Books
彼得后书生命读经 · 第13篇

神圣的行政（五）

The Divine Government (5)
1读经：彼得后书三章十三至十八节。13在本篇信息中，我们要看彼后三章十三至十八节。十三节说到期待为神的义所充满的新天新地；十四至十六节说到为将来审判的准备；十七至十八节是结语，告诉我们要防备并在主的恩典和知识上长大。
1Scripture Reading: 2 Pet. 3:13-18 In this message we shall consider 3:13-18. In verse we have the expectation of the new heavens and the new earth filled with God’s righteousness; in 14 to 16, the preparation for the coming judgment; and in 17 and 18, the conclusion, where we are told to be on guard and grow in grace and knowledge of the Lord.
新天新地
NEW HEAVENS AND A NEW EARTH
2在三章十三节彼得说，『但我们照祂的应许，期待新天新地，有义居住在其中。』『居住』，原文也可译为『安家』。因为本书信是说到神的行政，所以牠至终告诉我们，将有一个新宇宙，有义居住在其中。这指明一切都会全然在神的行政之下；没有甚么是错误的，没有甚么是不公或不义的。因此，不再需要神任何行政的审判。
2In 3:13 Peter says, “But according to His promise we are expecting new heavens and a new earth, in which righteousness dwells.” The Greek word rendered “dwells” may also be translated “makes its home.” Because this Epistle is on the government of God, eventually it tells us that there will be a new universe where righteousness will dwell. This indicates that everything will be altogether under God’s government. Nothing will be wrong; nothing will be unjust or unrighteous. Thus, there will be no need for any further governmental judgment of God
3一切物质的东西都被销化以后，神的应许，就是祂永存的话，仍将存在，给祂的赎民，带著对新宇宙的期待，信靠并站立其上。我们不该寄望于看得见的元素，乃该寄望于神的话所应许，作我们定命的，就是我们从未见过的新天新地。新天新地是旧天旧地藉著神审判之火的焚烧，更新、变化而成的，正如新人是由旧人更新、变化而成的一样。（西三9～10，林后三18。）神对旧造里一切受造之物所施行政的审判，乃是基于义作主要的因素。因此这两本关于神行政的书，一再强调义。（彼前二23～24，三12，，四18，彼后一1，二5，7～8，，三13。）我们在约翰的著作里，主要的是看见神的爱，彰显在神的生命里；在保罗的著作里，主要的是看见神的恩，分配在神的经纶里；在彼得的著作里，主要的是看见神的义，维持在神的行政里。神的生命、经纶和行政，乃是这三位使徒职事的基本结构。生命是出于爱，经纶是藉著恩，行政是基于义。这义要居住在新天新地，浸透神的整个新宇宙，得胜的将其绝对维持在神义的秩序之下，以致不再需要任何的审判。
3After all the material things are dissolved, God’s p rom i seas His everlasting word will still exist for His redeemed people to trust in and stand upon, with the expectation of a new universe. We should not set our hope on the visible elements, but on what the word of God promises as our destiny, that is, the new heavens and a new earth, which have not yet come into our view. The new heavens and new earth will be the old heavens and old earth renewed and transformed through the burning of God’s judging fire, just as the new man is our old man renewed and transformed (Col. 3:9-10; 2 Cor. 3:18). Righteousness is the main factor based upon which God’s governmental judgment is meted out to all creatures in His old creation. Hence, in these two books concerning God’s government this matter is stressed repeatedly (1 Pet. 2:23, 24; 3:12, 14; 4:18; 14 2 Pet. 1:1; 2:5, 7-8, 2 1; 3:1 3). The main thing we 21 see in John’s writings is God’s love expressed in His life; in Paul’s writings, God’s grace distributed in His dispensation; and in Peter’s writings, God’s righteousness maintained in His government. God’s life, dispensation, and government are the basic structures of the ministry of these three apostles. Life is of love, dispensation is by grace, and government is based upon righteousness. This righteousness will dwell in the new heavens and earth and it will saturate God’s new universe prevailingly to maintain it absolutely under God’s righteous order, so that there will be no need ever of any further judgment.
当殷勤，得在平安中显于主前
DILIGENT TO BE FOUND IN PEACE
4在十四节彼得接著说，『所以，亲爱的，你们既期待这些事，就当殷勤，得在平安中给主看为无斑点、无瑕疵的。』得在平安中给主看为…，即主来时，在祂眼中看为义的、对的、没有问题的。本书既为著神行政的对付强调义，就嘱咐行在义路（二21）上的信徒追求活在平安中，为著主带著审判的来临豫备自己。在三章十四节彼得劝勉我们要在平安中给主看为『无斑点、无瑕疵的』。那些离弃正路，并随从不义之路（二15）的异端者，是信徒中间的斑点和瑕疵；（见；）但那些在神行政里追求活在平安中的信徒，应当无斑点、无瑕疵，就像主是无瑕疵无玷污的羔羊一样。（彼前一19。）
4In verse 14 Peter goes on to say, “Wherefore, beloved, since you expect these things, be diligent to be found by Him in peace, without spot and without blemish.” To be found by the Lord in peace is to be found right in His eyes with both God and man at His coming. Peace is the fruit of righteousness (Heb. 12:11; Isa. 32:17). Because this book emphasizes righteousness for God’s governmental dealing, it charges the believers who are walking in the way of righteousness (2:21) to pursue peace (Heb. 12:14), so that they may be prepared for the Lord’s coming with judgment. In 4:14 Peter exhorts us to be found by the Lord in peace “without spot and without blemish.” The heretics, who forsake the straight way and follow the way of unrighteousness (2:15), are spots and blemishes among the believers (2:13). But the believers, who are pursuing peace as the fruit of 13 righteousness in God’s government, should be without spot and without blemish, like the Lord, who is the Lamb without blemish and without spot (1 Pet. 1:19).
得救脱离毁坏
SAVED FROM DESTRUCTION
5要为著将来的审判作准备，我们不但应当在平安中显于主前，也应当得救脱离毁坏。关于这点，彼得在彼后三章十五至十六节说，『并且要以我们主的恒忍为得救的机会，就像我们所亲爱的弟兄保罗，照著所赐给他的智慧，也写了信给你们；他在一切的信上也都是讲论这些事；信中有些是难以明白的，那无学识不坚固的人曲解，如曲解其余的经书一样，就自取毁坏。』以我们主的恒忍为得救的机会，直译，以我们主的恒忍为拯救。好讥诮的人以为主对信徒的恒忍是耽延、迟缓、松懈，（9，）这是他们曲解了主藉著申言者在经书里，以及藉著使徒在其教训里所说的话。（16。）因此，彼得嘱咐信徒要以主的恒忍为得救的机会，而不以为耽延，不曲解申言者的豫言，也不曲解使徒的教训，（包括彼得的和保罗的，）使他们在主来的时候，不至和异端者一样受审判遭毁坏。乃是如此行，并且殷勤追求得在平安中给主看为无斑点瑕疵的，（14，）信徒就为著主带著审判的来临豫备自己。
5In order to prepare for the coming judgment, we should not only be found in peace, but we should also be saved from destruction. Concerning this, Peter says in 3:15 and 16: “And count the longsuffering of our Lord to be salvation, even as also our beloved brother Paul, according to the wisdom given to him, wrote to you, as also in all his letters, speaking in them concerning these things, in which some things are hard to understand, which the unlearned and unstable twist, as also the rest of the Scriptures, to their own destruction.” The mockers count, or consider, the Lord’s longsuffering toward the believers as delay, tardiness, or slackness (v. 9). This is their twisting of the Lo rd’sword spoken by the prophets in the Scriptures and the apostles in their teachings. Hence, Peter charges the believers to count the Lord’s longsuffering as salvation instead of delay, not twisting the prophets’ prophecies nor the apostles’ teachings, including Peter’sand also Paul’s, that they may not be judged unto destruction, as the heretics will at the Lord’s coming. It is by doing this and by being diligent to be found by the Lord in peace that the believers prepare themselves for the Lord’s coming with judgment.
6主在耽延祂应许上的恒忍，该被视为主延长给信徒悔改得救的机会。三章十五节的得救，不是起初阶段的救恩，乃是完成阶段的救恩。主耽延祂的来临，用意是要祂许多的选民不失去祂完全救恩里上好的分。在三章十五至十六节，彼得说到保罗的著作。不仅彼得，使徒中的这一位，用申言者豫言的证实，教导人当以主的恒忍为得救的机会，而不以为耽延；还有保罗，使徒中的另一位，在他的著作中，基于旧约申言者的话，也教导同样的事。彼得说到这事实，以加强他所写的。在十六节彼得警告不可曲解经书。我们既不该曲解使徒保罗的著作，也不该曲解使徒彼得的著作，因为二者都是新约经书的一部分。曲解经书的人必遭毁坏。
6The Lord’s longsuffering in the delay regarding His promise should be counted as prolonged opportunity for the believers to repent unto salvation. Salvation in 3:15 is not salvation in its initial stage, but salvation in its completing stage. The Lord has delayed His coming with the intention that many of His elect may not miss the topmost portion of His full salvation. In 3:15 and 16 Peter refers to Paul’s writings. Peter was not the only apostle to teach that the Lord’s longsuffering should be counted salvation instead of delay, with the confirmation of the prophets’ prophecy. Paul as another of the apostles also teaches the same thing in his writings, which are based upon the prophetic word of the Old Testament. Peter refers to this fact to strengthen his writing. In verse 16 Peter gives a warning not to twist the Scriptures. We should twist neither the writings of the apostle Paul nor the writings of the apostle Peter, for both are part of the Scriptures of the New Testament. Those who twist the Scriptures will suffer destruction
7既然彼得豫防背道的异端教训所用的抗毒剂，是旧约申言者和新约使徒所说的圣言，他就不能漏掉那构成新约之使徒教训的最大部分，使徒保罗的著作。彼得在他的著作，（也是使徒的教训和新约构成成分的一部分，）就是他这两封书信里，一再说到旧约的申言者和新约的使徒。（彼前一10～12，彼后一12～21，三2。）现在他极力的题到使徒保罗，说保罗在他一切的著作里，也都是讲论彼得所说的事，其中有些是难以明白的；并且说曲解保罗的著作，就等于曲解经书，如异端者所作的，结果乃是自取毁坏，就是在主再来时受主审判。这对信徒和背道的异端者，都是严厉的警告。
7Since Peter’s antidote to inoculate against the heretical teachings of the apostasy is the holy word spoken by the Old Testament prophets and the New Testament apostles, he cannot miss the writings of the apostle Paul, which are the greatest part of the apostles’ teachings for constituting the New Testament. In his writing, which is also a part of the apostles’ teachings and the constituents of the New Testament, Peter has repeatedly in both his Epistles referred to the Old Testament prophets and the New Testament apostles (1 Pet. 1:9-12; 2 Pet. 1:12-21; 3:2). Now he refers to the apostle Paul in the strongest way, saying that Paul in all his writings speaks some things which are hard to understand, concerning the things of which Peter speaks in his writing, and that to twist Paul’s writings is equivalent to twisting the Scriptures as the heretics do, resulting in destruction, that is, in being judged by the Lord at His coming back. This is a strong warning to both the believers and the heretics in the apostasy
彼得对神经纶的观点
PETER’S VIEW OF GOD’SECON O MY
8在三章十六节彼得说到『这些事』。彼得在他仅有八章的两封书信里，说到神的整个经纶，从创世以前已过的永远，（彼前一2，20，）说到将来永远的新天新地。（彼后三13。）他从以下四方面揭示，众申言者所豫言、众使徒所传讲（彼前一10～12）神经纶中重要的事：
8In 3:16 Peter speaks of “these things.” In his two Epistles of only eight chapters Peter has covered the entire economy of God, from eternity past before the foundation of the world (1 Pet. 1:2, 20) to the new heavens and new earth in eternity future (2 Pet. 3:13). He unveils the crucial things related to God’secon o my, which the prophets prophesied and the apostles preached (1 Pet. 1:10-12), from four sides as follows:
（一） 从三一神一面说：
1) From the side of the Triune God
9父神在永远里照著祂的先见拣选了一班人，（彼前一1～2，二9，）并且呼召2他们进入祂的荣耀。（五10，彼后一3。）基督在创世以前，是豫先被神知道的，却在这末后的时期才显现出来；（彼前一20；）祂已经凭祂的代死，（二24，三18，）藉祂生命中的复活，并大能里的升天，（一3，三21～22，）救赎并拯救了神所拣选的人。（一18～19，2。）从天上差来的那灵，已经圣别并洁净基督所救赎并拯救的人。（2，12，22，四14。）（天使也渴望详细察看这些事─一12。）三一神的神能已将一切关于生命和敬虔的事赐给他们，（彼后一3～，）要保守他们得著完全的救恩。（彼前一5。）神也藉著祂一些不同的行政审判（17，二23，四5～6，17，彼后二3～，9，三7）管教他们，（彼前五6，）又藉著祂全般的恩典成全、坚固、加强他们，给他们立定根基。（10。）主对他们恒忍，使他们都有机会悔改得救。（彼后三9，15。）然后，基督要显现在荣耀里，给那些爱祂的人带来完全的救恩。（彼前一5，7～9，13，四13，五4。）
9God the Father has chosen a people in eternity according to His foreknowledge (1 Pet. 1:1-2; 2:9) and has called them to His glory (1 Pet. 5:10; Pet. 1:3). Christ, foreknown by God before the foundation of the world, but manifested in the last times, has redeemed God’s chosen people (1 Pet. 1:18-19, 2) by His vicarious death (1 Pet. 2:24; 3:18) through His resurrection in life and ascension in power (1 Pet. 1:3; 3:21-22). The Spirit, sent from heaven, has sanctified and purified those whom Christ has redeemed (1 Pet. 1:2, 12, 22; 4:14). (The angels long to look into these things—1 Pet. 1:12.) The Triune God’s divine power has provided them with all things relating to life and godliness (2 Pet. 1:3-4), guarding them unto full salvation (1 Pet. 4 1:5). God also disciplines them (1 Pet. 5:6) by some of His varied governmental judgments (1 Pet. 1:17; 2:23; 4:5, 6, 17; 2 Pet. 2:3, 4, 9; 3:7), and He will 4 perfect, establish, strengthen, and ground them by His all grace (1 Pet. 5:10). The Lord is longsuffering toward them that they all may have opportunity to repent unto salvation (2 Pet. 3:9, 15). Then Christ will appear in glory with His full salvation for those who love Him (1 Pet. 1:5, 7-9, 13; 4:13; 5:4).
（二） 从信徒一面说：
2) From the side of the believers
10信徒是神的产业，为神拣选，（彼前一～2，二9，）蒙祂用祂的荣耀和美德所召，（9，三9，彼后一3，10，）为基督救赎，（彼前一18～19，）藉神活的话由神重生，（3，23，）并藉基督的复活得救。（三21。）他们现今蒙神的能力保守，（一5，）得洁净以致彼此相爱，（22，）藉著话奶的𫗪养而长大，（二2，）在生命里发展属灵的美德，（彼后一5～8，）被变化且被建造成为属灵的殿，就是圣别的祭司体系以事奉神。（彼前二4～5，9。）他们是神所拣选的族类，是君尊的祭司体系，是圣别的国度，是作神私有产业的奇特子民，以彰显祂的美德，（9，）受神行政审判的管教，（一17，二19～21，三9，14，17，四6，12～19，五6，9，）凭佳美的品行和敬虔，过圣别的生活，以荣耀神，（一15，二12，三1～2，）在长老作榜样的牧养之下，（五1～4，）作神诸般恩典的好管家服事人，叫神藉著基督得荣耀，（四10～11，）并且期待、催促主的来临，（一13，彼后三12，）叫他们得著丰富充足的供应，以进入主永远的国。（一11。）他们更期待永世里有神的义居住其中的新天新地，（三13，）并且不断在我们的主和救主耶稣基督的恩典和知识上长大。（18。）
10The believers, as God’s possession, have been chosen by God (1 Pet. 1:1-2; 2:9), called by His glory and1 virtue (1 Pet. 2:9; 3:9; 2 Pet. 1:10), redeemed by Christ (1 Pet. 1:18-19), regenerated of God through His living word (1 Pet. 1:3, 23), and saved through the resurrection of Christ (1 Pet. 3:21). They are now being guarded by the power of God (1 Pet. 1:5), being purified to love one another (1 Pet. 1:22), growing by feeding on the milk of the word (1 Pet. 2:2), developing in life the spiritual virtues (2 Pet. 1:5-8), and being transformed and built up into a spiritual house, a holy priesthood to serve God (1 Pet. 2:4-5, 9). They are God’s chosen race, royal priesthood, holy nation, peculiar people for His private possession to express His virtues (1 Pet. 2:9), being disciplined by His governmental judgment (1 Pet. 1:17; 2:19-21; 3:9, 14, 17; 4:6, 12-19; 5:6, 9), living a holy life in an excellent manner and godliness to glorify Him (1 Pet. 1:15; 2:12; 3:1-2), ministering as good stewards of His varied grace for His glorification through Christ (1 Pet. 4:10-11) (under the elders’ exemplary shepherding—1 Pet. 5:1-4), and expecting and hastening the coming of the Lord (1 Pet. 1:13; 2 Pet. 3:12) to be richly supplied with an entrance into the eternal kingdom of the Lord (2 Pet. 1:11). They are expecting further the new heavens and new earth with God’s righteousness for their eternity (2 Pet. 3:13), and they are growing continually in grace and in the knowledge of our Lord and Savior Jesus Christ (2 Pet. 3:18).
（三） 从撒但一面说：
3) From the side of Satan
11撒但是信徒的对头，是魔鬼，如同吼叫的狮子，遍地游行，寻找可吞吃的人。（彼前五8。）
11Satan is the believers’ adversary, the Devil, as a roaring lion walking about, seeking someone to devour (1 Pet. 5:8
（四） 从宇宙一面说：
4) From the side of the universe
12堕落的天使被定罪，等候永远的审判；（彼后二4；）上古不敬虔的世界被洪水毁灭；（二5，三6；）不敬虔的城被焚烧成灰；（二6；）背道的假教师和异端的讥诮者，以及过邪恶生活的人，都要受审判遭毁坏；（二1，3，9～10，12，三3～4，7，彼前四5；）诸天和地要被烧尽；（彼后三7，10～11；）并且所有的死人和鬼都要受审判。（彼前四5。）然后，那作新宇宙的新天新地就要来到，有神的义居住在其中，直到永远。（彼后三13。）
12The fallen angels were condemned for eternal judgment (2 Pet. 2:4); the ancient ungodly world was destroyed by a flood (2 Pet. 2:5; 3:6); the ungodly cities were reduced to ashes (2 Pet. 2:6); the false teachers and heretical mockers in the apostasy and the living mankind will all be judged unto destruction (2 Pet. 2:1, 3, 9-10, 12; 3:3-4, 7; 1 Pet. 4:5); the heavens and the earth will be burned up (2 Pet. 3:7,10, 11); and all the dead men and the demons will be judged (1 Pet. 4:5). Then the new heavens and the new earth will come as a new universe, in which God’s righteousness will dwell for eternity (2 Pet. 3:13
对保罗著作的推荐
A COMMENDATION OF PAUL’S WRITINGS
13保罗在他的著作中也说到『这些事』，（只是没有说到新天新地。）因此，彼得题到保罗的著作以加强自己的著作，特别是关于神对信徒行政和管教的审判。保罗在他的著作里，也一再有力的强调这事。（林前十一30～32，来十二5～11，二3，四1，六8，十27～31，39，十二29，林前三13～15，四4～，林后五10，罗十四10。）这该是彼得极力推荐保罗著作的原因。
13Paul in his writings also speaks “these things” (except the new heavens and the new earth). Hence, Peter refers to Paul’s writings to strengthen his writings, especially concerning God’s governmental and disciplinary judgment upon the believers. Paul also strongly and repeatedly emphasizes this matter in his writings (1 Cor. 11:30-32; Heb. 12:5-11; 2:3; 4:1; 6:8; 10:27-31, 39; 12:29; 1 Cor. 3:13-15; 4:4-5; 2 Cor. 5:10; Rom. 14:10). This should be the reason that Peter5 highly commends Paul’s writings.
14这种推荐是何等美丽、超绝！虽然哥林多人照自己分门别类的喜好，想要把彼得和保罗分开，（林前一11～12，）彼得却推荐保罗，说保罗和他一样，教导『这些事』；又说保罗的著作不该被曲解，乃该被重看，和其余的经书一样，该得著与旧约同样的尊重。他这样推荐保罗不是一件小事，因为在新约信仰上曾被保罗当面责备的，就是他。（加二11～21。）这指明彼得放胆承认，早期的使徒如约翰、保罗和他自己，虽然风格、辞句、发表、见地的角度、教训的陈明，各不相同，但他们都有分于同样惟一的职事，就是新约的职事；（林后三8～9，四1；）这样一个职事的中心点，乃是将包罗万有的基督，三一神的具体化身供应给人；这三一神经过了成肉体、过人生、钉十架、复活、升天等过程后，藉著基督的救赎并凭著圣灵的运行，把祂自己分赐给祂的赎民，作他们惟一的生命之分，并生命的供应和一切，好照著父永远的定旨，建造召会作基督的身体，总结于三一神完满的彰显，就是三一神的丰满。在彼后三章十六节彼得说，那无学识不坚固的人曲解保罗的著作，如同曲解其余的经书一样，就自取毁坏。这指明好讥诮的人（3）和随从他们的人，必是曲解了经书和使徒的教训。按上下文，十六节的『毁坏』不是指永远的沉沦，乃是指神圣行政管教的刑罚。
14What beauty and excellency are in this commendation! Although the Corinthians attempted to divide Peter and Paul according to their own divisive preference (1 Cor. 1:11-12), Peter commends Paul, and says that both of them teach the same things, “these things,” and that Paul’s writings should not be twisted, but be regarded as “the rest of the Scriptures” and receive the same respect as the Old Testament. For Peter to make such a commendation is a great thing, for it was he who was rebuked by Paul to his face regarding the New Testament faith (Gal. 2:11-21). This indicates that Peter was bold in admitting that the early apostles, like John, Paul, and himself, although their style, terminology, utterance, aspects of their views, and presentations of their teachings differed one from another, participated in the same unique ministry, the ministry of the New Testament (2 Cor. 3:8-9; 4:1). Such a ministry ministers to people, as its focus, the all - inclusive Christ as the embodiment of the Triune God, who, after passing through the process of incarnation, human living, crucifixion, resurrection, and ascension, dispenses Himself through the redemption of Christ and by the operation of the Holy Spirit to His redeemed people as their unique portion of life, life supply, and everything, for the building up of the church as the Body of Christ, which will consummate in the full expression, the fullness, of the Triune God, according to the eternal purpose of the Father. In 3:16 Peter says that the unlearned and unstable twist Paul’s writings and also the rest of the Scriptures, to their own destruction. This indicates that the mockers (2 Pet. 3:3) and their followers must have twisted the Scriptures and the apostles’ teachings. According to the context, “destruction” in verse 16 refers not to eternal perdition, but to the punishment of the divine governmental discipline.
书信的结语
THE CONCLUSION OF THE EPISTLE
15三章十七至十八节是本书信的结语。在十七节彼得说，『所以，亲爱的，你们既然豫先知道了，就当防备，免得被不法之人的错谬带走，就从自己坚固的地步上坠落。』这里彼得告诉我们当防备，因为背道的事、异端的教训，藉著曲解使徒的著作或经书，会把我们带走，使我们遭毁坏。这里的『带走』，原文与加拉太二章十三节说到彼得、巴拿巴和其他犹太信徒的『牵引』同字。彼后三章十七节的『不法之人』，必是指假教师和好讥诮的人，（二1，三3，）那些早期的异端者。彼得担心圣徒从自己坚固的地步上坠落。从我们坚固的地步上坠落，就是变得不坚固。
15In 3:17 and 18 we have the conclusion of this Epistle. In verse 17 Peter says, “You, therefore, beloved, knowing these things before, be on your guard lest being carried away by the error of the lawless, you fall from your own steadfastness.” Here Peter tells us to be on our guard because of the apostasy, the heretical teachings, that may carry us away to destruction by twisting the apostles’ writings or the Scriptures. The Greek word rendered “carried away” here is the same word used in Galatians 2:13 concerning Peter, Barnabas, and other Jewish believers. In verse 17 “the lawless” must refer to the false teachers and mockers (2 Pet. 2:1; 3:3) as the early heretics. Peter is concerned lest the saints fall from their own steadfastness. To fall from our steadfastness is to become unstable
16在十八节保罗下结论说，『你们却要在我们的主和救主耶稣基督的恩典和知识上长大。愿荣耀归与祂，从现今直到永远之日。阿们。』『长大』指明彼得在这两封书信里所写的，乃是生命的事。在恩典上长大，就是因著那由神圣的能力所供备永远生命的全备供应而长大；（一3～4；）在主的知识上长大，就是因著认识基督的所是而长大。这就是藉著享受恩典并认识真理而长大。（约一14，17。）
16In verse 18 Peter concludes, “But grow in grace and the knowledge of our Lord and Savior Jesus Christ. To Him be the glory both now and unto the day of eternity. Amen.” The word “grow” indicates that what Peter has written in his two Epistles is a matter of life. To grow in grace is to grow by the bountiful supply of eternal life provided by the divine power (1:3-4), and to grow in the knowledge of the Lord is to grow by the realization of what Christ is. This is to grow by the enjoyment of grace and realization of truth (John 1:14, 17).
17恩典就是三一神作我们的生命和生命的供应。我们需要在这生命的供应、在这滋养上长大。所以，在恩典上长大，意思是在这生命供应内里的源头上长大。在本书信的开头，彼得说到恩典；现今在末了，他嘱咐我们要在这恩典上长大。彼得也鼓励我们要在我们的主和救主耶稣基督的知识上长大。对我们主的知识的领会等于真理，就是祂一切所是的实际，如约翰一章十四、十七节者。彼得嘱咐信徒不仅要在恩典上长大，也要在这真理上长大。
17Grace is the Triune God being life and the life supply to us. We need to grow in this life supply, in this nourishment. Therefore, to grow in grace means to grow in this inward source of the supply of life. At the beginning of this Epistle Peter speaks of grace, and now at the end he charges us to grow in this grace. Peter also encourages us to grow in the knowledge of our Lord and Savior Jesus Christ. The realization of the knowledge of our Lord equals truth, the reality of all that He is, as in John 1:14 and 17. Peter charges the believers to grow not only in grace but also in this truth
18彼得这封书信结束于这样的话：『愿荣耀归与祂，从现今直到永远之日。阿们。』归与祂，指归与我们的主和救主耶稣基督。这样的赞美既是归给神的，（罗十一36，十六27，）就指明我们的主和救主耶稣基督就是神。
18Peter ends this Epistle with the word, “To Him be the glory both now and unto the day of eternity.” The pronoun “Him” refers to our Lord and Savior Jesus Christ. Since such a praise is one that is rendered to God (Rom. 11:36; 16:27), this indicates that our Lord and Savior Jesus Christ is God