36 英翻中 Jesus Christ is living. 耶穌基督復活了. 04/12/2025

36 英翻中                     Jesus Christ is living.                   耶穌基督復活了.                     04/12/2025 

CHAPTER EIGHT                  LEARNING FROM NOAH                         1 Peter 3:18–22                    第八章                                    向挪亚学习                                                    1 彼得 3:18-22                                                                                                                                                                                            A pastor was teaching a Bible study on Matthew 16, explaining the many interpretations of our Lord’s words to Peter: “Thou art Peter, and upon this rock I will build my church” (Matt. 16:18). Afterward, a woman said to him, “Pastor, I’ll bet if Jesus had known all the trouble those words would cause, He would never have said them!”                                                                                         一位牧师正在教导马太福音第 16 章的圣经学习，向彼得解释我们主的话的多种解释：“你是彼得，我要在这磐石上建造我的教会”（马太福音 16:18）。后来，一个女人对他说：“牧师，我敢打赌，如果耶稣知道这些话会引起的所有麻烦，他就不会说这些话了！”

When Peter wrote this section of his letter, he had no idea that it would be classified as one of the most difficult portions of the New Testament. Good and godly interpreters have wrestled with these verses, debated and disagreed, and have not always left behind a great deal of spiritual help. We may not be able to solve all the problems found in this section, but we do want to get the practical help that Peter gave to encourage Christians in difficult days.                                            当彼得写下这封信的这一部分时，他不知道它会被列为新约中最困难的部分之一。优秀和敬虔的解释者与这些经文搏斗，辩论和不同意，并不总是留下大量的属灵帮助。我们可能无法解决本节中发现的所有问题，但我们确实希望得到彼得在困难时期鼓励基督徒所给予的实际帮助。

The section presents three different ministries. If we understand these ministries, we will be better able to suffer in the will of God and glorify Christ.                                                                              本节介绍了三个不同的部委。如果我们了解这些事工，我们就能更好地在上帝的旨意中受苦并荣耀基督。 

1.  The Ministry of Christ (3:18–22)                                                                                                    1. 基督的事工（3:18-22）

Everything else in this paragraph is incidental to what Peter had to say about Jesus Christ. This material is parallel to what Peter wrote in 1 Peter 2:21ff. Peter presented Jesus Christ as the perfect example of one who suffered unjustly, and yet obeyed God.                                                  本段中的其他所有内容都与彼得所说的耶稣基督有关。该材料与彼得在彼得前书 2:21ff 中所写的内容相似。彼得将耶稣基督描述为完美的榜样，他遭受了不公正的苦难，却顺服了上帝。

The death of Christ (v. 18). In 1 Peter 3:17, Peter wrote about suffering for well-doing rather than for evil-doing, and then he gave the example of Jesus Christ. Jesus was the “just One” (Acts 3:14), and yet He was treated unjustly. Why? That He might die for the unjust ones and bring them to God! He died as a substitute (1 Peter 2:24), and He died only once (Heb. 9:24–28). In other words, Jesus suffered for well-doing; He did not die because of His own sins, for He had none (1 Peter 2:22).                                                                                                                                                            基督的死（第 18 节）。在彼得前书 3:17 中，彼得写到为善而不是为恶受苦，然后他举了耶稣基督的榜样。耶稣是“正义的人”（使徒行传 3:14），但他却受到不公正的对待。为什么？为不义之人而死，将他们带到神面前！他作为替代而死（彼得前书 2:24），而且他只死了一次（来 9:24-28）。换句话说，耶稣为行善受苦。他不是因为自己的罪而死，因为他没有（彼得前书 2:22）。

The phrase “bring us to God” is a technical term that means “gain audience at court.” Because of the work of Christ on the cross, we now have an open access to God (Eph. 2:18; 3:12). We may come boldly to His throne (Heb. 10:19ff.)! We also have access to His marvelous grace to meet our daily needs (Rom. 5:2). When the veil of the temple was torn, it symbolized the new and open way to God through Jesus Christ.                                                                                                                  “把我们带到上帝面前”这个短语是一个技术术语，意思是“在法庭上赢得听众”。由于基督在十字架上所做的工作，我们现在可以向上帝敞开大门（弗 2:18；3:12）。我们可以勇敢地来到他的宝座前（来 10:19 及以下）！我们也可以得到祂奇妙的恩典来满足我们的日常需要（罗马书 5:2）。当圣殿的幔子被撕开时，它象征着通过耶稣基督通往上帝的新道路。

The proclamation of Christ (vv. 19–20). The phrase “made alive by the Spirit” (kjv, srb) creates a problem for us. In the Greek manuscripts, there were no capital letters; so we have no authority to write “Spirit” rather than “spirit.” Greek scholars tell us that the end of 1 Peter 3:18 should read, “Being put to death with reference to the flesh, but made alive with reference to the spirit.” The contrast is between flesh and spirit, as in Matthew 26:41 and Romans 1:3–4, and not between Christ’s flesh and the Holy Spirit.                                                                                                          宣讲基督（19-20 节）。 “被圣灵复活”（kjv, srb）这句话给我们带来了问题。在希腊手稿中，没有大写字母。所以我们没有权力写“精神”而不是“精神”。希腊学者告诉我们，彼得前书 3:18 的结尾应该是：“就肉体被治死，就灵而活。”对比是在肉体和灵之间，如马太福音 26:41 和罗马书 1:3-4，而不是在基督的肉体和圣灵之间。

Our Lord had a real body (Matt. 26:26), soul (John 12:27), and spirit (Luke 23:46). He was not God inhabiting a man; He was the true God-Man. When He died, He yielded His spirit to the Father (Luke 23:46; see James 2:26). However, it seems evident that, if He was “made alive in the spirit,” at some point His spirit must have died. It was probably when He was made sin for us and was forsaken by the Father (Mark 15:34; 2 Cor. 5:21). The phrase “quickened in [with reference to] the spirit” cannot mean resurrection, because resurrection has to do with the body.                  我们的主有一个真实的身体（马太福音 26:26）、灵魂（约翰福音 12:27）和灵（路加福音 23:46）。他不是住在人里面的神；他是真正的神人。当他死时，他将他的灵魂交给了父（路加福音 23：46；见雅各书 2：26）。然而，很明显，如果他“在灵里复活”，在某个时候他的灵一定已经死了。可能是在他为我们成为罪并被父弃绝的时候（马可福音 15:34；2 哥林多前书 5:21）。 “灵里生快”这句话不能指复活，因为复活与身体有关。

So on the cross, our Lord suffered and died. His body was put to death, and His spirit died when He was made sin. But His spirit was made alive and He yielded it to the Father. Then according to Peter, sometime between His death and His resurrection Jesus made a special proclamation to “the spirits in prison.” This raises two questions: Who were these “spirits” that He visited? What did He proclaim to them?                                                                                                                        所以在十字架上，我们的主受苦而死。当祂成为罪时，祂的身体被处死，祂的灵魂也死了。但祂的灵复活了，耶穌基督把祂交给了父上帝。然后根据彼得的说法，在耶稣受死和复活之间的某个时候，他对“监狱里的鬼魂”发表了特别声明。这就提出了两个问题：祂拜访的这些“灵”是谁？祂向他们宣告了什么？

 

 

Those who say that these “spirits in prison” were the spirits of lost sinners in hell to whom Jesus brought the good news of salvation have some real problems to solve. To begin with, Peter referred to people as “souls” and not “spirits” (1 Peter 3:20). In the New Testament, the word spirits is used to describe angels or demons, not human beings, and 1 Peter 3:22 seems to argue for this meaning. Furthermore, nowhere in the Bible are we told that Jesus visited hell. Acts 2:31 states that He went to “hades” (nasb), but “hades” is not hell. The word hades refers to the realm of the unbelieving dead, a temporary place where they await the resurrection. Read Revelation 20:11–15 in the New American Standard Bible or the New International Version and you will see the important distinction. Hell is the permanent and final place of judgment for the lost. Hades is the temporary place. When a Christian dies, he goes to neither place, but to heaven to be with Christ (Phil. 1:20–24).                                                                                                                              那些说这些“狱中之灵”是耶稣将救恩的好消息带给地狱中迷失罪人的灵魂的人，有一些真正的问题需要解决。首先，彼得将人称为“灵魂”而不是“精神”（彼得前书 3:20）。在新约中，灵这个词被用来描述天使或恶魔，而不是人类，彼得前书 3:22 似乎支持这个含义。此外，圣经中没有任何地方告诉我们耶稣访问了地狱。使徒行传 2:31 说他去了“阴间”（新美國標準版），但“阴间”不是地狱。地狱这个词指的是不信的死者的领域，他们等待复活的临时地方。阅读新美国标准圣经或新国际版的启示录 20：11-15，你会看到重要的区别。地狱是对失丧者进行永久和最终审判的地方。哈迪斯(Hades)是临时的地方。基督徒死后，他們不会去任何地方，而是去天堂与基督同在（腓 1:20-24）。

Our Lord yielded His spirit to the Father, died, and at some time between death and resurrection, visited the realm of the dead, where He delivered a message to spirit beings (probably fallen angels; see Jude 6) who were somehow related to the period before the flood. First Peter 3:20 makes this clear. The word translated “preached” simply means “to announce as a herald, to proclaim.” It is not the word that means “to preach the gospel” that Peter used in 1 Peter 1:12 and 4:6. Peter did not tell us what Jesus proclaimed to these impris[1]oned spirits, but it could not be a message of redemption, since angels cannot be saved (Heb. 2:16). It was probably a declaration of victory over Satan and his hosts (see Col. 2:15; 1 Peter 3:22).                                                              我们的主将他的靈命交给了父上帝，死了，在死亡和复活之间的某个时间，祂访问了死者的领域，在那里祂向与父上帝有关系的灵体（可能是堕落的天使；见犹大书  6）传达了信息。洪水前的时期。彼得前书 3章20節 清楚地说明了这一点。翻译为“传道”的词只意味着“作为先驱宣稱，宣告”。这不是彼得在彼得前书 1章12節 和 4章6節 中使用的“传福音”这个词。彼得没有告诉我们耶稣对这些被囚禁的灵说了什么，但那些信息不可能是救赎的信息，因为天使不能得救（来 2:16）。这可能是宣告战胜撒旦和他的军队（见    西 2:15；彼前 3:22）。

How these spirits were related to the pre-flood era, Peter did not explain. Some students believe that “the sons of God” named in Genesis 6:1–4 were fallen angels who cohabited with women and produced a race of giants, but I cannot accept this interpretation. The good angels who did not fall are called “sons of God,” but not the fallen angels (Job 1:6; 2:1, and note that Satan is distinguished from the “sons of God”). The world before the flood was unbelievably wicked, and no doubt these spirits had much to do with it (see Gen. 6:5–13; Rom. 1:18ff.).这些精神与洪水前的时代有什么关系，彼得没有解释。有些学生认为创世记6：1-4中提到的“上帝的儿子们”是堕落的天使，与女性同居，产生了巨人族，但我不能接受这种解释。没有堕落的好天使被称为“上帝的儿子”，但不是堕落的天使（约伯记 1:6；2:1，并注意撒旦与“上帝的儿子”不同）。洪水之前的世界邪恶得令人难以置信，毫无疑问，这些灵魂与它有很大关系（见创世记 6:5-13；罗马书 1:18 比照研讀）。 

The resurrection of Christ (v. 21). Since death comes when the spirit leaves the body (James 2:26), then resurrection involves the spirit returning to the body (Luke 8:55). The Father raised Jesus from the dead (Rom. 6:4; 8:11), but the Son also had authority to raise Himself (John 10:17–18). It was a miracle! It is because of His resurrection that Christians have the “living hope” (1 Peter 1:3–4). We shall see later how the resurrection of Christ relates to the experience of Noah.            基督的复活（第 21 节）。既然当灵离开身体时死亡就来了（雅各书 2:26），那么复活就涉及到灵回到身体（路加福音 8:55）。父使耶稣从死里复活（罗 6:4；8:11），但子也有权使自己复活（约翰福音 10:17-18）。这是一个奇迹！正是因为他的复活，基督徒才有了“活着的希望”（彼得前书 1:3-4）。稍后我们将看到基督的复活如何与挪亚的经历相关联。我们绝不能轻视耶稣基督复活的重要性。它宣告他是神（罗马书 1:4），拯救的工作已经完成并被父接受（罗马书 4:25），死亡已被征服（帖撒罗尼迦前书 4:13-18；启 1：17-18）。福音信息包括复活（林前 15:1-4），因为死去的救主无法拯救任何人。是复活的基督赐给我们每天生活和服务所需的力量（加拉太书 2:20）。 

We must never minimize the importance of the resurrection of Jesus Christ. It declares that He is God (Rom. 1:4), that the work of salvation is completed and accepted by the Father (Rom. 4:25), and that death has been conquered (1 Thess. 4:13–18; Rev. 1:17–18). The gospel message includes the resurrection (1 Cor. 15:1–4), for a dead Savior can save nobody. It is the risen Christ who gives us the power we need on a daily basis for life and service (Gal. 2:20).

The ascension of Christ (v. 22). Forty days after His resurrection, our Lord ascended to heaven to sit at the right hand of the Father, the place of exaltation (Ps. 110:1; Acts 2:34–36; Phil. 2:5–11; Heb. 12:1–3). Believers are seated with Him in the heavenlies (Eph. 2:4–6), and through Him we are able to “reign in life” (Rom. 5:17). He is ministering to the church as High Priest (Heb. 4:14–16; 7:25) and Advocate (1 John 1:9–2:2). He is preparing a place for His people (John 14:1–6) and will one day come to receive them to Himself.                                                                                        基督的升天（第 22 节）。复活四十天后，我们的主升天，坐在父上帝的右边，那是超升之地（诗篇 110:1；使徒行传 2:34-36；腓立比书 2:5-11；希伯来书 12 ：1-3）。信徒与祂一同坐在诸天之上（弗 2:4-6），通过祂，我们能够“在生命中作王”（罗 5:17）。祂以大祭司（希伯来书 4:14-16；7:25）和倡导者（约翰一书  1:9-2:2）的身份为教会服务。他正在为他的子民准备一个地方（约翰福音 14：1-6），并且有一天他会亲自接待他们。

But the main point Peter wanted to emphasize was Christ’s complete victory over all “angels and authorities and powers” (1 Peter 3:22), referring to the evil hosts of Satan (Eph. 6:10–12; Col. 2:15). The unfallen angels were always subject to Him. As Christians, we do not fight for victory, but from victory—the mighty victory that our Lord Jesus Christ won for us in His death, resurrection, and ascension.

但彼得想要强调的重点是基督完全战胜了所有“天使、掌权的、有能力的”（彼前    3:22），指的是撒旦的邪恶大军（弗 6:10-12；西 2:15） ）。未堕落的天使总是服从他。作为基督徒，我们不是为胜利而战，而是为胜利而战——我们的主耶稣基督在他的死、复活和升天中为我们赢得了巨大的胜利。

The Ministry of Noah 挪亚的事工

The patriarch Noah was held in very high regard among Jewish people in Peter’s day, and also among Christians. He was linked with Daniel and Job, two great men, in Ezekiel 14:19–20, and there are many references to the flood in both the Psalms and the Prophets. Jesus referred to Noah in His prophetic sermon (Matt. 24:37–39; see Luke 17:26–27), and Peter mentioned him in his second letter (2 Peter 2:5; see 3:6). He is named with the heroes of faith in Hebrews 11:7.        在彼得时代，族长挪亚在犹太人和基督徒中受到高度重视。在以西结书 14 章 19-20 节中，他与但以理和约伯这两位伟人有联系，诗篇和先知书都多次提到洪水。耶稣在他的预言布道中提到了挪亚（马太福音 24：37-39；见路加福音 17：26-27），彼得在他的第二封信中提到了他（彼得后书 2：5；见 3：6）。他以希伯来书 11:7 中的信心英雄的名字命名。 

What relationship did Peter see between his readers and the ministry of Noah? For one thing, Noah was a “preacher of righteousness” (2 Peter 2:5) during a very difficult time in history. In fact, he walked with God and preached God’s truth for 120 years (Gen. 6:3), and during that time was certainly laughed at and opposed. The early Christians knew that Jesus had promised that, before His return, the world would become like the “days of Noah” (Matt. 24:37–39); and they were expecting Him soon (2 Peter 3:1–3). As they saw society decay around them, and persecution begin, they would think of our Lord’s words.                                                                                          彼得看到他的读者和挪亚的事工之间有什么关系？一方面，在历史上非常困难的时期，挪亚是“公义的传道人”（彼得后书 2:5）。事实上，他与神同行，传讲神的真理120年（创世记6：3），那段时间肯定是被嘲笑和反对的。早期的基督徒知道耶稣曾应许，在他再来之前，世界会变得像“挪亚的日子”（马太福音 24:37-39）；他们很快就期待着他（彼得后书 3:1-3）。当他们看到周围的社会腐朽，迫害开始时，他们就会想起主的话。

Noah was a man of faith who kept doing the will of God even when he seemed to be a failure. This would certainly be an encouragement to Peter’s readers. If we measured faithfulness by results, then Noah would get a very low grade. Yet God ranked him very high!                                            挪亚是有信心的人，即使在他看起来很失败的时候，他也会继续遵行上帝的旨意。这对彼得的读者来说无疑是一种鼓励。如果我们用结果来衡量忠诚度，那么诺亚的分数就会很低。然而上帝却把他排在了非常高的位置！

But there is another connection: Peter saw in the flood a picture (type) of a Christian’s experience of baptism. No matter what mode of baptism you may accept, it is certain that the early church practiced immersion. It is a picture of our Lord’s death, burial, and resurrection. Many people today do not take baptism seriously, but it was a serious matter in the early church. Baptism meant a clean break with the past, and this could include separation from a convert’s family, friends, and job. Candidates for baptism were interrogated carefully, for their submission in baptism was a step of consecration, and not just an “initiation rite” to “join the church.”              但还有另一个联系：彼得在洪水中看到了基督徒受洗经历的图片（预表）。无论你接受何种洗礼方式，早期教会肯定实行浸入式。这是我们主的死、埋葬和复活的图画。今天许多人不认真对待洗礼，但在早期教会中这是一件严肃的事情。洗礼意味着与过去彻底决裂，这可能包括与皈依者的家人、朋友和工作分离。接受洗礼的候选人被仔细审问，因为他们接受洗礼是奉献的一步，而不仅仅是“加入教会”的“入会仪式”。

The flood pictures death, burial, and resurrection. The waters buried the earth in judgment, but they also lifted Noah and his family up to safety. The early church saw in the ark a picture of salvation. Noah and his family were saved by faith because they believed God and entered into the ark of safety. So sinners are saved by faith when they trust Christ and become one with Him.        洪水描绘了死亡、埋葬和复活。大水在审判中掩埋了大地，但它们也将挪亚和他的家人带到了安全的地方。早期教会在方舟中看到了救恩的图画。挪亚和他的家人因信得救，因为他们相信上帝，进入了安全的方舟。所以当罪人信靠基督并与祂合而为一时，他们就因信得救了。

When Peter wrote that Noah and his family were “saved by water,” he was careful to explain that this illustration does not imply salvation by baptism. Baptism is a “figure” of that which does save us, namely, “the resurrection of Jesus Christ” (1 Peter 3:21). Water on the body, or the body placed in water, cannot remove the stains of sin. Only the blood of Jesus Christ can do that (1 John 1:7—2:2). However, baptism does save us from one thing: a bad conscience. Peter had already told his readers that a good conscience was important to a successful witness (see 1 Peter 3:16), and a part of that “good conscience” is being faithful to our commitment to Christ as expressed in baptism.                                                                                                                                当彼得写道挪亚和他的家人“被水得救”时，他小心地解释说这个比喻并不意味着通过洗礼得救。洗礼是拯救我们的“象征”，即“耶稣基督的复活”（彼得前书 3:21）。身体上的水，或放在水中的身体，不能去除罪的污点。只有耶稣基督的宝血才能做到这一点（约翰一书 1:7-2:2）。然而，洗礼确实使我们免于一件事：良心不好。彼得已经告诉他的读者，良好的良心对于成功的见证很重要（见彼得前书 3:16），而“良好的良心”的一部分就是忠于我们在洗礼中所表达的对基督的承诺。

The word answer in 1 Peter 3:21 is a legal term meaning “a pledge, a demand.” When a person was signing a contract, he would be asked, “Do you pledge to obey and fulfill the terms of this contract?” His answer had to be, “Yes, I do,” or he could not sign. When converts were prepared for baptism, they would be asked if they intended to obey God and serve Him, and to break with their sinful past. If they had reservations in their hearts, or deliberately lied, they would not have a good conscience if, under pressure of persecution, they denied the Lord. (Peter knew something about that!) So, Peter reminded them of their baptismal testimony to encourage them to be true to Christ.                                                                                                                                                        彼得前书 3:21 中的回答这个词是一个法律术语，意思是“承诺，要求”。当一个人在签订合同时，他会被问到：“你承诺遵守和履行这个合同的条款吗？”他的回答必须是“是的，我愿意”，否则他不能签字。当皈依者准备好接受洗礼时，他们会被问到是否打算顺服上帝并事奉他，并与他们罪恶的过去决裂。如果他们心里有保留，或者故意撒谎，在逼迫的压力下否认主，他们就没有良心了。 （彼得对此有所了解！）因此，彼得提醒他们他们的洗礼见证，以鼓励他们忠于基督。

It may be worth noting that the chronology of the flood is closely related to our Lord’s day of resurrection. Noah’s ark rested on Ararat on the seventeenth day of the seventh month (Gen. 8:4). The Jewish civil year started with October; the religious year started with the Passover in April (Ex. 12:1–2), but that was not instituted until Moses’ time. The seventh month from October is April. Our Lord was crucified on the fourteenth day, Passover (Ex. 12:6), and resurrected after three days. This takes us to the seventeenth day of the month, the date on which the ark rested on Mount Ararat. So, the illustration of Noah relates closely to Peter’s emphasis on the resurrection of the Savior.                                                                                                                                                值得注意的是，洪水的年代与我们主的复活日密切相关。诺亚方舟于七月十七日停泊在亚拉腊（创 8:4）。犹太公民年从十月开始；宗教年从四月的逾越节开始（出埃及记 12:1-2），但直到摩西时代才开始。从十月开始的第七个月是四月。我们的主在第十四天逾越节被钉死在十字架上（出埃及记 12:6），三天后复活。这将我们带到本月的第十七天，即方舟停在亚拉腊山上的日期。因此，挪亚的比喻与彼得对救主复活的强调密切相关。  

There is a sense in which our Lord’s experience on the cross was a baptism of judgment, not unlike the flood. He referred to His sufferings as a baptism (Matt. 20:22; Luke 12:50). He also used Jonah to illustrate His experience of death, burial, and resurrection (Matt. 12:38–41). Jesus could certainly have quoted Jonah 2:3 to describe His own experience: “All thy billows and thy waves passed over me.”                                                                                                                              从某种意义上说，我们的主在十字架上的经历是一次审判的洗礼，就像洪水一样。他将他的苦难称为洗礼（马太福音 20:22；路加福音 12:50）。他还用约拿来说明他的死亡、埋葬和复活的经历（马太福音 12：38-41）。耶稣当然可以引用约拿书 2:3 来描述他自己的经历：“你所有的浪涛都从我身上过去。” 

The Ministry of Christians Today今日基督徒事工 

It is easy to agree on the main lessons Peter was sharing with his readers, lessons that we need today.很                                                                                                                                                                                                                                                                             容易就彼得与他的读者分享的主要课程达成一致，这是我们今天需要的课程。

First of all, Christians must expect opposition. As the coming of Christ draws near, our well-doing will incite the anger and attacks of godless people. Jesus lived a perfect life on earth, and yet He was crucified like a common criminal. If the just One who did no sin was treated cruelly, what right do we who are imperfect have to escape suffering? We must be careful, however, that we suffer because of well-doing, for righteousness’ sake, and not because we have disobeyed.              首先，基督徒必须期待反对。随着基督降临的临近，我们的善行会激起不敬虔之人的愤怒和攻击。耶稣在地上过着完美的生活，却像普通的罪犯一样被钉死在十字架上。如果没有犯罪的正义者受到残酷对待，我们不完美的人有什么权利逃避苦难？然而，我们必须小心，我们受苦是因为行善，为了正义，而不是因为我们不服从。

A second lesson is that Christians must serve God by faith and not trust in results. Noah served God and kept only seven people from the flood, yet God honored him. From those seven people, we take courage! Jesus appeared a total failure when He died on the cross, yet His death was a supreme victory. His cause today may seem to fail, but He will accomplish His purposes in this world. The harvest is not the end of a meeting; it is the end of the age.                                              第二个教训是，基督徒必须凭信心事奉上帝，而不是相信结果。挪亚事奉上帝，只保住了七个人免遭洪水，但上帝却尊重了他。从那七个人身上，我们鼓起勇气！当耶稣死在十字架上时，他看起来完全失败了，但他的死是一个至高无上的胜利。他今天的事业似乎失败了，但他会在这个世界上实现他的目的。收获不是会议的结束；这是时代的终结。 

Third, we can be encouraged because we are identified with Christ’s victory. This is pictured in baptism, and the doctrine is explained in Romans 6. It is the baptism of the Spirit that identifies a believer with Christ (1 Cor. 12:12–13), and this is pictured in water baptism. It is through the Spirit’s power that we live for Christ and witness for Him (Acts 1:8). The oppo[1]sition of men is energized by Satan, and Christ has already defeated these principalities and powers. He has “all authority in heaven and on earth” (Matt. 28:18 niv), and therefore we can go forth with confidence and victory.                                                                                                                              第三，我们可以受到鼓励，因为我们认同基督的胜利。洗礼描绘了这一点，罗马书第 6 章解释了这一教义。圣灵的洗礼将信徒与基督认同（哥林多前书 12:12-13），这也体现在水的洗礼中。借着圣灵的能力，我们为基督而活，为祂作见证（使徒行传 1:8）。人的反对被撒但激发，基督已经打败了这些执政的和掌权的。他拥有“天上地下所有的权柄”（马太福音 28:18 新國際版），因此我们可以带着信心和胜利前行。

 Another practical lesson is that our baptism is important. It identifies us with Christ and gives witness that we have broken with the old life (see 1 Peter 4:1–4) and will, by His help, live a new life. The act of baptism is a pledge to God that we shall obey Him. To use Peter’s illustration, we are agreeing to the terms of the contract. To take baptism lightly is to sin against God. Some people make too much of baptism by teaching that it is a means of salvation, while others minimize it. Both are wrong. If a believer is to have a good conscience, he must obey God.            另一个实际的教训是我们的洗礼很重要。它使我们与基督认同，并见证我们已经与旧生活决裂（见彼得前书 4：1-4），并将在他的帮助下过上新生活。洗礼是对上帝的保证，我们要顺服他。使用彼得的说明，我们同意合同条款。轻视洗礼就是得罪神。有些人过分强调洗礼是一种拯救的手段，而另一些人则轻视它。两者都是错误的。信徒若要有无亏的良心，就必须顺服神。 

Having said this, I want to make it clear that Christians must not make baptism a test of fellowship or of spirituality. There are dedicated believers who disagree on these matters, and we respect them. When General William Booth founded the Salvation Army, he determined not to make it “another church,” so he eliminated the ordinances. There are Christian groups, such as the Quakers, who, because of conscience or doctrinal interpretation, do not practice baptism. I have stated my position, but I do not want to give the impression that I make this position a test of anything. “Let us therefore follow after the things which make for peace, and things wherewith one may edify another” (Rom. 14:19). “Let every man be fully persuaded in his own mind” (Rom. 14:5). The important thing is that each Christian avow devotion to Christ and make it a definite act of commitment. Most Christians do this in baptism, but even the act of baptism can be minimized or forgotten. It is in taking up our cross daily that we prove we are true followers of Jesus Christ.                                                                                                                                                说了这么多，我想明确一点，基督徒不能把洗礼当作对团契或属灵的考验。有些虔诚的信徒在这些问题上持不同意见，我们尊重他们。当威廉·布斯将军创立救世军时，他决定不让它成为“另一个教会”，所以他取消了这些教仪。有一些基督教团体，例如贵格会，由于良心或教义解释，他们不进行洗礼。我已经表明了我的立场，但我不想给人的印象是我让这个立场成为对任何事情的考验。 “所以，我们要追随能带来和平的事，以及可以造就他人的事”（罗 14:19）。 “各人当全然自以为是”（罗 14:5）。重要的是每个基督徒都宣誓对基督的奉献，并使其成为一种明确的委身行为。大多数基督徒在洗礼中这样做，但即使是洗礼的行为也可能被最小化或遗忘。每天背起我们的十字架，我们才能证明我们是耶稣基督的真正跟随者。 

Finally, Jesus Christ is the only Savior, and the lost world needs to hear His gospel. Some people try to use this complex passage of Scripture to prove a “second chance for salvation after death.” Our interpretation of “spirits in prison” seems to prove that these were angelic beings, and not the souls of the dead. But even if these “spirits” were those of unsaved people, this pas[1]sage says nothing about their salvation. And why would Jesus offer salvation (if He did) only to sinners from Noah’s day? And why did Peter use the verb “proclaim as a herald” instead of the usual word for preaching the gospel?                                                                                                                最后，耶稣基督是唯一的救主，迷失的世界需要听到他的福音。有些人试图用这段复杂的圣经经文来证明“死后有第二次得救的机会”。我们对“监狱中的灵魂”的解释似乎证明了这些是天使，而不是死者的灵魂。但即使这些“灵”是未得救的人的灵，这段经文也没有提到他们的救恩。为什么耶稣从挪亚时代就只为罪人提供救恩（如果他这样做了）？为什么彼得用动词“传福音”而不是通常的词来传福音？

Hebrews 9:27 makes it clear that death ends the opportunity for salvation. This is why the church needs to get concerned about evangelism and missions, because people are dying who have never even heard the good news of salvation, let alone had the opportunity to reject it. It does us no good to quibble about differing interpretations of a difficult passage of Scripture, if what we do believe does not motivate us to want to share the gospel with others.                                                              希伯来书 9:27 清楚地表明，死亡结束了得救的机会。这就是为什么教会需要关心传福音和宣教的原因，因为那些甚至从未听说过救恩的好消息的人正在死去，更不用说有机会拒绝它了。如果我们确实相信的东西并不能促使我们想要与他人分享福音，那么就对一段难懂的经文有不同的解释争论不休是没有好处的。

Peter made it clear that difficult days give us multi[1]plied opportunities for witness.                    彼得清楚地表明，艰难的日子给了我们成倍的见证机会。                            

Are we taking advantage of our opportunities?                                                                                    我们是否在利用我们的机会？