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].
2
無題
2. 才生的嬰孩──完全沒有「詭詐」
(彼前 2:1)。
我們在地上的時候，仍是「嬰孩」，與神處於特別親密的關係中
(賽 40:11)。
若要進天國，孩子般的靈是不可或缺的。此處的「奶」不是與更高深的基督徒真理相對的初步真理，如
林前 3:2; 來 5:12, 13
那樣；而是與「詭詐、假冒為善」等
(彼前 2:1)
相對；指適合孩子般之靈的基督徒教義整體的單純。那作為重生工具的同一「恩典之道」，也是建立的工具。「孩子的母親也是他天然乳母」[施泰格爾（Steiger）]。嬰孩不作化學分析，而是本能地渴慕並吸吮奶；照樣我們的本分不是自滿足的理性化與質疑，而是以愛慕的心單純領受真理
(太 11:25)。
愛慕──希臘文作「切切渴慕」，或「戀慕」，這是重生之人的天然衝動，「因為沒有人需要教導才生的嬰孩當吃甚麼食物，他們本能地知道母親的胸膛為他們預備了筵席」，照樣信徒自己也渴慕神的話
(詩 119:1-176)。
比較塔提烏斯（Tatius）論阿基里斯（Achilles）的話。
純淨──希臘文作「無詭詐」。比較
彼前 2:1
「除去一切的詭詐」。愛任紐（Irenaeus）論到異端者時說：他們在奶中攙入白堊。定冠詞「那」，暗示除那眾所周知的純淨之奶──即福音──以外，沒有別的純淨、不攙雜的教義；惟獨它能使我們無詭詐
(彼前 2:1)。
……的道──不作阿爾福德（Alford）所主張的「屬靈的」，也不作*英文版（English Version）*在
羅 12:1
所譯的「理性的」。希臘文「logos」在聖經中不是用來指理性或心思，而是指道；上文的要求是此處須指「道」；形容詞「logikos」跟隨名詞* logos*「道」的意義。
雅 1:21
「除去一切的污穢……用溫柔之心領受那所栽種的道」與此完全平行，印證了英文版此處的譯法。
長進──最古老的抄本和譯本讀作「以致得救地長進」。我們既重生以致得救，也要長進以致得救。長進所達到的目標，是完成的救恩。「長進是救恩所蘊含之──不僅是從毀滅中被救出，更是積極的福樂──之豐滿的量度」[阿爾福德（Alford）]。
因此──希臘文作「在其中」；在其中得餵養；在它的力量中
(徒 11:14)。
「道當作生命之因以食慾渴慕，當在聽聞中吞下，當以理解如反芻般咀嚼，當以信心消化」[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].
3
無題
3. 彼得暗指
詩 34:8。
神之恩的最初「嘗」到，隨後會有更豐滿、更喜樂的經歷。一嘗便增進食慾[本格爾（Bengel）]。
恩──希臘文作「善」，仁慈、和藹；神既在基督裏向我們啟示為「主」
(彼前 2:4)，
我們既已重生，也當對弟兄如此善、如此和藹
(彼前 1:22)。
「凡未嘗過這道的人，對他而言道就不甘甜，沒有達到他的心；但對那些經歷過的人，就是用心相信『基督是為我差來，並已成為我的；我的悲苦歸祂，祂的生命歸我』的人，便覺得甘甜」[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].
4
無題
4. 就──憑信心不斷地靠近（同一希臘文見
來 10:22)；
現在式：不是在悔改歸主時一次永遠完成的。
石頭──彼得（即一塊石頭，基督如此稱他）願意一切人也都照樣作活石，建造在基督這塊真房角石之上；比較他在
徒 4:11
的講論。
這是一處無意的吻合，也是真實性的記號。聖靈預見羅馬教派對
太 16:18
的曲解（比較
太 16:16，
「活神的兒子」，與此處他所說「活的石頭」的話相符），便預先使彼得自己拒絕這曲解。他在此印證了保羅的教導。當刪去英文版的「as unto（如同對待）」。基督正面地被稱為「活石」；活，乃因祂從太初便在自己裏面有生命，又因從死裏復活而永遠活著
(啟 1:18)，
在被世人棄絕之後，作了我們生命的源頭。與任何屬地的磐石不同，祂活著並賜生命。比較
林前 10:4，
及其預表，
出 17:6; 民 20:11。
被人棄──被拒絕、被厭棄；基督自己也引用，保羅亦然；比較相關的預言，
賽 8:14; 路 2:34。
……神所揀選──字面作「在神面前（或在神的判斷和判斷席上）蒙揀選」，或「被選出來」
(彼前 2:6)。
許多人遠離福音，是因為福音並非處處受人歡迎，反而被大多數人拒絕。彼得回答說：基督雖被世人拒絕，卻是神所特別尊榮的拯救之石頭──這稱呼最早是雅各在臨終預言中所賦予的。
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.
5
無題
5. 你們也就像活石——有分於那在「活石」（彼前2:4；林前3:11）裏面的名分與生命。
許多以單數屬於基督的名，也以複數賜給基督徒。祂是「那兒子」、「大祭司」、「王」、「羔羊」；他們是「眾兒子」、「眾祭司」、「眾王」、「群羊」、「小羊」。正如書拉密女從所羅門得名[本格爾（Bengel）]。
被建造——希臘文作「正在被建造」，如弗2:22。不是如阿爾福德（Alford）所譯「你們要被建造」。彼得將他的勸勉（彼前2:2、11等）建立在他們對自己作正被建造為屬靈的殿（即「聖靈的居所」）之活石的高貴特權的自覺上。
祭司職分——基督徒既是屬靈的聖殿，又是那聖殿的祭司。「殿」的希臘文有兩個詞：hieron（聖地）指整座建築，包括宰殺祭牲的院子；naos（居所，即神的居所）指神特別彰顯自己的內部聖所，在至聖所之處被宰之祭牲的血被獻於祂面前。如今所有信徒——不僅是事奉者——都是神的居所（希臘文稱為naos，而非hieron），並作祭司歸於神（啟1:6）。事奉者不像猶太祭司（希臘文**hiereus）那樣比百姓更靠近神，只是為秩序的緣故帶領百姓的屬靈敬拜而已。英國國教公禱書中的priest是presbyter（長老）的縮寫，並不對應於那獻字面祭物的亞倫體系祭司（hiereus）。新約中惟一的字面**hiereus-祭司是基督，我們惟獨藉著祂才能隨時來到神面前。試比較彼前2:9「有君尊的祭司職分」，即如麥基洗德那樣的一群祭司-君王。聖靈在新約中從不把hiereus或祭司制的priest之名賜給福音的傳道人。
聖——分別歸於神的。
屬靈的祭物——不是羅馬教那自稱彼得門徒者所教導的彌撒的字面祭物。試比較賽56:7與此處「為神所悅納」；詩4:5；50:14；51:17、19；何14:2；腓4:18。
「在屬靈的祭物中，首要的地位屬於我們將自己全然獻上。因為除非我們先將自己獻為祭物（林後8:5），就決不能向神獻上任何東西。其後隨之而來的是禱告、感恩、賙濟，以及一切敬虔的操練」[加爾文（Calvin）]。基督徒的禮拜堂從不被稱為殿，因為殿是獻祭之處，而祭在基督徒的時代中已無地位；基督徒的殿是屬靈敬拜者的會眾。會堂（其中的敬拜由誦讀聖經和禱告構成）是基督徒禮拜場所的模型（試比較雅2:2註釋，希臘文作「會堂」；徒15:21）。
我們的祭物就是禱告、讚美，以及在基督事業中捨己的服事（彼前2:9末）。
藉著耶穌基督——祂是在神面前為我們代求的大祭司。將這些話與「獻上」相連。基督自己寶貴，也使我們蒙悅納[本格爾（Bengel）]。正如聖殿建造在基督之上，照樣祭司職分也建造在基督之上（彼前2:4-5）[伯撒（Beza）]。我們的服事雖不完全，卻不可以那與精緻的自義相近的不信膽怯，去懷疑它們是否藉著基督蒙悅納。在稱讚基督徒的尊榮之後，彼得又回到基督，因為祂是那尊榮的惟一根源。
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.
6
無題
6. 所以——最古老的抄本讀作「因為」。上文的陳述之所以如此，是「因為經上記著說」。
看哪——喚起人注意祂永恆旨意之榮耀宣告。
揀選——信徒也是如此（彼前2:9「蒙揀選的」，希臘文作「蒙揀選的族類」）。
寶貴——希伯來文賽28:16作「寶貴的房角石」。見賽28:16註釋。照樣在彼前2:7中，基督對信徒被稱為「寶貴」，希臘文作「寶貴性」。
羞愧——與羅9:33同一希臘文（彼得在此處如同別處一樣印證保羅的教導。見緒論；又見羅10:11），作「慚愧」。在賽28:16中作「急忙」，即在突發的驚恐中逃遁，被破滅之盼望的羞恥所籠罩。
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.
7
無題
7. 將剛引用的聖經首先應用於信徒，其次應用於不信者。同一福音在不同群體身上產生相反效果，試比較約9:39；林後2:15、16。
寶貴——希臘文作「那寶貴性」（彼前2:6）。方才所提基督的那寶貴性屬於你們這信的人。
不順從——對信心不順從，因此在實際行為上也不順從。
匠人所棄的石頭已作了……房角的……頭塊石頭——（詩118:22）。那些棄絕那石頭的人，儘管本心不願，卻在不知不覺中促成了它成為房角的頭塊石頭。同一塊磁鐵有兩極：一極排斥，另一極吸引；照樣福音在信徒與不信者身上分別產生相反的效果。
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.
8
無題
8. 絆腳的石頭云云——引自賽8:14。
他們不只是因偏見被觸犯而絆跌；他們的絆跌暗示著他們拒絕彌賽亞的司法性刑罰；他們在房角石上絆跌而傷了自己，正如「絆跌」在耶13:16；但11:19中的意思。
在道理上——寧可將「不順從道理」連在一起；如彼前3:1；4:17。
也——附加的意念：神的命定；不是說神命定或派定他們去犯罪，而是按照神永遠的旨意，他們被交給「自己道路的果子」。世界的道德秩序完全屬乎神。神派定不敬虔之人被交給罪、邪僻的心及其必然的刑罰。「被命定」希臘文作「放在」，對應彼前2:6中的「我放」希臘文作「放」。在主動語態中，神被說為命定基督和選民（直接的）。在不信者的事上，被動語態被說為被命定（神在命定罪人可怕的道路上較不直接地行事）[本格爾（Bengel）]。神命定惡人受刑，而非犯罪[J. 加佩爾（J. Cappel）]。「被命定」或「放在」（此處不是「預先命定」）不是那麼直接地指永恆的旨意，而是指神的刑罰性公義。罪人藉著他們所棄絕的同一基督，將被棄絕；他們與信徒不同，被神命定受忿怒，因為他們配得忿怒。滅亡之人必將自己滅亡的一切責任歸咎於自己罪惡的頑梗，而非神的諭旨；得救之人必將自己得救的一切功勞歸於神的揀選之愛與恩典。
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.
9
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9. 信徒的特權與命運上的對比。試比較與前文類似的對比。
揀選——神的「選民」，正如你們的主基督一樣。
族類——暗示信徒作為有別於世界的群體，在屬靈的起源和親屬關係上是合一的。
君尊——君王的。信徒如同基督——那預表所指向的麥基洗德——一樣，既是王又是祭司。以色列在屬靈意義上也被設計為要在地上萬國中如此。這在字面與屬靈的以色列身上完全實現於地上，至今仍是未來之事。
聖潔的國民——預表所指向的以色列。
獨特的子民——字面作「為產業而有的子民」，即神所揀選獨特歸己的：徒20:28「買贖」，字面作「獲得」。神在萬有之上獨特的珍寶。
宣揚——廣為傳揚。不是他們自己的美德，而是祂的。他們沒有理由在別人之上抬舉自己，因為他們一度也在同樣的黑暗中，只是因神的恩典才被帶入光明，他們如今必須向別人宣揚這光。
美德——希臘文作「諸美德」、「諸卓越」：祂的榮耀、憐憫（彼前2:10）、善良（希臘文，彼前2:3；民14:17、18；賽63:7）。同一用語也應用於信徒，彼後1:5。
那召你們出——（彼後1:3）。
黑暗……出——從外邦人甚至猶太人的無知、罪惡和悲慘中，也就是從黑暗之君的權下出來。
奇妙——彼得心中仍想著詩118:23。
光——這被稱為「祂的」，即神的。只有（屬靈的）光是神所造的，不是黑暗。在賽45:7中，神所說「造」的是物質的黑暗與災禍，不是道德之惡——是罪的刑罰，不是罪本身。彼得以他特有的膽量，把全世界稱為光的東西定為黑暗；沒有聖靈的理性，儘管自誇其能，仍是屬靈的黑暗。「它不能領會信心是甚麼：在那裏它是完全瞎眼的；它如無目力之人般摸索，從一物絆到另一物，不知自己所作的是甚麼」[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].
10
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10. 改編自何1:9、10；2:23。
彼得明顯印證保羅——保羅引這段經文，暗示外邦人被召成為屬靈上以色列在字面上所是的——「神的子民」。這預言首先指字面的以色列，他們日後將完全成為他們在最興盛時也只是部分地成為的——神的子民。
未曾蒙憐憫——字面作「未曾被憐憫的人」。暗示他們狀態上那蒙福的改變，是出於神純粹的憐憫，而非他們的功勞；這思想當點燃他們活潑的感恩——以生活與口舌一同彰顯。
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.
11
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11. 前面他勸他們在自己過去的行事為人之對比下，按其呼召而行；如今他勸他們在不信者面前榮耀神。
親愛的——他以保證自己的愛來吸引他們對勸勉的注意。
客旅和寄居者——（彼前1:17）。「客旅」，字面作在一城中有房屋定居、卻在公民權利上非公民的居民——描繪基督徒在地上的地位；寄居者則指在異鄉暫居之人。弗拉丟（Flacius）如此分析這勸勉：（一）潔淨你們的魂——作為地上的客旅，（甲）不可被屬地的私慾所羈絆，（乙）因為這些私慾與魂的救恩爭戰。（二）在不信者中間敬虔地行——（甲）使他們停止毀謗基督徒，（乙）並使他們自己歸向基督。
肉體的私慾——列於加5:19等處。不僅是我們與走獸共有的粗鄙欲望，也包括一切未更新之心的一切思想。
這——希臘文作「這些」，意即它們既是那「爭戰」云云之性質。它們不僅阻礙，更攻擊[本格爾（Bengel）]。
魂——即重生的魂；如今受信者正是如此。重生的魂被罪惡的私慾所圍攻。正如參孫在大利拉的膝上，信徒一降服於肉體的私慾，他力量的頭髮就被剪去，不再維持拿細耳人之願所預表的——從世界和肉體分別出來的屬靈分別。
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. 品行——「行為」、「為人」。「客旅和寄居者」當在兩件事上持守得好：（一）作為臣民（彼前2:13）、僕人（彼前2:18）、妻子（彼前3:1）、丈夫（彼前3:7）、各種情形下的所有人（彼前2:8）的品行或行事；（二）信仰的告白（彼前3:15、16）。
兩者都源於神的旨意。我們的品行當與我們救主的狀態相稱；祂的狀態在天上，我們的品行也當如此。
端正——可尊的、合宜的、適切的（彼前3:16）。試與彼前1:18「虛妄的行為」對比。好行為不使我們敬虔；我們必須先敬虔並相信，然後才試圖走正路。信心先從神領受，愛心然後給予鄰舍[路德（Luther）]。
雖被他們毀謗——如今（彼前2:15）他們如此說，好使他們將來無論如何總有一天榮耀神。希臘文可譯作：「就在這事上他們毀謗你們……好使他們（在這事上）藉著你們的好行為——他們更仔細察看時將看見的——榮耀神。」「更仔細思索之下必能使外邦人讚美神的那同一行為，起初卻是仇恨和譏誚的對象」[施泰格爾（Steiger）]。
作惡——因為基督徒不能順應異教風俗，他們被控為不服從一切合法權威；為反駁這指控，他們被吩咐要順服人的一切制度（本身不是罪的那些）。
因——由於。
看見——希臘文作「作目擊者」、「在仔細觀察之下看見」；與他們單憑傳聞判斷、對基督徒和基督教的真實性格之「無知」（彼前2:15）相對。同一希臘文動詞在彼前3:2中以類似意義出現。「別人細看（希臘文如此暗示）義人的行為」[本格爾（Bengel）]。
特土良（Tertullian）對比早期基督徒與異教徒：後者以血腥的圓劇場格鬥為樂，而基督徒若去看就被逐出教會。沒有基督徒因犯罪入獄，只為信仰的緣故。異教徒在一些宗教儀式中排除奴隸，而基督徒中有些長老出自奴隸階層。奴隸制度因基督徒愛之律——「你們願意人怎樣待你們，你們也要怎樣待人」——的能力而悄然漸漸消失。瘟疫時異教徒遺棄至親，基督徒卻服事病患和垂死者。戰後外邦人任由死者不葬、將傷者棄於街頭時，門徒們急忙解救受苦者。
榮耀——因基督徒本身模範的行為，對基督徒所敬拜的神形成高度的評價。我們行善不可以自己的榮耀為目的，而要以神的榮耀為目的。
眷顧的日子——神恩典的日子；當神以憐憫眷顧他們之時。
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.
13
無題
13. 人的一切制度——阿爾福德（Alford）作「人的一切制度」，字面作「人的一切受造物」。因為雖然出於神的任命，但在提名方式和權柄行使上，地上的統治者不過是人的制度——出於人、對人而立。使徒如同超越一切人事之人那樣說話。但為免他們以為自己因信被提升到超越人類權威之下，他告訴他們要為基督的緣故順服——基督願你們順服，祂自己曾凡事服在地上的統治者之下，雖然萬有都服在祂之下，而且祂的尊榮繫於作為祂地上代表的我們身上。試比較羅13:5「為良心的緣故順服」。
君王——本書信所致的羅馬省份中，羅馬皇帝是「至高」的。猶太奮銳黨人拒絕順服。「作為至尊的君王」與「他所差派的官員」之間的區別，暗示「若君王命令一件事，下級官員命令另一件事，我們更當順服在上者」[奥古斯丁（Augustine），見格勞修斯（Grotius）]。聖經對政體形式不置一詞，只是使基督徒順服到處存在的政權，而不涉及統治者的權利問題（如此，羅馬皇帝以武力奪取最高權柄，而羅馬以不正當手段成為亞細亞的主宰），因為事實上的統治者並非偶然產生，而是出於神的護理。
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.
14
無題
14. 官長——從屬於皇帝，「奉凱撒差派」或受凱撒委任以治理省份的。
刑罰——從無一個暴政敗壞到完全不維持公平的表象；無論政府多麼腐敗，神總不允許它敗壞到不及無政府狀態的地步[加爾文（Calvin）]。惡王雖常壓迫善人，但以公共權威而行的事（彼得所論即公共權威所行之事）幾乎絕無僅有，除非在權利的假面具之下。暴政騷擾多人，但無政府狀態傾覆整個國家[霍尼烏斯（Horneius）]。惟一正當的例外，是順服地上君王明顯包含對萬王之王明確命令的違背之時。
獎賞行善的人——每個政府都承認真正基督徒臣民的卓越。所以皮林尼（Pliny）在致皇帝圖拉真的信中承認：「我在他們身上只發現一種頑固而過分的迷信。」這承認終會減輕逼迫（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).
15
無題
15. 他吩咐他們順服（彼前2:13）的根據。
堵住——字面作「套上口籠」、「塞住口」。
無知——屬靈的無知，沒有「對神的認識」，因此不認識神的兒女，誤解他們的行為；只受外表影響，隨時準備開口，而非開眼開耳。他們的無知當激發信徒的憐憫，而非憤怒。他們因不信而判斷自己所不能判斷的事（試比較彼前2:12）。
要保持這樣的品行，使他們除了你們的信仰之外無可指控；如此他們的心便會對基督教產生好感。
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.
16
無題
16. 作自由人——作「主的自由人」，與彼前2:15相連——作自由人而行善。「行善」（彼前2:15）是作基督自由人——藉「真理」從罪的奴役中得釋放——所結的天然果子。義務加於我們以防止放縱，但其履行的方式是藉著愛和基督徒自由的聖潔本能。我們所領受的是原則，不是細則。
不可——希臘文作「不要把你們的自由當作掩飾惡意的（遮蓋物），而要作神的僕人」，因此當順服人的一切制度（彼前2:13）——只要是神所設立的。
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
無題
17. 尊敬眾人——按各種情況下所當得的尊敬而行。同等之人也有當得的尊重。基督既取了我們的人性，就以此尊榮了我們的人性；所以我們不可輕看，反倒要體恤並尊敬我們共同的人性，即使是在最卑微的人身上亦然。第一個「尊敬」在希臘文中為簡過命令式，意為「在每一情況下都要迅速將各人所當得的歸給他」[阿爾福德（Alford）]。第二個為現在時態，意為要習慣而持續地尊敬君王。因此第一個是一般的命令；隨後的三條是其三大分支。
愛——現在時態：習慣地愛——除對眾人的一般愛之外，還要以你們當對弟兄所懷的那特別而相投的親情去愛。
敬畏神……尊敬君王——君王當受尊敬；但惟有神在最崇高的意義上當受敬畏。
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
無題
18. 僕人——希臘文作「家僕」：此處不是指「奴隸」的希臘文。可能也包括仍留在主人家的被釋放奴隸。主人通常不是基督徒：因此他只提到僕人的本分。當時他們常被不信的主人逼迫。彼得特別的目的，似乎是教導他們順服，無論主人的品格如何。保羅既未以此為突出目的，就在勸勉中包括了主人。
順服——希臘文作「順服著」：這分詞表達彼前2:11、12一般勸人行善的具體實例，其第一條具體誡命見於彼前2:13，「為主的緣故，要順服人的一切制度」。一般勸勉在彼前2:16中再被提起；所以彼前2:18的分詞「順服著」與前面的勸勉性命令相連，即「禁戒」、「順服」、「尊敬眾人」。
存著——希臘文作「在……中」。
凡事——即凡事，在一切環境下，如接下來詳細說明的。
敬畏——即順服者的敬畏；然而「敬畏」最終的對象是神：是「為主的緣首」（彼前2:13）的敬畏，不僅僅是對主人的奴性畏懼。
善良——仁慈。
溫和——對錯誤寬容、體恤、退讓，不苛求公義所要求的一切。
乖僻——反常、嚴厲。受命順服的人不可以上級的性情和行為作為履行義務的尺度。
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
無題
19. 這是即使對乖僻的主人也要順服的理由。
可喜的——（路6:33）。這是出於尋常的行為，在神眼中特別值得稱讚；並非如羅馬教所解釋的那樣，是賺取功勞，因而是一種「分外之功」（試比較彼前2:20）。
因對神的良心——字面作「對神的意識」：出於對神、過於對人的良心考量。
忍受——希臘文作「忍耐地擔當起」：如同擔起加諸其上的重擔[阿爾福德（Alford）]。
憂愁——希臘文作「憂愁之事」。
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
無題
20. 甚麼——希臘文作「甚麼樣的」。
可誇——即甚麼特別的功勞。
被打——奴隸所受的刑罰，而且是突然施加的[本格爾（Bengel）]。
這是——最古老的若干抄本讀作「因為」。如此譯作：「但你們若……忍耐承受（這是可誇的），因為這是蒙悅納的。」
可喜的——希臘文作「可稱讚的」，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
無題
21. 基督的榜樣證明：無辜受苦而忍耐忍受，在神眼中是蒙悅納的。
為此——即蒙召為所受不配之苦難忍耐忍受（彼前3:9）。基督是僕人的榜樣，正如祂自己曾經以「奴僕的形像」存在。
蒙召——雖是奴僕，卻有屬天的呼召。
為你們——祂為你們死是「行善」（彼前2:20）最高的示範。你們既無辜，就當忍耐受苦，正如基督也是無辜受苦（不是為自己，而是為我們）。最古老的抄本對「我們……我們」讀作「你們……為你們」。基督的受苦，既是榜樣，也首先是「為我們」的受苦——這一點給我們加上了一項永遠的義務要討祂喜悅。
留下——即留在身後：希臘文如此：即祂往父那裏、到祂的榮耀裏去的時候所留下的。
榜樣——希臘文作「摹本」，字面作老師為學生所設的「字帖」。基督的教訓和講章是祂生命的摹寫。彼得生動地向僕人陳明那些特別適合他們境況的特徵。
跟隨——即緊緊跟隨：希臘文如此。
祂的腳蹤——即祂的忍耐與無辜相結合的腳蹤。
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. 這節說明基督雖然受苦，卻行了善（彼前2:20）。
並沒有——希臘文簡過時態。「在任何單一情形中都沒有」[阿爾福德（Alford）]。引自賽53:9末，《七十士譯本》。
也沒有——即更沒有：甚至沒有[阿爾福德（Alford）]。口的無罪是完全的標記。詭詐是僕人常見的過失。「若有人誇自己的無辜，基督確實不是作惡者受苦」[加爾文（Calvin）]，然而祂卻忍耐承受了（彼前2:20）。關於基督的無罪，試比較林後5:21；來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. 僕人容易「頂嘴」（多2:9）。那些沒有其他武器的人——例如奴隸——常使用威脅神的審判來對付壓迫者。基督作為主，本可以憑真理威脅，卻從未如此行。
交託——或作交託祂的事，作為受苦中的人。試比較預表耶11:20。在此彼得心中似乎有賽53:8。試比較羅12:19論我們相應的本分。要把你的案件交在祂手中，不要想要使祂成為你報復的執行者，倒要為仇敵禱告。神公義的審判給受壓迫的人帶來平安與安慰。
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. 他親身——因為除祂自己之外，再無別人能作成這事。這暗示了祂自願承擔救贖之工。希臘文將「我們的」與「祂自己」並置於對比之中，以標明祂為我們成為代替之意。祂在受苦中的「行善」，在此被設為僕人與我們眾人的榜樣（彼前2:20）。
擔當——指向獻祭：背去並獻上：是獻祭的用語。賽53:11、12，「祂擔當多人的罪」：在那裏，親自背負的意念最為突出；在此，獻為祭的意念與之並列。故此同一個希臘文詞在彼前2:5亦作此義。
我們的罪——在獻上或呈獻為祭之時（如「擔當」之希臘文所暗示），基督在其身體內將我們罪的罪咎獻於十字架上，一如獻於神的祭壇，使罪在祂裏面得著贖償，從而從我們身上除去。試比較賽53:10，「你必使祂的靈魂作贖罪祭。」因此彼得所說的「擔當」，敘利亞文譯本用了兩個詞來表達，即背負與獻上：（一）祂背負了那加在祂身上的我們的罪〔即其罪咎、咒詛與刑罰〕；（二）祂如此背負，以致將其連同自己一併獻在祭壇上。他所指的是那些先有罪加於其身、隨後便如此被獻上的贖罪祭牲[維特林加（Vitringa）]。在閃族各民族中，罪或罪咎被視為沉重地壓在罪人身上的重擔[格澤紐斯（Gesenius）]。
在木頭上——指十字架，這是那承當咒詛者當掛之處：這咒詛依附於祂，直到它在祂的身體裏（藉著祂作為罪咎承當者的死）按律法被毀除；如此，那攻擊我們、有礙我們的債據（字據），便因祂的死而被塗抹。
使我們既然向罪死——祂的死對「罪」的總體、並對一切個別的「罪」的果效，乃是我們應當完全從其中得著釋放，正如一個死了的奴僕從對主人的服事中得著釋放一樣。這是我們因信靠著基督之死而有的屬靈地位；我們對個別罪的實際治死，則與我們實際效法祂死的形狀之程度成正比。「我們應當向那些罪死——基督在其死中已將其合集的罪咎擔去——並且活出義（試比較賽53:11，『我的義僕要稱許多人為義』），就是祂所帶入那與神之間恩典的關係」[施泰格爾（Steiger）]。
因祂受的鞭傷——希臘文作單數「鞭傷」。
你們便得了醫治——這是弔詭，卻是真實的。「你們作僕人的（試比較『被毆打』、『木頭』，彼前2:20、24），常常忍受責打；但這不過是你們的主自己所曾忍受的，並不更重；當從祂學會在不義的苦待中恆忍。」
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
無題
25.
（賽53:6。）
因為——說明他們天然需要醫治的緣由（彼前2:24）。
如今——如今既已為眾人作成了贖罪，個別歸信的根基便已立定：所以「你們已經歸回」，或作「已經歸向」等等。
牧人與監督——這對教會的牧者與長老的稱呼，在其最完全的意義上屬於教會偉大的元首——「好牧人」。正如「監督」所監察（一如希臘文詞義所示），照樣「主的眼目看顧義人」（彼前3:12）。祂將祂的靈賜給我們，並以祂的道餵養引導我們。「牧人」一詞，希伯來文作「Parnas」，常施用於君王之上，並構成某些名字的一部分，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. 勸勉。作為新生的嬰孩，因認識自己作為屬靈聖殿的活石、建造在房角頭塊石頭基督之上的特權，並作為君尊的祭司，以純潔的心渴慕那道；與他們先前的光景成對比：又要禁戒肉體的私慾，在生活各種關係中行事為人與所蒙的恩相稱，好叫那反對他們的外部世界，因看見他們的好行為，也不得不將榮耀歸給神。基督是為行善受苦時以忍耐效法的偉大榜樣。 1. 所以你們既除去一切的──這是一次永遠的舉動：希臘文簡過式（aorist）如此表達，如同一件被脫下的衣服。這勸勉只適用於基督徒，因為惟有在他們裏面才有那新造的生命，作為「裏面的人」
(弗 3:16)
能將舊人當作外在之物脫去，使基督徒藉著裏面之人的持續更新，也能在外在彰顯為新人。但對不信者所提出的要求，卻是在內裏、就著nous（心思）必須改變，即meta-noeisthai（悔改）[施泰格爾（Steiger）]。「所以」把
彼前 1:22
所開始的勸勉重新接上。你們既從不能壞的種子重生，就不要再被纏繞於惡中──惡「並沒有實質的存在，不過是與我們裏面所形成的存在相反而已的作為」[狄奧菲拉克特（Theophylact）]。「惡毒」等與你們既已「潔淨了自己的心」而有的「弟兄相愛」
(彼前 1:22)
完全不相稱。此處所列的罪，是那些違犯上文所教導之弟兄相愛的罪。每一個後續的罪都由緊接在前面的罪而生，構成了一幅違犯愛的罪的譜系。由惡毒生出詭詐；由詭詐生出假冒為善（假冒自己所不是的，不顯露自己真實所是的；這是「無偽的愛」、「沒有虛假」的反面）；由假冒為善生出對那些我們覺得不得不向之虛假之人的嫉妒；由嫉妒生出毀謗，即懷惡意的、嫉妒地貶損他人。詭詐是持久的傾向；假冒為善是從中流出的行為。無詭詐的人不懂得嫉妒。比較
彼前 2:2
「純潔」，希臘文作「無詭詐的」。「惡毒以他人的受害為樂；嫉妒因他人的好處而痛苦；詭詐使心懷二意；假冒為善（諂媚）使舌頭懷二意；毀謗傷害他人的人格」[奧古斯丁（Augustine）]。