Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.
Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme; or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well.
For so is the will of God, that with well doing ye may put into silence the ignorance of foolish men: as free, and not using your liberty for a cloke of maliciousness, but as the servants of God.
Honour all men. Love the brotherhood. Fear God. Honour the king.
Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward.
For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully.
For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when you do well, and suffer for it, ye take it patiently, this is acceptable with God.
For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: who did no sin, neither was guile found in this month: who, when he was reviled (note: 被惡意地評擊), reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously: who is own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteous: by whose stripes ye were healed.
For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls. (Note: and here chapter 2 ends)
Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives; while they behold your chaste conversation coupled with fear.
Whose adorning (註：那些裝飾的) let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament (註：修飾物/ 品) of a meek and quiet spirit, which is in the sight of God of great price.
For after this manner in the old time the holy women also, who trusted in God, adorned themselves (note: "after this manner"), being in subjection unto their own husbands: even as Sarah obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement.
Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.
Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous; not rending evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing.
For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: let him eschew (註：避免) evil, and do good; let him seek peace, and ensue it.
For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil.
And who is he that will harm you, if ye be followers of that which is good?
But and if ye suffer for righteousness' sake, happy are ye: and be not afraid of their terror, neither be troubled; but sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear: having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ.
For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing.
For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: by which also he went and preached unto the spirits in prison;which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.
The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.
這經文最吸引我的部份是最後的這一段。
前文論到上帝普遍性的心意和行事方式。而更精彩的是有關後面論到苦難的三個面，和有關苦難和祝福的關係：
1. 在挪亞的時候，我們常都忽略神在這時候作為受苦者的位置(不是說只有祂受苦，而是說我們沒有理會祂受苦)。我們只了解洪水帶來審判，但我們沒有留意神在這痛苦的時間，同樣的用洪水拯救了八個靈魂(藉以離開「那個世代」)。
-> 神受苦 - 水 (大災難) - 拯救(八個）靈魂
2. 基督的時候祂為人的罪受苦，從代贖的方式得以帶我們到主的面前好得拯救。死本身是一個咒詛，但基督的「死」和靈魂得救卻使一切被困窘的靈魂也有望得贖。
-> 基督受苦 - 死 - （藉福音的大能）拯救靈魂
3. 信徒們被立以後，也許也會因公義受苦。但若然信徒心裡尊基督為聖，有罪的人也有機會被帶動而回轉，藉基督的洗禮生命得贖。
-> 信徒在苦難中見證基督 - 水 (洗禮，也是表明人的「死」) - 拯救靈魂
想我們是一直受苦受害沒有錯。但這經文能夠讓我們看到我們的未知：從創世起神就一直和人同受苦楚。我們從來都不想看見洪水，從來都不想死，從來都不想離開未信之時的屬世追求。但是我們未能看見的是：沒有洪水，挪亞一家仍然活在罪惡世代中生死未卜；沒有基督的死，我們今日沒任何證據表明自己可蒙神悅納；信徒沒有為義受苦，沒有走近攻擊我們的人，他們就永遠看不到基督徒從耶穌而得的見證，沒有機會因領悟罪而抱愧蒙羞(回轉)，也難有基督徒帶他們受基督的洗禮，沒有更好機會去宣告往日屬肉體的慾念從信的一刻起就不再與他的「生」有連繫。
主，為何我要求你拿走苦難呢？求你教導我，我就不致於失卻恩典！
