1
1Pe 2:1-25.
英語原文
1Pe 2:1-25.
EXHORTATIONS.
To guileless feeding on the word by the sense of their privileges as new-born babes, living stones in the spiritual temple built on Christ the chief corner-stone, and royal priests, in contrast to their former state: also to abstinence from fleshly lusts, and to walk worthily in all relations of life, so that the world without which opposes them may be constrained to glorify God in seeing their good works. Christ, the grand pattern to follow in patience under suffering for well-doing.
1. laying aside--once for all: so the Greek aorist expresses as a garment put off. The exhortation applies to Christians alone, for in none else is the new nature existing which, as "the inward man"
(Eph 3:16)
can cast off the old as an outward thing, so that the Christian, through the continual renewal of his inward man, can also exhibit himself externally as a new man. But to unbelievers the demand is addressed, that inwardly, in regard to the nous (mind), they must become changed, meta-noeisthai (re-pent) [STEIGER]. The "therefore" resumes the exhortation begun in
1Pe 1:22.
Seeing that ye are born again of an incorruptible seed, be not again entangled in evil, which "has no substantial being, but is an acting in contrariety to the being formed in us" [THEOPHYLACT]. "Malice," &c., are utterly inconsistent with the "love of the brethren," unto which ye have "purified your souls"
(1Pe 1:22).
The vices here are those which offend against the BROTHERLY LOVE inculcated above. Each succeeding one springs out of that which immediately precedes, so as to form a genealogy of the sins against love. Out of malice springs guile; out of guile, hypocrises (pretending to be what we are not, and not showing what we really are; the opposite of "love unfeigned," and "without dissimulation"); out of hypocrisies, envies of those to whom we think ourselves obliged to play the hypocrite; out of envies, evil-speaking, malicious, envious detraction of others. Guile is the permanent disposition; hypocrisies the acts flowing from it. The guileless knows no envy. Compare
1Pe 2:2,
"sincere," Greek, "guileless." "Malice delights in another's hurt; envy pines at another's good; guile imparts duplicity to the heart; hypocrisy (flattery) imparts duplicity to the tongue; evil-speakings wound the character of another" [AUGUSTINE].
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2. 才生的婴孩——完全无“诡诈”
（彼前 2:1）。
只要我们还在世上，我们就是“婴孩”，与神有特别亲切的关系
（赛 40:11）。
孩子般的灵是我们进天国所不可少的。“奶”在此并非与较高级的基督徒真理相对的基本真理，如
林前 3:2； 来 5:12, 13；
而是与“诡诈、假善”等
（彼前 2:1）
相对；是一般基督徒教义在孩子般的灵面前的简明性。那在重生中作器皿的同一“恩惠的道”，也是建立人的器皿。“孩子的母亲也是他天然的乳母”[施泰格（Steiger）]。婴孩不是化学式地分析奶，而是本能地渴慕并以之为粮；照样我们的本分不是自满地理性化和质疑，而是因爱真理而领受真理
（太 11:25）。
爱慕——希腊文作“切切渴慕”，或“切求”，这是重生之人的自然冲动，“正如没有人需要教才生的婴孩当吃什么食物，他们本能地知道母亲胸中为他们预备了筵席”，照样信徒自己渴慕神的话
（诗 119:1-176）。
参塔提乌斯（Tatius）论阿喀琉斯的话。
纯净——希腊文作“无诡诈的”。参
彼前 2:1，
“除去诡诈”。爱任纽（Irenæus）论到异端时说，他们把粉笔掺入奶中。冠词“那”暗示，除了那著名的纯净奶——福音——之外，再没有别的纯净无杂质的教义；惟独它能使我们成为无诡诈的
（彼前 2:1）。
神的道——不是如阿尔福德（Alford）所译“属灵的”，也不是如英文译本在
罗 12:1
所译“理所当然的”。希腊文“logos”在圣经中不用于指理智或心思，而是指道；上文要求这里意为“神的道”；形容词“logikos”跟随名词logos“道”的含义。
雅 1:21，
“除去一切的污秽……存温柔的心领受那所栽种的道”，与此完全平行，印证了此处英文译本的译法。
长大——最古的抄本和译本读作“渐渐长大以致得救”。我们既重生以致得救，也要长大以致得救。长大所达到的目标是完全的救恩。“长大是那不仅指蒙拯救脱离毁灭，更指积极福乐的救恩所含丰盛之程度的量度”[阿尔福德（Alford）]。
如此——希腊文作“在其中”；以其为粮；靠其力量
（徒 11:14）。
“道当以食欲渴慕，作为生命之因；当在听道时吞下；当借悟性如反刍般咀嚼；当借信心消化”[特土良（Tertullian）]。
英語原文
2. new-born babes--altogether without "guile"
(1Pe 2:1).
As long as we are here we are "babes," in a specially tender relation to God
(Isa 40:11).
The childlike spirit is indispensable if we would enter heaven. "Milk" is here not elementary truths in contradistinction to more advanced Christian truths, as in
1Co 3:2; Heb 5:12, 13;
but in contrast to "guile, hypocrisies," &c.
(1Pe 2:1);
the simplicity of Christian doctrine in general to the childlike spirit. The same "word of grace" which is the instrument in regeneration, is the instrument also of building up. "The mother of the child is also its natural nurse" [STEIGER]. The babe, instead of chemically analyzing, instinctively desires and feeds on the milk; so our part is not self-sufficient rationalizing and questioning, but simply receiving the truth in the love of it
(Mt 11:25).
desire--Greek, "have a yearning desire for," or "longing after," a natural impulse to the regenerate, "for as no one needs to teach new-born babes what food to take, knowing instinctively that a table is provided for them in their mother's breast," so the believer of himself thirsts after the word of God
(Ps 119:1-176).
Compare TATIUS' language as to Achilles.
sincere--Greek, "guileless." Compare
1Pe 2:1,
"laying aside guile." IRENÆUS says of heretics. They mix chalk with the milk. The article, "the," implies that besides the well-known pure milk, the Gospel, there is no other pure, unadulterated doctrine; it alone can make us guileless
(1Pe 2:1).
of the word--Not as ALFORD, "spiritual," nor "reasonable," as English Version in
Ro 12:1.
The Greek "logos" in Scripture is not used of the reason, or mind, but of the WORD; the preceding context requires that "the word" should be meant here; the adjective "logikos" follows the meaning of the noun logos, "word."
Jas 1:21,
"Lay apart all filthiness . . . and receive with meekness the engrafted WORD," is exactly parallel, and confirms English Version here.
grow--The oldest manuscripts and versions read, "grow unto salvation." Being BORN again unto salvation, we are also to grow unto salvation. The end to which growth leads is perfected salvation. "Growth is the measure of the fulness of that, not only rescue from destruction, but positive blessedness, which is implied in salvation" [ALFORD].
thereby--Greek, "in it"; fed on it; in its strength
(Ac 11:14).
"The word is to be desired with appetite as the cause of life, to be swallowed in the hearing, to be chewed as cud is by rumination with the understanding, and to be digested by faith" [TERTULLIAN].
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3. 彼得暗指
诗 34:8。
神美善的初次“尝”之后，有更丰盛更喜乐的经历随之而来。一尝便能激发食欲[本格尔（Bengel）]。
恩——希腊文作“好”，宽厚、慈爱；正如神在基督里向我们显明为“主”
（彼前 2:4），
我们既已重生，也当照样对弟兄好并慈爱
（彼前 1:22）。
“凡未尝过这道的人，这道对他就不甘甜，它还没有触及他的心；但对那些经历过的人，就是用心相信的人——‘基督为我被差来，并成了我自己的：我的痛苦是他的，他的生命是我的’——这道就甘甜”[路德（Luther）]。
英語原文
3. Peter alludes to
Ps 34:8.
The first "tastes" of God's goodness are afterwards followed by fuller and happier experiences. A taste whets the appetite [BENGEL].
gracious--Greek, "good," benignant, kind; as God is revealed to us in Christ, "the Lord"
(1Pe 2:4),
we who are born again ought so to be good and kind to the brethren
(1Pe 1:22).
"Whosoever has not tasted the word to him it is not sweet it has not reached the heart; but to them who have experienced it, who with the heart believe, 'Christ has been sent for me and is become my own: my miseries are His, and His life mine,' it tastes sweet" [LUTHER].
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4. 来到——就近（同一希腊文词，
来 10:22）
借着信心不断地来；现在时态：不是一次永远地已在归信之时来到了。
石头——彼得（即一块石头，基督如此命名他）愿所有的人照样都成为活石，被建造在基督那真正的根基磐石之上；参他在
徒 4:11
的讲论。这是一个未经设计的吻合，也是真实性的标记。圣灵预见罗马教对
太 16:18
的曲解（参
太 16:16，
“活神的儿子”，与此处他的用语“那活石”相符），预先使彼得自己拒绝这种曲解。他在这里印证了保罗的教导。省略英文译本的“就如”。基督被正面地称为“活石”；活，因为从起初他本身就有生命，且因从死里复活而活到永永远远
（启 1:18），
在被人类弃绝之后，便成了我们生命的源头。与任何地上的磐石不同，他活着并赐生命。参
林前 10:4，
以及预表
出 17:6； 民 20:11。
被人所弃——被拒绝、被弃绝；基督自己也提到此事；保罗也提及；参相关的预言，
赛 8:14； 路 2:34。
神所拣选——字面意思是“在（或在……的面前和判断中）神所拣选的”，或“被选出来”
（彼前 2:6）。
许多人因福音处处不受欢迎、反而被多数人拒绝而疏远之。彼得回答说，基督虽被人弃绝，却是神所特别尊荣的拯救磐石——这首先由雅各在临终预言中如此称呼。
英語原文
4. coming--drawing near (same Greek as here,
Heb 10:22)
by faith continually; present tense: not having come once for all at conversion.
stone--Peter (that is, a stone, named so by Christ) desires that all similarly should be living stones BUILT ON CHRIST, THE TRUE FOUNDATION-STONE; compare his speech in
Ac 4:11.
An undesigned coincidence and mark of genuineness. The Spirit foreseeing the Romanist perversion of
Mt 16:18
(compare
Mt 16:16,
"Son of the LIVING God," which coincides with his language here, "the LIVING stone"), presciently makes Peter himself to refuse it. He herein confirms Paul's teaching. Omit the as unto of English Version. Christ is positively termed the "living stone"; living, as having life in Himself from the beginning, and as raised from the dead to live evermore
(Re 1:18)
after His rejection by men, and so the source of life to us. Like no earthly rock, He lives and gives life. Compare
1Co 10:4,
and the type,
Ex 17:6; Nu 20:11.
disallowed--rejected, reprobated; referred to also by Christ Himself: also by Paul; compare the kindred prophecies,
Isa 8:14; Lu 2:34.
chosen of God--literally, "with (or 'in the presence and judgment of') God elect," or, "chosen out"
(1Pe 2:6).
Many are alienated from the Gospel, because it is not everywhere in favor, but is on the contrary rejected by most men. Peter answers that, though rejected by men, Christ is peculiarly the stone of salvation honored by God, first so designated by Jacob in his deathbed prophecy.
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5. 你们来到他面前，也就像活石——有分于那在“那活石”
（彼前 2:4； 林前 3:11）
里面的名与生命。许多单数属于基督的名，复数归给基督徒。他是“那儿子”、“大祭司”、“王”、“羔羊”；他们是“儿子”、“祭司”、“君王”、“羊”、“小羊”。正如书拉密女从所罗门而得名[本格尔（Bengel）]。
被建造——希腊文作“正在被建造”，如
弗 2:22。
不是如阿尔福德（Alford）所译“你们当被建造”。彼得把他的劝勉
（彼前 2:2, 11
等）建立在他们对作为正在被建造为灵宫（即“圣灵的居所”）之活石所享特权的自觉意识上。
祭司——基督徒既是属灵的殿，又是这殿的祭司。“殿”的希腊文有两个词：hieron（圣地），指整座建筑，包括宰杀祭牲的院宇；和naos（居所，即神的居所），指神特别彰显自己的内圣所，在那里至圣所之中，被杀祭牲的血被呈献在他面前。如今一切信徒——不仅是传道人——都是神的居所（被称为“naos”，希腊文，而非hieron），也是归给神的祭司
（启 1:6）。
传道人并不像犹太祭司（希腊文作“hiereus”）那样比众人更就近神，而只是为秩序的缘故带领会众的属灵事奉。祭司（Priest）是英格兰教会《公祷书》中长老（presbyter）的缩写，并不对应亚伦式的祭司（hiereus，献字面祭物者）。在新约中，惟独基督是字面意义上的hiereus-祭司，我们惟独借着他才能时常亲近神。参
彼前 2:9，
“君尊的祭司”，即一群祭司君王，如麦基洗德那样。圣灵在新约中从不把hiereus或祭司式的祭司之名赋予福音的传道人。
圣——归给神为圣。
灵祭——不是罗马教所自称的彼得的门徒所教导的弥撒字面之祭。比较
赛 56:7，
将之与此处的“为神所悦纳”比较；
诗 4:5；50:14；51:17, 19； 何 14:2； 腓 4:18。
“在属灵的祭物中，首位属于我们把自己全然献上。因为我们若不先把自己献上为祭
（林后 8:5），
就永不能向神献上什么。随后便是祷告、感恩、施舍，以及一切敬虔的操练”[加尔文（Calvin）]。基督徒的礼拜堂从不被称为殿，因为殿是为献祭之处，而在基督教的安排之中并无献祭之地；基督徒的殿是属灵敬拜者的聚集。会堂（其崇拜由读经和祷告构成）是基督徒礼拜堂的模式（参注释，见
雅 2:2，
希腊文作“会堂”；
徒 15:21）。
我们的祭是祷告、赞美，以及为基督的缘故舍己的事奉
（彼前 2:9
末）。
借着耶稣基督——作为我们在神面前代求的大祭司。当把这话与“献上”相连。基督自己宝贵，也使我们蒙悦纳[本格尔（Bengel）]。殿如此，祭司也如此，都建造在基督之上
（彼前 2:4, 5）
[贝扎（Beza）]。尽管我们的服事不完全，我们却不可因不信的胆怯（这与精致的自我义相近）而怀疑它们借着基督蒙悦纳。他在称赞了基督徒的尊贵之后，便回到基督——这尊贵的唯一源头。
英語原文
5. Ye also, as lively stones--partaking of the name and life which is in "THE LIVING STONE"
(1Pe 2:4; 1Co 3:11).
Many names which belong to Christ in the singular are assigned to Christians in the plural. He is "THE SON," "High Priest," "King," "Lamb"; they, "sons," "priests," "kings," "sheep," "lambs." So the Shulamite called from Solomon [BENGEL].
are built up--Greek, "are being built up," as in
Eph 2:22.
Not as ALFORD, "Be ye built up." Peter grounds his exhortations,
1Pe 2:2, 11,
&c., on their conscious sense of their high privileges as living stones in the course of being built up into a spiritual house (that is, "the habitation of the Spirit").
priesthood--Christians are both the spiritual temple and the priests of the temple. There are two Greek words for "temple"; hieron (the sacred place), the whole building, including the courts wherein the sacrifice was killed; and naos (the dwelling, namely, of God), the inner shrine wherein God peculiarly manifested Himself, and where, in the holiest place, the blood of the slain sacrifice was presented before Him. All believers alike, and not merely ministers, are now the dwelling of God (and are called the "naos," Greek, not the hieron) and priests unto God
(Re 1:6).
The minister is not, like the Jewish priest (Greek, "hiercus"), admitted nearer to God than the people, but merely for order's sake leads the spiritual services of the people. Priest is the abbreviation of presbyter in the Church of England Prayer Book, not corresponding to the Aaronic priest (hiereus, who offered literal sacrifices). Christ is the only literal hiereus-priest in the New Testament through whom alone we may always draw near to God. Compare
1Pe 2:9,
"a royal priesthood," that is, a body of priest-kings, such as was Melchisedec. The Spirit never, in New Testament, gives the name hiereus, or sacerdotal priest, to ministers of the Gospel.
holy--consecrated to God.
spiritual sacrifices--not the literal one of the mass, as the Romish self-styled disciples of Peter teach. Compare
Isa 56:7,
which compare with "acceptable to God" here;
Ps 4:5; 50:14; 51:17, 19; Ho 14:2; Php 4:18.
"Among spiritual sacrifices the first place belongs to the general oblation of ourselves. For never can we offer anything to God until we have offered ourselves
(2Co 8:5)
in sacrifice to Him. There follow afterwards prayers, giving of thanks, alms deeds, and all exercises of piety" [CALVIN]. Christian houses of worship are never called temples because the temple was a place for sacrifice, which has no place in the Christian dispensation; the Christian temple is the congregation of spiritual worshippers. The synagogue (where reading of Scripture and prayer constituted the worship) was the model of the Christian house of worship (compare Note, see on
Jas 2:2,
Greek, "synagogue";
Ac 15:21).
Our sacrifices are those of prayer, praise, and self-denying services in the cause of Christ
(1Pe 2:9,
end).
by Jesus Christ--as our mediating High Priest before God. Connect these words with "offer up." Christ is both precious Himself and makes us accepted [BENGEL]. As the temple, so also the priesthood, is built on Christ
(1Pe 2:4, 5)
[BEZA]. Imperfect as are our services, we are not with unbelieving timidity, which is close akin to refined self-righteousness, to doubt their acceptance THROUGH CHRIST. After extolling the dignity of Christians he goes back to CHRIST as the sole source of it.
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6. 所以——最古抄本读作“因为”。上述的宣告之所以如此，是“因为它记在圣经上”。
看哪——唤起人对他那荣耀之永恒旨意宣告的注意。
拣选——信徒也是如此
（彼前 2:9，
“被选”，希腊文作“拣选的族类”）。
宝贵——希伯来文，
赛 28:16，
“宝贵的房角石”。见
赛 28:16
注释。照样在
彼前 2:7，
基督对信徒说是“宝贵的”，希腊文作“宝贵本身”。
羞愧——与
罗 9:33
（彼得在此处如别处一样印证保罗的教导。见*《绪论》*；
又 罗 10:11）
中的希腊文词相同：“羞愧”。在
赛 28:16
作“急忙”，即带着失望之羞愧仓皇逃跑。
英語原文
6. Wherefore also--The oldest manuscripts read, "Because that." The statement above is so "because it is contained in Scripture."
Behold--calling attention to the glorious announcement of His eternal counsel.
elect--so also believers
(1Pe 2:9,
"chosen," Greek, "elect generation").
precious--in Hebrew,
Isa 28:16,
"a corner-stone of preciousness." See on
Isa 28:16.
So in
1Pe 2:7,
Christ is said to be, to believers, "precious," Greek, "preciousness."
confounded--same Greek as in
Ro 9:33
(Peter here as elsewhere confirming Paul's teaching. See
Introduction;
also
Ro 10:11),
"ashamed." In
Isa 28:16,
"make haste," that is, flee in sudden panic, covered with the shame of confounded hopes.
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7. 把刚刚引用的经文先应用于信徒，再应用于不信者。同一福音对不同类别之人的相反效果，参
约 9:39； 林后 2:15, 16。
宝贵——希腊文作“那宝贵”
（彼前 2:6）。
方才提到的基督的那宝贵，是归于你们信徒的。
不顺从——对真道不顺从，因而在行为上不顺服。
匠人所弃的石头……房角石——
（诗 118:22）。
那些弃绝那石头的人，全部时间里，却不由自主地无意中促成了它成为房角之石。同一块磁石有两极，一极排斥，一极吸引；福音对信徒和不信者也各有相反的效果。
英語原文
7. Application of the Scripture just quoted first to the believer, then to the unbeliever. On the opposite effects of the same Gospel on different classes, compare
Joh 9:39; 2Co 2:15, 16.
precious--Greek, "THE preciousness"
(1Pe 2:6).
To you believers belongs the preciousness of Christ just mentioned.
disobedient--to the faith, and so disobedient in practice.
the stone which . . . head of . . . corner--
(Ps 118:22).
Those who rejected the STONE were all the while in spite of themselves unconsciously contributing to its becoming Head of the corner. The same magnet has two poles, the one repulsive, the other attractive; so the Gospel has opposite effects on believers and unbelievers respectively.
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8. 绊脚石等——引自
赛 8:14。
不仅是他们的偏见被冒犯而绊跌；他们的绊跌暗示了他们接待弥赛亚一事的审判性刑罚；他们因绊跌在房角石上而伤害了自己，正如“绊跌”在
耶 13:16； 但 11:19
中的意思。
跌人——当与“既不顺从”相连；参
彼前 3:1；4:17。
他们这样绊跌——也是因为不顺从道理；即因他们的不信而受的刑罚性绊跌。见上文。
也是——这是一项额外的意念：神的命定；并不是神命定或指定他们去犯罪，而是按照神永恒的旨意，他们被交予“他们自己道路的果子”。世界的道德安排全然出于神。神命定不敬虔之人被交托给罪、并邪僻的心，以及其必然的刑罚。“命定”，希腊文作“安放”，对应于
彼前 2:6
的“我放”，希腊文作“安放”。圣经在主动语态中说神命定基督和选民（直接的）。不信者在被动语态中被称为被命定（神对罪人可怕的道路的命定较为间接）[本格尔（Bengel）]。神命定恶人受刑，不是命定他们犯罪[卡佩尔（Cappel）]。“命定”或“安放”（此处不是“预先定”）不是那么直接地指永恒旨意，而是指神的刑罚性公义。罪人所弃绝的同一位基督，他们也要被他弃绝；与信徒不同，他们被神命定遭愤怒，因为他们适合于此。灭亡之人要把他们败亡的全部责任归在自己有罪的悖逆上，而非归在神的谕旨上；得救之人却要把他们救恩的全部功劳归给神的拣选之爱和恩典。
英語原文
8. stone of stumbling, &c.--quoted from
Isa 8:14.
Not merely they stumbled, in that their prejudices were offended; but their stumbling implies the judicial punishment of their reception of Messiah; they hurt themselves in stumbling over the corner-stone, as "stumble" means in
Jer 13:16; Da 11:19.
at the word--rather, join "being disobedient to the word"; so
1Pe 3:1; 4:17.
whereunto--to penal stumbling; to the judicial punishment of their unbelief. See above.
also--an additional thought; God's ordination; not that God ordains or appoints them to sin, but they are given up to "the fruit of their own ways" according to the eternal counsel of God. The moral ordering of the world is altogether of God. God appoints the ungodly to be given up unto sin, and a reprobate mind, and its necessary penalty. "Were appointed," Greek, "set," answers to "I lay," Greek, "set,"
1Pe 2:6.
God, in the active, is said to appoint Christ and the elect (directly). Unbelievers, in the passive, are said to be appointed (God acting less directly in the appointment of the sinner's awful course) [BENGEL]. God ordains the wicked to punishment, not to crime [J. CAPPEL]. "Appointed" or "set" (not here "FORE-ordained") refers, not to the eternal counsel so directly, as to the penal justice of God. Through the same Christ whom sinners rejected, they shall be rejected; unlike believers, they are by God appointed unto wrath as FITTED for it. The lost shall lay all the blame of their ruin on their own sinful perversity, not on God's decree; the saved shall ascribe all the merit of their salvation to God's electing love and grace.
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9. 信徒的特权与命运的对比。比较与前文类似的对比。
拣选的——神的"选民"，正如你们的主基督一样。
族类——暗示信徒作为一个与世界有别的群体，在属灵起源和亲属关系上合而为一。
有君尊的——为王之意。信徒像基督——那预表性的麦基洗德——一样，同时是君王和祭司。以色列在属灵意义上，也蒙召在世上万民中成为同样的子民。此事在世上对字面的以色列和属灵的以色列完全实现，尚属将来。
圣洁的国度——预表以色列。
属自己的子民——字面意思是"作为产业的子民"，即神拣选要特别归祂自己的子民：
徒20:28，
"牧养……神用自己血所买来的"，字面是"所得的"。神超越其他一切的"特有的宝贝"。
宣扬——广为传扬。不是他们自己的美德，而是祂的美德。他们没有理由因自己高过别人而自夸，因为他们一度也处在同样的黑暗中，惟独借着神的恩典才被带入光明，这光明他们今后必须向别人宣扬。
美德——希腊文"美德"、"卓越"：即祂的荣耀、怜悯
(彼前2:10)、
良善(希腊文，
彼前2:3; 民14:17, 18; 赛63:7)。
同一术语也用于信徒，
彼后1:5。
那召你们出——
(彼后1:3)。
出黑暗——脱离外邦人甚至犹太人的无知、罪恶和苦难，也就是脱离黑暗之君的权势。
奇妙——彼得仍然记得
诗118:23。
光明——称为"祂的"，即神的光。惟有（属灵的）光是神所创造的，黑暗则不是。
赛45:7
中，神所创造的是物理的黑暗与灾祸，而非道德的恶，是罪的刑罚，而非罪本身。彼得以他特有的胆量，将全世界称为光的东西定为黑暗；没有圣灵的理性，尽管自夸其能，却是属灵的黑暗。"它不能领会信心是什么：在那里它是完全瞎眼的；它像一个没有视力的人一样摸索，从一件事跌到另一件事，不知道自己所做的是什么"[路德（Luther）]。
英語原文
9. Contrast in the privileges and destinies of believers. Compare the similar contrast with the preceding context.
chosen--"elect" of God, even as Christ your Lord is.
generation--implying the unity of spiritual origin and kindred of believers as a class distinct from the world.
royal--kingly. Believers, like Christ, the antitypical Melchisedec, are at once kings and priests. Israel, in a spiritual sense, was designed to be the same among the nations of the earth. The full realization on earth of this, both to the literal and the spiritual Israel, is as yet future.
holy nation--antitypical to Israel.
peculiar people--literally, "a people for an acquisition," that is, whom God chose to be peculiarly His:
Ac 20:28,
"purchased," literally, "acquired." God's "peculiar treasure" above others.
show forth--publish abroad. Not their own praises but His. They have no reason to magnify themselves above others for once they had been in the same darkness, and only through God's grace had been brought to the light which they must henceforth show forth to others.
praises--Greek, "virtues," "excellencies": His glory, mercy
(1Pe 2:10),
goodness (Greek,
1Pe 2:3; Nu 14:17, 18; Isa 63:7).
The same term is applied to believers,
2Pe 1:5.
of him who hath called you--
(2Pe 1:3).
out of darkness--of heathen and even Jewish ignorance, sin, and misery, and so out of the dominion of the prince of darkness.
marvellous--Peter still has in mind
Ps 118:23.
light--It is called "His," that is, God's. Only the (spiritual) light is created by God, not darkness. In
Isa 45:7,
it is physical darkness and evil, not moral, that God is said to create, the punishment of sin, not sin itself. Peter, with characteristic boldness, brands as darkness what all the world calls light; reason, without the Holy Spirit, in spite of its vaunted power, is spiritual darkness. "It cannot apprehend what faith is: there it is stark blind; it gropes as one that is without eyesight, stumbling from one thing to another, and knows not what it does" [LUTHER].
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10. 改编自
何1:9, 10; 2:23。
彼得清楚地印证了保罗，保罗引用这段经文暗示外邦人蒙召，在属灵上成为以色列在字面上所是的——"神的子民"。这预言首先指着字面的以色列，他们将来要完全成为他们在最兴盛的日子也仅仅部分成为的——神的子民。
从前未蒙怜悯——字面意思是"未曾蒙怜恤的人"。暗示他们状况中那蒙福的改变，是出于神纯全的怜悯，而非他们的功劳；这思想应当点燃他们活泼的感恩，不仅以嘴唇，也以生命来表明。
英語原文
10. Adapted from
Ho 1:9, 10; 2:23.
Peter plainly confirms Paul, who quotes the passage as implying the call of the Gentiles to become spiritually that which Israel had been literally, "the people of God." Primarily, the prophecy refers to literal Israel, hereafter to be fully that which in their best days they were only partially, God's people.
not obtained mercy--literally, "who were men not compassionated." Implying that it was God's pure mercy, not their merits, which made the blessed change in their state; a thought which ought to kindle their lively gratitude, to be shown with their life, as well as their lips.
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11. 他先前劝勉他们行事为人要与所蒙的召相称，有别于他们从前的行为；如今他劝勉他们要在不信者面前荣耀神。
亲爱的——他借着向他们保证自己的爱，来赢得他们对劝勉的留意。
是客旅，是寄居的——
(彼前1:17)。
"客旅"字面指在一个城市中有房屋定居，却在公民权方面不是公民的人；这是基督徒在地上地位的写照；寄居的则指暂时客居异乡的人。弗拉修斯（Flacius）这样分析这段劝勉：（1）要洁净你们的灵魂，（a）作为地上的客旅，不可让自己被属地的情欲所拦阻；（b）因为这些情欲与灵魂的救恩争战。（2）在不信者中间敬虔度日，（a）使他们停止诽谤基督徒，（b）使他们自己也归向基督。
肉体的情欲——加5:19
等处有列举。不仅是我们与兽类共有的粗鄙欲望，更是所有未更新之心的意念。
这——希腊文"这些"，意思是它们是"争战"之类的。它们不仅阻碍，更发起攻击[本革尔（Bengel）]。
灵魂——即重生的灵魂；现在受信者正是这样的人。重生的灵魂被罪恶的情欲围困。像参孙躺在大利拉的膝上一样，信徒一旦向肉体的情欲屈服，他力量的发绺就被剃去，不再持守拿细耳人之愿所预表的、从世界和肉体分别出来的属灵地位。
英語原文
11. As heretofore he exhorted them to walk worthily of their calling, in contradistinction to their own former walk, so now he exhorts them to glorify God before unbelievers.
Dearly beloved--He gains their attention to his exhortation by assuring them of his love.
strangers and pilgrims--
(1Pe 1:17).
Sojourners, literally, settlers having a house in a city without being citizens in respect to the rights of citizenship; a picture of the Christian's position on earth; and pilgrims, staying for a time in a foreign land. FLACIUS thus analyzes the exhortation: (1) Purify your souls (a) as strangers on earth who must not allow yourselves to be kept back by earthly lusts, and (b) because these lusts war against the soul's salvation. (2) Walk piously among unbelievers (a) so that they may cease to calumniate Christians, and (b) may themselves be converted to Christ.
fleshly lusts--enumerated in
Ga 5:19,
&c. Not only the gross appetites which we have in common with the brutes, but all the thoughts of the unrenewed mind.
which--Greek, "the which," that is, inasmuch as being such as "war." &c. Not only do they impede, but they assail [BENGEL].
the soul--that is, against the regenerated soul; such as were those now addressed. The regenerated soul is besieged by sinful lusts. Like Samson in the lap of Delilah, the believer, the moment that he gives way to fleshly lusts, has the locks of his strength shorn, and ceases to maintain that spiritual separation from the world and the flesh of which the Nazarite vow was the type.
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12. 行为——"品行"、"生活方式"。"客旅和寄居的"应当在两方面谨慎自守：（1）作为臣民
(彼前2:13)、
仆人
(彼前2:18)、
妻子
(彼前3:1)、
丈夫
(彼前3:7)、
在一切处境下的一切人
(彼前2:8)
的行为或品行；（2）信仰的认信
(彼前3:15, 16)。
这两者都源自神的旨意。我们的行为当与我们的救主的身份相称；祂的在天上，我们的也当如此。
端正——可尊重的、相宜的、合宜的
(彼前3:16)。
与"虚妄的行为"
彼前1:18
相对。善行不能使我们敬虔，我们必须先敬虔并相信，然后才能努力行善。信心先从神领受，然后爱心才给予邻舍[路德（Luther）]。
他们毁谤你们——如今
(彼前2:15)，
然而他们将来总有一天会荣耀神。希腊文可译为："在他们毁谤你们的事上……借此，因你们的好行为——他们仔细观察之后必看见的好行为——荣耀神。""那些在更仔细的思想之后本应感动外邦人赞美神的同样作为，起初却成为仇恨和讥笑的对象"[施泰格（Steiger）]。
说是作恶的——因为基督徒不能遵从异教风俗，就被指控不服从一切合法权柄；为驳斥这指控，他们被告知要顺服人的一切制度（其本身不是罪）。
因——由于。
看见——希腊文"他们要作亲眼看见的见证人"；"仔细观察之后看见"；与他们单凭道听途说判断基督徒和基督教真实性质的"无知"
(彼前2:15)
相对。同一个希腊文动词以类似意义出现在
彼前3:2。
"别人仔细打量（希腊文如此暗示）义人的行为"[本革尔（Bengel）]。特土良（Tertullian）对比早期基督徒与外邦人：后者以竞技场上血腥的角斗表演为乐，而基督徒只要去看就被逐出教会。没有基督徒因犯罪入狱，只有为信仰入狱。外邦人在某些宗教仪式中排除奴隶，而基督徒中有些长老就是奴隶阶层出身。奴隶制借着基督徒爱心之律——"你们愿意人怎样待你们，你们也要怎样待人"——的能力，悄然渐进地消失了。当外邦人在瘟疫中抛弃最近的亲属时，基督徒却服事病人和垂死之人。当外邦人在战后任由死者不葬、将伤者弃置街头时，门徒们却急忙救济受苦者。
荣耀——从基督徒自己模范的品行，对基督徒所敬拜的神形成高度的评价。我们必须行善，不是为了自己的荣耀，而是为神的荣耀。
眷顾的日子——神恩典的日子；当神在怜悯中眷顾他们之时。
英語原文
12. conversation--"behavior"; "conduct." There are two things in which "strangers and pilgrims" ought to bear themselves well: (1) the conversation or conduct, as subjects
(1Pe 2:13),
servants
(1Pe 2:18),
wives
(1Pe 3:1),
husbands
(1Pe 3:7),
all persons under all circumstances
(1Pe 2:8);
(2) confession of the faith
(1Pe 3:15, 16).
Each of the two is derived from the will of God. Our conversation should correspond to our Saviour's condition; this is in heaven, so ought that to be.
honest--honorable, becoming, proper
(1Pe 3:16).
Contrast "vain conversation,"
1Pe 1:18.
A good walk does not make us pious, but we must first be pious and believe before we attempt to lead a good course. Faith first receives from God, then love gives to our neighbor [LUTHER].
whereas they speak against you--now
(1Pe 2:15),
that they may, nevertheless, at some time or other hereafter glorify God. The Greek may be rendered, "Wherein they speak against you . . . that (herein) they may, by your good works, which on a closer inspection they shall behold, glorify God." The very works "which on more careful consideration, must move the heathen to praise God, are at first the object of hatred and raillery" [STEIGER].
evildoers--Because as Christians they could not conform to heathenish customs, they were accused of disobedience to all legal authority; in order to rebut this charge, they are told to submit to every ordinance of man (not sinful in itself).
by--owing to.
they shall behold--Greek, "they shall be eye-witnesses of"; "shall behold on close inspection"; as opposed to their "ignorance"
(1Pe 2:15)
of the true character of Christians and Christianity, by judging on mere hearsay. The same Greek verb occurs in a similar sense in
1Pe 3:2.
"Other men narrowly look at (so the Greek implies) the actions of the righteous" [BENGEL]. TERTULLIAN contrasts the early Christians and the heathen: these delighted in the bloody gladiatorial spectacles of the amphitheater, whereas a Christian was excommunicated if he went to it at all. No Christian was found in prison for crime, but only for the faith. The heathen excluded slaves from some of their religious services, whereas Christians had some of their presbyters of the class of slaves. Slavery silently and gradually disappeared by the power of the Christian law of love, "Whatsoever ye would that men should do to you, do ye even so to them." When the pagans deserted their nearest relatives in a plague, Christians ministered to the sick and dying. When the Gentiles left their dead unburied after a battle and cast their wounded into the streets, the disciples hastened to relieve the suffering.
glorify--forming a high estimate of the God whom Christians worship, from the exemplary conduct of Christians themselves. We must do good, not with a view to our own glory, but to the glory of God.
the day of visitation--of God's grace; when God shall visit them in mercy.
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13. 人的一切制度——"人的一切机构"[阿尔福德（Alford）]，字面意思是"人的一切受造物"。因为虽然出于神的设立，但在任命方式和权柄行使上，地上的掌权者不过是人的制度，因为是出于人，对人而设。使徒以一个超越一切人事之人的身份说话。但为了防止他们以为因信而被如此抬举，以致超越对人间权柄的顺服，他告诉他们要为主的缘故顺服——主愿意你们顺服，且祂自己曾一度顺服地上的掌权者，尽管万物都服在祂脚下；而祂的尊荣在你们——祂在地上的代表——身上有所关联。比较
罗13:5，
"你们必须顺服，不但是因为刑罚，也是因为良心"。
君王——罗马皇帝在本信所寄达的罗马各省中是"至高"的。犹太狂热分子拒绝顺服。"君王为至上"与"他所差派的臣宰"的区别暗示，"若君王命令一事，臣宰命令另一事，我们更当顺服上位者"[奥古斯丁（Augustine）见格劳修斯（Grotius）]。
圣经对政体形式没有作出规定，只是让基督徒顺服到处存在的既有政权，不涉及掌权者的权利问题（因此罗马皇帝以武力夺取至高权柄，罗马也以不正当手段使自己成为亚细亚的主宰），因为事实上的掌权者不是偶然造成的，而是出于神的护理。
英語原文
13. every ordinance of man--"every human institution" [ALFORD], literally, "every human creation." For though of divine appointment, yet in the mode of nomination and in the exercise of their authority, earthly governors are but human institutions, being of men, and in relation to men. The apostle speaks as one raised above all human things. But lest they should think themselves so ennobled by faith as to be raised above subordination to human authorities, he tells them to submit themselves for the sake of Christ, who desires you to be subject, and who once was subject to earthly rulers Himself, though having all things subject to Him, and whose honor is at stake in you as His earthly representatives. Compare
Ro 13:5,
"Be subject for conscience' sake."
king--The Roman emperor was "supreme" in the Roman provinces to which this Epistle was addressed. The Jewish zealots refused obedience. The distinction between "the king as supreme" and "governors sent by him" implies that "if the king command one thing, and the subordinate magistrate another, we ought rather to obey the superior" [AUGUSTINE in GROTIUS]. Scripture prescribes nothing upon the form of government, but simply subjects Christians to that everywhere subsisting, without entering into the question of the right of the rulers (thus the Roman emperors had by force seized supreme authority, and Rome had, by unjustifiable means, made herself mistress of Asia), because the de facto governors have not been made by chance, but by the providence of God.
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14. 臣宰——臣属于皇帝，由凯撒"派"或授权治理各省。
罚——从来没有一种暴政如此不择手段，以至完全不顾公义的外表；无论政府多么腐败，神绝不容许它败坏到还不如无政府状态的地步[加尔文（Calvin）]。虽然恶君常欺压义人，但这几乎从不是借着公开的权柄（彼得所说的是公开权柄所行的事）行的，除非披着正义的外衣。暴政骚扰许多人，但无政府状态淹没整个国家[霍内乌斯（Horneius）]。惟一正当的例外是：顺服地上的君王明显涉及违抗万王之王明确命令的情况。
赏赐行善的——每个政府都承认真正基督徒臣民的卓越。因此普林尼（Pliny）在给皇帝图拉真的信中承认："我在他们身上除了发现一种执迷荒谬的迷信之外，再没有别的。"这种承认长远来看减轻了逼迫
(彼前3:13)。
英語原文
14. governors--subordinate to the emperor, "sent," or delegated by Cæsar to preside over the provinces.
for the punishment--No tyranny ever has been so unprincipled as that some appearance of equity was not maintained in it; however corrupt a government be, God never suffers it to be so much so as not to be better than anarchy [CALVIN]. Although bad kings often oppress the good, yet that is scarcely ever done by public authority (and it is of what is done by public authority that Peter speaks), save under the mask of right. Tyranny harasses many, but anarchy overwhelms the whole state [HORNEIUS]. The only justifiable exception is in cases where obedience to the earthly king plainly involves disobedience to the express command of the King of kings.
praise of them that do well--Every government recognizes the excellence of truly Christian subjects. Thus PLINY, in his letter to the Emperor Trajan, acknowledges, "I have found in them nothing else save a perverse and extravagant superstition." The recognition in the long run mitigates persecution
(1Pe 3:13).
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15. 他吩咐他们顺服
(彼前2:13)
的根据。
堵住——字面意思是"给……套上口套"、"塞住口"。
无知——属灵的无知，没有"对神的认识"，因此不认识神的儿女，误解他们的行为；只受表象影响，随时准备开口，而不愿睁眼聆听。他们的无知应当引发信徒的同情，而非愤怒。他们因不信而无法判断自己所论断的事（比较
彼前2:12)。
要维持这样的品行，使他们无可指摘，除非因你们的信仰；这样他们的心就会倾向基督教。
英語原文
15. Ground of his directing them to submit themselves
(1Pe 2:13).
put to silence--literally, "to muzzle," "to stop the mouth."
ignorance--spiritual not having "the knowledge of God," and therefore ignorant of the children of God, and misconstruing their acts; influenced by mere appearances, and ever ready to open their mouths, rather than their eyes and ears. Their ignorance should move the believer's pity, not his anger. They judge of things which they are incapable of judging through unbelief (compare
1Pe 2:12).
Maintain such a walk that they shall have no charge against you, except touching your faith; and so their minds shall be favorably disposed towards Christianity.
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16. 作为自由的——作为"属主的自由人"，与
彼前2:15
相连，作自由的而行善。"行善"
(彼前2:15)
是作基督自由人——被"真理"从罪的奴役中释放出来的自由人——所结的自然果子。本分加在我们身上，是为了防范放纵；但尽本分的方式，是借着爱和基督徒自由的圣洁本能。我们得着的是原则，不是细则。
不可——希腊文"不可将你们的自由当作掩饰恶毒的幌子，倒要作神的仆人"，因此当顺服人的一切制度
(彼前2:13)，
因为这出于神的设立。
英語原文
16. As free--as "the Lord's freemen," connected with
1Pe 2:15,
doing well as being free. "Well-doing"
(1Pe 2:15)
is the natural fruit of being freemen of Christ, made free by "the truth" from the bondage of sin. Duty is enforced on us to guard against licentiousness, but the way in which it is to be fulfilled, is by love and the holy instincts of Christian liberty. We are given principles, not details.
not using--Greek, "not as having your liberty for a veil (cloak) of badness, but as the servants of God," and therefore bound to submit to every ordinance of man
(1Pe 2:13)
which is of God's appointment.
17
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17. 尊敬众人——按每一种情况下所当得的尊敬而行。平等的人也当受尊重。基督借着披戴人性而使人性得尊荣；因此我们不可轻慢，反要体恤并尊重我们共同的人性，即便在最卑微的人身上亦然。第一个"尊敬"是希腊文的不定过去式命令语气，暗示"在每一种情况下都当迅速给人所当得的"[阿尔福德（Alford）]。第二个是现在式，暗示惯常而持续地尊敬君王。因此第一个是一般性训诲；以下三条是其三大分支。
爱——现在式：惯常地爱——以你们当对弟兄所存的那种特殊而相合的情感，除了一般对众人的爱之外。
敬畏神……尊敬君王——君王当受尊敬；但惟独神在最高意义上当受敬畏。
英語原文
17. Honour all men--according to whatever honor is due in each case. Equals have a respect due to them. Christ has dignified our humanity by assuming it; therefore we should not dishonor, but be considerate to and honor our common humanity, even in the very humblest. The first "honor" is in the Greek aorist imperative, implying, "In every case render promptly every man's due" [ALFORD]. The second is in the present tense, implying, Habitually and continually honor the king. Thus the first is the general precept; the three following are its three great divisions.
Love--present: Habitually love with the special and congenial affection that you ought to feel to brethren, besides the general love to all men.
Fear God . . . the king--The king is to be honored; but God alone, in the highest sense, feared.
18
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18. 仆人——希腊文"家仆"：此处不是指"奴隶"的希腊文。可能包括仍在主人家中的自由民。主人通常不是基督徒：因此他只提及仆人的本分。这些仆人当时常受不信主人的逼迫。彼得的特别目的似乎是教导他们顺服，不论主人的品格如何。保罗没有以此为主要目的，因此将主人也纳入他的劝诫中。
顺服——希腊文"顺服"：分词表达对良善品行的一般劝勉的一个具体实例，
彼前2:11, 12，
其中第一条具体训诲在
彼前2:13
给出："你们为主的缘故要顺服人的一切制度"。一般性劝勉在
彼前2:16
再次提起；因此
彼前2:18
的分词"顺服"与前面的命令式劝勉相连，即"禁戒"、"顺服"、"尊敬众人"。
带着——希腊文"在……里"。
一切——一切可能：在一切环境下，如下文所详述。
敬畏——属下的敬畏：然而神才是"敬畏"的最终对象：敬畏"为主的缘故"
(彼前2:13)，
不只是对主人的奴仆式惧怕。
善良——仁慈。
温和——对过错宽容：体谅：退让，不强求公义所可索取的一切。
乖僻——偏邪：严苛。当尽顺服之责的人，不可以上司的性情和举止作为履行本分的尺度。
英語原文
18. Servants--Greek, "household servants": not here the Greek for "slaves." Probably including freedmen still remaining in their master's house. Masters were not commonly Christians: he therefore mentions only the duties of the servants. These were then often persecuted by their unbelieving masters. Peter's special object seems to be to teach them submission, whatever the character of the masters might be. Paul not having this as his prominent design, includes masters in his monitions.
be subject--Greek, "being subject": the participle expresses a particular instance of the general exhortation to good conduct,
1Pe 2:11, 12,
of which the first particular precept is given
1Pe 2:13,
"Submit yourselves to every ordinance of man for the Lord's sake." The general exhortation is taken up again in
1Pe 2:16;
and so the participle
1Pe 2:18,
"being subject," is joined to the hortatory imperatives going before, namely, "abstain," "submit yourselves." "honor all men."
with--Greek, "in."
all--all possible: under all circumstances, such as are presently detailed.
fear--the awe of one subject: God, however, is the ultimate object of the "fear": fear "for the Lord's sake"
(1Pe 2:13),
not merely slavish fear of masters.
good--kind.
gentle--indulgent towards errors: considerate: yielding, not exacting all which justice might demand.
froward--perverse: harsh. Those bound to obey must not make the disposition and behavior of the superior the measure of the fulfilment of their obligations.
19
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19. 甚至对乖僻主人也当顺服的理由。
可喜爱的——
(路6:33)。
一种超乎寻常的行为，在神眼中特别可称赞：并非如罗马教所解释的那样是赚取功德，因此是分外之功（比较
彼前2:20)。
因良心对神——字面意思是"对神的知觉"：出于对神——比对人更甚——的良心考量。
忍受——希腊文"在下面耐心承当"：如同承当加在上面的重担[阿尔福德（Alford）]。
冤屈——希腊文"冤屈苦楚"。
英語原文
19. Reason for subjection even to froward masters.
thankworthy--
(Lu 6:33).
A course out of the common, and especially praiseworthy in the eyes of God: not as Rome interprets, earning merit, and so a work of supererogation (compare
1Pe 2:20).
for conscience toward God--literally, "consciousness of God": from a conscientious regard to God, more than to men.
endure--Greek, "patiently bear up under": as a superimposed burden [ALFORD].
grief--Greek, "griefs."
20
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20. 什么——希腊文"哪一种"。
可夸——什么特别的功劳。
受责打——奴仆所受的刑罚，且是突然施加的[本革尔（Bengel）]。
这是——一些最古老的抄本作"因为"。如此翻译为："但若……你们忍耐（这就是可夸的），因为这是可喜爱的。"
可喜爱的——希腊文"可喜爱"，如
彼前2:19。
英語原文
20. what--Greek, "what kind of."
glory--what peculiar merit.
buffeted--the punishment of slaves, and suddenly inflicted [BENGEL].
this is--Some oldest manuscripts read, "for." Then the translation is, "But if when . . . ye take it patiently (it is a glory), for this is acceptable."
acceptable--Greek, "thankworthy," as in
1Pe 2:19.
21
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21. 基督的榜样证明，在不该受的苦难下耐心忍受是神所喜悦的。
为此——为耐心忍受不配受的苦难
(彼前3:9)。
基督是仆人的榜样，正如祂曾一度在"仆人的形像"中。
蒙召——带着属天的呼召，即使是奴仆。
为我们——祂为我们死是"行善"
(彼前2:20)
的最高彰显。你们必须无辜而耐心地受苦，正如基督也无辜地受苦（不是为祂自己，而是为我们）。最古老的抄本将"我们……我们"读作"你们……为你们"。基督的受苦作为榜样，同时也首先是"为我们"的受苦——这考虑给我们加上永远讨祂喜悦的义务。
留下——在身后：希腊文如此：在祂往父那里去、进入荣耀之时。
榜样——希腊文"摹本"，字面是"书写范本"，由老师为学生而设。基督的训诲和讲道是祂生活的誊本。彼得生动地将特别适合仆人情况的特点摆在仆人面前。
跟随——紧紧跟随：希腊文如此。
祂的脚踪——即祂的忍耐与无辜相结合的脚踪。
英語原文
21. Christ's example a proof that patient endurance under undeserved sufferings is acceptable with God.
hereunto--to the patient endurance of unmerited suffering
(1Pe 3:9).
Christ is an example to servants, even as He was once in "the form of a servant."
called--with a heavenly calling, though slaves.
for us--His dying for us is the highest exemplification of "doing well"
(1Pe 2:20).
Ye must patiently suffer, being innocent, as Christ also innocently suffered (not for Himself, but for us). The oldest manuscripts for "us . . . us," read, "you . . . for you." Christ's sufferings, while they are for an example, were also primarily sufferings "for us," a consideration which imposes an everlasting obligation on us to please Him.
leaving--behind: so the Greek: on His departure to the Father, to His glory.
an example--Greek, "a copy," literally, "a writing copy" set by masters for their pupils. Christ's precepts and sermons were the transcript of His life. Peter graphically sets before servants those features especially suited to their case.
follow--close upon: so the Greek.
his steps--footsteps, namely, of His patience combined with innocence.
22
無題
22. 说明基督虽受苦却行善
(彼前2:20)。
也——希腊文不定过去式。"从未在任何一个实例中"[阿尔福德（Alford）]。引自
赛53:9
末尾，七十士译本（Septuagint）。
也——连……也不[阿尔福德（Alford）]：甚至不。在口上的无罪是完全的标记。诡诈是仆人常见的过失。"若有人夸耀自己的无辜，基督当然不是作为作恶者受苦"[加尔文（Calvin）]，然而祂耐心忍受了
(彼前2:20)。
关于基督的无罪，比较
林后5:21; 来7:26。
英語原文
22. Illustrating Christ's well-doing
(1Pe 2:20)
though suffering.
did--Greek aorist. "Never in a single instance did" [ALFORD]. Quoted from
Isa 53:9,
end, Septuagint.
neither--nor yet: not even [ALFORD]. Sinlessness as to the mouth is a mark of perfection. Guile is a common fault of servants. "If any boast of his innocency, Christ surely did not suffer as an evildoer" [CALVIN], yet He took it patiently
(1Pe 2:20).
On Christ's sinlessness, compare
2Co 5:21; Heb 7:26.
23
無題
23. 仆人容易"顶嘴"
(多2:9)。
那些没有别的武器的人，例如奴隶，常用威胁神对欺压者的审判。基督作为主，能以真实的话威吓，却从不如此行。
交托——或祂的事业，作为人在受苦中的样式。比较预表，
耶11:20。
在此彼得似乎在思想
赛53:8。
比较
罗12:19
论我们相应的本分。把你的案件交在祂手中，不要想使祂成为你报复的执行者，倒要为仇敌祷告。神的公义审判给受欺压者带来宁静与安慰。
英語原文
23. Servants are apt to "answer again"
(Tit 2:9).
Threats of divine judgment against oppressors are often used by those who have no other arms, as for instance, slaves. Christ, who as Lord could have threatened with truth, never did so.
committed himself--or His cause, as man in His suffering. Compare the type,
Jer 11:20.
In this Peter seems to have before his mind
Isa 53:8.
Compare
Ro 12:19,
on our corresponding duty. Leave your case in His hands, not desiring to make Him executioner of your revenge, but rather praying for enemies. God's righteous judgment gives tranquillity and consolation to the oppressed.
24
無題
24. 祂被挂在木头上——除了祂自己以外，没有别人能作这事。暗示祂甘愿承担救赎之工。希腊文把"我们的"与"祂自己"并列对立，以标记祂为我们代替的思想。祂在受苦中的"行善"在此作为仆人和我们众人的榜样
(彼前2:20)。
担当——献为祭：抬去献上：是献祭用语。
赛53:11, 12，
"祂担当多人的罪"：那里亲自担当的观念突出；此处献为祭与那观念结合。因此同一希腊文词在
彼前2:5
也是如此意思。
我们的罪——在献或献为祭（如"担当"的希腊文所暗示）祂的身体时，基督在其中将我们罪的罪咎献在十字架上，如同献在神的祭坛上，使罪在祂里面得赎，从而从我们身上除去。比较
赛53:10，
"祂将自己的命作为赎罪祭"。因此彼得所说的"担当"，正如叙利亚文（Syriac）用两个词表达的：担当和献上：（1）祂担当了归在祂身上的我们罪的[即其罪咎、咒诅和刑罚]；（2）祂如此担当，以至于祂连同自己将它们献在祭坛上。他所指的，是那些先被按手在其上归罪，然后就这样被献上的动物[维特林加（Vitringa）]。在闪族民族中，罪或罪咎被视为重重压在罪人身上的担子[格泽纽斯（Gesenius）]。
在木头上——十字架，是那咒诅所归之人的合宜之处：这咒诅紧贴祂，直到它在祂的身体中（借着祂作为罪咎担当者的死）合法地被摧毁：因此那对我们不利的字据借着祂的死被涂抹。
使我们……向罪死——祂"死"对整体的"罪"和一切具体"罪"的效果，即我们当完全从其中得释放，正如一个死了的奴仆从服事他主人中得释放。这是我们借着信心因基督的死而有的属灵地位：我们对具体罪的实际治死，与我们有效效法祂死的程度成正比。"我们当向罪死——基督在祂的死中担当了其总结集的罪咎——并因此向义活（比较
赛53:11
'我的义仆要称许多人为义'），就是祂所引入的与神的恩典关系"[施泰格（Steiger）]。
因祂受的——希腊文单数"伤"。
得医治——一个悖论，却是真实的。"你们仆人（比较'被责打'、'木头'，
彼前2:20, 24）
常受责打；但这并不比你们的主自己所受的多；从祂学习在不公平的受苦中忍耐。"
英語原文
24. his own self--there being none other but Himself who could have done it. His voluntary undertaking of the work of redemption is implied. The Greek puts in antithetical juxtaposition, OUR, and His OWN SELF, to mark the idea of His substitution for us. His "well-doing" in His sufferings is set forth here as an example to servants and to us all
(1Pe 2:20).
bare--to sacrifice: carried and offered up: a sacrificial term.
Isa 53:11, 12,
"He bare the sin of many": where the idea of bearing on Himself is the prominent one; here the offering in sacrifice is combined with that idea. So the same Greek means in
1Pe 2:5.
our sins--In offering or presenting in sacrifice (as the Greek for "bare" implies) His body, Christ offered in it the guilt of our sins upon the cross, as upon the altar of God, that it might be expiated in Him, and so taken away from us. Compare
Isa 53:10,
"Thou shalt make His soul an offering for sin." Peter thus means by "bare" what the Syriac takes two words to express, to bear and to offer: (1) He hath borne our sins laid upon Him [namely, their guilt, curse, and punishment]; (2) He hath so borne them that He offered them along with Himself on the altar. He refers to the animals upon which sins were first laid, and which were then offered thus laden [VITRINGA]. Sin or guilt among the Semitic nations is considered as a burden lying heavily upon the sinner [GESENIUS].
on the tree--the cross, the proper place for One on whom the curse was laid: this curse stuck to Him until it was legally (through His death as the guilt-bearer) destroyed in His body: thus the handwriting of the bond against us is cancelled by His death.
that we being dead to sins--the effect of His death to "sin" in the aggregate, and to all particular "sins," namely, that we should be as entirely delivered from them, as a slave that is dead is delivered from service to his master. This is our spiritful standing through faith by virtue of Christ's death: our actual mortification of particular sins is in proportion to the degree of our effectually being made conformable to His death. "That we should die to the sins whose collected guilt Christ carried away in His death, and so LIVE TO THE RIGHTEOUSNESS (compare
Isa 53:11.
'My righteous servant shall justify many'), the gracious relation to God which He has brought in" [STEIGER].
by whose stripes--Greek, "stripe."
ye were healed--a paradox, yet true. "Ye servants (compare 'buffeted,' 'the tree,'
1Pe 2:20, 24)
often bear the strife; but it is not more than your Lord Himself bore; learn from Him patience in wrongful sufferings.
25
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25.
(赛53:6。)
因为——说明他们之所以需要医治
(彼前2:24)
的天然需要。
如今——如今为众人所作的赎罪既已完成，个别归正的根基就奠定了：因此"你们如今归了"，或"已经归向"等。
牧人和监督——教会牧者和长老的称谓，在其最完全的意义上属于教会的伟大元首——"好牧人"。正如"监督"（希腊文意为）看顾，照样"主的眼目看顾义人"
(彼前3:12)。
祂将祂的灵赐给我们，并借祂的道喂养、引导我们。"牧人"，希伯来文"Parnas"，常用于君王，并进入名字的组成，如"Pharnabazus"。
英語原文
25.
(Isa 53:6.)
For--Assigning their natural need of healing
(1Pe 2:24).
now--Now that the atonement for all has been made, the foundation is laid for individual conversion: so "ye are returned," or "have become converted to," &c.
Shepherd and Bishop--The designation of the pastors and elders of the Church belongs in its fullest sense to the great Head of the Church, "the good Shepherd." As the "bishop" oversees (as the Greek term means), so "the eyes of the Lord are over the righteous"
(1Pe 3:12).
He gives us His spirit and feeds and guides us by His word. "Shepherd," Hebrew, "Parnas," is often applied to kings, and enters into the composition of names, as "Pharnabazus."
彼前 2:1-25.
劝勉。
以作新婴孩所享特权的意识，纯一无欺地以道为粮，作为属灵圣殿中建造于基督那房角石上的活石、作君尊的祭司——与他们从前的光景相对：又当禁戒肉体的私欲，在生活一切关系中端正而行，使外面反对他们的世人因看见你们的好行为，不得不归荣耀与神。基督是在为行善受苦时忍耐的大榜样。
1. 除去——一次永远地：希腊文过去不定时态如此表达，如同脱去一件衣服。这劝勉只适用于基督徒，因为惟有基督徒才有那新造的人，作为“内心的人”
（弗 3:16）
能像对待外物一样脱去旧人，使基督徒借着他内心之人的不断更新，也能在外表上表现为新人。但对不信者，所要求的是内里——关于nous（心思）——必须改变，meta-noeisthai（悔改）[施泰格（Steiger）]。“所以”一词接续了从
彼前 1:22
开始的劝勉。你们既从不能坏的种子重生了，就不要再被恶所缠累，因为恶“没有真实的本体，不过是一种与那在我们里面被形成的生命相违背的动作”[狄奥菲拉克特（Theophylact）]。“恶毒”等与你们已经“洁净了自己的心”所致力的“弟兄之爱”
（彼前 1:22）
完全不相容。此处的恶习都是冒犯上文所教导的弟兄之爱的。后一项从前一项生出，形成一连串违背爱的罪的家谱。从恶毒生出诡诈；从诡诈生出假善（假装自己不是的，又不显露自己真实的所是；与“无伪的爱心”和“不虚假”相反）；从假善生出嫉妒——嫉妒那些我们觉得不得不向其作假之人；从嫉妒生出毁谤——恶毒嫉妒地中伤他人。诡诈是恒久的性情；假善是从其中流出的行为。无诡诈的人不嫉妒。参
彼前 2:2，
“诚实的”，希腊文作“无诡诈的”。“恶毒以别人的伤害为乐；嫉妒因别人的好处而痛苦；诡诈使心口不一；假善（谄媚）使舌两可；毁谤伤人的品格”[奥古斯丁（Augustine）]。