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彼得前书生命读经 · 第27篇

基督徒的生活及其苦难（九）

Christian Life and its Sufferings (9)
1读经：彼得前书四章一至十一节。在前面的信息中，我们看过彼前四章一至四节。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。）』彼得说到武装自己，指明争战，战斗。在二章十一节彼得也说到战斗，属肉体的私欲与魂之间的战斗：『亲爱的，我劝你们作客旅和寄居的，要禁戒属肉体的私欲，这私欲是与魂战斗的。』二章十一节和四章一节都指同样的争战，就是私欲与我们的魂之间的战斗。照著彼得在四章一节的话，我们需要用基督的心思武装自己，为要与肉体连同其私欲战斗。
1Scripture Reading: 1 Pet. 4:1-11 In the foregoing message we considered 4:1-4. 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.” Peter’sword concerning arming ourselves indicates fighting, warfare. In 2:11 Peter also speaks of war, the war between the fleshly lusts and the soul: “Beloved, I entreat you as sojourners and pilgrims to abstain from fleshly lusts, which war against the soul.” Both 2:11 and 4:1 refer to the same kind of fighting, to the warfare between the lusts and our soul. According to Peter’sword in 4:1, we need to arm ourselves with the mind of Christ in order to fight against the flesh with its lusts
2我们若要用基督的心思武装自己，就必须有基督作我们的生命。我们若想要用同样的心思武装自己，而没有基督作我们的生命，就是仅仅在外面效法基督。如我们在前面的信息中所指出的，这样的效法可比作猴子受训练模倣人的样子。在四章二节彼得说，我们生活应当不再从人的情欲，只从神的旨意。然后在三至四节他陈明虚妄生活的图画。尤其在四节他指出，我们不与不信者奔入同样放荡的洪流中，他们就以为怪。许多时候，不信者毁谤信徒，中伤他们。活人死人的审判者
2If we would arm ourselves with the mind of Christ, we must have Christ as our life. If we try to arm ourselves with the same mind without having Christ as our life, we shall merely be imitating Christ in an outward way. As we have pointed out in a previous message, this kind of imitation can be compared to that of a monkey who has been trained to imitate a human being. In 4:2 Peter says that we should no longer live in the flesh in the lusts of men, but in the will of God. Then in verses 3 and 4 he presents a picture of the vain manner of life. In particular, in verse 4 he points out that the unbelievers think it strange that we do not run together with them into the same flood of dissipation. In many cases, the unbelievers blaspheme the believers, speak injuriously of them. THE JUDGE OF THE LIVING AND THE DEAD
3在五节彼得接著说，『他们必向那豫备好要审判活人死人的主交账。』代名词『他们』，指那些希奇信徒不同的生活方式，并毁谤他们（4）的外邦人。（3。）在五节彼得说，不信者必向那豫备好要审判活人死人的主交账。任何人向神交账，就是向神述说一生中所作、所说的。这启示神在众人身上的行政。祂已豫备好要审判所有的活人和死人。祂的审判就是祂行政的管理，以对付人中间的情景。
3In verse 5 Peter goes on to say, “Who shall render an account to Him who is ready to judge the living and the dead.” The relative pronoun “who” in this verse refers to the nations (v. 3), who are astonished at the believers’ different manner of life and speak evil of them (v. 4). In verse 5 Peter says that the unbelievers will render an account to the One who is ready to judge the living and the dead. For anyone to render an account to God is to relate to Him all that he has done and spoken in his entire life. This reveals the government of God over all men. He is ready to judge all, both the living and the dead. His judgment is His governmental administration to deal with the situation among men.
4基督要审判活人和死人。首先，在千年国以前，在基督荣耀的宝座前，祂要审判列国（外邦）中活著的人。（太二五31～46。）然后在千年国以后，在白色大宝座前，祂要审判已死的人。（启二十11～15。）这也是神行政的审判，与六节在信徒身上的审判不同，那是在今世从神的家起首的。（彼前四17。）在行传十章四十二节彼得说，神已设立基督作审判活人死人的那一位。在提后四章一节保罗对提摩太说，『我在神并那将要审判活人死人的基督耶稣面前，…郑重的嘱咐你。』神已将一切审判的事全交与基督，因为祂是人。（约五22，27，徒十42，十七31，罗二。）祂是公义的审判者，（提后四8，）要在祂第二次显现时，在祂荣耀的宝座上审判活人，并要在千年国后，在白色的大宝座上审判死人。所以，主要对众人，对活人和死人施行神的审判。
4Christ will judge the living and the dead. First, at His throne of glory before the millennium He will judge those who are living of the nations (Matt. 25:31-46). Then He will judge the dead at the great white throne after the millennium (Rev. 20:11-15). This will also be the judgment of God’s government, but it differs from the judgment on the believers in verse 6, which begins from the house of God in this age (v. 17). In Acts 10:42 Peter says that God has ordained Christ to be the Judge of the living and the dead. In 2 Timothy 4:1 Paul says to Timothy, “I solemnly charge you before God and Christ Jesus, who is about to judge the living and the dead....” God has given all judgment to Christ because He is a man (John 5:22, 27; Acts 10:42; 17:31; Rom. 2:16). As the righteous Judge (2 Tim. 4:8), He will judge the 16 living at the time of His second appearing, and He will judge the dead after the millennium. Therefore, the Lord will exercise God’s judgment overall men, over the living and the dead.
曾有福音在死了的人活著的时候传给他们
THE GOSPEL PREACHED TO THE DEAD
5彼前四章六节说，『为此，就是现在死了的人，也曾有福音在他们活著的时候传给他们，好叫他们在肉身中照著人受审判，在灵里却照著神活著。』历世纪以来，关于本节的意义，一直有所争论。说『也曾有福音在死了的人活著的时候传给他们』，是甚么意思？死了的人是指那些在基督里，因著自己基督徒的见证遭受逼迫而死了的信徒，如一章六节，二章十八至二十一节，三章十六至十七节，四章十二至十九节所说的。彼得在本书认为这种逼迫就是神的审判，是照著神的行政从神的家起首的。（四17。）这些信徒活著的时候，曾有福音传给他们，要叫他们一面藉著反对者的逼迫，在肉身中照著人受神审判、对付，另一面却因相信基督，在灵里照著神活著。这表明神行政管理中的审判是何等严厉而严肃。倘若顺从了福音的信徒要受神行政审判的对付，那些抵挡福音、毁谤信徒的人，就更要受神的审判对付了！
5Verse 6 says, “For unto this end the gospel was preached also to the dead, that they might be judged according to men in the flesh, but live according to God in the spirit.” For centuries, the meaning of this verse has been debated. What does it mean to say that the “gospel was preached also to the dead”? The dead refers to the dead believers in Christ, who suffered persecution because of their Christian testimony, as referred to in 1:6, 2:18-21; 3:16-17; and 4:12-19. This kind of persecution is considered by Peter in this book as God’s judgment, according to the government of God, which begins from the house of God (v. 17). The gospel was preached to these dead believers while they were living, in order that they might on one hand be judged, dealt with, by God through the opposers’ persecution according to men in the flesh, but, on the other hand, live by believing in Christ according to God in the spirit. This shows how strict and serious is the judgment of God in His governmental administration. If the believers, who have been obedient to the gospel, are dealt with by God’s governmental judgment, how much more will those who oppose the gospel and blaspheme the believers be judged by God’s dealing
6六节的『灵』是指信徒由神的灵所重8:10-生并内住其中的灵，（约三6，罗八～11，）因此成了信徒在其中生活行事的调和之灵。（4。）
6In verse 6 “spirit” denotes the believers’ spirit, regenerated and indwelt by the Spirit of God (John 3:6; Rom. 11). In this way the believers’ spirit becomes a mingled 10 spirit, in which they should live and walk (Rom. 8:4).
7彼前四章五节和六节都用『死人』（『死了的人』）这辞。五节的死人，指所有死了，并要在千年国以后，在6白色宝座前受主审判的不信者。在六节，死了的人指死了的信徒。彼得写本书信时，许多犹太信徒死了。曾有福音在这些信徒活著的时候传给他们。所以，『现在死了的人，也曾有福音在他们活著的时候传给他们，』意思是有福音传给那些在使徒写本书信以前死了的信徒。彼得说，现在死了的人，曾有福音传给他们，好叫他们在肉身中照著人受审判。这些信徒在他们得救以后受了审判。他们还活著的时候，就在肉身中受了审判。
7The word “dead” is used in both verse 5 and verse 6. In verse 5 the dead refers to all those unbelievers who have died and who will be judged by the Lord at the white throne after the millennium. In verse the same word refers to dead believers. By the time Peter wrote this Epistle, a good number of the Jewish believers had died. The gospel had been preached to these believers while they were alive. Therefore, “the gospel was preached also to the dead” means that it was preached to certain believers who had died before this Epistle was written. Peter says that the gospel was preached to the dead so that they might be judged according to men in the flesh. These believers were judged after they were saved. They were judged in the flesh while they were still living.
神各种的审判
THE VARIOUS JUDGMENTS OF GOD
8我们若要领会彼得在六节所说审判的事，就需要对整卷书信有完全的看见。整卷彼得前书是论到神的行政，而神的行政主要是藉著祂的审判完成的。神的审判从创世记六章背叛的天使开始，（彼后二3～4，）然后经过旧约各世代的人。（5～6。）例如，神的审判曾施行在所多玛和蛾摩拉二城。神的审判也好几次在旷野施行在以色列人身上。大约二百万以色列人在神的审判之下死在旷野。就一面说，甚至摩西也死在神的审判之下。亚伦、米利暗和摩西，都死在神的审判之下，因为他们都作了一些错事，违背了神的行政。甚至像摩西这样属神的人也死在神的审判之下，这是严肃的事。亚伦的两个儿子，拿答和亚比户，受神审判而死。（利十1～2。）不但如此，在一天之内有两万多以色列人因著神的审判被击杀。最后，在出埃及的时候，所有出埃及的人中，只有约书亚和迦勒二人进入美地。因为他们一路忠信，所以没有受审判，反倒得以进入迦南地。但所有其他的人，就是那些经历逾越节，喝从裂开磐石流出的活水，目睹神的神迹，并吃吗哪的人，都成为不顺从的人，并死在神的审判之下。甚至摩西所显出的一点不顺从，也使他遭受神的审判。这一切事例该使我们领悟，神的审判是何等严肃。
8If we would understand what Peter says concerning judgment in verse 6, we need to have a full view of the entire Epistle. The whole book of 1 Peter is on God’s government, and God’s government is carried out mainly by His judgment. God’s judgment began from the rebellious angels (2 Pet. 2:3-4) in Genesis 6. Then it passed through the generations of man in the Old Testament (2 Pet. 2:5-9). For example, God’s judgment was exercised upon the cities of Sodom and Gomorrah. The judgment of God was also exercised a number of times upon the children of Israel in the wilderness. Nearly two million Israelites died in the wilderness under God’s judgment. In a sense, even Moses died under God’s judgment. Aaron, Miriam, and Moses all died under the judgment of God, for they all had done certain things that were wrong, against God’s government. It is a serious matter that even a man of God like Moses could die under God’s judgment. The two sons of Aaron, Nadab and Abihu, were judged by God and died (Lev. 10:1-2). Furthermore, in one day more than twenty thousand Israelites were slain because of God’s judgment. Eventually, of all those who came out of Egypt at the time of the exodus, only two persons, Joshua and Caleb, entered into the good land. Because they had been faithful throughout the journey, they did not come under judgment but rather were allowed to enter into the land of Canaan. But all the others, those who experienced the Passover, drank of the living water from the cleft rock, witnessed the miracles of God, and ate manna, became disobedient and died under God’s judgment. Even a small degree of disobedience shown by Moses caused him to suffer God’s judgment. All these instances should cause us to realize how serious God’s judgment is.
9在新约时代，神的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，2都要受审判而灭亡，（彼前四5，彼后三7，）诸天和地都要烧尽。（彼后三10下，12。）许多基督徒持守一个观念，以为受神审判就是遭受永远的沉沦。这是对神的审判传统的领会。事实上，在圣经里有各种审判，这些不同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。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，（彼后三13，）使祂喜悦。
9In the New Testament age God’s judgment begins from the house of God (1 Pet. 1:17; 4:17) and will continue until the coming of the day of the Lord (2 Pet. 3:10), which will be a day of judgment on the Jews, 10 the believers, and the Gentiles before the millennium. After the millennium, all the dead, including men and demons, will be judged and will perish (1 Pet. 4:5; Pet. 3:7), and the heavens and the earth will be burned up (2 Pet. 3:10, 12). Many Christians hold the concept that to be judged by God is to suffer eternal perdition. This is a traditional understanding of God’s judgment. Actually, in the Bible there are varied judgments, and the results of these different judgments are not the same. Some judgments result in a disciplinary dealing, some in a dispensational punishment, and some in eternal perdition. By all these judgments the Lord God will clear up the entire universe and purify it so that He may have a new heaven and new earth for a new universe filled with His righteousness (2 Pet. 3:13) for His delight.
逼迫被看作神的审判
PERSECUTION REGARDED AS GOD’S JUDGMENT
10照著彼前四章六节，甚至逼迫也被看作神审判的一部分。本章十四至十七节指明，逼迫是神审判的开始。在十五至十六节彼得说，我们不该因为是作恶的、或好管闲事的而受苦，却该因是基督徒受苦。然后在十七节他接著说，时候到了，审判要从神的家起首。这指明，照著彼得的领会，甚至信徒所遭遇的逼迫也是神的审判。很少基督徒领悟，信徒所遭遇的逼迫也许是神在他们身上的6审判。我从前对六节没有这种领会，直到我最近研读本书信的时候，因著研读的结果，我才看见六节说到的审判，是指神分配给祂所拣选之人的逼迫。神要保守我们离开罪，或使我们与放纵情欲断绝，也许分配某种逼迫给我们。这种逼迫的分配就是神行政的审判；这是祂在时代管教上的审判。所以，逼迫也许是神对祂拣选之人所施行时代的管教。六节的审判的确不是与永远沉沦，永远定罪有关的审判，乃是时代的管教。
10According to 4:6, even persecution is regarded as a part of God’s judgment. Verses 14 through 17 of this chapter indicate that persecution is the beginning of God’s judgment. In verses 15 and 16 Peter says that we should not suffer as wrongdoers or as those who meddle into others’ affairs. Instead, we should suffer as Christians. Then in verse 17 he goes on to say that it is time for the judgment to begin from the house of God. This indicates that, according to Peter’s understanding, even the persecution suffered by the believers was God’s judgment. Not many Christians realize that the persecutions suffered by the believers may be God’s judgment upon them. I did not have this understanding of verse until my recent study of this Epistle. As a result of my study, I came to see that the judgment spoken of in verse 6 refers to the persecutions assigned by God to His chosen people. In order to keep us from sin or cause us to cease from indulging in our lusts, God may assign a certain kind of persecution to us. This assignment of persecution is God’s governmental judgment; it is His judgment in His dispensational discipline. Therefore, persecution may be a dispensational discipline exercised by God over His chosen people. The judgment in verse 6 definitely is not a judgment related to eternal perdition, to eternal condemnation, but rather a dispensational discipline.
11我们看过，神行政的对付藉著种种不同的审判得以施行。祂审判背叛的天使、所多玛和蛾摩拉二城、以及在旷野的以色列人。神也审判新约的圣徒。逼迫也许是因为信徒在某些事上错了而临到他们。神也许用逼迫作时代的管教。这时代的管教就是神施行在我们身上，以成全我们的行政对付。这审判的目的，是要使我们在灵里照著神活著。
11We have seen that God’s governmental dealing is exercised through different kinds of judgment. He judged the rebellious angels, the cities of Sodom and Gomorrah, and the children of Israel in the wilderness. God also judges the New Testament saints. Persecution may come to believers because they are wrong in certain things. God may use persecution as a dispensational discipline. This dispensational discipline is God’s governmental judgment exercised upon us to perfect us. The purpose of this judgment is that we may live according to God in the spirit
谨慎自守，以便祷告
SOBER UNTO PRAYERS
12在四章七至十一节彼得接著说到作神诸般恩典的好管家。七节说，『但万物的结局已经临近了，所以要清明适度，并且要谨慎自守，以便祷告。』肉体所依赖的万物都要过去，而且使徒在这里也告诉我们，万物的结局已经临近了。这警告我们，那从人的情欲（2）在肉体中的生活即将结束，因为这种生活与即将过去的万物相联。所以我们要清明适度，并且要谨慎自守，以便祷告。清明适度，原文意，有健全的心思，有清明的心思，能正确且透彻的明白事情，不受打岔。不但如此，谨慎自守，以便祷告，即谨守儆醒，留意。这是要保持警戒；因此是谨慎自守，以便祷告。这等于主所说的『要儆醒祷告』。（太二六41，路二一36。）我们需要领悟，万物都有结局。彼得说，万物的结局已经临近了。所以，我们不该爱物质的东西，却该清明适度，并且要谨慎自守，以便祷告。不要将心思置于更好的家、更好的车、或更好的教育。万物的结局已经临近了。
12In 4:7-11 Peter goes on to speak about ministering as good stewards of the varied grace of God. Verse 7 says, “But the end of all things has drawn near; therefore, be soberminded and be sober unto prayers.” All things on which the flesh rests will pass away, and the end of them, the apostle tells us here, has drawn near. This warns us that a life lived in the flesh in the lusts of men (v. 2) will soon be ended, for it is related to all things which will shortly pass away. Therefore, we should be soberminded and be sober unto prayers. Literally, to be soberminded is to be of a sound mind; it is to have a mind of sobriety, able to understand things properly and thoroughly without being disturbed. Furthermore, to be sober unto prayers is to be sober to watch; hence, vigilant. This is to be on guard; hence, sober unto prayer. This equals the Lord’sword, “Watch and pray” (Matt. 26:41; Luke 21:36). We need to realize that all things will come to an end. Peter says that the end of all things has drawn near. Therefore, instead of loving material things, we should be soberminded and be sober unto prayers. Do not set your mind on a better home, a better car, or a better education. The end of all such things has drawn near
爱与款待
LOVE AND HOSPITALITY
13彼前四章八节继续说，『最要紧的，是彼此热切相爱，因为爱能遮盖众多的罪。』爱必须是第一。
13Verse 8 continues, “Before all things having fervent love among yourselves, because love covers a multitude of sins.” Love must be first
14在九节彼得说，『你们要互相款待，不发怨言。』彼得是照著他的经历写本节。他知道款待人会很麻烦。因为圣徒爱主，爱召会，爱职事，他们就愿意款待从别地来访问的人。然而，款待人的圣徒，款待人时可能有怨言。有些人也许抱怨一位曾与他们同住的圣徒如何举止行动。这是发怨言。我盼望我们款待人时不发怨言。
14In verse 9 Peter says, “Be hospitable to one another without murmuring.” Peter wrote this verse according to his experience. He knew that hospitality can be troublesome. Because the saints love the Lord, the church, and the ministry, they are willing to extend hospitality to those visiting from other localities. However, the saints who show hospitality may be hospitable with murmuring. Some may complain about how a saint who once stayed with them conducted himself. This is murmuring. I hope that our hospitality will be without murmuring
神诸般恩典的好管家
good stewards of the varied grace of God
15十节继续说，『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。』神诸般的恩典就如五章十节全般的恩典，乃是生命丰富的供应，也就是三一神在多方面供应到我们里面。（林后十三14，十二9。）我们既是好管家，就该藉著所得的恩赐，将这样的恩典供应给召会和众圣徒，而不该仅仅讲些道理或虚妄的事。
15Verse 10 continues, “Each one according as he has received a gift, ministering it among yourselves as good stewards of the varied grace of God.” The varied grace of God, as the all grace in 5:10, is the rich supply of life, which is the Triune God ministered into us in many aspects (2 Cor. 13:14; 12:9). As good stewards, by the gift we have received we should minister to the church and the saints such grace, not merely doctrine or any vain thing
16彼前四章十节紧接著九节，这事实指明，甚至款待人也是一种恩赐。款待别人给我们绝佳的机会，将神诸般的恩典供应他们。你为你的客人豫备食物，为他们提供交通工具，并且帮助他们特别的需要，都需要恩典。他们若迟到，你需要忍耐等候。藉此我们看见，在我们的款待里，需要将神诸般的恩典供应别人。当然，在十节彼得的意思不是我们只在款待人的事上供应恩典。他的意思是，我们无论得著甚么恩赐，都要照所得的恩赐供应恩典。在十一节彼得说，『若有人讲论，要讲神的谕言；若有人服事，要按著神所供应的力量服事，叫神可以在凡事上藉著耶稣基督得荣耀。愿荣耀权能归与祂，直到永永远远。阿们。』这里的『谕言』，即神圣的讲论或发表，也就是启示。在十节所说恩典的供应里，我们的讲论该是神的讲论，神的发表，传输神圣的启示。在十一节彼得题起神所供应的力量。神藉著基督的灵，将基督复活生命的服事力量，供应给我们。（腓一19，四13。）
16The fact that verse 10 is the direct continuation of verse 9 indicates that even showing hospitality is a gift. Showing hospitality to others gives us an excellent opportunity to minister to them the varied grace of God. You need grace to prepare food for your guests, to provide transportation for them, and to help them with special needs. It takes patience to wait for them if they are late. By this we see that in our hospitality we need to minister the varied grace of God to others. Of course, in verse 10 Peter does not mean that we minister grace only in hospitality. He means that we minister grace according to whatever gift we have received. In verse 11 Peter says, “If anyone speaks—as oracles of God; if anyone ministers—as out of the strength which God supplies; that in all things God may be glorified through Jesus Christ, to whom is the glory and the might unto the ages of the ages. Amen.” The oracles” here are the divine speakings or utterances as revelations. In the ministry of grace, as mentioned in verse 10, our speaking should be God’s speaking, God’s utterance, that conveys divine revelation. In verse 11 Peter mentions the strength which God supplies. God supplies to us the serving strength of Christ’s resurrection life through the Spirit of Christ Phil. 1:19; 4:13
17神在凡事上藉著基督得荣耀讲神的谕言，并按著神所供应的力量服事，目标是使『神可以在凡事上藉著耶稣基督得荣耀』。这指明我们一切恩典的供应，无论是在讲论上或事奉上，都该满了基督，使神可以在凡事上藉著基督得荣耀。
17GOD GLORIFIED THROUGH CHRIST IN ALL THINGS The goal of speaking as oracles of God and ministering in the strength that God supplies is that “in all things God may be glorified through Jesus Christ.” This indicates that all our ministry of grace, whether in speaking or in serving, should be full of Christ, so that God may be glorified through Christ in all things.
18彼得在彼前四章十一节总结说，『愿荣耀权能归与祂，直到永永远远。阿们。』荣耀、权能都属于神。荣耀是外面的，权能是里面的。权能在我们里面供应力量；荣耀是神在我们身上得著荣耀。因此荣耀符合得荣耀，权能符合力量。
18Peter concludes verse 11 with the words, “To whom is the glory and the might unto the ages of the ages. Amen.” The relative pronoun “whom” refers to God. The glory and the might belong to God. Glory is without, and might is within. Might supplies the strength within us; glory is God glorified upon us. Hence, “glory” corresponds to “glorified,” and “might” to “strength