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彼得前书生命读经 · 第32篇

长老的牧养及其赏赐

The Elders’ Shepherding and its Reward
1读经：彼得前书五章一至四节。在彼前五章一节彼得说，『所以，我这同作长老，作基督受苦的见证人，并同享那将要显出之荣耀的，劝你们中间作长老的人。』『所以』这辞指明，一至十一节乃是前段（四12～19）论到在高尚的善行上为基督受苦的结语；本段的劝勉延伸到召会中的长老，（1～4，）年幼的肢体，（5，）以及一般的众人。（6～11。）
1Scripture Reading: 1 Pet. 5:1-4 In 5:1 Peter says, “Therefore, the elders among you I entreat, who am a fellow-elder and witness of the sufferings of Christ, who am also a partaker of the glory about to be revealed.” The word “therefore” indicates that 5:1-11 is a concluding word to the preceding section (4:12-19) concerning suffering for Christ in nobly doing right. The exhortation is spread over the elders in the church in verses 1 through 4, the younger members in verse 5, and all in common in verses 6 through 11
2在五章一至四节，彼得对长老说话。长老是召会的监督，在属灵的事上在信徒中间领头。（来十三17。）彼得首先恳求他们，盼望他们领头卓越的为基督受苦。彼得是起初十二使徒的头一位，（太十1～4，徒一13，）同时也是耶路撒冷召会的长老，和使徒约翰一样。21:17-（约贰1，约参1，徒十五6，二一～18。）这里彼得不是以使徒的身分，乃是以长老的身分，劝勉其他召会的长老，为要在他们的水平上，亲密的对他们说话。基督受苦的见证人
2In 5:1-4 Peter speaks to the elders. Elders are the overseers of the church, who take the lead among the believers in spiritual things (Heb. 13:17). The apostle entreats them first, expecting that they will take the lead to nobly suffer for Christ. Peter was the first of the initial apostles (Matt. 10:1-4; Acts 1:13), and, at the same time, he was one of the elders in the church at Jerusalem, as was the apostle John (2 John 1; 3 John 1; Acts 15:6; 1 8). Here, in exhorting the elders in the other 17 churches, he does not use his apostleship, but his eldership, in order to speak with them on their level in an intimate way. A WITNESS OF THE SUFFERINGS OF CHRIST
3在彼前五章一节彼得说到自己是基督受苦的见证人。彼得和早期的使徒都是基督的见证人，（徒一8，）他们不仅是亲眼看见的见证人，见证他们所见过基督的苦难，（五32，十39，）也是殉道者，藉著为祂殉道，表白他1们的见证。（二二20，林后一8～9，四10～11，十一23，林前十五31。）这是有分于基督的苦难，（四13，）有分于祂苦难的交通。（腓三10。）彼得在彼前五章一节也说，他是同享那将要显出之荣耀的。彼得先是见证人、殉道者、有分于基督苦难的人，然后才是同享祂荣耀的人。（罗八17。）基督自己已经行完了同样的路。（彼前一11，路二四26。）
3In 5:1 Peter refers to himself as a witness of the sufferings of Christ. Peter and the early apostles were witnesses of Christ (Acts 1:8), not only as eyewitnesses testifying what they had seen of Christ’s suffering (Acts 5:32; 10:39), but also as martyrs vindicating their testimony by suffering martyrdom for Him (Acts 22:20; 2 Cor. 1:8-9; 4:10-11; 11:23; Cor. 15:31). This is to share the sufferings of Christ (1 Pet. 4:13), to participate in the fellowship of His sufferings (Phil. 3:10). Peter also says in 5:1 that he is a partaker of the glory about to be revealed. Peter was first a witness, a martyr, a partaker of the sufferings of Christ. Then he was a partaker of His glory (Rom. 8:17). Christ Himself had gone the same way (1 Pet. 1:11; Luke 24:26).
4在原文里，见证人与殉道者同字。这指明我们需要背负见证作见证人，甚至冒著作殉道者、牺牲性命的危险。这就是彼得所作的。在五旬节那天，彼得作了刚强的见证，见证基督的受苦。他放胆告诉犹太人，他们将主耶稣钉在十字架上。然而，在五旬节以前，彼得并不放胆。反之，他很胆怯。主耶稣被出卖那天的晚上，彼得否认他是一个跟从耶稣的人。在主面前，彼得否认了主。事实上，那不是彼得，石头；那是西门，泥块。但在五旬节那天，彼得有胆量责备犹太人把主耶稣钉在十字架上。此后，彼得开始受逼迫。他被捉拿并下在监里。他愿意冒著生命的危险，为主耶稣作见证人。
4In Greek witness and martyr are the same word. This indicates that we need to bear testimony as a witness even at the risk of being a martyr, of sacrificing our lives. This is what Peter did. On the day of Pentecost Peter gave a strong testimony, witnessing of the sufferings of Christ. He boldly told the Jews that they had crucified the Lord Jesus. Before the day of Pentecost, however, Peter was not bold. Rather, he was timid. The night the Lord Jesus was betrayed Peter denied that he was one of His followers. In the presence of the Lord, Peter denied the Lord. Actually, that was not Peter, a stone; it was Simon, a lump of clay. But on the day of Pentecost Peter had the boldness to rebuke the Jews for crucifying the Lord Jesus. After that, Peter began to suffer persecution. He was arrested and put into prison. He was willing to risk his life to be a witness for the Lord Jesus.
5毫无疑问，彼得记得主在行传一章说到见证人。门徒问主复兴以色列国的事，祂回答说，『父凭著自己的权柄所定的时候或时期，不是你们可以知道的。但圣灵降临在你们身上，你们就必得著能力，并要在耶路撒冷、犹太全地、撒玛利亚，直到地极，作我的见1:7-证人。』（7～8。）彼得首先成为这样的见证人。他是领头的见证人，殉道者，是愿意牺牲性命以见证基督受苦的人。至终，彼得自己殉道了。他牺牲性命，作为他为著基督之见证的一部分。这应验主在约翰二十一章十八节对他所说的话，就是关于『彼得要怎样死荣耀神』（19）的话。彼得写前书时，已经相当年老。他写后书时，知道自己殉道的时候近了：『知道我脱去这帐幕的时候快到了，正如我们主耶稣基督所指示我的。』（一14。）彼得写这些书信时，想起主论到他的豫言。在五章一节我们看见彼得有三重身分。他是同作长老的，他是基督受苦的见证人，他也是同享那将要显出之荣耀的。每位作长老的都需要作基督受苦的见证人。这就是说，作长老的该豫备牺牲性命，作为他们见证的一部分。一位弟兄若不愿意牺牲性命，就没有资格作长老。每位作长老的都该是殉道者，就是为基督牺牲性命的人。作为同享基督之荣耀的人，乃在于作这样的殉道者。作长老的若愿意殉道，他们若愿意牺牲性命，必然会同享那将要显出之荣耀。但作长老的若不愿意牺牲性命，主来的时候他们就不能同享荣耀，反而可能受祂责备。
5Peter, no doubt, remembered the Lord’s word in Acts 1 about witnesses. When the disciples asked the Lord about the restoring of the kingdom to Israel, He replied, “It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Spirit is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth” (Acts 8). Peter was the first to become such a witness. He was a leading witness, a martyr, one who was willing to sacrifice his life to testify of the sufferings of Christ. Eventually, Peter himself was martyred. He sacrificed his life as part of his witness for Christ. This was the fulfillment of the Lord’sword to him in John 21:18, a word concerning “by what kind of death he would glorify God” (John 21:19). When Peter wrote his first Epistle, he was quite old. When he wrote his second Epistle, he knew that the time of his martyrdom was near: “Knowing that the putting off of my tabernacle is imminent, even as also our Lord Jesus Christ made clear to me” (2 Pet. 1:14). When Peter wrote these Epistles, he was reminded of the words of the Lord’s prophecy concerning him. In 5:1 we see that Peter had a threefold status. He was a fellow-elder, he was a witness of the sufferings of Christ, and he was a partaker of the glory about to be revealed. Every elder needs to be a witness of the sufferings of Christ. This means that the elders should be ready to sacrifice their lives as part of their testimony. If a brother is not willing to risk his life, he is not qualified to be an elder. Every elder should be a martyr, one who sacrifices his life for Christ. Being a partaker of Christ’s glory depends on being such a martyr. If the elders are willing to be martyred, if they are willing to risk their lives, then surely they will be partakers of the glory about to be revealed. But if the elders are not willing to sacrifice their lives, then instead of partaking of glory at the Lord’s coming, they will probably be rebuked by Him.
6如我们所看过的，在彼前四章十九节彼得说，『所以那照神旨意受苦的人，也要在善行上，将他们的魂交与那信实的创造主。』在这里，『善行』指正当、良善、高尚的行为。我们必须行善，也就是有高尚的行为，将我们的魂交与那信实的创造主才有功效。没有甚么比作殉道者为主而死更高尚。玻雷卡（Polycarp）是高尚殉道者的例子。玻雷卡曾向使徒约翰学习；他八十多岁时殉道。在他死前，有机会藉否认主拯救自己。玻雷卡拒绝了，说他不能否认那对他始终信实的一位。当然，玻雷卡不但放胆勇敢─他乃是高尚的。他不惜牺牲性命，在逼迫者面前高尚的承认主。我们有这样高尚的行动，就有立场将自己的魂交与那信实的创造主。祂全然信实。但我们忠信么？我们行为高尚么？我们高尚的顾到祂的见证么？主耶稣在钉十字架之前受审时，彼得一点也不高尚。但后来，在使徒行传里，彼得在逼迫者面前高尚的为基督作见证。例如，彼得、约翰对逼迫者说，『听从你们，不听从神，这在神面前对不对，你们去判断罢！因为我们所看见所听见的，不能不说。』（徒四19～20。）彼得和其他的使徒在善行上，将他们的魂交与那信实的创造主。彼得必然能说，『主，你对我是信实的。现今我要对你忠信。我愿不惜牺牲性命对你忠信。』主当然会敬重这样高尚的交托。
6As we have seen, in 4:19 Peter says, “Wherefore, let those also who suffer according to the will of God commit their souls in welldoing to a faithful Creator.” Here, “welldoing” refers to doing right, good, and noble deeds. Committing our souls to a faithful Creator is effective only if we are engaged in welldoing, that is, if we are doing noble deeds. Nothing is more noble than dying as a martyr for the Lord. Polycarp was an example of a noble martyr. One who had learned from the apostle John, Polycarp was martyred when he was more than eighty years of age. Before he died, he was given an opportunity to save himself by denying the Lord. Polycarp refused, saying that he could not deny the One who had always been faithful to him. Surely Polycarp was not only bold and courageous—he was noble. At the cost of his life, he nobly confessed the Lord before his persecutors. When we act in such a noble way, we have the ground to commit our souls to a faithful Creator. He is altogether faithful. But are we faithful? Are we doing noble deeds? Do we care for His testimony in a noble way? When the Lord Jesus was being tried before His crucifixion, Peter was not at all noble. But later, in the book of Acts, Peter witnessed for Christ before his persecutors in a noble way. For example, Peter and John said to the persecutors, “Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard” (Acts 4:19-20). Peter and the other apostles committed their souls in welldoing to a faithful Creator. Surely Peter was able to say, “Lord, You are faithful to me. Now I would be faithful to You. I would be faithful to You at the cost of my life.” Certainly the Lord would honor such a noble commitment
7因为彼得是高尚的见证人，高尚的殉道者，他就确信他会是同享那要来之荣耀的。我要问长老们一个问题：你们确信自己也是同享那将要显出之荣耀的么？我怀疑大多数作长老的是否有这种确信。可能作长老的能说，他们是见证人。然而，一位长老会不会是同享那要来之荣耀的，在于他这见证人有多高尚和忠信。这里的点是，作长老的必须愿意牺牲自己。
7Because Peter was a noble witness, a noble martyr, he had the assurance that he would be a partaker of the coming glory. I would like to ask a question of the elders: Do you have the assurance that you also are partakers of the glory to be revealed? I question whether most of the elders have this assurance. Perhaps the elders can say that they are witnesses. However, whether an elder will be a partaker of the glory to come depends upon how noble and faithful he is as a witness. The point here is that an elder must be willing to sacrifice himself.
8不但长老自己，长老的妻子对长老职分也需要有牺牲的观念。丈夫被摆在长老职分里，妻子感觉被高举，乃是不对的。事实上妻子那样感觉是羞耻的。作长老不是得利的事，乃是牺牲的事。任何要作好长老的弟兄，都必须牺牲自己。他必须牺牲他的时间，甚至牺牲他的家庭生活。作长老不是得地位或得著个人尊荣的事。长老职分需要牺牲。任何不愿意牺牲的长老，就不是合格的长老。作长老的该一直愿意牺牲自己。作长老的不但需要牺牲时间和精力，甚至需要牺牲性命。作长老的若愿意这样牺牲，就会作基督受苦的见证人，并且作同享要来之荣耀的人。首先，长老必须有分于基督的受苦。惟有如此，他才能有分于基督的荣耀。我盼望所有作长老的都会接受这话。我能见证，在主恢复里的众召会被兴起、得建立、并被建造，多半是由于长老的忠信和牺牲。我要说，众召会的建立和建造，可能百分之六十或七十是由于长老的劳苦和牺牲，百分之三十或四十是由于职事。看这些百分比，会帮助我们领悟长老职分的重要。那里有忠心、忠信、并牺牲的长老，召会就会刚强，并且得著建立。同样的职事服事众召会。然而，有些召会刚强，有些相当软弱。召会刚强或软弱，乃在于长老的忠心、忠信和牺牲。我们感谢主，在祂的恢复里，作长老的多半是忠心、忠信、并愿意牺牲的。
8Not only the elders themselves, but the elders’ wives also need to have the concept of sacrifice in relation to the eldership. It is not right for a wife to feel uplifted when her husband is put into the eldership. Actually it is shameful for a wife to feel that way. To be an elder is not a matter of gain; it is a matter of sacrifice. Any brother who would be a good elder must sacrifice himself. He will have to sacrifice his time and even his family life. Being an elder is not a matter of gaining position or receiving personal honor. The eldership requires sacrifice. Any elder who is not willing to sacrifice will not be a qualified elder. The elders should always have the willingness to sacrifice themselves. The elders will need to sacrifice not only their time and their energy, but even their lives. If the elders are willing to sacrifice in this way, then they will be witnesses of the sufferings of Christ and partakers of the coming glory. First an elder must participate in Christ’s suffering. Only then can he share in Christ’s glory. I hope that all the elders will take this word. I can testify that all the churches in the Lord’s recovery have been raised up, established, and built up for the most part due to the faithfulness and sacrifice of the elders. I would say that the establishing and the building up of the churches is perhaps sixty or seventy percent due to the elders’ labor and sacrifice, and thirty to forty percent due to the ministry. Seeing these percentages will help us to realize the importance of the eldership. Where there is a loyal, faithful, and sacrificing eldership, the church will be strong and established. The same ministry serves all the churches. However, some churches are strong and others are rather weak. Whether a church is strong or weak depends upon the loyalty, faithfulness, and sacrifice of the elders. We thank the Lord that in His recovery, for the most part, the elders are loyal, faithful, and willing to sacrifice
牧养神的群羊
SHEPHERDING THE FLOCK OF GOD
9在彼前五章二节彼得说，『务要牧养你们中间神的群羊，按著神监督他们，不是出于勉强，乃是出于甘心；不是为著卑鄙的利益，乃是出于热切。』牧养神的群羊，需要为基督的身体受苦，如基督所行的一样。（西一24。）这会得著不能衰残的荣耀冠冕为赏赐。（彼前五4。）
9In 5:2 Peter says, “Shepherd the flock of God among you, overseeing not by way of compulsion, but willingly, according to God; not seeking gain by base means, but eagerly.” To shepherd the flock of God requires suffering for the Body of Christ, as Christ suffered (Col. 1:24). This will be rewarded with the unfading crown of glory (1 Pet. 5:4
10群羊，按原文直译是小群。这是指神的召会，（徒二十28，）与世人相比，为数较少。（路十二32。）这小群的召会是作生命供应的小菜蔬，不是给飞鸟栖宿的大树，（太十三31～32，）不是像基督教国那样庞大的宗教。
10Literally, the Greek word rendered “flock” is little flock. This refers to the church of God (Acts 20:28), which is small in number (Luke 12:32) compared to the world. It is a little herb for the supply of life, not a big tree for birds to lodge in (Matt. 13:31-32), not a huge religion like Christendom.
11照著本节，长老不是辖管者，乃是牧人。有时候牧人也许必须管理群羊，但那不是君王的管理。那是照顾群羊之人的管理。牧养是对群羊所施行正确的照顾。群羊需要受到照顾，得著保护，并以正确的方向受引导。他们需要被带到能吃能喝的地方。这就是牧养。在五章二节，彼得不是告诉作长老的要牧养自己的群羊。他嘱咐他们要牧养神的群羊。群羊不是长老的产业，乃是神的产业。就一面说，作长老的是被神使用，来牧养祂的群羊。作长老的不该以为他们在其中领头的召会是属于他们的。新约告诉我们，召会是属基督的，属神的，也是属圣徒的。召会称为基督的召会，神的召会，和众圣徒的召会。（罗十六16，林前一2，十四34。）但召会不是使徒的召会或长老的召会。召会的确不属于使徒或长老。但召会由众圣徒组成，因此是众圣徒的召会。召会蒙基督救赎，因此是基督的召会。召会由神重生，因此是神的召会。然而，一个使徒可能以为，既然某个召会藉著他的职事兴起，那个召会就属于他。同样，作长老的也许以为，因为他们在召会中领头，召会就是他们的。但彼得说得很清楚，长老要牧养神的群羊，不是牧养他们自己的群羊。
11According to this verse, elders are not rulers; they are shepherds. Sometimes a shepherd may have to rule the flock, but that is not the ruling of a king. It is a ruling of someone who cares for the flock. Shepherding is a proper care exercised over the flock. The flock needs to be cared for, protected, and led in the right direction. They need to be brought to a place where they can eat and drink. This is shepherding. In 5:2 Peter does not tell the elders to shepherd their own flock. He charges them to shepherd the flock of God. The flock is not the elders’ possession, but God’s possession. In a sense, the elders are employed by God to shepherd His flock. The elders should not regard the church in which they are taking the lead as belonging to them. In the New Testament we are told that the church is of Christ, is of God, and is of the saints. The church is called the church of Christ, the church of God, and the church of the saints (Rom. 16:16; 1 Cor. 1:2; 14:33). But the church is not the church of the apostles or the church of the elders. The church definitely does not belong either to the apostles or to the elders. But because the church is composed of the saints, it is the church of the saints. Because the church has been redeemed by Christ, it is the church of Christ. Because the church has been regenerated by God, it is the church of God. However, it is possible for an apostle to think since a certain church has been raised up through his ministry, that that church belongs to him. Likewise, the elders may think, because they are taking the lead in the church, that the church is theirs. But Peter makes it clear that the elders are to shepherd the flock of God, not their own flock
是监督，不是辖管
OVERSEEING, NOT RULING
12彼前五章二节的『监督』，意思是殷勤留意，要晓得情况如何。许多年前，我以为监督是要观察谁对谁错，谁作得好，谁作得差。后来我才领悟，监督主要的是在于监督需要。例如，牧人监督群羊时，他所关切的不是谁对谁错；他乃是关切群羊的需要。他的监督与保护群羊、引导群羊、并𫗪养群羊有关。牧人施行监督，为要供应群羊所需要的。彼得和保罗都用『监督』这辞。但他们没有用『辖管』这辞说到长老。监督是要观察情况、光景和需要，照顾召会同众圣徒。作父母的照管儿女，不是要找出他们的过错。作父母的监督儿女，是要保护他们，并照顾他们。因为作父母的对儿女有爱的关切，他们就监督儿女的活动。这不是说，作父母的辖管儿女；这乃是说，作父母的藉著监督来保护他们，并照顾他们。作长老的必须领悟，主没有设立他们操权辖管别人。辖管别人是丑陋、卑鄙的。作长老的绝不该辖管任何人。在马太福音里主耶稣说，祂是惟一的主和主人，我们都是弟兄。（二三8，10。）这就是说，长老，领头人，也不过是弟兄。一个多世纪以前，所谓的弟兄会看见这真理，放下一切公会的名称，单单称自己为弟兄。事实上，『弟兄会』这名称是别人给他们的绰号。在召会里我们都是弟兄，没有人该擅自辖管任何人。在彼前五章二节彼得说，长老施行监督，应当按著神，不是出于勉强，乃是出于甘心。作长老的应当甘愿照顾别人，照料他们，保护他们。他们不该勉强这样作。
12The word “overseeing” in verse 2 means taking the oversight, looking diligently to be aware of the situation. Years ago I thought that the overseeing was to observe who is wrong and who is right, who is doing well and who is doing poorly. Later I came to realize that to oversee is mainly a matter of overseeing the need. For example, when a shepherd is overseeing the flock, he is not concerned with who is right and who is wrong. He is concerned with the need of the flock. His oversight is related to protecting the flock, leading the flock, and feeding the flock. The shepherd exercises oversight in order to supply the flock with whatever is needed. Both Peter and Paul use the word “oversee.” But they do not use the word “rule” with respect to the elders. To oversee is to observe the situation, condition, and need. It is to take care of the church with all the saints. Parents do not watch over their children in order to find out their faults. Parents oversee their children in order to protect them and care for them. Because parents have a loving care for their children, they exercise oversight concerning the children’s activities. This does not mean the parents rule the children; it means that the parents protect them and care for them by taking oversight concerning them. The elders must realize that the Lord has not appointed them to be rulers exercising authority over others. Ruling over others is something ugly and base. The elders should never rule over anyone. In the Gospel of Matthew the Lord Jesus said that He is the only Lord and Master and we all are brothers (Matt. 23:8,10). This means that the elders, the leading ones, are also no more than brothers. More than a century ago, the so-called Brethren saw this truth, dropped all denominational names, and simply called themselves brothers. Actually, the title “Brethren” is a nickname given them by others. In the church we all are brothers, and no one should presume to rule over anyone. In 5:2 Peter says that the elders should oversee not by way of compulsion, but willingly, according to God. The elders should be willing to take care of others, to look after them, to protect them. They should not be compelled to do this
13由上下文我们能看见，监督的意思不是辖管，不是作王。在天然的生命里，每个人都喜欢辖管别人。作辖管者是不需要勉强、强迫的。『不是出于勉强，』这话指明监督是照顾召会，不是辖管召会。如彼得所说的，作长老的应当『按著神，…出于甘心』而监督。按著神监督，意即按著神的性情、心意、作法和荣耀，不按著人的偏好、兴趣和目的。作长老的不该按著他们的意见、观念、或好恶而监督。反之，他们该照著神的拣选、愿望、心意和喜好而监督。作长老的必须全然按著神的思想、感觉、意愿和拣选而监督。他们必须按著神的好恶而监督。
13By the context we can see that to oversee does not mean to rule; it does not mean to be a king. In the natural life, everyone likes to rule over others. There is no need to compel someone, to force him, to be a ruler. The words “not by way of compulsion” indicate that to oversee is to care for the church, not to rule over it. As Peter says, the elders should oversee “willingly, according to God.” To oversee according to God means according to God’s nature, desire, way, and glory, not according to man’sp reference, interest, and purpose. The elders should not oversee according to their opinion, concept, or likes or dislikes. Instead, they should oversee according to God’s choice, desire, intention, and preference. The elders must oversee the church altogether according to God’s thought, feeling, will, and choice. They must oversee according to God’s likes and dislikes.
14保罗和彼得在他们的著作中都说到长老。然而，我要说，彼得在彼前五章1一至四节里所摸著的，比保罗在提摩太前书和提多书里所摸著的更深。彼得在这里的话比保罗所说的更严肃。在彼前五章二节，彼得警告作长老的不要为著卑鄙的利益，乃要热切的施行监督。这就是说，作长老的不该利用长老职分，当作得利的方法。他们该热切的监督，像父母热切的照管儿女一样。
14Both Paul and Peter speak in their writings concerning elders. However, I would say that what Peter touches in 5:1-4 is even deeper than what Paul touches in Timothy and Titus. Peter’s word here i seven more serious than what Paul says. In 5:2 Peter warns the elders not to seek gain by base means, but to eagerly exercise oversight. This means that the elders should not take advantage of the eldership and use it as a means to gain money. They should eagerly take the oversight like parents who eagerly exercise care over their children.
不是作主辖管所委托他们的产业
NOT LORDING IT OVER THE ALLOTMENTS
15在三节彼得接著说，『也不是作主辖管所委托你们的产业，乃是作群羊的榜样。』作主辖管别人，指操权辖管被治理的人。（太二十25。）在信徒中间，除了基督以外，不该有别的主；众人都该是仆人，甚至是奴仆。（26～27，二三10～11。）召会中的长老只能带领，（不能作主，）所有的信徒都该敬重并跟随这带领。（帖前五12，提前五17。）在彼前五章三节彼得直接告诉长老们，不可作主辖管召会。所有的长老都该是圣徒的奴仆。长老甚至作仆人还不彀，他们必须是奴仆。这是彼得从主自己所学习的。彼得听见主耶稣说，想要为大的人，就必作奴仆。作长老的该把自己看作奴仆，把弟兄姊妹看作自己的主人。
15In verse 3 Peter goes on to say, “Nor as lording it over the allotments, but becoming patterns of the flock.” To lord it over others is to exercise lordship over those who are ruled (Matt. 20:25). Among the believers, besides Christ there should be no lord. All should be servants, even slaves (Matt. 20:26-27; 23:10-11). The elders in the church can only take the leadership (not the lordship), which all the believers should honor and follow (1 Thes. 5:12; 1 Tim. 5:17). In verse 3 Peter directly tells the elders not to lord it over the church. All the elders should be slaves of the saints. It is not adequate for the elders even to be servants; they must be slaves. This is something Peter learned from the Lord Himself. Peter heard the Lord Jesus say that those who desire to become great must be slaves. Elders should regard themselves as slaves, and the brothers and sisters as their masters
16所委托你们的产业，原文指一分土地，或资产，因此是所分配的土地、委托的资产；这里是指下句的群羊。召会乃是神的产业，分配给长老作他们受托的资产，蒙神委托他们照管。召会是神的群羊和祂的产业。长老们已蒙神设立作群羊的牧人。因此，神将他们所在地的召会分配给他们照管。一地的召会是神的产业，不是长老们的产业。但神已将那召会分配给长老们，使他们照顾召会，并牧养召会。不但如此，召会只是暂时分配给长老们照管。召会永远是神的产业。甚至长老自己也是作神产业之召会的一部分。
16Literally, the word “allotments” means lots, portions; hence, allotments, portions entrusted. Here this word refers to the flock. The churches are God’s possession, allotted to the elders as their allotments, their portions, entrusted to them by God for their care. The church is God’s flock and His possession. The elders have been appointed by God to be shepherds of the flock. Hence, God has allotted the church in their locality to them for their care. The church in a particular locality is God’s possession; it is not the possession of the elders. But God has allotted that church to the elders so that they may care for it and shepherd it. Furthermore, the church is only allotted to the elders for their care temporarily. For eternity the church is God’s possession. Even the elders themselves are a part of the church as the possession of God.
17长老们不该辖管所委托他们的产业，乃该作群羊的榜样。这就是说，他们领头事奉并照管召会，使信徒可以跟随。
17Instead of lording it over the allotments, the elders should become patterns of the flock. This means that they take the lead to serve and care for the church so that the believers may follow
那不能衰残的荣耀冠冕
the unfading crown of glory
18四节说，『到了牧长显现的时候，你们必得著那不能衰残的荣耀冠冕。』在使徒时代，冠冕乃是颁给在运动竞2技中的胜利者；（林前九25，提后四8；）那些是会朽坏的冠冕，其荣耀会衰残。主赐给忠信长老的冠冕，乃是对他们忠心事奉的赏赐。这冠冕的荣耀永不衰残，在神和基督的国（彼后一11）显现时，要成为得胜者所享受的一分荣耀。彼得对长老说的话很简短，却很有意义，也非常感动人。我盼望所有作长老的都花充分的时间，挖掘这些经文，以摸著这里所启示之真理的深奥。
18Verse 4 says, “And when the Chief Shepherd is manifested, you will receive the unfading crown of glory.” At the apostle’s time, crowns were given to victors in athletic games and warfare (1 Cor. 9:25; Tim. 4:8). Those were corruptible crowns, whose glory faded. The crown given by the Lord to the faithful elders will be a reward for their loyal service. The glory of this crown will never fade. It will be a portion of the glory for the overcomers’ enjoyment in the manifestation of the kingdom of God and Christ (2 Pet. 1:11). Peter’sword to the elders is brief, but it is meaningful and very touching. I hope that all the elders will take adequate time to delve into these verses in order to touch the depths of the truth revealed here.