵就在我们里面运行。我们自然而然就经历十字架主观的工作，使我们与罪分开，叫我们自动向义活著。
14We should not have only the objective cross, but the subjective cross as well. The objective cross needs to become subjective to us in our experience. This depends upon the working of the life - giving Spirit within us. When we call on the name of the Lord and have fellowship with Him, the life-giving Spirit operates within us. Spontaneously we experience the subjective working of the cross to make a separation between us and sins so that we automatically live to righteousness.
15满足神行政的要求现在我们需要问，为甚么彼得用『向义活著』这辞。这与满足神行政的要求有关。事实上，神的行政只要求一件事─义。为这缘故，彼后三章十三节说，『但我们照祂的应许，期待新天新地，有义居住在2:23其中。』在彼前二章二十三节我们看见，主耶稣一直将一切交给那按24公义审判的一位。然后在二十四节彼得指明我们该向义活著。这里彼得的观念是行政的；义是神行政的事。我们已蒙我们的救主拯救，使我们过一种与神行政公义要求相配的生活。
15FULFILLING GOD’S GOVERNMENTAL REQUIREMENTS Now we need to ask why Peter uses the expression “live to righteousness.” This is related to the fulfilling of God’s governmental requirements. Actually, God’s government requires just one thing—righteousness. This is the reason 2 Peter 3:13 says, “But according to His promise we are expecting new heavens and a new earth, in which righteousness dwells.” In 1 Peter we see that the Lord Jesus continually committed all to the One who judges righteously. Then in verse Peter indicates that we should live to righteousness. Peter’s concept here is governmental; righteousness is a matter of God’s government. We have been saved by our Savior to live a life that matches the righteous requirements of God’s government.
16神是公义的，祂的行政建立在公义上。诗篇八十九篇十四节说，公义是神宝座的根基。所以，我们这些神的子民活在祂的行政之下，必须有公义的生活。我们必须向义活著。但因著我们在自己里面无法过这样的生活，救主就拯救我们，好叫我们过义的生活，就是满足神行政公义要求的生活。重要的是，我们要领悟，我们的救主基督在木头上，担当了我们一切的罪，并在那里为我们死了。现今祂的死使我们与罪分开，并将我们点活，叫我们得以向义活著。自然而然，我们就在神的行政之下，并且与祂的行政没有难处，因为我们向义活著。
16God is righteous and His government is established upon righteousness . Psalm 8 9 : 1 4 says that righteousness is the foundation of God’s throne. Therefore, as God’sp eople living under His government, we must have a righteous life. We must live to righteousness. But because in ourselves we are not able to live this kind of life, the Savior saves us to live a life of righteousness, a life that fulfills the righteous requirements of God’s government. It is important for us to realize that Christ our Savior has carried up all our sins onto the tree and died there for us. Now His death separates us from sins and enlivens us so that we may live to righteousness. Spontaneously, we are under God’s government and have no problem with His government because we live to righteousness
基督，我们的牧人
CHRIST, OUR SHEPHERD
17在彼前二章二十五节彼得接著说，『你们好像羊走迷了路，如今却归到你们魂的牧人和监督了。』基督在木头上受死，乃是作我们的救赎主，（24，）现今祂在复活的生命里，在我们里面乃是作我们魂的牧人和监督，因此祂能指引我们，并以生命供应我们，使我们照著祂受苦的榜样跟随祂的脚踪行。（21。）照著二十五节，基督是我们魂的牧人和监督。我们的魂是我们内里的所是─真人位。主是我们魂的牧人和监督，藉著顾到我们里面各部分的益处，并监督我们真人位的光
17In verse 25 Peter goes on to say, “For you were as sheep being led astray, but have now returned to the Shepherd and Overseer of your souls.” Christ was our Redeemer in His death on the tree. Now He is our soul’s Shepherd and Overseer in the resurrection life within us. Therefore, He is able to guide us and supply us with life that we may follow His model in His steps of suffering (v. 21). According to verse 25, Christ is the Shepherd and Overseer of our souls. Our soul is our inner being, our real person. Our Lord, as the Shepherd and Overseer of our soul, shepherds us by caring for the welfare of our inner being and by exercising His oversight over the condition of our real person
18景，而照其需要牧养我们。
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19我们的难处是我们好像羊走迷了路。但现今我们已经归到、转回我们魂的牧人和监督。我们不该以为彼得在二十五节用魂作灵的同义辞。的确不是这样。牧人照顾羊群物质的需要，我们的牧人基督照顾我们魂的需要。祂不是我们身体的牧人；祂是我们魂，我们里面之人的牧人。我们都有灵，而灵是我们里面的器官。但我们这人是魂。所以，基督主要是藉著照顾我们的魂而牧养我们。祂照顾我们的心思、情感和意志。我们也许以为我们的难处在于身体。毫无疑问，身体的确给我们许多难处。然而，我们真正的难处在魂里。我们的心思、情感和意志都有难处。不信的人是在魂里游荡的人，他们没有牧人照顾他们。但我们不一样，我们有一位牧人照顾我们的魂。我们不但有主的生命在我们里面，我们也有祂作我们的牧人。祂现今在我们的魂里牧养我们。我要请你们照著你们的经历来看主的牧养这件事。你是在灵里，还是在魂里经历主的安慰，并感觉祂的安慰？换句话说，主的安慰在那里，是在灵里还是在魂里？你若说，祂的安慰是在灵里，你的回答就不是照著圣经。你进入主的恢复以前，也许不知道你有人的灵。但你进到召会生活中以后，就看见了关于人的灵的启示。但这启示现今对你也许成了一种新的传统。说基督的安慰在我们的灵里，乃是照著关于灵的新传统说话。许多时候我们说到转向灵，可能期望我们一转向灵，就会万事顺利。事实上，甚至我们转向灵以后，许多事可能也不顺利。彼得从经历知道，要说基督是我们魂的牧人。所以，彼得在二十五节没有告诉我们，基督是我们灵或我们身体的牧人；他清楚的说，祂是我们魂的牧人。
19Our problem was that we were like sheep being led astray. But now we have returned, turned back, to the Shepherd and Overseer of our souls. We should not think that in verse 25 Peter uses soul as a synonym of spirit. This is definitely not the case. A shepherd takes care of the physical needs of his flock, and Christ our Shepherd takes care of the needs of our soul. He is not the Shepherd of our body; He is the Shepherd of our soul, our inner being. We all have a spirit, and the spirit is our inward organ. But our being is a soul. Therefore, Christ mainly shepherds us by taking care of our soul. He takes care of our mind, emotion, and will. We may think that our problems are with the body. No doubt, the body does give us many problems. Nevertheless, our real problem is in our soul. Our mind, emotion, and will all have problems. Unbelievers are wanderers in the soul, and they do not have a shepherd to take care of them. But our situation is different in that we have a Shepherd who takes care of our soul. Not only do we have the Lord’s life within us, but we also have Him as our Shepherd. He is now shepherding us in our soul. I would ask you to consider this matter of the Lord’s shepherding according to your experience. Do you experience the Lord’s comfort and sense His comfort in your spirit or in your soul? In other words, where is the Lord’s comfort, in our spirit or in our soul? If you say that His comfort is in the spirit, your answer is not according to the Bible. Before you came into the Lord’s recovery, you may not have known that you had a human spirit. But since you have been in the church life, you have seen the revelation concerning the human spirit. But this revelation may have now become to you a new kind of tradition. To say that Christ’s comfort is in our spirit is to speak according to a new tradition concerning the spirit. Many times we speak of turning to the spirit, perhaps expecting that when we turn to the spirit everything will be all right. Actually, even after we turn to the spirit, many things may not be all right. From experience Peter knew to say that Christ is the Shepherd of our souls. Therefore, Peter does not tell us in verse 25 that Christ is the Shepherd of our spirit or of our body; He clearly says that He is the Shepherd of our souls
20本书信是写给受许多逼迫之苦的犹太基督徒。表面看来，逼迫与我们外面的身体有关。事实上，逼迫是针对魂的。因为受苦的是我们的魂，所以我们的魂需要主的牧养。需要这种照顾的，不是我们的身体，主要的也不是我们的灵。需要主作牧人的，乃是我们的魂─我们的心思、我们的情感、和我们的意志。
20This Epistle was written to Jewish Christians who were suffering much persecution. Apparently persecution is related to our body outwardly. Actually, persecution is aimed at the soul. Because it is our soul that suffers, it is our soul that needs the Lord’s shepherding. It is not our body that needs this kind of care, nor is it mainly our spirit. It is our soul— our mind, our emotion, and our will—that needs the Lord as the Shepherd.
21在我们的经历中，有时候我们就是不知道要思考甚么。我们不知道要指引我们的意念何去何从。这指明我们的心思需要主耶稣作牧人。我能见证，许多时候，在这种情况里，主耶稣作了我的牧人。祂牧养的结果，就使我们的心思受指引，摆在正路上。我们的情感是复杂的，容易受搅扰。姊妹们的情感尤其是这样。所以，我们需要主耶稣在我们的情感里牧养我们。祂的牧养安慰我们的情感。
21In our experience sometimes we just do not know what to think about. We do not know where to direct our thoughts. This is an indication that our mind needs the Lord Jesus as the Shepherd. I can testify that many times in this kind of situation the Lord Jesus has been a Shepherd to me. As a result of His shepherding our mind is directed and set in the right way. Our emotion, being complicated, is easily upset. This is especially true of the sisters’ emotion. Therefore, we need the Lord Jesus to shepherd us in our emotion. His shepherding comforts our emotion
22我们的意志也需要主的牧养。我们人常常发觉很难作正确的决定，有时候最难为的事就是作决定。不信的人没有人带领并引导他们作决定，但我们有牧人带领并引导我们。主的带领和引导主要与我们的意志有关。主是活的牧人，不断指引我们的意志。我无法告诉你，这事我经历过多少次。主实在是我们魂的牧人。祂指引我们的心思，安慰我们的情感，带领并引导我们的意志。照著我的经历，带领与引导之间有所不同。带领与目的地有关。假定你从家里开车到一个城市，公路地图可以带领你到目的地。但一旦你到达那城市，你会需要一个向导，指引你到你要去的准确地点。圣经里有些经文说到主的带领，有些说到祂的引导。一面，主带领祂的子民到圣地。但祂带领他们到了那里之后，就要引导他们到锡安山。主是我们的牧人，首先带领我们，然后引导我们。祂带领我们到正确的地方，并且引导我们到准确的地点。这
22Our will also needs the Lord’s shepherding. As human beings, we often find it difficult to make the right decision. Sometimes the hardest thing to do is to make a decision. Unbelievers have no one to lead them and guide them in making decisions. But we have a Shepherd to lead us and guide us. The Lord’s leading and guiding is primarily related to our will. As the living Shepherd, the Lord continually directs our will. I cannot tell you how many times I have experienced this. The Lord is truly the Shepherd of our soul. He directs our mind, comforts our emotion, and leads and guides our will. According to my experience, there is a difference between leading and guiding. Leading is related to a destination. Suppose you are driving from your home to a certain city. A road map may lead you to your destination. But once you arrive at that city, you will need a guide, someone to direct you to the exact place where you want to go. In the Bible some verses speak of the Lord’s leading, and others, of His guiding. On the one hand, the Lord will lead His people to the holy land. But once He has led them there, He will guide them to Mount Zion. As our Shepherd, the Lord leads us first and then guides us. He leads us to the right place, and He guides us to the exact spot. This is Christ, our Shepherd
23就是基督，我们的牧人。
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24基督要作我们活的牧人，就需要住在我们里面。基督今天若不是在我们里面赐生命的灵，祂若只是客观的被高举在三层天上的主，祂如何能作我们的牧人？基督要作我们的牧人，祂就必须与我们同在，甚至在我们里面。许多时候祂与我们同行，为要使我们转回。想想看主如何在往以马忤斯的路上作那两个门徒的牧人。这两个门徒往一个方向走，24:15但主与他们同行，为要使他们转往另一个方向。路加二十四章十五节说，『正谈话讨论的时候，耶稣亲自就近他们，和他们同行。』然后祂问他们谈论甚么。就某种意义说，这两个门徒责备主，他们说，『独有你在耶路撒冷作客，不知道这几天在那里所发生的事么？』（18。）然后主问：『甚么事？』（19。）同行一会儿以后，他们强留主同他们住下。（29。）然后，祂拿起饼来，祝福了，擘开，递给他们。『他们的眼睛开了，这才认出祂来。』（30～31。）这是主牧养的例子。有时候主牧养我们，就像祂在往以马忤斯的路上牧养门徒一样。我们也可能对祂胡言乱语，或问祂荒谬的问题。我们甚至可能责备祂，祂也可能装作不知道我们在谈论甚么。我们许多人能见证，经历过主耶稣这样牧养我们。祂作赐生命的灵住在我们里面，在我们的经历中乃是我们的牧人。
24In order to be our living Shepherd, it is necessary for Christ to dwell within us. If Christ today were not the life-giving Spirit in us, if He were only the exalted Lord in an objective way in the third heaven, how could He be our Shepherd? For Christ to be our Shepherd, He must be with us, even in us. Many times He goes along with us in order to turn us back. Consider how the Lord was the Shepherd to the two disciples on the way to Emmaus. These disciples were going in one direction, but the Lord went with them in order to turn them to go in another direction. Luke says, “And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them.” Then He asked them what they were talking about. In a sense, these disciples rebuked the Lord when they said, “Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?” (v. 18). Then the Lord asked, “What things?” (v. 19). After walking a while together, they constrained the Lord to stay with them (v. 29). Then, as He took bread, blessed it, broke it, and gave it to them, “their eyes were opened, and they knew Him” (vv. 30-31). This is an example of the Lord’s shepherding. Sometimes the Lord shepherds us in the same way that He shepherded the disciples on the road to Emmaus. We also may speak to Him in a nonsensical way or ask Him nonsensical questions. We may even rebuke Him, and He may pretend not to know what we are talking about. Many of us can testify of having the Lord Jesus shepherd us in this way. As the life-giving Spirit dwelling within us, He is the Shepherd to us in our experience.
基督，我们的监督
CHRIST, OUR OVERSEER
25照著彼得在彼前二章二十五节的话，基督也是我们魂的监督。我不知道有多少基督徒经历过基督是监督，是长老。新约启示监督就是长老，长老就是监督。在五章一至三节彼得对长老说到牧养神的群羊。监督的功用是甚么？监督原文的意思是指一个监督某种特别光景或情况的人。这辞似乎是指一个在我们以上，监督我们，并观察我们作为的人。然而，照著我们的经历，主作监督乃是照顾我们的一位。祂监督我们，意思是祂照顾我们。主作监督，不是管治我们或管辖我们；祂乃是照顾我们，像母亲照顾孩子一样。母亲监督孩子，目的是要照顾孩子。她要顾到他们每一需要。基督作我们的监督也是一样。
25According to Peter’sword in 2:25, Christ is also the Overseer of our souls. I wonder how many Christians have experienced Christ as an Overseer, as an Elder. The New Testament reveals that an overseer is an elder and that an elder is an overseer. In 5:1-3 Peter gives a word to the elders concerning the shepherding of the flock of God. What is the function of an overseer? The Greek word for overseer means one who oversees a particular condition or situation. This word seems to indicate someone above us who takes oversight concerning us and watches what we are doing. However, according to our experience, the Lord as the Overseer is One who cares for us. For Him to oversee us means that He takes care of us. As the Overseer, the Lord does not govern us or rule over us. Rather, He cares for us as a mother cares for her child. A mother oversees her child with the purpose of caring for the child. She wants to take care of every need. The same is true of Christ as our Overseer.
26我们读二章十八至二十五节时，看见彼得在经历上非常丰富。在这段他说到恩典、范本、救主、牧人和监督。基督是我们里面的生命，祂也是给我们跟随的榜样。我们若凭著作我们里面生命的基督而活，就是凭著内住的基督自己而活，我们就会经历属灵影印的过程，成为基督的复制品。同时，我们会经历祂作拯救我们的救主，作带领并引导我们的牧人，并作照顾我们的监督。哦，彼得的经历是丰富的，他的写作是美妙的！愿我们都照著这些经文里所启示的，操练享受基督。愿我们都享受祂作恩典，作榜样，并作美妙的救主、牧人和监督。
26As we read 2:18-25, we see that Peter was very rich in experience. In this portion he speaks of grace, the writing- copy, the Savior, the Shepherd, and the Overseer. Christ is the life within us, and He is also the model for us to follow. If we live by Christ as our inward life, that is, by the indwelling Christ Himself, we shall undergo the process of spiritual xeroxing to become a reproduction of Christ. At the same time, we shall experience Him as the Savior saving us, as the Shepherd leading and guiding us, and as the Overseer caring for us. Oh, Peter’s experience was rich, and his writing is marvelous! May we all practice to enjoy Christ according to what is revealed in these verses. May we all enjoy Him as grace, as the model, and as the wonderful Savior, Shepherd, and Overseer