37 英翻中 THE REST OF YOUR TIME 您余下的时间. 13/04/2025

37 英翻中                THE REST OF YOUR TIME            您余下的时间.                                  13/04/2025

 Chapter 9                  THE REST OF YOUR TIME                      1 Peter 4:1–11                                    第 9 章                      余下的时间                                                    彼得前書 4:1-1 

My wife and I were in Nairobi where I would be ministering to several hundred national pastors at an Africa Inland Mission conference. We were very excited about the conference even though we were a bit weary from the long air journey. We could hardly wait to get started, and the leader of the conference detected our impatience.                                                                                              我和妻子在内罗毕，在那里我将在非洲内陆宣教大会上为数百名国家牧师服务。我们对这次会议感到非常兴奋，尽管我们对长途飞行感到有些厌倦。我们迫不及待地开始了，会议的领导发现了我们的不耐烦。

“You are in Africa now,” he said to me in a fatherly fashion, “and the first thing you want to do is to put away your watch.”                                                                                                                    “你现在在非洲，”他以慈父般的口吻对我说，“你要做的第一件事就是收起你的手表。”

In the days that followed, as we ministered in Kenya and Zaire, we learned the wisdom of his words. Unfortunately, when we returned to the States, we found ourselves caught up again in the clockwork prison of deadlines and schedules.                                                                                        在接下来的日子里，当我们在肯尼亚和扎伊尔传道时，我们学到了他话语中的智慧。不幸的是，当我们回到美国时，我们发现自己再次陷入了最后期限和时间表的发条监狱。

Peter had a great deal to say about time (1 Peter 1:5, 11, 17, 20; 4:2–3, 17; 5:6). Certainly the awareness of his own impending martyrdom had something to do with this emphasis (John 21:15–19; 2 Peter 1:12ff.). If a person really believes in eternity, then he will make the best use of time. If we are convinced that Jesus is coming, then we will want to live prepared lives. Whether Jesus comes first or death comes first, we want to make “the rest of the time” count for eternity.            关于时间，彼得有很多话要说（彼得前书 1:5,11,17,20；4:2-3,17；5:6）。当然，他意识到自己即将殉道与这种强调有关（约翰福音 21:15-19; 2 Peter 1:12ff.）。如果一个人真的相信永恒，那么他就会物尽其用。如果我们确信耶稣会来，那么我们就会想要过有准备的生活。无论是耶稣先到还是死亡先到，我们都想让“其余的时间”成为永恒。 

And we can! Peter described four attitudes that a Christian can cultivate in his lifetime (“the rest of his time”) if he desires to make his life all that God wants it to be.                                                 我们可以！彼得描述了基督徒在他的一生（“他的余生”）中可以培养的四种态度，如果他希望自己的生活成为上帝想要的样子 

1.  A Militant Attitude toward Sin (4:1–3)                                                                                                  1. 对罪的好战态度（4:1-3）

The picture is that of a soldier who puts on his equipment and arms himself for battle. Our attitudes are weapons, and weak or wrong attitudes will lead us to defeat. Outlook determines outcome, and a believer must have the right attitudes if he is to live a right life.                              这幅画是一名士兵穿上装备武装自己进行战斗的画面。我们的态度是武器，软弱或错误的态度会导致我们失败。前景决定结果，信徒若要过正确的生活，就必须有正确的态度。

A friend and I met at a restaurant to have lunch. It was one of those places where the lights are low, and you need a miner’s helmet to find your table. We had been seated several minutes before we started looking at the menu, and I remarked that I was amazed how easily I could read it. “Yes,” said my friend, “it doesn’t take us long to get accustomed to the darkness.”                        我和一位朋友在一家餐馆见面吃午饭。这是灯光昏暗的地方之一，你需要一个矿工头盔才能找到你的桌子。在我们开始看菜单之前，我们已经坐了几分钟，我说我很惊讶我能轻松地阅读它。 “是的，”我的朋友说，“我们很快就习惯了黑暗。”

There is a sermon in that sentence: It is easy for Christians to get accustomed to sin. Instead of having a militant attitude that hates and opposes it, we gradually get used to sin, sometimes without even realizing it. The one thing that will destroy “the rest of our time” is sin. A believer living in sin is a terrible weapon in the hands of Satan. Peter presented several arguments to convince us to oppose sin in our lives.                                                                                                    那句话中有一句讲道：基督徒很容易习惯于犯罪。我们不再怀有仇恨和反对它的好战态度，而是逐渐习惯了犯罪，有时甚至没有意识到。会毁掉“我们剩下的时间”的一件事就是罪。活在罪中的信徒是撒旦手中可怕的武器。彼得提出了几个论据来说服我们反对生活中的罪。 

Think of what sin did to Jesus (v. 1). He had to suffer because of sin (see 1 Peter 2:21; 3:18). How can we enjoy that which made Jesus suffer and die on the cross? If a vicious criminal stabbed your child to death, would you preserve that knife in a glass case on your mantel? I doubt it. You would never want to see that knife again.                                                                                              想想罪对耶稣做了什么（第 1 节）。他不得不因罪受苦（见彼得前书 2:21；3:18）。我们怎样才能享受使耶稣受苦并死在十字架上的事呢？如果一个恶毒的罪犯刺死了你的孩子，你会把那把刀放在壁炉架上的玻璃柜里吗？我对此表示怀疑。你再也不想看到那把刀了。

Our Lord came to earth to deal with sin and to conquer it forever. He dealt with the ignorance of sin by teaching the truth and by living it before men’s eyes. He dealt with the consequences of sin by healing and forgiving, and, on the cross, He dealt the final death[1]blow to sin itself. He was armed, as it were, with a militant attitude toward sin, even though He had great compassion for lost sinners.                                                                                                                                                我们的主来到世上对付罪并永远征服它。他通过教导真理并在人们眼前活出真理来对付对罪的无知。他通过医治和宽恕来处理罪的后果，并且在十字架上，他对罪本身进行了最后的死亡打击。尽管他对失丧的罪人怀有极大的同情，但他可以说是武装起来的，对罪怀有好战的态度。 

Our goal in life is to “cease from sin.” We will not reach this goal until we die or are called home when the Lord returns; but this should not keep us from striving (1 John 2:28—3:9). Peter did not say that suffering of itself would cause a person to stop sinning. Pharaoh in Egypt went through great suffering in the plagues, and yet he sinned even more! I have visited suffering people who cursed God and grew more and more bitter because of their pain.                                                    我们生活的目标是“停止犯罪”。直到我们死去或在主再来时被召回家，我们才能达到这个目标；但这不应该阻止我们努力（约翰一书 2:28-3:9）。彼得并没有说受苦本身会让人停止犯罪。埃及法老在瘟疫中受尽了极大的痛苦，但他的罪孽更大！我曾拜访过那些因痛苦而诅咒上帝并变得越来越痛苦的受苦受难者。 

Suffering, plus Christ in our lives, can help us have victory over sin. But the central idea here seems to be the same truth taught in Romans 6: We are identified with Christ in His suffering and death, and therefore can have victory over sin. As we yield ourselves to God, and have the same attitude toward sin that Jesus had, we can overcome the old life and manifest the new life.            苦难，加上我们生命中的基督，可以帮助我们战胜罪恶。但这里的中心思想似乎与罗马书第 6 章所教导的相同：我们在基督的受苦和死亡中与他认同，因此可以战胜罪。当我们将自己交给神，并以耶稣一样的态度对待罪时，我们就能胜过旧生命，显明新生命。 

Enjoy the will of God (v. 2). The contrast is between the desires of men and the will of God. Our longtime friends cannot understand the change in our lives, and they want us to return to the same “excess of riot” that we used to enjoy. But the will of God is so much better! If we do the will of God, then we will invest “the rest of our time” in that which is lasting and satisfying, but if we give in to the world around us, we will waste “the rest of our time” and regret it when we stand before Jesus.                                                                                                                                              享受上帝的旨意（第 2 节）。对比是在人的欲望和祂的旨意之间。我们的老朋友无法理解我们生活的变化，他们希望我们回到我们曾经享受过的同样的“过度骚乱”。但是上帝的旨意要好得多！如果我们遵行上帝的旨意，那么我们将把“剩下的时间”投入到持久和令人满意的事情上，但如果我们向周围的世界屈服，我们将浪费“剩下的时间”并后悔当我们站在耶稣面前时。

The will of God is not a burden that the Father places on us. Rather it is the divine enjoyment and enablement that makes all burdens light. The will of God comes from the heart of God (Ps. 33:11) and therefore is an expression of the love of God. We may not always understand what He is doing, but we know that He is doing what is best for us. We do not live on explanations; we live on promises.                                                                                                                                                    上帝的旨意不是天父加给我们的负担。相反，是神圣的享受和能力使所有的重担都减轻了。上帝的旨意来自祂的心（诗篇 33:11），因此是祂的爱的表达。我们可能并不总是了解祂在做什么，但我们知道祂在做对我们最好的事情。我们不靠解释为生；我们以祂的應許为生。

Remember what you were before you met Christ (v. 3). There are times when looking back at your past life would be wrong, because Satan could use those memories to discourage you. But God urged Israel to remember that they had once been slaves in Egypt (Deut. 5:15). Paul remembered that he had been a per[1]secutor of believers (1 Tim. 1:12ff.), and this encouraged him to do even more for Christ. We some[1]times forget the bondage of sin and remember only the passing pleasures of sin.                                                                                                                    记住你在遇见基督之前的样子（第 3 节）。有时回顾你的前世是错误的，因为撒旦会利用这些记忆来劝阻你。但是上帝敦促以色列人记住他们曾经在埃及做过奴隶（申命记 5:15）。保罗记得他一直在追捕信徒（提前 1:12比照研讀），这鼓励他为基督做更多的事。有时我们忘记了罪的捆绑，只记得罪过的快乐。

“The will of the Gentiles” means “the will of the unsaved world” (see 1 Peter 2:12). Lost sinners imitate each other as they conform to the fashions of this world (Rom. 12:2; Eph. 3:1–3). “Lasciviousness” and “lusts” describe all kinds of evil appetites and not just sexual sins. “Revelings and banquetings” refer to pagan orgies where the wine flowed freely. Of course, all of this could be a part of pagan worship, since “religious pros[1]titution” was an accepted thing. Even though these practices were forbidden by law (“abominable” = illegal), they were often practiced in secret.                                                                                                                                “外邦人的想法”是指“未得救世界的意志”（见彼得前书 2:12）。迷失的罪人在顺应这个世界的时尚时互相模仿（罗马书 12:2；以弗所书 3:1-3）。 “淫荡”和“情欲”描述了各种邪恶的欲望，而不仅仅是性犯罪。 “筵席”是指异教徒的狂欢，酒可以自由流动。当然，所有这些都可能是异教崇拜的一部分，因为“宗教职业者”是公认的事情。尽管这些做法是法律禁止的（“可恶”=非法），但它们通常是秘密进行的。

We may not have been guilty of such gross sins in our preconversion days, but we were still sinners—and our sins helped to crucify Christ. How foolish to go back to that kind of life!              在我们皈依之前的日子里，我们可能没有犯过如此严重的罪，但我们仍然是罪人——我们的罪有助于将基督钉在十字架上。回到那种生活是多么愚蠢！ 

1.  A Patient Attitude toward the Lost (4:4–6)                                                                                      1. 对喪失者的耐心态度（4:4-6）

Unsaved people do not understand the radical change that their friends experience when they trust Christ and become children of God. They do not think it strange when people wreck their bodies, destroy their homes, and ruin their lives by running from one sin to another! But let a drunkard become sober, or an immoral person pure, and the family thinks he has lost his mind! Festus told Paul, “You are out of your mind!” (Acts 26:24 nasb), and people even thought the same thing of our Lord (Mark 3:21).                                                                                                  未得救的人不理解他们的朋友在信靠基督并成为上帝的儿女时所经历的根本改变。当人们从一种罪孽奔向另一种罪孽时，他们毁坏了他们的身体，摧毁了他们的家园，毁了他们的生活，他们并不认为这很奇怪！但是让酒鬼清醒，或者不道德的人纯洁，家人都认为他疯了！非斯都(Festus)对保罗说：“你疯了！” （使徒行传 26:24 ; 新美國標準中），人们甚至对我们的主也有同样的想法（马可福音 3:21）。

We must be patient toward the lost, even though we do not agree with their lifestyles or participate in their sins. After all, unsaved people are blind to spiritual truth (2 Cor. 4:3–4) and dead to spiritual enjoyment (Eph. 2:1). In fact, our contact with the lost is important to them since we are the bearers of the truth that they need. When unsaved friends attack us, this is our opportunity to witness to them (1 Peter 3:15).                                                                                      即使我们不同意他们的生活方式或参与他们的罪孽，我们也必须对迷失者保持耐心。毕竟，未得救的人对属灵真理视而不见（林后 4:3-4），对属灵享受死了（弗 2:1）。事实上，我们与失丧者的接触对他们来说很重要，因为我们是他们所需要的真理的承载者。当未得救的朋友攻击我们时，这是我们向他们作见证的机会（彼得前书 3:15）。

The unsaved may judge us, but one day, God will judge them. Instead of arguing with them, we should pray for them, knowing that the final judgment is with God. This was the attitude that Jesus took (2:23), and also the apostle Paul (2 Tim. 2:24–26).                                                              未得救的人可能会审判我们，但有一天，上帝会审判他们。我们应该为他们祈祷，而不是与他们争论，因为我们知道最终的审判是在上帝那里。这是耶稣所采取的态度（2:23），也是使徒保罗（提後 2:24-26）。

We must not interpret 1 Peter 4:6 apart from the context of suffering; otherwise, we will get the idea that there is a second chance for salvation after death. Peter was reminding his readers of the Christians who had been martyred for their faith. They had been falsely judged by men, but now, in the presence of God, they received their true judgment. “Them that are dead” means “them that are now dead” at the time Peter was writing. The gospel is preached only to the living (1 Peter 1:25) because there is no opportunity for salvation after death (Heb. 9:27).                              我们不能脱离苦难的背景来解释彼得前书 4章6節；否则，我们会认为死后还有第二次得救的机会。彼得在提醒他的读者那些为信仰而殉道的基督徒。他们曾被人错误地审判，但现在，在上帝面前，他们接受了真正的审判。在彼得写作的时候，“死去的人”是指“现在死去的人”。福音只传给活着的人（彼得前书 1:25），因为死后没有得救的机会（来 9:27）。

Unsaved friends may speak evil of us and even oppose us, but the final Judge is God. We may sacrifice our lives in the midst of persecution, but God will honor and reward us. We must fear God and not men (1 Peter 3:13–17; see Matt. 10:24–33). While we are in these human bodies (“in the flesh”), we are judged by human standards. One day, we shall be with the Lord (“in the spirit”) and receive the true and final judgment.                                                                                    未得救的朋友可能会说我们的坏话，甚至反对我们，但最终的审判者是上帝。我们可能会在迫害中牺牲自己的生命，但上帝会尊重和奖励我们。我们必须敬畏祂而不是人（彼得前书 3：13-17；见马太福音 10：24-33）。当我们在这些人的身体里（“肉身”）时，我们会被人的标准评判。有一天，我们将与主同在（“在灵里”）并接受真正的最终审判。

2.  An Expectant Attitude toward Christ (4:7)                                                                                          2. 对基督怀有期待的态度（4:7 )   

Christians in the early church expected Jesus to return in their lifetime (Rom. 13:12; 1 John 2:18). The fact that He did not return does not invalidate His promise (2 Peter 3; Rev. 22:20). No matter what interpretation we give to the prophetic Scriptures, we must all live in expectancy. The important thing is that we shall see the Lord one day and stand before Him. How we live and serve today will determine how we are judged and rewarded on that day.                                            早期教会的基督徒期望耶稣在他们有生之年再来（罗马书 13:12；约翰一书 2:18）。他没有再来的事实并没有使他的应许无效（2 Peter 3; Rev. 22:20）。无论我们对预言性圣经作何种解释，我们都必须活在期待中。重要的是有一天我们会见到主并站在祂面前。我们今天的生活和服务方式将决定我们在那天如何受到评判和奖赏。

This attitude of expectancy must not turn us into lazy dreamers (2 Thess. 3:6ff.) or zealous fanatics. Peter gave “ten commandments” to his readers to keep them in balance as far as the Lord’s return was concerned:                                                                                                                  这种期待的态度不能把我们变成懒惰的梦想家（2 Thess. 3:6 比照研讀）或热心的狂热分子。彼得给他的读者“十诫”，以使他们在主再来时保持平衡：

1. Be sober—v. 7                                                                                                                                          1. 保持清醒——v. 7

2. Watch unto prayer—v. 7                                                                                                                          2. 儆醒祷告——v. 7

3. Have fervent love—v. 8                                                                                                                            3. 有热切的爱——v. 8

4. Use hospitality—v. 9                                                                                                                                4. 热情好客——v. 9

5. Minister your spiritual gifts—vv. 10–11                                                                                                5. 供应你的属灵恩赐——vv. 10-11

6. Think it not strange—v. 12                                                                                                                      6. 觉得这并不奇怪——v. 12

7. Rejoice—v. 13                                                                                                                                          7. 欢喜——v. 13

8. Do not be ashamed—vv. 15–16                                                                                                              8. 不要感到羞耻——vv. 15–16

9. Glorify God—vv. 16–18                                                                                                                          9. 荣耀神——vv. 16-18

10. Commit yourself to God—v. 19                                                                                                            10. 将自己交托给上帝——v. 19

The phrase “be sober” means “be sober-minded, keep your mind steady and clear.” Perhaps a modern equivalent would be “keep cool.” It was a warning against wild thinking about prophecy that could lead to an unbalanced life and ministry. Often we hear of sincere people who go “off balance” because of an unbiblical emphasis on prophecy or a misinterpretation of prophecy. There are people who set dates for Christ’s return, contrary to His warning (Matt. 25:13; see Acts 1:6–8); or they claim to know the name of the beast of Revelation 13. I have books in my library, written by sincere and godly men, in which all sorts of claims are made, only to the embarrassment of the writers.                                                                                                                     “清醒”一词的意思是“头脑清醒，保持头脑清醒”。也许现代的等价物是“保持冷静”。这是对可能导致生活和事工失衡的预言的疯狂想法的警告。我们经常听到真诚的人因为不合圣经地强调预言或对预言的误解而“失去平衡”。有些人违背了他的警告（马太福音 25：13；见使徒行传 1：6-8），为基督再来设定日期；或者他们声称知道《启示录》第 13 章中野兽的名字。我的图书馆里有一些书，是由真诚敬虔的人写的，其中提出了各种各样的要求，只是让作者感到尴尬。

The opposite of “be sober-minded” is “frenzy, madness.” It is the Greek word mania, which has come into our English vocabulary via psychology. If we are soberminded, we will be intellectually sound and not off on a tangent because of some “new” interpretation of the Scriptures. We will also face things realistically and be free from delusions. The sober-minded saint will have a purposeful life and not be drifting, and he will exercise restraint and not be impulsive. He will have “sound judgment” not only about doctrinal matters, but also about the practical affairs of life.                                                                                                                                                           “清醒”的反义词是“狂热、疯狂”。它是希腊词 mania，它通过心理学进入了我们的英语词汇。如果我们头脑清醒，我们的智力就会健全，不会因为对圣经的某种“新”解释而偏离正题。我们也会现实地面对事情，远离妄想。头脑清醒的圣人会有一个有目的的生活而不是随波逐流，他会保持克制而不是冲动。他不仅对教义上的事，而且对生活的实际事务，都会有“正确的判断” 

Ten times in the pastoral epistles, Paul admonished people to “be sober-minded.” It is one of the qualifications for pastors (1 Tim. 3:2) and for the members of the church (Titus 2:1–6). In a world that is susceptible to wild thinking, the church must be sober-minded.                                              保罗在教牧书信中十次告诫人们要“保持清醒”。它是牧师（提多前书 3:2）和教会成员（提多书 2:1-6）的资格之一。在這容易胡思乱想的世界里，教会必须保持清醒。

Early in my ministry, I gave a message on prophecy that sought to explain everything. I have since filed away that outline and will probably never look at it (except when I need to be humbled). A pastor friend who suffered through my message said to me after the service, “Brother, you must be on the planning committee for the return of Christ!” I got his point, but he made it even more pertinent when he said quietly, “I’ve moved from the planning committee to the welcoming committee.”                                                                                                                                                在我事工的早期，我曾发表过一篇关于预言的信息，试图解释一切。从那以后，我已经归档了该大纲，并且可能永远不会看它（除非我需要谦虚）。一位因我的信息而受苦的牧师朋友在聚会结束后对我说：“弟兄，你必须是基督再来筹划委员会的一员！”我明白了他的意思，但当他平静地说：“我已经从计划委员会转到欢迎委员会时，他的意思就更加中肯了。”

I am not suggesting that we not study prophecy, or that we become timid about sharing our interpretations. What I am suggesting is that we not allow ourselves to get out of balance because of an abuse of prophecy. There is a practical application to the prophetic Scriptures. Peter’s emphasis on hope and the glory of God ought to encourage us to be faithful today in whatever work God has given us to do (see Luke 12:31–48).                                                                                我并不是建议我们不研究预言，或者我们对分享我们的解释变得胆怯。我的建议是，我们不要因为滥用预言而让自己失去平衡。预言性的圣经有一个实际的应用。彼得对希望和上帝荣耀的强调应该鼓励我们今天在上帝交给我们去做的任何工作上都忠心（见         路加福音 12：31-48）。                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                       If you want to make the best use of “the rest of your time,” live in the light of the return of Jesus Christ. All Christians may not agree on the details of the event, but we can agree on the demands of the experience. We shall stand before the Lord! Read Romans 14:10–23 and 2 Corinthians 5:1–21 for the practical meaning of this.                                                                                                        如果你想充分利用“余下的时间”，就活在耶稣基督再来的光中。所有基督徒可能不会就事件的细节达成一致，但我们可以就经历的要求达成一致。我们要站在主面前！阅读罗马书 14章10至23 等節和哥林多后书 5章1至21等節，了解其实际意义。

If we are sober-minded, we will “watch unto prayer.” If our prayer life is confused, it is because the mind is confused. Dr. Kenneth Wuest, in his translation, showed the important relationship between the two: “Be calm and collected in spirit with a view to giv[1]ing yourself to prayer.” The word watch carries with it the idea of alertness and self-control. It is the opposite of being drunk or asleep (1 Thess. 5:6–8). This admonition had special meaning to Peter, because he went to sleep when he should have been “watching unto prayer” (Mark 14:37–40).                                                如果我们头脑清醒，就会“儆醒祷告”。如果我们的祷告生活混乱，那是因为头脑混乱。 Kenneth Wuest 博士在他的翻译中展示了两者之间的重要关系：“保持冷静和镇定，以便让自己祈祷。” "watch" 这个词带有警觉和自我控制的概念。它与喝醉或睡着相反（帖前 5:6-8）。这个警告对彼得有特殊的意义，因为当他应该“儆醒祷告”时，他就睡着了（马可福音 14：37-40）。

You find the phrase “watch and pray” often in the Authorized Version of the New Testament (Mark 13:33; 14:38; Eph. 6:18; Col. 4:2). It simply means to 918 1 Peter 4 “be alert in our praying, to be controlled.” There is no place in the Christian life for lazy, listless, routine praying. We must have an alert attitude and be on guard, just like the workers in Nehemiah’s day (Neh. 4:9).                                                                                                                                                                你经常在新约的授权版本中找到“儆醒祷告”这句话（马可福音 13:33；14:38；以弗所書 6:18；歌羅西書 4:2）。它只是意味着 “在我们的祈祷中保持警觉，被控制。”在基督徒的生活中，懒惰、无精打采、例行公事的祷告是没有立足之地。我们必须保持警觉和警惕，就像尼希米时代的工人一样（尼 4:9）。

An expectant attitude toward Christ’s return involves a serious, balanced mind and an alert, awake prayer life. The test of our commitment to the doctrine of Christ’s return is not our ability to draw charts or discern signs, but our thinking and praying. If our thinking and praying are right, our living should be right.                                                                                                              对基督再来的期待态度包括认真、平衡的思想和警觉、清醒的祷告生活。我们对基督再来教义的承诺的检验不是我们绘制图表或辨别迹象的能力，而是我们的思考和祈祷。如果我们的思想和祷告是对的，我们的生活就应该是对的。

2.  A Fervent Attitude toward the Saints (4:8–11)                                                                                  2. 对圣徒的热情态度（4：8-11）

If we really look for the return of Christ, then we shall think of others and properly relate to them. Love for the saints is important “above [before] all things.” Love is the badge of a believer in this world (John 13:34–35). Especially in times of testing and persecution, Christians need to love one another and be united in heart.                                                                                                如果我们真的期待基督的再来，那么我们就会为他人着想，并与他们有正确的关系。对圣徒的爱“高于[之前]一切”。爱是这个世界上信徒的标志（约翰福音 13：34-35）。尤其是在考验和逼迫的时候，基督徒需要彼此相爱，心心相印。

This love should be “fervent.” The word pictures an athlete straining to reach the goal. It speaks of eagerness and intensity. Christian love is something we have to work at just the way an athlete works on his skills. It is not a matter of emotional feeling, though that is included, but of dedicated will. Christian love means that we treat others the way God treats us, obeying His commandments in the Word. It is even possible to love people that we do not like!                                                        这种爱应该是“热烈的”。这个词描绘了一名运动员努力达到目标。它谈到了渴望和强度。基督徒的爱是我们必须以运动员锻炼他的技能的方式工作的东西。这不是情感的问题，尽管它包括在内，而是专注的意志。基督徒的爱意味着我们以上帝对待我们的方式对待他人，遵守他在圣经中的诫命。甚至可以爱我们不喜欢的人！

Christian love is forgiving. Peter quoted from Proverbs 10:12—“Hatred stirreth up strifes: but love covereth all sins.” This verse is alluded to in James 5:20 and 1 Corinthians 13:4 and 7. Love does not condone sin, for, if we love somebody, we will be grieved to see him sin and hurt himself and others. Rather, love covers sin in that love motivates us to hide the sin from others and not spread it abroad. Where there is hatred, there is malice, and malice causes a person to want to tear down the reputation of his enemy. This leads to gossip and slander (Prov. 11:13; 17:9; see 1 Peter 2:1). Sometimes we try to make our gossip sound “spiritual” by telling people things “so they might pray more intelligently.”                                                                                                          基督徒的爱是宽容的。彼得引用箴言 10 章 12 节——“仇恨激起纷争，爱能遮盖一切的罪。”这节经文在雅各书 5:20 和哥林多前书 13章4节和 7节 中有所提及。爱不会宽恕罪恶，因为如果我们爱某人，我们会因为看到他犯罪并伤害自己和他人而感到悲伤。相反，爱掩盖了罪，因为爱促使我们向他人隐藏罪，而不是将其传播到国外。哪里有仇恨，哪里就有恶意，恶意使人想要毁掉他敌人的名誉。这导致流言蜚语和诽谤（箴言 11:13；17:9；见彼得前书 2:1）。有时我们试图通过告诉人们一些事情“让他们更聪明地祈祷”来让我们的背後虛語听起来“属灵”

No one can hide his sins from God, but believers ought to try, in love, to cover each other’s sins at least from the eyes of the unsaved. After all, if the unsaved crowd finds ammunition for persecuting us because of our good words and works (1 Peter 2:19–20; 3:14), what would they do if they knew the bad things that Christians say and do!                                                                      没有人可以向上帝隐瞒自己的罪过，但信徒应该努力，在爱中，至少从未得救的人的眼中掩饰彼此的罪过。毕竟，如果未得救的人群因为我们的好言行而找到了迫害我们的弹药（彼得前书 2:19-20；3:14），如果他们知道基督徒所说和做的坏事，他们会怎么做！

Genesis 9:18–27 gives us a beautiful illustration of this principle. Noah got drunk and shamefully uncovered himself. His son Ham saw his father’s shame and told the matter to the family. In loving concern, Ham’s two brothers covered their father and his shame. It should not be too difficult for us to cover the sins of others; after all, Jesus Christ died that our sins might be washed away.                                                                                                                                            创世章至记 9：1827等節 为我们提供了一个关于这个原则的美丽例证。诺亚喝醉了，羞愧地脱了衣服。他的儿子含看到父亲的羞辱，就把这件事告诉了家人。含的两个兄弟满怀爱心，掩饰父亲和他的耻辱。我们要遮盖别人的罪，应该不会太难；毕竟，耶稣基督为我们的罪孽而死。

Our Christian love should not only be fervent and forgiving, but it should also be practical. We should share our homes with others in generous (and uncomplaining) hospitality, and we should use our spiritual gifts in ministry to one another. In New Testament times hospitality was an important thing, because there were few inns and poor Christians could not afford to stay at them anyway. Persecuted saints in particular would need places to stay where they could be assisted and encouraged.                                                                                                                                            我们基督徒的爱不仅应该是热烈和宽容的，而且应该是实际的。我们应该以慷慨（且无怨无悔）的款待与他人分享我们的家园，我们应该在彼此的事工中使用我们的属灵恩赐。在新约时代，好客很重要，因为旅馆很少，可怜的基督徒无论如何也住不起。受逼迫的圣徒尤其需要有地方可以帮助和鼓励他们。

Hospitality is a virtue that is commanded and com[1]mended throughout the Scriptures. Moses included it in the law (Ex. 22:21; Deut. 14:28–29). Jesus enjoyed hospitality when He was on earth, and so did the apostles in their ministry (Acts 28:7; Philem. 22). Human hospitality is a reflection of God’s hospitality to us (Luke 14:16ff.). Christian leaders in particular should be “given to hospitality” (1 Tim. 3:2; Titus 1:8).                                                                                         好客是一种美德，在整本圣经中都受到命令和赞扬。摩西将其纳入律法（出埃及记 22:21；申命记 14:28-29）。耶稣在世时受到款待，使徒们在他们的事工中也是如此（使徒行传 28:7；腓林书 22）。人的款待反映了上帝对我们的款待（路加福音 14:16比照研讀）。基督徒领袖尤其应该“热情好客”（提前 3:2；提多书 1:8）。

Abraham was hospitable to three strangers and discovered that he had entertained the Lord and two angels (Gen. 18; Heb. 13:2). We help to promote the truth when we open our homes to God’s servants (3 John 5–8). In fact, when we share with others, we share with Christ (Matt. 25:35, 43). We should not open our homes to others just so that others will invite us over (Luke 14:12–14). We should do it to glorify the Lord.                                                                                                        亚伯拉罕对三个陌生人很热情，并发现他招待了主和两个天使（创 18；来 13:2）。当我们向上帝的仆人敞开家门时，我们就有助于宣传真理（约翰三书 5-8）。事实上，当我们与他人分享时，我们就是与基督分享（马太福音 25:35, 43）。我们不应该仅仅为了让别人邀请我们过来而向别人敞开家门（路加福音 14：12-14）。我们应该这样做来荣耀主。

In my own itinerant ministry, I have often had the joy of staying in Christian homes. I have appreciated the kindness and (in some cases) sacrifice of dear saints who loved Christ and wanted to share with others. My wife and I have made new friends in many countries, and our children have been blessed, because we have both enjoyed and practiced Christian hospitality.                      在我自己的巡回事工中，我经常享受住在基督徒家庭中的快乐。我感谢亲爱的圣徒们的仁慈和（在某些情况下）牺牲，他们爱基督并想与他人分享。我和我的妻子在许多国家结交了新朋友，我们的孩子也很幸运，因为我们都享受, 并实践了基督徒的款待。

Finally, Christian love must result in service. Each Christian has at least one spiritual gift that he must use to the glory of God and the building up of the church (see Rom. 12:1–13; 1 Cor. 12; Eph. 4:1–16). We are stewards. God has entrusted these gifts to us that we might use them for the good of His church. He even gives us the spiritual ability to develop our gifts and be faithful servants of the church.                                                                                                                                                  最后，基督徒的爱必须带来服务。每个基督徒至少有一个属灵的恩赐，他必须用它来荣耀上帝和建立教会（见         罗 12：1-13；林前 12；弗 4：1-16）。我们是管家。上帝已将这些恩赐托付给我们，以便我们可以将祂的恩賜用于祂的教会。祂甚至赋予我们发展我们的恩赐和成为教会忠实仆人的属灵能力。

There are speaking gifts and there are serving gifts, and both are important to the church. Not everybody is a teacher or preacher, though all can be witnesses for Christ. There are those “behind-the-scenes” ministries that help to make the public ministries possible. God gives us the gifts, the abilities, and the opportunities to use the gifts, and He alone must get the glory.              有说话的恩赐，也有服事的恩赐，两者对教会都很重要。不是每个人都是老师或传道人，尽管所有人都可以为基督作见证。有那些“幕后”的事工帮助使公共事工成为可能。上帝赐给我们恩赐、能力和使用恩赐的机会，唯有祂必须得荣耀。 

The phrase “oracles of God” in 1 Peter 4:11 does not suggest that everything a preacher or teacher says today is God’s truth, because human speakers are fallible. In the early church, there were prophets who had the special gift of uttering God’s Word, but we do not have this gift today since the Word of God has been completed. Whoever shares God’s Word must be careful about what he says and how he says it, and all must conform to the written Word of God.                        彼得前书 4 章 11 节中的“上帝的圣言”一词并没有暗示传道者或教师今天所说的一切都是上帝的真理，因为人类说话者是容易犯错的。在早期的教会中，有些先知有说出上帝话语的特殊恩赐，但我们今天没有这个恩赐，因为祂的话已经完成了。凡是分享祂话语的人，都必须小心上帝说什么，怎么说，都必须符合祂所写的话语。

While on our way home from the African trip I mentioned at the beginning of this chapter, we were delayed in London by a typical English fog. London is one of my favorite places, so I was not disturbed a bit! But the delay gave my wife and me the opportunity to show London to a couple who were traveling with us. Imagine trying to see that marvelous city in one day!                          在我们结束本章开头提到的非洲之旅回家的路上，我们在伦敦被典型的英国大雾耽误了。伦敦是我最喜欢的地方之一，所以我没有受到一点打扰！但是延迟让我和妻子有机会向与我们一起旅行的一对夫妇展示伦敦。想象一下，想在一天内看到这座奇妙的城市！

We had to make the most of the time—and we did! Our friends saw many exciting sites in the city.我们必须充分利用时间——我们做到了！我们的朋友在这个城市看到了许多令人兴奋的景点。

How long is “the rest of your time”? Only God knows.                                                                      “剩下的时间”有多长？只有上帝知道。

Don’t waste it! Invest it by doing the will of God.                                                                                    不要浪费它！通过遵行上帝的旨意来投资它。