| 1 Peter 2:11-12 |
彼得前书2:11-12 |
| 11 Beloved, I urge you as sojourners and exiles to abstain from the passions of the flesh, which wage war against your soul. 12 Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation. |
11 亲爱的，我劝你们作客旅和寄居的人，要禁戒肉体的私欲，这私欲是与灵魂争战的。 12 你们在教外人中，应当品行端正，使那些人，虽然毁谤你们是作恶的，但因为看见你们的好行为，就要在鉴察的日子颂赞 神。
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| This morning we start a new section in the letter and so I want to make sure we are on the same page with the previous section so you will be ready for this new section. |
今天早上我们要进入这信中一个新的部分，所以我想确保大家对前一部分有共同的认识，为这个新的部分作好准备。 |
| Remember that the theme of the letter is stand firm in the true grace of God as elect exiles (1:1; 5:12). |
请记住，这封信的主题是， 作为蒙拣选的寄居者在神的真恩中站稳（1:1; 5:12）。 |
| 1 Peter 1:1-2 |
彼得前书1:1-2 |
| We are elect exiles because God chose us, the Spirit set us apart to obey Jesus and be sprinkled with his blood as his new covenant people. |
我们是蒙拣选的寄居者，因为神拣选了我们，圣灵把我们分别为圣，因而顺从耶稣，并被祂的血洒过，成为新约子民。 |
| 1 Peter 1:3-2:10 |
彼得前书1:3-2:10 |
| Praise be to God that he saved us and made us his people because of his great mercy (he caused us to be born again so that we have indestructible hope, inexpressible joy, incomparable privilege of being his people). |
赞美神，祂拯救了我们，因祂的大怜悯，使我们成为祂的子民（祂使我们重生，使我们有不可朽坏的盼望，无法形容的喜乐，作祂的子民有无可比拟的特权）。 |
| Therefore, we respond as his children by hoping fully, being holy, fearing our Father in this time of exile, loving one another, and longing for the pure milk of the word. |
因此，作为祂的儿女，我们要作出回应，在这寄居的日子里，满怀希望，成为圣洁，敬畏天父，彼此相爱，渴慕话语纯净的灵奶。 |
| We proclaim his excellencies now because of his great mercy he called us out of darkness into his marvelous light. |
我们现在宣扬祂的美德，因祂的大怜悯，召我们出黑暗进入祂奇妙的光明。 |
| Now we start a new section and we are returning to the theme of standing in the true grace of God as elect exiles. But how do heaven’s citizens and earth’s exiles stand firm in this fallen world? Peter is going to walk us through how Christians should respond to challenging situations as we are called to submit in three spheres: political (2:13-17), social (2:18-25), and family (3:1-7). But before we talk about those challenging circumstances, he gives us two guiding principles for how we live in any earthly sphere. Specifically, there are two realities that rise to the top as guiding principles: (1) the war for the soul (v. 11) and the glory of God (v. 12). |
现在我们开始新的部分，我们重新回到主题，就是作为蒙拣选的寄居者站稳在神的真恩里。但是，天上的公民同时也是地上的寄居者如何在这个堕落的世界里站稳呢？彼得将带领我们了解基督徒应该如何应对具有挑战性的情况，因为我们蒙召在三个领域顺服：政治（2:13-17）、社会（2:18-25）和家庭（3:1-7）。但在我们谈论那些具有挑战性的环境之前，他给我们提供了两个指导原则，指导我们如何在任何世人领域中生活。具体而言，有两个现实上升到顶层，成为指导原则：（1）灵魂的争战（第11节）和（2）神的荣耀（第12节）。 |
| 11Beloved, I urge you as sojourners and exiles to abstain from the passions of the flesh, which wage war against your soul. 12 Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation. |
11亲爱的，我劝你们作客旅和寄居的人，要禁戒肉体的私欲，这私欲是与灵魂争战的。12你们在教外人中，应当品行端正，使那些人，虽然毁谤你们是作恶的，但因为看见你们的好行为，就要在鉴察的日子颂赞 神。
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Main Point: |
要点： |
| Citizens of heaven live in a distinctive way that puts on display the battle for the soul and the greatness of God |
天国公民特立独行，展现出灵魂的争战与神的伟大。 |
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| 1. The War for the Soul |
1.灵魂的争战 |
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11Beloved, I urge you as sojourners and exiles to abstain from the passions of the flesh, which wage war against your soul.
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11亲爱的，我劝你们作客旅和寄居的人，要禁戒肉体的私欲，这私欲是与灵魂争战的。
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| A. You Are No Longer Home (11a) |
A.这里不再是你们的家（11a） |
| “Beloved, I urge you as sojourners and exiles” |
“亲爱的，我劝你们作客旅和寄居的人” |
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| B. “Abstaining like Exiles” |
B. “像寄居者一样禁戒私欲” |
| “to abstain from the passions of the flesh” (11b) |
“要禁戒肉体的私欲”（11b） |
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| C. The War for the Soul |
C. 灵魂的争战
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| “which wage war against your soul” (11c)
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“这私欲是与灵魂争战的”（11c） |
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| A. You Are No Longer Home (11a) |
A. 这里不再是你们的家（11a） |
| “Beloved, I urge you as sojourners and exiles” |
“亲爱的，我劝你们作客旅和寄居的人” |
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| If someone is an exile from another land, they may have customs and practices that the locals find different (perhaps negatively - strange and odd – or positively – unique and fascinating). But it would not be surprising if they look differently and live differently. |
如果一个人是从另一个国家流亡过来的，他们可能会带着当地人感觉不一样的风俗习惯（可能是负面的—陌生而古怪--或者正面的—独特而迷人）。但如果他们相貌清奇，行事独特，也就不足为奇。 |
| Peter says the same thing here. Heaven’s citizens are going to live differently than the world’s citizens. The unique aspect here is that this change has been very sudden. People used to look like everyone else and then they suddenly changed – they switched their citizenship and suddenly started living differently. |
彼得在这里说的也是这么一回事。天国公民行事为人当然不同于属世公民。这里的独特之处在于，这种变化非常突然。以前这些人和其他人别无二致，然后他们突然变了——他们转换了公民身份，突然开始了不同的生活。 |
| It is important to see that positional sanctification leads to progressive sanctification. You live like an exile after you become an exile. You do not become a citizen of heaven by living like it until you become one. You live like it only after you become one. |
必须看到的是，位分性的成圣导致了渐进性的成圣。你变成一个寄居者以后就活得像一个寄居者。在你成为天国公民之前，你不能像天国公民那样生活。只有当你成为其中一员之后才会像那样生活。 |
| B. “Abstaining like Exiles” |
B. “像寄居者一样禁戒私欲” |
| “to abstain from the passions of the flesh” (11b) |
“要禁戒肉体的私欲”（11b） |
| In the world (viewed as a foreign land), there are pleasures to be picked that God has forbidden. Therefore, there will be a clash of cultures because the kingdom of God has a certain moral culture and the kingdoms of this world have a different one. Therefore, there will be times when the world says “indulge” and God says “abstain.” |
在这个世界上（视作异国他乡），有上帝所禁止的欲乐可选。所以，文化会有冲突，因为神的国度有一定的道德文化，而这个世界的国度有不同的道德文化。所以，有的时候，世人说“尽情享受”，神却说“禁戒克制”。 |
| The Jews throughout history had experienced these things as part of the old covenant both culturally and morally. Culturally (abstain from pork) or morally (abstain from sex outside of marriage). |
历史上的犹太人无论在文化上还是在道德上都经历过这些事情，是旧约的一部分。无论是文化上（禁食猪肉）还是道德上（禁戒婚外性行为）。 |
| Peter writes to the church composed of Jews and Gentiles in the new covenant. Thankfully the new covenant changed the first type of abstention (that is why I call bacon “victory meat”), but not the second. There are many examples where the world’s ethic says “indulge” and the church says “abstain” (i.e., sex outside of marriage, drunkenness, etc.) Paul uses the word “abstain” in a command with reference to sexual morality (1 Thess. 4:3-5). |
彼得给新约中由犹太人和外邦人组成的教会写信。值得庆幸的是，新约改变了第一种禁戒（这就是为什么我称培根为 "胜利肉"），但没有改变第二种禁戒。 属世伦理说“尽情享受”，教会却说“禁戒节制”（即婚外性行为、醉酒等）的例子很多，保罗在命令中用了“远避”一词，是针对性道德（帖前4:3-5）。 |
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3For this is the will of God, your sanctification: that you abstain from sexual immorality; 4that each one of you know how to control his own body in holiness and honor, 5not in the passion of lust like the Gentiles who do not know God; |
3神的旨意是要你们圣洁，远避淫行； 4要你们各人晓得怎样用圣洁尊贵的方法保守自己的身体；5不要放纵邪情私欲，像那些不认识 神的外族人一样 |
| Now Peter goes further in giving a rationale for why God says “abstain,” even when the world says “indulge.” |
现在，彼得进一步给出了一个理由，说明为什么神说“禁戒节制”，即使世人说“尽情享受”。 |
| C. The War for the Soul |
C.灵魂的争战 |
| “which wage war against your soul” (11c)
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“这私欲是与灵魂争战的”（11c） |
| Peter’s warning here is easy to see. He is giving the rationale for abstaining. It is not hard to understand. It is like God saying “don’t pick those berries.” When we ask “why?”, he says because they are poisonous – they will kill you. |
彼得在这里的警告显而易见。他是在给出禁戒私欲的理由。这不难理解。这就像上帝说“不要摘那些浆果”。当我们问“为什么”时，祂说因为它们有毒--它们会毒死你。 |
| Your flesh has desires to pick pleasures from places forbidden by God. Your flesh has passions or desires for things God forbids. These things that are enticing to your flesh are actually trying to kill you. They have declared war on your soul. You were in darkness. Now you are in the light, but there is darkness that remains inside you and darkness all around you, and it wants you – the darkness is trying to extinguish the light. Light and darkness are always at war. |
你的肉体有欲望，想从神所禁止的地方采摘快乐。你的肉体对神所禁止的东西有激情或欲望。这些对你肉体有诱惑力的东西，其实是想杀死你。它们已经向你的灵魂宣战了你在黑暗中。现在你在光明中，但你的内心还残留着黑暗，你的周围都是黑暗，它想要你--黑暗想把光明熄灭。光明与黑暗总是在交战。 |
| I fear here that many people could miss what Peter is saying because they think he is talking about two paths (Christian and non-Christian) instead of three. There are two ways to live like you are lost and one way to live as a Christian. |
我担心在这里，许多人可能会误解彼得所说的，因为他们认为他说的是两条路（基督徒和非基督徒），而不是三条路。有两种方式可以让你活得像失丧者，一种方式可以让你活得像基督徒。 |
| Application: The False Paths of Legalism and License |
应用：律法主义和自由放纵的错误路径。 |
| A. License |
A.自由放纵 |
| License believes that the way to find real blessing in life is outside of God and his will. You need to go outside of the commandments and then take those pleasures for yourself. What is better? The life (pleasures) that are ripe for the picking outside of God and his will. |
自由放纵认为，在生命中找到真正祝福的道路是在上帝和祂的意志之外。你需要走出律法之外，而把快乐留给自己。哪个更好？在上帝及其旨意之外，生命（快乐）已经熟透待摘。 |
| B. Legalism |
B. 律法主义 |
| Both of these responses embrace sinful, worldly passions. The problem is that most people only think in terms of one direction: license. But legalism also embraces worldly passions. Listen to what constitutes “the world and its desires” in John 2:15-17. |
这两种反应都包含着罪恶的、属世的激情。问题是，大多数人只从一个方向考虑：自由放纵。但律法主义也包含了属世的激情。听听约翰一书2:15-17中什么是“世界和它的欲望”。 |
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15Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. 16For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world. 17And the world is passing away along with its desires, but whoever does the will of God abides forever.
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15不要爱世界和世上的东西。人若爱世界，爱父的心就不在他里面了。16原来世上的一切，就如肉体的私欲，眼目的私欲和今生的骄傲，都不是出于父，而是从世界来的。17这世界和世上的私欲都要渐渐过去，但那遵行 神旨意的却存到永远。
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| What are the desires of the world: (1) desires of the flesh, (2) desires of the eyes, and (3) pride of life. The desires of the flesh refers to the desire to do. The desires of the eyes is the desire to have. The pride of life is the desire to be. |
世界的欲望是什么。(1)肉体的私欲、(2)眼目的私欲和(3)今生的骄傲。肉体的私欲，就是指想要做的欲望。眼目的私欲，就是指想要拥有的欲望。今生的骄傲，就是指想要成为的欲望。 |
| Both legalism and license are agreed in one central blasphemy: God is not good and benevolent. License says that God is not good and he does not have good for us. Our joy is found in going outside of the will of God as expressed in God’s commands. |
律法主义和自由放纵都在一个核心的亵渎上达成一致：上帝不是良善的、仁慈的。自由放纵说，上帝不是好东西，祂对我们没有好处。我们的喜乐只能在神的命令所表达的神的旨意之外去寻找。 |
| But legalism does the same thing in a slightly different way. Legalism also says that God is not good and benevolent and gracious. He does not bountifully pour out grace on us. We have to earn it. We work for it like a wage. We need to pry blessings out of his hand because he is so stingy. |
但律法主义的做法略有不同。律法主义也说，上帝不是良善仁慈的，也不是恩典的。祂不会丰盛地将恩典倾倒在我们身上。我们必须去争取。我们要像挣工钱一样努力去挣。我们需要撬开祂的手去夺取祝福，因为祂太吝啬了。 |
| Both of these paths (legalism and license) are dead ends that had their origin in the original temptation and sin. Satan’s temptation asked Adam and Eve to believe that God was not good and benevolent. He was holding back. He did not want them to be fully happy. He was keeping things from them that they needed to take for themselves. |
这两条路（律法主义和自由放纵）都是死胡同，它们的起源是最初的试探和罪。撒旦的试探要让亚当和夏娃相信上帝不是良善和仁慈的。祂有所保留。祂不希望他们全然幸福。祂对他们隐瞒了一些他们自己需要的东西。 |
| One type of living (License) says: these things are better |
一种生活方式（自由放纵）说：这些东西更好。 |
| Why are they better? Answer: God and his will are killjoys. I can do better outside of his will. (I would rather have these things – superior satisfaction). In this system of living, there is the idea of conquest and self-satisfaction (sexual conquest, business success, career goals, possessions, fame) |
它们为什么更好？答曰：上帝和祂的意志是抹杀乐趣的扫兴者。在祂的意志之外，我可以活得更好。（我宁愿拥有这些东西--优越的满足感）。在这个生活体系中，充满着征服和自我满足的思想（性征服、商业成功、事业目标、财产、名声）。 |
| Another type of living (Legalism) says: I am better |
另一种生活方式（律法主义）说：我是更好的。 |
| Why am I better? Answer: My superior willpower as seen in my ability to resist worldly pleasures. This system of living does not at all talk about the invitation to be satisfied in the Lord and taste his goodness and delight in his marvelous light. |
为什么我更好？答曰：我超强的意志力，从我抵御世俗快乐的能力中可以看出。这种生活体系根本就谈不上邀请我们在主里满足，品尝祂的美善，以祂的奇妙光明为乐。 |
| The Christian way to live (Christian hedonism) says: God is better |
基督徒的生活方式（基督教快乐主义）说：上帝才是更好 |
| Why is he better? His steadfast love is better than life. The life he gives is better than death. He is light and his marvelous light is better than darkness. He satisfies fully and forever whereas the world only satisfies in a partial and passing way. |
为什么更好？祂的慈爱比生命更好。祂所赐的生命比死亡好。祂是光明，而祂的奇妙光明比黑暗好。祂带给我们的满足是完全而永恒，但世界给我们的满足只是残缺而无常。 |
| Isn’t this the whole meaning of the word “abstain?” You abstain from something in order to feast on something better. That is the whole point of the Christian life and what makes it different than the two false paths of the flesh. The Christian says, Whom have in heaven but you and earth has nothing that I desire besides you. My flesh and my heart may fail, but God is the strength of my heart and my portion forever (Psalm 73:25). |
这不正是“禁戒”的全部含义吗？你禁戒某些东西，是为了畅享更好的东西。这就是基督徒生活的全部要点，也是它与属肉体的两条假道不同之处。基督徒说：除你以外，在天上我有谁呢？除你以外，在地上我也没有所爱慕的。我的肉体和我的心肠衰残；但 神是我心里的力量，又是我的福份，直到永远。（诗篇73:25-26） |
| Verse 12 is going to lay out that third way. |
第12节就是要把这第三条道路显明出来。 |
| 2. The Glory of God |
2. 神的荣耀 |
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12Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation.
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12你们在教外人中，应当品行端正，使那些人，虽然毁谤你们是作恶的，但因为看见你们的好行为，就要在鉴察的日子颂赞 神。
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| A. The Christian Code of Conduct: Beautiful Behavior (12a) |
A. 基督徒的行为准则：美好的品行（12a） |
| B. The World’s Initial Response: Verbal Persecution (12b) |
B. 世界的初步反应：口头迫害（12b） |
| C. The Final Result: You Will Be Vindicated on the Day of Visitation (12c) |
C. 最后的结果：你将在监察之日得平反（12c） |
| A. The Christian Code of Conduct: Beautiful Behavior |
A.基督徒的行为准则：美好的品行 |
| “keep your conduct among the Gentiles honorable” (12a) |
“你们在教外人中，应当品行端正” （12a） |
| Verse 12 looks like it stands on its own as a command “keep your conduct,” but this translation hides the fact that it is a participle. I think it could be better translated, “Abstain from the passions of the flesh…by keeping or maintaining your conduct among the Gentiles honorable.” In other words, the word gets the feel of a command (imperatival sense) from its connection to the main verb. |
第12节看似独立成了“应当品行端正”的命令，但这个翻译掩盖了它是个分词的事实。我认为更好的翻译是：“禁戒肉体的私欲……通过在教外人中保持品行端正。”（译注：中文语法没有分词，只能用“通过”来表示方法）。换句话说，这个词从与主动词的联结中得到了命令的感觉（祈使语气）。 |
| Peter calls believers to a certain code of conduct as they abstain. In other words, abstaining will mean not indulging in some things, but it will mean feasting somewhere else (like on God!). That is why Peter’s command is not merely a moral code. We saw earlier that legalists and Pharisees and people of other religions can be very moral in terms of abstaining from certain things. Instead Peter calls them to a kalos code of conduct. This is a unique word. It does not merely mean “moral;” it is a word for beauty. He is talking about conduct that is morally beautiful. Isn’t that the thing about light? It isn’t just warm. It isn’t just bright. The way it shines in the darkness is beautiful, dazzling, radiant. Peter is calling them to beautiful behavior. |
彼得呼召信徒在禁戒私欲时，要有一定的行为准则。换句话说，禁戒私欲意味着不沉迷于某些事，但也意味着要畅享别的某些（比如神！）。这就是为什么彼得的命令不仅仅是道德准则。我们在前面看到，律法师和法利赛人以及其他宗教人士在禁戒某些事情上可以显得很有道德。相反，彼得呼召他们要品行端正（kalos）。这是一个很独特的词。它的意思不只是“道德”，而是形容美丽。他说的是道德上的美好品行。这说的不正是光明吗？它不仅仅是温暖。它也不仅仅是明亮。它穿透黑暗的时候是美丽、耀眼、璀璨的。彼得称它们为美好的品行。 |
| It is so helpful when we think of what the standard is. There are things that are more beautiful than others and there are actions that are more moral than others. All of these things presuppose a standard of beauty and a standard of morality. Christians believe that God is the standard of what is good and what is true and what is beautiful. Peter is calling Christians to behavior that reflects the moral beauty of God. Holiness is not a boring thing; it is a beautiful thing. That is why the Bible talks about the splendor of God’s holiness. For example, when you tell a lie that saves your skin and gets someone else in trouble, that is not just wrong, but ugly. But where do you get that standard. If you accept one common narrative in our culture, there is no standard. It is just survival of the fittest. Deception is a virtue in nature. Ambush is how many apex predators kill their prey. |
当我们想到标准是什么的时候，这一点就会很有帮助。有些东西比别的更美，有些行为比别的更有道德。这些比较的前提是要有一个美的标准和道德的标准。基督徒相信，上帝是真善美的标准。彼得是在呼召基督徒的行为要体现上帝的道德美。圣洁不是乏味的，而是美好的。这就是为什么圣经讲到神的圣洁的辉煌。比如，你为求自保而说谎，却给别人带来麻烦，这不仅是错误的，而且是丑陋的。但你从哪里得到这个标准。如果你接受我们文化中的共同叙事，那就没有标准可言。只是适者生存而已。欺骗在自然界是一种美德。埋伏是顶层掠食者搏杀猎物的惯用伎俩。 |
| But if God is the standard then it makes perfect sense. God not only does not tell a lie; he cannot lie. He is truth. Everything that he says and does is truth. He cannot act contrary to his character. When Peter calls us to be holy as God is holy, he is showing us the standard and telling us to let others see God through reflecting his moral beauty and goodness. |
但如果上帝是标准的话，那就很有道理了。上帝不仅不说谎，而且从不会说谎。祂就是真理。祂一切所说的和所做的，都是真实。祂不能违背自己的本性行事。当彼得呼召我们要像上帝一样圣洁时，他是在向我们表明标准，告诉我们要通过反映神的道德美和善，让别人看到神。 |
| B. The World’s Initial Response: Verbal Persecution |
B. 世界的初步反应：口头迫害 |
| “so that when they speak of you as evildoers” (12b) |
“使那些人，虽然毁谤你们是作恶的”（12b） |
| There is a tragic irony at work here. The Christian code of conduct is what God calls “good,” but the world calls “evil.” It should be no surprise that a world that rejects God and his will would also reject what he calls good. The surprise is how the world enforces that rebellious standard. The world has its own system of judgment and Christians are targeted as evildoers. Obviously, the world’s verdict and God’s verdict are at odds when it comes to his people. |
这里有个悲剧性的反讽。基督教的行为准则就是上帝所说的“善”，却是世人所说的“恶”。一个拒绝上帝及其意志的世界，也会拒绝祂所说的善，这并不奇怪。奇怪的倒是世界如何执行这个叛逆的标准。世界有自己的审判体系，基督徒被当作恶人。显然，关于上帝的子民，世界的裁决和上帝的裁决是不一致的。 |
| Perhaps it would help to see a couple of passages that highlight this verbal persecution or judgment (slander, maligning, speaking evil against). |
也许看几段强调这种言语上的逼迫或审判（诽谤、诋毁、恶语相向）的经文会有帮助。 |
| 1 Peter 3:14-17 |
彼得前书3:14-17 |
|
14But even if you should suffer for righteousness’ sake, you will be blessed. Have no fear of them, nor be troubled, 15but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect, 16having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame. 17For it is better to suffer for doing good, if that should be God’s will, than for doing evil. |
14就算你们要为义受苦，也是有福的。不要怕人的恐吓，也不要畏惧。15只要心里尊基督为圣，以他为主；常常作好准备，去回答那些问你们为甚么怀有盼望的人，16但要用温柔敬畏的心回答。当存无愧的良心，使那些诬赖你们这在基督里有好品行的人，在毁谤你们的事上蒙羞。17如果 神的旨意是要你们受苦，那么为行善受苦，总比为行恶受苦好。 |
| 1 Peter 4:1-5 |
彼得前书4:1-5 |
|
Since therefore Christ suffered in the flesh, arm yourselves with the same way of thinking, for whoever has suffered in the flesh has ceased from sin, 2so as to live for the rest of the time in the flesh no longer for human passions but for the will of God. 3For the time that is past suffices for doing what the Gentiles want to do, living in sensuality, passions, drunkenness, orgies, drinking parties, and lawless idolatry. 4With respect to this they are surprised when you do not join them in the same flood of debauchery, and they malign you; 5but they will give account to him who is ready to judge the living and the dead. |
基督既然在肉身受过苦，你们也应当以同样的心志装备自己（因为在肉身受过苦的，就已经与罪断绝了），2好叫你们不再随从人的私慾，只顺从 神的旨意，在世上度余下的光阴。3因为你们过去随从教外人的心意，行邪淫、私慾、醉酒、荒宴、狂饮和可憎拜偶像的事，时候已经够了。4他们见你们不再与他们同奔那纵情放荡的路，就觉得奇怪，毁谤你们。5他们必要向那位预备要审判活人死人的主交帐。 |
| Notice our earlier observation. It is not as if people suddenly move into the neighborhood from a foreign country. Local people might expect them to be different. Some of the locals have suddenly changed. You used to look like them and live like them and talk like them and suddenly it was like you completely changed your citizenship and your culture. You did. |
请注意我们前面的观察。这不像有人突然从国外搬进小区。当地人可能会预期他们有不同之处。有些当地人可能会突然改变。你以前长得像他们，言行举止也像他们，突然间你就像完全改变了你的公民身份和文化。你确实如此。 |
| That is why it important to remember that the church is a chosen race and has now become a minority culture. The world constitutes a majority culture – a certain way of thinking and living. The church is now marginalized as a minority culture – we think and live and talk in a different way. |
所以要记住，教会是一个被拣选的族类，现在已经成为少数族裔文化。世界构成了多数人的文化—某种特定的思维方式和生活方式。教会现在作为少数派文化被边缘化了—我们以不同的方式思考、生活和说话。 |
| C. The Final Result: The Glory of God and Vindication on the Day of Visitation |
C. 最后的结果：你将在监察之日得平反 |
| they may see your good deeds and glorify God on the day of visitation (v. 12c) |
但因为看见你们的好行为，就要在鉴察的日子颂赞 神（12c）
|
| Let’s start with the phrase “the day of visitation” (v. 12). When does God visit unbelievers so that they stop maligning the light and start calling attention to it in a way that says God is great and glorious and beautiful? Commentators typically debate two different positions. |
让我们从“鉴察的日子”这个片语开始。什么时候神会鉴察不信的人，使他们不再恶毒地诋毁光明，而开始颂赞神是伟大、荣耀和美丽的以呼吁人们注意光明？注释家通常会辩论两种不同的立场。 |
| 1. Conversion. Some say the day of visitation is conversion (spiritual visitation). God visits their souls and changes them so that suddenly they pass from darkness to light as Christians. They can now see that what they used to call evil and ugly is good and beautiful. They glorify God because God has opened their eyes and they see his beauty and excellence. |
1. 归信。有人说鉴察的日子就是归信的日子（灵性的鉴察）。神鉴察他们的灵魂，改变他们，使他们突然从黑暗走向光明，成为基督徒。他们现在可以看到，过去被他们称为邪恶而丑陋的东西原来是是良善而美丽。他们荣耀神，因为神开了他们的眼睛，他们看到了神的荣美和美德。 |
| 2. The Second Coming. Others say that the day of visitation is the day of the Lord and the final judgment (physical visitation). Jesus returns bodily and comes to vindicate his people and judge his enemies. His enemies will glorify God in the sense that every knee will bow and every tongue will confess that Jesus Christ is Lord. God will be shown to be glorious when he judges them and vindicates himself and his will and his worth and his people. |
2. 基督再来。也有人说，鉴察的日子就是主的日子，也是最后的审判（有形的鉴察）。耶稣亲身再临，来为祂的百姓平反，审判祂的敌人。祂的仇敌会荣耀神，因为每一个人都会屈膝，每一条舌头都会承认耶稣基督是主。当神审判他们，为祂自己及其旨意、祂的价值和祂的子民伸冤时，就会显出祂的荣耀。 |
| When I come up against two different interpretations, I usually do not say “both.” But this text is one of the rare exceptions for me because I think Peter uses this language with intentional double-meaning. |
当我遇到两种不同的解释时，我通常不会说“二者都对”。但这段经文对我来说是一个难得的例外，因为我认为彼得使用这种语言是有意的双重含义。 |
| Let’s start with the language of God visiting people. Can it be a reference to conversion? Listen for example to Acts 15. |
我们先从神鉴察人的语言说起。它可以指归信吗？请听使徒行传15章中的例子。 |
|
13After they finished speaking, James replied, “Brothers, listen to me. 14Simeon has related how God first visited the Gentiles, to take from them a people for his name (Acts 15:13-14). |
13他们讲完了，雅各说：弟兄们，请听我说！14刚才西门述说 神当初怎样关怀外族人，从他们中间拣选了众人，归在自己的名下（使徒行传15:13-14）。
|
| The visitation in view here is when Peter preached the gospel in the household of Cornelius, the Spirit moved mightily and they embraced the gospel and were added to the church (Acts 11). The book of Exodus spoke of visitation in a similar sense to refer to God’s deliverance for his people. As Moses led the people out of Egypt it says, “Moses took the bones of Joseph with him, for Joseph had made the sons of Israel solemnly swear, saying, “God will surely visit you, and you shall carry up my bones with you from here” (Exod. 13:19). |
这里所说的“关怀”就是彼得前书中的“鉴察”。彼得当时在哥尼流家传福音，圣灵大大感动，他们接受福音，加入教会（使徒行传11章）出埃及记说到“眷顾”，也是类似的意思，指的是神为祂的子民施行拯救。摩西把约瑟的骸骨一同带去；因为约瑟曾叫以色列人严严地起誓，对他们说： 神必眷顾你们，你们要把我的骸骨从这里一同带上去。（出埃及记13:19） |
| This way of reaching “visitation” definitely fits the argument of the rest of the letter. Peter highlights that beautiful behavior can have a converting impact. It is what he will say in chapter 3 where an unbelieving husband can be won without a word by observing the beautiful behavior of his believing wife. The same word used in verse 12 for conduct (ἀναστροφή) appears two more times in the passage (3:1, 2). It is also true that when people are converted, their response is to glorify God (cf. Acts 13:48). |
这种关怀或眷顾的方式，绝对符合彼得信中其余部分的论点。彼得强调，美好的品行可以产生归信的影响力。这是他在第三章中要说的，信道的妻子赢得不信的丈夫，不是通过言语，而是通过美好的品行。第12节中译成“品行”的同一个词（ἀναστροφή）在这段经文中出现两次（3:1,2）。当人们信主后，他们的反应是荣耀神，这也是事实（参使徒行传13：48）。 |
| But I do not think that “visitation” as conversion exhausts the intended meaning Peter has here. There are many biblical examples where God’s visitation is a reference to God coming in judgment. Peter draws upon Isaiah numerous times throughout the letter and the only place this phrase shows up exactly in the Old Testament is in Isaiah 10:3 (LXX). |
但我不认为作为归信的“鉴察”穷尽了彼得在这里的本意。圣经中有很多例子，神的鉴察是指神在审判中降临。彼得在信中多次引用以赛亚书，而这句话在旧约中唯一确切出现的地方是在以赛亚书10:3（七十士希腊文译本）。 |
|
3 What will you do on the day of punishment (LXX – visitation), |
3到降罚的日子，那时你们要怎样行呢？（七十士希腊文译本作ἐπισκοπῆς） |
| in the ruin that will come from afar? |
有灾祸从远方来到， |
| To whom will you flee for help, |
你们可以向谁逃奔求助呢？ |
| and where will you leave your wealth? |
你们可以把你们的财宝撇在哪里呢？ |
| There is similar occurrence later as a reference to judgment (Isa. 29:6). |
以赛亚书后面也有类似的用法，是指审判（以赛亚书29:6）。 |
| And in an instant, suddenly, |
这必在顷刻之间，突然发生。 |
|
6 you will be visited by the Lord of hosts |
6你必被万军之耶和华惩罚 |
| with thunder and with earthquake and great noise, |
用雷轰、地震、大声、 |
| with whirlwind and tempest, and the flame of a devouring fire. |
旋风、暴风和吞灭人的火焰。 |
|
| Peter refers to this devouring fire later in chapter 4. Christians glorify God by bearing the name of Christ even when they are judged as evildoers. But God will reverse this judgment in the final judgment. Peter even links these two judgments together as all part of God’s plan for judgment. The verbal barrage coming upon God’s people from the world is actually part of God’s plan. The fire of judgment falls upon the household of God first. His plan is not to harm them, but to refine them. It is a refining fire, not a destroying fire. But the final judgment is a great reversal. When it falls upon unbelievers, it will vindicate Christians and destroy non-Christians (4:16-19). The word for “glorify” is the same word in both texts (2:12; 4:16). Peter says that his glory will be revealed at the second coming (4:13). Jesus used similar language in speaking about the judgment coming upon the Jews “because you did not know the time of your visitation” (Luke 19:41-44). Jesus is talking about a judgment coming upon them because they failed to recognize that God had visited them in the flesh (Jesus as God incarnate). |
彼得在第4章中也提到了吞灭人的火焰。基督徒即使被审判为恶人，也要以基督的名荣耀神。但神会在最后的审判中翻转这样的审判。彼得甚至把这两个审判联系在一起，认为这都是神审判计划的一部分。从世界上向神的子民袭来的言语攻击，其实是神计划的一部分。审判之火首先落在神的家中。祂的计划不是要伤害他们，而是要炼净他们。这是炼净的火，不是毁灭的火。而最后的审判将是一个大逆转。当它落在不信者身上时，它要为基督徒平反，消灭非基督徒（4:16-19）。翻成“荣耀”的在两文中都是同一个词（2:12；4:16）。彼得说荣耀将要在基督再来的时候显现（4:13）。耶稣在谈到犹太人将要受到的审判时，也使用了类似的语言：“因为你不知道那眷顾你的时候”（路加福音19:41-44）。耶稣说的是审判要降临在他们身上，因为他们没有认识到上帝在肉身中眷顾了他们（耶稣是上帝道成肉身）。 |
| My sense is that Peter wants to arm believers with both possibilities so that they know they lives of obedience really do matter and will result in God’s glory. Live as exiles because God may use it to open someone else’s eyes like he opened your eyes so that they stop blaspheming God and slandering you and start praising God and joining you. Or God will vindicate you in the end when Christ splits the skies and your faith becomes sight and God will reverse the judgment against you when his glory is revealed and they will be forced to declare that God is glorious even in their destruction. |
我的感觉是，彼得想用这两种可能性来武装信徒，让他们知道他们的顺服生活真的很重要，会带来神的荣耀。要以寄居者的身份活着，因为神可能会用它打开别人的眼睛，就像祂打开你们的眼睛一样，让他们不再亵渎神、诽谤你们，而开始赞美神，加入你们的行列。或者最后当基督裂天而降，你的信心变成眼见之时，神会为你平反，当祂的荣耀显现时，神会扭转对你的审判，他们会被迫宣布，即使在他们的毁灭中，神也是荣耀的。 |
| The point here is that there is a way of living that says “these things are great,” “I am great” or “God is great.” It is what Jesus means in Matthew 5:16 – “let your light shine before men in such a way that they see your good works and glorify your Father in heaven.” The Christian code of conduct is to live for God’s glory. We have an entirely different orientation and mindset when it comes to how we live. We live for his glory. |
这里的重点是，有一种生活方式是说“这些东西很伟大”，还是说“我很伟大”，抑或说“神很伟大”。这就是耶稣在马太福音5:16中要表达的意思——“照样，你们的光也应当照在人前，让他们看见你们的好行为，又颂赞你们在天上的父。”基督徒的行为准则就是为神的荣耀而活。在生活方式上，我们有着完全不同的定位和心态。我们为祂的荣耀而活。 |
| Conclusion: Snake Story |
结语：蛇的故事。 |
| I don’t know why, but I grew up loving snake stories and shark stories. So I read recently another snake story that really caught my attention. A woman had a huge python. One day, the python that was refused to eat. And this lasted some time. The snake did not seem to be in pain. In fact, the snake was much more affectionate with her than normal. |
不知道为什么，我从小就喜欢听蛇的故事和鲨鱼的故事。所以我最近又读到了一个蛇的故事，真的引起了我的注意。一个女人养了一条大蟒蛇。有一天，这蟒蛇开始拒绝进食。这种情况持续了一段时间。蛇似乎并不痛苦。事实上，这条蛇对她的感情比平时要好得多。 |
| So the woman went to the vet. The Vet asks about the snake’s behavior. Has the snake been more snuggly and affectionate than normal? The woman said, “well, yes, actually.” Has the snake been stretching out next to you? The woman said, “yes. How did you know that?!” The vet said, “I am sorry to say that this is what normally happens when a snake is preparing for a large meal. He is sizing you up and making sure he has enough room to eat you. |
于是女人去找兽医。兽医询问蛇的行为。蛇是否比平时更粘人，更有感情？女人说：“嗯，是的，确实这样。”那条蛇有没有在你身边伸懒腰？女人说：”是啊，你怎么知道的？！“兽医说：“很抱歉，一般蛇在准备吃大餐的时候都会出现这种情况。它在测量你的身量，确保它的肚子有足够的空间来吞下你。 |
| Sin has declared war on you – it is crouching at the door and it desires to have you. Make war. Get that snake out of your house. Do whatever you need to do. |
罪已经向你宣战--它正蹲在门口，它渴望得到你。开战吧。把那条蛇赶出你的房子。做你需要做的任何事情。 |
| Sanctification is a worship war. Think about whatever sin temptation you face right now. Sin promises pleasure. Sin is what happens when you are not satisfied in God. So you become susceptible to all kinds of false promises. Worship says “isn’t this great and marvelous.” False worship got you into this problem and only true worship can get you out. Obedience says, “the steadfast love of the Lord is better than _____.” God has given you not just the promise of superior pleasure in him, but the promise of superior power to obey him. And don’t forget about how the Lord views you. Even though others may speak evil of you, don’t forget the word Peter uses right at the beginning of verse 11: beloved. Your identity is one of being deeply loved by the Lord. |
成圣是一场关于崇拜的战争。想一想你现在面临的任何罪的诱惑。罪恶许诺了快乐。罪就是当你没有在神里面得满足的时候，就会发生的事情。所以你就容易受到各种虚假承诺的影响。崇拜说：“这不是很伟大很奇妙吗。”假敬拜让你陷入了这个问题，只有真正的敬拜才能让你摆脱出来。顺服说：“主的慈爱胜过________”。神赐给你的不仅仅是在祂里面有超常快乐的应许，还有服从祂的超常力量的应许。也不要忘了主对你的看法。尽管别人可能会说你的坏话，但别忘了彼得在第11节开头就用了一个词：亲爱的。你的身份是被主深爱的人。 |
| “Now Lord I would be yours alone and live so all might see, the strength to follow your commands could never come from me. O Father use my ransomed life, in anyway you choose, and let my song forever be, my only boast is you.” Hallelujah, all I have is Christ. Hallelujah, Jesus is my life! |
“哦主我愿单属于你，活出见证显明，遵行你命非我所能，全出于你能力。天父凭你心意使用，这被赎回生命，愿单以你夸口成为，我永远的歌声。”哈利路亚，基督是我所有。哈利路亚，基督是我生命。 |
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