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The general exhortation to holiness is continued, and enforced by several reasons taken from the foundation on which Christians are built, Jesus Christ, and from their spiritual blessings and privileges in him. The means of obtaining it, the word of God, is recommended, and all contrary qualities are condemned, 1Pe 2:1-12. Particular directions are given how subjects ought to obey the magistrates, and servants their masters, patiently suffering in well doing, in imitation of Christ, 1Pe 2:13-25.
1-3
Against Malice and Hypocrisy (66 AD)
繁體中文
對付惡意與虛偽 (66 AD)
¹ 所以，你們既除去一切的惡毒、詭詐，並假善、嫉妒，和一切毀謗的話，
² 就要愛慕那純淨的靈奶，像才生的嬰孩愛慕奶一樣，叫你們因此漸長，
³ 因你們已經嘗過主恩的滋味。
這位聖潔的使徒一直勸勉彼此相愛，並闡明神之道的卓越，稱之為不能壞的種子，又說它常存永遠。他繼續他的論述，非常恰當地提出這個必要的勸戒：所以你們既除去一切的惡毒，等等。這些罪既會摧毁愛心，又會妨礙神道的功效，因此也就阻礙了我們的重生。
I. 他的勸戒是當脫去或脫下邪惡，如同人脫去一件破舊朽爛的衣裳：「帶著厭惡把它扔掉，永不再穿上。」
1. 當脫去或拋棄的罪是：（1.）惡毒——這詞可從廣義上理解為各樣的邪惡，如雅 1:21、林前 5:8。但從較狹義的意義來說，惡毒是停留在愚昧人心中的怒氣——是固定而強烈的憤怒，一直懷恨到引發人設計惡謀、行惡事、或因別人遭災而幸災樂禍。（2.）詭詐——言語上的欺騙。因此包括諂媚、虛謊和迷惑，即是巧妙地利用別人的無知或軟弱，使其受損。（3.）假善（hypocrisies，複數）。這詞既是複數，就包括各樣的假冒為善。在宗教事上，假冒為善是裝出來的敬虔。在日常交往中，假冒為善是裝出來的友情——這在那些口出自己並不相信的高言讒辭、作出從不打算兌現的承諾、或心懷惡意卻假裝友善的人中十分常見。（4.）一切嫉妒——一切可稱為嫉妒的事，即是因別人的好處和福祉——他們的才能、昌盛、名聲或成功的事工——而感到不快。（5.）毀謗的話——即誹謗，說別人的壞話或中傷別人；這詞在林後 12:20、羅 1:30 被譯為讒毀。
2. 由此學到：（1.）最好的基督徒也需要受警戒，防備最惡劣的罪，如惡毒、假冒為善、嫉妒。他們只是部分成聖，仍會受試探。（2.）我們向神最好的事奉，若我們不盡對人的本分，就既不能討神的喜悅，也不能使我們得益。此處所提的罪都是違犯第二塊法版的罪。這些罪若不脫去，我們就無法按所當行的領受神的道。（3.）既然說一切的惡毒、一切的詭詐，就當知道：一樣罪若不脫去，就會妨礙我們屬靈的益處和永遠的福祉。（4.）惡毒、嫉妒、仇恨、假冒為善和毀謗的話，通常是連在一起的。毀謗是惡毒和詭詐藏於心中的記號；這一切都聯合起來妨礙我們從神的道得益。
II. 這位使徒如同一位智慧的醫生，既開了清除惡性體液的藥方，便繼續指示他們當以健康而有規律的食物餵養，好使他們因此漸長。所勸勉的本分是對神的道有強烈而持續的渴慕，這道在此被稱為合理的奶，只因這說法在英文中不恰當，我們的譯者便譯為靈奶——我們當理解這是適合靈魂、或說適合有理性之人的食物，使心思（而非身體）得滋養和力量。這靈奶必須是純淨的，不可被人加添的雜質所摻混——人常常敗壞神的道（林後 2:17）。他們當渴慕這純淨靈奶的方式這樣陳明：像才生的嬰孩。 他提醒他們記念自己的重生。新生命需要與之相稱的食物。他們既已新生，就當渴慕這道之奶。嬰孩渴慕普通的奶，他們對奶的渴慕是迫切而頻繁的，出於對飢餓的不耐之感，並伴隨嬰孩所能盡的最大努力。基督徒對神之道的渴慕也當如此；而其目的是：叫他們因此漸長，叫我們在恩典和對我們主救主耶穌基督的認識上長進（彼後 3:18）。學到：1. 對神的道有強烈的渴慕和愛慕，是一個人已經重生的確據。若這渴慕如同嬰孩對奶的渴慕，就證明這人是新生的。這是最低的證據，卻也是確實的。2. 在智慧和恩典上的長進和進步，是每位基督徒的目標和心願；一切屬靈的方法都是為造就和進步。神的道若正確使用，不會使人原地不動，而是使他進步、變得更好。
III. 他加上一個從他們自身經歷而來的論據：你們若嘗過主恩的滋味（彼前 2:3）。使徒並非表示懷疑，而是肯定這些好基督徒已經嘗過神的恩慈，因此以此勸勉他們。「你們當除去這些可惡的罪（彼前 2:1）；當渴慕神的道；當因此漸長，因為你們不能否認自己已經嘗過主恩的滋味。」彼前 2:4 告訴我們，此處所說的「主」就是主耶穌基督。由此學到：1. 我們的主耶穌基督對他的百姓極其恩慈。他自己是無限善良的；他對可憐的罪人非常恩慈、慷慨和憐憫；他憐憫善待那不配的人；他裏面有恩典的豐盛。2. 我們救主的恩慈，最好藉著親身經歷的品嘗來發現。必須將對象直接應用於味覺器官；我們不能在遠處品嘗，正如我們可以遠遠地看、聽、聞一樣。要在經歷上品嘗基督的恩慈，需要我們藉信心與他聯合，然後我們就能在他一切的作為中、一切屬靈的事上、一切恐懼和試探中、在他的道和敬拜中，每日品嘗他的美善。3. 神最好的僕人在今生對基督的恩典也只有品嘗而已。品嘗只是一點點，不是一頓暢飲，也不能使之滿足。今生神的安慰也是如此。4. 神的道是他藉以向人顯明和傳遞恩典的偉大工具。那些以純淨靈奶為糧的人，最能品嘗和經歷他的恩典。在我們與他的道相交時，當竭力越發明白並經歷他的恩典。
英文原文
Against Malice and Hypocrisy (66 AD)
¹ Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings,
² As newborn babes, desire the sincere milk of the word, that ye may grow thereby:
³ If so be ye have tasted that the Lord is gracious.
The holy apostle has been recommending mutual charity, and setting forth the excellences of the word of God, calling it an incorruptible seed, and saying that it liveth and abideth for ever. He pursues his discourse, and very properly comes in with this necessary advice, Wherefore laying aside all malice, etc. These are such sins as both destroy charity and hinder the efficacy of the word, and consequently they prevent our regeneration.
I. His advice is to lay aside or put off what is evil, as one would do an old rotten garment: "Cast it away with indignation, never put it on more."
1. The sins to be put off, or thrown aside, are, (1.) Malice, which may be taken more generally for all sorts of wickedness, as Jam 1:21, 1Co 5:8. But, in a more confined sense, malice is anger resting in the bosom of fools, settled overgrown anger, retained till it inflames a man to design mischief, to do mischief, or delight in any mischief that befals another. (2.) Guile, or deceit in words. So it comprehends flattery, falsehood, and delusion, which is a crafty imposing upon another's ignorance or weakness, to his damage. (3.) Hypocrisies. The word being plural comprehends all sorts of hypocrisies. In matters of religion hypocrisy is counterfeit piety. In civil conversation hypocrisy is counterfeit friendship, which is much practised by those who give high compliments, which they do not believe, make promises which they never intend to perform, or pretend friendship when mischief lies in their hearts. (4.) All envies; every thing that may be called envy, which is a grieving at the good and welfare of another, at their abilities, prosperity, fame, or successful labours. (5.) Evil speaking, which is detraction, speaking against another, or defaming him; it is rendered backbiting, 2Co 12:20, Ro 1:30.
2. Hence learn, (1.) The best Christians have need to be cautioned and warned against the worst sins, such as malice, hypocrisy, envy. They are but sanctified in part, and are still liable to temptations. (2.) Our best services towards God will neither please him nor profit us if we be not conscientious in our duties to men. The sins here mentioned are offences against the second table. These must be laid aside, or else we cannot receive the word of God as we ought to do. (3.) Whereas it is said all malice, all guile, learn, That one sin, not laid aside, will hinder our spiritual profit and everlasting welfare. (4.) Malice, envy, hatred, hypocrisy, and evil-speaking, generally go together. Evil-speaking is a sign that malice and guile lie in the heart; and all of them combine to hinder our profiting by the word of God.
II. The apostle, like a wise physician, having prescribed the purging out of vicious humours, goes on to direct to wholesome and regular food, that they may grow thereby. The duty exhorted to is a strong and constant desire for the word of God, which word is here called reasonable milk, only, this phrase not being proper English, our translators rendered it the milk of the word, by which we are to understand food proper for the soul, or a reasonable creature, whereby the mind, not the body, is nourished and strengthened. This milk of the word must be sincere, not adulterated by the mixtures of men, who often corrupt the word of God, 2Co 2:17. The manner in which they are to desire this sincere milk of the word is stated thus: As new-born babes. He puts them in mind of their regeneration. A new life requires suitable food. They, being newly born, must desire the milk of the word. Infants desire common milk, and their desires towards it are fervent and frequent, arising from an impatient sense of hunger, and accompanied with the best endeavours of which the infant is capable. Such must Christians' desires be for the word of God: and that for this end, that they may grow thereby, that we may improve in grace and the knowledge of our Lord and Saviour, 2Pe 3:18. Learn, 1. Strong desires and affections to the word of God are a sure evidence of a person's being born again. If they be such desires as the babe has for the milk, they prove that the person is new-born. They are the lowest evidence, but yet they are certain. 2. Growth and improvement in wisdom and grace are the design and desire of every Christian; all spiritual means are for edification and improvement. The word of God, rightly used, does not leave a man as it finds him, but improves and makes him better.
III. He adds an argument from their own experience: If so be, or since that, or forasmuch as, you have tasted that the Lord is gracious, 1Pe 2:3. The apostle does not express a doubt, but affirms that these good Christians had tasted the goodness of God, and hence argues with them. "You ought to lay aside these vile sins (1Pe 2:1); you ought to desire the word of God; you ought to grow thereby, since you cannot deny but that you have tasted that the Lord is gracious." The 1Pe 2:4 assures us that the Lord here spoken of is the Lord Jesus Christ. Hence learn, 1. Our Lord Jesus Christ is very gracious to his people. He is in himself infinitely good; he is very kind, free, and merciful to miserable sinners; he is pitiful and good to the undeserving; he has in him a fulness of grace. 2. The graciousness of our Redeemer is best discovered by an experimental taste of it. There must be an immediate application of the object to the organ of taste; we cannot taste at a distance, as we may see, and hear, and smell. To taste the graciousness of Christ experimentally supposes our being united to him by faith, and then we may taste his goodness in all his providences, in all our spiritual concerns, in all our fears and temptations, in his word and worship every day. 3. The best of God's servants have in this life but a taste of the grace of Christ. A taste is but a little; it is not a draught, nor does it satisfy. It is so with the consolations of God in this life. 4. The word of God is the great instrument whereby he discovers and communicates his grace to men. Those who feed upon the sincere milk of the word taste and experience most of his grace. In our converses with his word we should endeavour always to understand and experience more and more of his grace.
4-12
The Living Stone; Cautions against Sensuality (66 AD)
繁體中文
活石；防備肉體情慾的警戒 (66 AD)
⁴ 主乃活石，固然是被人所棄的，卻是神所揀選、所寶貴的。
⁵ 你們來到主面前，也就像活石，被建造成為靈宮，作聖潔的祭司，藉著耶穌基督奉獻神所悅納的靈祭。
⁶ 因為經上說：看哪，我把所揀選、所寶貴的房角石安放在錫安；信靠他的人必不至於羞愧。
⁷ 所以，他在你們信的人就為寶貴；在那不信的人有話說：匠人所棄的石頭已作了房角的頭塊石頭。
⁸ 又說：作了絆腳的石頭，跌人的磐石。他們既不順從，就在道理上絆跌；他們這樣絆跌也是預定的。
⁹ 惟有你們是被揀選的族類，是有君尊的祭司，是聖潔的國度，是屬神的子民，要叫你們宣揚那召你們出黑暗入奇妙光明者的美德。
¹⁰ 你們從前算不得子民，現在卻作了神的子民；從前未曾蒙憐恤，現在卻蒙了憐恤。
¹¹ 親愛的弟兄啊，你們是客旅，是寄居的。我勸你們要禁戒肉體的私慾；這私慾是與靈魂爭戰的。
¹² 你們在外邦人中，應當品行端正，叫那些毀謗你們是作惡的，因看見你們的好行為，便在鑒察的日子歸榮耀給神。
I. 使徒在此給我們一個關於耶穌基督是活石的描述；雖然對一個反覆無常的聰明人或一個不信的人來說，這描述可能顯得粗糙和嚴厲，但對於那些將宗教很大一部分放在宏偉聖殿中、並明白先知文體（稱彌賽亞為石頭，賽 8:14、28:16）的猶太人來說，它顯得非常優美而恰當。
1. 在這個關於耶穌基督的比喻性描述中，他被稱為石頭——表明他不可戰勝的力量和永遠的持久，並教導他的僕人他是他們的保護和保障、他們被建造在其上的根基，並是一切仇敵的絆腳石。他是活石——自己裏面有永遠的生命，並是他一切百姓的生命之主。他在神和人面前的聲望和尊重大不相同。他被人和他的同胞猶太人以及大多數世人所棄絕；卻被神所揀選——被分別出來並預定為教會的根基（如彼前 1:20），並是寶貴的——在他自己裏面、在神的眼中、在一切信他之人的判斷中，是極尊貴、精選、有價值的人。我們有義務來到這位如此被描述的位格面前：主乃活石——不是藉著地點的移動（因為自從他升天之後那已不可能），而是藉著信心——我們藉此初次與他聯合，其後也親近他。學到：（1.）耶穌基督是我們一切盼望和幸福的根基石。他傳遞對神的真知識（太 11:27）；藉著他我們得以到父面前（約 14:6），並藉著他得著一切屬靈的福分（弗 1:3）。（2.）一般的人都棄絕耶穌基督；他們輕看他、不喜歡他、反對他並拒絕他——正如聖經和經驗所宣告的（賽 53:3）。（3.）無論基督如何被忘恩的世界所棄絕，他卻是神所揀選的，在神眼中是寶貴的。他被揀選並被立為宇宙的主、教會的元首、他百姓的救主和世界的審判者。他在他本性的卓越、他職分的尊嚴、和他事奉的榮耀上是寶貴的。（4.）那些期望從這位恩慈的救主得憐憫的人，必須來到他面前——這是我們的行動，雖然是藉著神的恩典而作——是靈魂的行動，不是身體的——是真實的努力，不是徒然的願望。
2. 使徒既已描述基督為根基，便繼續講論上層建築——建造在他上面的材料：你們來到主面前，也就像活石，被建造（彼前 2:6）。使徒正在向這些分散的猶太人推薦基督教會及其體制。他們自然會反對說，基督教會沒有那樣榮耀的聖殿，也沒有那樣眾多的祭司；它的施行是卑微的，其中的事奉和祭物沒有猶太教施行所具有的排場和壯麗。對此使徒回答說：基督教會是比猶太聖殿更為崇高的建築；它是一座活的殿——不是由死材料構成，而是由活的肢體構成。根基基督是活石。基督徒是活石，這些構成一個靈宮，他們是聖潔的祭司；雖然他們沒有牛羊的血祭可獻，卻有更好、更蒙悅納的祭物，並有祭壇可以呈獻他們的供物；因為他們奉獻神所悅納的靈祭——藉著耶穌基督。學到：（1.）一切真誠的基督徒裏面都有從他們的元首基督領受的屬靈生命之原則：因此，正如他被稱為活石，他們也被稱為活石；不是死在過犯罪惡之中，而是藉重生和聖靈的運行向神活著。（2.）神的教會是靈宮。根基是基督（弗 2:22）。它是房屋——因其堅固、美麗、肢體的多樣，和整體的功用。它的根基是屬靈的——基督耶穌；其材料是屬靈的——屬靈的人；其裝飾是聖靈的恩典；其聯繫是藉著神的靈和一個共同的信心而彼此相連；其功用是屬靈的事奉——獻上靈祭。這殿每日被建造，每一部分都在長進，並在每個世代藉著新增的個別成員而使整體得以增長。（3.）一切好的基督徒都是聖潔的祭司。使徒在此論到一般的基督徒，告訴他們他們是聖潔的祭司；他們都是蒙揀選的人，歸神為聖，能服事別人，滿得天上的恩賜和恩典，並有美好的事奉。（4.）這聖潔的祭司必須也必會向神獻上靈祭。基督徒當獻的靈祭是他們的身體、靈魂、情感、禱告、讚美、施捨和其他本分。（5.）即使最好的人所獻的最屬靈的祭物，若不藉著耶穌基督，也不能蒙神悅納；他是惟一的大祭司，藉著他我們和我們的事奉才能蒙悅納；因此當將你們一切的供物帶到他面前，藉著他獻給神。
II. 他從賽 28:16 證實了他所斷言的關於基督是活石等事。請注意使徒引用聖經的方式——不是按書卷、章、節引用；因為當時還沒有這些區分，所以至多只提到對摩西、戴維或先知的引用，除了有一次特別提到某篇詩篇的名稱（徒 13:33）。他們在引用時寧可保持聖經的意思而非字句，這從此處從先知所引述的話中可以看出。他沒有逐字引用聖經——無論是希伯來文還是七十士譯本——卻作了一個正確而真實的引用。聖經的真正意思可以用聖經以外的話語正確而完全地表達出來。因為經上說。 這動詞是主動的，但我們的譯者譯為被動，以避免為它找一個主語的困難——這難題曾使在他們之前的許多譯者大惑不解。引用的內容是：看哪，我把……安放在錫安。 學到：1. 在宗教的重大事項上，我們必須完全倚靠聖經的證據；基督和他的使徒都訴諸摩西、戴維和古代的先知。神的道是神所賜給我們的惟一準則。它是完全而充足的準則。2. 神在聖經中關於他兒子耶穌基督所告訴我們的，要求我們最嚴格的注意。看哪，我把…… 約翰也要求同樣的注意（約 1:29）。這些對注意基督的要求，向我們顯明了這事的卓越性、它的重要性、以及我們的遲鈍和愚昧。3. 立基督耶穌為教會的元首，是神的一項卓越工作：我把……安放在錫安。 設立教皇為教會元首，是人的發明和傲慢的僭越；惟獨基督才是神教會的根基和元首。4. 耶穌基督是神在他的屬靈建築中所安放的房角石。房角石與建築不可分割地相連，支撐它、聯合它、裝飾它。基督也是如此對待他的聖教會——他的靈宮。5. 耶穌基督這房角石是為他真誠百姓的支援和拯救而設：惟獨為錫安，和屬於錫安的人；不是為巴比倫，不是為他的仇敵。6. 對耶穌基督的真信心，是防止人徹底混亂的惟一途徑。三件事使人陷入大混亂，而信心防止了這一切——失望、罪惡和審判。信心對每一樣都有解藥。
III. 他推導出一個重要的推論（彼前 2:7）。耶穌基督被說是房角的頭塊石頭。因此使徒關乎好人推論說：「所以他在你們信的人就為寶貴——或者說，他是尊榮。基督是基督徒的冠冕和尊榮；你們信的人不僅不會以他為恥，反而要以他為誇口，永遠因他榮耀。」至於惡人，不順從的人將繼續棄絕耶穌基督；但神已定意，不顧一切反對，他必作房角的頭塊石頭。學到：1. 凡是從聖經中藉正確而必然的推論所推導出來的，都可以與聖經明文的話語一樣確實地被倚靠。使徒從先知的見證中推導出一個推論。先知沒有明說這話，但他說了那使這推論不可避免的話。我們的救主吩咐他們查考聖經，因為聖經為他作見證；然而他所指的那些聖經中，沒有一處說拿撒勒人耶穌就是彌賽亞。但那些聖經確實說，那位將由童女所生、在猶大的權杖未離去之前、在第二聖殿期間、並在但以理的七十個七之後出生的，就是彌賽亞；而耶穌基督正是如此：要收集這結論，必須運用理性、歷史、親眼所見和經驗，然而它仍然是一個無誤的聖經結論。2. 忠心傳道人的職責，是將普遍的真理應用於聽眾具體的處境和狀態。使徒引用先知的一段話（彼前 2:6），並分別將它應用於好人和壞人。這需要智慧、勇氣和忠心；但對聽眾非常有益。3. 耶穌基督對一切信實的人極其寶貴。他位格的威嚴和偉大、他職分的尊嚴、他親近的關係、他奇妙的作為、他那無比的愛——一切都使信實的人對耶穌基督懷有最高的尊敬和尊重。4. 不順從的人沒有真正的信心。所謂不順從的人，是指那些不可勸服的、不信的和硬心不悔改的人。他們可能有一些正確的概念，卻沒有堅實的信心。5. 那些本當建造基督教會的人，往往是基督在世上最壞的仇敵。在舊約中，假先知造成的禍害最大；在新約中，基督所遇到的最大反對和殘忍，來自文士、法利賽人、祭司長——那些自稱建造和看顧教會的人。至今羅馬的教階制度仍是耶穌基督和他的事業在世上最壞的仇敵。6. 神必繼續他自己的工作，並在世上支持耶穌基督的事業——不顧假朋友的虛謊和最壞仇敵的反對。
IV. 使徒加上進一步的描述，仍然保留石頭的比喻（彼前 2:8）。這話取自賽 8:13-14：萬軍之耶和華……為聖——他必作為聖所，卻向以色列兩家作絆腳的石頭，跌人的磐石——由此可見耶穌基督就是萬軍之耶和華，因此也就是至高的神。請注意：
1. 那些匠人——祭司長——棄絕了他，百姓也跟從了他們的首領；於是基督對他們成了絆腳的石頭、跌人的磐石——他們在其上絆跌並傷了自己；而作為回報，他如同一塊巨大的石頭或磐石落在他們身上，以毁滅懲罰他們。太 21:44：「誰掉在這石頭上，必要跌碎；這石頭掉在誰的身上，就要把誰砸得稀爛。」 學到：（1.）一切不順從的人都對神的道反感：他們既不順從，就在道理上絆跌。 他們對基督自己、對他的教訓和他誡命的純正感到反感；但猶太教的師傅更特別因他外貌的卑微、以及只靠他被稱義的提議而絆跌。他們不能被引導去憑信心尋求稱義，卻如憑律法的行為；因為他們絆跌在那絆腳石上（羅 9:32）。（2.）同一位蒙福的耶穌，對一些人是救恩的創始者，對另一些人卻是他們犯罪和毁滅的緣由。他被立，是要叫以色列中許多人跌倒，許多人興起。 他不是他們犯罪的創始者，而只是他們犯罪的緣由；他們自己的不順從使他們在他上面絆跌並拒絕他，而他以審判者的身分用毁滅來懲罰這事。那些拒絕他作救主的人，將在他這磐石上撞碎。（3.）神自己已為一切不順從、在道理上絆跌的人預定了永遠的毁滅。一切堅決繼續在不信和輕看福音中的人，都被預定歸於永遠的毁滅；神從永遠就知道他們是誰。（4.）看見猶太人普遍棄絕基督、各世代中有許多人輕看他，不應使我們在對他的愛和本分上灰心；因為這早已被先知預言，並是我們對聖經和彌賽亞之信心的確證。
2\. 那些接待他的人大得特權（彼前 2:9）。猶太人對他們古老的特權非常珍惜——就是作惟一屬神的子民、與他訂立特殊的約、並從世界其餘的人中分別出來。「如今，」他們說，「我們若順服福音的體制，就會失去這一切，與外邦人站在同樣的地位上。」
（1.）對這反對，使徒回答：他們若不順服，他們就毁了（彼前 2:7-8）；但他們若順服，就不會失去任何真正的益處，卻仍繼續作他們所渴望作的——被揀選的族類、有君尊的祭司等等。學到：[1.] 一切真基督徒是被揀選的族類；他們都構成一個家族——一種與普通世人有別的人，有不同的靈、原則和實踐；他們若非在基督裏被揀選作這樣的人，並被他的靈成聖，就永不能如此。[2.] 基督一切真正的僕人是有君尊的祭司。他們在與神和基督的關係上、在他們與神交往的權能上、以及在他們管轄自己和自己一切屬靈仇敵的權能上是君尊的；他們在自己靈性的進步和卓越上、在自己的盼望和期望上是君尊的；他們是有君尊的祭司——從罪和罪人中分別出來，歸神為聖，向神獻上屬靈的事奉和供物——藉著耶穌基督蒙神悅納。[3.] 一切基督徒，無論在何處，組成一個聖潔的國度。他們是一個國度——在一個元首之下聚集，在相同的風俗和習慣上同心，並受同一律法治理；他們是聖潔的國度——因為被獻給神、歸神為聖，被他的聖靈更新和成聖。[4.] 基督的僕人之榮耀在於他們是神特別的子民。他們是神所獲取、揀選、看顧和喜悅的子民。這一切真正基督徒的四大尊嚴對他們並非天然就有的；因為他們原來的狀態是可怕的黑暗狀態，但他們卻被有效地從黑暗中呼召出來，進入奇妙的光明、喜樂、愉悅和昌盛的狀態——其目的是要他們藉著言語和行為宣揚那召他們出來者的美德和讚美。
（2.）為使這百姓知足，並為福音帶給他們的偉大憐憫和尊嚴感恩，使徒勸他們比較自己從前和現在的狀態。曾有一段時間，他們算不得子民，也未曾蒙憐恤，反而被正式宣佈放棄和休棄（耶 3:8、何 1:6,9）；但如今他們重新被接納為神的子民，並蒙了憐恤。學到：[1.] 最好的人也當經常回顧自己從前的光景。[2.] 神的子民是世上最有價值的人；其餘的人都算不得子民，沒有多大用處。[3.] 被帶入神子民的數目中，是極大的憐憫，並且是可以得到的。
英文原文
The Living Stone; Cautions against Sensuality (66 AD)
⁴ To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious,
⁵ Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.
⁶ Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.
⁷ Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,
⁸ And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.
⁹ But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light:
¹⁰ Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.
¹¹ Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;
¹² Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.
I. The apostle here gives us a description of Jesus Christ as a living stone; and though to a capricious wit, or an infidel, this description may seem rough and harsh, yet to the Jews, who placed much of their religion in their magnificent temple, and who understood the prophetical style, which calls the Messiah a stone (Isa 8:14,28:16), it would appear very elegant and proper.
1. In this metaphorical description of Jesus Christ, he is called a stone, to denote his invincible strength and everlasting duration, and to teach his servants that he is their protection and security, the foundation on which they are built, and a rock of offence to all their enemies. He is the living stone, having eternal life in himself, and being the prince of life to all his people. The reputation and respect he has with God and man are very different. He is disallowed of men, reprobated or rejected by his own countrymen the Jews, and by the generality of mankind; but chosen of God, separated and fore-ordained to be the foundation of the church (as 1Pe 1:20), and precious, a most honourable, choice, worthy person in himself, in the esteem of God, and in the judgment of all who believe on him. To this person so described we are obliged to come: To whom coming, not by a local motion, for that is impossible since his exaltation, but by faith, whereby we are united to him at first, and draw nigh to him afterwards. Learn, (1.) Jesus Christ is the very foundation-stone of all our hopes and happiness. He communicates the true knowledge of God (Mt 11:27); by him we have access to the Father (Joh 14:6), and through him are made partakers of all spiritual blessings, Eph 1:3. (2.) Men in general disallow and reject Jesus Christ; they slight him, dislike him, oppose and refuse him, as scripture and experience declare, Isa 53:3. (3.) However Christ may be disallowed by an ungrateful world, yet he is chosen of God, and precious in his account. He is chosen and fixed upon to be the Lord of the universe, the head of the church, the Saviour of his people, and the Judge of the world. He is precious in the excellency of his nature, the dignity of his office, and the gloriousness of his services. (4.) Those who expect mercy from this gracious Redeemer must come to him, which is our act, though done by God's grace—an act of the soul, not of the body—a real endeavour, not a fruitless wish.
2. Having described Christ as the foundation, the apostle goes on to speak of the superstructure, the materials built upon him: You also, as living stones, are built up, 1Pe 2:6. The apostle is recommending the Christian church and constitution to these dispersed Jews. It was natural for them to object that the Christian church had no such glorious temple, nor such a numerous priesthood; but its dispensation was mean, the services and sacrifices of it having nothing of the pomp and grandeur which the Jewish dispensation had. To this the apostle answers that the Christian church is a much nobler fabric than the Jewish temple; it is a living temple, consisting not of dead materials, but of living parts. Christ, the foundation, is a living stone. Christians are lively stones, and these make a spiritual house, and they are a holy priesthood; and, though they have no bloody sacrifices of beasts to offer, yet they have much better and more acceptable, and they have an altar too on which to present their offerings; for they offer spiritual sacrifices, acceptable to God by Jesus Christ. Learn, (1.) All sincere Christians have in them a principle of spiritual life communicated to them from Christ their head: therefore, as he is called a living stone, so they are called lively, or living stones; not dead in trespasses and sins, but alive to God by regeneration and the working of the divine Spirit. (2.) The church of God is a spiritual house. The foundation is Christ, Eph 2:22. It is a house for its strength, beauty, variety of parts, and usefulness of the whole. It is spiritual foundation, Christ Jesus,—in the materials of it, spiritual persons,—in its furniture, the graces of the Spirit,—in its connection, being held together by the Spirit of God and by one common faith,—and in its use, which is spiritual work, to offer up spiritual sacrifices. This house is daily built up, every part of it improving, and the whole supplied in every age by the addition of new particular members. (3.) All good Christians are a holy priesthood. The apostle speaks here of the generality of Christians, and tells them they are a holy priesthood; they are all select persons, sacred to God, serviceable to others, well endowed with heavenly gifts and graces, and well employed. (4.) This holy priesthood must and will offer up spiritual sacrifices to God. The spiritual sacrifices which Christians are to offer are their bodies, souls, affections, prayers, praises, alms, and other duties. (5.) The most spiritual sacrifices of the best men are not acceptable to God, but through Jesus Christ; he is the only great high priest, through whom we and our services can be accepted; therefore bring all your oblations to him, and by him present them to God.
II. He confirms what he had asserted of Christ being a living stone, etc., from Isa 28:16. Observe the manner of the apostle's quoting scripture, not by book, chapter, and verse; for these distinctions were not then made, so no more was said than a reference to Moses, David, or the prophets, except once a particular psalm was named, Ac 13:33. In their quotations they kept rather to the sense than the words of scripture, as appears from what is recited from the prophet in this place. He does not quote the scripture, neither the Hebrew nor LXX., word for word, yet makes a just and true quotation. The true sense of scripture may be justly and fully expressed in other than in scripture—words. It is contained. The verb is active, but our translators render it passively, to avoid the difficulty of finding a nominative case for it, which had puzzled so many interpreters before them. The matter of the quotation is this, Behold, I lay in Zion. Learn, 1. In the weighty matters of religion we must depend entirely upon scripture—proof; Christ and his apostles appealed to Moses, David, and the ancient prophets. The word of God is the only rule God hath given us. It is a perfect and sufficient rule. 2. The accounts that God hath given us in scripture concerning his Son Jesus Christ are what require our strictest attention. Behold, I lay, etc. John calls for the like attention, Joh 1:29. These demands of attention to Christ show us the excellency of the matter, the importance of it, and our stupidity and dulness. 3. The constituting of Christ Jesus head of the church is an eminent work of God: I lay in Zion. The setting up of the pope for the head of the church is a human contrivance and an arrogant presumption; Christ only is the foundation and head of the church of God. 4. Jesus Christ is the chief corner-stone that God hath laid in his spiritual building. The corner-stone stays inseparably with the building, supports it, unites it, and adorns it. So does Christ by his holy church, his spiritual house. 5. Jesus Christ is the corner-stone for the support and salvation of none but such as are his sincere people: none but Zion, and such as are of Zion; not for Babylon, not for his enemies. 6. True faith in Jesus Christ is the only way to prevent a man's utter confusion. Three things put a man into great confusion, and faith prevents them all—disappointment, sin, and judgment. Faith has a remedy for each.
III. He deduces an important inference, 1Pe 2:7. Jesus Christ is said to be the chief corner-stone. Hence the apostle infers with respect to good men, "To you therefore who believe he is precious, or he is an honour. Christ is the crown and honour of a Christian; you who believe will be so far from being ashamed of him that you will boast of him and glory in him for ever." As to wicked men, the disobedient will go on to disallow and reject Jesus Christ; but God is resolved that he shall be, in despite of all opposition, the head of the corner. Learn, 1. Whatever is by just and necessary consequence deduced from scripture may be depended upon with as much certainty as if it were contained in express words of scripture. The apostle draws an inference from the prophet's testimony. The prophet did not expressly say so, but yet he said that from which the consequence was unavoidable. Our Saviour bids them search the scriptures, because they testified of him; and yet no place in those scriptures to which he there refers them said that Jesus of Nazareth was the Messiah. Yet those scriptures do say that he who should be born of a virgin, before the sceptre departed from Judah, during the second temple, and after Daniel's seventy weeks, was the Messiah; but such was Jesus Christ: to collect this conclusion one must make use of reason, history, eye-sight, experience, and yet it is an infallible scripture—conclusion notwithstanding. 2. The business of a faithful minister is to apply general truths to the particular condition and state of his hearers. The apostle quotes a passage (1Pe 2:6) out of the prophet, and applies it severally to good and bad. This requires wisdom, courage, and fidelity; but it is very profitable to the hearers. 3. Jesus Christ is exceedingly precious to all the faithful. The majesty and grandeur of his person, the dignity of his office, his near relation, his wonderful works, his immense love—every thing engages the faithful to the highest esteem and respect for Jesus Christ. 4. Disobedient people have no true faith. By disobedient people understand those that are unpersuadable, incredulous, and impenitent. These may have some right notions, but no solid faith. 5. Those that ought to be builders of the church of Christ are often the worst enemies that Christ has in the world. In the Old Testament the false prophets did the most mischief; and in the New Testament the greatest opposition and cruelty that Christ met with were from the scribes, pharisees, chief priests, and those who pretended to build and take care of the church. Still the hierarchy of Rome is the worst enemy in the world to Jesus Christ and his interest. 6. God will carry on his own work, and support the interest of Jesus Christ in the world, notwithstanding the falseness of pretended friends and the opposition of his worst enemies.
IV. The apostle adds a further description, still preserving the metaphor of a stone, 1Pe 2:8. The words are taken from Isa 8:13,14, Sanctify the Lord of hosts himself—and he shall be for a stone of stumbling, and for a rock of offence, whence it is plain that Jesus Christ is the Lord of hosts, and consequently the most high God. Observe,
1. The builders, the chief-priests, refused him, and the people followed their leaders; and so Christ became to them a stone of stumbling, and a rock of offence, at which they stumbled and hurt themselves; and in return he fell upon them as a mighty stone or rock, and punished them with destruction. Mt 12:44, Whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall it will grind him to powder. Learn, (1.) All those that are disobedient take offense at the word of God: They stumble at the word, being disobedient. They are offended with Christ himself, with his doctrine and the purity of his precepts; but the Jewish doctors more especially stumbled at the meanness of his appearance and the proposal of trusting only to him for their justification before God. They could not be brought to seek justification by faith, but as it were by the works of the law; for they stumbled at that stumbling-stone, Ro 9:32. (2.) The same blessed Jesus who is the author of salvation to some is to others the occasion of their sin and destruction. He is set for the rising and fall of many in Israel. He is not the author of their sin, but only the occasion of it; their own disobedience makes them stumble at him and reject him, which he punishes, as a judge, with destruction. Those who reject him as a Saviour will split upon him as a Rock. (3.) God himself hath appointed everlasting destruction to all those who stumble at the word, being disobedient. All those who go on resolutely in their infidelity and contempt of the gospel are appointed to eternal destruction; and God from eternity knows who they are. (4.) To see the Jews generally rejecting Christ, and multitudes in all ages slighting him, ought not to discourage us in our love and duty to him; for this had been foretold by the prophets long ago, and is a confirmation of our faith both in the scriptures and in the Messiah.
2. Those who received him were highly privileged, 1Pe 2:9. The Jews were exceedingly tender of their ancient privileges, of being the only people of God, taken into a special covenant with him, and separated from the rest of the world. "Now," say they, "if we submit to the gospel—constitution, we shall lose all this, and stand upon the same level with the Gentiles."
(1.) To this objection the apostle answers, that if they did not submit they were ruined (1Pe 2:7,8), but that if they did submit they should lose no real advantage, but continue still what they desired to be, a chosen generation, a royal priesthood, etc. Learn, [1.] All true Christians are a chosen generation; they all make one family, a sort and species of people distinct from the common world, of another spirit, principle, and practice, which they could never be if they were not chosen in Christ to be such, and sanctified by his Spirit. [2.] All the true servants of Christ are a royal priesthood. They are royal in their relation to God and Christ, in their power with God, and over themselves and all their spiritual enemies; they are princely in the improvements and the excellency of their own spirits, and in their hopes and expectations; they are a royal priesthood, separated from sin and sinners, consecrated to God, and offering to God spiritual services and oblations, acceptable to God through Jesus Christ. [3.] All Christians, wheresoever they be, compose one holy nation. They are one nation, collected under one head, agreeing in the same manners and customs, and governed by the same laws; and they are a holy nation, because consecrated and devoted to God, renewed and sanctified by his Holy Spirit. [4.] It is the honour of the servants of Christ that they are God's peculiar people. They are the people of his acquisition, choice, care, and delight. These four dignities of all genuine Christians are not natural to them; for their first state is a state of horrid darkness, but they are effectually called out of darkness into a state of marvellous light, joy, pleasure, and prosperity, with this intent and view, that they should show forth, by words and actions, the virtues and praises of him who hath called them.
(2.) To make this people content, and thankful for the great mercies and dignities brought unto them by the gospel, the apostle advises them to compare their former and their present state. Time was when they were not a people, nor had they obtained mercy, but they were solemnly disclaimed and divorced (Jer 3:8, Ho 1:6,9); but now they are taken in again to be the people of God, and have obtained mercy. Learn, [1.] The best people ought frequently to look back upon what they were in time past. [2.] The people of God are the most valuable people in the world; all the rest are not a people, good for little. [3.] To be brought into the number of the people of God is a very great mercy, and it may be obtained.
V. He warns them to beware of fleshly lusts, 1Pe 2:11. Even the best of men, the chosen generation, the people of God, need an exhortation to abstain from the worst sins, which the apostle here proceeds most earnestly and affectionately to warn them against. Knowing the difficulty, and yet the importance of the duty, he uses his utmost interest in them: Dearly beloved, I beseech you. The duty is to abstain from, and to suppress, the first inclination or rise of fleshly lusts. Many of them proceed from the corruption of nature, and in their exercise depend upon the body, gratifying some sensual appetite or inordinate inclination of the flesh. These Christians ought to avoid, considering, 1. The respect they have with God and good men: They are dearly beloved. 2. Their condition in the world: They are strangers and pilgrims, and should not impede their passage by giving into the wickedness and lusts of the country through which they pass. 3. The mischief and danger these sins do: "They war against the soul; and therefore your souls ought to war against them." Learn, (1.) The grand mischief that sin does to man is this, it wars against the soul; it destroys the moral liberty of the soul; it weakens and debilitates the soul by impairing its faculties; it robs the soul of its comfort and peace; it debases and destroys the dignity of the soul, hinders its present prosperity, and plunges it into everlasting misery. (2.) Of all sorts of sin, none are more injurious to the soul than fleshly lusts. Carnal appetites, lewdness, and sensuality, are most odious to God, and destructive to man's soul. It is a sore judgment to be given up to them.
VI. He exhorts them further to adorn their profession by an honest conversation. Their conversation in every turn, every instance, and every action of their lives, ought to be honest; that is, good, lovely, decent, amiable, and without blame: and that because they lived among the Gentiles, people of another religion, and who were inveterate enemies to them, who did already slander them and constantly spoke evil of them as of evil-doers. "A clean, just, good conversation may not only stop their mouths, but may possibly be a means to bring them to glorify God, and turn to you, when they shall see you excel all others in good works. They now call you evil-doers; vindicate yourselves by good works, this is the way to convince them. There is a day of visitation coming, wherein God may call them by his word and his grace to repentance; and then they will glorify God, and applaud you, for your excellent conversation, Lu 1:68. When the gospel shall come among them, and take effect, a good conversation will encourage them in their conversion, but an evil one will obstruct it." Note, 1. A Christian profession should be attended with an honest conversation, Php 4:8. 2. It is the common lot of the best Christians to be evil spoken of by wicked men. 3. Those that are under God's gracious visitation immediately change their opinion of good people, glorifying God and commending those whom before they railed at as evil-doers.
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Submission to Magistrates; Various Exhortations; Christ's Example as a Sufferer (66 AD)
繁體中文
順服官長；各樣勸勉；基督受苦的榜樣 (66 AD)
¹³ 你們為主的緣故，要順服人的一切制度，或是在上的君王，
¹⁴ 或是君王所派罰惡賞善的臣宰。
¹⁵ 因為神的旨意原是要你們行善，可以堵住那糊塗無知人的口。
¹⁶ 你們雖是自由的，卻不可藉著自由遮蓋惡毒，總要作神的僕人。
¹⁷ 務要尊敬眾人。要愛教中的弟兄。敬畏神。尊敬君王。
¹⁸ 你們作僕人的，凡事要存敬畏的心順服主人；不但順服那善良溫和的，就是那乖僻的也要順服。
¹⁹ 倘若人為叫良心對得起神就忍受冤屈的苦楚，這是可喜愛的。
²⁰ 你們若因犯罪受責打，能忍耐，有什麼可誇的呢？但你們若因行善受苦，能忍耐，這在神看是可喜愛的。
²¹ 你們蒙召原是為此；因基督也為你們受過苦，給你們留下榜樣，叫你們跟隨他的腳蹤行。
²² 他並沒有犯罪，口裏也沒有詭詐。
²³ 他被罵不還口；受害不說威嚇的話，只將自己交託那按公義審判人的主。
²⁴ 他被掛在木頭上，親身擔當了我們的罪，使我們既然在罪上死，就得以在義上活。因他受的鞭傷，你們便得了醫治。
²⁵ 你們從前好像迷路的羊，如今卻歸到你們靈魂的牧人監督了。
基督徒品行的總準則是這樣：它必須是誠實的——若沒有忠心地盡一切相對的本分，它就不能如此。使徒在此特別論述這些本分。
I\. 臣民的案例。基督徒不僅被視為宗教上的革新者，更被視為國家的擾亂者；因此，使徒確立順服民事官長的準則和尺度是非常必要的——他在此如此行：
1. 所要求的本分是順服——這包括對官長人格的忠誠和恭敬、對其公正法律和命令的遵從，以及對合法刑罰的服從。
2\. 應得此順服的人或對象被描述為：（1.）較一般地：人的一切制度。官長的職分確實是出於神的權利；但政體的具體形式、官長的權力，以及執行這權力的人，則是出於人的設立，並受各國的法律和憲法所管轄；這是一個普遍的準則，在萬國都有效——無論所建立的政體是什麼。（2.）特別地：或是在上的君王——在尊嚴上居首、在等級上最卓越的；君王是合法的人，不是暴君：或是君王所派的臣宰——副官、總督、各省的統治者，他們是君王所派的，即由君王授權治理的。
3\. 強化這本分的理由是：
（1.）為主的緣故——主設立了官長的職分是為人類的益處，他要求順服和服從（羅 13:1-14），臣民對君王恭敬的行為也關乎他的榮耀。
（2.）從官長職分的目的和功用——即罰惡賞善。他們被設立是為社會的益處；若這目的不被追求，錯不在其設立而在其實行。[1.] 真正的宗教是民事政府的最好支持；它要求為主的緣故和為良心的緣故順服。[2.] 世上一切的刑罰和官長，都不能阻止世上有作惡的人。[3.) 官長所能採取以履行自己本分和改善世界的最好方法，就是好好刑罰和好好賞賜。
（3.）基督徒當順服邪惡官長的另一個理由，是因為這是神的旨意，因此是他們的本分；也因為這是堵住無知愚昧人惡意毀謗的方法（彼前 2:15）。學到：[1.] 對敬虔的人來說，神的旨意是盡任何本分的最強理由。[2.] 順服官長是基督徒本分的一個重要部分：這是神的旨意。[3.] 基督徒必須在一切關係中行事為人如此，以至於堵住最無知和愚昧之人的無理指責。[4.] 那些反對宗教和敬虔之人的人，是無知和愚昧的。
（4.）他提醒他們基督徒自由的屬靈性質。猶太人從申 17:15 推斷，他們只當順服從自己弟兄中間揀選的君王；而歸信的猶太人以為他們因與基督的關係就免於順服。為防止他們的誤解，使徒告訴基督徒，他們是自由的——但從什麼自由？不是從本分或順服神的律法（這要求順服民事官長）。他們在屬靈上從罪和撒但的奴役以及儀文律法中得了自由；但他們不可將基督徒的自由當作遮蓋任何罪惡或忽略向神或向上級之任何本分的藉口，而仍當記住自己是神的僕人。學到：[1.] 基督的一切僕人都是自由人（約 8:36）；他們從撒但的統治、律法的定罪、神的忿怒、本分的不安和死亡的恐懼中得了自由。[2.] 耶穌基督的僕人當非常謹慎，不可濫用他們的基督徒自由；他們不可將之作為反對神的任何罪惡或不順服上級的掩護或外衣。
4. 使徒以四條精妙的訓誡結束他關於臣民本分的論述：——（1.）尊敬眾人。當對所有的人給予應有的尊重；不可輕看窮人（箴 17:5）；惡人也當受尊敬——不是為他們的惡，而是為任何其他的品質，如才智、謹慎、勇氣、職位的卓越、或白髮。亞伯拉罕、雅各、撒母耳、先知和使徒，從不猶豫給壞人應有的尊敬。（2.）愛教中的弟兄。所有基督徒都是一個弟兄團契——聯於元首基督，有相同的性情和資格，在同一利益中緊密相關，彼此相交，並歸向同一個家；因此他們當以特別的感情彼此相愛。（3.）敬畏神——以最高的敬畏、敬奉和順服；若這缺少了，其餘三樣本分就一樣也不能按所當行的履行。（4.）尊敬君王——以特別屬於他、高於其他人的那最高尊敬。
II\. 僕人的案例和臣民的案例一樣，需要使徒的判決，因為他們以為自己的基督徒自由使他們免於順服那不信而殘忍的主人；對此使徒回答：你們作僕人的……要順服（彼前 2:18）。所謂僕人，他是指那些嚴格意義上的僕人——無論是雇的、用錢買的、戰爭中擄來的、家中生的，還是按合約定期服事的人（如學徒）。請注意：
1. 他吩咐他們要順服——忠心誠實地盡自己的本分，以僕人的身分帶著恭敬和感情行事，並耐心地忍受艱難和不便。這順服是他們欠主人的——主人有權利得到他們的服事；而且不但順服那善良溫和的——就是善待他們、減少一些自己權利的主人——甚至也要順服那乖僻固執的——幾乎無法取悅的人。學到：（1.）僕人當以順服和不願得罪主人的心對待主人。（2.）一方的犯罪行為不能成為另一方犯罪行為的正當理由；僕人有義務盡自己的本分，即使主人有罪地乖僻固執。（3.）敬虔的人對僕人和下屬溫柔仁慈。我們這位聖潔的使徒顯示了他對貧窮僕人靈魂的愛和關懷，正如對地位較高的人一樣。在這一點上，他當被一切下層傳道人所效法——他們當將自己的勸勉分別應用於聽眾中較低的、較卑微的、較年幼的和較貧窮的人，正如對其他人一樣。
2. 他既已吩咐他們順服，便降尊與他們論理。
（1.）他們若在不義地受苦時忍耐，並繼續向不信而頑梗的主人盡本分，這在神看是可喜愛的，他必獎賞他們為良心向他所受的一切苦；但當他們因被公正管教而忍耐時，則完全不配得稱讚；惟獨行善並為此忍耐受苦，在神看才是可喜愛的（彼前 2:19-20）。學到：[1.] 沒有一個地位是如此卑微，以至於人不能在其中憑良心生活並榮耀神；最卑微的僕人也能如此。[2.] 最謹慎良心的人往往是最受苦的人。為良心的緣故向著神，他們不義地受苦；他們行善，卻為此受苦； 但這類受苦者是值得稱讚的，他們使神和宗教得榮耀，並蒙他悅納；這是他們最高的支持和滿足。[3.] 應得的苦難必須以忍耐來忍受：你們若因犯罪受責打，能忍耐。今生的苦難並不總是我們將來幸福的保證；若兒女或僕人粗魯不孝，並為此受苦，這既不能蒙神悅納，也不能得人的稱讚。
（2.）更多的理由被給予以鼓勵基督徒僕人在不義的苦難中忍耐（彼前 2:21）。[1.] 從他們的基督徒呼召和信仰：你們蒙召原是為此。 [2.] 從基督的榜樣——他為你們受過苦，因此成了我們的榜樣，叫我們跟隨他的腳蹤行——由此學到：第一，好的基督徒是一群蒙召作受苦者的人，因此他們必須期待它；按基督信仰的條件，他們有義務捨己，背起十字架；他們被基督的命令、Providence 的安排和神聖恩典的預備所呼召；並藉耶穌基督的實踐，當如此蒙召時有義務受苦。第二，耶穌基督為你們——或為我們——受苦；受苦的不是父，而是父所分別為聖、差到世上來的那位——為此目的；受苦的乃是基督的身體和靈魂，他為我們受苦——代替我們，為我們的益處（彼前 2:24）。第三，基督的受苦當使我們在世上遇到最不義和殘忍的苦難時心中平靜。他甘願受苦，不是為自己，而是為我們，以最大的樂意，以完全的忍耐，從四面八方，這一切雖然他是神人；我們這些罪人——只配受最壞的——豈不當順服這今生輕微的苦難，它為我們成就說不出來的將來益處嗎？
3. 基督順服和忍耐的榜樣在此被解釋和擴充：基督受苦——（1.）不義地、無故地；因為他沒有犯罪（彼前 2:22）。他未行強暴——對任何人沒有不公或冤枉——他沒有犯任何形式的罪孽；口裏也沒有詭詐（賽 53:9）——他的言語和他的行為一樣，都是真誠、公正和正直的。（2.）忍耐地：他被罵不還口（彼前 2:23）；當他們褻瀆他、戲弄他、以惡名稱呼他時，他如羊被牽到宰殺之地，又像羊羔在剪毛的人手下無聲，他也是這樣不開口；當他們進一步加以實際的傷害——打、掌摑、用荊棘冠冕刺他時，他不說威嚇的話；卻將自己和他的案件交託那按公義審判人的主——他必在適當時候為他澄清無辜，並向他的仇敵報應。學到：[1.] 我們蒙福的救主是完全聖潔的，如此沒有罪，以至於沒有任何試探、任何挑釁能從他口中勒索出哪怕最小的罪惡或不當的言語。[2.] 犯罪的挑釁永不能使犯罪成為正當。仇敵的粗魯、殘忍和不義，不能使基督徒以辱罵和報復為正當；犯罪的理由永不能大到使我們沒有更大的理由去避免它。[3.] 神的審判必公正地決定每個人和每個案件；我們當以忍耐和順服將自己交託於此。
4. 為免有人從彼前 2:21-23 所說的話中認為基督的死僅僅是為作受苦中忍耐的榜樣，使徒在此加上它更榮耀的目的和效果：他被掛在木頭上，親身…… ——此處當注意：（1.）受苦的位格——耶穌基督：他親身——在自己的身體上。 親身這表達是強調性的，為表明他應驗了一切古代的預言，為將他與利未祭司區別開來（他們獻上別的血，他卻親身洗淨了我們的罪，來 1:3），並為排除其他任何人有份於人的救贖之工：又加上在自己的身體上；這不是說他的靈魂沒有受苦（太 26:38），而是靈魂的苦是內在和隱藏的，而身體的苦是可見的，更顯而易見地供這些受苦的僕人思考——這榜樣正是為他們而舉的。（2.）他所受的苦難是鞭傷、創傷和死亡——十字架的死亡——那是奴隸般和可恥的刑罰！（3.）他受苦的原因：他擔當了我們的罪——這教導我們：[1.] 基督在他的受苦中，被控以我們的罪——如同一位已承擔藉著獻上自己為祭來除掉罪的人（賽 53:6）。[2.] 他擔當了罪的刑罰，藉此滿足了神聖的公義。[3.] 他藉此除掉我們的罪，將它們從我們身上移去；正如代罪的山羊在預表上將百姓的罪擔在頭上，然後將之完全帶走（利 16:21-22），照樣神的羔羊首先在我們的身體中擔當我們的罪，藉此除去世人的罪（約 1:29）。（4.）基督受苦的果子是：[1.] 我們的成聖——包括向罪死（罪的治死），以及新的聖潔的義的生活——對此兩者我們都有榜樣，也有從基督的死和復活而來的有力動機和能力。[2.] 我們的稱義。基督被壓傷、被釘十字架，作為挽回祭，因他受的鞭傷我們便得了醫治。 學到：第一，耶穌基督擔當了他一切百姓的罪，並藉著他的死在十字架上為之贖罪。第二，除非一個人向罪死、向義活，否則他不能安全地倚靠基督——倚靠他已擔當了他的罪、為他的罪過贖了罪。
5. 使徒以提醒基督徒僕人記念他們從前和現在狀態的區別，來結束他對他們的勸勉（彼前 2:25）。他們從前好像迷路的羊——這描述了：（1.）人的罪：他走迷了路；這是他自己的行動，他不是被趕出去的，而是自願走迷的。（2.）他的悲慘：他偏離了草場，偏離了牧人，偏離了羊群，因此使自己暴露於無數的危險之中。（3.）此處是藉著歸信而得的恢復：如今卻歸了。 這字是被動的，表明罪人的歸回是神聖恩典的果效。這歸回是從他們一切的錯誤和偏離歸向基督——他是真正細心的牧人，愛他的羊，為他們捨命，是最警醒的牧者，是靈魂的監督。學到：[1.] 罪人在歸信之前總是在走迷；他們的生活是一個持續的錯誤。[2.] 耶穌基督是靈魂至高的牧者和監督，他總是與他的羊同在，並看顧他們。[3.] 那些期望得著這位普世牧者之愛和看顧的人，必須歸向他——必須向罪死、向義活。
英文原文
Submission to Magistrates; Various Exhortations; Christ's Example as a Sufferer (66 AD)
¹³ Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme;
¹⁴ Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well.
¹⁵ For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:
¹⁶ As free, and not using your liberty for a cloak of maliciousness, but as the servants of God.
¹⁷ Honour all men. Love the brotherhood. Fear God. Honour the king.
¹⁸ Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward.
¹⁹ For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully.
²⁰ For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God.
²¹ For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:
²² Who did no sin, neither was guile found in his mouth:
²³ Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously:
²⁴ Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.
²⁵ For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.
The general rule of a Christian conversation is this, it must be honest, which it cannot be if there be not a conscientious discharge of all relative duties. The apostle here particularly treats of these distinctly.
I. The case of subjects. Christians were not only reputed innovators in religion, but disturbers of the state; it was highly necessary, therefore, that the apostle should settle the rules and measures of obedience to the civil magistrate, which he does here, where,
1. The duty required is submission, which comprises loyalty and reverence to their persons, obedience to their just laws and commands, and subjection to legal penalties.
2. The persons or objects to whom this submission is due are described, (1.) More generally: Every ordinance of man. Magistracy is certainly of divine right; but the particular form of government, the power of the magistrate, and the persons who are to execute this power, are of human institution, and are governed by the laws and constitutions of each particular country; and this is a general rule, binding in all nations, let the established form of be what it will. (2.) Particularly: To the king, as supreme, first in dignity and most eminent in degree; the king is a legal person, not a tyrant: or unto governors, deputies, proconsuls, rulers of provinces, who are sent by him, that is, commissioned by him to govern.
3. The reasons to enforce this duty are,
(1.) For the Lord's sake, who had ordained magistracy for the good of mankind, who has required obedience and submission (Ro 13:1-14), and whose honour is concerned in the dutiful behavior of subjects to their sovereigns.
(2.) From the end and use of the magistrate's office, which are, to punish evil-doers, and to praise and encourage all those that do well. They were appointed for the good of societies; and, where this end is not pursued, the fault is not in their institution but their practice. [1.] True religion is the best support of civil government; it requires submission for the Lord's sake, and for conscience' sake. [2.] All the punishments, and all the magistrates in the world, cannot hinder but there will be evil-doers in it. [3.] The best way the magistrate can take to discharge his own duty, and to amend the world, is to punish well and reward well.
(3.) Another reason why Christians should submit to the evil magistrate is because it is the will of God, and consequently their duty; and because it is the way to put to silence the malicious slanders of ignorant and foolish men, 1Pe 2:15. Learn, [1.] The will of God is, to a good man, the strongest reason for any duty. [2.] Obedience to magistrates is a considerable branch of a Christian's duty: So is the will of God. [3.] A Christian must endeavour, in all relations, to behave himself so as to put to silence the unreasonable reproaches of the most ignorant and foolish men. [4.] Those who speak against religion and religious people are ignorant and foolish.
(4.) He reminds them of the spiritual nature of Christian liberty. The Jews, from De 17:15, concluded that they were bound to obey no sovereign but one taken from their own brethren; and the converted Jews thought they were free from subjection by their relation to Christ. To prevent their mistakes, the apostle tells the Christians that they were free, but from what? Not from duty or obedience to God's law, which requires subjection to the civil magistrate. They were free spiritually from the bondage of sin and Satan, and the ceremonial law; but they must not make their Christian liberty a cloak or covering for any wickedness, or for the neglect of any duty towards God or towards their superiors, but must still remember they were the servants of God. Learn, [1.] All the servants of Christ are free men (Joh 8:36); they are free from Satans' dominion, the law's condemnation, the wrath of God, the uneasiness of duty, and the terrors of death. [2.] The servants of Jesus Christ ought to be very careful not to abuse their Christian liberty; they must not make it a cover or cloak for any wickedness against God or disobedience to superiors.
4. The apostle concludes his discourse concerning the duty of subjects with four admirable precepts:— (1.) Honour all men. A due respect is to be given to all men; the poor are not to be despised (Pr 17:5); the wicked must be honoured, not for their wickedness, but for any other qualities, such as wit, prudence, courage, eminency of employment, or the hoary head. Abraham, Jacob, Samuel, the prophets, and the apostles, never scrupled to give due honour to bad men. (2.) Love the brotherhood. All Christians are a fraternity, united to Christ the head, alike disposed and qualified, nearly related in the same interest, having communion one with another, and going to the same home; they should therefore love one another with an especial affection. (3.) Fear God with the highest reverence, duty, and submission; if this be wanting, none of the other three duties can be performed as they ought. (4.) Honour the king with that highest honour that is peculiarly due to him above other men.
II. The case of servants wanted an apostolical determination as well as that of subjects, for they imagined that their Christian liberty set them free from their unbelieving and cruel masters; to this the apostle answers, Servants, be subject, 1Pe 2:18. By servants he means those who were strictly such, whether hired, or bought with money, or taken in the wars, or born in the house, or those who served by contract for a limited time, as apprentices. Observe,
1. He orders them to be subject, to do their business faithfully and honestly, to conduct themselves, as inferiors ought, with reverence and affection, and to submit patiently to hardships and inconveniences. This subjection they owe to their masters, who have a right to their service; and that not only to the good and gentle, such as use them well and abate somewhat of their right, but even to the crooked and perverse, who are scarcely to be pleased at all. Learn, (1.) Servants ought to behave themselves to their masters with submission, and fear of displeasing them. (2.) The sinful misconduct of one relation does not justify the sinful behaviour of the other; the servant is bound to do his duty, though the master be sinfully froward and perverse. (3.) Good people are meek and gentle to their servants and inferiors. Our holy apostle shows his love and concern for the souls of poor servants, as well as for higher people. Herein he ought to be imitated by all inferior ministers, who should distinctly apply their counsels to the lower, the meaner, the younger, and the poorer sort of their hearers, as well as others.
2. Having charged them to be subject, he condescends to reason with them about it.
(1.) If they were patient under their hardships, while they suffered unjustly, and continued doing their duty to their unbelieving and untoward masters, this would e acceptable to God, and he would reward all that they suffered for conscience towards him; but to be patient when they were justly chastised would deserve no commendation at all; it is only doing well, and suffering patiently for that, which is acceptable with God, 1Pe 2:19,20. Learn, [1.] There is no condition so mean but a man may live conscientiously in it, and glorify God in it; the meanest servant may do so. [2.] The most conscientious persons are very often the greatest sufferers. For conscience towards God, they suffer wrongfully; they do well, and suffer for it; but sufferers of this sort are praiseworthy, they do honour to God and to religion, and they are accepted of him; and this is their highest support and satisfaction. [3.] Deserved sufferings must be endured with patience: If you are buffeted for your faults, you must take it patiently. Sufferings in this world are not always pledges of our future happiness; if children or servants be rude and undutiful, and suffer for it, this will neither be acceptable with God nor procure the praise of men.
(2.) More reasons are given to encourage Christian servants to patience under unjust sufferings, 1Pe 2:21. [1.] From their Christian calling and profession: Hereunto were you called. [2.] From the example of Christ, who suffered for us, and so became our example, that we should follow his steps, whence learn, First, Good Christians are a sort of people called to be sufferers, and therefore they must expect it; by the terms of Christianity they are bound to deny themselves, and take up the cross; they are called by the commands of Christ, by the dispensations of Providence, and by the preparations of divine grace; and, by the practice of Jesus Christ, they are bound to suffer when thus called to it. Secondly, Jesus Christ suffered for you, or for us; it was not the Father that suffered, but he whom the Father sanctified, and sent into the world, for that end; it was both the body and soul of Christ that suffered, and he suffered for us, in our stead and for our good, 1Pe 2:24. Thirdly, The sufferings of Christ should quiet us under the most unjust and cruel sufferings we meet with in the world. He suffered voluntarily, not for himself, but for us, with the utmost readiness, with perfect patience, from all quarters, and all this though he was God-man; shall not we sinners, who deserve the worst, submit to the light afflictions of this life, which work for us unspeakable advantages afterwards?
3. The example of Christ's subjection and patience is here explained and amplified: Christ suffered, (1.) Wrongfully, and without cause; for he did no sin, 1Pe 2:22. He had done no violence, no injustice or wrong to any one—he wrought no iniquity of any sort whatever; neither was guile found in his mouth (Isa 53:9), his words, as well as his actions, were all sincere, just, and right. (2.) Patiently: When he was reviled, he reviled not again (1Pe 2:23); when they blasphemed him, mocked him, called him foul names, he was dumb, and opened not his mouth; when they went further, to real injuries, beating, buffeting, and crowning him with thorns, he threatened not; but committed both himself and his cause to God that judgeth righteously, who would in time clear his innocency, and avenge him on his enemies. Learn, [1.] Our Blessed Redeemer was perfectly holy, and so free from sin that no temptation, no provocation whatsoever, could extort from him so much as the least sinful or indecent word. [2.] Provocations to sin can never justify the commission of it. The rudeness, cruelty, and injustice of enemies, will not justify Christians in reviling and revenge; the reasons for sin can never be so great, but we have always stronger reasons to avoid it. [3.] The judgment of God will determine justly upon every man and every cause; and thither we ought, with patience and resignation, to refer ourselves.
4. Lest any should think, from what is said, 1Pe 2:21-23, that Christ's death was designed merely for an example of patience under sufferings, the apostle here adds a more glorious design and effect of it: Who his own self, etc., where note, (1.) The person suffering—Jesus Christ: His own self—in his own body. The expression his own self is emphatic, and necessary to show that he verified all the ancient prophecies, to distinguish him from the Levitical priests (who offered the blood of others, but he by himself purged our sins, Heb 1:3), and to exclude all others from participation with him in the work of man's redemption: it is added, in his body; not but that he suffered in his soul (Mt 26:38), but the sufferings of the soul were inward and concealed, when those of the body were visible and more obvious to the consideration of these suffering servants, for whose sake this example is produced. (2.) The sufferings he underwent were stripes, wounds, and death, the death of the cross—servile and ignominious punishments! (3.) The reason of his sufferings: He bore our sins, which teaches, [1.] That Christ, in his sufferings, stood charged with our sins, as one who had undertaken to put them away by the sacrifice of himself, Isa 53:6. [2.] That he bore the punishment of them, and thereby satisfied divine justice. [3.] That hereby he takes away our sins, and removes them away from us; as the scape-goat did typically bear the sins of the people on his head, and then carried them quite away, (Le 16:21,22), so the Lamb of God does first bear our sins in his own body, and thereby take away the sins of the world, Joh 1:29. (4.) The fruits of Christ's sufferings are, [1.] Our sanctification, consisting of the death, the mortification of sin, and a new holy life of righteousness, for both which we have an example, and powerful motives and abilities also, from the death and resurrection of Christ. [2.] Our justification. Christ was bruised and crucified as an expiatory sacrifice, and by his stripes we are healed. Learn, First, Jesus Christ bore the sins of all his people, and expiated them by his death upon the cross. Secondly, No man can depend safely upon Christ, as having borne his sin and expiated his guilt, till he dies unto sin and lives unto righteousness.
5. The apostle concludes his advice to Christian servants, by putting them in mind of the difference between their former and present condition, 1Pe 2:25. They were as sheep going astray, which represents, (1.) Man's sin: he goes astray; it is his own act, he is not driven, but does voluntary go astray. (2.) His misery: he goes astray from the pasture, from the shepherd, and from the flock, and so exposes himself to innumerable dangers. (3.) Here is the recovery of these by conversion: But are now returned. The word is passive, and shows that the return of a sinner is the effect of divine grace. This return is from all their errors and wanderings, to Christ, who is the true careful shepherd, that loves his sheep, and laid down his life for them, who is the most vigilant pastor, and bishop, or overseer of souls. Learn, [1.] Sinners, before their conversion, are always going astray; their life is a continued error. [2.] Jesus Christ is the supreme shepherd and bishop of souls, who is always resident with his flock, and watchful over them. [3.] Those that expect the love and care of this universal pastor must return to him, must die unto sin, and live unto righteousness.
追求聖潔的總體勸勉繼續下去，並以幾個理由加以強調——這些理由取自基督徒所建立的根基耶穌基督，以及他們在他裏面的屬靈福分和特權。得著聖潔的途徑——神的道——被推薦，一切與之相反的品質都被定罪（1Pe 2:1-12）。並有具體的指示論到百姓當怎樣順服官長，僕人當怎樣順服主人，在行善中忍耐受苦，效法基督的榜樣（1Pe 2:13-25）。