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彼得前书生命读经 · 第22篇

基督徒的生活及其苦难（四）

Christian Life and its Sufferings (4)
1读经：彼得前书三章一至六节。
1Scripture Reading: 1 Pet. 3:1-6
基督的五方面
FIVE ASPECTS OF CHRIST
2彼前二章十八至二十五节里有五件重要的事，就是基督的五方面：恩典、榜样、救主、牧人和监督。基督是我们里面的恩典，祂也是作我们属灵方向的榜样。不但如此，基督也是我们的救主、牧人和监督。祂拯救我们，牧养我们，并且照顾我们，因而成就与我们有关的三重工作。我们都需要基督为我们所作这恩典三重的工作。我们需要祂的拯救、牧养和监督。彼得不是仅仅照著道理的知识，乃是照著他对基督丰富的经历写这封书信。彼得经历基督作恩典，作榜样，并作救主、牧人和监督。他经历神圣生命在他里面的推动，以及在他生活中的彰显，在人与神眼中，成为甜美、可蒙悦纳的。如我们所指出的，别人在我们生活中看见这样的彰显，也许说，『这是恩典。这是值得感谢神的事。』
2In 2:18-25 we have five important matters, five aspects of Christ: grace, the model, the Savior, the Shepherd, and the Overseer. Christ is the grace within us, and He is the model for our spiritual direction. Furthermore, Christ is also our Savior, Shepherd, and Overseer. He saves us, He shepherds us, and He cares for us, thus accomplishing a threefold work concerning us. We all need this gracious, threefold work of Christ for us. We need His saving, shepherding, and overseeing. Peter did not write this Epistle merely according to the knowledge of doctrine, but according to his rich experiences of Christ. Peter experienced Christ as grace, as the model, and as the Savior, Shepherd, and Overseer. He experienced the motivation of the divine life within him and its expression in his living becoming something gracious and acceptable in the sight of both God and man. As we have pointed out, when others see such an expression in our living, they may say, “This is grace. This is something worthy of thanksgiving to God
3在二章二十一节彼得说，『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。』那在我们里面作恩典的基督，成了榜样、范本、原版，好用于属灵影印的过程。如我们所指出的，我们藉著这过程成为基督的复制品。二章二十四节有基督作我们救主的图画，在二十五节彼得说，『你们好像羊走迷了路，如今却归到你们魂的牧人和监督了。』基督向罪死了，使我们得以向义活著，就是在神的行政下过正确的生活。不但如此，藉著基督所受的鞭伤，一种致死的受苦，我们的死亡得了医治，使我们在祂的复活里活著。现今我们有基督作照顾我们魂的牧人和监督。基督的牧养主要的不是照顾我们的身体或我们的灵，主要的乃是照顾我们的魂。然而，基督作牧人和监督，乃是从我们的灵里照顾我们。祂不是从诸天之上牧养我们或监督我们。今天我们的牧人和监督在我们的灵里，乃是赐生命的灵住在我们里面。祂的牧养和监督开始于我们的灵，然后扩展到我们魂的每一部分。这就是说，基督从我们的灵达到我们魂的各部分─心思、情感和意志─并顾到我们一切的难处、需要和创伤。何等美妙！这是我们的基督！
3In 2:21 Peter says, “For to this you were called, because Christ also suffered on your behalf, leaving you a model that you should follow in His steps.” The very Christ who is the grace within us has become a model, a master copy, the original copy, to be used in the process of spiritual xeroxing. As we have pointed out, through this process, we become a reproduction of Christ. In 2:24 we have a picture of Christ as our Savior, and in verse 25 Peter says, “For you were as sheep being led astray, but have now returned to the Shepherd and Overseer of your souls.” Christ died to sins so that we might live to righteousness, that is, live rightly under the government of God. Furthermore, through Christ’s bruise, a suffering that resulted in death, we have been healed of our death, so that we may live in His resurrection. Now we have Christ as the Shepherd and Overseer caring for our souls. Christ’s shepherding does not mainly take care of our body or our spirit; it primarily takes care of our soul. However, as the Shepherd and Overseer, Christ takes care of us from within our spirit. He does not shepherd us or oversee us from the heavens. Today our Shepherd and Overseer is in our spirit, indwelling us as the life-giving Spirit. His shepherding and overseeing begin from our spirit and then spread to every part of our soul. This means that from our spirit Christ reaches the parts of our soul—the mind, emotion, and will—and takes care of all our problems, needs, and wounds. How wonderful! This is our Christ!
两个难题
TWO DIFFICULT MATTERS
4在本篇信息中，我们来到彼前三章，这是全本圣经中最难懂的章节之一。使本章难以领会的是，彼得所说关于基督向那些在监狱里的灵宣扬，（19～20，）以及他所说关于受浸的事。（20～。）历世纪以来，对彼得在本章所说的这两件事，有许多争论。这样的争论持续到今天，因为解经的问题似乎一直未得解决。不但如此，这两件事都非常深。
4In this message we come to 1 Peter chapter three, one of the most difficult chapters in the entire Bible. What makes this chapter difficult to understand is Peter’sword concerning Christ making a proclamation to the spirit sin prison (vv. 19-20) and his word concerning baptism (vv. 20-21). Throughout the centuries, there has been much debate over what Peter says in this 21 chapter concerning these two matters. The debate continues to this day, for it seems that the problems of interpretation have not been solved. Furthermore, both matters are very deep.
5在三章十九至二十节彼得告诉我们一些关于基督之死的事，是保罗在他的著作中没有说到的。我们知道保罗有许多话说到基督包罗万有的死，但至少有基督之死的一方面，是保罗在他的书信里没有说到的。这不是说保罗不认识这方面。我不敢这样说到保罗，因为他得著完整、宇宙的启示。他知道地上的事，并且照著林后十二章，他被提到第三层天里，也被带到阴间，带到乐园里。所以，保罗对宇宙的三部分─天、地和地底下的区域，有完全的看见。但因著某种缘故，他在他的著作中没有题起基督向那些在监狱里的灵宣扬。保罗在他的书信里也有许多关于受浸的教训。然而，彼前三章二十至二十一节有彼得关于受浸绝佳的话，是在保罗的书信里无法找著的。我们以后会有一篇信息，研读彼得所说基督向那些在监狱里的灵宣扬，以及他所说受浸的事。那篇信息将是彼和下一篇信息中，我们要看三章一至十三节。
5In 3:19 and 20 Peter tells us something about Christ’s death that Paul does not cover in his writings. We know that Paul has much to say regarding the all - inclusive death of Christ. But there is at least one aspect of Christ’s death that Paul does not cover in his Epistles. This does not mean that Paul did not know of this aspect. I would not presume to say this of Paul, for he received a complete, universal revelation. He knew the things on earth, and according to 2 Corinthians 12, he was taken to the third heaven and also to Hades, to Paradise. Therefore, Paul had a full view of the three sections of the universe—heaven, earth, and the region under the earth. But for some reason he does not mention in his writings the matter of Christ’s making a proclamation to the spirit sin prison. In his Epistles Paul also has a good deal of teaching concerning baptism. Nevertheless, in 3:20-21 we have an excellent word by Peter concerning baptism, a word that cannot be found in the Epistles of Paul. In a forthcoming message we shall study what Peter says regarding Christ’s making a proclamation to the spirit sin prison and what he says regarding baptism. study of 1 Peter. In this message and in the message immediately following we shall consider 3:1-13.
婚姻与生命之恩
MARRIAGE AND THE GRACE OF LIFE
6彼前三章一至十三节还是在『对众人在各面佳美品行的生活』这段里。（二11～三13。）在这一段里，我们已经说过信徒在外邦人中作寄居者的生活，（二11～12，）信徒服从人一切的制度，（13～17，）家仆服从主人，（18～20，）以及基督的榜样。（21～25。）彼得在三章一至七节论到婚姻生活，在三章八至十三节论到一般生活。在以弗所五章保罗说到婚姻生活，这是每个读新约的人都很熟悉的。但彼得在彼前三章一至七节写到婚姻生活也有一些非常好的点，甚至是拔尖的点。最特出的点是彼得说到夫妻是『一同承受生命之恩的』。保罗没有说到生命之恩，更没有说到已婚的夫妇是一同承受，共同承受生命之恩的。在三章七节彼得说，『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。』彼得要作夫妻的领悟，他们不是一同承受财产或财物，乃是一同承受生命之恩。可能你作基督徒多年了，却不领会彼得所说生命之恩的意思。有些人甚至不知道新约里有这样的说法。基督徒熟悉得救之恩或赦罪之恩。事实上，我们要有赦罪之恩的观念，甚至不需要读圣经。但生命之恩这辞是圣经独特的说法。难处是我们读到这话时，我们的心思也许受遮蔽，或者我们也许没有充分留意这辞。因著主的怜悯，我们要合式的强调这事，使我们都珍赏这事。我盼望我们都会看见生命之恩这美妙的事。生命之恩是真实且具体的，是我们能承受的。这不仅仅是不配得的好处，乃是扎实、具体、能由夫妻承受的属灵财产。为著这生命之恩，我们阿利路亚！我们已经指出，在这封书信里，彼得有许多话说到恩典。在一章二节他说，『愿恩典与平安，繁增的归与你们。』彼得不但渴望恩典与圣徒同在，更渴望恩典繁增的归与他们。彼得以繁增的恩典这个思想为基础，接著在四章十节说到诸般恩典：『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。』我们都该是这不同方面、不同种类诸般恩典的好管家。然后在五章十节彼得说到全般恩典的神。所以，彼得前书关于恩典有四个独特的说法：繁增的恩典、生命的恩典、诸般的恩典、和全般的恩典。保罗虽有许多话说到恩典，但他没有用彼得在彼得前书里所用独特的发表。我深深珍赏彼得在这卷书里论到恩典的话，尤其是他论到生命之恩的话。
6First Peter 3:1-13 is still in the section concerned with a life in an excellent manner toward all men in all concerns (2:11—3:13). In this section we have already covered the living of the believers as pilgrims among the nations (2:11-12), the believers being subject to every human institution (2:13-17), the subjection of household servants to their masters (2:18-20), and the model of Christ (2:21-25). In 3:1-7 Peter is concerned with marriage life, and in 3:8-13, with common life. In Ephesians 5 Paul gives a word concerning married life that is familiar to every reader of the New Testament. But Peter’s writing concerning married life in 3:1-7 also has some very good points, even the topmost point. The most outstanding point is what Peter says about a husband and wife being “joint-heirs of the grace of life.” Paul does not say anything about the grace of life, much less about a married couple being joint-heirs, or co-heirs, of the grace of life. In 3:7 Peter says, “The husbands, in like manner, dwelling together with them according to knowledge, assigning honor as to the weaker, female vessel, as also joint- heirs of the grace of life, that your prayers may not be hindered.” Peter wanted the husbands and wives to realize that they are heirs together, not of property or material possessions, but of the grace of life. Perhaps you have been a Christian for many years and yet do not have any understanding of what Peter means by the grace of life. Some may not even know that there is such an expression in the New Testament. Christians are familiar with the grace of salvation or the grace of forgiveness. Actually, it is not even necessary for us to read the Bible in order to have the concept of the grace of forgiveness. But the term, the grace of life, is a uniquely biblical expression. The problem is that, when we read about this, our mind may be veiled, or we may not pay adequate attention to this term. By the Lord’s mercy, we would place a proper emphasis on this matter so that we may all appreciate it. I hope that we all shall see the wonderful matter of the grace of life. The grace of life is something real and substantial that we can inherit. This is not merely unmerited favor; it is solid, substantial, spiritual property that can be inherited by a husband and wife. Hallelujah for the grace of life! We have pointed out that in this Epistle Peter has much to say about grace. In 1:2 he says, “Grace to you and peace be multiplied.” Peter desired not only that grace be with the saints, but that grace be multiplied to them. With the thought of multiplied grace as the base, Peter goes on in 4:10 to speak of varied grace: “Each one according 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 this varied grace in different aspects and of different categories. Then in 5:10 Peter speaks of the God of all grace. Therefore, in 1 Peter we have four unique expressions concerning grace: multiplied grace, grace of life, varied grace, and all grace. Although Paul has a great deal to say concerning grace, he does not use the unique expressions Peter uses in his first Epistle. I deeply appreciate what Peter says in this book concerning grace, in particular his word regarding the grace of life.
7妻子要服从丈夫现在让我们往前逐节来看三章一至七节。一节说，『照样，作妻子的，要服从自己的丈夫，好叫那些甚至不信从主话的，也可以不用主的话，藉著妻子的品行，被主得著。』『照样』，指家仆服从主人，如二章十八节里所描述的。所以，家仆怎样服从主人，妻子也该照样服从自己的丈夫。这样的话的确与所谓妇女解放运动所强调的相反。那个运动是违反圣经的，因为牠违反神在创造里对男女的命定。用彼得的说法，（三7，）神创造女人是较软弱的器皿。那个国家会用女人作军队主要的战斗力？女性在身体上和心理上是较软弱的。为这缘故，女人容易流泪，这常是软弱的表记。不但如此，女人容易在心思或情感里受搅扰。这些都表明女性是较软弱的器皿。
7WIVES TO BE SUBJECT TO THEIR HUSBANDS Let us now go on to consider 3:1-7 verse by verse. Verse 1 says, “In like manner, wives, subject yourselves to your own husbands, that even if any disobey the word, they will be gained without a word through the manner of life of their wives.” The phrase “in like manner” refers to the subjection of the household servants to their masters, as described in 2:18. Therefore, as a household servant submits himself to his master, so the wives should subject themselves to their own husbands. This kind of word is certainly contrary to the emphasis of the so-called women’s liberation movement. That movement is against the Bible, for it is against God’so rd i nation in His creation with respect to male and female. Using Peter’sex press i on (3:7), God created the females weaker vessels. What country would use women as the main fighting force in the army? Females are weaker physically and psychologically. For this reason, it is easy for women to shed tears, which are often a sign of weakness. Furthermore, it is easy for a female to be troubled in her mind or emotion. All these are signs that the female is a weaker vessel
8保罗和彼得一样，教导作妻子的要服从丈夫。然而，他和彼得不同，他没有告诉我们，女性是较软弱的器皿。关于这事，彼得又用了特别的说法，指出女性是较软弱的器皿。在一节彼得嘱咐作妻子的要服从自己的丈夫。保罗也这样作。有些女人发觉服从别人的丈夫比较容易，服从自己的丈夫比较不容易。她们也可能珍赏别人的丈夫，过于珍赏自己的丈夫。甚至在召会生活中，姊妹们也可能发觉，服从自己丈夫以外的弟兄比较容易。原因是妻子在婚姻生活中与丈夫同住，知道丈夫一切的缺点和短处，但她们对别人的缺点和短处不知道这么多。这是她们会珍赏其他弟兄过于自己丈夫的原因。
8Like Peter, Paul teaches the submission of wives to their husbands. However, unlike Peter, he does not tell us that females are weaker vessels. Concerning this matter, once again Peter uses a particular expression in pointing out that the females are weaker vessels. In verse 1 Peter charges the wives to be subject to their own husbands. Paul also did this. Some women may find it easier to submit to someone else’s husband instead of to their own husbands. Also, they may appreciate another’s husband more than they appreciate their own husband. Even in the church life sisters may find it easier to subject themselves to a brother other than their own husband. The reason for this is that the wives know all the defects and shortcomings of their husbands, having lived with them in married life. But they do not know so much about the defects and shortcomings of others. This is the reason they may appreciate other brothers more than their own husbands.
9一旦姊妹知道丈夫的缺点和短处，她可能觉得受骗。按她先前的观念，她的丈夫是几近完美的，因此她可能怀疑自己嫁给他是否错了。在世人中，妻子到了这地步，结果常是离婚。但因著主的恩典，作妻子的基督徒该服从自己的丈夫。保罗说，作丈夫的应当爱自己的妻子。然而，彼得说到婚姻生活时，没有告诉作丈夫的要爱自己的妻子。他首先嘱咐作妻子的要服从自己的丈夫，然后嘱咐作丈夫的要按情理与妻子同住。（7。）
9Once a sister comes to know the defects and shortcomings of her husband, she may feel cheated. Having had the concept that her husband was very nearly perfect, she may wonder if she has made a mistake in marrying him. In the world, when wives come to this point, the result is often divorce. But by the Lord’s grace Christian wives should subject themselves to their own husbands. Paul says that the husbands should love their own wives. However, in his word concerning married life, Peter does not tell the husbands to love their own wives. First he charges the wives to be subject to their own husbands. Then he charges the husbands to dwell with their wives according to knowledge (v. 7
一种感动人的品行
AN INSPIRING MANNER OF LIFE
10在一节彼得告诉作妻子的，她们若服从自己的丈夫，作丈夫的甚至可以不用主的话，而藉著妻子的品行，被主得著。这里的『话』指神的话。（彼前一23，25，罗十8，弗一13。）丈夫能藉著妻子那感动人的品行被得著。姊妹们，没有人能像你那样感动你的丈夫。你需要有这样的品行，使你的丈夫受感动。他若不信从主的话，就不会藉著传讲被得著，乃会被你的品行得著。在彼前三章二节彼得接著说，『这是因为他们亲眼看见你们敬畏中纯洁的品行。』这里的『纯洁』，原文也是贞洁的意思。原文与五节的圣别和一章十五节的圣同字根。纯洁、贞洁的品行必是圣别的行事为人，（一，）佳美的品行（二12）以及好品行。（16。）彼得在这里说，作丈夫的会亲眼看见他们妻子纯洁的品行。
10In verse 1 Peter tells the wives that if they subject themselves to their own husbands, the husbands will be gained without a word through the manner of life of their wives. The “word” here refers to the word of God (1 Pet. 1:23, 25; Rom. 10:8; Eph. 1:13). A husband can be gained through the wife’sin spiring manner of life. Sisters, no one can inspire your husband as much as you can. You need to have such a manner of life that your husband will be inspired by it. If he disobeys the word, he will be gained by your manner of life, not through preaching. In verse 2 Peter goes on to say, “Observing your pure manner of life in fear.” The Greek word rendered “pure” here also means chaste. The Greek word is a derivation from the word meaning holy, as in verse 5 and 1:15. The pure and chaste manner of life must be the holy manner of life, the excellent manner of life (2:12), and the good manner of life (3:16). Here 15 Peter is saying that the husbands will observe the pure manner of life of their wives.
11『敬畏中』这辞形容『纯洁的品行』。本节所用的『敬畏』一辞，指一种圣别的敬畏，如在腓立比二章十二节的『恐惧』；这是健康、认真的谨慎，好叫我们为人圣别。本书信好几次说到这样的敬畏，因为彼得在本书的教训是关乎神的行政。已婚姊妹纯洁的品行，必须有圣别、虔诚的敬畏。
11The phrase “in fear” modifies “pure manner of life.” The word “fear,” as used in this verse, denotes a holy fear (see Phil. 2:12). This is a healthy, serious caution for us to behave in a holy manner. This kind of fear is mentioned a number of times in this Epistle because Peter’ste aching in this book concerns the government of God. A married sister’sp ure manner of life must have a holy, pious fear
姊妹们的妆饰
THE SISTERS’ ADORNING
12彼前三章三节说，『你们的妆饰，不要重于外面的辫头发、戴金饰、穿衣服。』神要女人以头发作她们的荣耀和服从的表记，（林前十一15，歌四1，六5，七5，）但许多女人妄用了头发，配著其他的妆饰，满足她们显美的情欲，尤其在写本书信时，罗马帝国那些生活奢侈腐化的女人，过度的用金子和其他贵价之物的妆饰，美化她们私欲的肉体。作妻子的基督徒，是圣别的女人，应当绝对禁戒这种神所定罪的事。
12Verse 3 says, “Whose adorning, let it not be the outward plaiting of hair, and putting on of gold, or clothing with garments.” Women’s hair was intended by God for their glory and a sign of their submission (1 Cor. 11:15; S. S. 4:1; 6:5; 7:5). But it was abused by many, especially by those who lived in the luxurious and corrupt life of the Roman Empire at the time of this Epistle, to beautify their lustful flesh by its extravagant adornment with gold and other costly things. Christian wives, as holy women, should absolutely abstain from this God- condemned matter
13许多年前，一个年轻女子开始参加烟台召会的聚会。她很聪明、时髦，是学法律的。她初次来聚会时，头发梳得像高塔。我注意她继续来聚会时，这塔就越来越低。至终，她参加了更多的聚会，塔就完全消失了。她悔改得救了，主摸著她梳理头发的方式。
13Many years ago, a young woman began to attend the meetings of the church in Chefoo. She was intelligent and modern, a student of law. When she first came to a meeting, her hair was arranged like a high tower. I noticed that as she continued coming to the meetings, this tower became lower and lower. Eventually, after she attended more meetings, the tower was completely gone. She repented and was saved, and the Lord touched her concerning the way she styled her hair
心中隐藏的人─
THE HIDDEN MAN OF THE HEART
温柔安静的灵
A MEEK AND QUIET SPIRIT
14在彼前三章四节彼得接著说，『乃要重于那以温柔安静的灵为不朽坏之妆饰的心中隐藏的人，这在神面前是极有价值的。』心中隐藏的人，以温柔安静的灵为不朽坏之妆饰，这指出我们里面温柔安静的灵，乃是我们心中隐藏的人。我们的心是由我们魂的各部分，心思、情感、意志，和我们灵的主要部分，良心，所组成的，（来四12，）我们的灵居中其内，所以我们的灵是我们心中隐藏的人。在主里的姊妹作妻子的，在神面前的妆饰，该是她们内里之所是，就是她们心中那以温柔安静之灵为妆饰的隐藏的人。这种属灵的妆饰，在神面前是极有价值，且是永存不朽的，不像那些头发、金饰、衣服物质的妆饰，是会朽坏的。保罗在他的著作中没有用『心中隐藏的人』这种说法。这心中隐藏的人是甚么？就是温柔安静的灵。温柔安静的灵，是所有作妻子的基督徒该有的那种妆饰。
14In verse 4 Peter goes on to say, “But the hidden man of the heart, in the incorruptible adornment of a meek and quiet spirit, which in the sight of God is costly.” The hidden man of the heart is the meek and quiet spirit. Our heart is composed of all the parts of our soul—mind, emotion, and will—and of the main part of our spirit, the conscience (Heb. 4:12). Among all these, our spirit is the center. Hence, our spirit is the hidden man of the heart. The hidden man is in contrast to the outward plaiting, putting on, and clothing in verse 3; and a meek and quiet spirit, in contrast to hair, gold, and garments. The wives’ adornment before God should be their inner being—the hidden man of their heart, which is their spirit, in meekness and quietness. This is the incorruptible adornment in contrast to the corruptible hair, gold, and garments. This spiritual adornment is costly in the sight of God. In his writings Paul does not use the expression, “the hidden man of the heart.” What is this hidden man of the heart? It is a meek and quiet spirit. A spirit that has become meek and quiet is the kind of adornment that should be possessed by all Christian wives.
15我信彼得是照著他的经历，并照著他的观察写本书信。他用了『温柔』、『安静』这些辞，也许因为他知道，作妻子的基督徒的灵常常不温柔、不安静。每当我们生气、发脾气的时候，我们的情感就激动起来。但我们情感里的那种激动，影响我们的灵。这就是我们发脾气的时候，容易释放灵的原因。人发脾气的时候，会真正释放灵。我们所谓的释放灵，有许多不是真的。真正的释放灵，在人大发脾气的时候，很容易就能看出来。这时候，他的灵出来了。然而，这不是释放温柔安静的灵。许多时候作妻子的基督徒的灵不是温柔的。姊妹们，你们和丈夫争吵时，有温柔安静的灵么？妻子和丈夫争吵，是平常，甚至是普遍的现象。譬如，丈夫也许题议一件事，妻子却不同意。丈夫也许要往一个方向去，妻子却要往相反的方向去。这种不同意的结果就是争辩。
15I believe that Peter wrote this Epistle according to his experiences and also according to his observations. He may have used the words “meek” and “quiet” because he knew that often the spirit of Christian wives is not meek and quiet. Whenever we become angry and lose our temper, our emotion is upset. But that kind of upset in our emotion affects our spirit. This is the reason it is easy for us to release our spirit when we lose our temper. When a person loses his temper, he will have a genuine release of the spirit. Much of what we call the release of the spirit is not genuine. The genuine release of the spirit can easily be seen when a person loses his temper in full. At such a time, his spirit comes forth. However, this may not be a release of a meek and quiet spirit. Many times the spirit of a Christian wife is not meek. Sisters, when you exchange words with your husband, do you have a meek and quiet spirit? It is a common, even universal, phenomenon for wives to exchange words with their husbands. For example, a husband may make a proposal regarding a certain matter, but the wife will disagree. The husband may want to go in one direction, but the wife wants to go in the opposite direction. The result of this disagreement is an argument.
16我是年长的人，有许多人生的经历。我能见证，妻子和丈夫争吵，乃是背叛的表记。不知不觉，在下意识里，她里面深处就有背叛的灵。因为她有背叛的灵，她就不愿服从丈夫。妻子若愿意服从丈夫，她怎么会与他争辩？或许她以为自己更了解情况，也能豫知问题。然而，她仍然不需要争辩。作妻子的要学一个严肃的功课，就是不和丈夫争辩、争吵。姊妹们需要领悟，她们和丈夫争吵，就没有温柔安静的灵。但一位作妻子的姊妹，作为基督徒，若维持温柔安静的灵，就不会发脾气，甚至不会和丈夫吵嘴。彼得从经历和观察中认识婚姻生活的情况，嘱咐作妻子的要以温柔安静的灵妆饰自己。如我们所指出的，这温柔安静的灵乃是心中隐藏的人。我们信徒实际上有两个人。第一个是在我们的魂连同我们的身体里。这是外面的人。另一个是我们心中隐藏的人。心中隐藏的人乃是温柔安静的灵，这事实指明我们的灵是我们这人的核仁，隐藏在我们心中；心是由心思、情感、意志和良心所组成的。所以，我们的灵被心思、情感和意志所包围。我们的灵若温柔安静，这就会影响我们的心思、情感和意志。当然，我们的灵若温柔，我们的心思、情感和意志也会温柔。我们温柔的时候，就会安静。灵的温柔和安静，在神面前是美丽的妆饰。
16As an elderly man with much experience in human life, I can testify that a wife’s exchanging words with her husband is a sign of rebellion. Unconsciously and subconsciously, she has deep within her a rebellious spirit. Because she has a spirit of rebellion, she does not want to subject herself to her husband. If a wife were willing to be in subjection to her husband, why would she argue with him? Perhaps she thinks that she has a better knowledge of the situation and is able to foresee problems. Nevertheless, it is still not necessary for her to argue. One serious lesson for wives to learn is not to argue, not to exchange words, with their husbands. The sisters need to realize that when they exchange words with their husbands, they do not have a meek and quiet spirit. But if as a Christian wife a sister maintains a meek and quiet spirit, she will not lose her temper, and she will not even exchange words with her husband. Knowing the situation of married life from experience and observation, Peter charges the wives to adorn themselves with a meek and quiet spirit. As we have pointed out, this meek and quiet spirit is the hidden man of the heart. We believers actually have two men. The first is in our soul with our body. This is the outward man. The other is the hidden man in the center of our heart. The fact that the hidden man of the heart is a meek and quiet spirit indicates that our spirit is the kernel of our being, hidden in the midst of our heart, which is composed of the mind, emotion, will, and conscience. Our spirit, therefore, is surrounded by the mind, emotion, and will. If our spirit is meek and quiet, this will influence our mind, emotion, and will. To be sure, if our spirit is meek, our mind, emotion, and will also will be meek. When we are meek, we are quiet. Meekness and quietness of spirit is a beautiful adornment in the sight of God.
神对男女之命定的图画
A PICTURE OF GOD’SO RD I NATION
CONCERNING MALE AND FEMALE
17彼前三章一至六节所说的不是单单人的教训或理论。这是神对男女之命定的图画。甚至我们重生的经历也不能使神的命定改变。在今天的召会生活中，神仍持守祂在创造里所命定的次序。神命定作妻子的服从丈夫。不但如此，如我们所看见的，妻子的妆饰不该『重于外面的辫头发、戴金饰、穿衣服，乃要重于…心中隐藏的人』，这个妆饰就是『温柔安静的灵，…这在神面前是极有价值的』。在五至六节彼得说，『因为从前那仰望神的圣别妇人，也是这样妆饰自己，服从自己的丈夫，就如撒拉顺从亚伯拉罕，称他为主；你们若行善，不怕任何的惊吓，便是撒拉的儿女了。』姊妹们需要作今日的撒拉。然而，许多作丈夫的也许对彼得在六节所说的觉得不自在。他们也许以为自己不配叫妻子这样称他们；原因是今天的情况全然不是照著圣经。
17What we have in 3:1-6 is not simply a human teaching or reasoning. This is a picture of God’so rd i nation concerning male and female. Not even our experience of regeneration causes God’so rd i nation to change. In today’s church life, God still keeps the order He ordained in His creation. God ordained that wives subject themselves to their husbands. Furthermore, as we have seen, a wife’s adorning should not be “the outward plaiting of hair, and putting on of gold, or clothing with garments, but the hidden man of the heart,” the adornment of a “meek and quiet spirit, which in the sight of God is costly.” In verses 5 and 6 Peter says, “For in this manner formerly the holy women also, hoping in God, adorned themselves, subjecting themselves to their own husbands, as Sarah obeyed Abraham, calling him lord; whose children you have become, doing good and not fearing any terror.” The sisters need to be today’s Sarahs. Many of the husbands, however, may feel uneasy about what Peter says in verse 6. They may think that they are not worthy to have their wives refer to them in this way. The reason is that today’s situation is altogether not according to the Bible
18在六节末了，彼得告诉作妻子的要行善，不怕任何的惊吓，就是不要有惊恐，或紧张的冲动。在本篇信息中，我们看过彼得对作妻子的所说的话。（三1～6。）在下篇信息中，我们要看彼得对作丈夫的所说的话，（7，）以及他论到一般生活的话。
18At the end of verse 6 Peter tells the wives to do good and not to fear any terror, that is, not to have fright or nervous excitement. In this message we have considered Peter’sword to the wives (3:1-6). In the next message we shall consider Peter’sword to the husbands (v. 7) and also his word concerning common life