Commentaries on the Catholic Epistles
By John Calvin
2 Peter 1:1-4
1. Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ:
1. Simeon Petrus, et servus et apostolus Jesu Christi, iis quid aequè pretiosam nobiscum sortiti sunt fidem, per justitiam Dei nostri et Servatoris Jesu Christí,
2. Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,
2. Gratia vobis et pax multiplicetur per cognitionem ( vel, cum cognitione) Dei et Jesu Domini nostri;
3. According as his divine power hath given unto us all things that unto life and godliness, through the knowledge of him that hath called us to glory and virtue:
3. Quemadmodum divina ejus potentia omnia nobis quae spectant ad vitam et pietatem dedit per cognitionem ejus qui vocavit nos propria gloria et virtute (vel, per gloriam virtutem):
4. Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.
4. Quibus et maximae pretiosae promissiones nobis donatae sunt, ut per Haec fieretis divinae consortes naturae, ubi fugeritis corruptionem quae in mundo est in concupiscentia.
1. Prayer takes the first place at the beginning of thisEpistle, and then follows thanksgiving, by which he excites the Jews togratitude, lest they should forget what great benefits they had alreadyreceived from God's hand. Why he called himself the , we have elsewhere stated, even because no one is to beheard in the Church, except he speaks as from the mouth of Christ. But the word has a more general meaning, because it includes all theministers of Christ, who sustain any public office in the Church. There was in theapostleshipa higher rank of honor. He then intimates, that he was not one fromthe rank of ministers, but was made by the Lord an apostle, and thereforesuperior to them.
西门彼得。本书信先以祷告开始，再附上赞美，他以此激发犹太人的感谢，除非他们已经忘了从神的手中（基督——译者）所领受的伟大祝福。为什么他自称 和 ，我们在别的地方已经支持，乃是因为在教会中不可能听别人的，除非他乃是从基督的嘴中说话。 这个字有一个比较普遍性的含义，因为它包括了基督所有的职事（ministers），他们维持在教会中所有的公开职位。但是使徒的职分（apostleship）具有更高的荣誉。他与基督是亲密的，与那些其他的职事不同，而是被主立为使徒，故此在他们之上。
Like precious faith. This is a commendation of the grace which God had indiscriminately shewed to all his elect people; for it was no common gift, that they had all been called to one and the same faith, since faith is the special and chief good of man. But he calls it or equally not that it is equal in all, but because all possess by faith the same Christ with his righteousness, and the same salvation. Though then the measure is different, that does not prevent the knowledge of God from being common to all, and the fruit which proceeds from it. Thus we have a real fellowship of faith with Peter and the Apostles.
同样宝贵的信心。这是对神毫无分别赐给所有选民之恩典的颂扬。因为它不是一个平凡的礼物，他们被称作一，并有同样的信，因为对于人，信是特别和最注意的恩典。然而他称它为 或 ，并不是因为它在各方面都是一样的，而是因为众人都经由信心，得到同一位基督和祂的公义，并同一个救赎。虽然各人的度量是不同的，这不能阻碍众人认识神，以及从其产生的果子。凸出，我们与彼得和众使徒都有同样的交通。
He adds, in order that they might knowthat they did not obtain faith through their own efforts or strength, butthrough God's favor alone. For these things stand opposed the one to the other,the righteousness of God (in the sense in which it is taken here) and themerit of man. For the efficient cause of faith is called God'srighteousness for this reason, because no one is capable of conferring it onhimself. So the righteousness that is to be understood, is not that whichremains in God, but that which he imparts to men, as in Romans 3:22. Besides, heascribes this righteousness in common to God and to Christ, because it flowsfrom God, and through Christ it flows down to us.
他加上， ，好叫他们能够知道他们并不是借由自己的努力和能力得到信心，而是借由神的喜悦。因为它们乃是彼此相对立的，神的公义（此处所要表达的意思）和人的善工（the merit ofman）。乃是因为这个原因，和信的缘故，它被称为神的义，因为没有人能够独自得到它。所以，义当被理解为留在神里面的，而是被祂放在人的里面，就如同罗马书3：22所说的一样。除此以外，他描述这个义对于神和对于基督都是一样的，因为它从神，借由基督流向我们。