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彼得后书生命读经 · 第8篇

神圣的供备（八）

The Divine Provision (8)
1读经：彼得后书一章十二至二十一节。彼得在引言（彼后一1～2）之后，说到神圣的供备。（3～21。）神圣的供备包括两件事：神圣能力的分赐，（3～11，）以及神圣真理的照亮。（12～21。）关于神圣能力的分赐，有两个主要的点：一切关于生命和敬虔的事，同神的性情，（3～4，）以及藉生命长大发展，得丰富进入永远的国。（5～11。）关于神圣真理的照亮，也有两个主要的点：使徒见证的荣耀，（12～18，）以及申言者话语的亮光。（19～21。）在本篇信息中，我们要说到与神圣真理的照亮有关的这两件事。
1Scripture Reading: 2 Pet. 1:12-21 After a word of introduction (1:1-2), Peter speaks concerning the divine provision (1:3-21). The divine provision includes two matters: the impartation of the divine power (1:3-11) and the shining of the divine truth (1:12-21). Regarding the impartation of the divine power, we have two main points: all things related to life and godliness with the divine nature (vv. 3-4) and the development by the growth in life unto the rich entrance into the eternal kingdom (vv. 5-11). Regarding the shining of the divine truth, there are also two main points: the glory of the apostles’ witnessing (vv. 12-18) and the light of the prophetic word (vv. 19-21). In this message we shall cover these two matters concerning the shining of the divine truth
题醒圣徒
REMINDING THE SAINTS
2彼后一章十二节说，『所以，你们虽已知道这些事，且在现有的真理上得了坚固，我还要常常题醒你们。』彼得所说的『这些事』，意思是神圣的能力，关于生命和敬虔的事，神的性情，以及神圣的丰富在我们经历中的发展这样的事。圣徒虽已知道这些事，且在现有的真理（他们所已经持有的真理）上得了坚固，彼得还要常常题醒圣徒。
2Second Peter 1:12 says, “Wherefore I shall be ready always to remind you concerning these things, even though you know them and have been established in the present truth.” By “these things” Peter means things such as the divine power, the things concerning life and godliness, the divine nature, and the development of the divine riches in our experience. Peter was always ready to remind the saints concerning these things, even though they had come to know them and had been established in the present truth, the truth which they already possessed
3彼得所说『现有的真理』，意思就是信徒所已经接受，并现在持有的真理。在本章第一段，（3～11，）彼得用那为著正当基督徒生活之神圣生命的供备，豫防背道的事。在第二段，（12～，）他用神圣真理的启示，作第二种抗毒剂，以豫防背道中与今天摩登派的学说相似的异端。对背道的事，彼得所用的抗毒剂，乃是生命的供备和真理的启示。在十三至十四节彼得说，『我认为趁我还在这帐幕的时候，以题醒激发你们，是正当的，知道我脱去这帐幕的时候快到了，正如我们主耶稣基督所指示我的。』『帐幕』这辞指暂时的身体。（林后五1。）脱去帐幕，即脱去身体，脱下身体，（4，）离开身体，肉身死亡。彼得和保罗一样，（提后四6，）知道他要殉道离世，并且他现在已经豫备好了。他记得主吩咐他要𫗪养主的羊时，对他说到他死的事。（约二一15～19。）
3By “the present truth” Peter means the truth which is present with the believers and which they have already received and now possess. In the first section of this chapter (vv. 1-11), Peter uses the provision of the divine life for the proper Christian life to inoculate against apostasy. In the second 21 section (vv. 12-21), he uses the revelation of the divine truth, as the second antidote, to inoculate against the heresy in the apostasy, a heresy similar to today’s Modernism. In verses 13 and 14 Peter says, “And I count it right, as long as I am in this tabernacle, to stir you up by a reminder, knowing that the putting off of my tabernacle is imminent, even as also our Lord Jesus Christ made clear to me.” The word “tabernacle” refers to the temporal body (2 Cor. 5:1). To put off the tabernacle is to put off the body, to be unclothed of the body (2 Cor. 5:4), to leave the body, to die physically. Peter, like Paul (2 Tim. 4:6), knew that he would leave the world by martyrdom, and he was ready for this. He remembered the Lord’sword to him concerning his death, when He charged him to feed His sheep (John 21:15-19).
4在彼后一章十五节彼得继续说，『不仅如此，我也要竭力，使你们在我去世以后，时常记念这些事。』去世，或，离开；（原文与路加九章三十一节者同；）彼得的意思即离世。『这些事』，再次指彼得在彼后一章一至十一节说过的事。
4In verse 15 Peter continues, “And I will also be diligent, that after my exodus you may be able to have these things always in remembrance.” By “exodus” or departure (the same Greek word is used in Luke 9:31), Peter means to leave the world. Once again, “these things” refer to what Peter has covered in 1:1-11
不是随从乖巧捏造的虚构无稽之事
NOT FOLLOWING CLEVERLY DEVISED MYTHS
5在十六节彼得接著说，『我们曾将我们主耶稣基督的大能，和祂的来临告诉你们，并不是随从乖巧捏造的虚构无稽之事，乃是作祂威荣的亲眼见证人。』虚构无稽之事，是希腊哲学里乖巧捏造的迷信传说，这与背道有关。使徒传讲并教导主耶稣基督的大能和祂的来临（原文意同在）。对不信者而言，关于主来临的传讲，听起来很像虚构无稽之事或迷信的传说。但彼得在这里说，使徒曾将主耶稣基督的大能和祂的来临告诉人，并不是随从乖巧捏造的虚构无稽之事。
5In verse 16 Peter goes on to say, “For we did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we became eyewitnesses of that One’s majesty.” Myths were superstitious stories cleverly devised in Greek philosophy, which was related to the apostasy. The apostles preached and taught concerning the power and coming (Gk. parousia, presence) of the Lord Jesus Christ. To unbelievers, the preaching concerning the Lord’s coming sounded very much like a myth or superstitious tale. But here Peter says that the apostles did not follow cleverly devised myths when they made known the power and coming of the Lord Jesus Christ
主威荣的亲眼见证人
EYEWITNESSES OF THE LORD’S MAJESTY
6关于『亲眼见证人』这辞，达秘解释说，『得进入眼前荣耀的景象。这辞用以指完全引进奥秘里。』彼得晓得在主变化形像时，他和雅各、约翰乃是得许可极其完全的进入其中，观看祂的威荣。他认为主的变化形像乃是祂再来的豫像，就如主在路加九章二十六至三十六节所认为的。主在荣耀里变化形像是个事实，彼得曾在其中。主在荣耀里再来也要成为事实，和祂变化形像一样真实，彼得也要在其中。使徒不是向信徒陈述乖巧捏造的虚构无稽之事。彼得说，使徒作主威荣的亲眼见证人。这威荣指显赫，在辉煌、尊贵、荣耀、甚至显赫荣耀里的伟大，（彼后一17，）正如主变化形像时，彼得和其他两位门徒所亲眼看见的。（太十七1～2，路九32。）
6Concerning the word “eyewitnesses” Darby comments, “‘Admitted into immediate vision of the glory,’ a word used for full initiation into the mysteries.” Peter realizes that he James, and John were admitted to the highest degree of initiation at the Lord’s transfiguration, admitted to be the initiated spectators of His majesty. Peter considers the Lord’s transfiguration as a figure of His second coming, even as the Lord did in Luke 9:26-36. The Lord’s transfiguration in glory was a fact, and Peter was in it. The Lord’s coming back in glory will also be a fact as real as His transfiguration, and Peter will also be in it. This is not a cleverly devised myth passed on to the believers by the apostles. Peter says that the apostles became eyewitnesses of the Lord’s majesty. This majesty denotes magnifice nce, greatness in splendor, honor, and glory, even magnificent glory (2 Pet. 1:17), as appeared to the eyes of Peter and the other two disciples in the Lord’s transfiguration (Matt. 17:2; Luke 9:32).
7在彼后一章十六节彼得似乎说，『我们曾告诉你们，主耶稣要在荣耀里回来。这不是传说或虚构无稽之事。甚至祂在地上时，荣耀就从祂出来，祂就变化形像。我们同祂在山上时，看见祂的威荣。我们是亲眼见证人；我们被引进祂荣耀的景象。』在本节里彼得将主的变化形像与祂的回来相题并论。这就是说，基督的变化形像是祂来临的豫像。在路加九章二十六至三十六节，主耶稣也指明，祂的变化形像是祂回来时之荣耀的豫像。在彼后一章十七至十八节彼得继续说，『因为祂从父神领受尊贵荣耀的时候，从显赫的荣耀中，有这样的声音向祂发出：这是我的爱子，我所喜悦的。我们同祂在圣山的时候，亲自听见这声音从天上发出。』尊贵是地位的事，荣耀是光景的事。在变化山上，主乃是在尊贵的地位，在荣耀的光景里。
7In verse 16 Peter seems to be saying, “We have told you that the Lord Jesus will come back in glory. This is not a tale or a myth. Even when He was on earth, the glory came out of Him, and He was transfigured. We saw His majesty when we were with Him on the mountain. We were eyewitnesses; we were initiated into a vision of His glory.” In this verse Peter combines the Lord’s transfiguration with His coming back. This means that Christ’s transfiguration is a prefigure of His coming. In Luke 9:26- 36 the Lord Jesus also indicated that His transfiguration was a figure of His glory in His coming back. In verses 17 and 18 Peter continues, “For He received from God the Father honor and glory, such a voice being borne to Him by the magnificent glory: This is My beloved Son, in whom I delight. And this voice we heard being borne out of heaven, being together with Him in the holy mountain.” Honor is a matter of position, and glory is a matter of state. On the mount of transfiguration, the Lord was in a position of honor and in a state of glory
8彼得说，从显赫的荣耀中，有声音向主发出。这显赫的荣耀，指在主变化形像时遮盖的云彩，（路九34～35，）就像遮盖约柜上平息处之看得见的荣光一样。（出二五20，四十34。）我们若读马太、马可、路加福音里关于主变化形像的记载，就会看见十七节里显赫的荣耀是指遮盖的云彩。彼得、雅各和约翰看见云彩，那云彩就是荣耀。同样，古时帐幕立起以后，就被神的荣耀充满，因为神荣耀的云彩遮盖帐幕。云彩和荣耀很难分辨，因为云彩与荣耀是在一起的。
8Peter says that a voice was borne to the Lord by the magnificent glory. This magnificent glory denotes the overshadowing cloud at the Lord’s transfiguration (Luke 9:34-35), like the shekinah glory overshadowing the propitiation cover (Exo. 25:20; 40:34). If we read the account in Matthew, Mark, and Luke concerning the Lord’s transfiguration, we shall see that the magnificent glory in verse 17 refers to the overshadowing cloud. Peter, James, and John saw the cloud, and that cloud was the glory. Likewise, in ancient times, after the tabernacle had been erected, it was filled with the glory of God, for the cloud of God’s glory overshadowed the tabernacle. It would have been difficult to discern the cloud from the glory, because the cloud was with the glory
使信徒能豫防背道
INOCULATING THE BELIEVERS against apostasy
9彼得后书写于召会堕落且背道的时候。这背道是本书的背景。彼得的负担是要使信徒能豫防背道的毒素。背道是偏离基要的真理或信仰。召会建立大约三十年以后，背道开始偷著进来，人就偏离基本信仰的路。有些人教导异端。其中一个异端是，关于主耶稣在荣耀里回来的传讲是虚构无稽之事，是不可信或不可靠的传说。我们来到三章，就会看见有些好讥诮的人说，『主来临的应许在那里？因为从列祖睡了以来，万物依然存在，如同从创造之初一样。』（4。）这些异端者和背道者把主要在荣耀里回来审判地的教训，看作迷信的传说。
9This Epistle was written in the time of the church’s degradation and apostasy. This apostasy was the background of this book. Peter’s burden was to inoculate the believers against the poison of apostasy. Apostasy is a deviation from fundamental truth or belief. Approximately thirty years after the church had been established, apostasy began to creep in. There was a deviation from the track of fundamental belief. Certain ones were teaching heresy. One of these heresies was that the preaching concerning the coming back of the Lord Jesus in glory is a myth, a tale that is not believable or trustworthy. As we shall see when we come to chapter three, certain mockers said, “Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation” (3:4). These heretics and apostates regarded the teaching that the Lord would come back in glory to judge the earth as a superstitious tale.
10写本书信时的异端者可以比作今天的摩登派。摩登派是一班教师，他们宣称圣经不是神所默示的，并且圣经里所记载的神迹仅仅是迷信的传说。例如，摩登派不信以色列人是以神奇的方式过红海。有些摩登派的人以为以色列人所走过的只是浅水，就是因强风吹袭而变浅的水。同样，摩登派不信主耶稣用五饼二鱼食饱群众。他们解释这点说，群众带了食物，他们不过是吃他们所带的。更严重的是，摩登派教导人，耶稣不是由童女而生，并且祂不是神。他们宣称祂不是为著救赎我们而死在十字架上，乃是为著祂所相信的那种主义牺牲。不但如此，他们也不相信主耶稣的身体复活。在许多方面，今天的摩登派和第一世纪的异端者很类似。在本书信里，彼得给信徒有力的见证，作为对抗异端的豫防剂。因这缘故，他指出使徒对他们说到主耶稣的来临时，并不是随从乖巧捏造的虚构无稽之事。彼得的意思似乎是说，『不要听从异端者。我同约翰和雅各在圣山上，是主威荣的亲眼见证人。祂变化形像时，我们与祂在一起，并且我们听见有声音宣告：『这是我的爱子，我所喜悦的。』我们所告诉你们的不是传说、虚构无稽之事、或迷信的故事。我们见证我们所听见、所看见的。我们看见主耶稣变化形像，并且我们知道，正如祂在变化形像时得荣耀，祂也要在荣耀里再来。你们需要接受我们的话，并且相信这话。』
10The heretics at the time this Epistle was written can be compared to today’s Modernists. The Modernists are a class of teachers who claim that the Bible is not inspired by God and that the miracles recorded in the Bible are merely superstitious stories. For example, Modernists do not believe that the children of Israel crossed the Red Sea in a miraculous way. Instead, some Modernists think that the children of Israel walked through shallow water, water that was made shallow by the blowing of a strong wind. In like manner, Modernists do not believe that the Lord Jesus fed the multitude with five loaves and two fishes. They explain this by saying that those in the crowd brought food with them and simply ate whatever they had brought. Even more serious, Modernists teach that Jesus was not born of a virgin and that He was not God. They claim that He died on the cross not for our redemption, but as a sacrifice for the kind of ism in which He believed. Furthermore, they do not believe in the bodily resurrection of the Lord Jesus. In many respects, the Modernists of today and the heretics of the first century are similar. In this Epistle Peter is giving the believers a strong testimony as an inoculation against heresy. This is the reason he points out that the apostles did not follow cleverly devised myths when they spoke to them about the coming of the Lord Jesus. Peter seems to be saying, “Don’t listen to the heretics. Along with John and James, I was an eyewitness of the Lord’s majesty on the holy mountain. We were with Him when He was transfigured, and we heard the voice declaring, This is My beloved Son, in whom I delight.’ What we have told you is not a legend, myth, or superstitious tale. We testified of what we have seen and heard. We saw the Lord Jesus transfigured, and we know that as He was glorified in His transfiguration, so He will come again in glory. You need to receive our word and believe it
留意申言者的话
TAKING HEED TO THE PROPHETIC WORD
11在一章十九至二十一节，彼得接著用见于旧约申言者的话，证实他们的见证。使徒的见证和经上申言者的话，都是真理的照亮。这照亮是神圣供备的一部分，就是神藉著祂的能力所作的供备，使祂的选民能远离异端和背道。在十九节彼得继续说，『我们并有申言者更确定的话，你们留意这话，如同留意照在暗处的灯，直等到天发亮，晨星在你们心里出现，你们就作得好了。』『并』字指明除了前几节所说主变化形像的真实，用以豫防迷信的虚构无稽之事，还有申言者之话的真实，作更确定的证实。彼得说到他对主在变化形像时之荣耀的个人经历以后，接著用申言者的话证实并加强他的见证。彼得指明信徒留意申言者的话，就作得好了。这就是说，他们正研读旧约的豫言，并留意这些豫言。
11In 1:19-21 Peter goes on to use the prophetic word found in the Old Testament to confirm their testimony. Both the apostles’ witness and the prophetic word in the Scriptures are the shining of the truth. This shining is part of the divine provision, the provision God has made by His power so that His elect children may be able to stay away from heresy and apostasy. In verse 1 9 Peter continues, “And we have the prophetic word made more firm, to which you do well to give heed as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts.” “And” indicates that in addition to the truth of the Lord’s transfiguration covered in the preceding verses as the inoculation against superstitious myths, the truth of the prophetic word is used for a more sure confirmation. After speaking of his personal experience of the Lord’s glory in His transfiguration, Peter goes on to use the word of the prophets to confirm his testimony and strengthen it. Peter indicates that the believers do well to give heed to the prophetic word. This means that they were studying the Old Testament prophecies and giving heed to them.
12彼得把经上豫言的话比作照在暗处的灯。这指明今世乃是黑夜里的暗处，（罗十三12，）这世上的人都是在黑暗里行走、活动。这也指明经上申言者的话犹如信徒的明灯，传输属灵的光（不仅供人心思理解的字句知识），照耀在他们的黑暗里，引导他们进入光明的白昼，甚至经过黑夜，直到主显现的那日，天发亮的时候。在主这阳光显出以前，我们需要祂话的光，照耀我们的脚步。暗处，原文也可译为阴暗地方，即肮脏、干燥、被人忽略的地方。这是个隐喻，说明背道时的黑暗。今世是黑暗、阴暗、肮脏的地方，但申言者的话是照在暗处的灯。
12Peter likens the word of prophecy in the Scripture to a lamp shining in a dark place. This indicates that this age is a dark place in the dark night (Rom. 13:12) and that all the people of this world are moving and acting in darkness. It also indicates that the prophetic word of the Scripture, as the shining lamp to the believers, conveys spiritual light to shine in their darkness (not merely knowledge in letters for mental apprehension) and guides them to enter into a bright day, even to pass through the dark night until the day of the Lord’s appearing dawns. The Greek words rendered “dark place” may also be translated murky place, a place that is squalid, dry, and neglected. This is a metaphor, illustrating the darkness in the apostasy. This age is a dark, murky, squalid place. But the prophetic word is a lamp shining in the darkness
天发亮，
THE DAY DAWNING
晨星出现
AND THE MORNING STAR ARISING
13彼得说，我们留意申言者的话，直等到天发亮，晨星在我们心里出现，我们就作得好了。这也是隐喻，说明满了亮光的时候即将来到，如同晴天破晓，有晨星于黎明前在那些蒙光照的信徒心里出现，这些信徒藉著留意经上照亮人的豫言之话，得了光照而被照明。在背道的时期，信徒留意这事，就作得好，使申言者的话如同明灯，照透背道的黑暗，直等到天这样向他们发亮。这促使并鼓励他们切切寻求主的同在，并且儆醒，使他们当主在祂来临（巴路西亚）的隐密部分，像贼一样来到时，不至于见不到主。（太二四27，帖后二8。）因此这隐喻必是将来世，国度时代，比作那要在主显现（来临）时（彼后一16）发亮的天；那时主是公义的日头，（玛四2，）祂的光要照耀出来，冲破今世黑夜的幽暗。在这之前，主要在黑夜最深时，像晨星一样，（启二28，二二16，）向那些儆醒渴望祂可爱显现的人显现。（提后四8。）他们因著申言者之话的照耀蒙了光照，这话能把他们引到那要发亮的天。圣经如灯照在暗处的话，我们若留意，会叫我们在基督作晨星实际显出前，就得著祂在我们心里出现，照耀在我们所处之背道的黑暗中。1:19说彼后一章十九节的天发亮指主回来的时候，乃是正确的。在那日，主要作公义的日头照耀。非常接近主显现的时候可比作清晨，那时主耶稣对祂儆醒的信徒将是晨星。虽然这一切都是真实的，但彼得所说的还不只这些。事实上，在一章十九节彼得同时说到两件事。他说整个世界是暗处，这现今的世代是黑夜。我们若没有圣经的豫言，也会在黑暗里，因为我们没有灯。但申言者的话是我们照耀在黑暗里的灯。我们留意这申言者的话，就接受光的照耀。至终，这光会照耀，直到属灵的白昼在我们里面发亮，晨星在我们心里出现。所以，彼得首先说到属灵的白昼，在我们里面发亮的白昼。他也说到将来的日子，就是主回来的日子。我们的经历证实，在一章十九节彼得的确是说到属灵的白昼和主来的日子。许多时候我们在黑暗里，来读圣经中的豫言。我们研读豫言时，灯就开始在我们里面照耀。自然而然我们就有感觉，我们不再在黑夜，乃在白昼，因为属灵的白昼在我们里面发亮了。我们不但有灯的照耀，也有天发亮。晨星在我们心里出现，是何等喜乐的事！虽然我们周围可能有黑暗，我们里面却有晨星。
13Peter says that we do well to give heed to the prophetic word until the day dawns and the morning star arises in our hearts. This also is a metaphor, illustrating a time coming which will be full of light, as a bright day dawning, with the morning star, before dawn, rising in the hearts of the believers, who are illuminated and enlightened by giving heed to the shining word of the prophecy of Scripture. In the time of apostasy the believers do well to give heed in this matter so that the prophetic word, as a lamp, may shine through the darkness of apostasy until such a day dawns upon them. This will cause and encourage them to seek earnestly the Lord’s presence and be watchful that they not miss the Lord in the secret part of His parousia, when He comes as a thief (Matt. 24:27; 2 Thes. 2:8). Hence, this metaphor should allude to the coming age, the age of the kingdom, as a day that will dawn at the appearing (the coming) of the Lord (2 Pet. 1:16) as the Sun of righteousness (Mal. 4:2), whose light will shine to break through the gloom of the dark night of this age. Preceding this, the Lord will appear as the morning star (Rev. 2:28; 22:16) in the darkest hour of the night to those who are watchful and looking for His dear appearing (2 Tim. 4:8). They have been enlightened by the shining of the prophetic word, which is able to lead them to the dawning day. It is correct to say that the dawning of the day in refers to the time of the Lord’s coming back. On that day, the Lord will shine as the Sun of righteousness. The time that is very close to the Lord’s appearing may be likened to early morning, at which time the Lord Jesus will be the morning star to His watchful believers. Although all this is true, Peter is saying something even more. Actually, in 1:19 Peter covers two matters at the same time. He is saying that the entire world is a dark place and that this present age is a dark night. If we did not have the prophecies of the Bible, we also would be in darkness, for we would not have a lamp. But the prophetic word is our lamp shining in the darkness. As we give heed to this prophetic word, we receive the shining of the light. Eventually, this light will shine until a spiritual day dawns within us, and a morning star rises in our hearts. Therefore, Peter first is speaking of a spiritual day, a day that dawns within us. He also speaks of a future day, the day of the Lord’s coming back. Our experience confirms the fact that in 1:19 Peter is speaking both of a spiritual day and the day of the Lord’s coming. Many times we were in darkness and came to the prophecies in the Bible. As we studied the prophecies, a lamp began to shine within us. Spontaneously we had the sense that no longer were we in the night but in the day, for a spiritual day had dawned within us. We have not only the shining of a lamp, but also the dawning of a day. How pleasant it is for the morning star to rise up in our hearts! Although there may be darkness all around us, within us there is a morning star.
14如我们所指出的，一章十九节发亮的天也指将来的日子，那时主耶稣要作公义的日头回来。在祂看得见的来临之前，祂对为祂儆醒的人将是晨星。所以，彼得在一章十九节的话适用于我们属灵的情况和主的来临。
14As we have pointed out, the dawning day in 1:19 also refers to a future day when the Lord Jesus will come back as the Sun of righteousness. Before His visible coming, He will be the morning star to those who watch for Him. Therefore, Peter’sword in 1:19 applies both to our spiritual situation and to the Lord’s coming
在我们里面照耀的申言者的话
THE PROPHETIC WORD SHINING WITHIN US
15我们若留意圣经的豫言，就会经历在我们里面照耀的灯，享受在我们心里出现的晨星，并有属灵的白昼在我们里面发亮。我们也许留在这光景里，直到实际的时候来临，那时主耶稣要作晨星显现，并且天要发亮，有祂作公义的日头。我信这是对一章十九节的正确解释。
15If we give heed to the prophecies of the Bible, we shall experience a lamp shining within us, enjoy the morning star rising in our hearts, and have a spiritual day dawning within us. We may remain in this condition until the actual time comes when the Lord Jesus appears as the morning star and there is the dawning of day with Him as the Sun of righteousness. I believe that this is the proper interpretation of 1:19
16我得救不久以后，开始读关于豫言的书。我与弟兄会在一起的年间，听见许多信息论到但以理书、启示录、和别卷书中的豫言。超过半世纪的时间，我的基督徒生活因著这些豫言蒙了光照。我藉著倪柝声弟兄，熟悉彭伯（Pember）、郭维德（Govett）、和潘汤（Panton）等人关于豫言的著作。我能见证，这些豫言的知识有助于光照我。虽然已过五十年间，世界上发生了很大的改变，但因著圣经中申言者之话的光，我并不惊讶。我也能见证，照著彼得的话，我享受晨星，以及里面属灵白昼的发亮。首先我们有申言者之话的照耀，然后这照耀成为我们里面发亮的白昼。我们外面生活在黑暗的世代，但我们里面满了光。我们可能一直享受晨星以及属灵的白昼发亮，直等到主作晨星向儆醒的人显现，并作公义的日头发亮的时候。在这些经文里彼得似乎在说，『弟兄们，身为犹太信徒，你们有许多旧约里豫言的知识，并且你们听过我们所作关于主来临的见证。现在有些异端者想要告诉你们这是迷信，这是故事、虚构无稽之事、或传说。不要听从他们，也不要接受异端的教训。你们有我们的见证，并有在你们里面照耀的申言者的话。这申言者的话应当在你们里面照耀，直等到天发亮，晨星在你们心里出现的时候。』
16Not long after I was saved, I began to read books on prophecy. During the years I was with the Brethren, I heard many messages on the prophecies in Daniel, Revelation, and other books. For more than half a century, my Christian life has been enlightened by these prophecies. Through Watchman Nee I became familiar with the writings of Pember, Govett, and Panton on prophecy. I can testify that the knowledge of these prophecies has helped to enlighten me. Although great changes have taken place in the world during the past fifty years, I have not been surprised, because of the light from the prophetic word in the Bible. I can also testify that, according to Peter’sword, I enjoy the morning star and the inward dawning of a spiritual day. First we have the shining of the prophetic word, and then this shining becomes a day dawning within us. Outwardly we live in an age of darkness, but inwardly we are full of light. We may continue to enjoy the morning star and the dawning of a spiritual day until the time the Lord appears as the morning star to the watchful ones and dawns as the Sun of righteousness. In these verses Peter seems to be saying, “Brothers, as Jewish believers you have much knowledge of the prophecies in the Old Testament, and you have heard our testimony concerning the Lord’s coming. Now some heretics are trying to tell you that this is a superstition, that it is a tale, myth, or legend. Don’t listen to them, and don’t accept heretical teachings. You have our testimony, and you have the prophetic word shining within you. This prophetic word should shine within you until the day dawns and the morning star arises in your hearts.”
经上的豫言
the prophecy of Scripture
都不是人自己的见解
NOT OF ONE’SOWN INTERPRETATION
17在二十节彼得继续说，『第一要知道，经上所有的豫言，都不是人自己的见解。』这里的人，指说豫言的申言者，或写豫言的作者。见解，原文直译，松开，解开。因此是揭露、说明、解释。人自己的见解，指申言者或作者自己的说明或解释，并不是神藉著圣灵默示的。这里的思想乃是：经上所有的豫言，都不是出于申言者或作者自己的观念、意见或领会。没有豫言是出于人的源头，没有豫言是源于申言者或作者个人私自的想法。这可由下节得著证实并说明。
17In verse 20 Peter continues, “Knowing this first, that no prophecy of Scripture is of one’sown interpretation.” Here “one’s” refers to the prophet who spoke the prophecy or the writer who wrote the prophecy. Literally, the Greek word for “interpretation” means loosening, untying; hence, disclosure, exposition, solution. One’sown interpretation means the prophet’s or writer’sown exposition or solution, which is not inspired by God through the Holy Spirit. Peter’s though there is that no prophecy of Scripture is of the prophet’s or writer’sown concept, idea, or understanding; that no prophecy comes from that source, the source of man; that no prophecy originates from the private and personal thought of any prophet or writer. This is confirmed and explained by the following verse
被圣灵推动
BORNE BY THE HOLY SPIRIT
18二十一节说，『因为豫言从来没有发自人的意思，乃是人被圣灵推动，从神说出来的。』『因为』是解释前节的话。经上所有的豫言，都不是出于申言者或作者的解释，因为豫言从来没有发自人的意思，乃是人被圣灵推动，从神说出来的。发自人的意思，或，被人的意思
18Verse 21 says, “For no prophecy was ever borne by the will of man, but men spoke from God, being borne by the Holy Spirit.” “For” gives the explanation of the preceding verse. No prophecy of Scripture is of the prophet’s or writer’s solution, for no prophecy was ever borne or carried along by the will of man, but men spoke from God, being borne by the Holy Spirit
19带动。被圣灵推动，或，被圣灵带动。
19
20『发自』与『推动』，原文与十七、十八节之『发出』同字。豫言从来没有被人的意思带动的。人的意思、意愿和盼望，同他的思想、解释，都不是任何豫言的源头；那源头乃是神。人是被神的圣灵推动，好像船被风带动，而说出神的旨意、意愿和盼望。
20The Greek word translated “borne” also means carried along. The same word is used in verses 17 and 18. No prophecy was ever carried along by the will of man. Man’s will, desire, and wish, with his thought and solution, are not the source from which any prophecy came. The source is God, by whose Holy Spirit men were carried along, as a ship by the wind, to speak out the will, desire, and wish of God
21因为申言者被圣灵带动，他们所发表的就不是出于自己的解释或意思。反之，他们所说的是神的旨意，是被圣灵带动的申言者所发表的神的观念。
21Because the prophets were carried along by the Holy Spirit, what they uttered was not of their own interpretation or will. On the contrary, what they spoke was the will of God, the concept of God uttered by a prophet who was carried along by the Holy Spirit
可信可靠的话
A RELIABLE AND TRUSTWORTHY WORD
22二十至二十一节证明申言者的话全然可信可靠。经上的豫言不是来自人的意见。这豫言是神的话，神的说话。为这缘故，我们该信旧约里所豫言的。彼得在这里似乎说，『圣经里的豫言真正是出于神，所以是可靠的。不要听背道者异端的教训，他们乃是偏离了神圣真理的道路。反之，你该留意旧约的豫言，也该持守我们的见证。』如我们所要看见的，在二章一节彼得说，『从前在百姓中有假申言者，照样，在你们中间，也必有假教师，偷著引进毁坏人的异端，连买他们的主也不承认，自取速速的毁坏。』这里彼得说，从前在百姓中有假申言者，将来在信徒中间也必有假教师。这些假教师必引进毁坏人的异端。彼得在一章末了的话引导他在二章接著说到背道。彼得的负担是要使信徒能豫防这背道。
22Verses 20 and 21 prove that the prophetic word is altogether reliable and trustworthy. The prophecy in the Scriptures did not come from man’s opinion. This prophecy is God’sword, God’s speaking. For this reason, we should believe whatever is prophesied in the Old Testament. Peter seems to be saying here, “The prophecy in the Bible is genuinely of God. Therefore, it is trustworthy. Do not listen to the heretical teachings of the apostates, of those who have deviated from the track of divine truth. Instead, you should give heed to the prophecies of the Old Testament and also hold to our testimony.” As we shall see, in 2:1 Peter says, “But there arose also false prophets among the people, as also among you there will be false teachers, who will secretly bring in destructive heresies, even denying the Master who bought them, bringing upon themselves swift destruction.” Here Peter says that there were false prophets among the people in times past and that in the future there will be false teachers among the believers. These false teachers will bring in destructive heresies. Peter’sword at the end of chapter one leads him to go on to speak of apostasy in chapter two. Peter’s burden was to inoculate the believers against this apostasy.