Books
彼得前书生命读经 · 第33篇

神大能的手及其目标（一）

The Mighty Hand of God and its Goal (1)
1读经：彼得前书五章五至九节。在本篇信息中，我们要开始看彼前五章五至十一节；这一段是与神大能的手及其目标有关。我们要逐节来看五章五至九节。
1Scripture Reading: 1 Pet. 5:5-9 In this message we shall begin to consider 5:5-11, a section concerned with the mighty hand of God and its goal. We shall proceed verse by verse through 5:5-9
年幼的服从年长的
YOUNGER MEN SUBJECT TO ELDERS
2五节说，『照样，年幼的，要服从年长的；你们众人彼此相待，也都要以谦卑束腰，因为神敌挡狂傲的人，赐恩给谦卑的人。』彼得再次用『照样』这辞。本节的『照样』必是指彼得已经说过的服从。（二18，三1。）作妻子的要服从丈夫，作仆人的要服从主人。如我们所指出的，至少在某种程度上，作丈夫的该服从妻子。如今在五章五节彼得接著说，在召会生活中，年幼的该服从年长的。
2Verse 5 says, “In like manner, younger men, be subject to elders, and all of you gird yourselves with humility toward one another, because God resists the proud, but gives grace to the humble.” Once again Peter uses the phrase “in like manner.” In this verse “in like manner” must refer to what Peter has already spoken concerning submission or subjection (2:18; 3:1). Wives are to be subject to their husbands, and servants, to their masters. As we have pointed out, to some extent at least, husbands should subject themselves to their wives. Now in 5:5 Peter goes on to say that in the church life the younger men should be subject to elders
3五节里『年长的』，虽然原文与一节的长老同字，但这里原则上该是指所有年长的人。这就是说，年幼的不但该服从召会的长老，也该服从所有年长的弟兄。关于年幼的姊妹服从年长的姊妹，我信原则是同样的。
3Although the Greek word rendered “elders” in verse 5 is the same as that used in verse 1, here it should, in principle, refer to all older men. This means that the younger men should be subject not only to the elders of the church, but to all older brothers. I believe that the principle is the same concerning the younger sisters subjecting themselves to older sisters
以谦卑束腰
GIRDED WITH HUMILITY
4在五节彼得说，我们众人彼此相待，该以谦卑束腰。在召会里的每个人，包括长老，都该以谦卑束腰。在一章十三节彼得嘱咐我们，要束上我们心思的腰，但这里他指明我们全人都需要束紧。
4In 5:5 Peter says that all of us should gird ourselves with humility toward one another. Everyone in the church, including the elders, should gird himself with humility. In 1:13 Peter charges us to gird up the loins of our mind, but here he indicates that our entire being needs to be girded
5这里的『束腰』，原文源自奴仆的围裙一辞，指服事时用以束紧宽松之外衣者，这里用作比喻，表征在服事时穿上谦卑为美德。这比喻显然是出于彼得的印象，就是主如何以手巾束腰，降卑自己洗门徒的脚，特别是洗彼得的脚。（约十三4～7。）
5The Greek word for “gird” here is derived from a noun meaning a slave’s apron, which girds up his loose garments in the service. It is used here as a figure of speech, signifying the putting on of humility as a virtue in service. This figure comes evidently from Peter’sim press i on of how the Lord girded Himself with a towel when He humbled Himself to wash the disciples’ feet, especially Peter’s (John 13:4-7
6今天的木匠和印刷工人工作时，通常会穿围裙。古时候人穿宽松的衣服。因为这宽松的衣服使人很难工作，所以奴仆就穿围裙，束紧宽松的衣服。彼得用这个作隐喻，指明在召会生活中，我们都必须学习如何束紧自己。我们不该随意放松；我们若放松，自然会成为狂傲的。我们需要以谦卑束腰。我们若以谦卑束腰，就会成为谦卑、谨慎的人。我们不会放松或随便。在召会生活中，我们都该穿上谦卑的围裙。
6Today carpenters and printers often wear aprons while they are working. In ancient times the people wore clothing that was loose. Therefore, because this loose clothing made it difficult to work, the slaves wore an apron to bind up their loose clothing. Peter uses this as a metaphor to indicate that in the church life we all must learn how to gird up ourselves. We should not be loose in any way. If we are loose, we may automatically become proud. We need to gird ourselves with humility. If we are girded with humility, we shall become humble, careful persons. We shall not be loose or careless. In the church life we all should put on the apron of humility.
神敌挡狂傲的人
THE PROUD RESISTED BY GOD
7照著彼得的话，我们该以谦卑束腰，『因为神敌挡狂傲的人，赐恩给谦卑的人。』『敌挡』原文为很强的字眼，用以说到军队豫备抵抗仇敌。彼得用这话，表明神敌挡狂傲的人是何等强烈。
7According to Peter’sword, we should be girded with humility “because God resists the proud, but gives grace to the humble.” The Greek word translated “resist” is a strong word for an army preparing to resist the enemy. Peter uses this word to show how strong God is in resisting those who are proud
8彼前五章五节的『狂傲』，原文字面的意思是表现在（别人）上面。狂傲就是表现自己在别人之上。神敌挡高举自己在别人之上，并且看自己比别人强的人。我们不该狂傲，并且表现自己在别人之上，却该以谦卑的围裙束腰。穿上这样的围裙，总会使我们降低，并使我们卑微。
8The Greek word rendered “proud” in verse 5 literally means showing above (others). To be proud is to show ourselves above others. God resists the one who lifts himself above others and regards himself as better than others. Instead of being proud and showing ourselves above others, we should gird ourselves with the apron of humility. Putting on such an apron will always bring us down and cause us to be lowly
赐恩给谦卑的人
GRACE GIVEN TO THE HUMBLE
9彼得说，神不但敌挡狂傲的人，也赐恩给谦卑的人。严格的说，这恩典是指三一神自己作生命的供应，在谦卑的信徒里面繁增。我们看过，繁增的恩典，（一2，）与诸般的恩典（四10）和全般的恩典相符。（五10。）信徒已经得著起初的恩典，但这恩典需要在他们里面繁增，使他们有分于全般的恩典。神诸般的恩典就如五章十节里全般的恩典，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。）神将祂自己当作恩典，当作生命的供应赐给谦卑的信徒。彼前五章五节的『谦卑』，原文也是卑微的意思，与马太十一章二十九节者同，那里主耶稣说，『我心里柔和谦卑。』狂傲是高傲，但谦卑是卑微。我们若要在召会生活中降卑自己，就需要成为卑微的。我们不该高举自己，却该一直使自己卑微。这样，我们就会在接受三一神作生命供应的地位上；我们会得著神赐给谦卑信徒的恩典。
9Peter says that God not only resists the proud, but gives grace to the humble. Strictly speaking, this grace refers to the Triune God Himself as the life supply being multiplied in the humble believer. We have seen that the multiplied grace (1:2) corresponds to the varied grace (4:10) and all grace (5:10). The believers have received the initial grace, yet this grace needs to be multiplied in them that they may participate in all grace. 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). God gives Himself as grace, as life supply, to humble believers. The Greek word for “humble” in 5:5 also means lowly, as in Matthew 11:29, where the Lord Jesus says, “I am meek and lowly in heart.” To be proud is to be high, but to be humble is to be low. If we would humble ourselves in the church life, we need to become lowly. Instead of uplifting ourselves, we should always keep ourselves low. Then we shall be in a position to receive the Triune God as our life supply. We shall receive the grace God gives to humble believers.
谦卑服在神大能的手下
HUMBLED UNDER THE MIGHTY HAND OF GOD
10在彼前五章六节彼得说，『所以你们要谦卑，服在神大能的手下，使祂到了时候，可以叫你们升高。』这里的『要谦卑』，原文为被动式，指明神使我们谦卑，这主要的是藉著逼迫的苦难。（10。）然而，这需要我们与神的工作合作；我们必须甘愿在神大能的手下成为谦卑、卑微的。因此说『要谦卑』。『谦卑』是被动的，而『要』是主动的。当神行动，在我们身上工作时，我们需要采取主动，让祂在我们身上工作；采取主动是主动的，让祂工作是被动的。这就是我们甘愿服在神的手下，神的手是有大能为我们作成一切的。
10In verse 6 Peter says, “Therefore, be humbled under the mighty hand of God, that He may exalt you in due time.” The words “be humbled” here are passive voice, indicating to be made humble by God, mostly through the sufferings of persecutions (v. 10). This, however, needs our cooperation with God’so per at i on. We must be willing to be made humble, lowly, under the mighty hand of God. Hence, be humbled. We may say that “humbled” is passive, but “be” is active. While God is acting to operate on us, we need to take the initiative to be operated on by Him. To take the initiative is active; to be operated on is passive. This is our willingness to be under the hand of God, which is mighty to do everything for us
11神也许用逼迫使我们谦卑。事实上，神为著这目的，也许用任何一种苦难。好事临到我们，我们也许就成为狂傲的。但苦难或逼迫也许帮助我们谦卑。例如，一位弟兄也许因失业而谦卑。一个学生也许因为得到比他所期望的分数低而谦卑。这个学生若得到高分，他多少可能被高举；但他若得到低分，就可能谦卑。我们也可能在家庭生活中经历一些事情，叫我们谦卑。某位弟兄、姊妹的儿女若很杰出，作父母的也许就成为狂傲的。但儿女若给他们造成问题或难处，这就会使作父母的卑微。同样，一位青年弟兄的父亲若在工作上有非常高的地位，这位弟兄也许就很狂傲。假定他父亲是公司的董事长，或著名大学的校长，这位弟兄必定会以他父亲的地位为傲。但假定他的父亲是看门的，所受的教育非常有限；这位青年弟兄知道他的父亲有这样卑微的地位，这也许使他卑微。因著他的父亲没有崇高的地位，就使他谦卑。我要强调在六节彼得告诉我们『要谦卑』的事实。我们无法使自己谦卑。反之，我们需要神使我们谦卑。然而，神使我们谦卑，需要我们与神的工作合作。这就是说，我们必须甘愿在神大能的手下成为谦卑、卑微的。
11Persecution may be used by God to humble us. Actually, any kind of suffering may be used by God for this purpose. When good things happen to us, we may become proud. But suffering or persecution may help us to be humble. For example, a brother may be humbled as a result of losing his job. A student may be humbled by receiving a lower grade than he expected. If this student receives a high grade, he may be somewhat uplifted. But if he receives a lower grade, he may be humbled. We may also experience being humbled in our family life. If the children of a certain brother and sister are outstanding, the parents may become proud. But if the children cause them problems or difficulty, this will make the parents lowly. Likewise, if a young brother’s father has a very high position in his work, this brother may be proud. Suppose his father is the president of a corporation or the chancellor of a great university. Surely this brother would be proud of his father’s position. But suppose his father were a janitor with a very limited education. Knowing that his father had such a lowly position may cause this young brother to be lowly. He is humbled by the fact that his father does not have a high position. I would like to emphasize the fact that in verse 6 Peter tells us to “be humbled.” We cannot make ourselves humble. Rather, we need to be made humble by God. Nevertheless, God’s humbling of us requires our cooperation with God’so per at i on. This means that we must be willing to be made humble, lowly, under the mighty hand of God.
12我们可以说，『要谦卑』是主动而被动的：『要』是主动的，指我们主动要谦卑，『谦卑』是被动的，指神的工作使我们谦卑。虽然神的手有大能，为我们作所需要的一切，但祂的手仍需要我们的合作。神的工作需要我们的合作。所以，我们需要谦卑。
12We may say that “be humbled” is active-passive: “be” is active, pointing to our initiative to be humbled, and “humbled” is passive, pointing to God’s operation to humble us. Although God’s hand is mighty to do whatever is necessary for us, His hand still needs our cooperation. God’so per at i on needs our cooperation. Therefore, we need to be humbled.
到了时候叫我们升高
EXALTED IN DUE TIME
13彼得说，我们若谦卑，服在神大能的手下，祂到了时候，就会叫我们升高。服从神大能的手，甘愿成为卑微的，就是接受叫神得尊荣的作法，让祂有立场在祂的时候叫我们升高。甘愿让神使人降卑的手在祂的管教里叫我们卑微，乃是让神那使人升高的手在祂的得荣里叫我们升高的先决条件。这里有叫神得尊荣的作法，神使人降卑的手，以及神使人升高的手。神要使我们降卑，或使我们升高，在于我们的态度。我们也许采取一个作法，迫使神叫我们降卑；或者采取另一个叫神得尊荣的作法，帮助神到了时候叫我们升高。六节的『到了时候』，指神认为叫我们升高的适当时候。
13Peter says that if we are humbled under the mighty hand of God, He will exalt us in due time. To be submissive to God’s mighty hand, willing to be made lowly, is to take the God-honoring way that gives Him the ground to exalt us in His time. Willing to be made low by God’s humbling hand in His discipline is a prerequisite to being made high by God’s exalting hand in His glorification. Here we have the God- honoring way, God’s humbling hand, and God’s exalting hand. Whether God will humble us or exalt us depends on our attitude. We may take a way that forces God to humble us, or we may take another way, the God-honoring way, that helps God to exalt us in due time. The words “due time” in verse 6 refer to the time God considers right to exalt us
将我们的忧虑卸给神
CASTING OUR ANXIETY ON GOD
14在七节彼得接著说，『你们要将一切的忧虑卸给神，因为祂顾念你们。』这里的卸字，意思是抛给神；即交托与神、让给神。这动词的时态指明一劳永逸的举动。『一切的忧虑』这辞，指明我们一生全部的忧虑，我们整个人生及其一切忧虑，都该卸给主。我们需要学习如何将忧虑的重担抛给神。忧虑的重担现今也许在我们自己的肩膀上，但我们该将这重担从我们的肩膀卸给神。虽然动词『卸』指明一劳永逸的举动，但因为我们软弱，我们也许需要一再的将忧虑卸给神。有时候我们将忧虑卸给祂，但不久以后，又偷偷的拿回来。这是我的经历。我也许将忧虑卸给主；但几天后我也许察觉，我已经把这忧虑拿回到自己身上，所以我需要祷告：『主阿，赦免我把这忧虑从你拿回来。我要再一次将忧虑卸给你。』
14In verse 7 Peter goes on to say, “Casting all your anxiety on Him, because it matters to Him concerning you.” The word casting here means throwing upon, that is, committing to, giving up to. The verb denotes a once-for-all act. The words “all your anxiety” indicate that the whole lot of our anxiety throughout our entire life, our whole life with all its anxiety, should be cast on the Lord. We need to learn how to throw the burden of our anxiety upon God. It may now be on our own shoulder, but we should cast it from our shoulder to God. Although the verb “casting” indicates a once-for-all act, because we are weak, we may need to cast our anxieties upon God again and again. Sometimes we cast our anxieties upon Him only to secretly take them back a while later. This has been my experience. I may cast my anxiety upon the Lord. But a few days later I may realize that I have taken this anxiety back upon myself, and therefore I need to pray, “O Lord, forgive me for taking this anxiety back from You. Once again, I would cast my anxieties upon You
15有时候我对主说，『主，我不但将今天的忧虑卸给你，也将未来豫料会有的一切忧虑卸给你。主，我豫料许多忧虑会来临；我现今要将这一切要来的忧虑交给你。』
15Sometimes I have said to the Lord, “Lord, I cast not only today’s anxiety upon You, but all the anxieties I expect to have in the future. Lord, I anticipate that much anxiety will be coming. All this coming anxiety I will now give to You.”
16『忧虑』原文也是担忧或罣虑的意思。在逼迫中，信徒的苦难使他们担忧罣虑。他们不仅需要成为谦卑的，从狂傲、高傲被带到低微，更要将他们的一生及其忧虑卸给神，因为祂对他们不仅是大能、公义的，也是慈爱、信实的。我们可用飞机降落在繁忙的机场为例，说明忧虑如何临到我们。你若观看飞机著陆，就会看见牠们通常一架接一架进来。但有时候飞机成双甚至成队而来。忧虑也许围绕我们，像飞机环绕机场，等候降落的时间。人际关系密切的人，通常会比独居的人忧虑更多。例如，未婚的弟兄可能会远比已婚有好几个孩子的弟兄忧虑少。已婚的弟兄对妻子和儿女的关切，使他成为忧虑的人。首先他的妻子成为忧虑的源头。然后每个孩子一出生，他就多了一个忧虑的原因。孩子长大，结婚，有他们自己的儿女时，忧虑的原因也许更加多，因为那时孙子成了忧虑的源头。
16The Greek word for “anxiety” also means worry or care. In persecution the believers’ sufferings cause worry and anxiety to them. They need not only to be humbled, to be brought low from their pride, their haughtiness, but also to throw their life with its care upon God; for He is not only mighty and just, but also loving and faithful concerning them. We may use the landing of airplanes at a busy airport as an illustration of the coming of anxiety upon us. If you watch the airplanes making their approach to land, you will see that they usually come in one after another. But sometimes they come in pairs or even in a parade. Anxiety may circle around us like an airplane circling an airport, waiting for the time to land. Those who are involved with people will usually have more anxiety than those who live alone. For example, an unmarried brother will probably have much less anxiety than a married brother with several children. The married brother’s concern for his wife and children causes him to become anxious. First his wife becomes a source of anxiety. Then as each child is born, he has another reason to be anxious. The causes of anxiety may increase as the children grow up, get married, and have children of their own, for then the grandchildren become a source of anxiety
17同样，我们所有的财产或产业也许会造成忧虑。你若是一栋房子的主人，也许为著照料那房子而忧虑。但你若拥有第二栋房子，你就也要为那房子忧虑。你的银行存款也是同样；你在银行里所有的钱也可能成为忧虑的源头。我能从经历中见证，我的东西越多，我的忧虑就越多，忧虑的『飞机』就更多在我头上盘旋。我们都必须学习把一切的忧虑卸给主。我们若没有将忧虑卸给祂，就不会有平安。四岁以下的小孩子可能毫无忧虑。但我们越年长，忧虑就越多，因为更多忧虑的飞机等著降落在我们的『机场』上。那么，我们该怎么办？虽然不容易，但我们需要将忧虑卸给主。我们若发现自己将已经交给主的忧虑拿回来，我们就需要再将这忧虑卸给祂。
17Likewise, the property or possessions we have may cause anxiety. If you are the owner of one house, you may be anxious concerning the care of that house. But if you own a second house, you will also be anxious about that house. The same is true about your bank deposits. The money you have in the bank may also become a source of anxiety. From experience I can testify that the more things I have, the more anxiety I have, the more the “airplanes” of anxiety circle above my head. We all must learn to cast all our anxiety upon the Lord. If we do not cast our anxiety upon Him, we shall not have peace. Perhaps little children under the age of four do not have any anxiety. But the older we are, the more anxiety we have, because more airplanes of anxiety are waiting to land at our “airport.” What, then, shall we do? Although it is not easy, we need to cast our anxiety upon the Lord. If we find that we take back the very anxiety we have given the Lord, we need to cast it upon Him again
18我们可以将一切的忧虑卸给主，因为祂顾念我们。顾念，或，关心。管教并审判人的神对信徒，特别对受逼迫者有爱的关切，祂信实的顾念他们。他们能将忧虑卸给祂，特别是在受逼迫的时候。
18The reason we may cast all our anxiety on the Lord is that “it matters to Him” concerning us. The words “it matters to Him concerning you” may also be rendered, He cares for you.” The disciplining and judging God has a loving concern for the believers, especially the persecuted ones. He cares for them faithfully. They can cast their care upon Him, especially in their persecution
谨守、儆醒
SOBER AND WATCHFUL
19在八节彼得继续说，『务要谨守、儆醒。你们的对头魔鬼，如同吼叫的狮子，遍地游行，寻找可吞吃的人。』谨守就是有清明、谨慎、自制的心思，使我们晓得神管教我们的目的，以及仇敌要毁坏我们的诡计，特别如本章所启示的。我们若不将一切的忧虑卸给主，就会很难谨守。许多圣徒因著忧虑而成为混乱的。我们若抓住忧虑，我们的心思就不会谨守。我们不会谨守，反而可能在混乱的密云之下，并且没有方向感。我们的心思若被忧虑搅扰，我们就无法谨守。我们的思想不会清明，却会混乱、搀杂。我们的心思若在这样的光景中，我们就很难听见主的说话。忧虑也可能使我们胡言乱语。所以，我们若要谨守，就必须将忧虑卸给主。照著彼得在五章八节所说的，我们也需要儆醒。儆醒犹如战争中的警备，如同在前线的士兵。这里特指儆醒抵挡仇敌所带给在逼迫中受苦信徒的忧虑。忧虑是狡猾的仇敌。许多时候忧虑是撒但的化身。我们需要儆醒，不允许忧虑侵略我们。国家的防卫部队需要儆醒。国防部的人总是儆醒，免得仇敌入侵。这也是彼得劝我们要谨守、儆醒时的观念。
19In verse 8 Peter continues, “Be sober; watch. Your adversary, the Devil, as a roaring lion walks about, seeking someone to devour.” To be sober is to have a clear mind of sobriety and self-control so that we may know, especially as disclosed in this chapter, God’s purpose in disciplining us and His enemy’s scheme to destroy us. If we do not cast all our anxiety on the Lord, it will be difficult for us to be sober. Many saints become confused because of anxiety. If we hold on to our anxiety, our mind will not be sober. Instead of being sober, we may be under a thick cloud of confusion and have no sense of direction. If our mind is disturbed by anxiety, we cannot be sober. Our thinking will not be clear, but will be confused, mixed up. If our mind is in such a condition, it will be difficult for us to hear the Lord’s speaking. Anxiety may also cause us to speak in a nonsensical manner. Therefore, if we would be sober, we must cast our anxiety on the Lord. According to what Peter says in 5:8, we also need to watch. To watch is to be vigilant as in warfare, as soldiers on the frontier. Anxiety is a subtle enemy. Many times anxiety is Satan’sin carnation. We need to be watchful and not allow anxiety to invade us. A country’s defense requires watchfulness. Those in the defense department are always watchful lest an enemy invade the country. This is also Peter’s concept when he urges us to be sober and watchful
20彼得是照著他的经历写第八节。彼得也许受教育不足，但他在经历上很丰富。他年轻时，就蒙主呼召。主复活以后，彼得在那灵里多有学习。基督复活以前，彼得听见并看见了许多事。然而，他对那些事没有正确的解释和领会。但主复活以后，那灵来了，在彼得里面，也在他身上，他就开始领会他与主同在三年半期间所经历过的。因此，彼得是个满了经历的人。他的著作不仅仅是基于道理，也是基于经历。因著彼得的经历，他就能嘱咐圣徒谨守、儆醒。
20Peter wrote verse 8 according to his experience. Peter may have been lacking in schooling, but he was rich in experience. When he was a young man, he was called by the Lord. After the Lord’s resurrection, Peter learned much in the Spirit. Before the resurrection of Christ, Peter had heard and seen many things. However, he did not have the proper interpretation and understanding of those things. But after the Lord’s resurrection, the Spirit came to be within Peter and upon him, and he began to understand what he had experienced during the three and a half years he was with the Lord. Peter, therefore, was a man full of experience. His writings are based not merely on doctrine, but also on experience. Because of his experience Peter could charge the saints to be sober and watchful.
21如我们所指明的，『儆醒』含示争战。我们乃是在争战之中，我们需要警备，不要让仇敌进来。忧虑是狡猾的仇敌。魔鬼常隐藏在忧虑里面，或埋伏在牠背后。你若欢迎忧虑，就会欢迎魔鬼撒但。所以，你需要儆醒。主耶稣也嘱咐祂的门徒要儆醒祷告。（太二六41。）我们需要儆醒、警戒。
21As we have indicated, the word “watch” implies fighting. We are involved in a warfare, and we need to be vigilant. Do not let the enemy come in. Anxiety is a subtle enemy. Often the Devil is concealed within anxiety or lurks behind it. If you welcome anxiety, you will welcome Satan, the Devil. Therefore, you need to be watchful. The Lord Jesus also charged His disciples to watch and pray (Matt. 26:41). We need to watch, to be on the alert
我们的对头魔鬼
our adversary, the Devil
22我们需要儆醒，原因是我们的对头魔鬼，如同吼叫的狮子，遍地游行，寻找可吞吃的人。『对头』这辞，原文字面的意思是（诉讼中的）敌对者。这里是指控告我们的撒但。（启十二9～10。）魔鬼，原文意控告者，毁谤者。魔鬼，就是撒但，在神面前控告我们，又在人面前毁谤我们。彼前五章八节的魔鬼，对头，与七节的忧虑有关。我们若向忧虑让步，也就会向对头魔鬼让步。我们甚至可以说，七节的忧虑就是八节的对头。对头与仇敌不同。仇敌是在我们身外，对我们是客观的对手。对头是在我们里面主观的对手。撒但不但是我们外面的仇敌，也是我们里面的对头。忧虑是魔鬼作我们对头的一种形态。每当我们忧虑或担忧的时候，我们就该说，『撒但，你被暴露了；这忧虑其实就是你。不要掩饰你自己，我知道你是谁。这不是忧虑─这是你，魔鬼。撒但，离开我去罢！』
22The reason we need to be watchful is that our adversary, the Devil, as a roaring lion walks about, seeking someone to devour. Literally, the word “adversary” in Greek means an opponent (in a lawsuit). Here this word refers to Satan, who is our accuser (Rev. 12:9-10). The Greek word for Devil, diabolos, means accuser, slanderer. The Devil, who is Satan, accuses us before God and slanders us before men. The Devil, the adversary, in verse 8 is related to the anxiety in verse 7. If we give way to anxiety, we shall also give way to the adversary, the Devil. We may even say that the anxiety in verse 7 is the adversary in verse 8. An adversary is different from an enemy. An enemy is an opponent who is objective to us, outside of us. An adversary is a subjective opponent, an opponent within us. Satan is not only the enemy outside of us; he is also the adversary within us. Anxiety is a form of the Devil as our adversary. Whenever we are anxious or worried, we should say, “Satan, you are exposed. This anxiety is really you. Don’t cover yourself with a cloak. I know who you are. This is not anxiety—this is you, the Devil. Satan, get away from me
23照著上下文，忧虑实际上就是魔鬼。魔鬼假借忧虑，到我们这里来攻击。他装作忧虑。所以，我们需要儆醒、警备。吼叫的狮子寻找可吞吃的人在八节彼得也说，魔鬼如同吼叫的狮子，遍地游行，寻找可吞吃的人。『吼叫』一辞指明这狮子，魔鬼，在饥饿中咆哮。『遍地游行』一辞指明魔鬼不断积极的搜寻猎物。有句格言说，魔鬼从不睡觉。他总是忙碌、积极的寻找可吞吃的人。
23According to the context, anxiety is actually the Devil. The Devil comes to us to attack under the cloak of anxiety. He pretends to be anxiety. Therefore, we need to be watchful, vigilant. A ROARING LION SEEKING SOMEONE TO DEVOUR In verse 8 Peter also says that the Devil is as a roaring lion walking about, seeking someone to devour. The word “roaring” indicates that this lion, the Devil, is howling in hunger. The words “walks about” indicate the Devil’s constant and aggressive activity in seeking prey. There is a proverb which says that the Devil never sleeps. He is always busy and aggressive, seeking someone to devour.
24这里彼得警告在逼迫中受苦的信徒，他们若不肯谦卑，服在神大能的手下，（6，）将忧虑卸给神，（7，）他们就会被对头魔鬼，这吼叫的狮子所吞吃。这教训我们，狂傲和忧虑会使我们成为丰美的猎物，满足吼叫狮子的饥饿。无疑的，彼得在这方面无法忘记主说到魔鬼的愿望时，所给他的警告。（路二二31。）彼得在彼前五章八节里所写的很简单、简短并中肯。我们从他都有可学习的；尤其在作见证上，更当从他学习。有些人作见证是讲长篇故事，满了不必要的细节。我们在聚会中不需要长篇故事，乃需要简洁、中肯的见证。这种见证常常是最有功效的。
24Here Peter warns the suffering believers in persecution. If they would not be humbled under God’s mighty hand and cast their anxiety on God, they will be devoured by the roaring lion, the Devil, their adversary. This teaches us that pride and anxiety make us delicious prey to fill the hunger of the roaring lion. In this respect Peter no doubt could not forget the Lord’s warning to him regarding the Devil’s desire (Luke 22:31). Peter’s writing in verse 8 is simple, short, and to the point. We all have something to learn of him, especially in the giving of testimonies. Certain testimonies are long stories, filled with unnecessary details. Instead of long stories in the meetings, we need testimonies that are brief and to the point. Often this kind of testimony is most effective
在信上坚固
STANDING FIRMLY IN THE FAITH
25在九节彼得说，『你们要抵挡他，要在信上坚固，知道你们在世上的众弟兄，也是遭遇同样的苦难。』这里的抵挡，意思不是反抗，也不是苦斗，乃是在吼叫的魔鬼面前，在我们信的根基上站稳如磐石。本节的『信』，实际是说我们的信，指信徒主观的信，就是相信神保护的能力和爱的关切。在九节彼得说，我们在世上的众弟兄，也是遭遇同样的苦难。按本章和前章的上下文看，这些苦难是指逼迫中的苦难。我们看过，众弟兄意即众弟兄的集合，众弟兄所构成的家庭，在弟兄相爱之感觉里的众弟兄。（二17。）
25In verse 9 Peter says, “Whom withstand, firm in the faith, knowing that the same sufferings are being accomplished in your brotherhood in the world.” To withstand here does not mean to resist nor to struggle against. It is to stand firmly as a rock on the ground of our faith before the roaring Devil. In this verse “the faith” actually means our faith. It refers to the believers’ subjective faith, their faith in God’s protecting power and loving concern. In verse 9 Peter says that the same sufferings are accomplished in our brotherhood in the world. According to the context of this chapter and the preceding one, these sufferings are sufferings in persecution. We have seen that the brotherhood is the aggregate of the brothers, the family of the brothers, the brothers in the feeling of brotherliness (2:17
26五章七节里说到的忧虑与逼迫有关。圣徒在逼迫之下，他们就忧虑，不知道会遭遇甚么。这忧虑，这担忧，也许使他们怀疑所听过的福音。这也许对他们的信有消极的影响。为这缘故，彼得嘱咐信徒要抵挡魔鬼，在信上坚固，就是在他们的信上稳固。我们不可怀疑我们所信的，反而需要在我们的信上坚固，知道在世上的众弟兄，也是遭遇同样逼迫的苦难。
26The anxiety spoken of in 5:7 is related to persecution. When saints are under persecution, they are anxious, not knowing what will happen to them. This anxiety, this worry, may cause them to doubt the gospel they have heard. This may have a negative effect on their faith. For this reason, Peter charges the believers to withstand the Devil by remaining firm in the faith, that is, firm in their faith. Instead of doubting what we believe, we need to be firm in our faith, knowing that the same sufferings of persecution are being accomplished in the brotherhood throughout the world.