24 英翻中 WHERE THERE’S CHRIST, THERE’S HOPE. 哪里有基督，哪里就有盼望. 01/04/2025
CHAPTER
1 WHERE THERE’S CHRIST, THERE’S HOPE 1 Peter 1:1; 5:12–14 第 1 課 哪里有基督，哪里就有盼望 彼得前书 1:1； 5:12-14
While
there’s life, there’s hope!” That ancient Roman saying is still quoted today
and, like most adages, it has an element of truth but no guarantee of
certainty. It is not the fact of life that determines hope, but the faith of
life. A Christian believer has a “living hope” (1 Peter 1:3 nasb) because his
faith and hope are in God (1 Peter 1:21).
This “living hope” is the major theme of Peter’s first letter. He is saying to
all believers, “Be hopeful!” 活下去就有盼望！”这句古罗马谚语今天仍然管用，就像大多数格言一样，它有一定的真实性，但不能保证确定性。决定希望的不是生活的事实，而是生活的信念。有基督信仰者就有“活的盼望”（彼得前书 1:3 新美國標準版），因为他的信心和盼望都在上帝身上（彼得前书 1:21）。这“活的盼望”是彼得前书的主题。他对所有信徒说，“要有盼望！”
Before
we study the details of this fascinating letter, let’s get acquainted with the
man who wrote it, the people to whom he sent it, and the particular situation
that prompted him to write. 在研究这封引人入胜的信的细节之前，让我们先了解写信和收信的人，以及促使作者写這封信的特殊境况。
1. The Writer (1:1) 1. 写信的人 (1:1)
He
identified himself as “Peter, an apostle of Jesus Christ” (1 Peter 1:1). Some
liberals have questioned whether a common fisherman could have penned this
letter, especially since Peter and John were both called “unlearned and
ignorant men” (Acts 4:13).
However, this phrase only means “laymen without formal school[1]ing”;
that is, they were not professional religious leaders. We must never
underestimate the training Peter had for three years with the Lord Jesus, nor
should we minimize the work of the Holy Spirit in his life. Peter is a perfect
illustration of the truth expressed in 1 Corinthians 1:26–31. 他自称“彼得，耶稣基督的使徒”（彼得前书 1:1）。某些自由主義者质疑，普通的渔夫是否可以写出这樣引人注目的信，特别是因为人稱彼得和约翰都是“没有学问和无知的渔夫”（使徒行传 4:13）。然而，这稱呼只意味是“没有受过正规教育的外行”；也就是说，他们不是专业的宗教领袖。但绝不能小看彼得三年在主耶稣教導下的训练，也绝不能小看圣灵在他生命中的作為。彼得是哥林多前书 1章26-31 等節中，所顯示主揀選完美真理的例证。
His
given name was Simon, but Jesus changed it to Peter, which means “a stone”
(John 1:35–42). The
Aramaic equivalent of “Peter” is “Cephas,” so Peter was a man with three names.
Nearly fifty times in the New Testament, he is called “Simon,” and often he is
called “Simon Peter.” Perhaps the two names suggest a Christian’s two natures:
an old nature (Simon) that is prone to fail, and a new nature (Peter) that can
give victory. As Simon, he was only another human piece of clay, but Jesus
Christ made a rock out of him! 彼得原稱西门，但耶稣稱他為彼得，意思是“盤石”（约翰福音 1：35-42）。 “彼得”的阿拉伯语相当于“矶法”，所以彼得是有三个名字。在新约中将近五十次，他被称为“西门”，并且经常称为“西门彼得”。也许这两个名字連在一起暗示基督徒的两种本性：前者顯示容易失败的旧本性（西门）和後者能带来胜利的新本性（彼得）。作为西门，他只是用粘土造的人，作為彼得，却顯示耶稣基督用磐石再造他！
Peter
and Paul were the two leading apostles in the early church. Paul was assigned
especially to minister to the Gentiles, and Peter to the Jews (Gal. 2:1–10).
The Lord had commanded Peter to strengthen his brethren (Luke 22:32) and to tend the flock (John 21:15–17; also see 1 Peter 5:1–4),
and the writing of this letter was a part of that ministry. Peter told his
readers that this was a letter of encouragement and personal witness (1 Peter 5:12). Some writings are
manufactured out of books, the way freshmen students write term papers, but
this letter grew out of a life lived to the glory of God. A number of events in
Peter’s life are woven into the fabric of this epistle. 彼得和保罗是早期教会的两位主要使徒。主指派保罗专為傳福音給外邦人，而彼得则專为犹太人傳主的信息（加拉太書 2:1-10）。主命令彼得堅固他的弟兄（路加福音 22：32）并牧养祂的羊群（约翰福音 21：15-17；另见 彼得前书 5：1-4），而写这封信就是闡述其中的一部分部。彼得告诉他的读者，这是封信是鼓励和个人见证的信（彼得前书 5:12）。有些作品是从书本中制造出来的，就像入大學新生写学期论文的抄襲一样，但这封信的寫作不然，是从为上帝的荣耀而活的生活中，产生出的個人見證。这封书信的內容融入了彼得一生中的许多事的结构。
This
letter is also associated with Silas (Silvanus, 1 Peter 5:12). He was one of the “chief men” in the
early church (Acts 15:22)
and a prophet (Acts 15:32).
This means that he communicated God’s messages to the congregations as he was
directed by the Holy Spirit (see 1 Cor. 14). The apostles and prophets worked
together to lay the foundation of the church (Eph. 2:20), and, once that foundation was laid,
they passed off the scene. There are no apostles and prophets in the New
Testament sense in the church today. 信中提出与西拉有关（全名叫西瓦努(Silvanus)，彼得前书 5:12）。他是早期教会的“领袖”之一（使徒行传 15:22）和先知（使徒行传 15:32）。这意味着他按照圣灵的指示将上帝的信息传达给会众（见 哥林多前書 14章）。使徒和先知共同努力奠定了教会的基础（以弗所書 2:20），一旦教會基础奠定後，他们就离开现场。今天的教会中再没有新约意義上的使徒和先知。
It is
interesting that Silas was associated with Peter’s ministry, because originally
he went with Paul as a replacement for Barnabas (Acts 15:36–41). Peter also mentioned John Mark (1
Peter 5:13) whose failure
on the mission field helped to cause the rupture between Paul and Barnabas.
Peter had led Mark to faith in Christ (“Mark, my son”) and certainly would
maintain a concern for him. No doubt one of the early assemblies met in John
Mark’s home in Jerusalem
(Acts 12:12). In the end,
Paul forgave and accepted Mark as a valued helper in the work (2 Tim. 4:11).西拉与彼得的事工的配搭很有趣，因为在最初西拉代替巴拿巴和保罗一起作旅遊傳道（使徒行传 15：36-41）。彼得还提到了约翰 · 马可（彼得前书 5:13），馬可在宣教领域的失败导致了保罗和巴拿巴之间的决裂。彼得带领马可信了基督（“马可，我的儿子”），当然顯示彼得一直关心他。毫无疑问，早期的一个著名的聚会場所是在约翰马可在耶路撒冷的家中举行的（使徒行传 12:12）。最后，保罗原谅马可，并接受馬可作为他職事中有价值的助手（提摩太後書 4:11）。
Peter
indicated that he wrote this letter “at Babylon”
(1 Peter 5:13) where there
was an assembly of believers. There is no evidence either from church history
or tra[1]dition
that Peter ministered in ancient Babylon
which, at that time, did have a large community of Jews. There was another town
called “Babylon”
in Egypt,
but we have no proof that Peter ever visited it. “Babylon” is probably another name for the
city of Rome,
and we do have reason to believe that Peter ministered in Rome and was probably martyred there. Rome is called “Babylon” in Revelation
17:5 and 18:10. It was not
unusual for persecuted believers during those days to write or speak in “code.” 彼得表示他在“巴比伦”（彼得前书 5:13）写这封信，那里有一群信徒。教会历史或传统都没有证据表明彼得在古代巴比伦服事，当时巴比伦确实有庞大的犹太人社区。在埃及还有叫“巴比伦”的城镇，但我们没有证据表明彼得曾经去过那里。 “巴比伦”可能是罗马城的另一个名字，我们深信彼得曾在罗马传道，很可能在那里殉道。在启示录 17章5 節和18章10節中曾稱罗马为“巴比伦”。在那些日子里，受迫害的信徒用“代码”來写作或说话并不罕见。
In
saying this, however, we must not assign more to Peter than is due him. He did
not found the church in Rome
nor serve as its first bishop. It was Paul’s policy not to minister where any
other apostle had gone (Rom. 15:20);
so Paul would not have ministered in Rome
had Peter arrived there first. Peter probably arrived in Rome after Paul was
released from his first imprisonment, about the year AD 62. First Peter was
written about the year 63. Paul was martyred about 64, and perhaps that same
year, or shortly after, Peter laid down his life for Christ. 然而，如此來说我们不能再加重给彼得超过他应負擔的。他没有在罗马建立教堂，也没有担任第一任主教。保罗的政策是不在其他使徒去过的地方事奉（罗马书 15:20）。所以如果彼得先到那里，保罗就不会在罗马传道。彼得可能是在保罗第一次监禁后，于公元 62 年左右被释放后抵达罗马的。彼得前書写于 63 年左右。保罗在 64 年左右殉道，也许是同年或不久之后，彼得为基督献出了自己的生命。
2. The Recipients
(1:1) 2. 收信者 (1:1)
Peter
called them “strangers” (1 Peter 1:1), which means “resident aliens,
sojourners.” They are called “strangers and pilgrims” in 1 Peter 2:11. These people were citizens of
heaven through faith in Christ (Phil. 3:20),
and therefore were not permanent residents on earth. Like Abraham, they had
their eyes of faith centered on the future city of God (Heb. 11:8–16). They were in the world,
but not of the world (John 17:16). 彼得称收信者为“外地人”（彼得前书 1:1），意思是“寄居的外鄉人，寄居的”。在彼得前书 2章11節 中，他们被称为“陌生人和朝圣者”。他們因信基督而成为天国的公民（腓立比书 3:20），因此不是世上的永久居民。像亚伯拉罕一样，他们的信心之眼的中心在上帝未来的城市上（希伯來書 11:8-16）。他们雖然在世上，但不属于這世界（约翰福音 17:16）。
Because
Christians are “strangers” in the world, they are considered to be “strange” in
the eyes of the world (1 Peter 4:4). Christians have standards and values
different from those of the world, and this gives opportunity both for witness
and for warfare. We will discover in this epistle that some of the readers were
experiencing suffering because of their different lifestyle. 因为基督徒在世上是“陌生人”，所以他们在世人眼中，认为是“陌生人” （彼得前书 4：4）。基督徒的标准和价值观与世人不同，这为见证和争战產生了机会。我们会在这封书信中发现，有些读者因生活方式不同而正在经历苦难。
These
believers were a “scattered” people as well as a “strange” people. The word
translated “scattered” (diaspora) was a technical term for the Jews who lived
outside of Palestine.
It is used this way in John 7:35
and James 1:1. However, Peter’s use of this word does not imply that he was
writing only to Jewish Christians, because some statements in his letter sug[1]gest
that some of his readers were converted out of Gentile paganism (1 Peter 1:14,
18; 2:9–10; 4:1–1). There was undoubtedly a mixture of both Jews and Gentiles
in the churches that received this letter. We will notice a number of Old
Testament references and allusions in these chapters 这些收信的信徒是“分散”的，也是“陌生的”。译作“分散（diaspora）”這词是指稱居住在巴勒斯坦以外的犹太人。這詞在约翰福音 7章35 節和雅各书 1章1節中以同樣方式稱謂。然而，彼得使用这词，并不意味着他只写给犹太基督徒，因为他信中的一些陈述表明，他的一些读者已经从外邦异教中回歸（彼得前书 1:14, 18; 2:9 –10；4:1–1)。毫无疑问，收到这封信的教会中，既有犹太人也有外邦人。在这些章节中，我们会注意到许多旧约的引用和典故。
These
Christians were scattered in five different parts of the Roman
Empire, all of them in northern Asia Minor
(modern Turkey).
The Holy Spirit did not permit Paul to minister in Bithynia (Acts 16:7), so he did not
begin this work. There were Jews at Pentecost from Pontus and Cappadocia
(Acts 2:9), and perhaps they carried the gospel to their neighboring province.
Possibly Jewish believers who had been under Peter’s ministry in other places
had migrated to towns in these provinces. People were “on the move” in those
days, and dedicated believers shared the Word wherever they went (Acts 8:4). 这些基督徒分散在罗马帝国的五个不同地区，都在小亚细亚北部（现代土耳其）。圣灵不允许保罗在庇推尼去服事（使徒行传 16:7），所以他没有开始这项工作。在五旬节有来自本都和加帕多家的犹太人（使徒行传 2:9），也许他们将福音带到了邻近的省份。可能曾在其他地方受过彼得事工的犹太信徒，已经迁移到这些省份的城镇。那时人们“在流动”，献身的信徒无论走到哪里都在分享上帝的福音（使徒行传 8:4）。
The
important thing for us to know about these “scattered strangers” is that they
were going through a time of suffering and persecution. At least fifteen times
in this letter Peter referred to suffering, and he used eight different Greek
words to do so. Some of these Christians were suffering because they were
living godly lives and doing what was good and right (1 Peter 2:19–23; 3:14–18; 4:1–4, 15–19). Others were suffer[1]ing
reproach for the name of Christ (1 Peter 4:14)
and being railed at by unsaved people (1 Peter 3:9–10). Peter wrote to
encourage them to be good witnesses to their persecutors, and to remember that
their suffering would lead to glory (1 Peter 1:6–7; 4:13–14; 5:10). 对我们来说，重要的是要了解这些“四散的陌生人”，他们正在经历一段苦难和迫害的时期。彼得在这封信中至少有十五次提到苦难，他用了八个不同的希腊词来表达。其中一些基督徒正在受苦，因为他们过着敬虔的生活，做着美好和正确的職事（彼得前书 2：19-23；3：14-18；4：1-4、15-19）。其他人因基督的名而受辱（彼得前书 4:14），并被未得救的人辱骂（彼得前书 3:9-10）。彼得写信鼓励他们为迫害他们的人作好见证，并记住他们的苦难会带来荣耀（彼得前书 1：6-7；4：13-14；5：10）。
But
Peter had another purpose in mind. He knew that a “fiery trial” was about to
begin—official persecution from the Roman Empire
(1 Peter 4:12). When the
church began in Jerusalem,
it was looked on as a “sect” of the traditional Jewish faith. The first
Christians were Jews, and they met in the temple precincts. The Roman
government took no official action against the Christians since the Jewish
religion was accepted and approved. But when it became clear that Christianity
was not a “sect” of Judaism, Rome
had to take official steps. 但彼得心里还有另一个目的。他知道一场“火热的审判”即将开始 — 来自罗马帝国的官方迫害（彼得前书 4:12）。当教会在耶路撒冷开始时，教會视为传统犹太信仰的“教派”。第一批基督徒是犹太人，他们在圣殿区相遇。自从犹太宗教被接受和认可以来，罗马政府没有对基督徒采取任何官方行动。但是，当基督教不是犹太教的“教派”这一事实变得明确时，罗马政府不得不采取官方措施。
Several
events occurred that helped to precipitate this “fiery trial.” To begin with,
Paul had defended the Christian faith before the official court in Rome (Phil. 1:12–24). He had been released but
then was arrested again. This second defense failed, and he was martyred (2
Tim. 4:16–18). Second, the
deranged emperor, Nero, blamed the fire of Rome (July AD 64) on the Christians, using
them as a scapegoat. Peter was probably in Rome about that time and was slain
by Nero, who had also killed Paul. Nero’s persecution of Christians was local
at first, but it probably spread. At any rate, Peter wanted to prepare the
churches. 发生了几起事件，促成了这场“火热的审判”。首先，保罗在罗马的官方法庭上为基督教信仰辩护（腓立比 1:12-24）。保羅已被释放，但随后再次被捕。这第二次申辯失败了，他殉道了（提摩太後書 4:16-18）。其次，精神错乱的羅馬皇帝尼禄，将罗马大火的責任（公元 64 年 7 月）归咎于基督徒，将他们作为替罪羊。彼得大概在那个时候在罗马，被尼禄杀死，尼禄也杀了保罗。尼禄对基督徒的迫害起初是局部的，但很可能蔓延开来。无论如何，彼得想要预备為教会作防範。
We must
not get the idea that all Christians in every part of the empire were going
through the same trials to the same degree at the same time. It varied from
place to place, though suffering and opposition were pretty general (1 Peter
5:9). Nero introduced official persecution of the church, and other emperors
followed his example in later years. Peter’s letter must have been a tremendous
help to Christians who suffered during the reigns of Trajan (98–117), Hadrian
(117–138), and Diocletian (284–305). Christians in the world today may yet
learn the value of Peter’s letter when their own “fiery trials” of persecution
begin. While I personally believe that the church will not go through the
tribulation, I do believe that these latter days will bring much suffering and
persecution to the people of God. 我们绝不能认为在羅馬帝国各地的所有基督徒，都在同一时间以同样的程度经历同样的考验。它因地而异，尽管苦难和反对相当普遍（彼得前书 5:9）。尼禄引入了官方对教会的迫害，后来的其他皇帝也效仿他的榜样。彼得的信一定对在图拉真 “Trajan”（98-117）、哈德良 “Hadrian”（117-138）和戴克里先 “Diocletian”（284-305）等羅馬君王统治期间受苦的基督徒有极大的帮助。当今世界的基督徒可能会在他们自己遭受迫害的“火热试炼”开始时，了解彼得书信的价值。虽然我个人相信教会不会经历灾难，但我相信这末世会给上帝的子民带来很多苦难和逼迫。
It is
possible that Silas was the bearer of this letter to the believers in the
provinces, and also the secretary who wrote the epistle. 西拉可能是帶这封信给各省信徒的人，也是写这封书信的秘书。
3. The Message (5:12) 3. 信中的內容 (5:12)
First
Peter is a letter of encouragement (1 Peter 5:12). We have noted that the theme of suffering runs
throughout the letter, but so also does the theme of glory (see 1 Peter 1:7–8,
11, 21; 2:12; 4:11–16; 5:1, 4, 10–11). One of the encouragements that Peter
gives suffering saints is the assurance that their suffering will one day be
transformed into glory (1 Peter 1:6–7; 4:13–14;
5:10). This is possible
only because the Savior suffered for us and then entered into His glory (1
Peter 1:11; 5:1). The
sufferings of Christ are mentioned often in this letter (1 Peter 1:11; 3:18; 4:1, 13; 5:1). 彼得前书是鼓励信徒的書信（彼得前书 5:12）。我们已经注意到，贯穿整封书信的主题是苦难，但後來轉變成荣耀也是它的主题（见 彼得前书 1：7-8、11、21；2：12；4：11-16；5：1、4 , 10-11)。彼得给受苦圣徒的鼓励之一，是确信他们的苦难总有一天会转变为荣耀（彼得前书 1：6-7；4：13-14；5：10）。这是可能的，因为救主为我们受苦，然后进入他的荣耀（彼得前书 1：11；5：1）。这封信中经常提到基督的苦难（彼得前书 1:11；3:18；4:1, 13；5:1）。
Peter
is preeminently the apostle of hope, as Paul is the apostle of faith and John
of love. As believers, we have a “living hope” because we trust a living Christ
(1 Peter 1:3). This hope enables us to keep our minds under control and “hope
to the end” (1 Peter 1:13)
when Jesus shall return. We must not be ashamed of our hope but be ready to
explain and defend it (1 Peter 3:15).
Like Sarah, Christian wives can hope in God (1 Peter 3:5, where “trusted”
should be translated “hoped”). Since suffering brings glory, and because Jesus
is coming again, we can indeed be hopeful! 彼得是有盼望的使徒，正如保罗是具有信心的使徒，约翰是爱的使徒。作为信徒，我们有一个“活着的盼望”，因为我们相信復活的基督（彼得前书 1:3）。这种希望使我们能够控制自己的思想，并在耶稣再来的时段中“盼望到底”（彼得前书 1:13）。我们不应该为我们的希望感到羞耻，而是准备好解释和捍卫它（彼得前书 3:15）。像撒拉一样，基督徒妻子可以寄希望于上帝（彼得前书 3:5，其中“信任”应翻译为“希望”）。既然苦难带来荣耀，也因为耶稣再来，我们确实可以充满希望！
But
suffering does not automatically bring glory to God and blessing to God’s
people. Some believers have fainted and fallen in times of trial and have
brought shame to the name of Christ. It is only when we depend on the grace of
God that we can glorify God in times of suffering. Peter also emphasized God’s
grace in this letter. “I have written to you briefly, encouraging you and
testifying that this is the true grace of God. Stand fast in it” (1 Peter 5:12 niv). 但苦难不会自动给上帝带来荣耀，也不会自动给上帝的子民带来祝福。有些信徒在试炼中昏迷倒地，使基督的名蒙羞。只有依靠上帝的恩典，我们才能在苦难中荣耀上帝。彼得在这封信中也强调了上帝的恩典。 “我已经简短地写信给你們，鼓励你們, 并见证这是上帝真正的恩典。在其中要站稳脚跟”（彼得前书 5:12 新國際版）。
The
word grace is used in every chapter of 1 Peter: 1:2, 10, 13; 2:19 (“thankworthy”), 20 (“acceptable”); 3:7; 4:10; 5:5, 10, 12. Grace is God’s
generous favor to undeserving sinners and needy saints. When we depend on God’s
grace, we can endure suffering and turn trials into triumphs. It is grace alone
that saves us (Eph. 2:8–10). God’s grace can give us strength in times of trial
(2 Cor. 12:1–10). Grace enables us to serve God in spite of difficulties (1
Cor. 15:9–10). Whatever begins with God’s grace will always lead to glory (Ps.
84:11; 1 Peter 5:10). 恩典一词出现在彼得前书的每一章：1:2,10,13； 2:19（“值得感谢”），20（“可以接受”）； 3:7； 4:10； 5:5,10,12. 恩典是上帝对不配得的罪人, 和有需要的圣徒的慷慨施捨的恩惠。当我们依靠上帝的恩典时，便可以忍受苦难，并将试炼变成胜利。只有恩典才能拯救我们（弗 2:8-10）。上帝的恩典可以在考验中给我们力量（林后 12:1-10）。恩典使我们能够在困难中侍奉上帝（林前 15:9-10）。凡以上帝的恩典开始的，总会引向荣耀（诗篇 84:11；彼得前书 5:10）。
As we
study 1 Peter, we will see how the three themes of suffering, grace, and glory
unite to form an encouraging message for believers experiencing times of trial
and persecution. These themes are summarized in 1 Peter 5:10, a verse we would
do well to memorize. 当我们研讀彼得前書這卷书信时，我们将看到苦难、恩典和荣耀这三个主题如何结合起来，为经历考验和迫害的信徒形成鼓舞人心的信息。这些主题在彼得前书 5:10 中进行了总结，这是我们最好要熟悉, 记住的经文。
The
cynical editor and writer H. L. Mencken once defined hope as “a pathological
belief in the occurrence of the impossible.” But that definition does not agree
with the New Testament meaning of the word. True Christian hope is more than
“hope so.” It is confident assurance of future glory and blessing. 愤世嫉俗的编辑, 兼作家H·L·門肯 (H. L. Mencken) 曾将盼望定义为“对不可能发生的病态信念”。但这个定义与新约中这个词的含义不一致。真正的基督徒盼望不仅仅是“希望如此”。它是对未来荣耀和祝福的自信確據。
An Old
Testament believer called God “the hope of Israel” (Jer. 14:8). A New
Testament believer affirms that Jesus Christ is his hope (1 Tim. 1:1; see Col.
1:27). The unsaved sinner is “without hope” (Eph. 2:12), and if he dies without Christ, he will
be hopeless forever. The Italian poet Dante, in his Divine Comedy, put this
inscription over the world of the dead: “Abandon all hope, you who enter here!” 一位旧约信徒称上帝为“以色列的盼望”（耶 14:8）。新约信徒肯定耶稣基督是他的希望（提前 1:1；见 西 1:27）。未得救的罪人“没有希望”（弗 2:12），如果他没有信基督就死了，他将永远没有希望。意大利诗人但丁在他的《神曲》中为死人的世界写下了这样的墳墓碑文： “放弃所有希望，进入这里的人！”
This
confident hope gives us the encouragement and enablement we need for daily
living. It does not put us in a rocking chair where we complacently await the
return of Jesus Christ. Instead, it puts us in the marketplace, on the
battlefield, where we keep on going when the burdens are heavy and the battles
are hard. Hope is not a sedative; it is a shot of adrenaline, a blood
transfusion. Like an anchor, our hope in Christ stabilizes us in the storms of
life (Heb. 6:18–19), but
unlike an anchor, our hope moves us forward, it does not hold us back. 这种信心的盼望, 给了我们日常生活所需的鼓励和支持。它不会让我们坐在摇椅上，自满地等待耶稣基督的再来。相反，它把我们放在市场上，在战场上，当我们肩负重担、战斗艰难时，是我们继续前进的動力。希望不是镇静剂；这是一针肾上腺素，一种输血。就像锚一样，我们在基督里的盼望, 使我们在生命的风暴中站立稳固（来 6:18-19），但又不像锚，我们的盼望推动我们前进，它不会阻碍我们。
It is
not difficult to follow Peter’s train of thought. Everything begins with salvation,
our personal relationship to God through Jesus Christ. If we know Christ as
Savior, then we have hope! If we have hope, then we can walk in holiness and in
harmony. There should be no problem submitting to those around us in society,
the home, and the church family. Salvation and sub[1]mission are
preparation for suffering; but if we focus on Christ, we can overcome, and God
will transform suffering into glory 跟随彼得的思路并不难。一切都从救恩开始，我们通过耶稣基督与上帝建立个人关系。如果我们知道基督是救主，那么我们就有希望！如果我们有盼望，那么我们就能在圣洁及和谐中行走。在社会、家庭和教会家庭中顺服我们周围的人应该没有问题。救恩和降服是为苦难做准备；但如果我们专注于基督，我们就能得胜，上帝会把苦难变成荣耀
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