2 Peter
It is believed that Peter wrote this letter shortly before his martyrdom (1:14), thus he was in Rome likely between A.D. 64-66. Since he referred to this as his second letter to them (3:1), he must have the believers in Asia Minor in mind. This shorter letter, however, carries a more urgent tone as he reminds his readers of the suddenness of the coming of our Lord Jesus, and he fiercely rebukes the false teachers of his time.
1:2—The Greeting
(1) Compare what Peter calls himself here with what he says in the first letter (1 and 2 Pet. 1:1):
a. What might be the reason that he calls himself Simon (his Hebrew name) Peter, instead of Peter?
b. Why does he call himself a slave (according to the original Greek word) in addition to an apostle?
(2) As he addresses the recipients of this letter, what is that one precious thing that is common to all be believers that Peter points out?
(3) Can you explain why you also find your faith precious?
(4) As he wishes his readers abundance of grace and peace, what does Peter point out as the source of these blessings?
1:3-11—Making Our Calling and Election Sure—Peter’s first exhortation is about our calling:
(5) Our calling (v. 3)
a. What is meant by saying that God calls us “by His own glory and goodness (or virtue, according to the Greek word; same in v. 5)"?
b. What kind of a life has He called us into?
c. Through what have we received all things needed to fulfill our calling?
(6) Our godly life (v. 4)
a. What are these “very great and precious promises” that have made it possible for us to live a godly life?
b. How do our new lives differ from the old?
(7) Effective and productive knowledge of Christ (vv. 5-9)
a. There are seven qualities that Peter urges us to be diligent to possess in increasing measure (vv. 5-7)
- Do you think there is a logical sequence to these qualities, especially when the list begins with “faith” and yet ends with “agape love”?
- Which of these seven qualities do you need to work on the most?
b. What can one do to “add” to these qualities in increasing measure? (v. 3)
c. What does our (full) knowledge of our Lord Jesus Christ yield? (v. 8)
d. How would the possession of such qualities in increasing measure help us to not to be ineffective (original Greek is “barren”) and unproductive (“unfruitful”)?
e. What if we fail to do so? (v. 9)
f. Which is a picture of yourself — v. 8 or v. 9?
(8) Three times Peter mentions about our “(full) knowledge of Christ” (vv. 2, 3 and 8): What does it mean and why is it so important?
(9) Why do we need to make sure (or confirm) our calling and election?
a. Is faith itself not enough?
b. What if we fail to be diligent in adding or living out the aforementioned qualities? (v.10b)
c. What if we are able to do so? (v.11)
(10) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反複思考問題。
彼得後書
一般相信彼得在殉道前不久寫這短信(1:4)；大概是在主後64-66年之間。他既說“我現在寫給你們的是第二封信”(3:1) ，收信者應主要是小亞細亞和鄰近的信徒。這書信雖然短，卻帶著極緊急和重要的信息，主要是提醒信徒主必再來，並以極嚴厲的言語來責備假師傅。
1:1-2—問候語
(1) 試比較彼得在前、後書的自稱：
a. 你認為他在後書為何稱自己為「西門彼得」(西門是他原本的希伯來名字—見約1:42) ？
b. 為何自稱為使徒外，還稱自己是僕人？（原文是奴僕）
(2) 彼得指出凡被稱義的人共有什麼寶貴的東西？
(3) 你是否也以此為寶貴？為什麼？
(4) 彼得指出恩惠平安的源頭是什麼？
1:3-11—恩召與揀選堅定不移—這書信開始的信息是論到我們的恩召
(5) 恩召(1:3)
a. 神是用「自己的榮耀和美德召我們」：這是什麼意思？
b. 祂召我們來得的是什麼生命？
c. 我們是藉著什麼得到一切關乎生命和虔敬的事？
(6) 虔敬的生命(1:4)
a. 是什麼「又寶貴又極大的應許」使我們得與神的性情有份？
b. 我們這新生命與舊的有何分別？
(7) 有果子的生命(1:5-9)
a. 這裡列出七樣東西是我們須充充足足追求的(1:5-7)
i. 這七樣東西是以什麼作開始和作結束的？你認為這七樣東西是否有層次的？
ii. 對你個人而言，那些是你極須努力的？
b. 如何能充足的逐一「加上」？
c. 我們若(充足的) 認識主基督會結出什麼果子(1:8)
d. 充足的有「這幾樣」與「不至閒懶(原文是荒蕪)、不結果」有何關係？
e. 若然是不充足又如何？(1:9)
f. 那個是你的寫照：第8或是第9節？
(8) 彼得在這小段已3次提到“認識”基督(1:2, 3, 8) ：這是什麼意思？為何如此重要？(“認識” 這字， 原文有“充份認識” 的意思)
(9) 為何彼得勸勉我們要「堅定」我們的恩召和揀選？(1:10)
a. 難道「信心」還不夠嗎？
b. 我們若能不 “行這幾樣” 會帶來什麼後果？(1:10b)
c. 若能行又如何？(1:11)
(10) 今日你得到的主要提醒是什麼?你會怎樣應用在你的生命中?
“For if you possess these qualities in increasing measure, they will keep you from being ineffective and unproductive in your knowledge of our Lord Jesus Christ.” (2 Pet. 1:8)
The Apostle Peter mentions about the knowledge of Christ three times as he begins his second, much shorter letter in which he focuses on rebuking the teachings of the false teachers who are dangerously plunging the believers back into a corrupted life. The original Greek word for “knowledge” is a knowledge that is mainly used for our human knowledge of God, and can be literally translated as “full/deeper knowledge”.
The three uses by Peter allow us to understand the importance of this knowledge of God:
1:3—Peter points out that it is by this knowledge of Christ that we have been able to tap into the divine power so that all the things necessary to live out this new life in Christ and in piety have been given to us. In other words, we have no excuse not to live in godliness because we now, by our knowledge of Christ, “participate in the divine nature and escape the corruption in the world caused by our evil desires” (1:4);
1:2—It is through this knowledge of God and of Jesus that we may receive abundant grace and peace. In other words, this is not a stagnant knowledge, but a dynamic one that we need to maintain, or in the more literal sense of the word, go deeper. This echoes the words of our Lord in John 15 that we need to “remain in Him”. Therefore, this is more than an objective knowledge, but a personal one that we need to cultivate.
1:8—Peter points out that it is only by pursuing knowing our Lord Jesus Christ more fully or deeply that our lives will be fruitful. In other words, the qualities that he urges us to have in vv. 5-7 are “fruits” that we need to produce by making every effort to increase our knowledge of Christ. The presence or absence of these fruits will be proof of whether or not we live in constant awareness of our calling and our election, the forgetting of which makes us “nearsighted and blind” (v. 9).
「你們若充充足足的有這幾樣，就必使你們在認識我們的主耶穌基督上不至於閒懶不結果子了。」 (彼後1:8)
使徒彼得要寫這書信來嚴責假師傅時，在書信的開始，就三次的提到要認識基督。「認識」這字的原文是指人對神的認識，不過也可以按字面直譯為「充份/更深/fully的認識」。
在1:3彼得指出我們對主的認識已使我們得到神的能力，以至擁有一切使我們活出這新生命的（東西），特別是能活出虔敬了。意思是說，我們再沒有藉口不活出聖潔的生活，因為藉著認識基督，“我們得與神的性情有份” ，“脫離世上從情慾來的敗壞”(1:4) 。
在1:2彼得指出，藉著認識神和主耶穌，我們可以得到更多(in abundance) 恩惠與平安。換句話說，這認識不是一次過的事，是要有動力，是要有增長的認識；就如其字面的意思：要進深的認識。這正是主耶穌所說：「常在我裡面」的意思(約15) ；因為這並非單指客觀真理的認識，乃更指個人、經歷性的認識。
在1:8：彼得指出惟有對主耶穌基督有更深的認識，我們的生命才能結出果子。換句話說，彼得勸勉我們要充充足足有那「幾樣」(1: 5-7) ，這些「果子」，是我們要藉著繼續更深的認識基督而結出來的。有這些果子就證明我們對“所蒙的恩召和揀選堅定不移” (1:10)；相反地，沒有這些果子，我們就是“眼瞎，只看見近處的”(1:9) ，恐怕尚未真正認識主了。
1:12-15—Reason for Writing the Letter —while Peter has not specified what “these things” are specifically, the reason for reminding his readers obviously applies to all the exhortations in the letter:
(1) In essence, Peter admits that what he is saying is nothing new (v. 12). What reason does he give for refreshing his readers’ memory? (v. 13)
(2) How does he know that he will die soon? (v. 14)
(3) How does he refer to his body? (v. 13) Why?
(4) What should your attitude be in listening to “repeated” messages from your pastor?
1:16-18—First-hand Witness
(5) What particular message appears to be disputed at Peter’s time? (v. 16)
(6) Do Christians in general truly believe in the second coming of our Lord?
(7) In asserting the truthfulness of the gospel that he and other apostles preach,
a. What is the special experience he uses to authenticate the gospel?
b. Pick one of the following passages from the gospel to refresh your memory of the transfiguration of Jesus witnessed by Peter: Matt. 17:1-8; Mk. 9:2-8; Lk. 9:28-36.
c. What is the significance of this experience to Peter and to the truthfulness of the gospel? (vv. 17-18)
1:19-21—Reliable Prophecies
(8) Can you remember at least one prophecy about our Lord that has undoubtedly come true? (You may wish to check with the gospel accounts concerning either the birth or death of Jesus Christ.)
(9) Do you agree with Peter that these prophetic messages are “completely reliable”? (v. 19)
(10) What then should your attitude be toward the prophecies concerning His coming again in power (v. 16)? (v. 19)
(11) What is meant by “until the day dawns and the morning star rises in your hearts”? (v. 19; see Rev. 2:28; 22:16)
(12) Which is the true source of biblical prophecies? (vv. 20-21)
(13) What about the rest of the Scriptures? (2 Tim. 3:16)
(14) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反複思考問題。
1:12-15—寫信的原因—彼得說要提醒的「這些事」，相信是指整封書信的內容：
(1) 彼得承認自己所寫的並非新事(1:12) ，但他仍要提醒他們的原因是什麼？(1:13)
(2) 他怎知道自己將要離世？(1:14)
(3) 他稱自己的身體是什麼？(1:13) 為什麼？
(4) 這樣，你對「重複了」的講道信息該持什麼態度？
1:16-18—親眼目睹的見證
(5) 在彼得的時代，其中被人毀謗的信息之一的是什麼？（1:16)
(6) 今日基督徒普遍是否篤信主的再來？
(7) 為要證明所傳的是真確的：
a. 彼得以那特別的經歷來做證？
b. 請翻閱以下其中一段有關這經歷的記述：馬太福音 17:1-8；馬可福音9:2-8；或路加福音 9:28-36。
c. 這經歷對彼得和福音信息的重要性何在？(1:17-18)
1:19-21—聖經預言的確實
(8) 你能否舉出至少一個已經實現了有關基督耶穌的預言？(可舉與耶穌出生的預言)
(9) 你同意彼得所說：聖經的預言是完全確實嗎？(1:19)
(10) 既是這樣，你對主大能再臨的預言該有什麼態度？(1:16, 19)
(11) 「等到天發亮，晨星在你們心裡出現」是什麼意思？(1:19; 可參啟2:28; 22:16)
(12) 聖經的預言是出於那一源頭？(1:20-21)
(13) 聖經其他的書卷又如何？(提後3:16)
(14) 今日你得到的主要提醒是什麼?你會怎樣應用在你的生命中?
“For we did not follow cleverly devised stories when we told you about the coming of our Lord Jesus Christ in power, but we were eyewitnesses of His majesty.” (2 Pet. 1: 16)
This is the common notion of the world that the Bible is nothing more than human writings, and thus the accounts of the virgin birth and the resurrection of our Lord Jesus are nothing but “cleverly devised stories” of the gospel writers, not to mention the second “coming of our Lord Jesus Christ in power” (1:16).
Obviously such a notion is not new, even in Peter’s time the genuineness of the gospel accounts has been called into question, and the fact that Peter mentioned, in particular, the second coming of our Lord shows that this is one claim in the Bible that has drawn the most skepticism.
As Peter knows that he is nearing his martyrdom, he seizes this last opportunity to put in writing to affirm the genuineness of all the accounts of the gospel and especially Jesus’ own claim of His coming again by reiterating his first-hand account of the transfiguration which is contained in all three of the Synoptic Gospels (Matt. 17:1-8; Mk. 9:2-8; Lk. 9:28-36).
In particular, he points out that
- He witnessed the transfiguration of Jesus and in His majestic appearance, and this proves beyond doubt that Jesus is not just a man, but 100% God as well.
- He heard with his own ears the voice of God which said, “This is my Son, whom I love; with Him I am well pleased”. This proves also beyond a shadow of a doubt that Jesus is the Son of God.
And since it is Jesus who promised (especially right before His transfiguration in Matt. 16:28) that He will come again, it is not only not a human fabrication, but the very promise of God. Together with all the promises that God has spoken through the prophets in ages past, this promise of His return will certainly come to pass. This is why Peter urges us “to pay attention”, that is to take His promise seriously, and in our hearts, yearn for this to happen, just as Simeon and Anna persevered in their yearning for the first coming of the Messiah (Lk. 2:25-39) and they were greatly rewarded. If we do that, we will certainly be greatly rewarded.
「我們從前將我們主耶穌基督的大能和他降臨的事告訴你們，並不是隨從乖巧捏造的虛言，乃是親眼見過他的威榮。」 (彼後1:16)
一般世人認為聖經只是人的創作，故此內裡所記載的如童女懷孕生子，和主耶穌的復活是「乖巧捏造的虛言」，這也包括「主耶穌基督大能和祂降臨的事」(1:16) 。
當然，這類對聖經的攻擊不是今天才有的，早在彼得的時候，聖經的真確已遭世人質疑。故此彼得特別提到，主再來的應許在當時已受到人的譏誚(3:3) 。
彼得既知道自己離世的時候已近，就把握機會寫這封信來證明福音信息的真確，特別指出主再來的應許並非虛言。他特別引用自己第一身親眼見到主耶穌登山變像的經歷來加以證實。這經歷在三本符類福音書都有記載(太17:1-8；可 9:2-8；路 9:28-36) 。彼得在此特別指出：
- 他親眼在登山變像的時刻見過祂的威榮，這就清楚的證明耶穌不單是人，同時100%是神；
- 他也親耳聽到父神的聲音說：“這是我的愛子，我所喜悅的” ；這也清楚證明耶穌確是神的兒子。
既然神的兒子親自應許祂要再來（這正是馬太記載耶穌登山變像前所說的話；見太16:28），這絕非是捏造的虛言，乃是神的應許。這應許與神藉著眾先知所說的眾多預言，都會逐一的應驗。因此，彼得提醒我們要“留意” 、要在心中等待「晨星」、即基督的顯現才是好的(1:19) 。這叫我想到西緬和哈拿就是這樣的留意、等待彌賽亞的來臨，終於得到他們的賞賜(路2:25-39) 。照樣，我們留意、等待主的再來，是絕對不會落空的。
The genuineness of biblical prophecies is now contrasted to the teachings of the false teachers (note: the Greek word used for “false” is “pseudo”).
(1) Why is the appearance of “false teachers” not unexpected? (v. 1)
(2) The Introduction of Heresies (v. 1)
a. Why does Peter say that heresies are “secretly” brought in by the false teachers?
b. These false teachers deny the Sovereign Lord who bought them.
- Whom do these false teachers claim themselves to be?
- In the early days of Christianity, among the popular heresies is the denial of either Jesus’ humanity or His divinity: How does each of these heresies “deny the Sovereign Lord"?
- What swift destruction will they bring upon themselves?
(3) Given the clear teachings of the Apostles in the first century, why would “Christians” follow the teachings and the depraved conduct of these false teachers? (v. 2)
(4) What is the motive of these false teachers? (v. 3a) Is it always true of all false teachers?
(5) What condemnation will they face? (vv. 3b-6)
a. What are the three examples that Peter cites concerning their condemnation? (vv. 4-6; see Note 1 below)
b. What are the things common among these examples and with the false teachers? (see v. 9b as well)
(6) In citing the example of Noah and Lot (vv. 7-9),
a. What was common among them?
b. How may we emulate the examples of Noah and Lot?
(7) What are the marks of false teachers? (vv. 10-11; see Note 2 below)
(8) What is the main message to you today and how may you apply it to your life?
Note:
請慢慢細心讀每天指定的經文至少兩遍，然後反複思考問題。
彼得現在把聖經真確的預言與假師傅的教導相比：
(1) 為何假師傅的出現似是必然的？(2:1)
(2) 異端的出現(2:1)
a. 為何說假師傅是私自(或譯暗中) 引進的？
b. 既說他們不承認買他們的主：
i. 這些假師傅是教內，還是教外的人？
ii. 歷代以來，異端邪說的其中兩個重點是在乎否認基督耶穌的人性或神性：這兩種的異端如何「不承認主」？
iii. 他們自取「速速的滅亡」是指什麼？
(3) 第一世紀充滿了使徒們清楚的真理教導，為何會同時有人跟隨假師傅的教導與敗壞的行為？(2:2)
(4) 這些假師傅的動機是出於什麼？(2:3a) 這是否凡傳異端都是如此？
(5) 他們要面對什麼後果？(2:3b-6)
a. 彼得舉出那三個例子來論到他們要面對「速速來」的滅亡？(2:4-6—參註[一])
b. 它們的共同之處包括什麼？(2:9b)
(6) 在挪亞和羅得這兩個例子時(2:7-9)
a. 二者有什麼共同之處？
b. 我們可以怎樣仿效他們的榜樣？
(7) 假師傅有什麼徵記？(2:10-11—參下註[二])
(8) 今日你得到的主要提醒是什麼?你會怎樣應用在你的生命中?
註[一] ：有部份解經家認為這裡所論到「犯罪的天使」是指創世記第6章的「神的兒子」。這見解是被偽經“Book of Enoch” 當中的神怪故事所影響；況且路加亦稱亞當為「神的兒子」(路3:38) 。其他解經者則認為這裡是指如撒但一樣墮落的天使，不過他們正被囚禁，等待末日的審判。
註[二] ：解經家對2:10-11的解釋是眾說紛紜的，如果是藉著聖經以外的傳說來支持、作解釋，就犯了彼得所反對的「掐造言語/fabricated stories」的錯誤了。或許，彼得是引用猶大書第9節的話吧。
“If this is so, then the Lord knows how to rescue the godly from trials and to hold the unrighteous for punishment on the day of judgment.” (2 Pet. 2:9)
The Apostle Peter cites three examples of how God held the unrighteous for punishment in the past to warn the false teachers of their “swift destruction” (2:1, 4-6). At the same time, he also uses two of the examples to encourage us to persevere in godliness and they are the examples of Noah and Lot. However, Peter uses the two as more than examples of perseverance, but as examples of how should conduct ourselves in the midst of a lawless and godless society:
「主知道搭救敬虔的人脫離試探，把不義的人留在刑罰之下，等候審判的日子。」 (彼後2:9)
使徒彼得用三個有關神怎樣不遲延審判不義的人之例，來警告假師傅也要面對“自取速速的滅亡”(2:1, 4-6) 。同時，他也以其中兩個事例來鼓勵我們要在邪惡的世代做敬虔人，就是挪亞和羅得的例子。這兩個例子更是用來教導我們該怎樣面對這邪惡的社會:
(1) 挪亞：創世記第6章記載，挪亞是個義人，更是個完全順服神的人。彼得在此告訴我們，挪亞是傳道的(2:5)。這就是說，當挪亞用了多年時間來建造方舟之際，在遭到世人譏誚之餘，他是努力的傳道，希望他們悔改，跟他一家進入方舟，以致得救。今天，我們也像挪亞一樣，處身在敵神的世代中，遭受世人對我們信仰的譏誚。然而，我們仍要繼續的傳基督救世的福音。對，當時挪亞只能帶他一家八口進方舟，以致得救；但我們所傳的福音是會叫許多人回轉歸向神的。
(2) 羅得：我們都知道所多瑪和蛾摩拉是何等充滿罪惡的城市，也知道這兩個城市所遭受的審判是何等的嚴厲（創18:20-21; 19）。我們也知道羅得獲拯救，不多不少是與亞伯拉罕的代求有關的(創18:22-33) 。彼得在此提到，羅得本身在這邪惡的世代中卻是個義人，這其實甚不簡單；彼得更說他“常為惡人淫行憂傷…..看見聽見他們不法的事，義心天天傷痛” (2:7-8) 。今天，我們活在的世代絕對不比羅得的世代好；我們的心有否為此傷痛？如果有，我們的傷痛必使我們跪下為這邪惡的世代禱告，免得他們遭受所多瑪和蛾摩拉的命運；因為神必“把不義的人留在刑罰之下，等候審判的日子”(2:9) —這是遲早的問題而已！
Peter now launches into a fierce attack of the false teachers. While not all false teachers are alike, Peter presents a general picture of the false teachers of his time:
(1) They are like animals (vv. 12-13a)
a. In what way are they like animals? (v. 12b)
b. What have they done to deserve such a verbal assault by Peter? (v. 12a)
c. What will their punishment be? (v. 13a)
(2) Pleasure, adultery and greed (vv. 13b-14)
a. While people normally seek pleasure and feast at night, these false teachers like to do so even in broad daylight: What kind of persons are they?
b. Why do pleasure seeking and feasting blemish one’s life?
c. Do you think pleasure seeking and adultery are necessarily related? Why or why not? (v.14)
d. What have pleasure, adultery and greed together made them to be? (v. 14b)
(3) The way of Balaam (vv. 15-16)
a. Balaam was supposed to be a prophet: What had led him astray? (v. 15; Numbers 22:17)
b. How was he finally stopped? (v. 16; Num. 22:21 ff)
c. In what way do these false teachers follow the way of Balaam?
(4) They promise freedom, but deliver slavery.(vv. 17-19)
a. Whom do they target as their victims? (v. 18b)
b. How do they entice people? (v. 18a)
c. Why can they not deliver their promised freedom? (v. 19)
d. What does Peter liken them to? (v. 17a) Why?
e. What will their punishment be? (v. 17b)
(5) A return to their former corruption (vv. 20-22)—Peter makes the assumption that they once knew the Lord:
a. If so, what do their false teachings signify? (v.20)
b. Why does Peter say that it is better for them not to have known the Lord? (v. 21)
c. What analogies does Peter use to describe them? (v. 22—not v. 22a is his quote from Prov. 26:11)?
d. How fitting are these analogies?
(6) With the above description, is it hard to tell who a false teacher is? Why or why not?
(7) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反複思考問題。
彼得在此對假師傅發動更猛烈的攻擊。雖然不是所有傳異端的都是如此，相信彼得是針對當時假師傅一般的實況而言：
(1) 如畜類(2:12-13a)
a. 他們在那方面如畜類？(2:12a)
b. 他們作了什麼，要得這樣的責備？(2:12b)
c. 他們要得什麼報應？(2:13a)
(2) 宴樂、淫亂與貪婪(2:13b-14)
a. 彼得如何形容他們宴樂的放縱？
b. 為何喜愛宴樂會玷污信徒？
c. 你認為喜愛宴樂與淫亂是否有關連？為什麼？(2:14)
d. 宴樂、淫亂加上貪婪弄到他們變成什麼？(2:14b)
(3) 走巴蘭的路(2:15-16)
a. 巴蘭算是先知：是什麼引他走差的？(2:15; 見民22:17)
b. 他最後是怎樣被攔阻行惡的？(2:16; 見民22:21ff)
c. 這些假師傅是怎樣隨從巴蘭走差路的？
(4) 應許人自由、自己卻為奴(2:17-19)
a. 他們引誘的對象是什麼人？(2:18b)
b. 假師傅如何誤導他們？(2:18a)
c. 為何他們不能給予所應許的自由？(2:19)
d. 彼得就把他們比作什麼？(2:17a) 為什麼？
e. 他們要得什麼審判？(2:17b)
(5) 重回舊況(2:20-22)—彼得似是假設他們曾認識主
a. 如果屬實，他們傳異端證明了什麼，(2:20)
b. 為何彼得說，他們倒不如不曉得義道為妙？(2:21)
c. 彼得以什麼來比喻他們的景況？(2:22；第一個比喻引自箴言26:11)
d. 這兩個比喻是否有點過份？為什麼？
(6) 把以上的描述總合起來，你認為分辨他們是否假師傅是困難的嗎？為什麼？
(7) 今日你得到的主要提醒是什麼?你會怎樣應用在你的生命中?
“In their greed these teachers will exploit you with fabricated stories. Their condemnation has long been hanging over them, and their destruction has not been sleeping.” (2 Pet. 2:3)
One has to wonder how people could be so gullible to follow the false teachers. If they cannot discern their false teachings, they have to be able to see their corrupted lifestyle. As much as Peter relentlessly attacks the false teachers and their follies together with other Apostles like Paul and Jude, we know such false teachings have not stopped but mushroomed after the passing of these first-generation Apostles. Numerous pseudo/spurious gospels surfaced in the next few centuries—the Gospel of Thomas, the Gospel of the Egyptians and Pseudo-Matthew, to name but a few. Many of these spurious gospels contain fairy tales of the childhood of Jesus, turning Him into a miracle-worker even in His younger years. Some of these fairytales have made their way into the Koran.
The most disturbing thing about these spurious gospels is that upon more recent discovery of some of these manuscripts, simply because they were old manuscripts (although clearly they were much later than the Canonical Gospels), the secular minds use them as propaganda in their effort to discredit the Canonical Books of the Bible. However, these spurious works have been carefully studied and ruled out by the early Church Fathers like Eusebius (circa 3rd century, AD) as nothing more than “fabricated stories” (2 Pet. 2:3):
“That we have it in our power to know both these books (the canonical) and those that are adduced by the heretics under the name of the apostles such, namely, as compose the gospels of Peter, of Thomas, and of Matthew, and certain others beside these or such as contain the Acts of Andrew and John, and of the other apostles, of which no one of those writers in the ecclesiastical succession has condescended to make any mention in his works: and, indeed, the character of the style itself is very different from that of the apostles, and the sentiments, and the purport of these things that are advanced in them, deviating as far as possible from sound orthodoxy, evidently prove they are the fictions of heretical men: whence they are not only to be ranked among the spurious writings but are to be rejected as altogether absurd and impious.”
(Eusebius, Historia Ecclesiastica, 111, 25)
「他們因有貪心，要用捏造的言語在你們身上取利。他們的刑罰，自古以來並不遲延；他們的滅亡也必速速來到。」 (彼後2:3)
讀到彼得對假師傅的描述，我不禁在問：為何會有人去相信和跟隨他們呢？就是真的不能分辨他們所傳的真偽，看見他們的惡行便能知曉！但是，我們卻知道，雖然彼得與其他使徒，如保羅和猶大，對假師傅和他們的異端發出猛烈的攻擊，結果，異端邪說在那代的使徒去世後，更越發猖狂。在第一世紀後的幾百年中，相當多的偽經出現，如「多馬福音」、「埃及福音」和「假馬太福音」等。不少的偽經專門把主耶穌孩童時代編成神怪小說，把祂繪畫成魔術師一樣。我們知道這些神怪的故事，部份被穆罕默德編進可蘭經內。
不過近來更有人，藉著發掘到這些偽經較早期的抄本(當然就是原本也是比新約聖經正典的書卷後很多年) ，大事吹噓，以為藉此可以證明聖經正典的不可靠。其實這些偽經早在教會早期被教父們研究過，並清楚認定是“捏造的言語” 、虛構的故事。就如第三世紀的教父Eusebius所言：
“按我們能力所知，這些書(指正典) 和那些假使徒名字寫的異端—就是假彼得、多馬和馬太及其他名字寫的偽經；包括冒安德烈、約翰和其他使徒名字的著作—是教會傳統從未提及過的著作；並且他們寫作的文體與使徒的風範大不相同；它們的思想和內文所倡議的，與正統的教義相違。這都證明它們是傳異端者所虛構的；故此不但被列為偽經，更應被全然拒絕，視為荒誕和不敬虔的。” (Eusebius, Historia Ecclesiastica, 111, 25)
3:1-2—Purpose of Writing
(1) What is Peter’s purpose in writing his two letters? (v. 1)
(2) Why does our wholesome (or sincere) thinking need to be stimulated? (v. 2)
3:3-13—The Last Days and Jesus’ Return
(3) Why do people scoff at Jesus’ promised return? (v. 4)
(4) According to Peter, what is the real problem with these scoffers? (v. 3)
(5) Now, Jesus’ promise is the same as God’s word (v. 5).
a. How did our present heavens and earth come about? (v. 5)
b. While the world at Noah’s time was destroyed by water (Gen. 6),
- Why do the present heavens and earth still exist? (v. 7)
- Will they be preserved forever? Why or why not?
(6) Peter explains why Jesus does not come sooner to judge (vv. 8-9):
a. How does God look at time? (v. 8)
b. Is it a new teaching? (Ps. 90:4)
c. What is the reason for the “apparent delay” of Jesus’ coming? (v. 9)
(7) What will happen at the return of Christ (vv. 10-13)?
a. What is meant by coming like a thief? (Matt. 24:43-44)
b. What will happen to the present heavens (i.e. the sky)?
c. What will happen to the elements (likely referring to the heavenly bodies)?
d. What will happen to the earth and everything in it?
e. How then shall we live now? (vv. 11-12)
f. For believers, what can we look forward to in that day? (v. 13)
(8) Living in anticipation of the Lord’s return (vv. 14-18):
a. What kind of a life should we live? (v. 14) Why?
b. Since the Lord’s patience means salvation, what then should we do? (v. 15)
c. Peter appears to be echoing Paul’s words in Romans 13:11-14.
- What does he say about some of Paul’s writings (v. 16)
- Have you found it to be true?
- How does Peter treat Paul’s writings?
d. Having given them the warning against the false teachers (vv. 17-18,
- Defensively what should they do? How?
- Positively what should they do? How?
(9) As we come to the end of the letter, take a bit of time to reflect on your notes or scan through the letter once again, and see what might the key messages be to you and how you can apply them to your life.
請慢慢細心讀每天指定的經文至少兩遍，然後反複思考問題。
3:1-2—寫信的因由
(1) 彼得說，他寫兩封書信的目的是什麼？(3:1)
(2) 激發/stimulate 「誠實的心/sincere mind」是什麼意思？
3:3-13—末日與主再來
(3) 為何人要譏誚主再來的應許？(3:4)
(4) 彼得認為他們真正的問題出於什麼？(3:3)
(5) 主耶穌的應許當然就是神的話:
a. 天地是怎樣被創造的？(3:5)
b. 挪亞當時的世界固然是被水所消滅（創6）:
i. 為何天地卻仍被存留？(3:7)
ii. 會存留到永遠嗎？為什麼？
(6) 彼得解釋為何主仍未再來施行審判(2:8-9)
a. 神是怎樣看「時間」的？(3:8)
b. 這是否新的教導？(見詩90:4)
c. 主耶穌為何「躭延」再來？(3:9)
(7) 再來時要發生的事(3:10-13)
a. 像賊來一樣是什麼意思？(參太24:43-44)
b. 現有的「天」會怎樣？
c. 凡有形質的會怎樣？
d. 地和其上的又會怎樣？
e. 既是如此，我們當如何活著？(3:11-12)
f. 對信主的人來說，我們該盼望的是什麼？(3:13)
(8) 盼望主的再來(3:14-18)
a. 我們該怎樣活？(3:14) 為什麼？
b. 主的長久忍耐既是得救的因由：我們該作什麼？(3:15)
c. 彼得在此說的話與保羅在羅馬書13:11-14所說的有相仿之處：
i. 彼得怎樣論到保羅的書信？(3:16)
ii. 你是否有同感？
iii. 彼得怎樣看保羅所寫的話？
d. 彼得既給他們這些提醒(3:17-18)
i. 要他們防備什麼？怎樣防備？
ii. 積極方面，他們當作什麼？如何能做到？
(9) 在讀完這書信時，讓我們用一點時間，翻閱全書(或自己所寫下的要點），看看這書信給我們的主要提醒是什麼。你會怎樣應用在你的生命中?
“They will say, ‘Where is this coming He promised? Ever since
our ancestors died, everything goes on as it has since the beginning of
creation.’” (2 Pet. 3:4)
Although Peter is talking about the scoffers who sneer at our belief in the return of Christ, I wonder whether we might also doubt if it is really going to happen. Peter’s scoffers opine that everything goes on as usual in the universe since the day of creation; nothing appears to have changed, not to mention that by then, it had been at least 30 years since the resurrection of Christ, and there is no sign at all of His imminent return. If it had been 30 years for them, it has been almost 2,000 years for us. No wonder, the world is full of scoffers who mock at our belief in the Lord’s return. In fact, many so-called Christian scholars openly doubt if this is literally what Jesus has promised.
As inspired by the Holy Spirit, Peter
quotes and paraphrases from Moses, saying,
“With the Lord a day is like a
thousand years, and a thousand years are like a day” (Ps. 90:4).
In other words, he is not drumming up an
excuse for God, but he is reminding us that God looks at time very differently
from our perspective,
However,
he points out that it is even more important for us to understand that,
“The Lord is not slow in keeping His promise, as some understand slowness, instead He is patient with you, not wanting anyone to perish, but everyone to come to repentance” (3:9).
In using the word, "you", Peter is not really addressing the believers, but the non-believers and all those, like the false-teachers, who have turned their back on the Sovereign Lord (2:1).
「主要降臨的應許在那裡呢？因為從列祖睡了以來，萬物與起初創造的時候仍是一樣。」 (彼後3:4)
雖然彼得是在駁斥那些譏誚使徒所傳耶穌要再來的信息，但我不曉得你心中是否對「主再來」也有點疑問？那些譏誚的人基本上說，整個世界從被創造至今，豈不是如常的存在，毫無任何改變或終止的蹟象；況且耶穌離世已30年，也沒有任何蹟象顯示祂要再來！如果短短30年就叫人懷疑主是否會按所應許再來，何況我們距離主升天已差不多有2,000年呢？無怪，今天連有些自稱是基督徒的神學家，認為是當時的門徒誤會了主的應許，他們就認為主不會再次回來。
彼得在聖靈感動之下，引用摩西的話來提醒我們：“在祢看來，千年如已過的昨日，又如夜間的一更。”( 詩90:4) 。換句話說，彼得不是在強詞奪理，乃是按聖經一貫的教導來提醒我們，神不是像我們這被造物那樣看時間的。
不過，更重要的是彼得指出：“所應許的尚未成就，有人以為他是耽延，其實不是耽延，乃是寬容你們，不願有一人沉淪，乃願人人都悔改”(3:9) 。請留意，彼得在此說的是“寬容你們” ，意思是向未信主的人說話，也包括了那些不再承認「買他們的主」的假師傅；呼喚他們要趁早回頭！