1
1Pe 3:1-22.
영문 원문
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].
2
제목 없음
2. 看见——在仔细察看之后，字面意思是“已经仔细观察了”。
贞洁——纯洁、无瑕疵、免于一切不洁。
敬畏——敬重的，对你们的丈夫。严格地贞洁，与世俗女性的喧嚷、雄心勃勃的性情相对。
영문 원문
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.
3
제목 없음
3. 字面意思是“不要以……为（即作为她们独特的装饰）外在的装扮（这是首先因堕落而带来遮盖之需要的性别所惯有的，注，见
彼前 5:5
注释）”。
编发——人工的辫结，为要引人注目。
戴——字面意思是“环绕”，即环绕头作冠冕——环绕手臂作手镯——环绕手指作戒指。
衣裳——华美而昂贵。“你脸上要有羞怯的红晕代替化妆，要有道德的尊贵和审慎代替金子和祖母绿”[梅丽莎（Melissa）]。
영문 원문
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].
4
제목 없음
4. 却——“只要”。珠宝等“外在的装扮”之所以被禁止，是在于女人贪爱这些东西，而不在于她出于合宜之感而使用，并且不滥用它们。标奇立异多半源于骄傲，并给别人在宗教路上设置不必要的障碍。华贵的衣饰之下可以有谦卑的心。“用陶器如用银器，此人是伟人；用银器如用陶器，此人也同样伟大”[塞涅卡（Seneca），载于阿尔福德（Alford）]。
隐藏的——里面的人，基督徒本能地隐藏不给外人看。
在心里——在于那被圣灵重生并装饰的心。这“心里面的人”是
彼前 3:3
动词“是”的主语：希腊文：“要以里面的人为”，即那独特或装饰。
在——即以那为元素而存在或立定。
不能朽坏——不是暂时的，也不染有朽坏，如一切地上的装饰。
温柔安静——温柔，不制造扰乱；安静，平静地忍受别人所造成的扰乱。温柔在情感和感觉上；安静在言语、面容和行动上[本格尔（Bengel）]。
在神面前——神看内心，不仅看外在。
极宝贵——救赎的果子应当与其昂贵的代价相称
（彼前 1:19）。
영문 원문
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).
5
제목 없음
5. 就这样——以温柔安静之心的装饰（参敬虔妻子的肖像，
箴 31:10-31）。
仰赖——希腊文作“盼望”。“圣洁”由“盼望（即‘联合于’，希腊文）神”来解释。对神的盼望是真正圣洁的源头[本格尔（Bengel）]。
顺服——她们的装饰在于她们的顺服。虚荣被禁戒
（彼前 3:3），
因为它与女性的顺服相违背。
영문 원문
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.
6
제목 없음
6. 撒拉——信心的榜样。
称他为主——
（创 18:12）。
你们是——希腊文作“你们已成为”：借着信心作亚伯拉罕和撒拉的“儿女”，而你们从前是在约上无分的外邦人。
惊恐——希腊文作“扑翅的惊慌”、“惊吓”。行善，不要陷入突然的恐慌，正如软弱的女性容易那样，因任何来自外面的反对。本格尔（Bengel）译作“不惧怕从外来的扑翅惊恐”
（彼前 3:13-16）。
*七十士译本（Septuagint）*在
箴 3:25
使用同一希腊文词，彼得大概暗指此节。怒气袭击男人；恐惧袭击女人。你们行善之时，无需惧怕任何人：不要因你们不信的丈夫突然发怒而陷入扑翅般的惊慌。
영문 원문
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.
7
제목 없음
7. 同住——希腊文作“同住”：与
彼前 2:17
动词“尊敬众人”相连。
知识——基督徒的知识：在神的设计中赏识两性之间的适当关系，并据此以温柔和宽容行事：有智慧地：以明智的体贴。
按情理……与妻子同住——当译作并加标点如下：“按知识与女性（希腊文形容词，修饰‘器皿’；并非如英文译本为名词）如同与较软弱的器皿同住（见
帖前 4:4
注释。夫妻二人在神手中都是器皿，都是神所造，为成就他恩慈的旨意。两者都软弱，女人更软弱。对自己软弱的感觉，以及她与自己一样是神的器皿和杰作，应当引导他以温柔明智的体贴对待她——她是较软弱的杰作），按情理（字面意思是‘分配’，‘配给’）恭敬她，因为她也是（除了作为妻子之外）同受生命之恩的”，等等；或者如梵蒂冈抄本读作“对待那些也是（除了作你们的妻子之外）同受产业的”。（人当恭敬女人的理由是，神赐尊荣给两者作为同受产业者；比较同样的论证，
彼前 3:9）。
他没有考虑不信妻子的情况，因为她可能还会信。
生命之恩——神恩赐的生命
（彼前 1:4, 13）。
阻碍——因纷争而阻碍；纷争妨碍同心的祷告，而祝福有赖于此。
영문 원문
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.
8
제목 없음
8. 相对本分的一般总结，此前已从
彼前 2:18
起详述具体本分。
同心——在真道上。
彼此体恤——希腊文作“同受苦乐”，同情别人的喜乐和忧伤。
相爱如弟兄——希腊文作“爱弟兄”。
慈怜——对受苦之人。
谦卑——真正的基督徒礼貌；并非世上礼貌的虚饰；一面印有无伪的爱心，另一面印有谦卑。但最古抄本读作“心思谦卑”。它与“谦卑”略有不同，因为它标明一种有意识的努力，要真正谦卑。
영문 원문
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.
9
제목 없음
9. 恶——行为上的恶。
辱骂——言语上的恶。
祝福——祝福那咒骂你们的人；是分词，不是接在"偿还"之后的名词。
知道——最古老的抄本仅读作"因为"。
蒙召——希腊文"曾蒙召"。
承受福气——不仅是被动的，也是主动的；凭信心从神领受属灵的福气，又出于爱心转而祝福别人[格哈德（Gerhard）见阿尔福德（Alford）]。"我们祝福，不是为了承受福气，而是因为我们的份就是福气。"任何辱骂都不能伤害你们
(彼前3:13)。
要效法那"祝福"你们的神。祂为永恒所预备之祝福的初熟果子，义人即使现在也已享受
(彼前3:10)
[本革尔（Bengel）]。
영문 원문
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].
10
제목 없음
10. 愿意爱——希腊文"愿意爱"。那爱生命（今生和永生），并愿意持续如此的人，不使自己陷入使今生成为重担、并导致他失去永生的患难中。彼得以
诗34:12-16
印证他在
彼前3:9
的劝勉。
禁止——勒住，字面意思是"使之止息"；暗示说恶话是我们的天然倾向和习惯。"人们通常以为，若不竭力维护自己的权利，就会暴露在仇敌的放纵之下。但圣灵只应许温柔和忍受恶事的人有福的生活"[加尔文（Calvin）]。
恶……诡诈——他首先警告舌头的罪——说恶言和欺骗、一口两舌的话；其次警告伤害邻舍的行为。
영문 원문
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.
11
제목 없음
11. 在最古老的抄本中，希腊文作"此外（除了他的言语，在行为上），让他"。
离恶——"转离"。
行善——追求，因为这是难以达成的事，在这个充满烦恼的世上似乎从人面前逃避。
영문 원문
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.
12
제목 없음
12. 应许给温柔之人现今和永恒之福乐生命的根据
(彼前3:10)。
主的眼看顾他们，为他们的益处。
耳……他们的祈祷——
(约壹5:14, 15)。
面向……——眼目暗示恩慈的眷顾；主的面向（不是如英文译本所说的"向……变脸"）那行恶的人，暗示祂仔细观察他们，使他们不能真正而持久地伤害祂的百姓（比较
彼前3:13）。
영문 원문
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).
13
제목 없음
13. 谁……害你们——这种对神保守免害的无畏信心，是元首基督在祂的受苦中实现的；祂的肢体也是如此。
若是——希腊文"如果你们成为"。
效法——最古老的抄本作"热心的"、"热心于"
(多2:14)。
善——希腊文的对比是："谁会向你们行恶，如果你们热心行善呢？"
영문 원문
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?"
14
제목 없음
14. 然而就是——"但即使"。"今生的应许只在我们有利的范围内才会应验"[加尔文（Calvin）]。于是他接着陈述
(彼前3:10)
应许的例外情况，以及真正有智慧的人在这样例外的情况下当如何行。"若你们受苦"；若如此发生；"受苦"比害更温和。
为义——"使人殉道者的不是受苦，而是为之受苦的原因"[奥古斯丁（Augustine）]。
有福了——连受苦也不能夺去你们的福气，反而促进它。
就是——希腊文"但"。不要因在逆境中惧怕人所加的恐吓，而损害你们的福气
(彼前3:9)。
字面意思是"不要因他们的恐惧而惊惶"，即他们试图加诸你们的恐惧，也是他们自己身处逆境时所受的打击。本节与
彼前3:15
引自
赛8:12, 13。
惟独神当受敬畏；敬畏神的人别无所惧。
也不要惊慌——律法的威吓，
利26:36; 申28:65, 66；
与此相对，福音使信徒的心确知神的恩惠，因此在一切逆境中安然无恙。不仅不要惧怕，连惊惶也不可。
영문 원문
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.
15
제목 없음
15. 尊——尊为圣，当作圣的来尊敬，将祂存在你们心里。正如主祷文中
(太6:9)。
神的圣洁因此在我们的心里得荣耀，因我们的心是祂圣灵的居所。
主神——最古老的抄本作"基督"。译作"以基督为主，尊祂为圣"。
也要——希腊文"但"或"此外"。除了在心里这样内在地尊神为圣之外，还要常作准备回答等。
回答——一种护教性的回答，为你们的信仰辩护。
问你们的人——末了的话限制了"常"的普遍性；不是向顽梗者，而是向外邦人中诚实询问的人。
缘由——合理的交代。这驳斥了罗马的教条："我相信，因为教会相信。"轻信是没有证据就相信；信心是根据证据相信。理性本身也只能在信心中安息。本节并非强加一种责任，要提出对启示的学术证明和逻辑辩护。但信徒既然舍己、钉死世界、勇敢面对逼迫，就必须有某种强烈的"盼望"来支撑；属世的人自己没有这样的盼望，就因好奇而问这盼望的秘诀；信徒必须预备好给出"这盼望如何在他里面兴起、包含什么、又建立在什么之上"的经验交代[施泰格（Steiger）]。
以——最古老的抄本作"但要以"。要预备好，但要以"温柔"。不可轻率傲慢。
温柔——
(彼前3:4)。
最有效的方法；不是自恃的冲动。
敬畏——对人的适当尊重，对神的敬畏，记念祂的事业不需要人的火气来维护。
영문 원문
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.
16
제목 없음
16. 存着无亏的良心——预备好交代你们盼望的隐秘泉源。因此盼望与无亏的良心在
徒24:15, 16
中并列。有信仰而无实践没有分量。但存着无亏良心的人，能以"温柔"交代他们的盼望。
然而——
(彼前2:12)。
他们毁谤你们，说是作恶的——一份最古老的抄本作"你们被毁谤"，省略其余部分。
诬赖——"诽谤"；希腊文表达了言语和行为上的恶意。译作"凌辱"，
太5:44; 路6:28。
行为——生活、品行。
在基督里——祂是你们作为基督徒之生命的根本要素。"在基督里"界定了"好"。正是你们作为基督徒——而非作为公民——的好品行，招来了恶意
(彼前4:4, 5, 14)。
영문 원문
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).
17
제목 없음
17. 更好——有人可能反对说：若我是罪有应得，就不会如此难以忍受。彼得回答说：你们并非罪有应得，这更好，因为行善却仍被毁谤，就可以证明自己是真基督徒[格哈德（Gerhard）]。
若神的旨意——不如照最古老抄本的祈愿语气译作"若神的旨意如此愿意"。那些以神的旨意为最高准则的人
(彼前2:15)
得着安慰，知道受苦是神的命定
(彼前4:19)。
基督自己也是如此；我们的意愿并不愿意如此。
영문 원문
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.
18
제목 없음
18. 基督无辜受苦所结的荣耀成果，印证了
彼前3:17。
因为——"既然"。那"更好"
(彼前3:17)，
即借此我们在死与生上更似基督；因为祂的死为祂自己和我们都带来了最好的结局[本革尔（Bengel）]。
基督——神所膏的圣者；那圣的为罪受苦，义的代替不义的。
也——正如你们自己
(彼前3:17)。
比较
彼前2:21；
那里祂的受苦被提出作为我们的榜样；此处则作为行善受苦之福气的证明。
一次——永远；不再受苦。我们一次与基督同受苦，也胜于永远没有基督，这也是"更好"的。我们如今正在受我们那"一次"的苦；这很快就要成为过去的事——对受试炼者是光明的安慰。
为罪——仿佛祂自己犯了那些罪。祂因"认信"而将自己暴露于死，正如我们蒙召向那问我们盼望缘由的人"回答"。这是"行善"的最高彰显。祂作为"那义的"既如此受苦，我们也当甘愿为义受苦
(彼前3:14；
比较
彼前3:12, 17)。
为要引我们到神面前——与祂一同在升天时到神的右边
(彼前3:22)。
祂将我们这些"不义的"人与祂一同称义，带入天堂。因此基督之死的结果是祂吸引人归向祂；如今在属灵上——我们得以进入至圣所，这是因基督升天而开的；将来在字面上实现。"引我们"更是借着祂自己所经过的同一样式的降卑与升高。基督从卑微升到荣耀的各步骤，由祂的子民因与祂合一而再次踏过
(彼前4:1-3)。
"到神面前"是希腊文与格（不是介词加格），暗示神愿意如此[本革尔（Bengel）]。
被治死——是祂引我们到神面前的方法。
在肉身——即就血肉之生命而言。
在灵性上复活——最古老的抄本省略希腊文冠词。与前面的"在肉身"相对，需译作带介词"在灵里"，即就祂的灵而言。"被治死"是就前一种生活样式；"复活"是就另一种。并非祂的灵曾死过又复活或重新活过来，而是祂既曾在肉身中过着必死之人的生活，就开始过一种属灵的"复活"
(彼前3:21)
生命，因此祂有能力引我们到神面前。解释
彼前3:18, 19
有两种可能：（1）"在灵里复活"，即一脱离"肉身"，祂那不死之灵生命的能量就被父神"复活"，进入新的行动模式，即"在灵里祂去（如同后来祂升到天上，
彼前3:22，
同一希腊文动词）向（那在监里的灵）宣告[不是救恩，如阿尔福德（Alford）所言——这与圣经相悖，因圣经处处表明人死后的状态，无论得救或灭亡，都是不可逆转的。此处也未提及在监之灵的归正。见
彼前3:20
注释。这里的短语不是"传福音"（evangelizo），而是"宣告"（ekeruxe）或"传讲"；只是宣告祂已完成的工；正如同一希腊文于
可1:45
作"传开"，以印证以诺和挪亚的见证，并借此宣告他们不信的实质定罪，以及挪亚和信徒的拯救；这是同一工作对一切不信者和信徒分别产生相似相反效果的一个样本；也是对彼得受信者在受不信者苦害时的安慰；特别为"洗礼"——其"预表"
(彼前3:21)
——而选，作为印记，标明信徒从其余注定灭亡的世界中分别出来]"等。（2）支持（1）最有力的论点是"从前"——即古时——与"悖逆"相连的位置；如果传讲或宣告是久远以前的事，我们当期望"从前"或古时与"去传"相连。但这种语序的调换也许是要表达他们的悖逆在祂的传讲之前。希腊文分词表达了祂传讲的原因："因为他们从前悖逆"（比较
彼前4:6)。
另外"去"似乎指亲身去，如
彼前3:22，
而不只是在灵里。但见下面的答复。反对意见是："复活"必指基督的身体（比较
彼前3:21
末尾），因为祂的灵从未停止活着，不能说是"复活"。比较
约5:21; 罗8:11
以及其他"复活"用于身体复活的经文。而且，去阴间的不是祂的灵，而是祂的魂。祂的灵在死时交托给父，随即"在乐园里"。理论（1）因此要求祂降到在监之灵那里是在祂复活之后！比较
弗4:9, 10，
那里使降下在升上之先。此外，圣经别处对这样的宣告保持沉默，虽然基督的死可能对阴间敬虔人和不敬虔人的状态有即时影响：敬虔人的灵魂从前相对受限制，也许那时——如一些教父所想——被迁到神直接而属天的同在中；但这不能从圣经证明。不过比较
约3:13; 西1:18。
"监狱"在圣经中总是用于坏的意义。"乐园"和"亚伯拉罕的怀里"——旧约时代善灵的居所——与地狱或阴间之间有深渊隔开，不能称为"监狱"。比较
林后12:2, 4，
那里"乐园"与"第三层天"相对应。另外，为何偏偏洪水前的不信者被选为祂在阴间传讲的对象？因此这样解释："在灵里复活，在此灵里（区别于亲身；"在此灵里"即在灵里一词，明确排除了"去"暗示亲身去的异议）祂去（借着挪亚——"传义道的"，
彼后2:5：
阿尔福德（Alford）自己的注释，
弗2:17，
是对他由"去"推断亲身下到阴间这一论证的最好答复。正如"祂来传了和平的福音"是在祂死后升天后借着灵在使徒和牧者中传的：照样在道成肉身之前，祂借着灵通过挪亚向洪水前的人传道，
约14:18, 28; 徒26:23
"基督要……"字面"传告光照外邦人"）向那些在监里的灵传道，即洪水前的人——他们的身体看似自由，灵却在监里，被关闭在地如同一大间定罪的牢房（恰好平行于
赛24:22, 23
"在地上……他们必被聚集，如同囚犯被聚集在牢狱中，必被关在监牢里"等[正如堕落的天使在司法上被视为"被黑暗的锁链拘禁"，虽然暂时在地上自由活动，
彼前2:4]，
那里
彼前3:18
明显暗指洪水，"天上的窗户都敞开了"，比较
创7:11）；
从这监狱惟一的逃生之路，就是基督在挪亚里所传的。基督在我们这个时代在肉身里来了，在挪亚的日子却借着灵借着挪亚向当时在监里的灵传道
(赛61:1
末尾，"主耶和华的灵差遣我……报告被掳的得释放，* opening of the prison to them that are bound")。照样在
彼前1:11，
"基督的灵"据说在众先知里面作见证。正如基督受苦以至于被仇敌治死，后来因祂的"灵"（或神性，
罗1:3, 4; 林前15:45)
而复活，从此灵以其全部能量运行，其第一个结果是使祂的身体
(彼前3:21
末尾)从坟墓的监狱释放，祂的魂从阴间释放；照样基督的同一灵使挪亚在辱骂和试炼中，能向那被忿怒紧紧捆绑的悖逆之灵传道。那在你们里面的灵，也能使你们如今耐心受苦，仰望复活的拯救。
영문 원문
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.
20
제목 없음
20. 从前——最古老的抄本中无此字。
就是……挪亚预备方舟的时候，神容忍等待——最古老的抄本。希腊文"一直在等候"（盼望人在一百二十年的恩典期中悔改），直到祂等候的终结以他们被洪水淹死来到。这驳斥了阿尔福德（Alford）关于阴间有第二次恩典之日的想法。挪亚的日子被选，是因为方舟和毁灭性的洪水分别对应"洗礼"和将来不信者被火毁灭。
当时进入方舟——
(来11:7)。
神长久"容忍等候"的漫长时期，因为挪亚少有人帮助，这使世界的不信更加无可推诿。
里面——字面"（借由进入）其中"。
八——七个（神圣的数字）加上不敬虔的含。
少——如今也是如此。
灵魂——既然此词在此用于活着的人，为何"灵"不能呢？挪亚向他们的耳朵传讲，但基督在灵里向他们的灵——即属灵的本性传讲。
借水得救——淹死不信者的同一水，托起了那八人得救的方舟。不是如某些人所译"借水安全经过"。不过这介词的意义可以如
林前3:15，
"他们虽在水中，却安全地被保存"。
영문 원문
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.
21
제목 없음
21. 这水——最古老的抄本作"这"：字面意思是"这（即水，泛指；作为洪水的）预表如今也拯救（拯救尚未由我们完全实现，比较
林前10:1, 2, 5; 犹5；
使人进入得救的状态）我们（两份最古老的抄本作"你们"代替"我们"：你们也，正如挪亚和他的家人），就是洗礼"。水并非本身救了挪亚，而是借着托起凭信心建造、安息在神话语上的方舟：对他而言，它是地上某种重生的记号和途径。洪水对挪亚是一场洗礼，正如过红海对以色列人一样；借着洪水中的洗礼，他和他的家人从旧世界迁到新世界：从即时的毁灭到漫长的考验；从与恶人的相伴到与神的相交；从受造物与创造者之间一切纽带的断绝到圣约的特权：我们借着属灵的洗礼也是如此。正如含 forfeited 了圣约的特权，如今也有许多人如此。那预表的水——即洗礼——也拯救你们，不是靠本身，也不是靠单纯的物质之水，而是与之相联的属灵事物——悔改和信心，它是这些的记号和印记，正如彼得下面所解释的。比较记号与所记之事的结合，
约3:5; 弗5:26; 多3:5; 来10:22；
比较
约壹5:6。
本等——"肉体"是重点。"不是除掉肉体的污秽"（这是没有灵的洗礼相伴的单纯水洗所作的，比较
弗2:11)，
而是灵魂的污秽。拯救的工具是方舟（基督和祂那充满圣灵的教会），不是水：水只是围绕方舟流过；因此不是单纯的水洗，而是有圣灵相伴的水。
求——希腊文"诘问"；指对受洗候选人提出的问题；引出对神的"认信"和对撒但的弃绝（[奥古斯丁（Augustine），《信经》（The Creed）4.1]；[居普良（Cyprian），《书信》（Epistles）7，致罗加提阿努斯（To Rogatianus）]），当这些出于"无亏的良心"时，就保证人"得救"。字面意思是"无亏良心对神的诘问（包括令人满意的回答）"。我更倾向于此译，而非瓦尔（Wahl）、阿尔福德（Alford）等人的"无亏良心对神的寻求"：所引证的平行经文中，没有一条——连
撒下11:7
的七十士译本（Septuagint）——严格相符。近世拜占庭希腊文习语（该词因此意为：（1）问题；（2）规定；（3）承诺），容易从彼得所用的意义引申而来，支持前一种翻译。
借着耶稣基督复活——与"拯救你们"相连：洗礼在如此程度上将基督复活的大能应用在我们身上。正如基督向罪死是信徒向罪死——因而脱离罪的刑罚和权势——的源头；照样祂复活的生命是信徒新属灵生命的源头。
영문 원문
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.
22
제목 없음
22.
(诗110:1; 罗8:34, 38; 林前15:24; 弗1:21; 3:10; 西1:16; 2:10-15)。
祂在甘愿忍受的不配受之苦难中的忍耐所结的果子：是我们的榜样，
彼前3:17, 18。
进入——
(路24:51)。
向唯理主义者证明一次真实的物质升天。字面意思是"在神的右边，已经进入天堂"。最古老的武加大译本（Vulgate）抄本和拉丁教父（Latin Fathers）加上一句，表达基督坐在神右边对我们的益处："祂在神的右边，已经吞灭死亡，使我们成为永生的后嗣"——这为我们带来一种生命的状态——得救、荣耀、永恒。然而希腊文抄本不接受这些话。比较本节与彼得的讲道，
徒2:32-35; 3:21, 26; 10:40, 42。
영문 원문
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.
丈夫和妻子的 相对本分：
劝勉要爱心与宽容：
为义受逼迫之时当有的正当行为， 效法基督的榜样， 他的死 因他复活 而带给我们 生命， 洗礼 是这事的圣礼印记。
1. 照样——希腊文作“照样”，正如“仆人”在其范围内；参女人当顺服的理由，
林前 11:8-10； 提前 2:11-14。
自己的——强调义务：所要顺服的不是陌生人。每次吩咐妻子顺服丈夫之时，希腊文都用“idios”（“自己所专属的”），而男人的妻子只被称为heauton（“他们的”）。妻子（尤其是与不信者结合的妻子）因感到需要倚靠比自己刚强者，可能受试探（虽然只是属灵上）与另一个人进入一种她当与“自己的配偶”保持的关系
（林前 14:34, 35，
“让他们在家里问自己的[idious]丈夫”）；因此可能生出对教师本人的依恋，这种依恋虽不属一般意义上的属灵淫乱，却仍会在属灵根基上削弱婚姻关系[施泰格（Steiger）]。
使……即便——希腊文作“使即使”。即使你的丈夫不顺从这道（即是不信者）。
不用言语——不必借着听传道（信心临到的通常途径）。但本格尔（Bengel）作“不用言语”，即不必妻子直接的福音谈话，“他们便（最古抄本作‘将要’，这标明了结果近乎客观的确实性）得着”间接地。“无声的行动比未履行的言语更有力量”[厄库梅尼乌斯（Œcumenius）]。“一个被领回的灵魂就是得着了——归于寻求他的牧者、妻子或丈夫，也归于耶稣基督；加给他宝藏——他并不认为自己的宝血为得着这收获太昂贵”[莱顿（Leighton）]。“审慎的妻子会首选劝丈夫与她同享那引至福乐之事；但若不可能，就让她独自殷勤追求美德，凡事顺服他，以致任何时候都不违背他的旨意，惟独在那些对美德和救恩不可少的事上例外”[亚历山大的克莱门特（Clement of Alexandria）]。