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彼得前书生命读经 · 第28篇

基督徒的生活及其苦难（十）

Christian Life and its Sufferings (10)
1读经：彼得前书四章十二至十九节。在本篇信息中，我们来到彼前四章十二至十九节；这一段是说到因有分于基督的苦难而欢乐。
1Scripture Reading: 1 Pet. 4:12-19 In this message we come to 4:12-19. This section of 1 Peter speaks of rejoicing in sharing the sufferings of Christ
藉著火炼的试验被炼净
PURIFIED THROUGH FIERY ORDEALS
2在十二节彼得说，『亲爱的，有火炼的试验临到你们，为要试炼你们，不要以为奇怪，似乎是遭遇非常的事。』火炼的试验，原文意焚烧，表征炼净金银之熔炉的焚烧，（箴二七21，诗六六10，）与彼前一章七节所用的隐喻相似。彼得认为信徒所遭受的逼迫，乃是这样一个神用以炼净他们生命的熔炉。这是神在行政管理的审判中对付信徒的方式，这审判要从神自己的家起首。（四17～19。）十二节的奇怪，原文与四节所用的字相同。火炼的逼迫对信徒是平常的，他们不该以为奇怪或特异，而感到希奇、惊讶。这逼迫乃是一种试炼、考验。
2In verse 12 Peter says, “Beloved, do not think the fiery ordeal among you is strange, which is coming to you for a trial, as a strange thing happening to you.” The Greek, for fiery ordeal, purosei, means burning, signifying the burning of a smelting furnace for the purification of gold and silver (Prov. 27:21; Psa. 66:10), like the metaphor used in 1:7. Peter considered the persecution the believers suffered as such a burning furnace used by God to purify their life. This is God’sway to deal with the believers in the judgment of His governmental administration, which begins from His own household (4:17-19). The Greek word for strange in verse 12 is xenizo, the same as the word used in verse 4. Fiery persecution is common to the believers. They should not think it is strange or alien to them and be surprised and astonished by it. This persecution is a trial, a testing
3彼得在十二节用焚烧的炉这隐喻指明，今天主用逼迫和试炼作焚烧的炉，乃是为著积极的目的。逼迫和试炼的积极目的，是要炼净我们的生命。我们可比作金银。然而，我们仍有一些渣滓。所以，我们需要炼净。正如金银藉著焚烧被炼净，我们也需要这样被炼净。在十二节彼得告诉信徒，不要将火炼的试验看为奇怪。身为基督徒，我们该领悟，火炼的试验是平常的。逼迫和试炼是基督徒平常的经历。这样的事对我们不是奇怪、特异、外来的。反之，是很平常的，因为逼迫和试炼是派定给我们的。在今世受苦是我们的定命。当然，这不是我们永远的定命。神没有命定我们在永世里受苦，但祂的确命定我们在今世受苦。
3Peter’su se of the metaphor of a burning furnace in verse 12 indicates that today the Lord is using persecutions and trials as a furnace to serve a positive purpose. The positive purpose served by persecution and trial is the purification of our life. We can be compared to gold and silver. However, we still have some amount of dross. Therefore, we need purification. As gold and silver are purified through burning, we also need to be purified in this way. In verse 12 Peter tells the believers not to regard the fiery ordeal as strange. As Christians, we should realize that fiery ordeals are common. Persecutions and trials are the common experience of Christians. Such things are not strange, alien, foreign, to us. On the contrary, they are common, for we have been appointed to them. It is our destiny to suffer in this age. Of course, this is not our eternal destiny. God has not destined us to suffer in eternity, but He surely has destined us to suffer in this age
有分于基督的苦难
sharing the sufferings of Christ
4在十三节彼得继续说，『倒要照著你们有分于基督苦难的多少而欢乐，使你们在祂荣耀显现的时候，也可以喜乐欢腾。』虽然逼迫是一种试炼，藉著焚烧而炼净我们，但至终彼得说，藉著经历这样火炼的试炼，我们就有分于基督的苦难。这里彼得说，基督徒遭遇的苦难可能是基督的苦难。我们遭受的逼迫如何能是基督的苦难？我们若不是基督徒，的确不会遭受十二至十三节所描述的那种逼迫。那样的逼迫是由于我们是基督徒，基督人的事实。因为我们相信基督，爱基督，活基督，背负基督的见证，在这个世代中见证祂，世界就起来反对我们。这个世代是在那恶者手下，为这缘故，不信者逼迫相信基督并见证基督的人。在神看来，这样的苦难被视为基督的苦难。例如，某位弟兄也许有机会致富；但因为他相信基督，爱基督，并跟随基督，他的事业也许亏损，他也许失去致富的机会。事实上，他甚至可能贫穷。这样的贫穷是基督的苦难。那些为基督所受的苦难，被神算为基督的苦难。基督过一种苦难的生活，受苦的生活。现今我们是祂的同伙，过与祂同样的生活。照著希伯来书，我们不但是有分于基督的人，也是祂的同伙。（三。）我们在过受苦的生活上与祂合作。我们跟随祂走受苦的路。这就是说，基督所受的苦，我们也受。所以，当我们这样为基督受苦，我们的苦难就被神算为基督的苦难。我们不该因为我们是基督徒必须受苦而灰心。这些苦难是积极的，也是非常宝贵的。经历基督的苦难是何等的特权！保罗甚至能说，他为基督的身体，就是为召会，补满基督患难的缺欠。（西一24。）他在腓立比三章十节也说到同基督受苦的交通。今天我们该是基督徒，是跟随基督，遭遇基督苦难的人。我们不但需要有分于基督的丰富，也需要有分于基督的苦难。我们若接受这个观点，每当我们为基督受苦的时候，就会得鼓励。我们甚至可能欢迎这种苦难。不错，我们可能面临火炼的试验，但这些乃是基督的苦难，我们是有特权来有分于基督的苦难。
4In verse 13 Peter continues, “But according as you share the sufferings of Christ, rejoice, that at the unveiling of His glory you may also rejoice exultingly.” Although persecution is a trial that purifies us through burning, eventually Peter says that by experiencing such a fiery ordeal we share, participate in, the sufferings of Christ. Here Peter is saying that it is possible for the sufferings a Christian undergoes to be the sufferings of Christ. How can the persecutions suffered by us be the sufferings of Christ? If we were not Christians, we certainly would not suffer the kind of persecution described in verses 12 and 13. Such persecutions are due to the fact that we are Christians, men of Christ. Because we believe in Christ, love Christ, live Christ, bear testimony to Christ, witnessing of Him in this age, the world rises up against us. This age is under the hand of the evil one, and for this reason unbelieving ones persecute those who believe in Christ and witness of Him. In the sight of God this kind of suffering is regarded as the sufferings of Christ. For example, a certain brother may have had the opportunity to become rich. But because he believes in Christ, loves Christ, and follows Christ, his business may suffer, and he may lose the opportunity to become wealthy. Actually, he may even be in poverty. This kind of poverty is the suffering of Christ. Those sufferings that are for Christ are counted by God as the sufferings of Christ. Christ lived a life of suffering, a suffering life. Now we are His partners living the same kind of life. According to the book of Hebrews, we are not only partakers of Christ but are also His partners (Heb. 3:14). We cooperate with Him in living a life of suffering. We 15 follow Him along the way of suffering. This means that what Christ suffered, we also suffer. Therefore, when we suffer for Christ in this way, our sufferings are counted by God as the sufferings of Christ. We should not be discouraged because we must suffer as Christians. These sufferings are positive and very precious. What a privilege it is to experience the sufferings of Christ! Paul could even say that he made up what was lacking of the sufferings of Christ for the sake of His Body, the church (Col. 1:24). He also speaks in Philippians 3:10 concerning the fellowship of Christ’s sufferings. Today we should be Christians, followers of Christ, who undergo the sufferings of Christ. We need to participate not only in the riches of Christ, but also in the sufferings of Christ. If we take this point of view, we shall be encouraged whenever we suffer for Christ. We may even welcome this kind of suffering. Yes, we may face fiery ordeals, but these are the sufferings of Christ in which we have the privilege to participate.
喜乐欢腾
REJOICING EXULTINGLY
5在彼前四章十三节，彼得说，我们有分于基督的苦难时，应当欢乐，使我们在祂荣耀显现的时候，也可以喜乐欢腾。彼得在这节说到喜乐欢腾。照著我的领会，这是说，我们不但里面喜乐，我们也发出喜乐的声音。同时，我们可能展开双臂，并且喜乐跳跃。这就是欢腾，并且喜乐欢腾。在主荣耀显现的时候，我们要欢腾。我信我们会呼喊、欢乐，甚至可能喜乐跳跃。我们会兴奋到极点，喜乐忘形。今天我们也许有喜乐，但主显现时，我们会喜乐欢腾。
5In verse 13 Peter says that as we share the sufferings of Christ, we should rejoice so that at the unveiling of His glory we may rejoice exultingly. In this verse Peter speaks of rejoicing exultingly. According to my understanding, this means that we shall not only be joyful inwardly, but we shall sound out our joy. At the same time, we may stretch forth our arms and also leap for joy. This is to exult and to rejoice exultingly. At the time of the unveiling of the Lord’s glory, we shall exult. I believe that we shall shout, rejoice, and perhaps even leap for joy. We shall be excited to the uttermost, beside ourselves with joy. Today we may rejoice, but when the Lord is unveiled we shall rejoice exultingly
在基督的名里受辱骂
REPROACHED IN THE NAME OF CHRIST
6在十四节彼得接著说，『你们若在基督的名里受辱骂，便是有福的，因为荣耀的灵，就是神的灵，安息在你们身上。』在基督的名里，就是在基督的人位里，在基督自己里，因为名指人位。信徒既已信入基督，（约三15，）浸入祂的名里，（徒十九5，）就是浸入祂自己，（加三27，）他们就是在基督里，（林前一30，）并且与祂是一。（六17。）当他们在祂的名里受辱骂，他们就与祂同受辱骂，有分于祂的苦难，（彼前四13，）在祂的苦难上有交通。（腓三10。）我们所遭受的逼迫是基督的苦难，乃因我们是在基督的名里受的。照著彼得在彼前三章十四节的话，我们若在基督的名里受辱骂，便是有福的。不要以为在基督的名里受辱骂是咒诅。这是有福的。然而，人若过于高抬我们，也许就是咒诅。关于这事，我们需要改变观念。
6In verse 14 Peter goes on to say, “If you are reproached in the name of Christ, you are blessed, because the Spirit of glory and of God rests upon you.” “In the name of Christ” is actually in the person of Christ, in Christ Himself, because the name denotes the person. The believers, having believed into Christ (John 3:15), and having been baptized into His name (Acts 19:5), that is, into Himself (Gal. 3:27), are in Christ (1 Cor. 1:30) and one with Him (1 Cor. 6:17). When they are reproached in His name, they are reproached with Him, sharing His sufferings, in the fellowship of His sufferings (Phil. 3:10). The reason the persecutions we suffer are the sufferings of Christ is that we suffer in the name of Christ. According to Peter’sword in verse 14, we are blessed if we are reproached in the name of Christ. Do not think that it is a curse to be reproached in the name of Christ. This is to be blessed. However, it may be a curse if people appreciate us too highly. Regarding this matter, we need to have a change of concept
7今天反对者散播关于我们的谣言，并指控我们教导异端。我能见证，我是基要的基督徒，我非常爱主的圣言。除了圣经同耶稣基督以外，我没有教导甚么。然而，我被指控教导异端。就一面说，我欢迎这种辱骂，因为这事实上是祝福，不是咒诅。
7Today the opposers spread rumors concerning us and accuse us of teaching heresy. I can testify that I am a fundamental Christian and that I love the holy Word very much. I do not teach anything except the Bible with Jesus Christ. Nevertheless, I am accused of teaching heresy. In a sense, I welcome this kind of reproach, for it is actually a blessing, not a curse
荣耀的灵安息在我们身上
THE SPIRIT OF GLORY RESTING UPON US
8彼得在十四节告诉我们，我们若在基督的名里受辱骂，荣耀的灵，就是神的灵，就安息在我们身上。『荣耀的灵，就是神的灵』直译是『荣耀的灵和神的灵』。荣耀的灵就是神的灵。荣耀的灵乃是基督在祂的复活里藉以得荣耀的那一位。（罗一4。）这荣耀的灵，就是神自己的灵，安息在逼迫中受苦的信徒身上，好叫那位现今在荣耀里，复活、被高举的基督得荣耀。
8Peter tells us in verse 14 that if we are reproached in the name of Christ, the Spirit of glory and of God rests upon us. Literally, the Greek says “the Spirit of glory and that of God.” The Spirit of glory is the Spirit of God. The Spirit of glory is the One through whom Christ was glorified in His resurrection (Rom. 8:11). This very Spirit of glory, being the Spirit of God Himself, rests upon the suffering believers in their persecution for the glorification of the resurrected and exalted Christ, who is now in glory.
9在彼得前书，彼得四次题起神的灵。在一章二节他说到那灵的圣别，在十一节他说，基督的灵在旧约的申言者里面，在十二节他说到从天上差来的圣灵。在四章十四节这里彼得说，荣耀的灵安息在受逼迫的信徒身上。照著彼得在本书信里所说的，基督的灵在我们里面，而荣耀的灵安息在我们身上。基督的灵在我们里面，向我们启示基督之于我们的一切所是，作我们的享受。荣耀的灵安息在我们身上，以荣耀神。就著这奇妙之灵的一面说，这灵在我们里面启示基督；就著同一位灵的另一面说，祂也是安息在我们身上之荣耀的灵。我们越受苦，越受逼迫，就越有荣耀在我们身上。这真是祝福。我能见证，我越受逼迫，人越说我的坏话，我就越得著加力。逼迫和辱骂没有把我压倒，反而使我高昂。所以，我们在基督的名里受辱骂时应当欢乐，因为荣耀的灵安息在我们身上。
9In this Epistle Peter mentions the Spirit of God four times. In 1:2 he speaks of the sanctification of the Spirit, in 1:11 he says that the Spirit of Christ was in the Old Testament prophets, and in 1:12 he speaks of the Holy Spirit sent from heaven. Here in 4:14 Peter says that the Spirit of glory rests upon the persecuted believers. According to what Peter says in this Epistle, the Spirit of Christ is in us, and the Spirit of glory rests upon us. The Spirit of Christ is in us to reveal all that Christ is to us for our enjoyment. The Spirit of glory rests upon us to glorify God. One aspect of this wonderful Spirit is that the Spirit is in us to reveal Christ, and another aspect of the same Spirit is that He is also the Spirit of glory resting upon us. The more we suffer and are persecuted, the more glory there will be upon us. This is truly a blessing. I can testify that the more I am persecuted and evil spoken of, the more I am empowered. Persecution and reproach does not hold me down. On the contrary, it lifts me up. Therefore, we should rejoice when we are reproached in the name of Christ, because the Spirit of glory is resting upon us
因是基督徒受苦
SUFFERING AS A CHRISTIAN
10十五节说，『你们中间却不可有人因为是杀人的、或偷窃的、作恶的、或好管闲事的而受苦。』好管闲事的，直译，监督别人事务者。这是指干豫别人的事而惹麻烦的人。我们若在召会生活中随便，也许干豫、好管别人的事。说圣徒的闲话，就是干豫别人的事务。我们若因为作这样的事受苦，那样的苦难算不得甚么，只不过是虚妄生活的一部分。在十六节彼得继续说，『但若因是基督徒受苦，却不要羞耻，倒要因著这名荣耀神。』十四和十六节有两个名：第一个名是基督，第二个名是基督徒。我们若因著这两个名受苦，那是荣耀的。这样的苦难对神乃是荣耀。这样的苦难荣耀神，因为我们在基督的名里，并且因是基督徒而受苦，神的灵，就是荣耀的灵，就安息在我们身上。我们为基督受苦时，荣耀就安息在我们身上，那荣耀实际上就是荣耀的灵自己。
10Verse 15 says, “For let none of you suffer as a murderer, or a thief, or an evildoer, or as a meddler into others’ affairs.” Literally, “a meddler into others’ affairs” is an overseer of others’ affairs. This denotes one who causes trouble by interfering in others’ business. If we are careless in the church life, we may interfere, meddle, with the affairs of others. To gossip about the saints is to interfere with others’ affairs. If we suffer because we do such things, that kind of suffering does not mean anything. It is part of the vain manner of life. In verse 16 Peter continues, “But if as a Christian, let him not be ashamed, but let him glorify God in this name.” In verses 14 and 16 we have two names. The first name is Christ, and the second name is Christian. If we suffer because of these two names, that is glorious. This kind of suffering is a glory to God. It glorifies God because, when we suffer in the name of Christ and as Christians, the Spirit of God, who is the Spirit of glory, rests upon us. When we suffer for Christ, glory rests upon us, and that glory is actually the Spirit of glory Himself.
11基督徒，希腊文，Christianos，字尾-ianos是拉丁形，指某人的依附者，应用于罗马帝国中属于大家庭的奴仆。那些敬拜罗马皇帝该撒（Kaisar）的人，称为Kaisarianos，意即该撒的依附者，属于该撒的人。当人相信基督，成了跟从祂的人，就使罗马帝国中有些人认为，基督是他们该撒的对头。于是在安提阿，（徒十一26，）他们开始称跟从基督的人为Christianoi（基督徒），即依附基督的人，作为辱骂的绰号、名称。因此本节说，若因是基督徒受苦，却不要羞耻。那就是说，如果有信徒因逼迫者轻蔑的称他为基督徒而受苦，他不该觉得羞耻，倒要因著这名荣耀神。今天基督徒这名称该有正面的意义，就是属基督的人，与基督是一的人；不仅属于祂，更因与祂生机的联结，有祂的生命和性情，并且在日常生活中凭祂而活，甚至活祂。我们若因是这样的人而受苦，就不该觉得羞耻，倒要凭圣别佳美的品行放胆承认，以显大基督，在这名里荣耀（彰显）神。荣耀神就是在荣耀里彰显祂。
11The Greek word for Christian is Christianos, a word of Latin formation. The ending -ianos, denoting an adherent of someone, was applied to slaves belonging to the great families in the Roman Empire. Those who worshipped the emperor, the Caesar—Kaisar, were called Kaisarianos, which means the adherents of Kaisar, the people belonging to Kaisar. When people believed in Christ and became His followers, this caused some in the Empire to consider Christ as a rival of their Kaisar. Then at Antioch (Acts 11:26), they began to call the followers of Christ Christianos (Christians), adherents of Christ, as a nickname, a term of reproach. Hence, in this verse it says “as a Christian, let him not be ashamed”; that is, if any believer suffers from the persecutors who contemptuously call him a Christian, he should not feel ashamed but glorify God in this name. Today the term Christian should bear a positive significance, that is, a man of Christ, one who is one with Christ, not only belonging to Him, but having His life and nature in an organic union with Him, and who is living by Him, even living Him, in his daily life. If we suffer for being such a person, we should not feel ashamed, but be bold to magnify Christ in our confession by our holy and excellent manner of life to glorify, express, God in this name. To glorify God is to express Him in glory
JUDGMENT BEGINNING
审判从神的家起首
FROM THE HOUSE OF GOD
12在十七节彼得说，『因为时候到了，审判要从神的家起首。若是先从我们起首，那不信从神福音的人，将有何等的结局？』本书特别在神对祂所拣选之人的对付上，指出神的行政。他们在火炼的逼迫中所经历的苦难，是神审判他们的凭藉，使他们受管教、被炼净，从不信的人中圣别出来，不和他们有一样的定命。因此，这种管教的审判，要从神自己的家起首，不是一次两次就作完的，乃是一直不断的直到主来。
12In verse 17 Peter says, “Because it is time for the judgment to begin from the house of God; and if first from us, what will be the end of those who disobey the gospel of God?” This book shows the government of God especially in His dealings with His chosen people. The sufferings they undergo in fiery persecution are used by Him as a means to judge them that they may be disciplined, purified, and separated from the unbelievers and not have the same destiny as the unbelievers. Hence, such disciplinary judgment begins from His own household
13如我们所指出的，彼得在十七节用审判这辞，指明逼迫和苦难是一种审判。然而，这审判不是为著定罪，使人永远沉沦。这是为著管教的审判，就是时代的管教，以炼净我们的生命。这审判是火炼的试验，焚烧的炉，以炼净我们并除去任何的渣滓。我们可比作金子，但我们仍有一些需要炼净的渣滓。没有一种教训或交通能完成这种炼净。要完成这事，焚烧的炉管教的审判是需要的。
13As we have pointed out, Peter’su se of the word judgment” in verse 17 indicates that persecutions and sufferings are a kind of judgment. This judgment, however, is not for condemnation to eternal perdition. It is a judgment for discipline, a dispensational discipline to purify our life. This judgment is a fiery ordeal, a burning furnace, to purify us and remove any dross. We can be compared to gold, but we still have a certain amount of dross from which we need to be purified. No teaching or fellowship can accomplish this purification. The disciplinary judgment of the burning furnace is necessary to carry it out
时代的管教
dispensational discipline
14时代管教的思想不但见于彼得的著作，也见于保罗的书信。保罗在林前十一章二十七至三十二节论到这事。在二十七至二十九节保罗说，『所以无论何人，不配的吃主的饼，喝主的杯，就是得罪主的身体和主的血了。人应当察验自己，然后吃这饼，喝这杯。因为那吃喝的，若不分辨那身体，就是给自己吃喝审判了。』不配的吃主的饼，喝主的杯，就是不重看主的饼和杯的意义。主的饼和杯，表征主藉著救赎我们的死，为我们所裂开的身体和为我们的罪所流的血。任何人得罪主的身体和主的血，就是给自己带来审判。在二十九节保罗用审判这辞说，不分辨那身体的人，就是给自己吃喝审判了。不配的吃主的饼，喝主的杯，会使我们遭到审判。这审判不是永远的定罪，乃是主暂时的管教。
14The thought of dispensational discipline is found not only in the writings of Peter, but also in the Epistles of Paul. Paul deals with this matter in 1 Corinthians 11:27-32. In verses 27 through 29 Paul says, “So then, whoever eats the bread or drinks the cup of the Lord in an unworthy manner shall be guilty of the body and of the blood of the Lord. But let a man prove himself, and so let him eat of the bread and drink of the cup. For he who is eating and drinking, eats and drinks judgment to himself, not discerning the body.” To eat the bread and drink the cup of the Lord in an unworthy manner is to fail to evaluate the significance of the bread and the cup of the Lord, which signify His body broken for us and His blood shed for our sins through His death for our redemption. For anyone to be guilty of the body and blood of the Lord is to bring judgment upon himself. In verse 29 Paul uses the word judgment, saying that the one who does not discern the body eats and drinks judgment to himself. To eat the bread or drink the cup of the Lord in an unworthy manner brings judgment to us. This judgment is not eternal condemnation; it is the Lord’s temporary discipline.
151保罗在林前十一章三十至三十二节接著说到这暂时的管教。在三十节他说，『因此，在你们中间有好些软弱的与患病的，睡的也不少。』这是主对那些不配的领受主身体之人的管教，就是暂时的审判。主首先管教他们，使他们身体软弱。然后，因他们不肯为他们的过犯悔改，主就进一步管教他们，使他们生病。因他们仍旧不肯悔改，主就藉著死审判他们。这样的死，等于林前十章五节的倒毙在旷野。本节是我们所说神时代管教的清楚例证。
15Paul goes on to speak of this temporary discipline in Corinthians 11:30-32. In verse 30 he says, “Because of this many among you are weak and sick, and a number sleep.” This is the discipline, the temporary judgment of the Lord, on the unworthy participants in the Lord’s body. The Lord first disciplined them so that they were weak physically. Then, since they would not repent of their offense, further discipline caused them to become sick. Because they still would not repent, the Lord judged them by death. To die this way is equivalent to what Paul says in 1 Corinthians 10:5 about being strewn along in the wilderness. This verse is a clear illustration of what we mean by God’s dispensational discipline.
16在三十一至三十二节保罗接著说，『但我们若分辨自己，就不至于受审判。我们受主审判，乃是受管教，免得我们和世人同被定罪。』这指明我们若审判自己，就不会受审判。三十二节的审判不是为著永远的沉沦。在本节里，受主审判指明我们这些信徒，爱主耶稣的人，受主审判，免得我们和世人同被定罪。受主审判是暂时的，但和世人同被定罪是永远的。世人被定罪是为著永远的沉沦。但今天我们所受的审判是为著时代的管教，不是为著永远的沉沦。
16In verses 31 and 32 Paul goes on to say, “But if we discerned ourselves, we should not be judged; but when we are judged by the Lord, we are disciplined that we may not be condemned with the world.” This indicates that if we judge ourselves, we shall not be judged. The judgment in verse 32 is not for eternal perdition. In this verse, to be judged by the Lord indicates that when we, the believers, those who love the Lord Jesus, are judged by the Lord, it is that we may not be condemned with the world. To be judged by the Lord is temporary, but to be condemned with the world is eternal. The condemnation of the world is for eternal perdition. But the judgment we suffer today is for dispensational discipline, not for eternal perdition.
17对于圣经所说神审判的事，我们不该无知无识。今天许多基督徒一点都不知道神时代的管教。他们读到审判，也许说，『哦，我们已蒙主救赎，我们绝不会受神审判。任何人教导基督徒会受神审判，就是异端。』如我们所看过的，这不是异端的教训或任何个人的教训，这是神圣言的教训。保罗和彼得都教导神时代管教的事。所以，我们需要相信并接受这个来自神纯正话语的教训。照著圣经，神在祂的管治里，藉著种种不同的审判施行祂宇宙的行政。我们不该有个观念，以为神今天没有审判世界。到处都有神的审判。每个国家都在祂的审判之下。照著马太二十五章的记载，在主回来的时候，所有的活人都要受审判。在千年国末了，所有死了的不信者都要在白色宝座前受主审判。因此，会有对活人以及对死人的审判。在这两个审判之间，会有一千年的期间，就是千年国。在千年国即将开始以前，要审判所有活著的万民。那时，主要将所有活著的外邦人聚集到祂荣耀的宝座前受审判。许多人要被判为『山羊』，并要被送到火湖里。他们不会经过阴间，乃会直接往火湖去。他们的全人─体、魂、灵─都要被扔进火湖里。千年国以后，主耶稣要在白色宝座前审判死了的不信者。那时，祂也要审判鬼。然后不信者和鬼要被扔进火湖里。这审判将是为著永远沉沦的审判。
17We should not be ignorant of what the Bible says concerning God’s judgment. Many of today’s Christians do not know anything about God’s dispensational discipline. When they read about judgment, they may say, “Oh, we have been redeemed by the Lord, and we can never be judged. It is heretical for anyone to teach that a Christian can be judged by God.” As we have seen, this is not a heretical teaching or anyone’s personal teaching. This is the teaching of the holy Word. The matter of God’s dispensational discipline was taught by both Peter and Paul. Therefore, we need to believe and accept this teaching from the pure Word of God. According to the Bible, God in His government carries out His universal administration by different kinds of judgment. We should not have the concept that God is not judging the world today. God’s judgment is everywhere. Every nation is under His judgment. According to the record in Matthew 25, at the time of the Lord’s coming back, all the living ones will be judged. At the end of the millennium, all the dead unbelievers will be judged by the Lord at the white throne. Thus, there will be the judgment of the living and the dead. Between these two judgments, there will be a period of a thousand years, the millennium. Immediately before the beginning of the millennium there will be the judgment of all the living nations. At that time, the Lord will gather all the living Gentiles to His throne of glory for judgment. Many will be judged as “goats,” and will be sent to the lake of fire. Instead of passing through Hades, they will go directly to the lake of fire. Their entire being—body, soul, and spirit—will be cast into the lake of fire. After the millennium, the Lord Jesus will judge the dead unbelievers at the white throne. At that time, He will also judge the demons. Then the unbelievers and the demons will be cast into the lake of fire. This judgment will be the judgment for eternal perdition.
18我们得救的人，不会有分于为著永远沉沦的审判。我们不需要惧怕那审判。就为著永远沉沦的审判而论，神在作我们逾越节羔羊的基督里逾越了我们。然而，我们不该以为，因为神在这审判上逾越了我们，我们就不会有任何问题，就不会遭受神时代管教的审判。我们在基督里信徒的情况可比作以色列人的情况。他们经历了逾越节，也蒙逾越节的羊羔救赎。他们出埃及并过红海以后，享受了流自裂开磐石的活水和属天的吗哪。他们看见神为他们所行的神迹。然而，出埃及的二百多万人中，只有约书亚和迦勒二人逃脱神那致死的审判。其余的人，包括摩西、亚伦和米利暗，都死在神的审判之下。这不是说，他们在神的咒诅之下；乃是说，他们在神时代管教的审判之下。如我们所指出的，这样的审判不是为著永远的沉沦；这完全与神时代的对付有关。当然，摩西得救了。神要保守他的身体，使摩西能在变化山上显现，与主在一起。但因为摩西犯了错，神就分配给他特别管教的审判。
18We, the saved ones, will not have any share in the judgment for eternal perdition. There is no need for us to be afraid of that judgment. As far as judgment for eternal perdition is concerned, God has passed over us in Christ as our Passover Lamb. However, we should not think that, because God has passed over us concerning this judgment, we could not have any problems and will not suffer the judgment of God’s dispensational discipline. Our situation as believers in Christ can be compared to that of the children of Israel. They experienced the Passover, and they were redeemed by the Passover lamb. After they made their exodus from Egypt and crossed the Red Sea, they enjoyed the living water out of the cleft rock and the heavenly manna. They saw the miracles God did for them. Nevertheless, out of more than two million people who came out of Egypt, only two, Joshua and Caleb, escaped the judgment of God leading to death. All the remainder, including Moses, Aaron, and Miriam, died under God’s judgment. This does not mean that they were under God’s curse. It means that they were under the judgment of God’s dispensational discipline. As we have pointed out, this kind of judgment is not for eternal perdition. It is related absolutely to God’s dispensational dealing. Moses, of course, was saved. God intended to preserve his body so that Moses could appear on the mount of transfiguration to be with the Lord. But because Moses made a mistake, God apportioned to him a particular disciplinary judgment.
19因为今天许多基督徒被传统的教训所遮蔽，我要劝你回到神清楚、纯正的话，这话是除去人的遮蔽，并光照人的。照著神的话，我们知道神藉著种种不同的审判施行祂的行政。这些审判包括为著永远沉沦的审判，和为著时代管教的审判。神为著时代管教的审判完全不同于天主教炼狱的观念。许多年前，我被诬告教导炼狱的道理。关于炼狱的教训是错误、异端的。但教导管教的审判（时代的管教）这事，全然是照著圣经的。这教导与炼狱无关，的确不是异端。我们需要看见关于神的审判的真1理，并且对神有圣别的敬畏。如保罗在林前十一章所指明的，我们吃主的筵席需要谨慎。有分于主的筵席是很大的祝福。然而，我们吃饼喝杯要有分辨。我们若在这事上随便，就会给自己吃喝审判。这审判也许包含软弱、患病、甚或死亡。软弱是警告，患病是进一步的警告。我们若不顾这些警告，也许就会经历死的审判。这审判是神的管教，是对于在某些事上错了的信徒所施行时代审判的管教。这是使徒们的一个基本教训，彼得和保罗都教导这事。
19Because many Christians today are veiled by traditional teachings, I would urge you to come back to the clear and pure Word of God, which is unveiling and enlightening. According to the Word of God, we know that God carries out His government by different kinds of judgment. These judgments include both the judgment for eternal perdition and the judgment for dispensational discipline. God’s judgment for dispensational discipline is absolutely different from the Catholic concept of purgatory. Many years ago, I was falsely accused of teaching a doctrine of purgatory. The teaching concerning purgatory is false and heretical. But to teach the matter of disciplinary judgment, a discipline that is dispensational, is altogether according to the Scriptures. This teaching has nothing to do with purgatory, and it certainly is not heretical. We need to see the truth concerning God’s judgment and have a holy fear of God. As Paul indicates in Corinthians 11, we need to be careful in taking the Lord’s table. It is a great blessing to partake of the Lord’stable. However, we need to take of the bread and of the cup with discernment. If we are careless in this matter, we shall eat and drink judgment upon ourselves. This judgment may involve weakness, sickness, or even death. Weakness is a warning, and sickness is a further warning. If we do not care for these warnings, we may experience the judgment of death. This judgment is God’s discipline, a discipline that is a dispensational judgment exercised over the believers who are wrong in certain matters. This is one of the basic teachings of the apostles, and it was taught by both Peter and Paul.