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英文原文
Wherein the apostle describes the duties of husbands and wives one to another, beginning with the duty of the wife, 1Pe 3:1-7. He exhorts Christians to unity, love, compassion, peace, and patience under sufferings; to oppose the slanders of their enemies, not by returning evil for evil, or railing for railing, but by blessing; by a ready account of their faith and hope, and by keeping a good conscience, 1Pe 3:8-17. To encourage them to this, he proposes the example of Christ, who suffered, the just for the unjust, but yet punished the old world for their disobedience, and saved the few who were faithful in the days of Noah, 1Pe 3:18-22.
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Duties of Husbands and Wives (66 AD)
夫妻的本分 (66 AD)
¹ 你們作妻子的要順服自己的丈夫；這樣，若有不信從道理的丈夫，他們雖然不聽道，也會因妻子的品行被感化過來；
² 這正是因看見你們有貞潔的品行和敬畏的心。
³ 你們不要以外面的辮頭髮，戴金飾，穿美衣為妝飾，
⁴ 只要以裏面存著長久溫柔、安靜的心為妝飾；這在神面前是極寶貴的。
⁵ 因為古時仰賴神的聖潔婦人正是以此為妝飾，順服自己的丈夫，
⁶ 就如撒拉聽從亞伯拉罕，稱他為主。你們若行善，不因恐嚇而害怕，便是撒拉的女兒了。
⁷ 你們作丈夫的，也要按情理和妻子同住；因她比你軟弱，與你一同承受生命之恩的，所以要敬重她。這樣，便叫你們的禱告沒有阻礙。
使徒既已論述了臣民對君王、僕人對主人的本分，便繼續闡明夫妻的本分。
I. 為免基督徒婦女以為自己歸信基督、享受一切基督徒特權，就可以免於順服她們未信主（外邦或猶太）的丈夫，使徒在此告訴她們：
1. 妻子的本分包含什麼。
（1.）在於順服——即甘心順服丈夫的旨意，並順服自己丈夫合理的權柄——這種體貼的行為是最可能感化那些不順從、不信的丈夫的方法，他們已經拒絕了真道，或者除了從妻子謹慎、和平、模範的品行中所看見的之外，不接受其他任何證據。學到：[1.] 每一種不同的關係都有其特定的本分，傳道人當傳講這些本分，會眾也當明白。[2.] 甘心的順服和充滿愛心、恭敬的尊重，是基督徒婦女對丈夫當盡的本分，無論丈夫是好是壞；這些本分在墮落之前夏娃就當向亞當盡，至今仍被要求，雖然現在比以前更為困難（創 3:16、提前 2:11）。[3.] 雖然福音真道的目的是要贏取人歸向耶穌基督，但許多人極其頑梗，不肯被道贏取。[4.] 除了神的道之外，沒有什麼比良好的品行和忠心履行關係中的本分更能贏取人了。[5.] 不敬虔和不信並不解除民事關係中的義務，也不豁免其中的本分；妻子仍當對自己的丈夫盡本分，即使他不順從真道。
（2.）在於敬畏——即對丈夫的敬重（弗 5:33）。
（3.）在於貞潔的品行，她們未信的丈夫會仔細觀察和留意。[1.] 邪惡的人會嚴格留意宗教信仰者的品行；他們的好奇、嫉妒和猜疑，使他們密切注視敬虔之人的行事為人和生活。[2.] 貞潔的品行，加上對每個人適當的尊重，是贏取他們歸信福音和順服真道的極好方法。
（4.）在於看重心靈的妝飾過於身體的妝飾。[1.] 他為敬虔婦女的衣著立下一個準則（彼前 3:3）。此處禁止三種妝飾：辮頭髮——在當時常為放蕩的婦女所使用；戴金飾，或用金子做的裝飾品——利百加、以斯帖和其他敬虔婦女曾使用，但後來卻成為妓女和惡人主要的裝飾；穿美衣——這並非絕對禁止，而是禁止在其中過分講究和奢華。學到：第一，敬虔的人當注意，使自己一切外在的行為與所承認的基督信仰相稱：他們在一切行事為人上都當聖潔。第二，身體外在的妝飾往往是出於肉體和過度的；例如，當它是不節制的、超過你的身分和地位；當你以此為驕傲並因而自誇；當你穿衣是為了引誘和試探別人；當你的衣著過於華麗、奇特或多餘；當你的款式荒誕，效法最壞之人的輕浮和虛榮；以及當它們不端莊、放蕩時。妓女的衣著永不能成為貞潔基督徒婦女的裝飾。[2.] 他指示基督徒妻子不要追求身體外在的妝飾，而當穿上遠更卓越和美麗的裝飾（彼前 3:4）。此處當注意：第一，當裝飾的部位：以裏面存著……的心——即靈魂；隱藏的、內在的人。當留意裝飾和美化你們的靈魂，過於你們的身體。第二，所指定的妝飾。總的來說，它必須是不會朽壞的東西，能美化靈魂的——即神的聖靈的恩典和美德。身體的裝飾會被蟲子咬壞，使用中也會朽壞；但神的恩典，我們越久穿戴它，它就越明亮、越好。更特別的是，基督徒婦女最美的裝飾是長久溫柔、安靜的心——一種柔順、平和的性情，沒有暴躁、驕傲和過度的憤怒，並在對待丈夫和家人的安靜而體貼的行為中表現出來。若丈夫嚴厲且反對信仰（這正是使徒給予此指示的那些好妻子所面臨的情況），就沒有什麼比謹慎溫柔的行為更能贏取他了。至少，安靜的心能使一位好婦女自己心中平安，這既為人所見，就在世人眼中成為人可愛的裝飾。第三，它的卓越。心靈的溫柔和平靜，在神眼中是極寶貴的——在人看是可喜悅的，在神看是珍貴的。學到：1. 真正基督徒首要的關注，在於正確地管理和約束自己的心。假冒為善者的工作結束之處，正是真基督徒工作開始之處。2. 內在之人的裝備是基督徒主要的裝飾；但尤其是沉著、平靜和安靜的心，使無論男女都顯得美麗可愛。
2. 基督徒妻子的本分在本性上是困難的，因此使徒以榜樣來堅固她們：（1.）古時仰賴神的聖潔婦人的榜樣（彼前 3:5）。「你們不能以性別的軟弱為藉口，因為她們也可能如此。她們生活在古時，有較少的知識來指導她們，也較少榜樣來鼓勵她們；然而在各世代她們都實踐了這本分；她們是聖潔的婦人，因此她們的榜樣是有約束力的；她們仰賴神，卻沒有忽略對人的本分：你們當盡的本分——安靜的心和順服自己的丈夫——並不是新的，而是歷來世上最偉大、最好的婦女所實踐的。」（2.）撒拉的榜樣——她順服丈夫，在他從迦勒底的吾珥出去時跟隨他，「不知道往哪裏去」，並稱他為主，藉此向他表示敬意，承認他對她的優越；這一切都是雖然神從天上宣告她是公主（藉著改變她的名字）：「你們就是她的女兒」——如果你們在信心和善行上效法她，不因丈夫的恐嚇而放棄所承認的真理或疏忽對他們的本分，而是甘心樂意地履行，既不出於恐懼也不出於勉強，乃是出於向著神的良心和對他們的本分感。學到：[1.] 神精確地留意，並精確地記錄世上一切男女的行為。[2.] 妻子順服丈夫，是歷代聖潔婦女普遍實踐的本分。[3.] 無論男女最大的榮耀，在於在 Providence 所安置的關係或地位中，謙卑而忠心地行事為人。[4.] 神留意他僕人身上的善，使他們得榮耀和益處，卻遮蓋許多的過犯；撒拉的小信和譏誚被忽略了，而她的美德卻被稱讚。[5.] 基督徒當彼此盡本分，不是出於恐懼，也不是出於勉強，而是出於甘心，並順服神的命令。妻子當順服乖僻的丈夫，不是出於恐懼和驚惶，而是出於行善和討神喜悅的意願。
II. 接著當思想丈夫對妻子的本分。
1. 具體來說：（1.）同住——這禁止不必要的分居，並暗示彼此在財物和身體上的互相分享，滿有喜樂與和睦。（2.）按情理和妻子同住——不是按情慾，如畜類；也不是按血氣，如魔鬼；而是按情理，如明智而清醒的人，認識神的道和自己的本分。（3.）敬重妻子——給予她應有的尊重，維護她的權柄，保護她的人身，支持她的聲譽，喜悅與她交往，供給她體面的生活，並對她存有適當的信任和信賴。
2. 理由是：因她按本性和體質是軟弱的器皿，因此當受保護；但妻子在別的、更高的方面與丈夫平等；他們一同承受生命之恩——今世和來世一切福分的同受者——因此當彼此和平安靜地生活；若不如此，他們彼此之間和彼此代求的禱告就會受阻，以致常常「你們根本不能禱告，或者即使禱告，也是在心煩意亂的光景中禱告，因此沒有果效。」學到：（1.）女性的軟弱不是分居或輕看的正當理由，相反，它是當受敬重和尊重的理由：按情理……和妻子同住……因她比你軟弱。（2.）凡同受生命之恩的人都當受敬重。（3.）所有已婚之人都當謹慎，使自己彼此之間的行事為人充滿愛心和平安，免得因他們的爭吵而妨礙了他們禱告的果效。
英文原文
Duties of Husbands and Wives (66 AD)
¹ 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;
² While they behold your chaste conversation coupled with fear.
³ Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel;
⁴ But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.
⁵ For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands:
⁶ Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement.
⁷ 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.
The apostle having treated of the duties of subjects to their sovereigns, and of servants to their masters, proceeds to explain the duty of husbands and wives.
I. Lest the Christian matrons should imagine that their conversion to Christ, and their interest in all Christian privileges, exempted them from subjection to their pagan or Jewish husbands, the apostle here tells them,
1. In what the duty of wives consists.
(1.) In subjection, or an affectionate submission to the will, and obedience to the just authority, of their own husbands, which obliging conduct would be the most likely way to win those disobedient and unbelieving husbands who had rejected the word, or who attended to no other evidence of the truth of it than what they saw in the prudent, peaceable, and exemplary conversation of their wives. Learn, [1.] Every distinct relation has its particular duties, which ministers ought to preach, and the people ought to understand. [2.] A cheerful subjection, and a loving, reverential respect, are duties which Christian women owe their husbands, whether they be good or bad; these were due from Eve to Adam before the fall, and are still required, though much more difficult now than they were before, Ge 3:16, 1Ti 2:11. [3.] Though the design of the word of the gospel is to win and gain souls to Christ Jesus, yet there are many so obstinate that they will not be won by the word. [4.] There is nothing more powerful, next to the word of God, to win people, than a good conversation, and the careful discharge of relative duties. [5.] Irreligion and infidelity do not dissolve the bonds, nor dispense with the duties, of civil relations; the wife must discharge her duty to her own husband, though he obey not the word.
(2.) In fear, or reverence to their husbands, Eph 5:33.
(3.) In a chaste conversation, which their unbelieving husbands would accurately observe and attend to. [1.] Evil men are strict observers of the conversation of the professors of religion; their curiosity, envy, and jealousy, make them watch narrowly the ways and lives of good people. [2.] A chaste conversation, attended with due and proper respect to every one, is an excellent means to win them to the faith of the gospel and obedience to the word.
(4.) In preferring the ornaments of the mind to those of the body. [1.] He lays down a rule in regard to the dress of religious women, 1Pe 3:3. Here are three sorts of ornaments forbidden: plaiting of hair, which was commonly used in those times by lewd women; wearing of gold, or ornaments made of gold, was practised by Rebecca, and Esther, and other religious women, but afterwards became the attire chiefly of harlots and wicked people; putting on of apparel, which is not absolutely forbidden, but only too much nicety and costliness in it. Learn, First, Religious people should take care that all their external behaviour be answerable to their profession of Christianity: They must be holy in all manner of conversation. Secondly, The outward adorning of the body is very often sensual and excessive; for instance, when it is immoderate, and above your degree and station in the world, when you are proud of it and puffed up with it, when you dress with design to allure and tempt others, when your apparel is too rich, curious, or superfluous, when your fashions are fantastical, imitating the levity and vanity of the worst people, and when they are immodest and wanton. The attire of a harlot can never become a chaste Christian matron. [2.] Instead of the outward adorning of the body, he directs Christian wives to put on much more excellent and beautiful ornaments, 1Pe 3:4. Here note, First, The part to be adorned: The hidden man of the heart; that is, the soul; the hidden, the inner man. Take care to adorn and beautify your souls rather than your bodies. Secondly, The ornament prescribed. It must, in general, be something not corruptible, that beautifies the soul, that is, the graces and virtues of God's Holy Spirit. The ornaments of the body are destroyed by the moth, and perish in the using; but the grace of God, the longer we wear it, the brighter and better it is. More especially, the finest ornament of Christian women is a meek and quiet spirit, a tractable easy temper of mind, void of passion, pride, and immoderate anger, discovering itself in a quiet obliging behaviour towards their husbands and families. If the husband be harsh, and averse to religion (which was the case of these good wives to whom the apostle gives this direction), there is no way so likely to win him as a prudent meek behaviour. At least, a quiet spirit will make a good woman easy to herself, which, being visible to others, becomes an amiable ornament to a person in the eyes of the world. Thirdly, The excellency of it. Meekness and calmness of spirit are, in the sight of God, of great price—amiable in the sight of men, and precious in the sight of God. Learn, 1. A true Christian's chief care lies in the right ordering and commanding of his own spirit. Where the hypocrite's work ends, there the true Christian's work begins. 2. The endowments of the inner man are the chief ornaments of a Christian; but especially a composed, calm, and quiet spirit, renders either man or woman beautiful and lovely.
2. The duties of Christian wives being in their nature difficult, the apostle enforces them by the example, (1.) Of the holy women of old, who trusted in God, 1Pe 3:5. "You can pretend nothing of excuse from the weakness of your sex, but what they might. They lived in old time, and had less knowledge to inform them and fewer examples to encourage them; yet in all ages they practised this duty; they were holy women, and therefore their example is obligatory; they trusted in God, and yet did not neglect their duty to man: the duties imposed upon you, of a quiet spirit and of subjection to your own husbands, are not new, but what have ever been practised by the greatest and best women in the world." (2.) Of Sara, who obeyed her husband, and followed him when he went from Ur of the Chaldeans, not knowing whither he went, and called him lord, thereby showing him reverence and acknowledging his superiority over her; and all this though she was declared a princess by God from heaven, by the change of her name, "Whose daughters you are if you imitate her in faith and good works, and do not, through fear of your husbands, either quit the truth you profess or neglect your duty to them, but readily perform it, without either fear or force, out of conscience towards God and sense of duty to them." Learn, [1.] God takes exact notice, and keeps an exact record, of the actions of all men and women in the world. [2.] The subjection of wives to their husbands is a duty which has been practised universally by holy women in all ages. [3.] The greatest honour of any man or woman lies in a humble and faithful deportment of themselves in the relation or condition in which Providence has placed them. [4.] God takes notice of the good that is in his servants, to their honour and benefit, but covers a multitude of failings; Sara's infidelity and derision are overlooked, when her virtues are celebrated. [5.] Christians ought to do their duty to one another, not out of fear, nor from force, but from a willing mind, and in obedience to the command of God. Wives should be in subjection to their churlish husbands, not from dread and amazement, but from a desire to do well and to please God.
II. The husband's duty to the wife comes next to be considered.
1. The particulars are, (1.) Cohabitation, which forbids unnecessary separation, and implies a mutual communication of goods and persons one to another, with delight and concord. (2.) Dwelling with the wife according to knowledge; not according to lust, as brutes; nor according to passion, as devils; but according to knowledge, as wise and sober men, who know the word of God and their own duty. (3.) Giving honour to the wife—giving due respect to her, and maintaining her authority, protecting her person, supporting her credit, delighting in her conversation, affording her a handsome maintenance, and placing a due trust and confidence in her.
2. The reasons are, Because she is the weaker vessel by nature and constitution, and so ought to be defended: but then the wife is, in other and higher respects, equal to her husband; they are heirs together of the grace of life, of all the blessings of this life and another, and therefore should live peaceably and quietly one with another, and, if they do not, their prayers one with another and one for another will be hindered, so that often "you will not pray at all, or, if you do, you will pray with a discomposed ruffled mind, and so without success." Learn, (1.) The weakness of the female sex is no just reason either for separation or contempt, but on the contrary it is a reason for honour and respect: Giving honour to the wife as unto the weaker vessel. (2.) There is an honour due to all who are heirs of the grace of life. (3.) All married people should take care to behave themselves so lovingly and peaceably one to another that they may not by their broils hinder the success of their prayers.
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Duties towards Friends and Enemies (66 AD)
對待朋友與仇敵的本分 (66 AD)
⁸ 總而言之，你們都要同心，彼此體恤，相愛如弟兄，存慈憐謙卑的心。
⁹ 不以惡報惡，以辱罵還辱罵，倒要祝福；因你們是為此蒙召，好叫你們承受福氣。
¹⁰ 因為經上說：人若愛生命，願享美福，須要禁止舌頭不出惡言，嘴唇不說詭詐的話。
¹¹ 也要離惡行善，尋求和睦，一心追趕。
¹² 因為主的眼看顧義人，主的耳聽他們的祈禱；惟有行惡的人，主向他們變臉。
¹³ 你們若是熱心行善，有誰害你們呢？
¹⁴ 你們就是為義受苦，也是有福的。不要怕人的威嚇，也不要驚慌；
¹⁵ 只要心裏尊主基督為聖。有人問你們心中盼望的緣由，就要常作準備，以溫柔敬畏的心回答各人。
使徒在此從特殊的勸勉轉到更普遍的勸勉。
I. 他教導我們基督徒和朋友彼此當如何對待。他勸勉基督徒都要同心——在信仰同一真理、實踐同一宗教本分上同心合意；又因當時基督徒許多處於受苦之中，他囑咐他們彼此體恤、相愛如弟兄、憐憫那些遭患難的人，並以謙卑的心待眾人。由此學到：1. 基督徒當竭力在信仰的要點上、在真實的愛心上、在基督徒的實踐上同心；他們當彼此同心，效法基督耶穌（羅 15:5）——不是照人的喜悅，而是照神的道。2. 雖然基督徒不能完全相同，卻當彼此體恤、相愛如弟兄；他們不當彼此逼迫或仇恨，而當以超越一般的感情彼此相愛；當相愛如弟兄。3. 基督教要求憐憫遭難的人，並對眾人友善。只有明顯犯罪的罪人或卑劣的叛道者，才不配受基本的禮貌對待（林前 5:11、約貳 1:10-11）。
II. 他指示我們當如何對待仇敵。使徒知道基督徒會為基督的緣故被萬人恨惡並受虐待；因此：
1. 他警告他們不要以惡報惡，以辱罵還辱罵；反倒要——「當他們辱罵你們時，你們要祝福他們；當他們對你們說惡言時，你們要對他們說好話；因為基督已藉著他的言語和榜樣呼召你們去祝福那咒詛你們的人，並已將福氣賜給你們作為永遠的產業，雖然你們原是不配的。」忍耐地忍受惡事，並祝福你們的仇敵，是得著神這福氣的方法。學到：（1.）以惡報惡，或以辱罵還辱罵，是罪惡的、不合基督徒體統的做法；官長可以刑罰作惡的人，個人受冤屈時可以尋求合法的補救；但藉決鬥、爭吵或暗中使壞來私下報復，是禁止的（箴 20:22、路 6:27、羅 12:17、帖前 5:15）。「辱罵」是指以尖刻、激烈和侮辱的言辭謾罵別人；但傳道人嚴厲地責備、懇切地傳講抵擋時代的罪，並不是辱罵；所有的先知和使徒都如此行（賽 56:10、番 3:3、徒 20:29）。（2.）基督的律法要求我們以祝福回報辱罵。太 5:44：「要愛你們的仇敵，為那逼迫你們的禱告。你們不可在他們的罪上有份，卻要照公義所要求或愛心所吩咐的，為你們的仇敵盡一切當盡的。」 我們當憐憫、代禱並愛那些辱罵我們的人。（3.）基督徒的呼召，既賦予他榮耀的特權，也要求他盡困難的本分。（4.）神一切真正的僕人必無疑地承受福氣；他們在很大的程度上已經得著了，但完全的享受是保留到另一個境界和世界。
2. 他給出一個在這充滿紛爭和惡意的世界中過舒適幸福生活的絕佳處方（彼前 3:10），引自詩 34:12-14：「你們若切望生命長久、日子平安昌盛，就當禁止舌頭不出怨言、惡言和毀謗，禁止嘴唇不說謊言、欺騙和虛偽。避免對鄰舍造成任何真正的損害或傷害，卻要隨時準備行善，以善勝惡；當與眾人和睦，並追求和睦——即使它遠離你們。這將是使人說你們好話、與你們和平相處的最好方法。」學到：（1.）舊約和新約之下的敬虔人同樣被要求盡相同的道德本分；禁止舌頭不出惡言，嘴唇不說詭詐的話，在戴維的時代和現在一樣是本分。（2.）以今生的利益作為宗教的動機和鼓勵，是合法的。（3.）宗教的實踐，尤其是正確地管理舌頭，是使今生舒適昌盛的最好方法；一個真誠、不冒犯人、謹慎的舌頭，是使我們平安舒適地度過今世的特殊方法。（4.）避免罪惡並行善，是今生和來生得著知足和幸福的途徑。（5.）基督徒的本分不僅是在平安被給予時接受它，更是在平安被拒絕時尋求和追求它：與群體的和睦，正如與個人的和睦一樣——相對於紛爭和分裂——正是此處所說的。
3. 他指出基督徒不必擔心這種忍耐、不冒犯人的行為會招致並鼓勵仇敵的殘忍，因為神將因此被他們這一方所支持：因為主的眼看顧義人（彼前 3:12）；他特別留意他們，對他們施行持續不斷的護理管治，並對他們存有特別的尊重和慈愛。主的耳聽他們的祈禱；因此若有人加害於他們，他們有這補救之法——可以向天父訴說，他的耳總是垂聽他僕人在患難中的祈禱，並必幫助他們抵擋那不義的仇敵。惟有行惡的人，主向他們變臉——他的忿怒、不悅和報應必追趕他們；因為他比人更為那些邪惡逼迫者的仇敵。請注意：（1.）我們不可在一切事上拘泥於聖經的字句，而當研究其中的意思和含義，否則我們會被引入褻瀆的錯謬和荒謬之中：我們不可想像神有眼睛、耳朵和臉面，儘管這些是聖經明文的字眼。（2.）神對他一切義人都有特別的看顧和如父的慈愛。（3.）神總是聽信實之人的禱告（約 4:31、約壹 5:14、來 4:16）。（4.）雖然神是無限善良的，他卻厭惡不悔改的罪人，並必將他的忿怒傾倒在那行惡的人身上。他必為自己伸冤，向全世界施行公義；他的善良並不攔阻他如此行。
4. 這種忍耐謙卑的行為，更因兩個考量而被推薦和敦促：——（1.）這將是避免受苦的最好和最穩妥的方法；因為你們若是熱心行善，有誰害你們呢？（彼前 3:13）。我想這話是對平常處境中的基督徒說的，不是在逼迫的激烈時期。「在正常情況下，會如此魔鬼般邪惡和不敬虔、去傷害那些像你們這樣無辜而有益地生活的人，畢竟不多。」（2.）這是改善受苦的方法。「你們若是熱心行善卻受苦，這就是為義受苦（彼前 3:14），將是你們的榮耀和幸福，因為這使你們有資格承受基督所應許的福氣」（太 5:10）；因此，[1.]「你們不必害怕他們所能用來恐嚇你們的任何事，也不必為仇敵的狂怒或勢力過分憂慮。」學到：第一，始終熱心行善，是我們能採取的使自己遠離傷害的最好途徑。第二，為義受苦是基督徒的榮耀和幸福；為真理的緣故、為良心的緣故、或為基督徒本分的任何部分而受苦，是極大的榮耀；其中的喜樂勝過痛苦，其榮耀勝過羞辱，其得著遠勝於損失。第三，基督徒沒有理由害怕任何仇敵的威嚇或狂怒。「你們的仇敵就是神的仇敵，他的臉向他們變色，他的權能在他們之上，他們是他咒詛的對象，若非他允許就不能對你們作什麼；因此不要為他們憂慮。」[2.] 與其因懼怕人而嚇壞自己，倒要確實在心裏尊主基督為聖（彼前 3:15）；尊萬軍之耶和華為聖，以他為你們所當怕的，所當畏懼的（賽 8:12-13）。那殺身體以後不能再作什麼的，不要怕他們；當怕那殺了以後又有權柄丟在地獄裏的（路 12:4-5）。我們在心裏尊主為聖，是當我們真誠而懇切地敬拜他，當我們對他的意念是敬畏和虔誠的，當我們倚靠他的權能、信靠他的信實、順服他的智慧、效法他的聖潔，並將他那最榮耀的屬性所當得的榮耀歸給他。我們在人面前尊神為聖，是當我們的行事為人如此邀請並鼓勵別人來榮耀和尊敬他；兩者都是必需的（利 10:3）。「當這原則深深植入你們心中，其次關乎人的，就是要常作準備——即能夠並樂意——回答，或為你們所信的信仰作辯護或辯明，並且是回答每一個人——他問你們心中盼望的緣由是什麼，或你們為何在世上忍受如此艱難。」學到：第一，對神屬性的敬畏之感，是抵擋受苦之恐懼的最好解藥；若我們更敬畏神，就必更不懼怕人。第二，基督徒的盼望和信心能抵擋全世界的攻擊。宗教可以提出合理的理由；它不是幻想，而是從天上啟示的合理方案，適合可憐罪人的一切需要，並完全以藉著耶穌基督歸於神的榮耀為中心。第三，每位基督徒都有責任為他心中的盼望作出回答和辯護。基督徒當為他們的基督信仰預備好理由，好叫人看出他們不是因愚昧或幻想而行動。這辯護可能不止需要一次兩次，因此基督徒當隨時準備好——無論是向官長（若他要求的話），還是向任何好奇詢問的基督徒（若他渴望為得知或進步而知道）。第四，這些信仰的承認當以溫柔敬畏的心作出；為我們宗教的辯護當以謙虛和溫柔作出，在敬畏神之中，對自己保持警醒，對長輩存恭敬。
英文原文
Duties towards Friends and Enemies (66 AD)
⁸ Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous:
⁹ Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing.
¹⁰ 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:
¹¹ Let him eschew evil, and do good; let him seek peace, and ensue it.
¹² 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.
¹³ And who is he that will harm you, if ye be followers of that which is good?
¹⁴ But and if ye suffer for righteousness' sake, happy are ye: and be not afraid of their terror, neither be troubled;
¹⁵ 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:
The apostle here passes from special to more general exhortations.
I. He teaches us how Christians and friends should treat one another. He advises Christians to be all of one mind, to be unanimous in the belief of the same faith, and the practice of the same duties of religion; and, whereas the Christians at that time were many of them in a suffering condition, he charges them to have compassion one of another, to love as brethren, to pity those who were in distress, and to be courteous to all. Hence learn, 1. Christians should endeavour to be all of one mind in the great points of faith, in real affection, and in Christian practice; they should be like-minded one to another, according to Christ Jesus (Ro 15:5), not according to man's pleasure, but God's word. 2. Though Christians cannot be exactly of the same mind, yet they should have compassion one for another, and love as brethren; they ought not to persecute or hate one another, but love one another with more than common affection; they should love as brethren. 3. Christianity requires pity to the distressed, and civility to all. He must be a flagrant sinner, or a vile apostate, who is not a proper object of civil courtesy, 1Co 5:11, 2Jo 1:10,11.
II. He instructs us how to behave towards enemies. The apostle knew that Christians would be hated and evil-entreated of all men for Christ's sake; therefore,
1. He warns them not to return evil for evil, nor railing for railing; but, on the contrary, "when they rail at you, do you bless them; when they give you evil words, do you give them good ones; for Christ has both by his word and example called you to bless those that curse you, and has settled a blessing on you as your everlasting inheritance, though you were unworthy." To bear evils patiently, and to bless your enemies, is the way to obtain this blessing of God. Learn, (1.) To render evil for evil, or railing for railing, is a sinful unchristian practice; the magistrate may punish evil-doers, and private men may seek a legal remedy when they are wronged; but private revenge by duelling, scolding, or secret mischief, is forbidden Pr 20:22, Lu 6:27, Ro 12:17, 1Th 5:15. To rail is to revile another in bitter, fierce, and reproachful terms; but for ministers to rebuke sharply, and to preach earnestly against the sins of the times, is not railing; all the prophets and apostles practised it, Isa 56:10, Zep 3:3, Ac 20:29. (2.) The laws of Christ oblige us to return blessing for railing. Mt 5:44, "Love your enemies, bless those that curse you, do good to those that hate you, and pray for those that persecute you. You must not justify them in their sin, but you must do for your enemies all that justice requires or charity commands." We must pity, pray for, and love those who rail at us. (3.) A Christian's calling, as it invests him with glorious privileges, so it obliges him to difficult duties. (4.) All the true servants of God shall infallibly inherit a blessing; they have it already in a great degree, but the full possession of it is reserved to another state and world.
2. He gives an excellent prescription for a comfortable happy life in this quarrelsome ill-natured world (1Pe 3:10): it is quoted from Ps 34:12-14. "If you earnestly desire that your life should be long, and your days peaceable and prosperous, keep your tongue from reviling, evil-speaking, and slandering, and your lips from lying, deceit, and dissimulation. Avoid doing any real damage or hurt to your neighbour, but be ever ready to do good, and to overcome evil with good; seek peace with all men, and pursue it, though it retire from you. This will be the best way to dispose people to speak well of you, and live peaceably with you." Learn, (1.) Good people under the Old and new Testament were obliged to the same moral duties; to refrain the tongue from evil, and the lips from guile, was a duty in David's time as well as now. (2.) It is lawful to consider temporal advantages as motives and encouragements to religion. (3.) The practice of religion, particularly the right government of the tongue, is the best way to make this life comfortable and prosperous; a sincere, inoffensive, discreet tongue, is a singular means to pass us peaceably and comfortably through the world. (4.) The avoiding of evil, and doing of good, is the way to contentment and happiness both here and hereafter. (5.) It is the duty of Christians not only to embrace peace when it is offered, but to seek and pursue it when it is denied: peace with societies, as well as peace with particular persons, in opposition to division and contention, is what is here intended.
3. He shows that Christians need not fear that such patient inoffensive behaviour as is prescribed will invite and encourage the cruelty of their enemies, for God will thereby be engaged on their side: For the eyes of the Lord are over the righteous (1Pe 3:12); he takes special notice of them, exercises a providential constant government over them, and bears a special respect and affection to them. His ears are open to their prayers; so that if any injuries be offered to them they have this remedy, they may complain of it to their heavenly Father, whose ears are always attentive to the prayers of his servants in their distresses, and who will certainly aid them against their unrighteous enemies. But the face of the Lord is against those that do evil; his anger, and displeasure, and revenge, will pursue them; for he is more an enemy to wicked persecutors than men are. Observe, (1.) We must not in all cases adhere to the express words of scripture, but study the sense and meaning of them, otherwise we shall be led into blasphemous errors and absurdities: we must not imagine that God hath eyes, and ears, and face, though these are the express words of the scripture. (2.) God hath a special care and paternal affection towards all his righteous people. (3.) God doth always hear the prayers of the faithful, Joh 4:31, 1Jo 5:14, Heb 4:16. (4.) Though God is infinitely good, yet he abhors impenitent sinners, and will pour out his wrath upon those that do evil. He will do himself right, and do all the world justice; and his goodness is no obstruction to his doing so.
4. This patient humble behaviour of Christians is further recommended and urged from two considerations:—(1.) This will be the best and surest way to prevent suffering; for who is he that will harm you? 1Pe 3:13. This, I suppose, is spoken of Christians in an ordinary condition, not in the heat of persecution. "Ordinarily, there will be but few so diabolical and impious as to harm those who live so innocently and usefully as you do." (2.) This is the way to improve sufferings. "If you be followers of that which is good, and yet suffer, this is suffering for righteousness; sake (1Pe 3:14), and will be your glory and your happiness, as it entitles you to the blessing promised by Christ" (Mt 5:10); therefore, [1.] "You need not be afraid of any thing they can do to strike you with terror, neither be much troubled nor concerned about the rage or force of your enemies." Learn, First, to follow always that which is good is the best course we can take to keep out of harm's way. Secondly, To suffer for righteousness sake is the honour and happiness of a Christian; to suffer for the cause of truth, a good conscience, or any part of a Christian's duty, is a great honour; the delight of it is greater than the torment, the honour more than the disgrace, and the gain much greater than the loss. Thirdly, Christians have no reason to be afraid of the threats or rage of any of their enemies. "Your enemies are God's enemies, his face is against them, his power is above them, they are the objects of his curse, and can do nothing to you but by his permission; therefore trouble not yourselves about them." [2.] Instead of terrifying yourselves with the fear of men, be sure to sanctify the Lord God in your hearts (1Pe 3:15); let him be your fear, and let him be your dread, Isa 8:12,13. Fear not those that can only kill the body, but fear him that can destroy body and soul, Lu 12:4,5. We sanctify the Lord God in our hearts when we with sincerity and fervency adore him, when our thoughts of him are awful and reverend, when we rely upon his power, trust to his faithfulness, submit to his wisdom, imitate his holiness, and give him the glory due to his most illustrious perfections. We sanctify God before others when our deportment is such as invites and encourages others to glorify and honour him; both are required, Le 10:3. "When this principle is laid deeply into your hearts, the next thing, as to men, is to be always ready, that is, able and willing, to give an answer, or make an apology or defence, of the faith you profess, and that to every man that asketh a reason of your hope, what sort of hope you have, or which you suffer such hardships in the world." Learn, First, An awful sense of the divine perfections is the best antidote against the fear of sufferings; did we fear God more, we should certainly fear men less. Secondly, The hope and faith of a Christian are defensible against all the world. There may be a good reason given for religion; it is not a fancy but a rational scheme revealed from heaven, suited to all the necessities of miserable sinners, and centering entirely in the glory of God through Jesus Christ. Thirdly, Every Christian is bound to answer and apologize for the hope that is in him. Christians should have a reason ready for their Christianity, that it may appear they are not actuated either by folly or fancy. This defence may be necessary more than once or twice, so that Christians should be always prepared to make it, either to the magistrate, if he demand it, or to any inquisitive Christian, who desires to know it for his information or improvement. Fourthly, These confessions of our faith ought to be made with meekness and fear; apologies for our religion ought to be made with modesty and meekness, in the fear of God, with jealousy over ourselves, and reverence to our superiors.
16-17
Good Conscience and Good Conversation (66 AD)
良好良心與良好品行 (66 AD)
¹⁶ 存著無虧的良心，叫你們在何事上被毀謗，就在何事上可以叫那誣賴你們在基督裏有好品行的人自覺羞愧。
¹⁷ 神的旨意若是叫你們因行善受苦，總強如因行惡受苦。
基督徒信仰的承認，除非藉著此處所指定的兩種方法——無虧的良心和良好的品行——否則不能可信地維持。良心良好，是當它妥善盡其職責，當它保持純潔無玷、沒有虧欠時；那時它將稱你為義，即使人控告你。在基督裏的良好品行是聖潔的生活，照著基督的教訓和榜樣而行。「當好好注意你們的良心和你們的品行；這樣，雖然人毀謗你們，誣告你們為作惡的人，你們卻能為自己辯明，並使他們蒙羞。也許你們覺得因行善、因保持無虧的良心和良好的品行而受苦很艱難；但不要灰心，因為你們因行善受苦比因行惡受苦對你們更好，雖然對你們的仇敵更糟。」學到：1. 最謹慎良心的人，也不能逃脫惡人的批評和毀謗；他們要毀謗他們，視之為作惡的人，並控告他們犯了他們心中所憎惡的罪：基督和他的使徒也曾如此被對待。2. 無虧的良心和良好的品行是確保好名聲的最好方法；這些能給予堅實而持久的聲望。3. 虛假的控告通常轉為控告者的羞恥——最終顯出控告者的輕率、不義、虛謊和不慈悲。4. 有時神的旨意是讓敬虔的人因行善、因他們的誠實和信仰而受苦。5. 正如行善有時使好人暴露於受苦之中，照樣行惡也不能使惡人免於受苦。使徒在此設想一個人可能因兩者而受苦。若敬虔的人因行善所受的苦如此嚴重，惡人因行惡所受的苦又將如何呢？當罪和苦同時臨到一個人身上，那人的狀況是可悲的；罪使苦難變得極端、無益、無安慰且具毁滅性。
英文原文
Good Conscience and Good Conversation (66 AD)
¹⁶ 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.
¹⁷ For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing.
The confession of a Christian's faith cannot credibly be supported but by the two means here specified—a good conscience and a good conversation. conscience is good when it does its office well, when it is kept pure and uncorrupt, and clear from guilt; then it will justify you, though men accuse you. A good conversation in Christ is a holy life, according to the doctrine and example of Christ. "Look well to your conscience, and to your conversation; and then, though men speak evil of you, and falsely accuse you as evil-doers, you will clear yourselves, and bring them to shame. Perhaps you may think it hard to suffer for well-doing, for keeping a good conscience and a good conversation; but be not discouraged, for it is better for you, though worse for your enemies, that you suffer for well-doing than for evil-doing." Learn, 1. The most conscientious persons cannot escape the censures and slanders of evil men; they will speak evil of them, as of evil-doers, and charge them with crimes which their very souls abhor: Christ and his apostles were so used. 2. A good conscience and a good conversation are the best means to secure a good name; these give a solid reputation and a lasting one. 3. False accusation generally turns to the accuser's shame, by discovering at last the accuser's indiscretion, injustice, falsehood, and uncharitableness. 4. It is sometimes the will of God that good people should suffer for well-doing, for their honesty and for their faith. 5. As well-doing sometimes exposes a good man to suffering, so evil-doing will not exempt an evil man from it. The apostle supposes here that a man may suffer for both. If the sufferings of good people for well-doing be so severe, what will the sufferings of wicked people be for evil-doing? It is a sad condition which that person is in upon whom sin and suffering meet together at the same time; sin makes sufferings to be extreme, unprofitable, comfortless, and destructive.
18-20
Christ's Sufferings (66 AD)
基督的受苦 (66 AD)
¹⁸ 因基督也曾一次為罪受苦，就是義的代替不義的，為要引我們到神面前。按著肉體說，他被治死；按著靈性說，他復活了。
¹⁹ 他藉這靈也曾去傳道給那些在監獄裏的靈聽，
²⁰ 就是那從前在挪亞預備方舟、神容忍等待的時候不信從的人。當時進入方舟，藉著水得救的不多，只有八個人。
此處：I. 基督的榜樣被提出作為在受苦中忍耐的論據——其力量若我們思考話中所包含的幾個要點就能辨明；因此請注意：1. 耶穌基督自己雖然沒有自己的罪責，並且若他願意就能避免一切受苦，卻沒有被豁免今生的受苦。2. 基督受苦的理由或功勞性原因，是人的罪：基督為罪受苦。 基督的受苦是真實而恰當的刑罰；這刑罰是為贖罪和挽回罪而受的；它涵蓋一切的罪。3. 在我們主受苦的事上，是義者代替不義者受苦；他使自己代替我們的位置，擔當我們的罪孽。那不知罪的，代替那些不知義的人受苦。4. 基督祭物的功勞和完全如此之大，以至於他一次受苦就夠了。律法的祭物日復一日、年復一年地重複；但基督的祭物一次獻上，就除掉了罪（來 7:27、9:26,28、10:10,12,14）。5. 我們主受苦的蒙福目的或設計，是要引我們到神面前——使我們與神和好，使我們得以到父面前，使我們和我們的事奉蒙悅納，並帶我們到永遠的榮耀中（弗 2:13,18、3:12；來 10:21-22）。6. 基督受苦對他自己而言的結局和結果是：他按肉體（人性）被治死，卻被聖靈使之復活並復起。如今，基督若沒有被豁免受苦，基督徒為何要期望如此？他若是為贖罪而受苦，我們的受苦若只是為試驗和管教而非為贖罪，為何不甘心？他既是完全公義的，我們這些都是有罪的人為何不如此？他既一次受苦然後進入榮耀，我們豈不在患難中當忍耐——因為只需短短時間，我們就將跟隨他到榮耀中？他既受苦以引我們到神面前，我們豈不當順服艱難——因為這些艱難對激勵我們歸向神和向他盡本分大有功用？
II. 使徒從基督的榜樣轉到古時世界的榜樣，在他寫信所給的猶太人面前擺出那些相信並順服基督藉挪亞所傳之道的人、與那些繼續不順從和不信的人之間不同的結局——暗示猶太人也處於類似的判決之下。神不會再長久容忍他們。他們如今有憐憫的提供；接受的人將得救，但拒絕基督和福音的人將如挪亞時代不順從的人一樣確實被毁滅。
1. 為解釋這一點，我們可注意：（1.）傳道者——基督耶穌——自從他初次被應許給亞當以來（創 3:15），就一直關切教會和世界的事。他去——不是藉著地點的移動，而是藉著特殊的運行——正如神被屢次說到行動那樣（創 11:5、何 5:15、彌 1:3）。他去傳道——藉著他的靈與他們掙扎，並啟發、使以諾和挪亞有能力向他們懇求，並向他們傳講公義（如彼後 2:5）。（2.）聽眾。因為當使徒說到他們時，他們已死並已脫離身體，因此他恰當地稱他們為如今在監獄裏的靈；這不是說他們在基督傳道給他們時是在監獄裏——如通俗拉丁譯本和天主教解經家所假裝的。（3.）這些人的罪：他們是不信從的——即如這字所表明的：悖逆的、不可勸服的和不信的；這罪因神的忍耐和長久容忍（曾一次在他們身上等候了整整一百二十年）而加重——那時挪亞正預備方舟，藉此和他的傳道給了他們充分的警告。（4.）一切的結局：他們的身體被淹沒，他們的靈被扔進地獄——這被稱為監獄（太 5:25、彼後 2:4-5）；但挪亞和他的家人——他們相信並順服——在方舟中得救了。
2\. 從整體我們學到：（1.）神精確地留意各世代的人為他們靈魂的拯救所曾有的一切方法和機會；古時世界被算帳的是：基督曾向他們提供幫助，差遣他的靈，藉挪亞給他們充分的警告，並長久等候他們的改正。（2.）雖然神的忍耐長久等候罪人，卻至終必終止；偉大的神永遠白白地等候人，有損他的威嚴。（3.）不順從之罪人的靈，一旦離開身體，就被交在地獄的監獄中——從此沒有救贖。（4.）多數人的道路既不是最好、最智慧、也不是最安全的道路：跟隨方舟中的八個人，勝於跟隨被洪水淹沒並被定罪下地獄的數百萬人。
英文原文
Christ's Sufferings (66 AD)
¹⁸ 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:
¹⁹ By which also he went and preached unto the spirits in prison;
²⁰ 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.
Here, I. The example of Christ is proposed as an argument for patience under sufferings, the strength of which will be discerned if we consider the several points contained in the words; observe therefore, 1. Jesus Christ himself was not exempted from sufferings in this life, though he had no guilt of his own and could have declined all suffering if he had pleased. 2. The reason or meritorious cause of Christ's suffering was the sins of men: Christ suffered for sins. The sufferings of Christ were a true and proper punishment; this punishment was suffered to expiate and to make an atonement for sin; and it extends to all sin. 3. In the case of our Lord's suffering, it was the just that suffered for the unjust; he substituted himself in our room and stead, and bore our iniquities. He that knew no sin suffered instead of those that knew no righteousness. 4. The merit and perfection of Christ's sacrifice were such that for him to suffer once was enough. The legal sacrifices were repeated from day to day, and from year to year; but the sacrifice of Christ, once offered, purgeth away sin, Heb 7:27,9:26,28,10:10,12,14. 5. The blessed end or design of our Lord's sufferings was to bring us to God, to reconcile us to God, to give us access to the Father, to render us and our services acceptable, and to bring us to eternal glory, Eph 2:13,18,3:12, Heb 10:21,22. 6. The issue and event of Christ's suffering, as to himself, were these, he was put to death in his human nature, but he was quickened and raised again by the Spirit. Now, if Christ was not exempted from sufferings, why should Christians expect it? If he suffered, to expiate sins, why should not we be content when our sufferings are only for trial and correction, but not for expiation? If he, though perfectly just, why should not we, who are all criminals? If he once suffered, and then entered into glory, shall not we be patient under trouble, since it will be but a little time and we shall follow him to glory? If he suffered, to bring us to God, shall not we submit to difficulties, since they are of so much use to quicken us in our return to God, and in the performance of our duty to him?
II. The apostle passes from the example of Christ to that of the old world, and sets before the Jews, to whom he wrote, the different event of those who believed and obeyed Christ preaching by Noah, from those that continued disobedient and unbelieving, intimating to the Jews that they were under a like sentence. God would not wait much longer upon them. They had now an offer of mercy; those that accepted of it should be saved, but those who rejected Christ and the gospel should be as certainly destroyed as ever the disobedient in the times of Noah were.
1. For the explication of this we may notice, (1.) The preacher—Christ Jesus, who has interested himself in the affairs of the church and of the world ever since he was first promised to Adam, Ge 3:15. He went, not by a local motion, but by special operation, as God is frequently said to move, Ge 11:5, Ho 5:15, Mic 1:3. He went and preached, by his Spirit striving with them, and inspiring and enabling Enoch and Noah to plead with them, and preach righteousness to them, as 2Pe 2:5. (2.) The hearers. Because they were dead and disembodied when the apostle speaks of them, therefore he properly calls them spirits now in prison; not that they were in prison when Christ preached to them, as the vulgar Latin translation and the popish expositors pretend. (3.) The sin of these people: They were disobedient, that is, rebellious, unpersuadable, and unbelieving, as the word signifies; this their sin is aggravated from the patience and long-suffering of God (which once waited upon them for 120 years together), while Noah was preparing the ark, and by that, as well as by his preaching, giving them fair warning of what was coming upon them. (4.) The event of all: Their bodies were drowned, and their spirits cast into hell, which is called a prison (Mt 5:25, 2Pe 2:4,5); but Noah and his family, who believed and were obedient, were saved in the ark.
2. From the whole we learn that, (1.) God takes exact notice of all the means and advantages that people in all ages have had for the salvation of their souls; it is put to the account of the old world that Christ offered them his help, sent his Spirit, gave them fair warning by Noah, and waited a long time for their amendment. (2.) Though the patience of God wait long upon sinners, yet it will expire at last; it is beneath the majesty of the great God always to wait upon man in vain. (3.) The spirits of disobedient sinners, as soon as they are out of their bodies, are committed to the prison of hell, whence there is no redemption. (4.) The way of the most is neither the best, the wisest, nor the safest way to follow: better to follow the eight in the ark than the eight millions drowned by the flood and damned to hell.
21-22
Christian Baptism (66 AD)
基督徒洗禮 (66 AD)
²¹ 這水所表明的洗禮，現在藉著耶穌基督復活也拯救你們；這洗禮本不在乎除掉肉體的污穢，只求在神面前有無虧的良心。
²² 耶穌已經進入天堂，在神的右邊；眾天使和有權柄有能力的，都服從了他。
挪亞在水上方舟中的得救，預表了一切好的基督徒在教會中藉洗禮的得救；那藉方舟而有的暫時拯救是預表，其所指的實體乃是信徒藉洗禮而有的永遠救恩——為防止對此的誤解，使徒：
I. 宣告他所說拯救的洗禮是什麼意思；不是指用水洗的外在儀式——其本身不過是除掉肉體的污穢——而是指那種洗禮：在其中有一個已決志的無虧良心所作的信實回應或重新立約——立志信入並完全歸屬於父、子、聖靈這位神，同時棄絕肉體、世界和魔鬼。洗禮之約若被訂立並持守，就必拯救我們。洗禮是可見的記號；這是所表明的實體。
II. 使徒指出洗禮拯救的果效不取決於所作的工作，而在於基督的復活——這復活意味著他的死，是我們信心和盼望的根基——我們藉著向罪死、向聖潔和新生的生命復活而與之相像。學到：1. 洗禮的聖禮若被正確領受，是得救的途徑和保證。洗禮現在拯救我們。 神樂意藉著並在他所設立的聖禮中將他的福分賜給我們（徒 2:38、22:16）。2. 僅僅外在參與洗禮，若沒有相稱的無虧良心和品行，就不能拯救任何人。必須有對神無虧良心的回應。——反對：嬰孩不能作出這樣的回答，因此不當受洗。——回答：真正的割禮是心和靈的割禮（羅 2:29），當時的孩童並不比我們如今的嬰孩更有能力作出這回答；然而他們在出生第八天就受割禮。因此基督教會的嬰孩可以與猶太人的嬰孩同樣有理由被接納領受這聖禮——除非被基督某項明文的禁令所排除。
III. 使徒既已提到基督的死和復活，便繼續論到他的升天和坐在父的右邊——作為適合這些信徒在受苦處境中思想以得安慰的主題（彼前 3:22）。若基督在深深的降卑之後的升高如此榮耀，他的跟從者就不要絕望，而當期望在這些短暫的困苦之後，他們將被提升到超越的喜樂和榮耀。學到：1. 耶穌基督在地上完成了他的工作和受苦之後，凱旋地升入天堂（參徒 1:9-11、可 16:19）。他升天是為要領受他自己所贏得的冠冕和榮耀（約 17:5），為要完成他中保工作中那不能在地上完成的部分，並為他的百姓代求，為要彰顯他滿足之工的完全，為要為他的百姓佔據天堂，為要為他們預備住處，並為要差下保惠師——那將是他代求的初熟果子（約 16:7）。2. 基督升天之後，坐在父的右邊登上了寶座。說他坐在那裏，意味著絕對的安息和停止一切進一步的苦難和受苦，以及被升到最高的位格尊嚴和主權。3. 天使、有權柄的和有能力的，都服從了基督耶穌：天上地下所有的權柄——發命令、制定律法、發出指示和宣判最終判決的權柄——都交給了耶穌這位神人；他的仇敵將發現這是他們永遠的痛苦和混亂，而他的僕人將發現這是他們永遠的喜樂和滿足。
英文原文
Christian Baptism (66 AD)
²¹ 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:
²² Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.
Noah's salvation in the ark upon the water prefigured the salvation of all good Christians in the church by baptism; that temporal salvation by the ark was a type, the antitype whereunto is the eternal salvation of believers by baptism, to prevent mistakes about which the apostle,
I. Declares what he means by saving baptism; not the outward ceremony of washing with water, which, in itself, does no more than put away the filth of the flesh, but it is that baptism wherein there is a faithful answer or restipulation of a resolved good conscience, engaging to believe in, and be entirely devoted to, God, the Father, Son, and Holy Ghost, renouncing at the same time the flesh, the world, and the devil. The baptismal covenant, made and kept, will certainly save us. Washing is the visible sign; this is the thing signified.
II. The apostle shows that the efficacy of baptism to salvation depends not upon the work done, but upon the resurrection of Christ, which supposes his death, and is the foundation of our faith and hope, to which we are rendered conformable by dying to sin, and rising again to holiness and newness of life. Learn, 1. The sacrament of baptism, rightly received, is a means and a pledge of salvation. Baptism now saveth us. God is pleased to convey his blessings to us in and by his ordinances, Ac 2:38,22:16. 2. The external participation of baptism will save no man without an answerable good conscience and conversation. There must be the answer of a good conscience towards God.—Obj. Infants cannot make such an answer, and therefore ought not to be baptized.—Answer, the true circumcision was that of the heart and of the spirit (Ro 2:29), which children were no more capable of then than our infants are capable of making this answer now; yet they were allowed circumcision at eight days old. The infants of the Christian church therefore may be admitted to the ordinance with as much reason as the infants of the Jewish, unless they are barred from it by some express prohibition of Christ.
III. The apostle, having mentioned the death and resurrection of Christ, proceeds to speak of his ascension, and sitting at the right hand of the Father, as a subject fit to be considered by these believers for their comfort in their suffering condition, 1Pe 3:22. If the advancement of Christ was so glorious after his deep humiliation, let not his followers despair, but expect that after these short distresses they shall be advanced to transcendent joy and glory. Learn, 1. Jesus Christ, after he had finished his labours and his sufferings upon earth, ascended triumphantly into heaven, of which see Ac 1:9-11, Mk 16:19. He went to heaven to receive his own acquired crown and glory (Joh 17:5), to finish that part of his mediatorial work which could not be done on earth, and make intercession for his people, to demonstrate the fulness of his satisfaction, to take possession of heaven for his people, to prepare mansions for them, and to send down the Comforter, which was to be the first-fruits of his intercession, Joh 16:7. 2. Upon his ascension into heaven, Christ is enthroned at the right hand of the Father. His being said to sit there imports absolute rest and cessation from all further troubles and sufferings, and an advancement to the highest personal dignity and sovereign power. 3. Angels, authorities, and powers, are all made subject to Christ Jesus: all power in heaven and earth, to command, to give law, issue orders, and pronounce a final sentence, is committed to Jesus, God-man, which his enemies will find to their everlasting sorrow and confusion, but his servants to their eternal joy and satisfaction.
在本章中，使徒描述了夫妻之間彼此的本分，先從妻子的本分開始（1Pe 3:1-7）。他勸勉基督徒要合一、相愛、慈悲、和睦，並在受苦中忍耐；要以祝福來抵擋仇敵的誹謗——不是以惡報惡、以辱罵還辱罵，而是以祝福；要隨時準備說明自己的信仰和盼望，並保持無虧的良心（1Pe 3:8-17）。為了鼓勵他們如此行，他提出基督的榜樣——他受苦，是義的代替不義的——卻刑罰了上古世界因他們的不順從，並拯救了挪亞時代少數忠心的人（1Pe 3:18-22）。