Kapitel-Kommentar
1 Peter Kapitel 3
1
1Pe 3:1-22.
繁體中文
Englisches Original
1Pe 3:1-22.
RELATIVE DUTIES OF HUSBANDS AND WIVES: EXHORTATIONS TO LOVE AND FORBEARANCE: RIGHT CONDUCT UNDER PERSECUTIONS FOR RIGHTEOUSNESS' SAKE, AFTER CHRIST'S EXAMPLE, WHOSE DEATH RESULTED IN QUICKENING TO US THROUGH HIS BEING QUICKENED AGAIN, OF WHICH BAPTISM IS THE SACRAMENTAL SEAL.
1. Likewise--Greek, "In like manner," as "servants" in their sphere; compare the reason of the woman's subjection,
1Co 11:8-10; 1Ti 2:11-14.
your own--enforcing the obligation: it is not strangers ye are required to be subject to. Every time that obedience is enjoined upon women to their husbands, the Greek, "idios," "one's own peculiarly," is used, while the wives of men are designated only by heauton, "of themselves." Feeling the need of leaning on one stronger than herself, the wife (especially if joined to an unbeliever) might be tempted, though only spiritually, to enter into that relation with another in which she ought to stand to "her own spouse
(1Co 14:34, 35,
"Let them ask their own [idious] husbands at home"); an attachment to the person of the teacher might thus spring up, which, without being in the common sense spiritual adultery, would still weaken in its spiritual basis the married relation [STEIGER].
that, if--Greek, "that even if." Even if you have a husband that obeys not the word (that is, is an unbeliever).
without the word--independently of hearing the word preached, the usual way of faith coming. But BENGEL, "without word," that is, without direct Gospel discourse of the wives, "they may (literally, in oldest manuscripts, 'shall,' which marks the almost objective certainty of the result) be won" indirectly. "Unspoken acting is more powerful than unperformed speaking" [ŒCUMENIUS]. "A soul converted is gained to itself, to the pastor, wife, or husband, who sought it, and to Jesus Christ; added to His treasury who thought not His own precious blood too dear to lay out for this gain" [LEIGHTON]. "The discreet wife would choose first of all to persuade her husband to share with her in the things which lead to blessedness; but if this be impossible, let her then alone diligently press after virtue, in all things obeying him so as to do nothing at any time against his will, except in such things as are essential to virtue and salvation" [CLEMENT OF ALEXANDRIA].
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2. 看見──意為仔細察看之時，字面作「已經密切觀察了」。
貞潔──純潔、無瑕疵、不受任何污穢。
敬畏──對丈夫敬虔的尊重。一絲不苟的貞潔，與世俗女子喧嚷、野心的性格恰成對比。
Englisches Original
2. behold--on narrowly looking into it, literally, "having closely observed."
chaste--pure, spotless, free from all impurity.
fear--reverential, towards your husbands. Scrupulously pure, as opposed to the noisy, ambitious character of worldly women.
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3. 字面作「不要讓他們的裝飾（即他們特有的裝飾）出於外面的打扮（這是那首先因墮落而帶來遮蓋之需要的性別所常有的，註，見
彼前 5:5
註釋）」云云。
辮頭髮──人為的編髮，為要引人注目。
戴──字面作「圍著戴」，即頭上如冠冕、臂上如手鐲、指上如戒指。
衣裳──華麗而昂貴的。「當以臉上羞怯的紅暈代替脂粉，以道德的價值和節制代替黃金和祖母綠」[梅利莎（Melissa）]。
Englisches Original
3. Literally, "To whom let there belong (namely, as their peculiar ornament) not the outward adornment (usual in the sex which first, by the fall, brought in the need of covering, Note, see on
1Pe 5:5)
of," &c.
plaiting--artificial braiding, in order to attract admiration.
wearing--literally, "putting round," namely, the head, as a diadem--the arm, as a bracelet--the finger, as rings.
apparel--showy and costly. "Have the blush of modesty on thy face instead of paint, and moral worth and discretion instead of gold and emeralds" [MELISSA].
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4. 卻──「倒要」。珠寶等「外面的打扮」，當女人愛這些東西時便是被禁止的，並非當她因端莊之感而使用、且不濫用時被禁。標奇立異多出於驕傲，並會為別人的信仰設下不必要的障礙。昂貴的衣著之下，可能有謙卑的心。「把自己的陶器當作銀器來用的人，是偉大的；把自己的銀子當作陶器來用的人，同樣偉大」[塞涅卡（Seneca），見阿爾福德]。
隱藏──即裏面的人，基督徒本能地從公眾眼前隱藏的。
……心──即在於那被聖靈重生並裝飾的心。這「心裏隱藏的人」是
彼前 3:3
動詞「是」的主語：希臘文作「讓那裏面的人成為他們的」，即成為他們的區別或裝飾。
……在──以那為其元素而構成、並立足其中。
不壞──不短暫，不像一切屬地的裝飾那樣染有腐朽。
溫柔安靜──溫柔，不製造紛擾；安靜，平靜地忍受別人所造成的紛擾。溫柔在於情感和感覺；安靜在於言語、表情和行動[本格爾（Bengel）]。
……神面前──神看內心，不僅看外表。
極寶貴──救贖的結果當與其所付的重價相稱
(彼前 1:19)。
Englisches Original
4. But--"Rather." The "outward adornment" of jewelry, &c., is forbidden, in so far as woman loves such things, not in so far as she uses them from a sense of propriety, and does not abuse them. Singularity mostly comes from pride and throws needless hindrances to religion in the way of others. Under costly attire there may be a humble mind. "Great is he who uses his earthenware as if it were plate; not less great is he who uses his silver as if it were earthenware" [SENECA in ALFORD].
hidden--inner man, which the Christian instinctively hides from public view.
of the heart--consisting in the heart regenerated and adorned by the Spirit. This "inner man of the heart" is the subject of the verb "be,"
1Pe 3:3,
Greek: "Of whom let the inner man be," namely, the distinction or adornment.
in that--consisting or standing in that as its element.
not corruptible--not transitory, nor tainted with corruption, as all earthly adornments.
meek and quiet--meek, not creating disturbances: quiet, bearing with tranquillity the disturbances caused by others. Meek in affections and feelings; quiet in words, countenance, and actions [BENGEL].
in the sight of God--who looks to inward, not merely outward things.
of great price--The results of redemption should correspond to its costly price
(1Pe 1:19).
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5. 這樣——以溫柔安靜之靈的裝飾裝飾自己（試比較敬虔妻子的畫像，箴31:10-31）。
仰賴——希臘文作「盼望」。「聖潔」由「盼望神（以致『聯合於』祂，希臘文）」來解釋。對神的盼望是真正聖潔的源頭[本格爾（Bengel）]。
順服——她們的裝飾在於她們的順服。虛榮被禁止（彼前3:3），因為它與女性的順服相違。
Englisches Original
5. after this manner--with the ornament of a meek and quiet spirit (compare the portrait of the godly wife,
Pr 31:10-31).
trusted--Greek, "hoped." "Holy" is explained by "hoped in (so as to be 'united to,' Greek) God." Hope in God is the spring of true holiness [BENGEL].
in subjection--Their ornament consisted in their subordination. Vanity was forbidden
(1Pe 3:3)
as being contrary to female subjection.
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6. 撒拉——信心的榜樣。
稱他為主——（創18:12）。
你們成了——希臘文作「你們已成為」：你們原為外邦人，與約無分，卻因信成為亞伯拉罕與撒拉的「兒女」。
行善，不因任何驚恐而害怕——希臘文作「撲翼驚惶」、「驚駭」。要行善，不要因任何外面的反對而陷入突發的恐慌，如同軟弱的女子容易有的那樣。本格爾（Bengel）譯為「不要害怕任何從外而來的撲翼驚恐」（彼前3:13-16）。
七十士譯本在箴3:25中也用同一希臘文詞，彼得可能是暗指此處。怒氣攻擊男人；恐懼攻擊女人。你們行善時不需懼怕任何人：當你們行善時，即使不信的丈夫突然發作脾氣，也不要陷入撲翼般的動搖與恐慌。
Englisches Original
6. Sara--an example of faith.
calling him lord--
(Ge 18:12).
ye are--Greek, "ye have become": "children" of Abraham and Sara by faith, whereas ye were Gentile aliens from the covenant.
afraid with any amazement--Greek, "fluttering alarm," "consternation." Act well, and be not thrown into sudden panic, as weak females are apt to be, by any opposition from without. BENGEL translates, "Not afraid OF any fluttering terror coming from without"
(1Pe 3:13-16).
So the Septuagint,
Pr 3:25
uses the same Greek word, which Peter probably refers to. Anger assails men; fear, women. You need fear no man in doing what is right: not thrown into fluttering agitation by any sudden outbreak of temper on the part of your unbelieving husbands, while you do well.
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7. 同住——希臘文作「與之同住」，與彼前2:17「尊敬眾人」的動詞相連。
知識——基督徒的知識：體認神設計中兩性當有的關係，並以此以體恤與寬容相待：有智慧地：以明智的體貼。
按情理……敬重妻子——希臘文寧可如此譯並標點：「按知識與女性者（希臘文形容詞，修飾『器皿』，而非如英文譯本作名詞）——如同與較軟弱的器皿——同住（見帖前4:4註釋。丈夫和妻子都是神手中的器皿，為神所造，以成就祂恩典的旨意。兩者都軟弱，而女人較弱。對自己軟弱的意識，以及她和他一樣是神的器皿與作品，應當引導他以體貼而明智的態度對待那較弱的作品），將（字面作『分配』、『撥給』）敬重歸與她，因為（除了是夫妻之外）她也是……同受生命之恩的後嗣」；或如梵蒂岡抄本讀作「又因她們（除了作你們妻子之外）也是同受基業的後嗣」。（男人當敬重女人的理由，是因為神賜予兩者敬重，視之為同受基業的後嗣；試比較同樣的論證，彼前3:9）。
他不考慮不信妻子的情形，因她仍可能信主。
生命之恩——神恩典的**生命之賜（彼前1:4、13）。
使你們的禱告不受阻礙——因紛爭而受阻。紛爭妨礙同心合意的禱告，而福氣正繫於那禱告。
Englisches Original
7. dwell--Greek, "dwelling": connected with the verb,
1Pe 2:17,
"Honor all."
knowledge--Christian knowledge: appreciating the due relation of the sexes in the design of God, and acting with tenderness and forbearance accordingly: wisely: with wise consideration.
them . . . giving honour to the wife--translate and punctuate the Greek rather, "dwelling according to knowledge with the female (Greek adjective, qualifying 'vessel'; not as English Version, a noun) as with the weaker vessel (see on
1Th 4:4.
Both husband and wife are vessels in God's hand, and of God's making, to fulfil His gracious purposes. Both weak, the woman the weaker. The sense of his own weakness, and that she, like himself, is God's vessel and fabric, ought to lead him to act with tender and wise consideration towards her who is the weaker fabric), giving (literally, 'assigning,' 'apportioning') honor as being also (besides being man and wife) heirs together," &c.; or, as the Vatican manuscript reads, as to those who are also (besides being your wives) fellow heirs." (The reason why the man should give honor to the woman is, because God gives honor to both as fellow heirs; compare the same argument,
1Pe 3:9).
He does not take into account the case of an unbelieving wife, as she might yet believe.
grace of life--God's gracious gift of life
(1Pe 1:4, 13).
that your prayers be not hindered--by dissensions, which prevent united prayer, on which depends the blessing.
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8. 自彼前2:18詳述各項本分之後，對相對之本分作總括性的總結。
同心——在信仰上如此。
彼此體恤——希臘文作「同受苦樂」，與別人的喜樂和憂愁同感。
愛弟兄——希臘文作「愛弟兄們」。
慈憐——向受苦之人。
謙卑——真正的基督徒禮貌；不是世俗禮節的虛飾；一面印有無偽的愛，另一面印有謙卑。但最古老的抄本讀作「心思謙卑」。這與「謙卑」略有不同，因它標示出一種有意識的努力，要真正成為謙卑。
Englisches Original
8. General summary of relative duty, after having detailed particular duties from
1Pe 2:18.
of one mind--as to the faith.
having compassion one of another--Greek, "sympathizing" in the joy and sorrow of others.
love as brethren--Greek, "loving the brethren."
pitiful--towards the afflicted.
courteous--genuine Christian politeness; not the tinsel of the world's politeness; stamped with unfeigned love on one side, and humility on the other. But the oldest manuscripts read, "humble-minded." It is slightly different from "humble," in that it marks a conscious effort to be truly humble.
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9. 惡——在行為上。
辱罵——在言語上。
祝福——你們的辱罵者；是分詞，不是「報復」之後的名詞。
知道——最古老的抄本僅讀作「因為」。
是——希臘文作「被召」。
承受福氣——不僅是被動的，也是主動的：藉信從神領受屬靈的福氣，並輪到你們以愛心祝福別人[格哈德（Gerhard），見阿爾福德（Alford）]。「不是為了承受福氣我們才必須祝福，而是因為我們的分就是福氣。」沒有任何辱罵能傷害你們（彼前3:13）。
要效法那「祝福」你們的神。祂祝福的永恆初果，義人如今已經享受（彼前3:10）[本格爾（Bengel）]。
Englisches Original
9. evil--in deed.
railing--in word.
blessing--your revilers; participle, not a noun after "rendering."
knowing that--The oldest manuscripts read merely, "because."
are--Greek, "were called."
inherit a blessing--not only passive, but also active; receiving spiritual blessing from God by faith, and in your turn blessing others from love [GERHARD in ALFORD]. "It is not in order to inherit a blessing that we must bless, but because our portion is blessing." No railing can injure you
(1Pe 3:13).
Imitate God who "blesses" you. The first fruits of His blessing for eternity are enjoyed by the righteous even now
(1Pe 3:10)
[BENGEL].
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10. 愛——希臘文作「願愛」。那愛生命（今生與永生），並想要持續如此的人，不會讓自己捲入使此生成為重擔、使自己失去永生的煩惱之中。彼得以詩34:12-16印證他在彼前3:9的勸勉。
禁止——約束，字面作「使之停止」；暗示說惡是我們天然傾向和習慣。「人以為若不竭力維護自己的權利，就會任憑仇敵的放肆擺佈。但聖靈只應許溫柔、忍受邪惡的人得福樂之生命」[加爾文（Calvin）]。
惡……詭詐——他先警告舌頭的罪——惡言與欺騙的兩面之辭；其次警告傷害鄰舍的行為。
Englisches Original
10. will love--Greek, "wishes to love." He who loves life (present and eternal), and desires to continue to do so, not involving himself in troubles which will make this life a burden, and cause him to forfeit eternal life. Peter confirms his exhortation,
1Pe 3:9,
by
Ps 34:12-16.
refrain--curb, literally, "cause to cease"; implying that our natural inclination and custom is to speak evil. "Men commonly think that they would be exposed to the wantonness of their enemies if they did not strenuously vindicate their rights. But the Spirit promises a life of blessedness to none but those who are gentle and patient of evils" [CALVIN].
evil . . . guile--First he warns against sins of the tongue, evil-speaking, and deceitful, double-tongued speaking; next, against acts of injury to one's neighbor.
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11. 最古老的抄本中，希臘文作「此外（除了他的言語之外，在行為上也）他要」。
離惡——「轉離」。
行善——追求，當作在這多煩擾的世上難以獲得、且似乎從人身邊逃逸之物。
Englisches Original
11. In oldest manuscripts, Greek, "Moreover (besides his words, in acts), let him."
eschew--"turn from."
ensue--pursue as a thing hard to attain, and that flees from one in this troublesome world.
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12. 對溫柔之人所應許之現今與永遠福樂生命的根據（彼前3:10）。
主的眼永遠在他們之上，為他們的益處。
耳……向他們的祈禱——（約壹5:14、15）。
臉……向——眼暗示有利的關注；主的臉向（不像英文譯本所譯「反對」）行惡之人，暗示祂仔細觀察他們，使他們不能真正且持久地傷害祂的百姓（試比較彼前3:13）。
Englisches Original
12. Ground of the promised present and eternal life of blessedness to the meek
(1Pe 3:10).
The Lord's eyes are ever over them for good.
ears . . . unto their prayers--
(1Jo 5:14, 15).
face . . . against--The eyes imply favorable regard; the face of the Lord upon (not as English Version, "against") them that do evil, implies that He narrowly observes them, so as not to let them really and lastingly hurt His people (compare
1Pe 3:13).
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13. 誰……要害你們——這種對神護佑不受傷害的無畏信心，是元首基督在受苦中所實化的；祂的肢體也如此。
若你們是——希臘文作「若你們已經成為」。
效法——最古老的抄本讀作「熱心追求」、「熱心於」（多2:14）。
善——希臘文的對比是：「若你們熱心於善，誰要對你們行惡？」
Englisches Original
13. who . . . will harm you--This fearless confidence in God's protection from harm, Christ, the Head, in His sufferings realized; so His members.
if ye be--Greek, "if ye have become."
followers--The oldest manuscripts read "emulous," "zealous of"
(Tit 2:14).
good--The contrast in Greek is, "Who will do you evil, if ye be zealous of good?"
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14. 然而就是——「但即使」。「這世之應許只在我們有益被應驗的範圍內成就」[加爾文（Calvin）]。所以他接著說明那應許（彼前3:10）的例外情況，以及真正有智慧者在這種例外中如何行事。「如果你們受苦」；如果這樣的事發生；「受苦」是比受害更溫和的詞。
為義——「使人作殉道者的不是受苦本身，而是為之受苦的緣由」[奥古斯丁（Augustine）]。
有福了——連受苦也不能奪去你們的福氣，反而促進它。
也不要——希臘文作「但」。不要因在逆境中害怕人的恐嚇而削弱你們的福氣（彼前3:9）。字面作「不要因他們的恐懼而恐懼」——即他們試圖灌輸給你們的恐懼，在逆境時也攻擊他們自己。本節與彼前3:15引自賽8:12、13。惟獨神當受敬畏；敬畏神的人別無所懼。
也不要驚慌——律法之威脅（利26:36；申28:65、66）的對比；福音則給信徒確信神恩寵的心，因此一切逆境中不為所動。不僅不要害怕，連動搖也不可。
Englisches Original
14. But and if--"But if even." "The promises of this life extend only so far as it is expedient for us that they should be fulfilled" [CALVIN]. So he proceeds to state the exceptions to the promise
(1Pe 3:10),
and how the truly wise will behave in such exceptional cases. "If ye should suffer"; if it should so happen; "suffer," a milder word than harm.
for righteousness--"not the suffering, but the cause for which one suffers, makes the martyr" [AUGUSTINE].
happy--Not even can suffering take away your blessedness, but rather promotes it.
and--Greek, "but." Do not impair your blessing
(1Pe 3:9)
by fearing man's terror in your times of adversity. Literally, "Be not terrified with their terror," that is, with that which they try to strike into you, and which strikes themselves when in adversity. This verse and
1Pe 3:15
is quoted from
Isa 8:12, 13.
God alone is to be feared; he that fears God has none else to fear.
neither be troubled--the threat of the law,
Le 26:36; De 28:65, 66;
in contrast to which the Gospel gives the believer a heart assured of God's favor, and therefore unruffled, amidst all adversities. Not only be not afraid, but be not even agitated.
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15. 尊主——分別為聖；尊為聖，將祂安設在你們心中。如此在主禱文中（太6:9）。神的聖潔因此在我們心中——祂聖靈的居所——得榮耀。
主神——最古老的抄本讀作「基督」。譯作「以基督為主，分別為聖」。
和——希臘文作「但」或「此外」。除了在心中內在地將神分別為聖之外，也當常作準備……回答云云。
回答——為你們信仰作辯護的護教性回答。
向你們所問的各人——末後的話限制「常」的普世性：不是對譏誚者，而是對外邦人中誠實發問的每一個人。
緣由——合理的說明。這反駁了羅馬教的教義：「我相信，因為教會相信。」輕信是無證據而信；信心是憑證據而信。理性本身惟獨在信心中才有安息。本節並不強加人提出關於啟示的學術證明和邏輯辯護。但信徒既捨己、將世界釘十字架、並勇敢面對逼迫，必被某種強烈的「盼望」所支撐；屬世之人既無此盼望，便受好奇心驅使而問這盼望的祕訣；信徒當準備好給出經驗性的說明——「這盼望如何在他裏面產生、包含甚麼、建立在甚麼之上」[施泰格爾（Steiger）]。
以——最古老的抄本讀作「但以」。要準備好，但以「溫柔」。不要輕率傲慢。
溫柔——（彼前3:4）。最有效的方式；不是自滿的急躁。
敬畏——對人當有的尊重，對神當有的敬畏，記念祂的事業不需要人的暴躁脾氣來維護。
Englisches Original
15. sanctify--hallow; honor as holy, enshrining Him in your hearts. So in the Lord's Prayer,
Mt 6:9.
God's holiness is thus glorified in our hearts as the dwelling-place of His Spirit.
the Lord God--The oldest manuscripts read "Christ." Translate, "Sanctify Christ as Lord."
and--Greek, "but," or "moreover." Besides this inward sanctification of God in the heart, be also ready always to give, &c.
answer--an apologetic answer defending your faith.
to every man that asketh you--The last words limit the universality of the "always"; not to a roller, but to everyone among the heathen who inquires honestly.
a reason--a reasonable account. This refutes Rome's dogma, "I believe it, because the Church believes it." Credulity is believing without evidence; faith is believing on evidence. There is no repose for reason itself but in faith. This verse does not impose an obligation to bring forward a learned proof and logical defense of revelation. But as believers deny themselves, crucify the world, and brave persecution, they must be buoyed up by some strong "hope"; men of the world, having no such hope themselves, are moved by curiosity to ask the secret of this hope; the believer must be ready to give an experimental account "how this hope arose in him, what it contains, and on what it rests" [STEIGER].
with--The oldest manuscripts read, "but with." Be ready, but with "meekness." Not pertly and arrogantly.
meekness--
(1Pe 3:4).
The most effective way; not self-sufficient impetuosity.
fear--due respect towards man, and reverence towards God, remembering His cause does not need man's hot temper to uphold it.
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16. 存著無虧的良心——為我們的盼望作答辯的準備的隱密源頭。所以盼望和無虧的良心在徒24:15、16中同行。沒有實踐的告白沒有分量。但存著無虧良心的人就能以「溫柔」為自己的盼望作交代。
正當——（彼前2:12）。
他們毀謗你們為作惡的——一份最古老的抄本省略餘文，讀作「你們被毀謗」。
誣賴——「誣衊」；希臘文表達的是言語和行為上的惡意。譯作「惡待」（太5:44；路6:28）。
品行——生命、行為。
在基督裏——基督是你們作基督徒之生命的要素。「在基督裏」界定「好」。招致惡意的，是你們作基督徒的好品行，而非作公民的好品行（彼前4:4、5、14）。
Englisches Original
16. Having a good conscience--the secret spring of readiness to give account of our hope. So hope and good conscience go together in
Ac 24:15, 16.
Profession without practice has no weight. But those who have a good conscience can afford to give an account of their hope "with meekness."
whereas--
(1Pe 2:12).
they speak evil of you, as of evildoers--One oldest manuscript reads, "ye are spoken against," omitting the rest.
falsely accuse--"calumniate"; the Greek expresses malice shown in deeds as well as in words. It is translated, "despitefully use,"
Mt 5:44; Lu 6:28.
conversation--life, conduct.
in Christ--who is the very element of your life as Christians. "In Christ" defines "good." It is your good walk as Christians, not as citizens, that calls forth malice
(1Pe 4:4, 5, 14).
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17. 更好——有人可能反對說：若是我罪有應得，我就不會如此難以忍受了。彼得回答說：你不是罪有應得，這反而更好——因為這樣你既能行善卻又被毀謗，便可證明自己是真正的基督徒[格哈德（Gerhard）]。
若神的旨意如此——最古老的抄本中為願望語氣，當譯作「若神的旨意願意如此」。那些以神的旨意為最高法則而尊敬祂的人（彼前2:15），可得著安慰，知道受苦是神的旨意所定的（彼前4:19）。基督自己也是如此；我們的本性並不情願如此。
Englisches Original
17. better--One may object, I would not bear it so ill if I had deserved it. Peter replies, it is better that you did not deserve it, in order that doing well and yet being spoken against, you may prove yourself a true Christian [GERHARD].
if the will of God be so--rather as the optative is in the oldest manuscripts, "if the will of God should will it so." Those who honor God's will as their highest law
(1Pe 2:15)
have the comfort to know that suffering is God's appointment
(1Pe 4:19).
So Christ Himself; our inclination does not wish it.
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18. 這是彼前3:17的印證，藉著基督無辜受苦所得榮耀的結果而證實。
因為——即「因為」。這就是彼前3:17所說「更好」之意：藉此我們在死和生上都更像基督；因為祂的死為祂自己和我們帶來了最好的結局[本格爾（Bengel）]。
基督——神所膏的聖者；那聖者為罪受苦，義的代替不義的。
也——正如你們自己一樣（彼前3:17）。試比較彼前2:21；在那裏祂的受苦被提出作為我們的榜樣，在這裏則作為行善受苦之福氣的證據。
一次——即永遠，不再受苦。對我們而言，與基督同受一次苦，也「更好」過永遠無基督。我們如今正在經歷我們的「一次」；這很快就會成為過去；這是受試煉之人的大安慰。
為罪——彷彿祂自己犯了那些罪。祂因「認信」而將自己置於死地，正如我們被召去「回答那問我們心中盼望緣由的人」。這是「行善」最高的彰顯。祂既作「義者」受苦，我們也當甘願為義受苦（彼前3:14；試比較彼前3:12、17）。
為要引我們到神面前——與祂一同在升天時到神右邊（彼前3:22）。祂將我們這「不義的人」與祂一同稱義並引到天上。所以基督之死的結果，是祂吸引人到祂那裏：如今屬靈上如此——我們得以進入至聖所（基督升天所開通的）；將來則按字面應驗。再者，「引我們」是藉著祂自己所經過的降卑與升高的同樣步驟。基督從卑微到榮耀所經過的各個步驟，因著祂百姓與祂合一，也被他們重新踏上（彼前4:1-3）。「到神面前」，希臘文為與格（非介詞加格），暗示神願意如此[本格爾（Bengel）]。
被治死——這是祂引我們到神面前的手段。
在肉體中——即就血肉之生命而言。
按著靈性說復活了——最古老的抄本省略希臘文冠詞。當照前文「在肉體中」所要求的對比，譯作「在靈中」，即就祂的靈而言。在前一種生活模式中「被治死」；在另一種中「復活」。這不是說祂的靈曾經死過又復活或重新活過來，而是說祂既曾在肉體中照必死的人那樣生活，如今就開始過屬靈的「復活」（彼前3:21）生命，因此有能力引我們到神面前。
對於彼前3:18、19，我們有兩種解釋方法：（一）「在靈性中復活了」，即祂從「肉體」得釋放之後立即，祂那不死之靈性生命的能量被父神復活進入新的活動模式，即「在靈性中祂去（如後來祂升上天，彼前3:22，同一希臘文動詞）對那些在監獄裏的靈宣告」（不是如阿爾福德（Alford）所說的宣告救恩，這與聖經相悖——聖經各處都表明人死後的狀態，無論得救或沉淪，都是不可逆轉的。這裏也沒有提到那些在監獄裏之靈的歸正。見彼前3:20的註釋。此處所用的不是「傳福音」（evangelizo），而是「宣告」（ekeruxe）或「傳講」；即僅僅宣告祂已完成的工作；可1:45中同一希臘文作「傳開」，印證了以諾和挪亞的見證，藉此宣告了他們不信之實際定罪，以及挪亞和信徒的得救——這是同一工作在一切不信者和信徒身上分別產生相反效果的樣本；也是對那些在不信者手中受苦的彼得讀者的安慰；特別為「洗禮」——其「預表」（彼前3:21）——的緣故而被選取，洗禮作為印記，標示信徒與其餘注定滅亡的世界分別出來]對那些在監獄裏的靈（祂的靈對那些靈說話）——即在哈迪斯或示阿勒中等候審判的靈（彼後2:4）——「就是從前……不信從的時候」云云。（二）支持（一）的最有力之點在於「曾」——即古時——與「不信從」相連的位置；但若那傳講或宣告是一件早已過去的事，我們就會期望「曾」或古時連於「去傳道」。然而這種詞序調換可能表示他們的不信在先，祂的傳道在後。希臘文分詞表達了祂傳道的理由，「因為他們曾不信從」（試比較彼前4:6）。此外，「去」似乎指親身前往，如彼前3:22那樣，而不僅是在靈中。但請見下文的回答。反對的理由是：「復活了」必須指基督的身體（試比較彼前3:21末），因為祂的靈從未停止活著，就不能說「復活了」。試比較約5:21；羅8:11及其他經文中「復活」用於身體復活的場合。而且，下到哈迪斯的不是祂的靈，而是祂的魂。祂的靈在死時交託給父，隨即「在樂園裏」。因此，（一）的理論就要求祂降到監獄裏的靈那裏是在祂復活之後！試比較弗4:9、10，那裏降下在升上以先。此外，聖經其他地方對這樣的宣告保持沉默，儘管基督的死可能對哈迪斯中敬虔和不敬虔之人的狀態產生了即時影響：迄今相對受拘禁的敬虔者之靈魂，可能正如一些教父所設想的，那時被遷到神直接而屬天的同在中；但這不能從聖經中證明。然而仍可比較約3:13；西1:18。
在聖經中，監獄總是用於壞的意義。「樂園」和「亞伯拉罕的懷裏」——舊約時代善靈的居所——與地獄或哈迪斯之間有深淵隔開，不能稱為「監獄」。試比較林後12:2、4，那裏「樂園」與「第三層天」相對應。再者，為何偏偏選擇洪水前的不信者作為祂在哈迪斯傳講的對象？因此當這樣解釋：「在靈性中復活了，在這靈性中（不同於親身；「在這靈性中」即在靈中一語，明確避免了「去」暗示親身前往的反對）祂去了（藉著挪亞——『傳義道的人』，彼後2:5的位格）：阿爾福德（Alford）自己在弗2:17的註釋，就是對他從「去」推論出親身下到哈迪斯之屬地前往之論證的最佳答覆。正如祂死而升天之後藉著祂的靈在使徒和傳道人裏面「來傳和平的福音」，照樣在祂道成肉身之前，祂也在靈中藉著挪亞向洪水前的人傳道，約14:18、28；徒26:23，「基督要……顯明」，字面作「向世人宣告光」）傳道給那些在監獄裏的靈聽——即洪水前的人，他們的身體看似自由，他們的靈卻在監獄裏，被關閉在這地如同在一個大定罪囚室中（正與賽24:22、23「在地上的……他們必被聚集，像囚犯被聚在牢獄中，又被關在監獄裏」云云完全平行[正如墮落的天使在法律上被視為「在黑暗的鎖鏈中」，雖然如今暫時在地上活動，彼後2:4]——那裏彼前3:18明顯暗指洪水，「天上的窗戶都敞開了」，試比較創7:11）；從這監獄中逃脫的惟一出路，就是基督在挪亞裏面所傳的。在我們這時代以肉身來到的基督，在挪亞的日子藉著挪亞在靈中向那時在監獄裏的靈傳道（賽61:1末，「主耶和華的靈在我身上，差遣我……報告被擄的得釋放，被囚的出監獄」）。照樣，彼前1:11說「基督的靈」在先知裏面作見證。正如基督被仇敵苦害至死，隨後因著祂的「靈」（或神性，羅1:3、4；林前15:45）而復活，這靈從此就以完全的能力運行，其第一個結果就是使祂的身體從墳墓的囚禁中出來、祂的魂從哈迪斯中出來（彼前3:21末）；照樣，同一位基督的靈使挪亞在辱罵和試煉中，向那些被忿怒緊緊捆綁的不信從之靈傳道。那在你們裏面的靈，也能使你們如今忍耐受苦，仰望復活的拯救。
Englisches Original
18. Confirmation of
1Pe 3:17,
by the glorious results of Christ's suffering innocently.
For--"Because." That is "better,"
1Pe 3:17,
means of which we are rendered more like to Christ in death and in life; for His death brought the best issue to Himself and to us [BENGEL].
Christ--the Anointed Holy One of God; the Holy suffered for sins, the Just for the unjust.
also--as well as yourselves
(1Pe 3:17).
Compare
1Pe 2:21;
there His suffering was brought forward as an example to us; here, as a proof of the blessedness of suffering for well-doing.
once--for all; never again to suffer. It is "better" for us also once to suffer with Christ, than for ever without Christ We now are suffering our "once"; it will soon be a thing of the past; a bright consolation to the tried.
for sins--as though He had Himself committed them. He exposed Himself to death by His "confession," even as we are called on to "give an answer to him that asketh a reason of our hope." This was "well-doing" in its highest manifestation. As He suffered, "The Just," so we ought willingly to suffer, for righteousness' sake
(1Pe 3:14;
compare
1Pe 3:12, 17).
that he might bring us to God--together with Himself in His ascension to the right hand of God
(1Pe 3:22).
He brings us, "the unjust," justified together with Him into heaven. So the result of Christ's death is His drawing men to Him; spiritually now, in our having access into the Holiest, opened by Christ's ascension; literally hereafter. "Bring us," moreover, by the same steps of humiliation and exaltation through which He Himself passed. The several steps of Christ's progress from lowliness to glory are trodden over again by His people in virtue of their oneness with Him
(1Pe 4:1-3).
"To God," is Greek dative (not the preposition and case), implying that God wishes it [BENGEL].
put to death--the means of His bringing us to God.
in the flesh--that is, in respect to the life of flesh and blood.
quickened by the Spirit--The oldest manuscripts omit the Greek article. Translate with the preposition "in," as the antithesis to the previous "in the flesh" requires, "IN spirit," that is, in respect to His Spirit. "Put to death" in the former mode of life; "quickened" in the other. Not that His Spirit ever died and was quickened, or made alive again, but whereas He had lived after the manner of mortal men in the flesh, He began to live a spiritual "resurrection"
(1Pe 3:21)
life, whereby He has the power to bring us to God. Two ways of explaining
1Pe 3:18, 19,
are open to us: (1) "Quickened in Spirit," that is, immediately on His release from the "flesh," the energy of His undying spirit-life was "quickened" by God the Father, into new modes of action, namely, "in the Spirit He went down (as subsequently He went up to heaven,
1Pe 3:22,
the same Greek verb) and heralded [not salvation, as ALFORD, contrary to Scripture, which everywhere represents man's state, whether saved or lost, after death irreversible. Nor is any mention made of the conversion of the spirits in prison. See on
1Pe 3:20.
Nor is the phrase here 'preached the Gospel' (evangelizo), but 'heralded' (ekeruxe) or 'preached'; but simply made the announcement of His finished work; so the same Greek in
Mr 1:45,
'publish,' confirming Enoch and Noah's testimony, and thereby declaring the virtual condemnation of their unbelief, and the salvation of Noah and believers; a sample of the similar opposite effects of the same work on all unbelievers, and believers, respectively; also a consolation to those whom Peter addresses, in their sufferings at the hands of unbelievers; specially selected for the sake of 'baptism,' its 'antitype'
(1Pe 3:21),
which, as a seal, marks believers as separated from the rest of the doomed world] to the spirits (His Spirit speaking to the spirits) in prison (in Hades or Sheol, awaiting the judgment,
2Pe 2:4),
which were of old disobedient when," &c. (2) The strongest point in favor of (1) is the position of "sometime," that is, of old, connected with "disobedient"; whereas if the preaching or announcing were a thing long past, we should expect "sometime," or of old, to be joined to "went and preached." But this transposition may express that their disobedience preceded His preaching. The Greek participle expresses the reason of His preaching, "inasmuch as they were sometime disobedient" (compare
1Pe 4:6).
Also "went" seems to mean a personal going, as in
1Pe 3:22,
not merely in spirit. But see the answer below. The objections are "quickened" must refer to Christ's body (compare
1Pe 3:21,
end), for as His Spirit never ceased to live, it cannot be said to be "quickened." Compare
Joh 5:21; Ro 8:11,
and other passages, where "quicken" is used of the bodily resurrection. Also, not His Spirit, but His soul, went to Hades. His Spirit was commended by Him at death to His Father, and was thereupon "in Paradise." The theory--(1) would thus require that His descent to the spirits in prison should be after His resurrection! Compare
Eph 4:9, 10,
which makes the descent precede the ascent. Also Scripture elsewhere is silent about such a heralding, though possibly Christ's death had immediate effects on the state of both the godly and the ungodly in Hades: the souls of the godly heretofore in comparative confinement, perhaps then having been, as some Fathers thought, translated to God's immediate and heavenly presence; but this cannot be proved from Scripture. Compare however,
Joh 3:13; Col 1:18.
Prison is always used in a bad sense in Scripture. "Paradise" and "Abraham's bosom," the abode of good spirits in Old Testament times, are separated by a wide gulf from Hell or Hades, and cannot be called "prison." Compare
2Co 12:2, 4,
where "paradise" and the "third heaven" correspond. Also, why should the antediluvian unbelievers in particular be selected as the objects of His preaching in Hades? Therefore explain: "Quickened in spirit, in which (as distinguished from in person; the words "in which," that is, in spirit, expressly obviating the objection that "went" implies a personal going) He went (in the person of Noah, "a preacher of righteousness,"
2Pe 2:5:
ALFORD'S own Note,
Eph 2:17,
is the best reply to his argument from "went" that a local going to Hades in person is meant. As "He CAME and preached peace" by His Spirit in the apostles and ministers after His death and ascension: so before His incarnation He preached in Spirit through Noah to the antediluvians,
Joh 14:18, 28; Ac 26:23.
"Christ should show," literally, "announce light to the Gentiles") and preached unto the spirits in prison, that is, the antediluvians, whose bodies indeed seemed free, but their spirits were in prison, shut up in the earth as one great condemned cell (exactly parallel to
Isa 24:22, 23
"upon the earth . . . they shall be gathered together as prisoners are gathered in the pit, and shall be shut up in the prison," &c. [just as the fallen angels are judicially regarded as "in chains of darkness," though for a time now at large on the earth,
1Pe 2:4],
where
1Pe 3:18
has a plain allusion to the flood, "the windows from on high are open," compare
Ge 7:11);
from this prison the only way of escape was that preached by Christ in Noah. Christ, who in our times came in the flesh, in the days of Noah preached in Spirit by Noah to the spirits then in prison
(Isa 61:1,
end, "the Spirit of the Lord God hath sent me to proclaim the opening of the prison to them that are bound"). So in
1Pe 1:11,
"the Spirit of Christ" is said to have testified in the prophets. As Christ suffered even to death by enemies, and was afterwards quickened in virtue of His "Spirit" (or divine nature,
Ro 1:3, 4; 1Co 15:45),
which henceforth acted in its full energy, the first result of which was the raising of His body
(1Pe 3:21,
end) from the prison of the grave and His soul from Hades; so the same Spirit of Christ enabled Noah, amidst reproach and trials, to preach to the disobedient spirits fast bound in wrath. That Spirit in you can enable you also to suffer patiently now, looking for the resurrection deliverance.
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20. 從前——最古老的抄本中無此字。
就是……神的容忍等待的時候——最古老的抄本讀法。希臘文作「持續等待」（盼望人在那一百二十年的恩典期間會悔改），直到祂的等待在洪水滅他們時結束。這反駁了阿爾福德（Alford）關於哈迪斯中另賜一日恩典的見解。選取挪亞的日子，是因為方舟和毀滅性的洪水分別對應「洗禮」和將來以火毀滅不信者。
方舟預備的時候——（來11:7）。由於挪亞很少有幫手，神「長久忍耐和等待」是一段漫長的時期，這使世界的不信更加無可推諉。
當時——字面作「進入其中」。
八個人——七（神聖的數目）加上不敬虔的含。
少數——如今也是如此。
靈魂——這詞既在此用於活著的人，為何「靈」不能用呢？挪亞向他們的耳朵傳道，但基督在靈中向他們的靈——即屬靈本性——傳道。
藉著水得救——那淹沒不信者的同一水，托起了那八人得救的方舟。並不如有些人所譯的「被安全地帶過了水」。然而，正如林前3:15中的介詞，其意義可能是「雖然必須在水中，卻被安全地保全經過了水」。
Englisches Original
20. once--not in the oldest manuscripts.
when . . . the long-suffering of God waited in the days of Noah--Oldest manuscripts. Greek, "was continuing to wait on" (if haply men in the hundred twenty years of grace would repent) until the end of His waiting came in their death by the flood. This refutes ALFORD'S idea of a second day of grace having been given in Hades. Noah's days are selected, as the ark and the destroying flood answer respectively to "baptism" and the coming destruction of unbelievers by fire.
while the ark was a-preparing--
(Heb 11:7).
A long period of God's "long-suffering and waiting," as Noah had few to help him, which rendered the world's unbelief the more inexcusable.
wherein--literally, "(by having entered) into which."
eight--seven (the sacred number) with ungodly Ham.
few--so now.
souls--As this term is here used of living persons, why should not "spirits" also? Noah preached to their ears, but Christ in spirit, to their spirits, or spiritual natures.
saved by water--The same water which drowned the unbelieving, buoyed up the ark in which the eight were saved. Not as some translate, "were brought safe through the water." However, the sense of the preposition may be as in
1Co 3:15,
"they were safely preserved through the water," though having to be in the water.
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繁體中文
21. 這水所表明的——最古老的抄本讀作「這」：字面作「這（即水，一般而言；作為洪水之水的）對應物如今也拯救（這拯救尚未完全實現在我們身上，試比較林前10:1、2、5；猶5；置於得救的狀態中）我們（兩份最古老的抄本讀作『你們』代替『我們』：你們也，正如挪亞和他的全家），就是洗禮」。水救挪亞，非憑其本身，而是藉著支撐那以信心建造、建立在神話語上的方舟：對他而言，這水是一種地上重生的記號和手段。洪水對挪亞而言是洗禮，正如過紅海對以色列人一樣；藉著洪水中的洗禮，他和他的全家從舊世界遷到新世界：從即將臨到的毀滅遷到延長的寬容期；從與惡人為伴遷到與神相交；從受造物與創造主之間一切紐帶的斷絕，遷到恩約的特權：我們藉著屬靈的洗禮也是如此。那時有一個含失去了恩約的特權，如今也有許多人如此。那預表的水——即洗禮——也拯救你們，非憑其本身，也不是僅僅物質的水，而是與之相聯的屬靈實體——悔改和信心，洗禮是這二者的記號和印證，正如彼得接著所解釋的。試比較記號與所記之事的聯合，約3:5；弗5:26；多3:5；來10:22；試比較約壹5:6。
本——「肉體」是強調所在。「不是除掉肉體的污穢」（如僅僅的水洗、而無聖靈的洗所成就的，試比較弗2:11），而是靈魂的污穢。拯救的工具不是水，而是方舟（基督和那充滿祂聖靈的教會）：水不過環繞方舟而流；所以不僅僅是水洗，而是伴隨聖靈的水。
求——希臘文作「質問」；指受洗候選人被問及的問題；引出一種「向著神」的信仰認信和對撒但的棄絕（[奥古斯丁（Augustine），信經，4.1]；[居普良（Cyprian），書信，7，致羅加提安努（Rogatianus）]），當這認信從「無虧的良心」流出時，就保證人「得救」了。字面作「無虧良心向著神的質問（包括令人滿意的回答）」。我寧取此譯，而不用瓦爾（Wahl）、阿爾福德（Alford）等人的譯法——「無虧良心對神的尋求」：他們所舉的平行經文，甚至七十士譯本中撒下11:7，都嚴格說來不貼切。近代拜占庭希臘文慣用法（該詞據此意為：（一）問題；（二）規定；（三）承諾），很容易從彼得此處的用法演變而來，並印證了前一譯法。
因耶穌基督復活——與「拯救你們」相連：洗禮將基督復活的大能應用在我們身上，在這意義上如此。正如基督向罪死是信徒向罪死、從罪的刑罰和權勢中得釋放的根源；照樣祂復活的生命是信徒新屬靈生命的根源。
Englisches Original
21. whereunto--The oldest manuscripts read, "which": literally, "which (namely, water, in general; being) the antitype (of the water of the flood) is now saving (the salvation being not yet fully realized by us, compare
1Co 10:1, 2, 5; Jude 5;
puts into a state of salvation) us also (two oldest manuscripts read 'you' for 'us': You also, as well as Noah and his party), to wit, baptism." Water saved Noah not of itself, but by sustaining the ark built in faith, resting on God's word: it was to him the sign and mean of a kind of regeneration, of the earth. The flood was for Noah a baptism, as the passage through the Red Sea was for the Israelites; by baptism in the flood he and his family were transferred from the old world to the new: from immediate destruction to lengthened probation; from the companionship of the wicked to communion with God; from the severing of all bonds between the creature and the Creator to the privileges of the covenant: so we by spiritual baptism. As there was a Ham who forfeited the privileges of the covenant, so many now. The antitypical water, namely, baptism, saves you also not of itself, nor the mere material water, but the spiritual thing conjoined with it, repentance and faith, of which it is the sign and seal, as Peter proceeds to explain. Compare the union of the sign and thing signified,
Joh 3:5; Eph 5:26; Tit 3:5; Heb 10:22;
compare
1Jo 5:6.
not the, &c.--"flesh" bears the emphasis. "Not the putting away of the filth of the flesh" (as is done by a mere water baptism, unaccompanied with the Spirit's baptism, compare
Eph 2:11),
but of the soul. It is the ark (Christ and His Spirit-filled Church), not the water, which is the instrument of salvation: the water only flowed round the ark; so not the mere water baptism, but the water when accompanied with the Spirit.
answer--Greek, "interrogation"; referring to the questions asked of candidates for baptism; eliciting a confession of faith "toward God" and a renunciation of Satan ([AUGUSTINE, The Creed, 4.1]; [CYPRIAN, Epistles, 7, To Rogatianus]), which, when flowing from "a good conscience," assure one of being "saved." Literally, "a good conscience's interrogation (including the satisfactory answer) toward God." I prefer this to the translation of WAHL, ALFORD and others, "inquiry of a good conscience after God": not one of the parallels alleged, not even
2Sa 11:7,
in the Septuagint, is strictly in point. Recent Byzantine Greek idiom (whereby the term meant: (1) the question; (2) the stipulation; (3) the engagement), easily flowing from the usage of the word as Peter has it, confirms the former translation.
by the resurrection of Jesus--joined with "saves you": In so far as baptism applies to us the power of Christ's resurrection. As Christ's death unto sin is the source of the believer's death unto, and so deliverance from, sin's penalty and power; so His resurrection life is the source of the believer's new spiritual life.
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22.（詩110:1；羅8:34、38；林前15:24；弗1:21，3:10；西1:16，2:10-15）。
這是祂在自願承受的不配受苦中所顯忍耐的果子，也是我們的榜樣（彼前3:17、18）。
已經進去——（路24:51）。這向理性主義者證明了實際物質的升天。字面作「已經進入天堂，在神的右邊」。《武加大譯本》和拉丁教父最古老的抄本加上了表達基督坐在神右邊對我們之益處的話：「祂在神的右邊，已經吞滅死亡，好使我們成為永生的後嗣」；這為我們帶來一種得救、榮耀而永遠的生命狀態。然而希臘文抄本拒絕這些話。試將本節與彼得的講論比較：徒2:32-35；3:21、26；10:40、42。
Englisches Original
22.
(Ps 110:1; Ro 8:34, 38; 1Co 15:24; Eph 1:21; 3:10; Col 1:16; 2:10-15).
The fruit of His patience in His voluntary endured and undeserved sufferings: a pattern to us,
1Pe 3:17, 18.
gone--
(Lu 24:51).
Proving against rationalists an actual material ascension. Literally, "is on the right hand of God, having gone into heaven." The oldest manuscripts of the Vulgate and the Latin Fathers, add what expresses the benefit to us of Christ's sitting on God's right hand, "Who is on the right hand of God, having swallowed up death that we may become heirs of everlasting life"; involving for us A STATE OF LIFE, saved, glorious, and eternal. The Greek manuscripts, however, reject the words. Compare with this verse Peter's speeches,
Ac 2:32-35; 3:21, 26; 10:40, 42.
彼前 3:1-22.
丈夫與妻子的相對責任，關於愛與寬容的勸勉，效法基督的榜樣為義受逼迫時當有的正當品行，基督的死既因祂復活而帶來賜生命給我們的結果，洗禮便是其聖禮的印記。
1. 同樣──希臘文作「以同樣的方式」，如「僕人」在他們的範圍內；比較女人當順服的原因，
林前 11:8-10; 提前 2:11-14。
自己的──強調義務：所要求你們順服的，並非陌生人。每次吩咐妻子順服丈夫時，希臘文都用「idios」──「自己所特有的」一詞，而男人的妻子則僅用heauton，即「他們自己的」。妻子（尤其與不信者結合的）既感到需要倚靠比自己更強的，可能受試探，雖然僅在屬靈意義上，與另一人進入一種本當只與「自己的配偶」
(林前 14:34, 35，
「他們就當在家裏問自己的〔idious〕丈夫」)
保持的關係；對教師本人的依附可能由此而生，這雖非一般意義上的屬靈淫亂，卻仍會削弱婚姻關係的屬靈基礎[施泰格爾（Steiger）]。
……若有──希臘文作「就是即使」。「即使」你的丈夫不聽從道（即為不信者）。
……不講道──獨立於聽聞所傳講的道，即信心臨到的通常途徑。但本格爾（Bengel）認為作「不憑言語」，即妻子不作直接的福音講論，他們「便可（最古老的抄本作『將』，這幾乎客觀地標示出結果的確定性）贏得」。〔希臘原文參見。〕「沒有言語的行動，比沒有行動的言語更有力」[俄庫梅紐斯（ŒCumenius）]。「一個歸信的靈魂，是得著了自己，也得著了那尋求他的牧者、妻子或丈夫，更是得著了耶穌基督；被加添到祂的庫藏中，祂為這收穫並不以自己寶貴的血為太貴」[萊頓（Leighton）]。「謹慎的妻子會首先選擇勸丈夫與她同享那引向福分的事物；但若不可能，那就讓她獨自殷勤追求美德，凡事順服他，好叫她無論何時都不違背他的旨意而行，惟獨在那些對美德與救恩為必不可少的事上除外」[亞歷山大的革利免（Clement of Alexandria）]。