彼得后书生命读经 · 第10篇

神圣的行政（二）

The Divine Government (2)

1读经：彼得后书二章十至二十二节。在本篇信息中，我们要看假教师的邪恶及其在神审判下的刑罚。（彼后二10～22。）

1Scripture Reading: 2 Pet. 2:10-22 In this message we shall consider the evils of the false teachers and their punishment under God’s judgment (2:10-22

假教师的暴露

THE EXPOSURE OF THE FALSE TEACHERS

2在二章十节彼得说，『对那些放纵污秽的情欲，随从肉体，并轻慢主治者的人，更是如此。他们胆大任性，毁谤在尊位的也不战惊。』从这里到本章末了，又回头暴露一至1三节所暴露过的假教师和随从他们的人。在神行政的对付里，他们特别要留在刑罚之下，等候审判的日子，因为他们随从肉体，为著宴乐放纵污秽的情欲和腐败的奢侈，又轻慢主的行政，背叛主的权柄。（10，13～14，18。）因此，他们如同后列的人：没有理性的畜类；（12；）神所珍爱之信徒的斑点和瑕疵；（13；）为不义之工价离弃正路的巴兰；（15；）无水的井和暴风催逼的雾气；（17～19；）里外都被玷污的狗和猪。（20～22。）

2In 2:10 Peter says, “And especially those who go after the flesh in defiling lust, and despise lordship. Darers, self-willed, they do not tremble while reviling dignities.” From here to the end of the chapter, the exposure returns to the false teachers and their followers, a continuation of the exposure in verses through 3. In God’s governmental dealing, they will be especially kept under punishment for the day of judgment because they go after the flesh, indulging in defiling lust and corrupting luxury for pleasure, and despise the Lord’s government, rebelling against His authority (vv. 10, 13-14, 18). Thus, they become persons like animals without reason (v. 12), spots and blemishes to the believers as God’st re a sure (v. 13), Balaam, in forsaking the straight way for unrighteous gain (v. 15), springs without water and mists driven by a storm (vv. 17-19), and dogs and sows that become defiled both inwardly and outwardly (vv. 20-22).

轻慢主治者

DESPISING LORDSHIP

3彼得说，假教师轻慢主治者。这里『主治者』概指一切有权治理者，当然包括神所膏而设立的主基督。祂是神圣行政、管理和权柄的中心。（徒二36，弗一21，西一16。）彼得也说，假教师任性，毁谤在尊位的也不战惊。他们在自娱自乐，为自己寻求快乐上任性。『在尊位的』，直译是荣耀（复数）；概指有权有位的天使和世人。（彼后二11，犹9，多三1～2。）在彼后二章十一节彼得继续说，『就是天使，虽然力量、权能更大，还不用毁谤的判辞，在主面前告他们。』这里只是一般的说到天使和『他们』，指十节在尊位的。但犹大书九节说到同一件事，特别选出天使长米迦勒和魔鬼。因为米迦勒晓得在天使的等次上，魔鬼比他高，他就不敢用毁谤的判辞告他。彼后二章十一节里『毁谤的判辞』，实际上是定罪的意思。不用毁谤的判辞，在主面前告他们，是守住在神行政中权柄的等次。

3Peter says that the false teachers despise lordship. Here “lordship” must refer to the lordship of Christ, which is the center of the divine government, dominion, and authority (Acts 2:36; Eph. 1:21; Col. 1:16). Peter also says that the false teachers are self-willed and do not tremble while reviling dignities. They are self- willed in that they are self-pleasing, seeking pleasure for self. The Greek word rendered “dignities” literally means glories. It probably refers both to angels and men in power and authority (v. 11; Jude 9; Titus 3:1-2). In verse 11 Peter continues, “Whereas angels, being greater in strength and power, do not bring a reviling judgment against them before the Lord.” Here “angels” and “them,” referring to dignities in verse 10, are mentioned in a general way. But in Jude 9 regarding the same case, the archangel Michael and the Devil are singled out. Because Michael realized that in the angelic order the Devil was higher than he, he did not dare to bring a reviling judgment against him. The words a “reviling judgment” in 2:11 actually mean a condemnation. To refrain from bringing a reviling judgment against them before the Lord is to keep the order of authority in God’s government.

没有理性的畜类

animals without reason

4在十二节彼得接著说，『但这些人好像没有理性的畜类，生来本性是为著被捉拿并毁坏的；他们毁谤所不晓得的事，正在败坏人的时候，自己必遭毁坏。』这里的『畜类』，直译，活物（包括人）；指明人生活像畜类一样。

4In verse 12 Peter goes on to say, “But these, as animals without reason, having been born natural for capture and corruption, reviling in things of which they are ignorant, shall also in their corrupting be corrupted.” Here “animals” literally means living creatures (including man) and refers to men living as animals. The King James Version adopts the rendering “natural brute beasts

5没有理性，指对道德的问题没有感觉。人里面最高的感觉，乃是人的灵，有良心为其主要部分。人堕落以后，良心管治人活在神的行政之下。有些人因著否认神，放弃自己良心的知觉，（罗一23～32，）就丧尽了所有的感觉。1:23-（弗四19。）第一世纪的异端者，就像古代犹太教的撒都该人，（徒二三8，）和今天基督教的摩登派，都属这一类。他们否认主到了极点，以致良心被烙，失去知觉，（提前四2，）变成好像没有灵一样。（犹10，参19。）因此，他们好像没有理性的畜类，好像靠本能而活的造物，生来本性就是要因情欲给撒但那毁坏人者捉拿，使他们受败坏以致遭毁坏。这里所描绘的给我们看见，堕落的人竟会像没有理性的畜类！彼得说，那些人好像没有理性的畜类，生来本性是为著被捉拿并毁坏的。『为著』这辞，直译是达到；指他们的定命就是被捉拿以致遭毁坏，成为败坏的奴仆。（彼后二19。）我们藉神圣的供备（一3～4）得著生命的供应，就能逃脱这带来毁坏的败坏。彼得告诉我们，假教师『正在败坏人的时候，自己必遭毁坏』。毁坏，指由败坏所致之毁坏。

5“Without reason,” or “irrational” here means having no sense of moral issues. The highest sense within man is his spirit with the conscience as its leading part. Conscience governs man under God’s government since man’s fall. Some have “ceased from feeling” (Eph. 4:19) by giving up the consciousness of their conscience through their denial of God (Rom. 32). The first century heretics, like the Sadducees in ancient Judaism (Acts 23:8) and the Modernists of today, are in this category. They have denied the Lord to the uttermost so that their conscience is seared and has lost its consciousness (1 Tim. 4:2), as if they do not even have a spirit (Jude 10, 19). Thus, they become as animals without reason, as creatures of instinct, born natural to be captured, through their lust, by Satan the destroyer of man, that they may be corrupted unto destruction. Peter says that those who become as animals without reason have been born for capture and corruption. The word “for” literally means unto and indicates that they are destined to be captured for corruption, to be made slaves of corruption (v. 19). But by the supply of life through the divine provision (1:3-4) we are able to escape this corruption that brings in destruction. Peter tells us that the false teachers will also “in their corrupting be corrupted.” This means that while they are corrupting others, they themselves will also be corrupted.

更多的细节

FURTHER DETAILS

6十三节说，『行的不义，就得了不义的工价；他们以白昼奢侈为宴乐，成为斑点和瑕疵，与你们一同坐席，以自己的诡诈为奢乐。』十三节里『行的不义，就得了不义的工价』，有些古卷作，得了不义的工价。这里不义的工价，即不义之作为的工价。彼得于本节是在行政的意义上用『不义』这辞。

6Verse 13 says, “Suffering unrighteousness as the wages of unrighteousness, counting luxury in the day to be pleasure; spots and blemishes, reveling in their deceits, feasting together with you.” In verse 1 3 some manuscripts read “receiving the wages of unrighteousness.” Here unrighteousness refers to unrighteous doings. Peter uses the word “unrighteousness” in this verse in a governmental way.

7照著十三节，假教师是斑点和瑕疵。这就是说，放纵情欲的异端者，对于是神珍宝的真信徒，就像斑点、瑕疵之于宝石一样。不但如此，这些假教师以自己的诡诈为奢乐。每当他们欺骗别人的时候，他们就喜乐，得意忘形。他们以叫别人受欺骗的事实为奢乐。十四节继续说，『满眼是淫色，止不住犯罪；引诱那不坚固的人，心中习惯了贪婪，是被咒诅的儿女。』这些细节也是对假教师的描述。

7According to verse 13, the false teachers are spots and blemishes. This means that the lust-indulging heretics are to genuine believers, who are God’st re a sure, like spots and blemishes to precious gems. Furthermore, these false teachers revel in their deceits. They are happy, beside themselves with pleasure, whenever they deceive others. They revel in the fact that they cause others to be deceived. Verse 14 continues, “Having eyes full of adultery and not ceasing from sin, enticing unstable souls, having a heart practiced in covetousness, children of curse.” These details also describe the false teachers

离弃正路

forsaking the straight way

8十五节说，『离弃正路而走迷了，随从比珥之子巴兰的路；巴兰曾经贪爱不义的工价。』正路，就如真理的路，（2，）义路，（21，）就是过正直的生活，没有弯曲偏斜，没有不义。

8Verse 15 says, “Forsaking the straight way, they have gone astray, following the way of Balaam, the son of Beor, who loved the wages of unrighteousness.” The straight way here, as the way of the truth (v. 2) and the way of righteousness (v. 21), is to live an upright life without crookedness or bias, without unrighteousness

9假教师走迷了，随从巴兰的路。巴兰是外邦的真申言者，不是假申言者，却是贪爱不义之工价的。（民二二5，7，申二三4，尼十三2，启二14。）彼后二章十六节说，『为自己的过犯且受了责备；那不能说话的驴，竟以人声发言，拦阻了申言者的狂妄。』这是指被驴以人声发言所拦阻的巴兰。本节说这神奇的发言拦阻了申言者的狂妄。这指明申言者巴兰在追求金钱上，在追求不义的工价上是狂妄的。所以，神用驴神奇的发言拦阻他。

9Having gone astray, the false teachers followed the way of Balaam. Balaam was not a false prophet of the Gentiles, but a real prophet. However, Balaam was one who loved the wages of unrighteousness (Num. 22:5, 7; Deut. 23:4; Neh. 13:2; Rev. 2:14). Verse 16 says, “But had reproof of his own transgression— a dumb beast of burden, speaking with a man’s voice, restrained the madness of the prophet.” This refers to Balaam, who was restrained by a donkey, a beast of burden, speaking with a human voice. This verse says that this miraculous speaking restrained the madness of the prophet. This indicates that the prophet Balaam was mad in his pursuit of money, in his pursuit of the wages of unrighteousness. Therefore, God used the miraculous speaking of a beast of burden to restrain him

无水的井与暴风催逼的雾气

springs without water and mists driven by a storm

10十七节继续说，『这些人是无水的井，是暴风催逼的雾气，有黑暗的幽冥为他们存留。』这里我们看见枯干的异端教师是无水的井，是暴风催逼的雾气，也就是被风飘荡、没有雨水的云彩，（犹12，）毫无生命应付干渴人的需要。

10Verse 17 continues, “These are springs without water and mists driven by a storm, for whom the gloom of darkness has been kept.” Here we see that the heretical teachers are dried up. They are springs without water and mists driven by a storm. They are waterless clouds carried along by winds (Jude 12), having nothing of life to meet the need of the thirsty ones.

11彼得说，有『黑暗的幽冥』为这些假教师存留。这也指神行政的对付，并指明有特别的地方为他们豫备好了。在彼后二章十八节彼得说，『因为他们说虚妄矜夸的大话，凭肉体的情欲，用邪荡的事，引诱那些刚能逃脱在错谬中生活者的人。』『生活』这辞也有为人、举止的意思。

11Peter says that the “gloom of darkness has been kept” for these false teachers. This also refers to God’s governmental dealing and indicates that a particular place has been prepared for them. In verse 18 Peter says, “For uttering great swelling words of vanity, they entice by fleshly lusts, in sensuality, those who are barely escaping from them who live in error.” The Greek word rendered “sensuality” also means licentiousness, as in verse 2. The word “live” also means to behave, to conduct themselves

败坏的奴仆

slaves of corruption

12十九节说，『应许他们自由，自己却是败坏的奴仆，因为人被谁制伏，就是谁的奴仆。』本节的『败坏』，原文是phthora，弗扫拉，指败坏以致毁坏，与败坏同来的毁坏，藉败坏以毁坏。假教师应许自由，自己却是败坏的奴仆。他们被撒但制伏，现今他们是制伏他们者的奴仆。

12Verse 19 says, “Promising freedom to them, while they themselves are slaves of corruption; for by whom anyone has been overcome, by this one he has been enslaved.” In this verse the Greek word rendered “corruption” is phthora and denotes corruption unto destruction, destruction that comes with corruption, destroying by means of corrupting. The false teachers promised freedom, but they themselves are slaves of corruption. They have been overcome by Satan, and now they are enslaved by the one who has overcome them

被缠住制伏

ENTANGLED AND OVERCOME

13二十节说，『倘若他们因认识主和救主耶稣基督，得以逃脱世上的污秽，却又在其中被缠住制伏，他们末后的景况，就比先前更不好了。』本节指明，至少在某种程度上，假教师认识基督。然而，他们又被缠住，所以他们末后的景况，就比先前更不好了。

13Verse 20 says, “For if having escaped the defilements of the world by the full knowledge of the Lord and Savior Jesus Christ, and having again been entangled in these, they are overcome, the last state has become worse for them than the first.” This verse indicates that, at least to some extent, the false teachers had the full knowledge of Christ. However, they again became entangled, and therefore the last state became worse for them than the first

义路

the way of righteousness

14在二十一节彼得继续说，『他们认识义路，竟转离所传授给他们神圣的诫命，倒不如不认识为妙。』这就是说，他们转离所传授给他们神圣的诫命，倒不如不认识主的事为妙。在二十一节彼得说到义路。义路就是过著与神与人都是对的生活，是真理的路（2）和正路（15）的另一面。这是照著神公义而活的路，能为著神公义的国，（罗十四17，太五20，）接受神行政审判（彼后二3，9）的路。彼得在他的书信里强调生活的方式（品行、行事为人）和生活的路，因为他所写的是基于神行政管理的观点。神的子民要符合这位圣别、公义之神的行政，就需要在祂公义和真理的正路上，过圣别、纯洁、美好、佳美的生活，（彼前一15，三16，2，二12，彼后三11，）而非邪荡、虚妄的生活。（7，彼前一18。）

14In verse 21 Peter goes on to say, “For it were better for them not to have fully known the way of righteousness, than fully knowing it to turn back from the holy commandment delivered to them.” This means that it would have been better for them if they had not known anything concerning the Lord than to have turned back from the holy commandment delivered to them. In verse 21 Peter speaks of the way of righteousness. The way of righteousness is to live a life that is right with both God and man. This is another aspect of the way of the truth (v. 2) and the straight way (v. 15). This is the way to live a life according to God’s justice, a way that can take His governmental judgment (vv. 3, 9) for His kingdom of righteousness (Rom. 14:17; Matt. 5:20). Peter in his Epistles stresses both the manner of life and the way of life, because his writings are based on the governmental point of view of God’sad ministration. In order to fit in with the government of Him who is holy and righteous, God’sp eople need to live in a manner of life that is holy, pure, good, and excellent (1 Pet. 1:15; 3:16, 2; 2:12; 2 Pet. 3:11), not licentious or vain (2:7; 1 Pet. 1:18), in His straight way of righteousness and truth.

说得真对的俗语

A TRUE PROVERB

15彼后二章二十二节下结纶说，『俗语说得真对，狗所吐的，牠转过来又吃；猪洗净了，又到泥里去滚。这话在他们身上发生了。』这里彼得相当强烈，用两种动物，狗和猪，描述不洁净的假教师。照著神圣别的条例，狗和猪是不洁净的畜类。（利十一27，7，太七6。）狗惯于吃污秽的东西。牠们吐出所吃的，转过来又吃进去，就把里面污秽了。猪在泥里打滚，就把自己外面污秽了。否认神的异端者，至终就像这些肮脏的畜类，把自己里外都污秽了。在神管理的行政里，照著神的义，他们该受何等严厉的审判！因著假教师的污秽极具传染力，信徒不得与他们接触。（约贰9～11。）

15Verse 22 concludes, “It has happened to them according to the true proverb: The dog has turned to its own vomit, and the washed sow to wallowing in the mud.” Here Peter is quite strong and uses two kinds of animals, a dog and a sow, to describe the unclean, false teachers. Dogs and sows are unclean animals, according to the ordinances of God’s holiness (Lev. 11:4, 7; Matt. 7:6). Dogs have a habit of eating filthy things. They vomit what they eat and turn to their own vomit to become filthied inwardly. Sows wallow in the mud to make themselves filthy outwardly. The God-denying heretics eventually become like these dirty animals, making themselves filthy both inwardly and outwardly. What serious judgment they deserve according to God’s righteousness in His governmental administration! Because the defilement of the false teachers is very contagious, the believers’ contact with them is prohibited (2 John 9-11

16我们看过，在彼后二章十至二十二节，彼得暴露假教师的邪恶及其在神审判下的刑罚。因为假教师随从肉体，放纵污秽的情欲，以奢侈为宴乐，轻慢主的行政，且背叛祂的权柄，在神行政的对付上，他们要特别为著审判之日拘留在刑罚之下。我们看过，他们好像没有理性的动物、斑点和瑕疵、巴兰、无水的井、暴风催逼的雾气、以及狗和猪。彼得对假教师的邪恶光景给我们这样的描述，乃是独特的。

16We have seen that in 2:10-22 Peter exposes the evils of the false teachers and their punishment under God’s judgment. Because the false teachers go after the flesh, indulge in defiling lust, corrupt luxury for pleasure, despise the Lord’s government, and rebel against His authority, in God’s governmental dealing they will be especially kept under punishment for the day of judgment. We have seen that they become like animals without reason, spots and blemishes, Balaam, springs without water and mists driven by a storm, and dogs and sows. Peter is unique in giving us such a description of the evil condition of the false teachers

堕落与背道

DEGRADATION AND APOSTASY

17彼后二章证明本书信写于召会堕落的期间。召会由于背道而堕落了。背道就是偏离神真理的正路。这背道乃是本书信的背景。彼得的负担是要使信徒能豫防背道的毒素。彼得后书可能写于主后六十五至六十八年之间，大约在耶路撒冷的召会建立三十年以后。在那些年间，召会堕落了，背道也偷著进来。约翰二、三书也写于背道的期间。然而，那些书信大约比彼得后书晚写四分之一个世纪，就是大约写于主后九十年。因此，有五卷书─提摩太后书、彼得后书、约翰二书、约翰三书、和犹大书─是写于召会在背道中堕落的期间。

17Chapter two of 2 Peter proves that this Epistle was written during the degradation of the church. The church had become degraded through apostasy. Apostasy is a deviation from the right track of God’st ruth. This apostasy was the background of this Epistle. Peter’s burden was to inoculate the believers against the poison of apostasy. The Epistle of 2 Peter was probably written between A. D. 65 and 68, approximately thirty years after the establishment of the church in Jerusalem. During those years, the church became degraded, and apostasy crept in. The Epistles of 2 and 3 John were also written during a time of apostasy. However, those Epistles were written about a quarter of a century later than 2 Peter, that is, approximately A.D. 90. Thus, five books—2 Timothy, 2 Peter, 2 and 3 John, and Jude—were written during a time of the church’s degradation in apostasy.

为著更深的真理争战

FIGHTING FOR THE DEEPER TRUTHS

18重要的是，我们要领悟，背道的元素今天仍然在延续。因为好些基本的真理被弃绝，甚至被表面看来是基要的信徒所弃绝，我们在主的恢复里就需要为真理打仗。在路德马丁的时候，需要为因信称义争战。路德打那场仗的确是值得的。但今天我们需要为著神的话里所启示更深的真理争战。我们不但相信基要派的基督徒所持守一切真实的项目，也相信更深的真理。我们确信圣经完全是神逐字默示的。我们愿跟随提后三3:16章十六节的直译说，圣经都是神的呼出。我们信主耶稣是神的儿子。祂是真神又是真人。我们相信基督的成为肉体，以及祂为著救赎我们死在十字架上。照著圣经，我们信主的死是包罗万有的。藉著祂的钉十字架，祂了结旧造，包括我们同我们的肉体和我们堕落的性情。我们完全相信主的复活和升天。我们信主现今在宝座上。但我们也信祂不局限于宝座，因为祂是赐生命的灵，住在我们的灵里。我们相信基督所是的、已经作的、正在作的、和将要作的每一方面。我们也相信基督所达到、所得著的一切。不但如此，照著圣经，我们相信变化以及被神的元素构成，以重组我们这人。我们可以说，这一切都是我们更深的真理。在背道的时候，我们相信并见证神纯正话语完全的启示。

18It is important for us to realize that the element of apostasy continues today. Because a number of basic truths have been given up, even by those who apparently are fundamental believers, there is the need for us in the Lord’s recovery to fight the battle for the truth. At the time of Martin Luther it was necessary to fight regarding justification by faith. It certainly was worthwhile for Luther to fight that battle. But today we need to fight for the deeper truths revealed in the Word of God. We believe not only in all the genuine items held by fundamental Christians, but also in the deeper truths. We definitely believe that the Bible is fully inspired by God word for word. We would follow the literal translation of 2 Timothy to say that all Scripture is God-breathed. We believe that the Lord Jesus is the Son of God. He is true God and true man. We believe in Christ’s in carnation and in His death on the cross for our redemption. According to the Scriptures, we believe that the Lord’s death was all-inclusive. Through His crucifixion He terminated the old creation, including us with our flesh and our fallen nature. We fully believe in the Lord’s resurrection and ascension. We believe that the Lord is now on the throne. But we also believe that He is not limited to the throne, for as the life-giving Spirit He dwells in our spirit. We believe in every aspect of what Christ is and of what He has done, is doing, and will do. We also believe in all that Christ has attained and obtained. Furthermore, according to the Bible, we believe in transformation and in being constituted of the element of God for the rearrangement of our being. We may say that all this is our deeper faith. In a time of apostasy, we believe and testify the full revelation of the pure Word of God.