| 1 Peter 3:8-12 |
彼得前书3:8-12 |
|
| 2020 is one of those years that we will tell our children and grandchildren about. I recently read a report saying that pastors will be among the casualties of 2020. There is widespread fatigue and burn out and the survey said the number one reason was the polarizing response to government regulations (like whether to wear masks or not), political tensions (Republican vs. Democrat), and race relations (everyone has an opinion on what should be done). |
2020年是我们将会向子孙后代们讲述的年份之一。我最近看到一个报道，说牧师群体将是2020年的受害人群之一。人们普遍感到疲劳和倦怠，调查称，首要原因是对政府法规的两极化反应（如是否戴口罩）、政治紧张局势（共和党与民主党）和种族关系（每个人都有自己的看法，应该怎么做）。 |
|
| This survey was discouraging to me for a number of reasons, but perhaps the biggest reason was that this is exactly the polar opposite vision of 1 Peter. When the church finds itself in the cultural pressure cooker, that is when the church is called to unite together, not splinter apart. “Peter is explaining in this letter how social alienation that the Christian experiences from society is to be remedied by the genuine fellowship found within the community of believers” (Jobes, 1 Peter). |
这个调查让我感到沮丧，原因有很多，但也许最大的原因是，彼得前书的异象正好与此相反。当教会发现自己处于文化压力锅中时，这时教会就被呼召要团结在一起，而不是分裂开来。“彼得在这封信中是在解释基督徒所经历的与社会的疏离，如何通过在信徒群体中发现的真正的团契来弥补”（约伯斯，《彼得前书注释》）。 |
|
| In fact, Peter has a vision for what distinctive Christian conduct will look like both (1) in the church and (2) outside the church. |
事实上，彼得对基督徒独特的行为有一个异象，即(1)在教会内和(2)在教会外都是如此。 |
|
| Main Point: |
要点： |
| Christians show family love to those in the church and they are called to obtain an eternal blessing as they offer blessing to those outside the church rather than retaliation. |
基督徒向教会中的人表达家人之爱，而当他们祝福教会外的人而不是报复，他们是蒙召承受永恒的福气。 |
|
| Text: |
经文： |
| 8 Finally, all of you, have unity of mind, sympathy, brotherly love, a tender heart, and a humble mind. |
8 总括来说，你们要彼此同心，互相体恤，亲爱像弟兄，满有温柔，存心谦卑。 |
| 9 Do not repay evil for evil or reviling for reviling, but on the contrary, bless, for to this you were called, that you may obtain a blessing. |
9 不要以恶报恶，以辱骂还辱骂，倒要祝福，因为你们就是为此蒙召，好叫你们承受福气。 |
| 10 For “Whoever desires to love life and see good days, let him keep his tongue from evil and his lips from speaking deceit; |
10 因为“凡希望享受人生，要看见好日子的，就要禁止舌头不出恶言，嘴唇不说诡诈的话； |
| 11 let him turn away from evil and do good; let him seek peace and pursue it. |
11 也要离恶行善，寻找并追求和睦。 |
| 12 For the eyes of the Lord are on the righteous, and his ears are open to their prayer. But the face of the Lord is against those who do evil.” |
12 因为主的眼睛看顾义人，他的耳朵垂听他们的呼求；但主的脸敌对作恶的人。” |
|
| 1. In the Church (v. 8) |
1. 在教会之内（第8节） |
| One of the things that I enjoy doing is grilling. I like to experiment with different flavor profiles in making rubs and sauces. One recipe that I always look forward to making is a smoked strawberry parfait. I apologize for any drooling that reading about this dessert may cause. One of the best aspects of this dessert is that it is sweet, sour, and smoky. |
烧烤是我喜欢做的事情之一。我喜欢尝试不同的调味品来制作涂料和酱料。我一直想做的一种是烟熏草莓冰淇淋果冻。我为你们读到这道甜点时可能流出的口水而道歉。这款甜品最大的一个特点就是酸甜可口，烟熏火燎。 |
|
| As I have been praying for our Downtown Campus, I have been struck by the flavor profile that Scripture gives us for cultivating a rich and vibrant community. Five ingredients are essential for this type of community and they are all found in 1 Peter 3:8. |
当我一直在为我们的中心堂祷告的时候，我的领受是圣经要我们培养一个丰富而有活力的社区。我被这样的味道所打动。对于这种类型的社区来说，有五个要素是必不可少的，它们都可以在彼得前书3:8中找到。 |
|
| 8 Finally, all of you, have unity of mind, sympathy, brotherly love, a tender heart, and a humble mind. |
8 总括来说，你们要彼此同心，互相体恤，亲爱像弟兄，满有温柔，存心谦卑。 |
|
| Peter’s list of ingredients are (1) unity of mind, (2) sympathy, (3) brotherly love, (4) a tender heart, and (5) a humble mind. In fact, these five ingredients show a symmetrical structure called a chiasm: |
彼得列出的成分是：（1）彼此同心，（2）互相体恤，（3）弟兄之爱，（4）温柔的心，（5）谦卑的心。其实，这五种成分呈现出一种对称的结构，叫做交叉结构。 |
| A Unity of Mind |
A 彼此同心 |
| B Sympathy |
B 互相体恤 |
| C Brotherly Love |
C 弟兄之爱 |
| B´ Tender Heart |
B' 温柔的心 |
| A´ Humble Mind |
A' 谦卑的心 |
|
| In fact, the first word and the last word share the same root word, which the ESV has translated as “mind” (ὁμόφρονες) and (ταπεινόφρονες). In each case, a prefix is added to tell us what kind of mind we should have. The first is “like” minded or “of the same mind,” which the ESV translates as “unity of mind.” The last word has the prefix “low” so it means “lowly-minded” or as the ESV translates “humble mind.” |
事实上，第一个词和最后一个词来自同一个词根，ESV将其翻译为 "心灵"（ὁμόφρονες）和（ταπεινόφρονες）。这两处各自都加了一个前缀，告诉我们应该有什么样的心态。第一种是“同样”的心态或“同心合意”，中文译为“彼此同心”。最后一个字的前缀是“低”，所以它的意思是“降卑的心”，或如新译本翻译的“存心谦卑”。 |
|
| A. Unity of Mind/Humble Mind |
A. 彼此同心/存心谦卑 |
| Like-mindedness is essential in that it creates community cohesiveness. What is interesting is that when you look at Greco-Roman literature during Peter’s day, they also valued this attribute as a community virtue. |
志同道合对于形成社区凝聚力是必不可少的。有趣的是，彼得时代的希腊罗马文学也把这种属性作为一种社会美德来重视。 |
|
| For instance, the first term, “like-mindedness” (ὁμόφρων, homophrōn), refers to sharing “a common heritage of faith and ethical tradition” (Selwyn 1958: 189) that is valued by Greco-Roman society because it produces the cohesion needed to sustain a community. Even though like-mindedness was valued by society at large, Peter calls the Christian community to a like-mindedness that does not reinforce their cohesion with society at large but actually subverts it. As defined by the apostle, the like-mindedness implicitly calls them to reject the religion and ethical tradition that has informed their former “useless” way of life inherited from their ancestors (1 Pet. 1:18) and to embrace apostolic teaching. Like-mindedness is perhaps the foundational value of the Christian community that unifies people from various races and religions joined together in belief in Christ.1 |
例如，第一个术语“彼此同心”（ὁμόφρων，homophrōn）指的是分享“共同的信仰和伦理传统遗产”（Selwyn 1958：189），希腊罗马社会很重视这个词，因为它能产生维持一个社区所需的凝聚力。即使志同道合被整个社会所重视，但彼得呼吁基督徒群体的志同道合并没有加强他们与整个社会的凝聚力，实际上却颠覆了社会的凝聚力。正如使徒所定义的那样，这种志同道合隐含地呼吁他们摒弃从祖先那里继承下来的宗教和伦理传统所形成的“虚妄的”生活方式（彼前1:18），而接受使徒的教导。志同道合也许是基督教团体的奠基性价值观，它将来自不同种族和宗教的人团结在一起，共同信仰基督。2 |
|
| But this common mindset does not create high-mindedness (i.e., look at us, aren’t we special, we are better than others). Rather the Christian community is marked by low-mindedness. This attribute was extremely countercultural because it was not prized by Roman society. Quite the opposite. |
但这种共同的心智并不会产生高傲的心态（即：你看我们，是不是很特别，我们比别人强）。相反，基督徒群体的特点是心存谦卑。这种属性是极其反文化的，因为它不被罗马社会所推崇。恰恰相反。 |
|
| The second quality mentioned, humility (ταπεινόφρων, tapeinophrōn), was disdained in first-century Greco-Roman society and would have been quite a countercultural value. As J. H. Elliott observes (2000: 605): “In the highly competitive and stratified world of Greco-Roman antiquity, only those of degraded social status were ‘humble,’ and humility was regarded as a sign of weakness and shame, an inability to defend one’s honor. Thus the high value placed on humility by Israelites and Christians is remarkable.”3 |
彼得所提到的第二种品质--谦逊（ταπεινόφρων，tapeinophrōn），在第一世纪的希腊罗马社会是被鄙视的，是一种相当反文化的价值观。正如J.H.Elliott所言（2000:605）。“在古希腊罗马社会高度竞争和等级森严的世界里，只有那些社会地位低下的人才是’谦卑的’，而谦卑被认为是软弱和羞耻的标志，是无法捍卫自己荣誉的无能者。因此，以色列人和基督徒对谦卑的高度重视是与众不同的。"4 |
|
| This mindset is the opposite of pride. Pride is self-fixation and self-preoccupation. Humility practices self-forgetfulness – not thinking less of yourself but thinking about yourself less (C. S. Lewis) and thus being free to focus more on the needs of others. This same word shows up in Philippians 2:3 – with lowliness of mind counting the needs of others as more important than your own. |
这种心态与骄傲正好相反。傲慢是自我固恋和自我执着。谦逊却是自我遗忘—不是把自己想得差一些，而是少想自己一些（C.S.刘易斯），从而可以自由地更多地关注他人的需要。这个词同样出现在腓立比书2:3中—只要谦卑，看别人比自己强。 |
|
| B Sympathy/Tender Heart |
B 互相体恤/温柔的心 |
| The word for sympathy (συμπαθεῖς) literally means to “feel with” or to “suffer with.” It is used only here in the NT. Once you are free from being trapped inside your own bubble, you can live outside of your own thoughts and feelings and cultivate sympathy and compassion for others. |
体恤一词（συμπαθεῖς）的字面意思是“感同身受”或“一同受苦”。在新约中这个词只出现在这里。一旦你从作茧自缚的泡沫里面解脱出来，你就可以活在自己的思想和感情之外，培养对他人的同情和怜悯。 |
|
| The term for having a “tender heart” is very picturesque. The word translated “tender heart” refers to your gut (εὔσπλαγχνοι). We get the word “splanchtology” from this word – the study of the gut. It is like having a gut feeling – something that you feel not just lightly on the surface, but deep down. If you care about something enough, you can sometimes get a stomach ache. This word means that you “ache” for the hurts and struggles of others. And obviously you cannot do this type of deeper feeling work if you are fixated on yourself. But you have to enter into the life of another person – feel what is hard for them, care about what they are thinking and feeling and where there are areas of hurts and fears. |
拥有一颗“温柔的心”，这个词很有画面感。译为“温柔的心”的词指的是你的内脏（εὔσπλαγχνοι）。我们从这个词中得到英语的“内脏学”一词—研究内脏。这就像内脏有了感觉——这感觉不是肤浅轻微，而是深入内脏。有时你过于关心某事，甚至会到肚子作痛的程度。这个词的意思就是，你为别人受的伤害和挣扎而“痛”。如果你执着于自己，显然是不可能有这种深沉的感受。而是你要进入别人的生活—感受他们的难处，关心他们的想法和感受，哪里有伤痛和恐惧的地方。 |
|
| This call for sympathy and compassion is distinctively Christian. |
这种对同情和怜悯的呼召是基督教特有的。 |
|
| People in our society tend to be generously compassionate toward victims of fires, floods, and other disasters, but the virtue of compassion was understood differently in the first century, which used it in mentioning kindness shown to family members. Its appearance in Peter’s Christian virtue list implies that the Christian community should understand itself as a type of family.5 |
在我们当今社会，人们往往会对火灾、水灾和其他灾难的受害者慷慨解囊，但在第一世纪，人们对慈悲的美德有着不同的理解，它只用于对家人的善意。它出现在彼得的基督徒美德清单中，意味着基督教团体应该把自己理解为一种家庭。6 |
|
| In other words, he begins with the mind, then the heart, and in the middle you have “brotherly love.” Peter has taken this call to love one another as family and threaded into throughout the entire letter. |
换句话说，他从思想（mind）开始，然后是心灵（heart），中间你有“兄弟之爱”。彼得把这个彼此相爱如家人的呼召贯穿到整封信中。 |
|
| These terms, particularly “brotherly love” (φιλάδελφος, philadelphos) and “compassion” (εὔσπλαγχνος, eusplanchnos), were used with reference to kinship obligations (Pilch and Malina 1993: 28–115). Peter feels free to apply to the Christian community terms commonly used of family relationships, apparently following the thought that their new birth generated by God the Father (1:3–4) makes the Christian community into a family.7 |
这些术语，特别是“兄弟之爱”（φιλάδελφος，philadelphos）和“体恤”（εὔσπλαγχνος，eusplanchnos），被用来指代亲属义务（Pilch和Malina 1993：28-115）。彼得觉得可以自由地将家庭关系常用的术语应用于基督徒群体，显然是照着父神所带来的新生（1:3-4）的思想，使基督徒群体成为一个家庭。8 |
|
| This was the very logic that Peter gave us back in chapter 1. |
这正是彼得在第一章给我们讲的逻辑。 |
|
| 22 Having purified your souls by your obedience to the truth for a sincere brotherly love, love one another earnestly from a pure heart, 23 since you have been born again, not of perishable seed but of imperishable, through the living and abiding word of God. |
22 你们既因顺从真理，洁净了自己的心灵，以致能真诚地爱弟兄，就应当从清洁的心里彼此切实相爱。23 你们得了重生，并不是由于能坏的种子，却是由于不能朽坏的，就是藉着 神永活长存的道。 |
|
| It is the same point he makes earlier in chapter 2 when he says that all people should be honored, but Christians should be treated with a special kind of family love. |
这也是他在第二章所说的观点，他说要尊重众人，但基督徒应该得到一种特殊的家人之爱。 |
|
| 17 Honor everyone. Love the brotherhood. Fear God. Honor the emperor (1 Pet. 2:17). |
17 要尊重众人。爱护弟兄。敬畏神。尊敬君王（彼得前书2:17）。 |
|
| Family love for fellow Christians will flow out of thinking less about yourself and cultivating a heart that cares about what is hard for others so that you can set your love on them. What a great summary after going through household instructions for Christians that he reminds them that they are the household of God and thus they have family obligations to one another that were expected only of biological kin in Roman Society. |
对基督徒同胞的家人之爱，自然就会少想自己，培养一颗关心别人难处的心，这样才能把爱放在他们身上。在讲完关于基督徒家庭关系的教导之后，他提醒基督徒，他们是神的家人，因此他们彼此之间有家庭的义务，这在罗马社会是只有生身亲属才会有的，这是多么伟大的总结。 |
|
| This solidarity of thinking and affection is the only way that these believers from different ethnic backgrounds are going to have harmony within the household of God and have the united front that they would need in the face of a hostile world. |
这种思想和感情上的团结，是这些来自不同民族背景的信徒在神的家里面和谐的唯一途径，也是他们面对一个充满敌意的世界所需要的统一战线。 |
|
| Application: |
应用： |
|
| We have to recognize how counter-cultural these virtues are – not only in the first century, but especially in the West today in which we live. These ingredients all presume a commitment to community, which can clash with Modern Western individualistic thinking (commitment to myself first and foremost). Commitment is often evaluated in terms of individual needs (how will this benefit me)? We even talk about a fear of commitment because something better will come along for me (keep my options open until the end). Christ created a community that is his family. Therefore, our oneness or unity of mind must include a willingness to “conform one’s goals, needs, and expectations to the purposes of the larger community.”9 |
我们必须认识到这些美德是多么的反文化—不仅是在第一世纪如此，在我们今天生活的西方世界更是如此。这些成分都预设了对社区的委身，这可能与现代西方个人主义思想（首先和首要的是对自我的委身）发生冲突。委身往往以个人需求（这对我有什么好处）来评估。我们甚至会讨论对委身的恐惧，因为可能会有更好的东西出现在我眼前（在结束之前要保持我选择的自由）。基督创造了一个群体，就是祂的家庭。因此，我们的合一或彼此同心必须包括愿意“使自己的目标、需要和期望符合更大群体的宗旨”。10 |
|
| 2. Outside the Church (v. 9-12) |
2. 在教会之外（9-12节） |
| 9 Do not repay evil for evil or reviling for reviling, but on the contrary, bless, for to this you were called, that you may obtain a blessing. |
9 不要以恶报恶，以辱骂还辱骂，倒要祝福，因为你们就是为此蒙召，好叫你们承受福气。 |
|
| These verses have two main movements: (1) blessing as a calling (v. 9), and (2) biblical proof (v. 10-12; Ps. 34). |
这些经文有两个主要动向。(1)祝福是一种呼召(第9节)，(2)圣经的证明(第10-12节；引用诗篇34)。 |
|
| A. Called to Offer Blessing |
A. 蒙召为人祝福 |
|
| Peter calls us to a life of blessing non-believers. When people talk about living a life of blessing, they tend to think of blessing they receive, not blessing that they give. But these are more interrelated than we may first think. |
彼得呼召我们过一种祝福非信徒的生活。当人们谈到过祝福的生活时，往往想到的是自己得到的祝福，而不是自己付出的祝福。但这些都比我们最初想象的更有关联。 |
|
| Peter says you may receive reviling from others, but give blessing in return. This verse is a great transition into the wider point of 1 Peter in terms of how citizens of heaven should engage as exiles on earth with a society that is often hostile to Christians. What kind of hostility did they face? It is vitally important to get the historical context and the cultural context before us so that these verses will make even more sense. |
彼得说，你可能受到别人的诋毁，但要给予祝福作为回报。这节经文很好地过渡到彼得前书更广泛的观点，即天国公民作为寄居者应该如何与一个经常敌视基督徒的社会打交道。他们面对的是怎样的敌意？至关重要的是，要把历史背景和文化背景搞清楚，摆在我们面前，这样这些经文的意义才会更加清楚。 |
|
| Citing Malina (1993: 28–62), J. H. Elliott (2000: 607) identifies the expressions of hostility as insult, defamation of character, and verbal abuse, the “weapons typically employed in an agonistic honor-and-shame society for challenging the honor of others and publicly shaming and discrediting those who are different or regarded as one’s competitors.” So understood, the Christian response of nonretaliation would be startling within that culture. Peter instructs Christians to forgo the usual verbal retaliation that would be necessary to successfully defend one’s honor and the reputation of one’s community. Given the tendency of human nature to retaliate, coupled with the social expectation to do so, the Christian who refrains from verbal retaliation and instead offers blessing would give unbelievers pause.11 |
J.H.Elliott(2000：607)引用Malina(1993：28-62)的话，将敌意的表达方式确定为侮辱、诽谤人格和辱骂，这些“通常是在有着强烈荣辱观的社会中使用的武器，用于挑战他人的荣誉，公开羞辱和诋毁与自己不同或被视为竞争对手的人”。如此理解，基督徒不以恶报恶的回应在那个文化中会令人震惊。彼得指示基督徒要放弃通常的以骂还骂，这对成功地维护自己的荣誉和社区的声誉是必要的。鉴于人的本性有报复的倾向，再加上社会对报复的期望，基督徒如果不进行言语上的报复，而是给予祝福，就会让不信的人感到犹豫。12 |
|
| People often wonder what evangelism can look like in today’s world. Too often people have the idea that evangelism is just going door to door and sharing the gospel with people who answer the door that you have never met before (cold call evangelism). But rarely do we understand that what Peter is saying here is a necessary part of our evangelistic witness. People may not feel compelled to listen because of extensive evidence or persuasive arguments. We often win a hearing when they see inexplicable kindness and compassion – it will be so different that it will seem like it came from a different world. And it did. It came from those who are citizens of another world. |
人们常常想知道，在今天的世界里，传福音是什么样子的。人们常常有这样的想法：传福音就是挨家挨户地去和那些从未见过面的应门者分享福音（意外访问传福音）。但我们很少明白，彼得在这里所说的是我们传福音见证的必要部分。人们不大可能会因为有大量的证据或有说服力的论点而觉得有必要听一听。我们赢得听者往往是在他们看到难以理解的善意和慈悲时—那是如此不同，仿佛来自不同的世界。确实如此。它来自于那些属于另一个世界的公民。 |
|
| We avoid a “get even” mentality. Instead, we recognize that our calling is to bless, not curse. When we are criticized, maligned, and scorned, it does not take any special grace or any Holy Spirit power to retaliate and fight back. In fact, one author called it the dodgeball effect. When the ball is thrown at us, it is very hard not to throw it back (Elliot Clark, Evangelism as Exiles, p.70). |
我们避免了“扯平”的心态。相反，我们认识到，我们的呼召是要给予祝福，而不是诅咒。当我们被批评、被诽谤、被蔑视时，不需要什么特别的恩典，也不需要什么圣灵的能力，就可以报复和反击。事实上，有作者称其为躲避球效应。当球被扔过来的时候，很难不把它扔回去（Elliot Clark, 《像寄居者那样传福音》, p.70）。 |
|
| Peter talks about something here that is not natural, but supernatural. That is why it is beautiful behavior that shows the excellencies of Christ. We are not just called to the absence of retaliation, but the active response of blessing (3:9). We show respect and honor to everyone (1 Pet. 2:17; 3:2) – whether tyrants like Nero (1 Pet. 2:17), or unjust masters (2:18), or unbelieving husbands (1 Pet. 3:2) or deadbeat dads. Part of honoring is not just showing respect with our actions, but speaking a blessing with our lips. Again, this is a call to bless everyone. Not just people who deserve it. The very people that are scorning and criticizing and cursing you (unjustly) are to receive not what is due them (cursing back), but blessing. |
彼得在这里谈到的东西，不是自然的，而是超自然的。这就是为什么说只有美好的行为才能彰显基督的美德。我们蒙召去做的，不仅仅是消极地不以恶报恶，而是积极地祝福对方作为回应（3:9）。我们对所有人都表示尊重和尊敬（彼前2:17；3:2）—无论是像尼禄这样的暴君（彼前2:17），还是不公正的主人（2:18），或者是不信的丈夫（彼前3:2），或者是死皮赖脸的父亲。不仅仅是用行动来表示尊敬，而且用嘴巴说出祝福。同样，这也是为每个人祝福的呼召。不仅仅是应得祝福的人。正是那些（不公正地）蔑视、批评、咒骂你的人，要接受的不是他们应得的（以骂还骂），而是祝福。 |
|
| B. Called to Obtain Blessing |
B. 蒙召承受福气 |
| Why would Christians be so intent on giving a blessing? Peter cites Psalm 34 to prove that speaking blessing is essential for obtaining the blessing of eternal life. |
为什么基督徒会如此用心地去祝福呢？彼得引用诗篇34篇来证明说祝福是获得永生祝福的必要条件。 |
|
| 9 Do not repay evil for evil or reviling for reviling, but on the contrary, bless, for to this you were called, that you may obtain a blessing. |
9 不要以恶报恶，以辱骂还辱骂，倒要祝福，因为你们就是为此蒙召，好叫你们承受福气。 |
|
| Christians are called to obtain an eternal blessing as they offer blessing to those outside the church rather than retaliation. |
基督徒在向教会以外的人献上祝福而不是报复的时候，是蒙召要获得永恒的祝福。 |
| C. The Proof of Psalm 34 (v. 10-12) |
C. 来自诗篇34的证明（10-12节） |
| Who are the people that have eternal life as heaven’s citizens and are headed for everlasting blessedness? You can tell by their tongues. Listen to verse 10. |
谁是作为天国公民拥有永生，走向永恒福祉的人？你可以通过他们的口舌来判断。请问第10节。 |
| 10 For |
10 因为 |
| “Whoever desires to love life |
“凡希望享受人生， |
| and see good days, |
要看见好日子的， |
| let him keep his tongue from evil |
就要禁止舌头不出恶言， |
| and his lips from speaking deceit; |
嘴唇不说诡诈的话； |
| 11 let him turn away from evil and do good; |
11 也要离恶行善ﺀ |
| let him seek peace and pursue it. |
寻找并追求和睦。 |
| 12 For the eyes of the Lord are on the righteous, |
12 因为主的眼睛看顾义人， |
| and his ears are open to their prayer. |
他的耳朵垂听他们的呼求； |
| But the face of the Lord is against those who do evil.” |
但主的脸敌对作恶的人。” |
| Recall that Peter alluded to this Psalm already back in 1 Peter 2:3 (Taste and See the Kindness of the Lord). Peter did not just haphazardly quote this psalm out of context. The entire Psalm profoundly applies to Peter’s readers. The theme of the Psalm is that the righteous can be confident that God will deliver them even when they are afflicted and suffering. They are to set their hope in God (Psalm 33:9, 23; 1 Peter 1:13) and are to fear the Lord (Psalm 33:10, 12; 1 Peter 1:17). In fact, there is a powerful connection in the Greek version of Psalm 34:4 to the context and setting of 1 Peter. |
记得彼得早在彼得前书2:3（品尝主恩的滋味）中就已经提到了这篇诗篇。彼得并不是胡乱断章取义地引用这句诗篇。这一整篇诗篇深刻地适用于彼得的读者。这篇诗篇的主题是：义人即使在受苦受难的时候，也可以确信神会拯救他们。他们要把盼望放在神的身上（诗篇33:9, 23；彼得前书1:13），要敬畏主（诗篇33:10,12；彼得前书1:17）。事实上，诗篇34:4的希腊文版与彼得前书的上下文和写作背景有很强的联系。 |
| I sought the Lord, and he answered me and delivered me from all my fears [Septuagint, “all my sojournings”]. |
我曾求问耶和华，他应允了我，救我脱离一切恐惧[希腊文七十士译本中“恐惧”作“我的流亡”]。 |
| Remember the superscription of the Psalm: |
记得这首诗篇的题记： |
| Of David, when he changed his behavior before Abimelech, so that he drove him out, and he went away. |
大卫的诗，是他在亚比米勒面前装疯，被驱逐离去时作的。 |
| David is a sojourner away from the Promised Land and having to turn to the Lord during this time of sojourn. |
大卫是一个逃离应许之地的流亡者，在这段流亡的日子里，不得不转向主。 |
| This section of the Psalm has a special focus on what we do with our tongue. |
诗篇这一节特别关注我们用舌头做什么。 |
| 10 For |
10 因为 |
| “Whoever desires to love life |
“凡希望享受人生， |
| and see good days, |
要看见好日子的， |
| let him keep his tongue from evil |
就要禁止舌头不出恶言， |
| and his lips from speaking deceit; |
嘴唇不说诡诈的话； |
| 11 let him turn away from evil and do good; |
11 也要离恶行善ﺀ |
| let him seek peace and pursue it. |
寻找并追求和睦。 |
| Peter already gave believers this warning that the Christian community should be free from these types of sins: So put away all malice and all deceit and hypocrisy and envy and all slander (1 Pet. 2:1). |
彼得已经给信徒这样的警告，基督徒群体应该远离这些类型的罪。因此，要除去一切恶毒、一切诡诈、虚伪、嫉妒和一切毁谤的话（彼前2:1）。 |
| Now he extends that to our interactions with non-Christians. We should not speak evil and we should not tell lies about others in an attempt to tear them down. The same was true of Jesus: 22 He committed no sin, neither was deceit found in his mouth. |
现在，他把这一点延伸到我们与非基督徒的交往中。我们不应该口出恶言，也不应该说关于别人的谎言，企图破坏别人。耶稣也是如此：22 他从来没有犯过罪，口里也找不到诡诈。 |
| Verse 11 is a fantastic summary of Peter’s point throughout 2:11-3:7 – “turn away from evil” and “do good.” Peter stresses that Christians should not suffer for things that they have done wrong, rather when they suffer they should continue to do good as they await the hope that they will glorify God in either salvation in this life or condemnation at the last day. |
第11节是彼得对整个2:11-3:7观点的精彩总结—“离恶”，“行善”。彼得强调，基督徒受苦不应该是因为自己做错事，相反，当他们受苦的时候，应该继续行善，因为他们怀着盼望，就是今生的救赎或在末日审判中荣耀神。 |
| Verse 12 takes us back to 1 Peter 3:7 and the importance of doing good for our life of prayer. Remember that 1 Peter 3:7 says that if Christian husbands mistreat their wives that their prayers will be hindered. Verse 12 says that the eyes of the Lord are on the righteous and his ears are open to their prayer. So if you act unrighteous his ears will be closed to you. |
12节带我们回到彼得前书3:7，以及行善对我们祷告生活的重要性。记得彼得前书3:7说，如果基督徒丈夫恶待妻子，他们的祷告就会受阻拦。12节说，主的眼目看顾义人，主的耳朵垂听他们的祷告。所以，如果你行事不义，祂的耳朵就会对你关闭。 |
| Application |
应用 |
|
| This is going to be hard, but Christians in this country are going to have to make a change. We cannot mock and scorn and disrespect atheists, Muslims, homosexuals, or people on the other side of the political aisle. The church could do these things and get away with it when they were the cultural and moral majority, but those days are past. I don’t think mockery was every a good strategy, but it is even more counterproductive now. Do we “turn up the volume on vitriol” (Elliot Clark, Evangelism as Exiles, p. 73) or do we turn up the respect and honor dial? We have the opportunity to be truly revolutionary and other worldly. |
这将是困难的，但这个国家的基督徒将不得不做出改变。我们不能嘲笑、蔑视和不尊重无神论者、穆斯林、同性恋者或政治立场不同的人。当教会是文化和道德的大多数时，他们可以做这些事情，并且可以逃脱，但那些日子已经过去了。我不认为嘲讽是好策略，但现在更是适得其反。我们是要“调高恶毒的音量”(Elliot Clark, Evangelism as Exiles, p. 73)，还是要调高尊敬和敬重的表盘？我们有机会成为真正的革命者和超凡脱俗。 |
|
| Not just the politicians you agree with, but the ones you disagree with. |
不仅是你同意的政客，还有你不同意的政客。 |
| Not just the family members who align with you, but the ones who scorn you. |
不仅是和你心连心的家人，还有那些蔑视你的人。 |
| Not just the neighbors who are kind to you, but the curmudgeon ones as well. |
不仅仅是对你好的邻居，还有脾气古怪的人。 |
| Not the respectful wife or the kind husband, but the disrespectful wife and the insensitive husband. |
不仅是恭敬的妻子，或善良的丈夫，还有不敬的妻子或冷漠的丈夫。 |
|
| Peter calls them to live free from the unending game of dodgeball – tit for tat, hurt for hurt, malice when mistreated. It can look like the old time warfare with muskets where shots are fired and you watch the people across from you reloading and preparing to fire back at you. Do you really think the church will win the culture war that way? |
彼得呼吁他们从无休止的躲避球游戏—以牙还牙，以伤还伤，以恶报恶——中解脱出来它可能像旧时的火枪战争一样，你开枪，然后你看着对面的人重新装填弹药，准备向你还击。你真的认为教会用这种方式能赢得文化战争吗？ |
|
| When Christ was reviled, he did not throw bombs back at people. Two sheep-gates that need to be shut: (1) nonretaliation means reckless endangerment, and (2) nonretaliation means not caring about justice. |
当基督被人辱骂的时候，祂并没有向人扔回炸弹。两扇羊门需要关上：(1) 不报复意味着忽视危害；(2) 不报复意味着不顾正义。 |
|
| 1. Don’t Retaliate Can Sometimes Mean Run for Cover |
1. 不报复有时也会意味着躲避危害 |
| The Bible does not call us to expose ourselves to as much suffering as possible. The apostle Paul sometimes went into a city knowing that people were going to stone him, while other times he escaped from the city at night. After suffering in Philippi and they wanted to send him away, he sought public justice because they beat a Roman citizen without a trial (he wanted to protect the fledgling church at Philippi from further suffering. But the best example is David in Psalm 34. Saul is trying to kill him. He does not just sit there and let Saul do it. He escapes. He will not take vengeance into his own hands, but neither will he sit there and let Saul spear him. |
圣经并没有叫我们尽可能地把自己暴露在痛苦危害之中。使徒保罗有时进城，知道人们要用石头砸他，而另一些时候，他则在晚上从城里逃出来。保罗在腓立比受苦，他们想把他赶走，他却去寻求公共正义，因为他们未经审判就殴打一个罗马公民（他想保护腓立比的新生教会不再受苦。）但最好的例子是诗篇34篇中的大卫。扫罗一直想杀他他并不是坐等扫罗来杀他。他逃跑。他既不会亲手报仇，也不会坐等扫罗用矛刺穿他。 |
|
| 2. Don’t Retaliate Does Not Mean You Stop Seeking Justice |
2. 不报复并不意味着你要停止寻求正义 |
| The only way you can read nonretaliation as a total lack of concern for justice is to stop reading before the last line of verse 12. |
你能把不报复理解为完全不关心正义的唯一方法是在12节最后一行之前停止阅读。 |
| 12 For the eyes of the Lord are on the righteous, |
12 因为主的眼睛看顾义人， |
| and his ears are open to their prayer. |
他的耳朵垂听他们的呼求； |
| But the face of the Lord is against those who do evil.” |
但主的脸敌对作恶的人。” |
|
| Psalm is also helpful because it helps us see that the righteous sufferer endures injustice because he or she believes that perfect justice is coming. Listen to Romans 12:19-21. |
诗篇也很有帮助，因为它帮助我们看到，义人受苦者忍受不公，因为他或她相信完美的正义终究会到来。请听罗马书12:19-21： |
|
| 19 Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, “Vengeance is mine, I will repay, says the Lord.” 20 To the contrary, “if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals on his head.” 21 Do not be overcome by evil, but overcome evil with good. |
19 亲爱的啊，不要为自己伸冤，宁可等候主的忿怒，因为经上记着，主说：“伸冤在我，我必报应。” 20 相反地，“如果你的仇敌饿了，就给他吃；如果渴了，就给他喝。因为你这样作，就是把炭火堆在他的头上。”21 不可被恶所胜，反要以善胜恶。 |
|
| Conclusion: The Family Resemblance |
结语：家庭相似性 |
| How are we to “put off” a certain way of living? We can only put something off by “putting something else on” to use the New Testament language for change and sanctification. Being conformed to Christ produces the beautiful behavior that Peter calls for as part of our calling. |
我们该如何“脱下”某种生活方式呢？我们只能用“穿上别的东西”来脱下旧的，用新约的语言来改变和成圣。作为我们呼召的一部分，效法基督会产生彼得所呼召的美好行为。 |
|
| How does this text look and feel and sound like Jesus? |
这段经文怎么看起来，感觉起来，听起来像耶稣？ |
|
| 1. The Teaching of Christ |
1. 耶稣和教导 |
| First, it sounds exactly like what Jesus taught (Luke 6:26-33). |
首先，这听起来正像耶稣所教导的（路加福音6:26-33） |
|
| 26 “Woe to you, when all people speak well of you, for so their fathers did to the false prophets. 27 “But I say to you who hear, Love your enemies, do good to those who hate you, 28 bless those who curse you, pray for those who abuse you. 29 To one who strikes you on the cheek, offer the other also, and from one who takes away your cloak do not withhold your tunic either. 30 Give to everyone who begs from you, and from one who takes away your goods do not demand them back. 31 And as you wish that others would do to you, do so to them. 32 “If you love those who love you, what benefit is that to you? For even sinners love those who love them. 33 And if you do good to those who do good to you, what benefit is that to you? For even sinners do the same. |
26 人都说你们好的时候，你们就有祸了，因为你们的祖先对待假先知也是这样。27 只是我告诉你们听道的人：当爱你们的仇敌，善待恨你们的人。28 咒诅你们的，要为他们祝福，凌辱你们的，要为他们祷告。29 有人打你一边的脸，把另一边也转给他打；有人拿你的外衣，连内衣也让他拿去。30 向你求的，就给他；有人拿去你的东西，不用再要回来。31 你们愿意人怎样待你们，你们就应当怎样待人。32 如果单爱那些爱你们的人，那有甚么好处呢？罪人也爱那些爱他们的人。33 如果只善待那些善待你们的人，那有甚么好处呢？罪人也会这样行。 |
|
| 2. The Life of Christ |
2. 耶稣的生命 |
| Second, it sounds like what Jesus did. |
其次，这听起来也像耶稣所行的。 |
|
| 22 He committed no sin, neither was deceit found in his mouth. 23 When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly (1 Pet. 2:22-23). |
22 他从来没有犯过罪，口里也找不到诡诈。23 他被骂的时候不还嘴，受苦的时候也不说恐吓的话；只把自己交托给那公义的审判者。（彼得前书2:22-23） |
|
| Doesn’t that sound like the gospel? Doesn’t that sound like how Christ responded to you? |
这听起来不正像福音吗？这听起来不正像基督对你的回应吗？ |
|
| 24 He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed. 25 For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls (1 Pet. 2:24-25). |
24 他在木头上亲身担当了我们的罪，使我们既然不活在罪中，就可以为义而活。因他受的鞭伤，你们就得了医治。25 你们从前好像迷路的羊，但现在已经回到你们灵魂的牧人和监督那里了。（彼得前书2:24-25） |
|
| And he also fulfills these words about sympathy and compassion. He had compassion on the crowd because they were harassed and helpless, like sheep without a shepherd (Mark 6:34). And Hebrews 4:15 tells us we can hold fast to our confession of Christ (v. 14) 15 For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. |
而他也实现了这些关于同情和怜悯的话。祂怜悯他们，因为他们好像羊没有牧人一样（马可福音6:34）。希伯来书4:15告诉我们要坚持我们所宣认的基督（第14节）15 因为我们的大祭司并不是不能同情我们的软弱，他像我们一样，也曾在各方面受过试探，只是他没有犯罪。 |
|
| 3. The Mind of Christ |
3. 基督的心 |
| But even the way we ought to think towards each other is found in Christ. In fact, the word for lowly mind in verse 8, shows up in Paul as well in Philippians 2. |
即使是我们彼此顾念的方式，也能在基督里找到。实际上，在第8节中的存心谦卑在保罗的腓立比书第2章中也出现了。 |
|
| 2 complete my joy by being of the same mind, having the same love, being in full accord and of one mind. 3 Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. 4 Let each of you look not only to his own interests, but also to the interests of others. 5 Have this mind among yourselves, which is yours in Christ Jesus, |
2 就应当有同样的思想，同样的爱心，要心志相同，思想一致，使我充满喜乐。3 不要自私自利，也不要贪图虚荣，只要谦卑，看别人比自己强；4 各人不要单顾自己的事，也要顾别人的事。5 你们应当有这样的思想，这也是基督耶稣的思想。 |
|
| Paul goes on to show that Christ set his mind on the needs and interests of others by coming to earth and taking not only the mind of a servant, but the very form of a servant. He came as the suffering servant who set his sights on doing whatever it would take to save us and bring us into his family. |
保罗继续说明，基督以他人的需要和利益为念，来到地上，不仅有仆人的心态，而且有仆人的样式。祂是作为受苦的仆人来的，祂立志要不惜一切代价拯救我们，带我们进入祂的家庭。 |
|
| Main Point: |
要点： |
| Christians glorify God in the social sphere when they respectfully submit to authority and even endure sorrow and suffering because they are mindful of God (19-20) and the gospel of Christ (21-25). |
当基督徒们恭敬顺服权威，甚至忍受忧伤和苦难，因为他们心怀神（19-20节）和基督的福音（21-25节），他们就在社会领域中荣耀神。 |
|
| Closing Song: My Soul Find Rest in God Alone |
结束歌曲：我灵唯在神里得安息 |
| Sermon Discussion Questions |
讲道讨论问题 |
| Title: Beautiful Behavior in the Church and in the World |
标题：在教会和世界上的美好行为 |
| Text: 1 Peter 3:8-12 |
经文：彼得前书3:8-12 |
| Main Point: |
要点： |
| Christians are those who show family love to those in the church and they obtain eternal blessing by offering those outside the church blessing rather than retaliation. |
基督徒向教会中的人表达家人之爱，而当他们祝福教会外的人而不是报复，他们是蒙召承受永恒的福气。 |
|
| Outline |
纲要 |
| 1. In the Church (v. 8) |
1. 在教会之内（第8节） |
|
| A. The Mind: Unity of Mind and Humility of Mind (v. 8) |
彼此同心与存心谦卑（第8节） |
| B. The Heart: Sympathy and Tenderness of Heart (v. 8) |
互相体恤与满有温柔（第8节） |
| C. Family Love (v. 8) |
家人之爱（第8节） |
|
| 2. Outside the Church (v. 9-12) |
2. 在教会之外（9-12节） |
| A. The Call to Give Blessing (v. 9a) |
蒙召祝福（第9a节） |
| B. The Call to Obtain Blessing (v. 9b) |
蒙召蒙福（第9b节） |
| C. The Proof of Psalm 34 (v. 10-12) |
诗篇34的证明（10-12节） |
|
| 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。 |
|
| 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. How does Peter structure verse 8? How does he move from the mind to the heart and then to love? |
1.彼得如何设计第8节的结构？他是如何由思想到心灵再到爱的？ |
| 2. How does the call of verse 8 run counter to the culture of Peter’s day? |
2. 第8节的呼召如何与彼得时代的文化相悖？ |
| 3. How does Peter expect Christians to respond in a hostile culture when they are maligned, criticized, or shamed according to verse 9? |
3. 根据第9节，彼得希望基督徒在敌对的文化中，当他们受到诽谤、批评或羞辱时，他们应该如何回应？ |
| 4. How does the call of verse 9 run counter to the culture of Peter’s day in an honor and shame culture? |
4. 第9节的呼召与彼得时代的荣辱文化如何相悖？ |
| 5. What is the relationship between the calling to give a blessing and the calling to obtain a blessing in verse 9? |
5. 第9节中呼召赐福和呼召得福之间的关系是什么？ |
| 6. How does Psalm 34 prove Peter’s point that Christians are called to obtain a blessing (v. 10-12)? |
6. 诗篇34篇如何证明彼得的观点，即基督徒被呼召去获得祝福（10-12节）？ |
| 7. How do verses 8-12 invite us into the glories of the teaching of Christ, the life of Christ, and the mind of Christ? |
7. 8-12节如何邀请我们进入基督的教导、基督的生活和基督的心灵的荣耀？ |
| Application Questions |
应用问题 |
| 1. How does the call of verse 8 run counter to the culture of our day? What are some specific things you could do in different contexts and relationships to live it out more fully and thus shine more brightly in our world today? |
1.第8节的呼召如何与我们的时代文化相悖？在不同的环境和关系中，你可以做哪些具体的事情来更充分地活出这呼召，从而在我们今天的世界中更加闪耀？ |
|
| 2. How does the call of verse 9 run counter to the culture of our day? What are some specific things you could do in different contexts and relationships to live it out more fully and thus shine more brightly in our world today? |
2. 第8节的呼召如何与我们的时代文化相悖？在不同的环境和关系中，你可以做哪些具体的事情来更充分地活出这呼召，从而在我们今天的世界中更加闪耀？ |
|
| 3. How does the teaching, life, and mind of Christ challenge and inspire you and shape you for your calling and growth in sanctification? |
3. 基督的教导、生活和思想是如何挑战和激励你，并塑造你，使你在成圣中得到呼召和成长？ |
|
| 4. What truths landed upon you in this message that you need to share with others in your life? How can you share these truths? Devote it to prayer! |
4. 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？把它交托在祷告中吧！ |
| Prayer Focus: Pray for a grace to show family love in the church and pray for grace to speak blessing outside the church rather than retaliation. |
祷告焦点：祈求恩典在教会里展现家人之爱，祈求恩典向教会之外的人说祝福的话，而不是报复。 |
网友评论