2020-10-18在神的真恩典中站稳（彼得前书5:10-14）Stand Firm in the True Grace of God

Jason Meyer	杰森·迈尔
1 Peter 5:10-14	彼得前书5:10-14
Text	经文
10 And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen, and establish you. 11 To him be the dominion forever and ever. Amen.	10 但满有恩典的 神，就是在基督里召你们进入他永远荣耀的那一位，在你们受了短暂的苦难之后，必定亲自成全你们，坚固你们，赐力量给你们，建立你们。11 愿权能归给他，直到永远。 阿们。
12 By Silvanus, a faithful brother as I regard him, I have written briefly to you, exhorting and declaring that this is the true grace of God. Stand firm in it. 13 She who is at Babylon, who is likewise chosen, sends you greetings, and so does Mark, my son. 14 Greet one another with the kiss of love. Peace to all of you who are in Christ.	12 我藉着我认为忠心的弟兄西拉，简略地写了这封信劝勉你们，又向你们证实这是 神真正的恩典；要在这恩典上站立得住。 13 在巴比伦与你们同蒙拣选的，和我儿子马可都问候你们。14 你们要用爱心彼此亲吻问安。愿平安归与你们所有在基督里的人。
1. What God Will Do: Finish What He Started (v. 10-11)	1.上帝要做什么：完成祂所开始的工作（第10-11节）
2. What You Must Do: Stand Firm (v. 12)	2.你们要做什么：站立得住(第12节)
3. What the Churches Do: Greet One Another (v. 13-14)	3.教会要做什么：彼此问安（第13-14节）
Main Point	要点：
Stand Firm in the True Grace of God (as Elect Exiles)	在神的真恩典中站稳（作为蒙拣选的寄居者）。
1. What God Will Do: Finish What He Started (10-11)	1.上帝要做什么：完成祂所开始的工作（第10-11节）
10 And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen, and establish you. 11 To him be the dominion forever and ever. Amen.	10 但满有恩典的 神，就是在基督里召你们进入他永远荣耀的那一位，在你们受了短暂的苦难之后，必定亲自成全你们，坚固你们，赐力量给你们，建立你们。11 愿权能归给他，直到永远。 阿们。
A. Timeframe for Suffering	A. 苦难的时间表
Peter starts with a timeframe for suffering. We instinctively want to know how long something hard will last. He says that restoration is coming, but not until after they have suffered a little while. How do we define “a little while?” It refers to your whole life. He does not promise that would only have to endure it for a few days or months or years. You will face hostility in a fallen world for as long as you live in it.	彼得首先提出了苦难的时间表。我们本能地想知道一些困难会持续多久。他说，复兴就要来了，但要在他们短暂受苦之后。我们如何定义“短暂”？它指的是你的整个一生。他并不承诺，只需忍受几天或几个月或几年。在这堕落的世界里，只要你活在世上，你就会面临敌意。
Peter uses this term now for the second time with reference to suffering.	彼得现在第二次用这个词来形容苦难。
6 In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials	6 因此，你们要喜乐。然而，你们现今在各种试炼中或许暂时会难过，
B. Timeframe for Glory	B. 荣耀的时间表
But someone’s whole life certainly does not feel like a “little while”. The only way that “little while” works is in comparison with something else in this text – namely, eternity. This little time of suffering is compared to an “eternal glory.” The Bible takes this strategy time after time when addressing suffering. It does not pat us on the back and say, “it may go away – maybe next year will be different.” The Bible says, “suffering is hard and intense and it may feel long, but it is really a vapor compared to eternity.” The one great thing that we must do with time is put it in its proper place.	但一个人的一生，肯定不会有“短暂”的感觉。“短暂”能够成立的唯一方式就是与此经文中的另一样东西—即永恒—相比。这一小段时间的苦难和“永远的荣耀”相比。圣经在论到苦难时，一次又一次地采取了这种策略。它不会拍着我们的背说：“它可能快过去了—也许明年就不一样了。”圣经说：“苦难是艰辛的、紧张的，可能会觉得漫长，但与永恒相比，实在是过眼云烟”。我们对时间必须要做的一件大事，就是把它放在适当的位置上。
Life in a fallen world wants to bury us under the weight of all our difficulties so that we can hardly breath. It feels insufferably long. The Bible does not come along and say, “I am going to remove half of your problems so that it is not so heavy.” It gives us the hope of glory. It says all of it will be removed and it will be replaced with the weight of glory and beauty and unspeakable majesty.	堕落世界中的生命想把我们埋在所有困难的重压之下，让我们难以呼吸。感觉长得让人受不了。圣经不会出来说：“我要把你的问题拿掉一半，让它不那么沉重”。但它给我们带来了荣耀的盼望。它说，所有的一切都将被移除，取而代之的是荣耀和美丽的份量和难以言喻的威荣。
I sometimes like to think of the Christian faith as something that takes people up in an airplane or up to the top of a high mountain and enables them to view the whole landscape, the great panorama. Christians have a complete, a perfect, a whole view of life. “The world is too much with us.” That is our trouble. And we are beaten by it and defeated and immersed in it and lost. The Christian faith takes us up out of this world, and we look down upon it and see it from a different perspective.	我有时喜欢把基督教信仰看成是把人带到飞机上或高山顶上，使人能够看到整个风景，大全景。基督徒有一个完整、完全、整全的人生观。《这世界是我们的负累》这就是我们的烦恼。而我们被它打败了，被它击垮了，沉没在其中，迷失了方向。基督教信仰把我们从这个世界里带出来，我们俯视这个世界，从不同的角度看这个世界。
The Doctor shows that doctrine makes all the difference at this point in terms of dealing with the tyranny of time when it feels unbearably long, not “momentary.”	钟马田博士表明，在应对难以忍受的漫长而不是“瞬间”的时间暴虐时，基督教教义在这一点上具有重大意义。
There is only one thing to do with time, and that is to take it and put it into the grant context of eternity. When you and I look forward, ten years seems like a terribly long time. A hundred years? Impossible. A thousand? A million? We cannot envisage it. But try to think of endless time, millions upon millions upon millions of years. That is eternity. Take time and put it into that context. What is it? It is only a moment. If you look at time merely from the standpoint of your calendars and your almanacs and life as you know it in this world, it is an impossible tyranny. But put it into God’s eternity and it is nothing.	对待时间只有一个办法，那就是把它放到永恒的宏大背景中去。当你我向前看的时候，十年的时间似乎是非常漫长的。一百年呢？简直不可能。一千年？一百万年？我们无法想像。但试想无尽的时间，千百万年又千百万年的时间。那是永恒。拿起时间，把它放到这个背景中去。那是什么？那只是一瞬间。如果你仅仅从你的日历和年历以及你在这个世界上所知道的生活的角度来看时间，那就是一种难以忍受的暴政。但如果放到神的永恒里，它就什么都不是了。
C. Will We Make It?	C. 我们会成功吗？
Peter does not pull any punches when it comes to how hard suffering is, but he also does not lose the proper focus of our hope. Yes, suffering is strong, but God’s grace is stronger. He is the God of all grace (v. 10). The only way you are going to make it is the grace of God. And he is the source of all the grace. The grace that called you and the grace that keeps you and the grace that glorifies you. All of it.	在谈到苦难有多难的时候，彼得并没有保留什么，但他也没有失去我们盼望的正确焦点。是的，苦难是大的，但神的恩典更大。祂是满有恩典的神（第10节）。你要想成功，只有靠上帝的恩典。而祂是一切恩典的源头：呼召你的恩典，保守你的恩典，荣耀你的恩典。所有的一切。
a. Past Grace	a.过去的恩典
Look at the grace of “calling” in verse 10 – “called you to his eternal glory in Christ” (v. 10). Remember 1 Peter 2:9?	请看第10节“呼召”的恩典—“在基督里召你们进入他永远荣耀”（第10节）。还记得彼得前书2:9？
9 But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light	9 然而你们是蒙拣选的族类，是君尊的祭司，是圣洁的国民，是属 神的子民，为要叫 你们宣扬那召你们出黑暗入奇妙光明者的美德。
You were chosen in eternity past and called at a moment in time. You were darkness. Now you are in marvelous light. How did that happen? He chose you and called you.	你们在过去的永恒中蒙拣选，在时间的某一刻中蒙呼召。你们曾在黑暗中。现在你们在奇妙的光明中。这是怎么发生的？祂拣选你们，并呼召你们。
b. Future Grace	b. 未来恩典
And look at the grace that is coming. The God of past grace who called you to a destination is the God of future grace who will make sure you get there. “He will himself restore, confirm, strengthen, and establish you.	然后看将要来的恩典。呼召你们到既定归宿的过去恩典之神，也就是将确保你到达那里的未来恩典之神。祂必定亲自成全你们，坚固你们，赐力量给你们，建立你们。
It is almost impossible to discern every little nuance of distinction in meaning between these four terms (restore, confirm, strengthen, establish). Peter uses these terms to make the same emphatic, cumulative point: the God who called you will give you the strength to endure to the end. The perseverance of the saints is always based on God’s preservation of the saints. Peter has already told them that they are “guarded by God’s power” for this salvation that is coming (1 Peter 1:5).	几乎不可能分辨出这四个词（成全、坚固、赐力量、建立）之间的每一个细微的意义区别。彼得用这些词语来表达同一个强调性的、累积性的观点：呼召你们的神必赐给你们力量，使你们能忍耐到底。圣徒的坚忍，总是基于神对圣徒的保守。彼得已经告诉过他们，他们是“蒙神能力保守”，得着将要显现的救恩（彼得前书1:5）。
Remember Romans 8:29 – “those whom he foreknew, he predestined to be conformed to the image of his Son that he might be the first of many brothers, and those whom he predestined, he called, and those whom he called, he justified and those whom he justified, he glorified. Not he will. To be called and justified is to be as good as glorified. Why? Because we are so consistent – our follow through is so good? No. Because he is so faithful and consistent and powerful. The God of all grace has never failed. He always finishes what he starts. He who began the good work in you will be faithful to complete it. It is his grace.	记得罗马书8:29——“神预先知道的人，他就预先命定他们和他儿子的形象一模一样，使他的儿子在许多弟兄中作长子， 他预先命定的人，又呼召他们；所召来的人，又称他们为义；所称为义的人，又使他们得荣耀。”他不会。蒙召又得称为义的，就是要得荣耀的。为什么？因为我们是如此的始终如一—我们的后续工作是如此的好？不是的。因为祂是如此的信实，始终如一，无所不能。一切恩典的神从来不会失手。祂总是善始善终那在你们中间开始了美好工作的，必信实地成全它。那是祂的恩典。
“Through many dangers, toils, and snares I have already come. Tis grace has led me safe thus far and grace will lead me home” (Amazing Grace)	“经过许多危险网罗，饱受人间苦楚，此恩领我平安渡过，他日归回天府。”（《奇异恩典》）
Theology should lead to doxology. God is going to finish it. Suffering is intense, but his grace is greater. It is no accident that there is a flurry of worship here as believers call attention to his strength, not our own. The dominion or strength (kratas) is his forever. When we place ourselves us his mighty (kratian) hand (1 Pet. 5:6), he will lift us up to heaven and will not drop us on the way up.	神学应该引人颂赞神。神要结束苦难。苦难是不容易的，但祂的恩典更伟大。这里有忙乱的敬拜并不是偶然的，因为信徒们关注的是祂的力量，而不是我们自己的力量。权能（kratos）永远属于祂的。当我们把自己放在祂大能(krataian)的手中(彼前5:6)，祂就会让我们升高到天上，不会在半路上把我们丢下。
2. What We Must Do (v. 12)	2. 我们要做什么（第12节）
12 By Silvanus, a faithful brother as I regard him, I have written briefly to you, exhorting and declaring that this is the true grace of God. Stand firm in it.	12 我藉着我认为忠心的弟兄西拉，简略地写了这封信劝勉你们，又向你们证实这是 神真正的恩典；要在这恩典上站立得住。
Silvanus here is someone that we know more commonly as Silas. You may remember that he was a traveling partner with Paul on his second missionary journeys. Silas is likely the person who carried the letter.	这里的西尔瓦努斯就是我们比较熟悉的西拉。你可能还记得，他是保罗第二次宣教之旅的旅伴。西拉很可能就是送信的人。
Peter now gives his authoritative explanation of what this letter he wrote is all about. It is an exhortation and declaration – the letter constitutes the true grace of God. This letter is like a grace foundation that has been laid out for them. It is all grace – which we know means that it all came from the God of all grace. Now that the foundation has been laid, what should they do with it? Fold it up and put it away? Do not archive it – stand on it! It can hold up all the weight that you put on it. Satan will try to get you to move off of it. Stand firm. Don’t be moved.	彼得现在授权给他解释这封信的内容。这是一种劝勉和宣告—这封信构成了神的真恩典。这封信就像是为他们打下恩典的基石。这都是恩典—我们知道这意味着这一切都来自于满有恩典的神。现在基础已经打好了，他们该怎么做呢？折起来，束之高阁？不要把它放在案卷库里—要站在它上面!它可以支撑起你加在它身上的所有重量。撒旦会试图让你离开它。站稳了！不要被动摇了。
But notice that Peter does not end there. He once again cultivates unity by showing them that though they stand firm, they do not stand alone. Stand firm and stand together. Because you stand together, great one another. Other churches stand with you too. Greet them too!	但请注意，彼得并没有就此结束。他再次激发团结精神，让他们知道，虽然他们站立得住，但不要独自站立。站稳，还要站在一起。因为你们站在一起就彼此助力。其它教会也与你们一同站立。也向他们问安！
3. What the Churches Must Do (v. 13-14)	3. 教会要做什么（第13-14节）
13 She who is at Babylon, who is likewise chosen, sends you greetings, and so does Mark, my son. 14 Greet one another with the kiss of love.	13 在巴比伦与你们同蒙拣选的，和我儿子马可都问候你们。14 你们要用爱心彼此亲吻问安。
Peace to all of you who are in Christ.	愿平安归与你们所有在基督里的人。
Peter says that the church of Jesus Christ will have family greetings. The kiss of love would usually happen in the context of corporate worship when the family would gather together. This greeting is still practiced by some cultures – though perhaps Western culture has something like a handshake of great affection!	彼得说，耶稣基督的教会要有家庭式的问候。爱的亲吻通常发生在家庭聚会时的集体敬拜中。这种问候方式至今仍被一些文化所沿用—不过，也许西方文化中也有类似于握手这种非常亲切的方式吧!
Closing the letter with “peace” is very significant.	以“平安”结尾，意义非凡。
Closing the letter with a peace wish is significant. Believers in the Petrine churches were buffeted by trials and persecutions. The stress of life was significant. What believers need in such a situation is God’s peace and strength, a peace that will enable them to stand (5:12) amidst the pressures of the present evil age.5	在信的结尾写上平安的祝愿，意义重大。彼特林教会的信徒受到试炼和迫害的冲击。生活的压力很大。在这样的情况下，信徒需要的是神的平安和力量，这种平安能使他们在现今邪恶时代的压力中站立起来（5:12）。6
But I want to close by pointing out that the two words we have used at the end of the melody line are here again. Stand firm in the true grace of God as elect exiles.	但我想在最后指出，我们在旋律线结尾处用过的两个词又出现在这里。作为蒙拣选的寄居者，在上帝的真恩典中站稳。
Where do you see elect? You see the word “chosen” in verse 13. He begins and ends with this note of being chosen (1:1; 5:13).	你在哪里看到拣选？在第13节中的“蒙拣选”一词。他以这个蒙拣选的音符开始和结束（1:1；5:13）。
The “she in Babylon” is a reference to the church in Rome. We see something similar in 1 John with the chosen lady and her children (the church and believers). The church is the bride of Christ and so it is no surprise we would have a metaphor like that. Babylon the ancient city was in ruins at this point so he does not refer to the literal city of Babylon, but Babylon as the anti-god city of the Old Testament. Here Babylon is a reference to Rome.	“巴比伦的她”是指罗马的教会。我们在约翰二书中看到类似的说法，就是蒙拣选的夫人和她的儿女（教会和信徒）。教会是基督的新妇，所以我们会有这样的比喻并不奇怪。巴比伦这座古城此时已是一片废墟，所以他并不是指字面上的巴比伦城，而是指旧约中反神的巴比伦城。这里巴比伦指的是罗马。
And with “Babylon” we have another reminder that the church is in exile. Just like Israel was in exile in Babylon, Christians are exiles in Babylon once again.	而“巴比伦”又提醒我们，教会正处于流亡之中。就像当年以色列人被流放在巴比伦一样，基督徒再次被流放在巴比伦。
Elect Exiles	蒙拣选的寄居者
I would have a hard time overstating this truth today. We must always beware of nationalism. The election is often presented today as patriotism vs. socialism. But we must remember that we are exiles on earth and citizens in heaven. And there is an election that unites us. It is not our election of a president, but it is God’s election of us as his children. In America, citizens elect a president. In heaven, the King elects the citizens of heaven. We are united by God’s election, not our national election.	今天我再强调这一真理都不算过分。我们必须时刻警惕民族主义。今天的选举常常呈现为爱国主义与社会主义之争。但我们必须记住，我们是地上的寄居者，天国的公民。有一个拣选把我们团结在一起。这是不总统选举，而是神拣选我们作祂的儿女。在美国，公民拣选总统。在天国，君王拣选天国的公民。我们团结在神的拣选之下，而不是在国家的选举之下。
Again, let me be clear. I am not against voting. Many of you listening to me are citizens in America, but that is a secondary citizenship. We should participate in the election without investing this election with apocalyptic signifance. It is not ushering in the eschaton. The kingdom of God does not arrive on Air Force One. When we vote in the fear of the Lord, we can also ensure sure that the act of voting is not an act of idolatry. We must make sure that “voting for” does not mean “trusting in.”	让我再说明白一点。我不是反对投票。听我讲道的很多人都是美国的公民，但那是第二位的公民身份。我们是应该参加选举，但不应该将这次选举赋予世界末日一般的重大意义。这不是在迎接末日到来。神的国不会随着空军一号的到达而降临。当我们怀着敬畏主的心投票时，我们也可以确保投票不是在拜偶像。我们必须确认“投赞成票”并不意味着“信任”。
People keep trying to do story formation. Who are we? We are ____, we _____.	人们总是不断地编故事。我们是谁？我们是____，我们_____。
Conclusion: Babylon in the Biblical Story	结语：圣经故事中的巴比伦
A. The Cosmic Battle between Two Seeds	A. 两个后裔的宇宙大战
If we go back to last week, we are reminded that we really are part of a cosmic battle. In the Garden, Adam and Eve fell prey to the serpent’s poisonous bite, broke God’s word, and thus joined the ranks of Satan’s rebellion instead of crushing it. Conflict becomes a continuous feature of the narrative from this point on. The fall fractures all of creation. There is conflict at the horizontal level, but we must never forget the conflict at the comic level.	如果我们回顾上周，就会记得，我们真的是宇宙战役的一部分。在伊甸园里，亚当和夏娃遭蛇毒咬，违背了上帝的话语，从而加入了撒旦叛逆的行列。从这时开始，冲突就成了叙事的一个持续特征。堕落使所有的创造物发生断裂。横向上是有冲突，但我们永远不能忘记宇宙层面的冲突。
The emergence of the serpent (Gen. 3:1) and the earlier command to guard the garden (Gen. 2:15) allude to a bigger war. One of the angels, Satan, led an uprising against God along with a third of the angels. God put an end to the rebellion by casting Satan and the fallen angels to earth. Therefore, the cosmic struggle has spilled over onto the earth.	蛇的出现(创3:1)和先前的守园命令(创2:15)都暗示着一场更大的战争。一个天使撒旦带领三分之一的天使发起了一场反神的叛乱。上帝把撒旦和堕落的天使赶到地上，结束了叛乱。因此，宇宙的斗争已经蔓延到了地上。
Heaven and earth hangs in the balance in this cosmic conflict. Humanity has broken God’s word of blessing, and now God’s word will break humanity with its word of curse. The King pronounces a curse on everyone involved in this conflict: the serpent, Eve, and Adam. In the midst of the curse, however, God also speaks a word of promise: there will be warfare between two seeds: the seed of the serpent and the seed of the woman (Gen. 3:15). This is the same pairing we see in 1 John 3 – the children of the devil and the children of God. Why do you think John the Baptist calls the Pharisees a brood of vipers? He is identifying them: you are the seed of the serprent!	在这场宇宙冲突中，天地悬于一线。人类已经打破了神的祝福之言，现在神的话语将用诅咒之言打破人类。君王宣布对参与这场冲突的所有人进行诅咒：蛇、夏娃和亚当。然而，在咒诅之中，神也说出了一句应许的话：将有两个后裔之间的争战：蛇的后裔和女人的后裔（创3:15）。这也是我们在约翰一书3章中看到的配对—魔鬼的儿女和神的儿女。你认为施洗约翰为什么称法利赛人是毒蛇的种类？他是在辨认他们的身分：你们是蛇的后裔!
Not only will there be warfare, there will be a winner. The seed of the woman will come and crush the head of the seed of the serpent. This is the note we are waiting for. Benjamin Zander makes the point that none of us are tone deaf. Da, Da, Da, Da, _____. We know the note that should come. But it takes a long time. People come on the scene in the subsequent narrative that raise our expectations – could this be the one we have been waiting for? This question is answered with a false cadence. The focus on the two seeds (children of God, children of Satan) quickly becomes a focus on two cities: the city of God and the city of Satan (anti-god city).	不仅会有战争，还会有赢家。女人的后裔会来伤蛇后裔的头。这就是我们在等待的音符。本杰明-赞德提出了一个观点：我们都不是音痴。Da, Da, Da, Da, _____.我们知道接着该来的是什么音符。但这间隔了很长时间。在随后的叙述中，人们的出现让我们的期待值提高了，难道这就是我们一直在等待的那个人？这个问题等来的答案总是一场空欢喜。对两个后裔（神的儿女、撒旦的儿女）的关注很快就变成了对两个城市的关注：上帝之城和撒旦之城（反神的城市）。
B. The First City - Babel/Babylon: The Archetypal False City	B. 第一座城—巴别/巴比伦：伪城市的原型
Beginning in Genesis 11, the satanic seed joins together to build a city. This is not the first city we have seen in the narrative. Cain also built a city back in Genesis 6:17. Even more emphasis is given to the story of the city in Genesis 11. This city is an archetypal anti-god city. It is an anti-god, God-less city because it represents a consolidated rebellion against the High King of heaven and earth. The inhabitants of Babel-Babylon try to make a name for themselves by building a tower that will stretch into the heavens. The story has strong echoes back to the fall of Genesis 3. The arrogance of human pride in the garden led Adam and Eve to reach out to lay hold of supremacy on earth. The arrogance of the sin of Babel-Babylon is the attempt to gain control of not only the earth, but heaven as well.	从创世记第11章开始，撒旦的后裔联合起来建造一座城。这不是我们在叙事中看到的第一座城。早在创世记6:17，该隐也建了一座城。创世记11章更着重强调了城市的故事。这个城是反神之城的典型。这是一座反神、无神的城市，因为它代表着对天地至高君王的联合反叛。巴别-巴比伦的居民试图通过建造一座高耸入天的塔来为自己扬名。这个故事强烈地呼应创世记3章中的堕落。人类在伊甸园里的傲慢自大，导致亚当和夏娃伸出手来，想在地上占据至高无上的地位。巴别-巴比伦之罪的傲慢，是企图不仅控制人间，而且控制天堂。
This city is archetypal because the human pride and hubris that energize the activities of the city will show up again and again throughout the narrative. Thus, this city casts a long shadow over the rest of the Bible as the first of many cities that embody the same anti-god function. Therefore, the narrator introduces the city as “Babel,” which is the same name as the place that shows up so prominently in the rest of the Old Testament as “Babylon.” Therefore, T. D. Alexander recommends calling the place “Babel-Babylon” to avoid a failure to link them together. Some translations even translate the name of the city as “Babylon” (HCSB; rightly in my opinion).	这座城市之所以成为典型，是因为激发城市活动活力的人类骄傲和狂妄会在整个圣经叙事中反复出现。因此，这座城市作为众多体现同样反神功能的城市中的第一座，给圣经的其他部分留下了长长的投影。因此，叙述者将这座城市称为“巴别”，这与旧约其他地方突出显示的“巴比伦”是同一个名字。因此，T.D.亚历山大建议把这个地方称为“巴别-巴比伦”，以避免忽略它们之间的联系。有的译本甚至将这个城名译为“巴比伦”（HCSB；在我看来是正确的）。
The Lord brings a judgment upon this city and confuses the languages so that the seed of the serpent will be forced to separate into distinct groups instead of joining together in rebellion against God and the seed of the woman.	主对这个城市进行审判，混淆了他们的语言，使蛇的后裔被迫分开形成不同的群体，而不是联合起来反抗上帝和女人的后裔。
C. Seeking the True City to Come	C. 寻求真城市的到来
It is important that Abram is a sojourner throughout the narrative and never a settler. That is, Abram does not build a city and does not own any part of the Promised Land – with the magnificent exception of a burial plot. The narrative slows down considerably to describe the purchase of this burial plot showing Abraham’s faith (Genesis 23). Hebrews tells us very clearly that Abraham was not looking for an earthly city that he would build. He was looking for a heavenly city, whose builder and maker is God (Heb. 11:10, 16).	重要的是，亚伯兰在整个叙事中都是一个旅人，而绝不是一个定居者。也就是说，亚伯兰没有建造一座城市，也没有拥有应许之地的任何部分—除了买来的一块墓地之外。叙述的速度大大放慢，描述这块墓地的购买过程，显示亚伯拉罕的信心（创世记23章）。希伯来书很清楚地告诉我们，亚伯拉罕并不是在寻求建造一座地上的城市。他在寻找一座天上的城，其建造者和制造者就是神（来11:10, 16）。
D. The Rise of Jerusalem: The True City?	D. 耶路撒冷的崛起：真城市？
The ark of the covenant travelled with the people of God and came to a temporary dwelling place at Shiloh. At this point in the narrative, however, there is no city that becomes the centralized hope as the city of God. Hopes concerning David rise even higher when the ark of God comes to Jerusalem, the city of David (2 Samuel 6). It even appears as if this city will be the permanent resting place of the ark and God’s presence. David states his desire to build a house for God. God instead promises that he is going to build David a house (2 Samuel 7). David’s son is going to build the house and will have an everlasting kingdom.	约柜与神的子民同行，来到示罗的临时居所。然而，在这时的圣经叙事中，没有一个城市是中心化的盼望所在，成为上帝之城。当神的约柜来到大卫的城耶路撒冷时，在大卫身上寄予的希望就更高了（撒母耳记下6章）。甚至看来，这座城将是约柜和上帝临在的永久安息之地。大卫说出他要为神建造一座宫殿的愿望。神却应许要给大卫建造家室（撒母耳记下7章）。大卫的儿子要建造家室，将有一个永恒的国度。
The Fall of Jerusalem	耶路撒冷的陷落
Jerusalem finally falls around 586 B.C. Shockingly, it looks as though the false city has defeated the true city. Babylon, the city of the serpent, reemerges in the narrative and conquers the city of God (2 Kings 24—25). This defeat of the city of God is only a symbolic defeat. T. D. Alexander summarizes this history very clearly and crisply.	耶路撒冷终于在公元前586年左右沦陷，令人震惊的是，看起来伪城市已经打败了真城市。巴比伦，蛇的城市，在叙述中再次出现，并征服了神的城市（列王记下24—25章）。这上帝之城的失败，只是一种象征性的失败。T. D.亚历山大对这段历史的总结非常清晰明了。
When we read quickly through the continuous narrative that flows from Genesis to Kings we discover that in the time of King David, about 1000 BC, the footstool of God’s throne, the ark of the covenant, is brought to Jerusalem. With this a special relationship is established between God and the city of Jerusalem. Jerusalem becomes the capital of God’s kingdom on earth. In due course Jerusalem’s status as God’s special city is enhanced when Solomon builds a magnificent temple or divine palace. Although these historic events are clearly linked to God’s creation plan, they are not perceived as being the fulfilment of all that God intended. They merely anticipate something greater to come in the future. As the book of Isaiah reveals, the less than perfect Old Testament Jerusalem will in the future be replaced by a radically-transformed, new Jerusalem.7	当我们快速阅读从创世记到列王纪的连续叙事时，我们会发现，在大卫王时代，大约公元前1000年，神宝座的脚凳—约柜被带到了耶路撒冷。由此，神与耶路撒冷城之间建立了一种特殊的关系。耶路撒冷成为神的国度在地上的首都。在适当的时候，当所罗门建造一座宏伟的圣殿或神宫时，耶路撒冷作为神的特殊城市的地位就会得到巩固。虽然这些历史事件与神的创造计划有明显的联系，但人们并不觉得它们是神所要的一切计划的实现。它们只是期待未来更伟大者的到来。正如以赛亚书所揭示的那样，旧约中不太完美的耶路撒冷在未来将被彻底转变的新耶路撒冷所取代。8
Ezra and Nehemiah show that the return of the Jews under Cyrus and the rebuilding of the Temple falls short of the glorious return promised in the Prophets.	以斯拉记和尼希米记表明，犹太人在居鲁士统治下的回归和圣殿的重建，都没有达到先知书中所应许的荣耀回归。
Jesus’ death, resurrection, and ascension represent the hinge of the whole story. All of the promises are blood-bought at the cross and find their “yes” of fulfillment in him. He defeated sin on the cross. He crushed death itself when he emerged from the grave. The victorious king ascends on high. In the book of Luke/Acts, the ascension of Jesus is the highest peak. Everything in Luke moves toward the ascension and everything in Acts flows from the Jesus, the true King is seated on the true throne of David in the true city, the heavenly Jerusalem. He empowers the twelve by clothing them with power from on high. The day of Pentecost comes and the Holy Spirit falls upon them. Peter says that Jesus’ pouring out of the Spirit is proof that he is ascended and reigning above (Acts 2:33). As noted in the last chapter, Acts is a new conquest narrative after the pattern of Joshua. The conquest extends from Jerusalem to Samaria (Acts 1-12). The call narrative of Saul (Acts 9) provides the impetus for the spread of the gospel to the ends of the earth (Acts 13-28).	耶稣的死、复活和升天代表了整个故事的铰链。所有的应许都是在十字架上用宝血赎来的，在祂里面找到了应许的实现“是的”。祂在十字架上打败了罪。当祂从坟墓里出来的时候，祂粉碎了死亡本身。得胜的君王升至高天。在路加福音/使徒行传中，耶稣的升天是最高峰。路加福音中的一切都向着升天的方向发展，使徒行传中的一切都从耶稣身上流淌出来，真王高坐真城，天上的耶路撒冷的大卫宝座上。祂从至高处赐力量给祂的十二使徒们。五旬节到了，圣灵降临在他们身上。彼得说，耶稣浇灌圣灵是祂升天并在上面作王的证据（徒2:33）。正如前一章所指出的，使徒行传是继约书亚记的模式之后的新征服叙事。征服的范围从耶路撒冷延伸到撒玛利亚（徒1-12章）。扫罗的蒙召叙事（徒9章）为福音传到地极提供了动力（徒13-28章）。
Revelation highlights momentous victory of the Trinity (Father, Son, and Holy Spirit) as God decisively vanquishes the false trinity (Satan, beast, and false prophet). Jesus’ full glorious strength will be on display fully at the final judgment. He alone is worthy to open the scroll (Revelation 5). The seals and the bowls bring initial judgments as God’s wrath is poured out upon the earth. The Bible calls this the wrath of the Lamb.	启示录强调三位一体（圣父、圣子、圣灵）的重大胜利，因为神决定性地战胜了假三位一体（撒旦、兽、假先知）。耶稣全部荣耀的力量将在最后的审判中充分展现出来。唯有祂才配打开那书卷（启示录5章）。七印七碗带来了最初的审判，那是上帝的愤怒倾泻在地上。圣经称这是羔羊的愤怒。圣经称这是羔羊的愤怒。
Then the kings of the earth and the great ones and the generals and the rich and the powerful, and everyone, slave and free, hid themselves in the caves and among the rocks of the mountains, calling to the mountains and rocks, ‘Fall on us and hide us from the face of him who is seated on the throne, and from the wrath of the Lamb, for the great day of their wrath has come, and who can stand?’” (Rev.6:15–17).	地上的君王、大臣、军长、财主、勇士和所有作奴隶的、自由的，都藏在山洞和巖穴里。他们向山岭和巖石说：“倒在我们身上吧！ 把我们藏起来，躲避坐在宝座上那位的面，和羊羔的震怒！因为他们震怒的大日子来到了，谁能站立得住呢？”（启示录6:15–17）
E. The Resistance of Babylon	E. 巴比伦的抵抗
The archetypal anti-god city Babylon is back as part of a consolidated rebellion against the true city of God. The whole world hands over its power to the beast, but God sovereignly reigns supreme over all of this rebellion. “God has put it into their hearts to carry out his purpose by being of one mind and handing over their royal power to the beast, until the words of God are fulfilled” (Rev. 17:17).	反神的原型城市巴比伦又回来了，作为对真正的上帝之城的联合反叛的一部分。整个世界把自己的权力交给了兽，但神却主宰着这一切的叛乱。“神要众王行他的旨意，就把意念放在他们心中，叫他们同心把自己的国献给那兽，直到 神的话都实现为止。”（启示录17:17）
F. The Lamb Will Conquer	F. 羔羊要得胜
They will make war on the Lamb, but the outcome is certain: “the Lamb will conquer them, for he is Lord of lords and King of kings, and those who are with him are called and chosen and faithful” (Rev. 17:14). Babylon’s fall is certain (Revelation 18). The Jerusalem above will triumph over Babylon. This victory is won with the Word as God’s powerful weapon. This powerful weapon is Jesus. Jesus “is clothed in a robe dipped in blood, and the name by which he is called is the Word of God” (Rev. 19:13; my emphasis). He will crush the enemies of God. He has the royal scepter like a rod of iron. He has the sharp sword of the word that comes “from his mouth.” He will “tread the winepress of the fury of the wrath of God the Almighty” (Rev. 19:15). He vanquishes the beast and the false prophet and throws them into the lake of fire (Rev. 19:20).	他们要跟羔羊作战，但结局已经注定：“羊羔必胜过他们，因为他是万主之主，万王之王。那些与羊羔同在、蒙召、被选、有忠心的，也必胜过他们。”（启示录17:14）巴比伦的灭亡是必然的（启示录18章）。天上的耶路撒冷将战胜巴比伦。这胜利是以神的道为有力的武器而赢得的。这个强大的武器就是耶稣。耶稣“身穿一件浸过血的衣服，他的名字称为“ 神的道” ”（启示录19:13）祂将粉碎神的敌人。祂的权杖像一根铁棒。祂从“口中”吐出话语的利剑。祂“要踹全能 神烈怒的压酒池”（启示录19:15）。祂战胜了兽和假先知，把牠们丢在火湖里（启示录19:20）。
The nations deceived by Satan make one last ditch effort at battle and try to siege the “beloved city” but fire fell from heaven and consumed them. Satan joined the other two members of the false trinity in the lake of fire in eternal torment (Rev. 20:7–10). Jesus is the “bright and morning star” that crushes all the enemies of God as Numbers 24 foresaw (Rev. 22:16).	被撒旦欺骗的列国在战场上拼尽全力作最后的反抗，试图围攻“那蒙爱的城”，但火从天而降，将他们烧毁。撒旦与伪三位一体的另外两个成员一起在火湖中受永远的折磨（启示录20:7–10）。耶稣是“明亮的晨星”，正如民数记24章所预言的那样，粉碎了上帝的一切敌人（启示录22:16）。
Earth and sky now pass away and even death and Hades are thrown into the lake of fire along with anyone not found in the book of life (Rev. 20:11–15), which is elsewhere called the Lamb’s book of life (Rev. 13:8; 21:27). It is finally time for the heavenly city to come in a glorious unveiling (Rev. 21:2, 9–27). The tree of life found in the beginning of the story in Genesis comes back into the picture at the end (Rev. 22:1–2). All the redeemed will finally see God face to face and there will be no more cursing, crying, dying, or darkness (Rev. 22:3–6).	天地都废去了，甚至死亡和阴间也被抛在火湖里，连同那些名字没有记在生命册上的（启示录20:11–15），这生命册也称为羔羊的生命册（启示录13:8; 21:27）。天上之城终于到了荣耀揭幕的时候了（启21:2, 9–27）。创世记故事开头的生命树在结尾处又出现了（启22:1–2）。所有得赎的人终于可以面对面地见到神，不再有咒诅、哭泣、死亡和黑暗（启22:3–6）。
The Christian Ethos	基督教的精神特质
I think 1 Peter gives us something of an ethos statement for who we are. Here is what I mean. I recently read the Navy Seal Ethos. It is a statement say who they are.	我想，彼得前书给了我们一些关于我们是谁的特质声明。我的意思是这样的：我最近读了《海豹突击队精神》。这是一个声明，宣告他们是谁。
The Navy Seal Ethos - https://www.nsw.navy.mil/NSW/SEAL-Ethos/	《海豹突击队精神》 - https://www.nsw.navy.mil/NSW/SEAL-Ethos/
SEAL ETHOS	海豹突击队
The Navy Sea, Air, and Land Teams, also known as Navy SEALs, are the U.S. Navy's primary special operations force and are trained to operate in all environments for which they are named.	海军海、空、陆特种部队又称海豹突击队，是美国海军的主要特种作战部队，接受训练后可在所有环境中作战。
In times of war or uncertainty there is a special breed of warrior ready to answer our Nation’s call. Common citizens with uncommon desire to succeed. Forged by adversity, they stand alongside America’s finest special operations forces to serve their country, the American people, and protect their way of life. I am that warrior.	在战争或不确定的时期，有一种特殊的战士，准备响应我们国家的号召。平凡的公民，有着不平凡的成功欲望。在逆境中，他们与美国最优秀的特种作战部队并肩作战，为国家、为美国人民服务，保护他们的生活方式。我就是那个战士。
My Trident is a symbol of honor and heritage. Bestowed upon me by the heroes that have gone before, it embodies the trust of those I have sworn to protect. By wearing the Trident I accept the responsibility of my chosen profession and way of life. It is a privilege that I must earn every day.	我的三叉戟是荣誉和传承的象征。它是前辈英雄们赋予我的，它体现了我发誓要保护的人们对我的信任。佩戴这三叉戟，表示我接受了我所选择的职业和生活方式所赋予的责任。这是我每天必须争取的殊荣。
My loyalty to Country and Team is beyond reproach. I humbly serve as a guardian to my fellow Americans always ready to defend those who are unable to defend themselves. I do not advertise the nature of my work, nor seek recognition for my actions. I voluntarily accept the inherent hazards of my profession, placing the welfare and security of others before my own.	我对国家和团队的忠诚无可指摘。我谦卑地充当我的美国同胞的监护人，随时准备保护那些无力保护自己的人。我不宣扬我的工作性质，也不寻求对我行为的认可。我自愿接受我的职业所固有的危险，把他人的福利和安全放在自己的前面。
I serve with honor on and off the battlefield. The ability to control my emotions and my actions, regardless of circumstance, sets me apart from others. Uncompromising integrity is my standard. My character and honor are steadfast. My word is my bond.	无论在战场上还是在战场下，我都光荣地服役。无论在什么情况下，我都能控制自己的情绪和行动，这使我与他人不同。不折不扣的诚信是我的标准。我的品格和荣誉是坚定不移的。我的话就是我的誓言。
We expect to lead and be led. In the absence of orders I will take charge, lead my teammates and accomplish the mission. I lead by example in all situations.	我们期待领导别人也被人领导。在没有命令的情况下，我会负起责任，带领队友，完成任务。在任何情况下我都以身作则。
I will never quit. I persevere and thrive on adversity. My Nation expects me to be physically harder and mentally stronger than my enemies. If knocked down, I will get back up, every time. I will draw on every remaining ounce of strength to protect my teammates and to accomplish our mission. I am never out of the fight.	我永不会放弃。我在逆境中坚持不懈，茁壮成长。我的国家希望我比我的敌人在身体上更硬，精神上更强。如果被打倒了，我都会重新站起来。我会用剩下的每一丝力量去保护我的队友，去完成我们的任务。我永远不会退出战斗。
We demand discipline. We expect innovation. The lives of my teammates and the success of our mission depend on me - my technical skill, tactical proficiency, and attention to detail. My training is never complete.	我们要求严明纪律。我们期待创新。我的队友的生命和我们任务的成功取决于我—我的技术技能、战术熟练度和精益求精。我的训练永无止境。
We train for war and fight to win. I stand ready to bring the full spectrum of combat power to bear in order to achieve my mission and the goals established by my country. The execution of my duties will be swift and violent when required yet guided by the very principles that I serve to defend.	我们为战争而训练，为胜利而战斗。我随时准备发挥全方位的战斗力，以实现我的使命和祖国确立的目标。在需要的时候，我将会迅速而猛烈地执行我的职责，但也要遵循我所要捍卫的原则。
Brave SEALs have fought and died building the proud tradition and feared reputation that I am bound to uphold. In the worst of conditions, the legacy of my teammates steadies my resolve and silently guides my every deed. I will not fail.	勇敢的海豹突击队已经用战斗和死亡，建立了傲人的传统和令敌人闻风丧胆的声誉，我要奋力维护。在最糟糕的情况下，队友的传承让我坚定决心，默默地指导我的每一个行动。我永不言败。
The Christian Ethos: 1 Peter	基督教的精神特质：彼得前书
I am a Christian. A worshipper of the Triune God. Foreknown by the Father, set apart by the Spirit, sprinkled with the blood of Jesus. I live to obey Jesus. I am redeemed by the blood of the Lamb, refined in the fire of affliction, I do not see him, but I love him! Though I do not see him now, I rejoice with joy inexpressible and full of a foretaste of glory.	我是个基督徒。三位一体真神的崇拜者。由天父所预知，由圣灵分别为圣，用耶稣的宝血所洒。我活着就是为了顺从耶稣。我是被羔羊的血所救赎，在苦难的火中炼成的，我虽未曾见祂，却是爱祂!虽然我现在见不到祂，但我却有说不出的喜悦，充满了荣耀的前瞻。
I am a citizen of heaven, an elect exile. I am a child of God – by his great mercy caused to be born again to a living hope through the resurrection of Jesus Christ from the Dead. I hope fully, I’m called to be holy as the Lord is holy, I love earnestly, I fear my Father during this time of exile, I long for the pure milk of the word so I keep growing up in salvation. I have tasted that the Lord is good.	我是天国公民，是蒙拣选的寄居者。我是神的孩子—因着祂的大怜悯，藉着耶稣基督从死里复活，使我重生到永活的盼望中。我满怀盼望，我蒙召成为圣洁，正如主是圣洁，我切实相爱，在这寄居的日子里，我敬畏我的父，我渴望得到纯净的话语灵奶，让我在救恩中不断成长。我尝过主恩的滋味是美善。
I am a living stone, part of a spiritual house, a spiritual priesthood making spiritual sacrifices of praise to God. I am a Chosen Race, Royal Priesthood. A Holy Nation. People for God’s Own Possession. Called out of darkness into his marvelous light. Once not a people, now the people of God. Once strangers to the mercy of God – now I am drenched in mercy.	我是一块活石，是灵宫的一分子，是属灵的祭司，向神献上灵祭的赞美。我是蒙拣选的族类，君尊的祭司。圣洁的国民。属神的子民。蒙召出黑暗进入祂奇妙的光明。从前不是子民，现在却是神的子民。从前未蒙怜恤，现在却蒙了怜恤。
I fight to the death the sin that wages war against my soul. I honor those in authority, but fear only God and hope only in God. I was straying like a sheep, but I now belong to the Shepherd and Overseer of my soul. By his wounds I am healed. By his blood, I am forgiven and free. He left me steps to follow. He gave me a mindset to adopt. I am armed to suffer. I have brotherly love, tender heart, and a humble mind. I do not repay evil for evil. I reply with gentleness. I am not afraid of those who oppose me for I have set apart Christ as holy in my heart – hot and ready to give a reason for the hope that is in me. I am self-controlled, sober-minded. I show hospitality. Love earnestly. Use gifts to serve one another in the strength that God supplies so that God may be glorified through Jesus Christ.	我要向与我灵魂争战的死亡与罪恶争战。我尊敬掌权者，但只敬畏神，只盼望神。我曾如羊迷路，但我现在属于我灵魂的牧者和监督者。因祂受的鞭伤，我得了医治。因着祂的血，我得到了赦免和自由。祂给我留下了可以遵循的脚踪。祂给了我可取的心态。我全副武装准备受苦。我有兄弟之爱，温柔之心，谦卑之意。我不以恶报恶。我以温柔相待。我不怕那些反对我的人，因为我心中已尊基督为圣—热心地准备回答那些问我为什么心中怀有盼望的人。我要谨慎警醒。我要热情待客。切实相爱。按着神所赐的力量彼此服事，使神藉着耶稣基督得荣耀。
I am not surprised by this fiery trial. I rejoice that I bear the name of Christian and make it my aim to glorify God in that name. I entrust my soul to my Faithful Creator. I humble myself under his mighty hand. I cast all my cares on him. I am persuaded he cares for me. I resist the devil. I will not let him scare me away from Jesus! Following Jesus may cost me my life, but I have already received eternal life – the life that is truly life. After I have suffered a little while, I will be confirmed, established, strengthened, and restored – called to eternal glory in Christ. I stand firm in the true grace of God.	我对火炼的试验不以为奇怪。我欢喜我秉承了基督徒之名，并以此为目标，藉着这个名称来荣耀神。我把我的生命交托给信实的创造者。我服在祂大能的手下。我把我的一切忧虑都卸给祂。我相信祂顾念我。我抵挡魔鬼。我不容牠把我从耶稣身边吓跑!跟随耶稣可能会让我付出生命的代价，但我已经得到了永生—那才是真正的生命。在我受了短暂的苦难之后，就会得到坚固、建立、赐力量和成全—在基督里蒙召得着永远的荣耀。我在神的真恩典中站立得住。
Sermon Discussion Questions	讲道讨论问题
Title: Stand Firm in the True Grace of God	标题：在神的真恩典中站稳
Text: 1 Peter 5:10-14	经文：彼得前书5:10-14
Main Point:	要点：
Stand Firm in the True Grace of God (as Elect Exiles)	在神的真恩典中站稳（作为蒙拣选的寄居者）。
Outline	纲要
1. What God Will Do: Finish What He Started (v. 10-11)	上帝要做什么：完成祂所开始的工作（第10-11节）
2. What You Must Do: Stand Firm (v. 12)	你们要做什么：站立得住(第12节)
3. What the Churches Do: Greet One Another (v. 13-14)	教会要做什么：彼此问安（第13-14节）
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？
Discussion Questions	讨论问题
Verse 10	第10节
1. What does verse 10 mean by “a little while?” How long will we suffer?	1.第10节中的“短暂”是什么意思？我们要受多久的苦难？
2. What point of comparison does Peter use to show that suffering only lasts a little while? That is, a little while in relation to what? How is this consistent with how the New Testament talks about suffering and glory?	2. 彼得用什么样的比较来说明苦难只是短暂的？也就是说，相对什么而言是短暂的？这与新约中关于苦难和荣耀的说法如何一致？
3. What does it mean that God is the God of all grace? What is the past grace and the future grace that Peter unpacks here?	3. 满有恩典的神是什么意思？彼得在这里解读的过去的恩典和未来的恩典是什么？
Verse 11	第11节
4. Theology should lead to doxology. How do we see this principle play out in verse 11?	4. 神学应该引人颂赞神。在第11节中，我们看到这个原则是如何发挥作用的？
Verse 12	第12节
5. How does verse 12 help us interpret the entire letter of 1 Peter? What are we supposed to do with this letter after we read it?	5. 第12节如何帮助我们解读彼得前书的整封信？我们看完这封信后，应该怎么做？
Verses 13-14	第13-14节
6. Why is it significant that Peter ends the letter with peace?	6. 为什么彼得以平安结束有重大意义？
7. How does verse 13 and 14 help us see that Christians do not stand firm in isolation from each other?	7. 第13、14节如何帮助我们看到，基督徒并不是在彼此孤立的情况下站稳的？
8. Who is the chosen lady in Babylon? Why does Peter call Rome Babylon?	8. 谁是在巴比伦蒙拣选的夫人？为什么彼得称罗马为巴比伦？
Application Questions	应用问题
1. What aspects of suffering are you currently facing? What happens in your heart when you hear it referred to as a “little while?” Describe the fight of faith and how you try to put it in perspective with the hope of glory. Any advice in terms of what has helped you?	1.你目前面临哪些方面的苦难？当你听到它被称为“短暂”时，你的心里会发生什么变化？描述你信仰的争战，你如何尝试用荣耀的盼望来看待这个争战。有什么建议对你有帮助吗？
2. Verse 11 is a doxology of pure worship to God in the midst of suffering and mess. How would you describe the place of worship in your life? Does theology lead to doxology? Rarely, sometimes, or often?	2. 第11节是在苦难和混乱中对神纯粹的敬拜。你会如何描述你生命中的礼拜场所？神学会带领你赞美神吗？很少，有时，还是经常？
3. How does the storyline of Scripture and the place of Babylon help you live your life today?	3. 圣经的故事线和巴比伦对你今天的生活有什么帮助？
4. What part of the “Christian ethos” statement of 1 Peter resonates with you most? Why?	4. 彼得前书的“基督教精神特质”声明中，哪一部分最能引起你的共鸣？为什么？
Prayer Focus: Pray for a grace to stand firm together in the true grace of God as elect exiles.	祷告焦点：求主赐下恩典，让我们一起，作为蒙拣选的寄居者，在神的真恩典中站稳。