Epistles of Peter書信的彼得

General Information 一般信息

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 ) 。

BELIEVE Religious Information Source web-site相信宗教信息來源
Our List of 2,300 Religious Subjects我們所列出的2300名宗教科目
Douglas Ezell道格拉斯Ezell

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) 。

Epistles of Peter書信的彼得

Brief Outline簡要概述

First Epistle第一使徒

  1. Salutation (1:1-2)稱呼( 1:1-2 )
  2. Nature of Salvation (1:3-12)性質救世軍( 1:3-12 )
  3. Experience of Salvation (1:13-25)經驗救世軍( 1:13-25 )
  4. Obligations of Salvation (2:1-10)義務救國( 2:1-10 )
  5. Ethics of Salvation (2:11-3:12)道德救國( 2:11-3:12 )
  6. Confidence of Salvation (3:13-4:11)信心救國( 3:13-4:11 )
  7. Behavior of the Saved under suffering (4:12-5:11)行為的保存下的痛苦( 4:12-5:11 )
  8. Concluding salutations (5:12-14)最後敬意( 5:12-14 )

Second Epistle第二使徒

  1. Salutation (1:1)稱呼( 1:1 )
  2. Character of Spiritual knowledge (1:2-21)特徵精神知識( 1:2-21 )
  3. Nature and perils of apostasy (2:1-22)危險的性質和叛教( 2:1-22 )
  4. Doom of the ungodly (3:1-7)末日的ungodly ( 3:1-7 )
  5. Hope of believers (3:8-13)希望信徒( 3:8-13 )
  6. Concluding exhortation (3:14-18)最後告誡( 3:14-18 )


Advanced Information 先進的信息

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 presentation in the original English language本主題介紹在原來的英文

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