Chapter commentary
2 Peter Chapter 3
1
2Pe 3:1-18.
简体中文
English original
2Pe 3:1-18.
SURENESS OF CHRIST'S COMING, AND ITS ACCOMPANIMENTS, DECLARED IN OPPOSITION TO SCOFFERS ABOUT TO ARISE. GOD'S LONG SUFFERING A MOTIVE TO REPENTANCE, AS PAUL'S EPISTLES SET FORTH; CONCLUDING EXHORTATION TO GROWTH IN THE KNOWLEDGE OF CHRIST.
1. now--"This now a second Epistle I write." Therefore he had lately written the former Epistle. The seven Catholic Epistles were written by James, John, and Jude, shortly before their deaths; previously, while having the prospect of being still for some time alive, they felt it less necessary to write [BENGEL].
unto you--The Second Epistle, though more general in its address, yet included especially the same persons as the First Epistle was particularly addressed to.
pure--literally, "pure when examined by sunlight"; "sincere." Adulterated with no error. Opposite to "having the understanding darkened." ALFORD explains, The mind, will, and affection, in relation to the outer world, being turned to God [the Sun of the soul], and not obscured by fleshly and selfish regards.
by way of--Greek, "in," "in putting you in remembrance"
(2Pe 1:12, 13).
Ye already know
(2Pe 3:3);
it is only needed that I remind you
(Jude 5).
2
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简体中文
- “先知”——旧约的先知。
“我们”——最古老的抄本和武加大译本作“以及主救主借着你们的使徒所传的命令”（正如“外邦人的‘使徒’”，罗 11:13）——即“现今活在你们中间的”使徒，与旧约的“先知”相对照。
English original
2. prophets--of the Old Testament.
of us--The oldest manuscripts and Vulgate read, "And of the commandment of the Lord and Saviour (declared) by YOUR apostles" (so "apostle of the Gentiles,"
Ro 11:13)
--the apostles who live among you in the present time, in contrast to the Old Testament "prophets."
3
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简体中文
- “第一要紧的”——从使徒的话而来。
“将出现”——他们正“讥诮”这一事实，就将印证这预言的真实性。
“好讥诮的人”——最古老的抄本和武加大译本加添“（好讥诮的人）在（即‘带着’）讥诮中”，如启 14:2“弹琴的……弹琴”。
“随从自己的私欲”——（彼后 2:10；犹 16、18）。他们以自己的快乐为惟一的法则，不受对神的敬畏所约束。
English original
3. Knowing this first--from the word of the apostles.
shall come--Their very scoffing shall confirm the truth of the prediction.
scoffers--The oldest manuscripts and Vulgate add, "(scoffers) in (that is, 'with') scoffing." As
Re 14:2,
"harping with harps."
walking after their own lusts--
(2Pe 2:10; Jude 16, 18).
Their own pleasure is their sole law, unrestrained by reverence for God.
4
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简体中文
- （参赛 10:11；73:11。）
放肆的怀疑主义与无法无天的情欲，把自然及其所谓法则置于自然与启示之神以上，并从过去自然现象的连续论证说将来它们不可能中断，这是洪水前之人的罪，也将是末世好讥诮之人的罪。
“在哪里”——暗示此事若要发生，早应发生过了，但它永不发生。
“应许”——就是你们信徒一直期待其应验的那应许（彼后 3:13）。你们如此频繁谈论的那应许，如今如何？
“他”——基督的；自最早之日起祂就是预言的主题。
“列祖”——应许所赐予、并把一切盼望寄托其上的人。
“万物”——即“自然世界”中的万物；怀疑者并不越过此界。
“与起初创造的时候仍是一样”——“照旧持续”，即如我们所见的那样持续。从赐给列祖基督将作救主和君王而来的应许之日，直到今日，万物都“与起初创造的时候一样”持续着。此处的“讥诮者”并不一定是无神论者，也不主张世界从亘古存在。他们愿意承认一位神，却不是“启示的”神。他们从表面上的迟延论证神的话根本不会应验。
English original
4. (Compare
Ps 10:11; 73:11.)
Presumptuous skepticism and lawless lust, setting nature and its so-called laws above the God of nature and revelation, and arguing from the past continuity of nature's phenomena that there can be no future interruption to them, was the sin of the antediluvians, and shall be that of the scoffers in the last days.
Where--implying that it ought to have taken place before this, if ever it was to take place, but that it never will.
the promise--which you, believers, are so continually looking for the fulfilment of
(2Pe 3:13).
What becomes of the promise which you talk so much of?
his--Christ's; the subject of prophecy from the earliest days.
the fathers--to whom the promise was made, and who rested all their hopes on it.
all things--in the natural world; skeptics look not beyond this.
as they were--continue as they do; as we see them to continue. From the time of the promise of Christ's coming as Saviour and King being given to the fathers, down to the present time, all things continue, and have continued, as they now are, from "the beginning of creation." The "scoffers" here are not necessarily atheists, nor do they maintain that the world existed from eternity. They are willing to recognize a God, but not the God of revelation. They reason from seeming delay against the fulfilment of God's word at all.
5
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简体中文
- 从圣经历史反驳他们的讥诮。
“故意”——故意地；他们不“愿意”知道。他们的无知是自愿的。
“他们……不知道”——与彼后 3:8“不可忘记”相对照。两节字面都是“这事逃过了‘他们’的注意（尽管他们自视为精明的哲学家）”和“不要让这事逃过‘你们’的注意”。他们固执地对圣经关于创造与洪水的记载闭眼；后者正与将来火的审判平行，是耶稣所提及的，彼得无疑也记得。
“神的命”——不是原子的偶然凑合[阿尔福德]。
“从太古”——希腊文“自古以来”，即万物最初的开端。这是对“万物与起初创造的时候仍是一样”之反驳的回应。洪水之前，本可同样貌似有理地反对洪水的可能性：天（天空）与地“自古以来”就有，何等不可能不“继续”如此！但彼得答道：尽管他们这样推理，洪水还是来了；照样，尽管末世“讥诮者”这样推理，地被火焚烧也要来到；它将改变整个秩序（现在的“世界”，或如希腊文所意，秩序），引进新天新地（彼后 3:13）。
“地从水而出”——希腊文“由……构成”，即“由水形成”。创造时穹苍以下的水聚在一处，旱地就从水中“出来”，并露在其“上”。
“借水”——不如作“借‘水’为工具”（与“火”一起），在为人类预备地面所引起的变化中作为大工具。被水维系在一起。地从水“出来”，是借水本身的“功效”[蒂特曼]。
English original
5. Refutation of their scoffing from Scripture history.
willingly--wilfully; they do not wish to know. Their ignorance is voluntary.
they . . . are ignorant of--in contrast to
2Pe 3:8,
"Be not ignorant of this." Literally, in both verses, "This escapes THEIR notice (sagacious philosophers though they think themselves)"; "let this not escape YOUR notice." They obstinately shut their eyes to the Scripture record of the creation and the deluge; the latter is the very parallel to the coming judgment by fire, which Jesus mentions, as Peter doubtless remembered.
by the word of God--not by a fortuitous concurrence of atoms [ALFORD].
of old--Greek, "from of old"; from the first beginning of all things. A confutation of their objection, "all things continue as they were FROM THE BEGINNING OF CREATION." Before the flood, the same objection to the possibility of the flood might have been urged with the same plausibility: The heavens (sky) and earth have been FROM OF OLD, how unlikely then that they should not continue so! But, replies Peter, the flood came in spite of their reasonings; so will the conflagration of the earth come in spite of the "scoffers" of the last days, changing the whole order of things (the present "world," or as Greek means, "order"), and introducing the new heavens and earth
(2Pe 3:13).
earth standing out of--Greek, "consisting of," that is, "formed out of the water." The waters under the firmament were at creation gathered together into one place, and the dry land emerged out of and above, them.
in, &c.--rather, "by means of the water," as a great instrument (along with fire) in the changes wrought on the earth's surface to prepare it for man. Held together BY the water. The earth arose out of the water by the efficacy of the water itself [TITTMANN].
6
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简体中文
- “故此”——希腊文“借此”（复数）。即借这些水——天与地（就‘两边’所汇流的水而言）——“当时的世界被淹灭”（即就其“居民”——人和动物——以及其当时存在的“秩序”而言；不是“被消灭无存”）；因为洪水之时，“大渊的泉源”从下面的“地”（一）裂开，“天上的窗户”（二）也“敞开了”。地被那它原来从其中升起的水所淹没。
English original
6. Whereby--Greek, "By which" (plural). By means of which heavens and earth (in respect to the WATERS which flowed together from both) the then world perished (that is, in respect to its occupants, men and animals, and its then existing order: not was annihilated); for in the flood "the fountains of the great deep were broken up" from the earth (1) below, and "the windows of heaven" (2) above "were opened." The earth was deluged by that water out of which it had originally risen.
7
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简体中文
- （参伯 28:5 末。）
“现在的”——指“洪后可见的世界”。与彼后 3:6 的“当时”相对照。
“一样”——其他最古老的抄本读作“祂的”（即神的）。
“存留”——希腊文“积蓄”。
“保留”——“看守”。现今事物的状态之所以能维系到祂结束它之时，完全是因神时刻儆醒的护理。
English original
7. (Compare
Job 28:5,
end).
which are now--"the postdiluvian visible world." In contrast to "that then was,"
2Pe 3:6.
the same--Other oldest manuscripts read, "His" (God's).
kept in store--Greek, "treasured up."
reserved--"kept." It is only God's constantly watchful providence which holds together the present state of things till His time for ending it.
8
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简体中文
- “不可忘记”——不要像那些讥诮者（彼后 3:5）。除了从洪水历史所引的（彼后 3:5-7）反驳之外，他在此另加一处（更针对信徒而非讥诮者）：神应验应许的迟延，并不像人的迟延那样，是出于无力或反复无常，而是出于“长久宽容”。
“这一件事”——当作“首要”考虑的事（路 10:42）。
“一日如千年”——（诗 90:4）。摩西在那里说：不分辨“千年”与“一日”的你的“永恒”，是我们这一日之人的避难所。彼得把神的永恒与最后的日子联系起来：那日对短命的我们而言似乎迟迟不来，但“在主看来”，其间长短不论久暂。祂的永恒超过一切时间尺度；在祂的神圣知识里，一切未来的事都是现在的；祂的大能无需漫长的迟延即可成全祂的工；祂的长久宽容排除了我们人所感觉的急切期待与躁进。祂在一日与千年中同样有福。祂能在一日之内作成千年的工；故此彼后 3:9 说祂“并不迟延”，即“不慢”：祂总是有权能成就祂的“应许”。
“千年如一日”——对神而言，任何迟延都不算长；正如对拥有无尽财富的人，千畿尼如同一便士。神的永世计测器（œonologe，量“永恒年代”的器皿）与人的时计（horologe，量“小时”的沙漏）完全不同。祂的日晷指针（gnomon）在最大的活动中并在完全的安息中，同时指示所有时辰。在祂，时辰既不更慢、也不更快地过去，超过祂的经纶所宜。没有任何事使祂需要加速或延后结局。“在主看来”（诗 90:4“在你眼中”）一语，平息了人因自己不能明白此事而提出的一切反对[本格尔]。
English original
8. be not ignorant--as those scoffers are
(2Pe 3:5).
Besides the refutation of them
(2Pe 3:5-7)
drawn from the history of the deluge, here he adds another (addressed more to believers than to the mockers): God's delay in fulfilling His promise is not, like men's delays, owing to inability or fickleness in keeping His word, but through "long-suffering."
this one thing--as the consideration of chief importance
(Lu 10:42).
one day . . . thousand years--
(Ps 90:4):
Moses there says, Thy eternity, knowing no distinction between a thousand years and a day, is the refuge of us creatures of a day. Peter views God's eternity in relation to the last day: that day seems to us, short-lived beings, long in coming, but with the Lord the interval is irrespective of the idea of long or short. His eternity exceeds all measures of time: to His divine knowledge all future things are present: His power requires not long delays for the performance of His work: His long-suffering excludes all impatient expectation and eager haste, such as we men feel. He is equally blessed in one day and in a thousand years. He can do the work of a thousand years in one day: so in
2Pe 3:9
it is said, "He is not slack," that is, "slow": He has always the power to fulfil His "promise."
thousand years as one day--No delay which occurs is long to God: as to a man of countless riches, a thousand guineas are as a single penny. God's œonologe (eternal-ages measurer) differs wholly from man's horologe (hour-glass). His gnomon (dial-pointer) shows all the hours at once in the greatest activity and in perfect repose. To Him the hours pass away, neither more slowly, nor more quickly, than befits His economy. There is nothing to make Him need either to hasten or delay the end. The words, "with the Lord"
(Ps 90:4,
"In Thy sight"), silence all man's objections on the ground of his incapability of understanding this [BENGEL].
9
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简体中文
- “迟延”——慢、拖沓、“晚”，越过所定之时，仿佛那时刻已经到了。来 10:37“必不‘迟延’”。
“所应许的”——讥诮者所挑剔的那应许。彼后 3:4“应许在哪里？”它必“照祂的应许”确实成就（彼后 3:13）。
“有人”——指“讥诮者”。
“以为”——把祂的应许当作“迟延”的结果。
“宽容”——等待那预定得“拯救”（彼后 3:15）之人的数目满足。
“你们”——最古老的抄本、武加大译本、叙利亚文译本等读作“向‘你们’”。
“有一人”——不愿有一人，连那些讥诮者，沉沦；祂若不赐下悔改的余地，结果便是沉沦。
“都来”——去并被接到悔改：希腊文暗示他们“被接”到悔改有“余地”（参希腊文可 2:2；约 8:37）。
English original
9. slack--slow, tardy, late; exceeding the due time, as though that time were already come.
Heb 10:37,
"will not tarry."
his promise--which the scoffers cavil at.
2Pe 3:4,
"Where is the promise?" It shall be surely fulfilled "according to His promise"
(2Pe 3:13).
some--the "scoffers."
count--His promise to be the result of "slackness" (tardiness).
long-suffering--waiting until the full number of those appointed to "salvation"
(2Pe 3:15)
shall be completed.
to us-ward--The oldest manuscripts, Vulgate, Syriac, &c., read, "towards YOU."
any--not desiring that any, yea, even that the scoffers, should perish, which would be the result if He did not give space for repentance.
come--go and be received to repentance: the Greek implies there is room for their being received to repentance (compare Greek,
Mr 2:2; Joh 8:37).
10
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简体中文
- 主的日子来临的确定性、突然性和相伴的结果。法伯（Faber）据此论证：千禧年等必须“先于”基督字面意义上的再来，而非“后于”它。但“主的日子”涵盖一整系列事件，从千禧年前的再临开始，止于恶人被灭、最后的焚烧和普遍审判（最后这一项介于焚烧与地的更新之间）。
“必”——强调语。尽管有讥诮者，尽管有迟延，主的日子“必”来到并显现。
“像贼”——彼得记得并重述他主所用的比喻（路 12:39、41），是他在其中曾参与的对话中使用的；保罗亦然（帖前 5:2），约翰亦然（启 3:3；16:15）。
“天”——讥诮者说要“照旧”“持续”的那天（彼后 3:4；太 24:35；启 21:1）。
“响声”——如箭飞啸之声，或吞噬之火的轰鸣。
“元素”——“世界的构成材料”[瓦尔（Wahl）]。但正如地中的“工作”与“地”分别提及，照样在“天”之后所提的“元素”可能指“其中的工作”，即“日、月、星辰”（如安提阿的提阿非罗[第22、148、228页]，殉道者游斯丁《护教书》2.44 使用“元素”一词）：这些，如在创造时，也在世界毁灭时被提及[本格尔]。但因“元素”在圣经希腊文中并不如此用，所以或指“天”的构成材料，包括“天体”；它显然属于前句“天”，而非后随的“地”等。
“销化”——如彼后 3:11 所言被熔化。
“和其上的万物”——指自然之工与人工之工。
English original
10. The certainty, suddenness, and concomitant effects, of the coming of the day of the Lord. FABER argues from this that the millennium, &c., must precede Christ's literal coming, not follow it. But "the day of the Lord" comprehends the whole series of events, beginning with the pre-millennial advent, and ending with the destruction of the wicked, and final conflagration, and general judgment (which last intervenes between the conflagration and the renovation of the earth).
will--emphatical. But (in spite of the mockers, and notwithstanding the delay) come and be present the day of the Lord SHALL.
as a thief--Peter remembers and repeats his Lord's image
(Lu 12:39, 41)
used in the conversation in which he took a part; so also Paul
(1Th 5:2)
and John
(Re 3:3; 16:15).
the heavens--which the scoffers say' shall "continue" as they are
(2Pe 3:4; Mt 24:35; Re 21:1).
with a great noise--with a rushing noise, like that of a whizzing arrow, or the crash of a devouring flame.
elements--the component materials of the world [WAHL]. However, as "the works" in the earth are mentioned separately from "the earth," so it is likely by "elements," mentioned after "the heavens," are meant "the works therein," namely, the sun, moon, and stars (as THEOPHILUS OF ANTIOCH [p. 22, 148, 228]; and JUSTIN MARTYR [Apology, 2.44], use the word "elements"): these, as at creation, so in the destruction of the world, are mentioned [BENGEL]. But as "elements" is not so used in Scripture Greek, perhaps it refers to the component materials of "the heavens," including the heavenly bodies; it clearly belongs to the former clause, "the heavens," not to the following, "the earth," &c.
melt--be dissolved, as in
2Pe 3:11.
the works . . . therein--of nature and of art.
11
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简体中文
- 既是这样，你们的本分就是常常热切期待神的日子。
“既”——一些最古老的抄本用“这样”代替“既”：这是对讥诮者之“这样”（彼后 3:4；英文译本“与起初创造的时候仍是一样”，希腊文为“这样”）的巧妙反驳。
“销化”——希腊文“正被销化”（在神的命定中即将成就）；现在时暗示其确定性，仿佛已实际在场。
“为人”——感叹语。当何等儆醒、祷告、热心！
“应当是”——不是希腊文表“存在”的实义动词（einai），而是（huparchein），表被假定为所处之“状态”或“情形”的动词[蒂特曼]。当那事临到时，你们当被发现是何等圣洁的人！这就是彼后 3:2 所提的“圣命”。
“圣洁的行为和敬虔”——希腊文为复数：对人多方的“行为”，对神多方的“敬虔”或“虔敬”，在其多种彰显方式中。
English original
11. Your duty, seeing that this is so, is to be ever eagerly expecting the day of God.
then--Some oldest manuscripts substitute "thus" for "then": a happy refutation of the "thus" of the scoffers,
2Pe 3:4
(English Version, "As they were," Greek, "thus").
shall be--Greek, "are being (in God's appointment, soon to be fulfilled) dissolved"; the present tense implying the certainty as though it were actually present.
what manner of men--exclamatory. How watchful, prayerful, zealous!
to be--not the mere Greek substantive verb of existence (einai), but (huparchein) denoting a state or condition in which one is supposed to be [TITTMANN]. What holy men ye ought to be found to be, when the event comes! This is "the holy commandment" mentioned in
2Pe 3:2.
conversation . . . godliness--Greek, plural: behaviors (towards men), godlinesses (or pieties towards God) in their manifold modes of manifestation.
12
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简体中文
- “切切仰望”——“以最殷切的渴望期待”[瓦尔]，为将来的救主临近而祷告、默想。希腊文也可意为“催促神的日子”，即“催迫其前行”[阿尔福德]；这不是说神对时间的永恒命定可变，而是神立“我们”为成就那些在神的日子能以来到之前必先发生之事件的工具。借着为祂再来祷告，推动福音传给万民作见证，并引入“神长久宽容”所等待要拯救的人，我们就“催促神的日子来到”。这希腊文动词在新约中总是用如中性（如英文译本此处），而非主动；但七十士译本用它作主动。基督说：“是了，我必快来。阿们。”“我们”的本分是借着祷告——“主耶稣啊，请来”（启 22:20）——来“催促”这一成全。
“来到”——希腊文“一位person的‘临在’”，通常指救主的临在。
“神的日子”——神已赐给人无数的日子；其中有一日将成为神自己的大“神的日子”。
“盼望”——按希腊文，不如作“因（或‘为着’）那日”。
“天”——天空的上下区域。
“销化”——我们的火成岩表明它们曾处于液态。
English original
12. hasting unto--with the utmost eagerness desiring [WAHL], praying for, and contemplating, the coming Saviour as at hand. The Greek may mean "hastening (that is, urging onward [ALFORD]) the day of God"; not that God's eternal appointment of the time is changeable, but God appoints us as instruments of accomplishing those events which must be first before the day of God can come. By praying for His coming, furthering the preaching of the Gospel for a witness to all nations, and bringing in those whom "the long-suffering of God" waits to save, we hasten the coming of the day of God. The Greek verb is always in New Testament used as neuter (as English Version here), not active; but the Septuagint uses it actively. Christ says, "Surely I come quickly. Amen." Our part is to speed forward this consummation by praying, "Even so, come, Lord Jesus"
(Re 22:20).
the coming--Greek, "presence" of a person: usually, of the Saviour.
the day of God--God has given many myriads of days to men: one shall be the great "day of God" Himself.
wherein--rather as Greek, "on account of (or owing to) which" day.
heavens--the upper and lower regions of the sky.
melt--Our igneous rocks show that they were once in a liquid state.
13
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- “但我们”——“然而”：与神之日的毁灭性后果相对照，其建设性后果屹立。如洪水是地的洗礼，产生部分脱离“咒诅”而更新的地，照样火的洗礼将洁净地，使之成为重生之人更新的居所，完全脱离咒诅。
“祂的应许”——（赛 65:17；66:22）。“我们”在英文译本中并非强调语。
“新天”——环绕更新之地的新的高空大气之天。
“义”——在那将来的世界里，一切污秽既已被除去，“义”便作为其本质特征“居住”其中。
English original
13. Nevertheless--"But": in contrast to the destructive effects of the day of God stand its constructive effects. As the flood was the baptism of the earth, eventuating in a renovated earth, partially delivered from "the curse," so the baptism with fire shall purify the earth so as to be the renovated abode of regenerated man, wholly freed from the curse.
his promise--
(Isa 65:17; 66:22).
The "we" is not emphatical as in English Version.
new heavens--new atmospheric heavens surrounding the renovated earth.
righteousness--dwelleth in that coming world as its essential feature, all pollutions having been removed.
14
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- “在祂面前被发现”——“在祂眼中”[阿尔福德]，即在祂来临时被发现；这明明暗示“person的”再来。
“没有玷污”——在羔羊将到的婚宴上如此，与彼后 2:13“他们是斑点瑕疵，与你们同坐席”相对照；他们没有穿上王纯洁的婚宴礼服。
“无可指责”——（林前 1:8；腓 1:10；帖前 3:13；5:23）。
“在平安中”——在一切方面：对神、对你们自己的良心、对你们的同胞；其结果是永恒的“福乐”：“赐平安的神”必为你们成全这事。
English original
14. that ye . . . be found of him--"in His sight" [ALFORD], at His coming; plainly implying a personal coming.
without spot--at the coming marriage feast of the Lamb, in contrast to
2Pe 2:13,
"Spots they are and blemishes while they feast," not having on the King's pure wedding garment.
blameless--
(1Co 1:8; Php 1:10; 1Th 3:13; 5:23).
in peace--in all its aspects, towards God, your own consciences, and your fellow men, and as its consequence eternal blessedness: "the God of peace" will effect this for you.
15
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简体中文
- “长久宽容即是拯救”——意为那仍将被收聚入教会之人的拯救而设；而那些讥诮者却把它“看为”（主方面的）“迟延”（彼后 3:9）。
“我们所亲爱的兄弟保罗”——爱心与谦卑的美好榜样。彼得称赞的，正是那些含有对他之责备的书信。
“照着所赐给他的智慧”——采用保罗自己的话，林前 3:10“照神所赐给我的恩，我好像一个聪明的工头”：超自然而受感的智慧，是“赐给”他的，不是在人的学问学校里获得的。
“写了”——希腊文过去不定时“写过”，作为完全“过去”的事：保罗此时已去世，或已停止对他们的事奉。
“给你们”——加拉太书、以弗所书、歌罗西书，即与彼得所收对象相同的地区。参彼后 3:14 的“在平安中”：彼得现在就实际展示这平安，表明保罗（写加拉太书的那位）与他自己，尽管有加 2:11-14 所记之事，却完全一致。西 3:4 论到“基督的再来”。希伯来书（不仅写给巴勒斯坦、其次也写给各地的希伯来基督徒）也可被引证，因为彼得在两封信中主要（但非排他）向分散的“希伯来”基督徒说话（见彼前 1:1 注释）。来 9:27、28；10:25、37“论到这些事”（彼后 3:16），即彼得所论述的：主日因祂的“长久宽容”而迟延，却又临近且突然。
English original
15. account . . . the long-suffering . . . is salvation--is designed for the salvation of those yet to be gathered into the Church: whereas those scoffers "count it (to be the result of) slackness" on the Lord's part
(2Pe 3:9).
our beloved brother Paul--a beautiful instance of love and humility. Peter praises the very Epistles which contain his condemnation.
according to the wisdom given unto him--adopting Paul's own language,
1Co 3:10,
"According to the grace of God which is given unto me as a wise master-builder." Supernatural and inspired wisdom "GIVEN" him, not acquired in human schools of learning.
hath written--Greek aorist, "wrote," as a thing wholly past: Paul was by this time either dead, or had ceased to minister to them.
to you--Galatians, Ephesians, Colossians, the same region as Peter addresses. Compare "in peace,"
2Pe 3:14,
a practical exhibition of which Peter now gives in showing how perfectly agreeing Paul (who wrote the Epistle to the Galatians) and he are, notwithstanding the event recorded
(Ga 2:11-14).
Col 3:4
refers to Christ's second coming. The Epistle to the Hebrews, too (addressed not only to the Palestinian, but also secondarily to the Hebrew Christians everywhere), may be referred to, as Peter primarily (though not exclusively) addresses in both Epistles the Hebrew Christians of the dispersion (see on
1Pe 1:1).
Heb 9:27, 28; 10:25, 37,
"speak of these things"
(2Pe 3:16)
which Peter has been handling, namely, the coming of the day of the Lord, delayed through His "long-suffering," yet near and sudden.
16
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- “他一切的信上”——罗 2:4 与彼后 3:15 开端极为相似。保罗书信此时已成为众教会的“公共”财产。“一切”一语暗示它们此时已经完成。主再来的主题见于帖前 4:13；5:11；参彼后 3:10 与帖前 5:2。
但彼得把保罗“给‘你们’”的那一封或那几封信，与“他‘一切’（其它）的信”区别开来，可见“你们”指的是某些特定的教会或某类信徒。
“信中”——指“书信”。最古老的抄本读阴性关系代词（hais），不是如公認经文（hois）的“其中之‘事’”。
“有些难明白的”——即关于基督再来的，例如在基督再来之前关于那大罪人和离道反教的话。“保罗借此似乎把基督的再来推到比其他使徒更远的时期，故有人完全怀疑祂的再来”[本格尔]。虽有难明白之处，但此外有足够明白、易懂、足以使人完全的经文。“几乎没有任何从隐晦处得出的内容，不能在别处找到最清楚的表述”[奥古斯丁（Augustine）]。使圣经变得难懂的，是我们自己的偏见、愚昧的期望和属肉的幻想[杰里米·泰勒（Jeremy Taylor）]。
“无学问”——所指不是缺乏“属人”学问的人，而是“缺乏圣灵所赐之学问”的人。在“学问”上“有”的人，往往在属灵学问上最贫乏，并生发许多异端。参提后 2:23，那是另一个希腊文词，“无学问”，字面“未受教的”。把宗教当作一门学问研究时，没有什么比它更艰深；为要认识并实行本分而研究时，没有什么比它更容易。
“不坚固”——尚未在所学之上扎根；遇看似艰难之处便动摇；他们在难解的经文前不等候神借祂的灵将其与其它经文比较而使之明白，却草率采用扭曲的见解。
“强解”——把本来平直的事（如提后 2:18）扭曲歪解（本义为用“螺旋夹”加以扭曲）。
“别的经书”——可见保罗书信此时已被教会承认为“圣经”：此词在其出现的五十处中，从未用于新旧约圣经以外之著作。每个教会中都有“辨别诸灵”恩赐的人，本会防止任何非受感之作被置于旧约神之道同等的地位；使徒们的寿命也在护理中被延长——保罗和彼得至少到基督复活后三十四年，约翰则比他们又多活三十年，所以正典中有欺诈是不可能的。最先的三卷福音书和使徒行传都包括在“别的经书”中，也许除较晚写成的约翰福音和启示录以外的全部新约书卷都包括在内。
“自取沉沦”——这不是保罗的错（彼后 2:1）。
English original
16. also in all his epistles--
Ro 2:4
is very similar to
2Pe 3:15,
beginning. The Pauline Epistles were by this time become the common property of all the churches. The "all" seems to imply they were now completed. The subject of the Lord's coming is handled in
1Th 4:13; 5:11;
compare
2Pe 3:10 with 1Th 5:2.
Still Peter distinguishes Paul's Epistle, or Epistles, "TO YOU," from "all his (other) Epistles," showing that certain definite churches, or particular classes of believers, are meant by "you."
in which--Epistles. The oldest manuscripts read the feminine relative (hais); not as Received Text (hois), "in which things."
some things hard to be understood--namely, in reference to Christ's coming, for example, the statements as to the man of sin and the apostasy, before Christ's coming. "Paul seemed thereby to delay Christ's coming to a longer period than the other apostles, whence some doubted altogether His coming" [BENGEL]. Though there be some things hard to be understood, there are enough besides, plain, easy, and sufficient for perfecting the man of God. "There is scarce anything drawn from the obscure places, but the same in other places may be found most plain" [AUGUSTINE]. It is our own prejudice, foolish expectations, and carnal fancies, that make Scripture difficult [JEREMY TAYLOR].
unlearned--Not those wanting human learning are meant, but those lacking the learning imparted by the Spirit. The humanly learned have been often most deficient in spiritual learning, and have originated many heresies. Compare
2Ti 2:23,
a different Greek word, "unlearned," literally, "untutored." When religion is studied as a science, nothing is more abstruse; when studied in order to know our duty and practice it, nothing is easier.
unstable--not yet established in what they have learned; shaken by every seeming difficulty; who, in perplexing texts, instead of waiting until God by His Spirit makes them plain in comparing them with other Scriptures, hastily adopt distorted views.
wrest--strain and twist (properly with a hand screw) what is straight in itself (for example,
2Ti 2:18).
other scriptures--Paul's Epistles were, therefore, by this time, recognized in the Church, as "Scripture": a term never applied in any of the fifty places where it occurs, save to the Old and New Testament sacred writings. Men in each Church having miraculous discernment of spirits would have prevented any uninspired writing from being put on a par with the Old Testament word of God; the apostles' lives also were providentially prolonged, Paul's and Peter's at least to thirty-four years after Christ's resurrection, John's to thirty years later, so that fraud in the canon is out of question. The three first Gospels and Acts are included in "the other Scriptures," and perhaps all the New Testament books, save John and Revelation, written later.
unto their own destruction--not through Paul's fault
(2Pe 2:1).
17
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- “你们”——既已因那些“无学问不坚固”之人（彼后 3:16）的事为戒。
“既然预先知道”——在事情发生之前就知道。
“被诱惑”——彼得记得，保罗用这同一词论到巴拿巴被“带着随伙装假”，希腊文即“一同被带去”。
“恶人”——“不法之人”，如彼后 2:7。
“从……堕落”——从作为“坚固”或“稳定”之真源头的（“恩典”，加 5:4）堕落：与“不坚固”（彼后 3:16）相对照；与“坚固”（彼后 1:12）相比对；都是同系的希腊文词。参犹 20、21。
English original
17. Ye--warned by the case of those "unlearned and unstable" persons
(2Pe 3:16).
knowing . . . before--the event.
led away with--the very term, as Peter remembers, used by Paul of Barnabas' being "carried," Greek, "led away with" Peter and the other Jews in their hypocrisy.
wicked--"lawless," as in
2Pe 2:7.
fall from--(grace,
Ga 5:4:
the true source of) "steadfastness" or stability in contrast with the "unstable"
(2Pe 3:16):
"established"
(2Pe 1:12):
all kindred Greek terms. Compare
Jude 20, 21.
18
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- “长进”——不仅不从其中“堕落”（彼后 3:17），更要“向前长进”：不后退的真正秘诀。弗 4:15，“凡事长进，连于元首基督。”
“恩典和……认识……基督”——“基督的恩典和知识”[阿尔福德正确地指出]：“恩典”是以“基督”为其创始者，“知识”是以“基督”为其对象。
“直到永远”——希腊文“直到永远之日”：没有终结的那日，即从主再来开始的“主的日子”。
English original
18. grow--Not only do not "fall from"
(2Pe 3:17),
but grow onward: the true secret of not going backward.
Eph 4:15,
"Grow up into Him, the Head, Christ."
grace and . . . knowledge of . . . Christ--"the grace and knowledge of Christ" [ALFORD rightly]: the grace of which Christ is the author, and the knowledge of which Christ is the object.
for ever--Greek, "to the day of eternity": the day that has no end: "the day of the Lord," beginning with the Lord's coming.
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Robert Jamieson, A. R. Fausset and David Brown
Commentary Critical and Explanatory on the Whole Bible (1871)
Send Addenda, Corrigenda, and Sententiae to the editor
彼后 3:1-18。基督再来的确切性及其相伴之事，宣告为反对将兴起的讥诮者。神的长久忍耐是悔改的动机，正如保罗书信所陈明；以劝勉在认识基督的知识上长进作结。
“提醒你们”——后书虽收信更广，却特别“包含”了前书特别所收的同样的人。
“纯正”——字面“在阳光照射下检验时纯净”，即“真诚”。“未掺任何错谬”。与“心地‘昏暗’”相反。阿尔福德解释为：心、意、情相对于外在世界，已转向神（即灵魂之“日头”），并未被肉体和私心的考虑所遮蔽。
“提醒”——希腊文“在……里”，“在提醒你们的事上”（彼后 1:12、13）。你们已经“晓得”（彼后 3:3）；我所需要的不过是“提醒”你们（犹 5）。