1
2Pe 3:1-18.
繁體中文
英語原文
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).
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繁體中文
- 先知——舊約的先知。
我們——最古抄本與《武加大譯本》讀作「以及你們的使徒們所傳主救主的命令」（如「外邦人的使徒」，
羅 11:13），
即與舊約「先知」相對、現今「住在你們中間」的使徒們。
英語原文
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."
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繁體中文
- 第一要緊的，該知道——即從使徒們的話中知道。
將來——他們的「譏誚」本身就將印證這預言的真實性。
譏誚者——最古抄本與《武加大譯本》加添「（譏誚者）帶著（即以）譏誚」。如
啟 14:2
「彈琴的彈著琴」。
隨自己私慾——
（彼後 2:10;
猶 16, 18）。
他們以自己的享樂為唯一法則，毫不受對神的敬畏所約束。
英語原文
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.
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繁體中文
- （可比較
詩 10:11; 73:11。）
傲慢的懷疑主義與無法無天的私慾，把自然與所謂自然定律置於自然與啟示之神以上，並根據自然現象過去的延續性，論證將來不可能有任何中斷——這是洪水前之人的罪，末世譏誚者的罪也將如此。
在哪裡——暗示此事若要發生，早該在之前發生了，但實際上決不會發生。
應許——即你們信徒不住盼望其應驗的應許（
彼後 3:13）。
你們所說的那應許如今如何了呢？
他——基督的；從最初之日起，祂就是預言的主題。
列祖——蒙賜「應許」、並將一切盼望寄託其上的人。
萬物——自然「世界」中的萬物；懷疑者不會看這以外。
與起初一樣——「照樣持續」，即如我們所見其持續的那樣。從賜下基督作救主與君王再臨的應許給列祖之時起，直到如今，萬物都「如起初創造」以來「現今那樣」持續著。此處的「譏誚者」不一定是無神論者，也不主張世界從永遠就存在。他們願意承認一位神，卻不承認「啟示的」神。他們根據表面的遲延，論證神的話根本不會應驗。
英語原文
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.
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繁體中文
- 從聖經歷史反駁他們的譏誚。
故意——即「存心」：他們不「願意」知道。他們的無知是出於自願。
他們……忘記——與
彼後 3:8
的「不可忘記」相對。兩節字面都作：「這事 escaping『他們的』注意（雖然他們自以為是精明的哲學家）」；「不可讓這事 escaping『你們的』注意」。他們頑固地對聖經中創造與洪水的記載閉眼不見；後者正是將來火審判的平行事件——這是耶穌所提及的，彼得無疑記得。
神的命——而非原子的偶然匯聚〔阿爾福德（Alford）語〕。
從太古——希臘文作「從古時」，即從萬物的最初開始。這反駁他們「萬物從創造的起初就如此持續」的反對。洪水之前，本可同樣言之成理地反對洪水的可能性：天（天空）與地「從古時」就如此，豈不更不可能「不」如此持續！然而彼得回答：洪水在他們的推理之下降臨了；照樣，末世「譏誚者」的推理之下，地的焚燒也將來到，改變萬有的整個秩序（現今的「世界」，希臘文即「秩序」），引進新天新地（
彼後 3:13）。
地從水而出——希臘文作「由……構成」，即「從水形成」。創造時穹蒼以下的水聚在一處，旱地就從其「中出來」並在其上浮現。
藉水——較宜作「以水為工具」，水與「火」同為預備地給人的、地上種種變化中的重大工具。地由水「維繫」。地「從」水而出，是「藉水本身的功效」而起〔蒂特曼（Tittmann）語〕。
英語原文
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].
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繁體中文
- 故此——希臘文作「藉著這些」（複數）：即「藉著這些——天與地（就從兩者流匯而成的『水』而言）——當時的世界被淹沒消滅了」（就其「居民」即人與動物，以及當時存在的「秩序」而言，不是「歸於無有」）；因為在洪水中，「大淵的泉源」從下面的「地」（1）裂開，「天上的窗戶」（2）在上面敞開。地被那本來使它最初浮出的水所淹沒。
英語原文
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.
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繁體中文
- （可比較
伯 28:5
末了）。
現在的——指「洪水後可見的世界」。與
彼後 3:6
的「當時的世界」相對。
同樣——其他最古抄本讀作「祂的」（神的）。
存留——希臘文作「積存」。
留——「保守」。現今萬有的秩序得以維持到神結束它的時候，惟獨靠著神不住守望的護理。
英語原文
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.
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繁體中文
- 不可忘記——如那些譏誚者那樣（
彼後 3:5）。
除了從洪水歷史引出的反駁（
彼後 3:5-7）
之外，此處他另加一個反駁（更直接對信徒而非譏誚者而發）：神遲延應驗祂的應許，不像人的遲延那樣出於無力或反覆無常，而是出於「寬容」。
這一件事——作為「最首要的」考慮（
路 10:42）。
一日……千年——
（詩 90:4）：
摩西在那裡說：你的「永恆」不分「千年」與「一日」，乃是我們這朝生暮死之人的避難所。彼得從末日的角度來看神的永恆：那日對我們短命的人似乎遲遲未到，但對「主」而言，其間隔並不牽涉長或短的觀念。祂的永恆超越一切時間的量度；在祂神聖的知識中，一切未來之事都是現在；祂的大能不需要長久的遲延來完成祂的工；祂的寬容排除了一切不耐煩的期望與急切的躁進，如我們人所有的。祂在一日與在千年中同樣有福。祂能在一日之內作千年的工：所以
彼後 3:9
說「祂並不遲延」，即「不慢」：祂總有能力成全祂的「應許」。
千年如一日——任何遲延對神都不算長：如對擁有無數財富的人，一千金尼就如同一文錢。神的永世量度與人的時鐘（沙漏）完全不同。祂的日晷指針同時在最大的活動與完全的安息中顯示所有時刻。對祂而言，時刻的流逝不比祂的經綸所宜者更慢，也不更快。沒有任何事物使祂需要加速或延遲終局。「在主」（
詩 90:4
「在你眼中」）一詞，平息了人因不能理解而提出的一切反對〔本格爾（Bengel）語〕。
英語原文
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].
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繁體中文
- 遲延——慢，拖延，「遲」；逾越所定的時候，彷彿那時候已到。
來 10:37，
「不再遲延」。
祂的應許——即譏誚者所挑剔的。彼後 3:4，「祂降臨的應許在哪裡呢？」這應許必「照祂的應許」確實應驗（
彼後 3:13）。
有人——即「譏誚者」。
以為——祂的應許是「遲延」（拖延）的結果。
寬容——等候那預定得「救」（
彼後 3:15）
之人的滿數得以完成。
我們——最古抄本、《武加大譯本》、《敘利亞文譯本》等讀作「你們」。
一個不願——即不願任何人，甚至不願那些譏誚者滅亡；若祂不給悔改的機會，結果就是滅亡。
來——「去而蒙收納」以致悔改：希臘文暗示他們「有被收納而悔改的餘地」（可比較希臘文
可 2:2;
約 8:37）。
英語原文
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).
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繁體中文
- 主日子來到的確實性、突然性以及伴隨的後果。法伯（Faber）由此論證，千禧年等必須在基督字面意義的再臨之「先」，而非「之後」。然而「主的日子」涵蓋從千禧年前之降臨開始，到惡人被滅、最後大火與普遍審判為止的一整串事件（最後的審判介入大火與地的更新之間）。
必——強調語氣。雖有譏誚者，雖有遲延，主的日子「必」來到並且「呈現」。
像賊——彼得記得並重複他主所用的比喻（
路 12:39, 41），
是他曾參與的那次談話中所用的；保羅（
帖前 5:2）
與約翰（
啟 3:3; 16:15）
亦然。
天——即譏誚者所說要照舊「持續」的天（
彼後 3:4;
太 24:35;
啟 21:1）。
大響聲——一種呼嘯之聲，如颼颼飛掠的箭，或吞噬火焰的轟鳴。
受造之物——「世界的基本組成材料」〔瓦爾（Wahl）語〕。然而，正如地上的「工程」與「地」分開提及，照樣在「天」之後提到的「受造之物」，可能指其「中的工程」，即日、月、星辰（如安提阿的提阿非羅〔Theophilus of Antioch〕第22、148、228頁；殉道者游斯丁〔Justin Martyr〕《護教學》2.44 使用「受造之物」一詞）：這些與創造時一樣，在世界的毀滅中也被提及〔本格爾（Bengel）語〕。但因聖經希臘文不如此使用「受造之物」，或許它指「天」（包括天體）的基本組成材料；它顯然屬於前一子句「天」，而非後面的「地」等。
銷化——如
彼後 3:11
的「鎔化」。
地和其上的工程——即自然之作與人工之作。
英語原文
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.
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繁體中文
- 既是這樣，你們的責任就是常常熱切等候神的日子。
這樣——若干最古抄本以「這樣」取代「這一切」：這是對
彼後 3:4
譏誚者之「這樣」（《英文聖經》作「與起初一樣」，希臘文作「這樣」）的巧妙反駁。
銷化——希臘文作「正在銷化」（在神的命定中即將應驗），用現在時態暗示其「確實性」，有如已經在眼前一般。
為人——感嘆語。何等警醒、何等禱告、何等熱心！
為人——不是單純的希臘文存在動詞（einai），而是表示所假定之一種「狀態」或「情形」的動詞（huparchein）〔蒂特曼（Tittmann）語〕。當那事來到時，你們當被發現是何等聖潔的人！這就是
彼後 3:2
所說的「聖命」。
為人與敬虔——希臘文為複數：各樣「為人」（對人的態度）與各樣「敬虔」（對神的態度），在其多種表現模式中。
英語原文
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.
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繁體中文
- 切切仰望——以極度熱切「渴望」〔瓦爾（Wahl）語〕，為那將來的拯救者禱告並默想，視之為臨近。希臘文也可意為「催促神的日子來到」，即「推動其前進」〔阿爾福德（Alford）語〕；這不是說神永遠命定的時刻可以改變，而是神任命「我們」作為成就神的日子來到之前所必須先發生之事件的工具。藉著為祂的再來禱告、推動福音傳遍萬民作見證、並引領「神的寬容」所等待要拯救的人進來，我們便是「催促神日子的來到」。這希臘文動詞在新約中總是用作中性（如此處《英文聖經》），而非主動；但《七十士譯本》用它作主動。基督說：「是了，我必快來。阿們。」我們的分乃是以禱告「加速」這成全：「阿們。主耶穌啊，我願你來」（
啟 22:20）。
來到——希臘文作一個「人」的「臨在」：通常指救主。
神的日子——神已賜給人千千萬萬的日子；其中一日將是偉大的「神的日子」。
在那日——較宜依希臘文作「因那日」。
天——天空的上層與下層區域。
銷化——我們的火成岩顯示它們曾處於液態。
英語原文
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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繁體中文
- 但——與神之日的毀滅性效果相對，其建設性效果由此立。洪水是地的洗禮，帶來了部分脫離「咒詛」而更新之地；照樣，火的洗禮將潔淨地土，使其成為重生之人完全脫離咒詛而居住的更新之處。
祂的應許——
（賽 65:17; 66:22）。
《英文聖經》中的「我們」並非強調。
新天——環繞更新之地的全新大氣之天。
義——在將來的世界中，一切污穢既已除去，「義」就作為其本質特徵「居住」其中。
英語原文
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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繁體中文
- 在祂面前被發現——阿爾福德（Alford）作「在祂眼中」，即在祂再來之時；這明顯暗示一次「親身」的再來。
沒有玷污——在將來羔羊的婚宴上如此。與
彼後 2:13
「他們是斑點瑕疵，正與你們同坐席」相對——他們沒有穿上王純潔的婚宴禮服。
無可指責——
（林前 1:8;
腓 1:10;
帖前 3:13; 5:23）。
安然——在每一方面：對神、對自己的良心、對鄰舍，都安然；其結果是永遠的「有福」：「賜平安的神」要為你們成全這事。
英語原文
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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繁體中文
- 寬容就是拯救——當被理解為對尚未被招聚入教會之人的拯救而設計的；而那些譏誚者卻「以為」那是主的「遲延」（
彼後 3:9）。
我們所親愛的兄弟保羅——愛心與謙卑的美好實例。彼得所稱讚的正是那含有責備他自己的書信。
照著所賜給他的智慧——採用保羅自己的話，
林前 3:10，
「照神所賜給我的恩，我好像一個聰明的工頭」；是超自然、受默示、所「賜」的智慧，而非在人的學府中習得的。
寫了——希臘文過去時態，「寫了」，作為一項完全「已過」之事：此時保羅或已離世，或已停止對他們的服事。
給你們——加拉太人、以弗所人、歌羅西人，其所在區域與彼得所寫的對象相同。可比較
彼後 3:14
「安然」：彼得如今實際地展示這平安，表明保羅（寫加拉太書的那位）與他，儘管有
加 2:11-14
所記之事，仍完全一致。
西 3:4
論到「基督的再來」。《希伯來書》也可被引用（該書不僅寫給巴勒斯坦的希伯來信徒，也次要地寫給各地的希伯來基督徒），因為彼得在兩封書信中主要（雖非唯一）寫給分散各地的「希伯來」基督徒（見
彼前 1:1
註釋）。
來 9:27, 28; 10:25, 37，
「講論這些事」（
彼後 3:16），
即彼得所論及的：主日子的來到，雖因祂的「寬容」而遲延，卻近了且是突然的。
英語原文
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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繁體中文
- 他一切的信上——
羅 2:4
與
彼後 3:15
開頭極為相似。此時保羅書信已成為眾教會的「共同」產業。「一切」一詞似乎暗示此時已全部完成。主再來的主題見於
帖前 4:13; 5:11；
可比較
彼後 3:10
與帖前 5:2。
但彼得把保羅寫「給你們」的書信與「他一切（其他）的書信」加以區分，表明「你們」是指某些特定的教會或特定類別的信徒。
信中——即「書信中」。最古抄本讀女性關係代名詞（hais），而非《公認經文》（Textus Receptus）的「那些事中」（hois）。
難明白的——指關於基督再來的，例如在基督再來之前那不法之人和背道之事的陳述。「保羅似乎因此把基督再來推到比其他使徒更遠的時期，因此有人完全懷疑祂的再來」〔本格爾（Bengel）語〕。雖然有些難明白之處，但此外還有充足、明瞭、容易而足以使人完全的內容。「幾乎沒有一項從隱晦處所引出的道理，不能在別處找到最清楚的說明」〔奥古斯丁（Augustine）語〕。使我們覺得聖經難明的，乃是我們自己的偏見、愚蠢的期待與屬肉體的幻想〔傑里米·泰勒（Jeremy Taylor）語〕。
無學問——不是指缺乏「人的」學問之人，而是「缺乏聖靈所賜之教導」之人。在「人的學問」上有學問的人，在屬靈學問上常常最為貧乏，並曾引發許多異端。可比較
提後 2:23，
那裡的希臘文是另一個字「無學問」，字面作「未受教導的」。宗教被當作學問研究時，再沒有比它更艱深的了；當被研究以求認識並實行自己的本分時，再沒有比它更容易的了。
不堅固——尚未在所學的道上扎根；每一個表面的難處都使他動搖；這些人在難解的經文面前，不等候神藉聖靈以別處經文對照使之清楚，就急切採納扭曲的看法。
強解——把本來直的加以扭曲（原意為以螺旋夾鈿扭轉）（例如
提後 2:18）。
別的經文——可見保羅書信此時已被教會接納為「經」：這詞在聖經出現的五十處中，從未用於新舊約聖經以外的著作。各教會中具有神奇「辨別諸靈」恩賜的人，必能阻止任何未受默示的著作被置於與舊約神的話同等的地位；使徒們的壽數也在護理中被延長——保羅與彼得至少都活到基督復活後三十四年，約翰更比他們多活三十年——因此正典中有贗品是不可思議的。「別的經文」包括前三卷福音書與使徒行傳，也可能包括除較晚寫成的約翰福音與啟示錄之外的全部新約書卷。
自取沉淪——不是保羅的過失（
彼後 2:1）。
英語原文
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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繁體中文
- 你們——既然被那些「無學問、不堅固」之人的事例所警告（
彼後 3:16）。
預先知道——即知道「事件」會如此。
被……帶走——正是彼得記得保羅描述巴拿巴被彼得和其他猶太人的虛偽「帶走」（希臘文）時所用的同一個詞。
惡人——「無法之人」，如
彼後 2:7。
從……墜落——從「堅固」（即
加 5:4
的「恩典」——其真正源頭）墜落，與「不堅固」（
彼後 3:16）
相對：與「堅固」（
彼後 1:12）
同字群——可比較
猶 20, 21。
英語原文
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
無題
繁體中文
- 長進——不僅不「從……墜落」（
彼後 3:17），
而且「向前長進」：不後退的真正秘訣。
弗 4:15，
「凡事長進，連於元首基督」。
恩典和……知識——阿爾福德（Alford）正確地作「基督的恩典和知識」：「恩典」以「基督」為其賜予者，「知識」以「基督」為其對象。
直到永遠——希臘文作「直到永恆之日」：沒有終結的日子，即從主再來開始的「主的日子」。
英語原文
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
彼後 3:1-18。
基督再來的確實性及伴隨之事的宣告，以對抗將要興起的譏誚者。如保羅書信所闡明的，神的寬容是悔改的動機。以在認識基督上長進的勸勉作結。
寫給你們——後書收信範圍雖更廣，卻尤其「包含」了前書特別致書的同一群人。
純潔——字面作「在陽光下檢驗為純淨的」，即「真誠」。「不攙雜任何錯謬」。與「心地昏暗」相對。阿爾福德（Alford）解釋為：心思、意志與情感面對外在世界時，既已轉向神——靈魂的「太陽」，就不被屬肉體與自私的顧慮所蒙蔽。
提醒——希臘文作「在……裡」，即「在提醒你們的事上」（
彼後 1:12, 13）。
你們已經「曉得」（
彼後 3:3）；
我所需要的只是「提醒」你們（
猶 5）。