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简体中文
英文原文
The apostle, having in the foregoing chapter exhorted them to proceed and advance in the Christian race, now comes to remove, as much as in him lay, what he could not but apprehend would hinder their complying with his exhortation. He therefore gives them fair warning of false teachers, by whom they might be in danger of being seduced. To prevent this, I. He describes these seducers as impious in themselves, and very pernicious to others, 2Pe 2:1-3. II. He assures them of the punishment that shall be inflicted on them, 2Pe 2:3-6. III. He tells us how contrary the method is which God takes with those who fear him, 2Pe 2:7-9. IV. He fills up the rest of the chapter with a further description of those seducers of whom he would have them beware.
1-3
False Prophets and Corrupt Leaders (67 AD)
简体中文
假先知与败坏的领袖（公元67年）
¹ 从前在百姓中有假先知起来，将来在你们中间也必有假师傅，私自引进陷害人的异端，连买他们的主他们也不承认，自取速速的灭亡。
² 将有许多人随从他们邪淫的行为，便叫真道因他们的缘故被毁谤。
³ 他们因有贪心，要用捏造的言语在你们身上取利……
一、前一章末了提到旧约时代神的圣洁之人，他们被用作圣灵的书记，写下神圣的圣言；但本章开头他告诉我们，即便在那时，教会中也同样有假先知和真先知。在教会的一切世代、在一切的安排中，当神差遣真先知时，魔鬼也差遣一些来引诱欺骗——旧约中的假先知，新约中的假基督、假使徒和诱惑人的师傅。关于这些人请留意：1. 他们的工作便是引进毁灭性的错谬——「陷害人的异端」——正如神所差遣的师傅的工作是显明真理之道，就是通往永生的真道。有可憎的异端，正如有可憎的行为；假师傅勤奋地散布有害的错谬。2. 可憎的异端通常暗中引进，在真理的外衣和外表之下。那些引进毁灭性异端的人「连买他们的主也不承认」。他们拒绝听这位从神差来的大教师、向他学习，尽管他是人惟一的救主和救赎主，付了足以救赎与世上罪人同样多之罪人世界的代价。4. 那些引进对别人有害的错谬的人，将迅速（因此确实）的「灭亡」带给自己。自毁者很快被毁；那些硬着心传播对别人有害错谬的人，必确实突然被毁，且无可救药。
二、他在彼后2:2进而告诉我们对别人的后果；此处我们可知：1. 败坏的领袖少有缺乏跟从者；错谬之路虽是有害之路，却有许多人乐意行在其中。人「如水大量吞下」罪孽，并乐意活在错谬中。「先知……假说预言，百姓也喜爱如此。」2. 错谬的散布要使真理之道——即藉耶稣基督得救之道（他是「道路、真理、生命」）——蒙恶名。基督教出自真理之神为其创始，以享受真神得真福分为其目的，并以在内里作成真理为可悦事奉神之途径。然而这真理之道却被那些接受并推进毁灭性错谬的人所谤渎。使徒已预言这必将发生。我们不可因我们这时代有这类事而被绊倒，倒当小心，不可给仇敌亵渎我们所归之圣名的机会，也不可让他毁谤我们指望得救的那道。
三、其次请留意诱惑者招揽门徒所用的方法：他们用「捏造的言语」；他们谄媚，并以好话和花言巧语欺骗老实人的心，诱导他们完全顺从这些诱惑者所努力传播的意见，并将自己出卖、交付于这些假师傅的教训和治理——这些假师傅从他们所笼络的信徒身上取利，为自己效力，并从他们得着某种好处；因为这一切都是出于贪心，怀着要藉着增加跟从者人数来得更多财富、名声或称赞的欲望和设计。基督忠心的仆人向人指明真理之道，所愿望的是跟从者的益处和好处——使他们得救；但这些诱惑人的师傅所愿望和设计的，只是自己暂时的好处和属世的尊大。
英文原文
False Prophets and Corrupt Leaders (67 AD)
¹ But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.
² And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of.
³ And through covetousness shall they with feigned words make merchandise of you—
I. In the end of the former chapter there is mention made of holy men of God, who lived in the times of the Old Testament, and were used as the amanuenses of the Holy Ghost, in writing the sacred oracles; but in the beginning of this he tells us they had, even at that time, false prophets in the church as well as true. In all ages of the church, and under all dispensations, when God sends true prophets, the devil sends some to seduce and deceive, false prophets in the Old Testament, and false Christs, false apostles, and seducing teachers, in the New. Concerning these observe, 1. Their business is to bring in destructive errors, even damnable heresies, as the business of teachers sent of God is to show the way of truth, even the true way to everlasting life. There are damnable heresies as well as damnable practices; and false teachers are industrious to spread pernicious errors. 2. Damnable heresies are commonly brought in privily, under the cloak and colour of truth. Those who introduce destructive heresies deny the Lord that bought them. They reject and refuse to hear and learn of the great teacher sent from God, though he is the only Saviour and Redeemer of men, who paid a price sufficient to redeem as many worlds of sinners as there are sinners in the world. 4. Those who bring in errors destructive to others bring swift (and therefore sure) destruction upon themselves. Self-destroyers are soon destroyed; and those who are so hardened as to propagate errors destructive to others shall surely and suddenly be destroyed, and that without remedy.
II. He proceeds, in the 2Pe 2:2, to tell us the consequence with respect to others; and here we may learn, 1. Corrupt leaders seldom fail of many to follow them; though the way of error is a pernicious way, yet many are ready to walk therein. Men drink in iniquity like water, and are pleased to live in error. The prophets prophesy falsely, and the people love to have it so. 2. The spreading of error will bring up an evil report on the way of truth; that is, the way of salvation by Jesus Christ, who is the way, the truth, and the life. The Christian religion is from the God of truth as the author, leads to true happiness in the enjoyment of the true God as the end, and works truth in the inward part as the means of acceptably serving God. And yet this way of truth is traduced and blasphemed by those who embrace and advance destructive errors. This the apostle has foretold as what should certainly come to pass. Let us not be offended at any thing of this in our day, but take care that we give no occasion to the enemy to blaspheme the holy name whereby we are called, or speak evil of that way whereby we hope to be saved.
III. Observe, in the next place, the method seducers take to draw disciples after them: they use feigned words; they flatter, and by good words and fair speeches deceive the hearts of the simple, inducing them to yield entirely to the opinions which these seducers endeavour to propagate, and sell and deliver themselves over to the instruction and government of these false teacher, who make a gain of those whom they make their proselytes, serving themselves and making some advantage of them; for all this is through covetousness, with a desire and design to get more wealth, or credit, or commendation, by increasing the number of their followers. The faithful ministers of Christ, who show men the way of truth, desire the profit and advantage of their followers, that they may be saved; but these seducing teachers desire and design only their own temporal advantage and worldly grandeur.
3-6
Divine Judgments (67 AD)
简体中文
神圣的审判（公元67年）
³ 他们的刑罚，自古以来并不迟延；他们的灭亡，也并不打盹。
⁴ 就是天使犯了罪，神也没有宽容，曾把他们丢在地狱，交在黑暗坑中，等候审判；
⁵ 神也没有宽容上古的世代，曾保护传义道的挪亚一家八口；又用洪水审判了不敬虔的世界，
⁶ 又判定所多玛、蛾摩拉二城倾覆，将二城烧成灰，作为后世不敬虔人的鉴戒。
人易于以为缓刑便是赦免的前奏，以为审判若不速速执行，便是已经或必将被撤销。但使徒告诉我们，假师傅无论如何成功顺利——即便是一时顺利——他们的「刑罚并不迟延」。神早已决定要怎样对待他们。这些努力使别人转离信仰的不信者，已经被定罪，神的忿怒常在他们身上。公义的审判者必速速报仇；他们的灾祸之日临近，所要临到他们的事急忙而行。为证明这断言，此处提出神公义审判向罪人报仇的几个实例，供我们郑重思考。
一、请看神如何对待犯罪的天使。请留意：1. 没有任何卓越能使罪人免受刑罚。天使在力量和知识上远超我们，他们若违犯神的律法，那律法所判的刑罚也必执行在他们身上，且无怜悯无减轻，因为神没有宽容他们。由此可知：2. 犯罪者越是卓越，刑罚也越严重。这些在受造尊严上比人优越的天使，立即受罚。他们没有几日的宽延，毫无恩待。3. 罪贬低并降卑犯罪者。天上的天使一悖逆，便从其卓越的高处被摔下，被剥夺一切荣耀和尊严。凡得罪神的，明明害了自己。4. 那些背叛天上之神的，都必被送下地狱。在荣耀的高处与痛苦的深处之间，没有让他们可以歇息的地方或状态。受造者若在天上犯罪，必在地狱受苦。5. 罪是黑暗之工，黑暗是罪的工价。痛苦和折磨的黑暗随着罪的黑暗而来。那些不肯照神律法的光和指引而行的人，必被剥夺神脸上的光和他同在的安慰。6. 罪既把人绑在刑罚之下，痛苦和折磨也把人压在刑罚之下。作为他们痛苦的黑暗拘禁他们，使他们无法逃脱折磨。7. 最后程度的折磨要到审判之日才临到。犯罪的天使虽已在地狱，却仍被看守等候大日的审判。
二、请看神如何对待上古的世代，他所行的几乎与对待天使一样。他没有宽容上古的世代。此处请留意：1. 犯罪者的数目，对求得任何恩待而言，与品质同样无意义。罪若普遍，刑罚也必及于一切。但是，2. 若只有少数义人，他们必蒙保全。神不将好人与坏人一同毁灭。他在忿怒中记念怜悯。3. 那些在普遍腐败和堕落的时代中作「传义道者」、以无可指责、榜样性的品行「将生命之道表明出来」的人，必在普遍毁灭之时蒙保全。4. 神能使用他起初所造、所定为服事并益于人之物，作为他刑罚罪人的工具。他用洪水毁灭了全世界；但请留意，5. 这事的招致之因：「是一个不敬虔之人的世界」。不敬虔使人脱离神的保护，并暴露在彻底的毁灭之下。
三、请看神如何对待所多玛和蛾摩拉；它们虽坐落在如同耶和华园子的国家，但若在如此肥沃之地他们仍罪上加罪，神便能很快使肥沃之地变为荒凉，使水源充足之国变为尘土灰烬。请留意：1. 任何政治上的联合或同盟都不能挡住对一个有罪之民的审判。所多玛和邻近各城并不因其规律的政治而比天使因其本性的尊严、或上古世代因其庞大数目更得保障。2. 神能使用相反之物来刑罚无可救药的罪人。他用「水」毁灭「上古世代」，用火毁灭所多玛。那保守火与水不伤害他百姓的（赛43:2），也能用任一样毁灭他的仇敌；因此他们永不安全。3. 最可憎的罪招致最严厉的审判。那些在恶行上可憎的人，其灾祸也显著。那些「在耶和华面前罪大恶极」的人，必可预期最可怕的报应。4. 前代罪人的受刑，是为后人之鉴。「效法他们，不仅在生活的时代，也在他们生活的『道路和方式』上。」活在世上不敬虔的人，必看见他们若继续在不敬虔的路上行，可以预期什么。让我们从一切神报仇的实例——这些是为警戒我们而记，为防止我们虽继续犯罪却应许自己平安无事——受警戒。
英文原文
Divine Judgments (67 AD)
³ Whose judgment now of a long time lingereth not, and their damnation slumbereth not.
⁴ For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment;
⁵ And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly;
⁶ And turning the cities of Sodom and Gomorrha into ashes condemned them with an overthrow, making them an ensample unto those that after should live ungodly;
Men are apt to think that a reprieve is the forerunner of a pardon, and that if judgment be not speedily executed it is, or will be, certainly reversed. But the apostle tells us that how successful and prosperous soever false teachers may be, and that for a time, yet their judgment lingereth not. God has determined long ago how he will deal with them. Such unbelievers, who endeavour to turn others from the faith, are condemned already, and the wrath of God abideth on them. The righteous Judge will speedily take vengeance; the day of their calamity is at hand, and the things that shall come upon them make haste. To prove this assertion, here are several examples of the righteous judgment of God, in taking vengeance on sinners, proposed to our serious consideration.
I. See how God dealt with the angels who sinned. Observe, 1. No excellency will exempt a sinner from punishment. If the angels, who excel us vastly in strength and knowledge, violate the law of God, the sentence which that law awards shall be executed upon them, and that without mercy or mitigation, for God did not spare them. Hence observe, 2. By how much the more excellent the offender, by so much the more severe the punishment. These angels, who had the advantage of men as to the dignity of their nature, are immediately punished. There is no sparing them for a few days, no favour at all shown them. 3. Sin debases and degrades the persons who commit it. The angels of heaven are cast down from the height of their excellency, and divested of all their glory and dignity, upon their disobedience. Whoever sins against God does a manifest hurt to himself. 4. Those who rebel against the God of heaven shall all be sent down to hell. There is no place nor state between the height of glory and the depth of misery in which they shall be allowed to rest. If creatures sin in heaven, they must suffer in hell. 5. Sin is the work of darkness, and darkness is the wages of sin. The darkness of misery and torment follows the darkness of sin. Those who will not walk according to the light and direction of God's law shall be deprived of the light of God's countenance and the comforts of his presence. 6. As sin binds men over to punishment, so misery and torment hold men under punishment. The darkness which is their misery keeps them so that they cannot get away from their torment. 7. The last degree of torment is not till the day of judgment. The sinning angels, though in hell already, are yet reserved to the judgment of the great day.
II. See how God dealt with the old world, even in much the same way that he dealt with the angels. He spared not the old world. Here observe, 1. The number of offenders signifies no more to procure any favour than the quality. If the sin be universal, the punishment shall likewise extend to all. But, 2. If there be but a few righteous, they shall be preserved. God does not destroy the good with the bad. In wrath he remembers mercy. 3. Those who are preachers of righteousness in an age of universal corruption and degeneracy, holding forth the word of life in an unblamable and exemplary conversation, shall be preserved in a time of general destruction. 4. God can make use of those creatures as the instruments of his vengeance in punishing sinners which he at first made and appointed for their service and benefit. He destroyed the whole world by water; but observe, 5. What was the procuring cause of this: it was a world of ungodly men. Ungodliness puts men out of the divine protection, and exposes them to utter destruction.
III. See how God dealt with Sodom and Gomorrah; though they were situated in a country like the garden of the Lord, yet, if in such a fruitful soil they abound in sin, God can soon turn a fruitful land into barrenness and a well-watered country into dust and ashes. Observe, 1. No political union or confederacy can keep off judgments from a sinful people. Sodom and the neighbouring cities were no more secured by their regular government than the angels by the dignity of their nature or the old world by their vast number. 2. God can make use of contrary creatures to punish incorrigible sinners. He destroys the old world by water, and Sodom by fire. He who keeps fire and water from hurting his people (Isa 43:2) can make either to destroy his enemies; therefore they are never safe. 3. Most heinous sins bring most grievous judgments. Those who were abominable in their vices were remarkable for their plagues. Those who are sinners exceedingly before the Lord must expect the most dreadful vengeance. 4. The punishment of sinners in former ages is designed for the example of those who come after. "Follow them, not only in the time of living, but in their course and way of living." Men who live ungodly must see what they are to expect if they go on still in a course of impiety. Let us take warning by all the instances of God's taking vengeance, which are recorded for our admonition, and to prevent our promising ourselves impunity, though we go on in a course of sin.
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Divine Judgments (67 AD)
简体中文
神的审判（公元67年）
⁷ 只搭救了那常为恶人淫行忧伤的义人罗得；
⁸ 因为那义人住在他们中间，看见听见他们不法的事，他的义心就天天伤痛；
⁹ 主知道搭救敬虔的人脱离试探，把不义的人留在刑罚之下，等候审判的日子。
当神将毁灭降在不虔不义之人身上时，他也吩咐搭救义人；他若降火与硫磺于恶人，也必遮盖义人的头，使他们在他发怒的日子得以隐藏。在他保守罗得一事上，我们便有这样的实例。在此请注意：1. 论到罗得所给的品格——他被称为「义人」；就其心中普遍主要的倾向和其行事为人的主流而言，他确是如此。神不是凭一件单独的行为来断定义人为义或不义，而是凭他们一生的总体方向。这里还有一位身处极其败坏放荡、普遍远离一切良善的世代之中的义人。他不随从众人行恶，反在不义的城中行事正直。2. 别人的罪给这位义人带来的影响。罪人虽然在自己的恶行中取乐，这些事却使义人的心灵忧伤痛苦。在恶人相伴之中，我们既不能免去罪咎，也不能免去忧愁。要让别人的罪成为我们的烦扰，否则我们就无法保持自己的纯洁。3. 此处特别提到这位善人忧伤烦恼的持续之久——是「天天」。久闻久见他们的恶行，并未使他对此习以为常，也未减轻由此而生的憎恶。这就是被神保守、免受周围一切毁灭性审判之灾的义人。从这一实例我们学到，可以推论出神知道怎样搭救他的百姓，也知道怎样刑罚他的仇敌。这里预设了义人必有自己的试探与试炼。魔鬼和他的差役要猛烈地攻击他们，好叫他们跌倒；我们若要进天国，必须经历许多艰难。因此，预料这些事并为之预备，原是我们的本分。在此请注意：(1)「主认识谁是他的人。」他已经把那敬虔人分别出来归他自己；纵然五城中只剩一人，他也认识他；人数众多时，他也绝不忽略其中任何一个。(2) 神的智慧在搭救百姓的途径与方法上从不至于束手无策。他们往往毫无办法、看不见出路，神却能搭救许许多多的人。(3) 敬虔人的拯救是神的工作，是他亲自关切的事——既有他的智慧筹划出路，也有他的大能成就拯救，使他们「脱离试探」，不致陷入罪中，也不致被患难所毁。若他能搭救人脱离试探，那么他若不看试炼为必需，就必能保守人不至陷入其中。(4) 神在对待敬虔人与恶人上截然不同。当他拯救百姓脱离毁灭时，也把仇敌交给当得的灭亡。不义的人在神为义人所成就的拯救中无分。恶人被「留到审判的日子」。在此我们看见：[1] 确有审判的日子。「神已经定了日子，要借着他所设立的人按公义审判天下。」[2] 不悔改之罪人的存活，不过是被保留到神公义审判显明之日罢了。
英文原文
Divine Judgments (67 AD)
⁷ And delivered just Lot, vexed with the filthy conversation of the wicked:
⁸ (For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds;)
⁹ The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished:
When God sends destruction on the ungodly, he commands deliverance for the righteous; and, if he rain fire and brimstone on the wicked, he will cover the head of the just, and they shall be hid in the day of his anger. This we have an instance of in his preserving Lot. Here observe, 1. The character given of Lot; he is called a just man; this he was as to the generally prevailing bent of his heart and through the main of his conversation. God does not account men just or unjust from one single act, but from their general course of life. And here is a just man in the midst of a most corrupt and profligate generation universally gone off from all good. He does not follow the multitude to do evil, but in a city of injustice he walks uprightly. 2. The impression the sins of others made upon this righteous man. Though the sinner takes pleasure in his wickedness, it is a grief and vexation to the soul of the righteous. In bad company we cannot escape either guilt or grief. Let the sins of others be a trouble to us, otherwise it will not be possible for us to keep ourselves pure. 3. Here is a particular mention of the duration and continuance of this good man's grief and vexation: it was from day to day. Being accustomed to hear and see their wickedness did not reconcile him to it, nor abate of the horror that was occasioned by it. This is the righteous man whom God preserved from the desolating judgment that destroyed all round about him. From this instance we are taught to argue that God knows how to deliver his people and punish his enemies. It is here presupposed that the righteous must have their temptations and trials. The devil and his instruments will thrust sore at them, that they may fall; and, if we will get to heaven, it must be through many tribulations. It is therefore our duty to reckon upon and prepare for them. Observe here, (1.) The Lord knows those that are his. He has set apart him who is godly for himself; and, if there is but one in five cities, he knows him; and where there is a greater number he cannot be ignorant of nor overlook any one of them. (2.) The wisdom of God is never at a loss about ways and means to deliver his people. They are often utterly at a loss, and can see no way; he can deliver a great many. (3.) The deliverance of the godly is the work of God, that which he concerns himself in, both his wisdom to contrive the way and his power to work out the deliverance out of temptation, to prevent their falling into sin and their being ruined by their troubles. And surely, if he can deliver out of temptation, he could keep from falling into it if he did not see such trials to be necessary. (4.) God makes a very great difference in his dealings with the godly and the wicked. When he saves his people from destruction, he delivers over his enemies to deserved ruin. The unjust has no share in the salvation God works out for the righteous. The wicked are reserved to the day of judgment. Here we see, [1.] There is a day of judgment. God has appointed a day wherein he will judge the world. [2.] The preservation of impenitent sinners is only a reserving of them to the day of the revelation of the righteous judgment of God.
10-22
False Teachers (67 AD)
简体中文
假师傅（公元67年）
¹⁰ 那些随肉身纵污秽情欲、轻慢主治之人的，更是如此。他们胆大任性，毁谤在尊位的也不知惧怕。
¹¹ 就是天使，虽然力量权能更大，还不用毁谤的话在主面前告他们。
¹² 但这些人好像没有灵性的畜生，生来就是要被捉拿宰杀的；他们毁谤自己所不知道的事，必在自己的败坏中灭亡；
¹³ 行得不义，就得了不义的工价。这些人喜爱白昼宴乐；他们满了斑点瑕疵，正与你们一同坐席的时候，就以自己的诡诈为乐；
¹⁴ 他们满眼是淫色，止不住犯罪，引诱那心不坚固的人；心中习惯了贪婪，是被咒诅的种类。
¹⁵ 他们离弃正路，就走差了，随从比珥之子巴兰的道路；巴兰就是那贪爱不义之工价先知；
¹⁶ 却为自己的罪受了责备：那不能说话的驴，以人言拦阻先知的狂妄。
¹⁷ 这些人是无水的井，是狂风催逼的雾气；有墨黑的幽暗为他们存留。
¹⁸ 他们说虚妄矜夸的大话，用肉身的情欲和邪淫的事引诱那些刚才脱离妄谬行之人的。
¹⁹ 他们应许人得以自由，自己却作败坏的奴仆；因为人被谁制伏，就是谁的奴仆。
²⁰ 倘若他们因认识主救主耶稣基督，得以脱离世上的污秽，后来又再被其中缠住制伏，他们末后的景况就比先前更不好了。
²¹ 他们晓得义路，竟背了所传给他们的圣命，倒不如不晓得为妙。
²² 俗语说得真不错：狗所吐的，它转过来又吃；猪洗净了又回到泥里去滚；这话在他们身上正合式。
使徒的用意既是警戒我们防备引诱人的，并为我们装备抵御他们，如今他就回头更具体地论到他们，给我们描绘他们的品格与行为；这充分证明，公义的审判者将他们特别保留到最严厉、最沉重的刑罚之中是应当的，正如该隐被特别保护，好叫他受非常的报应一样。然而神为何要如此对待这些假师傅呢？他在下文说明了。
一、「这些人随肉身而行」；他们随从自己心中的计谋与欲望，将自己交托给自己属肉体的心思去引导，不肯使自己的理智屈服于神的启示，不肯「将各样的计谋夺回，顺服基督」；他们在生活上直接违背神公义的诫命，迁就败坏本性的要求。邪恶的见解往往伴随着邪恶的行为；那些传播错谬的人也在恶行上长进。他们不肯安于已经达到的不义程度，也不仅仅满足于站起来维护、为已经犯下的罪恶辩护，他们乃是「随肉身而行」，继续在罪的道路上前进，愈发不虔不义，愈发污秽不洁；他们也藐视那些神所设立在他们之上的掌权者——这些掌权者是神要求他们尊敬的。因此他们藐视「神的制度」，我们不必惊奇，因为他们胆大放肆、刚硬悖逆，不仅心中怀着藐视，还用舌头谤讟那些治理他们的人。
二、使徒加以加重，指出远比他们更卓越的受造之物——天使——的行事与之截然不同。论到天使请注意：1. 他们在「力量权能上更大」，甚至比世人中那些掌握权柄能力的人更大，更不用说那些谤讟官长与治理者的假师傅了；良善的天使在一切天然与道德的卓越上——力量、悟性、圣洁——都远远超过我们。2. 良善的天使控告犯罪的受造物，或是他们同类的，或是我们的，或兼而有之。那些得见神面、站在他宝座前的，不能不为他荣耀热心，控告责备那些羞辱他的人。3. 天使将他们对犯罪受造物的「控告」呈在「主面前」；他们不在同胞中间以毁谤谗讟的方式公开他们的过犯罪恶；而是在主面前——他是审判者，也必作一切不虔不义之事的报应者。4. 良善的天使，即使是对最恶最坏的罪犯提出任何控告或指控时，也不夹杂任何苦毒的咒骂或卑鄙的辱骂。我们既祷告愿神的「旨意行在地上如同行在天上」，就当在这件事上效法天使；我们若要抱怨恶人，就当向神抱怨，且不是带着怒气与谩骂，而是带着怜悯与从容的心，好表明我们属于那柔和慈悲的主。
三、使徒既已表明（彼后2:11）引诱人的师傅与最卓越的受造物何等不相似，就进而（彼后2:12）表明他们与最低等的受造物何等相似：「他们好像没有灵性的畜生」；他们「好像没有灵性的畜生，生来就是要被捉拿宰杀的」。在罪权势下的人，不仅不留意神的启示，甚至连理智也不运用，不按理智的指引行事。他们「凭眼见而行，不凭信心而行」，照着感官来判断事物；感官如何呈现愉悦合意的事物，他们就如何加以赞同看重。畜生随其感官本能而行，属肉体的罪人则随其肉体心思的倾向而行；他们不肯运用神所赐的悟性和理智，因此对那些他们本可也本应当知道的事一无所知；所以请注意：1. 无知是毁谤之因；2. 毁灭将是其果。这些人必在自己的败坏中完全灭亡。他们的恶行不仅使他们招致来世的震怒，往往也在今生将他们带入灾祸与毁灭；这些厚颜无耻的犯罪者，以自己的羞耻为荣，把公然犯罪视为增加犯罪之乐的途径，理当在今生一切灾祸与来世一切痛苦上承受最极度的刑罚。所以他们所遭遇的一切，都不过是「不义的工价」而已。在恶行中取乐的罪人，既欺骗自己，也羞辱所有与他们相关的人；他们借一种罪行预备自己犯另一种罪行；他们荒宴无度、饮食放纵，导致他们犯各样的淫乱，以致他们「满眼是淫色」，他们淫荡的目光既显出自己污秽的情欲，又是存心要挑起别人同样的情欲；这是他们「止不住」的事——他们的心贪求无厌，眼目也不断地追寻可以满足其污秽欲望之物；那些自己厚颜无耻、不住犯罪的人，在欺骗别人、引诱别人一同陷入同样的放荡上，往往十分殷勤，也常常得手。但在此请注意，谁是被引入错谬与不虔的最大危险之中的人——就是那些「心不坚固的人」。那些心未蒙恩典坚固的人，很容易被转进罪的道路；若非如此，这些属肉体的人也不能在他们身上得逞，因为这些人不仅放荡淫乱，而且「贪婪」，他们的心在这些事上久经操练；他们贪恋财富，他们心中的渴望是向往这世界的财物：他们相当一部分的工作就是谋划如何得着财富；他们的心在其中操练，然后付诸实行；人若放纵自己于各样的情欲，使徒称他们为「被咒诅的种类」也就不足为奇了，因为他们正处在神向那些「不虔不义之人」所宣布的咒诅之下，他们也将咒诅带给一切听从依附他们的人。
四、使徒（彼后2:15、16）证明他们是「被咒诅的种类」，就是「主所憎恶」的贪婪之人，他指出：1. 他们「离弃了正路」；这些自私自利的人，必然偏离正路，因为正路是一条舍己的路。2. 他们走入了一条错路：他们偏离了生命的道路，进入了通向死亡、抓住阴间的路径；这一点他借着说明这是「比珥之子巴兰的路」来证实。(1) 凡因不义的工价而被引入的路，就是一条不义的路。(2) 外在暂时的好处是罪人所期望并应许自己的工价，虽然他们常常失望。(3) 对这世界美好事物之不当贪恋，使人偏离那通向来世无可言喻之更美事物的路；贪恋财富与尊荣使巴兰偏离了本分的路，尽管他知道所行的路不讨主的喜悦。(4) 凡出于同样动机、犯同样罪行的人，在神的判断中就是那些恶名昭彰罪人的跟从者，因此必须预备最终与他们同处一处：「他们在这世上效法谁，在来世就必与谁同得份。」(5) 重大顽梗的罪人有时会因自己的罪孽受到责备。神在他们路上拦阻他们，开通良心的口，或借某种令人惊骇的护理使他们惊惧。(6) 虽然某些非同寻常的责备能暂时冷却人的勇气，拦阻他们在罪中猛烈前进，却不能使他们放弃不义的路、转回圣洁的路。若因罪责备罪人就能使人归回本分，那么巴兰所受的责备理当产生这样的效果；因为这里行了一件奇妙的神迹：「那不能说话的驴」——没有人能指望从它口中得着责备——竟能开口，且用人言向它的主人（此处被称为「先知」，因为主曾向他显现并对他说话，民22:23、24，但其实他在主的众先知之中，犹如犹大在耶稣基督的使徒之中）说话，并揭露他行事「狂妄」，反对他继续走这恶路，然而这一切都归于徒然。那些不肯顺服平常责备之法的人，也很难因神迹般的显现而回转，离开他们的罪路。巴兰固然被拦阻未能实际「咒诅百姓」，但他对所应许的尊荣财富渴慕极深，因此竭力而行，尽最大努力想要摆脱所受的约束。
五、使徒（彼后2:17）进而进一步描述引诱人的师傅，将他们比作：
1.「无水的井」或无水的「泉源」。请注意：(1) 传道人应当像井或泉源，百姓可以从中得着教导、指引与安慰；(2) 假师傅却没有任何这些可以分给求教他们的人：真理之道是生命之水，能苏醒领受之人的心灵；但这些欺骗者却专事散布传播错谬，因此被描述为空虚，因为他们里面没有真理。我们指望从那些自己无知空虚的人得着知识与悟性之喂养充满，岂不是徒然吗。
2.「狂风催逼的云」。看见云时我们指望从中得着一场滋润的甘霖；但这些是不降雨的云，因为它们被风吹动，却不是被圣灵吹动，而是被他们自己野心与贪婪的暴风所催逼。他们采纳并传播那些能为自己赢得最多掌声与利益的观点；正如云遮蔽日光、使天空昏暗，这些人也「用无知的言语使谋略暗昧不明」，其中没有真理；这些人既然在这世上要推广黑暗，那么在来世「墨黑的幽暗」成为他们的份就是十分公义的。极深的幽暗原是为魔鬼——那大欺骗者——和他的使者所预备的，那些使者是他用来使人偏离真理的工具，因此这幽暗也为他们存留，且是「永远」的；地狱的火是永不止息的，无底坑的烟气永远上腾。神如此待他们是公义的，因为(1) 他们诱惑所接触的人，将他们引入网罗，或如人捕鱼一般将他们捕捉；(2) 这是「用虚妄矜夸的大话」，华而不实之辞，声势浩大而意思空洞。(3) 他们针对「人败坏的情感」和「属肉体情欲」做工，提出迎合他们的事。而且(4) 他们所诱惑的，正是那些实际上已经远避了传播与接受有害毁灭性错谬之人的人。请注意：[1] 借着专心与勤勉，人在传播错谬上能练出一种技巧与熟练。他们如同以钓鱼为日常营生的渔夫那样灵巧成功。这些人的事业就是吸引门徒跟从自己，他们的方法和手段有些值得注意之处——他们如何将饵配合他们所要捕捉的对象。[2] 错谬的师傅有特别的优势争取人归向自己，因为他们有感官之乐可作诱饵；而基督的执事却要求人舍己，治死那些别人所放纵所迎合的情欲：所以真理不能更广传，错谬却蔓延如此之广，并不奇怪。[3] 那些一度持守真理、远离错谬的人，也可能因引诱者的诡诈与殷勤而被欺骗，以致落入他们一度「才得以脱离」的错谬之中。「所以当常常警醒，对自己保持敬虔的警觉，查考圣经，求圣灵指教坚固你们在真理上，谦卑与神同行，防备一切可能惹他任凭你们存邪僻之心的事，免得你们被这些假师傅冠冕堂皇的借口所欺骗——他们向一切听从他们的人应许自由，不是为服事神而有的真基督徒自由，而是在罪中放纵，随从自己心中的计谋与欲望。」为防止这些人收罗信徒，他告诉我们，尽管他们满口自由，他们自己却是最卑贱的奴仆，因为他们是败坏的奴仆；他们自己的私欲已经完全胜过了他们，他们实际上在私欲的捆绑之中，「为肉体安排」，以满足其渴求、随从其指引、顺服其命令。他们的心思意念已经如此败坏堕落，既无能力也无意志拒绝所加给他们的任务。他们被属灵的仇敌征服俘获，将肢体献作不义的奴仆；被那些自己「作败坏的奴仆、作自己私欲奴隶」的人所胜过、所辖制，这是何等羞耻的事！这一考量当能防止我们被这些引诱者带离；此外他又加上另一件事（彼后2:20）：被那些自己作罪之奴仆、被魔鬼任意掳去的人所诱惑，不仅是羞耻与耻辱，更是对那些已经脱离错谬之人的真正损害，因为这样他们的末后比先前更不好了。在此我们看见：第一，脱离世上的污秽、保守自己免犯粗大昭彰之罪，即使人尚未彻底归正、未蒙拯救性地改变，也是有益处的；因为这样我们就不至叫真正敬虔的人忧愁，也不至叫公然放荡的人胆大妄为；反之，我们若与别人一同放荡荒宴，纵情于这个时代的罪恶之中，就使那些努力照福音所当行的而行的人忧愁沮丧，使那些已经公开背叛至高者的人手更加有力，也使自己更加远离神，使自己的心向神更加刚硬。第二，有些人一时之间「因认识基督」而「脱离了世上的污秽」，却未蒙拯救性地在心灵中被更新。敬虔的教育约束了许多神的恩典所未更新的人：我们若领受真理之光，头脑中对基督只有头脑的知识，这或许对我们有些暂时的益处；但我们必须领受真理的爱，将神的道藏在心里，否则它不能使我们成圣、也不能拯救我们。第三，那些一度脱离世上污秽的人，起先是被假师傅所诱陷缠累的——这些假师傅先用一些似是而非的反对福音真理的疑难使人困惑；其中越无知、越不坚固的人因此动摇，开始怀疑自己所领受之教义的真实性，因为他们不能解答这一切疑难，也不能回答这些引诱者所提出的一切反对。第四，人一旦被缠累，就容易被制伏；所以基督徒当紧紧倚靠神的话，防备那些企图使他们困惑迷惘的人，因为人若一度「脱离」之后「又被缠住制伏，末后的景况就比先前更不好了」。
六、使徒在彼后2:21、22中，着手证明背道的状态比无知的状态更糟；因为这是在他们对义路有所认识、也有所喜爱之后，又「离弃了义路」；其中含着一种宣告：他们在义路中发现了什么不义，在真理之道中发现了什么虚假。这样对神的善道发出恶报、对真理之道提出虚假指控，必使人招致最重的刑罚；这些离弃基督和他福音之人的苦况，比其他犯罪者更不可避免、更难忍受；因为：1. 神对那些在行为上既违背律法又藐视福音、又羞辱藐视神和他恩典的人，更加大大被激怒。2. 魔鬼更严密地看守、更紧紧地拘禁那些他重新得回的人——这些人一度离开过他、又宣称要跟从主耶稣基督（太12:45）；他们被置于更严的看管之下，这也不足为奇，因为他们「所吐的转过来又吃」，回到他们一度丢弃、似乎又厌恶又憎嫌的错谬与不虔之中，在他们似乎曾真正洁净过的污秽中打滚。若圣经对基督教和罪恶这样分别论述，正如彼后2:21、22所言，那么我们理当高度赞同前者并坚守其中，因为这是一条「义路」、一道「圣命」；又当憎嫌并远远避开后者，因为圣经将它描述为极其可憎可厌。
英文原文
False Teachers (67 AD)
¹⁰ But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, selfwilled, they are not afraid to speak evil of dignities.
¹¹ Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord.
¹² But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption;
¹³ And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you;
¹⁴ Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: a heart they have exercised with covetous practices; cursed children:
¹⁵ Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness;
¹⁶ But was rebuked for his iniquity: the dumb ass speaking with man's voice forbad the madness of the prophet.
¹⁷ These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever.
¹⁸ For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error.
¹⁹ While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage.
²⁰ For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning.
²¹ For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them.
²² But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire.
The apostle's design being to warn us of, and arm us against, seducers, he now returns to discourse more particularly of them, and give us an account of their character and conduct, which abundantly justifies the righteous Judge of the world in reserving them in an especial manner for the most severe and heavy doom, as Cain is taken under special protection that he might be kept for uncommon vengeance. But why will God thus deal with these false teachers? This he shows in what follows.
I. These walk after the flesh; they follow the devices and desires of their own hearts, they give up themselves to the conduct of their own fleshly mind, refusing to make their reason stoop to divine revelation, and to bring every thought to the obedience of Christ; they, in their lives, act directly contrary to God's righteous precepts, and comply with the demands of corrupt nature. Evil opinions are often accompanied with evil practices; and those who are for propagating error are for improving in wickedness. They will not sit down contented in the measure of iniquity to which they have attained, nor is it enough for them to stand up, and maintain, and defend, what wickedness they have already committed, but they walk after the flesh, they go on in their sinful course, and increase unto more ungodliness and greater degrees of impurity and uncleanness too; they also pour contempt on those whom God has set in authority over them and requires them to honour. These therefore despise the ordinance of God, and we need not wonder at it, for they are bold and daring, obstinate and refractory, and will not only cherish contempt in their hearts, but with their tongues will utter slanderous and reproachful words of those who are set over them.
II. This he aggravates, by setting forth the very different conduct of more excellent creatures, even the angels, of whom observe, 1. They are greater in power and might, and that even than those who are clothed with authority and power among the sons of men, and much more than those false teachers who are slanderous revilers of magistrates and governors; the good angels vastly exceed us in all natural and moral excellences, in strength, understanding, and holiness too. 2. Good angels are accusers of sinful creatures, either of their own kind, or ours, or both. Those who are allowed to behold the face of God, and stand before his throne, cannot but have a zeal for his honour, and accuse and blame those who dishonour him. 3. Angels bring their accusations of sinful creatures before the Lord; they do not publish their faults, and tell their crimes to their fellow-creatures, in a way of calumny and slander; but it is before the Lord, who is the Judge, and will be the avenger, of all impiety and injustice. 4. Good angels mingle no bitter revilings nor base reproaches with any of the accusations or charges they bring against the wickedest and worst of criminals. Let us, who pray that God's will may be done on earth as it is in heaven, imitate the angels in this particular; if we complain of wicked men, let it be to God, and that not with rage and reviling, but with compassion and composedness of mind, that may evidence that we belong to him who is meek and merciful.
III. The apostle, having shown (2Pe 2:11) how unlike seducing teachers are to the most excellent creatures, proceeds (2Pe 2:12) to show how like they are to the most inferior: they are like the horse and mule, which have no understanding; they are as natural brute beasts, made to be taken and destroyed. Men, under the power of sin, are so far from observing divine revelation that they do not exercise reason, nor act according to the direction thereof. They walk by sight, and not by faith, and judge of things according to their senses; as these represent things pleasant and agreeable, so they must be approved and esteemed. Brute-creatures follow the instinct of their sensitive appetite, and sinful man follows the inclination of his carnal mind; these refuse to employ the understanding and reason God has given them, and so are ignorant of what they might and ought to know; and therefore observe, 1. Ignorance is the cause of evil-speaking; and, 2. Destruction will be the effect of it. These persons shall be utterly destroyed in their own corruption. Their vices not only expose them to the wrath of God in another world, but often bring them to misery and ruin in this life; and surely such impudent offenders, who glory in their shame, and to whom openness in sin is an improvement of the pleasure of sinning, most justly deserve all the plagues of this life and the pains of the next in the greatest extremity. Therefore whatever they meet with is the just reward of their unrighteousness. Such sinners as sport themselves in mischief deceive themselves and disgrace all they belong to, for by one sort of sins they prepare themselves for another; their extravagant feastings, their intemperance in eating and drinking, bring them to commit all manner of lewdness, so that their eyes are full of adultery, their wanton looks show their own impure lusts and are designed and directed to kindle the like in others; and this is what they cannot cease from—the heart is insatiate in lusting and the eye incessant in looking after what may gratify their unclean desires, and those who are themselves impudent and incessant in sin are very diligent and often successful in deceiving others and drawing others into the same excess of riot. But here observe who those are who are in the greatest danger of being led away into error and impiety, even the unstable. Those whose hearts are not established with grace are easily turned into the way of sin, or else such sensual wretches would not be able to prevail upon them, for these are not only riotous and lascivious, but covetous also, and these practices their hearts are exercised with; they pant after riches, and the desire of their souls is to the wealth of this world: it is a considerable part of their work to contrive to get wealth; in this their hearts are exercised, and then they execute their projects; and, if men abandon themselves to all sorts of lusts, we cannot wonder that the apostle should call them cursed children, for they are liable to the curse of God denounced against such ungodly and unrighteous men, and they bring a curse upon all who hearken and adhere to them.
IV. The apostle (2Pe 2:15,16) proves that they are cursed children, even such covetous persons as the Lord abhors, by showing, 1. They have forsaken the right way; and it cannot be but such self-seekers must be out of the right way, which is a self-denying way. 2. They have gone into a wrong way: they have erred and strayed from the way of life, and gone over into the path which leads to death, and takes hold of hell; and this he makes out by showing it to be the way of Balaam, the son of Bosor. (1.) That is a way of unrighteousness into which men are led by the wages of unrighteousness. (2.) Outward temporal good things are the wages sinners expect and promise themselves, though they are often disappointed. (3.) The inordinate love of the good things of this world turns men out of the way which leads to the unspeakably better things of another life; the love of riches and honour turned Balaam out of the way of his duty, although he knew that the way he took displeased the Lord. (4.) Those who from the same principle are guilty of the same practices with notorious sinners are, in the judgment of God, the followers of such vile offenders, and therefore must reckon upon being at last where they are: they shall have their portion with those in another world whom they imitated in this. (5.) Heinous and hardened sinners sometimes meet with rebukes for their iniquity. God stops them in their way, and opens the mouth of conscience, or by some startling providence startles and affrights them. (6.) Though some more uncommon and extraordinary rebuke may for a little while cool men's courage, and hinder their violent progress in the way of sin, it will not make them forsake the way of iniquity and go over into the way of holiness. If rebuking a sinner for his iniquity could have made a man return to his duty, surely the rebuke of Balaam must have produced this effect; for here is a surprising miracle wrought: the dumb ass, in whose mouth no man can expect to meet with reproof, is enabled to speak, and that with a human voice, and to her owner and master (who is here called a prophet, for the Lord appeared and spoke sometimes to him, Nu 22:23,24, but indeed he was among the prophets of the Lord as Judas among the apostles of Jesus Christ), and she exposes the madness of his conduct and opposes his going on in this evil way, and yet all in vain. Those who will not yield to usual methods of reproof will be but little influenced by miraculous appearances to turn them from their sinful courses. Balaam was indeed restrained from actually cursing the people, but he had so strong a desire after the honours and riches that were promised him that he went as far as he could, and did his utmost to get from under the restraint that was upon him.
V. The apostle proceeds (2Pe 2:17) to a further description of seducing teachers, whom he sets forth,
1. As wells, or fountains, without water. Observe, (1.) Ministers should be as wells or fountains, where the people may find instruction, direction, and comfort; but (2.) False teachers have nothing of this to impart to those who consult them: the word of truth is the water of life, which refreshes the souls that receive it; but these deceivers are set upon spreading and promoting error, and therefore are set forth as empty, because there is no truth in them. In vain then are all our expectations of being fed and filled with knowledge and understanding by those who are themselves ignorant and empty.
2. As clouds carried with a tempest. When we see a cloud we expect a refreshing shower from it; but these are clouds which yield no rain, for they are driven with the wind, but not of the Spirit, but the stormy wind or tempest of their own ambition and covetousness. They espouse and spread those opinions that will procure most applause and advantage to themselves; and as clouds obstruct the light of the sun, and darken the air, so do these darken counsel by words without knowledge and wherein there is no truth; and, seeing these men are for promoting darkness in this world, it is very just that the mist of darkness should be their portion in the next. Utter darkness was prepared for the devil, the great deceiver, and his angels, those instruments that he uses to turn men from the truth, and therefore for them it is reserved, and that for ever; the fire of hell is everlasting, and the smoke of the bottomless pit rises up for ever and ever. And it is just with God to deal thus with them, because (1.) They allure those they deal with, and draw them into a net, or catch them as men do fish; and, (2.) It is with great swelling words of vanity, lofty expressions, which have a great sound, but little sense. (3.) They work upon the corrupt affections and carnal fleshly lusts of men, proposing what is grateful to them. And, (4.) They seduce persons who in reality avoided and kept at a distance from those who spread and those who embraced hurtful and destructive errors. Observe, [1.] By application and industry men attain a skilfulness and dexterity in promoting error. They are as artful and as successful as the fisher, who makes angling his daily employment. The business of these men is to draw disciples after them, and in their methods and management there are some things worth observing, how they suit their bait to those they desire to catch. [2.] Erroneous teachers have a peculiar advantage to win men over to them, because they have sensual pleasure to take them with; where as the ministers of Christ put men upon self-denial, and the mortifying of those lusts that others gratify and please: wonder not therefore that truth prevails no more, or that errors spread so much. [3.] Persons who have for a while adhered to the truth, and kept clear of errors, may by the subtlety and industry of seducers be so far deceived as to fall into those errors they had for a while clean escaped. "Be therefore always upon your guard, maintain a godly jealousy of yourselves, search the scriptures, pray for the Spirit to instruct and establish you in the truth, walk humbly with God, and watch against every thing that may provoke him to give you up to a reprobate mind, that you may not be taken with the fair and specious pretences of these false teachers, who promise liberty to all who will hearken to them, not true Christian liberty for the service of God, but a licentiousness in sin, to follow the devices and desires of their own hearts." To prevent these men's gaining proselytes, he tells us that, in the midst of all their talk of liberty, they themselves are the vilest slaves, for they are the servants of corruption; their own lusts have gotten a complete victory over them, and they are actually in bondage to them, making provision for the flesh, to satisfy its cravings, comply with its directions, and obey its commands. Their minds and hearts are so far corrupted and depraved that they have neither power nor will to refuse the task that is imposed on them. They are conquered and captivated by their spiritual enemies, and yield their members servants of unrighteousness: and what a shame it is to be overcome and commanded by those who are themselves the servants of corruption, and slaves to their own lusts! This consideration should prevent our being led away by these seducers; and to this he adds another (2Pe 2:20): it is not only a shame and disgrace to be seduced by those who are themselves the slaves of sin, and led captive by the devil at his pleasure, but it is a real detriment to those who have clean escaped from those who live in error, for hereby their latter end is made worse than their beginning. Here we see, First, It is an advantage to escape the pollutions of the world, to be kept from gross and scandalous sins, though men are not thoroughly converted and savingly changed; for hereby we are kept from grieving those who are truly serious and emboldening those who are openly profane; whereas, if we run with others to the same excess of riot and abandon ourselves to the sins of the age, we afflict and dishearten those who endeavour to walk as becomes the gospel, and strengthen the hands of those who are already engaged in open rebellion against the Most High, as well as alienate ourselves more from God, and harden our hearts against him. Secondly, Some men are, for a time, kept from the pollutions of the world, by the knowledge of Christ, who are not savingly renewed in the spirit of their mind. A religious education has restrained many whom the grace of God has not renewed: if we receive the light of the truth, and have a notional knowledge of Christ in our heads, it may be of some present service to us; but we must receive the love of the truth, and hide God's word in our heart, or it will not sanctify and save us. Thirdly, Those who have, for a time, escaped the pollutions of the world, are at first ensnared and entangled by false teachers, who first perplex men with some plausible and specious objections against the truths of the gospel; and the more ignorant and unstable are hereby made to stagger, and brought to question the truth of doctrines they have received, because they cannot solve all the difficulties, nor answer all the objections, that are urged by these seducers. Fourthly, When men are once entangled, they are easily overcome; therefore should Christians keep close to the word of God, and watch against those who seek to perplex and bewilder them, and that because, if men who have once escaped are again entangled, the latter end is worse with them than the beginning.
VI. The apostle, in the 2Pe 2:21,22, sets himself to prove that a state of apostasy is worse than a state of ignorance; for it is a condemning of the way of righteousness, after they have had some knowledge of it, and expressed some liking to it; it carries in it a declaring that they have found some iniquity in the way of righteousness and some falsehood in the word of truth. Now to bring up such an evil report upon the good way of God, and such a false charge against the way of truth, must necessarily expose to the heaviest condemnation; the misery of such deserters of Christ and his gospel is more unavoidable and more intolerable than that of other offenders; for, 1. God is more highly provoked by those who by their conduct despise the gospel, as well as disobey the law, and who reproach and pour contempt upon God and his grace. 2. The devil more narrowly watches and more closely confines those whom he has recovered, after they had once gone off from him and professed to be the followers of the Lord Jesus Christ (Mt 12:45); they are kept under a stronger guard, and no wonder it should be so when they have licked up their own vomit again, returning to the same errors and impieties that they had once cast off and seemed to detest and loathe, and wallowing in that filthiness from which they appeared once to be really cleansed. Well, if the scripture gives such an account of Christianity on the one hand, and of sin on the other, as we have here in 2Pe 2:21,22, we certainly ought highly to approve of the former and persevere therein, because it is a way of righteousness, and a holy commandment, and to loathe and keep at the greatest distance from the latter because it is set forth as most offensive and abominable.
使徒既已在前一章劝他们在基督徒的道路上前进长进，现在便要尽力除去他不能不担心会妨碍他们遵从劝勉的事。因此他向他们郑重警告那些可能使他们被引诱的假师傅。为防范这事：一、他将这些诱惑者描述为本身不敬虔、对别人极其有害（彼后2:1-3）。二、他向他们保证这些必受的刑罚（彼后2:3-6）。三、他告诉我们神对待那敬畏他之人的方式是何等不同（彼后2:7-9）。四、他以对这些诱惑者——他所要他们防备的——的进一步描述，填满本章余下的部分。