The two Epistles of Peter are part of the section of the New Testament of the Bible called the General Letters (Catholic Epistles).這兩個書信彼得是一節新約聖經稱為一般字母（天主教書信） 。 They are the 21st and 22d books of the canon. Early tradition supports 1 Peter's claim to authorship by Saint Peter (1 Peter 1:1), although the attribution has been challenged.他們是21次和第二十二次圖書的佳能。早期傳統支持彼得前書聲稱著作權的聖彼得（彼得前書1:1 ） ，雖然歸屬受到質疑。 The book was possibly written from Rome ("Babylon" of 1 Pet. 5:13) to Christians in Anatolia (1 Pet. 1:1) just before AD 64.這本書可能是書面從羅馬（ “巴比倫” 1寵物。 5時13分） ，以基督徒的安納托利亞（ 1寵物。 1:1 ）前公元64 。 Its purpose was to strengthen Christians suffering persecution. Peter explained the suffering as a test of faith and pointed the persecuted Christians to their living hope founded on God, who raised Jesus from the grave.其目的是加強迫害基督信徒的苦難。 彼得解釋了痛苦的考驗，並指出了信仰迫害的基督信徒，以他們的生活希望的基礎上的上帝，誰提出耶穌從墳墓。
Authorship of 2 Peter, although also ascribed to Peter (2 Pet. 1:1), has been questioned by many scholars.作者彼得後書，但也歸因於彼得（ 2寵物。 1:1 ） ，已被許多學者質疑。 No mention of the letter occurs until about the 3d century. Probably written for the same Anatolian audience as was 1 Peter, the book warns against false teachers in the community and gives affirmative assurance that Christ will return (2 Pet. 3:1 - 10).沒有提到的信，直到發生的三維世紀。也許書面同一安納托利亞聽眾是彼得前書， 這本書警告，對虛假的教師在社會上給予扶持和保證，基督將返回（ 2寵物。 3:1 - 10 ） 。
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Bibliography E Johnson, A Semantic Structure Analysis of Second Peter (1988); RC Kelcy, The Letters of Peter and Jude (1972); SJ Kistenmaker, Expositions of the Epistles of Peter and Jude (1987): B Reicke, The Epistles of James, Peter, and Jude (1964); EG Selwyn, The First Epistle of St. Peter (1946). 參考書目 é ，約翰遜語義結構分析第二彼得（ 1988年） ;鋼筋混凝土Kelcy ，書信彼得和裘德（ 1972年） ;律政司司長Kistenmaker ，論述了書信的彼得和裘德（ 1987年） ：乙Reicke的書信詹姆斯彼得和裘德（ 1964年） ;乙二醇塞爾溫，第一使徒聖彼得（ 1946年） 。
Second Epistle第二使徒
Peter, originally called Simon (=Simeon , ie, "hearing"), a very common Jewish name in the New Testament.彼得，最初叫西蒙（ =西梅昂，即“聽證會” ） ，一個非常常見的猶太人的名字在新約。 He was the son of Jona (Matt. 16:17). His mother is nowhere named in Scripture.他的兒子Jona （太16:17 ） 。他的母親是沒有點名的聖經。 He had a younger brother called Andrew, who first brought him to Jesus (John 1:40-42).他有一個弟弟叫做安德魯，誰第一次帶他到耶穌（約1:40-42 ） 。 His native town was Bethsaida, on the western coast of the Sea of Galilee, to which also Philip belonged.他的祖國是伯賽大鎮，在西海岸的加利利海，這也屬於菲利普。 Here he was brought up by the shores of the Sea of Galilee, and was trained to the occupation of a fisher.在這裡，他被帶到了海岸的加利利海，並培訓，以佔領了雪。 His father had probably died while he was still young, and he and his brother were brought up under the care of Zebedee and his wife Salome (Matt. 27:56; Mark 15:40; 16:1).他父親去世時，他也許還年輕，他和他的兄弟被帶到下照顧號Zebedee和他的妻子莎樂美（太27:56 ;馬克15:40 ; 16:1 ） 。 There the four youths, Simon, Andrew, James, and John, spent their boyhood and early manhood in constant fellowship.有四個年輕人，西蒙，安德魯，詹姆斯和約翰，他們的童年和用於早期青壯年在不斷研究金。
Simon and his brother doubtless enjoyed all the advantages of a religious training, and were early instructed in an acquaintance with the Scriptures and with the great prophecies regarding the coming of the Messiah.西蒙和他的兄弟無疑享有所有的優點，一個宗教的培訓，並指示在年初結識了聖經和偉大的預言就今後的彌賽亞。 They did not probably enjoy, however, any special training in the study of the law under any of the rabbis.他們沒有可能享受，但是，任何特殊訓練的研究，所依據的法律任何拉比。 When Peter appeared before the Sanhedrin, he looked like an "unlearned man" (Acts 4:13).當彼得出庭公會，他像一個“胸無點墨的人” （使徒4:13 ） 。 "Simon was a Galilean, and he was that out and out......The Galileans had a marked character of their own. They had a reputation for an independence and energy which often ran out into turbulence. They were at the same time of a franker and more transparent disposition than their brethren in the south. In all these respects, in bluntness, impetuosity, headiness, and simplicity, Simon was a genuine Galilean. “西蒙是伽利略，他是不折不扣的......該Galileans了顯著的特點自己。他們的聲譽的獨立和能源這往往失控到動盪的影響。他們是在同一時間的franker和更透明的處置比其兄弟在南部。在所有這些方面，在鈍，急躁，性急，以及簡單，西蒙是一個真正的加利利。
They spoke a peculiar dialect.他們以一種特殊的方言。 They had a difficulty with the guttural sounds and some others, and their pronunciation was reckoned harsh in Judea.他們有困難的喉音聲音和其他一些國家，他們的發音是在朱迪亞認為惡劣。 The Galilean accent stuck to Simon all through his career.伽利略口音堅持西蒙所有通過自己的職業生涯。 It betrayed him as a follower of Christ when he stood within the judgment-hall (Mark 14:70).它出賣了他作為一個跟隨基督當他站在內的判斷大會堂（馬可福音14:70 ） 。 It betrayed his own nationality and that of those conjoined with him on the day of Pentecost (Acts 2:7)." It would seem that Simon was married before he became an apostle. His wife's mother is referred to (Matt. 8:14; Mark 1:30; Luke 4:38). He was in all probability accompanied by his wife on his missionary journeys (1 Cor. 9:5; comp. 1 Pet. 5:13).它背叛了他自己的國籍，這些連體同他就一天降臨（使徒行二點07 ） 。 “看來，西蒙結婚前，他成為使徒。妻子的母親被稱為（太8:14 ;馬克1:30 ;路加福音4時38分） 。他是在所有的概率伴隨著他的妻子對他的傳教旅行（ 1心病。 9時05分;補償。彼前。 5點13分） 。
He appears to have been settled at Capernaum when Christ entered on his public ministry, and may have reached beyond the age of thirty.他似乎已經解決Capernaum當基督進入他的公共事務部，並可能已達到年齡超過三十。 His house was large enough to give a home to his brother Andrew, his wife's mother, and also to Christ, who seems to have lived with him (Mark 1:29, 36; 2:1), as well as to his own family.他的房子是大到足以讓一個家給他的弟弟安德魯，他的妻子的母親，也是基督，誰似乎一直生活在他（馬克1點29分， 36 ; 2:1 ） ，以及自己的家庭。 It was apparently two stories high (2:4).這顯然是兩層高（ 2:4 ） 。 At Bethabara (RV, John 1:28, "Bethany"), beyond Jordan, John the Baptist had borne testimony concerning Jesus as the "Lamb of God" (John 1:29-36).在Bethabara （風疹病毒，約翰1點28分， “貝瑟尼” ） ，超越喬丹，施洗約翰承擔證詞關於耶穌為“上帝的羔羊” （約1:29-36 ） 。 Andrew and John hearing it, followed Jesus, and abode with him where he was.安德魯和約翰聽了，其次耶穌，並同他居留權他在那裡。
They were convinced, by his gracious words and by the authority with which he spoke, that he was the Messiah (Luke 4:22; Matt. 7:29); and Andrew went forth and found Simon and brought him to Jesus (John 1:41). Jesus at once recognized Simon, and declared that hereafter he would be called Cephas, an Aramaic name corresponding to the Greek Petros, which means "a mass of rock detached from the living rock."他們深信，他的親切的話和權威，使他談到，他是彌賽亞（路加福音4點22分;馬特。七時29分） ;和安德魯發現了西蒙提出了他和耶穌（約1 ： 41 ） 。耶穌西蒙一次承認，並宣布稱，他將被稱為Cephas ，一個阿拉姆名稱相應希臘彼得莫利維，意思是“大量的岩石脫離生活的岩石。 ” The Aramaic name does not occur again, but the name Peter gradually displaces the old name Simon, though our Lord himself always uses the name Simon when addressing him (Matt. 17:25; Mark 14:37; Luke 22:31, comp. 21:15-17). We are not told what impression the first interview with Jesus produced on the mind of Simon.在阿拉姆名稱不再次發生，但彼得的名字逐漸取代舊名稱的西門，但我們的主總是使用自己的名字西蒙在處理他（太17:25 ;馬克14時37分;路加福音22:31 ，壓縮機。 21:15-17 ） 。我們不說什麼的第一印象與耶穌生產西蒙的思想。 When we next meet him it is by the Sea of Galilee (Matt. 4:18-22).當我們下次見面是由加利利海（太4:18-22 ） 。
There the four (Simon and Andrew, James and John) had had an unsuccessful night's fishing.有四個（西蒙和Andrew ，詹姆斯和約翰）已經失敗晚上捕魚。 Jesus appeared suddenly, and entering into Simon's boat, bade him launch forth and let down the nets.耶穌突然出現，並進入西蒙的船，叫他等等，讓發射了蚊帳。 He did so, and enclosed a great multitude of fishes.他這樣做，並隨附一個偉大的各種魚類。 This was plainly a miracle wrought before Simon's eyes.這顯然是一個奇蹟西蒙之前造成的眼睛。 The awe-stricken disciple cast himself at the feet of Jesus, crying, "Depart from me; for I am a sinful man, O Lord" (Luke 5:8).該敬畏受災門徒自詡為在耶穌的腳下，哭泣， “離開我，因為我是一個罪孽深重的人，主啊” （路加福音5時08分） 。 Jesus addressed him with the assuring words, "Fear not," and announced to him his life's work.耶穌給他的保證的話來說， “沒有恐懼” ，並宣布對他一生的工作。 Simon responded at once to the call to become a disciple, and after this we find him in constant attendance on our Lord.西蒙回答一次的號召成為門徒，並在這方面，我們找到他在不斷出席我們的上帝。 He is next called into the rank of the apostleship, and becomes a "fisher of men" (Matt. 4:19) in the stormy seas of the world of human life (Matt. 10:2-4; Mark 3:13 19; Luke 6:13-16), and takes a more and more prominent part in all the leading events of our Lord's life.他是下一個所謂的秩的apostleship ，並成為“費舍爾的男人” （太4:19 ）在驚濤駭浪的世界人的生命（太10:2-4 ;馬克3點13 19 ;路加福音6:13-16 ） ，並越來越突出的部分在所有領先的事件我們的主的生命。
It is he who utters that notable profession of faith at Capernaum (John 6:66-69), and again at Caesarea Philippi (Matt. 16:13-20; Mark 8:27-30; Luke 9:18-20).這是他誰行使顯著信念在Capernaum （約6:66-69 ） ，並再次在該撒利亞腓立比（太16:13-20 ;馬克8:27-30 ;路加福音9:18-20 ） 。 This profession at Caesarea was one of supreme importance, and our Lord in response used these memorable words: "Thou art Peter, and upon this rock I will build my church."這個行業在凱撒利亞是最高法院的重要性，我們的主響應利用這些難忘的話： “你是彼得，並在此岩石，我將建立我的教會。 ” "From that time forth" Jesus began to speak of his sufferings. “從那個時候提出的”耶穌開始談論他的痛苦。 For this Peter rebuked him.本彼得斥責他。 But our Lord in return rebuked Peter, speaking to him in sterner words than he ever used to any other of his disciples (Matt. 16:21-23; Mark 8:31-33).但是，我們的上帝，以換取斥責彼得，向他講的話在嚴峻比他以往任何時候都用於任何其他的門徒（太16:21-23 ;馬克8:31-33 ） 。
At the close of his brief sojourn at Caesarea our Lord took Peter and James and John with him into "an high mountain apart," and was transfigured before them. Peter on that occasion, under the impression the scene produced on his mind, exclaimed, "Lord, it is good for us to be here : let us make three tabernacles" (Matt. 17:1-9).在結束他短暫逗留在我們的上帝了凱撒利亞彼得和詹姆斯和約翰與他的“高山除” ，是變形面前。彼得在那次會議上，根據現場的印象產生了主意，叫了起來， “上帝，這是件好事，我們到這裡來：讓我們三節” （太17:1-9 ） 。 On his return to Capernaum the collectors of the temple tax (a didrachma, half a sacred shekel), which every Israelite of twenty years old and upwards had to pay (Ex. 30:15), came to Peter and reminded him that Jesus had not paid it (Matt. 17:24-27).在他返回Capernaum收集廟稅（ didrachma ，有一半的神聖謝克爾） ，其中每一個以色列人的20歲及以上不得不支付（例如30:15 ） ，來到彼得和提醒他，耶穌未支付它（太17:24-27 ） 。
Our Lord instructed Peter to go and catch a fish in the lake and take from its mouth the exact amount needed for the tax, viz., a stater, or two half-shekels.我們的主指示彼得去捕獲的魚湖，並採取從嘴裡的確切數額所需的稅收，即。 ，一個州，或兩個半謝克爾。 "That take," said our Lord, "and give unto them for me and thee." “這是否表示， ”我們的上帝“ ，並告訴他們，我和你。 ” As the end was drawing nigh, our Lord sent Peter and John (Luke 22:7-13) into the city to prepare a place where he should keep the feast with his disciples.作為年底即將近，我們的主發出彼得和約翰（路加福音22:7-13 ）進入城市準備的地方，他應該保持盛宴與他的弟子。 There he was forewarned of the fearful sin into which he afterwards fell (22:31-34).在那裡，他被警告的可怕的罪惡，他後來到下跌（ 22:31-34 ） 。 He accompanied our Lord from the guest-chamber to the garden of Gethsemane (Luke 22:39-46), which he and the other two who had been witnesses of the transfiguration were permitted to enter with our Lord, while the rest were left without.陪同我們的上帝，他的客戶，分庭花園的客西馬尼（路加福音22:39-46 ） ，這是他和另外兩個誰了證人的變形被允許進入我們的上帝，而其餘的人沒有。
Here he passed through a strange experience. Under a sudden impulse he cut off the ear of Malchus (47-51), one of the band that had come forth to take Jesus.在這裡，他通過一種奇怪的體驗。衝動下，他突然切斷的耳朵Malchus （ 47-51 ） ，其中一個帶了出來採取耶穌。 Then follow the scenes of the judgment-hall (54-61) and his bitter grief (62).然後按照場景的判斷大廳（ 54-61 ）和他的痛苦悲傷（ 62 ） 。 He is found in John's company early on the morning of the resurrection.他是在約翰的公司清晨復活。 He boldly entered into the empty grave (John 20:1-10), and saw the "linen clothes laid by themselves" (Luke 24:9-12).他大膽地進入空嚴重（約20:1-10 ） ，並看到了“亞麻服裝奠定了自己” （路加福音24:9-12 ） 。 To him, the first of the apostles, our risen Lord revealed himself, thus conferring on him a signal honour, and showing how fully he was restored to his favour (Luke 24:34; 1 Cor. 15:5).他說，首先宗徒，我們發現自己復活的主，從而賦予他深感榮幸，並顯示他是完全恢復，他贊成（路加福音24:34 ; 1心病。 15點05分） 。 We next read of our Lord's singular interview with Peter on the shores of the Sea of Galilee, where he thrice asked him, "Simon, son of Jonas, lovest thou me?"我們接下來看我們的上帝的奇異採訪彼得對海岸的加利利海，在那裡他三次問他， “西蒙的兒子，文， lovest你我嗎？ ” (John 21:1-19). （約21:1-19 ） 。
After this scene at the lake we hear nothing of Peter till he again appears with the others at the ascension (Acts 1:15-26).在這之後的湖現場我們聽到什麼彼得直到他再次出現與其他在阿森松島（使徒1:15-26 ） 。 It was he who proposed that the vacancy caused by the apostasy of Judas should be filld up.這是他提議，誰造成的空缺叛教猶大應該filld行動。 He is prominent on the day of Pentecost (2:14-40).他是著名的那天聖靈降臨節（ 2:14-40 ） 。 The events of that day "completed the change in Peter himself which the painful discipline of his fall and all the lengthened process of previous training had been slowly making. He is now no more the unreliable, changeful, self-confident man, ever swaying between rash courage and weak timidity, but the stead-fast, trusted guide and director of the fellowship of believers, the intrepid preacher of Christ in Jerusalem and abroad.事件的那一天“的變化，完成彼得自己的痛苦的紀律，他和所有的下跌過程中，延長了以前的培訓慢慢決策。現在他沒有更多的不可靠的，易變的，自信的人，永遠之間搖擺皮疹的勇氣和薄弱膽怯，但而起，快速，值得信賴的指導和主任金的信徒來說，勇敢的牧師基督在耶路撒冷和海外。
And now that he is become Cephas indeed, we hear almost nothing of the name Simon (only in Acts 10:5, 32; 15:14), and he is known to us finally as Peter." After the miracle at the temple gate (Acts 3) persecution arose against the Christians, and Peter was cast into prison. He boldly defended himself and his companions at the bar of the council (4:19, 20). A fresh outburst of violence against the Christians (5:17-21) led to the whole body of the apostles being cast into prison; but during the night they were wonderfully delivered, and were found in the morning teaching in the temple. A second time Peter defended them before the council (Acts 5: 29-32), who, "when they had called the apostles and beaten them, let them go." The time had come for Peter to leave Jerusalem.現在，他成為Cephas事實上，我們聽到的幾乎沒有名稱西蒙（只有在行為的10:5 ， 32 ; 15:14 ） ，他是我們最後的彼得。 “之後，奇蹟在廟門（使徒3 ）對出現的迫害基督徒，和Peter是演員關進監獄。他大膽地為自己辯護和他的同伴在酒吧理事會（ 4:19 ， 20 ） 。重新爆發的暴力侵害的基督徒（ 5時17分-21 ）導致全身的使徒被拋在關進監獄，但在夜間，他們是完美交付，並發現了今天教學中的寺廟。第二次彼得捍衛他們提交安理會（使徒5 ： 29 -32 ） ，誰“ ，當他們被稱為使徒和毆打他們，讓他們走。 ”的時機已經成熟彼得離開耶路撒冷。
After labouring for some time in Samaria, he returned to Jerusalem, and reported to the church there the results of his work (Acts 8:14-25).經過勞動一段時間在撒馬利亞，他返回耶路撒冷，並報告給教會有其工作結果的（使徒8:14-25 ） 。 Here he remained for a period, during which he met Paul for the first time since his conversion (9:26-30; Gal. 1:18).在這裡，他仍然是一個時期，在此期間，他會見了保羅以來的第一次他的轉換（ 9:26-30 ;半乳糖。 1:18 ） 。 Leaving Jerusalem again, he went forth on a missionary journey to Lydda and Joppa (Acts 9:32-43).離開耶路撒冷再次，他又提出一個傳教士旅程Lydda和約帕（使徒9:32-43 ） 。 He is next called on to open the door of the Christian church to the Gentiles by the admission of Cornelius of Caesarea (ch. 10).他是下一個呼籲開門的基督教教堂的外邦人所接納哥尼流的凱撒利亞（章10 ） 。 After remaining for some time at Caesarea, he returned to Jerusalem (Acts 11:1-18), where he defended his conduct with reference to the Gentiles.在剩下的一段時間在凱撒利亞，他回到耶路撒冷（使徒11:1-18 ） ，他在那裡他的行為辯護，參考外邦人。
Next we hear of his being cast into prison by Herod Agrippa (12:1-19); but in the night an angel of the Lord opened the prison gates, and he went forth and found refuge in the house of Mary.下一步，我們聽到他被拋在關進監獄的希律王阿格里帕（ 12:1-19 ） ;但在黑夜裡的天使上帝打開了監獄大門，並提出和他去避難在眾議院的瑪麗。 He took part in the deliberations of the council in Jerusalem (Acts 15:1-31; Gal. 2:1-10) regarding the relation of the Gentiles to the church.他參加了安理會的審議工作在耶路撒冷（使徒15:1-31 ;半乳糖。 2:1-10 ）關於關係外邦人教會。 This subject had awakened new interest at Antioch, and for its settlement was referred to the council of the apostles and elders at Jerusalem.這一主題驚醒了新的興趣在安提阿，並為解決被提交安理會的使徒和長老在耶路撒冷。 Here Paul and Peter met again.保羅和彼得在這裡再次舉行會議。 We have no further mention of Peter in the Acts of the Apostles.我們沒有進一步提及彼得在使徒行傳。 He seems to have gone down to Antioch after the council at Jerusalem, and there to have been guilty of dissembling, for which he was severely reprimanded by Paul (Gal. 2:11-16), who "rebuked him to his face."他似乎已經下降到安提阿後的安理會在耶路撒冷，並已犯了dissembling ，他受到了嚴重訓斥保羅（ Gal. 2:11-16 ） ，誰“斥責他向他的臉。 ”
After this he appears to have carried the gospel to the east, and to have laboured for a while at Babylon, on the Euphrates (1 Pet. 5:13). There is no satisfactory evidence that he was ever at Rome.在這之後，他似乎已進行的福音以東，以及辛勤的同時，巴比倫，在幼發拉底河（ 1寵物。 5點13分） 。沒有任何令人滿意的證據，他都在羅馬。 Where or when he died is not certainly known.如果或當他死不是必然的。 Probably he died between AD 64 and 67.也許他死在公元64和67 。
(Easton Illustrated Dictionary) （伊斯頓圖解詞典）
This epistle is addressed to "the strangers scattered abroad", ie, to the Jews of the Dispersion (the Diaspora).這書信是給“分散國外的陌生人” ，即對猶太人的色散（海外） 。 Its object is to confirm its readers in the doctrines they had been already taught.其目的是為了確認讀者的理論，他們已經教導。 Peter has been called "the apostle of hope," because this epistle abounds with words of comfort and encouragement fitted to sustain a "lively hope." It contains about thirty-five references to the Old Testament.彼得被稱為“使徒的希望， ”因為這書信有許多這樣的話安慰和鼓勵安裝，以維持一個“生動的希望。 ”它包含約35引用舊約。 It was written from Babylon, on the Euphrates, which was at this time one of the chief seats of Jewish learning, and a fitting centre for labour among the Jews.這是書面的巴比倫，幼發拉底河上，這是在這個時候一個主要席位猶太人學習和一個合適的勞動力中心之間的猶太人。 It has been noticed that in the beginning of his epistle Peter names the provinces of Asia Minor in the order in which they would naturally occur to one writing from Babylon.已經注意到，在開始他的書信彼得的名字各省小亞細亞的先後順序，他們自然會出現一個書面巴比倫。 He counsels (1) to steadfastness and perseverance under persecution (1-2: 10); (2) to the practical duties of a holy life (2:11-3:13); (3) he adduces the example of Christ and other motives to patience and holiness (3:14-4:19); and (4) concludes with counsels to pastors and people (ch. 5).他律師（ 1 ）以堅定不移的決心和毅力根據迫害（ 1月2日： 10 ） ; （ 2 ）的實際職責神聖生命（ 2:11-3:13 ） ; （ 3 ） ，他1971的例子，耶穌和其他動機，以耐心和成聖（ 3:14-4:19 ）和（ 4 ）最後律師牧師和人民（章5 ） 。
(Easton Illustrated Dictionary) （伊斯頓圖解詞典）
The question of the authenticity of this epistle has been much discussed, but the weight of evidence is wholly in favour of its claim to be the production of the apostle whose name it bears.這個問題的真實性本書信進行了許多討論，但體重的證據是完全贊成其要求是生產宗徒的名義承擔。 It appears to have been written shortly before the apostle's death (1:14).這似乎已書面使徒前不久去世（ 1,14 ） 。 This epistle contains eleven references to the Old Testament.這書信包含11引用舊約。 It also contains (3:15, 16) a remarkable reference to Paul's epistles.它也包含（ 3:15 ， 16 ）顯著提及保羅的書信。 Some think this reference is to 1 Thess.有人認為這一提法是1 Thess 。 4: 13-5:11. 4 ： 13-5:11 。 A few years ago, among other documents, a parchment fragment, called the "Gospel of Peter," was discovered in a Christian tomb at Akhmim in Upper Egypt.幾年前，除其他文件，羊皮碎片，所謂的“彼得福音” ，被發現的一個基督教墓地在Akhmim在上埃及。 Origen (obiit AD 254), Eusebius (obiit 340), and Jerome (obiit 420) refer to such a work, and hence it has been concluded that it was probably written about the middle of the second century.奧利（ obiit公元254 ） ，優西比烏（ obiit 340 ） ，和Jerome （ obiit 420 ）是指這樣的工作，因此，它已經結束，這是可能的書面關於中東的第二個世紀。 It professes to give a history of our Lord's resurrection and ascension.它聲稱，使歷史的我們的主的復活和阿森松。 While differing in not a few particulars from the canonical Gospels, the writer shows plainly that he was acquinted both with the synoptics and with the Gospel of John.雖然不同的也有不少細節的典型福音，顯示出明顯的作家，他是acquinted同synoptics和約翰福音。 Though apocryphal, it is of considerable value as showing that the main facts of the history of our Lord were then widely known.雖然未經證實，它具有很大的價值，因為這表明主要事實的歷史，我們的上帝，然後廣為人知。
(Easton Illustrated Dictionary) （伊斯頓圖解詞典）
These two epistles will be treated under the following heads: I. Authenticity; II.這兩個書信將處理以下元首：一，真實性;二。 Recipients, occasion, and object; III.收件人，場合，和對象;三。 Date and place of composition; IV. Analysis.日期和地點組成;四。分析。
FIRST EPISTLE第一使徒
A. Authenticity答：真實性
The authenticity, universally admitted by the primitive Church, has been denied within the past century by Protestant or Rationalist critics (Baur and the Tübingen School, Von Soden, Harnack, Jülicher, Hilgenfeld, and others), but it cannot seriously be questioned.的真實性，普遍承認的原始教會，被剝奪了在過去一個世紀的新教或理性的批評（鮑爾和圖賓根大學，馮索登，哈爾納克， Jülicher ， Hilgenfeld ，和其他人） ，但不能嚴重受到質疑。 It is well established by extrinsic and instrinsic arguments.它是公認的外在和內在的論點。
(1) Extrinsic arguments （ 1 ）外部的論點
(a) in writings of the first and second centuries, eg, Justin's letter to the Churches of Lyons and Vienne, Irenaeus, Clement of Alexandria, Papias, Polycarp, Clement of Rome, the "Didache", the "Pastor" of Hermas, and others. （ a ）在著作中第一個和第二個百年，如賈斯汀的信教會的里昂和維埃納依來，克萊門特的亞歷山德里亞，帕皮亞，波利卡普，克萊門特的羅馬， “十二使徒遺訓”中， “牧師”的書，和其他人。 The Second Epistle of St. Peter, admitted to be very ancient even by those who question its authenticity, alludes to an earlier Epistle written by the Apostle (iii, 1).第二使徒聖彼得，承認是非常古老甚至那些誰懷疑其真實性，提到早先書信寫的使徒（三， 1 ） 。 The letter therefore existed very early and was considered very authoritative.因此，存在的信，並很早就被認為是非常具有權威性。 (b) Tradition is also unanimous for St. Peter's authorship. （二）傳統是一致的聖彼得著作權。 In the second and third centuries we have much explicit testimony to this effect.在第二和第三個世紀，我們有許多明確的證明了這一效應。 Clement and Origen at Alexandria, Tertullian and Cyprian in Africa, the Peshitto in Syria, Irenaeus in Gaul, the ancient Itala and Hippolytus at Rome all agree in attributing it to Peter, as do also the heretics, Basilides and Theodore of Byzantium.克萊門特和奧利在亞歷山德里亞，良和塞浦路斯在非洲， Peshitto在敘利亞，依在高盧，古伊泰萊和西波呂在羅馬都同意在歸於它彼得一樣，也是異端，巴西里德和西奧多的拜占庭。 (c) All the collections or lists of the New Testament mention it as St. Peter's; the Muratorian Canon, which alone is at variance with this common tradition, is obscure and bears evident marks of textual corruption, and the subsequent restoration suggested by Zahn, which seems much more probable, is clearly favourable to the authenticity. （ c ）所有的收藏品或名單新約全書提到它作為聖彼得的穆拉多利佳能，這本身是不符合這一共同的傳統，是晦澀和負有明顯標誌文字腐敗，以及隨後恢復建議贊恩，這似乎更可能的，顯然是有利的真實性。 Moreover Eusebius of Caesarea does not hesitate to place it among the undisputed Scriptures.此外優西比烏的愷撒就毫不猶豫地把它的無可爭議的聖經。
(2) Intrinsic arguments （ 2 ）內在理由
Examination of the Epistle in itself is wholly favourable to its authenticity; the author calls himself Peter, the Apostle of Jesus Christ (i, 1); Mark, who, according to the Acts of the Apostles, had such close relations with Peter, is called by the author "my son" (v, 13); the author is represented as the immediate disciple of Jesus Christ (i, 1; v, 9, 11-14); he exercises from Rome a universal jurisdiction over the whole Church (v, 1).考試的書信本身是完全有利於它的真實性;作者自稱伯多祿宗徒耶穌基督（一， 1 ） ;馬克，誰，根據使徒行傳，有這樣密切的關係彼得，是所謂的作者“我的兒子” （五， 13 ） ;作者立即派弟子耶穌基督（一， 1 ;五， 9 ， 11月14日） ;他演習從羅馬一個普遍管轄權整個教會（五， 1 ） 。 The numerous places in which he would appear to be the immediate witness of the life of Christ (i, 8; ii, 21-24; v, 1), as well as the similarity between his ideas and the teaching of the Gospels, are eloquently in favour of the Apostolic author (cf. Jacquier, 251).眾多的地方，他似乎是直接證人的生活基督（一， 8 ;二， 21日至24日;五， 1 ） ，以及之間的相似他的思想和教學中的福音，是雄辯地贊成使徒作者（參見Jacquier ， 251 ） 。 Finally, some authors consider that the Epistle and the sermons of St. Peter related in the Acts show an analogy in basis and form which proves a common origin.最後，一些作者認為，書信和布道的聖彼得有關的行為表明，類比和形式的基礎上，證明一個共同的起源。 However, it is probable if not certain that the Apostle made use of an interpreter, especially of Sylvanus; St. Jerome says: "the two Epistles attributed to St. Peter differ in style, character, and the construction of the words, which proves that according to the exigencies of the moment St. Peter made use of different interpreters" (Ep. cxx ad Hedib.).然而，它可能是，如果不能肯定使徒利用翻譯，尤其是1861 ;聖杰羅姆說： “這兩個書信歸因於聖彼得不同的風格，特點，以及建造的話，這證明，根據緊急時刻聖彼得使用了不同的翻譯“ （ Ep. cxx廣告Hedib 。 ） 。 Peter himself seems to insinuate this: Dia Silouanou houmin .彼得本人似乎暗示這一點：直徑Silouanou厚民。 . 。 . 。 egrapha (v, 12), and the final verses (12-14) seem to have been added by the Apostle himself. egrapha （五， 12 ） ，最後的詩句（ 12月14日）似乎已添加的使徒自己。 Without denying that Peter was able to use and speak Greek, some authors consider that he could not write it in the almost classic manner of this Epistle.沒有否認，彼得能夠使用和講希臘語，一些作者認為，他不能把它寫在幾乎經典的方式本書信。 Nevertheless it is impossible to determine exactly the share of Sylvanus; it is not improbable that he wrote it according to the directions of the Apostle, inserting the ideas and exhortations suggested by him.然而這是不可能準確確定的份額1861 ;它不是不可能，他寫道：它根據方向宗徒，插入的想法和建議，他的規勸。
Objections: (a) The relation between the First Epistle of Peter and the Epistles of Paul, especially Romans and Ephesians, does not prove, as has been claimed (Jülicher), that the Epistle was written by a disciple of Paul.反對意見： （一）之間的關係第一使徒彼得和保羅的書信，尤其是羅馬和以弗所，並不證明，象有人所說的那樣（ Jülicher ） ，即書信的作者是弟子的保羅。 This relation, which has been much exaggerated by some critics, does not prove a literary dependence nor prevent this Epistle from possessing a characteristic originality in ideas and form.這種關係已經很多誇大一些批評，並不證明文學的依賴，也不防止這種書信由擁有原創性的思想特點和形式。 The resemblance is readily explained if we admit that Peter employed Sylvanus as interpreter, for the latter had been a companion of Paul, and would consequently have felt the influence of his doctrine and manner of speaking.的相似性很容易解釋，如果我們承認，彼得僱用1861口譯，後者是一個同伴的保羅，並因此感受到的影響，他的理論和方式說話。 Moreover, Peter and Sylvanus were at Rome, where the letter was written, and they would naturally have become acquainted with the Epistles to the Romans and the Ephesians, written some months before and intended, at least in part, for the same readers.此外，彼得和1861分別在羅馬，在那裡寫的信，他們自然會成為熟悉的羅馬書信和以弗所書，寫了一些個月前和打算，至少部分，同一讀者。 (b) It has been claimed that the Epistle presupposes an official and general persecution in the Roman Empire and betokens a state of things corresponding to the reign of Vespasian, or even that of Domitian or Trajan, but the data it gives are too indefinite to conclude that it refers to one of these persecutions rather than to that of Nero; besides, some authors consider that the Epistle does not al all suppose an official persecution, the allusions being readily explained by the countless difficulties and annoyances to which Jews and pagans subjected the Christians. （ b ）它一直聲稱的正式書信的前提和一般迫害羅馬帝國和betokens一個國家的事情了相應的統治維斯帕先，甚至是多米提安或圖拉真，但它的數據太無限期向得出這樣的結論：它是指其中的迫害，而不是到Nero的;此外，一些作者認為，書信沒有人所有假設一名官員的迫害，被輕易的典故解釋了無數的困難和煩惱而受到猶太人和異教徒基督徒。
B. Recipients of the Epistle; Occasion and Object灣收件人的書信;場合和對象
It was written to the faithful of "Pontus, Galatia, Cappadocia, Asia, and Bithynia" (i, 1).有人寫信給忠實的“龐，加拉提亞，卡帕多西亞，亞洲和螺” （一， 1 ） 。 Were these Christians converted Jews, dispersed among the Gentiles (i, 1), as was held by Origen, Didymus of Alexandria, etc., and is still maintained by Weiss and Kuhl, or were they in great part of pagan origin? The latter is by far the more common and the better opinion (i, 14; ii, 9-10; iii, 6; iv, 3).這些基督徒皈依了猶太人，分散在外邦人（一， 1 ） ，作為舉辦了奧利， Didymus亞歷山大等，並仍然保持Weiss和Kuhl ，或為他們的很大一部分異教起源？後者是目前較常見的和更好的意見（一，第14條;二， 9月10日;三，六;四， 3 ） 。 The argument based on i, 7, proves nothing, while the words "to the strangers dispersed through Pontus" should not be taken in the literal sense of Jews in exile, but in the metaphorical sense of the people of God, Christians, living in exile on earth, far from their true country.這個論點基於I ， 7 ，證明什麼，而改為“分散的陌生人通過龐”不應該採取的字面意義的猶太人流亡國外，但在比喻意義上的人民的上帝，基督信徒，生活在流亡在地球上，遠離他們的真正的國家。 The opinions of authors admitting the authenticity are divided with regard to the historical circumstances which occasioned the Epistle, some believing that it was written immediately after Nero's decree proscribing the Christian religion, in which case the difficulties to which Peter alludes do not consist merely of the calumnies and vexations of the people, but also include the judicial pursuit and condemnation of Christians (iv, 14-16; v, 12; ii, 23; iii, 18), while iv, 12, may be an allusion to the burning of Rome which was the occasion of Nero's decree.的意見，作者承認分歧的真實性方面的歷史情況，引起了書信，有些認為這是後立即書面Nero的命令，禁止基督教在這種情況下，困難是彼得的意思是不包括的誹謗和騷擾的人，而且還包括司法的追求和譴責基督教徒（四， 14日至16日;五， 12歲;二， 23日;三， 18歲） ，而四， 12日，可能是指的是燃燒這是羅馬之際， Nero的法令。 This is the opinion of Hug, Gloire, Batiffol, Neander, Grimm, Ewald, Allard, Weiss, Callewaert, etc., while others date the Epistle from the eve of that decree (Jacquier, Brassac, Fillion, etc.).這是輿論的擁抱，光榮， Batiffol ，尼安德，格林，埃瓦爾德，阿拉德，魏斯，加利瓦爾特等，而其他日期書信從前夕該法令（ Jacquier ， Brassac ，菲利安等） 。 The Epistle, they say, having been written from Rome, where the persecution must have raged in all its horror, we naturally look for clear and indisputable indications of it, but the general theme of the epistle is that the Christians should give no occasion to the charges of the infidels, but that by their exemplary life they should induce them to glorify God (ii, 12, 15; iii, 9, 16; iv, 4); besides, the way of speaking is generally hypothetical (i, 6; iii, 13-14; iv, 14), there being no question of judges, tribunals, prison, tortures, or confiscation.在書信，他們說，已經書面從羅馬，那裡的迫害必須有持續的一切恐怖，我們自然期待明確和無可爭議的跡象，但在總的主題是書信的是，基督徒應該沒有機會收費的異教徒，但通過自己的模範的生活，他們應該促使他們榮耀上帝（二， 12日， 15日;三， 9 ， 16 ;四， 4 ） ;另外，說話的方式一般是假設（一， 6 ;三， 13日至14日;四， 14 ） ，沒有問題的法官，法庭，監獄，酷刑，或予以沒收。 The Christians have to suffer, not from authority, but from the people among whom they lived. The Apostle Peter wrote to the Christians of Asia to confirm them in the Faith, to console them amid their tribulations, and to indicate to them the line of conduct to follow in suffering (v, 2).基督徒遭受，而不是來自權力，而是來自人民，他們生活其中。使徒彼得寫信給基督徒亞洲，以確認他們的信仰，安慰他們因他們的苦難，並說明他們的行進行後續的痛苦（五， 2 ） 。 Except for the more dogmatic introduction (i, 3-12) and a few short instructions strewn throughout the letter and intended to support moral exhortations, the Epistle is hortatory and practical.除了引進更多的教條式（一， 3月12日） ，並在短短的指示佈滿整個信意在支持道德規勸的書信是勸告性和實用性。 Only an absurd a priori argument could permit the Tübingen critics to assert that it had a dogmatic object and was written by a second-century forger with the intention of attributing to Peter the doctrines of Paul.只有一種荒謬的先驗參數可允許的蒂賓根大學的批評斷言，它有一個教條的對象，並撰寫的第二世紀偽造的意圖歸於理論彼得保羅。
C. Place and Date of Composition角地點和日期的組成
The critics who have denied Peter's sojourn at Rome must necessarily deny that the letter was written from there, but the great majority of critics, with all Christian antiquity, agree that it was written at Rome itself, designated by the metaphorical name Babylon (v, 13).批評誰否認彼得在羅馬逗留必須否認，這封信是寫在那裡，但絕大多數的批評，所有基督教古代，一致認為這是寫在羅馬本身所指定的隱喻名稱巴比倫（五， 13 ） 。 This interpretation has been accepted from the most remote times, and indeed no other metaphor could so well describe the city of Rome, rich and luxurious as it was, and given over to the worship of false gods and every species of immorality.這一解釋已被接受的最偏遠的時候，確實沒有其他可以這樣比喻描述以及羅馬城的，豐富和豪華的，因為，並考慮到禮拜的假神，每一個物種的不道德行為。 Both cities had caused trouble to the people of God, Babylon to the Jews, and Rome to the Christians.這兩個城市，造成了麻煩，在天主的子民，巴比倫的猶太人，和羅馬的基督徒。 Moreover this metaphor was in use among the early Christians (cf. Revelation 14:8; 16:19; 17:5; 18:2, 10, 21).此外這個比喻是在使用的早期基督徒（參見啟示14點08 ; 16:19 ;十七點05 ; 18時02 ， 10 ， 21 ） 。 Finally, tradition has not brought us the faintest memory of any sojourn of Peter at Babylon.最後，傳統並沒有給我們帶來了最暗的內存的任何逗留彼得在巴比倫。 The opinions of critics who deny the authenticity of the Epistle range from AD 80 to AD 160 as the date, but as there is not the slightest doubt of its authenticity they have no basis for their argument.的意見，批評誰否認的真實性書信範圍從公元80至公元160的日期，但沒有絲毫懷疑其真實性，他們沒有基礎，他們的論點。 Equally diverse opinions are found among the authors who admit the authenticity, ranging from the year AD 45 to that accepted as that of the death of Peter.同樣的不同意見中發現的作者誰承認的真實性，從公元45年來所接受的死亡彼得。 The most probable opinion is that which places it about the end of the year 63 or the beginning of 64; and St. Peter having suffered martyrdom at Rome in 64 (67?) the Epistle could not be subsequent to that date; besides, it assumes that the persecution of Nero, which began about the end of 64, had not yet broken out (see above).最有可能的看法是，這些地方大約在今年年底或63年初64 ;和聖彼得遭受殉道在羅馬64 （ 67 ？ ）的書信不能該日期之後;此外，假定迫害尼祿開始，大約64月底，尚未爆發了（見上文） 。 On the other hand the author frequently alludes to the Epistle to the Ephesians, making use of its very words and expressions; consequently the Epistle could not be prior to 63, since the Epistle to the Ephesians was written at the end of Paul's first captivity at Rome (61-63).另一方面，作者經常提到的書信的以弗所，利用其本身的詞語;因此，書信不能前63 ，因為書信的以弗所寫在年底保羅的第一次被關押在羅馬（ 61-63 ） 。
D. Analysis 4分析
The Epistle as a whole being but a succession of general ideas without close connection, there can be not strict plan of analysis.的書信被作為一個整體，但繼承的一般想法沒有密切聯繫，就沒有嚴格的計劃，分析。 It is divided as follows: the introduction contains, besides the address (superscription and salutation, i, 7), thanksgiving to God for the excellence of the salvation and regeneration to which He has deigned to call the Christians (3-12).這是劃分如下：引進載，除了地址（ superscription和稱謂，我， 7 ） ，感恩上帝的卓越的救國圖存，振興中華而他不屑呼籲基督徒（ 3-12歲） 。 This part is dogmatic and serves as a basis for all the moral exhortations in the body of the Epistle.這部分是教條，並以此為基礎的道德規勸所有的正文中的書信。 The body of the Epistle may be divided into three section: (a) exhortation to a truly Christian life (i, 13-ii, 10), wherein Peter successively exhorts his readers to holiness in general (13-21), to fraternal charity in particular (i, 22-ii, 1), to love and desire of the true doctrine; thus they shall be living stones in the spiritual house of which Christ is the cornerstone, they shall be the royal priesthood and the chosen people of the Lord (2-10).該機構的書信可分為三個部分： （一）告誡一個真正的基督徒的生活（一， 13二， 10 ） ，其中彼得先後規勸他讀者成聖一般（ 13-21 ） ，以兄弟般的慈善特別是（一， 22二， 1 ） ，以愛情和慾望的真正的教義，因此他們應生活在石頭的精神眾議院基督的基石，他們應英國皇家祭司和人民的選擇主（ 2-10 ） 。 (b) Rules of conduct for Christians living among pagans, especially in time of persecution (ii, 11-v, 19). （二）的行為規則基督徒生活在異教徒，特別是在時間上的迫害（二11五， 19 ） 。 Let their conduct be such that the infidels themselves shall be edified and cease to speak evil of the Christians (11-12).讓他們的行為是這樣的異教徒本身應edified並停止發言邪惡的基督教徒（ 11月12日） 。 This general principle is applied in detail in the exhortations relating to obedience to civil rulers (13-17), the duties of slaves to their masters (18-25), the mutual duties of husband and wife (iii, 1-7).這一總的原則是適用於中詳細規勸有關服從民間統治者（ 13-17 ） ，職責的奴隸到主人（ 18-25 ） ，相互義務的丈夫和妻子（三1-7 ） 。 With regard to those who, not having the same faith, calumniate and persecute the Christians, the latter should return good for evil, according to the example of Christ, who though innocent suffered for us, and who preached the Gospel not only to the living, but also to the spirits that were in prison (8-22).對於那些誰，而不是具有相同的信念，誣衊和迫害基督教徒，後者應恢復良好的邪惡，根據基督的榜樣，誰無辜遭受雖然對我們來說，和誰宣揚福音不僅是為了生活，而且對精神是被關在監獄裡（ 8月22日） 。 The Apostle concludes by repeating his exhortation to sanctity in general (iv, 1-6), to charity (7-11), to patience and joy in suffering for Christ (12-19).使徒最後重複他告誡神聖一般（四， 1月6日） ，用於慈善事業（ 7月11日） ，以耐心和喜悅，痛苦基督（ 12月19日） 。 (c) Some special recommendations follow (v, 1-11): let the ancients be careful to feed the flock entrusted to their keeping (1-4); let the faithful be subject to their pastor (5a); let all observe humility among themselves (5b); let them be sober and watchful, trusting the Lord (6-11). （ c ）一些特別建議的後續（五， 1月11日） ：讓古人注意飼料的羊群交給他們保持（ 1-4 ） ;讓信徒受到他們的牧師（ 5A ）款;讓所有觀察謙卑它們之間的（ 5B條） ;讓他們保持清醒和警惕，相信上帝（ 6-11 ） 。
In the epilogue the Apostle himself declares that he has employed Sylvanus to write the letter and affirms that the Divine grace possessed by his readers is the true grace (12); he addresses to them the salutations of the Church in Rome and those of Mark (13), and gives them his Apostolic blessing.在結語使徒自己宣布，他已僱用1861寫的信，並申明，神的恩典所擁有他的讀者是真正的寬限期（ 12 ） ;他的地址向他們打招呼的是羅馬的主教和馬克（ 13 ） ，並讓他們自己使徒祝福。
SECOND EPISTLE第二使徒
A. Authenticity答：真實性
In the present state of the controversy over the authenticity it may be affirmed that it is solidly probable, though it is difficult to prove with certainty.在目前的狀況爭議的真實性可以肯定，這是紮實可能，但難以證明肯定。
(1) Extrinsic arguments （ 1 ）外部的論點
(a) In the first two centuries there is not in the Apostolic Fathers and other ecclesiastical writers, if we except Theophilus of Antioch (180), a single quotation properly so called from this Epistle; at most there are some more or less probable allusions in their writings, eg, the First Epistle of St. Clement of Rome to the Corinthians, the "Didache", St. Ignatius, the Epistle of Barnabas, the "Pastor" of Hermas, the Epistle of Polycarp to the Philippians, the Dialogue of St. Justin with Trypho, St. Irenæus, the Clementine "Recognitions", the "Acts of Peter", etc. The Epistle formed part of the ancient Itala, but is not in the Syriac. （ a ）在頭兩百年沒有在使徒父親和其他教會的作家，如果我們除西奧菲勒安提（ 180 ） ，單引號妥善所謂從這個書信;最多有一些或多或少可能典故在他們的著作，例如，第一使徒的羅馬聖克萊門特的科林蒂安的“十二使徒遺訓” ，聖依納爵，在使徒巴納巴斯的“牧師”的書，在使徒的腓利波利卡普的對話聖賈斯汀與Trypho ，聖Irenæus的克萊門汀“認識”的行為“彼得”等書信的組成部分，古代伊泰萊，但不是在敘利亞。 This proves that the Second Epistle of Peter existed and even had a certain amount of authority.這證明了第二使徒彼得的存在，甚至有一定的權威。 But it is impossible to bring forward with certainty a single explicit testimony in favour of this authenticity.但是，就不可能提出一個肯定的證詞中明確贊成這一真實性。 The Muratorian Canon presents a mutilated text of I Peter, and Zahin's suggested restoration, which seems very probable, leaves only a doubt with regard to the authenticity of the Second Epistle.該穆拉多利佳能提出了肢解案文彼得，和Zahin建議恢復，這似乎是非常可能的，只剩下毫無疑問，關於真實性的第二書信。
(b) In the Western Church there is not explicit testimony in favour of the canonicity and Apostolicity of this Epistle until the middle of the fourth century. （ b ）在西方教會沒有明確的證詞有利於正規和Apostolicity本書信中，直到4世紀。 Tertullian and Cyprian do not mention it, and Mommsen's Canon (360) still bears traces of the uncertainty among the Churches of the West in this respect.德爾圖良和塞浦路斯沒有提到它，蒙森佳能（ 360 ）仍帶有不確定性的痕跡教會之間的西方在這方面。 The Eastern Church gave earlier testimony in its behalf.給了東方教會的證詞早些時候在其代表。 According to Eusebius and Photius, Clement of Alexandria (d. 215) commented on it, but he seems not to have ranked it with the first.根據優西比烏和Photius ，克萊門特的亞歷山德里亞（ 4 215 ）評論，但他似乎沒有排名第一。 It is found in the two great Egyptian versions (Sahidic and Bohairic).結果發現在這兩個偉大的埃及版本（ Sahidic和Bohairic ） 。 It is probable that Firmilian of Caesarea used it and ascribed it to St. Peter, as Methodius of Olympus did explicitly.很可能Firmilian的凱撒利亞使用，並賦予它以聖彼得，因為迪烏斯奧林巴斯沒有明確。 Eusebius of Caesarea (340), while personally accepting II Peter as authentic and canonical, nevertheless classes it among the disputed works (antilegomena), at the same time affirming that it was known by most Christians and studied by a large number with the other Scriptures.優西比烏的凱撒利亞（ 340 ） ，而親自接受第二彼得真實和規範，但是班級之間的有爭議的作品（ antilegomena ） ，同時申明，這是已知的最基督教徒和研究了大量的其他聖經。 In the Church of Antioch and Syria at that period it was regarded as of doubtful authenticity. St.在教會的安提阿和敘利亞在這期間，被視為可疑的真實性。街 John Chrysostom does not speak of it, and it is omitted by the Peshitto. That the Epistle formerly accepted in that Church (Theophilus of Antiocy) was not yet included in the canon was probably due to dogmatic reasons.約翰金口不談論它，它省略了Peshitto 。這以前的書信中說，接受教會（西奧菲勒的Antiocy ）尚未列入佳能可能是由於教條原因。
(c) In the second half of the fourth century these doubts rapidly disappeared in the Churches of the East owing to the authority of Eusebius of Caesarea and the fifty copies of the Scriptures distributed by command of Constantine the Great. Didymus of Alexandria, St. Athanasius, St. Epiphanius, St. Cyril of Jerusalem, St. （ c ）在下半年的第四世紀這些疑慮很快消失在教會的東方由於權威的優西比烏的愷撒和50份分發聖經指揮君士坦丁大帝。 Didymus亞歷山大街亞他那修，聖埃皮法尼烏斯，聖西里爾耶路撒冷，聖 Gregory Nazianzen, the Canon of Laodicea, all regard the letter as authentic.格雷戈里Nazianzen ，佳能的老底嘉，所有方面，信作為作準。 The addition to the text of Didymus, according to which it was the work of a forger, seems to be the error of a copyist.增加的案文Didymus ，根據它的工作的偽造，似乎是錯誤的模仿。 So in the West relations with the East and the authority of St. Jerome finally brought about the admission of its authenticity.因此，在西方與東方和權威聖杰羅姆最終帶來接納其真實性。 It was admitted to the Vulgate, and the synod convoked by Pope Damasus in 382 expressly attributes it to St. Peter.它被接納為武加大，以及主教會議教宗達馬蘇召集明確屬性在382到聖彼得大教堂。
(2) Intrinsic arguments （ 2 ）內在理由
If tradition does not appear to furnish an apodictic argument in favour of the authenticity, an examination of the Epistle itself does.如果傳統似乎沒有一個明白的說法提供了贊成票的真實性，審查書信本身。 The author calls himself Simon Peter, servant and Apostle of Jesus Christ (i, 1), witness of the glorious transfiguration of Christ (i, 16-18); he recalls the prediction of His death which Christ made to him (i, 14); he calls the Apostle Paul his brother, ie, his colleague in the Apostolate (iii, 15); and he identifies himself with the author of the First Epistle.作者自稱西門彼得，僕人和使徒耶穌基督（一， 1 ） ，證人的光榮變形的基督（一， 16日至18日） ;他回憶預測去世基督向他提出的（一， 14 ） ;他呼籲使徒保羅他的弟弟，也就是說，他的同事在使徒（三， 15歲） ，他自稱與作者的第一書信。 Therefore the author must necessarily be St. Peter himself or some one who wrote under his name, but nothing in the Epistle forces us to believe the latter.因此，作者必須是聖彼得本人或有人誰寫他的名字，但沒有在書信迫使我們相信後者。 On the other hand there are several indications of its authenticity: the author shows himself to be a Jew, of ardent character, such as the New Testament portrays St. Peter, while a comparison with the ideas, words, and expressions of the First Epistle affords a further argument in favour of the identify of the author.另一方面，有一些跡象表明，它的真實性：作者表明自己是猶太人，熱情的性質，如新約全書描繪聖彼得，而比較的思想，也就是說，和表現形式第一使徒提供了一個進一步的論點贊成確定作者。 Such, at least, is the opinion of several critics.例如，至少是一些批評意見的。
In examining the difficulties raised against the authenticity of the Epistle, the following facts should be remembered: (a) This Epistle has been wrongly accused of being imbued with Hellenism, from which it is even farther removed than the writings of Luke and the Epistles of Paul.在審查對提出的困難的真實性，書信，下列事實應該記住： （ a ）本書信一直錯誤地指控為充滿了希臘文化，從它甚至更遠刪除比的著作和書信路加福音的保羅。 (b) Likewise the false doctrines which it opposes are not the full-blown Gnosticism of the second century, but the budding Gnosticism as opposed by St. Paul. （ b ）同樣的錯誤理論，它反對不是完全成熟的諾斯替主義的第二個世紀，但萌芽諾斯替主義，而不是由聖保羅。 (c) The difference which some authors claim to find between the doctrine of the two Epistles probes nothing against the authenticity; some others have even maintained that comparison of the doctrines furnishes a new argument in favour of the author's identify. （ c ）在不同的一些作者聲稱找到學說之間的兩個探測器並不反對書信的真實性;另一些人甚至認為，比較的理論提供了新的論點支持在作者的確定。 Doubtless there exist undeniable differences, but is an author obliged to confine himself within the same circle of ideas?毫無疑問，存在著不可否認的分歧，但必須是作者本人限於在同一圈的想法？ (d) The difference of style which critics have discovered between the two Epistles is an argument requiring too delicate handling to supply a certain conclusion, and here again some others have drawn from a similarity of style an argument in favour of a unity of authorship. （ d ）在不同的風格，批評者們發現兩者之間的書信是一個微妙的論點也需要處理提供了一定的結論，在這裡再次有的得出相似的風格論點贊成統一的著作權。 Admitting that the manner of speaking is not the same in both Epistles, there is, nevertheless, not the slightest difficulty, if it be true as St.承認的方式講是不一樣的兩個書信，有，但是，沒有絲毫困難，如果它是真實的街 Jerome has said (see above under FIRST EPISTLE), that in the composition of the Epistles St. Peter made use of different interpreters.杰羅姆說（見上文第一使徒） ，在組成的書信聖彼得使用了不同的翻譯。 (e) It is also incorrect to say that this Epistle supposes the Epistle of St. Paul to have been already collected (iii, 15-16), for the author does not say that he knew all the Epistles of St. Paul. （五）這也是不正確的說，這書信假設使徒聖保羅已經已經收集（三， 15日至16日） ，為作者沒有說，他知道所有的書信聖保羅。 That he should have regarded Paul's letters as inspired forms a difficulty only to those who do not admit the possibility of a revelation made to Peter on this point.他應該把保羅的字母形成了一個困難的靈感只有那些誰不承認的可能性啟示作出彼得在這一點上。 Some authors have also wrongly contested the unity of the Epistle, some claiming that it consists of two distinct epistles, the second beginning with ch.有些作者還錯誤地有爭議的團結，書信，一些聲稱它包括兩個不同的書信，第二章開始。 iii, others maintaining that the ii, 1-iii, 2, has been interpolated.三，其他人堅持認為，二，一至三， 2 ，已插。 Recently M. Ladeuze (Revue Biblique, 1905) has advanced an hypothesis which seems to end numerous difficulties: by an involuntary error of a copyist or by accidental transposition of the leaves of the codex on which the Epistle was written, one of the parts of the Epistle was transposed, and according to the order of sections the letter should be restored as follows: i-ii, 3a; iii, 1-16; ii, 3b-22; iii, 17-18.最近先生Ladeuze （雜誌Biblique ， 1905年）擁有先進的假說似乎結束許多困難：由自願錯誤的抄寫或意外轉葉法典上寫的書信，其中的部分是轉的書信，並根據各節的順序信應該恢復如下：第一和第二， 3A條;三， 1月16日;二，三號乙- 22 ;三， 17日至18日。 The hypothesis seems very probable.假設似乎非常可能。
Relations of II Peter with the Epistle of Jude關係二彼得與使徒裘德
This Epistle has so much in common with that of Jude that the author of one must have had the other before him.這書信如此多的共同點與裘德的作者之一，必須有其他在他面前。 There is no agreement on the question of priority, but the most credited opinion is that Peter depends on Jude (qv).不能達成協議的問題上優先考慮，但最記的看法是，彼得取決於裘德（ qv ） 。
B. Recipients, Occasion, and Object灣收件人，場合，和對象
It is believed that this Epistle, like the First, was sent to the Christians of Asia Minor, the majority of whom were converted Gentiles (iii, 1-2; ii, 11-12; etc.).據認為，這書信一樣，首先，被送往基督徒小亞細亞，其中大部分是轉換外邦人（三， 1月2日;二， 11月12日;等等） 。 False teachers (ii, 1), heretics and deceivers (iii, 3), of corrupt morals (ii, 1) and denying the Second Advent of Christ and the end of the world, sought to corrupt the faith and the conduct of the Christians of Asia Minor. Peter wrote to excite them to the practice of virtue and chiefly to turn them away from the errors and bad example of the false teachers.虛假的教師（二1 ） ，異教徒和deceivers （三， 3 ） ，對腐敗的道德（二1 ） ，並剝奪了第二次降臨的基督，世界的終結，試圖腐敗的信心和行為的基督徒小亞細亞。彼得寫信給激發他們的做法和主要憑藉把他們遠離錯誤和壞榜樣的虛假教師。
C. Date and Place of Composition角的日期和地點組成
While those who reject the authenticity of the Epistle place it about 150, the advocates of its authenticity maintain that it was written after 63-4, the date of the First Epistle, and before 64-5, the date believed to be that of the death of St. Peter (i, 14).而那些拒絕誰的真實性，書信放在150 ，主張保持其真實性，這是寫在63-4 ，日期第一書信，並在64-5的日期被認為是死亡的聖彼得大教堂（一， 14 ） 。 Like the First, it was written at Rome.如第一，這是寫在羅馬。
D. Analysis 4分析
In the exordium the Apostle, after the inscription and salutation (i, 1-2), recalls the magnificent gifts bestowed by Jesus Christ on the faithful; he exhorts them to the practice of virtue and all the more earnestly that he is convinced that his death is approaching (3-15).在緒論使徒後，題詞和稱謂（一， 1月2日） ，回顧了宏偉禮物賦予耶穌的信徒，他激勵他們的做法，憑藉和更加認真，他相信，他的死亡的臨近（ 3月15日） 。 In the body of the Epistle (i, 16-iii, 13) the author brings forward the dogma of the second coming of Christ, which he proves, recalling His glorious transfiguration and the prediction of the Prophets (i, 16-21).正文中的書信（一， 16三， 13 ）的作者提出了教條的第二次來的基督，他證明了，在回顧他光輝的變形和預測中的先知（一16-21 ） 。 Then he inveighs against the false teachers and condemns their life and doctrines: (a) They shall undergo Divine chastisement, in proof of which the Apostle recalls the punishment inflicted on the rebel angels, on the contemporaries of Noah, on the people of Sodom and Gomorrah (ii, 1-11).然後，他對虛假inveighs教師和譴責他們的生活和思想： （ a ）他們應接受神的懲罰，在證明該使徒回顧處罰對反叛的天使，在同時代的諾亞，對人民的所多瑪和蛾摩拉（二， 1月11日） 。 (b) He describes the immoral life of the false teachers, their impurity and sensuality, their avarice and duplicity (12-22). （ b ）他描述了不道德的生活的虛假的教師，其雜質和肉感，其貪婪和表裡不一（ 12月22日） 。 (c) He refutes their doctrine, showing that they are wrong in rejecting the second coming of Christ and the end of the world (iii, 1-4), for the Judge shall certainly come and that unexpectedly; even as the ancient world perished by the waters of the flood so the present world shall perish by fire and be replaced by a new world (5-7). Then follows the moral conclusion: let us live holily, if we desire to be ready for the coming of the Judge (8-13); let us employ the time given us to work out our salvation, even as Paul taught in his Epistles which the false teachers abuse (14-17). （ c ）他駁斥他們的理論，這表明它們是錯誤的拒絕第二次來是耶穌和世界的盡頭（三， 1月4日） ，法官就一定來，而且意外;即使是在古代世界滅亡由水域洪水，使當今世界應亡的火災，並代之以一個新的世界（ 5-7 ） 。然後如下道德結論：讓我們生活holily ，如果我們的願望，準備為即將到來的法官（ 8月13日） ;讓我們僱用的時間給我們的工作我們的救贖，甚至在他的保教書信的虛假教師濫用（ 14-17 ） 。 Verse 18 consists of the epilogue and doxology.新詩18由結語和doxology 。
Publication information Written by A. Vander Heeren.出版信息書面由A.范德麒麟大廈。 Transcribed by Judy Levandoski. The Catholic Encyclopedia, Volume XI.轉錄的朱迪Levandoski 。天主教百科全書，第十一。 Published 1911.發布時間1911年。 New York: Robert Appleton Company.紐約：羅伯特阿普爾頓公司。 Nihil Obstat, February 1, 1911. Nihil Obstat ， 1911年2月1日。 Remy Lafort, STD, Censor. Imprimatur.雷米Lafort ，性病，檢查員。認可。 +John Cardinal Farley, Archbishop of New York +約翰法利紅衣主教，大主教紐約
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