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彼得前书生命读经 · 第26篇

基督徒的生活及其苦难（八）

Christian Life and its Sufferings (8)
1读经：彼得前书四章一至四节。
1Scripture Reading: 1 Pet. 4:1-4
用基督的心思武装起来
ARMED WITH THE MIND OF CHRIST
2在彼前四章一至六节，彼得说到信徒为著受苦，用基督的心思武装自己。一节说，『基督既在肉身受过苦，你们也当用同样的心思武装自己，（因为在肉身受过苦的，就与罪断绝了。）』『武装』这辞指明，基督徒的生活乃是争战的生活。本书一个主要的目的，乃是要鼓励并劝勉信徒在受逼迫时跟随基督的脚踪。（一6～7，二18～25，三8～，四12～19。）他们该有基督受苦时同样的心思。（三18～22。）心思的主要功用是了解和领悟。我们要活出跟随基督脚踪的生活，就需要有更新的心思，（罗十二2，）了解并领悟基督如何生活以完成神的定旨。
2In 4:1-6 Peter comes to the matter of the believers arming themselves with the mind of Christ for suffering. Verse 1 says, “Christ, therefore, having suffered in the flesh, you also arm yourselves with the same mind, because he who has suffered in the flesh has ceased from sin.” The word “arm” indicates that the Christian life is a life of battle. One main purpose of this book is to encourage and exhort the believers to follow the footsteps of Christ in their persecution (1:6-7; 2:18-25; 3:8-17; 4:12-19). They should have the same mind Christ had in His 17 suffering (3:18-22). The main function of our mind is to understand and realize. To live a life that follows the footsteps of Christ, we need a renewed mind (Rom. 12:2) to understand and realize the way Christ lived to fulfill God’s purpose.
3在我们实际的日常生活中，我们这人最强的部分就是心思。我们在生活中无论作甚么，都受心思的指引。指引我们生活的不是意志，乃是心思。我们一切的活动都在心思的指引之下。因为心思指引我们的生活，传讲主的话就必须使人的思想改变。我们传讲并教导的目标，是要使人的心思改变。我们若以某种方式思想，就会那样受指引。但我们若改变心思，并以另一种方式思想，我们的生活就会有不同的方向。我们所思想的，管治我们所作、所说、和所实行的。为这缘故，在彼前四章一节，彼得嘱咐信徒，要
3In our practical daily life, the strongest part of our being is our mind. Whatever we do in our living is directed by our mind. It is not the will but the mind that directs our life. All our activities are under the direction of our mind. Because the mind directs our living, the preaching of the Word must change a person’s thoughts. One goal of preaching and teaching is to change people’s mind. If we think in a certain way, we shall be directed in that way. But if we change our mind and think in another way, our living will then have a different direction. What we think governs what we do, say, and practice. For this reason, Peter charges the believers in 4:1 to arm themselves with the mind of Christ
4用基督的心思武装自己。
4
5用基督的心思武装自己，就是用基督的思想和观念武装自己。这含示我们改变自己的想法。许多基督徒以为，只要我们爱神，并且行祂的旨意，我们就会在祂的祝福之下，我们也不会受甚么苦。基督徒普遍有个观念，认为爱主的人不该期待受苦。但想想基督的生活。祂不爱神么？祂不行神的旨意么？基督爱神到极点，祂完全、绝对行神的旨意。但祂在生活中遭遇甚么？似乎祂在地上的一生并没有甚么祝福，却只有受苦。祂生在贫寒的家庭，不被视为高阶层的家庭。当然，那个家庭是大卫的后裔，所以属于君尊的世系。但主耶稣出生时，王室在经济上非常贫穷。不但如此，这家不是住在耶路撒冷，乃是住在加利利受藐视的拿撒勒城。加利利可比作美国比较贫穷的一州，无法与其他富裕且人口众多的州相比。主耶稣住在拿撒勒三十多年。在祂人生的起头，祂被放在马槽里，在祂人生的末了，祂被钉在十字架上。我们在主的生活中，何处看见神的祝福？祂忍受一个又一个苦难。祂没有美名，也没有枕头的地方；这是主耶稣在地上的生活方式，祂的生活是受苦的生活。基督徒的生活是受苦的生活，这观念与天然、宗教的头脑，尤其是许多基督徒天然的头脑相对。许多基督徒以为，只要我们属于神，是神的子民，爱神，并且行神的旨意，一切与我们有关的事都会顺利。照著这观念，我们会蒙祝福，也许有好职业、好房子、以及绝佳的家庭生活。持有这种观念的基督徒，也许盼望自己所有的儿女受良好的教育，成为富裕的专业人士。有些成功、富裕的基督徒也许说，『我从主得著何等的祝福！我所有的一切，所达到的一切，都是因为我爱主耶稣，并且行神的旨意。看看神给了我何等的祝福。』这种对基督徒生活的观念，全然与彼得在本书信里的教导相反。彼得知道我们越爱主，东西就越会被剥夺。他也知道我们越行神的旨意，难处就可能越多。我们的职业、我们的财务、和我们的家庭生活，都可能有难处。有些人听见这话，也许就说，『李弟兄，不要说这些事。这样的教训会把基督徒吓走。』因这缘故，我们都需要留意彼得的嘱咐，用基督的心思武装自己。
5To arm ourselves with the mind of Christ is to be armed with the thought and concept of Christ. This implies that we change our way of thinking. Many Christians think that as long as we love God and do His will, we shall be under His blessing, and we shall not suffer in any way. It is common for Christians to have the concept that those who love the Lord should not expect suffering. But consider the life of Christ. Did He not love God? Did He not do the will of God? Christ loved God to the uttermost, and He did God’s willfully and absolutely. But what happened to Him in His living? It seems that throughout His life on earth there was not any blessing, but only suffering. He was born into a poor family, a family not considered of a high class. Of course, that family was descended from David and so was of royal lineage. But when the Lord Jesus was born, that royal family was very poor economically. Furthermore, this family did not live in Jerusalem, but in the despised town of Nazareth in Galilee. Galilee can be compared to one of the poorer states in the United States, a state that cannot compare with other states that are wealthy and have a large population. The Lord Jesus lived in Nazareth for more than thirty years. At the beginning of His life, He was put into a manger, and at the end of His life, He was put on the cross. Where do we see God’s blessing in the life of the Lord? He endured suffering upon suffering. He did not have a good name, and He did not have a place to lay His head. This is the way the Lord Jesus lived when He was on earth. His life was a life of suffering. The concept that the Christian life is a life of suffering is versus the natural, religious mentality, especially the natural mentality of many Christians. A great many Christians think that as long as we belong to God, are the people of God, love God, and do God’s will, everything concerning us will be fine. According to this concept, we shall be blessed and may have a good job, a nice house, and an excellent family life. Christians who hold this concept may expect all their children to become well-educated, wealthy professionals. Some Christians who are successful and wealthy may say, “What blessings I have received from the Lord! All that I have and all that I have attained is because I love the Lord Jesus and do the will of God. Look how God has blessed me.” This concept of a Christian life is altogether contrary to Peter’s teaching in this Epistle. Peter knew that the more we love the Lord, the more we shall be deprived of things. He also knew that the more we do the will of God, the more trouble we may have. We may have trouble with our job, with our finances, and with our family life. When some hear this, they may say, “Brother Lee, don’t say these things. This kind of teaching will frighten Christians away.” This is the reason we all need to pay attention to Peter’s charge to arm ourselves with the mind of Christ.
6基督的心思是怎样的心思？我们若有基督的心思，就会领悟，我们生活在背叛的时代，在弯曲、悖谬的世代。因为时代是背叛的，世代是悖谬的，我们越爱神，并且行祂的旨意，就越会受苦。我们会受苦，因为我们无法与这时代的趋势并行。我们在意行神的旨意，但神的旨意完全与今世的趋势或潮流相反。我们要爱主耶稣，但这完全与这败坏世界的趋势相反。所以，我们若爱主耶稣，并且行神的旨意，我们必定会受苦。我们若有基督的心思，这就会是我们的看法。
6What kind of mind is the mind of Christ? If we have the mind of Christ, we shall realize that we are living in a rebellious age and in a crooked, perverted generation. Because the age is rebellious and the generation is perverse, the more we love God and do His will, the more we shall suffer. We shall suffer because we cannot go along with the trend of this age. We care to do the will of God, but the will of God is absolutely contrary to the trend or tide of this age. We would love the Lord Jesus, but this is utterly against the trend of this corrupted world. Therefore, if we love the Lord and do God’s will, we are bound to suffer. This will be our outlook if we have the mind of Christ.
7我们需要用基督的心思武装自己，装备自己。这指明基督的心思是武器，是为著神国争战所需要之军装的一部分。我们若为著受苦用基督的心思武装自己，就会愿意忍受苦难。我们会说，『赞美主，我的苦难是我定命的一部分。神已为我这样派定。苦难是神儿女在今世的分。』在帖前三章保罗告诉信徒，神已派定我们受苦、受逼迫。神没有派定我们得物质的祝福，祂已派定我们受苦。所以，我们知道基督在肉身受苦，我们也需要用同样的心思武装自己。我们不该有那种为物质祝福而祷告的心思，那是一种错误的心思。
7We need to arm ourselves, equip ourselves, with the mind of Christ. This indicates that the mind of Christ is a weapon, a part of the armor needed in fighting the battle for God’skin gdom. If we arm ourselves with the mind of Christ for suffering, we shall be willing to endure suffering. We shall say, “Praise the Lord that my suffering is part of my destiny. God has appointed this for me. Suffering is the portion of God’s children in this age.” In 1 Thessalonians 3 Paul tells the believers that God has appointed us to suffering and persecution. God has not appointed us to material blessing; He has appointed us to suffering. Therefore, knowing that Christ suffered in the flesh, we also need to arm ourselves with the same mind. We should not have the mind to pray for material blessing. That is to have the wrong kind of mind
在肉身受苦，
SUFFERING IN THE FLESH
与罪断绝
AND CEASING FROM SIN
8在彼前四章一节，彼得指出，在肉身受过苦的，就与罪断绝了。享乐激起我们肉体的情欲，（2，）苦难却使情欲冷却。基督救赎的目的是要拯救我们脱离所承受虚妄的生活。（一18～。）在这目的上，苦难回应基督的救赎，保守我们脱离犯罪的生活，脱离放荡的洪流。（四3～4。）这样的苦难多半来自逼迫，这是神在祂行政对付里的管教。经历这样的苦难，就是在肉身中受神审判、对付并管教。（6。）因此我们当用清明自守的心思武装自己，以忍受这样的苦难。在神的经纶里，苦难为神的儿女成就善工。苦难非常限制我们的情欲。人越有物质的享受，就越会动用情欲，并放纵情欲。但我们若遭遇贫穷、逼迫或疾病，这苦难就会限制情欲的放纵。一般人都知道，富有的人比贫穷的人犯更多情欲的罪。你若有许多财富，不需要工作，你就能花时间放纵情欲。你也许环游世界寻求享乐。但主也许在财物上限制你，使你几乎没有足彀的钱为著生活的需要。你必须长时间劳苦谋生。因著你劳苦的结果，你既没有时间，也没有精力放纵情欲。甚至追求情欲享乐的愿望，也被你的贫穷消杀了。
8In 4:1 Peter points out that those who have suffered in the flesh have ceased from sin. Pleasure heats up the lusts of our flesh (v. 2); suffering cools them down. The purpose of Christ’s redemption is to deliver us from our inherited vain manner of life (1:18-19). Suffering responds to Christ’s redemption in this 19 purpose, preserving us from the sinful manner of life, from the flood of dissipation (vv. 3-4). Such suffering, mostly from persecution, is God’s discipline in His governmental dealing. To undergo such suffering is to be judged, dealt with, and disciplined by God in the flesh (v. 6). Hence, we should arm ourselves with a sober mind to endure such suffering. In God’s economy suffering accomplishes a good work for God’s children. Suffering very much restricts our lusts. The more material enjoyment people have, the more they will exercise their lusts and indulge in them. But if we suffer poverty, persecution, or illness, this suffering will restrict the indulgence of lust. It is common knowledge that the rich commit more lustful sins than the poor. If you have vast riches and do not need to work, you will be able to spend your time indulging yourself in your lusts. You may travel around the world seeking pleasure. But the Lord may limit you financially so that you hardly have enough money for the necessities of life. You have to labor long hours to earn a living. As a result of your labors, you have neither the time nor the energy to indulge yourself in your lusts. Even the desire to pursue lustful pleasure is killed by your poverty.
9富有是危险的。你若很富裕，开豪华轿车到处炫耀，你心里的情欲立刻会被激起。不要以为因为你是基督徒，且有神圣的生命，你就不会这样受试诱。魔鬼用财富激起情欲；然而，神用肉身的苦难使我们与罪断绝。
9It is dangerous to be rich. If you are wealthy and drive a luxurious car to make a display, immediately the lust in your heart will be stirred up. Do not think that because you are a Christian and have the divine life, you cannot be tempted in this way. The Devil uses riches to stir up lusts. God, however, uses suffering in the flesh to cause us to cease from sin
活在神的旨意中
LIVING IN THE WILL OF GOD
10在二节彼得接著说，『好使你们不再从人的情欲，只从神的旨意，在肉身中度余下的光阴。』本节指明我们应当不再活在祖宗所传流虚妄的生活里，（一18，）乃要在行事为人上成为圣的，（15，）有佳美的品行，（二12，）在圣别的敬畏中有纯洁的品行，（三2，）有在基督里
10In verse 2 Peter goes on to say, “No longer to live the rest of the time in the flesh in the lusts of men, but in the will of God.” This verse indicates that we should live no longer in the vain manner of life handed down from the fathers (1:18), but in a holy and excellent manner of life (1:15; 2:12), pure in holy fear and good in Christ (3:2, 16), which is the will of God
11的好品行，（16，）这就是神的旨意。
11
12我们在物质的东西上富有，就不容易远离情欲，并且行神的旨意。这是神把一分苦难分配给我们的原因。这些苦难限制我们的情欲，并保守我们在神的旨意中。就这一面的意义说，我们都应当为著我们的苦难敬拜神。我们应当告诉祂：『主，我何等敬拜你，在你的主宰里，你已将苦难分配给我，使我蒙保守在你的旨意中。』我们不该惧怕我们的苦难会太大。主知道如何将苦难分配给我们。祂若嘱咐作丈夫的要将一分敬重分配给妻子，祂自己必定知道要将多少苦难分配给我们。祂不会分配得太少或太多。祂的分配会按正确的比例，正好是我们所需要的。
12It is not easy to stay away from lusts and do God’s will when we are rich in material things. This is the reason God assigns a certain portion of suffering to us. These sufferings restrict our lusts and preserve us in the will of God. In this sense we all should worship God for our sufferings. We should tell Him, “Lord, how I worship You that in Your sovereignty You have assigned sufferings to me so that I may be preserved in Your will.” We should not be afraid that our sufferings will be too great. The Lord knows how to assign sufferings to us. If He charges husbands to assign a certain portion of honor to their wives, surely He Himself knows how much suffering to assign to us. He will not assign either too little or too much. His assignment will be in the right proportion; it will be exactly what we need
13一位弟兄也许说，『最近我在主里很喜乐。但今天我失业了，我深感消沉。』这位弟兄需要领悟，这苦难是从主分配给他的。然而，这位弟兄也许说，『我失业是由于通货膨胀和经济不景气。你怎么能说这是从主而来？』表面看来，这位弟兄是因著经济而失业。但经济和有关的一切都在神的主宰之下。所以，甚至失业也是从主所分配的事。同样，我们面临的反对，甚至来自我们家人的反对，也可能是神为著我们的益处所分配给我们的苦难。
13A brother may say, “Recently I have been so happy in the Lord. But today I lost my job and I am deeply depressed.” This brother needs to realize that this suffering has been assigned to him from the Lord. However, the brother may say, “It was due to inflation and the poor economy that I lost my job. How can you say that this comes from the Lord?” Apparently, this brother lost his job because of the economy. But the economy and everything related to it is under God’s sovereignty. Therefore, even losing a job is something assigned from the Lord. Likewise, the opposition we face, even from members of our own family, may be a suffering assigned to us by God for our good.
虚妄生活的图画
A PICTURE OF THE VAIN MANNER OF LIFE
14在三节彼得说，『因为已过随从外邦人的心意，行邪荡、情欲、醉酒、荒宴、群饮、并不法可憎拜偶像的事，时候已经彀了。』这里的心意，原文直译，目的，意愿。就是意向、倾向，因此是心意。本节所列一切消极的事都与虚妄的生活有关。（一18。）
14In verse 3 Peter says, “For the time which has passed is sufficient to have wrought the desire of the nations, having gone on in sensuality, lusts, debaucheries, carousings, drinking bouts, and unlawful idolatries.” Literally the Greek word rendered “desire” here is purpose, will; that is, intention, inclination; hence, desire. All the negative things listed in this verse are related to the vain manner of life (1:18
15四章三节里一切消极的辞，指不同方面的放纵。邪荡指放纵性欲，而情欲是种种不同的放纵。人也许有不同的情欲。例如，属世的人也许有妆饰的情欲。他们不但有那种情欲，也放纵于其中。醉酒这辞意思是放纵于饮酒；这是指过度的饮酒。荒宴表征与邪恶的同伴一同吃喝；荒宴包括没有限制或约束的呼喊和喧嚷。
15All the negative expressions in this verse denote indulgence in different aspects. Sensuality denotes indulgence in sex, and lusts are different kinds of indulgences. People may have various lusts. For example, worldly people may have a lust for adornment. Not only do they have that kind of lust, but they indulge in it. The word “debaucheries” means indulgence in the drinking of wine. It refers to an excess of wine drinking. “Carousings” signifies an eating and drinking together with evil companions. Carousing involves shouting and noise-making without limitation or restriction
16彼得在三节也说到群饮。人想要在饮酒的事上彼此争胜就群饮。他们也许争竞，看谁喝得多。彼得在三节所用的辞，描述在罗马帝国时代社会上的腐败。罗马帝国不但被外国军队打败，也因著本身内部的腐败而失败。我们知道罗马帝国的历史，就会关切美国今天的情形。美国军事强大，但内部有许多腐败之处。想想许多属世之人周末的活动。七日的第一日是神所安排的假日，叫我们敬拜祂，并学习神的事。但属世的人利用这天放纵于邪荡、情欲、醉酒、荒宴和群饮。这是外邦人生活的描述。在三节彼得告诉我们，我们已过随从外邦人的心意，时候已经彀了。我们应当不再那样生活。
16Peter also speaks in verse 3 of drinking bouts. People engage in drinking bouts when they try to outdo one another in drinking. They may compete to see who can drink more. The words Peter uses in verse 3 portray the corruption in society at the time of the Roman Empire. The Roman Empire was defeated not only by foreign armies; it was defeated because of its own inward corruption. Knowing the history of the Roman Empire, we are concerned about our country today. This country is powerful militarily, but there is much inward corruption. Consider the activities of many worldly people on the weekends. The first day of the week was arranged by God to be a free day so that we may worship Him and learn the things of God. But worldly people use this day to indulge in sensuality, lust, debaucheries, carousings, and drinking bouts. This is a description of the manner of life of the nations. In verse 3 Peter tells us that the time which has passed is sufficient for us to have worked the desire of the nations. No longer should we live that way
不法可憎拜偶像的事
unlawful idolatries
17在三节彼得不但说到放纵情欲，也包括了『不法可憎拜偶像的事』。那里有放纵情欲，那里就会有拜偶像的事。有些人也许说，『我们生活在现代、科学的国家里。这里的人不迷信。我们没有甚么偶像。』每个放纵情欲的人都有偶像，这乃是事实。
17In verse 3 Peter not only speaks of the indulgence in lusts; he also includes “unlawful idolatries.” Wherever there is the indulgence in lust there will be idolatry. Some may say, “We live in a modern, scientific country. The people here are not superstitious. We do not have any idols.” It is a fact that everyone who indulges in lust has an idol
18在三节彼得不但说到拜偶像的事，也说到不法可憎拜偶像的事。『不法可憎』一辞，钦定英文译本和美国标准本译为『可憎的』；达秘译为『不圣的』；至少有一种英文译本译为『不法的』。这里的点是拜偶像的事总是使人不法。拜偶像或实行拜偶像之事的人，是没有律法的；他会没有约束的作一些事。所以，我信彼得在三节所用的这辞，是指不法。这里彼得说，拜偶像使人成为不法（没有律法）的。他的意思不是说，拜偶像是不合律法的；乃是说，拜偶像使人成为没有规律或限制的，这使他们生活不受任何一种律法的管治。在中国我看见一些拜偶像者在生活上实在是不法的。
18In verse 3 Peter speaks not only of idolatries but of unlawful idolatries. The King James Version and the American Standard Version use the adjective “abominable” instead of unlawful. Darby uses the word “unhallowed.” But in the Recovery Version we use the word “unlawful.” The adjective “lawless,” used in at least one version, may be an even better rendering. After further study of this verse, I believe that lawless is a better translation than unlawful. The point here is that idolatry always causes people to be lawless. A person who worships an idol or practices idolatry will be lawless. He will do certain things without any restriction. Therefore, I believe that the word Peter uses in verse 3 refers to lawlessness. Here Peter is saying that idolatry makes people lawless. He does not mean that it is unlawful to worship an idol. He is saying that idolatry causes people to be without regulation or restriction; it causes them to live without being governed by any kind of law. In China I saw idol worshippers who truly were lawless in their living
不奔入放荡的洪流中
NOT RUNNING INTO THE FLOOD OF DISSIPATION
19在四节彼得继续说，『在这些事上，你们不与他们奔入同样放荡的洪流中，他们就以为怪，毁谤你们。』怪，原文意作主人，或，作客人，是外来的、特异的；接待，寄宿，（以为）奇怪。从人的情欲（2）在肉体里生活，对那些一同奔入放荡洪流，不信的外邦人是平常的。但从神的旨意过圣别的生活，不与他们纵情同奔，对他们就是奇怪的、外来的、特异的，令他们希奇、惊讶。
19In verse 4 Peter continues, “In which they think it strange that you are not running together with them into the same flood of dissipation, blaspheming.” The Greek word rendered “strange” is xenizo. It means to be a host or a guest, to be foreign, alien; to entertain, to lodge, to think it strange. To live in the flesh in the lusts of men (v. 2) is common to unbelieving Gentiles, who are running together into the flood of dissipation. But to live a holy life in the will of God, not running together in the indulgence of lusts, is strange to them. It is a foreign thing, alien to them. They are surprised and astonished at it
20奔入，意思是像一群狂欢者在人群中向前冲。这就是从人的情欲活在肉体里，（2，）在虚妄的生活里（一18）随从外邦人的心意。（四3。）
20Literally, “running together” means rushing on in a crowd like a band of revelers. This is to live in the flesh in the lusts of men to work out the desire of the nations (v. 3) in the vain manner of life.
21洪流，原文意倾泻（如潮水），所以是洪流。这里是指情欲的泛滥、过度的道德腐败和堕落，像洪流一般，人一奔入，便陷没其中。我们不与属世的人奔入同样放荡的洪流中，他们就以为怪。这里把三节所列一切放纵的事比喻为洪流。这洪流是一种潮流，一种趋势。每当周末来临，属世的人就跟随这潮流，放纵情欲。我们信徒不与他们一同奔入那放纵的洪流中，他们就以为怪。我们对他们似乎是特异的人。他们也许视我们为外国人，为别国的公民。例如，你若住在美国，接待一些从海外来的客人，他们对你也许是奇怪的，你对他们也是奇怪的。你们彼此都会感觉是与外来的人在一起。我们不与不信者和属世的人奔入放荡的洪流中，原则是一样的。我们拒绝这样作，对他们是奇怪的、外来的、特异的。你不利用周末放纵属世的娱乐，你的同事也许就以为怪。周五下午快下班时，他们有些人也许问及你的周末计画。他们也许夸口，他们所要作放纵情欲的事；他们也许热切强迫你告诉他们你的计画是甚么。然后你可能解释说，周末你要参加召会的聚会。可能在某一个周末，你要到别处去参加特会。你在周末要作这样的事，你的同事也许就以为怪。有些人甚至可能对你说，『你是从那里来的？你是从另一个星球来的么？你对我们是奇怪的人，你是特异的人。』
21In Greek “flood of dissipation” is anachusis meaning a pouring forth, a pouring out upon (as in a tide); hence, a flood (ASV). It denotes here the overflowing indulgence of lusts, the excess of moral corruption and degradation like a flood, into which one sinks when running into it. Worldly people think it strange that we do not run together with them into the same flood of dissipation. Here all the indulgences listed in verse 3 are compared to a flood. This flood is a current, a trend. Whenever the weekend comes, worldly people follow this current to indulge themselves in their lusts. They think it strange that we, as believers, would not run together with them into that flood of indulgence. It seems as if we are aliens to them. They may look upon us as foreigners, citizens of another country. For example, if you live in the United States and receive some guests from abroad, they may be strange to you, and you to them. You both would be conscious of being with foreigners. The principle is the same with our not running together with unbelievers and worldly people into the flood of dissipation. Our refusal to do this is strange, foreign, alien to them. Your colleagues at work may think it strange that you do not use the weekend to indulge in worldly entertainment. Toward the end of the afternoon on Friday, some of them may ask about your plans for the weekend. They may boast of what they intend to do in the way of indulging themselves in their lusts, and they may eagerly press you to tell them what your plans are. Then you may explain that over the weekend you will be involved with the meetings of the church. Perhaps on a particular weekend you will be going out of town to attend a conference. Your colleagues may think it strange that you would do such things on the weekend. Some may even say to you, “Where did you come from? Are you from another planet? You are a stranger to us. You are an alien
22钦定英文译本将这里的『就以为怪』译为『惊讶』，另有译本繙作『惊奇』；我们不赞同这些繙译，因其与原意相去太远。最好用直译，像恢复本说，『就以为怪。』我们不愿与不信者有分于肉体的放纵，他们就会以为怪。特别是我们不庆祝圣诞节或不在意圣诞宴会，他们也会以为怪。这败坏之世界的作法，这弯曲、悖谬之世代的作法，就是跟随放纵和放荡的趋势。但我们不愿照著这趋势与他们一同奔跑。四节的『放荡』也指明放纵过度。我们都需要吃，但不该吃得过度。我们都需要喝，但不该喝得太多。保罗曾告诉提摩太，因著他屡次患病的缘故，他应当稍微用点酒。人有特别的需要，为著健康稍微用点酒，是可以的，但不该太过，喝得过度。我们若吃喝太过，就是放纵、过度、放荡。我们信徒不该有任何一种放荡。在我们的吃喝、购物和花费上，我们都该有节制、约束；在这些事上，都不该有任何的放荡。属世的人跟随放荡的洪流，放纵情欲，但我们不是那样。他们跟随今世的潮流，但我们的行动是反对这潮流；对他们而言，这是非常奇怪的。
22Instead of “think it strange” the King James Version renders the Greek here “astonished.” Other versions say “are surprised.” We do not agree with these translations, for they are too far removed from the meaning of the original. It is best to use a literal translation and say, as the Recovery Version does, “think it strange.” Unbelievers will think it strange that we do not care to participate with them in fleshly indulgences. In particular, they may think it strange that we do not celebrate Christmas or care for Christmas parties. The way of this corrupted world, the way of this crooked, perverted generation, is to follow the trend of indulgence and dissipation. But we would not run together with them according to this trend. The word “dissip at ion” in verse 4 also indicates indulgence to excess. We all need to eat, but we should not eat in excess. We all need to drink, but we should not drink too much. Paul once told Timothy that, for the sake of his frequent illnesses, he should take a little wine. It is all right for someone with a special need to take a little wine for his health, but that one should not go too far and drink to excess. If we go too far in eating and drinking, that is indulgence, excess, dissipation. As believers, we should not have any kind of dissipation. In our eating, drinking, shopping, and spending of money, we should have a limitation, a restriction. In none of these things should there be any dissipation. The worldly people follow the flood of dissipation to indulge in their lusts, but we do not go that way. They are following the current of this age, but we are moving against the current. To them, this is very strange.
信徒受毁谤
THE BELIEVERS BLASPHEMED
23不信者奔入放荡的洪流中，就毁谤信徒。这就是说，他们说我们的坏话，谗谤我们。（徒十三45，彼前二12，三16。）在罗马帝国的时代，信徒的行为，人以为怪，就遭受不公平的毁谤，并控以各种的罪名。四节的毁谤不是指向神，乃是指向我们信徒。我们许多人在学校里、工作中、或邻舍中，经历过不信者的毁谤，有些人甚至受亲戚的毁谤。跟随今世潮流的人，常会毁谤信徒。
23As the unbelievers run together into the flood of dissipation, they blaspheme the believers. This means that they speak evil of us, speak injuriously of us (Acts 13:45; 1 Pet. 2:12; 3:16). During the days of the Roman Empire, the believers, whose behavior was thought strange, were slandered unjustly and accused of all manner of crimes. The blaspheming in verse 4 is directed not at God but at us, the believers. Many of us have experienced the blasphemy of unbelievers at school, at work, or in our neighborhoods. Some have even been blasphemed by their relatives. Those who follow the trend of this age often will blaspheme the believers