| 1 Peter 2:18-25 |
彼得前书2:18-25 |
| 18 Servants, be subject to your masters with all respect, not only to the good and gentle but also to the unjust. 19 For this is a gracious thing, when, mindful of God, one endures sorrows while suffering unjustly. 20 For what credit is it if, when you sin and are beaten for it, you endure? But if when you do good and suffer for it you endure, this is a gracious thing in the sight of God. 21 For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. 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. 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. |
18 你们作仆人的，要凡事敬畏顺服主人，不单是对善良温和的，就是乖僻的也要顺服。 19 因为人若在 神面前为良心的缘故，忍受冤屈的苦楚，是有福的。 20 你们若因犯罪受责打而能忍耐，有甚么可夸的呢？ 但你们若因行善而受苦，能忍耐，在 神看来，这是有福的。 21 你们就是为此蒙召，因基督也为你们受过苦，给你们留下榜样，叫你们跟随他的脚踪行。 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；只把自己交讬给那公义的审判者。 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。 |
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| Introduction |
引言 |
| I can remember when the pandemic hit back in March. We were preaching through our 20/20 Vision. We were going to vote in April and I was going on Sabbatical in May. We realized quickly that our ways were not God’s ways and our thoughts were not his thoughts. So we decided that the three campuses should preach through a book of the Bible together rather than walk through different topics. 1 Peter seemed like an ideal book as we faced challenging circumstances. I don’t think Dave, Steven, or I realized that for three consecutive weeks it would mean addressing three of the most challenging topics in our cultural moment: politics, slavery, and gender roles. |
我还记得3月份疫情来袭的时候。我们正在宣讲我们的20/20异象系列。我们原本打算在4月份投票，而我5月份休假。我们很快意识到，我们的方式不是神的方式，我们的想法也不是祂的想法。所以我们决定三个堂区应该同步讲完一卷圣经，而不是讲不同的主题。彼得前书似乎是一卷理想的书，因为我们面临着环境的挑战。我想戴夫、司提反和我当初都没有意识到，连续三周，要解决我们当前社会文化最具挑战性的三个话题：政治、奴隶制和性别角色。 |
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| More specifically, the theme that unites all three topics is the theme of submission in the midst of challenging circumstances. It was not easy to submit during the reign of Nero. We will see today that it was not easy for some to submit to unjust masters. Next week we will see that it was difficult for some Christian wives who had to submit to non-Christian husbands. |
更具体地说，将这三个主题统一起来的是在充满挑战的环境中顺服神的主题。在尼禄统治时期，要想顺服是不容易的。今天我们会看到，有些人要顺服不公正的主人是不容易的。下周我们将看到，一些基督徒妻子不得不顺服非基督徒丈夫，这是很困难的。 |
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| But the issue is much bigger than how to submit in challenging circumstances. The issue is how to glorify God by submitting in challenging circumstances. How do you do it in a way that calls attention to the greatness and glory of Christ? |
但问题远比如何在充满挑战的情况下顺从更重大。这问题就是如何在充满挑战的环境中顺服来荣耀神。你如何做才会让人注意到基督的伟大和荣耀？ |
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| Let me be clear at the outset. This is not a topical sermon on slavery. If it were, we would look at what the Bible says about slavery in the Old and New Testaments. We will touch briefly on some of those points because they are necessary for wider application, but let it be understood that we are preaching a text and it will be very important to stick close to it. We need to handle the logic and language of this text with care and precision. Peter does not leave us in the dark when it comes to how to glorify Christ in the midst of challenging situations where we face unjust suffering and sorrows. |
我首先要说明的是：这不是一个关于奴隶制的专题讲道。如果是这样，我们就应该看看圣经在新旧约中对奴隶制是怎么说的。我们会简单地触及其中的一些观点，因为这些观点对于更广泛的应用是必要的，但是我们要明白，我们是在讲一段经文，紧扣经文是非常重要的。我们要认真、准确地处理好这段经文的逻辑和语言。当我们面对不公正的苦难和忧伤，如何在充满挑战的环境中荣耀基督时，彼得并没有让我们置身于黑暗之中。 |
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| Text: |
经文： |
| 18 Servants, be subject to your masters with all respect, not only to the good and gentle but also to the unjust. 19 For this is a gracious thing, when, mindful of God, one endures sorrows while suffering unjustly. 20 For what credit is it if, when you sin and are beaten for it, you endure? But if when you do good and suffer for it you endure, this is a gracious thing in the sight of God. 21 For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. 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. 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. |
18 你们作仆人的，要凡事敬畏顺服主人，不单是对善良温和的，就是乖僻的也要顺服。19 因为人若在 神面前为良心的缘故，忍受冤屈的苦楚，是有福的。20 你们若因犯罪受责打而能忍耐，有甚么可夸的呢？但你们若因行善而受苦，能忍耐，在 神看来，这是有福的。21 你们就是为此蒙召，因基督也为你们受过苦，给你们留下榜样，叫你们跟随他的脚踪行。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。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。 |
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| 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，因为他们心中有神（19-20节）和基督的福音（21-25节），他们就在社会领域中荣耀神。 |
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| Outline |
纲要 |
| 1. Be Subject in the Social Sphere (18-20) |
1. 在社会领域中顺服（第18-20节） |
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| A. The Meaning of “Servants” and “Masters” in the Ancient World (v. 18-b) |
A.古代世界“仆人”和“主人”的含义（第18-b节） |
| B. The Meaning and Nature of Submission (v. 18b-20) |
B.顺服的意义和性质（第18b-20节） |
| C. The Reasons for Submission (19-20) |
C.顺服的理由（第19-20节） |
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| 2. The Example of Christ (v. 21-25) |
2. 基督的榜样（第21-25节） |
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| A. The Calling of Christ’s Suffering (v. 21) |
A.基督受苦的呼召（第21节） |
| B. How Christ Suffered (v. 22-23) |
B.基督如何受苦（第22-23节） |
| C. Why Christ Suffered (v. 24-25) |
C.基督为何受苦（第24-25节）。 |
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| We will take each point one at a time and apply as we go. |
我们会逐个讲解，且边讲解边应用。 |
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| 1. Be Subject in the Social Sphere (18-20) |
1. 在社会领域中顺服（第18-20节） |
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| A. The Meaning of “Servants” and “Masters” (v. 18-b) |
A.“仆人”和“主人”的含义（第18-b节） |
| B. The Meaning and the Nature of Submission (v. 18b-20) |
B.顺服的意义和性质（第18b-20节） |
| C. The Reasons for Submission (19-20) |
C.顺服的理由（第19-20节） |
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| A. The Meaning of Servants and Masters (v. 18a) |
A.“仆人”和“主人”的含义（第18a节） |
| 18 Servants, be subject to your masters with all respect, not only to the good and gentle but also to the unjust |
18 你们作仆人的，要凡事敬畏顺服主人，不单是对善良温和的，就是乖僻的也要顺服。 |
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| Remember that last week we said submission or “be subject” means humbly putting yourself under the authority of another. It is a posture of readiness to respect and obey another’s authority. What we learned last week applies here as well. A Christian will respectfully submit to a person of authority unless they ask us to sin (forbid something that God commands or command something that God forbids). |
记得上周我们说过，顺服或“顺从”意味着谦卑地将自己置于他人的权柄之下。这是一种愿意尊重和服从他人权威的姿态。我们上周学到的内容在这里同样适用。基督徒会谦恭地顺服于有权柄的人，除非他们要求我们犯罪（禁止神所命令的或命令神所禁止的）。 |
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| This word for “servant” is a different word used earlier in verse 16 (slaves of God). It is not the normal term for a slave (doulos), but the word for a household servant (oikos). The reason is that Peter is now going to address the typical Roman household in 1 Peter 2:18-3:7 (husband, wife, children, extended family, servants/slaves). |
这个“仆人”的词与前面第16节（神的仆人）所用的词不同。这不是一般的奴隶（doulos）的术语，而是家奴（oikos）的词。其原因是彼得现在要在彼得前书2:18-3:7中讲到典型的罗马家庭关系（丈夫、妻子、子女、大家族、仆人/奴隶）。 |
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| In terms of one’s social status, this person could be a household servant or slave and the way they were treated could vary greatly. It is difficult to tell, but in general it seems that the household servant was more often a slave than a business/servant arrangement. |
就其社会地位来言，是家仆还是奴隶，对待他们的方式会有很大的不同。这都很难说，但总的看来，家仆更多的时候是奴隶，而不是作为佣人的商业协定。 |
| I think it is important to compare and contrast ancient slavery with American slavery so we do not confuse the two. |
我认为要把古代的奴隶制和美国的奴隶制进行对比区分，不要把两者混为一谈。 |
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| First, Roman slavery was different in its diversification. In other words, there was a spectrum of variation in terms of (1) where slaves came from and (2) what slaves did. American slavery was race-based. The source of slavery here came mainly from what the Bible calls “man-stealing.” It was sinful for African tribes to sell other Africans for slavery and it was sinful for others to buy them, ship them, and sell them. It was sinful to de-humanizing people from African descent to justify slavery instead of acknowledging that they were made in the image of God. |
首先，罗马的奴隶制在多样化方面有所不同。换句话说，在(1)奴隶的来源和(2)奴隶的工作方面存在着一系列的差异。美国的奴隶制则是基于种族的。美国这里的奴隶主要来自圣经所说的“拐卖人口”。非洲部落把其他非洲人卖给别人当奴隶是有罪的，别人买下他们，运走他们，卖掉他们也是有罪的。将非裔非人化，为奴隶制辩护，而不是承认他们是照上帝的形象而造的，这是罪恶的。 |
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| Roman slavery seems to come from two main sources: financial debtors, and conquered nations. Some people had to sell themselves into slavery in order to pay off their debts (in that sense it could be temporary and not permanent). But it seems the second source of slavery was more common: slaves came from countries that Rome conquered. It was less racial and thus more geographical and geopolitical – conquered people came from many different places throughout the empire. |
罗马的奴隶似乎主要来自两个方面：金融债务，和被征服的国家。有些人为了还债，不得不卖身为奴（从这个意义上说，这可能是暂时的，而不是永久的）。但似乎奴隶的第二个来源更为普遍：奴隶来自被罗马征服的国家。这不是单一种族的问题，因此更多的是地理和地缘政治问题— 被征服者来自整个帝国的许多不同地方。 |
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| In terms of what slaves did, there was also a lot of variation. Some were teachers, doctors, musicians, cooks, managers of the household, or something like nannies – disciplinarian of children. Some had hard labor (working in mines or in the fields). Some were treated with respect and honor as friends of the family and others were treated with harsh or even cruel disrespect and suffer unjustly. Roman slavery also had more provisions for freedom than American slavery (where you and your children could be perpetual property). |
从奴隶所作的工作来看，也是多种多样。有的人是教师、医生、音乐家、厨师、管家，或者类似保姆的工作—孩子的管教者。有些人从事艰苦的劳动（在矿山或田间工作）。有的人作为家族的朋友受到尊重和尊敬，有的人则受到苛刻甚至残酷的轻慢，遭受不公正的待遇。罗马奴隶制也比美国奴隶制有更多的自由规定（在美国你和你的孩子可能成为主人的永久财产）。 |
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| We should not view Roman slavery with rose-colored glasses. It was an evil enterprise in its widespread scope and specific treatment of people. In terms of scope, I have read estimates that say up to half of the Roman empire and its economy were based on slaves. And in terms of treatment, those slaves were definitely viewed in demeaning ways. The Greek Philosopher Aristotle and other philosophers viewed slaves as property and argued that they should not be treated with dignity. |
我们不应该带着玫瑰色的眼镜看待罗马奴隶制。从其广泛的存在范围和具体的对待方式来看，它是邪恶之事。就范围而言，我读过一些估算，说罗马帝国及其经济的一半是以奴隶为基础的。而在待遇方面，那些奴隶绝对是没有尊严的。希腊哲学家亚里士多德和其他哲学家把奴隶看成是财产，认为他们不应该受到尊严的对待。 |
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| It is important to give a historical survey like this so we understand that many Christians were likely to be in this position of servants/slaves in Roman households. And what they did and how they were treated would vary considerably as you see in our text: the good and gentle on the one hand and the unjust on the other. How should Christians respond if they are in this challenging situation? |
作这样的历史调查很重要，这让我们明白很多基督徒在罗马家庭中很可能处于仆人/奴隶的这种地位。而他们的工作和待遇会有很大的不同，就像你在我们的经文中看到的那样：有些是善良温和的主人，有些是乖僻的主人。如果基督徒处在这种充满挑战的情况下，应该如何应对？ |
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| B. The Nature of Submission: Respect and Endure |
B.顺服的本质：尊重和忍耐 |
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| The first word that shows up to define the nature of submission is the word “respect.” |
用来定义顺服的性质，第一个词就是“尊重”。 |
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| 18 Servants, be subject to your masters with all respect, not only to the good and gentle but also to the unjust. |
18 你们作仆人的，要凡事敬畏顺服主人，不单是对善良温和的，就是乖僻的也要顺服。 |
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| The second word that Peter uses to define the nature of submission is fairly easy to spot because he repeats it three times in two verses. |
彼得用来定义顺服性质的第二个词相当容易发现，因为他在这两节经文中重复了三次。 |
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| 19 For this is a gracious thing, when, mindful of God, one endures sorrows while suffering unjustly. 20 For what credit is it if, when you sin and are beaten for it, you endure? But if when you do good and suffer for it you endure, this is a gracious thing in the sight of God. |
19 因为人若在 神面前为良心的缘故，忍受冤屈的苦楚，是有福的。20 你们若因犯罪受责打而能忍耐，有甚么可夸的呢？但你们若因行善而受苦，能忍耐，在 神看来，这是有福的。 |
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| Peter makes an obvious point here. He has already made the case that a Christian is sold out to doing good. He wants the excellency of Christ to be proclaimed with his or her lips and life and so the call is for his or her beautiful behavior to be seen by all. Some will turn and glorify God (either now in conversion or later in judgment). Therefore, the call upon a Christian is to endure while doing good. There is no virtue in merely enduring what we deserve. Rather, Peter is talking about enduring sorrows and unjust suffering (i.e., when they obviously do not deserve the treatment they are receiving). |
彼得在这里提出了一个显而易见的观点。他已经说明，基督徒是卖身行善的。他希望用自己的嘴唇和生命来宣扬基督的美德，所以他或她的呼召是要自己的美好行为被大家看到。有些人会回转来荣耀神（无论是现在的归信还是以后的审判）。因此，对基督徒的呼召就是在行善的同时要忍耐。仅仅忍受我们应受的待遇算不得美德。相反，彼得说的是忍耐忧伤和冤屈的苦难（即当他们明显不应得到恶待）。 |
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| C. The Reasons for Submission and Endurance |
C.顺服与忍耐的理由 |
| 19 For this is a gracious thing, when, mindful of God, one endures sorrows while suffering unjustly. 20 For what credit is it if, when you sin and are beaten for it, you endure? But if when you do good and suffer for it you endure, this is a gracious thing in the sight of God. |
19 因为人若在 神面前为良心的缘故，忍受冤屈的苦楚，是有福的。20 你们若因犯罪受责打而能忍耐，有甚么可夸的呢？但你们若因行善而受苦，能忍耐，在 神看来，这是有福的。 |
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| Peter twice refers to enduring unjust suffering as a “gracious thing” (v. 19, 20). What does that mean? Gracious here refers to God’s favor – or a sense that God is pleased with you or God is smiling upon you. There is no sense in which God will be pleased if you suffer for doing what is wrong. God looks favorably upon those who suffer unjustly (that is they do not deserve the treatment they are receiving). |
彼得两次提到忍受冤屈的苦楚是“有福的”（19、20节）。那是什么意思？这里的有福指的是神的恩惠—或者说是神喜悦你或神对你微笑的感觉。如果你因做错事而受苦，就谈不上讨神喜悦。神眷顾那些遭受不公正待遇的人（即他们本不应受到这种待遇）。 |
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| He also highlights that one can only endure this way when you are “mindful of God” (v. 19) or you are aware of “the sight of God” (v. 20). What does it mean to be “mindful of God,” or the phrase “in the sight of God?” Christian endurance is not mindless, but mindful. Your head is not down, but up. Your sight is not cloudy, but fixed upon the sunshine of his acceptance. |
他还强调，只有当你“在神面前为良心的缘故”（19节），或者你意识到“在神看来”（20节）时，才能这样忍耐。什么叫“在神面前为良心的缘故”，以及“在神看来”是什么意思？基督徒的忍耐不是没心没肺的，而是深思熟虑的。你的头不是下垂，而是上仰。你目之所及不是乌云密布，而是定睛于祂阳光一般的悦纳。 |
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| This is a call for God-centered endurance. It was something that theologians used to call Coram Deo (life lived before the face of God). It does not merely mean “be good because God is watching.” Do not buy the lie that you are unknown, unseen, forgotten, and forsaken. Your Father sees. He is not ambivalent toward you and he does not merely tolerate you. This is so different than an awareness of others. |
这是以神为中心的忍耐的呼召。这就是神学家们过去称之为Coram Deo（活在上帝面前的生命）。它的意思不仅仅是“因为神在看，所以要做好”。不要相信你是不被认识的、不被看见的、被遗忘的、被抛弃的之类的谎言。你的天父都看见。祂对你的态度并不是摇摆不定，祂也不仅仅是容忍你。这与意识到他人是如此不同。 |
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| If you live for the acceptance of another, you will really be enslaved to the whims of another. The Christian is different. You do not have to live for the acceptance of another, but from the acceptance of another. In other words, you already have the acceptance of the only One that really matters forever. It changes everything! You have the attention and acceptance of the High King of heaven as heaven’s citizen and a child of the King. He sees. He knows. He loves. Endure! |
如果你为别人的接纳而活，你就真的会被别人反复无常的思想所奴役。基督徒不一样。你不必为别人的接纳而活，而是从他者的接纳而得生命。换句话说，你已经拥有了唯一真正重要的那一位的永远的接纳。它改变了一切！你作为天国的公民和至高君王的儿女，已经得到了天上至高君王的重视和接纳。祂看见你。祂认识你。祂爱你。那就忍耐吧！ |
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| Application: The Apologetic Question of a Christian Approach to Slavery |
应用：关于基督教对奴隶制态度的护教问题 |
| Peter does not directly address Christian masters and how they should treat their household servants. We learn a little more detail from the apostle Paul in terms of how he addressed the social institution of slavery. |
彼得并没有直接论及基督徒主人以及他们应该如何对待家奴。我们从使徒保罗那里了解到更多关于他如何处理奴隶制这一社会制度的细节。 |
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| First, we should not think that New Testament authors favor a type of fatalism that says Christians should just stay put in whatever situation they found themselves in. Paul’s general advice was to “let each person lead the life that the Lord has assigned to him, to which God had called him (1 Cor. 7:17). A notable exception is that he says if slaves can be free, then they should be free (1 Cor. 7:21). |
首先，我们不应该认为新约作者偏向于某种宿命论，认为基督徒无论在什么情况下都应该原地不动。保罗的一般建议是“主怎样分给各人，神怎样呼召各人，各人就要照着去行事为人”（林前7:17）。一个明显的例外是，他说如果奴隶可以得到自由，那么他们就应该把握这机会（林前7:21）。 |
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| 20 Each one should remain in the condition in which he was called. 21 Were you a bondservant when called? Do not be concerned about it. (But if you can gain your freedom, avail yourself of the opportunity.) 22 For he who was called in the Lord as a bondservant is a freedman of the Lord. Likewise he who was free when called is a bondservant of Christ. 23 You were bought with a price; do not become bondservants of men. |
20 各人蒙召的时候怎样，他就应当保持原来的情况。21 你蒙召的时候是作奴仆的吗？不要为此烦恼。但如果你能够得到自由，就要把握这机会。22 因为作奴仆的蒙了主的呼召，就是属于主的自由人了。照样，自由的人蒙了呼召，他就是基督的奴仆了。23 你们是用重价买来的，不要作人的奴仆。 |
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| Peter and Paul do not directly overturn and overthrow social institutions like slavery, but they show that the gospel has direct implications that will undermine and eventually uproot things like slavery. For example, Paul asked Philemon to accept Onesimus as a fellow brother in Christ and is convinced that he will do even more (which most read as an implicit call to set him free). Equality before God as fellow slaves of God through the gospel challenges the very basis of slavery as one human owning another human. Colossians 4:1 urges Christian masters to pay their slaves that which was right and fair and to treat their slaves as they wished to be treated by their master, Jesus Christ. If masters heeded Paul’s words, the institution of slavery within the church would have been transformed from a master-slave relationship to an employer-employee relationship or, even better, to a brother-brother relationship. Paul asked Christians in essence to choose kinship with the church rather than kinship with the world. |
彼得和保罗并没有直接推翻和颠覆奴隶制这样的社会制度，但他们表明，福音有直接的意义，会破坏并最终连根拔起奴隶制这样的东西。例如，保罗要求腓利门接受欧尼西慕为基督里的兄弟，并深信他会做更多的事（多数人解读为暗中呼召让他自由）。藉着福音，同为神的奴仆，在神面前人人平等，这对一个人拥有另一个人的奴隶制的基础提出了挑战。歌罗西书4:1敦促基督徒主人付给他们的奴隶正确和公平的报酬，对待他们的奴隶就像他们希望主人耶稣基督对待他们一样。如果奴隶主们听从保罗的话，教会中的奴隶制度就会从主人与奴隶的关系转变为雇主与雇员的关系，甚至更好的是，转变为兄弟与兄弟的关系。保罗要求基督徒在本质上选择与教会的亲情，而不是与世界的亲情。 |
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| Masters and slaves at the social level will be redefined by the redeemed as fellow brothers and fellow slaves of Christ. If this perspective had spread, the social institution would have wilted and died. D. A. Carson and Douglas Moo say it well, “That it took so long for this to happen is a sad chapter in Christian blindness to the implications of the gospel” (Carson and Moo, Introduction to the New Testament, 594). |
社会层面的主人和奴隶将被救赎者重新定义为基督里的同胞兄弟和同侪奴仆。如果这种观点蔓延开来，社会上的奴隶制就会枯萎死亡。D.A.卡森和道格拉斯·莫说得好：“花了这么长时间才发生这种事，是基督徒对福音的意义视而不见的可悲篇章”（卡森和莫，《新约导论》，594页）。 |
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| Peter, however, does not focus on the gospel implications for how masters should view servants, but the gospel implications for how servants can endure unjust suffering. |
然而，彼得并不注重主人应如何看待仆人的福音意义，而是注重仆人如何忍耐冤屈苦楚的福音意义。 |
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| 2. The Example of Christ (v. 21-25) |
2. 基督的榜样（第21-25节） |
| 21 For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. 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. 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. |
21 你们就是为此蒙召，因基督也为你们受过苦，给你们留下榜样，叫你们跟随他的脚踪行。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。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。 |
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| A. The Calling of Christ’s Suffering (v. 21) |
A.基督受苦的呼召（第21节） |
| B. How Christ Suffered (v. 22-23) |
B.基督如何受苦（第22-23节） |
| C. Why Christ Suffered (v. 24-25) |
C.基督为何受苦（第24-25节）。 |
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| A. The Calling of Christ’s Suffering (v. 21) |
A. 基督受苦的呼召（第21节） |
| 21 For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps |
21 你们就是为此蒙召，因基督也为你们受过苦，给你们留下榜样，叫你们跟随他的脚踪行。 |
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| Peter explains that a life of suffering is a strange anomaly, but a Christian calling. The “this” is a reference to verses 18-20 and having to endure sorrows and unjust suffering. We should not be shocked or surprised that our life during our temporary exile here will be hard. This fallen world is not our home. Christ entered into this fallen world to rescue us and he has gone away to prepare a place for us (that will be far better than this place). But while we remain here, we will suffer here. Peter stresses that Jesus suffered not only to give us eternal life, but to give us an example for everyday life. In his suffering, he left an example for us to follow in his steps. |
彼得解释说，苦难的生活是一种奇怪的异常，但却是基督徒的呼召。“此”是指18-20节，不得不忍受忧患和不公正的苦难。我们在这里短暂寄居期间的生活注定艰难，对这一点我们不应该感到震惊或惊讶。这个堕落的世界不是我们的家。基督进入这个堕落的世界是为了拯救我们，祂已经走了，为我们预备地方（那个地方会比这个地方好得多）。但只要我们在这里逗留，就必在这里受苦。彼得强调，耶稣受苦不仅是为了给我们永生，也是为了给我们作日常生活的榜样。在苦难中，祂为我们留下了榜样，让我们跟随祂的脚踪。 |
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| No one should view the Calvary Road with rose-colored glasses. It was hard – excruciating was a word invented for the pain of the cross. And so when you find the question bubbling up in your heart “why does it have to be so hard?” – stop for a moment and hear this verse – because it is your calling. Let that sink in. Not for a small window of time, not an anomaly, but a calling or vocation from God. |
任何人都不应该带着玫瑰色的眼镜看待加略山的道路。那是极难的——形容极度痛苦的excruciating这个英文单词就是来自十字架的痛苦。所以，当你发现心中冒出“为什么要这么难？”的问题时，请停下脚步，听听这节经文— 你们就是为此蒙召。让这句话深入你心。不是一小段时间，不是异常的生活状态，而是来自神的呼召或使命。 |
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| Now, we will want to pause further and speak to something that rises up in all of our hearts when we stop to think about suffering as a calling. God, you are the Sovereign King of the Universe. You are all wise and all powerful and you reign over me. So you calling me to suffer (at one level) is as simple as “Yes, Lord.” But you are also my loving Father. I would struggle with planning a life of suffering for my child. Help me understand both the why of suffering and the how of suffering. |
现在，我们要进一步停顿一下，说说当我们停下来思考苦难是一种召唤时，我们所有人心中都会升起的东西。神，你是主宰宇宙的君王。你是全智全能的，你也是我的主宰。所以，你叫我受苦（在一个层面上）就像“是的，主”这样简单。但你也是我的慈父。如果我为我的孩子规划苦难的人生我也会感到很挣扎。请帮助我理解为何受苦和如何受苦。 |
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| Peter begins with the “how.” |
彼得从“如何”开始。 |
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| B. How Christ Suffered (v. 22-23) |
B. 基督如何受苦（第22-23节） |
| 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. |
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。 |
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| Peter is not content with vague generalities. He is serious that Jesus left a specific example for us to follow. So he lays out the specifics for us. |
彼得不满足于含糊笼统的说法。他是认真的，耶稣为我们留下了具体的榜样，让我们效法。所以他为我们阐述了具体的内容。 |
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| 1. Christ did not suffer as an evildoer (his life and his lips were free from sin) (v. 22) |
1. 基督没有作为一个恶人受苦（祂的生命和祂的嘴唇都没有罪）（第22节） |
| 22 He committed no sin, neither was deceit found in his mouth |
22 他从来没有犯过罪，口里也找不到诡诈。 |
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| 2. Christ was free from the burden of retaliation (v. 23a) |
2. 基督没有报复的负担（23a节）。 |
| 23 When he was reviled, he did not revile in return; when he suffered, he did not threaten |
23 他被骂的时候不还嘴，受苦的时候也不说恐吓的话 |
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| Jesus lived not only free from sin, but free from the awful weight and burden of retaliation. He did not trade evil for evil. He did not live to get even (tit for tat, cursing for cursing). Revenge and retaliation are cruel slave masters. He was free. |
耶稣不仅有免于犯罪的自由，也有免于报复重担的自由。祂没有以恶还恶。祂不求凡事都要扯平（以牙还牙，以咒诅还咒诅）。复仇和报复是残酷的奴隶主。而祂是自由的。 |
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| 3. Christ endured by entrusting himself to God who judges justly (v. 23b) |
3. 基督通过将自己托付给公正审判的神而忍耐（第23b节）。 |
| but continued entrusting himself to him who judges justly (v. 23b) |
只把自己交讬给那公义的审判者（第23b节）。 |
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| Jesus was free from the merry-go-round of getting even because he looked to God, God’s character, and the final judgment. Jesus trusted his Father. He knew he was known. Knew his Father was working. He knew that he could hand all things over to his Father’s care. It is enough for me that you are Judge and you are just so you will judge justly. I can see the wrong and feel the wrong and entrust it to you knowing that you will right the wrong. |
耶稣之所以能脱离冤冤相报的死循环而得自由，是因为祂仰望神，仰望神的品格，仰望最后的审判。耶稣信靠祂的父。祂知道祂被父神知道。知道祂的父在作工。祂知道凡事都可以交托给父照看。对我来说，你是审判者，你是公正的，所以你会公正地审判，这就够了。我可以看到冤屈，也可以感觉到冤屈，托付给你，知道你会伸冤。 |
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| Can you do this in a rhythm of everyday life? See the wrong. Name the wrong. Lament the wrong. Give it to God. Trust that he will do better than you can with it? |
在日常生活的节奏中，你能做到这一点吗？看到冤屈，认出冤屈，哀叹冤屈，交托给神，相信祂一定会比你做得更好? |
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| C. Why Christ Suffered (v. 24-25) |
C. 基督为何受苦（第24-25节） |
| 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. |
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。 |
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| He suffered evil to pay the penalty for all our evil. We have not yet seen God’s just final judgment of all sinners and all sin, but we have seen God’s gracious and merciful just judgment of our sins on the cross. |
祂受邪恶的折磨，为我们所有的邪恶付代价。我们还没有看到神对所有罪人和所有罪恶的最终审判是公正的，但我们已经看到了神在十字架上对我们罪的公正审判是恩典而仁慈的。 |
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| He bore our sins in his body on the tree. They are paid in full. Perfect justice and perfect mercy brought together in perfect wisdom. Behold the power and wisdom of God. Something that looked so weak and yet defeated the most powerful foes of sin and death and hell. Something that looked so foolish, yet who can fathom the heights and depth of wisdom that found a way to be just and justify the one who has faith in Christ. |
他在木头上用祂的身体承担了我们的罪。它们被尝清了。完美的公义和完美的仁慈在完美的智慧中结合在一起。看哪，神的权能与智慧。看起来如此弱小的，却打败了罪恶、死亡和地狱这些最强大的敌人。看似愚拙的事，但谁又能测透智慧的高度和深度，找到了一种实现公义的方式，并使信基督的人得称为义。 |
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| But this payment for our sins did not leave us without a new power to fight sin. We can now die to sin. We don’t live in it any longer. We are not slaves to sin. We are free to live to righteousness. We are free to look more like Christ. We were healed by his wounds. We were straying, but now we have returned. He is the Chief Shepherd and the Chief Overseer. Not only are we mindful of God with our sight on him, but he is mindful of us and watching over us in love and perfect patience and care. |
但这为我们的罪付出的代价，并没有就此撇下我们，让我们没有新的力量来对抗罪恶。我们现在可以向罪死了。我们不再活在罪中。我们不是罪的奴隶。我们有活出公义的自由。我们有学像基督的自由。因祂的伤，我们得了医治。我们曾经迷失，但现在我们已经回来了。祂是总牧长，也是总监督。不只是我们心中想着神，瞩目于祂，同时神也以爱和完全的耐心与关心来想着我们，看顾我们。 |
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| Application: Suffering and Endurance |
应用：受苦和忍耐 |
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| I want to remind us of the first command in 1 Peter: |
我想提醒大家彼得前书中的第一条命令。 |
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| 13 Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ. |
13 所以要准备好你们的心，警醒谨慎，专心盼望耶稣基督显现的时候所要带给你们的恩典。 |
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| By girding up the loins of your mind and being sober-minded, hope fully on the future grace coming when Jesus returns. The “therefore” of verse 13, stretches back to how Peter unpacks the greatness of our salvation (unspeakable joy, inestimable privilege). |
通过束上你心灵的腰带，清醒你的头脑，你要充分盼望将来耶稣再来时的恩典。第13节的“所以”，可以追溯到彼得如何解说我们救恩的伟大（无法形容的喜乐和不可估量的殊荣）。 |
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| The first thing we have to do in suffering is sit down and think about the greatness of our salvation. We must remain sober-minded in that we do not let our minds become drunk with our circumstances and our suffering. |
我们在苦难中要做的第一件事就是坐下来思考我们救恩的伟大。我们必须保持清醒的头脑，即不要让我们的头脑被环境和痛苦所灌醉。 |
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| This is so hard because suffering is so disorienting and demanding. It is like we hit our head on the doorway. We are dazed and confused for a moment. But it is hard to get mad at the doorway. But if someone else is the cause of your pain and frustration, it is easy for them to become your fixation. Suffering now begins to consume us, fill us, control us and set our life agenda. Our life becomes enslaved to the idea of getting even or breaking free from suffering. The Bible calls us to be filled with the example of Christ. Let his life and his suffering consume your thoughts and guide your life. |
这真是太难了，因为苦难是如此容易令人迷失方向和心力交瘁。就像我们的头撞在门上。我们一时间晕头转向，不知所措。只是我们不容易对门发火。但如果别人是你痛苦和挫折的原因，他们很容易成为你的病态固着点。现在，苦难开始吞噬我们，充满我们，控制我们，并设定我们的人生议程。我们的生活就被奴役于想要报复或挣脱痛苦的想法之下。圣经呼召我们要被基督的榜样所充满。让祂的生命和祂的苦难充满你的思想，指导你的人生。 |
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| The suffering of Jesus was essential to Jesus as an obedient Son. Hebrews is the book of the Bible that makes this point the clearest: |
耶稣的苦难是耶稣作一个顺服的儿子的必经之路。希伯来书是圣经中把这一点说得最清楚的一卷书。 |
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| 8 Although he was a son, he learned obedience through what he suffered (Heb. 5:8). |
8 他虽然是儿子，还是因着所受的苦难学会了顺从。（希伯来书5:8） |
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| Jesus was sinless. Yet the Father wisely and lovingly gave his beloved Son suffering as a means to growing in obedience. If this life of suffering was essential to the Son’s life of obedience, why would we assume that we need it less than Jesus? We need it more! Why do we need it? Two reasons: (1) for our endurance in this time of exile and (2) our relationship with Christ/conformity to Christ. |
耶稣是无罪的。然而，天父智慧而慈爱地将苦难赐给祂的爱子，好让祂在顺从中成长。既然这种受苦的生活是圣子顺服的生活所必需的，为什么我们会认为我们比耶稣需要得更少呢？我们需要更多！我们为什么需要？两个原因：(1)为了培养我们在寄居时期的忍耐力，和(2)我们与基督的关系/效法基督。 |
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| First, when we suffer, we are kind of like baby chicks hatching out of an egg. We tend to think of it as a cute thing because we think baby chicks are so fuzzy and tiny. Hatching out of an egg—like any birth for that matter—is not a pain-free, Precious Moments kind of thing to watch. The chick pecks away at the egg and then passes out from sheer exhaustion. This process repeats itself over and over. Peck, peck, peck, pass out. Some of you can relate to that paradigm right now! Some city slickers watch it and wonder why people don’t just mercifully crack open the eggs for the chicks. Spare them the pain and the passing out! It feels like torture to watch. But every time they do that, the chick dies. Why? God ordained that it would be the struggle that would give their little lungs and bodies strength to survive. |
首先，当我们受苦的时候，我们有点像从鸡蛋里刚刚孵化出来的小鸡。我们往往认为这是一件很可爱的事情，因为我们觉得小鸡宝宝毛茸茸的，小得可爱。从鸡蛋里孵化出来，就像任何分娩一样，可不是一件没有痛苦，只让人想到美好时光礼品店那样的事情。小鸡努力啄开蛋壳，然后因疲惫不堪而晕倒。这个过程不断重复。啄，啄，啄，晕倒。你们中的一些人现在就能体会到这种模式!一些从小在城里长大的人看了，不理解人们为什么不仁慈地帮小鸡把蛋壳打开。省得它们痛苦并晕倒。那过程看起来就像在折磨。但每次他们这样做，小鸡就会死掉。为什么？上帝命定了这将是一场斗争，会给它们的小肺和身体带来生存的力量。 |
| Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness.—James 1:2–3 |
我的弟兄们，你们遭遇各种试炼的时候，都要看为喜乐；因为知道你们的信心经过考验，就产生忍耐。—雅各书1:2–3 |
| Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him.—James 1:12 |
能忍受试炼的人，是有福的；因为他经过考验之后，必得着生命的冠冕，这冠冕是主应许给爱他的人的。—雅各书1:12 |
| Second, the struggle of suffering is an invitation to know Christ and be conformed to Christ. |
其次，苦难中的挣扎是认识基督、效法基督的邀请。 |
| 7 But whatever gain I had, I counted as loss for the sake of Christ. 8 Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ 9 and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith— 10 that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, 11 that by any means possible I may attain the resurrection from the dead. |
7 然而以前对我有益的，现在因着基督的缘故，我都当作是有损的。8 不但这样，我也把万事当作是有损的，因为我以认识我主基督耶稣为至宝。为了他，我把万事都抛弃了，看作废物，为了要得着基督。9 并且得以在他里面，不是有自己因律法而得的义，而是有因信基督而得的义，就是基于信心，从 神而来的义，10 使我认识基督和他复活的大能，并且在他所受的苦上有分，受他所受的死；11 这样，我也许可以从死人中复活。 |
| Remember that Peter stresses the refining power of suffering. It refines us towards greater conformity to Christ. This Christlikeness should cause rejoicing. |
请记住，彼得强调的是苦难的磨炼能力。它炼净我们，使我们更像基督。这种与基督的相似性应该使人欢喜。 |
| In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ.— 1 Peter 1:6-7 |
因此，你们要喜乐。然而，你们现今在各种试炼中或许暂时会难过，是要叫你们的信心经过试验，就比那被火炼过，仍会朽坏的金子更宝贵，可以在耶稣基督显现的时候，得着称赞、荣耀和尊贵。— 彼得前书1:6-7 |
| How does the refiner know when the process is complete? When he can see his reflection in the metal. Christlikeness is not a glib concept. It involves pain. The Refiner’s fire is hot and it hurts. But when we treasure Christlikeness we say, “I will take whatever it takes to make me like Christ.” Take away the security of health or safety, but don’t take away Christ. He is my ultimate treasure—my ultimate security. Whatever it takes, give me more of him. |
炼金师如何知道提炼何时完成？当他能在提炼的金属中看到自己的倒影时。学像基督不是一个轻飘飘的概念。它离不开痛苦。炼净的炉火总是炙热灼人。但当我们珍惜与基督的相似性时，我们会说：“为了使我更像基督，我愿意不惜一切代价”。宁愿夺去我的健康或安全的保障，也不要夺去基督。祂是我的终极财宝—我的终极安全感。无论夺走我的什么，请给我更多基督。 |
| And God does. He uses the struggle to give you strength and to make you shine like Christ. One day the process will be complete. In a moment, in the twinkling of an eye, it will be over. You will be changed. Every tear will be wiped away. It will all be worth it! |
神确实会这样做。祂利用你的挣扎赐给你力量，让你像基督一样发光。总有一天，这个过程会完成。一会儿，转眼间，就会结束。你要改变。所有的眼泪都要被擦干。一切都是值得的！ |
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