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彼得后书生命读经 · 第9篇

神圣的行政（一）

The Divine Government (1)
1读经：彼得后书二章一至九节。彼后一章说到神圣的供备。这供备包括两件事：生命与光。一章上半强调神圣的生命，下半强调神圣的光。神圣的生命包含在那已分给我们的信里，神圣的光包含在神的话里，在旧约申言者和新约使徒的话里。所以，生命与光是神圣供备的两个组成要素。彼后二至三章说到神的行政。在关于彼得前书的信息中，我们说了许多话论到神行政的审判。彼后二至三章继续给我们看见，神如何施行祂行政的审判。我们在彼后二章看见神对假教师的审判，（1～3，）神自古以来对天使和人的审判，（4～9，）假教师的邪恶及其在神审判下的刑罚。（10～22。）在本篇信息中，我们要说到二章一至九节。让我们逐节来看这些经文。
1Scripture Reading: 2 Pet. 2:1-9 The first chapter of the Epistle of 2 Peter is on the divine provision. This provision includes two matters: life and light. The first part of chapter one emphasizes the divine life, and the second part emphasizes the divine light. The divine life is contained in the faith that has been allotted to us, and the divine light is contained in God’sword, in the word of the Old Testament prophets and the New Testament apostles. Therefore, life and light are the two components of the divine provision. Chapters two and three of 2 Peter are on God’s government. In the messages on 1 Peter we had much to say regarding God’s governmental judgment. Chapters two and three of 2 Peter continue to show us how God exercises His governmental judgment. In 2 Peter 2 we see God’s judgment on the false teachers (2:1-3), God’s judgment of old on both angels and men (vv. 4-9), and the evils of the false teachers and their punishment under God’s judgment (vv. 10-22). In this message we shall cover 2:1-9. Let us consider these verses one by one
假教师引进
FALSE TEACHERS BRINGING IN
毁坏人的异端
DESTRUCTIVE HERESIES
2彼后二章一节说，『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。』使徒彼得在一章向信徒陈明神圣生命丰富的供备，以及神圣真理照亮的光照，因而供应他们，使他们能维持生命，并豫防背道的毒素。接著，他在本章忠诚的向他们指出，背道可怕的内容及其骇人的结果，以警告他们。这警告与犹大书四至十九节者，是非常相近的平行语。在旧约里不但有说神话语的真申言者，他们所说神的话好像照耀我们的灯；百姓中也有假申言者。在彼后二章一节彼得说，在我们中间也必有假教师，偷著引进毁坏人的异端。
2Second Peter 2:1 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.” After presenting to the believers the rich provision of the divine life and the shining enlightenment of the divine truth, thus providing for the maintenance of life and inoculating against the poison of apostasy, the apostle Peter faithfully indicates as a warning to the believers in this chapter the awful contents of the apostasy and its dreadful result. This warning is a close parallel to that given in Jude 4-19. In the Old Testament there were not only genuine prophets speaking God’sword, which is like a lamp shining upon us, but there were also false prophets among the people. In 2:1 Peter says that there will be also false teachers among us, those who will secretly bring in destructive heresies
3偷著引进，原文也可译为偷运进来。直译，从旁引进，自一边引进。指引进新的题目，是听者还未豫备好接受的。这里指出假教师随著真实的教训，从旁引进他们虚假的教训。这些虚假的教训称为毁坏人的异端。异端，原文意，（道理上）意见的选择，与平素所接受的不同，乃是『与真理完全不同的自择道理』，（Alford，阿福德，）因而造成分裂，产生派别。原文这辞也用于行传五章十七节，十五章五节，二十四章五节、十四节，二十六章3:10五节，二十八章二十二节，林前十一章十九节，加拉太五章二十节；其形容词用于提多书三章十节，译为分门结党的。这里是指假教师、异端者所引进虚假、异端的道理，就像今天摩登派的道理。异端与三件事有关：意见、造成分裂、产生派别。所以，意见、分裂和派别是异端的三个构成成分。当然，异端不是建设性的。异端不建造召会，反而毁坏召会。为这缘故，彼得说到毁坏人的异端。
3The Greek words rendered “secretly bring in” may also be translated “bring in by smuggling.” Literally, the Greek means to bring in alongside, to bring in sideways, to introduce a new subject for which the hearers are not prepared. Here it denotes the false teachers bringing in and introducing their false teachings alongside the true ones. These false teachings are called destructive heresies, or, literally, heresies of destruction. “Heresy” is an anglicized Greek word, hairesis, which means choices of opinion of doctrine different from that usually accepted, “self-chosen doctrines alien from the truth” (Alford), thus causing division and producing sects. This word is also used in Acts 5:17; 15:5; 24:5, 14; 26:5; 28:22; 1 Corinthians 11:19; Galatians 5:20; and Titus in the adjective form, hairetikon, heretical. Here it denotes the false and heretical doctrines brought in by the false teachers, the heretics, similar to the doctrines of today’s Modernism. Heresy involves three matters: opinion, the causing of divisions, and the producing of sects. Therefore, opinion, divisions, and sects are the three constituents of heresy. Heresy, of course, is not constructive. Instead of building up the church, heresy destroys the church. For this reason, Peter speaks of destructive heresies, or heresies of destruction.
不承认主
denying the Master
4用彼得的话说，假教师连买他们的主也不承认。主，直译，主人。这含示主的身位和祂救赎的工作。彼得时代的假教师，像今天背道的摩登派一样，不承认主为主人的身位，并主藉以买回信徒的救赎。五十年前盛行的一种摩登派称为布克曼主义（Buchmanism），由一个牛津大学教授，名叫布克曼（Buchman）的人带头。布氏出版一本书叫作『给罪人的福音』（ForSinnersOnly）。我们在中国的时候批评、反对这本书，因为书中一点没有说到耶稣的血。布氏年老的时候，是一项称为道德重整运动的领头人。布克曼可以看作假教师，是不承认主和祂的救赎的人。
4In Peter’swords the false teachers even deny the Master who bought them. The word “Master” implies the Lord’s Person and His redemptive work. The false teachers at Peter’st i me, like today’s Modernists in their apostasy, denied both the Lord’s Person as the Master and His redemption, by which He purchased the believers. A type of Modernism that was prevailing fifty years ago was called Buchmanism, after a man named Buchman, a professor at Oxford University. Buchman put out a book entitled For Sinners Only. When we were in China, we criticized this book and opposed it because it did not say anything concerning the blood of Jesus. When Buchman became elderly, he was the leader of a movement called Moral Rearmament. Buchman may be regarded as a false teacher, one who denied the Master and His redemption
5自取速速的毁坏彼得说，假教师必自取速速的毁坏。毫无疑问，这就是说，毁坏必临到他们。
5BRINGING UPON THEMSELVES SWIFT DESTRUCTION Peter says that the false teachers will bring upon themselves swift destruction. No doubt, this means that destruction will come upon them.
6彼得在后书用了三个不同的希腊字，说到在神行政审判下背道的结果：，阿波陆秘，表明彻底毁灭；其中间式指灭亡，如三章六节者。这里的思想不是灭绝，乃是毁坏，亏损；不关乎存在，乃关乎福乐。在马太10:28;22:7，马可12:9，路加17:27,29，约翰17:12，林前10:9,10，林后，帖后2:10，犹大书5,11，本辞更多揭示神行政的审判。在彼后三章
6In this Epistle Peter uses three different Greek words concerning the consequence of the apostasy under God’s judgment. Apollumi signifies to destroy apollumi utterly; in middle voice, to perish, as in 3:6, 9. The idea is not extinction, but ruin, loss, not of being, but of well-being. Its usage in Matthew 10:28; 22:7; Mark 12:9; Luke 17:27, 29; John 3:16; 10:28; 17:12; 1 Corinthians 10:9, 10; 2 Corinthians 2:15; 4:3; 2 3:16; 10:28; Thessalonians 2:10; and Jude 5, 11 unveils more of 2:15; 4:3 God’s governmental judgment.
7九节，本辞指神行政管教的刑罚。
7
8，阿波利亚，与apollumi同源，指亏损，（不关乎存在，乃关乎福乐，）毁坏，毁灭或（肉身、属灵或永远的）沉沦。在二章一节（二次）、三节，三章七节、十六节，译为『毁坏』。同样的辞指神各类审判不同的结果。（见彼前一17注2二段。）在2:1,3:7，约翰17:12，罗马9:22，腓立比1:28;3:19，帖后2:3，启示录17:8,11，本辞指永远的沉沦。在彼后三章十六节，希伯来十章三十九节，本辞指神行政管教的刑罚，而非永远的沉沦。在马太七章十三节，提前六章九节，本辞指用于任何事例的原则。，弗扫拉，指败坏以致毁坏，与败坏同来的毁坏，藉败坏以毁坏，包括道德、魂和身体的。本辞在彼后一章四节，二章十九节译为『败坏』，在十二节译为『毁坏』和『正在败坏』。其动词形式，用在十二节，为未来被动式，译为『必遭毁坏』；在犹大书十节为现在被动式，译为『正被败坏』。本辞的意义可进一步见于罗马8:21，林前3:17;15:33，7:2;11:3，加拉太6:8，启示录11:18，19:2。
8Apoleia, akin to apollumi, indicates loss of well-being, Apoleia not of being, ruin, destruction, or perdition (physical, spiritual, or eternal). It is used for “destruction” in 2:1 (twice), 3; 3:7, 16. The same word denotes different results of God’s varied judgments (see second paragraph of note 172 in 1 Pet. 1). In cases such as those described in 2 Peter 2:1, 3; 3:7; John 17:12; Rom. 9:22; Phil. 1:28; 3:19; 2 Thessalonians 3; 2:3; and Revelation 17:8, 11, it denotes eternal perdition. In cases such as those described in 2 Peter 3:16 and Heb. 10:39, it denotes the punishment of God’s governmental discipline, not eternal perdition. In Matthew 7:13 and 1 Timothy 6:9, it denotes a principle for any case. Phthora denotes corruption unto destruction, Phthora destruction that comes with corruption, destroying by means of corrupting, of morality, soul, and body. It is used for “corruption” in 1:4; 2:12, and 19, and for “corrupting” in 2:12. The verb form, phtheiro, is used in future passive voice for “shall be corrupted” in 2:12, and in present passive voice for “are being corrupted” in Jude 10. Its significance can be further seen in Romans 8:21; 1 Corinthians 3:17; 15:33; 2 Corinthians 7:2; 11:3; Galatians 6:8; Revelation 11:18; and 19:2.
叫真理的路被毁谤
CAUSING THE WAY OF TRUTH TO BE REVILED
9在彼后二章二节彼得继续说，『也有许多人将要随从他们的邪荡，叫真理的路因他们的缘故被毁谤。』真理的路，即基督徒按著真理生活的途径；这真理乃是新约内容的实际。（提前二4，三15，四3，提后二15，18，多一1。）这途径按其各种美德有其他的名称，如正路、（彼后二15，参来十二13、）义路、（彼后二21，太二一32、）平安的路、（路一79，罗三17、）救人的道路、（徒十六17、）神的道路、（太二二16，徒十八26、）主的道路、（约一23，徒十八25、）这道路；（九2，十九9，，二二4，二四22；）并被毁谤为异端的道路。（二四14。）
9In verse 2 Peter continues, “And many will follow their licentiousness, because of whom the way of the truth will be reviled.” The way of the truth is the path of the Christian life according to the truth, which is the reality of the contents of the New Testament (1 Tim. 2:4; 3:15; 4:3; 2 Tim. 2:15, 18; Titus 1:1). It is designated by other titles according to its various virtues, like the straight way (2 Pet. 2:15; see Heb. 12:13), the way of righteousness (2 Pet. 2:21; Matt. 21:32), the way of peace (Luke 1:79; Rom. 3:17), the way of salvation (Acts 16:17), the way of God (Matt. 22:16; Acts 18:26), the way of the Lord (John 1:23; Acts 18:25), and the way (Acts 9:2; 19:9, 23; 22:4; 24:22). It was slandered as the way 23 of heresy (Acts 24:14).
10真理的路会因假教师的缘故被毁谤。既然真理的路是实际的路，而实际的路是神经纶的路，这就是说，假教师会使新约的整个启示被毁谤。
10Because of the false teachers, the way of the truth will be reviled. Since the way of the truth is the way of reality, and the way of reality is the way of God’secon o my, this means that the false teachers will cause the entire revelation of the New Testament to be reviled
神行政的审判
God’s governmental judgment
11在彼后二章三节彼得接著说，『他们因著贪婪，要用捏造的言语，在你们身上取利；他们的审判，自古以来就不松懈，他们的毁坏也必速速来到。』彼得的头一封书信强调神行政的审判，（彼前四17～18，）彼得后书继续强调这事。在神的行政下，堕落的天使被捉拿并拘留著等候审判；（4；）洪水世代以及所多玛、蛾摩拉二城，也都受了审判。（5～9。）但神要对新约的异端者特别施与严厉的审判。（10。）在诸天和地给火焚烧的日子，所有不敬虔的人都要受审判遭毁坏。（三7。）为这缘故，公义圣别的神已经从祂自己的家人，就是信徒身上，起首施行祂行政的审判。在二章三节彼得指明，自古以来，即从古时，神怎样对假教师施行审判，如四至九节所说明的，祂也要照样对今天的假教师施行审判。彼得说，对这样的人，审判并不松懈，他们的毁坏也必速速来到。这审判必临到假教师，他们必遭毁坏。
11In verse 3 Peter goes on to say, “And by covetousness with fabricated words they will make merchandise of you, for whom the judgment of old is not idle, and their destruction does not slumber.” Peter’s first Epistle stressed God’s governmental judgment (1 Pet. 4:17-18). This is continued in the second Epistle. Under God’s government the fallen angels were caught and are being kept for judgment (2:4), and the age of the deluge and the cities of Sodom and Gomorrah were all judged (vv. 5-9). But God will especially mete out serious judgment to the New Testament heretics (v. 10). And all the ungodly will be judged and destroyed at the day when the heavens and earth will be burned by fire (3:7). Because of this, the God of justice and holiness has begun His governmental judgment from His own household—the believers. In verse 3 Peter indicates that as God exercised judgment upon the false teachers of old, that is, in ancient times, as illustrated in 2:4-9, so He will also exercise judgment upon today’s false teachers. Peter says that for such ones the judgment is not idle, and their destruction does not slumber. God’s judgment is not idle. This judgment will come upon the false teachers, and they will be destroyed
对堕落天使的审判
THE JUDGMENT ON THE FALLEN ANGELS
12在二章四至九节彼得说到神自古以来对天使和人的审判。四节说，『就是天使犯了罪，神也没有宽容，反而把他们丢在他他拉里，交在幽暗坑中，拘留著等候审判。』这些天使指堕落的天使，（见彼前三19注2，启十二4注1，）照本章所记史实的次序，他们是宇宙中首先堕落的。这些天使已丢在他他拉里，交在幽暗坑中。他他拉即幽暗的深坑，如同监狱将堕落的天使拘禁在其中。（见彼前三19注3。）
12In 2:4-9 Peter speaks concerning God’s judgment of old on both angels and men. Verse 4 says, “For if God did not spare the angels who sinned, but delivered them to gloomy pits, having cast them down to Tartarus, being kept for judgment.” These angels are the fallen angels (see notes 192 in 1 Pet. 3 and 41 in Rev. 12), who were the first fallen ones in the universe in the sequence of historical facts recorded in this chapter. These angels have been delivered to gloomy pits, having been cast down to Tartarus. Tartarus is a deep and gloomy pit, where the fallen angels are detained as in a prison (see note 193 in 1 Pet. 3
13堕落的天使在他他拉里，拘留著等候审判，或拘留著直到审判。这将是大日的审判，（犹6，）可能就是白色大宝座的审判，要执行在所有的死人和鬼身上，也可能执行在堕落的天使身上。（启二十11～15。）所有在撒但背叛中与他联结的天使、鬼和世人，在他们邪恶的首领受到审判并被扔在火湖里（10）之后，也要立即在同一时候、同样的受审判，且有同样的结局。他们也要被扔在火湖里。这是合乎逻辑的。（见彼前一17注2二段。）
13In Tartarus the fallen angels are being kept for judgment or kept unto judgment. This will be the judgment of the great day (Jude 6), which will probably be the judgment of the great white throne, executed upon all the dead, upon the demons, and probably also upon the fallen angels (Rev. 20:11-15). It is logical for all the angels, demons, and men who have joined Satan in his rebellion to be judged at the same time, in the same way, and with the same result, immediately after their evil leader is judged and cast into the lake of fire (Rev. 20:10). Into that place they also will be cast (see second paragraph of note 172 in 1 Pet. 1).
挪亚
THE CASE OF NOAH
与不敬虔的世界的事例
AND THE WORLD OF THE UNGODLY
14在彼后二章五节彼得说，『神也没有宽容上古的世界，曾叫洪水临到那不敬虔的世界，却保守了传扬义的挪亚一家八口。』八口，直译，第八个人。说挪亚是第八个人，意即他是八人中的一人。（彼前三20。）这里彼得说，挪亚是传扬义的。是义的、敬虔的，或是不义的、不敬虔的，在神行政的审判里是非常重要的。（彼后二5～9。）义的，就是在神面前与人是对的；敬虔的，就是在人面前是彰显神的。这是挪亚和罗得所过的生活，这使他们免去神照祂的义所施行的行政审判。挪亚不是传扬福音，乃是针对那世代的败坏传扬神的义。如我们所指出的，彼得说到义，因为他强调神的行政。挪亚传扬义，与神的行政有关。神告诉挪亚，祂要除灭世界，挪亚该向他的世代传扬义。神使洪水临到不敬虔的世界，藉此对那败坏的世代施行祂的审判。
14In verse 5 Peter says, “And did not spare the ancient world, but guarded Noah, the eighth, a herald of righteousness, when He brought a flood upon the world of the ungodly.” To say that Noah was the eighth means that he was one of the eight (1 Pet. 3:20). Here Peter says that Noah was a herald of righteousness. To be righteous and godly or unrighteous and ungodly is crucial with respect to God’s governmental judgment (2 Pet. 2:5-9). To be righteous is to be right with man before God, and to be godly is to express God before man. This was the manner of life Noah and Lot lived, which spared them from God’s governmental judgment according to His righteousness. Noah did not preach the gospel, but he preached God’s righteousness over against the corruption of his generation. As we have pointed out, Peter speaks of righteousness because his emphasis is on God’s government. Noah’sp reaching of righteousness was related to God’s government. God told Noah that He would wipe out the world and that Noah should preach righteousness to his generation. God exercised His judgment upon that corrupted generation by bringing a flood upon the world of the ungodly
罗得与所多玛、蛾摩拉受审判的事例
THE CASE OF LOT AND THE JUDGMENT OF SODOM AND GOMORRAH
15六节继续说，『又判定了所多玛、蛾摩拉的罪，将二城毁灭，焚烧成灰，给那些想要过不敬虔生活的人立为鉴戒。』过不敬虔的生活，即不从神的旨意，只从人的情欲，在肉体里生活；随从外邦人的心意，（彼前四2～3，）并过虚妄、不敬虔的生活。（一18。）
15Verse 6 continues, “And having reduced to ashes the cities of Sodom and Gomorrah, He condemned them to ruin, having set an example to those who intend to live an ungodly life.” To live an ungodly life is to live in the flesh in the lusts of men, not in the will of God; it is to work out the desire of the nations (1 Pet. 4:2-3) and to live in a vain, ungodly manner of life (1 Pet. 1:18
16在彼后二章七至八节彼得说，『只搭救了那常为不法之人的淫行抑郁的义人罗得；（因为那义人定居在他们中间，看见听见不法的行为，他的义魂就天天感到痛苦。）』在这些经文里彼得使用三个事例：堕落天使的事例，挪亚和他的世代的事例，罗得和所多玛、蛾摩拉二城的事例。这些事例是照著圣经的顺序陈明的。在创世记里，首先是堕落的天使受神审判，然后是挪亚的世代受审判，以后是所多玛、蛾摩拉二城受审判。
16In verses 7 and 8 Peter says, “And rescued righteous Lot, oppressed by the licentious manner of life of the lawless (for that righteous man making his home among them, in seeing and hearing, tormented his righteous soul day after day with their lawless works).” In these verses Peter uses three cases: the case of the fallen angels, the case of Noah and his generation, and the case of Lot and the cities of Sodom and Gomorrah. These cases are presented according to their biblical sequence. In Genesis first the fallen angels are judged by God, then there is the judgment of Noah’s generation, and later there is the judgment upon the cities of Sodom and Gomorrah
17彼得在二章七节告诉我们，义人罗得常为不法之人的淫行抑郁。这里的『不法』，意即无原则的，原文与八节者不同。这里的不法之人，特指那些违反本性和良心之律的人。正如神审判所多玛、蛾摩拉的不法之人，祂也要审判今天的所多玛人（同性恋者）。在七至八节彼得三次使用『义』字，说到义人罗得、那义人、以及他的义魂。这字用在与神行政的关系上。同样，七至八节的不法，原文在这里也是用作行政的辞。
17Peter tells us in 2:7 that righteous Lot was oppressed by the licentious manner of life of the lawless. The word “lawless” here means unprincipled; it is a different word in Greek from lawless in verse 8. The lawless here especially denotes those who violate the law of nature and conscience. As God judged the lawless ones in Sodom and Gomorrah, He will also judge today’s sodomites. In verses 7 and 8 Peter uses the word “righteous” three times in speaking of righteous Lot, that righteous man, and his righteous soul. This word is used in relation to God’s government. Likewise, the Greek words rendered lawless in verses 7 and 8 are also used here as governmental terms
主搭救敬虔的人脱离试炼，
THE LORD DELIVERING THE GODLY OUT OF TRIAL
把不义的人留在刑罚之下
AND KEEPING THE UNGODLY UNDER PUNISHMENT
18在九节彼得说，『主知道搭救敬虔的人脱离试炼，把不义的人留在刑罚之下，等候审判的日子。』敬虔的人，指那些像挪亚和罗得过敬虔生活的人，与过不敬虔生活的人相对。不义的人，指那些随从不法之人的淫行，过不义生活的人，像挪亚时代以及所多玛、蛾摩拉城的人。审判的日子，将是白色大宝座之末后审判的日子。生活在挪亚和罗得时代的不义之人，仍必须面对白色大宝座的审判。那次审判完成了以后，他们就会被扔在火湖里。
18In verse 9 Peter says, “The Lord knows how to deliver the godly out of trial, and to keep the unrighteous under punishment for the day of judgment.” The godly are those like Noah and Lot who live a godly life, in contrast to an ungodly life. The unrighteous are those who live an unrighteous life, in the licentious manner of the lawless, like those in Noah’st i me and those in Sodom and Gomorrah. The day of judgment will be the day of the final judgment of the great white throne. The unrighteous ones who lived at the time of Noah and Lot must still face the judgment at the great white throne. After that judgment has been carried out, they will be cast into the lake of fire