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彼得前书生命读经 · 第30篇

神行政的审判（一）

God’s Governmental Judgment (1)
1读经：彼得前书1:17;2:23;4:5-6,12,17-19。
1Scripture Reading: 1 Pet. 1:17; 2:23; 4:5-6, 12, 17-19
彼得著作中的基本思想
A BASIC THOUGHT IN PETER’S WRITINGS
2在本篇和下篇信息中，我们要透彻的复习彼前一至四章与神行政审判有关的一切事。神行政审判的观念是彼得写这封书信的基本思想。我们在彼得前书里所看见神的审判，可比喻为轮轴。若把轮轴从轮子除去，所有的轮辐就会瓦解。同样，若把神审判的思想从彼得前后书除去，这两封书信就会失去其基本结构。许多读这两封书信的基督徒，也许没有充分留意神行政审判的事。大多数的读者也许留意神的审判以外的事，原因是他们的头脑未受训练，好专注于神话语中的这个主题。然而，达秘（J.N.）是个例外。他论述彼得前后书时，专注于神行政的审判。我们是否留意彼得书信里的这件事，在于我们的心思有没有受过训练，来留意这样的主题。许多年前，我们有些人交通到新约各卷书的主题。我们都知道马太福音论神的国；马可福音论事奉神；路加福音论神的救恩；约翰福音论生命。有人问起彼得书信的主题时，令我非常惊奇的是，倪弟兄说，这两卷书论神的行政。从那时起，我开始思想神的行政是甚么。我对自己说，『马太福音里的国度不就是神的行政么？神的国和神的行政之间有甚么不同？』渐渐的，我开始领会国度与行政之间的不同。当然，在彼得书信里我们找不著『行政』这辞。但在这两卷书里我们看见神施行祂行政的方法。神施行祂行政的方法是藉著审判。至终，在神的审判完成以后，会有新天新地，有义居住在其中。新天新地是彼得前后书的终极完成。我们都需要看见这点。
2In this message and in the message following we shall have a thorough review of all the matters in chapters one through four related to God’s governmental judgment. The concept of God’s governmental judgment is a basic thought in Peter’s composition of this Epistle. God’s judgment as seen in 1 Peter may be likened to the hub of a wheel. If the hub were taken away from a wheel, all the spokes would collapse. Likewise, if the thought of God’s judgment were removed from the books of 1 and 2 Peter, these Epistles would lose their basic structure. Many Christian readers of these Epistles may not pay adequate attention to the matter of God’s governmental judgment. The reason most readers may pay attention to things other than God’s judgment is that their mentality has not been trained to concentrate on this subject in the Word of God. However, John Nelson Darby was an exception. In Darby his treatment of 1 and 2 Peter he focuses his attention on God’s governmental judgment. Whether or not we pay attention to this matter in the Epistles of Peter depends on whether or not we have a mind trained to pay attention to such a subject. Many years ago, some of us were having fellowship concerning the main subject of the books of the New Testament. We all knew that Matthew is on God’s kingdom; Mark, on service to God; Luke, on God’s salvation; and John, on life. When someone asked about the subject of the Epistles of Peter, much to my surprise Brother Nee said that these two books are on God’s government. From that time onward I began to consider what God’s government is. I said to myself, “Isn’tt he kingdom in Matthew God’s government? What is the difference between the kingdom of God and the government of God?” Gradually I began to understand the difference between kingdom and government. Of course, in 1 and 2 Peter we cannot find the word “government.” But in these two books we see the means by which God carries out His government. The means by which God carries out His government is by judging. Eventually, after God’s judgment has been completed, there will be a new heaven and a new earth where in righteousness dwells. The new heaven and the new earth are the consummation of 1 and 2 Peter. We all need to see this.
31如我们所已经指出的，彼得前书开头说到在创世以前，就是在已过永远里神的先见。彼得后书末了一章说到在将来永远里的新天新地。这就是说，这两封书信的范围从已过的永远延伸到将来的永远。这两卷书终极完成于新天新地，有义为其内容。这与神的行政有关。神的审判在旧约里开始施行，历代以来不断的施行。今天神仍在审判。在新约里我们看见，神的审判开始于祂自己的家，结束于旧天旧地的焚烧。那焚烧将是神审判的末了一步。那审判的末了一步完成时，新天新地就要出现。这就是说，神藉著审判彻底清理了宇宙，就会有新天新地，有义居住在其中。这是神行政审判的事。
3As we have already pointed out, at the beginning of Peter we have a word concerning the foreknowledge of God before the foundation of the world, that is, in eternity past. In the last chapter of 2 Peter we have a word concerning the new heaven and the new earth in eternity future. This means that the scope of these two Epistles extends from eternity past to eternity future. These two books consummate with the new heaven and the new earth with righteousness as their contents. This is related to the government of God. God’s judgment began to be exercised in the Old Testament, and it has been continually exercised throughout the generations. Today God is still judging. In the New Testament we see that God’s judgment begins from His own household and ends with the burning of the old heaven and the old earth. That burning will be the last step of God’s judgment. When that last step of judgment has been completed, the new heaven and the new earth will appear. This means that when God has thoroughly cleansed the universe through judgment, there will be a new heaven and a new earth wherein righteousness will dwell. This is a matter of God’s governmental judgment.
4我有负担叫所有的圣徒，尤其是青年人，对彼得前后书有清楚的领会。我们尤其需要看见这两卷的主题是神藉著祂的审判所施行的行政。
4I am burdened that all the saints, especially the young ones, have a clear understanding of 1 and 2 Peter. In particular, we need to see that the subject of these two books is God’s government carried out by His judgment
神行政每天的审判
THE DAILY JUDGMENT OF GOD’S GOVERNMENT
5彼前一章十七节说，『你们既称那不偏待人，按各人行为审判的为父，就当在你们寄居的时日中，凭著敬畏行事为人。』彼得『不是说到那对人末后的审判；就那意义说，父不审判甚么人，乃将审判的事全交与子。（约五22。）这里所说的，乃是神在这世上每天对祂儿女所施行之行政的审判。所以这里说，在你们寄居的时日。』（Darby，达秘。）这是神对自己家人的审判。（彼前四17。）这两封书信是论到神的行政，所以一再说到神与主的审判，（彼前二，四5～6，17，彼后二3～4，，三7，）作主要的项目之一。这审判是从天使开始，（二3～4，）经过旧约各世代的人。（5～9。）然后，在新约时代，审判是从神的家起首，（彼前一17，二23，四6，17，）一直持续到主的日子来到；（彼后三10；）这日子就是在千年国以前，审判犹太人、信徒和外邦人的日子。千年国以后，一切的死者，包括人和鬼，都要受审判而灭亡，（彼前四5，彼后三7，）诸天和地也都要烧尽。（10下，12。）各种审判的结果都不一样。有些审判的结果是管教的对付，有些是时代的刑罚，有些是永远的沉沦。无论如何，主神要藉著这一切的审判，清理并洁净整个宇宙，使祂得著一个新天新地，成为充满祂义的新宇宙，（13，）使祂喜悦。
5First Peter 1:17 says, “And if you call upon as Father the One who without respect of persons judges according to each one’s work, pass the time of your sojourning in fear.” Peter “is not speaking of the final judgment of the soul. In that sense ‘the Father does not judge anyone, but He has given all judgment to the Son’ (John 5:22). The thing spoken of here is the daily judgment of God’s government in this world, exercised with regard to His children. Accordingly it says, ‘the time of your sojourning’ here” (Darby). This is God’s judgment on His own household (1 Pet. 4:17). Since these two Epistles are concerned with the government of God, the judgment of God and of the Lord is referred to repeatedly (2:23; 4:5-6, 17; 2 Pet. 23 2:3-4, 9; 3:7), as one of the essential items. It began 9 from the angels (2 Pet. 2:3-4), and passed through the generations of man in the Old Testament (2 Pet. 2:5-9). Then in the New Testament age it begins from the house of God (1:17, 4:6, 17) and continues until the coming of the day of the Lord (2 Pet. 3:10), which will be a day of judgment on the Jews, the believers, and the Gentiles before the millennium. After the millennium, all the dead, including men and demons, will be judged and perish (1 Pet. 4:5; 2 Pet. 3:7), and the heavens and the earth will be burned up (2 Pet. 3:10b, 12). The results of the varied judgments are not the same. Some judgments result in a disciplinary dealing, some in a dispensational punishment, and some in eternal perdition. However, by all these judgments the Lord God will clear up and purify the entire universe, that He may have a new heaven and a new earth for a new universe filled with His righteousness (2 Pet. 3:13) for His delight.
6彼前一章十七节说到的敬畏，是一种圣别的敬畏，如在腓立比二章十二节的『恐惧』；即健康、认真的谨慎，好叫我们为人圣别。彼得前书好几次说到这样的敬畏，因为本书的教训是
6The fear spoken of in 1:17 is a holy fear, as in Philippians 2:12. It is a healthy, serious caution for us to behave holily. Such fear is mentioned a number of times in this book (2:17, 18; 3:2, 15) because its teaching concerns the government of God
7关乎神的行政。
7
8我们需要对神的审判在时代上有所不同的事实有深刻的印象。为著不同的事例有不同的审判，这些审判有不同的结果。重要的是，我们要领悟，彼前一章十七节的审判，用达秘的话说，不是『那对人末后的审判』。如约翰五章二十二节所启示的，那审判已交与子。彼前一章十七节所说的，是神在这世上每天对祂儿女所施行之行政的审判。这不是白色宝座前末了的审判，乃是神在这世上每天的审判。神每天的审判不是施行在堕落的罪人身上，乃是施行在神的儿女身上。反对神话语里这种教导的人也许说，『我们是神恩典的儿女，怎么可能受神审判？神是我们的父，祂爱我们，并赐恩典给我们。祂怎能作审判我们的事？』因为神审判的真理这样受反对，我就有负担使大家都领会圣经里关于这事的纯正思想。今天我们都在神的审判之下。神不只恩待我们，赐恩典给我们，祂也审判我们。这就是我们有许多苦难的原因。我们有苦难，因为神在审判我们。一面，神在祂的行政之下恩待我们，使我们过合乎祂义的生活；另一面，祂审判任何不符合祂行政的事物。所以，在今世我们信徒乃是在神每天的审判之下。
8We need to be impressed by the fact that God’s government differs in dispensation. There are different judgments for different cases, and these judgments have different results. It is important for us to realize that, in Darby’swords, the judgment in 1:17 is not “the final judgment of the soul.” As John 5:22 reveals, that judgment has been given to the Son. What we have in 1:17 is the daily judgment of God’s government in the world, a judgment that is exercised with regard to His children. This is not the final judgment at the white throne, but the daily judgment of God in the world. The daily judgment of God is not exercised upon fallen sinners; instead, it is exercised upon God’s children. Those who oppose this teaching from the Word may say, “How is it possible for us, God’s children in grace, to be judged by God? God is our Father, and He loves us and gives us grace. How could He do something to judge us?” Because the truth of God’s judgment is opposed in this way, I am burdened that we all grasp the pure thought regarding it in the Bible. Today all of us are under God’s judgment. God is not only gracing us, giving us grace. He is also judging us. This is the reason we have many sufferings. We have sufferings because God is judging us. On the one hand, God is gracing us to live a life that suits His righteousness under His government. On the other hand, He judges anything that does not match His government. Therefore, in this age we the believers are under the daily judgment of God.
91:17达秘指出，因为一章十七节的审判是神每天对祂儿女所施行之行政的审判，所以这一节说到，在我们寄居的时日中，凭著敬畏行事为人。这样的审判是我们这些神的儿女在地上寄居的时日，施行在我们身上的。所以，这审判不是在将来，乃是我们今天所经历的审判。主在约翰五章二十二节的话指永远的审判，在白色宝座前对不信者的审判。但这里的审判是神现今在祂儿女（不是不信者）身上的审判。在旧约里，神审判堕落的天使，祂在挪亚的时代审判地，祂也审判所多玛和蛾摩拉二城。祂又在旷野审判以色列人。我们看过，在新约里，神的审判从神的家起首。这就是说，神的审判从我们起首，就是从包括所有圣徒在内的召会起首。神行政的审判已经开始了，甚至在使徒时代就执行了。这审判要继续到主的日子来临的时候。旧约和新约都题起主的日子。照著圣经，主的日子将是审判的日子，不是拯救的日子。全世界都远离神。主一直逐渐的执行祂的审判，但祂末后审判的日子要来临，那日神要审判每一个人。神的审判包括三种人：犹太人、召会人和世人。神的审判执行了数千年，并要继续执行，直到末后的审判，那就是主的日子。至终，这三种人的每一种，神都要审判。祂要审判犹太人，审判所有的基督徒，然后审判所有的不信者。不要以为因为你是基督徒，你就会逃脱神的审判。关于神的审判，是无可逃脱的。主的日子将是在千年国以前，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，要在白色宝座前受审判。那将是为著永远沉沦的末后审判。那审判执行以后，诸天和地就要焚烧，新天新地就要出现。
9Darby points out that because the judgment in is the daily judgment of God’s government exercised with regard to His children, this verse speaks of passing the time of our sojourning in fear. This kind of judgment is exercised upon us, the children of God, while we are passing the time of our sojourning on earth. Therefore, this judgment is not in the future; it is a judgment that we experience today. The Lord’sword in John 5:22 refers to eternal judgment, to the judgment of unbelievers at the white throne. But the judgment here is the present judgment of God upon His children, not on unbelievers. In the Old Testament God judged the fallen angels, He judged the earth at the time of Noah, and He judged the cities of Sodom and Gomorrah. He also judged the children of Israel in the wilderness. We have seen that in the New Testament God’s judgment begins from the house of God. This means that God’s judgment begins with us, that is, with the church including all the saints. God’s governmental judgment has already begun. It was being carried out even during the time of the apostles. This judgment will continue until the coming of the day of the Lord. The day of the Lord is mentioned both in the Old Testament and in the New Testament. According to the Bible, the day of the Lord will be a day of judgment, not a day of saving. The whole world has gone away from God. Gradually the Lord has been carrying out His judgment. But a day of His final judgment will come. At that day God will judge everyone. Three categories of people are included in God’s judgment: the Jews, the church people, and the worldly people. God’s judgment has been carried out for thousands of years, and it will continue to be carried out until the final judgment as the day of the Lord. Eventually, God will judge each of the three categories of people. He will judge the Jews, all the Christians, and then all the unbelievers. Do not think that because you are a Christian you will escape the judgment of God. Concerning God’s judgment, there is no escape. The day of the Lord will be a day of judgment before the millennium on the Jews, the believers, and the Gentiles. After the millennium, all the dead, including men and demons, will be judged at the white throne. That will be the final judgment for eternal perdition. After that judgment has been carried out, the heavens and the earth will be burned up and the new heaven and the new earth will appear.
10各种审判的结果
10THE RESULTS OF DIFFERENT KINDS OF JUDGMENT
管教的对付
disciplinary dealing
11我们看过，各种审判的结果都不一样。有些审判的结果是管教的对付。我们今天所经历的审判就是如此。逼迫、难处和疾病，是神在今世带进管教之对付的审判。
11We have seen that the results of the different kinds of judgments are not the same. Certain judgments result in a disciplinary dealing. This is true of the judgments we experience today. Persecution, trouble, and illness are God’s judgments resulting in a disciplinary dealing in this age
时代的刑罚
dispensational punishment
12有些审判的结果是时代的刑罚。时代的刑罚指一千年期间，千年国期间的刑罚。国度将是一个时代。失败的基督徒在来世要受刑罚。那将是时代的刑罚。
12Other judgments result in dispensational punishment. Dispensational punishment refers to punishment during the thousand years, during the millennial kingdom. The kingdom will be a dispensation. Defeated Christians will suffer a punishment during the coming age. That will be a dispensational punishment
13照著马太福音，有些信徒在来世国度时代要受苦。（二四48～51，二五24～30。）对他们而言，那时期是哀哭切齿的黑暗时期。马太二十五章清楚指明，主耶稣回来时，忠信的仆人要得赏赐，不忠信的仆人要受刑罚。有些圣经教师说，二十五章里不忠信的仆人是假基督徒，而忠信的仆人是真基督徒。这种领会既不合逻辑，也不正确。假基督徒怎能算为主的仆人？不但如此，假基督徒怎能被提，显在基督的审判台前？我们不跟随不忠信的仆人是假基督徒这种解释，我们乃是相信神纯正的话。圣经说，主耶稣回来时，我们都要站在祂的审判台前。在林后五章十节保罗清楚的说，我们都要站在基督的审判台前，照著我们所行的受到报应。我们若作了忠信的工作，主就要给我们奖赏。但我们若不忠信，并且辜负主，祂就要给我们某种刑罚。那将是千年国期间时代的刑罚。
13According to the Gospel of Matthew, some believers will suffer during the dispensation of the kingdom in the coming age (Matt. 24:48-51; 25:24-30). For them, that period of time will be a time of darkness with the weeping and gnashing of teeth. Matthew 25 clearly indicates that when the Lord Jesus comes back, the faithful servants will be rewarded and the unfaithful ones will be punished. Some Bible teachers say that the unfaithful servants in Matthew 25 are false Christians, whereas the faithful ones are genuine Christians. This understanding is not logical nor correct. How could a false Christian be counted as a servant of the Lord? Furthermore, how could a false Christian be raptured to appear before the judgment seat of Christ? Instead of following the interpretation that the unfaithful servants are false Christians, we believe the pure Word of God. The Bible says that when the Lord Jesus comes back, we shall all stand before His judgment seat. In 2 Corinthians 5:10 Paul says clearly that we all shall stand before the judgment seat of Christ to receive a reward according to what we have done. If we have done a faithful work, the Lord will give us a prize. But if we have been unfaithful and have failed the Lord, He will give us some kind of punishment. That will be a dispensational punishment during the millennium
永远的沉沦
eternal perdition
14有些审判的结果是永远的沉沦。如我们所看过的，在白色宝座前在人和鬼身上的审判要带进永远的沉沦。所以，我们能看见神行政审判的三种结果：管教的对付、时代的刑罚、和永远的沉沦。
14Other judgments will result in eternal perdition. As we have seen, the judgment upon men and demons at the white throne will result in eternal perdition. Therefore, we can see three kinds of results of God’s governmental judgment: disciplinary dealing, dispensational punishment, and eternal perdition
基督活在神的行政之下
CHRIST LIVING UNDER GOD’S GOVERNMENT
15在彼前二章二十三节彼得说到基督：『祂被骂不还口，受苦不说威吓的话，只将一切交给那按公义审判的。』『一切』指主所受一切的苦。主把所受的一切羞辱和伤害，交给那位在祂的行政里按公义审判的公义之神，使自己服从祂。这指明主在地上生活为人时，承认神的行政。新约里没有别卷书告诉我们，主耶稣活在神的行政之下。彼得是惟一告诉我们这事的人。在二章二十三节彼得指明，主耶稣在地上时，在神的行政之下。因为主活在神的行政之下，祂就将祂所受一切的苦交给神。这里彼得不是说到神是忠信的一位，乃是说到祂是按公义审判的一位。彼得这样说，乃因为按公义审判是神行政的事。对活人死人的审判四章五节题起不信者，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。）他们必须交账，向主述说一生中所作、所说的。这关于外邦人向主交账的话，启示神在众人身上的行政。主已豫备好要审判所有的活人和死人。祂的审判就是神行政的管理，以对付人中间的情景。照著新约，神要审判活人和死人。行传十章四十二节说，神已立定主耶稣作审判活人死人的那一位，十七章三十一节说，神已经定了日子，『要藉著祂所设立的人，按公义审判天下。』在提后四章一节保罗说，基督耶稣是『那将要审判活人死人的』。彼前四章五节的『活人』是指谁？乃指主耶稣回来时活著的不信者。马太二十五章三十一至四十六节说到这点。三十一至三十三节说，『但是，当人子在祂的荣耀里，所有的天使同著祂来的时候，祂要坐在祂荣耀的宝座上；万民都要聚集在祂面前，祂要把他们彼此分开，好像牧人把绵羊从山羊分开一样；绵羊安置在祂右边，山羊在左边。』基督回到地上，在哈米吉顿毁灭那些跟随敌基督的外邦人（启十六14，16，十九11～15，19～21）之后，在地上所余留的外邦人，就是这里的『万民』。他们都要聚集在基督荣耀的宝座前受审判，这是千年国之前，基督对活人的审判，（徒十42，提后四1，）不同于千年国之后，基督在白色大宝座前对死人的审判。（启二十11～15。）
15In 2:23 Peter says concerning Christ, “Who being reviled, did not revile in return; suffering, He did not threaten, but kept committing all to Him who judges righteously.” According to the usage of the verb “kept committing” in Greek, “all” needs to be inserted here as its object, referring to all the sufferings of the Lord. He kept committing all His insults and injuries to Him who judges righteously in His government, the righteous God, to whom He submitted Himself. This indicates that the Lord recognized God’s government while He was living a human life on earth. In no other book of the New Testament are we told that the Lord Jesus lived under God’s government. Peter is the only one who tells us of this. In 2:23 Peter indicates that when the Lord Jesus was on earth, He was under God’s government. Be cause the Lord lived under God’s government, He committed all His sufferings to God. Here Peter does not speak of God as the faithful One, but as the One who judges righteously. The reason for this is that judging righteously is a matter of God’s government. THE JUDGMENT OF THE LIVING AND THE DEAD First Peter 4:5 says, speaking of unbelievers, “Who shall render an account to Him who is ready to judge the living and the dead.” The relative pronoun “who” here refers to the nations (4:3), who are astonished at the believers’ different manner of life and speak evil of them (4:4). They have to render an account by relating to the Lord all that they have done and spoken in their entire life. This word concerning the nations rendering an account to the Lord reveals the government of God over all men. The Lord is ready to judge all, both the living and the dead. His judgment is God’s governmental administration to deal with the situation among men. According to the New Testament, God will judge the living and the dead. Acts 10:42 says that the Lord Jesus has been ordained by God to be the Judge of the living and the dead, and Acts 17:31 says that God has appointed a day in which “He will judge the world in righteousness by that man whom He hath ordained.” In 2 Timothy 4:1 Paul says that Jesus Christ “is about to judge the living and the dead.” To whom does the word “living” refer in 4:5? It refers to unbelievers who are alive when the Lord Jesus comes back. Matthew 25:31-46 speaks regarding this. Matthew 25:31-33 says, “But when the Son of Man comes in His glory, and all the angels with Him, then He shall sit on His throne of glory; and all the nations shall be gathered before Him, and He shall separate them from one another, as the shepherd separates the sheep from the goats; and He shall set the sheep on His right hand and the goats on the left.” “All the nations” are all the Gentiles who will be left at Christ’s coming back to the earth after He destroys those Gentiles who follow Antichrist at Armageddon (Rev. 1 6:1 4, 1 6; 1 9:1 1-1 5, 1 9-2 1). They will all be gathered and judged at Christ’s throne of glory. This will be Christ’s judgment on the living before the millennium. It will differ from His judgment on the dead at the great white throne after the millennium (Rev. 20:1-15).
16主照著马太二十五章三十一节坐在祂荣耀的宝座上之前，要在大灾难期间执行许多的审判。在大灾难期间，许多人要被超自然的灾难、被战争、被敌基督所杀。在大灾难之后，主要来临，坐在耶路撒冷祂荣耀的宝座上。活著的万民都聚集到祂面前受审判，祂要分辨谁是山羊，坏人，就是要『往永远的刑罚』，往永火里去的人；也要分辨谁是绵羊，好人，就是要承受那创世以来为他们所豫备之国的人。这审判要应验彼得在行传十章四十二节的话，这节说神已立定基督审判活人死人。这审判也要应验保罗在行传十七章三十一节的话，这节说神已设立基督审判万人。在彼前四章五节彼得又说，每个人都必向那豫备好要审判活人死人的主交账。四章五节的『死人』指死了的不信者，他们要在启示录二十章所描述的白色大宝座前受审判。我们看过，大灾难以后，主要在活著的万民身上施行祂的审判。然后千年国，就是一千年的国度要开始。千年国以后，主要在一切的死人身上20:12施行祂的审判。关于这点，启示录二十章十二节说，『我又看见死了的，无论大小，都站在宝座前。案卷展开了，并且另有一卷展开，就是生命册。死了的都凭著这些案卷所记载的，照他们所行的受审判。』照著十五节：『无论谁在生命册上不见是记著的，就被扔在火湖里。』这是对死了的不信者末后的审判。在那审判之后，旧天旧地就要被焚烧。
16Before the Lord sits on His throne of glory according to Matthew 25:31, He will carry out many judgments during the great tribulation. During the period of the great tribulation, many people will be killed by natural calamities, by wars, and by Antichrist. After the great tribulation, the Lord will come and sit on His throne of glory at Jerusalem. All the living nations will be gathered together before Him to be judged. He will discern who are the goats, the bad ones, those who will “go away into eternal punishment,” into eternal fire, and the sheep, the good ones, those who will inherit the kingdom prepared for them from the foundation of the world. This judgment will be the fulfillment of Peter’sword in Acts 10:42, which says that Christ has been appointed by God to judge the living and the dead. It will also be the fulfillment of Paul’s word spoken in Acts 17:31, which says that God has appointed Christ to judge all men. Again, in 1 Peter 4:5, Peter says that everyone will give an account to Him who is ready to judge the living and the dead. The “dead” in 4:5 refers to the dead unbelievers, who will be judged at the great white throne described in Revelation 20. We have seen that after the great tribulation, the Lord will exercise His judgment upon the living nations. Then the millennium, the thousand - year kingdom will begin. After the millennium, the Lord will exercise His judgment upon all the dead. Regarding this, Revelation says, “And I saw the dead, the great and the small, standing before the throne, and books were opened; and another book was open, which is the book of life. And the dead were judged by the things which were written in the books, according to their works.” According to Reve lation 20:1 5, “If anyone was not found written in the book of life, he was cast into the lake of fire.” This is the final judgment of the dead unbelievers. That judgment will be followed by the burning up of the old heavens and earth.
神用火炼的试验
GOD’SU SE OF FIERY ORDEALS
炼净信徒
TO PURIFY THE BELIEVERS
17在彼前四章六节彼得接著说，『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。』本节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！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。』照著我们在前面一篇信息中关于本节所说过的，这里火炼的试验，原文意焚烧，表征炼净金银之熔炉的焚烧，（箴二七21，诗六六，）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。）火炼的试验不是神对付罪人或反对者的方式，乃是对付信徒，对付祂家人的方式。焚烧的炉是神用来执行祂行政管理之审判的方法。在祂行政的管理中，祂用火炼的试验作熔炉，炼净信徒可能有的任何渣滓。不错，我们在基督里的信徒是金子，但我们仍有许多渣滓。所以，我们需要被炼净。这个炼净不能只藉著教导、交通、或参加召会的聚会完成。我们都需要经过焚烧的炉。神将我们放在焚烧的炉里，放在火炼的试验里，烧去我们的渣滓。彼得认为这是神在信徒身上行政对付的审判。
17In 4:6 Peter goes on to say, “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.” In this verse the word “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 (4:17). The gospel was preached to these dead believers while they were living in order that they might on the 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! In 4:12 Peter says, “Beloved, do not think that the fiery ordeal among you is strange, which is coming to you for a trial, as a strange thing happening to you.” According to what we have covered concerning this verse in one of the preceding messages, “fiery ordeal” here means burning. It signifies the burning of a smelting furnace for the purification of gold and silver, like the metaphor used in 1:7. Peter considered the 10 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 house (4:17-19). The fiery ordeal is God’sway to deal not with sinners and opposers but with believers, the members of His household. The burning furnace is a means used by God to carry out the judgment of His governmental administration. In the administration of His government, God uses fiery ordeals as a furnace to purify any dross the believers may have. Yes, as believers in Christ we are gold, yet we still have a lot of dross. Therefore, we need to be purified. This purification cannot be accomplished simply through teaching, fellowship, or attending the meetings of the church. We all need to pass through the burning furnace. God puts us into a burning furnace, into fiery ordeals, to burn away our dross. This is regarded by Peter as a judgment in God’s governmental dealing with the believers.