| Introduction |
引言 |
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| I read a paragraph this week that stopped me in my tracks. The author was a missionary overseas focused on sharing the gospel in a hostile setting. He came back to the States and was surprised to see how much had changed here. He saw a surge of hostility to Christians and the gospel. So he wrote a book on Evangelism as Exiles. |
这周我读到了一段话，让我茅塞顿开。作者是一位海外宣教士，专注于在充满敌意的环境中分享福音。他回到美国，看到这里的变化很大，感到很惊讶。他看到了对基督徒和福音的敌意激增。所以他写了一本《作为流亡者传福音》。 |
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| Here is the paragraph: |
以下就是这段话： |
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| “We’ve believed the most effective witness for Christ is positive and encouraging. We’ve assumed the way to win the masses is by rebranding our churches and offering people a better life. We’ve believed our greatest apologists are successful CEOs or professional athletes. The gospel has become one-dimensional: it’s all about accessing blessing without the need to avoid judgment” (Eliott Clark, Evangelism as Exiles, p. 57). |
“我们曾相信，为基督最有效的见证就是正面的和鼓舞人心的。我们曾以为赢得大众的方法就是重塑教会的品牌，为人们提供更好的生活。我们曾相信，我们最大的护教者是成功的CEO或职业运动员。福音已经变成单一维度：它只是关于获得祝福，而不需要避免审判”（Eliott Clark, 《作为流亡者传福音》, p. 57）。 |
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| Here is my translation. We have used worldly marketing techniques. We have tried to do the Lord’s work in the world’s way. This is marketing evangelism – the power is in the success and positivity. Give them what they want to hear – stress that part and hide the judgment part. |
我是这样理解的。我们采用了世俗的营销手段。我们曾试图用世界的方式来做主的工作。这就是市场营销式的传福音—力量在于成功和正能量。给他们想听的东西—强调这部分，而隐藏审判的部分。 |
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| What is missing in modern evangelism? Peter puts his finger on it here. I will let him draw it out. |
现代传福音缺的是什么？彼得正是把他的手指指在这里。我会让他说明清楚。 |
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| Text: |
经文： |
| 13 Now who is there to harm you if you are zealous for what is good? 14 But even if you should suffer for righteousness’ sake, you will be blessed. Have no fear of them, nor be troubled, 15 but 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, 16 having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame. 17 For it is better to suffer for doing good, if that should be God’s will, than for doing evil. |
13 如果你们热心行善，有谁能害你们呢？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。 |
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| We have parallelism again in that Peter begins and ends on the same theme: suffering. Then, like a good pastor, he shows them how to respond to suffering. |
我们又看到了一个平行结构，因为这一段的开头和结尾都是同一个主题：苦难。然后，正像一个好牧师，彼得告诉他们如何应对苦难。 |
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| Outline |
纲要 |
| 1. The backdrop of suffering and the certainty of blessing (v. 13, 17) |
1. 苦难的背景和祝福的确定性（13、17节） |
| 2. The response to suffering (v. 14-16) |
2. 对苦难的反应（14-16节） |
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| 1. The Backdrop of Suffering and the Certainty of Blessing (v. 13, 17) |
1. 苦难的背景与祝福的确定性（13、17节） |
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| A. The necessity of doing good |
A. 行善的必要性 |
| B. The possibility of suffering |
B. 受苦的可能性 |
| C. The certainty of blessing |
C. 祝福的确定性 |
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| A. The necessity of doing good (v. 13, 17) |
A. 行善的必要性（13、17节） |
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| Notice first that Peter does not merely presuppose that Christians will be sold out for good; he goes out of his way to make it explicit (i.e., he spells it out) and emphatic (i.e., he repeats it twice for emphasis). |
首先请注意，彼得并不只是预设基督徒要委身行善，他还不遗余力地加以明确（即把它说出来）和强调（即重复两次以示强调）。 |
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| 13 Now who is there to harm you if you are zealous for what is good? 14 But even if you should suffer for righteousness’ sake, you will be blessed |
13 如果你们热心行善，有谁能害你们呢？14 就算你们要为义受苦，也是有福的。 |
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| 17 For it is better to suffer for doing good, if that should be God’s will, than for doing evil. |
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。 |
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| Why is this so necessary? It is a necessity because of the new birth. Christians are a new creation. It is not about bad people becoming better, but about dead people becoming alive. The new birth creates a passionate hunger and thirst for righteousness (cf. Matt. 5:6). Peter wants his readers to be sold out in their commitment to fill the Roman empire with beautiful behavior that is an expression of the excellencies of Christ. |
这为什么如此必要？其必要性来自新生。基督徒是一个新的创造。这不是让坏人变好，而是让死人变活。新生命会产生对公义的热切饥渴（参马太福音5:6）。彼得希望他的读者能委身于用美好的行为来充满罗马帝国，以宣扬基督的美德。 |
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| B. The possibility of suffering (v. 13, 17) |
B. 受苦的可能性（13、17节） |
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| The next observation to make is that suffering in the form of persecution is not automatic. Peter presents an assumption in the form of a rhetorical question: “Now who is there to harm you if you are zealous for what is good?” (v. 13). Some people read this in the Matthew 10 sense. Even if you suffer, you will not be eternally harmed because not one hair on your head will be touched. In other words, they can’t touch your soul. |
接下来要提出的意见是，以迫害形式出现的痛苦不是自动的。彼得以反问的形式提出了一个假设：“如果你们热心行善，有谁能害你们呢？”（第13节）有人从马太福音第十章的意义上来理解。即使你受苦，你也不会受到永远的伤害，因为你连一根头发都不会受损。换句话说，他们无法触及你的灵魂。 |
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| Another way to read it is to say that people do not normally expect that doing good will result in being treated poorly. For example, Peter just said that government exists to reward the good and punish the bad. |
另一种理解是，人们通常不会预期行善得恶报。比如彼得前面刚刚说，政府的存在是为了赏善罚恶。 |
| 14 or to governors as sent by him to punish those who do evil and to praise those who do good. 15 For this is the will of God, that by doing good you should put to silence the ignorance of foolish people (1 Pet. 2:14-15). |
14 或是君王所派赏善罚恶的官员；15 因为这是 神的旨意，要藉着你们的善行，塞住糊涂无知人的口。（彼得前书2:14-15） |
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| You could say the same thing with your boss at work or a parent at home. No boss would tell their employee to stop doing such a good job. What parent is going to discipline their child for being good? I have never heard a parent say, “Stop listening to me so well! You need to disobey more and break the rules more!” |
你可以对工作上的老板或家中的父母说同样的话。没有一个老板会叫自己的员工不要再好好工作了。哪个父母会因为孩子的乖巧而去管教孩子？我从来没有听过家长说：“别那么听话了!你要多多地不听话，多多地破坏规矩！” |
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| But Peter’s whole point is that they are living in a highly charged society with hostility toward believers so that they should not be surprised by suffering and thus conclude that they are no longer experiencing God’s blessing. |
但彼得的完整意思是，他们生活在一个高度紧张的社会中，对信徒充满敌意，所以他们不应该对苦难感到惊讶，从而得出结论，他们不再经历神的祝福。 |
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| 14 But even if you should suffer for righteousness’ sake, you will be blessed. |
14 就算你们要为义受苦，也是有福的。 |
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| Peter uses the form of the Greek verb that stresses the possibility of suffering (the present optative form). Suffering is a very real possibility for all of his readers, even though it is not a present reality for every single one of them. |
彼得用希腊动词的形式，强调受苦的可能性（现在时态祈愿语气）。对他的所有读者来说，苦难是一种非常真实的可能性，尽管它并不是每一个人的当下现实。 |
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| In other words, suffering is not yet an empire wide experience. But these Christians live in a context charged with suspicion, fear, and hostility. The volcano has not erupted for everyone, but it is smoking and could erupt into violence and persecution at any moment. |
换句话说，苦难还不是全国性的大迫害。但这些基督徒生活在一个充满猜疑、恐惧和敌意的环境中。火山虽然还没有在每个人头上喷发，但它正在冒烟，随时可能爆发出暴力和迫害。 |
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| Peter makes the same point with the last verse in this passage: |
彼得在这段经文的最后一节也提出了同样的观点。 |
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| 17 For it is better to suffer for doing good, if that should be God’s will, than for doing evil. |
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。 |
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| Commentator Karen Jobes correctly reads the implications of this verse for understanding the historical backdrop that Peter’s readers face. |
注释者Karen Jobes正确地解读了这节经文的含义，以理解彼得的读者所面临的历史背景。 |
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| This irenic tenor of 1 Peter implies a time before the great persecutions arose against the church and before innocent Roman Christians suffered tortuous deaths at the order of Emperor Nero. Nero’s intense persecution and slander of Christians in Rome (in 64–67) was a localized event that did not directly touch Asia Minor (as far as extant records go). Nevertheless, it would have influenced the disposition of provincial governors and the population at large toward Christians, who by Nero’s action had been defined as traitors and enemies of the state. It is easier to understand Peter’s optimism if he wrote before this watershed event occurred than afterward. For if Peter had asked during or after the persecutions of Nero, “And who is going to harm you if you are zealous to do good?” everyone in the room would probably have shouted, “Nero!” (Jobes, 1 Peter, 2005, 226-27). |
彼得前书的这一主旨暗示着这封信是在对教会的大迫害出现之前，在无辜的罗马基督徒在尼禄皇帝的命令下遭受折磨死亡之前。尼禄对罗马基督徒的强烈迫害和诽谤（主后64-67年）是一个局部事件，并没有直接触及小亚细亚（就现存记录而言）。然而，它也会影响到各省省长和广大民众对基督徒的态度，因为尼禄的行动已经把他们定性为叛徒和国家的敌人。如果彼得在这个分水岭事件发生之前写，比之后写，他的乐观态度更容易被理解。因为如果彼得在尼禄受迫害期间或之后问道：“你若热心行善，谁要害你呢？”在场的每个人可能都会大喊：“尼禄！”。（约伯斯，《彼得前书》，2005，226-27页） |
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| The point is that suffering is God’s will. Do not conclude that something strange or random is happening to you or that you are now outside of God’s will. Let’s not forget that the very reason Peter writes to them is that some of his readers have been targeted. They have received accusations (2:12), ignorant talk (2:15), evil and reviling (3:9; 4:14), threats and malicious talk (3:14, 16). |
关键点在于，苦难是上帝的旨意。不要断定一些发生在你身上的事情只是奇怪或偶然，或者你现在不在神的旨意之内。我们不要忘记，彼得给他们写信的原因，就是他的一些读者已经成为攻击目标。他们受到了指控（2:12），无知的言语（2:15），恶毒和辱骂（3:9；4:14），恐吓和诬赖（3:14，16）。 |
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| Application: |
应用： |
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| My guess is that many of you find yourselves in the same situation as Peter’s readers. When you take a stand for what God calls right and the world calls wrong, the world will put pressure on you to conform to the pattern of this world. They will resort to all different kinds of shaming strategies. But we cannot be conformed to the world’s pattern of thinking or the world’s strategy of shaming. We will stand for righteousness and when we are shamed, we will bless in return and not play verbal dodgeball. Why? The same reason we saw last week. We are the people who bless because we are blessed. |
我猜想，你们中的许多人发现自己的处境与彼得的读者一样。当你站在神说是正确而世界说是错误的立场上时，世界就会给你施加压力，让你顺应这个世界的模式。他们会采取各种不同的羞辱策略。但我们不能顺从世界的模式，也不能屈服于世界的羞辱策略。我们会站在正义的立场上，当我们被羞辱时，我们会以祝福回报，而不是玩口头躲避球游戏。为什么？和我们上周看到的原因一样。我们是给人祝福的人，因为我们是有福的人。 |
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| C. The promise of blessing (v. 13) |
C. 祝福的应许（第13节） |
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| Peter says that if God chooses to bring suffering, the believer will still be blessed. This point is a continuation of the previous passage. Christians are blessed because they have a living hope through the resurrection. They are God’s beloved children and heaven’s citizens. Christ is their forever Savior and God is their forever Father. The Spirit has set them apart forever for God and his family. Therefore, as Psalm 34 made clear, God’s eyes are on the righteous. His ears are open to their prayers. The light of his countenance shines on the righteous, but his face is set against the wicked. |
彼得说，如果神选择带来苦难，信徒仍然会得到祝福。这一点是上一段话的延续。基督徒是有福的，因为他们藉着复活有了永活的盼望。他们是神所爱的儿女，是天国的公民。基督是他们永远的救主，上帝是他们永远的父亲。圣灵已经为神和神的家将他们永远分别为圣。所以，正如诗篇34篇明确指出的，神的眼睛看顾义人。祂的耳朵敞开垂听他们的祷告。祂的脸光照耀着正义的人，但祂的脸却反对邪恶的人。 |
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| If the wicked are against God and his righteous ways, then it is a very real possibility that they will not like his children when they follow his ways. Refusing to no longer participate in the ungodly practices of society will offend people in that society. In other words, you will lose the favor of your former friends. But they cannot lose the blessing of their Father. |
如果恶人反对神和祂的正道，那么当祂的儿女跟随祂的道路时，他们就很有可能不受恶人的欢迎。拒绝不再参与社会上的歪风邪气，会得罪社会上的人。换句话说，你会失去以前朋友的青睐。但他们不会失去天父的祝福。 |
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| It seems strange to some people to put these two terms together: blessed and suffering. Let’s remember that Peter is not pulling this word “blessed” out of thin air. It almost certainly takes us back to Jesus’ teaching in Matthew 5:10-12. |
把有福的和受苦的这两个名词放在一起，有些人觉得很奇怪。我们要记住，彼得不是凭空扯出这“有福”二字。这几乎可以肯定地把我们带回了马太福音5:10-12中耶稣的教导。 |
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| 10 “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. |
10 “为义遭受迫害的人有福了，因为天国是他们的。 |
| 11 “Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. 12 Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you. |
11 “ 人若因我的缘故辱骂你们，迫害你们，并且捏造各样坏话毁谤你们，你们就有福了。12 你们应该欢喜快乐，因为你们在天上的赏赐是大的；在你们以前的先知，他们也曾这样迫害。” |
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| I want to return to this point in the conclusion because we can so quickly lose sight of the Father’s smile when all we feel is the world’s frown. Peter is a good pastor and so having painted the general backdrop of suffering, he now helps them know how to respond to suffering. |
我想在结论中回到这一点，因为如果我们感受到的全是世界的皱眉时，我们会很快就看不到天父的微笑。彼得是一个好牧师，所以在描绘了苦难的大背景后，他现在帮助他们知道如何应对苦难。 |
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| 2. The response to suffering (v. 14b-16) |
2. 对苦难的回应（14b-16节） |
| Have no fear of them, nor be troubled, 15 but 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, 16 having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame. |
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。 |
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| Let’s begin with two observations: (1) Peter’s structure, (2) Peter’s source. |
先说两点观察：(1)彼得的结构，(2)彼得的引用。 |
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| The structure of these verses is a classic negation and affirmation. In other words, Peter helps his readers know what not to do (what is natural) and what to do instead (supernatural). |
这些几节的结构是典型的先否定再肯定。换句话说，彼得帮助他的读者知道什么是不应该做的（自然的反应），相反什么才是应该做的（超自然的反应）。 |
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| A. What We Don’t Do (v. 14b) |
A.我们不应该做什么（14b节） |
| B. What We Do Instead (v. 15-16) |
B.我们却应该做什么（15-16节） |
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| What is the source of these words? It may not be immediately obvious to us, but once again Isaiah has something to say about it. |
这些话是从哪里来的？对我们来说，这可能不是很明显，但以赛亚再次对此有话要说。 |
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| 11 For the Lord spoke thus to me with his strong hand upon me, and warned me not to walk in the way of this people, saying: 12 “Do not call conspiracy all that this people calls conspiracy, and do not fear what they fear, nor be in dread. 13 But the Lord of hosts, him you shall honor as holy. Let him be your fear, and let him be your dread (Isa. 8:11-13). |
11 耶和华以大能的手托住我，教导我不要走这子民所走的道路；他对我这样说：12 “这子民所称为阴谋的，你们都不要称为阴谋；他们所怕的，你们不要怕，也不要畏惧。13 你们要尊万军之耶和华为圣，他是你们当怕的， 也是你们当畏惧的。”（以赛亚书8:11-13） |
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| A. What We Don’t Do (v. 14a) |
A. 我们不应该做什么（14a节） |
| Have no fear of them, nor be troubled, |
不要怕人的恐吓，也不要畏惧。 |
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| In the context of Isaiah, the prophet speaks to the Southern Kingdom of Judah as they face the threat of an alliance between the Northern Kingdom (Israel) and Syria. They are not to be afraid of human alliances as they threaten them. So what is the antidote to the fear of man? Peter now drives that point home. |
在以赛亚书的背景下，先知对南国犹大王国说话，因为他们面临着北国（以色列）和叙利亚联盟的威胁。他们不应该害怕人类联盟的威胁。那么人的恐惧有什么解药呢？彼得现在把这一点说得很清楚。 |
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| B. What We Do Instead (v. 14b-16) |
B. 我们却应该做什么（14b-16节） |
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| 15 but 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, 16 having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame. |
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。 |
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| 1. What: Honor Christ as Holy in Your Hearts and Be Ready to Give the Reasons for Your Hope in Him |
1.什么：在你的心中尊基督为圣，并准备好说出你在祂身上怀有盼望的缘由。 |
| 2. How: With Gentleness and Respect and a Good Conscience |
2.如何：以温柔、敬畏和良心 |
| 3. Why: So that those who revile will be put to shame |
3.为何：使那些毁谤你们的人蒙羞 |
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| Isaiah 8:13 |
以赛亚书8:13 |
| 13 But the Lord of hosts, him you shall honor as holy. Let him be your fear, and let him be your dread (Isa. 8:13). |
13 你们要尊万军之耶和华为圣，他是你们当怕的， 也是你们当畏惧的。”（以赛亚书8:13） |
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| But Peter does something truly magnificent here in the way he modifies the quote. |
但彼得在这里做了一件真正伟大的事情，他修改了这句话。 |
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| 1 Peter 3:15 |
彼得前书3:15 |
| 15 but in your hearts honor Christ the Lord as holy |
15 只要心里尊基督为圣 |
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| Do you see it? Peter says that Christ is the Lord of Isaiah 8:13. Rather than fear adversaries, they are to set apart Christ as holy (one of a kind, in a class by himself). He could have simply said, “do not fear them; rather, fear the Lord Jesus.” |
你看到了吗？彼得说基督就是以赛亚书8:13中的耶和华。他们不但不惧怕对手，反而要尊基督为圣（独一无二）。他本可以直接说：“不要怕他们，要怕主耶稣”。 |
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| That is essentially what he is saying. Isaiah calls them to “Let him be your fear, and let him be your dread” (Isa. 8:13). In other words, the problem that Peter’s readers have is not fear, but the lack of the right kind of fear. We lack the fear of the Lord that is the beginning of wisdom. Peter has already told these believers that they are to live in reverent fear before the Father during their temporary sojourn and exile here on earth (1 Pet. 1:17). He has already told them that they must honor everyone, including the emperor, but they are only to fear God (1 Pet. 2:17). |
这基本上就是他的意思。以赛亚呼召他们“他是你们当怕的，也是你们当畏惧的。”（以赛亚书8:13）换句话说，彼得的读者所遇到的问题不是恐惧，而是缺乏正确的恐惧。我们缺乏对主的敬畏，那才是智慧的开始。彼得已经告诉这些信徒，他们在地上暂时逗留和流放期间，要在天父面前过着敬畏的生活（彼前1:17）。祂已经告诉他们，他们必须尊重每一个人，包括皇帝，但他们只需要敬畏神（彼前2:17）。 |
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| Reverent fear of the Lord requires a right recognition of his holiness. Holiness does not just mean his moral purity. It is the essence of his being. As the holy one, there is no one like him. If you rightly fear him, you will not fear anyone else or anything else. Do not bring Christ down to that level as if there is some kind of comparison. There is no comparison. He is the Lord over all. Infinite in power! They are to revere the Lord of Isaiah 8:13, namely the Lord Jesus Christ. Peter freely identifies Jesus as God. |
对主的敬畏，需要对耶和华的圣洁有正确的认识。圣洁不仅仅是指祂的道德纯洁。这是祂存在的本质。作为圣洁者，没有能像祂一样的。如果你正确地畏惧祂，你就不会畏惧其他任何人或任何事。不要把基督降到一个水平，好像有什么可以和祂相提并论一样。没有可比的。祂是万有之主。有无限的权能！他们要敬畏以赛亚书8章13节中的耶和华，也就是主耶稣基督。彼得坦率地认定耶稣是上帝。 |
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| Now we can begin to understand the fear of man vs. the fear of God. Let’s return to Isaiah to see what Peter is reading in this context. Isaiah warns the nations that take aim at God’s people that God fights for them. |
现在我们可以开始了解对人的恐惧与对神的恐惧。让我们回到以赛亚书，看看彼得在这个背景下读到了什么。以赛亚警告那些向神的子民发难的国家，神要为他们争战。 |
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| 10 Take counsel together, but it will come to nothing; |
10 你们尽管计划阴谋吧，这些终必失败； |
| speak a word, but it will not stand, |
你们尽管提议吧，这些终必不能成立， |
| for God is with us. |
因为 神与我们同在。 |
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| In other words, you could say that God’s presence is the hope of God’s people, but that does not go far enough. Why his presence? What is it about God himself that would make his presence the great game changer and perspective shaper? |
换句话说，你可以说神的同在是神的子民的盼望，但这还不够。为什么祂同在？是什么原因让神的同在能够伟大地扭转局面并且改变人的观点？ |
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| It is the very fact that God is exalted in power and might above all the nations of the earth. The nations are a drop in the bucket, dust on the scales, they are like grasshoppers compared to the One who sits enthroned above the circle of the earth and holds the waters in the hollow of his hands and weighs the mountains in a scale the way that we pick up and weigh a bunch of bananas. In other words, we are talking about God’s awesome holiness. He is greater than all, exalted over all. No one compares to him. |
正是因为神的权柄和大能高过地上所有列国。列国都是水桶中的一滴，是天平上的尘埃，与坐在地圈之上，用手掌托住水，用天平称山的那一位相比，他们就像蚱蜢一样，就像我们拿起一串香蕉称重一样。换句话说，我们说的是神令人敬畏的圣洁。他大过一切，高过一切。无与伦比。 |
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| Therefore, no weapon formed against his people will prosper. They can take counsel, but it will do nothing. They can say words, but their words will not stand (they will fall to the ground). Why can they be confident that God is for them and with them? |
因此，为攻击祂的子民而制成的武器，都没有效用。他们可以计划阴谋，但没有用处。他们可以提议，但他们的提议都站立不住（它们都要跌落尘土）。为什么他们能相信神是为他们而来，与他们同在？ |
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| But lest we think Peter is playing fast and loose with Isaiah, let’s read Isaiah 8 in context. Don’t forget that Isaiah 8 is placed squarely between Isaiah 7 and 9. The whole promise of this section is the coming of Immanuel, God with us. The government will be on his shoulders. The hope of Isaiah 8:10 – “the Lord God is with us” is ours – we have the very fulfillment of that promise in Immanuel – who is God with us. |
但是，为了避免我们认为彼得是在玩弄以赛亚书，让我们结合上下文来阅读以赛亚书8章。不要忘了，以赛亚书第8章正好放在以赛亚书第7章和第9章之间。这一部分讲的就是应许中以马内利（神与我们同在）的降临。政权要担在祂肩上。以赛亚书8:10的盼望—“耶和华神与我们同在”是我们的盼望—我们在以马内利—神与我们同在—中实现了这个应许。 |
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| And when you keep reading Isaiah 8, we see even more synchronization with 1 Peter. Listen to the very next verse of Isaiah 8. |
而当你继续读以赛亚书8章时，我们看到与彼得前书更加同步。听听以赛亚书8章的下一节经文： |
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| Let him be your fear, and let him be your dread. 14 And he will become a sanctuary and a stone of offense and a rock of stumbling to both houses of Israel, a trap and a snare to the inhabitants of Jerusalem (Isa. 8:13-14). |
他是你们当怕的，也是你们当畏惧的。14 他必向信靠他的人作圣所，却向以色列两家作绊脚的石头、跌人的磐石； 又向耶路撒冷的居民作陷阱和网罗（以赛亚书8:13-14）。 |
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| The Lord is for them and with them is to be their fear and their dread. Immanuel has come. Even though they don’t see him, they love him. Christ is their sanctuary. Even they do not rest in him, they will stumble and fall. Sound familiar? It is 1 Peter 2:7-8. |
主是为他们的，与他们同在，是为了成为他们所害怕和畏惧的。以马内利已经来了。虽然他们看不到祂，但他们爱祂。基督是他们的圣所。要是他们不安息在祂里面，他们就会绊跤跌倒。听起来很熟悉？那就是彼得前书2:7-8. |
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| 1 Peter 2:7-8 |
彼得前书2:7-8 |
| 7 So the honor is for you who believe, but for those who do not believe, |
7 所以这石头，对你们信的人是宝贵的，但对那不信的人，却是 |
| “The stone that the builders rejected |
“建筑工人所弃的石头， |
| has become the cornerstone,” |
成了房角的主要石头。” |
| 8 and |
8 它又 |
| “A stone of stumbling, |
“作了绊脚的石头， |
| and a rock of offense.” |
使人跌倒的磐石。” |
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| If God is with us and for us, then who can be against us? In other words, do not fear what they fear (the superior might of Assyria – what they know), because you know something far better: the presence of the Lord. |
神若这样为我们，谁能敌对我们呢？换句话说，不要惧怕他们所惧怕的东西（亚述的超强实力--他们所知道的），因为你所知道的要强得多：主的同在。 |
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| Their challenging circumstances have not made them lose their hope. Why? |
充满挑战的环境并没有让他们失去希望。为什么？ |
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| Hope in 1 Peter |
彼得前书中的盼望 |
| Hope in 1 Peter is a future-oriented hope. God will be faithful to do all that he said. He is going to bring final judgment. They hope in the grace that will be brought to them at the revelation of Jesus Christ. It is fixed and certain. It is certain because they already have the guarantee of it in the first coming and the resurrection of Jesus Christ (living hope through the resurrection of Jesus Christ from the dead – 1 Peter 1:3). It is this hope that separates them from the people around them. The people do not have this hope and so they live differently and think differently. |
彼得前书中的盼望是一种面向未来的希望。上帝会信守祂所说的一切。祂将会带来最后的审判。他们盼望在耶稣基督的显现的时候，将恩典带给他们。那是确定无疑的。这是肯定的，因为他们已经在耶稣基督的第一次降临和复活中得到了保证（通过耶稣基督从死里复活而得到永活的盼望—彼得前书1:3）。正是这种盼望将他们与周围的人区分开来。其他人没有这个希望，所以他们的生活方式不一样，想法也不一样。 |
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| Notice where this hope is. It is in you. Some commentators say Peter is talking about their shared hope: the “hope among you.” But the parallel with the heart in verse 15 shows that the ESV got this right. It is the hope that the church shares together, but everyone has it personally deep down as their core identity. This hope defines them first and that hope unites them as Christians. |
注意这个盼望在哪里。它就在你里面。有注释家说，彼得说的是他们共同的盼望：“你们中间的盼望”。但与第15节中的“心”平行，说明ESV的这一点是正确的。这是教会共享的盼望，但每个人都以个人内心深处的盼望为核心认同。这盼望首先定义了他们，也使他们作为基督徒团结起来。 |
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| So let us return to our original question. What is missing in modern evangelism? The problem in modern evangelism is fear of man more than fear of the Lord. So what is the antidote to the fear of man. We could summarize it in two words: holy fear. |
所以，让我们回到最初的问题。现代传福音缺的是什么？现代传福音的问题是怕人甚于怕主。那么对人的恐惧有什么解药。我们可以用两个词来概括：圣洁的敬畏。 |
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| Main Point: |
要点： |
| Believers are not to fear those who are against them; rather, they must set Christ apart as supreme in their hearts with holy fear so that they are always ready to testify to the hope that he alone gives. |
信徒不要惧怕那些反对他们的人；相反，他们必须以圣洁的敬畏在心中把基督分别为至高无上的地位，使他们随时准备好为那唯独祂所赐的盼望作见证。 |
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| A lack of evangelism does not come from the presence of too much fear, but from the absence of the right kind of God-centered, Christ-exalting, eternity-focused fear. |
福音传得不够并不是因为有太多的惧怕，而是因为缺乏正确的以神为中心、以基督为至高、以永恒为中心的惧怕。 |
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| Rather than defend our honor, we are supposed to honor Christ in our hearts as holy. We are to live for honor and approval and smile of our Savior. If we live under his smile and for his smile, we can die to the smiles and frowns of others. We do not need to live for what they can do for us or fear what they can do against us. |
我们与其说是在捍卫自己的尊严，不如说是在心中尊基督为圣。我们要为救主的尊荣、赞许和微笑而活。如果我们活在祂的笑容下，为祂的笑容而活，我们就可以对别人的笑容和皱眉死心。我们不需要为他们能为我们做什么而活着，也不需要害怕他们能对我们做什么。 |
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| When will live for the approval of others, we are most committed to our own approval. We want to keep people happy – keep them liking us. We want them to think that we smart, contemporary, hip, tolerant, fun, approving, positive. We don’t fear their loss (eternal hell); we fear what we could lose – approval or friendship. |
当为别人的认可而活时，我们最在乎的是自己的认可。我们希望让人们满意--让他们喜欢我们。我们希望他们认为我们聪明、不落伍、新潮、宽容、有趣、不吝于表扬、积极向上。我们不害怕他们的失丧（永恒的地狱），我们害怕的是我们可能失去的东西—认可或友谊。 |
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| How can we preach Christ with a clear conscience if what we really fear is losing our comforts: money, friends, power, influence. Dear friends, that is what they fear. That is why Isaiah says do not fear what they fear. Do not be like them in their fear. |
如果我们真正害怕的是失去舒适的生活：金钱、朋友、权力、影响力，我们怎么能凭着良心传扬基督。亲爱的朋友们，这就是他们所害怕的。这就是为什么以赛亚说不要害怕他们所害怕的。不要像他们那样的恐惧。 |
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| The problem with fear of man is always the same: high views of humanity (what they can do for us or against us) and low views of God! |
惧怕人的问题总是一样的：对人的看法高（他们能为我们做什么，或者对我们做什么），而对神的看法低! |
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| This is the way that people treat all exiles. Think of the exiles in Nehemiah’s time. All of their opponents mocked them and shamed them. Their explicit goal was to get Nehemiah to fear him (Neh. 6:19). What did Nehemiah say: |
这就是人们对待所有流亡者的方式。想想尼希米时代的流亡者。所有的对手都嘲笑他们，羞辱他们。他们明确的目标是让尼希米害怕他（尼6:19）。尼希米说什么： |
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| “Do not be afraid of them. Remember the Lord, who is great and awesome” (Neh. 8:14). |
“不要怕他们，要记得主是伟大可畏的”（尼希米记4:14）。 |
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| Think about what Isaiah faced. In Isaiah 6, he was told that he was going to preach to a people who did not want to hear his message. It would fall on deaf ears. No one ever wants to hear about God’s judgment. So he was warned not to fear his opponents or their rejection. Rather, he was given a vision. A vision of what? A vision of the holiness of God (Isa. 6). |
想想以赛亚面对的是什么。在以赛亚书第6章中，他被告知，他要向不愿听他信息的人传道。他的话会被人当做耳边风。没有人愿意听到上帝的审判。所以，他被警告不要害怕他的对手或他们的拒绝。而是给了他一个异象。什么异象？这异象是关于神的圣洁（以赛亚书6章）。 |
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| We need to resurrect a holy fear. In the book of Acts, the church grew and the gospel spread as they lived in the fear of the Lord (Acts 9:31). Paul called Christians to be ambassadors and the fear of the Lord was an essential prerequisite for this task: “Knowing the fear of the Lord, we persuade others” (2 Cor. 5:11). We attempt to save others by snatching them from the fire and we show mercy with fear, hating even the garment stained by the flesh (Jude 23). |
我们需要让一种神圣的惧怕复活过来。在使徒行传中，当他们生活在对主的敬畏中时，教会就成长了，福音就传开了（使徒行传9:31）。保罗呼召基督徒做福音使节，而敬畏主是完成这一任务的基本前提：“我们既然知道主是可畏的，就劝勉众人。”（林后5:11）。我们要努力把人们从火中抢救出来；又有些人你们要战战兢兢地怜悯他们，连染上情欲污渍的衣服也应当憎恶（犹大书23）。 |
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| The final judgment gives us both a reverent fear (heaven and hell) and a winsome certainty (hope). No one is going to be in heaven lamenting that Christ-rejecting people on earth did not think they were more hip and tolerant. And people in hell will definitely not be celebrating all the cultural approval and physical goods they had in this life. |
最后的审判让我们既有敬畏的恐惧（天堂和地狱），又有得胜的确定（盼望）。没有人会在天堂感叹世上拒绝基督的人没有认为他们更时髦，更宽容。而地狱里的人也绝对不会庆祝他们今生所拥有的社会认可和物质财富。 |
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| Holy Fear and Certain Hope in Pandemic |
疫情中的圣洁惧怕和确定的盼望 |
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| If you put your ear to the ground right now, what are people talking about? People are filled with questions and no one really knows the answers. There is a ton of speculation and possibilities. What will happen to the economy? What will happen to our health? What will happen to school? |
如果你现在把耳朵贴在地上，你听到人们在谈论什么？人们充满了疑问，却没有人真正知道答案。有一大堆的猜测和可能性。经济会怎样？我们的健康会怎样？学校会怎样？ |
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| In other words, a pandemic brings with it a plague of uncertainty. Uncertainty about what life will look like in the future. Rather than dreaming about returning to life as it was, or what it could be, we are fixed on what certainly will be (hope). |
换句话说，疫情带来的是不确定性的困扰。对未来生活的不确定性。我们不是梦想着回到生活的原点，也不是梦想着生活会变成什么样子，而是定格在一定会变成什么样子（盼望）。 |
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| When there is a plague of uncertainty in the world, they need a church with a fixed and certain hope. When hope is scarce and those around you see it and want to know where you found it, you have to be ready to give a reason for why you have it and where you found it. Are you equipped for the task? Are you eager and equipped for the task? Do you have what you need to unpack the glorious reasons we have for hoping in Jesus? |
当世界被不确定性所困扰时，他们需要一个有固定而确定盼望的教会。当盼望稀缺的时候，周围的人看到了它，想知道你在哪里找到的，你要准备好给出一个理由，说明你为什么有盼望，在哪里找到的。你为那个任务作好装备了吗？你是否渴望并装备好了去完成那个任务？你有什么需要我们解释在耶稣里有盼望的荣耀理由吗？ |
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| Despair and hopelessness exposes the tragic way that many people turn to counterfeit hopes in times of trial. These false hopes are like patches of thin ice that cannot bear the weight we put upon them. In a time of pandemic, we do not hope in social distancing strategies, stimulus packages, or advice from the Center for Disease Control. We can be thankful for these things without trusting in them or hoping in them. |
绝望与无奈，揭露了许多人在试炼时转而寻求伪装盼望的悲惨方式。这些虚假的盼望就像一块块薄冰，无法承受我们加在它们身上的重量。在疫情流行的时候，我们不要寄希望于社交隔离政策、刺激方案或疾病控制中心的建议。我们可以不相信这些东西，也不寄希望于这些东西，但是对这些东西心存感激。 |
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| What we have discovered is that just like the body needs health, the soul needs hope. And many people do not think deeply about their hope until it is gone and then they wonder why. In many cases, it is because people feel like they are out of control. It scares them and shakes them to the core. But we testify that you can’t lose what you never had. You have not lost control, just the illusion of control. When the audacity of trusting in ourselves and the illusion of control is stripped away, then we can find real hope only in Christ who controls all things with the word of his power. |
我们发现，就像身体需要健康一样，灵魂也需要盼望。而很多人并没有深思自己的盼望在哪里，直到盼望消失后才想明白为什么。在很多情况下，是因为人们觉得自己失去控制。这让他们害怕，让他们心惊胆战。但我们证明，你不可能失去你从未拥有过的东西。你并没有失去控制，只是失去了控制的错觉。当相信自己的鲁莽胆量和控制的幻觉被剥去时，我们就只能在用大能的话语掌管万有的基督里找到真正的盼望。 |
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| We must not buy into the lie that are difficulties are bigger than our God. Christ upholds the universe with the word of his power (Heb. 1:3) and in him all things hold together (Col. 1:17). |
我们千万不要相信说困难比神大这样的谎言。基督用自己大能的话语掌管宇宙（希伯来书1:3），万有在祂里面一同靠祂而存在（歌罗西书1:17）。 |
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| So we are called forward into this world. We must avoid the ditches of retreat or attack. |
于是，我们被呼召前行来到这个世界上。我们必须避开退避或进攻的阴沟。 |
| Two Ditches: Retreat or Attack |
两条阴沟：退避或进攻 |
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| Peter does not tell believers to withdraw from society for the sake of their safety. He also does not advocate an angry counterattack. Faith does not close doors to relationships with anyone out of fear or anger. Faith turns to Christ as upholds him as holy and keeps cultivating hope so that it is always served hot and fresh. Faith turns to Christ and that same trust is always open or ready to share him with others. |
彼得并没有告诉信徒为了他们的安全而逃避社会。他也不主张愤怒反击。信仰不会因为恐惧或愤怒而关闭与任何人关系的大门。信心转向基督，尊祂为圣，并不断培养盼望，使盼望总是热乎乎的，新鲜的。信心转向基督，同样的信任也总是敞开或准备与他人分享祂。 |
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| Christians must live openly before a watching world. When their differences stand out (and they will), they must always be ready to explain what they have that others do not. |
基督徒必须在一个注视着的世界面前坦然生活。当他们的差异突出时（而且必然会突出），他们必须随时准备解释他们有什么别人没有的东西。 |
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| 2. How To Give A Reason for Our Hope |
2. 准备好回答我们盼望的缘由 |
| yet do it with gentleness and respect, 16 having a good conscience |
16 但要用温柔敬畏的心回答。当存无愧的良心 |
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| Let’s ask a few questions that will help us in our witness. |
让我们问几个问题，对我们的见证会有帮助。 |
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| A. What does gentleness and respect mean? |
A.什么叫温柔和敬畏？ |
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| Gentleness is a reference to being under the control of Christ and not out of control with anger or fear. It was often used of domesticated animals whose great strength was brought under control. It is the opposite of wild animal – strong, but dangerous and unpredictable. |
温柔是指在基督的控制下，不因愤怒或恐惧而失控。这个词常用于驯养的动物，其强大的力量被驯服控制。这与野兽正相反—健壮有力，但危险，难以预料。 |
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| Respect here is double-sided. Some commentators [Achtemeier, (1996: 234) , Schreiner) understands that the “respect” (φόβος, phobos, fear, 3:16) Peter mentions is reverence toward God, not respect for others. |
这里的敬畏有双重意义。有些注释家（Achtemeier, (1996: 234), Schreiner）认为彼得所指的“敬畏”（φόβος, phobos,惧怕, 3:16）是指敬畏神，而不是敬畏他人。 |
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| I think that is fundamentally correct, but reverence for God and respect for others is very interrelated. One result of fearing the Lord (1:17, 2:17) is respect for others that God has made (2:18; 3:1, 7).1 |
我认为这一点基本正确，但对上帝的敬畏和对他人的尊重是非常相关的。敬畏主的一个结果（1:17, 2:17）是尊重神所造的他人（2:18; 3:1, 7）。 |
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| In other words, Peter calls his readers to respond with a double-sided coin: gentleness toward others and reverence toward Christ. |
换句话说，彼得呼吁他的读者用双面的硬币来回应：对他人的温柔和对基督的敬畏。 |
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| B. Why the emphasis on a good conscience? |
B.为什么要强调无愧的良心？ |
| An effective testimony requires a clear conscience regarding one’s personal integrity before the Lord. One cannot explain the hope we have in Christ while living in ways that contradict that hope.2 |
有效的见证需要对个人在主面前的诚实有一个清白的良心。一个人不能解释我们在基督里的盼望，而生活的方式却与这盼望相矛盾。 |
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| People will probably not ask about what makes us different if we look the same as everyone else. And you will not be very eager or effective at sharing your hope if you have a compromised conscience and thus there is no ring of authenticity to what you are saying. |
如果我们和别人长得一样，大家可能不会问我们为什么不同。而如果你的良心有亏损，你就不会很急切地或有效地分享你的盼望，因此，你所说的话就没有真实性的印记。 |
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| C. Why we Give the Reasons for our Hope in this Way? |
C. 我们为什么要这样回答盼望的缘由？ |
| so that, when you are slandered, those who revile your good behavior in Christ may be put to shame. |
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。 |
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| Peter says we do this with a view towards others coming to see the truth. When their eyes are opened, they will stop speaking out of malice and ignorance. In this verse, Peter returns to the main refrain of this section. |
彼得说，我们这样做是为了让别人看到真理。当他们的眼睛被打开时，他们就会停止出于恶意和无知的言论。在这节经文中，彼得又回到这一部分的主禁戒。 |
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| 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 (1 Pet. 2:11-12). |
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。（彼得前书2:11-12） |
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| Keep living in such a way in the midst of slander that you are not giving them any real evidence for the way they are treating you. God will take care of the results. Either they will have their eyes opened and turn to Christ or they will have their eyes opened at the last judgment and they will be forced to confess Christ is Lord and they were wrong to their everlasting shame. |
在诽谤中继续以这样的方式生活，你并没有给他们任何真实的把柄来证明他们对你的态度。结果在上帝手中。要么他们会在那时睁开眼睛归向基督，要么他们会在最后的审判中睁开眼睛，被迫承认基督是主，他们错了，使他们永远感到羞耻。 |
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| Fearing the Lord and hoping in the Lord in our hearts will open our mouths and visible hope can also open the hearts of others to Jesus. |
敬畏主，在心里盼望主，就能张开我们的口，可见的盼望也能打开别人对耶稣的心。 |
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| Nuri was a Muslim and had, by all accounts, a materially successful life. But at one point as a young adult he began to face emotional and mental suffering, depression, and what he describes as an utter hopelessness. He tried everything. Muslim teachers, counselors, physicians, and none of it worked. He began pursuing suicide. He received a vision – an arm that reached out to him to pick him up out of his trouble. He couldn’t see the man’s face, but suddenly he recognized the man’s arm. It was a co-worker that he knew was a Christian. Nuri went to him and asked if he could explain the dream. He shared the gospel and Nuri became a believer. |
努里是个穆斯林，从各方面来看，他的生活在物质上是成功的。但在年轻的时候，他一度开始面对情感和精神上的痛苦，抑郁，以及他所描述的彻底的无望。他什么都试过了。穆斯林老师、辅导员、医生，都没有用。他开始寻短见。这时他得到了一个异象—一只伸向他的手臂，要把他从困境中接出来。他看不清那人的脸，但他突然认出了那人的手臂。那是他认识的一个同事，是个基督徒。努里去找他，问他能不能解释这个梦。他分享了福音，努里成为了一名信徒。 |
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| Nuri was fulfilling his compulsory military service. He became an outspoken evangelist and even started a Bible study. His commanding officer told him to stop. He could not be a soldier and a Christian. But Nuri could not stop. In the middle of the night, the officer took him outside and beat him within inches of his life. When he was laying there on the ground, he held a gun to his head and told him to deny Jesus. Nuri could not deny his Lord. The officer struck him again and left him there on the ground. |
努里正在履行义务兵役。他成了一个敢说的传福音者，甚至开始了查经班。他的指挥官让他停下来。他不可能既当兵又当基督徒。但努里停不下来。半夜，军官把他带到外面，把他打得死去活来。当他躺在地上的时候，军官拿着枪指着他的头，叫他不认耶稣。努里无法不认他的主。军官又打了他一顿，把他扔在地上。 |
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| “Two other soldiers who were looking on eventually came to Nuri’s aid. They helped him inside. Nuri, apparently not having learned his lesson, proceeded to preach the gospel to both of them. And they believed. His hope in Christ was so contagious” (Evangelism as Exiles, p. 40). |
另外两名看热闹的士兵最终也来帮助努里。他们把他扶了进去。努里显然没有吸取教训，继续向他们两人宣讲福音。然后他们信了。他在基督里的盼望是如此的有感染力（《作为流亡者传福音》，第40页）。 |
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| A Blessing We Cannot Lose: Jesus’ Words |
我们不能失去的祝福：耶稣的话语 |
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| One of the things that we need in our fight against the fear of man is to understand that we should not expect to be treated better than Jesus. “The Christian in exile is called to embrace the shame and social humiliation that comes as a package deal with the cross” (Evangelism as Exiles, p. 59). Jesus promised that it would be this way. |
在我们与人的恐惧作斗争的过程中，我们需要做的一件事就是明白，我们不应该期望得到比耶稣更好的待遇。“流亡中的基督徒被要求接受与十字架一揽子交易带来的耻辱和社会羞辱”（《作为流亡者传福音》，第59页）。耶稣应许会这样。 |
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| 24 “A disciple is not above his teacher, nor a servant above his master. 25 It is enough for the disciple to be like his teacher, and the servant like his master. If they have called the master of the house Beelzebul, how much more will they malign those of his household. |
24 “学生不能胜过老师，奴仆也不能胜过主人。 25 学生若能像老师一样，奴仆若能像主人一样，也就够了。如果一家之主也被称为别西卜（“别西卜” 是鬼王的名字），何况他的家人呢？ |
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| Rather, we need the holy fear he talked about in the very next verse. |
相反，我们需要祂在下一节经文中谈到的圣洁的惧怕。 |
| Matthew 10:26-33 |
马太福音10:26-33 |
| 26 “So have no fear of them, for nothing is covered that will not be revealed, or hidden that will not be known. 27 What I tell you in the dark, say in the light, and what you hear whispered, proclaim on the housetops. 28 And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell. 29 Are not two sparrows sold for a penny? And not one of them will fall to the ground apart from your Father. 30 But even the hairs of your head are all numbered. 31 Fear not, therefore; you are of more value than many sparrows. 32 So everyone who acknowledges me before men, I also will acknowledge before my Father who is in heaven, 33 but whoever denies me before men, I also will deny before my Father who is in heaven. |
26 “所以不要怕他们。没有甚么掩盖的事不被揭露，也没有甚么祕密是人不知道的。27 我在暗处告诉你们的，你们要在明处讲出来；你们听见的耳语，要在房顶上宣扬出来。28 那些杀身体却不能杀灵魂的，不要怕他们；倒要怕那位能把灵魂和身体都投入地狱里的。29 两只麻雀不是卖一个大钱吗？ 但你们的父若不许可，一只也不会掉在地上。30 甚至你们的头发都一一数过了。31 所以不要怕，你们比许多麻雀贵重得多呢。32 凡在人面前承认我的，我在我天父面前也要承认他；33 在人面前不认我的，我在我天父面前也要不认他。 |
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| Closing Song: Jesus I My Cross Have Taken |
结束歌曲：《背十架跟随主》 |
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| Sermon Discussion Questions |
讲道讨论问题 |
| Title: Ready to Give a Reason for Our Hope |
讲道标题：准备好回答我们盼望的缘由 |
| Text: 1 Peter 3:13-17 |
讲道经文：彼得前书3:13-17 |
| Main Point: |
要点： |
| Believers are not to fear those who are against them; rather, they must set Christ apart as supreme in their hearts with holy fear so that they are always ready to testify to the hope that he alone gives. |
信徒不要惧怕那些反对他们的人；相反，他们必须以圣洁的敬畏在心中把基督分别为至高无上的地位，使他们随时准备好为那唯独祂所赐的盼望作见证。 |
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| Outline |
纲要 |
| 1. The Backdrop of Suffering and the Certainty of Blessing (v. 13, 17) |
1. 苦难的背景与祝福的确定性（13、17节） |
| A. The necessity of doing good |
A. 行善的必要性 |
| B. The possibility of suffering |
B. 受苦的可能性 |
| C. The certainty of blessing |
C. 祝福的确定性 |
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| 2. The response to suffering (v. 14b-16) |
2. 对苦难的回应（14b-16节） |
| A. What We Don’t Do (v. 14b) |
A. 我们不应该做什么（14b节） |
| B. What We Do Instead (v. 15-16) |
B. 我们却应该做什么（15-16节） |
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| General Questions |
一般性问题 |
| 1. What were your initial responses to the sermon? What was the Holy Spirit doing in your heart during or after the sermon? Was there a new insight gained? Any questions prompted? What did you find convicting, helpful, eye-opening, or troubling? Explain. |
1. 你对讲道的初步反应是什么？在讲道时或讲道后，圣灵在你心中做了什么？是否有了新的感悟？想到什么问题了吗？你觉得哪些地方让你信服，哪些地方对你有帮助，哪些地方让你大开眼界，哪些地方让你烦恼？请解释。 |
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| 2. What point from the sermon landed on you with the most weight of joy or conviction? What things did you see and savor that you feel like you need to share with others? |
2. 讲道中的哪一点让你感到最大的喜悦或为罪沉痛？你看到了什么，品味了什么，让你觉得需要和别人分享？ |
| Discussion Questions |
讨论问题 |
| 1. Why does Peter keep stressing the importance of doing good? Where does this ability to do good come from? |
1.为什么彼得一直强调行善的重要性？这种行善的能力从何而来？ |
| 2. Why does Peter stress the possibility of suffering and how should we read the context of 1 Peter? Is suffering like a volcano that has already erupted? |
2. 彼得为什么强调苦难的可能性，我们应该如何解读彼得前书的上下文？苦难已经像一座火山那样爆发了吗？ |
| 3. Why can Peter be so confident that those who suffer will be blessed? We do not often put those two words together: suffering and blessing. |
3. 为什么彼得能如此有信心，认为受苦的人会得到祝福？我们不常把这两个字放在一起：苦与福。 |
| 4. How should Christians not respond to suffering according to verse 14? |
4. 根据第14节，基督徒不应该如何应对苦难？ |
| 5. How should Christians respond to suffering according to verses 14-16? How is what Peter says here the antidote to the fear of man in verse 14? |
5. 根据14-16节，基督徒应该如何应对苦难？彼得在这里所说的，怎么会是第14节中对人的恐惧的解药呢？ |
| Application Questions |
应用问题 |
| 1. Talk about your experience with evangelism and sharing the hope that you have in Christ. Have people asked you about your hope? What has kept you from sharing Christ with others? How did this passage speak to you about what things need to change in your life? |
1.谈谈你传福音的经历，分享你在基督里的盼望。有人问过你的盼望吗？是什么阻碍了你与他人分享基督？这段话对你有什么启示，告诉你在你的生命中哪些事情需要改变？ |
| 2. What truths landed upon you in this message that you need to ask others to pray for you about? |
2. 在这个信息中，有哪些真理落在你身上，你需要请别人为你祷告？ |
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| 3. What truths landed on you that you need to share with others in your life? How can you share these truths? |
3. 在这个信息中，有哪些真理触动到你，让你觉得需要在生活中与他人分享？如何分享这些真理？ |
| Prayer Focus: Pray for a grace to die to the fear of man and cultivate a holy fear and fixed hope in Christ. |
祷告焦点：求主赐下恩典，让我们对人的惧怕死心，而在基督里培养圣洁的恐惧和坚固的盼望。 |
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