那这一段又该怎么理解呢？ What about this line, though?
关于耶稣按着肉体被治死，按着圣灵复活，然后第19节说 祂去传道给那些在监狱里的灵，这整段经文该如何理解？ What about this whole thing of Jesus being put to death in the flesh, made alive in the Spirit, and then verse 19, in which He went and preached to the spirits in prison?
这到底指的是什么？ What does that refer to?
好吧，这是圣经中那些典型的难解经文之一，其中有许多晦涩难明之处，虔诚的 公教会解经家们，以及圣人们和各位教父之间都对如何解释这段经文有争议。 Okay, well, this is one of those classic examples of a scriptural text in which there's difficulty and obscurity, and there's a debate about how to interpret it between faithful Catholic interpreters, as well as between saints and various Church Fathers, right?
所以对某些经文，不同的教父和教会博士会有不同的见解，而 教会可能并没有给出无误的、具有约束力的解释，即使有这样 的解释，也可能是在一些圣人提出他们的见解之后才给出的。 So there are going to be certain texts where different opinions will be given by different Fathers and Doctors of the Church, and where the Church doesn't have any infallible, you know, binding text interpretation, or if she does, she may have given it after some of the saints put forward their opinions.
所以我想简单地概述一下解释彼得前书第3章这段经文的三个主 要观点，以及它可能指的是什么，然后我会告诉你我的想法。 So what I want to do briefly is just give you an overview of the three major options about how to interpret this passage from 1 Peter chapter 3 and what it might be referring to, and then I'll tell you what I think.
好，让我们开始吧。 All right, so let's begin.
第一种解释：有一种解释认为彼得前书第3章所描述的是 基督在道成肉身之前，通过先知挪亚这个人物传讲道。 Option number one: One interpretation of this passage says that what 1 Peter 3 is describing is Christ's pre-incarnate preaching of the Word through the figure of Noah the prophet.
根据这种观点，基督在道成肉身前的传道，就如彼得前书所说，基督 去传道给那些在监狱里的灵，就是那从前不信从的，当挪亚预备方舟 的时候，神容忍等待的时候，借着水得救的不多，只有八个人。 So Christ's pre-incarnate preaching, according to this view, if you look at the verses when 1 Peter says that Christ went and preached to the spirits in prison who formerly did not obey, when God's patience waited in the days of Noah during the building of the ark, in which a few, that is, eight persons were saved through water.
所以在这里，重点是基督在挪亚时代借着圣灵传道的这个观念。 So here, the emphasis falls on the idea of Christ preaching in the Spirit in the days of Noah.
根据这种观点，它得到了两位非常重要人物的支持，希波的奥古斯 丁和托马斯·阿奎那，他们是西方教会最伟大的教会博士和教父。 So according to this view, which is supported by two rather significant figures, Augustine of Hippo and Thomas Aquinas, these are the two greatest Doctors and Fathers of the Church in the West.
阿奎那和奥古斯丁都认为，彼得在这里指的是耶稣 在道成肉身之前，通过挪亚的口借着圣灵传道。 Both Aquinas and Augustine took the view that what Peter is referring to here is Jesus preaching in the Spirit before the Incarnation through the mouth of Noah.
要记住，虽然耶稣是在特定时间通过道成肉身才有了肉身，但成为肉身的道是永恒的。 So remember, although Jesus only takes flesh in time through the Incarnation, the Word who becomes flesh is eternal.
按照教父们的说法，当我们听到旧约中神的声音时，我们往往会认为那是圣父在说话。 According to the Church Fathers, when you hear the voice of God in the Old Testament, right, we tend to just assume, well, that's the Father speaking.
但实际上，许多教父会说，不是的，那是道，因为 三位一体中的第二位格是圣父的道，是永恒的。 But actually, many of the Fathers of the Church would say, no, it's the Word, eternal to the sense that the second person in the Trinity is the Word of the Father.
每当在旧约中神说话时，实际上是未道成肉身的圣子借着圣灵说出祂的话。 Whenever God speaks in the Old Testament, it's actually the pre-incarnate Son speaking His Word through the Spirit.
这是一个很普遍的观点。 That's a very common opinion.
那么你可能会问，他们是从哪里得出这个结论的呢？ So now you might say, well, where are they getting that from?
如果看彼得前书1章10-11节，经上说：论到这救恩，那预先说你们要得恩典的众先知 早已详细地寻求考察，就是考察在他们心里基督的灵，预先证明基督受苦难，后来得荣耀。 Well, if you look at 1 Peter 1:10 and 11, it says this: The prophets who prophesied of the grace that was to be yours searched and inquired about the salvation, and they inquired what person or time was indicated by the Spirit of Christ within them when they predicted the sufferings of Christ and the subsequent glory.
所以根据彼得前书第一章，彼得在这里谈到基督的灵通过先知们预言基督的受苦。 So according to the first chapter of 1 Peter, Peter speaks here of the Spirit of Christ speaking through the prophets to predict the sufferings of Christ.
想想以赛亚书第53章，那里非常具体地描述了这位受苦仆人将来的苦难。 Think here of Isaiah chapter 53, a very specific description of the future sufferings of this suffering servant.
根据彼得前书第1章，不仅仅是神的灵感动以赛亚看到这些，而是基督的灵。 According to 1 Peter 1, it's not just the Spirit of God that's inspiring Isaiah to see that; it's the Spirit of Christ.
这样的经文使奥古斯丁和阿奎那认为，当彼得前书第3章说基督在灵里得以复活，并向那些 在挪亚时代不顺从的、在监狱里的灵传道时，其含义是基督的灵通过挪亚向挪亚那一代人传 道。要记住，那一代人是邪恶不顺从的，在洪水来临之前没有听从他呼召悔改的传道。 So verses like that led Augustine and Aquinas to say that when in 1 Peter 3 it says that Christ was made alive in the Spirit and preached to the spirits in prison who were not obedient in the days of Noah, what it means there is that the Spirit of Christ preached through Noah to Noah's generation, which, remember, was wicked and disobedient and who didn't listen to his preaching calling them to repentance before the flood came.
好的，这种解释的弱点是，如果看今天所读经文的整体背景，第1 8至22节，整体上下文似乎是在讲述耶稣基督的逾越奥秘——祂 的受难、死亡、复活和升天——而不是祂道成肉身前的存在。 All right, the weakness of that interpretation is that it seems, if you look at the whole context of the reading for today, verses 18 to 22, the overall context seems to be the Paschal Mystery of Jesus Christ—His passion, death, resurrection, and ascension—not His pre-incarnate existence.
所以这似乎使这节经文从祂受难、死亡和复活的直接上下 文中跳脱出来，不知怎的回到了道成肉身之前的时期。 So it seems to make that verse kind of leap out of the immediate context of His passion, death, and resurrection and somehow go back to the pre-incarnate period of the Word.
这感觉像是把经文从上下文中硬生生地拉出来，但这是两位伟大 的教父和教会博士阿奎那和奥古斯丁所持的受人尊敬的观点。 It feels like it's wrenching the verse out of context, but it's a respected and venerable position held by two great Fathers and Doctors, Aquinas and Augustine.
这是第一种解释。 That's the first option.
第二种解释，在现代解经家中更为流行，认为彼得前书第 3章所描述的是基督在死后向堕落的天使宣告祂的胜利。 The second option, which is much more popular today among modern commentators, according to this view, what 1 Peter 3 is describing is Christ's proclamation of victory to the fallen angels after His death.
根据这种观点，当彼得前书第3章说基督在灵里得以复活，并去向那些在监狱里的灵传道时 ，实际上是指祂身体的复活，而那些在监狱里的灵是邪恶的天使，就是那些堕落的天使。 Okay, so according to this view, when 1 Peter 3 says that Christ was made alive in the Spirit and went and preached to the spirits in prison, it's actually referring to His bodily resurrection—made alive—and the spirits in prison are the wicked angels, the fallen angels.
因此按照这种观点，彼得在这里描述的是耶稣前往邪恶天使 的属灵监狱，向他们宣告祂通过受难和死亡所取得的胜利。 So according to this view, what Peter's describing here is Jesus journeying to the spiritual prison of the wicked angels in order to proclaim His victory, which He has accomplished over them through His passion and His death.
那么他们是从哪里得到这个想法的呢？ So where did they get this idea from?
根据这种观点，首先，这是得到耶稣和彼得时代的 早期犹太著作支持的，比如以诺一书和禧年书。 Well, according to this view, first of all, it's supported by early Jewish writings from the time of Jesus and Peter, such as 1 Enoch or the Book of Jubilees.
这些不是旧约圣经的内容，而是属于伪经文献，但当时被广泛阅读。 These aren't in the Old Testament; they're in a body of literature called the Pseudepigrapha, but they were widely read.
事实上，犹大书引用了以诺一书，这在耶稣时代是一本很受欢迎的书。 In fact, the Letter of Jude quotes 1 Enoch; it was a very popular book at the time of Jesus.
在死海古卷中也发现了这些文献的抄本。 Copies were found among the Dead Sea Scrolls.
总之，支持这种观点的一个论据是，在挪亚洪水时期，如果回到创世记第6章，有 一个广泛流传的犹太信仰认为，导致人类陷入罪中的罪魁祸首是这些邪恶的天使。 Anyway, so one argument in support of this is that there was a widespread Jewish belief that at the time of the flood of Noah, if you go back to Genesis chapter 6, the culprits that led humanity into sin were these wicked angels.
实际上，特别是在以诺书中，这些天使的罪就是 他们以某种方式取了人形，并与人类女子结合。 In fact, in the Book of Enoch in particular, the sin of these angels was that they either took human form somehow, but they wed themselves to human women, right?
并与她们生下孩子——这些后裔非常邪恶。 And had children with them—offspring with them that were very wicked.
他们是巨人，对吧？ They were giants, right?
他们败坏了全地；这些堕落天使的后裔败坏了全地。 And they kind of corrupted the earth; the offspring of these fallen angels corrupted the earth.
现在，你不必接受这种理论也能看到创世记第6章中这些神秘人物与这种联系，他们被 称为神的儿子们，与人的女子结合，他们的后裔至少可以说是伟人——他们是强暴的。 Now, you don't have to accept that theory to see the link between these mysterious figures in Genesis 6 called the sons of God, who wed themselves to the daughters of men, and whose offspring were, you can at least say, the great men—they were violent, right?
这些后裔的强暴行为与导致洪水的强暴之间似乎有因果关系。 And it appears to be a causal connection between the violence of those offspring and the violence that leads to the flood.
所以按照这种观点，这在今天的学者中很流行，当耶稣去向那些在监狱里的灵 传道时，这里的灵指的是天使，就是那些在挪亚时代导致洪水的邪恶天使。 So in this view, again, which is very popular among scholars today, the idea is that when Jesus goes and preaches to the spirits in prison, spirits there means angels, and it means the wicked angels who led to the flood at the time of Noah.
这种解释能够合理解释'挪亚的日子'这个说法，也能解释'灵'就是天使。 So this interpretation would make sense of the expression the days of Noah as well as spirits as angels.
你会看到，在新约其他地方也用'灵'这个词来指邪恶的天使。 And you'll see, for example, elsewhere in the New Testament, the language of spirit being used to apply to a wicked angel.
想想福音书中的记载，耶稣来到会堂，人们说，连污鬼也听从他，对吧？ Think here of the Gospels, where they said, you know, Jesus comes into the synagogue, and the people respond, Even the unclean spirits obey Him, right?
这是犹太人用来指堕落天使、邪恶天使、污鬼的用语。 It's a Jewish term for a fallen angel, a wicked angel, an evil spirit.
好，这种解释的弱点是从这段经文中不容易看出来，但如果往下看彼得前 书第4章第6节，耶稣去向邪恶天使宣告胜利的解释很难与这节经文协调 ，因为这里说传福音是向死人传的，而这通常不是指邪恶的天使的说法。 Okay, now the weakness of this interpretation is you can't see it as easily from this passage, but if you go a few verses down in 1 Peter 4, it says in verse 6, okay, so the interpretation of Jesus going and preaching victory to the wicked angels is hard to reconcile with this verse because here the preaching of the good news is said to be to the dead, and that's not usually a way you would refer to the wicked angels.
你会说的是死了的人，对吧？ You would talk about dead human beings, right?
但你不会说天使被治死，即使他们受到惩罚，对吧？ But you wouldn't speak about the angels, even if they were punished, as having been put to death, right?
因为他们是纯粹的灵，没有像人那样会死的身体。 Because they're pure spirits; they don't have bodies that can die in the way that human beings do.
这种解释的另一个弱点是——耶稣去地狱的监狱向邪恶 的天使传道——至少据我所知，没有任何支持的依据。 Another weakness of this interpretation—that Jesus goes and preaches to the wicked angels in like the prison of hell—is that it doesn't have any support, at least as far as I know.
我在教父们的著作中找不到任何支持，所以这是一个相当新的现代学术假说。 I haven't found any support among the Church Fathers, so it's a rather novel modern scholarly hypothesis.
这并不意味着它是错的，但确实削弱了它的可信度。 That doesn't make it wrong, but it does weaken it.
这是第二种解释。 That's the second option.
第三种解释可能是你最熟悉的，就是彼得前书3:18-22说的是基督在受难节被 钉十字架之后、复活节主日复活之前，祂的灵魂下到阴间或冥府，就是死人的境界。 And then the third option is the one you're probably most familiar with, which is that 1 Peter 3:18-22 is speaking about the descent of Christ's soul into hell or Hades, into the realm of the dead, after His crucifixion on Good Friday and before His resurrection on Easter Sunday.
这就把这些经文与耶稣降入阴间或下到死人境界的经典教义联系起来。 So this would link these verses with the classic doctrine of Jesus' descent into hell or descent to the realm of the dead.
按照这种观点，你会这样解释这些经文：当彼得前书第3章说基督按着肉 体被治死，按着圣灵得以复活时，'按着圣灵得以复活'这个说法并不是 指祂身体的复活，而是指祂的灵魂下到死人的境界，好向死人传福音。 In this view, you would interpret the verses as follows: when 1 Peter 3 says that Christ was put to death in the flesh but made alive in the Spirit, the expression made alive in the Spirit does not refer to His bodily resurrection but rather to the descent of His soul into the realm of the dead so that He could then preach the Gospel to the dead.
所以彼得前书第4章第6节说'所以就是死人也曾有福音传给他们'，这与第3章 相呼应。虽然这节经文不在今天的读经中，但这种解释把两处经文联系在一起。 So that verse from 1 Peter 4, verse 6, For this is why the Gospel was preached even to the dead, is correlated with chapter 3. Here again, that verse isn't in the reading for today, but this interpretation links the two together.
所以当耶稣按着圣灵得以复活，去向那些在监狱里的灵传道时，是在说耶稣进入 灵魂的监狱，就是阴间，死人的境界——希伯来语称为阴府——向所有旧约时代 的灵魂宣告福音，宣告救赎的好消息，这些灵魂正在阴间的监狱中等待拯救。 So when Jesus was made alive in the Spirit and went and preached to the spirits in prison, it's talking about Jesus going into the prison of souls, the realm of Hades, the realm of the dead—Sheol in Hebrew—in order to proclaim the Gospel, the good news of their redemption, to all of the souls of the Old Covenant, right, who were waiting in this prison of the underworld, of the realm of Hades, of the realm of the dead, for deliverance.
祂作为十字架上的得胜者去传福音，这是在祂复活和升天之前。 He goes to preach the Gospel as Victor on the cross, but before His resurrection and His ascension into heaven.
好，这种观点的弱点是，'按着圣灵得以复活'听 起来更像是复活，而不像是祂的灵魂下降，对吧？ Okay, the weakness of this view is that made alive in the Spirit sounds more like resurrection than it does like His soul descending, right?
所以用这种方式来指祂的灵魂似乎有些奇怪。 So it would be a strange way to refer to His soul.
用这种方式来指他的灵魂下到阴间确实不太寻常。 It would be an unusual way to refer to His soul descending into hell.
然而，正如我提到的，它的优点是能解释彼得前书第4 章第6节。否则，'福音传给死人'是什么意思呢？ However, the strength of it is that, as I mentioned, it makes sense of that 1 Peter 4, verse 6. Otherwise, what does it mean to say the Gospel was preached to the dead?
最后一个优点——这很重要——是这是对彼得前书第3章最古老的解释 。如果你看亚历山大的克莱门特对约翰福音的注释，以及那个时期其他 教父的著作，你会发现这种对彼得前书第3章的解释非常非常古老。 The final strength of it, too—and this is important—is that it is the most ancient interpretation of 1 Peter 3. So if you look at Clement of Alexandria's commentary on John and you look at other Church Fathers from that period, this interpretation of 1 Peter 3 is very, very ancient.
它还有最后一个支持点，就是在这三种解释中，这似乎是《公教会教理》所倾向的解释。 It also has with it one last point of support, which is that it appears to be, of the three interpretations, the one that the Catechism of the Catholic Church favors.
如果你看《公教会教理》关于耶稣降入阴间的部分，第632段 是这样说的：根据活的传统，新约中频繁提到耶稣从死里复活， 这预设了被钉十字架的主在复活之前曾在死人的境界逗留。 So if you look at the section of the Catechism of the Catholic Church on the descent of Jesus into hell, paragraph 632 says this, and I'll close with this: from the living tradition, quote, The frequent New Testament affirmations that Jesus was raised from the dead presuppose that the crucified one sojourned in the realm of the dead prior to His resurrection.
这是使徒传道中对基督降入阴间的最初解释，就是耶稣像所有人一样经历了死亡，他的灵 魂与其他人一起在死人的境界，但他是作为救主降下，向被囚禁在那里的灵宣告福音。 This was the first meaning given in the apostolic preaching to Christ's descent into hell, that Jesus, like all men, experienced death and in His soul joined with the others in the realm of the dead, but He descended there as Savior, proclaiming the good news to the spirits imprisoned there.
这是《公教会教理》第632段的内容，注脚中实际上引用了彼得前书3:18-19。 That's the Catechism of the Catholic Church, paragraph 632, actually citing 1 Peter 3:18-19 in the footnote.
所以你可以看到教理问答——这虽然不是大公会议的无误定义之类的— —但这是教会的普通训导，向我们表明基督在灵里去到监狱中的灵那里 ，是指他以灵魂的形式前去，'灵'这个词在圣保罗的著作中就是用来 指灵魂的，去向那些在死人境界等待救主来临的其他灵魂传讲福音。 So you can see that the Catechism—again, this isn't like an infallible, you know, definition from an ecumenical council or something like that—but this is the ordinary teaching of the Church proposing to us that the language of Christ going in the Spirit to the spirits in prison is referring to Him going in His soul, which is a word used for the soul in the writings, even of St. Paul, for example, to preach the good news to the other souls who await the coming of the Savior in the realm of the dead.
对我来说，这是最能说通整段经文的解释，特别是结合彼得前书第3章和第4 章来看。它也很有力，因为它为耶稣降入阴间这个信仰条款奠定了圣经基础。 For me, this is an interpretation that makes the best sense of the whole text, especially in the light of 1 Peter 3 and 1 Peter chapter 4. It also is powerful because it lays a scriptural foundation for that article of faith, which is an article of faith that Jesus descended to hell.
我认为，这也帮助我们看到一些我们经常忽略的事情，就是当我们准备庆祝 基督受难和死亡的奥秘时，不应该忘记圣周六祂降入阴间的奥秘也是福音。 It also, I think, helps us to see something we often miss, namely that as we're preparing to celebrate the mystery of Christ's passion and death, we shouldn't forget that the mystery of Holy Saturday, of His descent into hell, is also Gospel.
这也是一个好消息。 It is also a message of good news.
耶稣不仅在受难节战胜罪恶，在复活节主日战胜死亡；在圣周六，当祂 去宣告救赎的好消息时，祂也使死人的灵魂从死亡的境界得到释放。 Jesus doesn't just conquer sin on Good Friday and conquer death on Easter Sunday; He also liberates the souls of the dead from the realm of the dead when He goes to proclaim the good news of their redemption on Holy Saturday.
这就是我们每年在神圣三日期间所纪念的圣周六的伟大奥秘。 And that's the great mystery of Holy Saturday that we call to mind every year during the Sacred Triduum.
谢谢。 Thank you.