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彼得前书生命读经 · 第25篇

基督徒的生活及其苦难（七）

Christian Life and its Sufferings (7)
1读经：彼得前书三章十四至二十二节。在前面的信息中，我们说过心里尊基督为圣，以祂为主；存著无亏的良心；基督为罪受死，就是义的代替不义的；以及基督在肉体里被治死，在灵里却活著，并在祂活著且得了加力的灵里，去向那些在监狱里的灵，就是悖逆的天使宣扬。在本篇信息中，我们要特别留意彼得在三章二十至二十一节所说受浸的事。
1Scripture Reading: 1 Pet. 3:14-22 In the previous message we covered the matters of sanctifying Christ as Lord in our hearts, having a good conscience, Christ dying concerning sins, the righteous on behalf of the unrighteous, and Christ, being put to death in the flesh, but made alive in spirit and going in His enlivened and empowered spirit to make a proclamation to the spirits in prison, to the rebellious angels. In this message we shall pay special attention to what Peter says in verses 20 and 21 concerning baptism
方舟与水
THE ARK AND THE WATER
2二十节说，『就是向从前在挪亚豫备方舟的日子，神恒忍热切等待的时候，那些悖逆者宣扬；那进入方舟，藉著水安全得救的不多，只有八个人。』照著十九至二十节，基督向『从前…那些悖逆者』宣扬。这些悖逆者与本节所说的八个人不同。悖逆者是天使，不是人类。
2Verse 20 says, “To those once disobedient, when the longsuffering of God waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight souls, were brought safely through by water.” According to verses 19 and 20, Christ made a proclamation to “those once disobedient.” These disobedient ones are different from the eight souls spoken of in this verse. The disobedient ones are angelic beings, not human beings
3在二十节彼得说，在挪亚所豫备的方舟里，八个人『藉著水安全得救』。安全得救，原文意，经过艰难危险，安全抵达安稳之地，如行传二十七章四十四节。（Darby，达秘。）水是完成拯救的凭藉。方舟拯救挪亚和他的家人脱离神用洪水毁灭世界的审判。这水拯救他们脱离那败坏的世代，并将他们圣别到新的时代，就如红海的水对以色列人，（出十四22，29，林前十1～2，）以及受浸的水对新约信徒所作的一样。（彼前三21。）在旧约里，挪亚时代的洪水和红海的水都豫表受浸。方舟拯救挪亚和他的家人，使他们脱离神的审判，脱离藉洪水而来神定罪的刑罚；而水拯救他们，将他们从败坏的世代圣别出来，并将他们带进新的时代，在新地上开始新的生活。
3In verse 20 Peter says that in the ark prepared by Noah eight souls “were brought safely through by water.” The Greek means to “arrive safe into a place of security through difficulty or danger,” as in Acts 27:44 (Darby). The Greek words rendered “by water” literally mean through water. Water was the medium through which the saving was accomplished. The ark saved Noah and his family from God’s judgment, the destruction of the world by the flood. But the water saved them from the corrupted generation and separated them unto a new age, just as the water of the Red Sea did to the children of Israel (Exo. 14:22, 29; 1 Cor. 10:1-2) and the water of baptism to the New Testament believers (1 Pet. 3:21). In the Old Testament the waters of the flood at the time of Noah and the waters of the Red Sea both typify baptism. The ark saved Noah and his family from God’s judgment, from the punishment of God’s condemnation that came by the flood. But the water saved them and separated them from that corrupted age and brought them into a new age to begin a new life on a new earth
4在出埃及记，以色列人经过红海。红海的水对法老和他埃及的军队乃是审判。法老和他的军队淹没在那审判的水里。但同样的水将以色列人从埃及圣别出来，从败坏的世界圣别出来。挪亚和他的家人怎样藉著洪水从败坏的世代圣别出来，以色列人也照样藉著红海的水，从埃及所豫表败坏的世界圣别出来。
4In the book of Exodus the children of Israel passed through the Red Sea. The waters of the Red Sea were a judgment upon Pharaoh and his Egyptian army. Pharaoh and his armies were drowned in that water of judgment. But that same water separated the children of Israel from Egypt, separated them from the corrupted world. As Noah and his family were separated from their corrupted generation by the waters of the flood, so the children of Israel were separated from the corrupted world, typified by Egypt, by the waters of the Red Sea.
5在新约里也有水，就是受浸的水。受浸拯救我们脱离世界，并将我们从世界圣别出来。在彼前三章二十一节彼得说，『这水所豫表的浸，现在藉著耶稣基督复活，也拯救你们；这浸并不是除掉肉体的污秽，乃是向神诉求无亏的良心。』我们会看见，本节不是教导受浸能叫人得救。所以，我们不持守受浸的水除掉肉体污秽的信仰。但照著本节，受浸乃是向神诉求无亏的良心。『这水』指前节的水，那是受浸之水的豫表。这指明挪亚和他的家人在方舟里经过洪水，乃是我们在基督里经过水浸的豫表。洪水怎样拯救他们脱离老旧的生活，进入新的境地，受浸的水也照样拯救我们脱离我们所承受虚妄的生活，进入在基督里复活的生活。这乃是本书所主要强调的。基督救赎我们正是为此。（一18～19。）这救赎是由祂的死所成就，并为我们所接受，在受浸中由那灵藉著祂的复活应用到我们身上的。现今我们日常的行事为人该在复活基督的灵里，就是藉著基督之灵的生命大能，活出复活里的基督。（罗六4～5。）这就是新而佳美且荣耀神的品行。（彼前二12。）
5In the New Testament we also have water, the water of baptism. Baptism saves us from the world and separates us from it. In verse 21 Peter says, “Which figure also now saves you, baptism, not a putting away of the filth of the flesh, but the appeal of a good conscience unto God, through the resurrection of Jesus Christ.” As we shall see, this verse does not teach baptismal salvation. Therefore, we do not hold the belief that the waters of baptism put away the filth of the flesh. But, according to this verse, baptism is the appeal of a good conscience unto God. The words “which figure” refer to water in the preceding verse, which is a figure of the water of baptism. This indicates that Noah and his family’s being in the ark and passing through the flood was a type of our going through baptism. The water of the flood delivered them out of the old manner of life into a new environment. In like manner, the water of baptism delivers us out of the inherited vain manner of life into a manner of life in resurrection. This is the main emphasis of this book. Christ’s redemption for us was for this (1:18-19). This was accomplished by His death and accepted and applied to us in baptism by the Spirit through His resurrection. Now our daily walk should be in the Spirit of the resurrected Christ, a walk that lives Christ in resurrection through the life power of His Spirit (Rom. 6:4-5). This is a new and excellent manner of life that glorifies God (1 Pet. 2:12
6受浸本身并不是，也不能除掉我们肉体的污秽─我们堕落性情的污秽和肉体私欲的玷污。有一种错误的教训，根据彼前三章二十一节和马可十六章十六节，行传二十二章十六节说，受浸能叫人得救，这里改正了这个错误。受浸只是个表号，其实际乃是复活里的基督这赐生命的灵。这灵把基督钉死复活时所经过的一切，都应用到我们身上，使这些事在我们的日常生活中成为实际。
6Baptism itself does not and cannot put away the filth of our flesh—the dirt of our fallen nature and defilement of fleshly lust. The erroneous teaching concerning baptismal salvation based upon this verse and Mark 16:16 and Acts 22:16 is corrected here. Baptism is only a figure. Its reality is Christ in resurrection as the life - giving Spirit, who applies to us all that Christ has passed through in His crucifixion and resurrection, making these things real in our daily life.
诉求无亏的良心
the appeal of a good conscience
7诉求，原文意求问，询问。这辞的意义有许多争议。正确的意义似乎如阿福德（Alford）所说，『向神寻求无亏、清洁的良心。』这管治了正常的基督徒生活。这种求问、请求可视为一种诉求或要求。彼得在这里的意思也许是说，受浸乃是受浸者诉求神，使他向著神有无亏的良心。受浸是一个表号，是我们对基督一切的成就之信的配对，见证我们在神面前，并与神之间一切的难处都已解决。因此受浸也是一个见证，见证我们良心里不再有控告，反而满了平安和把握。我们已经浸入三一神里面，（太二八19，）并藉著基督的复活，就是藉著复活里基督这生命之灵，与三一神有了生机的联结。若没有基督的灵作受浸的实际，藉水受浸就立即成了虚空和死的仪式。
7The Greek word rendered “appeal” is eperotema, a question, an inquiry. Its meaning is very much disputed. The right meaning of the phrase seems to be, as Alford said, “the seeking after God of a good and pure conscience,” which governs the proper Christian life. This kind of question, asking for something, may be considered an appeal or demand. Peter’s though there may be that baptism is the appeal to God of the baptized one for a good conscience unto God. Baptism, as a symbol, a counterpart of our belief in all the accomplishments of Christ, testifies that all the problems we have before God and with God have been solved. Hence, it is also a testimony, witnessing that in our conscience there is no more offense, but rather we are full of peace and confidence that we have been baptized into the Triune God (Matt. 28:19) and organically united with Him through the resurrection of Christ, that is, by Christ in resurrection as the Spirit of life. Without the Spirit of Christ as its reality, baptism by water immediately becomes an empty and dead ritual.
8在彼前三章二十一节里我们看见，受浸首先是我们的诉求，是受浸之人向神诉求无亏、清洁的良心。正确的受浸总会将受浸的人带进这样的情况。在我们相信主并受浸以前，我们是罪人。但我们藉著福音的传讲蒙光照时，就领悟自己是极其有罪的。在神面前并向著人，我们有过许多过犯、罪愆和过错，我们也有许多罪过。然后我们悔改，相信主，接受祂的赦免，并且得救了。然而我们的悔改和相信需要外面的表示；这表示就是受浸。所以，受浸和我们的相信，我们的信，是一件事的两面。为这缘故，新约说到信而受浸。（可十六16。）信而受浸可以比作我们用两脚走一步。首先我们信，我们的信可以比作踏出一脚向前走半步。然后我们受浸，我们的受浸可以比作用另一脚完成这一步。信和受浸合起来，才完成完整的一步。如我们在别处所指出的，信是我们对基督所成就之一切的返照。首先，基督为著拯救我们所成就的，当作福音传给我们。我们听见这传讲，那灵就在我们身上并在我们里面作工，使我们返照在福音里所听见的，就是对我们所听见基督之成就的返照。
8In this verse we see that baptism is first our appeal, the appeal of the baptized ones, to God for a conscience that is both good and pure. A proper baptism will always bring the baptized one into such a situation. Before we believed in the Lord and were baptized, we were sinners. But when we were enlightened through the preaching of the gospel, we came to realize that we are very sinful. Both before God and toward man we have had many transgressions, trespasses, and offenses, and we had a great deal of guilt. Then we repented, believed in the Lord, received His forgiveness, and were saved. But our repentance and believing need an outward expression. This expression is baptism. Therefore, baptism and our believing, our faith, are two aspects of one thing. For this reason the New Testament speaks of believing and being baptized (Mark 16:16). Believing and being baptized can be compared to using our two feet to take a single step. First we believe, and our believing can be compared to the half-step forward of one foot. Then we are baptized. Our baptism can be compared to the completion of the step with the other foot. Together, believing and baptism make one complete step. As we have pointed out elsewhere, believing is our reflection of all that Christ has accomplished. First, what Christ has accomplished for our salvation is preached to us as the gospel. As we listen to this preaching, the Spirit works upon us and within us to cause us to reflect what we have heard in the gospel, a reflection of what we have heard regarding Christ’s accomplishment.
9这种返照基督之成就的经历可比作用照相机拍照。照相机对准某个景象，然后景象就返照进来，并印在底片上。我们可以将基督的成就比作照相机要拍摄的景象。正确的传福音将这『风景』的景象带进我们里面，并且圣灵光照我们。然后风景印在我们灵的『底片』上。结果，我们从里面相信基督。所以，在我们这人里面有对基督之成就的返照，这返照就是我们相信基督。我们已经指出，相信基督需要一种表示，这表示就是受浸。所以，受浸与我们相信基督是一对。不但如此，我们受浸时，我们这些受浸的人向神诉求无亏、清洁的良心。我们受浸并从水里起来以后，就有无亏、清洁的良心，就是没有定罪的良心。我们一切的罪、罪过、过犯、罪愆都得了赦免，缠累我们生活和我们这人的一切难处都埋葬在水里了。这就是说，我们藉著受浸清理罪恶的已往。因著这清理，我们就能有无亏、清洁的良心。
9This experience of reflecting Christ’s accomplishment can be compared to taking a picture with a camera. A camera is focused on a certain scene, and then a reflection of the scene is impressed on the film. We may compare Christ’s accomplishments to a scene to be photographed with a camera. The proper preaching of the gospel brings the view of this “scenery” into us, and the Holy Spirit enlightens us. Then the scenery is imprinted on the “film” of our spirit. The result is that, from within, we believe in Christ. Therefore, in our being there is a reflection of Christ’s accomplishments, and this reflection is our believing in Christ. We have pointed out that believing in Christ requires an expression, and that this expression is baptism. Baptism, therefore, is the counterpart to our believing in Christ. Furthermore, when we are baptized, we, as baptized ones, appeal to God for a good and pure conscience. After we have been baptized and rise up out of the water, we have a conscience that is good and pure, a conscience without condemnation. All our sins, offenses, transgressions, and trespasses have been forgiven, and all the problems that have entangled our life and our being have been buried in the water. This means that through baptism we have a clearance of our sinful past. Because of this clearance, we can have a good and pure conscience
10我们要强调受浸本身不是除掉肉体污秽的事实。但受浸的确使我们能有把握和见证，向神诉求无亏、清洁的良心。然后，我们受浸以后，神就指明我们现今有无亏、清洁的良心，藉此应允我们。藉著耶稣基督复活
10We would emphasize the fact that baptism itself does not put away the filth of the flesh. But baptism does enable us to have the assurance and the testimony that we appeal to God for a good and pure conscience. Then, after we are baptized, God answers us by indicating that we now have a conscience that is good and pure. THROUGH THE RESURRECTION OF JESUS CHRIST
11彼前三章二十一节结束于『藉著耶稣基督复活』。没有耶稣基督的复活，我们就无法有复活的生命，我们里面也无法有赐生命的灵。藉著相信并藉著受浸，我们都被放在与三一神生机的联结里。藉著基督的复活，我们被带进三一神里面；我们与三一神就有生机的联结。现今在三一神里面，并同著三一神，我们享受神圣的生命和赐生命的灵。所以，我们受浸以后，就有神圣的生命和赐生命的灵，使受浸的表号在我们的经历中对我们成为又真又活的。
11Verse 21 ends with the words “through the resurrection of Jesus Christ.” Apart from the resurrection of Jesus Christ, we could not have resurrection life, and we could not have the life-giving Spirit within us. Through faith and through baptism we all have been put into an organic union with the Triune God. It is through the resurrection of Christ that we are brought into the Triune God. Then we have an organic union with the Triune God. Now in the Triune God and with the Triune God we enjoy the divine life and the life-giving Spirit. Therefore, after we have been baptized, we have the divine life and the life-giving Spirit to make the figure of baptism real and living to us in our experience.
12二十一节强调与耶稣基督复活有关的受浸。受浸的实际只有藉著神圣的生命和赐生命的灵才能实化。我们这样说是根据彼得的话：『藉著耶稣基督复活。』基督乃是在祂的复活里释放神圣的生命，使其能分赐到我们的灵里。基督也是在复活里成了赐生命的灵，进入我们灵里，住在我们灵里，并运用祂神圣生命的一切丰富。我们乃是藉著基督的复活，真正并有把握的经历受浸所表征的实际。受浸有两面，死和复活这两面。下到水里并浸在水里表征死。从水里出来并离开水表征复活。所以，在受浸上，我们不但看见基督之死的一面，也看见基督复活的一面。基督的死只有在复活里才有效能、有功效。倘若基督死了，却没有复活，祂的死就是徒然的。基督之死的功效是在复活的灵里。基督受死，除去我们的罪，（约一29，）并且祂为我们的罪死了，担去我们的罪。（林前十五3，彼前二24。）基督的死现今使我们脱离罪。（罗六7。）但这死的功效是在基督的复活里。基督之死的实际和功效是在复活里，在赐生命的灵里。赐生命的灵带著复活的生命进入我们里面，这灵就使基督的死在我们的经历中发挥功效。我们立刻并自然而然脱离罪，也享受基督在十字架上所完成的救赎。
12Verse 21 emphasizes baptism in relation to the resurrection of Jesus Christ. The reality of baptism can be realized only by the divine life and the life- giving Spirit. Our basis for saying this is Peter’sword “through the resurrection of Jesus Christ.” It was in His resurrection that Christ released the divine life so that it could be imparted into our spirit. It was also in resurrection that Christ became the life-giving Spirit to come into our spirit, dwell in our spirit, and exercise all the riches of His divine life. It is through the resurrection of Christ that we genuinely and with assurance experience the reality of what is figured in baptism. There are two aspects of baptism, the aspects of death and resurrection. Going down into the water and being immersed in the water signify death. Coming out of the water and walking away from the water signify resurrection. Therefore, in baptism we see not only the aspect of Christ’s death, but also the aspect of Christ’s resurrection. Christ’s death can be prevailing and effective only in resurrection. If Christ had died but had not been resurrected, His death would have been in vain. The effectiveness of Christ’s death is in the Spirit of resurrection. Christ died to take away our sin (John 1:29), and He died for our sins, bearing our sins away (1 Cor. 15:3; 1 Pet. 2:24). Christ’s death now keeps us free from sin (Rom. 6:7). But the effectiveness of this death is in Christ’s resurrection. The reality and effectiveness of the death of Christ are in the life- giving Spirit in resurrection. When the life-giving Spirit comes into us with resurrection life, this Spirit makes the death of Christ effective in our experience. Immediately and spontaneously, we are free from sin, and we enjoy the redemption accomplished by Christ on the cross
13受浸是指明一切消极的事物已经消除并埋葬在水里的表号。但受浸也表征基督的复活。我们乃是藉著基督的复活，而有受浸所表征的实际。
13Baptism is a figure indicating that all negative things have been dissolved and buried in the water. But baptism also signifies the resurrection of Christ. It is through the resurrection of Christ that we have the reality of what is signified in baptism
在复活里经过死的基督
Christ in resurrection
PASSING THROUGH DEATH
14在这点上，我要进一步说到挪亚的方舟。一般承认挪亚的方舟豫表基督。但许多读圣经的人不清楚，挪亚的方舟怎样或在甚么方面是基督的豫表。挪亚的方舟豫表在复活里经过死的基督。
14At this point, I would like to say a further word regarding the ark of Noah. It is commonly acknowledged that the ark of Noah typifies Christ. But many readers of the Bible are not clear in what way or in what aspect the ark of Noah is a type of Christ. The ark of Noah typifies the Christ in resurrection passing through death
15基督活在地上时，当然还没有复活，因为祂还没有死。然而，在约翰十一章二十五节祂对马大说，『我是复活，我是生命。』这清楚启示基督甚至在祂死而复活以前，就是生命，也是复活。祂始终是复活的基督。所以，挪亚的方舟表征这位复活的基督经过死。挪亚的方舟若不代表复活的基督，方舟如何能经过水，并安全的出来？方舟经过水并从水里出来，这事实表征在复活里的基督，因为方舟本身就是基督的豫表。基督（也惟有基督）进入死并从死里出来，这事怎么可能？基督能在复活里从死里出来，因为祂就是复活，并且属于复活。因为基督是独一复活的一位，祂有力量经过死。照著行传二章二十四节，死不能拘禁祂。但任何人进入死的范围，都被拘禁在那里，不可能出来。基督不但进入死并经过死，祂甚至特意留在死的范围里三天之久。那三天过去，祂就从死里走出来。因为基督是复活，祂就能从死里走出来。这由进入死水，留在死水中，经过死水，并从死水中出来的挪亚方舟所表征。这是在复活里之基督的豫表。基督在祂的复活里成了赐生命的灵，（林前十五45下，）进入我们里面，（约二十22，）并将祂复活的生命分赐给我们。现今这复活的生命同著赐生命的灵，使基督之死的每一面在我们的经历中对我们都成为真实、有功效的。
15When Christ was living on earth, He, of course, was not yet resurrected, for He had not yet died. Nevertheless, in John 11:25 He said to Martha, “I am the resurrection and the life.” This reveals clearly that Christ, even before His death and resurrection, was both life and resurrection. He was always the Christ of resurrection. The ark of Noah, therefore, signifies this Christ of resurrection passing through death. If the ark of Noah did not represent the Christ of resurrection, how could the ark pass through the water and come out safely? The very fact that the ark passed through the water and came out of the water signifies Christ in resurrection, since the ark itself is a type of Christ. How is it possible for Christ, and Christ alone, to enter into death and come out of it? Christ could come forth out of death in resurrection because He is resurrection and is of resurrection. Because Christ is the unique One of resurrection, He had the strength to pass through death. According to Acts 2:24, death could not hold Him. But when any other person enters into the realm of death, he is held there. It is not possible for anyone else to come out. Christ not only entered into death and passed through it, but He even deliberately stayed in the realm of death for three days. When those three days were over, He walked out of death. Because Christ is resurrection, He could simply walk out of death. This is signified by the ark of Noah, which entered into the death waters, stayed in the death waters, passed through the death waters, and came out of the death waters. This is a type of the Christ in resurrection. In His resurrection Christ became the life-giving Spirit (1 Cor. 15:45b) to come into us (John 20:22) and to impart His resurrection life to us. Now this resurrection life with the life-giving Spirit makes every aspect of Christ’s death real and effective to us in our experience
荣耀、尊贵的生机联结
THE GLORIOUS AND HONORABLE ORGANIC UNION
16在彼前三章二十二节彼得总结这段说，『耶稣基督既已进入了天，就坐在神的右边，众天使和掌权的、并有能的，都服了祂。』这附加的话不仅进一步启示我们，基督受苦的荣耀结果，就是基督复活以后得高举，以及祂现今在诸天之上神右边所持高超尊荣的地位；更指明我们藉著浸所进入与祂生机的联结，是何等的荣耀和尊贵，因为我们已经浸入祂里面。（罗六3，加三27。）
16In verse 22 Peter concludes this section by saying, “Who is at the right hand of God, having gone into heaven, angels and authorities and powers being subjected to Him.” This additional word not only unveils to us further, as the glorious result of Christ’s suffering, His exaltation after resurrection and a high and honorable position He now holds in the heavens at the right hand of God, but also indicates how glorious and honorable is the organic union we have entered into with Him through baptism, for we have been baptized into Him (Rom. 6:3; Gal. 3:27).
17彼得著作的特征是尽可能的加上许多要点。我们在二十二节看见这个特征。彼得在前节说到基督的复活，在本节又接著给我们看见，今天复活的基督是在神的右边。基督已经进入了天，众天使、掌权的、并有能的，都服了祂。我们看过，我们藉著受浸被放在基督里，现今我们与祂有生机的联结。我们与其生机联结的基督不仅是复活的一位，也是升天的一位。所以，藉著生机的联结，我们不仅被带进基督的复活里，也被带进祂的升天和高举里。这就是说，因为我们在基督里，众天使、掌权的、并有能的，都服了祂，也服了我们。阿利路亚，我们与钉十字架、复活、并升天的基督是一！
17It is a characteristic of Peter’s writing to add in as many points as possible. We see this characteristic in verse 22. After referring in the previous verse to the resurrection of Christ, Peter goes on to show us that today the resurrected Christ is at the right hand of God. Christ has gone into heaven, and angels, authorities, and powers have all been subjected to Him. We have seen that through baptism we have been put into Christ, and now we have an organic union with Him. The Christ to whom we have been joined organically is not only the resurrected One, but also the ascended One. Therefore, through the organic union, we are brought not only into Christ’s resurrection but also into His ascension and exaltation. This means that, because we are in Christ, the angels, authorities, and powers are subject to us as well as to Him. Hallelujah, we are one with the crucified, resurrected, and exalted Christ