| 1 Peter 2:1–3 |
彼得前书2:1-3 |
| 1 So put away all malice and all deceit and hypocrisy and envy and all slander. 2 Like newborn infants, long for the pure spiritual milk, that by it you may grow up into salvation— 3 if indeed you have tasted that the Lord is good. |
1 所以要除去一切恶毒、一切诡诈、虚伪、嫉妒和一切毁谤的话， 2 像初生婴孩爱慕那纯净的灵奶，好叫你们靠它长大，进入救恩； 3 因为你们已经体验过主是美善的。 |
| Introduction |
引言 |
| We are back to our series on 1 Peter this week after a three-week mini series on lament and what to say, where to look, and what to do when suffering is great. |
在过去三周的讲道系列中，我们讲到了哀叹，讲到痛苦如山的时候该说什么，该看哪里，该做什么。本周我们又回到彼得前书的讲道系列。 |
| It is important to set the context. Peter explained that this letter is the true grace of God and they are to stand firm upon it. There is both an indicative and an imperative structure to this verse. Stand on what God has given. The opening of the letter has the same amazing theological structure. Verses 3-12 of chapter 1 and verses 4-10 of chapter 2 are the indicative of what God has done. 1:13-2:3 is the imperative of what they are supposed to do. |
设定上下文很重要。 彼得解释说，这封信讲的是神真正的恩典，他们要站稳在这上面。 这节经文有陈述式和命令式两种结构。 站在神所赐的基础上。 信的开头有同样惊人的神学结构。 一章3-12节和二章4-10节是神所做的事情的陈述。1:13-2:3是他们应该做什么事情的命令。 |
| 1:3-12 Because You Are the Saved People of God who have an imperishable hope (1:3-5), an inexpressible joy (1:6-9), and a profound sense of privilege (1:10-12). |
1:3-12 因为你们是神所救赎的子民，有永活的盼望（1:3-5），有无法形容的喜乐（1:6-9），有深刻的殊荣感（1:10-12）。 |
| 1:13-2:3 Therefore, Live like the Saved Children of God, Hope Fully (v. 13), Be Holy (vv. 14-16), Fear God (vv. 17-21), Love One Another (vv. 22-25), and Long for the Milk of the Word to Grow Up into Salvation (2:1-3) |
1:13-2:3 因此，要活得像神所救赎的儿女，要满心盼望（13节），要圣洁（14-16节），要敬畏神（17-21节），要彼此相爱（22-25节），要爱慕道的灵奶长大，进入救恩（2:1-3）。 |
| 2:4-10 Because you are the Saved People of God, a Spiritual House of Priests Proclaiming the Excellencies of the One Who Saved You |
2:4-10 因为你们是神所救赎的子民，是祭司的灵宫，要宣扬那救你们的主的功绩。 |
| The commands move from our vertical relationship with God (hope, be holy, fear our Father) and moves to the horizontal relationship with fellow children of God (love one another) and now he builds to a climax that talks about growing up into salvation through drinking deeply of the word of God. |
这些命令从我们与神的纵向关系（盼望、圣洁、敬畏我们的父），转到与同为神儿女的横向关系（彼此相爱），现在他建立了一个高潮，讲到通过深深畅饮神的话语，长大进入救恩。 |
| Outline |
纲要 |
| 1.Put Away (2:1) |
1.除去（2:1） |
| 2.Long For (2:2) |
2.爱慕（2:2） |
| 3.Grow Up (2:2) |
3.长大（2:2） |
| 4.Taste the Goodness (2:3) |
4.品尝美善之味（2:3） |
|
| 1. Put Away (2:1) |
1. 除去（2:1） |
| “So put away all malice and all deceit and hypocrisy and envy and all slander.” |
“所以要除去一切恶毒、一切诡诈、虚伪、嫉妒和一切毁谤的话。” |
| Peter begins with a participle for “putting off” followed by five vices that fill out the content of what should be laid aside or put off. The participle “putting away” or “laying aside” is a word picture for believers putting off the sins of their old lives as if they were dirty, stained, soiled garments. |
彼得以“除去”的分词开头，后面跟着五种恶习，补充说明了应该除去或放下的内容。 分词“除去”或“放下”，形像地描绘信徒把旧生命中的罪孽当作脏污、污点、污秽的衣裳来脱去。 |
| But isn’t it interesting what sins Peter highlights. He does not go after sins like sexual immorality and drunkenness. Instead, Peter goes after five specific sins: “malice, deceit, hypocrisy, envy, and slander.” |
但彼得所强调的罪是不是很有趣呢。 他不去追究性不道德和醉酒等罪。 相反，彼得去追究五项具体的罪过： "恶毒，诡诈，虚伪，嫉妒，和毁谤" |
| Why? There are two answers. First, sexual immorality and drunkenness are obviously wrong and would not be tolerated in the Christian community. Everyone would already agree that they were wrong. They had stopped doing those things and they were being slandered by those that they used to do those things with: 3 For the time that is past suffices for doing what the Gentiles want to do, living in sensuality, passions, drunkenness, orgies, drinking parties, and lawless idolatry. 4 With respect to this they are surprised when you do not join them in the same flood of debauchery, and they malign you; 5 but they will give account to him who is ready to judge the living and the dead (1 Pet 4:1-5). |
为什么？ 有两个答案。 首先，性不道德和醉酒显然是错的，不见容于基督教社区。 每个人可能都已经同意这些行为是不对的。 他们已经不再做这些事情了，他们倒是被那些曾经和他们一起做这些事情的人毁谤： 3 因为你们过去随从教外人的心意，行邪淫、私欲、醉酒、荒宴、狂饮和可憎拜偶像的事，时候已经够了。 4 他们见你们不再与他们同奔那纵情放荡的路，就觉得奇怪，毁谤你们。5 他们必要向那位预备要审判活人死人的主交帐。（彼得前书 4:1-5）。 |
| Therefore, Peter sets his sights on sins that believers may overlook or tolerate or take less seriously. |
因此，彼得把目光投向了信徒们可能会忽略或容忍或不太重视的罪。 |
| The second answer as to why Peter highlights these sins is because they are especially good at killing love. This connection comes from the force of Peter’s logic. Notice that verse one begins with “so” or “therefore.” He is making a logical inference from the previous paragraph to this one. The previous command was to love one another with “sincere” family or brotherly love (1 Pet. 1:22). Now he begins to highlight the opposite of sincere love – the opposite of sincerity is the term “insincerity” or “hypocrisy” (1 Pet. 2:1). If malice, deceit, hypocrisy, envy and slander saturate the soil of the church’s garden, love will never grow. Let us do a brief survey of what these five terms mean and then we can see how they often appear together. |
第二个答案，为什么彼得要强调这些罪，是因为它们特别善于杀死爱。 这种联系是出于彼得的逻辑。 请注意，第一节以“所以”或“因此”开头。 他是由上一段通过逻辑推论到这一段。 前面的命令是用“真诚”的家人或兄弟之爱来彼此相爱（彼得前书1:22）。 现在他开始强调真诚的爱的反面--真诚的反面是“诡诈”或“虚伪”（彼得前书2:1）。 如果恶毒、诡诈、虚伪、嫉妒和毁谤浸透了教会花园的土壤，爱就永远不会生长。 我们先来简单了解一下这五个名词的含义，然后我们可以看到它们经常一起出现。 |
| A. Malice |
A.恶毒 |
| The first term translated “malice” is a more general term for evil that takes on a specific nuance in relational contexts. Rather than fundamentally being for others and seeking to build them up (i.e., love); malice is the disposition to turn against others and want to tear them down. It is a state of the heart that looks upon someone else as an opponent, not a team mate. How sad that someone would look at another blood-bought child of God and see them as an opponent instead of a family member. A house divided against itself will not stand. |
第一个词语翻译为 "恶毒"，是一个比较笼统的关于邪恶的词语，在关系语境中具有特定的细微差别。 不是从根本上为他人着想，寻求建造他人（即爱），恶毒是与他人为敌，想要拆毁他人的倾向。 这是一种视别人为对手而非队友的心态。 多么可悲的是，有人会把另一个上帝用血赎来的儿女看成对手，而不是家人。 家不和，事不兴。 |
| B. Deceit |
B.诡诈。 |
| The next term “deceit” focuses on words or actions that are not honest and truthful. These words or actions knowingly fall short of full truth because these words or actions have the ulterior motive of malice moving them forward. This deceit is ultimately part of a plot against someone. |
接下来的“诡诈”一词主要是指不诚实、不真实的言行。 这些言行明知故犯，没有完全的真实性，因为这些言行有不可告人的恶毒动机在推动。 这种欺骗最终成为针对某个人的阴谋。 |
| C. Hypocrisy |
C.虚伪 |
| The third term, “hypocrisy” is also an inconsistency between an inward thought and an outward word or action. In other words, it is hypocritical to pretend that they are really for their brothers and sisters, when they are really working against them and sowing rivalry, discord, and dissension. |
第三个名词 "虚伪"，也是指内在思想与外在言行的不一致。 换句话说，假装自己真的是为了兄弟姐妹，其实是在和兄弟姐妹作对，挑拨离间，搬弄是非，引发争端，这是虚伪的。 |
| Jesus often accused the Pharisees of religious hypocrisy – they pretended they were devoted to God, but they actually were doing religious deeds for personal motives (personal honor and attention). How sad that this inconsistency or play pretending would be at work in the Christian community. Love is supposed to be happening and so others act loving toward them, even while doing deceptive things to undermine them. |
耶稣经常指责法利赛人在宗教上的伪善——他们假装对上帝忠心耿耿，但实际上他们是为了个人的动机（个人的荣誉和受人关注）而做宗教活动。 这种内外不一或装模作样的游戏会在基督徒群体中发挥作用，这是多么可悲。 爱被认为是理所当然应该发生的，所以别人对他们表现出爱的样子，尽管其实是在做欺骗性的事情来破坏他们。 |
| E. Envy |
E.嫉妒 |
| The fourth term “envy” also is a prominent sin that features an attitude that is against someone else. It is a term of rivalry. You see a person like this as an opponent or adversary and so you weep when they succeed and cheer when they fail. |
第四个名词“嫉妒”也是一种突出的罪，其特点是对别人敌对的态度。 这是一个表示敌对的词。 你把这样的人看成是对手或敌手，所以当他们成功时你会哭泣，失败时你会欢呼。 |
| F. Slander |
F.毁谤 |
| The fifth term, “slander” is often the overflow of malice. It is the attempt to tear someone else down – a verbal assault on someone else’s character in untrue and unfair ways. |
第五个名词，“毁谤”往往是恶毒流溢言表。 就是企图打倒别人——以不真实、不公平的方式对别人的人格进行言语攻击。 |
| These sins are community killers. Think about some of the ways that these sins can kill community. Deceit can be conducted in one’s presence – speak in kind terms to their face, but because of envy and malice within, this hypocrisy will come out when they criticize that person or complain about that person when they are absent and not there to defend themselves. In Christian communities, this deceit can be cloaked as “concern” or even a “prayer request” (see Peter Davids commentary here, p. 81). |
这些罪都是破坏社群团结的杀手。 想一想这些罪会以何种方式杀死一个社群。 欺骗可以当着一个人的面进行——当着他们的面说好话，但当那个人不在场，或不在那里为自己辩护的时候，由于内心的嫉妒和恶毒，他们就会批评或埋怨那个人，这种虚伪就表现出来了。 在基督教团体中，这种欺骗可以披上“关心”的外衣，甚至是“祷告请求”的外衣（见彼得-戴维兹注释第81页）。 |
| So believers must put away or lay aside the things that kill community. But it is never enough to put away something without taking something else in. The only sure fire way to get rid of deceit (adolon) is to drink in something pure – the unadulterated (dolon) word of God. |
所以，信徒必须除去或放下那些会扼杀社群的东西。 但是，光想放下而不拿起别的，那永远是不够的。 摆脱欺骗的唯一可靠的方法是喝下一些纯洁的东西——神的纯净的话语。 |
|
| 2. Long For the Pure Milk (2:2) |
2.爱慕纯净的灵奶（2:2） |
| “Like newborn infants, long for the pure spiritual milk” |
“像初生婴孩爱慕那纯净的灵奶” |
| This verse has the main point – “long for the pure spiritual milk.” The main verb is a command (imperative): “long for” or “crave,” or “desire strongly.” We should not be surprised that God can command a desire. This may strike you as strange. I cannot just “long for something” – I cannot just turn on and turn off my longings like a light switch. |
这节经文就是要点所在——"爱慕那纯净的灵奶"。 主动词是一个命令（命令式）。“爱慕”，“渴慕”或 “强烈的渴望”。 我们不应该惊讶于神可以命令一个愿望。 这可能会让你觉得奇怪。 我不能简单地“爱慕”——我不能像电灯开关一样，随意打开和关闭我的渴望。 |
| But consider the first part of the verse: “like newborn infants” (2:2). Peter is returning to the indicative truth of what God has already done. He has caused them to be born again. Now he uses imagery drawn from birth. Newborn babies long for their mother’s milk. They demand it; cry out for it; will not settle for anything less. In the same way, born again believers are begotten by God (indeed begotten by the very seed of God’s word). Born again believers will long for the milk of the word. |
但考虑到本节的第一部分：“像初生的婴孩”（2: 2）。 彼得是回到神已成就的陈述性真理。 祂已经让他们重生了。 现在他在使用出生的意象。 初生的婴孩渴慕母亲的奶水。 他们想吃奶，哭着要；别的都不管用。 同样，重生的信徒也是由神所生的（的确是由神话语的种子所生的）。 重生的信徒会渴望得到话语的乳汁。 |
| Peter calls the word “spiritual” milk so that the metaphor will become clear – he is not talking about literal milk. But it is also called “pure.” This is exactly the opposite word that shows up in verse 1. Peter calls us to put off forms of “deceit” (dolon), and he calls us to drink deeply of the “pure” (adolon) word. The word is truth unmixed with error or deceit or impurity. |
彼得称“属灵”的奶，这样比喻就会很清楚——他说的不是字面上的奶。 同时它也被称为“纯净”。 这正是第1节中出现的反义词。 彼得呼召我们除去各种形式的“诡诈” (dolon)，并呼召我们深深地吮吸“纯净” (adolon) 话语。 那话语是不搀杂错谬、诡诈或不洁的真理。 |
| The word of God is pure food from our Father – his word is absolutely essential for our holiness. Jesus prayed this very same way: “Sanctify them in your truth – your word is truth” (John 17:7). If we are truly going to love one another in ways that accord with the holiness of our God, then we need to do two things: put away the things that poison love, and drink deeply of what will cause love to flourish. |
神的道是来自我们天父的纯净的粮——祂的话语对我们的圣洁是绝对必要的。 耶稣也是这样祷告的：“求你用真理使他们成圣；你的道就是真理。”（约翰福音17:17） 如果我们真的要以神的圣洁的方式彼此相爱，那么我们就需要做两件事：除去对爱有毒的东西，并深深地喝下能使爱兴盛勃发的东西。 |
|
| 3. So You Will Grow Up (2:2) |
3.你们要长大（2:2） |
| “that by it you may grow up into salvation” |
“好叫你们靠它长大，进入救恩” |
| Peter continues the imagery and metaphor of new birth. Newborn infants that drink milk grow. It would be the most unnatural thing in the world for a baby to never grow up. As they eat and drink, their bodies grow. In the same way, Christians should grow and mature as they drink deeply of God’s word. |
彼得继续沿用新生儿的意象和隐喻。 新生儿喝奶长大。 如果一个婴儿永远长不大，那将是世界上最不自然的事情。 随着他们吃喝，他们的身体也在长大。 同样，基督徒在深饮神的话语时，也应该长大和成熟。 |
|
Main Point: Born again believers must long for the pure milk of the word in order to grow up into salvation (become what they are) |
要点：重生的信徒必须爱慕话语的纯净灵奶，才能成长，进入救恩（成为名实相符）。 |
| The word should shape the way you think and feel and talk and act. Your actions and words become biblically saturated. This was the highest compliment that Spurgeon could give the Puritan John Bunyan, “his blood flowed bib-line.” If we we are poked anywhere, we will bleed Bible because it is the single most decisive influence in our lives. But why should the Bible fill us and saturate us? Is it because we are just so disciplined? Peter gives the answer: the new birth consists of new taste buds that find the word of the Lord to be irresistible and delicious. |
神的话语应该塑造你的思维、感觉、说话和行动的方式。 你的行为和言语都变得合乎圣经。 这是司布真给清教徒约翰·班扬的最高赞誉：“他的血液中流淌着圣经”。 如果我们身上任何一个地方被戳破，我们就会流出圣经的血，因为它是我们生命中最有决定性的影响。 但是，为什么我们应该以圣经使我们充满，让我们饱和呢？ 是因为我们就是这么守规矩吗？ 彼得给出了答案：新生带来新的味蕾，发现主的话语是不可抗拒的美味。 |
|
| 4. If You Have Tasted the Goodness (2:3) |
4.若是尝过主的美善（2:3） |
| “if indeed you have tasted that the Lord is good.” |
“你们若尝过主恩的滋味，就知神是美善。” |
| The logic here is important. It is a conditional sentence using “if” that assumes the answer is “yes, they have.” Peter uses the word “if” not in order to sow seeds of doubts in their minds, but he also does not say “you all have tasted that the Lord is good.” He uses “if” so that his readers will be forced to consider whether or not they have tasted the Lord’s kindness and goodness. If they have tasted the Lord’s goodness, then they will certainly long for more. |
这里的逻辑很重要。 这是一个条件句，所用的“若”假设其答案是“是的。” 彼得用“若”字，并不是为了在他们心中埋下怀疑的种子，但他也没有说“你们都尝到主是美善。” 他用 "若"，使他的读者不得不省思自己是否尝到了主的仁慈和良善。 如果他们尝到了主的美善，那么他们一定会渴望更多。 |
| This verse is an allusion to Psalm 34:8. |
这节是引用诗篇34:8。 |
| Oh, taste and see that the Lord is good! |
你们要尝尝主恩的滋味，便知道祂是美善！ |
| Peter did not just haphazardly quote this psalm out of context. In fact, he quotes Psalm 34:13-16 later in the letter (1 Pet. 3:10-12). The entire Psalm profoundly applies to Peter’s readers. The theme of the Psalm is that the righteous can be confident that God will deliver them even when they are afflicted and suffering. They are to set their hope in God (Ps. 33:9, 23; 1 Pet. 1:13) and are to fear the Lord (Ps. 33:10, 12; 1 Peter 1:17). In fact, there is a powerful connection in the Greek version of this Psalm to the context and setting of 1 Peter. |
彼得并不是胡乱断章取义地引用这句诗篇。 事实上，他在这封信的后面中引用了诗篇34:13-16（彼得前书3:10-12）。 这一整篇诗篇深刻地适用于彼得的读者。 这篇诗篇的主题是：义人即使在受苦受难的时候，也可以确信神会拯救他们。 他们要把盼望放在神的身上（诗篇34:9, 23；彼得前书1:13），要敬畏主（诗篇34:10,12；彼得前书1:17）。事实上，这篇诗篇的希腊文版与彼得前书的上下文和写作背景有很强的联系。 |
|
| 4 I sought the Lord, and he answered me |
4我曾寻求耶和华，他就应允我 |
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and delivered me from all my fears (LXX – “all my sojournings”). |
救我脱离了一切的恐惧（希腊文版为“我的流浪”）。 |
| Remember the superscription of the Psalm - Of David, when he changed his behavior before Abimelech, so that he drove him out, and he went away. |
记得这篇诗篇的题注—— 大卫的诗，当他在亚比米勒面前装疯，他就把他赶走，于是他就走了。 |
| David is a sojourner away from the promised land and having to turn to the Lord during this time of sojourn. |
大卫当时是一个逃离应许之地的流浪者，在这段流浪的日子里，他不得不转向主。 |
| But even in hostile settings that will cause fears to rise, the sweetness and goodness of the Lord is food for the soul. The word for “goodness” is a word used for God’s very nature – the Lord is good. It follows that his word partakes of his very character or nature. It is good. |
但即便在这种令人恐惧的敌对环境中，主的甜美和良善也是灵魂的食粮。 这个“善”字是用在神的本性上——主是善的。 因之，祂的道反映了祂的性情或属性。 它是善的。 |
| Our growth does not come from some raw act of disinterested devotion, but through delight. Our born again taste buds long for the word because it is delicious to us – it is a delight. Just like a baby cries for his or her mother’s milk, so someone born of God cries for the word of God and will not be satisfied with anything else. Those who pursue more of the beauty, kindness, and goodness of the Lord are those who have already tasted those things and so delight in them that they are hungry for more. |
我们的成长不是来自于生硬无趣的奉献行为，而是来自乐此不疲。 我们重生的味蕾渴望神的道，因为它对我们来说是美味——这是一种享受。 就像婴儿哭着要吃母亲的奶一样，从神生的人也哭着要吃神的道，不会满足于其他的东西。 那些更多追求主的荣美、恩慈、良善的人，是那些已经尝到这些东西的人，他们非常喜欢这些东西，所以他们渴望得到更多。 |
| Pastor Kempton Turner had a powerful analogy for this. He said what a dying fish needs is not an instagram account or car keys or a new phone, but water. What a born again believer needs is not a body free of aches and pains or a stock market account that is flourishing, if you give him or her these things it will not satisfy. We will not accept any substitutes. Give us the word. There is nothing so sweet as God’s very word – we live by it – by every word that comes from his mouth. Nothing else gives us life. It is like salt water that leaves us more parched and dry than before. |
坎普顿-特纳牧师对此有一个有力的比喻。 他说，一条垂死的鱼需要的不是instagram账号、车钥匙或新手机，而是水。 重生的信徒需要的不是没有疼痛的身体，也不是牛气冲天的股市账户，如果你给他或她这些东西，是不会满足的。 我们不接受任何替代品。 我们只要神的道。 没有什么比神的道更甜美了——我们靠着神的道活着——靠着祂口中的每一句话。 没有别的东西能给我们生命。 别的东西就像盐水一样，我们喝了比没喝更加干渴和干燥。 |
|
| Application |
应用 |
| There was a quote from a commentator that I found striking this week. “Peter is explaining in this letter how social alienation that the Christian experiences from society is to be remedied by the genuine fellowship found within the community of believers” (Jobes, 1 Peter). In other words, when Christians feel that the world is against them because they are exiles on earth, they should find refreshing fellowship with other citizens of heaven. How devilish then, to have citizens of heaven so join in allegiance to earthly political systems that they experience alienation not from the world, but from each other. |
本周有位注释家的一段话让我感触良深。 "彼得在这封信中是在解释基督徒所经历的与世俗社会的疏离，如何通过在信徒群体中发现真正的团契来弥补"（约伯斯，彼得前书注释）。 换句话说，当基督徒感到世界因为他们是流亡在地上的人而与他们为敌时，他们应该与其他天国公民找到日益更新的交通。 那么，让天国的公民如此效忠于人间的政治制度，以至于他们体验到的不是与世界的疏离，而是彼此之间的疏离，这是多么的邪恶。 |
| When Peter also says that the Christian community as citizens of heaven will not flourish as a fellowship of believers who are exiles on this earth unless they are all eating and drinking and growing from the same source: the pure milk of the word. In other words, the fellowship of believers has to be a biblical fellowship. It cannot be conformed to the patterns of this world, but must be transformed by the renewing of our minds biblically. Therefore, we must not allow the world’s categories to define the lines of our fellowship. We must beware of drawing the lines politically or ideologically. The lines must be drawn up biblically. |
当彼得也说，作为天国公民的基督徒团体，除非他们都从同一个源头——就是纯净的道奶——吃喝成长，否则作为流亡在地上的信徒的团契就不会兴旺。 换句话说，信徒的团契必须是忠于圣经的团契。 它不能顺应这个世界的模式，而必须通过我们的心思照着圣经的更新来改变。 因此，我们不能用世界的分类来界定我们团契的界限。 我们必须对于根据政见或意识形态来划界限保持警惕。 这界限必须按照圣经的原则来划定。 |
| So Here is my fear. We are in constant danger of growing in conformity to the patterns of this world if we drink a worldly formula rather than pure biblical milk. In our current climate, Christians are often drink something that seems like milk, but it is formula from a worldly can, not the Divine Book. We often have people formed by political formulas rather than biblical milk (it is true whether the formula is Fox News or CNN). |
所以这才是我所害怕的。 如果我们喝的是属世的配方奶，而不是纯正的圣经奶，我们就会一直处于效法这个世界的危险之中。 在我们当前的环境下，基督徒常常喝的是看似纯奶的东西，但那是属世罐头里的配方奶，而不是神所赐的书。 我们常常有一些人是由政治立场而不是圣经奶塑造成形（不管是福克斯新闻还是CNN都是如此）。 |
| Think about some of the formula that Christians are being fed. |
想想基督徒喝的都有哪些配方奶吧。 |
| 1. We must beware “formula” that is laced with Critical Race Theory. |
1. 我们必须提防掺杂着批判性种族理论的“配方奶”。 |
| Critical race theory is secular system of thought that divides people according to categories of power. It teaches that there are hierarchies of power – white men, white women, black men, black women, black transgender women may be the most oppressed because they experience multiple levels of oppression. |
批判性种族理论是一种按照权力类别把人分成三六九等的世俗思想体系。 它告诉人们，权力是有等级的，依次是——白人男子、白人妇女、黑人男子、黑人妇女、黑人变性妇女可能是最受压迫的，因为ta们经历着多重的压迫。 |
| I have seen people use Critical Race Theory for its descriptive categories and for cultural analysis, but its assumptions and solutions are often unbiblical. Take one of its central definitions of racism – prejudice plus power equals racism. They say that black people cannot be racist. But this is a false, unbiblical category. Prejudice or partiality is first a matter of the heart (James 2) and it is something that all sinners can commit. When it comes to categories of power, it is true that racism in the hands of white people in this country caused catastrophic destruction and oppression for 400 years, but we must also reckon with modern power categories. Imagine an African-American accusing a white man of being a racist. It could so destroy his reputation that he gets fired. That is power. The claim could be true or false – so the firing could be just or unjust – but the fact that power is at work is undeniable. |
我见过有人用 批判性种族理论来进行描述性的分类和文化分析，但它的前提假设和解决方案往往是不符合圣经的。 采取种族主义的核心定义之一——偏见加权力等于种族主义。 他们说，黑人不可能是种族主义者。 但这是一种错误的、不符合圣经的分类方法。 偏见或偏袒首先是心的问题（雅各书2章），这是所有罪人都可能犯的。 说到权力类别，这个国家白人手中的种族主义确实曾经造成了400年的灾难性破坏和压迫，但我们也必须考量现代的权力类别。 想象一下，一个非裔美国人指责一个白人是种族主义者。 这可能会毁了他的名声，导致他被解雇。 这就是权力。 这个指责可能是真的，也可能是假的——所以解雇可能是公正的，也可能是不公的——但不可否认的是，那个非裔手中的权力发挥了作用。 |
| 2. We must beware of the “formula” of groups who want to deconstruct biblical worldviews for morality and family |
2. 有些团体想要解构道德和家庭的圣经世界观，我们必须提防他们的“配方奶”。 |
| Blacks Lives Matter as a phrase is totally a biblical truth that says people made in the image of God have value and worth. The sentence as part of an organization “Black Lives Matter” is laced with all kinds of secular agenda and unbiblical assumptions that go against Scriptural truth. If you read their documents and their platform, they really do want to deconstruct what we could call biblical morality and the biblical framework of the Christian home. That is why some African-American pastors are having a hard time preaching the gospel because some organizations see preaching the gospel as judgmental against LGBTQ policies and politics. |
黑人命贵这句话本身完全是一个合乎圣经的真理，说的是按照神的形象所造的人是有价值和尊严的。 但这句话作为 “黑人命贵”组织的一部分，掺杂着各种世俗的主张和违背圣经真理的假设。 如果你读过他们的文件和他们的纲领，他们确实想解构我们称之为圣经道德和圣经框架的基督教家园。 这就是为什么一些非裔美国牧师很难传福音的原因，因为一些组织认为传福音是对LGBTQ政策和政治的论断。 |
| 3. We must beware of the “formula” of groups who want to deconstruct biblical calls for submission to governing authorities |
3. 我们必须提防一些团体的“配方奶”，他们想解构圣经中要求服从政府当局的呼召。 |
| There is also a movement that really does celebrate anarchy. They use peaceful protests as a cover to accomplish violence and unsettle law and order. For example, on May 29, Air Force Staff Sgt. Steven Carrillo, slid the door open of a white van and opened fire on two security officers standing guard over a federal courthouse. He was part of the Boogaloo Boys, an extremist movement trying to use peaceful protests to spread fringe views and ignite a race war. |
还有一个运动，真的是在庆祝无政府主义。 他们伪装成和平抗议，却意在施行暴力，扰乱法律和秩序。 例如，5月29日，空军上士史蒂文-卡里略，滑开一辆白色面包车的车门，向联邦法院门前站岗的两名安保人员开火。 他是“布加洛男孩”中的一员，这是一个极端主义运动，试图利用和平抗议来传播偏激观点，点燃种族战争。 |
| But here is the thing. Christians will not be played like this. We can lament the unjust killing of George Floyd and stand up against police brutality because we have texts about people being made in the image of God and the call to love our neighbors. We can also lament the unjust killing of federal officers and stand up against an assassination attempt against law and order in favor of anarchy because we have texts about subjecting ourselves to the governing authorities and honoring earthly rulers. |
但重要的是。 基督徒是不会被这样玩弄的。 我们可以哀悼乔治-弗洛伊德被不公正地杀害，也可以站出来反对警察的暴行，因为我们有关于人是按照上帝的形象而造的经文，也有关于爱邻如己的呼召。 我们也可以哀叹联邦官员被不公正地杀害，也可以站出来反对刺杀图谋破坏法律和秩序而支持无政府主义的企图，因为我们有关于服从政府当局和尊重世俗统治者的经文。 |
| 4. We must beware “formula” that is filled with American Nationalism. |
4. 我们要警惕充满美国民族主义的“配方奶”。 |
| We are citizens of heaven and therefore exiles on earth. We are also political exiles and only political exiles can speak prophetically to both political parties to hold them to account to Jesus who rules over all of them – he puts his finger on everything and says “mine.” |
我们是天国的公民，因此也是流亡在人间的人。 我们也是政治流亡者，只有政治流亡者才能对两个政党说预言，让他们对统治所有政党的耶稣负责——祂把手指放在万有之上，宣告：“这都是我的。” |
| There is a reticence to call the current president to account for divisive, hurtful rhetoric. Make America Great Again is a slogan that can be so offensive and damaging. Or when he talks about other countries in reprehensible terminology. Some people do not want to say anything critical of the president or they may be labeled a democrat. That is putting an allegiance to a person and a political party above God and the word of God. If someone is reticent to oppose abortion or they may be labeled a Republican – then you have put a person, a party, and a platform above God and his word. |
对于现任总统的分裂性、伤害性言论，有相当一部分人不愿意叫他负责。 “让美国再次伟大”这个口号让人反感，破坏力十足。 或者当他用不恰当的词语谈论其它国家时， 有些人不想说任何批评总统的话，否则他们可能会被贴上民主党人的标签。 这是把对一个人和一个政党的效忠置于神和神的话语之上。 如果有人对反堕胎保持沉默，或他们可能会被贴上共和党人的标签——那么你就把一个人、一个政党和一个平台置于上帝和祂的话语之上。 |
| You can engage in politics without trusting in politics. The kingdom of God does not arrive on Air Force One. |
你不需要相信政治就可以参与政治。 神的国不会随着空军一号的到达而降临。 |
| In fact, the Bible is able to address America’s complicated history. If we ever want to act like it was all good or all bad, we are buying into secular agendas. The Bible does not do this. Some Psalms can tell the positive side of Israel’s history (God’s intervention and the good that he did like Psalm 136). But other Psalms can tell the chilling story of Israel’s disobedience and rebellion (ex., Psalm 78). Both are true. The same holds true of America. If political agendas force you into extreme polarization, you are not being honest like the Bible is (hold fast to what is good, abhor what is evil). |
实际上，圣经才是美国复杂历史问题的解药。 如果我们曾经想表现得好像这一切都是好的或者都是坏的，我们就是上了世俗的圈套。 圣经没有这样做。 有些诗篇可以讲述以色列历史中积极的一面（神的介入和祂所做的好事，如诗篇136篇）。 但其它的诗篇可以讲述以色列人不顺从和叛逆的可怕的故事（例如，诗篇78篇）。 二者都是真实的。 美国的情况也是如此。 如果政治议程迫使你陷入极端的两极化，你就不像圣经那样诚实（坚守善的，憎恶恶的）。 |
| 5. We must beware any “formula” that co-opts biblical words or gives us a distaste for biblical words |
5. 我们必须提防穿凿圣经词语或让人厌恶圣经词语的各种“配方奶” |
| We must beware formula that masquerades as a substitute for biblical truth by co-opting biblical words and telling us that they are bad through the proliferation of misleading labels. What labels do I have in mind? |
我们必须提防那些伪装成代替圣经真理的配方奶，它们通过穿凿曲解圣经的话，通过滥用的误导性标签让人觉得它们是不好的。 我想到了哪些标签？ |
| When we lob labels at each other like “Social justice warrior,” or “woke,” or “white supremacist,” “cultural Marxist,” I find that these do not lead to further clarity and conversation. All they do is throw another log on the fire of conflict and confusion and opposition. |
当我们互相抛出诸如“社会正义战士”、“清醒者”、“白人至上主义者”、“文化马克思主义者”等标签时，我发现这些并不能带来进一步的澄清和对话。 它们所起的作用的只是在冲突、混乱和敌对的火堆上再添一把柴。 |
| My experience with these terms is that they often lack definition or nuance and they tend to be applied hastily in a rush to label people and put them into opposing camps. But true blood bought children of God ought to oppose campiness and divisiveness. There ought not to be campiness in the kingdom of God. We use labels that divide us and train our taste away from biblical words and concepts. |
我个人对这些术语的体会是，它们往往缺乏明确定义，它们往往被仓促地应用，急于给人们贴上标签，把他们放到对立的阵营中。 但是真正由宝血赎来的神的儿女应当反对结党和分裂。 神的国里不应该有营私结党。 我们使用制造分裂的标签，并训练我们的品味远离圣经的话语和概念。 |
| Some want to say “just preach the gospel” and do not address “justice” issues. I find that this discussion is almost inevitably political. |
有的人想说“只传福音”，不解决“正义”问题。 我发现，这种讨论几乎是不可避免的政治化。 |
| The gospel addresses all justice issues: racism, abortion, sex trafficking, religious liberty. Racism is not a liberal issue, it is a biblical issue. Abortion is not a conservative issue, it is a biblical issue. Sex trafficking is not a liberal issue, it is a biblical issue. Religious liberty is not a conservative issue; it is a biblical issue. |
福音涉及所有关于正义的问题：种族主义、堕胎、性贩卖、宗教自由。 种族主义不是一个自由派的问题，而是一个圣经问题。 堕胎不是一个保守派的问题，而是一个圣经问题。 性贩卖不是一个自由派的问题，而是一个圣经问题。 宗教自由不是一个保守派的问题，而是一个圣经问题。 |
| God created every ethnicity and he loves every ethnicity so racism is an appalling evil. |
神创造了每一个民族，祂爱每一个民族，所以种族主义是一种骇人听闻的罪恶。 |
| God also created gender – he made them male and female – and he loves both genders. Being embarrassed to stand up for the meaning of biblical marriage or biblical gender identity means we have capitulated to political platforms or cultural winds rather than standing on the rock of Scripture. |
神还创造了性别—祂创造了男人和女人—祂爱这两种性别。 如果为圣经婚姻或圣经性别站起来发声而感到尴尬，就意味着我们屈服于政治平台或文化风潮，而不是站在圣经的磐石上。 |
| The very attempt to decry calls for justice are confusing because justice is an attribute of God – part of his very character. And righteousness and justice are the foundation of God’s throne (Ps. 89:14). Entire sections of Psalms call upon the Lord for justice for the widow, the sojourner, the orphan, and the poor (Ps. 94:1-7). We are called to plead the cause of the oppressed (Isa. 1:17). |
试图抨击正义的呼声是令人困惑的，因为正义是上帝的属性--祂性情的一部分。 公义和公平是神宝座的根基（诗篇89:14）。 有些诗篇一整段都在呼求神为寡妇、寄居者、孤儿和穷人伸冤（诗篇94:1-7）。 我们蒙召为受压迫者辩护（以赛亚书1:17）。 |
| We cannot give over the rainbow – it is a biblical covenant and the promise that explains why we have not been wiped out. So also we cannot let others co-opt a word like justice and develop a distaste for it. We just need to make sure that we are talking about biblical justice. |
我们不能放弃彩虹的记号——这是圣经的约和应许，解释了我们人类为什么没有被灭绝。 所以，我们也不能让别人穿凿曲解正义这个词，让人对它产生厌恶感。 我们只需要确保我们谈论的是圣经的正义。 |
|
| Conclusion |
结语 |
| This is the doctrine of Sola Scriptura – Scripture alone is our infallible rule of faith and authority – truth without any mixture of error. There are studies of medicine, sociology, music, astronomy that discover true things about God’s world. But there will often be a stinger in the tail – the poison of secular assumptions and solutions. Some people say that we can plunder the Egyptians (Greek Philosophy, secular science, critical race theory). But history teaches us that God’s people can plunder the Egyptians and they should use Egyptian gold to build God’s temple, but they can also use Egytian gold to build Egyptian idols (like golden calves). We cannot afford to be naïve. |
这就是“唯独圣经”的教义--只有圣经才是我们信仰的无误标准和权威——真理，不掺杂任何错谬。 医学、社会学、音乐、天文学的研究可以发现上帝所造世界中的真实事物。 但它们的尾部往往会有一根刺——属世的前提假设和解决方案的毒药。 有人说，我们可以掠夺埃及人（希腊哲学、世俗科学、批判性种族理论）。 但历史告诉我们，神的子民是可以掠夺埃及人，他们本应该用埃及的黄金来建造上帝的圣殿，但他们也可能用埃及的黄金来建造埃及的偶像（如金牛犊）。 我们不能再天真了。 |
| The world’s system will always feature false saviors. But secular systems cannot save because there is only one who can save. Jesus was the only person to ever be completely true all of the time. He never was duplicitous. He never operated with malice or deceit. He never had envy. His heart was completely given over to the will of his Father. He is the very word of God incarnate. |
属世的体系总是要假扮救世主。 但世俗的体系不能拯救人，因为唯有一人能拯救。 耶稣是唯一一个在任何时候都完全真实的人。 祂从不骗人。 祂行事从不出于恶毒和诡诈。 祂从不嫉妒。 祂的心全然顺服于父的旨意。 祂真的是上帝道成肉身。 |
| Jesus was not only perfectly free in his own life from these sins, but he was constantly attacked and assaulted with them. He was slandered as a son of the devil. He was maligned, rejected. His own family thought he was crazy, the religious leaders thought he had a demon. Jesus was delivered over to Pilate because of envy (Mark 15:10). He was reviled and slandered (1 Peter 2). But no deceit was found in his mouth. He did not revile in return. |
耶稣不仅在自己的生命中完全没有这些罪，而且祂还不断地受到这些罪的攻击和冒犯。 祂被污蔑为恶魔之子。 祂被恶意攻击，遭人弃绝。 祂自己的家人认为祂疯了，宗教领袖说祂被恶魔所附。 耶稣因为被人嫉妒而被移交给彼拉多（马可福音15:10）。 祂被人唾弃和毁谤（彼得前书2章） 但祂的口中从无诡诈。 祂没有反唇相讥。 |
| 21 For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. 22 He committed no sin, neither was deceit found in his mouth. 23 When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly. 24 He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed. 25 For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls. |
21你们就是为此蒙召，因基督也为你们受过苦，给你们留下榜样，叫你们跟随他的脚踪行。22 他从来没有犯过罪，口里也找不到诡诈。 23 他被骂的时候不还嘴，受苦的时候也不说恐吓的话；只把自己交讬给那公义的审判者。24 他在木头上亲身担当了我们的罪，使我们既然不活在罪中，就可以为义而活。因他受的鞭伤，你们就得了医治。25 你们从前好像迷路的羊，但现在已经回到你们灵魂的牧人和监督那里了。（彼得前书2:21-25） |
| All love stories tell a story about someone and the lengths they are willing to go to find their beloved – climb a mountain, swim an ocean, fight the enemy. But Jesus did. He left heaven and came to earth. He climbed every mountain, walked through every dark valley. He swallowed the full bitter cup of God’s wrath to the dregs. He crushed the serpent. He slayed the dragon. He rescued the girl and she became his bride. This story ends with the defeat of death and the devil – it ends with a feast that never ends, a new creation with ever-lasting, ever-increasing joy. |
所有的爱情故事都在讲有人为追寻他们心爱的人愿意付出一切代价——爬上高山，游过大海，打败敌人。 只有耶稣真正做到了。 祂离开天堂来到地上。 祂翻越重山，走过幽暗的深谷。 祂把神忿怒的苦杯一饮而尽。 祂打碎了蛇头。 祂屠杀了恶龙。 祂救出了女孩，她成了祂的新娘。 这个故事以打败死亡和魔鬼而告终--它以一场永不落幕的盛宴而告终，以一种新的创造与永恒的、不断增加的喜乐而告终。 |
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| Sermon Discussion Questions |
讲道讨论问题 |
| Title: Long for the Pure Milk of the Word |
标题：爱慕纯净的灵奶 |
| Text: 1 Peter 2:1-3 |
经文： 彼得前书2:1-3 |
| Outline |
纲要 |
| 1.Put Away (2:1) |
1.除去（2:1） |
| 2.Long For (2:2) |
2.爱慕（2:2） |
| 3.Grow Up (2:2) |
3.长大（2:2） |
| 4.Taste the Goodness (2:3) |
4.品尝美善之味（2:3） |
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Main Point: Born again believers must long for the pure milk of the word in order to grow up into salvation (become what they are) |
要点：重生的信徒必须爱慕话语的纯净灵奶，才能成长，进入救恩（成为名实相符）。 |
| General Questions |
一般性问题 |
| 1. What were your initial responses to the sermon? What was the Holy Spirit doing in your heart during or after the sermon? Was there a new insight gained? Any questions prompted? What did you find convicting, helpful, eye-opening, or troubling? Explain. |
1. 你对讲道的初步反应是什么？ 在讲道时或讲道后，圣灵在你心中做了什么？ 是否有了新的感悟？ 想到什么问题了吗？ 你觉得哪些地方让你信服，哪些地方对你有帮助，哪些地方让你大开眼界，哪些地方让你烦恼？ 请解释。 |
| 2. What point from the sermon landed on you with the most weight of joy or conviction? What things did you see and savor that you feel like you need to share with others? |
2. 讲道中的哪一点让你感到最大的喜悦或为罪沉痛？ 你看到了什么，品味了什么，让你觉得需要和别人分享？ |
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