| 1 Peter 3:18–22 |
彼得前书3:18-22 |
| 18 For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit, 19 in which he went and proclaimed to the spirits in prison, 20 because they formerly did not obey, when God’s patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water. 21 Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ, 22 who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him. |
18 因为基督也曾一次为你们的罪死了，就是义的代替不义的，为要领你们到 神面前。就肉体的方面说，他曾死去；就灵的方面说，他复活了； 19 他藉这灵也曾去向那些在监管中的灵宣讲， 20 他们就是挪亚建造方舟的日子、神容忍等待的时候，那些不顺从的人。当时进入方舟、藉着水得救的人不多，只有八个。 21 这水预表的洗礼，现在也拯救你们：不是除去肉体的污秽，而是藉着耶稣基督的复活，向 神许愿常存纯洁的良心。 22 基督已进到天上，在 神右边，众天使、有权势的、有能力的，都服从了他。 |
| Martin Luther said the following about our sermon text: “A wonderful text is this, and a more obscure passage perhaps than any other in the New Testament, so that I do not know for a certainty just what Peter means.”1 This is probably one of the most confusing passages in the Bible. One commentator says that you can get about 180 different explanations—when you comb through and combine the various options—for this text. |
马丁・路德对我们今天的讲道经文有如下评论： “这是一段精彩的经文，但也许是新约中最晦涩难懂的一段话，所以我无法确定彼得的意思。”这可能是圣经中最令人困惑的经文之一。一位注释家说，当你梳理并结合各种选项对这段经文进行解释时，你可以得到大约180种不同的解释。 |
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| So this is a good opportunity to consider, how do we approach difficult Bible texts? One temptation would be to skip over them. We don’t do that; this is God’s inspired word that is “breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness that the man of God may be complete, equipped for every good work” (1 Timothy 3:16). Instead, we want to read it within context, allowing surrounding passages to help us understand it, and to ransack it for all the truth we can get out of it. We want to squeeze out all the spiritual nutrients out of every passage for our spiritual edification. So that is our aim this morning. |
所以，这是一个很好的机会来思考，我们该如何对待困难的圣经文本？有一种诱惑是跳过它们。我们不这样做；这是神所启示的话语，是“神所默示的，在教训、责备、矫正和公义的训练各方面，都是有益的”（提摩太后书3:16）。相反，我们要在上下文中阅读它，让它周围的经文帮助我们理解，挖地三尺，寻找我们能从它身上得到的所有真理。我们要从每一段经文中挤出所有属灵的养分，使我们的灵性得到造就。所以，这就是我们今天上午的目的。 |
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| Last week—verses 13–17, made the argument that it is a blessing to suffer for doing good, and believers can have a fearless fear of God, and ought to be ready to give a defense for the hope within us. Now in 18–22 Peter argues that Jesus also endured suffering in order to obtain glory and victory. Those who suffer for Jesus will likewise be glorified. This passage is mainly encouragement and reassurance for believers not to fear suffering. Why? Because suffering is the pathway to glory, vindication, and victory. |
上周我们讲了13-17节，提出了这样的论点：行善受苦是一种福气，信徒可以对神有无畏的敬畏，应该随时准备好为我们内心的盼望作辩护。现在在18-22节中，彼得认为，耶稣也是为了获得荣耀和胜利而忍受苦难。那些为耶稣受苦的人也同样会得到荣耀。这段经文主要是鼓励和安慰信徒不要害怕苦难。为什么？因为苦难是通往荣耀、伸冤和胜利的道路。 |
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| The main point is do not fear suffering, because like Jesus, suffering is the pathway to victory and glory. Believers can rest in our victorious and suffering Savior, because in his suffering he obtained glory and vindication. |
要点是：不要害怕苦难，因为像耶稣一样，苦难是通往胜利和荣耀的道路。信徒可以安息在我们得胜受苦的救主里面，因为在祂的苦难中，祂得到了荣耀和平反。 |
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| Peter gives encouragement and reassurance. He wants them to have more hope, strength, fortitude, and steadfast in the midst of the hostility they are facing. It’s not as though Peter hears about the hostility and marginalization that the Greco-Roman believers are experiencing and says, “Wow! I’ve never seen this before. This is totally new. You should be worried!” Imagine how disconcerting that would be. Instead, Peter says, “this is precisely what Jesus foretold for his followers, what others have experienced, and is in fact the narrow road to be with Jesus.” |
彼得给人以鼓励和保证。他希望他们在面对敌意的时候，能有更多的希望、力量、坚韧和坚定。并不是说彼得听到希腊罗马信徒所经历的敌意和边缘化，就说：“哇！这是我闻所未闻的。这是前所未有的。你们要担心才对！”想象一下，这将是多么令人不安。而彼得却说：“这正是耶稣为祂的跟随者所预言的，别人所经历过的，其实也是行在与耶稣同在的窄路上。” |
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| Our plan is to look at this passage in three parts: |
我们的计划是分三部分来看这段经文。 |
| 1. The Suffering of the Savior (18) |
1. 救主的苦难（第18节） |
| 2. The Victory of the Savior (19–21) |
2. 救主的胜利（第19-21节） |
| 3. The Ascension of the Savior (22) |
3. 救主的升高（第22节） |
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| 1. The Suffering of the Savior (18) |
1. 救主的苦难（第18节） |
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| 1 Peter 3:18 18 For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit |
彼得前书3:18 因为基督也曾一次为你们的罪死了，就是义的代替不义的，为要领你们到 神面前。就肉体的方面说，他曾死去；就灵的方面说，他复活一 |
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| While verse 18 is a beautiful encapsulation of the gospel message, Peter is continuing his argument that believers should not fear when they suffer because they are blessed. They have a reward awaiting them and will not be put to shame. Similarly, Jesus likewise suffered as a precursor to glory. |
虽然第18节是对福音信息的美丽概括，但彼得仍在继续他的论点，即信徒受苦时不应该害怕，因为他们是有福的。他们有奖赏等着他们，不会蒙羞。耶稣也同样受苦，作为荣耀的前奏。 |
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| This is not the first time Peter has highlighted Jesus’ suffering and death. He did so in chapter 2 when addressing servants. 1 Peter 2:21 says, “For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps.” Christ’s suffering was used as an example to emulate, but here, Peter highlights the uniqueness and decisiveness of Jesus’ suffering. |
这不是彼得第一次强调耶稣的苦难和死亡。他在第2章中对仆人们也是这样说。彼得前书2:21说：“你们就是为此蒙召，因基督也为你们受过苦，给你们留下榜样，叫你们跟随他的脚踪行。”基督的苦难是作为榜样来效法的，但在这里，彼得强调了耶稣苦难的独特性和决定性。 |
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| Peter is also highlighting what Jesus’ suffering and death accomplished. Remember how our suffering has a purpose? Our suffering has purpose. It confirms our salvation and gives testimony of Jesus’ worth so that others might believe in Jesus. Here, Peter is drawing out Jesus’ purpose in his suffering and death. His death is unlike any death that had ever come before, and unlike any death that will ever follow. There are at least three different aspects of Jesus’ death Peter is drawing out. |
彼得也在强调耶稣的苦难和死亡所成就的事情。还记得我们的苦难是有目的的吗？我们的痛苦是有目的的。它证实了我们的救恩，并为耶稣的价值作了见证，使其他人也能相信耶稣。在这里，彼得正在引出耶稣在受苦和死亡中的目的。祂的死不同于以前的任何死亡，也不同于以后的任何死亡。彼得至少从三个不同的方面引申出耶稣之死的意义。 |
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| Jesus’ death was unique and definitive. His suffering and death was “once for sins” or “once for all.” This is in sharp contrast to the ongoing and regular temple sacrifices that Israel made for the forgiveness of sins. How much blood was necessary? How many bulls, goats, and doves would die to forgive the sins of Israel? But Jesus comes on the scene and essentially says “it’s enough!” It is finished! No more blood is necessary. It’s done. Period. |
耶稣的死是独一无二的，也是决定性的。祂的苦难和死亡是“一次性赎罪”或“一次献上永远有效”。这与以色列人为赎罪而不断定期举行的圣殿献祭形成鲜明的对比。这需要用多少血？有多少公牛、山羊、鸽子要为以色列的罪得赦免而死？但耶稣来到现场，仿佛说：“够了！”已经完成了！不再需要流血了。已经搞定了。句号。 |
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| The writer of Hebrews says, “11 And every priest stands daily at his service, offering repeatedly the same sacrifices, which can never take away sins. 12 But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, 13 waiting from that time until his enemies should be made a footstool for his feet. 14 For by a single offering he has perfected for all time those who are being sanctified” (Hebrews 10:11–14). Jesus’ singular sacrifice is unique in that it is definitive in providing forgiveness of sins. |
希伯来书的作者说：“11 所有的祭司都是天天站着事奉，多次献上同样的祭品，那些祭品永远不能把罪除去。 12 唯有基督献上了一次永远有效的赎罪祭，就在 神的右边坐下来。 13 此后，只是等待 神把他的仇敌放在他的脚下，作他的脚凳。 14 因为他献上了一次的祭，就使那些成圣的人永远得到完全。”（希伯来书10:11-14）耶稣的单次献祭是独一无二的，因为它决定性地赦免了人的罪。 |
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| Next we read that Jesus’ death was the “righteous for the unrighteous.” This phrase highlights that Jesus’ death was vicarious and substitutionary. This implies a number of things. Jesus is the righteous one, meaning he is sinless. To be a sinless yet unjustly suffering one means that Jesus suffering was unique. He suffered not for his own sins, but for ours as a substitute for us. Jesus died a vicarious death on behalf of all those who put their hope and trust in him. This is again a reminder of the free offer of grace: unrighteous sinners can receive the atoning work of the suffering Savior. |
接下来我们读到，耶稣的死是“义的代替不义的”。这句话突出了耶稣的死是替代性的。这意味着几件事。耶稣是义人，也就是说祂是无罪的。做一个无罪却受冤屈的人，意味着耶稣的苦难是独一无二的。祂不是为自己的罪受苦，而是为我们的罪受苦，为我们作代赎。耶稣为所有将盼望和信靠放在祂身上的人代为受死。这再次提醒人们，恩典白白地给了我们：不义的罪人可以接受受苦救主的赎罪工作。 |
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| Not only is Jesus’ suffering and death unique, definitive, vicarious, and substitutionary, but it functions to bring us to God. We have relationship with God—reconciled and able to know God—through his death and resurrection. |
耶稣的苦难和死亡不仅是独特的、决定的、替代的和代赎的，而且它的功用是把我们带到上帝面前。我们与神的关系—因着祂的死和复活，我们与神的关系已经和好，能够认识神。 |
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| Lastly, at the end of verse 18 he says, “being put to death in the flesh but made alive in the spirit.” What does this mean? Why is it significant for Peter to mention? Peter is not talking about Peter is pointing out that Jesus did in fact die. He was buried. He stopped physically breathing. This was a result of betrayal, an unjust trial, false witnesses, and corrupt religious leaders. Yet, Jesus did not remain dead, but was made alive by the Spirit. The phrase “but made alive in the spirit” isn’t just referencing Jesus’ spirit being alive between his death and resurrection, but rather he was raised from the dead. |
最后，在18节的末尾，他说：“就肉体的方面说，他曾死去；就灵的方面说，他复活了”。这是什么意思？彼得提到这个为什么重要？彼得不是在说彼得是在指出耶稣确实是死了。祂被埋葬了。祂的呼吸停止了。这是由背叛、不公正的审判、假见证和腐败的宗教领袖造成的。然而，耶稣并没有停留在死亡中，圣灵使祂活了过来。“就灵的方面说，他复活了”这个短语不是指耶稣的灵在祂死亡与复活之间还活着，而是指祂从死里复活。 |
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| The point that Peter is making is that Jesus truly died, and was raised by the Holy Spirit to new life. Therefore, as believers who are experiencing hostility, unjust suffering, and maybe even death threats, do not worry! Death is not the final word. Look at Jesus! He died and then was raised again, and all believers who trust in Jesus, you too will die—whether in old age or sudden tragedy—but you will be raised to new life. |
彼得所要表达的意思是，耶稣真的死了，并且被圣灵复活，获得新的生命。因此，作为正在经历敌意、不公正的苦难，甚至可能受到死亡威胁的信徒，不要忧虑!死亡不是最后的定论。看看耶稣！祂死了，然后又复活了，所有信靠耶稣的信徒，你也会死—不管是老死还是突如其来的悲剧，但你会复活，获得新的生命。 |
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| We can see that same emphasis in Romans 8:11 says, “If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.” The same Spirit that raised Jesus, it will also raise you up. Therefore, rest in the suffering Savior knowing that the same Spirit that raised Jesus will likewise raise you up to glory when you die. |
我们可以看到罗马书8:11作了同样的强调：“如果那使耶稣从死人中复活者的灵住在你们里面，那使基督从死人中复活的，也必藉着住在你们里面的圣灵，使你们必死的身体活过来。”使耶稣复活的那个灵，也会使你复活。因此，要安息在受苦的救主里面，知道使耶稣复活的那个灵，在你死后也会同样使你复活到荣耀里。 |
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| Death does not get the final word. Many of us attended the funeral of a 25-year-old young woman this past week. It is so sad and heartbreaking. I cannot imagine the grief, sadness, and sorrow, and our hearts go out to Pastor Kenny and Kathy Stokes, and their extended family and friends in the loss of Kathryn. This passage reminds us that death has no decisive victory, and death has no lasting sting. Jesus raises up all of his dear children up from the dead to everlasting life. |
死亡没有最终的话语权。上周，我们很多人参加了一位25岁年轻女子的葬礼。这实在让人哀痛和心碎。我无法想象失去凯瑟琳的悲痛、悲伤和哀伤，我们的心向肯尼牧师和凯西-斯托克斯，以及他们的大家庭和朋友们致意。这段经文提醒我们，死亡没有决定性的胜利，死亡也没有永久的毒刺。耶稣将使祂所有亲爱的孩子们从死里复活，获得永生。 |
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| Whatever trials, sorrows, and suffering you are facing this morning. Grief, loss, weakness, trials, or heartache. Rest in the suffering Savior. He died—once for all, righteous for the unrighteous—so that you might know God, and receive his Spirit. Whatever trials or hardships come—tomorrow, next month, or decades from now—we can rest in the suffering Savior who has brought us to the Father through his death and resurrection. |
无论你今早面对的是什么考验、悲伤和痛苦。悲伤、失落、软弱、磨难或心痛。安息在受苦的救主中。祂死了—为所有人一次献上，义的代替不义的—使你们可以认识上帝，接受祂的灵。无论明天，下个月，或者几十年后会遇到什么考验或困难，我们都可以安息在受苦的救主身上，祂藉着祂的死和复活把我们带到天父面前。 |
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| 2. The Victory of the Savior (19–21) |
2. 救主的胜利（第19-21节） |
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| 1 Peter 3:19–21 19 in which he went and proclaimed to the spirits in prison, 20 because they formerly did not obey, when God’s patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water. 21 Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ |
彼得前书3:19-21 19 他藉这灵也曾去向那些在监管中的灵宣讲， 20 他们就是挪亚建造方舟的日子、神容忍等待的时候，那些不顺从的人。当时进入方舟、藉着水得救的人不多，只有八个。 21 这水预表的洗礼，现在也拯救你们：不是除去肉体的污秽，而是藉着耶稣基督的复活，向 神许愿常存纯洁的良心。 |
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| Now we get to the difficult part of this passage in verses 19–21. There are a number of questions to answer, but here are the main ones: (1) who are the “spirits in prison,” (2) how is Noah and the ark relevant, and (3) what does baptism have to do with all this? To answer these questions, we have to understand the passage as a whole, and once we do, we can answer these three questions. |
现在我们到了19-21节这段经文的困难部分。要回答的问题有很多，但以下是主要的问题：(1)谁是“在监管中的灵”，(2)挪亚方舟和这些有什么关系，(3)洗礼与这些有什么关系？要回答这些问题，我们必须从整体上理解这段话，理解了这段话，我们就可以回答这三个问题。 |
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| The main difficulty lies in what “proclaimed to the spirits in prison” mean, because how we understand that phrase affects how we understand what follows about the days of Noah. There are a number of possibilities, but I’ll mention the four main options, and then argue for the one I think makes the most sense (and the one most commentators hold). Here are the main options and which I think is most likely. |
主要的困难在于“向那些在监管中的灵宣讲”是什么意思，因为我们如何理解这句话会影响到我们如何理解下面关于挪亚的日子。有很多可能性，但我将提到四个主要的观点，然后论证我认为最合理的一个选择（也是大多数注释家持有的观点）。下面是主要的几种选项，以及我认为其中最有可能的一种。 |
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| View #1: Jesus Christ descended into hell to provide an additional offer of salvation for those who perished in the flood. They take 1 Peter 4:6, where it says, “the gospel was preached even to those who are dead” to mean Jesus offers a second chance to those who have died. We can rule this one out immediately because the Scriptures nowhere speak of a second offer of salvation, and it wouldn’t make sense with Peter’s encouragement to persevere in their faith in the midst of suffering. Option 1 is not at all likely. |
观点一：耶稣基督降入地狱，为那些在挪亚洪水中丧生的人提供额外的救赎。他们引用彼得前书4:6说：“那些死人也曾有福音传给他们”，意思是耶稣为已死的人提供了第二次机会。我们可以立即排除这个可能性，因为经文中没有任何地方提到第二次提供救赎，而且这与彼得鼓励他们在苦难中坚持信仰没什么相关。选项一根本不可能成立。 |
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| View #2: A second ancient view suggests that Jesus descended into the place of the dead between his crucifixion and resurrection to liberate Old Testament saints who had died. This is a complicated view, but does not seem likely since “prison” nowhere else in the Bible refers to the place of the dead. I think this is an unlikely view. |
观点二：第二种古老的观点认为，耶稣在受难和复活之间降临到死人的地方，以解救已死的旧约圣徒。这是一个复杂的观点，但似乎不太可能，因为“监狱”在圣经中没有其它地方是指死人的地方。我认为这也是不可能成立的观点。 |
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| View #3: A third view suggests that Christ’s Spirit preached through Noah during the days of Noah to those who perished in the flood. This view suggests that the Holy Spirit was empowering Noah to preach repentance and faith in God, as he was building the ark, so that the people would escape judgment. In this view, the “spirits in prison” refer to humans ensnared in sin during the days of Noah. There is much debate whether “spirits in prison” refers to humans and fallen angelic spirits. This view is possible and held by various biblical scholars. |
观点三：第三种观点认为，在挪亚的日子里，基督的灵通过挪亚向那些在洪水中灭亡的人传道。这种观点认为，圣灵在挪亚建造方舟的时候，就赋予他力量去传讲悔改和对神的信心，使人们能够逃避审判。在这种观点中，“在监管中的灵”指的是挪亚时代被罪恶所困的人类。“狱中之灵”是指人类还是堕落的天使之灵，有很多争议。这种观点是可能的，而且被不同的圣经学者所持有。 |
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| View #4: A fourth view, which I believe is the most likely and is the one that is held most widely, is that Jesus declares his victory to demonic powers, who were disobedient during the days of Noah, following his resurrection as he ascends to take his rightful place in heaven as the ruler of all. In this view the “spirits in prison” refer to demonic powers that disobeyed God in the days of Noah who were then placed in prison. In Genesis 6:1–4, it speaks of angels, called “sons of God,” who had intimate relations with the “daughters of man.” Two passages—in 2 Peter and Jude—speak of these angels sinning and kept until final judgment. |
观点四：第四种观点，我相信是最有可能的，持这种观点的人也最多，那就是耶稣在复活后，作为万物的统治者升天时，向在挪亚时代悖逆的恶魔势力宣告祂的胜利。在这种观点中，“狱中的灵”指的是在挪亚时代不服从上帝的恶魔势力，牠们就被关进了监狱。创世记6章1-4节，讲到被称为“神的儿子们”的天使与“人的女儿”有亲密的关系。有两段经文—彼得后书和犹大书中说到这些天使犯罪并被保留到最后的审判。 |
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| Here are the reasons why I think this is the best way to understand it: |
以下是我认为这是最好的理解方式的原因。 |
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| 1. Went: It says “he went” (v19) which seems to mean Jesus goes somewhere, which wouldn’t make sense if he was just preaching through the Spirit through Noah. In verse 22 it says Jesus “has gone into heaven” (same participle) to refer to Christ’s ascension to God’s right hand in heaven. |
1. 曾去：说“他曾去”（19节），似乎是说耶稣去了某个地方，如果祂只是通过挪亚的灵传道，那就说不通了。第22节说耶稣“已进到天上”（同一个分词），指基督升天坐在神的右边。 |
| 2. Spirits in Prison: Second, the reference to “spirits” (v19) would more likely refer to angelic beings than humans, almost without exception when used in the plural. Also, the word “prison” never refers to a place for humans after death (like Sheol or Hades). “Prison” is often used as either a real physical place or a place of punishment for evil angelic beings. In Revelation 20:7 the term “prison” is used to refer to where Satan is kept: “And when the thousand years are ended, Satan will be released from his prison and will come out to deceive the nations…” |
2. 在监管中的灵：第二，“灵”（19节）的提法更可能是指天使，而不是人，几乎无一例外地用在复数中。另外，“监狱”这个词从来不是指人类死后的地方（如阴间或冥界）。“监狱”常被用作真实的物理场所或惩罚邪恶天使的地方。在启示录20:7中，“监牢”一词被用来指代关押撒旦的地方。“那一千年完了，撒但就要从监牢里被释放出来。 他要出来迷惑地上四方的列国” |
| 3. Prison in 2 Peter & Jude: There are two similar passages in 2 Peter 2:4 and Jude 6 that speak of evil angels that are cast into prison. 2 Peter 2:4 says, “…God did not spare angels when they sinned, but cast them into hell and committed them to chains of gloomy darkness to be kept until the judgment” and Jude 6 says, “And the angels who did not stay within their own position of authority, but left their proper dwelling, he has kept in eternal chains under gloomy darkness until the judgment of the great day.” Both passages speak of fallen angels, who disobeyed God in the days of Noah |
3. 彼得后书和犹大书中的监狱：彼得后书2:4和犹大书6节中有两段类似的经文，说到邪恶的天使被扔进监狱。彼得后书2:4说：“神没有姑息犯罪的天使，反而把他们丢入地狱，囚禁在幽暗的坑里，等候审判。”犹大书第6节说：“还有，那不守本位擅离自己居所的天使，主就用永远的锁链把他们拘留在黑暗里，直到那大日子的审判。”这两段经文都提到了堕落的天使，他们在挪亚的时代不听神的话。 |
| 4. Proclaimed Victory: So it seems most likely that Christ is declaring his victory to evil angels as the crucified and risen Lord. The use of “proclaimed” or “preached” might hang us up because what is normally preached is the gospel. But in this instance, it is a type of heralding or declaration of the victory of Jesus Christ over demonic powers. |
4. 宣告胜利：因此，基督很有可能是在向邪恶的天使宣告祂的胜利，因为祂是被钉十架并复活的主。用“宣告”或“宣讲”可能会让我们产生误解，因为通常宣讲的都是福音。但在这种情况下，它是一种预告或宣告耶稣基督战胜恶魔权势。 |
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| If we take this fourth view, then Jesus had declared his victory and vindication over the demonic realm and fallen angelic powers that are being kept in prison until God’s final judgment arrives. These fallen angelic beings formerly did not obey (back in Genesis 6:1–4), though God has been patient. |
如果我们采取这第四种观点，那么耶稣已经宣告了祂对魔界和堕落的天使权势的胜利和伸冤，这些权势被关在监狱里，直到上帝最后的审判到来。这些堕落的天使以前不听话（早在创世记6:1-4），虽然神一直在忍耐。 |
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| So then what does Noah have to do with this? It was in the days of Noah when humans and fallen angelic beings sinned against God, yet God showed patience. It took years for Noah to build the ark, and during that time God did not bring judgment. |
那么挪亚和这个有什么关系呢？就是在挪亚的时代，人类和堕落的天使都犯了违背神的罪，然而神宽容忍耐。挪亚花了好多年的时间才造好方舟，在此期间，神并没有带来审判。 |
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| Peter’s point in citing Noah is this: do not worry if you are a small minority, exiles and sojourners in a foreign and hostile land. Noah and his family was also a small minority—eight people in the midst of a corrupt and evil generation. But like Noah—who was saved and delivered by God in the ark—you too will be saved and vindicated by God through water. The picture of water was that of judgment—like in the flood. Yet Noah went through the judgment waters and emerged as blessed on the other side. Israel likewise went through the judgment waters of the Red Sea and emerged on the other side as blessed. |
彼得援引挪亚的用意是：假如说你们是少数人，是寄居者，是在异国他乡和敌对之地的逗留者，不要担心。挪亚和他的家人也是腐败邪恶世代中的少数八人。但是，就像挪亚—他在方舟中被神拯救和解救一样，你也将通过水被神拯救和平反。水象征着审判—就像那洪水。然而，挪亚经历了审判的洪水，却在洪水的另一头得到了祝福。以色列人同样经历了红海的审判水，从另一头出来，成为蒙福的人。 |
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| And believers likewise go through the judgment waters of baptism (Peter says baptism corresponds to this) and emerge on the other side. Baptism is a picture of dying with Jesus and rising again to new life. So in baptism we are not destroyed but are instead resurrected with Christ to new life. |
而信徒同样要经过洗礼的审判之水（彼得说洗礼与此相对应），出现在另一头。洗礼是一幅与耶稣同死，又复活得新生命的画面。所以在洗礼中，我们并没有被毁灭，而是与基督一起复活，获得新的生命。 |
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| One pressing question is then in verse 21, why does it say “Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ…” Baptism is a parallel metaphor and word picture of death by flood or drowning, and then emerging from the water alive is resurrection. Believers—when they are baptized—die to themselves, and then emerge from the water as those who are alive in Christ. We know that water baptism itself does not save. Peter is keen to avoid misinterpretation. He says, baptism isn’t “as a removal of dirt from the body but as an appeal to God for a good conscience.” Water only removes dirt from the skin, but baptism isn’t mainly about washing away your sins in a bath. Baptism is not to be understood superficially as some magical formula that saves, but rather baptism signifies what has happened spiritually, namely we have receive a clean conscience and forgiveness of sins by God. |
那么，一个迫切的问题是，在第21节中，为什么说：“这水预表的洗礼，现在也拯救你们：不是除去肉体的污秽，而是藉着耶稣基督的复活，向 神许愿常存纯洁的良心…”洗礼是一个形像的比喻或象征，被洪水淹死，然后从水里活着出来就是复活。信徒们—当他们受洗时—向自己而死，然后从水里出来，成为活在基督里的人。我们知道，水的洗礼本身并不能救人。彼得热衷于避免误解。他说，洗礼不是“除去肉体的污秽，而是……向神许愿常存纯洁的良心。”水只能去除皮肤上的污垢，但洗礼主要不是在洗澡时洗去你的罪。洗礼不能肤浅地理解为某种神奇的配方可以救人，而是洗礼意味着在灵性上已经发生了什么，即我们已经接受了洁净的良心，得到了上帝的赦罪。 |
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| Hebrews 10:22 says similarly, such that “let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.” Why can we draw near to God? Because we have faith in him, trust in him, have died and risen again with him, have received God’s forgiveness through Christ—therefore we have our hearts metaphorically sprinkled clean and our bodies washed with water. So it’s not the physical act of baptism, but rather what baptism signifies and points to, namely faith in Christ, where we appeal for a good conscience |
希伯来书10:22也有类似的说法：“我们良心的邪恶既然被洒净，身体也用清水洗净了，那么，我们就应该怀着真诚的心和完备的信，进到 神面前。”为什么我们可以进到神面前？因为我们对祂有信心，信靠祂，与祂同死同复活，通过基督得到了神的赦免—所以我们的心被喻为洒净，身体被水洗净。所以，这不是洗礼的肢体行为，而是洗礼所代表和指向的，即对基督的信仰，我们在这里存着一个纯洁的良心来许愿。 |
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| Believers—as sojourners and exiles on earth—recipients of hostility and mistreatment, should not be discouraged by their enemies, opponents, or poor treatment. Why? Because Jesus has obtained victory—declaring it to his enemies—and that we are like Noah in the ark, who will surely be rescued despite our opposition or enemies. There is a picture of Noah and his family being saved through the judgment of the flood, and similarly in baptism, believers are saved from our sins through death and resurrection with Christ. |
信徒—作为地上的寄居者和流亡者—受到敌意和虐待的人，不应该因为敌人、对手或恶劣的待遇而气馁。为什么？因为耶稣已经获得胜了—向祂的敌人宣告胜利—而我们就像方舟中的挪亚一样，尽管有反对的声音或敌人，但一定会得到拯救。有一幅挪亚和他的家人经历洪水的审判而得救的画面，同样，在洗礼中，信徒也因着与基督同死同复活而使我们从罪中得救。 |
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| Believers can rest in their suffering Savior who has brought us to God. But we also rest in our victorious Savior who has defeated his enemies, conquered death itself, and rescued his people from the grip of death and judgment through his resurrection. Baptism reminds us of this reality: we have died with Christ and now live a resurrected life in Christ. |
信徒可以安息在他们受苦的救主中，救主把我们带到神面前。但我们也安息在我们得胜的救主身上，祂已经打败了祂的敌人，征服了死亡本身，并通过祂的复活将祂的子民从死亡和审判的掌控中拯救出来。洗礼提醒我们这个现实：我们已经与基督同死，现在在基督里过着复活的生命。 |
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| 3. The Ascension of the Savior (22) |
救主的升高（第22节） |
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| 1 Peter 3:22 who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him. |
彼得前书3:22基督已进到天上，在 神右边，众天使、有权势的、有能力的，都服从了他。 |
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| Our final verse, verse 22, tells us where Jesus is now. He has “gone into heaven and is at the right hand of the God, with angels, authorities, and powers having been subjected to him.” This final verse highlights Jesus’ victory. He is in heaven. He has overcome sin, death, and Satan himself. He has been vindicated by his Father in Heaven and is at his right hand. And all rival powers, namely evil angels, authorities, and powers, are under his feet and under his power. Not only has Jesus ascended to heaven, his is victorious over all. |
我们的最后一节经文，就是22节，告诉我们耶稣现在在哪里。祂已经“进到天上，在 神右边，众天使、有权势的、有能力的，都服从了他。”这最后一节强调了耶稣的胜利。祂在天上。祂已经战胜了罪、死亡和撒但本身。祂已经得到了天父的平反，在祂的右手边。而所有的敌对势力，即恶天使、有权势的、有能力的，都在祂的脚下，伏在祂的权能之下。耶稣不仅已经升天，祂是胜过一切。 |
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| Where it says “is at the right hand of God” is a reference to Psalm 110:1 where David’s Lord sits at the right hand of Yahweh and rules. Jesus applies this psalm to himself in the Gospel accounts by Matthew, Mark & Luke, and it’s cited elsewhere throughout the New Testament (Acts 2:34–35; Rom 8:34; 1 Cor 15:25; Eph 1:20; Col 3:1; Heb 1:3, 13; 8:1; 10:12). What then is the significance of this? Christ is the suffering Savior, he is the victorious Savior, he is the ascended Savior, and he is ruling and reigning right now from on high at the right hand of his Father. All powers are in submission to Jesus Christ. |
“在神右边”引用的是诗篇110:1，大卫的主在耶和华的右手边掌权。耶稣在马太、马可和路加的福音书中把这首诗应用到自己身上，在新约其他地方也有引用（使徒行传2:34-35；罗马书8:34；林前15:25；弗1:20；西3:1；来1:3, 13；8:1; 10:12）。那么这有什么重要意义？基督是受苦的救主，祂是得胜的救主，祂是升天的救主，祂现在正从高处在天父的右手边掌权作王。所有的权势都顺服于耶稣基督。 |
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| Why is this significant? Because the hostility or trials that God’s people face is not the final word. It is not the definitive word. Jesus rules and reigns right now as the Sovereign Lord of all. It does not matter ultimately at one level or another whether global superpowers emerge, or who becomes president, or who gets nominated to the Supreme Court next, because Jesus is Lord of Lords and King of Kings, and he rules and reigns. |
为什么这个意义重大？因为神的子民所面对的敌意或试炼，并不是最终的结局。这不是最后的定论。耶稣作为万有的主宰，现在就在统治和掌权。全球性的超级大国是否出现，或谁成为总统，或谁下一步被提名为最高法院的法官，最终在某个层面上并不重要，因为耶稣是万主之主，万王之王，祂在统治和掌权。 |
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| So where is your hope this morning? Is your hope in the upcoming election? Is your hope in mayors and governors ruling well? Is your hope in a vaccine and life getting back to normal? Is your hope in yourself, and your ability to carve out a piece of the American dream? Is your hope that everyone will eventually get along? Is your hope that poverty, injustice, murdering of the unborn, or evil will be someday eliminated? Or is your hope in a suffering, victorious, and ascended Savior? We have a glorious Savior who rules and reigns from on high right now. |
那么今天早上你的盼望在哪里？你的盼望在于即将到来的选举吗？你的盼望是在于市长和州长善于执政吗？你的盼望是在于打了疫苗，生活恢复正常吗？你的盼望是在你自己身上，在于你自己刻画出一片美国梦的能力？你的盼望是大家最终能和睦相处吗？你的盼望是在于贫穷、不公、谋杀未出生的人或邪恶有一天会被消除吗？或者你的盼望是在受苦的、得胜的、升天的救主身上？我们有一位荣耀的救主，祂现在就在高天统治和掌权。 |
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| One application is to marvel at and recover an appropriate awe of our Savior. Do you see his suffering, sacrifice, and death on your behalf? Do you see how he has brought you to know and love God? Do you see his righteousness that has been imputed to us? Do you see how he took our wrath? Do you wake up each day in awe of what Christ has accomplished on our behalf? |
其中一个应用是惊叹并恢复对我们救主的应有敬畏。你看到祂为你所受的痛苦、牺牲和死亡了吗？你看到祂如何带你认识神，爱神了吗？你看到祂的公义已经归于我们了吗？你看到他是如何承受我们该受的愤怒了吗？你是否每天醒来都会惊叹基督为我们所成就的事？ |
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| A second application is to not fear. If Noah was one man who was willing to stand against the wickedness and evil of his entire generation, and God preserved him, will God not also preserve his people? He will. God will rescue and preserve his exiled and sojourning people, evening using our witness to advance and grow his church. God is right now—through our witness and our lives—eager to rescue. His arm is not too short to save. |
第二个应用是不要害怕。如果挪亚是一个愿意与整个世代的恶行和邪恶抗衡的人，神保全了他，那么神是不是也会保全祂的子民呢？祂会的。神会拯救和保守祂在地上流亡寄居的子民，利用我们的见证来推动和发展祂的教会。神就在此时此刻—藉着我们的见证和我们的生命—迫切地施行拯救。祂并不是手臂太短而救不了人。 |
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| Do not fear demonic powers. I know that some of you have dabbled in the occult, have children or family members that have, or have parents and grandparents that were engaged in cults and other wicked practices. Perhaps generations of evil are in your immediate past, such as witches, spells, and calling upon the dark and evil powers of Satan and his demons. The glorious truth for us this morning is that you can be free of all demonic influence in your life if you would surrender and submit to Jesus Christ as Lord and Savior. Jesus has definitively, once for all, ascended to the right hand of the Father, and has subjected all evil and hostile powers under his feet. Christ in us is greater than any wicked or evil power. Jesus just shows up on the scene and demons bow down and beg for mercy. Call upon the name of Jesus and he will deliver you from Satan and his schemes. Satan is a leashed rabid dog, though he is deadly, his power is limited, his bark worse than his bite, and his time is expiring. This morning, turn away from the occult and turn to Jesus. For some of you who are plagued with nightmares, voices in your head, given to self-harm, and unusually fearful and anxious, look to our victorious and ascended Savior the Lord Jesus Christ. He can rescue, deliver, and free you from the bondage of Satan. |
不要害怕恶魔的势力。我知道你们中的有些人已经涉足了神秘术，有孩子或家庭成员，或者有父母和祖父母参与了邪教和其他邪恶的做法。也许在你的眼前就有一代又一代的邪恶，比如女巫、咒语、呼唤撒旦及其恶魔的黑暗邪恶力量。今天早上给我们的荣耀真理是，如果你愿意降服并顺服耶稣基督为主和救主，你就可以摆脱你生命中一切魔鬼的影响。耶稣已经决定性地，一劳永逸地升到了天父的右手边，将一切邪恶和敌对的权势踩在祂的脚下。在我们里面的基督比任何恶人或邪恶的力量都大。耶稣刚一出现，群魔就俯首求饶。呼求耶稣的名，祂必救你脱离撒旦和牠的诡计。撒旦是一条被拴住的疯狗，虽然牠是致命的，但牠的力量是有限的，牠叫的比咬的可怕，而且牠的时间也快到了。今天早上，远离神秘术，转向耶稣。对于那些被噩梦、脑海中的声音、自残、异常恐惧和焦虑所困扰的人，请仰望我们得胜的、升天的救主、主耶稣基督。祂能拯救、解救你，使你脱离撒旦的捆绑。 |
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