1
1Pe 4:1-19.
영문 원문
1Pe 4:1-19.
LIKE THE RISEN CHRIST, BELIEVERS HENCEFORTH OUGHT TO HAVE NO MORE TO DO WITH SIN.
As the end is near, cultivate self-restraint, watchful prayerfulness, charity, hospitality, scriptural speech, ministering to one another according to your several gifts to the glory of God: Rejoicing patience under suffering.
1. for us--supported by some oldest manuscripts and versions, omitted by others.
in the flesh--in His mortal body of humiliation.
arm--
(Eph 6:11, 13).
the same mind--of suffering with patient willingness what God wills you to suffer.
he that hath suffered--for instance, Christ first, and in His person the believer: a general proposition.
hath ceased--literally, "has been made to cease," has obtained by the very fact of His having suffered once for all, a cessation from sin, which had heretofore lain on Him
(Ro 6:6-11,
especially,
1Pe 4:7).
The Christian is by faith one with Christ: as then Christ by death is judicially freed from sin; so the Christian who has in the person of Christ died, has no more to do with it judicially, and ought to have no more to do with it actually. "The flesh" is the sphere in which sin has place.
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2. 從今以後等──「使他（即信徒，因在基督的位格裏、憑著與被釘之基督聯合的功效、藉著受苦已經一次永遠得著了與罪的斷絕）在肉身中度盡餘下的光陰，不再隨從人的情慾，只遵從神的旨行」為他的準則。「在肉身中度盡餘下的光陰」（希臘文此處用介詞「在……裏」，而
彼前 4:1
論基督時不用）證明此處所指的不是基督，而是信徒──他為榮耀神而餘下的時間已經不多
(彼前 4:3)。
「活」是最真實意義上的活，因為他從前是死的。不作阿爾福德（Alford）所主張的「你們要武裝自己……以至於不再活你們的餘下光陰」。
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2. That he, &c.--"That he (the believer, who has once for all obtained cessation from sin by suffering, in the person of Christ, namely, in virtue of his union with the crucified Christ) should no longer live the rest of his time in the flesh to the lusts of men, but to the will of God" as his rule. "Rest of his time in the flesh" (the Greek has the preposition "in" here, not in
1Pe 4:1
as to Christ) proves that the reference is here not to Christ, but to the believer, whose remaining time for glorifying God is short
(1Pe 4:3).
"Live" in the truest sense, for heretofore he was dead. Not as ALFORD, "Arm yourselves . . . with a view no longer to live the rest of your time."
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3. 時候也夠了──希臘文作「是足夠的」。彼得取最低的標準：因為連過去的時光也不當浪費於私慾之中；但既不能追回，至少當把未來用於更好的用途。
我們──最古老的抄本中省略。
……行──希臘文作「行出來」。
外邦人──即不信者：你們當中許多人曾是他們中的一員。
……時候──「即你們從前[阿爾福德]在邪蕩中行事的時候」；希臘文意為任性、不知羞恥、放縱、毫無節制的行為，並不主要指污穢的情慾本身。
荒宴──「酗酒」[阿爾福德]。
可惡──「不法的」，「違法的偶像崇拜」，觸犯神最神聖的律法；這並非說所有的讀者（見
彼前 1:1
註釋）都在這些事中行，而是說當中許多人，即外邦那部分的人，如此行了。
영문 원문
3. may suffice--Greek, "is sufficient." Peter takes the lowest ground: for not even the past time ought to have been wasted in lust; but since you cannot recall it, at least lay out the future to better account.
us--omitted in oldest manuscripts.
wrought--Greek, "wrought out."
Gentiles--heathen: which many of you were.
when, &c.--"walking as ye have done [ALFORD] in lasciviousness"; the Greek means petulant, immodest, wantonness, unbridled conduct: not so much filthy lust.
excess of wine--"wine-bibbings" [ALFORD].
abominable--"nefarious," "lawless idolatries," violating God's most sacred law; not that all Peter's readers (see on
1Pe 1:1)
walked in these, but many, namely, the Gentile portion of them.
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4. 這些事上——指你們從前行事為人（彼前4:3）的種種被棄絕之事。
不與他們同奔——熱心地、成群結隊地奔跑[本格爾（Bengel）]。
放蕩——字面作「洋溢」，即窪地：氾濫後留下的死水。
無度——敗壞的放縱。
毀謗——把驕傲、標奇立異、虛偽和隱密的罪行加在你們身上（彼前4:14；彼後2:2）。
然而希臘文並無「你們」一詞，只是單純的「褻瀆」。在我看來，這詞無論直接或間接，總是指對神、基督或聖靈以及基督教信仰的不敬褻瀆，不僅僅指對人的毀謗；見下文希臘文
彼前4:14。
영문 원문
4. Wherein--In respect to which abandonment of your former walk
(1Pe 4:3).
run not with them--eagerly, in troops [BENGEL].
excess--literally, "profusion"; a sink: stagnant water remaining after an inundation.
riot--profligacy.
speaking evil--charging you with pride, singularity, hypocrisy, and secret crimes
(1Pe 4:14; 2Pe 2:2).
However, there is no "of you" in the Greek, but simply "blaspheming." It seems to me always to be used, either directly or indirectly, in the sense of impious reviling against God, Christ, or the Holy Spirit, and the Christian religion, not merely against men as such; Greek,
1Pe 4:14,
below.
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5. 那些如今以虛假控告你們的人，將要為這邪惡的言語自己交賬（猶15），並要公正地被定罪。
預備好了——意為非常迅速地（彼前4:7；彼後3:10）。基督的再臨對信徒而言總是近的。
영문 원문
5. They who now call you to account falsely, shall have to give account themselves for this very evil-speaking
(Jude 15),
and be condemned justly.
ready--very speedily
(1Pe 4:7; 2Pe 3:10).
Christ's coming is to the believer always near.
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6. 為此——給出彼前4:5「審判死人」的理由。
福音也曾傳給……死人——正如傳給如今活著的人，以及審判主降臨時將活著被發現的人一樣。「死人」必須按照彼前4:5中同樣的字面意義來理解，這反駁了「死在罪中」的解釋。而且希臘文定冠詞的缺席未必將「死人」的意義限制於特定的死人，因為彼前4:5中也沒有希臘文定冠詞，而那裏的「死人」意義是普遍的。其意似乎為：彼得代表每個時代教會真正的態度——隨時期待基督——說，審判主已預備好審判活人死人——我所說的死人，因為他們在生前也曾有福音傳給他們，好使他們至終能與如今活著的人（以及基督降臨時將如此活著的人）以同樣的方式受審判，即「肉身之人」，並使他們能因接受如此傳給他們的福音而逃脫定罪，在靈性上向神活著（雖然死亡已臨到他們的肉身），路20:38，如此在死與生上被模成基督的樣式（見彼前3:18註釋）。
他說「活」，不是「被救活」或得著生命；因為假定他們已經「與基督一同活過來」（弗2:5）。本節與彼前3:18平行；見彼前3:18註釋。
福音實質上曾「傳給」舊約教會；只是不如新約教會那樣豐盛。福音未曾傳給基督降臨時所發現的一切死人，這不是有效的反對理由。因為彼得明顯只論及那些在福音可及範圍之內的人，或在舊約與新約時代中可能藉神的眾僕人認識神的人。彼得像保羅一樣論證，在基督降臨時被發現活著的人，並不比那時要復活的死人佔優勢，因為後者甚至已在神的旨意中向神或照著神活著了。阿爾福德（Alford）的解釋——「使他們在肉身上按人受審判」即處於對罪之判決完成的狀態，也就是隨從肉身的死——是錯的。因為本節的「審判」不可能有與彼前4:5中「審判」不同的含義。
「照神活著」意即過一種與神同在、如神所活那樣的生命——神聖的；與「在肉身中照人活著」即人在肉身中所活的那種生命相對。
영문 원문
6. For--giving the reason for
1Pe 4:5,
"judge the dead."
gospel preached also to . . . dead--as well as to them now living, and to them that shall be found alive at the coming of the Judge. "Dead" must be taken in the same literal sense as in
1Pe 4:5,
which refutes the explanation "dead" in sins. Moreover, the absence of the Greek article does not necessarily restrict the sense of "dead" to particular dead persons, for there is no Greek article in
1Pe 4:5
also, where "the dead" is universal in meaning. The sense seems to be, Peter, as representing the true attitude of the Church in every age, expecting Christ at any moment, says, The Judge is ready to judge the quick and dead--the dead, I say, for they, too, in their lifetime, have had the Gospel preached to them, that so they might be judged at last in the same way as those living now (and those who shall be so when Christ shall come), namely, "men in the flesh," and that they might, having escaped condemnation by embracing the Gospel so preached, live unto God in the spirit (though death has passed over their flesh),
Lu 20:38,
thus being made like Christ in death and in life (see on
1Pe 3:18).
He says, "live," not "made alive" or quickened; for they are supposed to have been already "quickened together with Christ"
(Eph 2:5).
This verse is parallel to
1Pe 3:18;
compare Note, see on
1Pe 3:18.
The Gospel, substantially, was "preached" to the Old Testament Church; though not so fully as to the New Testament Church. It is no valid objection that the Gospel has not been preached to all that shall be found dead at Christ's coming. For Peter is plainly referring only to those within reach of the Gospel, or who might have known God through His ministers in Old and New Testament times. Peter, like Paul, argues that those found living at Christ's coming shall have no advantage above the dead who shall then be raised, inasmuch as the latter live unto, or "according to," God, even already in His purpose. ALFORD'S explanation is wrong, "that they might be judged according to men as regards the flesh," that is, be in the state of the completed sentence on sin, which is death after the flesh. For "judged" cannot have a different meaning in this verse from what "judge" bears in
1Pe 4:5.
"Live according to God" means, live a life with God, such as God lives, divine; as contrasted with "according to men in the flesh," that is, a life such as men live in the flesh.
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7. 承接彼前4:5的思想。
萬物的結局——因此也是惡人放縱（彼前4:3、4）與義人受苦的結局[本格爾（Bengel）]。此處所指的近，不是單單「時間」上的近，而是在主面前的近；他如此解釋以防誤解，並為神辯護，使其免受遲延的指控：我們處於末後的時代，不像猶太人在舊約之下。主將如賊一樣來到；祂「已預備好」（彼前4:5）隨時審判世界；只是神的恒久忍耐以及祂願意福音傳給萬民作見證的心意，使祂延展了那在祂仍如無有的時間。
謹慎——「自我節制」。與彼前4:3之罪相反的本分在此被教導。所以「謹慎」是「放蕩」（彼前4:3）的相反。
警醒——希臘文作「清醒地守望」；不為世俗的憂慮和享樂所醉。節制促進清醒或守望，而兩者都促進禱告。酒使人昏沉，昏沉妨礙禱告。
禱告——希臘文作「眾禱告」；我們當為此而守望的目的。
영문 원문
7. Resuming the idea in
1Pe 4:5.
the end of all things--and therefore also of the wantonness
(1Pe 4:3, 4)
of the wicked, and of the sufferings of the righteous [BENGEL]. The nearness meant is not that of mere "time," but that before the Lord; as he explains to guard against misapprehension, and defends God from the charge of procrastination: We live in the last dispensation, not like the Jews under the Old Testament. The Lord will come as a thief; He is "ready"
(1Pe 4:5)
to judge the world at any moment; it is only God's long-suffering and His will that the Gospel should be preached as a witness to all nations, that induces Him to lengthen out the time which is with Him still as nothing.
sober--"self-restrained." The opposite duties to the sins in
1Pe 4:3
are here inculcated. Thus "sober" is the opposite of "lasciviousness"
(1Pe 4:3).
watch--Greek, "be soberly vigilant"; not intoxicated with worldly cares and pleasures. Temperance promotes wakefulness or watchfulness, and both promote prayer. Drink makes drowsy, and drowsiness prevents prayer.
prayer--Greek, "prayers"; the end for which we should exercise vigilance.
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8. 最要緊的——這不是說「愛心」或愛被置於「禱告」之上，而是因為愛是賦予生命的靈，沒有它，其他一切本分都是死的。按希臘文譯為「使你們彼此之間（字面作『向自己』）的愛心熱切」。他假定這愛已存在於他們中間；他勸勉他們使之更為熱切。
愛能遮掩許多的罪云云——最古老的抄本作「遮掩」。引自箴10:12；試比較箴17:9。「遮掩」即不嚴苛地定罪或揭發過失；而是以寬容擔當別人的重擔，饒恕並忘記過去的冒犯。或許附加的意思也包含在內：藉著為他們禱告，愛設法使罪被神遮蓋；如此作為使罪人從錯誤中回轉的工具，「遮掩了許多的罪」（不像英文譯本作「那」眾多的罪）；但出自箴言的前一意思是突出的意思。這不是如羅馬教所教導的，遮掩自己的罪；否則希臘文會使用關身語態；而箴10:12、17:9支持更正教的看法。「正如神以祂的愛遮蓋我的罪——若我信——照樣我也必須遮掩鄰舍的罪」[路德（Luther）]。試比較閃和雅弗對待挪亞的行為（創9:23），與含揭發父親羞恥的行為相對照。惟有在愛本身並不要求相反之舉的情況下，我們才當遮掩別人的罪。
영문 원문
8. above all things--not that "charity" or love is placed above "prayer," but because love is the animating spirit, without which all other duties are dead. Translate as Greek, "Having your mutual (literally, 'towards yourselves') charity intense." He presupposes its existence among them; he urges them to make it more fervent.
charity shall cover the multitude, &c.--The oldest manuscripts have "covereth." Quoted from
Pr 10:12;
compare
Pr 17:9.
"Covereth" so as not harshly to condemn or expose faults; but forbearingly to bear the other's burdens, forgiving and forgetting past offenses. Perhaps the additional idea is included, By prayer for them, love tries to have them covered by God; and so being the instrument of converting the sinner from his error, "covereth a (not 'the,' as English Version) multitude of sins"; but the former idea from Proverbs is the prominent one. It is not, as Rome teaches, "covereth" his own sins; for then the Greek middle voice would be used; and
Pr 10:12; 17:9
support the Protestant view. "As God with His love covers my sins if I believe, so must I also cover the sins of my neighbor" [LUTHER]. Compare the conduct of Shem and Japheth to Noah
(Ge 9:23),
in contrast to Ham's exposure of his father's shame. We ought to cover others' sins only where love itself does not require the contrary.
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9.
（羅12:13；來13:2。）
不是世俗中通行的那種虛假好客，而是接待那些需要的人——尤其是為信仰被放逐者——作為基督的代表，以及一切出於真基督徒之愛向任何人所施的款待。
不發怨言——希臘文作「不私語」。「施捨的，當誠實」即敞開心懷的真誠；以熱誠相待。不要暗地裏批評我們所招待的人，也不要以我們所施的恩惠責備他。
영문 원문
9.
(Ro 12:13; Heb 13:2.)
Not the spurious hospitality which passes current in the world, but the entertaining of those needing it, especially those exiled for the faith, as the representatives of Christ, and all hospitality to whomsoever exercised from genuine Christian love.
without grudging--Greek, "murmuring." "He that giveth, let him do it with simplicity," that is open-hearted sincerity; with cordiality. Not secretly speaking against the person whom we entertain, or upbraiding him with the favor we have conferred in him.
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10. 各人——「正如各人所領受的」，無論程度如何、種類如何。聖靈的恩賜（字面作「恩典之賜」即白白賜予的）是基督徒群體的共同財產，每位基督徒不過是管家，為建立全體而設，不是僅為自己使用而領受。
彼此服事——不要因不滿而嫉妒或貶低別人的恩賜。
互相——希臘文如彼前4:8，作「向你們自己」；暗示所有人都構成一個身體，在尋求其他肢體的益處時，其實是在促進自己的益處。
管家——指太25:15等；路19:13-26。
영문 원문
10. every--"even as each man hath received," in whatever degree, and of whatever kind. The Spirit's gifts (literally, "gift of grace," that is, gratuitously bestowed) are the common property of the Christian community, each Christian being but a steward for the edifying of the whole, not receiving the gift merely for his own use.
minister the same--not discontentedly envying or disparaging the gift of another.
one to another--Greek as in
1Pe 4:8,
"towards yourselves"; implying that all form but one body, and in seeking the good of other members they are promoting the good of themselves.
stewards--referring to
Mt 25:15, &c.; Lu 19:13-26.
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11. 若有人……講——即在教會聚會中作先知，或作屬神教導的教師。
正如……所講——希臘文無冠詞：「作為神的聖言」。這可能因希臘文「神」沒有冠詞——按規則，被管轄的名詞若省略希臘文冠詞，管轄的名詞也當省略。在徒7:38中也沒有希臘文冠詞；所以英文譯本「正如神的聖言」即舊約聖經，是「正確」的，這規勸便與羅12:6「按著信心的類比說預言」相似。但按上下文更合適的譯法是：「他要講得如同（配得上講論者）神的聖言」。他受默示的話語不是他自己的，而是神的；作為管家（彼前4:10），他既受託，就當如此講。耶穌在這方面是榜樣（太7:29；約12:49；14:10；試比較保羅，林後2:17）。請注意，這同一用語在僅有的其他幾處經文（徒7:38；羅3:2；來5:12）中應用於舊約受默示的著作，此處卻用於新約先知受默示的話語（其內容其後被託付於寫作）。
服事——在行為上；即除了講論之外的另一屬靈活動範疇。
出於——「從」他「力量」的庫存中出來（這希臘文指關乎外在服事的身體力量，而非道德和理智的「能力」；可12:30亦然）。
賜——希臘文作「供應」；原本用於戲劇合唱團的贊助者——他供應合唱團各部分演出所需的一切。
使神在凡事上得榮耀——基督徒一切行動的最終目的。
藉著耶穌基督——一切祝福臨到我們的中保，也是一切讚美升到神那裏的途徑。惟獨藉著基督，神才能在我們以及我們的言語和行為中得榮耀。
權能——基督。
直到——希臘文作「是」。
永永遠遠——希臘文作「世世代代」。
영문 원문
11. If any . . . speak--namely, as a prophet, or divinely taught teacher in the Church assembly.
as the, &c.--The Greek has no article: "as oracles of God." This may be due to Greek: "God," having no article, it being a principle when a governed noun omits the Greek article that the governing noun should omit it, too. In
Ac 7:38
also, the Greek article is wanting; thus English Version, "as the oracles of God," namely, the Old Testament, would be "right," and the precept be similar to
Ro 12:6,
"prophesy according to the analogy of the faith." But the context suits better thus, "Let him speak as (becomes one speaking) oracles OF GOD." His divinely inspired words are not his own, but God's, and as a steward
(1Pe 4:10)
having them committed to him, he ought so to speak them. Jesus was the pattern in this respect
(Mt 7:29; Joh 12:49; 14:10;
compare Paul,
2Co 2:17).
Note, the very same term as is applied in the only other passages where it occurs
(Ac 7:38; Ro 3:2; Heb 5:12),
to the Old Testament inspired writings, is here predicated of the inspired words (the substance of which was afterwards committed to writing) of the New Testament prophets.
minister--in acts; the other sphere of spiritual activity besides speaking.
as of--"out of" the store of his "strength" (Greek, physical power in relation to outward service, rather than moral and intellectual "ability"; so in
Mr 12:30).
giveth--Greek, "supplieth"; originally said of a choragus, who supplied the chorus with all necessaries for performing their several parts.
that God in all things may be glorified--the final end of all a Christian's acts.
through Jesus Christ--the mediator through whom all our blessings come down to us, and also through whom all our praises ascend to God. Through Christ alone can God be glorified in us and our sayings and doings.
to whom--Christ.
be--Greek, "is."
for ever and ever--Greek, "unto the ages of the ages."
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12. 以為奇怪——他們可能以為奇怪神竟允許祂所揀選的兒女受嚴厲試煉。
火煉——如同試驗金屬並除去其渣滓的火。希臘文加上「在你們身上」。
要試驗你們的——希臘文作「為作你們的試驗而發生的」。這不是作為某種奇怪不幸的偶然「臨到」你們，而是帶著試驗你們的恩典旨意「正在發生」；神在其中有一個智慧的目的——這是令人得安慰的反思。
영문 원문
12. strange--they might think it strange that God should allow His chosen children to be sore tried.
fiery trial--like the fire by which metals are tested and their dross removed. The Greek adds, "in your case."
which is to try you--Greek, "which is taking place for a trial to you." Instead of its "happening to you" as some strange and untoward chance, it "is taking place" with the gracious design of trying you; God has a wise design in it--a consolatory reflection.
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13. 既然——最古老的抄本讀作「按比例」、「就……的程度」。即你們因受苦而有分於基督受苦的程度——就是藉信心進入與之實化的相交，甘願為祂的緣故受苦如同祂受苦一樣。
就歡喜快樂——希臘文作「歡躍的喜樂」。如今你們在受苦中喜樂；那時你們要歡躍，永遠脫離苦難（彼前1:6、8）。
我們如今若不肯為基督受苦，將來就必受永遠的苦難。
영문 원문
13. inasmuch as--The oldest manuscripts read, "in proportion as"; "in as far as" ye by suffering are partakers of Christ's sufferings, that is, by faith enter into realizing fellowship with them; willingly for His sake suffering as He suffered.
with exceeding joy--Greek, "exulting joy"; now ye rejoice amidst sufferings; then ye shall EXULT, for ever free from sufferings
(1Pe 1:6, 8).
If we will not bear suffering for Christ now, we must bear eternal sufferings hereafter.
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14. 為——希臘文作「在基督的名裏」，即作基督徒（彼前4:16；上文彼前3:14）；「在我的名裏，因為你們是屬基督的。」強調正在此：
彼前4:15「作殺人者、偷竊者」等與此對比。你們受苦當因基督的緣故，而非因作惡（彼前2:20）。
受辱罵——辱罵對高尚的心靈影響甚於財物的損失，甚至身體的受苦。
神的靈……在你們身上——與停留在基督身上的，是同一位聖靈（路4:18）。「榮耀的靈」是祂的靈，因祂是「榮耀的主」（雅2:1）。
信徒既見「榮耀的靈」停留在他們身上，正如停留在祂身上，就足能勝過「辱罵」（試比較來11:26）。為基督受辱罵不能妨礙義人的幸福，因為他們與榮耀不可分割地結合的聖靈同在，在神面前完整保留自己的榮耀[加爾文（Calvin）]。
和神的——希臘文作「和那神的（靈）」；暗示榮耀的靈（基督的靈）同時也是神的靈。
他們一方面褻瀆祂，你們一方面榮耀祂——兩份最古老的希臘文抄本，以及敘利亞文和科普特文譯本省略此句，但一份非常古老的抄本、武加大譯本、薩希迪文譯本、居普良（Cyprian）等支持。「褻瀆」字面作「被褻瀆」；他們不僅如彼前3:16那樣「反對你們說話」，更褻瀆地嘲弄基督和基督教本身。
영문 원문
14. for--Greek, "IN the name of Christ," namely, as Christians
(1Pe 4:16; 3:14,
above); "in My name, because ye belong to Christ." The emphasis lies on this:
1Pe 4:15,
"as a murderer, thief," &c., stands in contrast. Let your suffering be on account of Christ, not on account of evil-doing
(1Pe 2:20).
reproached--Reproach affects noble minds more than loss of goods, or even bodily sufferings.
the spirit . . . upon you--the same Spirit as rested on Christ
(Lu 4:18).
"The Spirit of glory" is His Spirit, for He is the "Lord of glory"
(Jas 2:1).
Believers may well overcome the "reproach" (compare
Heb 11:26),
seeing that "the Spirit of glory" rests upon them, as upon Him. It cannot prevent the happiness of the righteous, if they are reproached for Christ, because they retain before God their glory entire, as having the Spirit, with whom glory is inseparably joined [CALVIN].
and of God--Greek, "and the (Spirit) of God"; implying that the Spirit of glory (which is Christ's Spirit) is at the same time also the Spirit of God.
on their part he is evil spoken of, but on your part he is glorified--omitted in the two oldest Greek manuscripts and Syriac and Coptic versions, but supported by one very old manuscript, Vulgate, Sahidic, CYPRIAN, &c. "Evil spoken of," literally, "blasphemed"; not merely do they "speak against you," as in
1Pe 3:16,
but blasphemously mock Christ and Christianity itself.
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15. 但——希臘文作「因為」。我說「在基督的名裏受辱罵」（彼前4:14），是「因為沒有一個」云云。
作……作……作……作——希臘文中沒有兩個斜體「as」。第二個希臘文「as」將「好管閒事者」這一類與前面那些違法者區別開來。基督徒出於誤解的熱心，在忠心的藉口下，容易走出自己的呼召而成為不信者行為的審判者。字面作「在（非自己的，而是）別人的範圍中作監督」；暗指教會中已有的監督；即在自己事務之外自立為監督的人。
영문 원문
15. But--Greek, "For." "Reproached in the name of Christ" I say
(1Pe 4:14),
"FOR let none," &c.
as . . . as . . . as . . . as--the "as" twice in italics is not in the Greek. The second Greek, "as," distinguishes the class "busybody in other men's matters," from the previous class of delinquents. Christians, from mistaken zeal, under the plea of faithfulness, might readily step out of their own calling and make themselves judges of the acts of unbelievers. Literally, "a bishop in what is (not his own, but) another's" province; an allusion to the existing bishops or overseers of the Church; a self-constituted bishop in others' concerns.
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16. 基督徒——這名稱最先在安提阿出於輕蔑而被使用。
徒11:26；26:28；是這用語僅出現的三處。起初信徒沒有特殊名稱，在彼此之間被稱為「弟兄們」（徒6:3）、「門徒」（徒6:1）、「屬那道的人」（徒9:2）、「聖徒」（羅1:7）；猶太人（他們否認耶穌是基督，所以絕不會首創基督徒一名）則輕蔑地稱之為「拿撒勒人」。在安提阿，拜偶像的外邦人（哥尼流——徒10:1、2——不是拜偶像者，而是歸信者）首次歸主，並展開廣泛的宣教工作，他們便不再被視為猶太教派，所以外邦人以新名稱「基督徒」稱呼他們。這新名稱的出現標誌著教會生活中的一個新紀元，其發展的新階段——即向外邦人宣教。我們從異教作者得知，安提阿那些無聊而機智的人以起綽號聞名。本書信的年代必是在這名稱已成為外邦人之間普遍公認的稱謂之時（信徒彼此之間從不以此相稱，如後來世代那樣——這是一個無心的證據，證明新約成書於其所自稱的時代），且在這名稱使人蒙受毀謗和受苦之時，雖然似乎尚未達到有系統的逼迫。
不要羞恥——雖然世人以羞恥為恥。為自己的過失受苦並非光榮（彼前4:15；彼前2:20）；為基督受苦卻不是羞恥（彼前4:14；彼前3:13）。
倒要榮耀神——不僅是為逼迫而誇口；彼得本可以作為對比說「倒要視之為自己的尊榮」；但尊榮當歸給神——祂看他配得這樣的尊榮，這也包括免受將要臨到不敬虔之人的審判。
為此——最古老的抄本和武加大譯本讀作「在這名中」，即關乎為這名受苦。
영문 원문
16. a Christian--the name given in contempt first at Antioch.
Ac 11:26; 26:28;
the only three places where the term occurs. At first believers had no distinctive name, but were called among themselves "brethren,"
Ac 6:3;
"disciples,"
Ac 6:1;
"those of the way,"
Ac 9:2;
"saints,"
Ro 1:7;
by the Jews (who denied that Jesus was the CHRIST, and so would never originate the name Christian), in contempt, "Nazarenes." At Antioch, where first idolatrous Gentiles (Cornelius,
Ac 10:1, 2,
was not an idolater, but a proselyte) were converted, and wide missionary work began, they could be no longer looked on as a Jewish sect, and so the Gentiles designated them by the new name "Christians." The rise of the new name marked a new epoch in the Church's life, a new stage of its development, namely, its missions to the Gentiles. The idle and witty people of Antioch, we know from heathen writers, were famous for inventing nicknames. The date of this Epistle must have been when this had become the generally recognized designation among Gentiles (it is never applied by Christians to each other, as it was in after ages--an undesigned proof that the New Testament was composed when it professes), and when the name exposed one to reproach and suffering, though not seemingly as yet to systematic persecution.
let him not be ashamed--though the world is ashamed of shame. To suffer for one's own faults is no honor
(1Pe 4:15; 1Pe 2:20),
--for Christ, is no shame
(1Pe 4:14; 1Pe 3:13).
but let him glorify God--not merely glory in persecution; Peter might have said as the contrast, "but let him esteem it an honor to himself"; but the honor is to be given to God, who counts him worthy of such an honor, involving exemption from the coming judgments on the ungodly.
on this behalf--The oldest manuscripts and Vulgate read, "in this name," that is, in respect of suffering for such a name.
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17. 這是給基督徒的另一個安慰的根據。所有人都必須經過神的審判；神自己的家首先經過，他們的管教是在今世，因此他們當以此作為自己屬於神家之明證，並作為逃脫最後審判時所發現不順從福音者之結局的保證，而歸榮耀與神。
時候——希臘文作「時機」、「合宜的時候」。
審判要從神的家起首——即活著信徒的教會。彼得心中記著結9:6；試比較摩3:2；耶25:29。
審判已經開始，福音的道如同「兩刃的劍」，具有拯救一些人、定罪另一些人的雙重功效，並將在最後審判中得著成全。「當權柄賜給滅命者時，他不分辨義人和惡人；不僅如此，他更從義人起首」[韋特斯坦（Wetstein）引自拉比著作]。但神限制了滅命者對祂百姓的權柄。
若……先從我們起首，……他們的結局將怎樣呢——若敬虔人如今尚且受管教性的審判，不敬虔的人最後更將被定罪受審判了。
神的福音——即那要審判他們的神自己的福音。
영문 원문
17. Another ground of consolation to Christians. All must pass under the judgment of God; God's own household first, their chastisement being here, for which they should glorify Him as a proof of their membership in His family, and a pledge of their escape from the end of those whom the last judgment shall find disobedient to the Gospel.
the time--Greek, "season," "fit time."
judgment must begin at the house of God--the Church of living believers. Peter has in mind
Eze 9:6;
compare
Am 3:2; Jer 25:29.
Judgment is already begun, the Gospel word, as a "two-edged sword," having the double effect of saving some and condemning others, and shall be consummated at the last judgment. "When power is given to the destroyer, he observes no distinction between the righteous and the wicked; not only so, but he begins first at the righteous" [WETSTEIN from Rabbins]. But God limits the destroyer's power over His people.
if . . . at us, what shall the end be of them, &c.--If even the godly have chastening judgments now, how much more shall the ungodly be doomed to damnatory judgments at last.
gospel of God--the very God who is to judge them.
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18. 難得——試比較「好像從火中經過一樣」（林前3:15），即必須經過嚴厲的管教，正如大衛為其罪所受的。「義人」總有或多或少試煉，但結局是確定的，最終進入神國乃是豐豐富富的。「難得」一詞標示著考驗的嚴厲，以及（從純粹人的觀點看）義人能否忍受的不可能性；但基督的義和神永遠的約使一切成為確定。
不敬虔——不顧念神的人；消極的描述。
罪人——喜愛罪惡的人；積極的描述。同一個人既忘記神，又喜愛罪。
顯現——在審判中顯現。
영문 원문
18. scarcely--Compare "so as by fire,"
1Co 3:15;
having to pass through trying chastisements, as David did for his sin. "The righteous" man has always more or less of trial, but the issue is certain, and the entrance into the kingdom abundant at last. The "scarcely" marks the severity of the ordeal, and the unlikelihood (in a mere human point of view) of the righteous sustaining it; but the righteousness of Christ and God's everlasting covenant make it all sure.
ungodly--having no regard for God; negative description.
sinner--loving sin; positive; the same man is at once God-forgetting and sin-loving.
appear--in judgment.
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19. 這是從彼前4:17、18歸納出的一般性結論。
敬虔的人既知道他們的受苦是出於神的旨意——為要管教他們，使他們不至與世界一同滅亡——就有充分理由在受苦中喜樂地信靠神，並堅持行善。
他們——希臘文作「也讓他們」，即「甚至讓他們」，與那些未受苦的人一樣。不僅在平常環境下，就是在受苦的時候，信徒也當交託。（試比較彼前3:14的註釋）。
照神的旨意——（見彼前3:17的註釋）。神旨意要信徒受苦（彼前4:17），是為他的益處。一份最古老的抄本和武加大譯本讀作「在行善中」；與彼前4:15的惡行相對比。我們將自己交託給神，不應在怠惰被動的寂靜主義中，而要伴隨著積極的行善。
信實——對祂恩約的應許信實。
創造主——因此也是我們全能的保護者。保守我們靈魂的不是我們，而是祂。罪破壞了受造物與創造主之間原有的屬靈關係，只留下治理的關係。信心恢復了這關係；因此信徒為神的旨意而活（彼前4:2），就完全信靠他的創造主之信實。
영문 원문
19. General conclusion from
1Pe 4:17, 18.
Seeing that the godly know that their sufferings are by God's will, to chasten them that they may not perish with the world, they have good reason to trust God cheerfully amidst sufferings, persevering in well-doing.
let them--Greek, "let them also," "let even them," as well as those not suffering. Not only under ordinary circumstances, but also in time of suffering, let believers commit. (Compare Note, see on
1Pe 3:14).
according to the will of God--(See on
1Pe 3:17).
God's will that the believer should suffer
(1Pe 4:17),
is for his good. One oldest manuscript and Vulgate read, "in well-doings"; contrast ill-doings,
1Pe 4:15.
Our committing of ourselves to God is to be, not in indolent and passive quietism, but accompanied with active well-doings.
faithful--to His covenant promises.
Creator--who is therefore also our Almighty Preserver. He, not we, must keep our souls. Sin destroyed the original spiritual relation between creature and Creator, leaving that only of government. Faith restores it; so that the believer, living to the will of God
(1Pe 4:2),
rests implicitly on his Creator's faithfulness.
彼前 4:1-19.
正如復活的基督，信徒從今以後當不再與罪有任何瓜葛。
因為萬物的結局近了，所以要謹慎自守、警醒禱告、彼此相愛、款待客旅、按聖經說話、各照所得的恩賜彼此服事，為榮耀神；在受苦中要以忍耐喜樂。
1. 為我們──部分最古老的抄本和譯本支持，其他抄本省略。
在肉身──在祂降卑、必死的身體裏。
武裝──
(弗 6:11, 13)。
同樣的心志──以忍耐樂意地受苦，甘心承受神旨意你要受的苦。
……受過苦的──例如，首先是基督自己，在祂的位格裏也包括信徒：這是一個普遍命題。
就已經──字面作「已經被使之停止」；因祂一次永遠受苦的事實，就得著了從罪斷絕，這罪此先前一直壓在祂身上
(羅 6:6-11，
特別是
彼前 4:7)。
信徒因信與基督合一：因此，正如基督藉著死在法律上從罪得自由，照樣在基督的位格裏已經死了的信徒，在法律上與罪不再有關，在實際上也當與罪不再有關。「肉身」是罪得以存在的範圍。