Teks -- 2 Peter 1:1-21 (NET)

Salutation

1:1 From Simeon Peter, a slave and apostle of Jesus Christ, to those who through the righteousness of our God and Savior, Jesus Christ, have been granted a faith just as precious as ours. 1:2 May grace and peace be lavished on you as you grow in the rich knowledge of God and of Jesus our Lord!

Believers’ Salvation and the Work of God

1:3 I can pray this because his divine power has bestowed on us everything necessary for life and godliness through the rich knowledge of the one who called us by his own glory and excellence. 1:4 Through these things he has bestowed on us his precious and most magnificent promises, so that by means of what was promised you may become partakers of the divine nature, after escaping the worldly corruption that is produced by evil desire. 1:5 For this very reason, make every effort to add to your faith excellence, to excellence, knowledge; 1:6 to knowledge, self-control; to self-control, perseverance; to perseverance, godliness; 1:7 to godliness, brotherly affection; to brotherly affection, unselfish love. 1:8 For if these things are really yours and are continually increasing, they will keep you from becoming ineffective and unproductive in your pursuit of knowing our Lord Jesus Christ more intimately. 1:9 But concerning the one who lacks such things– he is blind. That is to say, he is nearsighted, since he has forgotten forgotten about the cleansing of his past sins. 1:10 Therefore, brothers and sisters, make every effort to be sure of your calling and election. For by doing this you will never stumble into sin. 1:11 For thus an entrance into the eternal kingdom of our Lord and Savior, Jesus Christ, will be richly provided for you.

Salvation Based on the Word of God

1:12 Therefore, I intend to remind you constantly of these things even though you know them and are well established in the truth that you now have. 1:13 Indeed, as long as I am in this tabernacle, I consider it right to stir you up by way of a reminder, 1:14 since I know that my tabernacle will soon be removed, because our Lord Jesus Christ revealed this to me. 1:15 Indeed, I will also make every effort that, after my departure, you have a testimony of these things. 1:16 For we did not follow cleverly concocted fables when we made known to you the power and return of our Lord Jesus Christ; no, we were eyewitnesses of his grandeur. 1:17 For he received honor and glory from God the Father, when that voice was conveyed to him by the Majestic Glory: “This is my dear Son, in whom I am delighted.” 1:18 When this voice was conveyed from heaven, we ourselves heard it, for we were with him on the holy mountain. 1:19 Moreover, we possess the prophetic word as an altogether reliable thing. You do well if you pay attention to this as you would to a light shining in a murky place, until the day dawns and the morning star rises in your hearts. 1:20 Above all, you do well if you recognize this: No prophecy of scripture ever comes about by the prophet’s own imagination, 1:21 for no prophecy was ever borne of human impulse; rather, men carried along by the Holy Spirit spoke from God.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: 2Pe 1:1 - Simon Peter

Simon Peter ( Simōn Petros ).

Aleph A K L P have Symeōn as in Act 15:14, while B has Simōn . The two forms occur indifferently in 1 Macc. 2:3, 65 for the same man.

Robertson: 2Pe 1:1 - Servant and apostle

Servant and apostle ( doulos kai apostolos ).

Like Rom 1:1; Tit 1:1.

Robertson: 2Pe 1:1 - To them that have obtained

To them that have obtained ( tois lachousin ).

Dative plural articular participle second aorist active of lagchanō , old verb, to obtain by lot (Luk 1:9), here with the accusative (pistin ) as in Act 1:17.

Robertson: 2Pe 1:1 - Like precious

Like precious ( isotimon ).

Late compound adjective (isos , equal, timē , honor, price), here only in N.T. But this adjective (Field) is used in two ways, according to the two ideas in timē (value, honor), either like in value or like in honor. This second idea is the usual one with isotimos (inscriptions and papyri, Josephus, Lucian), while polutimos has the notion of price like timē in 2Pe 1:7, 2Pe 1:19; 2Pe 2:4, 2Pe 2:6. The faith which they have obtained is like in honor and privilege with that of Peter or any of the apostles.

Robertson: 2Pe 1:1 - With us

With us ( hēmin ).

Associative-instrumental case after isotimon . Equal to tēi hēmōn (the faith of us).

Robertson: 2Pe 1:1 - In the righteousness

In the righteousness ( en dikaiosunēi ).

Definite because of the preposition en and the following genitive even though anarthrous. The O.T. sense of dikaiosunē applied to God (Rom 1:17) and here to Christ.

Robertson: 2Pe 1:1 - Of our God and Saviour Jesus Christ

Of our God and Saviour Jesus Christ ( tou theou hēmōn kai sōtēros Iēsou Christou ).

So the one article (tou ) with theou and sōtēros requires precisely as with tou kuriou hēmōn kai sōtēros Iēsou Christou (of our Lord and Saviour Jesus Christ), one person, not two, in 2Pe 1:11 as in 2Pe 2:20; 2Pe 3:2, 2Pe 3:18. So in 1Pe 1:3 we have ho theos kai patēr (the God and Father), one person, not two. The grammar is uniform and inevitable (Robertson, Grammar , p. 786), as even Schmiedel (Winer-Schmiedel, Grammatik , p. 158) admits: "Grammar demands that one person be meant."Moulton ( Prol. , p. 84) cites papyri examples of like usage of theos for the Roman emperors. See the same idiom in Tit 2:13. The use of theos by Peter as a predicate with Jesus Christ no more disproves the Petrine authorship of this Epistle than a like use in Joh 1:1 disproves the Johannine authorship of the Fourth Gospel and the same use in Tit 2:13 disproves the genuineness of Titus. Peter had heard Thomas call Jesus God (Joh 20:28) and he himself had called him the Son of God (Mat 16:16).

Robertson: 2Pe 1:2 - Be multiplied

Be multiplied ( plēthuntheiē ).

First aorist passive optative of plēthunō in a wish for the future (volitive use) as in 1Pe 1:2; Jud 1:2.

Robertson: 2Pe 1:2 - In the knowledge

In the knowledge ( en epignōsei ).

Full (additional, epi ) knowledge as in 2Pe 1:8 (only gnōsis in 2Pe 1:5, 2Pe 1:6; 2Pe 3:18), but epignōsin again in 2Pe 1:3, 2Pe 1:8; 2Pe 2:20. As in Colossians, so here full knowledge is urged against the claims of the Gnostic heretics to special gnōsis .

Robertson: 2Pe 1:2 - Of God and of Jesus our Lord

Of God and of Jesus our Lord ( tou theou kai Iēsou tou kuriou hēmōn ).

At first sight the idiom here seems to require one person as in 2Pe 1:1, though there is a second article (tou ) before kuriou , and Iēsou is a proper name. But the text here is very uncertain. Bengel, Spitta, Zahn, Nestle accept the short reading of P and some Vulgate MSS. and some minuscles with only tou kuriou hēmōn (our Lord) from which the three other readings may have come. Elsewhere in 2 Peter gnōsis and epignōsis are used of Christ alone. The text of 2 Peter is not in a good state of preservation.

Robertson: 2Pe 1:3 - Seeing that his divine power hath granted unto us

Seeing that his divine power hath granted unto us ( hōs hēmin tēs theias dunameōs autou dedōrēmenēs ).

Genitive absolute with the causal particle hōs and the perfect middle participle of dōreō , old verb, to bestow (dōrea , gift), usually middle as here, in N.T. elsewhere only Mar 15:45. Autou refers to Christ, who has "divine power"(tēs theias dunameōs ), since he is theos (2Pe 1:1). Theios (from theos ) is an old adjective in N.T. here and 2Pe 1:4 only, except Act 17:29, where Paul uses to theion for deity, thus adapting his language to his audience as the papyri and inscriptions show. The use of theios with an imperial connotation is very common in the papyri and the inscriptions. Deissmann ( Bible Studies , pp. 360-368) has shown the singular linguistic likeness between 2Pe 1:3-11 and a remarkable inscription of the inhabitants of Stratonicea in Caria to Zeus Panhemerios and Hecate dated a.d. 22 (in full in C I H ii No. 2715 a b). One of the likenesses is the use of tēs theias dunameōs . Peter may have read this inscription (cf. Paul in Athens) or he may have used "the familiar forms and formulae of religious emotion"(Deissmann), "the official liturgical language of Asia Minor."Peter is fond of dunamis in this Epistle, and the dunamis of Christ "is the sword which St. Peter holds over the head of the False Teachers"(Bigg).

Robertson: 2Pe 1:3 - All things that pertain unto life and godliness

All things that pertain unto life and godliness ( panta ta pros zōēn kai eusebeian ).

"All the things for life and godliness."The new life in Christ who is the mystery of godliness (1Ti 3:16). Eusebeia with its cognates (eusebēs , eusebōs , eusebeō ) occurs only in this Epistle, Acts, and the Pastoral Epistles (from eu , well, and sebomai , to worship).

Robertson: 2Pe 1:3 - Of him that called us

Of him that called us ( tou kalesantos ).

Genitive of the articular first aorist active participle of kaleō . Christ called Peter and all other Christians.

Robertson: 2Pe 1:3 - By his own glory and virtue

By his own glory and virtue ( dia doxēs kai aretēs ).

So B K L, but Aleph A C P read idiāi doxēi kai aretēi (either instrumental case "by"or dative "to"). Peter is fond of idios (own, 1Pe 3:1, 1Pe 3:5; 2Pe 2:16, 2Pe 2:22, etc.). "Glory"here is the manifestation of the Divine Character in Christ. For aretē see note on 1Pe 2:9, note on Phi 4:8, and note on 2Pe 1:5.

Robertson: 2Pe 1:4 - Whereby

Whereby ( di' hōn ).

Probably the "glory and virtue"just mentioned, though it is possible to take it with panta ta pros , etc., or with hēmin (unto us, meaning "through whom").

Robertson: 2Pe 1:4 - He hath granted

He hath granted ( dedōrētai ).

Perfect middle indicative of dōreō , for which see 2Pe 1:3.

Robertson: 2Pe 1:4 - His precious and exceeding great promises

His precious and exceeding great promises ( ta timia kai megista epaggelmata ).

Epaggelma is an old word (from epaggellō ) in place of the common epaggelia , in N.T. only here and 2Pe 3:13. Timios (precious, from timē , value), three times by Peter (1Pe 1:7 of faith; 1Pe 1:19 of the blood of Christ; 2Pe 1:4 of Christ’ s promises). Megista is the elative superlative used along with a positive adjective (timia ).

Robertson: 2Pe 1:4 - That ye may become

That ye may become ( hina genēsthe ).

Purpose clause with hina and second aorist middle subjunctive of ginomai .

Robertson: 2Pe 1:4 - Through these

Through these ( dia toutōn ).

The promises.

Robertson: 2Pe 1:4 - Partakers

Partakers ( koinōnoi ).

Partners, sharers in, for which word see 1Pe 5:1.

Robertson: 2Pe 1:4 - Of the divine nature

Of the divine nature ( theias phuseōs ).

This phrase, like to theion in Act 17:29, "belongs rather to Hellenism than to the Bible"(Bigg). It is a Stoic phrase, but not with the Stoic meaning. Peter is referring to the new birth as 1Pe 1:23 (anagegennēmenoi ). The same phrase occurs in an inscription possibly under the influence of Mithraism (Moulton and Milligan’ s Vocabulary ).

Robertson: 2Pe 1:4 - Having escaped

Having escaped ( apophugontes ).

Second aorist active participle of apopheugō , old compound verb, in N.T. only here and 2Pe 2:18-20, with the ablative here (phthorās , old word from phtheirō , moral decay as in 2Pe 2:12) and the accusative there.

Robertson: 2Pe 1:4 - By lust

By lust ( en epithumiāi ).

Caused by, consisting in, lust. "Man becomes either regenerate or degenerate"(Strachan).

Robertson: 2Pe 1:5 - Yea, and for this very cause

Yea, and for this very cause ( kai auto touto de ).

Adverbial accusative (auto touto ) here, a classic idiom, with both kai and de . Cf. kai touto (Phi 1:29), touto men - touto de (Heb 10:33). "The soul of religion is the practical part"(Bunyan). Because of the new birth and the promises we have a part to play.

Robertson: 2Pe 1:5 - Adding on your part

Adding on your part ( pareisenegkantes ).

First aorist active participle of pareispherō , old double compound, to bring in (eispherō ), besides (para ), here only in N.T.

Robertson: 2Pe 1:5 - All diligence

All diligence ( spoudēn pāsan ).

Old word from speudō to hasten (Luk 19:5.). This phrase (pāsan spoudēn ) occurs in Jud 1:3 with poioumenos and on the inscription in Stratonicea (2Pe 1:3) with ispheresthai (certainly a curious coincidence, to say the least, though common in the Koiné ).

Robertson: 2Pe 1:5 - In your faith

In your faith ( en tēi pistei humōn ).

Faith or pistis (strong conviction as in Heb 11:1, Heb 11:3, the root of the Christian life Eph 2:8) is the foundation which goes through various steps up to love (agapē ). See similar lists in Jam 1:3; 1Th 1:3; 2Th 1:3.; Gal 5:22.; Rom 5:3.; Rom 8:29. Hermas (Vis. iii. 8. 1-7) has a list called "daughters"of one another. Note the use of en (in, on) with each step.

Robertson: 2Pe 1:5 - Supply

Supply ( epichorēgēsate ).

First aorist active imperative of epichorēgeō , late and rare double compound verb (epi and chorēgeō 1Pe 4:11 from chorēgos , chorus-leader, choros and hēgeomai , to lead), to fit out the chorus with additional (complete) supplies. Both compound and simplex (more common) occur in the papyri. In 2Pe 1:11 and already in 2Co 9:10; Gal 3:5; Col 2:19.

Robertson: 2Pe 1:5 - Virtue

Virtue ( aretēn ).

Moral power, moral energy, vigor of soul (Bengel). See 2Pe 1:3.

Robertson: 2Pe 1:5 - Knowledge

Knowledge ( gnōsin ).

Insight, understanding (1Co 16:18; Joh 15:15).

Robertson: 2Pe 1:6 - Temperance

Temperance ( tēn egkrateian ).

Self-control. Old word (from egkratēs , en and kratos , one holding himself in as in Tit 1:8), in N.T. only here, Act 24:25; Gal 5:23. The opposite of the pleonexia of the heretics.

Robertson: 2Pe 1:6 - Patience

Patience ( tēn hupomonēn ).

For which see Jam 1:3.

Robertson: 2Pe 1:6 - Godliness

Godliness ( tēn eusebeian ).

For which see 2Pe 1:3.

Robertson: 2Pe 1:7 - Love of the brethren

Love of the brethren ( tēn philadelphian ).

See 1Pe 1:22.

Robertson: 2Pe 1:7 - Love

Love ( tēn agapēn ).

By deliberate choice (Mat 5:44). Love for Christ as the crown of all (1Pe 1:8) and so for all men. Love is the climax as Paul has it (1Co 13:13).

Robertson: 2Pe 1:8 - For if these things are yours and abound

For if these things are yours and abound ( tauta gar humin huparchonta kai pleonazonta ).

Present active circumstantial (conditional) participles neuter plural of huparchō and pleonazō (see 1Th 3:12) with dative case humin , "these things existing for you (or in you) and abounding."

Robertson: 2Pe 1:8 - They make you to be

They make you to be ( kathistēsin ).

"Render"(present active indicative of kathistēmi , old verb, Jam 3:6), singular because tauta neuter plural.

Robertson: 2Pe 1:8 - Not idle nor unfruitful

Not idle nor unfruitful ( ouk argous oude akarpous ).

Accusative predicative plural with humas understood, both adjectives with alpha privative, for argos see Jam 2:20 and for akarpos Mat 13:22.

Robertson: 2Pe 1:8 - Knowledge

Knowledge ( epignōsin ).

"Full (additional) knowledge"as in 2Pe 1:2.

Robertson: 2Pe 1:9 - He that lacketh these things

He that lacketh these things ( hōi mē parestin tauta ).

"To whom (dative case of possession) these things are not (mē because a general or indefinite relative clause)."

Robertson: 2Pe 1:9 - Seeing only what is near

Seeing only what is near ( muōpazōn ).

Present active participle of muōpazō , a rare verb from muōps (in Aristotle for a near-sighted man) and that from mueō tous ōpas (to close the eyes in order to see, not to keep from seeing). The only other instance of muōpazō is given by Suicer from Ps. Dion. Eccl. Hier. ii. 3 (muōpasousēi kai apostrephomenēi ) used of a soul on which the light shines (blinking and turning away). Thus understood the word here limits tuphlos as a short-sighted man screwing up his eyes because of the light.

Robertson: 2Pe 1:9 - Having forgotten

Having forgotten ( lēthēn labōn ).

"Having received forgetfulness."Second aorist active participle of lambanō and accusative lēthēn , old word, from lēthomai , to forget, here only in N.T. See 2Ti 1:5 for a like phrase hupomnēsin labōn (having received remembrance).

Robertson: 2Pe 1:9 - The cleansing

The cleansing ( tou katharismou ).

See Heb 1:3 for this word for the expiatory sacrifice of Christ for our sins as in 1Pe 1:18; 1Pe 2:24; 1Pe 3:18. In 1Pe 3:21 Peter denied actual cleansing of sin by baptism (only symbolic). If there is a reference to baptism here, which is doubtful, it can only be in a symbolic sense.

Robertson: 2Pe 1:9 - Old

Old ( palai ).

Of the language as in Heb 1:1.

Robertson: 2Pe 1:10 - Wherefore

Wherefore ( dio ).

Because of the exhortation and argument in 2Pe 1:5-9.

Robertson: 2Pe 1:10 - Give the more diligence

Give the more diligence ( māllon spoudasate ).

"Become diligent (first aorist ingressive active imperative of spoudazō as in 2Ti 2:15; 2Pe 1:15) the more"(mallon , not less).

Robertson: 2Pe 1:10 - To make

To make ( poieisthai ).

Present middle infinitive of poieō , to make for yourselves.

Robertson: 2Pe 1:10 - Calling and election

Calling and election ( klēsin kai eklogēn ).

Both words (klēsin , the invitation, eklogēn , actual acceptance). See for eklogē 1Th 1:4; Rom 9:11.

Robertson: 2Pe 1:10 - If ye do

If ye do ( poiountes ).

Present active circumstantial (conditional) participle of poieō , "doing."

Robertson: 2Pe 1:10 - Ye shall never stumble

Ye shall never stumble ( ou mē ptaisēte pote ).

Strong double negative (ou mē pote ) with first aorist active subjunctive of ptaiō , old verb to stumble, to fall as in Jam 2:10; Jam 3:2.

Robertson: 2Pe 1:11 - Thus

Thus ( houtōs ).

As shown in 2Pe 1:10.

Robertson: 2Pe 1:11 - Shall be supplied

Shall be supplied ( epichorēgēthēsetai ).

Future passive of epichorēgeō , for which see 2Pe 1:5. You supply the virtues above and God will supply the entrance (hē eisodos , old word already in 1Th 1:9, etc.).

Robertson: 2Pe 1:11 - Richly

Richly ( plousiōs ).

See Col 3:16 for this adverb.

Robertson: 2Pe 1:11 - Into the eternal kingdom

Into the eternal kingdom ( eis tēn aiōnion basileian ).

The believer’ s inheritance of 1Pe 1:4 is here termed kingdom, but "eternal"(aiōnion feminine same as masculine). Curiously again in the Stratonicea inscription we find tēs aiōniou archēs (of the eternal rule) applied to "the lords of Rome."But this is the spiritual reign of God in men’ s hearts here on earth (1Pe 2:9) and in heaven.

Robertson: 2Pe 1:11 - Of our Lord and Saviour Jesus Christ

Of our Lord and Saviour Jesus Christ ( tou kuriou hēmōn kai sōtēros Iēsou Christou ).

For which idiom see note on 2Pe 1:1.

Robertson: 2Pe 1:12 - Wherefore

Wherefore ( dio ).

Since they are possessed of faith that conduces to godliness which they are diligently practising now he insists on the truth and proposes to do his part by them about it.

Robertson: 2Pe 1:12 - I shall be ready always

I shall be ready always ( mellēsō aei ).

Future active of mellō (Mat 24:6), old verb, to be on the point of doing and used with the infinitive (present, aorist, or future). It is not here a periphrastic future, but rather the purpose of Peter to be ready in the future as in the past and now (Zahn).

Robertson: 2Pe 1:12 - To put you in remembrance

To put you in remembrance ( humas hupomimnēskein ).

Present active infinitive of hupomimnēskō , old causative compound (hupo , mimnēskō , like our suggest), either with two accusatives (Joh 14:26) or peri with the thing as here), "to keep on reminding you of those things"(peri toutōn ).

Robertson: 2Pe 1:12 - Though ye know them

Though ye know them ( kaiper eidotas ).

Second perfect active concessive participle of oida , agreeing (acc. plural), with humas . Cf. Heb 5:8.

Robertson: 2Pe 1:12 - Are established

Are established ( estērigmenous ).

Perfect passive concessive participle of stērizō (1Pe 5:10). The very verb (stērison ) used by Jesus to Peter (Luk 22:32).

Robertson: 2Pe 1:12 - In the truth which is with you

In the truth which is with you ( en tēi parousēi alētheiāi ).

"In the present truth"(the truth present to you), parousēi present active participle of pareimi , to be beside one. See Col 1:6 for this use of parōn . Firmly established in the truth, but all the same Peter is eager to make them stronger.

Robertson: 2Pe 1:13 - I think it right

I think it right ( dikaion hēgoumai ).

Peter considers this to be his solemn duty, "right"(dikaion ). Cf. Phi 3:1; Eph 6:1.

Robertson: 2Pe 1:13 - So long as

So long as ( eph' hoson ).

For this phrase see Mat 9:15; Rom 11:13.

Robertson: 2Pe 1:13 - Tabernacle

Tabernacle ( skēnōmati ).

Old word, in literal sense in Deu 33:18 for the usual skēnē (Peter’ s word at the Transfiguration, Mar 9:5), earliest use (in N.T. only here, 2Pe 1:14; Act 7:46 of the tabernacle of the covenant) in this metaphorical sense of life as a pilgrimage (1Pe 1:1; 1Pe 2:11), though Paul has skēnos , so in 2Co 5:1, 2Co 5:4. Peter feels the nearness of death and the urgency upon him.

Robertson: 2Pe 1:13 - To stir you up

To stir you up ( diegeirein humas ).

Present active infinitive of diegeirō , late (Arist., Hippocr., Herodian, papyri), perfective (dia = thoroughly) compound, to wake out of sleep (Mar 4:39), "to keep on rousing you up."

Robertson: 2Pe 1:13 - By putting you in remembrance

By putting you in remembrance ( en hupomnēsei ).

Old word, from hupomimnēskō (2Pe 1:12), in N.T. only here, 2Pe 3:1; 2Ti 1:5. "By way of reminding you."

Robertson: 2Pe 1:14 - The putting off of my tabernacle

The putting off of my tabernacle ( hē apothesis tou skēnnōmatos mou ).

For apothesis see note on 1Pe 3:21 and for skēnōma see note on 2Pe 1:13. For the metaphor see 2Co 5:3.

Robertson: 2Pe 1:14 - Cometh swiftly

Cometh swiftly ( tachinē estin ).

Late adjective (Theocritus, lxx, inscription), in N.T. only here and 2Pe 2:1. It is not clear whether tachinos means soon or speedy as in Isa 59:7 and like tachus in Jam 1:19, or sudden, like tachus in Plato ( Republ. 553 D). Either sense agrees with the urgent tone of Peter here, whether he felt his death to be near or violent or both.

Robertson: 2Pe 1:14 - Signified unto me

Signified unto me ( edēlōsen moi ).

First aorist active indicative of dēloō , old verb (from delos ), as in 1Pe 1:11. Peter refers to the incident told in Joh 21:18., which he knew by personal experience before John wrote it down.

Robertson: 2Pe 1:15 - Peter may also have had an intimation by vision of his approaching death (cf. the legend Domine quo vadis ) as Paul often did (Act 16:9; Act 18:9; Act 21:11; Act 23:11; Act 27:23). @@At every time

Peter may also have had an intimation by vision of his approaching death (cf. the legend Domine quo vadis ) as Paul often did (Act 16:9; Act 18:9; Act 21:11; Act 23:11; Act 27:23). @@At every time ( hekastote ).

As need arises, old adverb, here alone in N.T.

Robertson: 2Pe 1:15 - After my decease

After my decease ( meta tēn emēn exodon ).

For exodos meaning death see Luk 9:31, and for departure from Egypt (way out, ex , hodos ) see Heb 11:22, the only other N.T. examples. Here again Peter was present on the Transfiguration mount when the talk was about the "exodus"of Jesus from earth.

Robertson: 2Pe 1:15 - That ye may be able

That ye may be able ( echein humas ).

Literally, "that ye may have it,"the same idiom with echō and the infinitive in Mar 14:8; Mat 18:25. It is the object-infinitive after spoudasō (I will give diligence, for which see 2Pe 1:10).

Robertson: 2Pe 1:15 - To call these things to remembrance

To call these things to remembrance ( tēn toutōn mnēmēn poieisthai ).

Present middle infinitive of poieō (as in 2Pe 1:10). Mnēmē is an old word (from mnaomai ), here alone in N.T. This idiom, like the Latin mentionem facere , is common in the old writers (papyri also both for "mention"and "remembrance"), here only in N.T., but in Rom 1:20 we have mneian poioumai (I make mention). Either sense suits here. It is possible, as Irenaeus (iii. I. I) thought, that Peter had in mind Mark’ s Gospel, which would help them after Peter was gone. Mark’ s Gospel was probably already written at Peter’ s suggestion, but Peter may have that fact in mind here.

Robertson: 2Pe 1:16 - We did not follow

We did not follow ( ouk exakolouthēsantes ).

First aorist active participle of exakoloutheō , late compound verb, to follow out (Polybius, Plutarch, lxx, papyri, inscriptions as of death following for any Gentile in the temple violating the barrier), with emphatic negative ouk , "not having followed."See also 2Pe 2:2 for this verb.

Robertson: 2Pe 1:16 - Cunningly devised fables

Cunningly devised fables ( sesophismenois muthois ).

Associative instrumental case of muthos (old term for word, narrative, story, fiction, fable, falsehood). In N.T. only here and the Pastoral Epistles (1Ti 1:4, etc.). Perfect passive participle of sophizō , old word (from sophos ), only twice in N.T., in causative sense to make wise (2Ti 3:15), to play the sophist, to invent cleverly (here) and so also in the old writers and in the papyri. Some of the false teachers apparently taught that the Gospel miracles were only allegories and not facts (Bigg). Cf. 2Pe 2:3 for "feigned words."

Robertson: 2Pe 1:16 - When we made known unto you

When we made known unto you ( egnōrisamen humin ).

First aorist active indicative of gnōrizō , to make known unto you. Possibly by Peter himself.

Robertson: 2Pe 1:16 - The power and coming

The power and coming ( tēn dunamin kai parousian ).

These words can refer (Chase) to the Incarnation, just as is true of epiphaneia in 2Ti 1:10 (second coming in 1Ti 6:14), and is true of parousia (2Co 7:6 of Titus). But elsewhere in the N.T. parousia (technical term in the papyri for the coming of a king or other high dignitary), when used of Christ, refers to his second coming (2Pe 3:4, 2Pe 3:12).

Robertson: 2Pe 1:16 - But we were eye-witnesses

But we were eye-witnesses ( all' epoptai genēthentes ).

First aorist passive participle of ginomai , "but having become eye-witnesses."Epoptai , old word (from epoptō like epopteuō in 1Pe 2:12; 1Pe 3:2), used of those who attained the third or highest degree of initiates in the Eleusinian mysteries (common in the inscriptions). Cf. autoptēs in Luk 1:2.

Robertson: 2Pe 1:16 - Of his majesty

Of his majesty ( tēs ekeinou megaleiotētos ).

Late and rare word (lxx and papyri) from megaleios (Act 2:11), in N.T. only here, Luk 9:43 (of God); Act 19:27 (of Artemis). Peter clearly felt that he and James and John were lifted to the highest stage of initiation at the Transfiguration of Christ. Emphatic ekeinou as in 2Ti 2:26.

Robertson: 2Pe 1:17 - For he received

For he received ( labōn gar ).

Second aorist active participle nominative singular of lambanō , "he having received,"but there is no finite verb, anacoluthon, changing in 2Pe 1:19 (after parenthesis in 2Pe 1:18) to echomen bebaioteron rather than ebebaiōsen .

Robertson: 2Pe 1:17 - When there came such a voice to him

When there came such a voice to him ( phōnēs enechtheisēs autōi toiasde ).

Genitive absolute with first aorist passive participle feminine singular of pherō (cf. 1Pe 1:13), repeated enechtheisan in 2Pe 1:18. Phōnē (voice) is used also of Pentecost (Act 2:6). Toiosde (classical demonstrative) occurs here alone in the N.T.

Robertson: 2Pe 1:17 - From the excellent glory

From the excellent glory ( hupo tēs megaloprepous doxēs ).

"By the majestic glory."Megaloprepēs , old compound (megas , great, prepei , it is becoming), here only in N.T., several times in O.T., Apocr. (2 Macc. 8:15), adverb in the inscriptions. Probably a reference to nephelē phōteinē (bright cloud, shekinah) in Mat 17:5. The words given here from the "voice"agree exactly with Mat 17:5 except the order and the use of eis hon rather than en hōi . Mark (Mar 9:7) and Luke (Luk 9:35) have akouete . But Peter did not need any Gospel for his report here.

Robertson: 2Pe 1:18 - This voice

This voice ( tautēn tēn phōnēn ).

The one referred to in 2Pe 1:17.

Robertson: 2Pe 1:18 - We heard

We heard ( ēkousamen ).

First aorist active indicative of akouō , a definite experience of Peter.

Robertson: 2Pe 1:18 - Brought

Brought ( enechtheisan ).

"Borne"as in 2Pe 1:17.

Robertson: 2Pe 1:18 - When we were with him

When we were with him ( sun autōi ontes ).

Present active participle of eimi , "being with him."

Robertson: 2Pe 1:18 - In the holy mount

In the holy mount ( en tōi hagiōi orei ).

Made holy by the majestic glory. See Eze 28:14 for "holy mount of God,"there Sinai, this one probably one of the lower slopes of Hermon. Peter’ s account is independent of the Synoptic narrative, but agrees with it in all essentials.

Robertson: 2Pe 1:19 - The word of prophecy

The word of prophecy ( ton prophētikon logon ).

"The prophetic word."Cf. 1Pe 1:10, a reference to all the Messianic prophecies.

Robertson: 2Pe 1:19 - Made more sure

Made more sure ( bebaioteron ).

Predicate accusative of the comparative adjective bebaios (2Pe 1:10). The Transfiguration scene confirmed the Messianic prophecies and made clear the deity of Jesus Christ as God’ s Beloved Son. Some with less likelihood take Peter to mean that the word of prophecy is a surer confirmation of Christ’ s deity than the Transfiguration.

Robertson: 2Pe 1:19 - Whereunto

Whereunto ( hōi ).

Dative of the relative referring to "the prophetic word made more sure."

Robertson: 2Pe 1:19 - That ye take heed

That ye take heed ( prosechontes ).

Present active participle with noun (mind) understood, "holding your mind upon"with the dative (hōi ).

Robertson: 2Pe 1:19 - As unto a lamp

As unto a lamp ( hōs luchnōi ).

Dative also after prosechontes of luchnos , old word (Mat 5:15).

Robertson: 2Pe 1:19 - Shining

Shining ( phainonti ).

Dative also present active participle of phainō , to shine (Joh 1:5). So of the Baptist (Joh 5:35).

Robertson: 2Pe 1:19 - In a dark place

In a dark place ( en auchmērōi topōi ).

Old adjective, parched, squalid, dirty, dark, murky, here only in N.T., though in Aristotle and on tombstone for a boy.

Robertson: 2Pe 1:19 - Until the day dawn

Until the day dawn ( heōs hou hēmera diaugasēi ).

First aorist active subjunctive of diaugazō with temporal conjunction heōs hou , usual construction for future time. Late compound verb diaugazō (Polybius, Plutarch, papyri) from dia and augē , to shine through, here only in N.T.

Robertson: 2Pe 1:19 - The day-star

The day-star ( phōsphoros ).

Old compound adjective (phōs , light, pherō , to bring), light-bringing, light-bearer (Lucifer) applied to Venus as the morning star. Our word phosphorus is this word. In the lxx heōsphoros occurs. Cf. Mal 4:2; Luk 1:76-79; Rev 22:16 for "dawn"applied to the Messiah.

Robertson: 2Pe 1:19 - Arise

Arise ( anateilēi ).

First aorist active subjunctive of anatellō (Jam 1:11; Mat 5:45).

Robertson: 2Pe 1:20 - Knowing this first

Knowing this first ( touto prōton ginōskontes ).

Agreeing with poieite like prosechontes in 2Pe 1:19.

Robertson: 2Pe 1:20 - No prophecy of Scripture

No prophecy of Scripture ( pāsa prophēteia ou ).

Like the Hebrew lȯkōl , but also in the papyri as in 1Jo 2:21 (Robertson, Grammar , p. 753).

Robertson: 2Pe 1:20 - Is

Is ( ginetai ).

Rather "comes,""springs"(Alford), not "is"(estin ).

Robertson: 2Pe 1:20 - Of private interpretation

Of private interpretation ( idias epiluseōs ).

Ablative case of origin or source in the predicate as with gnōmēs in Act 20:3 and with tou theou and ex hēmōn in 2Co 4:7. "No prophecy of Scripture comes out of private disclosure,"not "of private interpretation."The usual meaning of epilusis is explanation, but the word does not occur elsewhere in the N.T. It occurs in the papyri in the sense of solution and even of discharge of a debt. Spitta urges "dissolved"as the idea here. The verb epiluō , to unloose, to untie, to release, occurs twice in the N.T., once (Mar 4:34) where it can mean "disclose"about parables, the other (Act 19:39) where it means to decide. It is the prophet’ s grasp of the prophecy, not that of the readers that is here presented, as the next verse shows.

Robertson: 2Pe 1:21 - For

For ( gar ).

The reason for the previous statement that no prophet starts a prophecy himself. He is not a self-starter.

Robertson: 2Pe 1:21 - Came

Came ( ēnechthē ).

First aorist passive indicative of pherō (2Pe 1:17.).

Robertson: 2Pe 1:21 - By the will of man

By the will of man ( thelēmati anthrōpou ).

Instrumental case of thelēma . Prophecy is of divine origin, not of one’ s private origination (idias epiluseōs ).

Robertson: 2Pe 1:21 - Moved by the Holy Ghost

Moved by the Holy Ghost ( hupo pneumatos hagiou pheromenoi ).

Present passive participle of pherō , moved from time to time. There they "spoke from God."Peter is not here warning against personal interpretation of prophecy as the Roman Catholics say, but against the folly of upstart prophets with no impulse from God.

Vincent: 2Pe 1:1 - Simon Peter

Simon Peter

Note the addition of Simon, and see on 1Pe 1:1. The best-attested orthography is Symeon, which is the form of his name in Act 15:14, where the account probably came from him. This also is the Hebraic form of the name found in the Septuagint, Genesis 29:33, and elsewhere. Compare Rev 7:7; Luk 2:25, Luk 2:34; Luk 3:30; Act 13:1. The combined name, Simon Peter, is found Luk 5:8; Joh 13:6; Joh 20:2; Joh 21:15, and elsewhere, though in these instances it is given as Simon; Symeon occurring only in Act 15:14. While his name is given with greater familiarity than in the first epistle, his official title, servant and apostle, is fuller. This combination, servant and apostle, occurs in no other apostolic salutation. The nearest approach to it is Tit 1:1.

Vincent: 2Pe 1:1 - Of Jesus Christ

Of Jesus Christ

The word Christ never occurs in the second epistle without Jesus ; and only in this instance without some predicate, such as Lord, Saviour.

Vincent: 2Pe 1:1 - To them that have obtained

To them that have obtained ( τοῖς λαχοῦσιν )

Lit., obtained by lot. So Luk 1:9; Joh 19:24. In the sense which it has here it is used by Peter (Act 1:17) of Judas, who had obtained part of this ministry. In this sense it occurs only in that passage and here.

Vincent: 2Pe 1:1 - Like precious

Like precious ( ἰσότιμον )

Only here in New Testament. The word should be written like precious. Compare precious in 1Pe 1:7, 1Pe 1:19; 1Pe 2:4, 1Pe 2:6, 1Pe 2:7. Not the same in measure to all, but having an equal value and honor to those who receive it, as admitting them to the same Christian privileges.

Vincent: 2Pe 1:1 - With us

With us

Most probably the Jewish Christians, of whom Peter was one. Professor Salmond remarks, " There is much to show how alien it was to primitive Christian thought to regard Gentile Christians as occupying in grace the self-same platform with Christians gathered out of the ancient church of God." See Act 11:17; Act 15:9-11.

Vincent: 2Pe 1:1 - Saviour

Saviour

Frequently applied to Christ in this epistle, but never in the first.

Vincent: 2Pe 1:2 - In the knowledge

In the knowledge ( ἐν ἐπιγνώσει )

The compound expressing full knowledge, and so common in Paul's writings.

Vincent: 2Pe 1:2 - Our Lord

Our Lord ( κυρίου ἡμῶν )

Thee word Lord in the second epistle is always used of God, unless Christ or Saviour is added.

Vincent: 2Pe 1:3 - Hath granted

Hath granted ( δεδωρημένης )

This is the only word which Peter and Mark alone have in common in the New Testament; a somewhat singular fact in view of their intimate relations, and of the impress of Peter upon Mark's gospel: yet it tells very strongly against the theory of a forgery of this epistle. The word is stronger than the simple δίδωμι , to give, meaning to grant or bestow as a gift . Compare Mar 15:45.

Vincent: 2Pe 1:3 - Godliness

Godliness ( εὐσέβειαν )

Used only by Peter (Act 3:12), and in the Pastoral Epistles. It is from εὐ , well, and σέβομαι , to worship, so that the radical idea is worship rightly directed. Worship, however, is to be understood in its etymological sense, worth-ship, or reverence paid to worth, whether in God or man. So Wycliffe's rendering of Mat 6:2, " that they be worshipped of men;" and " worship thy father and thy mother," Mat 19:19. In classical Greek the word is not confined to religion, but means also piety in the fulfilment of human relations, like the Latin pietas . Even in classical Greek, however, it is a standing word for piety in the religious sense, showing itself in right reverence; and is opposed to δυσσέβεια , ungodliness, and ἀνοσιότης , profaness. " The recognition of dependence upon the gods, the confession of human dependence, the tribute of homage which man renders in the certainty that he needs their favor - all this is εὐσέβεια , manifest in conduct and conversation, in sacrifice and prayer" (Nägelsbach, cited by Cremer). This definition may be almost literally transferred to the Christian word. It embraces the confession of the one living and true God, and life corresponding to this knowledge. See on 2Pe 1:2.

Vincent: 2Pe 1:3 - Called

Called ( καλέσαντος )

Also used of the divine invitation, 1Pe 2:9, 1Pe 2:21; 1Pe 3:9; 1Pe 5:10.

Vincent: 2Pe 1:3 - To glory and virtue

To glory and virtue ( ἰδίᾳ δόξῃ καὶ ἀρετῇ )

Lit., and properly, by his own glory and virtue, though some read διὰ δόξης καὶ ἀρετῆς , through glory and virtue. Rev. adopts the former. The meaning is much the same in either case.

Vincent: 2Pe 1:3 - His own

His own ( ἰδίᾳ )

Of frequent occurrence in Peter, and not necessarily with an emphatic force, since the adjective is sometimes used merely as a possessive pronoun, and mostly so in Peter (1Pe 3:1, 1Pe 3:5; 2Pe 2:16, 2Pe 2:22, etc.).

Vincent: 2Pe 1:3 - Virtue

Virtue

See on 1Pe 2:9. Used by Peter only, with the exception on Phi 4:8. The original classical sense of the word had no special moral import, but denoted excellence of any kind - bravery, rank, nobility; also, excellence of land, animals, things, classes of persons. Paul seems to avoid the term, using it only once.

On glory and virtue Bengel says, " the former indicates his natural, the latter his moral, attributes."

Vincent: 2Pe 1:4 - Whereby

Whereby ( δἰ ὧν )

Lit., through which; viz., his glory and virtue. Note the three occurrences of διά , through, in 2Pe 1:3, 2Pe 1:4.

Vincent: 2Pe 1:4 - Are given

Are given ( δεδώρηται )

Middle voice; not passive, as A. V. Hence Rev., correctly, he hath granted. See on 2Pe 1:3.

Vincent: 2Pe 1:4 - Exceeding great and precious promises

Exceeding great and precious promises

Rev., his exceeding great, etc., by way of rendering the definite article, τὰ .

Vincent: 2Pe 1:4 - Precious

Precious ( τίμια )

The word occurs fourteen times in the New Testament. In eight instances it is used of material things, as stones, fruit, wood. In Peter it occurs three times: 1Pe 1:7, of tried faith; 1Pe 1:19, of the blood of Christ; and here, of God's promises.

Vincent: 2Pe 1:4 - Promises

Promises ( ἐπαγγέλματα )

Only in this epistle. In classical Greek the distinction is made between ἐπαγγέλματα , promises voluntarily or spontaneously made, and ὑποσχέσεις , promises made in response to a petition.

Vincent: 2Pe 1:4 - Might be partakers

Might be partakers ( γένησθε κοινωνοὶ )

Rev., more correctly, may become, conveying the idea of a growth. See note on κοινωνὸς , partaker , 1Pe 5:1; and compare Heb 12:10.

Vincent: 2Pe 1:4 - Having escaped

Having escaped ( ἀποφυγόντες )

Only in this epistle. To escape by flight.

Vincent: 2Pe 1:4 - Through lust

Through lust ( ἐμ ἐπιθυμίᾳ )

Rev. renders by lust, as the instrument of the corruption. Others, in lust, as the sphere of the corruption, or as that in which it is grounded.

Vincent: 2Pe 1:5 - Beside this

Beside this ( αὐτὸ τοῦτο )

Wrong. Render , for this very cause, as Rev. Lit., this very thing. Just as τί , what? has come to mean why? So the strengthened demonstrative acquires the meaning of wherefore, for this very cause.

Vincent: 2Pe 1:5 - Giving all diligence

Giving all diligence ( σπουδὴν πᾶσαν παρεισενέγκαντες )

The verb occurs only here in New Testament, and means, literally, to bring in by the side of: adding your diligence to the divine promises. So Rev., adding on your part.

Vincent: 2Pe 1:5 - Add to your faith

Add to your faith, etc

The A. V. is entirely wrong. The verb rendered add (ἐπιχορηγήσατε ) is derived from χορός a chorus, such as was employed in the representation of the Greek tragedies. The verb originally means to bear the expense of a chorus, which was done by a person selected by the state, who was obliged to defray all the expenses of training and maintenance. In the New Testament the word has lost this technical sense, and is used in the general sense of supplying or providing. The verb is used by Paul (2Co 9:10; Gal 3:5; Col 2:19), and is rendered minister (A. V.), supply (Rev.); and the simple verb χορηγέω , minister, occurs 1Pe 4:11; 2Co 9:10. Here the Rev., properly, renders supply.

Vincent: 2Pe 1:5 - To your faith

To your faith ( ἐν τῇ πίστει )

The A. V. exhorts to add one virtue to another; but the Greek, to develop one virtue in the exercise of another: " an increase by growth, not by external junction; each new grace springing out of, attempting, and perfecting the other." Render, therefore, as Rev. In your faith supply virtue, and in your virtue knowledge, etc.

Vincent: 2Pe 1:5 - Virtue

Virtue

See on 2Pe 1:3, and 1Pe 2:9. Not in the sense of moral excellence, but of the energy which Christians are to exhibit, as God exerts his energy upon them. As God calls us by his own virtue (2Pe 1:3), so Christians are to exhibit virtue or energy in the exercise of their faith, translating it into vigorous action.

Vincent: 2Pe 1:6 - Temperance

Temperance ( ἐγκρατεία )

Self-control; holding the passions and desires in hand. See 1Co 9:25.

Vincent: 2Pe 1:6 - Patience

Patience ( ὑπομονήν )

Lit., remaining behind or staying, from μένω , to wait. Not merely endurance of the inevitable, for Christ could have relieved himself of his sufferings (Heb 12:2, Heb 12:3; compare Mat 26:53); but the heroic, brave patience with which a Christian not only bears but contends. Speaking of Christ's patience, Barrow remarks, " Neither was it out of a stupid insensibility or stubborn resolution that he did thus behave himself; for he had a most vigorous sense of all those grievances, and a strong (natural) aversation from under going them;...but from a perfect submission to the divine will, and entire command over his passions, an excessive charity toward mankind, this patient and meek behavior did spring." The same writer defines patience as follows: " That virtue which qualifieth us to bear all conditions and all events, by God's disposal incident to us, with such apprehensions and persuasions of mind, such dispositions and affections of heart, such external deportment and practices of life as God requireth and good reason directeth (Sermon XLII., " On Patience" ).

Vincent: 2Pe 1:6 - Godliness

Godliness

See on 2Pe 1:3. The quality is never ascribed to God.

Vincent: 2Pe 1:6 - Brotherly kindness

Brotherly kindness ( φιλαδελφίαν )

Rev. renders, literally, love of the brethren.

Vincent: 2Pe 1:6 - Charity

Charity ( ἀγάπην )

There seems at first an infelicity in the rendering of the Rev., in your love of the brethren love. But this is only apparent. In the former word Peter contemplates Christian fellow-believers as naturally and properly holding the first place in our affections (compare Gal 6:10, " Especially unto them which are of the household of faith " ) . But he follows this with the broader affection which should characterize Christians, and which Paul lauds in 1Co 13:1-13, the love of men as men. It may be remarked here that the entire rejection by the Rev. of charity as the rendering of ἀγάπη is wholesome and defensible. Charity has acquired two peculiar meanings, both of which are indeed included or implied in love, but neither of which expresses more than a single phase of love - tolerance and beneficence. The A. V. in the great majority of cases translates love; always in the Gospels, and mostly elsewhere. There is no more reason for saying " charity suffereth long," than for saying, " the charity of God is shed abroad in our hearts," or " God is charity. "

Vincent: 2Pe 1:8 - Be in you

Be in you ( ὑπάρχοντα )

Rev., are yours; following the sense of possession which legitimately belongs to the verb; as Mat 19:21, that thou hast; 1Co 13:3, goods. In the sense of being the verb is stronger than the simple εἶναι , to be; denoting being which is from the beginning, and therefore attaching to a person as a proper characteristic; something belonging to him, and so running into the idea of rightful possession as above.

Vincent: 2Pe 1:8 - Barren

Barren ( ἀργοὺς )

From ἀ , not, and ἔργον , work. Hence, more correctly, as Rev., idle. Compare " idle word" (Mat 12:36); " standing idle " (Mat 20:3, Mat 20:6); also, 1Ti 5:13. The tautology, barren and unfruitful, is thus avoided.

Vincent: 2Pe 1:8 - In

In the knowledge ( εἰς )

Rev., more correctly, unto. The idea is not idleness in the knowledge, but idleness in pressing on and developing toward and finally reaching the knowledge. With this agrees the compound ἐπίγνωσιν , the constantly increasing and finally full knowledge.

Vincent: 2Pe 1:9 - But

But ( γὰρ )

Wrong. Render as Rev., for .

Vincent: 2Pe 1:9 - He that lacketh these things

He that lacketh these things ( ᾧ μὴ πάρεστιν ταῦτα )

Lit., to whom these things are not present. Note that a different word is used here from that in 2Pe 1:8, are yours, to convey the idea of possession. Instead of speaking of the gifts as belonging to the Christian by habitual, settled possession, he denotes them now as merely present with him.

Vincent: 2Pe 1:9 - Blind

Blind ( τυφλός )

Illustrating Peter's emphasis on sight as a medium of instruction. See Introduction.

Vincent: 2Pe 1:9 - And cannot see afar off

And cannot see afar off ( μυωπάζων )

Only here in New Testament. From μύω , to close, and ὤψ , the eye. Closing or contracting the eyes like short-sighted people. Hence, to be short-sighted. The participle being short-sighted is added to the adjective blind, defining it; as if he had said, is blind, that is, short-sighted spiritually; seeing only things present and not heavenly things. Compare Joh 9:41. Rev. renders, seeing only what is near.

Vincent: 2Pe 1:9 - And hath forgotten

And hath forgotten ( λήθην λαβὼν )

Lit., having taken forgetfulness. A unique expression, the noun occurring only here in the New Testament. Compare a similar phrase, 2Ti 1:5, ὑπόμνησιν λαβὼν , having taken remembrance: A. V., when I call to remembrance: Rev., having been reminded of. Some expositors find in the expression a suggestion of a voluntary acceptance of a darkened condition. This is doubtful, however. Lumby thinks that it marks the advanced years of the writer, since he adds to failure of sight the failure of memory, that faculty on which the aged dwell more than on sight.

Vincent: 2Pe 1:9 - That he was purged

That he was purged ( τοῦ καθαρισμοῦ )

Rev., more literally, the cleansing.

Vincent: 2Pe 1:10 - The rather

The rather ( μᾶλλον )

The adverb belongs rather with the verb give diligence. Render, as Rev., give the more diligence.

Vincent: 2Pe 1:10 - Brethren

Brethren ( ἀδελφοί )

The only instance of this form of address in Peter, who commonly uses beloved.

Vincent: 2Pe 1:10 - Fall

Fall ( πταίσητε )

Lit., stumble, and so Rev. Compare Jam 3:2.

Vincent: 2Pe 1:11 - Shall be ministered abundantly

Shall be ministered abundantly ( πλουσίως ἐπιχορηγηθήσεται )

On the verb see 2Pe 1:5. Rev., shall be richly supplied. We are to furnish in our faith: the reward shall be furnished unto us. Richly, indicating the fulness of future blessedness. Professor Salmond observes that it is the reverse of " saved, yet so as by fire" (1Co 3:15).

Vincent: 2Pe 1:11 - Everlasting kingdom

Everlasting kingdom ( αἰώνιον βασιλείαν )

In the first epistle, Peter designated the believer's future as an inheritance; here he calls it a kingdom. Eternal, as Rev., is better than everlasting, since the word includes more than duration of time.

Vincent: 2Pe 1:12 - I will not be negligent

I will not be negligent

The A. V. follows the reading οὐκ ἀμελήσω , which it renders correctly. The better reading, however, is μελλήσω I intend, or, as often in classical Greek, with a sense of certainty - I shall be sure, which Rev. adopts, rendering I shall be ready. The formula occurs in but one other passage, Mat 24:6, where it is translated by the simple future, ye shall hear, with an implied sense, as ye surely will hear.

Vincent: 2Pe 1:12 - Ye know

Ye know ( εἰδότας )

Lit., knowing. Compare 1Pe 1:18.

Vincent: 2Pe 1:12 - Established

Established ( ἐτηριγμένους )

See on 1Pe 5:10. Perhaps the exhortation, " strengthen thy brethren," may account for his repeated use of this word and its derivatives. Thus, unstable (ἀστήρικτοι ); steadfastness (στηριγμοῦ ) , 2Pe 3:16, 2Pe 3:17.

Vincent: 2Pe 1:12 - In the present truth

In the present truth ( ἐν τῇ παρούσῃ ἀληθείᾳ )

i.e., the truth which is present with you through the instruction of your teachers; not the truth at present under consideration. See on 2Pe 1:9; and compare the same phrase in Col 1:6, rendered, is come unto you.

Vincent: 2Pe 1:13 - Tabernacle

Tabernacle ( σκηνώματι )

A figurative expression for the body, used also by Paul, 2Co 5:1, 2Co 5:4, though he employs the shorter kindred word σκῆνος . Peter also has the same mixture of metaphors which Paul employs in that passage, viz., building and clothing. See next verse. Peter's use of tabernacle is significant in connection with his words at the transfiguration, " Let us make three tabernacle (Mat 17:4). The word, as well as the entire phrase, carries the idea of brief duration - a frail tent , erected for a night. Compare 2Pe 1:14.

Vincent: 2Pe 1:13 - To stir you up by putting you in remembrance

To stir you up by putting you in remembrance ( διεγείρειν ὑμᾶς ἐν ὑπομνήσει )

Lit., to stir you up in reminding. See the same phrase in 2Pe 3:1.

Vincent: 2Pe 1:14 - Shortly I must put off this my tabernacle

Shortly I must put off this my tabernacle ( ταχινή ἐστιν ἡ ἀπόθεσις τοῦ σκηνώματός μου )

Lit., quick is the putting off of my tabernacle. Rev., the putting off of my tabernacle cometh swiftly. Possibly in allusion to his advanced age. Putting off is a metaphor, from putting off a garment. So Paul, 2Co 5:3, 2Co 5:4, being clothed, unclothed, clothed upon. The word occurs, also, 1Pe 3:21, and is used by Peter only. Cometh swiftly, implying the speedy approach of death; though others understand it of the quick, violent death which Christ prophesied he should die. " Even as our Lord Jesus Christ hath showed me." See Joh 21:18, Joh 21:19. Compare, also Joh 13:36, and note the word follow in both passages. " Peter had now learnt the full force of Christ's sayings, and to what end the following of Jesus was to bring him" (Lumby).

Vincent: 2Pe 1:14 - Hath shewed

Hath shewed ( ἐδήλωσεν )

But the tense is the aorist, pointing back to a definite act at a past time (Joh 21:18). Hence, shewed me, or, as Rev., signified. Compare 1Pe 1:11 did signify .

Vincent: 2Pe 1:15 - Ye may be able

Ye may be able ( ἔχειν ὑμᾶς )

Lit., that you may have it. A similar use of have, in the sense of to be able, occurs Mar 14:8. The same meaning is also foreshadowed in Mat 18:25, had not to pay; and Joh 8:6, have to accuse.

Vincent: 2Pe 1:15 - Decease

Decease ( ἔξοδον )

Exodus is a literal transcript of the word, and is the term used by Luke in his account of the transfiguration. " They spake of his decease. " It occurs only once elsewhere, Heb 11:22, in the literal sense, the departing or exodus of the children of Israel. " It is at least remarkable," says Dean Alford, " that, with the recollection of the scene on the mount of transfiguration floating in his mind, the apostle should use so close together the words which were there also associated, tabernacle and decease. The coincidence should not be forgotten in treating of the question of the genuineness of the epistle."

Vincent: 2Pe 1:15 - Call to remembrance

Call to remembrance ( μνήμην ποιεῖσθαι )

The phrase occurs nowhere else in the New Testament. In classical Greek, to make mention of. An analogous expression is found, Rom 1:9, μνείαν ποιοῦμαι , I make mention. See, also, Eph 1:16; 1Th 1:2; Phm 1:4. Some render it thus here, as expressing Peter's desire to make it possible for his readers to report these things to others. Rev., to call these things to remembrance.

Vincent: 2Pe 1:16 - We have not followed

We have not followed ( οὐ ἐξακολουθησαντες )

A strong compound, used only here and 2Pe 2:2, 2Pe 2:15. The ἐξ gives the force of following out; pursuance of; closely.

Vincent: 2Pe 1:16 - Cunningly devised

Cunningly devised ( σεσοφισμένοις )

Only here and 2Ti 3:15, in which latter passage it has a good sense, to make thee wise. Here, in a bad sense, artfully framed by human cleverness (σοφία ) . Compare feigned words, 2Pe 2:3.

Vincent: 2Pe 1:16 - Fables

Fables ( μύθοις )

This word, which occurs only here and in the Pastoral Epistles, is transcribed in the word myth. The reference here may be to the Jewish myths, rabbinical embellishments of Old-Testament history; or to the heathen myths about the descent of the gods to earth, which might be suggested by his remembrance of the transfiguration; or to the Gnostic speculations about aeons or emanations, which rose from the eternal abyss, the source of all spiritual existence, and were named Mind, Wisdom, Power, Truth, etc.

Vincent: 2Pe 1:16 - Coming

Coming ( παρουσίαν )

Or presence. Compare 2Pe 3:4. Another word, ἀποκάλυψις , revelation, is used in 1Pe 1:7, 1Pe 1:13; 1Pe 4:13, to describe the appearing of Christ.

Vincent: 2Pe 1:16 - Eye-witnesses

Eye-witnesses ( ἐπόπται )

See on behold, 1Pe 2:12. Only here in New Testament. Compare the different word in Luk 1:2, αὐτόπται , eye-witnesses.

Vincent: 2Pe 1:16 - Majesty

Majesty ( μεγαλειότητος )

Used in only two passages besides this: Luk 9:43, of the mighty power (Rev., majesty ) of God, as manifested in the healing of the epileptic child; and Act 19:27, of the magnificence of Diana.

Vincent: 2Pe 1:17 - When there came

When there came ( ἐνεχθείσης )

Lit., having been borne. Compare come (Rev., 2Pe 1:18); moved (2Pe 1:21); and rushing wind, lit., a wind borne along (Act 2:2).

Vincent: 2Pe 1:17 - From

From ( ὑπὸ )

Lit., by .

Vincent: 2Pe 1:17 - Excellent

Excellent ( μεγαλοπρεποῦς )

Or sublime. Only here in New Testament. In Septuagint (Deuteronomy 33:26), as an epithet of God, excellency. The phrase excellent glory refers to the bright cloud which overshadowed the company on the transfiguration mount, like the shekinah above the mercy-seat.

Vincent: 2Pe 1:18 - Voice

Voice ( φωνὴν )

Note the same word in the account of Pentecost (Act 2:6), where the A. V. obscures the meaning by rendering, when this was noised abroad; whereas it should be when this voice was heard.

Vincent: 2Pe 1:18 - Which came

Which came ( ἐνεχθεῖσαν )

Lit., having been borne. See on 2Pe 1:17. Rev., This voice we ourselves (ἡμεῖς , we, emphatic) heard come (better, borne ) out of heaven.

Vincent: 2Pe 1:18 - Holy mount

Holy mount

It is scarcely necessary to notice Davidson's remark that this expression points to a time when superstitious reverence for places had sprung up in Palestine. " Of all places to which special sanctity would be ascribed by Christ's followers, surely that would be the first to be so marked where the most solemn testimony was given to the divinity of Jesus. To the Jewish Christian this would rank with Sinai, and no name would be more fitly applied to it than that which had so constantly been given to a place on which God first revealed himself in his glory. The 'holy mount of God' (Eze 28:14 :) would now receive another application, and he would see little of the true continuity of God's revelation who did not connect readily the old and the new covenants, and give to the place where the glory of Christ was most eminently shown forth the same name which was applied so oft to Sinai" (Lumby).

Vincent: 2Pe 1:19 - We have also a more sure word of prophecy

We have also a more sure word of prophecy ( καὶ ἔχομεν βεβαιότερον τὸν προφητικὸν λόγον )

The A. V is wrong, since more sure is used predicatively, and word has the definite article. We may explain either (a) as Rev., we have the word of prophecy made more sure, i.e., we are better certified than before as to the prophetic word by reason of this voice; or (b) we have the word of prophecy as a surer confirmation of God's truth than what we ourselves saw, i.e., Old-Testament testimony is more convincing than even the voice heard at the transfiguration. The latter seems to accord better with the words which follow. " To appreciate this we must put ourselves somewhat in the place of those for whom St. Peter wrote. The New Testament, as we have it, was to them non-existent. Therefore we can readily understand how the long line of prophetic scriptures, fulfilled in so many ways in the life of Jesus, would be a mightier form of evidence than the narrative of one single event in Peter's life" (Lumby). " Peter knew a sounder basis for faith than that of signs and wonders. He had seen our Lord Jesus Christ receive honor and glory from God the Father in the holy mount; he had been dazzled and carried out of himself by visions and voices from heaven; but, nevertheless, even when his memory and heart are throbbing with recollections of that sublime scene, he says, 'we have something surer still in the prophetic word.'...It was not the miracles of Christ by which he came to know Jesus, but the word of Christ as interpreted by the spirit of Christ" (Samuel Cox).

Vincent: 2Pe 1:19 - Onto a light

Onto a light ( λύχνῳ )

More correctly, as Rev., a lamp.

Vincent: 2Pe 1:19 - In a dark place

In a dark place ( ἐν αὐχμηρῷ τόπῳ )

A peculiar expression. Lit., a dry place. Only here in New Testament. Rev. gives squalid, in margin. Aristotle opposes it to bright or glistering. It is a subtle association of the idea of darkness with squalor, dryness, and general neglect.

Vincent: 2Pe 1:19 - Dawn

Dawn ( διαυγάσῃ )

Only here in New Testament. Compare the different word in Mat 28:1, and Luk 23:54, ἐπιφώσκω . The verb is compounded of διά , through, and αὐγή , sunlight, thus carrying the picture of light breaking through the gloom.

Vincent: 2Pe 1:19 - The day-star

The day-star ( φωσφόρος )

Of which our word phosphorus is a transcript. Lit., light-bearer, like Lucifer, front lux, light, and fero, to bear. See Aeschylus, " Agamemnon, " 245.

Vincent: 2Pe 1:20 - Is

Is ( γίνεται )

More literally, arises or originates.

Vincent: 2Pe 1:20 - Private

Private ( ἰδίας )

See on 2Pe 1:3. His own. Rev., special, in margin.

Vincent: 2Pe 1:20 - Interpretation

Interpretation ( ἐπιλύσεως )

Only here in New Testament. Compare the cognate verb expounded (Mar 4:34 :) and determined (Act 19:39). The usual word is ἑρμηνεία (1Co 12:10; 1Co 14:26). Literally, it means loosening, untying, as of hard knots of scripture.

Vincent: 2Pe 1:21 - Came

Came ( ἠνέχθη )

Lit., was borne or brought. See on 2Pe 1:17, 2Pe 1:18.

Vincent: 2Pe 1:21 - Holy men of God

Holy men of God ( ἅγιοι θεοῦ ἄνθρωποι )

The best texts omit holy, and read ἀπὸ θεοῦ , from God. Render, as Rev., men spake from God.

Vincent: 2Pe 1:21 - Moved

Moved ( φερόμενοι )

The same verb as came. Lit., being borne along. It seems to be a favorite word with Peter, occurring six times in the two epistles.

Wesley: 2Pe 1:1 - To them that have obtained

Not by their own works, but by the free grace of God.

Wesley: 2Pe 1:1 - Like precious faith with us

The apostles. The faith of those who have not seen, being equally precious with that of those who saw our Lord in the flesh.

Wesley: 2Pe 1:1 - Through the righteousness

Both active and passive.

Wesley: 2Pe 1:1 - Of our God and Saviour

It is this alone by which the justice of God is satisfied, and for the sake of which he gives this precious faith.

Wesley: 2Pe 1:2

Through the divine, experimental knowledge of God and of Christ.

Wesley: 2Pe 1:3 - As his divine power has given us all things

There is a wonderful cheerfulness in this exordium, which begins with the exhortation itself.

Wesley: 2Pe 1:3 - That pertain to life and godliness

To the present, natural life, and to the continuance and increase of spiritual life.

Wesley: 2Pe 1:3 - Through that divine knowledge of him

Of Christ.

Wesley: 2Pe 1:3 - Who hath called us by

His own glorious power, to eternal glory, as the end; by Christian virtue or fortitude, as the means.

Wesley: 2Pe 1:4 - Through which

Glory and fortitude. He hath given us exceeding great, and inconceivably precious promises - Both the promises and the things promised, which follow in their due season, that, sustained and encouraged by the promises, we may obtain all that he has promised. That, having escaped the manifold corruption which is in the world - From that fruitful fountain, evil desire.

Wesley: 2Pe 1:4 - Ye may become partakers of the divine nature

Being renewed in the image of God, and having communion with them, so as to dwell in God and God in you.

Wesley: 2Pe 1:5 - For this very reason

Because God hath given you so great blessings.

Wesley: 2Pe 1:5 - Giving all diligence

It is a very uncommon word which we render giving. It literally signifies, bringing in by the by, or over and above: implying, that good works the work; yet not unless we are diligent. Our diligence is to follow the gift of God, and is followed by an increase of all his gifts.

Wesley: 2Pe 1:5 - Add to

And in all the other gifts of God. Superadd the latter, without losing the former. The Greek word properly means lead up, as in dance, one of these after the other, in a beautiful order. Your faith, that "evidence of things not seen," termed before "the knowledge of God and of Christ," the root of all Christian graces.

Wesley: 2Pe 1:5 - Courage

Whereby ye may conquer all enemies and difficulties, and execute whatever faith dictates. In this most beautiful connexion, each preceding grace leads to the following; each following, tempers and perfects the preceding. They are set down in the order of nature, rather than the order of time. For though every grace bears a relation to every other, yet here they are so nicely ranged, that those which have the closest dependence on each other are placed together.

Wesley: 2Pe 1:5 - And to your courage knowledge

Wisdom, teaching how to exercise it on all occasions.

Wesley: 2Pe 1:6 - And to your knowledge temperance; and to your temperance patience

Bear and forbear; sustain and abstain; deny yourself and take up your cross daily. The more knowledge you have, the more renounce your own will; indulge yourself the less. "Knowledge puffeth up," and the great boasters of knowledge (the Gnostics) were those that "turned the grace of God into wantonness." But see that your knowledge be attended with temperance. Christian temperance implies the voluntary abstaining from all pleasure which does not lead to God. It extends to all things inward and outward: the due government of every thought, as well as affection. "It is using the world," so to use all outward, and so to restrain all inward things, that they may become a means of what is spiritual; a scaling ladder to ascend to what is above. Intemperance is to abuse the world. He that uses anything below, looking no higher, and getting no farther, is intemperate. He that uses the creature only so as to attain to more of the Creator, is alone temperate, and walks as Christ himself walked.

Wesley: 2Pe 1:6 - And to patience godliness

Its proper support: a continual sense of God's presence and providence, and a filial fear of, and confidence in, him; otherwise your patience may be pride, surliness, stoicism; but not Christianity.

Wesley: 2Pe 1:7 - And to godliness brotherly kindness

No sullenness, sternness, moroseness: "sour godliness," so called, is of the devil. Of Christian godliness it may always be said, "Mild, sweet, serene, and tender is her mood, Nor grave with sternness, nor with lightness free: Against example resolutely good, Fervent in zeal, and warm in charity." And to brotherly kindness love - The pure and perfect love of God and of all mankind. The apostle here makes an advance upon the preceding article, brotherly kindness, which seems only to relate to the love of Christians toward one another.

Wesley: 2Pe 1:8 - For these being really in you

Added to your faith.

Wesley: 2Pe 1:8 - And abounding

Increasing more and more, otherwise we fall short.

Wesley: 2Pe 1:8 - Make you neither slothful nor unfruitful

Do not suffer you to be faint in your mind, or without fruit in your lives. If there is less faithfulness, less care and watchfulness, since we were pardoned, than there was before, and less diligence, less outward obedience, than when we were seeking remission of sin, we are both slothful and unfruitful in the knowledge of Christ, that is, in the faith, which then cannot work by love.

Wesley: 2Pe 1:9 - But he that wanteth these

That does not add them to his faith.

Wesley: 2Pe 1:9 - Is blind

The eyes of his understanding are again closed. He cannot see God, or his pardoning love. He has lost the evidence of things not seen.

Wesley: 2Pe 1:9 - Not able to see afar off

Literally, purblind. He has lost sight of the precious promises: perfect love and heaven are equally out of his sight. Nay, he cannot now see what himself once enjoyed. Having, as it were, forgot the purification from his former sins - Scarce knowing what he himself then felt, when his sins were forgiven.

Wesley: 2Pe 1:10 - Wherefore

Considering the miserable state of these apostates.

Wesley: 2Pe 1:10 - Brethren

St. Peter nowhere uses this appellation in either of his epistles, but in this important exhortation.

Wesley: 2Pe 1:10 - Be the more diligent

By courage, knowledge, temperance, &c.

Wesley: 2Pe 1:10 - To make your calling and election firm

God hath called you by his word and his Spirit; he hath elected you, separated you from the world, through sanctification of the Spirit. O cast not away these inestimable benefits! If ye are thus diligent to make your election firm, ye shall never finally fall.

Wesley: 2Pe 1:11 - For if ye do so, an entrance shall be ministered to you abundantly into the everlasting kingdom

Ye shall go in full triumph to glory.

Wesley: 2Pe 1:12 - Wherefore

Since everlasting destruction attends your sloth, everlasting glory your diligence, I will not neglect always to remind you of these things - Therefore he wrote another, so soon after the former, epistle.

Wesley: 2Pe 1:12 - Though ye are established in the present truth

That truth which I am now declaring.

Wesley: 2Pe 1:13 - In this tabernacle

Or tent. How short is our abode in the body! How easily does a believer pass out of it!

Wesley: 2Pe 1:14 - Even as the Lord Jesus showed me

In the manner which had foretold, Joh 21:18, &c. It is not improbable, he had also showed him that the time was now drawing nigh.

Wesley: 2Pe 1:15 - That ye may be able

By having this epistle among you.

Wesley: 2Pe 1:16 - These things are worthy to be always had in remembrance For they are not cunningly devised fables

Like those common among the heathens.

Wesley: 2Pe 1:16 - While we made known to you the power and coming

That is, the powerful coming of Christ in glory. But if what they advanced of Christ was not true, if it was of their own invention, then to impose such a lie on the world as it was, in the very nature of things, above all human power to defend, and to do this at the expense of life and all things only to enrage the whole world, Jews and gentiles, against them, was no cunning, but was the greatest folly that men could have been guilty of.

Wesley: 2Pe 1:16 - But were eyewitnesses of his majesty

At his transfiguration, which was a specimen of his glory at the last day.

Wesley: 2Pe 1:17 - For he received divine honour and inexpressible glory

Shining from heaven above the brightness of the sun.

Wesley: 2Pe 1:17 - When there came such a voice from the excellent glory

That is, from God the Father. Mat 17:5.

Wesley: 2Pe 1:18 - And we

Peter, James, and John. St. John was still alive.

Wesley: 2Pe 1:18 - Being with him in the holy mount

Made so by that glorious manifestation, as mount Horeb was of old, Exo 3:4-5.

Wesley: 2Pe 1:19 - And we

St. Peter here speaks in the name of all Christians.

Wesley: 2Pe 1:19 - Have the word of prophecy

The words of Moses, Isaiah, and all the prophets, are one and the same word, every way consistent with itself. St. Peter does not cite any particular passage, but speaks of their entire testimony.

Wesley: 2Pe 1:19 - More confirmed

By that display of his glorious majesty. To which word ye do well that ye take heed, as to a lamp which shone in a dark place - Wherein there was neither light nor window. Such anciently was the whole world, except that little spot where this lamp shone.

Wesley: 2Pe 1:19 - Till the day should dawn

Till the full light of the gospel should break through the darkness. As is the difference between the light of a lamp and that of the day, such is that between the light of the Old Testament and of the New.

Wesley: 2Pe 1:19 - And the morning star

Jesus Christ, Rev 22:16.

Wesley: 2Pe 1:19 - Arise in your hearts

Be revealed in you.

Wesley: 2Pe 1:20 - Ye do well, as knowing this, that no scripture prophecy is of private interpretation

It is not any man's own word. It is God, not the prophet himself, who thereby interprets things till then unknown.

Wesley: 2Pe 1:21 - For prophecy came not of old by the will of man

Of any mere man whatever.

Wesley: 2Pe 1:21 - But the holy men of God

Devoted to him, and set apart by him for that purpose, spake and wrote.

Wesley: 2Pe 1:21 - Being moved

Literally, carried. They were purely passive therein.

JFB: 2Pe 1:1 - Simon

The Greek form: in oldest manuscripts, "Symeon" (Hebrew, that is, "hearing), as in Act 15:14. His mention of his original name accords with the design of this Second Epistle, which is to warn against the coming false teachers, by setting forth the true "knowledge" of Christ on the testimony of the original apostolic eye-witnesses like himself. This was not required in the First Epistle.

JFB: 2Pe 1:1 - servant

"slave": so Paul, Rom 1:1.

JFB: 2Pe 1:1 - to them, &c.

He addresses a wider range of readers (all believers) than in the First Epistle, 2Pe 1:1, but means to include especially those addressed in the First Epistle, as 2Pe 3:1 proves.

JFB: 2Pe 1:1 - obtained

By grace. Applied by Peter to the receiving of the apostleship, literally, "by allotment": as the Greek is, Luk 1:9; Joh 19:24. They did not acquire it for themselves; the divine election is as independent of man's control, as the lot which is east forth.

JFB: 2Pe 1:1 - like precious

"equally precious" to all: to those who believe, though not having seen Christ, as well as to Peter and those who have seen Him. For it lays hold of the same "exceeding great and precious promises," and the same "righteousness of God our Saviour." "The common salvation . . . the faith once delivered unto the saints" (Jud 1:3).

JFB: 2Pe 1:1 - with us

Apostles and eye-witnesses (2Pe 1:18). Though putting forward his apostleship to enforce his exhortation, he with true humility puts himself, as to "the faith," on a level with all other believers. The degree of faith varies in different believers; but in respect to its objects, present justification, sanctification, and future glorification, it is common alike to all. Christ is to all believers "made of God wisdom, righteousness, sanctification, and redemption."

JFB: 2Pe 1:1 - through

Greek, "in." Translate, as the one article to both nouns requires, "the righteousness of Him who is (at once) our God and (our) Saviour." Peter, confirming Pau;'s testimony to the same churches, adopts Paul's inspired phraseology. The Gospel plan sets forth God's righteousness, which is Christ's righteousness, in the brightest light. Faith has its sphere IN it as its peculiar element: God is in redemption "righteous," and at the same time a "Saviour"; compare Isa 45:21, "a just God and a Saviour.

JFB: 2Pe 1:2 - Grace . . . peace

(1Pe 1:2).

JFB: 2Pe 1:2 - through

Greek, "in": the sphere IN which alone grace and peace can be multiplied.

JFB: 2Pe 1:2 - knowledge

Greek, "full knowledge."

JFB: 2Pe 1:2 - of God, and of Jesus our Lord

The Father is here meant by "God," but the Son in 2Pe 1:1 : marking how entirely one the Father and Son are (Joh 14:7-11). The Vulgate omits "of God and"; but oldest manuscripts support the words. Still the prominent object of Peter's exhortation is "the knowledge of Jesus our Lord" (a phrase only in Rom 4:24), and, only secondarily, of the Father through Him (2Pe 1:8; 2Pe 2:20; 2Pe 3:18).

JFB: 2Pe 1:3 - According as, &c.

Seeing that [ALFORD]. "As He hath given us ALL things (needful) for life and godliness, (so) do you give us ALL diligence," &c. The oil and flame are given wholly of grace by God, and "taken" by believers: their part henceforth is to "trim their lamps" (compare 2Pe 1:3-4 with 2Pe 1:5, &c.).

JFB: 2Pe 1:3 - life and godliness

Spiritual life must exist first before there can be true godliness. Knowledge of God experimentally is the first step to life (Joh 17:3). The child must have vital breath. first, and then cry to, and walk in the ways of, his father. It is not by godliness that we obtain life, but by life, godliness. To life stands opposed corruption; to godliness, lust (2Pe 1:4).

JFB: 2Pe 1:3 - called us

(2Pe 1:10); "calling" (1Pe 2:9).

JFB: 2Pe 1:3 - to glory and virtue

Rather, "through (His) glory." Thus English Version reads as one oldest manuscript. But other oldest manuscripts and Vulgate read, "By His own (peculiar) glory and virtue"; being the explanation of "His divine power"; glory and moral excellency (the same attribute is given to God in 1Pe 2:9, "praises," literally, "virtues") characterize God's "power." "Virtue," the standing word in heathen ethics, is found only once in Paul (Phi 4:8), and in Peter in a distinct sense from its classic usage; it (in the heathen sense) is a term too low and earthly for expressing the gifts of the Spirit [TRENCH, Greek Synonyms of the New Testament].

JFB: 2Pe 1:4 - Whereby, &c.

By His glory and virtue: His glory making the "promises" to be exceeding great; His virtue making them "precious" [BENGEL]. Precious promises are the object of precious faith.

JFB: 2Pe 1:4 - given

The promises themselves are a gift: for God's promises are as sure as if they were fulfilled.

JFB: 2Pe 1:4 - by these

Promises. They are the object of faith, and even now have a sanctifying effect on the believer, assimilating him to God. Still more so, when they shall be fulfilled.

JFB: 2Pe 1:4 - might, &c.

Greek, "that ye MAY become partakers of the divine nature," even now in part; hereafter perfectly; 1Jo 3:2, "We shall be like Him."

JFB: 2Pe 1:4 - the divine nature

Not God's essence, but His holiness, including His "glory" and "virtue," 2Pe 1:3; the opposite to "corruption through lust." Sanctification is the imparting to us of God Himself by the Holy Spirit in the soul. We by faith partake also of the material nature of Jesus (Eph 5:30). The "divine power" enables us to be partakers of "the divine nature."

JFB: 2Pe 1:4 - escaped the corruption

Which involves in, and with itself, destruction at last of soul and body; on "escaped" as from a condemned cell, compare 2Pe 2:18-20; Gen 19:17; Col 1:13.

JFB: 2Pe 1:4 - through

Greek, "in." "The corruption in the world" has its seat, not so much in the surrounding elements, as in the "lust" or concupiscence of men's hearts.

JFB: 2Pe 1:5 - And beside this

Rather, "And for this very reason," namely, "seeing that His divine power hath given unto us all things that pertain to life and godliness" (2Pe 1:3).

JFB: 2Pe 1:5 - giving

Literally, "introducing," side by side with God's gift, on your part "diligence." Compare an instance, 2Pe 1:10; 2Pe 3:14; 2Co 7:11.

JFB: 2Pe 1:5 - all

All possible.

JFB: 2Pe 1:5 - add

Literally, "minister additionally," or, abundantly (compare Greek, 2Co 9:10); said properly of the one who supplied all the equipments of a chorus. So accordingly, "there will be ministered abundantly unto you an entrance into the everlasting kingdom of our Saviour" (2Pe 1:11).

JFB: 2Pe 1:5 - to

Greek, "in"; "in the possession of your faith, minister virtue. Their faith (answering to "knowledge of Him," 2Pe 1:3) is presupposed as the gift of God (2Pe 1:3; Eph 2:8), and is not required to be ministered by us; in its exercise, virtue is to be, moreover, ministered. Each grace being assumed, becomes the stepping stone to the succeeding grace: and the latter in turn qualifies and completes the former. Faith leads the band; love brings up the rear [BENGEL]. The fruits of faith specified are seven, the perfect number.

JFB: 2Pe 1:5 - virtue

Moral excellency; manly, strenuous energy, answering to the virtue (energetic excellency) of God.

JFB: 2Pe 1:5 - and to

Greek, "in"; "and in (the exercise of) your virtue knowledge," namely, practical discrimination of good and evil; intelligent appreciation of what is the will of God in each detail of practice.

JFB: 2Pe 1:6

Greek, "And in your knowledge self-control." In the exercise of Christian knowledge or discernment of God's will, let there be the practical fruit of self-control as to one's lusts and passions. Incontinence weakens the mind; continence, or self-control, moves weakness and imparts strength And in your self-control patient endurance" amidst sufferings, so much dwelt on in the First Epistle, second, third, and fourth chapters. "And in your patient endurance godliness"; it is not to be mere stoical endurance, but united to [and flowing from] God-trusting [ALFORD].

JFB: 2Pe 1:7

"And in your godliness brotherly kindness"; not suffering your godliness to be moroseness, nor a sullen solitary habit of life, but kind, generous, and courteous [ALFORD]. Your natural affection and brotherly kindness are to be sanctified by godliness. "And in your brotherly kindness love," namely, to all men, even to enemies, in thought, word, and deed. From brotherly kindness we are to go forward to love. Compare 1Th 3:12, "Love one toward another (brotherly kindness), and toward all men (charity)." So charity completes the choir of graces in Col 3:14. In a retrograde order, he who has love will exercise brotherly kindness; he who has brotherly kindness will feel godliness needful; the godly will mix nothing stoical with his patience; to the patient, temperance is easy; the temperate weighs things well, and so has knowledge; knowledge guards against sudden impulse carrying away its virtue [BENGEL].

JFB: 2Pe 1:8 - be

Greek, "subsist" that is, supposing these things to have an actual subsistence in you; "be" would express the mere matter-of-fact being (Act 16:20).

JFB: 2Pe 1:8 - abound

More than in others; so the Greek.

JFB: 2Pe 1:8 - make

"render," "constitute you," habitually, by the very fact of possessing these graces.

JFB: 2Pe 1:8 - barren

"inactive," and, as a field lying fallow and unworked (Greek), so barren and useless.

JFB: 2Pe 1:8 - unfruitful in

Rather, . . . in respect to, "The full knowledge (Greek) of Christ" is the goal towards which all these graces tend. As their subsisting in us constitutes us not barren or idle, so their abounding in us constitutes us not unfruitful in respect to it. It is through doing His will, and so becoming like Him, that we grow in knowing Him (Joh 7:17).

JFB: 2Pe 1:9 - But

Greek, "For." Confirming the need of these graces (2Pe 1:5-8) by the fatal consequences of the want of them.

JFB: 2Pe 1:9 - he that lacketh

Greek, "he to whom these are not present."

JFB: 2Pe 1:9 - blind

As to the spiritual realities of the unseen world.

JFB: 2Pe 1:9 - and cannot see afar off

Explanatory of "blind." He closes his eyes (Greek) as unable to see distant objects (namely, heavenly things), and fixes his gaze on present and earthly things which alone he can see. Perhaps a degree of wilfulness in the blindness is implied in the Greek, "closing the eyes," which constitutes its culpability; hating and rebelling against the light shining around him.

JFB: 2Pe 1:9 - forgotten

Greek, "contracted forgetfulness," wilful and culpable obliviousness.

JFB: 2Pe 1:9 - that he was purged

The continually present sense of one's sins having been once for all forgiven, is the strongest stimulus to every grace (Psa 130:4). This once-for-all accomplished cleansing of unbelievers at their new birth is taught symbolically by Christ, Joh 13:10, Greek, "He that has been bathed (once for all) needeth not save to wash his feet (of the soils contracted in the daily walk), but is clean every whit (in Christ our righteousness)." "Once purged (with Christ's blood), we should have no more consciousness of sin (as condemning us, Heb 10:2, because of God's promise)." Baptism is the sacramental pledge of this.

JFB: 2Pe 1:10 - Wherefore

Seeking the blessed consequence of having, and the evil effects of not having, these graces (2Pe 1:8-9).

JFB: 2Pe 1:10 - the rather

The more earnestly.

JFB: 2Pe 1:10 - brethren

Marking that it is affection for them which constrains him so earnestly to urge them. Nowhere else does he so address them, which makes his calling them so here the more emphatical.

JFB: 2Pe 1:10 - give diligence

The Greek aorist implies one lifelong effect [ALFORD].

JFB: 2Pe 1:10 - to make

Greek middle voice; to make so far as it depends on you; to do your part towards making. "To make" absolutely and finally is God's part, and would be in the active.

JFB: 2Pe 1:10 - your calling and election sure

By ministering additionally in your faith virtue, and in your virtue knowledge, &c. God must work all these graces in us, yet not so that we should be mere machines, but willing instruments in His hands in making His election of us "secure." The ensuring of our election is spoken of not in respect to God, whose counsel is steadfast and everlasting, but in respect to our part. There is no uncertainty on His part, but on ours the only security is our faith in His promise and the fruits of the Spirit (2Pe 1:5-7, 2Pe 1:11). Peter subjoins election to calling, because the calling is the effect and proof of God's election, which goes before and is the main thing (Rom 8:28, Rom 8:30, Rom 8:33, where God's "elect" are those "predestinated," and election is "His purpose," according to which He "called" them). We know His calling before His election, thereby calling is put first.

JFB: 2Pe 1:10 - fall

Greek, "stumble" and fall finally (Rom 11:11). Metaphor from one stumbling in a race (1Co 9:24).

JFB: 2Pe 1:11 - an entrance

Rather as Greek, "the entrance" which ye look for.

JFB: 2Pe 1:11 - ministered

The same verb as in 2Pe 1:5. Minister in your faith virtue and the other graces, so shall there be ministered to you the entrance into that heaven where these graces shine most brightly. The reward of grace hereafter shall correspond to the work of grace here.

JFB: 2Pe 1:11 - abundantly

Greek, "richly." It answers to "abound," 2Pe 1:8. If these graces abound in you, you shall have your entrance into heaven not merely "scarcely" (as he had said, 1Pe 4:18), nor "so as by fire," like one escaping with life after having lost all his goods, but in triumph without "stumbling and falling."

JFB: 2Pe 1:12 - Wherefore

As these graces are so necessary to your abundant entrance into Christ's kingdom (2Pe 1:10-11).

JFB: 2Pe 1:12 - I will not be negligent

The oldest manuscripts read, "I will be about always to put you in remembrance" (an accumulated future: I will regard you as always needing to be reminded): compare "I will endeavor," 2Pe 1:15. "I will be sure always to remind you" [ALFORD]. "Always"; implying the reason why he writes the second Epistle so soon after the first. He feels there is likely to be more and more need of admonition on account of the increasing corruption (2Pe 2:1-2).

JFB: 2Pe 1:12 - in the present truth

The Gospel truth now present with you: formerly promised to Old Testament believers as about to be, now in the New Testament actually present with, and in, believers, so that they are "established" in it as a "present" reality. Its importance renders frequent monitions never superfluous: compare Paul's similar apology, Rom 15:14-15.

JFB: 2Pe 1:13 - Yea

Greek, "But"; though "you know" the truth (2Pe 1:12).

JFB: 2Pe 1:13 - this tabernacle

Soon to be taken down (2Co 5:1): I therefore need to make the most of my short time for the good of Christ's Church. The zeal of Satan against it, the more intense as his time is short, ought to stimulate Christians on the same ground.

JFB: 2Pe 1:13 - by

Greek, "in" (compare 2Pe 3:1).

JFB: 2Pe 1:14 - shortly I must put off

Greek, "the putting off (as a garment) of my tabernacle is speedy": implying a soon approaching, and also a sudden death (as a violent death is). Christ's words, Joh 21:18-19, "When thou art old," &c., were the ground of his "knowing," now that he was old, that his foretold martyrdom was near. Compare as to Paul, 2Ti 4:6. Though a violent death, he calls it a "departure" (Greek for "decease," 2Pe 1:15), compare Act 7:60.

JFB: 2Pe 1:15 - endeavour

"use my diligence": the same Greek word as in 2Pe 1:10 : this is the field in which my diligence has scope. Peter thus fulfils Christ's charge, "Feed My sheep" (Joh 21:16-17).

JFB: 2Pe 1:15 - decease

"departure." The very word ("exodus") used in the Transfiguration, Moses and Elias conversing about Christ's decease (found nowhere else in the New Testament, but Heb 11:22, "the departing of Israel" out of Egypt, to which the saints' deliverance from the present bondage of corruption answers). "Tabernacle" is another term found here as well as there (Luk 9:31, Luk 9:33): an undesigned coincidence confirming Peter's authorship of this Epistle.

JFB: 2Pe 1:15 - that ye may be able

By the help of this written Epistle; and perhaps also of Mark's Gospel, which Peter superintended.

JFB: 2Pe 1:15 - always

Greek, "on each occasion": as often as occasion may require.

JFB: 2Pe 1:15 - to have . . . in remembrance

Greek, "to exercise remembrance of." Not merely "to remember," as sometimes we do, things we care not about; but "have them in (earnest) remembrance," as momentous and precious truths.

JFB: 2Pe 1:16 - For

Reason why he is so earnest that the remembrance of these things should be continued after his death.

JFB: 2Pe 1:16 - followed

Out in detail.

JFB: 2Pe 1:16 - cunningly devised

Greek, "devised by (man's) wisdom"; as distinguished from what the Holy Ghost teaches (compare 1Co 3:13). But compare also 2Pe 2:3, "feigned words."

JFB: 2Pe 1:16 - fables

As the heathen mythologies, and the subsequent Gnostic "fables and genealogies," of which the germs already existed in the junction of Judaism with Oriental philosophy in Asia Minor. A precautionary protest of the Spirit against the rationalistic theory of the Gospel history being myth.

JFB: 2Pe 1:16 - when we made known unto you

Not that Peter himself had personally taught the churches in Pontus, Galatia, &c., but he was one of the apostles whose testimony was borne to them, and to the Church in general, to whom this Epistle is addressed (2Pe 1:1, including, but not restricted, as First Peter, to the churches in Pontus, &c.).

JFB: 2Pe 1:16 - power

The opposite of "fables"; compare the contrast of "word" and "power," 1Co 4:20. A specimen of His power was given at the Transfiguration also of His "coming" again, and its attendant glory. The Greek for "coming" is always used of His second advent. A refutation of the scoffers (2Pe 3:4): I, James and John, saw with our own eyes a mysterious sample of His coming glory.

JFB: 2Pe 1:16 - were

Greek, "were made."

JFB: 2Pe 1:16 - eye-witnesses

As initiated spectators of mysteries (so the Greek), we were admitted into His innermost secrets, namely, at the Transfiguration.

JFB: 2Pe 1:16 - his

Emphatical (compare Greek): "THAT great ONE'S majesty."

JFB: 2Pe 1:17 - received . . . honour

In the voice that spake to Him.

JFB: 2Pe 1:17 - glory

In the light which shone around Him.

JFB: 2Pe 1:17 - came

Greek, "was borne": the same phrase occurs only in 1Pe 1:13; one of several instances showing that the argument against the authenticity of this Second Epistle, from its dissimilarity of style as compared with First Peter, is not well founded.

JFB: 2Pe 1:17 - such a voice

As he proceeds to describe.

JFB: 2Pe 1:17 - from the excellent glory

Rather as Greek, "by (that is, uttered by) the magnificent glory (that is, by God: as His glorious manifested presence is often called by the Hebrews "the Glory," compare "His Excellency," Deu 33:26; Psa 21:5)."

JFB: 2Pe 1:17 - in whom

Greek, "in regard to whom" (accusative case); but Mat 17:5, "in whom" (dative case) centers and rests My good pleasure. Peter also omits, as not required by his purpose, "hear Him," showing his independence in his inspired testimony.

JFB: 2Pe 1:17 - I am

Greek aorist, past time, "My good pleasure rested from eternity."

JFB: 2Pe 1:18 - which came

Rather as Greek, "we heard borne from heaven."

JFB: 2Pe 1:18 - holy mount

As the Transfiguration mount came to be regarded, on account of the manifestation of Christ's divine glory there.

JFB: 2Pe 1:18 - we

Emphatical: we, James and John, as well as myself.

JFB: 2Pe 1:19 - We

All believers.

JFB: 2Pe 1:19 - a more sure

Rather as Greek, "we have the word of prophecy more sure (confirmed)." Previously we knew its sureness by faith, but, through that visible specimen of its hereafter entire fulfilment, assurance is made doubly sure. Prophecy assures us that Christ's sufferings, now past, are to be followed by Christ's glory, still future: the Transfiguration gives us a pledge to make our faith still stronger, that "the day" of His glory will "dawn" ere long. He does not mean to say that "the word of prophecy," or Scripture, is surer than the voice of God heard at the Transfiguration, as English Version; for this is plainly not the fact. The fulfilment of prophecy so far in Christ's history makes us the surer of what is yet to be fulfilled, His consummated glory. The word was the "lamp (Greek for 'light') heeded" by Old Testament believers, until a gleam of the "day dawn" was given at Christ's first coming, and especially in His Transfiguration. So the word is a lamp to us still, until "the day" burst forth fully at the second coming of "the Sun of righteousness." The day, when it dawns upon you, makes sure the fact that you saw correctly, though indistinctly, the objects revealed by the lamp.

JFB: 2Pe 1:19 - whereunto

To which word of prophecy, primarily the Old Testament in Peter's day; but now also in our day the New Testament, which, though brighter than the Old Testament (compare 1Jo 2:8, end), is but a lamp even still as compared with the brightness of the eternal day (compare 2Pe 3:2). Oral teachings and traditions of ministers are to be tested by the written word (Act 17:11).

JFB: 2Pe 1:19 - dark

The Greek implies squalid, having neither water nor light: such spiritually is the world without, and the smaller world (microcosm) within, the heart in its natural state. Compare the "dry places" Luk 11:24 (namely, unwatered by the Spirit), through which the unclean spirit goeth.

JFB: 2Pe 1:19 - dawn

Bursting through the darkness.

JFB: 2Pe 1:19 - day star

Greek, the morning star," as Rev 22:16. The Lord Jesus.

JFB: 2Pe 1:19 - in your hearts

Christ's arising in the heart by His Spirit giving full assurance, creates spiritually full day in the heart, the means to which is prayerfully giving heed to the word. This is associated with the coming of the day of the Lord, as being the earnest of it. Indeed, even our hearts shall not fully realize Christ in all His unspeakable glory and felt presence, until He shall come (Mal 4:2). Isa 66:14-15, "When you see this, your heart shall rejoice . . . For, behold, the Lord will come." However, TREGELLES' punctuation is best, "whereunto ye do well to take heed (as unto a light shining in a dark place, until the day have dawned and the morning star arisen) in your hearts." For the day has already dawned in the heart of believers; what they wait for is its visible manifestation at Christ's coming.

JFB: 2Pe 1:20

"Forasmuch as ye know this" (1Pe 1:18).

JFB: 2Pe 1:20 - first

The foremost consideration in studying the word of prophecy. Laying it down as a first principle never to be lost sight of.

JFB: 2Pe 1:20 - is

Greek, not the simple verb, to be, but to begin to be, "proves to be," "becometh." No prophecy is found to be the result of "private (the mere individual writer's uninspired) interpretation" (solution), and so origination. The Greek noun epilusis, does not mean in itself origination; but that which the sacred writer could not always fully interpret, though being the speaker or writer (as 1Pe 1:10-12 implies), was plainly not of his own, but of God's disclosure, origination, and inspiration, as Peter proceeds to add, "But holy men . . . spake (and afterwards wrote) . . . moved by the Holy Ghost": a reason why ye should "give" all "heed" to it. The parallelism to 2Pe 1:16 shows that "private interpretation," contrasted with "moved by the Holy Ghost," here answers to "fables devised by (human) wisdom," contrasted with "we were eye-witnesses of His majesty," as attested by the "voice from God." The words of the prophetical (and so of all) Scripture writers were not mere words of the individuals, and therefore to be interpreted by them, but of "the Holy Ghost" by whom they were "moved." "Private" is explained, 2Pe 1:21, "by the will of man" (namely, the individual writer). In a secondary sense the text teaches also, as the word is the Holy Spirit's, it cannot be interpreted by its readers (any more than by its writers) by their mere private human powers, but by the teaching of the Holy Ghost (Joh 16:14). "He who is the author of Scripture is its supreme interpreter" [GERHARD]. ALFORD translates, "springs not out of human interpretation," that is, is not a prognostication made by a man knowing what he means when he utters it, but," &c. (Joh 11:49-52). Rightly: except that the verb is rather, doth become, or prove to be. It not being of private interpretation, you must "give heed" to it, looking for the Spirit's illumination "in your hearts" (compare Note, see on 2Pe 1:19).

JFB: 2Pe 1:21 - came not in old time

Rather, "was never at any time borne" (to us).

JFB: 2Pe 1:21 - by the will of man

Alone. Jer 23:26, "prophets of the deceit of their own heart." Compare 2Pe 3:5, "willingly."

JFB: 2Pe 1:21 - holy

One oldest manuscript has, "men FROM God": the emissaries from God. "Holy," if read, will mean because they had the Holy Spirit.

JFB: 2Pe 1:21 - moved

Greek, "borne" (along) as by a mighty wind: Act 2:2, "rushing (the same Greek) wind": rapt out of themselves: still not in fanatical excitement (1Co 14:32). The Hebrew "nabi," "prophet," meant an announcer or interpreter of God: he, as God's spokesman, interpreted not his own "private" will or thought, but God's "Man of the Spirit" (Hos 9:7, Margin). "Thou testifiedst by Thy Spirit in Thy prophets." "Seer," on the other hand, refers to the mode of receiving the communications from God, rather than to the utterance of them to others. "Spake" implies that, both in its original oral announcement, and now even when in writing, it has been always, and is, the living voice of God speaking to us through His inspired servants. Greek, "borne (along)" forms a beautiful antithesis to "was borne." They were passive, rather than active instruments. The Old Testament prophets primarily, but including also all the inspired penmen, whether of the New or Old Testament (2Pe 3:2).

Clarke: 2Pe 1:1 - Simon Peter

Simon Peter - Symeon, Συμεων, is the reading of almost all the versions, and of all the most important MSS. And this is the more remarkable, as the surname of Peter occurs upwards of seventy times in the New Testament, and is invariably read Σιμων, Simon, except here, and in Act 15:14, where James gives him the name of Symeon. Of all the versions, only the Armenian and Vulgate have Simon. But the edit. princ., and several of my own MSS. of the Vulgate, write Symon; and Wiclif has Symont

Clarke: 2Pe 1:1 - A servant

A servant - Employed in his Master’ s work

Clarke: 2Pe 1:1 - And an apostle

And an apostle - Commissioned immediately by Jesus Christ himself to preach to the Gentiles, and to write these epistles for the edification of the Church. As the writer was an apostle, the epistle is therefore necessarily canonical. All the MSS. agree in the title apostle; and of the versions, only the Syriac omits it

Clarke: 2Pe 1:1 - Precious faith

Precious faith - Ισοτιμον πιστιν· Valuable faith; faith worth a great price, and faith which cost a great price. The word precious is used in the low religious phraseology for dear, comfortable, delightful, etc.; but how much is the dignity of the subject let down by expressions and meanings more proper for the nursery than for the noble science of salvation! It is necessary however to state, that the word precious literally signifies valuable, of great price, costly; and was not used in that low sense in which it is now employed when our translation was made. That faith must be of infinite value, the grace of which Christ purchased by his blood; and it must be of infinite value also when it is the very instrument by which the soul is saved unto eternal life

Clarke: 2Pe 1:1 - With us

With us - God having given to you - believing Gentiles, the same faith and salvation which he had given to us - believing Jews

Clarke: 2Pe 1:1 - Through the righteousness of God

Through the righteousness of God - Through his method of bringing a lost world, both Jews and Gentiles, to salvation by Jesus Christ; through his gracious impartiality, providing for Gentiles as well as Jews. See the notes on Rom 3:21-26 (note)

Clarke: 2Pe 1:1 - Of God and our Savior Jesus Christ

Of God and our Savior Jesus Christ - This is not a proper translation of the original του Θεου ἡμων και σωτηρος Ιησου Χριστου, which is literally, Of our God and Savior Jesus Christ; and this reading, which is indicated in the margin, should have been received into the text; and it is an absolute proof that St. Peter calls Jesus Christ God, even in the properest sense of the word, with the article prefixed. It is no evidence against this doctrine that one MS. of little authority, and the Syriac and two Arabic versions have Κυριου, Lord, instead of Θεου, God, as all other MSS. and versions agree in the other reading, as well as the fathers. See in Griesbach.

Clarke: 2Pe 1:2 - Grace

Grace - God’ s favor; peace - the effects of that favor in the communication of spiritual and temporal blessings

Clarke: 2Pe 1:2 - Through the knowledge of God

Through the knowledge of God - Εν επιγνωσει· By the acknowledging of God, and of Jesus our Lord. For those who acknowledge him in all their ways, he will direct their steps. Those who know Christ; and do not acknowledge him before men, can get no multiplication of grace and peace.

Clarke: 2Pe 1:3 - As his Divine power

As his Divine power - His power, which no power can resist, because it is Divine - that which properly belongs to the infinite Godhead

Clarke: 2Pe 1:3 - Hath given unto us

Hath given unto us - Δεδωρημενης· Hath endowed us with the gifts; or, hath gifted us, as Dr. Macknight translates it, who observes that it refers to the gifts which the Holy Spirit communicated to the apostles, to enable them to bring men to life and godliness; which were

1.    A complete knowledge of the doctrines of the Gospel

2.    Power to preach and defend their doctrines in suitable language, which their adversaries were not able to gainsay or resist

3.    Wisdom to direct them how to behave in all cases, where and when to labor; and the matter suitable to all different cases, and every variety of persons

4.    Miraculous powers, so that on all proper and necessary occasions they could work miracles for the confirmation of their doctrines and mission

By life and godliness we may understand

1. a godly life; or

2. eternal life as the end, and godliness the way to it; or

3. what was essentially necessary for the present life, food, raiment, etc., and what was requisite for the life to come

As they were in a suffering state, and most probably many of them strangers in those places, one can scarcely say that they had all things that pertained to life; and yet so had God worked in their behalf, that none of them perished, either through lack of food or raiment. And as to what was necessary for godliness, they had that from the Gospel ministry, which it appears was still continued among them, and the gifts of the Holy Spirit which were not withdrawn; and what was farther necessary in the way of personal caution, comfort, and instruction, was supplied by means of these two epistles

Clarke: 2Pe 1:3 - That hath called us to glory and virtue

That hath called us to glory and virtue - To virtue or courage as the means; and glory - the kingdom of heaven, as the end. This is the way in which these words are commonly understood, and this sense is plain enough, but the construction is harsh. Others have translated δια δοξης και αρετης, by his glorious benignity, a Hebraism for δια της ενδοξου αρετης· and read the whole verse thus: God by his own power hath bestowed on us every thing necessary for a happy life and godliness, having called us to the knowledge of himself, by his own infinite goodness. It is certain that the word αρετη, which we translate virtue or courage, is used, 1Pe 2:9, to express the perfection of the Divine nature: That ye may show forth τας αρετας, the virtues or Perfections, of him who hath called you from darkness into his marvellous light

But there is a various reading here which is of considerable importance, and which, from the authorities by which it is supported, appears to be genuine: Του καλεσαντος ἡμας ιδια δοξῃ και αρετῃ, through the knowledge of him who hath called us by his own glory and power, or by his own glorious power. This is the reading of AC, several others; and, in effect, of the Coptic, Armenian, Syriac, Ethiopic, Vulgate, Cyril, Cassiodorus, etc.

Clarke: 2Pe 1:4 - Whereby are given unto us

Whereby are given unto us - By his own glorious power he hath freely given unto us exceeding great and invaluable promises. The Jews were distinguished in a very particular manner by the promises which they received from God; the promises to Abraham, Isaac, Jacob, Moses, and the prophets. God promised to be their God; to protect, support, and save them; to give them what was emphatically called the promised land; and to cause the Messiah to spring from their race. St. Peter intimates to these Gentiles that God had also given unto them exceeding great promises; indeed all that he had given to the Jews, the mere settlement in the promised land excepted; and this also he had given in all its spiritual meaning and force. And besides τα μεγιστα επαγγελματα, these superlatively great promises, which distinguished the Mosaic dispensation, he had given them τα τιμια επαγγελματα ; the valuable promises, those which came through the great price; enrolment with the Church of God, redemption in and through the blood of the cross, the continual indwelling influence of the Holy Ghost, the resurrection of the body, and eternal rest at the right hand of God. It was of considerable consequence to the comfort of the Gentiles that these promises were made to them, and that salvation was not exclusively of the Jews

Clarke: 2Pe 1:4 - That by these ye might be partakers

That by these ye might be partakers - The object of all God’ s promises and dispensations was to bring fallen man back to the image of God, which he had lost. This, indeed, is the sum and substance of the religion of Christ. We have partaken of an earthly, sensual, and devilish nature; the design of God by Christ is to remove this, and to make us partakers of the Divine nature; and save us from all the corruption in principle and fact which is in the world; the source of which is lust, επιθυμια, irregular, unreasonable, in ordinate, and impure desire; desire to have, to do, and to be, what God has prohibited, and what would be ruinous and destructive to us were the desire to be granted

Lust, or irregular, impure desire, is the source whence all the corruption which is in the world springs. Lust conceives and brings forth sin; sin is finished or brought into act, and then brings forth death. This destructive principle is to be rooted out; and love to God and man is to be implanted in its place. This is every Christian’ s privilege; God has promised to purify our hearts by faith; and that as sin hath reigned unto death, even so shall grace reign through righteousness unto eternal life; that here we are to be delivered out of the hands of all our enemies, and have even "the thoughts of our hearts so cleansed by the inspiration of God’ s Holy Spirit, that we shall perfectly love him, and worthily magnify his holy name."This blessing may be expected by those who are continually escaping, αποφυγοντες, flying from, the corruption that is in the world and in themselves. God purifies no heart in which sin is indulged. Get pardon through the blood of the Lamb; feel your need of being purified in heart; seek that with all your soul; plead the exceeding great and invaluable promises that refer to this point; abhor your inward self; abstain from every appearance of evil; flee from self and sin to God; and the very God of peace will sanctify you through body, soul, and spirit, make you burning and shining lights here below, (a proof that he can save to the uttermost ail that come to him by Christ), and afterwards, having guided you by his counsel through life, will receive you into his eternal glory.

Clarke: 2Pe 1:5 - And beside this

And beside this - Notwithstanding what God hath done for you, in order that ye may not receive the grace of God in vain

Clarke: 2Pe 1:5 - Giving all diligence

Giving all diligence - Furnishing all earnestness and activity: the original is very emphatic

Clarke: 2Pe 1:5 - Add to your faith

Add to your faith - Επιχορηγησατε· Lead up hand in hand; alluding, as most think, to the chorus in the Grecian dance, who danced with joined hands. See the note on this word, 2Co 9:10 (note)

Your faith - That faith in Jesus by which ye have been led to embrace the whole Gospel, and by which ye have the evidence of things unseen

Clarke: 2Pe 1:5 - Virtue

Virtue - Αρετην· Courage or fortitude, to enable you to profess the faith before men, in these times of persecution

Clarke: 2Pe 1:5 - Knowledge

Knowledge - True wisdom, by which your faith will be increased, and your courage directed, and preserved from degenerating into rashness.

Clarke: 2Pe 1:6 - Temperance

Temperance - A proper and limited use of all earthly enjoyments, keeping every sense under proper restraints, and never permitting the animal part to subjugate the rational

Clarke: 2Pe 1:6 - Patience

Patience - Bearing all trials and difficulties with an even mind, enduring in all, and persevering through all

Clarke: 2Pe 1:6 - Godliness

Godliness - Piety towards God; a deep, reverential, religious fear; not only worshipping God with every becoming outward act, but adoring, loving, and magnifying him in the heart: a disposition indispensably necessary to salvation, but exceedingly rare among professors.

Clarke: 2Pe 1:7 - Brotherly kindness

Brotherly kindness - Φιλαδελφιαν· Love of the brotherhood - the strongest attachment to Christ’ s flock; feeling each as a member of your own body

Clarke: 2Pe 1:7 - Charity

Charity - Αγαπην· Love to the whole human race, even to your persecutors: love to God and the brethren they had; love to all mankind they must also have. True religion is neither selfish nor insulated; where the love of God is, bigotry cannot exist. Narrow, selfish people, and people of a party, who scarcely have any hope of the salvation of those who do not believe as they believe, and who do not follow with them, have scarcely any religion, though in their own apprehension none is so truly orthodox or religious as themselves

After αγαπην, love, one MS. adds these words, εν δε τη αγαπῃ την παρακλησιν, and to this love consolation; but this is an idle and useless addition.

Clarke: 2Pe 1:8 - For if these things be in you and abound

For if these things be in you and abound - If ye possess all there graces, and they increase and abound in your souls, they will make - show, you to be neither αργους, idle, nor ακαρπους, unfruitful, in the acknowledgment of our Lord Jesus Christ. The common translation is here very unhappy: barren and unfruitful certainly convey the same ideas; but idle or inactive, which is the proper sense of αργους, takes away this tautology, and restores the sense. The graces already mentioned by the apostle are in themselves active principles; he who was possessed of them, and had them abounding in him, could not be inactive; and he who is not inactive in the way of life must be fruitful. I may add, that he who is thus active, and consequently fruitful, will ever be ready at all hazard to acknowledge his Lord and Savior, by whom he has been brought into this state of salvation.

Clarke: 2Pe 1:9 - But he that lacketh these things

But he that lacketh these things - He, whether Jew or Gentile, who professes to have Faith in God, and has not added to that Faith fortitude, knowledge, temperance, patience, godliness, brotherly kindness, and universal love; is blind - his understanding is darkened, and cannot see afar off, μυωπαζων, shutting his eyes against the light, winking, not able to look truth in the face, nor to behold that God whom he once knew was reconciled to him: and thus it appears he is wilfully blind, and hath forgotten that he was purged from his old sins - has at last, through his nonimprovement of the grace which he received from God, his faith ceasing to work by love, lost the evidence of things not seen; for, having grieved the Holy Spirit by not showing forth the virtues of him who called him into his marvellous light, he has lost the testimony of his sonship; and then, darkness and hardness having taken place of light and filial confidence, he first calls all his former experience into doubt, and questions whether he has not put enthusiasm in the place of religion. By these means his darkness and hardness increase, his memory becomes indistinct and confused, till at length he forgets the work of God on his soul, next denies it, and at last asserts that the knowledge of salvation, by the remission of sins, is impossible, and that no man can be saved from sin in this life. Indeed, some go so far as to deny the Lord that bought them; to renounce Jesus Christ as having made atonement for them; and finish their career of apostasy by utterly denying his Godhead. Many cases of this kind have I known; and they are all the consequence of believers not continuing to be workers together with God, after they had experienced his pardoning love

Reader, see that the light that is in thee become not darkness; for if it do, how great a darkness!

Clarke: 2Pe 1:10 - Wherefore

Wherefore - Seeing the danger of apostasy, and the fearful end of them who obey not the Gospel, and thus receive the grace of God in vain; give all diligence, σπουδασατε, hasten, be deeply careful, labor with the most intense purpose of soul

Clarke: 2Pe 1:10 - To make your calling

To make your calling - From deep Gentile darkness into the marvellous light of the Gospel

Clarke: 2Pe 1:10 - And election

And election - Your being chosen, in consequence of obeying the heavenly calling, to be the people and Church of God. Instead of κλησιν, calling, the Codex Alexandrinus has παρακλησιν, consolation

Clarke: 2Pe 1:10 - Sure

Sure - Βεβαιαν· Firm, solid. For your calling to believe the Gospel, and your election to be members of the Church of Christ, will be ultimately unprofitable to you, unless you hold fast what you have received by adding to your faith virtue, knowledge, temperance, etc

Clarke: 2Pe 1:10 - For if ye do these things

For if ye do these things - If ye be careful and diligent to work out your own salvation, through the grace which ye have already received from God; ye shall never fall, ου μη πταισητε ποτε, ye shall at no time stumble or fall; as the Jews have done, and lost their election, Rom 11:11, where the same word is used, and as apostates do, and lose their peace and salvation. We find, therefore, that they who do not these things shall fall; and thus we see that there is nothing absolute and unconditional in their election. There is an addition here in some MSS. and versions which should not pass unnoticed: the Codex Alexandrinus, nine others, with the Syriac, Erpen’ s Arabic, Coptic, Ethiopic, Armenian, later Syriac with an asterisk, the Vulgate, and Bede, have ινα δια των καλων ( ὑμων ) εργων, That By (your) Good Works ye may make your calling and election firm. This clause is found in the edition of Colinaeus, Paris, 1534, and has been probably omitted by more recent editors on the supposition that the edition does not make a very orthodox sense. But on this ground there need be no alarm, for it does not state that the good works thus required merit either the calling and election, or the eternal glory, of God. He who does not by good works confirm his calling and election, will soon have neither; and although no good works ever did purchase or ever can purchase the kingdom of God, yet no soul can ever scripturally expect to see God who has them not. I was hungry, and ye gave me no meat; thirsty, and ye gave me no drink: go, ye cursed. I was hungry, and ye gave me meat; etc., etc.; come, ye blessed.

Clarke: 2Pe 1:11 - For so an entrance shall be ministered

For so an entrance shall be ministered - If ye give diligence; and do not fall, an abundant, free, honorable, and triumphant entrance shall be ministered to you into the everlasting kingdom. There seems to be here an allusion to the triumphs granted by the Romans to their generals who had distinguished themselves by putting an end to a war, or doing some signal military service to the state. (See the whole account of this military pageant in the note on 2Co 2:14.) "Ye shall have a triumph, in consequence of having conquered your foes, and led captivity captive."Instead of everlasting kingdom, αιωνιον βασιλειαν, two MSS. have επουρανιον, heavenly kingdom; and several MSS. omit the word και Σωτηρος, and Savior.

Clarke: 2Pe 1:12 - Wherefore I will not be negligent

Wherefore I will not be negligent - He had already written one epistle, this is the second; and probably he meditated more should he be spared. He plainly saw that there was no way of entering into eternal life but that which he described from the 5th to the 10th verse; and although they knew and were established in the present truth, yet he saw it necessary to bring these things frequently to their recollection.

Clarke: 2Pe 1:13 - As long as I am in this tabernacle

As long as I am in this tabernacle - By tabernacle we are to understand his body; and hence several of the versions have σωματι, body, instead of σκηνωματι, tabernacle. Peter’ s mode of speaking is very remarkable: as long as I AM in this tabernacle, so then the body was not Peter, but Peter dwelt in that body. Is not this a proof that St. Peter believed his soul to be very distinct from his body? As a man’ s house is the place where he dwells, so the body is the house where the soul dwells.

Clarke: 2Pe 1:14 - Knowing that shortly I must put off

Knowing that shortly I must put off - St. Peter plainly refers to the conversation between our Lord and himself, related Joh 21:18, Joh 21:19. And it is likely that he had now a particular intimation that he was shortly to seal the truth with his blood. But as our Lord told him that his death would take place when he should be old, being aged now he might on this ground fairly suppose that his departure was at hand.

Clarke: 2Pe 1:15 - Moreover, I will endeavor

Moreover, I will endeavor - And is not this endeavor seen in these two epistles? By leaving these among them, even after his decease, they had these things always in remembrance

Clarke: 2Pe 1:15 - After my decease

After my decease - Μετα την εμην εξοδον· After my going out, i.e. of his tabernacle. The real Peter was not open to the eye, nor palpable to the touch; he was concealed in that tabernacle vulgarly supposed to be Peter. There is a thought very similar to this in the last conversation of Socrates with his friends. As this great man was about to drink the poison to which he was condemned by the Athenian judges, his friend Crito said, "But how would you be buried? - Socrates: Just as you please, if you can but catch me, and I do not elude your pursuit. Then, gently smiling, he said: I cannot persuade Crito, ὡς εγω ειμι οὑτος ὁ Σωκρατης ὁ νυνι διαλεγομενος, that I AM that Socrates who now converses with you; but he thinks that I am he, ὁν οψεται ολιγον ὑστερον νεκρον, και ερωτα πως εδι με θαπτειν, whom he shall shortly see dead; and he asks how I would be buried? I have asserted that, after I have drunk the poison, I should no longer remain with you, but shall depart to certain felicities of the blessed."Platonis Phaedo, Oper., vol. i, edit. Bipont., p 260.

Clarke: 2Pe 1:16 - Cunningly devised fables

Cunningly devised fables - Σεσοφισμενοις μυθοις . I think, with Macknight and others, from the apostle’ s using εποπται, eye witnesses, or rather beholders, in the end of the verse, it is probable that he means those cunningly devised fables among the heathens, concerning the appearance of their gods on earth in human form. And to gain the greater credit to these fables, the priests and statesmen instituted what they called the mysteries of the gods, in which the fabulous appearance of the gods was represented in mystic shows. But one particular show none but the fully initiated were permitted to behold; hence they were entitled εποπται, beholders. This show was probably some resplendent image of the god, imitating life, which, by its glory, dazzled the eyes of the beholders, while their ears were ravished by hymns sung in its praise; to this it was natural enough for St. Peter to allude, when speaking about the transfiguration of Christ. Here the indescribably resplendent majesty of the great God was manifested, as far as it could be, in conjunction with that human body in which the fullness of the Divinity dwelt. And we, says the apostle, were εποπται, beholders, της εκεινου μεγαλειοτητος, of his own majesty. Here was no trick, no feigned show; we saw him in his glory whom thousands saw before and afterwards; and we have made known to you the power and coming, παρουσιαν, the appearance and presence, of our Lord Jesus; and we call you to feel the exceeding greatness of this power in your conversion, and the glory of this appearance in his revelation by the power of his Spirit to your souls. These things we have witnessed, and these things ye have experienced: and therefore we can confidently say that neither you nor we have followed cunningly devised fables, but that blessed Gospel which is the power of God to the salvation of every one that believes.

Clarke: 2Pe 1:17 - For he received honor and glory

For he received honor and glory - In his transfiguration our Lord received from the Father honor in the voice or declaration which said, This is my Son, the beloved One, in whom I have delighted. And he received glory, when, penetrated with, and involved in, that excellent glory, the fashion of his countenance was altered, for his face did shine as the sun, and his raiment was white and glistening, exceeding white like snow; which most glorious and preternatural appearance was a confirmation of the supernatural voice, as the voice was of this preternatural appearance: and thus his Messiahship was attested in the most complete and convincing manner.

Clarke: 2Pe 1:18 - And this voice - we heard

And this voice - we heard - That is, himself, James, and John heard it, and saw this glory; for these only were the εποπται, beholders, on the holy mount. It is worthy of remark that our blessed Lord, who came to give a new law to mankind, appeared on this holy mount with splendor and great glory, as God did when he came on the holy mount, Sinai, to give the old law to Moses. And when the voice came from the excellent glory, This is my Son, the beloved One, in whom I have delighted; hear him: the authority of the old law was taken away. Neither Moses nor Elijah, the law nor the prophets, must tabernacle among men, as teaching the whole way of salvation, and affording the means of eternal life; these things they had pointed out, but these things they did not contain; yet the fulfillment of their types and predictions rendered their declarations more firm and incontestable. See below.

Clarke: 2Pe 1:19 - We have also a more sure word of prophecy

We have also a more sure word of prophecy - Εχομεν βεβαιοτερον τον προφητικον λογον· We have the prophetic doctrine more firm or more confirmed; for in this sense the word βεβαιοω is used in several places in the New Testament. See 1Co 1:6 : Even as the testimony of Christ εβεβαιωθη, was Confirmed, among you. 2Co 1:21 : Now he which stablisheth us, ὁ δε βεβαιων ἡμας, who Confirmeth Us. Col 2:7 : Rooted and built up in him, and established in the faith, βεβαιουμενοι, Confirmed in the faith. Heb 2:3 : How shall we escape if we neglect so great salvation ἡτις εβεβαιωτη, which was Confirmed to us. Heb 6:16 : And an oath, εις βεβαιωσιν, for Confirmation. This is the literal sense of the passage in question; and this sense removes that ambiguity from the text which has given rise to so many different interpretations. Taken according to the common translation, it seems to say that prophecy is a surer evidence of Divine revelation than miracles; and so it has been understood. The meaning of the apostle appears to be this: The law and the prophets have spoken concerning Jesus Christ, and Isaiah has particularly pointed him out in these words: Behold my servant whom I uphold, my Chosen in Whom My Soul Delighteth; I have put my Spirit upon him, and he shall bring forth judgment to the Gentiles; to open the blind eyes, to bring out the prisoners from the prison, and Them That Sit in Darkness out of the prison house, Isa 42:1, Isa 42:7. Now both at his baptism, Mat 3:17, and at his transfiguration, Jesus Christ was declared to be this chosen person, God’ s only Son, the beloved One in Whom He Delighted. The voice, therefore, from heaven, and the miraculous transfiguration of his person, have confirmed the prophetic doctrine concerning him. And to this doctrine, thus confirmed, ye do well to take heed; for it is that light that shines in the dark place - in the Gentile world, as well as among the Jews; giving light to them that sit in darkness, and bringing the prisoners out of the prison house: and this ye must continue to do till the day of his second, last, and most glorious appearing to judge the world comes; and the day star, φωσφορος, this light-bringer, arise in your hearts - manifest himself to your eternal consolation. Or perhaps the latter clause of the verse might be thus understood: The prophecies concerning Jesus, which have been so signally confirmed to us on the holy mount, have always been as a light shining in a dark place, from the time of their delivery to the time in which the bright day of Gospel light and salvation dawned forth, and the Son of righteousness has arisen in our souls, with healing in his rays. And to this all who waited for Christ’ s appearing have taken heed. The word φωσφορος, phosphorus, generally signified the planet Venus, when she is the morning star; and thus she is called in most European nations.

Clarke: 2Pe 1:20 - Knowing this first

Knowing this first - Considering this as a first principle, that no prophecy of the Scripture, whether that referred to above, or any other, is of any private interpretation - proceeds from the prophet’ s own knowledge or invention, or was the offspring of calculation or conjecture. The word επιλυσις signifies also impetus, impulse; and probably this is the best sense here; not by the mere private impulse of his own mind.

Clarke: 2Pe 1:21 - For the prophecy came not in old time

For the prophecy came not in old time - That is, in any former time, by the will of man - by a man’ s own searching, conjecture, or calculation; but holy men of God - persons separated from the world, and devoted to God’ s service, spake, moved by the Holy Ghost. So far were they from inventing these prophetic declarations concerning Christ, or any future event, that they were φερομενοι, carried away, out of themselves and out of the whole region, as it were, of human knowledge and conjecture, by the Holy Ghost, who, without their knowing any thing of the matter, dictated to them what to speak, and what to write; and so far above their knowledge were the words of the prophecy, that they did not even know the intent of those words, but searched what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. See 1Pe 1:11, 1Pe 1:12, and the notes there

1.    As the writer of this epistle asserts that he was on the holy mount with Christ when he was transfigured, he must be either Peter, James, or John, for there was no other person present on that occasion except Moses and Elijah, in their glorious bodies. The epistle was never attributed to James nor John; but the uninterrupted current, where its Divine inspiration was granted, gave it to Peter alone. See the preface

2.    It is not unfrequent for the writers of the New Testament to draw a comparison between the Mosaic and Christian dispensations; and the comparison generally shows that, glorious as the former was, it had no glory in comparison of the glory that excelleth. St. Peter seems to touch here on the same point; the Mosaic dispensation, with all the light of prophecy by which it was illustrated, was only as a lamp shining in a dark place. There is a propriety and delicacy in this image that are not generally noticed: a lamp in the dark gives but a very small portion of light, and only to those who are very near to it; yet it always gives light enough to make itself visible, even at a great distance; though it enlightens not the space between it and the beholder, it is still literally the lamp shining in a dark place. Such was the Mosaic dispensation; it gave a little light to the Jews, but shone not to the Gentile world, any farther than to make itself visible. This is compared with the Gospel under the emblem of daybreak, and the rising of the sun. When the sun is even eighteen degrees below the horizon daybreak commences, as the rays of light begin then to diffuse themselves in our atmosphere, by which they are reflected upon the earth. By this means a whole hemisphere is enlightened, though but in a partial degree; yet this increasing every moment, as the sun approaches the horizon, prepares for the full manifestation of his resplendent orb: so the ministry of John Baptist, and the initiatory ministry of Christ himself, prepared the primitive believers for his full manifestation on the day of pentecost and afterwards. Here the sun rose in his strength, bringing light, heat, and life to all the inhabitants of the earth. So far, then, as a lantern carried in a dark night differs from and is inferior to the beneficial effects of daybreak, and the full light and heat of a meridian sun; so far was the Mosaic dispensation, in its beneficial effects, inferior to the Christian dispensation

3.    Perhaps there is scarcely any point of view in which we can consider prophecy which is so satisfactory and conclusive as that which is here stated; that is, far from inventing the subject of their own predictions, the ancient prophets did not even know the meaning of what themselves wrote. They were carried beyond themselves by the influence of the Divine Spirit, and after ages were alone to discover the object of the prophecy; and the fulfillment was to be the absolute proof that the prediction was of God, and that it was of no private invention - no discovery made by human sagacity and wisdom, but by the especial revelation of the all-wise God. This is sufficiently evident in all the prophecies which have been already fulfilled, and will be equally so in those yet to be fulfilled; the events will point out the prophecy, and the prophecy will be seen to be fulfilled in that event.

Calvin: 2Pe 1:1 - Simon Peter // Like precious faith

1.Simon Peter Prayer takes the first place at the beginning of this Epistle, and then follows thanksgiving, by which he excites the Jews to gratitude, lest they should forget what great benefits they had already received from God's hand. Why he called himself the servant and an apostle of Jesus Christ, we have elsewhere stated, even because no one is to be heard in the Church, except he speaks as from the mouth of Christ. But the word servant has a more general meaning, because it includes all the ministers of Christ, who sustain any public office in the Church. There was in the apostleship a higher rank of honor. He then intimates, that he was not one from the rank of ministers, but was made by the Lord an apostle, and therefore superior to them. ¹⁴⁴

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 like or equally precious, 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.

He adds, through the righteousness of God, in order that they might know that they did not obtain faith through their own efforts or strength, but through 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 the merit of man. For the efficient cause of faith is called God's righteousness for this reason, because no one is capable of conferring it on himself. So the righteousness that is to be understood, is not that which remains in God, but that which he imparts to men, as in Rom 3:22. Besides, he ascribes this righteousness in common to God and to Christ, because it flows from God, and through Christ it flows down to us. ¹⁴⁵

Calvin: 2Pe 1:2 - Grace and peace // Peace // Through the knowledge,

2.Grace and peace By grace is designated God’s paternal favor towards us. We have indeed been once for all reconciled to God by the death of Christ, and by faith we come to the possession of this so great a benefit; but as we perceive the grace of God according to the measure of our faith, it is said to increase according to our perception when it becomes more fully known to us.

Peace is added; for as the beginning of our happiness is when God receives us into favor; so the more he confirms his love in our hearts, the richer blessing he confers on us, so that we become happy and prosperous in all things,

Through the knowledge, literally, in the knowledge; but the preposition ἐν often means “through” or “with:” yet both senses may suit the context. I am, however, more disposed to adopt the former. For the more any one advances in the knowledge of God, every kind of blessing increases also equally with the sense of divine love. Whosoever then aspires to the full fruition of the blessed life which is mentioned by Peter, must remember to observe the right way. He connects together at the same time the knowledge of God and of Christ; because God cannot be rightly known except in Christ, according to that saying,

“No one knoweth the Father but the Son, and he to whom
the Son will reveal him.” (Mat 11:27)

Calvin: 2Pe 1:3 - According as his divine power // That pertain to life and godliness // Through the knowledge of him // To glory and virtue,

3.According as his divine power He refers to the infinite goodness of God which they had already experienced, that they might more fully understand it for the future. For he continues the course of his benevolence perpetually to the end, except when we ourselves break it off by our unbelief; for he possesses exhaustless power and an equal will to do good. Hence the Apostle justly animates the faithful to entertain good hope by the consideration of the former benefits of God. ¹⁴⁶ For the same purpose is the amplification which he makes; for he might have spoken more simply, “As he has freely given us all things.” But by mentioning “divine power,” he rises higher, that is, that God has copiously unfolded the immense resources of his power. But the latter clause may be referred to Christ as well as to the Father, but both are suitable. It may however be more fitly applied to Christ, as though he had said, that the grace which is conveyed to us by him, is an evidence of divinity, because it could not have done by humanity.

That pertain to life and godliness, or, as to life and godliness. Some think that the present life is meant here, as godliness follows as the more excellent gift; as though by those two words Peter intended to prove how beneficent and bountiful God is towards the faithful, that he brought them to light, that he supplies them with all things necessary for the preservation of an earthly life, and that he has also renewed them to a spiritual life by adorning them with godliness. But this distinction is foreign to the mind of Peter, for as soon as he mentioned life, he immediately added godliness, which is as it were its soul; for God then truly gives us life, when he renews us unto the obedience of righteousness. So Peter does not speak here of the natural gifts of God, but only mentions those things which he confers peculiarly on his own elect above the common order of nature. ¹⁴⁷

That we are born men, that we are endued with reason and knowledge, that our life is supplied with necessary support, — all this is indeed from God. As however men, being perverted in their minds and ungrateful, do not regard these various things, which are called the gifts of nature, among God's benefits, the common condition of human life is not here referred to, but the peculiar endowments of the new and Spiritual life, which derive their origin from the kingdom of Christ. But since everything necessary for godliness and salvation is to be deemed among the supernatural gifts of God, let men learn to arrogate nothing to themselves, but humbly ask of God whatever they see they are wanting in, and to ascribe to him whatever good they may have. For Peter here, by attributing the whole of godliness, and all helps to salvation, to the divine power of Christ, takes them away from the common nature of men, so that he leaves to us not even the least particle of any virtue or merit.

Through the knowledge of him. He now describes the manner in which God makes us partakers of so great blessings, even by making himself known to us by the gospel. For the knowledge of God is the beginning of life and the first entrance into godliness. In short, spiritual gifts cannot be given for salvation, until, being illuminated by the doctrine of the gospel, we are led to know God. But he makes God the author of this knowledge, because we never go to him except when called. Hence the effectual cause of faith is not the perspicacity of our mind, but the calling of God. And he speaks not of the outward calling only, which is in itself ineffectual; but of the inward calling, effected by the hidden power of the Spirit when God not only sounds in our ears by the voice of man, but draws inwardly our hearts to himself by his own Spirit.

To glory and virtue, or, by his own glory and power. Some copies have ἰδία δόξὟ, “by his own glory," and it is so rendered by the old interpreter; and this reading I prefer, because the sentence seems thus to flow better For it was Peter's object expressly to ascribe the whole praise of our salvation to God, so that we may know that we owe every thing to him. And this is more clearly expressed by these words, — that he has called us by his own glory and power. However, the other reading, though more obscure, tends to the same thing; for he teaches us, that we are covered with shame, and are wholly vicious, until God clothes us with glory and adorns us with virtue. He further intimates, that the effect of calling in the elect, is to restore to them the glorious image of God, and to renew them in holiness and righteousness.

Calvin: 2Pe 1:4 - Whereby are given to us // Having escaped

4.Whereby are given to us It is doubtful whether he refers only to glory and power, or to the preceding things also. The whole difficulty arises from this, — that what is here said is not suitable to the glory and virtue which God confers on us; but if we read, “by his own glory and power,” there will be no ambiguity nor perplexity. For what things have been promised to us by God, ought to be properly and justly deemed to be the effects of his power and glory. ¹⁴⁸

At the same time the copies vary here also; for some have δι ᾿ ὃν, “on account of whom;” so the reference may be to Christ. Whichsoever of the two readings you choose, still the meaning will be, that first the promises of God ought to be most highly valued; and, secondly, that they are gratuitous, because they are offered to us as gifts. And he then shews the excellency of the promises, that they make us partakers of the divine nature, than which nothing can be conceived better.

For we must consider from whence it is that God raises us up to such a height of honor. We know how abject is the condition of our nature; that God, then, should make himself ours, so that all his things should in a manner become our things, the greatness of his grace cannot be sufficiently conceived by our minds. Therefore this consideration alone ought to be abundantly sufficient to make us to renounce the world and to carry us aloft to heaven. Let us then mark, that the end of the gospel is, to render us eventually conformable to God, and, if we may so speak, to deify us.

But the word nature is not here essence but quality. The Manicheans formerly dreamt that we are a part of God, and that, after having run the race of life we shall at length revert to our original. There are also at this day fanatics who imagine that we thus pass over into the nature of God, so that his swallows up our nature. Thus they explain what Paul says, that God will be all in all (1Co 15:28,) and in the same sense they take this passage. But such a delirium as this never entered the minds of the holy Apostles; they only intended to say that when divested of all the vices of the flesh, we shall be partakers of divine and blessed immortality and glory, so as to be as it were one with God as far as our capacities will allow.

This doctrine was not altogether unknown to Plato, who everywhere defines the chief good of man to be an entire conformity to God; but as he was involved in the mists of errors, he afterwards glided off to his own inventions. But we, disregarding empty speculations, ought to be satisfied with this one thing, — that the image of God in holiness and righteousness is restored to us for this end, that we may at length be partakers of eternal life and glory as far as it will be necessary for our complete felicity.

Having escaped We have already explained that the design of the Apostle was, to set before us the dignity of the glory of heaven, to which God invites us, and thus to draw us away from the vanity of this world. Moreover, he sets the corruption of the world in opposition to the divine nature; but he shews that this corruption is not in the elements which surround us, but in our heart, because there vicious and depraved affections prevail, the fountain and root of which he points out by the word lust. Corruption, then, is thus placed in the world, that we may know that the world is in us.

Calvin: 2Pe 1:5 - And besides this // Add to your faith virtue,

5.And besides this As it is a work arduous and of immense labor, to put off the corruption which is in us, he bids us to strive and make every effort for this purpose. He intimates that no place is to be given in this case to sloth, and that we ought to obey God calling us, not slowly or carelessly, but that there is need of alacrity; as though he had said, “Put forth every effort, and make your exertions manifest to all.” — For this is what the participle he uses imports.

Add to your faith virtue, or, Supply to your faith virtue. He shews for what purpose the faithful were to strive, that is, that they might have faith adorned with good morals, wisdom, patience, and love. Then he intimates that faith ought not to be naked or empty, but that these are its inseparable companions. To supply to faith, is to add to faith. There is not here, however, properly a gradation as to the sense, though it appears as to the words; for love does not in order follow patience, nor does it proceed from it. Therefore the passage is to be thus simply explained, “Strive that virtue, prudence, temperance, and the things which follow, may be added to your faith.” ¹⁴⁹

I take virtue to mean a life honest and rightly formed; for it is not here ἐνέργεια, energy or courage, but ἀρετὴ, virtue, moral goodness. Knowledge is what is necessary for acting prudently; for after having put down a general term, he mentions some of the principal endowments of a Christian. Brotherly-kindness, φιλαδελφία, is mutual affection among the children of God. Love extends wider, because it embraces all mankind.

It may, however, be here asked, whether Peter, by assigning to us the work of supplying or adding virtue, thus far extolled the strength and power of free-will? They who seek to establish free-will in man, indeed concede to God the first place, that is, that he begins to act or work in us; but they imagine that we at the same time co-operate, and that it is thus owing to us that the movements of God are not rendered void and inefficacious. But the perpetual doctrine of Scripture is opposed to this delirious notion: for it plainly testifies, that right feelings are formed in us by God, and are rendered by him effectual. It testifies also that all our progress and perseverance are from God. Besides, it expressly declares that wisdom, love, patience, are the gifts of God and the Spirit. When, therefore, the Apostle requires these things, he by no means asserts that they are in our power, but only shews what we ought to have, and what ought to be done. And as to the godly, when conscious of their own infirmity, they find themselves deficient in their duty, nothing remains for them but to flee to God for aid and help. ¹⁵⁰

Calvin: 2Pe 1:8 - For if these things be in you

8.For if these things be in you Then, he says, you will at length prove that Christ is really known by you, if ye be endued with virtue, temperance, and the other endowments. For the knowledge of Christ is an efficacious thing and a living root, which brings forth fruit. For by saying that these things would make them neither barren nor unfruitful, he shews that all those glory, in vain and falsely, that they have the knowledge of Christ, who boast of it without love, patience, and the like gifts, as Paul also says in Eph 4:20,

“Ye have not so learned Christ, if so be that ye have heard him, and have been taught by him, as the truth is in Jesus, that ye put off the old man,” etc.

For he means that those who possess Christ without newness of life, have never been rightly taught his doctrine.

But he would not have the faithful to be only taught patience, godliness, temperance, love; but he requires a continual progress to be made as to these endowments, and that justly, for we are as yet far off from the goal. We ought, therefore, always to make advances, so that God’s gifts may continually increase in us.

Calvin: 2Pe 1:9 - But he that lacketh these things

9.But he that lacketh these things He now expresses more clearly that they who profess a naked faith are wholly without any true knowledge. He then says that they go astray like the blind in darkness, because they do not see the right way which is shewn to us by the light of the gospel. ¹⁵¹ This he also confirms by adding this reason, because such have forgotten that through the benefit of Christ they had been cleansed from sin, and yet this is the beginning of our Christianity. It then follows, that those who do not strive for a pure and holy life, do not understand even the first rudiments of faith.

But Peter takes this for granted, that they who were still rolling in the filth of the flesh had forgotten their own purgation. For the blood of Christ has not become a washing bath to us, that it may be fouled by our filth. He, therefore, calls them old sins, by which he means, that our life ought to be otherwise formed, because we have been cleansed from our sins; not that any one can be pure from every sin while he lives in this world, or that the cleansing we obtain through Christ consists of pardon only, but that we ought to differ from the unbelieving, as God has separated us for himself. Though, then, we daily sin, and God daily forgives us, and the blood of Christ cleanses us from our sins, yet sin ought not to rule in us, but the sanctification of the Spirit ought to prevail in us; for so Paul teaches us in 1Co 6:11, “And such were some of you; but ye are washed,” etc.

Calvin: 2Pe 1:10 - Wherefore the rather, brethren, give diligence // For if ye do these things

10.Wherefore the rather, brethren, give diligence He draws this conclusion, that it is one proof that we have been really elected, and not in vain called by the Lord, if a good conscience and integrity of life correspond with our profession of faith. And he infers, that there ought to be more labor and diligence, because he had said before, that faith ought not to be barren.

Some copies have, “by good works;” but these words make no change in the sense, for they are to be understood though not expressed. ¹⁵²

He mentions calling first, though the last in order. The reason is, because election is of greater weight or importance; and it is a right arrangement of a sentence to subjoin what preponderates. The meaning then is, labor that you may have it really proved that you have not been called nor elected in vain. At the same time he speaks here of calling as the effect and evidence of election. If any one prefers to regard the two words as meaning the same thing, I do not object; for the Scripture sometimes merges the difference which exists between two terms. I have, however, stated what seems to me more probable. ¹⁵³

Now a question arises, Whether the stability of our calling and election depends on good works, for if it be so, it follows that it depends on us. But the whole Scripture teaches us, first, that God's election is founded on his eternal purpose; and secondly, that calling begins and is completed through his gratuitous goodness. The Sophists, in order to transfer what is peculiar to God's grace to ourselves, usually pervert this evidence. But their evasions may be easily refuted. For if any one thinks that calling is rendered sure by men, there is nothing absurd in that; we may however, go still farther, that every one confirms his calling by leading a holy and pious life. But it is very foolish to infer from this what the Sophists contend for; for this is a proof not taken from the cause, but on the contrary from the sign or the effect. Moreover, this does not prevent election from being gratuitous, nor does it shew that it is in our own hand or power to confirm election. For the matter stands thus, — God effectually calls whom he has preordained to life in his secret counsel before the foundation of the world; and he also carries on the perpetual course of calling through grace alone. But as he has chosen us, and calls us for this end, that we may be pure and spotless in his presence; purity of life is not improperly called the evidence and proof of election, by which the faithful may not only testify to others that they are the children of God, but also confirm themselves in this confidence, in such a manner, however, that they fix their solid foundation on something else.

At the same time, this certainty, mentioned by Peter, ought, I think, to be referred to the conscience, as though the faithful acknowledged themselves before God to be chosen and called. But I take it simply of the fact itself, that calling appears as confirmed by this very holiness of life. It may, indeed, be rendered, Labor that your calling may become certain; for the verb ποιεῖσθαι is transitive or intransitive. Still, however you may render it, the meaning is nearly the same.

The import of what is said is, that the children of God are distinguished from the reprobate by this mark, that they live a godly and a holy life, because this is the design and end of election. Hence it is evident how wickedly some vile unprincipled men prattle, when they seek to make gratuitous election an excuse for all licentiousness; as though, forsooth! we may sin with impunity, because we have been predestinated to righteousness and holiness!

For if ye do these things Peter seems again to ascribe to the merits of works, that God furthers our salvation, and also that we continually persevere in his grace. But the explanation is obvious; for his purpose was only to shew that hypocrites have in them nothing real or solid, and that, on the contrary, they who prove their calling sure by good works, are free from the danger of falling, because sure and sufficient is the grace of God by which they are supported. Thus the certainty of our salvation by no means depends on us, as doubtless the cause of it is beyond our limits. But with regard to those who feel in themselves the efficacious working of the Spirit, Peter bids them to take courage as to the future, because the Lord has laid in them the solid foundation of a true and sure calling.

Calvin: 2Pe 1:11 - NO PHRASE

He explains the way or means of persevering, when he says, an entrance shall be ministered to you. The import of the words is this: “God, by ever supplying you abundantly with new graces, will lead you to his own kingdom.” And this was added, that we may know, that though we have already passed from death into life, yet it is a passage of hope; and as to the fruition of life, there remains for us yet a long journey. In the meantime we are not destitute of necessary helps. Hence Peter obviates a doubt by these words, “The Lord will abundantly supply your need, until you shall enter into his eternal kingdom.” He calls it the kingdom of Christ, because we cannot ascend to heaven except under his banner and guidance.

Calvin: 2Pe 1:12 - Wherefore I will not be negligent

12.Wherefore I will not be negligent. As we seem to distrust either the memory or the attention of those whom we often remind of the same thing, the Apostle makes this modest excuse, that he ceased not to press on the attention of the faithful what was well known and fixed in their minds, because its importance and greatness required this.

“Ye do, indeed,” he says, “fully understand what the truth of the gospel is, nor have I to confirm as it were the wavering, but in a matter so great, admonitions are never superfluous; and, therefore, they ought never to be deemed vexatious.” Paul also employs a similar excuse in Rom 15:14,

“I am persuaded of you, brethren,” he says, “that ye are full of knowledge, so as to be able to admonish one another: but I have more confidently written to you, as putting you in mind.”

He calls that the present truth, into the possession of which they had already entered by a sure faith. He, then, commends their faith, in order that they might remain fixed in it more firmly.

Calvin: 2Pe 1:13 - Yea, I think it meet,

13.Yea, I think it meet, or right. He expresses more clearly how useful and how necessary is admonition, because it is needful to arouse the faithful, for otherwise torpor will creep in from the flesh. Though, then, they might not have wanted teaching, yet he says that the goads of admonitions were useful, lest security and indulgence (as it is usually the case) should weaken what they had learned, and at length extinguish it.

He adds another cause why he was so intent on writing to them, because he knew that a short time remained for him. “I must diligently employ my time,” he says; “for the Lord has made known to me that my life in this world will not be long.”

We hence learn, that admonitions ought to be so given, that the people whom we wish to benefit may not think that wrong is done to them, and also that offenses ought to be so avoided, that yet the truth may have a free course, and exhortations may not be discontinued. Now, this moderation is to be observed towards those to whom a sharp reproof would not be suitable, but who ought on the contrary to be kindly helped, since they are inclined of themselves to do their duty. We are also taught by the example of Peter, that the shorter term of life remains to us, the more diligent ought we to be in executing our office. It is not commonly given to us to foresee our end; but they who are advanced in years, or weakened by illness, being reminded by such indications of the shortness of their life, ought to be more sedulous and diligent, so that they may in due time perform what the Lord has given them to do; nay, those who are the strongest and in the flower of their age, as they do not render to God so constant a service as it behooves them to do, ought to quicken themselves to the same care and diligence by the recollection of approaching death; lest the occasion of doing good may pass away, while they attend negligently and slothfully to their work.

At the same time, I doubt not but that it was Peter’s object to gain more authority and weight to his teaching, when he said that he would endeavor to make them to remember these things after his death, which was then nigh at hand. For when any one, shortly before he quits this life, addresses us, his words have in a manner the force and power of a testament or will, and are usually received by us with greater reverence.

Calvin: 2Pe 1:14 - I must put off this my tabernacle

14.I must put off this my tabernacle Literally the words are, “Short is the putting; away of this tabernacle.” By this mode of speaking, and afterwards by the word “departing,” he designates death, which it behooves us to notice; for we are here taught how much death differs from perdition. Besides, too much dread of death terrifies us, because we do not sufficiently consider how fading and evanescent this life is, and do not reflect on the perpetuity of future life. But what does Peter say? He declares that death is departing from this world, that we may remove elsewhere, even to the Lord. It ought not, then, to be dreadful to us, as though we were to perish when we die. He declares that it is the putting away of a tabernacle, by which we are covered only for a short time. There is, then, no reason why we should regret to be removed from it.

But there is to be understood an implied contrast between a fading tabernacle and a perpetual habitation, which Paul explains in 2Co 5:1. ¹⁵⁴

When he says that it had been revealed to him by Christ, he refers not to the kind of death, but to the time. But if he received the oracle at Babylon respecting his death being near, how was he crucified at Rome? It certainly appears that he died very far from Italy, except he flew in a moment over seas and lands. ¹⁵⁵ But the Papists, in order to claim for themselves the body of Peter, make themselves Babylonians, and say that Rome is called Babylon by Peter: this shall be refuted in its proper place. What he says of remembering these things after his death, was intended to shew, that posterity ought to learn from him when dead. For the apostles had not regard only for their own age, but purposed to do us good also. Though, then, they are dead, their doctrine lives and prevails: and it is our duty to profit by their writings, as though they were manifestly present with. us.

Calvin: 2Pe 1:16 - For we have not followed cunningly devised fables // The power and the coming // Were eyewitnesses,

16.For we have not followed cunningly devised fables It gives us much courage, when we know that we labor in a matter that is certain. Lest, then, the faithful should think that in these labors they were beating the air, he now comes to set forth the certainty of the gospel; and he denies that anything had been delivered by him but what was altogether true and indubitable: and they were encouraged to persevere, when they were sure of the prosperous issue of their calling.

In the first place, Peter indeed asserts that he had been an eyewitness; for he had himself seen with his own eyes the glory of Christ, of which he speaks. This knowledge he sets in opposition to crafty fables, such as cunning men are wont to fabricate to ensnare simple minds. The old interpreter renders the word “feigned,” ( fictas ;) Erasmus, “formed by art.” It seems to me that what is subtle to deceive is meant: for the Greek word here used, σοφίζεσθαι, sometimes means this. And we know how much labor men bestow on frivolous refinements, and only that they may have some amusement. Therefore no less seriously ought our minds to be applied to know the truth which is not fallacious, and the doctrine which is not nugatory, and which discovers to us the glory of the Son of God and our own salvation. ¹⁵⁶

The power and the coming No doubt he meant in these words to include the substance of the gospel, as it certainly contains nothing except Christ, in whom are hid all the treasures of wisdom. But he distinctly mentions two things, — that Christ had been manifested in the flesh, — and also that power was exhibited by him. ¹⁵⁷ Thus, then, we have the whole gospel; for we know that he, the long-promised Redeemer, came from heaven, put on our flesh, lived in the world, died and rose again; and, in the second place, we perceive the end and fruit of all these things, that is, that he might be God with us, that he might exhibit in himself a sure pledge of our adoption, that he might cleanse us from the defilement’s of the flesh by the grace of his Spirit, and consecrate us temples to God, that he might deliver us from hell, and raise us up to heaven, that he might by the sacrifice of his death make an atonement for the sins of the world, that he might reconcile us to the Father, that he might become to us the author of righteousness and of life. He who knows and understands these things, is fully acquainted with the gospel.

Were eyewitnesses, or beholders ¹⁵⁸ We hence conclude, that they by no means serve Christ, nor are like the apostles, who presumptuously mount the pulpit to prattle of speculations unknown to themselves; for he alone is the lawful minister of Christ, who knows the truth of the doctrine which he delivers: not that all obtain certainty in the same way; for what Peter says is that he himself was present, when Christ was declared by a voice from heaven to be the Son of God. Three only were then present, but they were sufficient as witnesses; for they had through many miracles seen the glory of Christ, and had a remarkable evidence of his divinity in his resurrection. But we now obtain certainty in another way; for though Christ has not risen before our eyes, yet we know by whom his resurrection has been handed down to us. And added to this is the inward testimony of conscience, the sealing of the Spirit, which far exceeds all the evidence of the senses. But let us remember that the gospel was not at the beginning made up of vague rumors, but that the apostles were the authentic preachers of what they had seen.

Calvin: 2Pe 1:17 - For he received from God the Father // This is my beloved Son

17.For he received from God the Father He chose one memorable example out of many, even that of Christ, when, adorned with celestial glory, he conspicuously displayed his divine majesty to his three disciples. And though Peter does not relate all the circumstances, yet he sufficiently designates them when he says, that a voice came from the magnificent glory. For the meaning is, that nothing earthly was seen there, but that a celestial majesty shone on every side. We may hence conclude what those displays of greatness were which the evangelists relate. And it was necessarily thus done, in order that the authority of that voice which came might be more awful and solemn, as we see that it was done all at once by the Lord. For when he spoke to the fathers, he did not only cause his words to sound in the air, but by adding some symbols or tokens of his presence, he proved the oracles to be his.

This is my beloved Son Peter then mentions this voice, as though it was sufficient alone, as a full evidence for the gospel, and justly so. For when Christ is acknowledged by us to be him whom the Father has sent, this is our highest wisdom. There are two parts to this sentence. When he says, “This is,” the expression is very emphatical, intimating, that he was the Messiah who had been so often promised. Whatever, then, is found in the Law and the Prophets respecting the Messiah, is declared here, by the Father, to belong to him whom he so highly commended. In the other part of the sentence, he announces Christ as his own Son, in whom his whole love dwells and centres. It hence follows that we are not otherwise loved than in him, nor ought the love of God to be sought anywhere else. It is sufficient for me now only to touch on these things by the way.

Calvin: 2Pe 1:18 - In the holy mount

18.In the holy mount He calls it the holy mount, for the same reason that the ground was called holy where God appeared to Moses. For wherever the Lord comes, as he is the fountain of all holiness, he makes holy all things by the odor of his presence. And by this mode of speaking we are taught, not only to receive God reverently wherever he shews himself, but also to prepare ourselves for holiness, as soon as he comes nigh us, as it was commanded the people when the law was proclaimed on Mount Sinai. And it is a general truth,

“Be ye holy, for I am holy, who dwell in the midst of you.”
(Lev 11:44.)

Calvin: 2Pe 1:19 - We have also // Whereunto ye do well

19.We have also He now shews that the truth of the gospel is founded on the oracles of the prophets, lest they who embraced it should hesitate to devote themselves wholly to Christ: for they who waver cannot be otherwise than remiss in their minds. But when he says, “We have,” he refers to himself and other teachers, as well as to their disciples. The apostles had the prophets as the patrons of their doctrine; the faithful also sought from them a confirmation of the gospel. I am the more disposed to take this view, because he speaks of the whole Church, and makes himself one among others. At the same time, he refers more especially to the Jews, who were well acquainted with the doctrine of the prophets. And hence, as I think, he calls their word more sure or firmer

For they who take the comparative for a positive, that is, “more sure,” for “sure,” do not sufficiently consider the whole context. The sense also is a forced one, when it is said to be “more sure,” because God really completed what he had promised concerning his Son. For the truth of the gospel is here simply proved by a twofold testimony, — that Christ had been highly approved by the solemn declaration of God, and, then, that all the prophecies of the prophets confirmed the same thing. But it appears at first sight strange, that the word of the prophets should be said to be more sure or firmer than the voice which came from the holy mouth of God himself; for, first, the authority of God's word is the same from the beginning; and, secondly, it was more confirmed than previously by the coming of Christ. But the solution of this knot is not difficult: for here the Apostle had a regard to his own nation, who were acquainted with the prophets, and their doctrine was received without any dispute. As, then, it was not doubted by the Jews but that all the things which the prophets had taught, came from the Lord, it is no wonder that Peter said that their word was more sure. Antiquity also gains some reverence. There are, besides, some other circumstances which ought to be noticed; particularly, that no suspicion could be entertained as to those prophecies in which the kingdom of Christ had so long before been predicted.

The question, then, is not here, whether the prophets deserve more credit than the gospel; but Peter regarded only this, to shew how much deference the Jews paid to those who counted the prophets as God's faithful ministers, and had been brought up from childhood in their school. ¹⁵⁹

Whereunto ye do well This passage is, indeed, attended with some more difficulty; for it may be asked, what is the day which Peter mentions? To some it seems to be the clear knowledge of Christ, when men fully acquiesce in the gospel; and the darkness they explain as existing, when they, as yet, hesitate in suspense, and the doctrine of the gospel is not received as indubitable; as though Peter praised those Jews who were searching for Christ in the Law and the Prophets, and were advancing, as by this preceding light towards Christ, the Sun of righteousness, as they were praised by Luke, who, having heard Paul preaching, searched the Scripture to know whether what he said was true. (Act 17:11)

But in this view there is, first, an inconsistency, because it thus seems that the use of the prophecies is confined to a short time, as though they would be superfluous when the gospel-light is seen. Were one to object and say, that this does not necessarily follow, because until does not always denote the end. To this I say, that in commands it cannot be otherwise taken: “Walk until you finish your course;” “Fight until you conquer.” In such expressions we doubtless see that a certain time is specified. ¹⁶⁰ But were I to concede this point, that the reading of the prophets is not thus wholly cast aside; yet every one must see how frigid is this commendation, that the prophets are useful until Christ is revealed to us; for their teaching is necessary to us until the end of life. Secondly, we must bear in mind who they were whom Peter addressed; for he was not instructing the ignorant and novices, who were as yet in the first rudiments; but even those respecting whom he had before testified, that they had obtained the same precious faith, and were confirmed in the present truth. Surely the gross darkness of ignorance could not have been ascribed to such people. I know what some allege, that all had not made the same progress, and that here beginners who were as yet seeking Christ, are admonished.

But as it is evident from the context, that the words were addressed to the same persons, the passage must necessarily be applied to the faithful who had already known Christ, and had become partakers of the true light. I therefore extend this darkness, mentioned by Peter, to the whole course of life, and the day, I consider will then shine on us when we shall see face to face, what we now see through a glass darkly. Christ, the Sun of righteousness, indeed, shines forth in the gospel; but the darkness of death will always, in part, possess our minds, until we shall be brought out of the prison of the flesh, and be translated into heaven. This, then, will be the brightness of day, when no clouds or mists of ignorance shall intercept the bright shining of the Sun.

And doubtless we are so far from a perfect day, as our faith is from perfection. It is, therefore, no wonder that the state of the present life is called darkness, since we are far distant from that knowledge to which the gospel invites us. ¹⁶¹

In short, Peter reminds us that as long as we sojourn in this world, we have need of the doctrine of the prophets as a guiding light; which being extinguished, we can do nothing else but wander in darkness; for he does not disjoin the prophecies from the gospel, when he teaches us that they shine to shew us the way. His object only was to teach us that the whole course of our life ought to be guided by God's word; for otherwise we must be involved on every side in the darkness of ignorance; and the Lord does not shine on us, except when we take his word as our light.

But he does not use the comparison, light, or lamp, to intimate that the light is small and sparing, but to make these two things to correspond,--that we are without light, and can no more keep on the right way than those who go astray in a dark night; and that the Lord brings a remedy for this evil, when he lights a torch to guide us in the midst of darkness.

What he immediately adds respecting the day star does not however seem altogether suitable to this explanation; for the real knowledge, to which we are advancing through life, cannot be called the beginning of the day. To this I reply, that different parts of the day are compared together, but the whole day in all its parts is set in opposition to that darkness, which would wholly overspread all our faculties, were not the Lord to come to our help by the light of his word.

This is a remarkable passage: we learn from it how God guides us. The Papists have ever and anon in their mouth, that the Church cannot err. Though the word is neglected, they yet imagine that it is guided by the Spirit. But Peter, on the contrary, intimates that all are immersed in darkness who do not attend to the light of the word. Therefore, except thou art resolved wilfully to cast thyself into a labyrinth, especially beware of departing even in the least thing from the rule and direction of the word. Nay, the Church cannot follow God as its guide, except it observes what the word prescribes.

In this passage Peter also condemns all the wisdom of men, in order that we may learn humbly to seek, otherwise than by our own understanding, the true way of knowledge; for without the word nothing is left for men but darkness.

It further deserves to be noticed, that he pronounces on the clearness of Scripture; for what is said would be a false eulogy, were not the Scripture fit and suitable to shew to us with certainty the right way. Whosoever, then, will open his eyes through the obedience of faith, shall by experience know that the Scripture has not been in vain called a light. It is, indeed, obscure to the unbelieving; but they who are given up to destruction are wilfully blind. Execrable, therefore, is the blasphemy of the Papists, who pretend that the light of Scripture does nothing but dazzle the eyes, in order to keep the simple from reading it. But it is no wonder that proud men, inflated with the wind of false confidence, do not see that light with which the Lord favors only little children and the humble. With a similar eulogy David commends the law of God in Psa 19:1.

Calvin: 2Pe 1:20 - Knowing this first

20.Knowing this first Here Peter begins to shew how our minds are to be prepared, if we really wish to make progress in scriptural knowledge. There may at the same time be two interpretations given, if you read ἐπηλύσεως as some do, which means occurrence, impulse; or, as I have rendered it, interpretation, ἐπιλύσεως. But almost all give this meaning, that we ought not to rush on headlong and rashly when we read Scripture, confiding in our own understanding. They think that a confirmation of this follows, because the Spirit, who spoke by the prophets, is the only true interpreter of himself.

This explanation contains a true, godly, and useful doctrine, that then only are the prophecies read profitably, when we renounce the mind and feelings of the flesh, and submit to the teaching of the Spirit, but that it is an impious profanation of it; when we arrogantly rely on our own acumen, deeming that sufficient to enable us to understand it, though the mysteries contain things hidden to our flesh, and sublime treasures of life far surpassing our capacities. And this is what we have said, that the light which shines in it, comes to the humble alone.

But the Papists are doubly foolish, when they conclude from this passage, that no interpretation of a private man ought to be deemed authoritative. For they pervert what Peter says, that they may claim for their own councils the chief right of interpreting Scripture; but in this they act indeed childishly; for Peter calls interpretation private, not that of every individual, in order to prohibit each one to interpret; but he shews that whatever men bring of their own is profane. Were, then, the whole world unanimous, and were the minds of all men united together, still what would proceed from them, would be private or their own; for the word is here set in opposition to divine revelation; so that the faithful, inwardly illuminated by the Holy Spirit, acknowledge nothing but what God says in his word.

However, another sense seems to me more simple, that Peter says that Scripture came not from man, or through the suggestions of man. For thou wilt never come well prepared to read it, except thou bringest reverence, obedience, and docility; but a just reverence then only exists when we are convinced that God speaks to us, and not mortal men. Then Peter especially bids us to believe the prophecies as the indubitable oracles of God, because they have not emanated from men's own private suggestions. ¹⁶²

To the same purpose is what immediately follows, —

Calvin: 2Pe 1:21 - But holy men of God spake as they were moved by the Holy Ghost

But holy men of God spake as they were moved by the Holy Ghost They did not of themselves, or according to their own will, foolishly deliver their own inventions. The meaning is, that the beginning of right knowledge is to give that credit to the holy prophets which is due to God. He calls them the holy men of God, because they faithfully executed the office committed to them, having sustained the person of God in their ministrations. He says that they were — not that they were bereaved of mind, (as the Gentiles imagined their prophets to have been,) but because they dared not to announce anything of their own, and obediently followed the Spirit as their guide, who ruled in their mouth as in his own sanctuary. Understand by prophecy of Scripture that which is contained in the holy Scriptures.

Defender: 2Pe 1:1 - like precious faith

Peter was writing to the same churches to whom he had written his first epistle (2Pe 3:1), but his salutation this time was not just to the Christian Jews of the dispersion (1Pe 1:1) but also "to them that have obtained like precious faith with us." The natural inference is that, in the few years following his first epistle, many new Gentile converts had come into these churches.

Defender: 2Pe 1:1 - God and our Saviour

This expression could better be rendered as "our God and Savior Jesus Christ." Thus, Peter clearly recognizes that his human friend and master, Jesus, was actually God manifest in the flesh. 2Pe 1:2 acknowledges Him as "Jesus our Lord.""

Defender: 2Pe 1:2 - multiplied

See note on 1Pe 1:2.

Defender: 2Pe 1:2 - knowledge

The word "knowledge" (Greek gnosis or epignosis) occurs seven times in 2 Peter, all with reference to Christ, including the very last verse, 2Pe 3:18. The same word is translated "science" in 1Ti 6:20."

Defender: 2Pe 1:3 - all things

Note the repeated references to "all these things" (2Pe 1:3, 2Pe 1:8, 2Pe 1:9, 2Pe 1:10, 2Pe 1:12, 2Pe 1:15). Through the marvelous promises of His Word, God has provided everything we need for a fruitful Christian life.

Defender: 2Pe 1:3 - to glory and virtue

That phrase can mean, "by His glory and virtue." The beauty and strength of character seen in Jesus actually draw men to Him for salvation."

Defender: 2Pe 1:4 - divine nature

It is through the Word and its promises, if we believe them, that we are given a new nature, "being born again ... of incorruptible (seed), by the Word of God" (1Pe 1:23)."

Defender: 2Pe 1:5 - add to your faith

This succession of seven attributes to be added to one's saving faith should be understood as natural developments of true faith rather than as arbitrary additions. That is, "in your faith exhibit virtue, and in your virtue show knowledge."

Defender: 2Pe 1:5 - virtue

"Virtue" is not mere moral goodness, but spiritual valor, or strength of character."

Defender: 2Pe 1:7 - brotherly kindness

"Brotherly kindness" (Greek philadelphia) is elsewhere translated "brotherly love."

Defender: 2Pe 1:7 - charity

"Charity" (Greek agape) is commonly rendered "love." This type of love is distinct from brotherly love. It involves deep respect for a person, recognizing the value and interests of that person and caring for him or her as a person of genuine worth."

Defender: 2Pe 1:8 - barren

"Barren" literally means "idle." A fruitful and effective Christian life and work will be the natural product of true Christian character."

Defender: 2Pe 1:10 - calling and election sure

This divine call and election in no way are contingent on human effort, either to obtain salvation or to retain salvation (see notes on 1Pe 1:2-5). The addition of these Christian graces is the natural outgrowth of the divine nature of which we partake. If they are not being cultivated, there is cause for examining the reality of our professed faith to be sure that we truly are trusting in the person and work of the Lord Jesus Christ (2Co 13:5)."

Defender: 2Pe 1:14 - my tabernacle

Peter's "tabernacle" was actually a frail "tent" (Greek skenoma) erected just for a night. He had used the same word in Mat 17:4, speaking of making three tents for the heavenly visitors on the Mount of Transfiguration. In 2Pe 1:15, he speaks of his imminent decease, just as those heavenly visitors had spoken of Christ's imminent decease at Jerusalem (Luk 9:31). Both of these words are rarely used in the New Testament, and their appropriation of them here, in similar juxtaposition, is an incidental confirmation of the authenticity of Peter's claimed authorship of this epistle. Paul had also written about putting off the tent of these present bodies (2Co 5:1).

Defender: 2Pe 1:14 - shewed me

Peter here refers to the Lord's prophecy in Joh 21:17-19, indicating a coming martyrdom for Peter, possibly by crucifixion. The fact that it would come shortly is probably in recognition of his advancing age, although it may possibly suggest that a rapid (or violent) death was coming."

Defender: 2Pe 1:16 - cunningly devised fables

Peter thus labels all pantheistic cosmogonies and soteriologies as nothing but clever myths (as did Paul in 2Ti 4:4; the Greek word in both cases is muthos, from which we get the word "myth"). He may also have been thinking of similar Jewish fables. All such myths and fables are based on a pantheistic form of evolutionism and denial of true creation. In the modern context, we could take this as a warning against "cunningly devised" evolutionary myths, whether they are promoted by Darwinian atheists or New Age pantheists.

Defender: 2Pe 1:16 - coming

The "coming" of Christ is the parousia, referring to the "personal presence" of the Lord at His imminent second coming."

Defender: 2Pe 1:17 - excellent glory

On the "holy mount" of Transfiguration (2Pe 1:18), the three disciples (Peter, James and John) actually saw Christ glorified, as He will be when He comes again in "power and great glory" (Mat 24:30), and heard God, the Father, acknowledge His beloved Son from heaven (Mat 17:5) just as He had done at His baptism (Mat 3:17). Peter had also seen the resurrected Christ several times and had watched him ascend into heaven with the promise that He would return (Act 1:11). Thus, Peter himself could have no doubt that He was the only true "God and Savior;" all else was myth and fable."

Defender: 2Pe 1:19 - more sure word

As sure as Peter was of what he had seen and heard, this was only his own experience and could only be given as a personal testimony to others. Thus, he stressed that God's written Word, available to all in the holy Scriptures, was more sure than any personal experience he or others might have. It is not in Peter or Paul as men, no matter how sincere or holy they may be, that we must trust, but in Christ as revealed (not in our experience, either) in God's written Word.

Defender: 2Pe 1:19 - day star

At His return, Christ will be recognized as the true "bright and morning star" (Rev 2:28; Rev 22:16)."

Defender: 2Pe 1:20 - first

This should read, "first of all" or "as of primary importance."

Defender: 2Pe 1:20 - prophecy

"Prophecy" refers not just to predictions of the future, but to any divinely inspired utterance - therefore to all the Holy Scriptures.

Defender: 2Pe 1:20 - private interpretation

The meaning here is that no true prophecy springs forth from the private reasoning of the man speaking or writing. He may or may not understand the meaning and intent of his writing in terms of his own current situation, but its ultimate meaning involves far more than that. This would especially be true for Messianic predictions (1Pe 1:10-12) but also applies to "all Scripture ... given by inspiration of God" (2Ti 3:16, 2Ti 3:17)."

Defender: 2Pe 1:21 - spake

Note also Heb 1:1.

Defender: 2Pe 1:21 - moved

"The Spirit of God moved" in the presence of the primeval waters of the newly created cosmos, and it became vibrant with pulsating energy and activity. In somewhat analogous fashion, the Spirit of God moved the hearts, minds, and pens of the holy (that is, called and set apart) men of God, and the Scriptures were formed, proceeding from the eternal mind of God to be revealed to His creatures (compare Gen 1:2)."

TSK: 2Pe 1:1 - Simon // Peter // a servant // an apostle // have // through // of God and our Saviour

Simon : or, Symeon, Act 15:14

Peter : Mat 4:18, Mat 10:2; Luk 22:31-34; Joh 1:42, Joh 21:15-17; 1Pe 1:1

a servant : Joh 12:26; Rom 1:1

an apostle : Luk 11:49; Joh 20:21; 1Co 9:1, 1Co 15:9; Gal 2:8; Eph 3:5, Eph 4:11; 1Pe 5:1

have : 2Pe 1:4; Act 15:8, Act 15:9; Rom 1:12; 2Co 4:13; Eph 4:5; Phi 1:29; 2Ti 1:5; Tit 1:1, Tit 1:4; 1Pe 1:7, 1Pe 2:7

through : Jer 33:16; Rom 1:17, Rom 3:21-26; 1Co 1:30; 2Co 5:21; Phi 3:9

of God and our Saviour : Gr. of our God and Saviour, Isa 12:2; Luk 1:47; Tit 2:13

TSK: 2Pe 1:2 - Grace // the knowledge

Grace : Num 6:24-26; Dan 4:1, Dan 6:25; Rom 1:7; 1Pe 1:2; Jud 1:2; Rev 1:4

the knowledge : 2Pe 3:18; Isa 53:11; Luk 10:22; Joh 17:3; 2Co 4:6; 1Jo 5:20,1Jo 5:21

TSK: 2Pe 1:3 - his // all // through // called // to // virtue

his : Psa 110:3; Mat 28:18; Joh 17:2; 2Co 12:9; Eph 1:19-21; Col 1:16; Heb 1:3

all : Psa 84:11; Rom 8:32; 1Co 3:21-23; 1Ti 4:8

through : 2Pe 1:2; Joh 17:3

called : Rom 8:28-30, Rom 9:24; 1Co 1:9; Eph 4:1, Eph 4:4; 1Th 2:12, 1Th 4:7; 2Th 2:14; 2Ti 1:9; 1Pe 1:15, 1Pe 2:9, 1Pe 2:21, 1Pe 3:9, 1Pe 5:10

to : or, by

virtue : 2Pe 1:5; Rth 3:11; Pro 12:4, Pro 31:10,Pro 31:29; Phi 4:8

TSK: 2Pe 1:4 - are given // ye might // having

are given : 2Pe 1:1; Eze 36:25-27; Rom 9:4; 2Co 1:20, 2Co 6:17, 2Co 6:18, 2Co 7:1; Gal 3:16; Heb 8:6-12, Heb 9:15; 1Jo 2:25

ye might : Joh 1:12, Joh 1:13; 2Co 3:18; Eph 4:23, Eph 4:24; Col 3:10; Heb 12:10; 1Jo 3:2

having : 2Pe 2:18-20; Gal 6:8; Jam 4:1-3; 1Pe 4:2, 1Pe 4:3; 1Jo 2:15, 1Jo 2:16

TSK: 2Pe 1:5 - beside // giving // virtue // knowledge

beside : Luk 16:26, Luk 24:21

giving : 2Pe 1:10, 2Pe 3:14, 2Pe 3:18; Psa 119:4; Pro 4:23; Isa 55:2; Zec 6:15; Joh 6:27; Phi 2:12; Heb 6:11, Heb 11:6, Heb 12:15

virtue : 2Pe 1:3; Phi 4:8

knowledge : 2Pe 1:2, 2Pe 3:18; 1Co 14:20; Eph 1:17, Eph 1:18, Eph 5:17; Phi 1:9; Col 1:9; 1Pe 3:7

TSK: 2Pe 1:6 - temperance // patience // godliness

temperance : Act 24:25; 1Co 9:25; Gal 5:23; Tit 1:8, Tit 2:2

patience : Psa 37:7; Luk 8:15, Luk 21:19; Rom 2:7, Rom 5:3, Rom 5:4, Rom 8:25, Rom 15:4; 2Co 6:4; Col 1:11; 1Th 1:3; 2Th 1:4, 2Th 3:5; Heb 6:12, Heb 6:15, Heb 10:36, Heb 12:1; Jam 1:3, Jam 1:4, Jam 5:7-10; Rev 1:9, Rev 2:2, Rev 13:10, Rev 14:12

godliness : 2Pe 1:3, 2Pe 3:11; Gen 5:24; Isa 57:1; 1Ti 2:2, 1Ti 2:10, 1Ti 3:16, 1Ti 4:7, 1Ti 4:8, 1Ti 6:3, 1Ti 6:6, 1Ti 6:11; 2Ti 3:5; Tit 1:1

TSK: 2Pe 1:7 - brotherly // charity

brotherly : Joh 13:34, Joh 13:35; Rom 12:10; 1Th 3:12, 1Th 4:9, 1Th 4:10; Heb 13:1; 1Pe 1:22, 1Pe 2:17; 1Jo 3:14, 1Jo 3:16

charity : 1Co 13:1-8; Gal 6:10; Col 3:14; 1Th 5:15; 1Pe 3:8; 1Jo 4:21

TSK: 2Pe 1:8 - in you // and abound // they // barren // unfruitful // in

in you : Joh 5:42; 2Co 9:14, 2Co 13:5; Phi 2:5; Col 3:16; Phm 1:6

and abound : 1Co 15:58; 2Co 8:2, 2Co 8:7; Phi 1:9; Col 2:7, Col 3:16; 1Th 3:12, 1Th 4:1; 2Th 1:3

they : Joh 15:7, Joh 15:8; 2Co 5:13-17

barren : or, idle, Pro 19:15; Mat 20:3, Mat 20:6, Mat 25:26; Rom 12:11; 1Ti 5:13; Heb 6:12

unfruitful : Mat 13:22; Joh 15:2, Joh 15:6; Tit 3:14

in : 2Pe 1:2

TSK: 2Pe 1:9 - lacketh // blind // that he

lacketh : 2Pe 1:5-7; Mar 10:21; Luk 18:22; Gal 5:6, Gal 5:13; Jam 2:14-26

blind : Joh 9:40,Joh 9:41; 2Co 4:3, 2Co 4:4; 1Jo 2:9-11; Rev 3:17

that he : 2Pe 1:4, 2Pe 2:18-20; Rom 6:1-4, Rom 6:11; Eph 5:26; Heb 9:14; 1Pe 3:21; 1Jo 1:7

TSK: 2Pe 1:10 - give // to make // election // if // never

give : 2Pe 1:5, 2Pe 3:17

to make : 2Ti 2:19; Heb 6:11, Heb 6:19; 1Jo 3:19-21

election : Rom 8:28-31; 1Th 1:3, 1Th 1:4; 2Th 2:13, 2Th 2:14; 1Pe 1:2

if : Psa 15:5; Isa 56:2; Mat 7:24, Mat 7:25; Luk 6:47-49; 1Jo 3:19; Rev 22:14

never : 2Pe 3:17; Psa 37:24, Psa 62:2, Psa 62:6, Psa 112:6, Psa 121:3; Mic 7:8; Act 20:24, Act 20:25; 1Pe 1:5; Rev 3:10,Rev 3:11

TSK: 2Pe 1:11 - an entrance // abundantly // everlasting // our

an entrance : Mat 25:34; 2Co 5:1; 2Ti 4:8; Rev 3:21

abundantly : Psa 36:8; Son 5:1; Isa 35:2; Joh 10:10; Eph 3:20; Heb 6:17

everlasting : Isa 9:7; Dan 7:14, Dan 7:27; Rev 5:10

our : 2Pe 1:1

TSK: 2Pe 1:12 - I will not // though // and be

I will not : 2Pe 1:13, 2Pe 1:15, 2Pe 3:1; Rom 15:14, Rom 15:15; Phi 3:1; 1Ti 4:6; 2Ti 1:6; Heb 10:32; Jud 1:3, Jud 1:17

though : 1Jo 2:21; Jud 1:5

and be : 2Pe 3:17; Act 16:5; Col 2:7; Heb 13:9; 1Pe 5:10,1Pe 5:12

TSK: 2Pe 1:13 - as long // to stir // by

as long : 2Pe 1:14; 2Co 5:1-4, 2Co 5:8; Heb 13:3

to stir : 2Pe 3:1; Hag 1:14; 2Ti 1:6

by : 2Pe 1:12

TSK: 2Pe 1:14 - shortly // even

shortly : Deu 4:21, Deu 4:22, Deu 31:14; Jos 23:14; 1Ki 2:2, 1Ki 2:3; Act 20:25; 2Ti 4:6

even : Joh 21:18, Joh 21:19

TSK: 2Pe 1:15 - I will // these

I will : Deu 31:19-29; Jos 24:24-29; 1Chr. 29:1-20; Psa 71:18; 2Ti 2:2; Heb 11:4

these : 2Pe 1:4-7, 2Pe 1:12

TSK: 2Pe 1:16 - we have // the power // coming // were

we have : 2Pe 3:3, 2Pe 3:4; 1Co 1:17, 1Co 1:23, 1Co 2:1, 1Co 2:4; 2Co 2:17, 2Co 4:2, 2Co 12:16, 2Co 12:17; Eph 4:14; 2Th 2:9; 1Ti 1:4, 1Ti 4:7; Tit 1:14

the power : Mat 28:18; Mar 9:1; Joh 17:2; Rom 1:4; 1Co 5:4; Phi 3:21

coming : Mal 3:2, Mal 4:5; Mat 16:28, Mat 24:3, Mat 24:27; 1Co 1:7; Jud 1:14; Rev 1:7

were : Mat 17:1-5; Mar 9:2; Luk 9:28-32; Joh 1:14; 1Jo 1:1-3, 1Jo 4:14

TSK: 2Pe 1:17 - God // there came // This // in whom

God : Mat 11:25-27, Mat 28:19; Luk 10:22; Joh 3:35, Joh 5:21-23, Joh 5:26, Joh 5:36, Joh 5:37; Joh 6:27, Joh 6:37, Joh 6:39, Joh 10:15, Joh 10:36, Joh 13:1-3, Joh 14:6, Joh 14:8, Joh 14:9, Joh 14:11, Joh 17:21, Joh 20:17; Rom 15:6; 2Co 1:3, 2Co 11:31; 2Jo 1:3; Jud 1:1

there came : Mat 17:3; Mar 9:7; Luk 9:34, Luk 9:35; Joh 12:28, Joh 12:29

This : Mat 3:17, Mat 17:5; Mar 1:11, Mar 9:7; Luk 3:22, Luk 9:35

in whom : Isa 42:1, Isa 53:10; Mat 12:18

TSK: 2Pe 1:18 - this // the holy

this : Mat 17:6

the holy : Gen 28:16, Gen 28:17; Exo 3:1, Exo 3:5; Jos 5:15; Isa 11:9, Isa 56:7; Zec 8:3; Mat 17:6

TSK: 2Pe 1:19 - a more // ye do // a light // the day

a more : Psa 19:7-9; Isa 8:20, Isa 41:21-23, Isa 41:26; Luk 16:29-31; Joh 5:39; Act 17:11

ye do : Act 15:29; Jam 2:8; 3Jo 1:6

a light : Psa 119:105; Pro 6:23; Isa 9:2, Isa 60:1, Isa 60:2; Mat 4:16; Luk 1:78, Luk 1:79; Joh 1:7-9, Joh 5:35, Joh 8:12; Eph 5:7, Eph 5:8

the day : 2Co 4:4-6; 1Jo 5:10; Rev 2:28, Rev 22:16

TSK: 2Pe 1:20 - Knowing // that

Knowing : 2Pe 3:3; Rom 6:6, Rom 13:11; 1Ti 1:9; Jam 1:3

that : Rom 12:6

TSK: 2Pe 1:21 - the prophecy // in old time // spake // by the Holy

the prophecy : Luk 1:70; 2Ti 3:16; 1Pe 1:11

in old time : or, at any time holy, Deu 33:1; Jos 14:6; 1Ki 13:1, 1Ki 17:18, 1Ki 17:24; 2Ki 4:7, 2Ki 4:9, 2Ki 4:22, 2Ki 6:10,2Ki 6:15; 1Ch 23:14; 2Ch 8:14

spake : Num 16:28; 2Sa 23:2; Mic 3:7; Luk 1:70; 2Ti 3:15-17; 1Pe 1:11; Rev 19:10

by the Holy : Mar 12:36; Act 1:16, Act 3:18, Act 28:25; Heb 3:7, Heb 9:8, Heb 10:15

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 2Pe 1:2 - Through the knowledge of God // And of Jesus our Lord

Through the knowledge of God or acknowledgment, i.e. faith, whereby we are made partakers of all the saving graces of the Spirit; and whereby being justified, we are at peace with God, Rom 5:1 .

And of Jesus our Lord there being no saving knowledge of God, or faith in him, but by Christ.

Poole: 2Pe 1:3 - According as // Divine power // Unto life // To glory and virtue

According as this may refer either:

1. To what goes before: Grace and peace be multiplied unto you, & c., according as his divine power hath given unto us, &c.; and then in these words the apostle shows what reason there was to hope, that grace and peace should be multiplied to them, and perfected in them, viz. because God hath already given them all things pertaining to life and godliness; q.d. He that hath done thus much for you, will do more, and finish his work in you. Or:

2. To what follows; and then the Greek phrase rendered according as, is not a note of similitude, but of illation, and may be rendered, since, or seeing that, and so the words are not a part of the salutation, but the beginning of the body of the Epistle, and relate to 2Pe 1:5 : Seeing that his Divine power hath given unto us all things that pertain, & c., add to your faith virtue, & c.; as God hath done his part, so do you yours in the diligent performance of what he hath enabled you unto.

Divine power may relate either to God, or rather to Christ, immediately going before; and then it tends to the confirming their hope of the multiplication of grace and peace to them, not only from God, but from Christ, in that they had already experienced his Divine power in giving them all things pertaining to life and godliness, i.e. whatever may be helpful to it, the Spirit, faith, repentance, &c., Joh 7:39 2Co 4:6 2Ti 2:25 .

Unto life either:

1. Spiritual life, and then godliness may be added by way of explication, that life which consists in godliness, or a godly life; or, by life may be meant the inward, permanent principle of spiritual acts, and the exercise of them may be called godliness, as the perfection of that principle is called glory. Or:

2. Eternal life, to which we attain through godliness, as the way; and then likewise they are understood distinctly, life as the end, and godliness as the means; and so life in this verse is the same as peace in the former, and godliness the same as grace.

To glory and virtue: according to our translation, glory may be the same as life before, and virtue the same with godliness; and then the words set forth the end of God’ s calling us, viz. unto glory or life hereafter, as well as virtue or godliness now. But the Greek preposition dia is no where (as some observe) in the New Testament found to signify to; for in Rom 6:4 (which some allege) it is best rendered by, glory being there put for God’ s power; and therefore our margin here reads it by glory and virtue; which may either be, by an hendiadis, for glorious virtue, taking virtue for power, that glorious power of God which is put forth in calling us, Eph 1:18,19 , or his goodness and mercy which appear in the same calling, in which sense the word may be understood; see Tit 3:4,5 1Pe 2:9 ; or, (which comes to the same), glory being often taken for powe Joh 2:11 , by glory and virtue may be meant God’ s powe and goodness, or mercy.

Poole: 2Pe 1:4 - Whereby // Are given unto us exceeding great and precious promises // That by these ye might be partakers of the Divine nature // the Divine nature // Having escaped the corruption that is in the world through lust // corruption

Whereby: this word may be rendered, in that, for that, inasmuch as, and then this is an explication of the things that pertain to life and godliness, to glory and virtue, all those things being contained in the promises; or whereby may be understood of the glory and virtue last mentioned, taking them in the latter sense explained, 2Pe 1:3 ; q.d. By which glorious goodness and mercy to us.

Are given unto us exceeding great and precious promises: by promises we may understand either the matter of the promises, the things promised, Heb 10:36 , such as redemption by Christ, reconciliation, adoption, &c., and then they are called

exceeding great and precious in comparison of all temporal and worldly things; or else the promises themselves, which are called great because of the excellency of the things contained in them, and precious in relation to us; great things being not only contained in the promises, but by them secured to us.

That by these ye might be partakers of the Divine nature: we are said to be partakers of the Divine nature, not by any communication of the Divine essence to us, but by God’ s impressing upon us, and infusing into us, those divine qualities and dispositions (knowledge, righteousness, and true holiness) which do express and resemble the perfections of God, and are called his image, Eph 4:24 Col 3:10 . And we are said to be made partakers of this Divine nature by the promises of the gospel, because they are the effectual means of our regeneration, (in which that Divine nature is communicated to us), by reason of that quickening Spirit which accompanieth them, 2Co 3:6 , works by them, and forms in us the image of that wisdom, righteousness, and holiness of God, which appear in them; or of that glory of the Lord, which when by faith we behold in the glass of gospel promises, we are changed into the same image, even as by the Spirit of the Lord, 2Co 3:18 . Or,

the Divine nature may be understood of the glory and immortality of the other life, wherein we shall be conformed to God, and whereof by the promises we are made partakers.

Having escaped the corruption that is in the world through lust either by

corruption here we are to understand:

1. Destruction, to which the greatest part of the world is obnoxious through lust, and then corruption must be opposed to life and peace before, and lust to virtue and godliness: or rather:

2. All the pravity or wickedness of human nature, which is here said to be, i.e. to reign and prevail, in the world, or worldly men, through lust, or habitual concupiscence, which is the spring and root from which it proceeds; and then the sense is the same as Gal 5:24 . This corruption through lust is opposed to the Divine nature before, and escaping this corruption agrees with being partakers of that Divine nature: see Eph 4:22-24 Col 3:9,10 .

Poole: 2Pe 1:5 - And beside this, giving all diligence // Add to // Faith // Knowledge

And beside this, giving all diligence: here the apostle begins his exhortation, that since God had done so much for them, 2Pe 1:3,4 , they would likewise do their duty; and that their care and diligence in improving the grace they had received, might be added to his bounty in giving it them.

Add to or, minister unto; or it may be a metaphor taken from the ancient way of dancing, in which they joined hands one with another, thereby helping and holding up one another.

Faith is here set forth as the first grace, and which (as it were) leads up, the rest following it, and attending upon it, yet all in conjunction one with another. Faith is set in the first place as the prime grace of a Christian, the foundation and root of all other, as being that without which nothing else can be pleasing to God, Heb 11:6 . By

virtue he seems to understand universal righteousness, or a complication of all those graces by which faith is wont to work; and this being more general, he proceeds from it to others that are more special.

Knowledge by this may be meant spiritual prudence, which governs and directs other virtues in their actings; and it is called knowledge, because it consists in the practical knowledge of the will of God: see 2Co 6:6 1Pe 3:7 .

Poole: 2Pe 1:6 - Temperance // Patience // Godliness // patience

Temperance a grace which represseth, and curbs in, not only sensual lusts, but all inordinate appetites, Gal 5:22 Tit 1:8 .

Patience that Christian fortitude whereby we hear afflictions and injuries, so as to persevere in our duty without being moved by the evils that attend us in the doing of it.

Godliness which respects our immediate duty to God, and comprehends all the duties of the first table. This is joined to

patience as being that which teacheth us, in all we suffer, to acknowledge God’ s providence, and promises of deliverance and recompence.

Poole: 2Pe 1:7 - Brotherly kindness // Charity

Brotherly kindness a love to those that are of the household of faith. This is joined to godliness, to show that it is in vain to pretend to true religion and yet be destitute of brotherly love.

Charity this is more general than the former, and relates to all men, even our enemies themselves.

Poole: 2Pe 1:8 - For if these things be in you, and abound // They make you // Barren // Nor unfruitful // In the knowledge of our Lord Jesus Christ

For if these things be in you, and abound if ye not only have these graces in you, but abound or grow in them, both as to the inward degree and outward exercise of them.

They make you either they make you, or declare you, not to be barren, or both; they will be both the causes and evidences of your not being barren.

Barren or, slothful, idle, unactive.

Nor unfruitful void of good works, which are frequently compared to fruits, Mat 3:10 7:17-19 Gal 5:22 .

In the knowledge of our Lord Jesus Christ i.e. the faith of Christ. But more is implied here than expressed; q.d. They will make you be active and fruitful in the knowledge of Christ, and declare you to be so, and thereby make it appear that ye have not in vain learned Christ.

Poole: 2Pe 1:9 - But he that lacketh these things // Is blind // And cannot see afar off // And hath forgotten that he was purged from his old sins

But he that lacketh these things he that doth not live in the exercise of the forementioned graces.

Is blind spiritually blind, as being destitute of saving knowledge.

And cannot see afar off: the Greek word is variously translated; the most probable account of it is either:

1. That it signifies to feel the way, or grope, as blind men do; and then the meaning is, he that lacketh these things is blind, and, as a blind man, gropes, not knowing which way to go; he is really destitute of the knowledge he pretends to: or:

2. To be purblind, or short-sighted, so as to see things near hand, but not afar off, as our translation hath it; and then the sense is, That such a one sees only the things of the world, but cannot look so far as heaven to discern things there, which if he did, he would walk in the way that leads thither, viz. in the practice of the duties before prescribed.

And hath forgotten that he was purged from his old sins: he is judged in the sight of God to forget a benefit received, that is not effectually mindful of it, in living suitably to it. And so here, he that professeth himself to have been purged from his old sins, in justification and sanctification, by the blood and Spirit of Christ, 1Co 6:11 Eph 5:25-27 , and yet still lives in sin, and in the neglect of the duty he is engaged to, practically declares his forgetfulness of the mercy he professeth to have been vouchsafed him; and accordingly may be interpreted to have forgotten it, in that he acts like one that had. Or, if this be understood of one that is really purged from his old sins, yet he may be said to forget that so far as he returns again to them, or lives not up to the ends of his purgation, Luk 1:74,75 .

Poole: 2Pe 1:10 - Give diligence // To make your calling // and election // For if ye do these things // ye shall never fall

Give diligence viz. in the exercise of the forementioned graces.

To make your calling your effectual calling to the faith of Christ,

and election your eternal election to grace and glory,

sure not in respect of God, whose counsel is in itself sure and stable, Rom 11:29 2Ti 2:19 ; but in respect of yourselves, who may best discern the cause by its effects, and so your election by your good works to which you were chosen, Eph 1:4 , and which prove your calling, (as being the proper genuine fruits of it, Eph 4:1,2 , &c.), as that doth election, from whence it proceeds, Act 13:48 Rom 8:30 .

For if ye do these things the things prescribed, 2Pe 1:5-7 ,

ye shall never fall not wholly apostatize from God’ s ways, nor so fall through temptation into any sin, as not to recover out of it.

Poole: 2Pe 1:11 - Abundantly

Abundantly or richly: while ye minister, or add one grace to another, one good work to another, 2Pe 1:5 , &c., God likewise will minister, (the same word is here used as 2Pe 1:5 ), or add largely or richly, the supplies of the Spirit, in grace, and strength, and consolation, and whatsoever is needful for you in the way, whereby your faith may be increased, your joy promoted, and your perseverance secured, till ye come into the possession of the everlasting kingdom.

Poole: 2Pe 1:12 - I will not be negligent // Though ye know them // The present truth

I will not be negligent i.e. I will be diligent and careful.

Though ye know them: he prevents an objection; q.d. Though ye know these things already, yet being things of great moment, and you being beset with temptations, encompassed about with infirmities, and, while you are on the earth, being in a land of forgetfulness, it is necessary to put you in mind of what you know, that ye may remember to do it. See the like, Rom 15:14,15 1Jo 2:21 .

The present truth the truth of the gospel now revealed to you; that which was the great subject of the apostles’ preaching and writings, that Jesus Christ was the Christ; that redemption was wrought by him; that he was risen from the dead; that whosoever believeth on him, should receive remission of sins, &c.; the promise made to the fathers being now fulfilled, Act 13:32,33 , and what was future under the Old Testament being present under the New.

Poole: 2Pe 1:13 - In this tabernacle // To stir you up

In this tabernacle in the body; q.d. Having not long to live, I would live to the best purpose, and so as I may do the most good. He calls his body a tabernacle both in respect of its short continuance, its mean structure, and his laborious life in it.

To stir you up to awaken and rouse you up, as ye have need, the flesh being slothful; and lest ye should by security and slightness lose the benefit of what ye have learned: where knowledge is not wanting, yet admonitions may be useful.

Poole: 2Pe 1:14 - I must put off // This my tabernacle // Even as our Lord Jesus Christ hath showed me

I must put off a metaphor taken from garments; the soul, while in the body, is clothed with flesh, and death to the godly is but the putting off their clothes, and going to bed, Isa 57:2 .

This my tabernacle: see 2Co 5:1 .

Even as our Lord Jesus Christ hath showed me: Joh 21:18,19 , Christ tells Peter of the kind of his death, that it should be violent, but speaks nothing there of the circumstance of the time; and therefore either this apostle had a twofold revelation of his death, the former as to the manner of it, and this latter concerning the time; or, if this here were no other but that, Joh 21:1-25 , it may be said, that, Joh 21:18,22 Christ intimates that Peter’ s death should be before John’ s, who should live till he came, viz. in judgment against Jerusalem to destroy it, which Peter now (observing the affairs of the Jews, and considering his Master’ s words, Mat 24:1-51 ) perceived to be nigh at hand; and thence infers, that his own death was not far off.

Poole: 2Pe 1:15 - These things // Always // in remembrance // In remembrance

These things the doctrine before delivered concerning faith in Christ, the practice of good works, and their continuance in both.

Always this may be joined either to

endeavour and so relate to the apostle himself; he would always be diligent, and do his part, that they might have these things in remembrance: or rather, (according to our translation), to having

in remembrance Peter being now near his end; and therefore this always may better refer to them that were to live after him, than to himself that was so soon to die.

In remembrance or, to commemorate them, viz. to the benefit and edification of the church; and this includes their having them in remembrance, but implies something more.

Poole: 2Pe 1:16 - Cunningly devised fables // The power // And coming of our Lord Jesus Christ // But were eye-witnesses of his majesty

Cunningly devised fables human figments artificially contrived, either to please and gratify men’ s fancies, or to deceive and pervert their judgment: q.d. The things we have preached unto you (the sum of which is the power and coming of our Lord Jesus Christ) are the true sayings of God, not the fictions of men: and so he may have respect both to heathenish and Jewish fables. See 1Ti 1:4 4:7 2Ti 4:4 Tit 1:14 .

The power this relates to the Divine nature of Christ with its glorious effects, the efficacy of his doctrine, the miracles whereby he confirmed it, and especially his resurrection from the dead, Rom 1:4 .

And coming of our Lord Jesus Christ this respects his human nature, his coming in the flesh, in which he manifested the power before mentioned; both together contain the sum of the whole gospel, viz. that Christ, the promised Messiah, is come in the flesh, and that he was furnished with power sufficient and ability to save sinners to the utmost. Or, Christ’ s coming here may be his second coming, to which the word here used is for the most part applied in the New Testament, and whereof his transfiguration, in the following verse, was a representation and a forerunner; and in the belief of which the apostle would confirm these saints against those that scoffed at it, 2Pe 3:3,4 .

But were eye-witnesses of his majesty: by Christ’ s majesty may be understood all that glory which did shine out in him during the whole time of his abode upon earth, Joh 1:14 , but especially that more eminent manifestation of it in his transfiguration, in the next verse.

Poole: 2Pe 1:17 - glory // honour // From the excellent glory // This is my beloved Son // In whom I am well pleased

Either honour and glory for glorious honour; or

glory may relate to that lustre which appeared in the body of Christ at his transfiguration, Mat 17:2 , and

honour to the voice which came to him from his Father, and the honourable testimony thereby given him.

From the excellent glory either from heaven, or from the glorious God, the Father of Christ, who, by this voice, did in a special manner manifest his glorious presence.

This is my beloved Son i.e. This is the Messiah so often promised, and therefore all that was spoken of the Messiah in the law and the prophets centres in him.

In whom I am well pleased: this implies not only that Christ is peculiarly the Beloved of the Father, but that all they that are adopted to God by faith in Christ, are beloved, and graciously accepted, in and through him, Mat 3:17 Joh 17:26 Eph 1:6 .

Poole: 2Pe 1:18 - We // Heard // The holy mount

We I, and James, and John.

Heard: the apostle avoucheth himself to have been an ear-witness, as well as eye-witness, of Christ’ s glory, hereby intimating that there was as much certainty of the gospel, even in a human way, as could possibly be obtained of any thing that is done in the world, seeing men can be humanly certain of nothing more than of what they perceive by their senses: compare 1Jo 1:1,3 .

The holy mount so called, not because of any inherent holiness in it, but because of the extraordinary manifestation of God’ s presence there; in the same sense as the ground is called holy where God appeared to Moses and to Joshua, Exo 3:5 Jos 5:15 .

Poole: 2Pe 1:19 - word of prophecy a more sure word // Whereunto ye do well that ye take heed // A light // A dark place // Until the day dawn, and the day star arise in your hearts

Peter having proved the certainty of the evangelical doctrine, by their testimony that had seen Christ’ s glory in his transfiguration, and heard the Father’ s testimony of him, now proves the same by the testimony of the prophets under the Old Testament, and calls the

word of prophecy a more sure word comparing it either:

1. With the voice from heaven, than which he calls the word of prophecy more firm or sure, not in respect of truth, (which was equal in both), but in respect of the manner of its revelation; the voice from heaven being transient, and heard only by three apostles; whereas the word of prophecy was not only received by the prophets from God, but by his command committed to writing, confirmed by a succession of their fellow prophets in their several generations, and approved by Christ himself, and by him preferred before miracles themselves, Luk 16:29,31 . Or:

2. With the testimony of Peter and the other two apostles concerning that voice which came to Christ, than which testimony the word of prophecy is said to be more sure; not simply and in itself, but in respect of those to whom the apostle wrote; it was more firm in their minds who had received it; or, more sure as to them that were Jews, and had so fully entertained the writings of the prophets, and had them in so great veneration, being confirmed by the consent of so many ages; whereas the testimony of these apostles did not so fully appear to them to be Divine, as not being heretofore expressed in Scripture.

Whereunto ye do well that ye take heed i.e. that ye search and study it, subject your consciences to the power of it, and order your conversations according to it.

A light or, lamp, to which the word is often compared, Psa 119:105 Pro 6:23 ; because, as a lamp or candle lighted dispels the darkness, and gives light to those that are in the house or room where it is; so the word gives light to all that are in God’ s house, as the church is called, 1Ti 3:15 .

A dark place or, dirty, squalid, because places that have no light are usually filthy; the dirt which is not seen is not removed.

Until the day dawn, and the day star arise in your hearts either,

1. The last day, called the day by way of excellency, because when it once begins it will never end, and will be all light without any darkness: and then what is said of the word of prophecy is to be understood of the whole Scripture; and the sense is, that whereas the whole time of this life is but a kind of night of error and ignorance, God hath set up his candle, given us the light of the Scripture to guide us and lead us, till we come to the glorious light of the future life, in which we shall have no need of the light of the Scripture to direct us, but shall see God as he is, and face to face, 1Co 13:12 . According to this exposition, the dawning of the day, and the day-star arising, do not signify different parts of the same day, but rather the whole day, as opposed to that darkness which would totally overspread us, were it not for the light the word affords us: our minds of themselves are dark, in them the light of the word shines, and dispels the darkness by degrees, according as the Spirit gives us more understanding of it; but yet the darkness will not be wholly removed, till the day of eternal life dawn upon us, and the day-star of the perfect knowledge of God in the beatifical vision arise in our hearts. Or:

2. By the day dawning, and the day-star arising, may be understood a more full, clear, and explicit knowledge of Christ, and the mysteries of the gospel; and then this relates particularly to the prophecies of The Old Testament; and, as Paul calls the times of the Old Testament a night, Rom 13:12 , as being a time of darkness and shadows, in comparison of the light and knowledge of Christ under the New Testament; so Peter here compares the writings of the prophets to a candle, which gives some, but less light, and the preaching of the gospel to the dawning day, and day-star arising; and commends these Christian Jews to whom he wrote, for making use of and attending to even this lesser light, till they attained to greater degrees of illumination, and the day-star of a more full and clear knowledge of Christ, as revealed in the gospel, did arise in their hearts. This exposition is favoured by Act 17:11 ; they there, and so the Jewish converts here, did search the Scriptures, to see if the things spoken by the apostles did agree with what was before written by the prophets; and as they there, so these here, are commended for their diligence in so doing, and intimation given them, that they must attend to the light of the Old Testament prophecies, till they were thereby led into a greater knowledge and understanding of the gospel revelation.

Poole: 2Pe 1:20 - Knowing this first // That no prophecy of the Scripture is of any private interpretation

Knowing this first either, principally and above other things, as being most worthy to be known; or, knowing this as the first principle of faith, or the first thing to be believed.

That no prophecy of the Scripture is of any private interpretation: the Greek word here used may be rendered, either:

1. As our translators do, interpretation, or explication; and then the meaning is, not that private men are not to interpret the Scripture, only refer all to the church; but that no man nor company of men, no church nor public officers, are to interpret the Scripture of their own heads, according to their own minds, so as to make their private sense be the sense of the Scripture, but to seek the understanding of it from God, who shows them the meaning of the word in the word itself, (the more obscure places being expounded by the more clear), and by his Spirit leads believers, in their searching the Scripture, into the understanding of his mind in it: God himself being the author of the word, as 2Pe 1:21 , is the best interpreter of it. Or:

2. Mission or dismission; a metaphor taken from races, where they that ran were let loose from the stage where the race began, that they might run their course. The prophets in the Old Testament are said to run, as being God’ s messengers, Jer 23:21 , and God is said to send them, Eze 13:6,7 . And then this doth not immediately concern the interpretation of the Scripture, but the first revelation of it, spoken of in the next verse; and the question is not: Who hath authority to interpret the Scripture now written? But: What authority the penmen had to write it? And consequently, what respect is due to it? And why believers are so carefully to take heed to it? And then the meaning is, that it is the first principle of our faith, that the Scripture is not of human invention, but Divine inspiration; that the prophets wrote not their own private sense in it, but the mind of God; and at his command, not their own pleasure.

Poole: 2Pe 1:21 - The prophecy // Came not in old time by the will of man // But holy men of God // Spake as they were moved // the Holy Ghost

The prophecy the prophetical writings, or word of prophecy, 2Pe 1:19 .

Came not in old time by the will of man the prophets spake not of themselves what and when they pleased.

But holy men of God prophets, called men of God, 1Sa 2:27 9:6 1Ki 17:18 , and elsewhere. They are here called holy, not only because of their lives, wherein they were examples to others, but because they were the special instruments of the Holy Ghost, who sanctified them to the work of preaching, and penning what he dictated to them.

Spake as they were moved or, carried out, or acted, i.e. elevated above their own natural abilities. This may imply the illumination of their minds with the knowledge of Divine mysteries, the gift of infallibility, that they might not err, of prophecy, to foretell things to come, and a peculiar instinct of

the Holy Ghost whereby they were moved to preach or write.

PBC: 2Pe 1:1 - ... To them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ.

In his first letter Peter holds the Lord Jesus Christ forth as our example in suffering while living according to the will of God. No less in this setting he reinforces the same model of an informed and competent Christian life that only develops as the believer gains knowledge of God and of His ways through Scripture.

Although Peter wrote both epistles, perhaps even to the same audience, his theme and purpose in the two letters are vastly different. His theme in First Peter has to do with encouragement to suffering Christians. In the midst of persecution for their faith he reminds them of Jesus’ sufferings as an example. Peter’s theme in Second Peter is to equip his readers with knowledge in the face of skillful deceivers. False teachers may succeed where fierce persecution failed. Everyone who claims to be a Christian is not authentic. Some who claim to be Christians, even highly qualified teachers of the faith, are in fact devious enemies to the faith. Good intentions alone will not insulate Peter’s beloved audience from these errors. Genuine faith from, not simply in, the Lord Jesus Christ, coupled with a solid foundation of knowledge of the true teachings of our Lord, must unite to inform and equip the believer against these insidious teachers. The pedestrian twenty-first century Christian notion that you check your mind at the door before entering the church will not stand the test of Scripture. It also will not prepare the sentimental, thoughtless Christian for the subtle and deceptive onslaught of the deceivers who prey on unprepared Christians.

Peter’s second letter covers an amazing breadth of practical truth. The first chapter {2Pe 1:1-21} equips the believer with the tools necessary to know and to live his faith in a hostile world. The second chapter {2Pe 2:1-22} confronts the reality of false teachers who demonstrate amazing prowess in deceiving the simple and uninformed believer. The third chapter affirms {2Pe 3:1-18} that, despite temporary success, the false teachers will not prevail. In the end God will have His way and will prevail. The Second Coming and the ultimate glory of God and His purpose will not be deterred or compromised by anyone or by anything.

" ... To them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ."

Modern Christianity has lost sight of the character of Biblical faith. For the contemporary believer, faith is merely a natural, human response to the evidence presented regarding Jesus. That it is a supernatural quality imputed by God in regeneration is alien to the modern Christian mind. However, Paul clearly affirmed that faith is the fruit of the Holy Spirit. {Ga 5:22-23} Contemporary Christian thought effectively turns this passage on its head, making the Holy Spirit’s personal indwelling in the believer the fruit of faith. A tree is planted and grows before it produces fruit. The Holy Spirit indwells a person in regeneration, the new birth, and produces faith. Peter affirms Paul’s teaching on faith. We obtain faith through the righteousness of our God and Savior, the Lord Jesus Christ, not through our own righteousness or mental processes. Supernatural faith, bestowed on us by God, becomes the foundation of our defense against error.

Biblical faith is not a certain feeling or emotional outlook. It is not blindly accepting what you can’t understand, the spiritual equivalent of a leap into the darkness. Quite the opposite, the faith that God bestows on His children informs and enlightens their minds. The Hebrew writer defines faith as "the substance of things hoped for, the evidence of things not seen"{Heb 11:1} "Substance...evidence, " these are not words of sentimental feeling, but of confirmed fact. Sentimental feelings would never motivate the life-sacrificing devotion and walk of the heroes of faith that follow in Heb 11:1-40. I believe that a shallow, emotional concept of faith among contemporary Christians makes any significant sacrifice of personal comfort and lifestyle, such as that documented in Heb 11:1-40, nearly implausible.

God’s divine provision in Scripture is no less specific for our faith and conduct than His instructions to Moses at Sinai. Linger with Peter in this challenging letter. Never take your mind’s eye off the holy place where you stand and minister before your God, but never forget that you stand on the sands of the wilderness where God directs you to maintain a good and faithful witness of Him and of His truth. Sincerity is vital to a credible faith, but sincere ignorance, or worse, sincere error, will not carry the day. Build your sincerity on the solid foundation of Biblical knowledge and truth.

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PBC: 2Pe 1:2 - Precise and correct knowledge

Peter immediately lays the foundation for his entire letter. Having moved beyond the danger of persecution, his readers now face a greater danger, deception from false teachers. Grace and peace do not magically appear in our life. We don’t simply walk out one morning and decide to have them, fruit merely picked off a tree in our yard. They multiply only through knowledge, a particular kind and degree of knowledge. Children of God may have basic grace and peace with God, but lack the multiplication of those traits because of their ignorance.

Strong defines the Greek word translated "knowledge" in this verse as "[1] precise and correct knowledge. [1a] used in the NT of the knowledge of things ethical and divine."[i]  Twice in this brief opening commentary Peter refers to Jesus as God. The first line of a Christian’s defense against error is a firm knowledge that Jesus is God, not a created angel, not part God and part man, and not a mystical "emanation" from the unknowable deity. Understandably then, Satan’s first line of attack will focus on Jesus’ deity and Incarnation. We see this strategy clearly in ancient Gnosticism and in modern New Age philosophy. The fiercest controversies throughout the history of Christianity have involved the nature of God and of Jesus in the Incarnation. Satan fosters either ignorance or false ideas to motivate believers into his camp, all the while believing that they are correct in their thinking.

"Precise and correct knowledge" requires intense and prolonged study of Scripture. We do not gain this quality of knowledge by slothful neglect. Peter will end this letter with a similar note to its beginning, "But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ..."{2Pe 3:18} Centuries earlier the prophet Jeremiah foretold the true character of the New Testament faith, "And I will give you pastors according to mine heart, which shall feed you with knowledge and understanding." {Jer 3:15} True knowledge, derived from Scripture alone, and reflective, thoughtful understanding, not emotional hype, produces healthy spiritual growth.

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[i] Strong, James. Enhanced Strong’s Lexicon. Ontario: Woodside Bible Fellowship, 1996.

PBC: 2Pe 1:3

Knowledge that grows a healthy Christian occurs in conjunction with God’s providence in our lives. Where do we gain knowledge of the Lord Jesus Christ? Many Christians in our time rely more on personal experience and esoteric sentiment than on Scripture. Several years ago I was talking about a particular Biblical question with a young man. When I read a Scripture that specifically contradicted his ideas, he immediately responded, "Oh you are being a legalist." To rely on Scripture alone, in his mind, was legalistic. Is it any wonder that the Christian worldview has fallen into such disrespect? If we give our critics the rocks that they throw at us, we can’t complain when we hurt from the rock’s blow.

Both ancient Gnosticism and modern New Age philosophy claim a secret source of deeper knowledge than the normal Christian can find in Scripture. Supposedly the apostles and other first generation believers handed down their deepest knowledge by verbal tradition, not in writing. Iranaeus, On Heresies, an early Christian writer, confronts this erroneous claim and exalts Scripture alone as the exclusive source of the Christian’s reliable knowledge.

Most Christians will not readily fall prey to New Age mysticism, but they often fall into their own form of mystical thought that is no less damaging to accurate Biblical knowledge. Interpretation for them involves free thought, not solid Biblical research. Ask them a question regarding a particular passage. Instead of examining the passage and its context, they will stare into space, allow their imagination to run unimpeded for a few seconds, and then go off in whatever direction their free-flowing thought took them. Historical Biblical interpretation has relied on three pillars for its respectful approach to Scriptural understanding; (1) the most literal interpretation possible of the passage and its context, (2) grammatical integrity of the Biblical text, and (3) historical continuity of interpretation. Leave these three essential principles of exegesis, and you have no solid ground on which to base your understanding of Scripture.

Peter will confront the dark underbelly of apostate heresy in this letter. Before taking us into the black hole of heresy, he clearly establishes the insulating protection of true Biblical knowledge as the believer’s only safeguard against being deceived by highly skilled proponents of error. He will confront, and reject, any form of " private interpretation" of Scripture. {2Pe 1:19-21} He will present us with a foundation of Biblical knowledge that transforms our lives as our only acceptable course. Scripture does not pursue endless witch-hunts, but it clearly exposes error and equips us to withstand it. The primary Christian strategy is not to focus on error, but to teach clear Biblical principles that will enable the believer in Christ to resist any form of error that may confront him/her. How well are we equipped?

275

Griffith Thomas (2 Peter: The Crossway Classic Commentaries, Crossway Books) outlines this passage as follows under the heading, " The Divine Provision:"

his divine power

Its guarantee, " his divine power." We do not face an unfriendly world alone, but in his divine power.

given unto us

Its spirit, " given unto us." God’s gracious favor, not human intellect or merit, undergirds the provision.

all things

Its extent, " all things." No Christian can ever legitimately claim failure because God didn’t provide every tool and ability necessary to live an effective Christian life.

life and godliness

Its character, " life and godliness." God gives us life that expresses itself in godliness.

through the knowledge of him that hath called us to glory and virtue.

Its secret, " through the knowledge of him that hath called us to glory and virtue." A. T. Robertson (Word Pictures in the New Testament) makes a convincing case that the glory and virtue of this verse actually refers to God’s character; He has called us by His glory and virtue to the divine example. The effective Christian life is not founded on sentimentality, but on knowledge that God imparts as we invest our minds in the study of Scripture. This knowledge is hardly an eastern, esoteric knowledge. (Close your eyes, meditate, and whatever comes to mind becomes a divine revelation of " knowledge." )

In his first letter Peter holds the Lord Jesus Christ forth as our example in suffering while living according to the will of God. No less in this setting he reinforces the same model of an informed and competent Christian life that only develops as the believer gains knowledge of God and of His ways through Scripture. God often uses life experiences to illustrate what He revealed to us in Scripture. However, we must never allow experience to supercede Scripture as our authority. We see this error with increasing frequency among many leading Christian teachers in our time, " God revealed to me..." Ask the speaker where in Scripture he found this knowledge. You will readily see that Scripture holds little or no authority to the person. Esoteric experience, privately interpreted as a divine revelation, rules his life and thinking. Irenaeus, Against Heresies, exposed this mindset as altogether gnostic in its character. He strongly defended accepted, written Scripture as the faithful believer’s only reliable and acceptable rule of life and faith. The ancient gnostic error held to a body of secret verbal knowledge that only the initiated into its inner circle knew. The gnostic god was altogether unknowable and uninvolved in human life, so any true knowledge of him came through the leaders of this movement. How could anyone question the knowledge or " revelations" of these leaders? Conveniently, they couldn’t. Old error often reappears with a new wardrobe. In this case the modern New Age movement is little more than a mixture of ancient gnosticism mixed with Hinduism. With the number of professing Christian leaders and teachers embracing their own private " revelations" as having more authority than Scripture, is it any wonder that contemporary Christianity seems so ineffective in its rejection of the New Age philosophy?

PBC: 2Pe 1:4

Griffith Thomas (2 Peter: The Crossway Classic Commentaries, Crossway Books) outlines this passage as follows under the heading, " The Divine Provision:"

exceeding great and precious promises

Its channel, " exceeding great and precious promises." God remains faithful to His promises. He never contradicts Himself.

by these ye might be partakers of the divine nature

Its purpose, " by these ye might be partakers of the divine nature." We enter into fellowship with God on the basis of God’s revelation of knowledge in Scripture and by our practice of the tenets of this knowledge in life.

having escaped the corruption that is in the world through lust

Its prerequisite, " having escaped the corruption that is in the world through lust." We cannot life in fellowship with the world and enjoy the divine knowledge or its insulating power in our lives.

PBC: 2Pe 1:5

Peter’s second letter intends to equip believers with the necessary tools by which they may confront error and the proponents of error with godly consistency and truth. First, Peter builds a solid foundation on knowledge, divinely revealed knowledge, not on esoteric private perception. Confronting error with empty-headed sincerity that cannot articulate one’s faith will never win those who have become snared by false teachers. Nor will attacking those caught in error with heated emotion win them away from their mistaken faith.

Peter’s approach to confronting error builds on two foundational principles. The first is Biblical knowledge, not esoteric " belief." Before he ends this chapter, Peter will remind us that even the writers of inspired Old Testament Scripture were not allowed to offer " private interpretations" of the inspired words that they wrote. God, not human understanding or personal feelings, sets the standard for acceptable, God-honoring truth. We discover that truth in Scripture alone. The second foundation of Peter’s faith builds on a thoroughgoing incorporation of Biblical truth and faith into one’s personal life, all aspects of life. This principle appears in our study passage.

beside this

Many Christians think that, if they only " know" some special knowledge, they will be true believers. They may, or may not, live the Christian way, but they think that simply believing the right thing makes them truly faithful Christians. Peter will not accept this error. Once he established the foundation of Biblical knowledge, he immediately moves us to the next step, " ... besides this..."  He joins Paul and James in urging the consistent truth that faith never stands alone. True God-given faith always produces fruit. We may discuss degrees of fruit bearing. We may even talk about being " fruit inspectors." We may not discuss the non-Biblical idea that fruit bearing is optional for someone whom God has saved.

giving all diligence

The Greek word translated " diligence" means speed, dispatch, or eagerness. The Christian life is not to be lived as if it is the equivalent to a life prison term. It must be embraced with eagerness and joyful zeal, even in the most challenging and difficult of its requirements. None of the prevailing errors of our time can embrace this joyful concept of Biblical Christianity.

add to your faith

According to Paul, {Eph 2:8-9; Ga 5:22-23} Biblical faith comes from God. It is not the mere intellectual embracing of, and believing, certain spiritual tenets or ideas. God gives faith, along with the ability to embrace as true the whole invisible world of spiritual things. Faith alone, faith without Biblical knowledge, is as empty as faith without works. From the divine gift of faith, God directs us to Scripture to inform our hunger for knowledge of Him and His ways. Based on that knowledge, Peter directs us to implement the truths discovered into conduct.

He lists seven cardinal principles of the Christian life that we are to add to our faith. Most Christians view this passage as a random list of good things, something of a cafeteria from which we may choose our favorite items. " Your specialty is knowledge. His is patience. Mine is charity." This attitude fails the model of the passage and of the effective Christian life. Peter lists these seven traits in carefully framed order. They follow in logical sequence. You will never succeed with one till you have mastered the steps mentioned earlier in the list. Much like a master builder, the effective Christian must start where Peter started, with virtue. We then add to virtue the trait of knowledge, and so on through the whole list. If we try to practice charity apart from the six steps leading up to it, we will fail. Think of this passage in terms of a contractor building a seven-story building. First, you must get in touch with the foundation. In the case of our lesson it is God-given faith. Even the knowledge with which we implement these truths and practice the godly life must grow out of faith and stand on it. You can’t build the second story of the building till you’ve built the first. You advance through the building project one story at a time. You do the same with this passage. Do you want to be known as a Christian who truly practices the God-kind of selfless love? You must start on the ground floor of virtue and advance through each stage of the passage. You cannot short-circuit the process. There are no shortcuts. Let’s briefly define each trait in order. As you study this passage and assess your personal Christianity against it, consider how each trait lays the foundation for the ones that follow. In each case I will use the UBS Greek New Testament Dictionary definitions of the words.

Virtue. Moral excellence, goodness.

 Knowledge. Knowledge with understanding or consideration.

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PBC: 2Pe 1:6

Temperance. Self-control.

 Patience. Patient endurance, steadfastness.

 Godliness. Good deeds, godly living.

51

PBC: 2Pe 1:7

Brotherly kindness. Brotherly love, [literally the love of brothers].

 Charity. Concern, interest; [example] the sacred meal shared by the early church. [The point of this trait relates to an other-centeredness, as contrasted with self-centeredness.]

Benjamin Franklin wrote of a personal exercise that he attempted. He identified some thirteen practices that he believed to be the chief virtues of human conduct. He put them in what he thought to be logical order. He devoted a specific amount of time trying to master each trait in order. By the end of each period he thought he had fairly mastered the trait on which he had just focused his efforts. However, as the experiment advanced, he realized that emphasis on one virtue allowed the earlier ones to slip out of his sight and out of his faithful practice. By the end of the experiment, he reflected on the futility of the effort. He effectively demonstrated human depravity in his experiment. Try as we might, we humans cannot master the truly good and righteous life in our own abilities. Any effort to practice the good life apart from God’s direction and empowerment will fail. Peter gives us the foundation that Franklin missed in his experiment. The project of building a godly life starts with God. He gave us the list of virtues in Scripture. He sets the stage with the foundation of God’s empowerment and gift in faith. He keeps us in touch with the divine foundation at every stage. Let the building begin.

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PBC: 2Pe 1:8 - love // make // neither barren nor unfruitful

—Quote—

D. A. Carson offers insightful thoughts to this passage:

Because Christians have these resources (the power and the promises) Peter urges the importance (make every effort) of the goal (growth to be like Jesus) and spells out the steps towards it:

"love"

 "brotherly kindness"

 "godliness"

 "perseverance"

 "self-control"

 "knowledge"

 "goodness"

 "faith"

Faith must express itself in action goodness and this experience deepens our knowledge of God. Knowing him will deepen our knowledge of ourselves and where we need to exercise self-control. This in turn calls for perseverance, which is developed by keeping in view the worthwhile goal of 2Pe 1:4 -godliness. This attitude to God facilitates a new openness to our fellow-Christians [brotherly kindness], and this in turn blossoms into unreserved and unrestricted love -the coping-stone of the whole edifice.  cf {Col 3:14} Christians thus face two staggering possibilities. On the one hand, we can work to develop these qualities in increasing measure in our lives, and thus find a deepening experience of the Lord leading to a fruitful Christian life. On the other, we can ignore this provision, but this response is short-sighted, even blind, as it overlooks the wonder of the fact of our salvation.

 Notes.

 2Pe 1:5 Add has the idea of lavish provision, and is a verb used in classical times to describe rich citizens financing a theatrical performance or equipping a warship for the state they were proud to belong to. Sharing the life of God should lead to producing and being the finest and most attractive character for him. Goodness may point to the process of assimilation hinted at in v 3. {2Pe 1:3} The connection between practical Christian living and developing knowledge is referred to again in v 8. {2Pe 1:8} {see Joh 7:17; Col 1:10}

2Pe 1:6 Perseverance is the ability to hold fast to one’s goal in spite of opposition or even persecution [cf. the use of the same root in Heb 12:1-3, where it is translated ‘perseverance’ and ‘endured’].

2Pe 1:7 Brotherly kindness is emphasized as a fruit of the new birth in 1Pe 1:22; 3:8 and is what Jesus required. {Joh 13:34-35}

2Pe 1:9 Short-sighted and blind seems a strangely mixed metaphor. Peter may mean that such people are short-sighted because they cannot look back far enough to remember the sins from which they were delivered. They are also being blind to the glorious possibilities of spiritual development that exist in Christ. [i]

—Unquote—

Knowledge alone, even true knowledge of the essential doctrines of God, is not for Peter or us the ultimate objective. Rather it is to serve as the tool to draw us closer to God, both mentally and in our conduct. Peter links growing in grace (graceful living, the practice of Biblical Christianity in our lives, treating others with the same kind of grace that God shows toward us) and knowledge. {2Pe 3:18} You can’t master one without the other.

and abound

As Carson correctly observes, this word refers to a lavish presence, not merely a minimal existence of these traits. In 1Pe 3:15 Peter describes a Biblical view of Christian apologetics. In 2 Peter he probes the factual necessity of apologetics and its related fruit of identifying and avoiding error. Peter builds his view of apologetics on a presupposition (a word often used somewhat differently in contemporary apologetic philosophy) that the faithful believer will live Biblical faith so clearly as to set him/her apart. A devoted Christian life will stand out so dramatically that people will notice and question, " What gives with you? What makes you live the way you do? You are not like other people." If our lifestyle does not compel questions from those who know us, we are sadly lacking in abounding and fruitful faith. Dr. Ron Rhodes, a respected Christian apologist, makes an interesting observation. Most aberrant Christian groups did not gain their followers by superior Biblical knowledge, but by making themselves available to people in a time of special need. They got involved in the person’s life and met a need. Rhodes, I believe, rightly reasons that, if we hope to win people away from these errant groups, we must become involved in their life and meet their legitimate needs with greater effectiveness than the errant teachers. Should we so hide our faith that people need to ask, " Are you a Christian?" I do not advocate a cheap advertising mindset for our faith, but, without apology, I urge that we should live our faith so profoundly in every aspect of our life that no one will ever doubt, or need to ask about, our worldview.

"make"

The Greek word translated " make" in this verse means 1 to set, place, put. 1a to set one over a thing (in charge of it). 1b to appoint one to administer an office. 1c to set down as, constitute, to declare, show to be. 1d to constitute, to render, make, cause to be. 1e to conduct or bring to a certain place. 1f to show or exhibit one’s self. 1f1 come forward as.[ii]  The word’s theme shifts our whole mindset from a quiet, passive faith to a graceful "Faith is in charge" way of living. Peter has given us the formula for a transformed Christian life. Without doubt, this lifestyle will compel people to question us about our view of life.

"neither barren nor unfruitful"

Barren comes from a word that means idle. Who among us has not at some time heard the cliché, " Idleness is the devil’s workshop" ?From Peter’s words we may safely gather that idleness and failure to bear godly fruit go hand in hand. I was raised on a small farm. I learned quickly that the work our family invested in the farm directly contributed to the harvest and its income. Often my father went to the fields to work while other farmers in the community sat around and talked about how the ground was too wet or otherwise justified their lack of interest in working at the work of farming. My father’s crops at harvest, compared with our neighbors, clearly illustrated his wisdom and hard work. Do we practice " excuse-making" Christianity? Or do we look for ways to put our faith to work and eagerly invest in every available opportunity to practice our faith to the glory of God and to the benefit of those around us who need to learn a better way to live?

Peter warns us that all who profess faith in Christ do not practice life according to this vibrant model of the faith. Some will sadly profess faith, but lack this comprehensive practice of Christianity. What about them? He draws three conclusions regarding them. First they are blind. They stumble through life, reminding the insightful Christian observer of a blind man. They likely complain about all the stumbling blocks that someone put in their way. They master the art of self-pity. Their failures at Christian living are always someone else’s fault, not their own. Next they are blind. Carson observes the tension of these two metaphors. In one sense they are blind. In another way they are near-sighted. They can see the close-up view of things, but they can never grasp the long-distance view of things. They will likely practice their limited Christianity with a self-indulgent emphasis. They may join a church, hoping that it will help them overcome alcoholism or some other destructive habit. Their dominant view of the faith emphasizes more of a " What’s in it for me?" than a " What can I do for others?" outlook. Invariably this myopic perspective will confuse these people about the state of their spiritual standing with God. They will slowly minimize their redemption. The fact that they were saved from their sins becomes inconsequential. " Under the sun" ideas and activities become their routine. " It doesn’t take as much religion for me as for most people" becomes their motto. Church attendance and the various activities of an all-encompassing Biblical lifestyle fade into the background. Their faith, if you could call it faith, becomes little more than a casual " pie in the sky bye and bye" affair with little or no relevance to how they live their life.

If we keep Peter’s major objective in this letter prominent in our minds, these people also become prime targets of false teachers. What does it matter what they believe so long as they simply " love Jesus" ?None of us has gained such profound insights into God’s truth that we can claim that we have arrived, that we have it all together. This realization tends to keep us humble and studious in our faith. However, we should not use this sobering realization to rationalize every form of error and false teaching that we encounter as merely another sincere believer’s viewpoint, no less sound and Biblical than ours. There is a core body of essential truths set forth in Scripture that every consistent Christian should hold tightly. When Paul discovered the Galatian errors that minimized the Lord Jesus Christ, he did not respond as if their view was no less credible than what he had taught them, as simply another perspective on the same truth. He confronted their error with intensity and with clarity of the Christ-centric truth of the gospel. For Paul, they had embraced another gospel, which was not the gospel that he had taught them. Biblical Christianity is, at the same time, both incredibly inclusive and exclusive. We respond to people of different worldviews with grace and kindness, not with arrogant and condescending superiority. But we do not accept their false teachings as simply another acceptable interpretation of Biblical truth. How stable is your spiritual sense of Biblical balance? Walk with Peter for a season. He will strengthen your steps.

51

[i] Carson, D. A. New Bible Commentary: 21st Century Edition. Rev. Ed. of: The New Bible Commentary. 3rd Ed. / Edited by D. Guthrie, J.A. Motyer. 1970. 4th ed., 2Pe 1:5. Leicester, England; Downers Grove, Ill., USA: Inter-Varsity Press, 1994.

[ii] Strong, James. Enhanced Strong’s Lexicon, ( 2525)(SGreek: 2525. kathistemi.) Ontario: Woodside Bible Fellowship, 1996.

PBC: 2Pe 1:10 - make your calling and election sure // ... For if ye do these things, ye shall never fall.

For our twenty first century minds, diligence is not a commonplace word. We occasionally hear it in legal settings, " due diligence," but we seldom hear it in our daily routine. Various commentators and New Testament language scholars translate the word with such terms as " Make it your business,"" Be eager," or " Make every effort." We might think of the idea in terms of giving high priority to this activity. Despite all the conveniences-perhaps because of them-our world becomes increasingly busy and demanding. We live with more daily conveniences than any generation of humanity ever, but we seem to have less time to do important things. Perhaps the added conveniences that bless us in one way have cursed us in another. They have diffused our focus, cluttered our priorities, so that we try to do far more than we can do well. Rather than simply eliminating the excess from our agenda, we try to spread ourselves too thinly and end up doing many things poorly and few things well. Our routine choices crowd out the truly important things from our lives. Then something shocking captures our attention and reminds us of what really is important. Things, even those wonderful conveniences, consume us-possess us-until we face the startling reality. Rather than possessing these things, they possess us. We have become slaves to our trivia, however helpful and convenient they make our lives.

Peter gently, but quite clearly, takes us back to the most significant issues of life. "Make it your business..." There is conscious, deliberate action here. Rather than passively allowing circumstances and conveniences to control our life, we step into life and intentionally steer a course that makes serving God with fruitful faith our "business." Peter will have none of the "pie in the sky bye and bye" attitude. Our top priority in life has to do with God. God must consistently hold the most relevant place in everything that we do. This God-centric disposition does not make us "so heavenly minded that we are no earthly good," a trait all too common among professing Christians. Rather, it will transform our lives into the most involved and functional form imaginable. Many Christians think that they are to live in isolation from the world. Then they complain that the world is not responding to, or being changed by, them. Is it any wonder? The Biblical Christian has the equipment to maintain insulation from the evil forces of life, but has no desire to live in isolation. Do we understand the distinction between insulation and isolation? I think not. We have confused one for the other and dislike the results without ever acknowledging our culpability in the problem.

"make your calling and election sure"

What does Peter mean by directing us to make our "calling and election sure?" The Bible Knowledge Commentary locates the proper emphasis, "to make one’s calling and election sure focuses on the confidence a Christian has about his standing with God. A believer hardly has the authority to assure God of his status; actually the reverse is true. The Greek word for ‘sure’ (bebaian) was used in classical Greek to refer to a warranty deed somewhat like those people use today on houses and other pieces of property. One’s godly behavior is a warranty deed for himself that Jesus Christ has cleansed him from his past sins and therefore that he was in fact called and elected by God."[i]

We might avoid both practical and theological faults by taking note of perspective as we study the Bible. Does our verse view the situation from the divine or the human perspective? Notice this feature in our passage. From the divine perspective, election precedes calling, but from the standpoint of the text calling appears before, not after, election. What is the perspective? The passage sets the dynamic before us from the human view. God elected us; then called us. As we live the Christian experience, we realize our calling before we understand our election. Peter has no thought of our securing our eternal salvation, but of bringing our life and conduct into harmony with God. His objective is practical, not theological or salvific. He further emphasizes this point by referring to this conduct as ministering an abundant entrance for us into God’s eternal kingdom. Who has an inherent right to cross the national boundary of a country? If you are visiting a border community in Mexico, what must you do to enter the United States? You will be asked to show a driver’s license or some other documentation that affirms your citizenship. Our passage does not deal with how we became citizens of God’s kingdom, but whether we enjoy its blessings in abundance or in scarcity.

We find something of a parallel in Jesus’ teachings on His role as our Shepherd, and as the door of the sheepfold, "I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture." {Joh 10:9} Study the Greek words. Jesus did not use the normal word for " saved" or " salvation." That is not his point here. The literal meaning of the sentence is " I am the door: by me if any man enter in, he shall be safe, and shall go in and out, and find pasture." His emphasis is not salvation but safety. As a citizen of the United States, I may take proof of my citizenship and travel abroad under the protection and privilege of my citizenship. I may cross our nation’s boundaries with a secure sense that, upon my return, I will be welcomed back. As a member of Jesus’ sheepfold, I may safely sleep at night, knowing that He is the door that protects me from the spiritual equivalent of marauders and thieves. I may awake and follow His tender hand to lush pastures and safe waters. Under His shepherding, I am safe. My going in and out, and finding pasture does not save me. It does not make me His sheep. Rather it defines the privileges of His spiritual sheepfold. In our study passage Peter does not define how we become citizens of God’s heavenly country, but of the privileges we may enjoy as citizens of heaven.

In the parallel metaphor of citizenship we may travel abroad and engage in criminal activity. If this activity is discovered, upon our return to our country, we may face the legal consequences of our conduct. Our rights of free travel may even be revoked. In the spiritual lesson that Peter is teaching we are commanded to live above reproach so as to ensure the blessings of our citizenship in our life.

In the callous world of antinomianism in which we live people will occasionally protest that the idea of divine chastening, of actually facing consequences for sins committed, is legalistic. Advocates of this error claim that God simply loves us too much to chasten us. Perhaps they never read Heb 12:1-29 or any number of other passages that clearly set forth the same principle. We do not gain salvation by obeying laws or rules. However, God has set forth His laws of moral and ethical conduct to protect us from ourselves, from our sinful appetites that would readily ignore the high road in favor of what feels good and serves our taste more than our spiritual health.

" ... For if ye do these things, ye shall never fall."

To fall must be interpreted in the contextual light of the lesson. Peter is not warning lost sinners against the dire consequences of their lifestyle; he is warning believers against the danger of false teachers. A believer who fails to maintain close contact with God and with God’s revealed will in Scripture will fall prey to the error of false teachers. He/she will lose the secure blessings of citizenship and free " travel" across the delightful landscape of spiritual blessings.

[i] Walvoord, John F., Roy B. Zuck, and Dallas Theological Seminary. The Bible Knowledge Commentary: An Exposition of the Scriptures. Wheaton, IL: Victor Books, 1983-c1985.

PBC: 2Pe 1:11

Loss of " entrance" into the kingdom of God should never be viewed as trivial. Peter’s term, " For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ," emphasizes our access to the kingdom, our entrance, not unlike the example of free travel as citizens of our own country. He focuses on the nature of God’s kingdom, as well as our enjoyment of the privileges of citizenship in that kingdom. The privileges are not automatic to all citizens. Jesus described some in the kingdom who bring forth little fruit and others who produce abundant fruit. Both kinds of people are in the kingdom, but both do not equally enjoy the blessings and privileges of the kingdom. How is your kingdom joy? Make it sure.

PBC: 2Pe 1:12

In our age of the mega-church, of churches that are formed and set their agenda based on public opinion polls, Peter’s words touch a tender, but essential, truth. No public opinion poll, particularly one that focuses on the " unchurched," should set a church’s theology or mission. Without doubt, a church must maintain contact and relevance with the community in which it exists, or it will cease to exist. However, the church’s divine assignment is to change the community, not adopt itself to the culture. We may be as dangerously out of touch with Biblical faith in our seeking to avoid relevance to our community as the mega-churches that set their agenda by the " unchurched" community that they seek to attract.

Peter draws the image in our minds of a spiritual leader who responds to the divine assignment, not to public opinion, not even the public opinion of the church that he serves. Granted, a pastor must maintain contact and relevance with his members. However, to modify his Biblical teaching because a particular view or practice is the " in" thing to do is to forsake his role as spiritual leader and teacher. The entire church body, not just the pastor, is required by God to seek His direction and to practice His pleasure, not their own private agenda. How often have we heard sincere, but sadly misguided, people in a church refer to a particular practice or belief of a neighboring church within its fellowship. " They do things this way. Don’t you think it is good? Why don’t we start doing things the way they do them?" The practice of another church, not the teachings of Scripture, control this person’s mind.

In this passage Peter acknowledges his mortality. He will not always live and be available to teach these scattered strangers. He doesn’t appeal to popular opinion, or to local custom, or even to recent historical precedent. He appeals to the one authority that he holds to be valid for these Christians, and for all subsequent readers of his letter.

Peter joins Paul in a consistent rejection of evolving tradition. " For I delivered unto you first of all that which I also received..." { 1Co 15:3} What did Paul receive? From whom did he receive it? Unless we can claim similar authority for whatever we teach or practice, we fail the test of Biblical authority.

Some will argue that this strict adherence to Biblical authority will impose undue, and unlivable, restrictions on a church. Quite the opposite, a faithful adherence to Scripture alone will liberate a people from the constantly changing traditions of human opinion. It will set the stage for spiritual maturity and stability. It will empower dynamic Christianity at its best and purest. Did the church that turned the world upside down in the book of Acts ever show evidence of impractical restrictions? A true loyalty to Scripture alone would do each of us, and our churches, a world of good. It. liberate us from the hampering limits of trying to please public opinion, even the opinions of those whom we respect among our own fellowship of churches. It would free us from attempting to practice things that cannot be practiced within Biblical authority. It would free us to do things that are approved by Scripture, but have fallen onto bad times in the eyes of people. In short, it would transform our own churches and fellowship no less than the broader Christian culture around us.

I was blessed to grow up in a Christian home and to begin my ministry under the spiritual mentoring of an uncle who was highly respected for his spiritual soundness and good judgment. He has been dead for several decades now. Occasionally since his death I have heard or read of people seeking to validate their private ideas by appealing to my uncle as supporting their ideas, ideas that I recall my uncle solidly rejecting during his lifetime. This despicable practice is the logical equivalent of the ancient Jews painting and maintaining the graves of the prophets, while rejecting the words of those same prophets, a desperate effort to gain credibility for the incredible-and the incredulous.

Peter had no interest in becoming a personal benchmark for any believer, present or future. Rather than attempting to establish himself as the personal leader of all Christianity for all time to come, he did the precise opposite. He acknowledged his personal mortality and urged his readers to live by the timeless truth of God, not his own brief appearance, important and used of God, though it was.

The Biblical rule for training young preachers {2Ti 2:2} requires older, experienced preachers to take younger preachers under their protective care and training. It means that you do everything possible to equip others to fill your own position when you move to another place or pass away. Rather than attempting to institutionalize ourselves, Scripture requires us to work for the higher good of those whom we serve, even to the point of planning our own exit.

We should not miss Paul’s point in 2Ti 2:1-26. Immediately following this instructive model of ministerial training, Paul urges Timothy to endure hardness as a good soldier of Jesus Christ, and to remember that a soldier works for another, not for himself. What is the point? The context is unbroken. To take young and inexperienced men under your wings and to attempt to train them is a daunting task. At times you’ll think you are at war, not about the business of training peacemakers for the future. Your will, your style, your way of doing things, and the young man whom you are training will clash. Youthful zeal will jump through hoops that wiser men avoid with caution. Bad habits lurk at each point in our growth, looking for an opening to develop into a hampering handicap. The more seasoned man must gently confront those flaws and nudge the young man toward godly and Biblical ministry.

A preacher’s true measure of success does not always appear during his lifetime or active ministry. The ultimate measure of his success or failure will appear when he is no longer present to influence people. After he has exited the scene, how much of his teaching do the people who sat under his teaching will they remember and practice? Did he really get through to them? Did he make a change in their lives? Or did they merely pay lip service to his words with no transformation in their actual conduct? Several years ago I wrote a book on the dangers of sinning with the tongue, James: The Battle for the Tongue. I wrote the book out of a lingering, and deep, conviction that we ignore Scripture habitually and respond to the base inclinations of our carnal nature as we pry into other people’s lives and incessantly spread the word to others. It has been fascinating to quietly observe the reaction of various people to that book, and to hear of others’ reactions. In some cases it appears that the message got through. People confronted their sinful speech and started working to improve it. In other instances people made no change whatever in their conduct other than not to talk to me about the gossip that they continue to make their regular habit. They still pry and gossip; they simply do not practice those sins with me. In one case it appears that I succeeded. In the other I failed. I enjoy the relief of not having to hear sinful gossip, but the people who refused to change their conduct didn’t learn the greater Biblical lesson.

How will people view their personal faith because of our presence in their life? Will they realize true spiritual growth? Will they live their faith with greater focus and commitment? Or will they merely remember us as a unique personality, but realize no significant change in their faith because of our presence in their life?

Peter’s goal is to equip his readers with godly truth of substance. He cares about their future faith far more than about his personal reputation. He knows that false teachers are on the move within the community of the church, even at this early date. He seeks to inoculate his readers from their insidious impact, to make them strong and healthy in their faith. May we learn his lesson well.

PBC: 2Pe 1:16 - For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ. // This is my beloved Son, in whom I am well pleased.

By obvious definition, when we speak or write of the events that occurred in the gospels during Jesus’ Incarnation, we accept the testimony of others. We didn’t live during that era, nor were we present. We consult with writings of men whom we believe were eyewitnesses of Jesus’ Incarnate life among men. They convince us that they were credible and faithful in their testimony. Therefore, we believe them. In Peter’s case, likely to the same recipients as his first letter, Christians in northern Gaul, the approximate equivalent of modern Turkey, he can speak with authority in the first person. Peter was present with Jesus during the Incarnation. Not only so, but when Jesus selected two special witnesses to accompany Him to the mount of transfiguration, He selected Peter. Unlike our remote personal vantage point, Peter can write from a first-hand perspective. He takes us down two steps in this progression, the credibility of Jesus and the reliability of Scripture. The first step deals with his personal experience. Rather than presenting a phony tale, told by a fool, Peter appeals to the events that he witnessed on the mountain.

If we overlook Peter’s objective in this lesson, we miss a central point of the whole letter. Peter is less concerned about establishing his own credibility than he is about the credibility of our Lord Jesus Christ. If people merely say that they believe Peter because he is sincere and truly believes what he speaks and writes, a false teacher may appear just as sincere and truthful in his presentation. If Peter convinces us of the truth of Jesus’ work and ministry during the Incarnation-and continuing perpetually-we may dismiss any teaching, or teacher, that contradicts Jesus. The person of the Lord Jesus Christ and the validity of Scripture form the two major insulating shelters against false teaching for every believer. To the extent that we compromise either of these benchmarks we compromise our ability to recognize and to resist false teachers and their errors. This central truth explains why Satan worked so intensely during the first four centuries after the Incarnation to dilute and corrupt the Christian community’s understanding of the nature of God and of Jesus in the Incarnation.

In our age personal sincerity has become the foundation for incredible relativism within the Christian community. No less than Arianism (allegation that Jesus was the first and most important of God’s created beings) or modalism (denial of the Trinitarian nature of God), sincere relativism undermines the essential foundations of historical Christianity. It moves the whole question of Christian truth away from Peter’s two foundation principles and onto the slippery sand of sentimental subjectivism. Have you ever heard someone say, " Doctrine divides; love unites. Let’s just forget doctrine and love Jesus" ?Do the perpetrators of this idea fail to understand that the statement itself is a doctrinal statement, let alone a defense of relativism? Had the Christians of the first four centuries of the faith held to this sentimental view, we would not have Christianity today! Peter’s second letter will insulate us, no less than those first readers, from the dangers of false teachers and their insidious ideas.

" For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ."

By singling out two aspects of the Incarnation, Jesus’ " power and coming," Peter directs our attention to the central points under attack by the false teachers of his day. They denied His power, directly associated with His deity. They denied His coming, a shameless rejection of the whole idea of Incarnation, of God condescending to dwell, even temporarily, with His creation. Although Peter is not as obvious in his confrontation of error, this focused description of his primary points suggests that he, like John in 1 John, was dealing with the ancient gnostic heresy that attempted to gain credibility by merging with Christianity and claiming to be a more ancient and purer form of true Christianity. Gnostic heresy built on the twin claims of secret knowledge and of verbal tradition handed down through their private sources. Irenaeus, Against Heresies, records the intense problem of this ancient heresy for early Christians. He also records the strongest Christian apologetic against it by holding firmly to the fact that the only true tradition for the faithful believer is the written record of the faith contained in Scripture and Scripture alone. Compromise Jesus’ deity and Incarnation, along with the authority of inspired Scripture, and you have successfully compromised every facet of historical Christianity. For this reason Peter writes an intense letter to equip us against this insidious error.

Here Peter builds his case on the truth of Jesus’ first coming. He will close the letter with the companion bookend of the truth of His Second and final coming.

" This is my beloved Son, in whom I am well pleased."

Peter recites the very words that he heard on the mountain from the voice of God the Father. In referring to Jesus as God’s beloved Son, Peter does not write from the Western perspective of procreation (Jesus is the second generation and thus necessarily not eternal and not fully God), but from the Eastern and ancient perspective of a common nature. Jesus, even in the Incarnation, possessed the same exact nature as God the Father. We find this truth repeated throughout the New Testament. We even find it in several Old Testament prophecies of Jesus’ coming (for example, Isa 9:6, " ... mighty God, the everlasting Father;" or Mic 5:2, " ... whose goings forth have been from of old, from everlasting," literally from the " days of eternity" ).

By referring to Jesus’ transfigured glory on the mount of transfiguration, Peter links Jesus to the ancient Jewish experience of Jehovah’s Shekinah glory, a visual manifestation of God’s personal presence and glory among His ancient people. No lesser being of any sort could appear in such glory. Thus Peter reminds us that he personally saw the appearance of glory that is unique to God alone, but he saw it in the person of the Lord Jesus Christ, affirming that Jesus is wholly God. He further affirms this truth by referring to the voice that he and John heard in the mountain. They heard the voice of God affirming that Jesus was indeed God Incarnate.

Modern New Age religion, similar in many ways to ancient gnostic error, does not deny Jesus’ deity, but rather affirms that anyone has the potential to attain deity. According to the modern counterpart of gnostic heresy, Jesus was a mere man who developed his potential deity. If we develop our full potential, we too may become a god. Abominable! Peter’s fundamental premise strikes at the core of this heresy. Jesus, unique and alone of all existing or potential beings in the whole universe, is wholly and fully God. The false god of human potential or attainment is not the unique and exclusive God of the Bible. This error hopelessly confuses the Creator with the creation.

Christians (Here I use the term with tongue in cheek; anyone who holds to these views cannot claim the historical and Biblical heritage of true Christianity.) who embrace relativism and religious plurality give evidence that they are drinking at this poisoned well. What fulfills your individual taste is not the measure of truth. Scripture, and its essential affirmation of Jesus’ deity and Incarnation alone defines God’s truth and sets the mark of historical orthodoxy.

Our present Christian culture is rapidly demonstrating a frightening incompetence and ineptitude against significant Biblical error. Most professing Christians cannot discern error when they see it; for them it is merely another sincere believer’s best interpretation. Most mainstream believers would not think of compromising Jesus’ deity, but they readily devalue Scripture in favor of individual sincerity. We will regain a robust and effective ability to recognize and to resist false teachers and their errors only to the extent that we are willing to follow Peter and other inspired New Testament writers in holding these twin foundations of Biblical and historical truth. We fail to see the glory of the mount of transfiguration as we ignore the authority of Scripture and the unique deity of our Lord Jesus Christ.

How much time do you spend each day in thoughtful study of Scripture? How well equipped are you to deal with false teaching that thrives all around you? Devotional Bible reading is a necessary food for the soul, but intense and probing intellectual study is equally necessary if we have any hope of regaining the robust character of Biblical Christianity. Are we prepared to be as clear in our thought as Peter?

PBC: 2Pe 1:19 - Illumination // Revelation // Inspiration

See Philpot: THE RISING OF THE DAY STAR

2Pe 1:19-21 "We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost."

In these verses Peter takes us through three stages that affirm the reliability and exclusive authority of Scripture; 2Pe 1:19 -illumination, 2Pe 1:20 -revelation, and 2Pe 1:21 -inspiration. Both by context and by the reference to the prior verses, " also," he relates this lesson to his personal experience on the mount of transfiguration. Today’s experience-oriented, esoteric culture-" God revealed this to me" -implies tension, if not outright contradiction, between claimed private revelations from God and Scripture. Peter sees no tension or contradiction between Scripture and his revelation on the mountain. In fact he elevates Scripture to a higher level of certainty than the voice of God that he heard on the mountain, " ... more sure..." God spoke out of the cloud of glory. He and John saw Moses and Elijah, hearing them speak of Jesus’ death that " he should accomplish at Jerusalem." {Lu 9:31} Despite the powerful impact of that personal mountain experience, Peter views the writings of Old Testament Scripture, his likely reference in these verses, as even more reliable and convincing than any personal experience.

The Bible Knowledge Commentary offers notable thoughts regarding this lesson.

" In an exhortation Peter told how to derive meaning from God’s Word-pay attention to it. As a Light, God’s written Word has validity and authority. In today’s experience-oriented societies many people, including some Christians, seek to determine or assess truth by the particular way God has worked in their own lives. But for Peter the splendor of his experience (with Christ at His transfiguration) faded as he spoke of the surety of the written revelation of the prophets." [i]

I would only add an obvious question. The Holy Spirit included Peter’s personal experience in Scripture. How does a person who claims to have a private revelation from God validate-for him/herself, much less for others-that the supposed " revelation" actually came from God? The fact that many of these modern claims of a " revelation" contradict Scripture should raise serious questions regarding the claim. If the Holy Spirit inspired Scripture and also actually gave the " revelation," there can be no contradiction between Scripture and the content of the " revelation."

"Illumination"

Scripture enlightens our minds to God’s will and ways. Peter’s imagery is captivating. We live with a daily choice. Will we attempt to live life, and make important decisions, in a dark room void of light, or will we live and think in a bright room flooded with God’s light? Our respect for, and our constant use of, Scripture will determine our choice.

Peter also suggests that God’s progressive revelation will not continue, one rationalization of the modern claimants of private and personal " revelations." When will the day dawn and the day star arise in our hearts? If God has given us such abundant knowledge regarding Jesus’ first coming in Incarnation, we should listen when Scripture also enlightens our minds regarding His final and Second Coming. The writer of Hebrews also affirms that progressive revelation has ceased. Although God spoke, revealing His will, to Old Testament saints in various ways at different times, His final word now comes to us in the Person of the Lord Jesus Christ. {Heb 1:1-2} Expect no additional revelation till He comes again in His Person to the earth. The same Jesus who bodily ascended in glory shall likewise descend, bodily and in glory, the grand desire and joyful expectation of the believer. {Ac 1:11} As God, omnipresent, the Lord Jesus could not " come" or " leave" this earth, but as God Incarnate, He came, lived, died, raised from the dead, ascended into heaven in glory, and shall at the end descend bodily and in glory. If we seek a revelation from God today, a genuine revelation, Peter directs us to Scripture, not to esoteric experience or mystical visions.

"Revelation"

Although we cannot rely on private " revelation" or our own creativity as we approach Scripture to find its divinely intended meaning, it appears that Peter actually refers in this verse to the original recording of Scripture. The writers of Scripture didn’t write down their private, personal ideas. When Isaiah wrote of the virgin-born child, {Isa 9:6} or of the suffering Messiah, {Isa 53:1-12} he was not writing from private or personal mental processes.

When we consider the whole of Scripture, Old and New Testaments, between forty and fifty men from different cultures, and with different personalities and backgrounds, wrote over a period of approximately fifteen hundred years. We do not have a collection of private thoughts from these men, but we have a divinely directed revelation from God through them. What they wrote was not their " private interpretation." We do not honor Scripture because the church singled out these particular writings and endorsed them as inspired (the Roman Catholic view of inspiration), but we honor them because they are self-attesting. They contain internal evidence of a supernatural origin and message. Two men, living at the same time and with similar training and background, cannot write extensively without contradicting each other. One of the evidences of a supernatural origin for these sixty-six books that we refer to as our Bible, our divinely inspired revelation from God to us, is that this number of writers from such varied times and backgrounds wrote without internal contradiction.

If the Holy Spirit did not allow the authors of Scripture to interpret life and spiritual matters from their private reflections, we should avoid any appearance of a private interpretation of their writings. Follow the plain and historically accepted interpretation, including the grammatical structure of the writings, allowing Scripture to inform you, rather than attempting to impose a personal, mystical interpretation onto it.

"Inspiration"

Like so many rich words in our language, we have diluted and corrupted this word, inspiration. Biblical writers give it a rather specific meaning. Peter doesn’t use the word, but he describes the process of inspiration in 2Pe 1:21. It was not the will of the men who wrote Scripture, but the will of God that directed its composition and content. These holy men spoke (They still "speak" to us through their writings.) as they were directed and moved by the Holy Spirit. The word translated "moved" comes from a Greek word which was often used to refer to a ship being moved across the water by the power of the wind blowing in its sails. As the wind carries a ship across the water by its power, the Holy Spirit carried these holy men along a supernatural path as they wrote the words of Scripture.

It is obvious that Peter compiled this letter to equip and to warn us regarding the nature and destructive force of false teachers and their ideas. It is not as obvious what specific errors he had in mind. Perhaps this lack of obvious specificity was intentional. If we believe in the true inspiration of Scripture, we must hold to this idea of intentional composition. In naming two characteristics of the false teachers’ ideas, Peter mentions that he refused to follow " cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ." {2Pe 1:16} Gnosticism was the most common first century error that denied Jesus’ power, His deity, and His Incarnation (God condescending to live for a brief time as a man). Paul devoted much of Colossians to this error. John devoted his whole first epistle to its insidious evil. Other heresies have surfaced across the centuries that denied the deity and Incarnation of the Lord Jesus Christ. If we consider the possibility that Peter had this error specifically in mind when he wrote this letter, we can follow his reasoning more clearly than if we view the letter as simply equipping us against some future and yet unspecified false teaching.

The Holy Spirit carried men along like wind in the sails of a ship to write Scripture. Regardless of the error we may confront or the truth we seek to pursue, Scripture must form the bedrock of our effective identifying and rejection of all error. How can we identify, much less resist, error by Scripture if we are not familiar with Scripture as more than a delightful, and indeed inspired, devotional reading? God commends the devotional reading of Scripture. He also commends the intense studious study of Scripture as the essential tools by which we discover error and resist it. He has given us the most delightful and effective tool imaginable-indeed, beyond our imagination-to identify and to reject error. Sadly, we have allowed rust and neglect to tarnish this precise and invaluable tool. We live in a highly educated culture. People spend small fortunes and invest great time to obtain a degree from a prestigious university. Often these same people refuse to invest any significant time or mental energy in a systematic and intense study of Scripture, the only supernatural textbook available to us. How well are you equipped today? How much effort will you invest to improve your skill in Scripture?

[i] Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. (1983-c1985). The Bible knowledge commentary: An exposition of the scriptures. Wheaton, IL: Victor Books.

PBC: 2Pe 1:21

He inspired men - He moved men by the Holy Spirit and caused them to write in such a way that every jot and tittle was exactly the way He wanted it to be.  Now, I don't understand that because it was not a mechanical dication.  It was not a situation where God came down and over-powered the fingers and the nerve endings in the writers hands and mechanically caused him to write the exact words.  How do we know that?  We know that because the personality and the background of the writers comes through, so somehow, God caused the scriptures to be written where we see the personality of Paul as opposed to Peter or John.  John wrote a certain way, he wrote in a certain style, used certain vocabulary.  Paul wrote another way and Peter a little bit different way, so there are different kinds of work in the bible, there are different styles of writing, so it wasn't a mechanical dictation but still God worked in such a way that every word was exactly the way He wanted it to be written.

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Haydock: 2Pe 1:1 - In the justice

In the justice (or by the justice) of our God and Saviour, Jesus Christ. As justice and sanctification are equally attributed to God and to Jesus Christ, it shews that the Son was equally and the same God with the Father. (Witham)

Haydock: 2Pe 1:3 - Glory and virtue

Glory and virtue. [1] By the Greek text, virtue is not here the same as power, as commonly in other places, but signifies God's goodness, mercy, and clemency. (Witham)

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[BIBLIOGRAPHY]

Et virtute, Greek: kai aretes.

Haydock: 2Pe 1:4 - Partakers of the divine nature

Partakers of the divine nature. Divine grace infused into our souls, is said to be a partaking in the divine nature by an union with the spirit of God, whereby men are made his adoptive children, heirs of heaven, &c. (Witham)

Haydock: 2Pe 1:5 - Join with your faith, virtue

Join with your faith, virtue: think not that faith alone will save you without the practice of virtues and good works. By abstinence or temperance, is understood that virtue which helps to moderate the inordinate love of sensual pleasures, and to govern all disorderly passions and affections. (Witham)

Haydock: 2Pe 1:9 - Groping

Groping, [2] like one that is blind. The Greek may signify one who hath his eyes shut, or that is like a blind mole. (Witham)

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[BIBLIOGRAPHY]

Manu tentans, Greek: muopazon.

Haydock: 2Pe 1:10 - By good works you may make sure // You shall not sin at any time

By good works you may make sure, &c. without diving into the hidden mysteries of predestination, &c. ---

You shall not sin at any time. These words evidently suppose, that the graces and assistances of God will not be wanting; for it would be in vain to command, unless a man had both free will and capacity to perform. But, as it follows, these helps shall be abundantly ministered to you. (Witham)

Haydock: 2Pe 1:12 - I will begin

I will begin. [3] That is, by the Greek, I will take care. (Witham)

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[BIBLIOGRAPHY]

Incipiam, Greek: ouk ameleso, non omittam, non negligam, &c.

Haydock: 2Pe 1:13 - As long as I am in this tabernacle

As long as I am in this tabernacle: to wit, of the body, in this mortal life. (Witham)

Haydock: 2Pe 1:14 - The laying aside

The laying aside, [4] or dissolution; i.e. my death is at hand. (Witham)

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[BIBLIOGRAPHY]

Depositio, Greek: e apothesis.

Haydock: 2Pe 1:15 - That you frequently have after my decease

That you frequently have after my decease, [5] &c. Some expounded these words to signify: I will have you frequently in my thoughts, and remember you, praying for you after my death. But this does not seem the true and literal sense, nor do we need such arguments to prove that the saints pray for us. (Witham)

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[BIBLIOGRAPHY]

Dabo operam et frequenter habere vos, post obitum meum, ut horum memoriam faciatis. Greek: umas....ten touton mnemen poieisthai.

Haydock: 2Pe 1:16 - We have not by following artificial fables

We have not by following artificial fables. Literally, learned fables, [6] invented to promote our doctrine. We, I with others, were eye-witnesses of his glory on Mount Thabor. [Matthew xvii. 2.] (Witham)

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[BIBLIOGRAPHY]

Non doctas fabulas, Greek: ou sesopismenois muthois. Some copies had indoctas, on which account the Rhem. Testament issued before the corrections of Pope Sixtus V. and Pope Clemens VIII. has unlearned.

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Haydock: 2Pe 1:19 - And we have the surer word of prophecy

And we have the surer word of prophecy, or to make our testimonies and preaching of Christ more firm. The revelations of God made to the prophets, and contained in the holy Scriptures, give us of all others the greatest assurance. Though the mysteries in themselves remain obscure and incomprehensible, the motive of our belief is divine authority. (Witham) ---

If our testimony be suspicious, we have what you will certainly allow, the testimony of the prophets: attend then to the prophets as to a lamp that illuminates a dark place, till the bright day of a more lively faith begins to illumine you, and the day-star arises in your heart: till this faith, which is like the day-star, give you a perfect knowledge of Jesus Christ. It is by the divine oracles you will acquire this knowledge, provided you peruse them with proper dispositions.

Haydock: 2Pe 1:20 - No prophecy of the scripture is made by private interpretation

No prophecy of the scripture is made by private interpretation; or, as the Protestants translate it from the Greek, is of any private interpretation, i.e. is not to be expounded by any one's private judgment or private spirit. (Witham) ---

The Scriptures cannot be properly expounded by private spirit or fancy, but by the same spirit wherewith they were written, which is resident in the Church.

Haydock: 2Pe 1:21 - For prophecy came not by the will of man at any time

For prophecy came not by the will of man at any time. This is to shew that they are not to be expounded by any one's private judgment, because every part of the holy Scriptures is delivered to us by the divine spirit of God, wherewith the men were inspired who wrote them; therefore they are not to be interpreted but by the spirit of God, which he left, and promised to his Church to guide her in all truth to the end of the world. Our adversaries may perhaps tell us, that we also interpret prophecies and Scriptures; we do so; but we do it always with a submission to the judgment of the Church, they without it. (Witham)

Gill: 2Pe 1:1 - 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

Simon Peter, a servant, and an apostle of Jesus Christ,.... The writer of this epistle is described first by his names, Simon Peter; the first of these was the name by which he was called from his infancy by his parents, and by which he was known when Christ called him to be a disciple and follower of him, and is the same with Simeon; and so it is read in most copies; see Act 15:14 a name common with the Jews; the latter is what was given him by Christ at his conversion, Joh 1:4, and answers to Cephas in the Syriac language; and both signify a rock or stone, because he was built upon Christ, the rock and foundation, and chief corner stone, and with a view to his future solidity, firmness, and constancy: and he is next described by his character as a servant, not of sin, nor Satan, nor man, but Jesus Christ, whose servant he was, not only by creation, but by redemption and grace; and not merely a servant of his, in common with other believers, but in a ministerial way, as a preacher of the Gospel, which this phrase sometimes designs. The use of it shows the apostle's humility, his sense of obligation to Christ, and acknowledgment of him as his Lord, and that he esteemed it an honour to stand in such a relation to him: but to distinguish him from a common servant of Christ, and an ordinary minister of the word, it is added, "an apostle of Jesus Christ": one that was immediately sent by Christ, had his commission and doctrine directly from him, and a power of working miracles, in confirmation of his mission and ministry being divine, and an authority at large to go everywhere and preach the Gospel, plant churches, and put them in due order, and place proper persons over them. This is said to give weight and authority to his epistle: and further, in this inscription of the epistle, the persons are described to whom it is written, as follows,

to them that have obtained like precious faith with us; they were believers in Christ, who had a faith of the right kind; not a faith of doing miracles, which was not common to all, nor was it saving; nor an historical faith, or a mere assent to truths, nor a temporary one, or a bare profession of faith; but that faith which is the faith of God's elect, the gift of his grace, and the operation of his power; which sees the Son, goes to him, ventures on him, trusts in him, lives upon him, and works by love to him. This is said to be "precious", as it is in its own nature, being a rich and enriching grace, of more worth and value than gold that perisheth, or than thousands of gold and silver; it is not to be equalled by, nor purchased with the riches of the whole world; it is precious in its object, it being conversant with the precious person, precious blood, and precious righteousness and sacrifice of Christ, and is that grace which makes Christ, and all that is his, precious to souls; it is precious in its acts and usefulness; it is that grace by which men go to God and Christ, receive from them, and give all glory to them, and without which it is not possible to please God: to which add the durableness of it; it is an abiding grace, and will never fail, when the most precious things in nature do: and it is "like precious" with that the apostles had; for there is but one faith, and which is called a common faith, even common to all the elect; and which is the same in all, not as to degrees, for in some it is strong, and in others weak; or as to the actings of it, which are not in all alike, nor in the same persons at all times; in some it is only a seeing of the Son, his glory, fulness, and suitableness, and longing for views of an interest in him; in others a reliance on him, and trusting in him; and in others a holy confidence, and full assurance of being his: but then it is alike with respect to its nature, as it is the substance of things hoped for, and the evidence of things not seen; and as it works by love to Christ and his people; it springs from the same cause, the love and favour of God, and has the same object, Jesus Christ, and is followed with the salvation; for though it is but as a grain of mustard seed, yet, being genuine, the person that has it shall certainly be saved: wherefore, for the comfort and encouragement of these scattered believers, the apostle assures them, that their faith was the same as their brethren that dwelt at Jerusalem and in Judea, who believed in Christ, and even with them that were the apostles of Christ; and this he says they had obtained, not by their own merits or industry, but by the grace of God; for faith is not of a man's self, it is the gift of God, and the produce of his grace and power. Some have rendered it, "obtained by lot"; not by chance, but by the all wise, good, and powerful providence of God, ordering, directing, assigning, and giving this grace unto them. And which came to them

through the righteousness of God, and our Saviour Jesus Christ; or "of our God, and Saviour Jesus Christ", as the Vulgate Latin and Ethiopic versions read; that is, of Christ Jesus, who is our God and Saviour: so that here is a testimony of the deity of Christ, as well as of his character as a Saviour, who is an able and a willing one, a full, complete, suitable, and only Saviour: and the reason why he is so is because he is truly and properly "God"; and why he is so to us, because he is "our" God: wherefore by "righteousness" here, cannot be meant the goodness and mercy of God, as some think, though faith undoubtedly comes through that; nor the faithfulness of God making good his purpose and promise of giving faith to his elect, as others think: but the righteousness of Christ, which is not the righteousness of a creature, but of God; that is wrought out by one that is God, as well as man, and so answerable to all the purposes for which it is brought in. Now faith comes "in", or "with" this righteousness, as the phrase may be rendered; when the Spirit of God reveals and brings near this righteousness to a poor sensible sinner, he at the same time works faith in him to look to it, lay hold upon it, and plead it as his justifying righteousness with God: or it comes "through" it; hence it appears that faith and righteousness are two distinct things; and that faith is not a man's righteousness before God, for it comes to him through it; as also that righteousness is before faith, or otherwise faith could not come by it; and, moreover, is the cause and reason of it; faith has no causal influence upon righteousness, but righteousness has upon faith: the reason why a man has a justifying righteousness is not because he has faith; but the reason why he has faith given him is because he has a justifying righteousness provided for him, and imputed to him.

Gill: 2Pe 1:2 - Grace and peace be multiplied unto you // through the knowledge of God, and of Jesus our Lord

Grace and peace be multiplied unto you,.... By a multiplication of grace may be meant a larger discovery of the love and favour of God; which though it admits of no degrees in itself, being never more or less in God's heart, yet, as to the manifestations of it, it is different, and capable of being increased, and drawn out to a greater length; or else an increase of the internal graces of the Spirit of God, as to the actings and exercise of them; or a larger measure of the gifts of the Spirit, for greater usefulness among them; or a clearer view, and a more enlarged knowledge of the Gospel of the grace of God, and the truths of it; and indeed, the word grace may take in all these senses: and by a multiplication of peace, which the apostle in this salutation also wishes for, may be designed an affluence of all kind of prosperity, temporal, and spiritual, external and internal; and more especially an increase of spiritual peace, a fulness of joy and peace in believing, arising from a sense of free justification by Christ's righteousness, and full pardon and atonement by his blood and sacrifice:

through the knowledge of God, and of Jesus our Lord; which is to be understood, not of a natural, but of a spiritual and evangelical knowledge; of a knowledge of God, not as the God of nature and providence, but as the God of all grace, as in Christ, and a covenant God in him, and of the person, offices, and grace of Christ; and which designs true faith in him, by which means larger discoveries of the grace of God are made, and a greater enjoyment of spiritual peace is had: or it may be rendered, "with the knowledge of God", &c. and the sense then is, that the apostle prays, as for a multiplication of grace and peace, so along with it, an increase of spiritual and evangelical knowledge; which in the best is imperfect, but may be increased by the blessing of God on those means which he has appointed for that end, such as the word and ordinances. The Syriac version renders this clause, "through the knowledge of our Lord Jesus Christ", leaving out the word "God", and the copulative "and", and adding the word "Christ"; and the Ethiopic version reads, "in the knowledge of our God, Christ Jesus our Lord", without any distinction. After the inscription and salutation begins the epistle, with an account of various special favours bestowed upon these persons; and are mentioned by the apostle to encourage his faith and theirs, in expectation of enjoying what he here wishes unto them, since already such great and good things had been bestowed upon them.

Gill: 2Pe 1:3 - According as his divine power // hath given unto us all things that pertain unto life and godliness // through the knowledge of him that hath called us to glory and virtue

According as his divine power,.... Meaning either the power of God the Father, to whom belong eternal power and Godhead; and he is sometimes called by the name of power itself; see Mat 26:64 being all powerful and mighty; or rather the power of Christ, since he is the next and immediate antecedent to this relative; and who, as he has the fulness of the Godhead in him, is almighty, and can do all things; and is "El-shaddai", God all-sufficient, and can communicate all things whatsoever he pleases, and does, as follows: for he

hath given unto us all things that pertain unto life and godliness; referring not so much to a temporal life, though he gives that and preserves it, and furnishes with all the mercies and comforts of it; and which come to us, from him, in a covenant way, as his left hand blessings, and in great love; but rather a spiritual life, which he is the author and maintainer of, all the joys, pleasures, blessings, and supports of it, being given by him; as also eternal life, for that, and everything appertaining to it, are from him; he gives a meetness for it, which is his own grace, and a right unto it, which is his own righteousness; and he has power to give that itself to as many as the Father has given him, and he does give it to them; and likewise all things belonging to "godliness", or internal religion; and which is the means of eternal life, and leads on to it, and is connected with it, and has the promise both of this life, and of that which is to come; and everything relating to it, or is in it, or it consists of, is from Christ: the internal graces of the Spirit, as faith, hope, and love, which, when in exercise, are the principal parts of powerful godliness, are the gifts of Christ, are received out of his fulness, and of which he is the author and finisher; and he is the donor of all the fresh supplies of grace to maintain the inward power of religion, and to assist in the external exercise of it; all which things are given

through the knowledge of him that hath called us to glory and virtue. The call here spoken of is not a bare outward call, by the ministry of the word, but an internal, special, and powerful one, which springs from the grace, and is according to the purpose of God, and is inseparably connected with justification and glorification; and is either of God the Father, who, as the God of all grace, calls to eternal glory by Christ; or rather of Christ himself, who calls by his Spirit and grace; and hence the saints are sometimes styled, the called of Jesus Christ, Rom 1:6 what they are called unto by him is, "glory and virtue"; by the former may be meant, the glorious state of the saints in the other world, and so answers to "life", eternal life, in the preceding clause; and by the latter, grace, and the spiritual blessings of grace here, and which answers to "godliness" in the said clause; for the saints are called both to grace and glory, and to the one, in order to the other. Some render it, "by glory and virtue"; and some copies, as the Alexandrian and others, and so the Vulgate Latin version, read, "by his own glory and virtue"; that is, by his glorious power, which makes the call as effectual, and is as illustrious a specimen of the glory of his power, as was the call of Lazarus out of the grave; unless the Gospel should rather be intended by glory and virtue, which is glorious in itself, and the power of God unto salvation, and is the means by which persons are called to the communion of Christ, and the obtaining of his glory: so then this phrase, "him that hath called us to glory and virtue", is a periphrasis of Christ, through a "knowledge" of whom, and which is not notional and speculative, but spiritual, experimental, fiducial, and practical, or along with such knowledge all the above things are given; for as God, in giving Christ, gives all things along with him, so the Spirit of Christ, which is a spirit of wisdom and revelation in the knowledge of him, when he makes him known in the glory of his person, grace, and righteousness, also makes known the several things which are freely given of God and Christ: and this is what, among other things, makes the knowledge of Christ preferable to all other knowledge, or anything else.

Gill: 2Pe 1:4 - Whereby are given unto us // exceeding great and precious promises // that by these you might be partakers of the divine nature // having escaped the corruption that is in the world through lust

Whereby are given unto us,.... Or "by which", that is, glory and virtue; by the glorious power of Christ, or by the glorious and powerful Gospel of Christ; and so the Arabic version renders it, "by both of which"; or "by whom", as the Vulgate Latin version reads; that is, by Christ; for as in him are all the promises of God, so they are at his dispose, and by him are given unto the saints:

exceeding great and precious promises; meaning the promises of the new and everlasting covenant, of which Christ is the Mediator, surety, and messenger; and which are "exceeding great", if we consider the author of them, who is the great God of heaven and earth, and who was under no obligation to make promises of anything to his creatures; and therefore must arise from great grace and favour, of which they are largely expressive, and are like himself; are such as become his greatness and goodness, and are confirmed by his oath, and made good by his power and faithfulness: and they are also great, as to the nature and matter of them; they are better promises than those of the covenant of works; they are not merely temporal ones, nor are they conditional and legal; but as they relate to things spiritual and eternal, to grace here and glory hereafter, so they are absolute, free, and unconditional, and are irreversible and unchangeable; and they answer great ends and purposes, the glory of God, and the everlasting good and happiness of his people; and therefore must be "precious", of more value and worth than thousands of gold and silver, and to be rejoiced at more than at the finding of a great spoil, being every way suited to the cases of God's people, and which never fail. The end of giving them is,

that by these you might be partakers of the divine nature; not essentially, or of the essence of God, so as to be deified, this is impossible, for the nature, perfections, and glory of God, are incommunicable to creatures; nor, hypostatically and personally, so as the human nature of Christ, in union with the Son of God, is a partaker of the divine nature in him; but by way of resemblance and likeness, the new man or principle of grace, being formed in the heart in regeneration, after the image of God, and bearing a likeness to the image of his Son, and this is styled, Christ formed in the heart, into which image and likeness the saints are more and more changed, from glory to glory, through the application of the Gospel, and the promises of it, by which they have such sights of Christ as do transform them, and assimilate them to him; and which resemblance will be perfected hereafter, when they shall be entirely like him, and see him as he is:

having escaped the corruption that is in the world through lust; not the corruption and depravity of nature, which is never escaped by any, nor got rid of so long as the saints are in the world; but the corrupt manners of the world, or those corruptions and vices which, are prevalent in the world, and under the power and dominion of which the world lies; and particularly the sins of uncleanness, adultery, incest, sodomy, and such like filthy and unnatural lusts, which abounded in the world, and among some that called themselves Christians, and especially the followers of Simon Magus. Now the Gospel, and the precious promises, being graciously bestowed and powerfully applied, have an influence on purity of heart and conversation, and teach men to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly; such are the powerful effects of Gospel promises, under divine influence, as to make men inwardly partakers of the divine nature, and outwardly to abstain from and avoid the prevailing corruptions and vices of the times.

Gill: 2Pe 1:5 - And besides this, giving all diligence // add to your faith virtue // and to virtue, knowledge

And besides this, giving all diligence,.... "Or upon this", as the Syriac and Arabic versions read, bestow all your labour, diligence, and care; namely, on what follows, and that from the consideration of what goes before; for nothing can more strongly animate, and engage to the diligent exercise of grace and discharge of duty, than a consideration of the high favours, and free grace gifts of God, and the exceeding great and precious promises of his Gospel:

add to your faith virtue; or "with your faith", so the Arabic version renders it, and the like, in the following clauses. They had faith, even like precious faith with the apostles, not of themselves, but by the gift of God, and which is the first and principal grace; it leads the van, or rather the "chorus", as the word rendered "add" signifies; and though it is in itself imperfect, has many things lacking in it, yet it cannot be added to, or increased by men; ministers may be a means of perfecting what is lacking in it, and of the furtherance and joy of it, but it is the Lord only that can increase it, or add unto it in that sense, and which is not the meaning here: but the sense is, that as it is the basis and foundation of all good works, it should not stand alone, there ought to be virtue, or good works along with it, by which it may be perfected, not essentially, but evidentially, or might appear to be true and genuine; for by virtue may be either meant some particular virtue, as justice towards men, to which both the grace and doctrine of faith direct; and indeed pretensions to faith in Christ, where there is not common justice done to men, are of little account; or, as others think, beneficence to men; and so the Ethiopic version renders it, "proceed to bounty by your faith"; and faith does work by love and kindness to fellow creatures and Christians; but this seems rather designed by brotherly kindness and charity, in 2Pe 1:7 or boldness, courage, constancy, and fortitude, which ought to go along with faith. Where there is true faith in Christ, there should be a holy boldness to profess it, and constancy in it, and courage to fight the good fight of faith, and firmness of mind to stand fast in it, notwithstanding all difficulties and discouragements; or virtue in general here meant, not mere moral, but Christian virtues, which are the fruits of the Spirit of God, and of his grace; and differ from the other, in that they spring from the grace of God, are done in faith, by the assistance of the Spirit of Christ, and by strength received from him, and in love to him, and with a view to the glory of God; whereas moral virtues, as exercised by a mere moral man, spring from nature, and are performed by the mere strength of it, and are destitute of faith, and so but "splendida peccata", splendid sins, and proceed from self-love, from sinister ends, and with selfish views:

and to virtue, knowledge; not of Christ, mentioned 2Pe 1:8 and which is included in faith, for there can be no true faith in Christ, were there not knowledge of him; but of the will of God, which it is necessary men should be acquainted with, in order to perform it; or else though they may seem zealous of good works, their zeal will not be according to knowledge; they ought to know what are virtues or good works in God's account, and what are the nature and use of them, lest they should mistake and misapply them; or of the Scriptures of truth, and of the mysteries of the Gospel, which should be diligently searched, for the increase and improvement of knowledge in divine things, and which has a considerable influence on a just, sober, and godly living; or by knowledge may be meant prudence and wisdom, in ordering the external conversation aright towards those that are without, and in showing good works out of it, to others, by way of example, and for the evidence of the truth of things, with meekness of wisdom.

Gill: 2Pe 1:6 - And to knowledge, temperance // and to temperance, patience // and to patience, godliness

And to knowledge, temperance,.... Avoiding all excess in eating and drinking, and all impure and unclean lusts; for it signifies nothing what a man knows, or professes to know, if his life is a scene of intemperance and debauchery: this seems to be levelled against the followers or Simon Magus, who ascertained salvation to knowledge, though the life was ever so impure, Moreover, this may include abstinence, not only from hurtful lusts, but from the use of things indifferent, when the peace and comfort of a weak brother are endangered; for then to knowledge must be added love, otherwise that knowledge will not be right, at least not rightly used; see 1Co 8:1,

and to temperance, patience; which is necessary to the running of the Christian race, which is attended with many difficulties and exercises; and under affliction from the hand of God, that there be no murmuring nor repining; and under reproaches and persecutions from men, that they faint not, and are not discouraged by them; and in the expectation of the heavenly glory: this is proper to be superadded to the former, because there may be intemperance in passion, as well as in the use of the creatures; a man may be inebriated with wrath and anger, and overcome with impatience, as well as with wine and strong drink:

and to patience, godliness; either internal, which is distinguished from bodily exercise, or outward worship, and lies in the inward and powerful exercise of grace, as faith, hope, love, fear, &c. and the Syriac version here renders it, "the fear of God": or rather external, and intends the whole worship of God, as prayer, praise, hearing of the word, and attendance on all ordinances.

Gill: 2Pe 1:7 - and to brotherly kindness, charity

Without which, godliness, or external worship, or a profession of religion, is a vain show; for this is both the evidence of regeneration, and of the truth and power of real godliness; and also the beauty, comfort, and security of Christian society and worship, and without which they cannot be maintained with peace, profit, and honour:

and to brotherly kindness, charity: or "love"; that is, to all men, enemies, as well as to the household of faith; and to God and Christ, to his house, worship, ordinances, people and truths. Charity is more extensive in its objects and acts than brotherly kindness or love. As faith leads the van, charity brings up the rear, and is the greatest of all.

Gill: 2Pe 1:8 - For if these things be in you // and abound // that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ

For if these things be in you,.... Are wrought in you by the Spirit of God, and exercised and performed by his assistance, who works in his people both to will and do:

and abound; increase in their acts and exercises by the frequent performance of them: they make you; both by way of influence and evidence,

that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. There is a knowledge of Christ which is barren and fruitless; and those that have it are so in their conversations, and it will be of no avail to them another day: and this is a mere notional and speculative knowledge, such as is not attended with any inward experience and application of Christ to themselves, or any fruits of righteousness in their lives, and is a bare theory of things relating to his person, offices, and works; but there is a knowledge of him that is spiritual and experimental, by which a soul not only approves of Christ, but places its trust and confidence in him, and appropriates him to himself, and practically observes his commands and ordinances in the faith of him; and in love to him he performs the above duties, and exercises the above graces; from whence it appears, that he is neither barren nor unfruitful himself in the profession of his knowledge of Christ; "or in the acknowledgment of him", as it may be rendered; nor is that a vain, empty, and useless thing: he is not like the barren fig tree, or the earth that bears briers and thorns, and is nigh to cursing and burning, but like a tree planted by a river of water, and is green, flourishing, and fruitful. This is used as an argument to enforce the foregoing exhortation, to add to, that is, to exercise and perform the above graces and duties, in conjunction with each other.

Gill: 2Pe 1:9 - But he that lacketh these things // is blind // and cannot see afar off // and hath forgotten that he was purged from his old sins

But he that lacketh these things,.... Or in, and with whom, they are not; that is, these virtues, as the Arabic version reads, as faith, virtue, knowledge, temperance, patience, godliness, brotherly kindness, and charity; where the principles of those things are not, and they are not exercised and performed, such an one

is blind: let him boast ever so much of his light and knowledge, and value himself upon it, and expect to be saved by it, let him live as he will; for he has no true knowledge of God, as in Christ, as the God of all grace, as his covenant God and Father; nor does he know what it is to have communion with him in Christ; he only professes to know him in words, while in works he denies him; nor has he any right knowledge of Christ, only notional and general, not spiritual, experimental, particular, and practical; he does not see the Son, so as truly to believe in him; he has no true sight of his beauty, suitableness, and fulness, and of him for himself; nor any experience of the work of the Spirit of God upon his heart, whom he neither receives, sees, nor knows spiritually, any more than the world itself does; nor does he see the plague of his own heart, the corruptions of his nature, and the exceeding sinfulness of sin; nor has he any true spiritual light into the Gospel, and the doctrines of it, only a form of godliness, without the power of it: and therefore, whatever natural understanding of things he has, he is spiritually blind,

and cannot see afar off: at least, not the good land that is afar off, the kingdom of heaven; the invisible glories of the other world; things that are not seen, which are eternal, which one that has true faith has a glimpse and sight of; nor Christ, who is in heaven at the right hand of God, and the things of Christ, his blood, righteousness, and sacrifice, carried within the vail; nor even what is within himself, the sins of his heart, the pollution of his nature, and the evil that dwells there; he sees not that he is poor, and wretched, and miserable, but fancies himself to be rich, and in need of nothing; he sees nothing but outward things, the things of time and sense, worldly and earthly things, which are near him, and all around him, which he minds, on which his heart is set, and he pursues with rigour. The Vulgate Latin version renders it, "trying with the hand", as blind men do, feeling and groping to find the way; see Act 17:27,

and hath forgotten that he was purged from his old sins; not by baptism, from the sins committed before it, for that does not purge from any sins, old or new, but that which it leads the faith of believers to, for pardon and cleansing, even the blood of Christ; but this also, and purification by it, is not meant here, though generally interpreters give this as the sense, and understanding it of the sin of ingratitude in such a person, who had received so great a benefit by Christ, and was unmindful of it; since it cannot be thought that one so described as above should ever have had his conscience purged by the blood of Christ from his old sins, or those before conversion, unless it be by profession; and then the sense is, that he has forgotten that he once professed to have been purged from all his sins by Christ; which, if he had, would have made him zealous of good works, and put him upon glorifying Christ both in body and spirit. The Ethiopic version renders it, "and he hath forgot to purge himself from old sins"; which he would have been concerned for, had he had a true and spiritual knowledge of Christ, and his Gospel, and an application of the exceeding great and precious promises of it, or had been made a partaker of the divine nature through them; see 2Co 7:1, but the words are better rendered agreeably to the original text, "and hath forgotten the purification of his old, or former sins"; or "sins of old"; as they are rendered by the Vulgate Latin, Syriac, and Arabic versions; that is, he does not consider, nor think of it, that he was a sinner of old, a sinner in Adam, that he was conceived and shapen in sin, and went astray, and was called a transgressor from the womb; he does not think that he stands in any need of being purged from former sins; and is entirely unmindful of, and neglects, the purification of them by the blood of Christ.

Gill: 2Pe 1:10 - Wherefore the rather, brethren, give diligence // to make your calling and election sure // for if ye do these things, ye shall never fall

Wherefore the rather, brethren, give diligence,.... To exercise the afore mentioned graces, and to perform the above duties, since this is the way

to make your calling and election sure; by calling is not meant a call to any office in the church, nor an external call, either by the voice of nature, or by the ministry of the word; but an internal and effectual call by special grace, to grace here, and glory hereafter; instead of "calling", the Alexandrian copy reads, "comfort": and by "election" is meant, not a national, nor church election, but a particular and personal one, since scattered saints, and particular believers, are here written to, and each called upon to be diligent to make their own, and not another's, calling and election sure; nor is a choice of persons to an office designed, seeing the apostle writes not to officers of churches in particular, but to believers in common; nor a separation of persons from the world by the effectual calling, since these two are both mentioned here, and as distinct from each other, and to be made sure; but an election of particular persons to eternal life and salvation is here intended, which is an eternal act of God, arises from his free grace and favour, and is according to his sovereign will and pleasure; and is absolute, and independent of any condition, foreseen, or required in men, as faith, holiness, and good works; all which are fruits and effects, and not causes and conditions of electing grace. These may be made "sure", not in themselves, or with respect to God, for in this sense they cannot be made surer than they are: effectual calling is according to the purpose of God, which cannot be frustrated, and is, without repentance, irreversible, and irrevocable, and is inseparably connected with eternal glory; and election stands not upon the foot of works, but upon the free grace of God, which cannot be made void, and upon the will of God, which cannot be resisted; and is also closely connected with glorification; see Rom 8:30 nor are those to be made sure by saints, with respect to themselves; for though they may sometimes be at a loss about them, and may have some scruples and doubts in their minds concerning their interest in them, and an assurance of their being both called and chosen, may be after all attained unto by them; yet this is not their work, but it is the work of the Spirit of God, to certify and make sure unto them, or assure them of their calling and election of God: but the sense is, that diligence is to be used by the saints, to make their calling and election sure to others; not their election by their calling only, which is to themselves; for both are to be made sure, and that to others, and by some third thing; either to their fellow Christians, which they may do by giving them an account of the work of God upon their souls, joined with a testimony of their good lives and conversations; or rather to the world "by good works", as the Vulgate Latin version and two copies of Beza's read; or "by your good works", as the Alexandrian copy and the Syriac and Ethiopic versions read; or by the exercise of the graces, and the discharge of the duties before mentioned, whereby the men of the world may be certified and assured, by the best evidence the saints are capable of giving to them, or they of receiving, that they are the called and chosen of God, they profess themselves to be; and which is a reason why those things should be done: and another follows,

for if ye do these things, ye shall never fall; or "sin", as the Vulgate Latin and Arabic versions render it; not that they should never fall at all, or in any sense, for in many things we all offend or fall; or should ever commit any act of sin, or fall into sin, for there is no man that lives, and sins not; or that they should not fall from a degree of the lively exercise of grace, or from a degree of steadfastness in the doctrine of faith, but that they should never sin the sin against the Holy Ghost, or fall totally and finally; for though they fall, they should rise again by faith and repentance, through the grace and power of Christ, who is able to keep them from falling: and besides, while they were exercising those graces, and doing those duties, they should not fall; for these are the means of final perseverance, and therefore the rather to be regarded. Another argument, strengthening the exhortation, follows:

Gill: 2Pe 1:11 - For so an entrance shall be ministered unto you abundantly // into the everlasting kingdom of our Lord and Saviour Jesus Christ

For so an entrance shall be ministered unto you abundantly,.... An abundant supply of grace and strength shall be freely afforded, to carry you through all the duties and trials of life; and when that shall be ended, an admission will be granted

into the everlasting kingdom of our Lord and Saviour Jesus Christ; meaning, not the Gospel dispensation, or the spiritual kingdom of Christ, which is not of this world, but lies among his people, who are called out of it, in whom he reigns by his Spirit and, grace, according to laws of his own enacting; nor his personal kingdom on earth with his saints, which will last only a thousand years, and not be for ever; but the kingdom of heaven, or the ultimate glory, which will be everlasting; and is called a kingdom, to denote the glory and excellency of that state; and an everlasting one, because it will never end; and the kingdom of Christ, because it is in his possession, for his people; it is prepared by him, and he will introduce them into it, when they shall be for ever with him, and reign with him for ever and ever. Some copies read, "the heavenly kingdom". There is an entrance of separate souls into this kingdom at death; and which may be said to be ministered "abundantly" to them, or "richly" as the word signifies, when they depart out of this world with joy and comfort; triumphing over death, and the grave, in a full view by faith of their interest in the love of God, the grace of Christ, and the glories of another world; and there is an entrance into it at judgment, and which will be abundantly, when all the saints together, in their souls and bodies, shall be introduced by Christ into the full joy of their Lord. As the saints enter the kingdom through many tribulations, the gate is strait, and the way is narrow, and they are scarcely saved, and many of them so as only by fire; but when the abundant grace given unto them by the way to heaven, the great consolation many enjoy in their last moments, and especially the free and full admission of them, both at death and at judgment, to eternal happiness, are considered, the entrance ministered may be said to be abundantly; or, as the Arabic version renders it, "with a breadth"; the entrance is large and broad.

Gill: 2Pe 1:12 - Wherefore I will not be negligent // to put you always in remembrance of these things // though ye know them, and be established in the present truth

Wherefore I will not be negligent,.... The apostle having made use of proper arguments to excite the saints he writes to regard the exhortation he had given, to the diligent exercise of grace, and discharge of duty, proceeds to give the reasons of his own conduct, why he gave such an exhortation to them, and pressed it, and continued to do so, and determined for the future to go on with it, as particularly the usefulness and profitableness of it; and therefore, seeing it would be attended with so many advantages before mentioned, he was resolved that he would not be careless, nor omit any opportunity that should offer:

to put you always in remembrance of these things; of the exercise of the above graces, and the performance of the above duties, which saints are too apt to forget, and therefore should be reminded of; and it is the duty and business of the ministers of the word frequently to inculcate those things:

though ye know them, and be established in the present truth; for those that know the most, know but in part; and may have their knowledge increased; and those that are the most established in the truths of the Gospel, may be confirmed yet more and more. This the apostle mentions as an apology for himself, and to prevent an objection that might be made, as if he had suggested that they were ignorant and unstable; or which might insinuate that there was no necessity of such frequent putting in remembrance; since they were both knowing and stable: by "the present truth" may be meant, either the whole scheme of the Gospel, which was now come by Christ, in opposition to the exhibition of it under the former dispensation, by promise and type; and it being so called, shows that it is always now, and new; that there will be no alteration in it, nor addition to it, it being like the author of it, the same yesterday, today, and for ever, and will not give place to another scheme of things; or else the particular truth of the coming of Christ, either to take vengeance on the Jewish nation, or to judge the world in righteousness, and introduce his own people into the new heavens, and new earth, 2Pe 3:1.

Gill: 2Pe 1:13 - Yea, I think it meet // as long as I am in this tabernacle // to stir you up

Yea, I think it meet,.... Or "just". This is the apostle's other reason for his conduct, taken from the duty of his place and office; judging it to be what became him as an apostle and elder, and the minister of the circumcision, and was what was due to God and Christ, whom he served, and the souls of men under his care:

as long as I am in this tabernacle: or "body", as the Syriac and Ethiopic versions render it, and so some copies; for the body is as a tabernacle for the soul to dwell in, pitched for a time, and, ere long, to be taken down; See Gill on 2Co 5:1,

to stir you up; to the lively exercise of grace, and constant performance of duty: by putting you in remembrance: of the said things; for saints are apt to be forgetful of their duty, and backward to it, and sluggish and slothful in it.

Gill: 2Pe 1:14 - Knowing that shortly I must put off this my tabernacle // Even as our Lord Jesus hath showed me

Knowing that shortly I must put off this my tabernacle,.... Which is another reason why the apostle was so pressing in this case, and so much urged the exhortation, and was so diligent in reminding the saints of it, and stirring them to observe it, because he knew he had but a little time to live, and which therefore he was willing to improve for their good. He sets forth his death in a very easy and familiar way, it being not at all terrible and distressing to him; it was but like the putting off of a garment, or unpinning of a tabernacle, or a removing from a tent to a palace. Saints are pilgrims here, they dwell in tents or tabernacles, at death they remove to their own country, and Father's house. Death is not a destruction of man, an annihilation of him, neither of his soul nor body: the soul is not mortal, it dies not with the body; it only removes from this world to another, from a cottage to a kingdom; and the body though it dies, it is not reduced to nothing, it is only like a tabernacle put off, or taken down, which will be put together again in better order than now it is.

Even as our Lord Jesus hath showed me; by some special revelation lately made to him; or by some strong impulse upon his mind; just as the Apostle Paul knew that the time of his departure was at hand, 2Ti 4:7 or this may have respect to the words of Christ to Peter, above thirty years before, in Joh 21:18, which both signified what kind of death he should die, and when it should be; namely, when he was old, as now he was.

Gill: 2Pe 1:15 - Moreover, I will endeavour // that you may be able after my decease // To have these things always in remembrance

Moreover, I will endeavour,.... He signifies, that he should not only use all diligence to stir them up to, and put them in remembrance of the necessary duties of their calling while he was alive, but should make it his study to concert some measures, and take some steps,

that you may be able after my decease: or Exodus, meaning his going out of this world by death, in allusion to the Israelites going out of Egypt, and marching for Canaan's land; this world being, like Egypt, a place of wickedness, misery, and bondage; as heaven, like Canaan, a place and state of rest and happiness.

To have these things always in remembrance; by which they might be always put in mind of them, or by recurring to which they might have their memories refreshed; and what he means is, to leave these exhortations and admonitions in writing, which they might read, and be of use to them when he was dead and gone; and indeed by this, and his former epistle, though being dead, he yet speaketh.

Gill: 2Pe 1:16 - For we have not followed cunningly devised fables // when we made known unto you the power and coming of our Lord Jesus Christ // But were eyewitnesses of his majesty

For we have not followed cunningly devised fables,.... Such as Jewish fables, cautioned against Tit 1:14 which their traditionary and oral law, their Talmud, and other writings, mention; as concerning the temporal kingdom of the Messiah, the sumptuous feast, and carnal pleasures and entertainments, of that state, with many other things; some of which indeed are not very cunningly put together, but weak enough: or Gentile fables concerning the theogony and exploits of their deities; and which may be meant by fables and endless genealogies in 1Ti 1:4, and especially reference may be had to the metamorphoses of their gods, and their fables relating to them, devised by Ovid, and others, since the apostle is about to speak of the metamorphosis, or transfiguration of Christ; and also other fables with which their poets and histories abound; and likewise the prophecies of the Sibyls, and the oracles at Delphos, and elsewhere: or the fabulous accounts of the followers of Simon Magus concerning God, angels, the creation of the world, and the several Aeones; or the more artful composures of the false teachers, set off with all the cunning, sophistry, wit, and eloquence they were masters of. Now in order to set forth the nature, excellency, and certainty of the doctrine the apostle taught, especially that part of it which respected the coming of Christ; and to show that it was worth his while to put them in mind of it, and theirs to remember it; he observes, that he and his fellow apostles did not proceed in their account of it on such a foundation, but upon an evidence which they had received, both with their eyes and ears, and also on a word of prophecy surer than that:

when we made known unto you the power and coming of our Lord Jesus Christ; not his first coming, though that, and the benefits arising from it, were the subject of their ministry; and that was attended with divine power, which appeared in the incarnation of Christ itself, which was owing to the power of the Highest; and was seen in his doctrine and ministry, which were with great authority; and in the miracles which he wrought, which proved him to have power equal with God, his Father; and in the work of redemption, which he came about and finished; in doing which he made an end of sin, and saved his people from it, redeemed them from the curse of the law, overcame the world, destroyed Satan, and abolished death; and especially in his resurrection from the dead, when he was declared to be the Son of God with power: but notwithstanding his first coming was in great humility, in much meanness and imbecility, he grew up as a tender plant, and was encompassed with infirmities, and at last was crucified through weakness. This therefore was to be understood of an after coming of his, which the apostle had wrote of, and made known in his former epistle, 1Pe 1:7 and which he puts them in mind of in this, 2Pe 3:1, nor is the word παρουσια, used of any other coming of Christ, and this will be with power; and it designs his more near coming to take vengeance on the Jewish nation, and deliver his people from the afflictions and persecution they laboured under, and which was with great power; see Mat 14:3, or more remote, namely, at the last day, when there will be a great display of power in raising the dead, gathering all nations before him, separating them one from another, passing the final sentence on each, and executing the same in the utter destruction of the wicked, and the complete glorification of the saints.

But were eyewitnesses of his majesty; meaning, not of the glory of his divine nature by faith, and with the eyes of their understanding, while others only considered him as a mere man; nor of the miracles he wrought, in which there was a display of his glory and majesty, of all which the apostles were eyewitnesses; but of that glory and greatness which were upon him, when he was transfigured on the mount before them; then his face was as the sun, and such a glory on his whole body, that it darted through his clothes, and made them glitter like light, and as white as snow, and so as no fuller on earth could whiten them; at which time also Moses and Elijah appeared in glorious forms: and now this was a prelude and pledge of his power and coming, of his kingdom coming with power, and of his coming in his own, and his Father's glory, and in the glory of the holy angels. This was a proof that notwithstanding his meanness in his incarnate state, yet he was glorified, and would be glorified again; and this was a confirmation of it to the apostles, and might be to others: see Mat 16:27.

Gill: 2Pe 1:17 - For he received from God the Father honour and glory // when there came such a voice to him from the excellent glory

For he received from God the Father honour and glory,.... Not as an inferior from a superior, for he was equal in glory with the Father, and was, and is, the brightness of his Father's glory; nor essentially, having the same glory as his Father, and to which nothing can be added; but declaratively, God the Father testifying of his glory, declaring the honour that belonged to him, as the Son of God, at the same time that an external glory was put on him, and received by him, as the son of man:

when there came such a voice to him from the excellent glory; from the bright cloud which overshadowed Jesus, Moses, and Elijah and was a symbol of the glory and presence of God, as the cloud in the tabernacle and temple were, Exo 40:35, or from heaven, the habitation of the holiness and glory of God, and where he displays the glory of his being and perfections; or from himself, who is the God and Father of glory, and is glorious in himself, in all his attributes and works. So כבוד, "glory", with the Cabalistic Jews, signifies the Shechinah, or divine presence ^d; and every number in the Cabalistic tree is called by the name of "glory"; the second number, which is "wisdom", is called "the first glory"; and the third number, "understanding", is called כבוד עליון, "the supreme", or "chief glory" ^e: so the first path, which is the supreme crown, is sometimes called the first glory, as the Father is here the most excellent glory; and the second path, which is the understanding enlightening, the second glory ^f. And this voice was not that at his baptism; for though that was from heaven, and from God the Father, and expressed the same words as here; yet it was not on a mount, nor from a cloud, nor was it heard by the apostles, who, as yet, were not with Christ, nor called by him; nor that of which mention is made in Joh 12:28, for though that also was from God the Father, and from heaven, and which declaratively gave honour and glory to Christ, yet did not express the words here mentioned; but that voice which came from the cloud, when Christ was transfigured on the mount, and which was heard by his three disciples, Peter, James, and John, when the following words were articulately pronounced, "this is my beloved Son, in whom I am well pleased": See Gill on Mat 17:5. The Vulgate Latin version adds here, as there, "hear ye him".

Gill: 2Pe 1:18 - And this voice, which came from heaven, we heard // when we were with him // in the holy mount

And this voice, which came from heaven, we heard,.... Peter, who wrote this epistle, and James and John, the favourite disciples of Christ; and who were a sufficient number to bear witness of what they then saw and heard:

when we were with him; and saw his glory, and the glory of Moses and Elias, and were so delighted with his company, and theirs, and with communion with him, that Peter, in the name of the rest, desired to stay there:

in the holy mount; the Ethiopic version reads, "in the mountain of his sanctuary"; and so Grotius understands it of Mount Moriah, on which the temple was built, called the holy hill, and the holy hill of Zion; and supposes that this voice was heard in the temple, and that it refers to Joh 12:28, but without any foundation; for the mount on which Christ was transfigured is here meant; and which was either, as is generally said, Tabor, a mountain in Galilee; or it may be Lebanon, which was near Caesarea Philippi, in the parts of which Christ then was: and it is called "holy", from his presence or transfiguration on it, who is the Holy One; just as the land on which Moses was, and the city and temple of Jerusalem, and Mount Sion, and Sinai, are called "holy", from the presence of the holy God there, Exo 3:5. Now such a declaration of the honour and glory of Christ, as the Son of God, being made by God the Father, in a voice from heaven, which the apostles heard with their ears, at the same time that they saw with their eyes his human body glorified in an amazing manner, was to them a confirming evidence that he would come again in power and glory; and upon this evidence they declared, and made known to the saints, the power and coming of Christ; though not on this evidence only, but also upon the more sure word of prophecy, which entirely agrees with it.

Gill: 2Pe 1:19 - Whereunto ye do well, that ye take heed as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts // and the day star arise in your hearts

Though this word of prophecy is generally understood of the writings and prophecies of the Old Testament concerning Christ, yet different ways are taken to fix the comparison: some think the sense is, that they are more sure than the cunningly devised fables, 2Pe 1:16 but as these have no certainty nor authority in them, but are entirely to be rejected, the apostle would never put the sacred writings in comparison with them: and it is most clear, that the comparison lies between this word of prophecy, and the testimony of the apostles, who were eye and ear witnesses of the majesty and glory of Christ; but how prophecy should be a surer evidence of Christ, and the Gospel, than such a testimony, is difficult to understand; and is a sense which all agree to reject, by different methods: some think that a comparative is used for a positive, and that the meaning is, that besides the testimony of the apostles, prophecy is a very sure evidence; and this is countenanced by the Syriac version, which renders it, "and we have also a firm", or "true word of prophecy"; to which the Arabic agrees, "and we have a word of prophecy very true": others choose to retain the comparison, and which indeed ought not to be thrown out; but these are divided about it; some are of opinion that it is to be understood of the Jews to whom the apostle writes, and he himself was one, and the sense to be this; not that prophecy in itself was surer than an apostolical testimony, but that it was surer to the Jews, and more valid with them, who had been trained up in, and long used to the prophetic writings; and who had a greater esteem for the prophets of the Old Testament than for the apostles of the New; but it is scarcely credible that the apostle, who had been an eye and ear witness in the holy mount, would put himself in among them, and say, "we have", &c. for whatever prophecy was to them, it could not be surer to him than what he had seen with his eyes, and heard with his ears. Others suppose that the meaning is, that prophecy was "now" surer to the Christians than it was "before", it being confirmed and established by facts and events, and also by miracles, and even by the attestation of this voice heard on the mount, and by the majesty of Christ seen there; but if this had been the sense of the apostle, he would have used these words, "now" and "before"; and besides, this puts the comparison quite out of its place, which manifestly stands between former prophecy, and the present testimony of the apostles: but the truth of the matter is, that this word of prophecy is not to be understood of the prophetic writings of the Old Testament; for though these are the word of God, and do testify of Christ, and are to be taken heed, and attended to, as proofs and evidence of Gospel truths, and are a light to direct and guide in matters both of faith and practice, yet they are not the only light, and are far from being the clearest, and what are only to be attended to; for the Gospel that came by Christ, and is preached by his apostles, and is contained in the writings of the New Testament, is a much clearer light, and at least equally to be attended to: nor are the prophecies of the Old Testament, which particularly relate to Christ, designed; there are many of this kind, which, put together, may very well be called the word of prophecy, and which were to the Jews a light in a dark place, until Christ came in the flesh; and though they are to be attended to, and compared with facts, to show the truth of the divine revelation, yet they are not a surer evidence, nor so sure an evidence, as the evangelical testimony is, which is of facts, and these supported by miracles; for now the dayspring from on high hath visited us, and Christ, the bright and morning star, has appeared: but the word of prophecy, concerning Christ's second coming, is here intended, whether it lies in the words of the prophets of the Old Testament, as in Psa 96:13 or in the words of Christ, Mat 16:27, which latter is most likely. The Ethiopic version understands this of some particular prophecy, and as if the words were a citation of some prophet, rendering the words thus, "and we have a voice more ancient than this of a prophet, saying, ye do well who take heed", &c. Sir Isaac Newton is of opinion, that the apostle refers to the book of the Revelation of St. John, which would not be unlikely, could it be proved that it was then written. Now this prophecy or prediction, concerning Christ's coming again with power and great glory, was a surer evidence of it than what the apostles saw with their eyes, and heard with their ears upon the mount; nothing was surer to them, nor could anything make it surer to them, that he was honoured and glorified, than what they saw and heard: but then this did not so certainly prove that he would hereafter be glorified, or come again in glory. What they saw and heard was a presumptive proof that it "might" be so, and was a confirming pledge and evidence to them that so it "would" be, and was a glorious representation of it; but Christ's prophecy or prediction, that so it "should" be, more strongly ascertained it, since he said it, to whom all things were known from the beginning, and whose counsel shall stand, and not one word of his shall ever fail.

Whereunto ye do well, that ye take heed as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts. The prophecy concerning Christ's second coming is as "as a light"; it is a revelation of that which was in the dark, lay hid as a secret and mystery in the heart of God; and which could not be known by men, had it not been foretold by God; and it is made as prophecy in all other cases is, by throwing light, as to this affair, into the mind of him, or them, to whom it is revealed; and is a light to them to whom it is delivered, and which they should attend unto, as to a lamp or torch to guide and direct them; though in some sense it is but a feeble one, and is as a light "that shineth in a dark place"; meaning not the world, which is a place of darkness, ignorance, and error; nor merely the state of the saints in general in this life, who, at most and best, see but through a glass darkly; but has a particular respect to the darkness which attends the saints, concerning the second coming of Christ, and which will especially attend them a little before that time. Prophecy holds out clearly that Christ will come again; that he will come in great glory, in his Father's, and in his own, and in the glory of his angels, and with great power, to raise the dead, and judge mankind; and though it gives hints, that, upon this, the saints shall be with Christ in the air, on earth, and in heaven; and that there will be new heavens, and a new earth; and that the saints shall reign here with Christ a thousand years, after which the Gog and Magog army will attack them without success; yet these are not so clear, as for saints to be agreed in the sense of them; and much more are they in the dark about the time of his coming. Now prophecy is the surest evidence and best light the saints have concerning this matter, "until the day dawn"; not the Gospel day, so much spoken of by the prophets, that had dawned already; rather a more clear knowledge of Christ, and Gospel truths, which will be in the spiritual kingdom and reign of Christ hereafter; or else the latter day glory, at the personal coming of Christ, when the light of the moon shall be as that of the sun, and that of the sun shall be sevenfold as the light of seven days; yea, when there will be no need of sun or moon, but Christ shall be come, and be the light of his people; see Isa 30:26 after which will follow the everlasting day of glory, when all darkness will be gone, and saints shall see face to face, and know as they are known:

and the day star arise in your hearts; or "the sun", as the Syriac version renders it; not Christ, the morning star, the dayspring from on high, and the sun of righteousness, who was already risen upon them; nor the grace of God implanted in their hearts, by which they were already called out of darkness, and made light in the Lord; but as the day star is the bringer of light, as the word used signifies, or the forerunner of the day, so it here intends the immediate signs and forerunners of the coming of Christ; which when observed in their hearts, and by their understandings, as being come to pass, they may lift up their heads with joy, because their redemption draws near, Luk 21:28 and so the Ethiopic here renders it, "and redemption, arise for you in your hearts". Now till this time the sure word of prophecy concerning Christ's second coming is to be "taken heed unto", as a lamp, light, and torch, to direct us to it, to encourage us to love it, long for it, and hasten to it: and in so doing we shall "do well"; it will be well for the glory of God and Christ, this being setting our seals to them as true; and well for ourselves to keep up our faith, hope, and expectation of it, unmoved.

Gill: 2Pe 1:20 - Knowing this first // that no prophecy of the Scripture // is of any private interpretation

Knowing this first,.... Especially, and in the first place, this is to be known, observed, and considered;

that no prophecy of the Scripture, that is contained in Scripture, be it what it will,

is of any private interpretation: not that this is levelled against the right of private judgment of Scripture; or to be understood as if a private believer had not a right of reading, searching, examining, and judging, and interpreting the Scriptures himself, by virtue of the unction which teacheth all things; and who, as a spiritual man, judgeth all things; otherwise, why are such commended as doing well, by taking heed to prophecy, in the preceding verse, and this given as a reason to encourage them to it? the words may be rendered, "of one's own interpretation"; that is, such as a natural man forms of himself, by the mere force of natural parts and wisdom, without the assistance of the Spirit of God; and which is done without comparing spiritual things with spiritual; and which is not agreeably to the Scripture, to the analogy of faith, and mind of Christ; though rather this phrase should be rendered, "no prophecy of the Scripture is of a man's own impulse", invention, or composition; is not human, but purely divine: and this sense carries in it a reason why the sure word of prophecy, concerning the second coming of Christ, should be taken heed to, and made use of as a light, till he does come; because as no Scripture prophecy, so not that, is a contrivance of man's, his own project and device, and what his own spirit prompts and impels him to, but what is made by the dictates and impulse of the Spirit of God; for whatever may be said of human predictions, or the false prophecies of lying men, who deliver them out how and when they please, nothing of this kind can be said of any Scripture prophecy, nor of this concerning the second coming of Christ; and this sense the following words require.

Gill: 2Pe 1:21 - For the prophecy // came not in old time by the will of man // but holy men of God // spake, as they were moved by the Holy Ghost

For the prophecy,.... The whole Scripture, all the prophetic writings; so the Jews call the Scriptures הנבואה, "the prophecy" ^g, by way of eminence, and from the subject matter of the sacred word:

came not in old time by the will of man; was not brought into the world at first, or in any period of time, as and when man would, according to his pleasure, and as he thought fit: neither Moses, nor David, nor Isaiah, nor Jeremiah, nor Ezekiel, nor Daniel, nor any other of the prophets, prophesied when they pleased, but when it was the will of God they should; they were stirred up to prophesy, not by any human impulse, but by a divine influence: with this agrees what R. Sangari says,

"that the speech of the prophets, when the Holy Spirit clothed them, in all their words was directed by a divine influence, and the prophet could not speak in the choice of his own words,''

or according to his will:

but holy men of God; such as he sanctified by his Spirit, and separated from the rest of men to such peculiar service; and whom he employed as public ministers of his word: for so this phrase "men", or "man of God", often signifies, 1Sa 2:27.

spake, as they were moved by the Holy Ghost; who illuminated their minds, gave them a knowledge of divine things, and a foresight of future ones; dictated to them what they should say or write; and moved upon them strongly, and by a secret and powerful impulse stirred them up to deliver what they did, in the name and fear of God: which shows the authority of the Scriptures, that they are the word of God, and not of men; and as such should be attended to, and received with all affection and reverence; and that the Spirit is the best interpreter of them, who first dictated them; and that they are to be the rule of our faith and practice; nor are we to expect any other, until the second coming of Christ.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: 2Pe 1:1

¹ tc Several witnesses, a few of them very important (Ì⁷² B Ψ 69 81 614 623 630 1241 1243 2464 al vg co), read Σίμων (Simwn, “Simon”) for Συμεών (Sumewn, “Simeon”). However, this appears to be a motivated reading as it is the more common spelling. Συμεών occurs only here and in Acts 15:14 as a spelling for the apostle’s name. The reading Συμεών enjoys ample and widespread support among the mss, strongly suggesting its authenticity. Further, this Hebraic spelling is a subtle argument for the authenticity of this letter, since a forger would almost surely follow the normal spelling of the name (1 Peter begins only with “Peter” giving no help either way).

² tn Grk “Simeon Peter.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

³ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

⁴ tc A few mss (א Ψ pc vg^mss sy^ph sa) read κυρίου (kuriou, “Lord”) for θεοῦ (qeou, “God”) in v. 1, perhaps due to confusion of letters (since both words were nomina sacra), or perhaps because “our God and Savior, Jesus Christ” is an unusual expression (though hardly because of theological objections to θεοῦ).

⁵ tn The terms “God and Savior” both refer to the same person, Jesus Christ. This is one of the clearest statements in the NT concerning the deity of Christ. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. In fact, the construction occurs elsewhere in 2 Peter, strongly suggesting that the author’s idiom was the same as the rest of the NT authors’ (cf., e.g., 1:11 [“the Lord and Savior”], 2:20 [“the Lord and Savior”]). The only issue is whether terms such as “God” and “Savior” could be considered common nouns as opposed to proper names. Sharp and others who followed (such as T. F. Middleton in his masterful The Doctrine of the Greek Article) demonstrated that a proper name in Greek was one that could not be pluralized. Since both “God” (θεός, qeos) and “savior” (σωτήρ, swthr) were occasionally found in the plural, they did not constitute proper names, and hence, do fit Sharp’s rule. Although there have been 200 years of attempts to dislodge Sharp’s rule, all attempts have been futile. Sharp’s rule stands vindicated after all the dust has settled. For more information on the application of Sharp’s rule to 2 Pet 1:1, see ExSyn 272, 276-77, 290. See also Titus 2:13 and Jude 4.

⁶ tn The verb λαγχάνω (lancanw) means “obtain by lot,” “receive.” A literal translation would put it in the active, but some of the richness of the term would thereby be lost. It is used in collocation with κλῆρος (klhros, “lot”) frequently enough in the LXX to suggest the connotation of reception of a gift, or in the least reception of something that one does not deserve. H. Hanse’s statement (TDNT 4:1) that “Even where there is no casting of lots, the attainment is not by one’s own effort or as a result of one’s own exertions, but is like ripe fruit falling into one’s lap” is apt for this passage. The author’s opening line is a reminder that our position in Christ is not due to merit, but grace.

⁷ tn Grk “equal in value/honor.”

sn A faith just as precious. The author’s point is that the Gentile audience has been blessed with a salvation that is in no way inferior to that of the Jews.

NET Notes: 2Pe 1:2

¹ tn Grk “May grace and peace be multiplied to you.”

² tn The words “as you grow” are not in the Greek text, but seem to be implied.

³ tn The word ἐπίγνωσις (epignwsis) could simply mean knowledge, but J. B. Mayor (Jude and Second Peter, 171-74) has suggested that it is often a fuller knowledge, especially in reference to things pertaining to spiritual truth. R. Bauckham (Jude, 2 Peter [WBC], 169-70) argues that it refers to the knowledge of God that is borne of conversion, but this is probably saying too much and is asking questions of the author that are foreign to his way of thinking. The term is used in 1:2, 3, 8; 2:20 (the verb form occurs twice, both in 2:21). In every instance it evidently involves being in the inner circle of those who connect to God, though it does not necessarily imply such a direct and relational knowledge of God for each individual within that circle. An analogy would be Judas Iscariot: Even though he was a disciple of the Lord, he was not converted.

⁴ tn A comma properly belongs at the end of v. 2 instead of a period, since v. 3 is a continuation of the same sentence. With the optative in v. 2, the author has departed from Paul’s normal greeting (in which no verb is used), rendering the greeting a full-blown sentence. Nevertheless, this translation divides the verses up along thematic lines in spite of breaking up the sentence structure. For more explanation, see note on “power” in v. 3.

NET Notes: 2Pe 1:3

¹ tn The verse in Greek starts out with ὡς (Jws) followed by a genitive absolute construction, dependent on the main verb in v. 2. Together, they form a subordinate causal clause. A more literal rendering would be “because his divine power…” The idea is that the basis or authority for the author’s prayer in v. 2 (that grace and peace would abound to the readers) was that God’s power was manifested in their midst. The author’s sentence structure is cumbersome even in Greek; hence, the translation has broken this up into two sentences.

² tn The word “necessary” is not in the Greek, but is implied by the preposition πρός (pros).

³ tn See the note on “rich knowledge” in v. 2.

⁴ sn Called. The term καλέω (kalew), used here in its participial form, in soteriological contexts when God is the subject, always carries the nuance of effectual calling. That is, the one who is called is not just invited to be saved – he is also and always saved (cf. Rom 8:30). Calling takes place at the moment of conversion, while election takes place in eternity past (cf. Eph 1:4).

⁵ tn The datives ἰδίᾳ δόξῃ καὶ ἀρετῇ (idia doxh kai areth) could be taken either instrumentally (“by [means of] his own glory and excellence”) or advantage (“for [the benefit of] his own glory and excellence”). Both the connection with divine power and the textual variant found in several early and important witnesses (διὰ δόξης καὶ ἀρετῆς in Ì⁷² B 0209^vid) argues for an instrumental meaning. The instrumental notion is also affirmed by the meaning of ἀρετῇ (“excellence”) in contexts that speak of God’s attributes (BDAG 130 s.v. ἀρετή 2 in fact defines it as “manifestation of divine power” in this verse).

NET Notes: 2Pe 1:4

¹ tn Verse 4 is in Greek a continuation of v. 3, “through which things.”

sn The phrase these things refers to God’s glory and excellence.

² tn Grk “through them.” The implication is that through inheriting and acting on these promises the believers will increasingly become partakers of the divine nature.

³ sn Although the author has borrowed the expression partakers of the divine nature from paganism, his meaning is clearly Christian. He does not mean apotheosis (man becoming a god) in the pagan sense, but rather that believers have an organic connection with God. Because of such a connection, God can truly be called our Father. Conceptually, this bears the same meaning as Paul’s “in Christ” formula. The author’s statement, though startling at first, is hardly different from Paul’s prayer for the Ephesians that they “may be filled up to all the fullness of God” (3:19).

⁴ tn The aorist participle ἀποφυγόντες (apofugonte") is often taken as attendant circumstance to the preceding verb γένησθε (genhsqe). As such, the sense is “that you might become partakers…and might escape…” However, it does not follow the contours of the vast majority of attendant circumstance participles (in which the participle precedes the main verb, among other things). Further, attendant circumstance participles are frequently confused with result participles (which do follow the verb). Many who take this as attendant circumstance are probably viewing it semantically as result (“that you might become partakers…and [thereby] escape…”). But this is next to impossible since the participle is aorist: Result participles are categorically present tense.

⁵ tn Grk “the corruption in the world (in/because of) lust.”

NET Notes: 2Pe 1:5

¹ tn The Greek text begins with “and,” a typical Semitism.

sn The reason given is all the provisions God has made for the believer, mentioned in vv. 3-4.

² tn The participle is either means (“by making every effort”) or attendant circumstance (“make every effort”). Although it fits the normal contours of attendant circumstance participles, the semantics are different. Normally, attendant circumstance is used of an action that is a necessary prelude to the action of the main verb. But “making every effort” is what energizes the main verb here. Hence it is best taken as means. However, for the sake of smoothness the translation has rendered it as a command with the main verb translated as an infinitive. This is in accord with English idiom.

³ tn Or “moral excellence,” “virtue”; this is the same word used in v. 3 (“the one who has called us by his own glory and excellence”).

NET Notes: 2Pe 1:6

¹ tn Perhaps “steadfastness,” though that is somewhat archaic. A contemporary colloquial rendering would be “stick-to-it-iveness.”

NET Notes: 2Pe 1:7

¹ sn The final virtue or character quality in this list is “love” (ἀγάπη, agaph). The word was not used exclusively of Christian or unselfish love in the NT (e.g., the cognate, ἀγαπάω [agapaw], is used in John 3:19 of the love of darkness), but in a list such as this in which ἀγάπη is obviously the crescendo, unselfish love is evidently in view. R. Bauckham (Jude, 2 Peter [WBC], 187) notes that as the crowning virtue, ἀγάπη encompasses all the previous virtues.

² tn Each item in Greek begins with “and.” The conjunction is omitted for the sake of good English style, with no change in meaning.

sn Add to your faith excellence…love. The list of virtues found in vv. 5-7 stands in tension to the promises given in vv. 2-4. What appears to be a synergism of effort or even a contradiction (God supplies the basis, the promises, the grace, the power, etc., while believers must also provide the faith, excellence, etc.) in reality encapsulates the mystery of sanctification. Each believer is responsible before God for his conduct and spiritual growth, yet that growth could not take place without God’s prior work and constant enabling. We must not neglect our responsibility, yet the enabling and the credit is God’s. Paul says the same thing: “Continue working out your salvation with humility and dependence, for the one bringing forth in you both the desire and the effort…is God” (Phil 2:12-13).

NET Notes: 2Pe 1:8

¹ tn The participles are evidently conditional, as most translations render them.

² tn The participle ὑπάρχοντα (Juparconta) is stronger than the verb εἰμί (eimi), usually implying a permanent state. Hence, the addition of “really” is implied.

³ sn Continually increasing. There are evidently degrees of ownership of these qualities, implying degrees of productivity in one’s intimacy with Christ. An idiomatic rendering of the first part of v. 8 would be “For if you can claim ownership of these virtues in progressively increasing amounts…”

⁴ tn Grk “cause [you] not to become.”

⁵ tn Grk “unto,” “toward”; although it is possible to translate the preposition εἰς (eis) as simply “in.”

⁶ tn Grk “the [rich] knowledge of our Lord Jesus Christ.” Verse 8 in Greek does not make a full stop (period), for v. 9 begins with a subordinate relative pronoun. Contemporary English convention requires a full stop in translation, however.

NET Notes: 2Pe 1:9

¹ tn Grk “for.” The connection, though causal, is also adversative.

² tn Grk “to the one for whom these things are not present.”

³ tn The words “that is to say, he is” are not in Greek. The word order is unusual. One might expect the author to have said “he is nearsighted and blind” (as the NIV has so construed it), but this is not the word order in Greek. Perhaps the author begins with a strong statement followed by a clarification, i.e., that being nearsighted in regard to these virtues is as good as being blind.

NET Notes: 2Pe 1:10

¹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1., where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

² tn Grk “make your calling and election sure.”

sn Make sure of your calling and election. The author is not saying that virtue and holiness produce salvation, but that virtue and holiness are the evidence of salvation.

³ tn Grk “these things.”

⁴ tn In Greek οὐ μή (ou mh) followed by the subjunctive is normally the strongest way to negate an action. Coupled with πότε (pote, “ever”), the statement is even more emphatic. The author is offering sage advice on how to grow in grace.

⁵ tn The words “into sin” are not in the Greek text, but the Greek word πταίω (ptaiw) is used in soteriological contexts for more than a mere hesitation or stumbling. BDAG 894 s.v. 2 suggests that here it means “be ruined, be lost,” referring to loss of salvation, while also acknowledging that the meaning “to make a mistake, go astray, sin” is plausible in this context. Alternatively, the idea of πταίω here could be that of “suffer misfortune” (so K. L. Schmidt, TDNT 6:884), as a result of sinning.

NET Notes: 2Pe 1:12

¹ tn Grk “always.”

NET Notes: 2Pe 1:13

¹ tn Or “tent.” The author uses this as a metaphor for his physical body.

sn The use of the term tabernacle for the human body is reminiscent both of John’s statements about Jesus (“he tabernacled among us” in John 1:14; “the temple of his body” in John 2:21) and Paul’s statements about believers (e.g., “you are God’s building” in 1 Cor 3:9; “you are God’s temple” in 1 Cor 3:16; “your body is the temple of the Holy Spirit” in 1 Cor 6:19; “holy temple” in Eph 2:21). It is precisely because the Shekinah glory has been transferred from the OT temple to the person of Jesus Christ and, because he inhabits believers, to them, that the author can speak this way. His life on earth, his physical existence, is a walking tabernacle, a manifestation of the glory of God.

NET Notes: 2Pe 1:14

¹ tn Grk “since I know that the removal of my tabernacle is [coming] soon.”

² tn Grk “just as.”

³ sn When the author says our Lord Jesus Christ revealed this to me, he is no doubt referring to the prophecy that is partially recorded in John 21:18-19.

NET Notes: 2Pe 1:15

¹ sn There are various interpretations of v. 15. For example, the author could be saying simply, “I will make every effort that you remember these things.” But the collocation of σπουδάζω (spoudazw) with μνήνη (mnhnh) suggests a more specific image. R. Bauckham (Jude, 2 Peter [WBC], 201-2) is right when he notes that these two words together suggest a desire to write some sort of letter or testament. Most commentators recognize the difficulty in seeing the future verb σπουδάσω (spoudasw) as referring to 2 Peter itself (the present or aorist would have been expected, i.e., “I have made every effort,” or “I am making every effort”). Some have suggested that Mark’s Gospel is in view. The difficulty with this is threefold: (1) Mark is probably to be dated before 2 Peter, (2) early patristic testimony seems to imply that Peter was the unwitting source behind Mark’s Gospel; and (3) “these things” would seem to refer, in the least, to the prophecy about Peter’s death (absent in Mark). A more plausible suggestion might be that the author was thinking of the ending of John’s Gospel. This is possible because (1) John 21:18-19 is the only other place in the NT that refers to Peter’s death; indeed, it fleshes out the cryptic statement in v. 14 a bit more; (2) both 2 Peter and John were apparently written to Gentiles in and around Asia Minor; (3) both books were probably written after Paul’s death and perhaps even to Paul’s churches (cf. 2 Pet 3:1-2, 15-16); and (4) John 21 gives the appearance of being added to the end of a finished work. There is thus some possibility that this final chapter was added at the author’s request, in part to encourage Gentile Christians to face impending persecution, knowing that the martyrdom of even (Paul and) Peter was within the purview of God’s sovereignty. That 2 Pet 1:15 alludes to John 21 is of course by no means certain, but remains at least the most plausible of the suggestions put forth thus far.

NET Notes: 2Pe 1:16

¹ tn Grk “coming.”

² tn Grk “for we did not make known to you the power and coming of our Lord Jesus Christ by following cleverly concocted fables.”

³ tn Grk “but, instead.”

⁴ tn Grk “became.”

⁵ tn Grk “that one’s.” That is, “eyewitnesses of the grandeur of that one.” The remote demonstrative pronoun is used perhaps to indicate esteem for Jesus. Along these lines it is interesting to note that “the Pythagoreans called their master after his death simply ἐκεῖνος” as a term of reverence and endearment (BDAG 302 s.v. ἐκεῖνος a.γ).

⁶ sn The term grandeur was used most frequently of God’s majesty. In the 1st century, it was occasionally used of the divine majesty of the emperor. 2 Pet 1:1 and 1:11 already include hints of a polemic against emperor-worship (in that “God and Savior” and “Lord and Savior” were used of the emperor).

NET Notes: 2Pe 1:17

¹ tn Grk “such a.” The pronoun τοιᾶσδε (toiasde) most likely refers to what follows, connoting something of the uniqueness of the proclamation.

² tn The verb εὐδόκησα (eudokhsa) in collocation with εἰς ὅν (ei" Jon) could either mean “in whom I am well-pleased, delighted” (in which case the preposition functions like ἐν [en]), or “on whom I have set my favor.”

sn This is my beloved Son, in whom I am delighted alludes to the Transfiguration. However, the author’s version is markedly different from the synoptic accounts (in particular his introductory phrase, “when that voice was conveyed to him,” an unusual expression [perhaps used to avoid naming God directly as the one who spoke from heaven]). The most natural explanation for such differences is that he was unaware of the exact wording of the Gospels. This is, of course, easier to explain if 2 Peter is authentic than if it is a late document, written in the 2nd century.

NET Notes: 2Pe 1:18

¹ tn The “we” in v. 18 is evidently exclusive, that is, it refers to Peter and the other apostles.

² tn 2 Pet 1:17-18 comprise one sentence in Greek, with the main verb “heard” in v. 18. All else is temporally subordinate to that statement. Hence, more literally these verses read as follows: “For when he received honor and glory from God the Father, when that voice was conveyed to him by the Majestic Glory: ‘This is my beloved Son, in whom I am delighted,’ we ourselves heard this voice when it was conveyed from heaven, when we were with him on the holy mountain.”

NET Notes: 2Pe 1:19

¹ tn Grk “and.” The use of καί (kai) is of course quite elastic. Only the context can determine if it is adversative, continuative, transitional, etc.

² sn We in v. 19 is apparently an inclusive “we” (the author and his audience). Such shifts in the first person plural are quite common in epistolary literature (cf., e.g., 2 Cor 10-13, passim).

³ tn The comparative adjective βεβαιότερον (bebaioteron) is the complement to the object τὸν προφητικὸν λόγον (ton profhtikon logon). As such, the construction almost surely has the force “The prophetic word is (more certain/altogether certain) – and this is something that we all have.” Many scholars prefer to read the construction as saying “we have the prophetic word made more sure,” but such a nuance is unparalleled in object-complement constructions (when the construction has this force, ποιέω [poiew] is present [as in 2 Pet 1:10]). The meaning, as construed in the translation, is that the Bible (in this case, the OT) that these believers had in their hands was a thoroughly reliable guide. Whether it was more certain than was even Peter’s experience on the Mount of Transfiguration depends on whether the adjective should be taken as a true comparative (“more certain”) or as an elative (“very certain, altogether certain”). Some would categorically object to any experience functioning as a confirmation of the scriptures and hence would tend to give the adjective a comparative force. Yet the author labors to show that his gospel is trustworthy precisely because he was an eyewitness of this great event. Further, to say that the OT scriptures (the most likely meaning of “the prophetic word”) were more trustworthy an authority than an apostle’s own experience of Christ is both to misconstrue how prophecy took place in the OT (did not the prophets have visions or other experiences?) and to deny the final revelation of God in Christ (cf. Heb 1:2). In sum, since syntactically the meaning that “we have confirmed the prophetic word by our experience” is improbable, and since contextually the meaning that “we have something that is a more reliable authority than experience, namely, the Bible” is unlikely, we are left with the meaning “we have a very reliable authority, the Old Testament, as a witness to Christ’s return.” No comparison is thus explicitly made. This fits both the context and normal syntax quite well. The introductory καί (kai) suggests that the author is adding to his argument. He makes the statement that Christ will return, and backs it up with two points: (1) Peter himself (as well as the other apostles) was an eyewitness to the Transfiguration, which is a precursor to the Parousia; and (2) the Gentile believers, who were not on the Mount of Transfiguration, nevertheless have the Old Testament, a wholly reliable authority that also promises the return of Christ.

⁴ tn Grk “paying attention” (the adverbial participle is either conditional [“if you pay attention”] or instrumental [“by paying attention”]; though there is difference in translation, there is virtually no difference in application). On a lexical level, “pay attention to” (προσέχω [prosecw]) does not, in a context such as this, mean merely observe or notice, but follow, give heed to, obey.

⁵ tn “To this” is a relative pronoun in Greek. The second half of v. 19 is thus a relative clause. Literally it reads “to which you do well if you pay attention.”

⁶ tn Grk “as”; ὡς (Jws) clauses after imperatives or implied commands (as here) make a comparison of what should be true (imperative) to what is true (indicative). This is the case even when the verb of the ὡς clause is only implied. Cf. Matt 6:10 (“may your will be done on earth as [it is] in heaven”); 10:16 (“be wise as serpents [are], and be as gentle as doves [are]”); 22:39 (“love your neighbor as [you already do] love yourself”).

⁷ sn The reference to the morning star constitutes a double entendre. First, the term was normally used to refer to Venus. But the author of course has a metaphorical meaning in mind, as is obvious from the place where the morning star is to rise – “in your hearts.” Most commentators see an allusion to Num 24:17 (“a star shall rise out of Jacob”) in Peter’s words. Early Christian exegesis saw in that passage a prophecy about Christ’s coming. Hence, in this verse Peter tells his audience to heed the OT scriptures which predict the return of Christ, then alludes to one of the passages that does this very thing, all the while running the theme of light on a parallel track. In addition, it may be significant that Peter’s choice of terms here is not the same as is found in the LXX. He has used a Hellenistic word that was sometimes used of emperors and deities, perhaps as a further polemic against the paganism of his day.

⁸ sn The phrase in your hearts is sometimes considered an inappropriate image for the parousia, since the coming of Christ will be visible to all. But Peter’s point has to do with full comprehension of the revelation of Christ, something only believers will experience. Further, his use of light imagery is doing double-duty, suggesting two things at once (i.e., internal guidance to truth or illumination, and OT prophecy about Christ’s return) and hence can not be expected to be consistent with every point he wishes to make.

NET Notes: 2Pe 1:20

¹ tn Grk “knowing this [to be] foremost.” Τοῦτο πρῶτον (touto prwton) constitute the object and complement of γινώσκοντες (ginwskonte"). The participle is dependent on the main verb in v. 19 (“you do well [if you pay attention]”), probably in a conditional usage. An alternative is to take it imperativally: “Above all, know this.” In this rendering, πρῶτον is functioning adverbially. Only here and 2 Pet 3:3 is τοῦτο πρῶτον found in the NT, making a decision more difficult.

² tn The ὅτι (Joti) clause is appositional (“know this, that”). English usage can use the colon with the same force.

³ tn Verse 20 is variously interpreted. There are three key terms here that help decide both the interpretation and the translation. As well, the relation to v. 21 informs the meaning of this verse. (1) The term “comes about” (γίνεται [ginetai]) is often translated “is a matter” as in “is a matter of one’s own interpretation.” But the progressive force for this verb is far more common. (2) The adjective ἰδίας (idias) has been understood to mean (a) one’s own (i.e., the reader’s own), (b) its own (i.e., the particular prophecy’s own), or (c) the prophet’s own. Catholic scholarship has tended to see the reference to the reader (in the sense that no individual reader can understand scripture, but needs the interpretations handed down by the Church), while older Protestant scholarship has tended to see the reference to the individual passage being prophesied (and hence the Reformation doctrine of analogia fidei [analogy of faith], or scripture interpreting scripture). But neither of these views satisfactorily addresses the relationship of v. 20 to v. 21, nor do they do full justice to the meaning of γίνεται. (3) The meaning of ἐπίλυσις (epilusi") is difficult to determine, since it is a biblical hapax legomenon. Though it is sometimes used in the sense of interpretation in extra-biblical Greek, this is by no means a necessary sense. The basic idea of the word is unfolding, which can either indicate an explanation or a creation. It sometimes has the force of solution or even spell, both of which meanings could easily accommodate a prophetic utterance of some sort. Further, even the meaning explanation or interpretation easily fits a prophetic utterance, for prophets often, if not usually, explained visions and dreams. There is no instance of this word referring to the interpretation of scripture, however, suggesting that if interpretation is the meaning, it is the prophet’s interpretation of his own vision. (4) The γάρ (gar) at the beginning of v. 21 gives the basis for the truth of the proposition in v. 20. The connection that makes the most satisfactory sense is that prophets did not invent their own prophecies (v. 20), for their impulse for prophesying came from God (v. 21).

sn No prophecy of scripture ever comes about by the prophet’s own imagination. 2 Pet 1:20-21, then, form an inclusio with v. 16: The Christian’s faith and hope are not based on cleverly concocted fables but on the sure Word of God – one which the prophets, prompted by the Spirit of God, spoke. Peter’s point is the same as is found elsewhere in the NT, i.e., that human prophets did not originate the message, but they did convey it, using their own personalities in the process.

NET Notes: 2Pe 1:21

¹ tn If, as seems probable, the “prophecy” mentioned here is to be identified with the “prophecy of scripture” mentioned in the previous verse, then the Greek term ἄνθρωποι (anqrwpoi, “men”) would refer specifically to the human authors of scripture, who (as far as we know) were all men. Thus “men” has been used here in the translation. If, on the other hand, the “prophecy” mentioned in the present verse is not limited to scripture but refers to oral prophecy as well, then women would be included, since Joel 2:20 specifically mentions “sons and daughters” as having the ability to prophesy, and the NT clearly mentions prophetesses (Luke 2:36; Acts 21:9).

Geneva Bible: 2Pe 1:1

Simon ^{( 1 )} Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the ^{( a )} righteousness of God and our Saviour Jesus Christ:

^{( 1 )} A greeting, in which he gives them to understand that he deals with them as Christ's ambassadors, and otherwise agrees with them in the same faith which is grounded on the righteousness of Jesus Christ, our God and Saviour.

^{( a )} In that God, in standing by his promises, showed himself faithful, and therefore just to us.

Geneva Bible: 2Pe 1:2

Grace and peace be multiplied unto you ^{( 2 )} through the knowledge of God, and of Jesus our Lord,

^{( 2 )} Faith is the acknowledging of God and Christ, from which all our blessedness issues and flows.

Geneva Bible: 2Pe 1:3

^{( 3 )} According as his ^{( b )} divine power hath given unto us all things that [pertain] unto ^{( c )} life and godliness, through the ^{( d )} knowledge of him that hath called us to glory and virtue:

^{( 3 )} Christ sets forth himself to us plainly in the Gospel, and that by his only power, and gives us all things which are required both for eternal life, in which he has appointed to glorify us, and also to godliness, in that he furnishes us with true virtue.

^{( b )} He speaks of Christ, whom he makes God and the only Saviour.

^{( c )} To salvation.

^{( d )} This is the sum of true religion, to be led by Christ to the Father, as it were by the hand.

Geneva Bible: 2Pe 1:4

^{( 4 )} Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the ^{( e )} divine nature, having escaped the corruption that is in the world through lust.

^{( 4 )} An explanation of the former sentence, declaring the causes of so great benefits, that is, God and his free promise, from which all these benefits proceed, I say, these most excellent benefits, by which we are delivered from the corruption of this world, (that is, from the wicked lusts which we carry about in us) and are made like God himself.

^{( e )} By the divine nature he means not the substance of the Godhead, but the partaking of those qualities, by which the image of God is restored in us.

Geneva Bible: 2Pe 1:5

^{( 5 )} And beside this, giving all diligence, ^{( h )} add to your faith virtue; and to virtue knowledge;

^{( 5 )} Having laid the foundation (that is, having declared the causes of our salvation and especially of our sanctification) now he begins to exhort us to give our minds wholly to the true use of this grace. He begins with faith, without which nothing can please God, and he warns us to have it fully equipped with virtue (that is to say, with good and godly manners) being joined with the knowledge of God's will, without which, there is neither faith, neither any true virtue.

^{( h )} Supply also, and support or aid.

Geneva Bible: 2Pe 1:6

^{( 6 )} And to knowledge temperance; and to temperance patience; and to patience godliness;

^{( 6 )} He brings up certain and other principal virtues, of which some pertain to the first table of the law, others to the last.

Geneva Bible: 2Pe 1:8

^{( 7 )} For if these things be in you, and abound, they make [you that ye shall] neither [be] barren nor unfruitful in the knowledge of our Lord Jesus Christ.

^{( 7 )} As those fruits do spring from the true knowledge of Christ, so in like sort the knowledge itself is fostered and grows by bringing forth such fruits, in so much that he that is unfruitful, did either never know the true light, or has forgotten the gift of sanctification which he has received.

Geneva Bible: 2Pe 1:9

But he that lacketh these things is blind, and ^{( i )} cannot see afar off, and hath forgotten that he was purged from his old sins.

^{( i )} He that has not an effectual knowledge of God in him, is blind concerning the kingdom of God, for he cannot see things that are afar off, that is to say, heavenly things.

Geneva Bible: 2Pe 1:10

^{( 8 )} Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:

^{( 8 )} The conclusion: Therefore seeing our calling and election is approved by those fruits, and is confirmed in us, and moreover seeing this is the only way to the everlasting kingdom of Christ, it remains that we set our minds wholly on that way.

Geneva Bible: 2Pe 1:12

^{( 9 )} Wherefore I will not be negligent to put you always in remembrance of these things, though ye know [them], and be established in the present truth.

^{( 9 )} An amplifying of the conclusion joined with a modest excuse, in which he declares his love towards them, and tells them of his death which is at hand.

Geneva Bible: 2Pe 1:13

Yea, I think it meet, as long as I am in this ^{( k )} tabernacle, to stir you up by putting [you] in remembrance;

^{( k )} In this body.

Geneva Bible: 2Pe 1:16

^{( 10 )} For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty.

^{( 10 )} Another amplification taken from both the great certainty and also the excellency of his doctrine, of which our Lord Jesus Christ the Son of God is author, whose glory the apostle both saw and heard.

Geneva Bible: 2Pe 1:19

^{( 11 )} We have also a more sure word of prophecy; ^{( 12 )} whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day ^{( l )} dawn, and the ^{( m )} day star arise in your hearts:

^{( 11 )} The truth of the gospel is by this revealed, in that it agrees wholly with the foretellings of the prophets.

^{( 12 )} The doctrine of the apostles does not contradict the doctrine of the prophets, for they confirm each other by each others testimonies, but the prophets were like candles which gave light to the blind, until the brightness of the gospel began to shine.

^{( l )} A more full and open knowledge, than was under the shadows of the law.

^{( m )} That clearer doctrine of the gospel.

Geneva Bible: 2Pe 1:20

^{( 13 )} Knowing this first, that no prophecy of the ^{( n )} scripture is of any ^{( o )} private interpretation.

^{( 13 )} The prophets are to be read, but so that we ask of God the gift of interpretation, for he who is the author of the writings of the prophets, is also the interpreter of them.

^{( n )} He joins the Scripture and prophecy together, to distinguish true prophecies from false.

^{( o )} For all interpretation comes from God.

Geneva Bible: 2Pe 1:21

For the prophecy came not in old time by the will of man: but ^{( p )} holy men of God spake [as they were] ^{( q )} moved by the Holy Ghost.

^{( p )} The godly interpreters and messengers.

^{( q )} Inspired by God: their actions were in very good order, and not as the actions of the profane soothsayers, and foretellers of things to come.

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: 2Pe 1:1 - A Libation To Jehovah

Like Precious Faith

"Them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ.'--2 Peter 1:1.

PETER seems to have had a liking for that word precious.' It is not a very descriptive one; it does not give much light as to the quality of the things to which it is applied; but it is a suggestion of one-idea value. It is interesting to notice the objects to which, in his two letters--for I take this to be his letter--he applies it. He speaks of the trial of faith as being precious.' He speaks (with a slight modification of the word employed) of Jesus Christ as being to them that believe, precious.' He speaks of the precious' blood of Christ. These instances are in the first epistle. In this second epistle we have the words of my text, and a moment after, exceeding great and precious promises.' Now look at Peter's list of valuables; Christ, Christ's blood, God's promises, our Faith, and the discipline to which that faith is subjected.' These are things that the old man had found out to be of worth.

But then there is another word in my text that must be noted, like precious.' It brings into view two classes, to one of which Peter himself belongs--us' and they.' Who are these two classes? It may be that he is thinking of the immense difference between the intelligent and developed faith of himself and the other Apostles, and the rudimentary and infantile faith of the recent believers to whom he may be speaking. And, if so, that would be beautiful, but I rather take it that he is tacitly contrasting in his own mind the difference between the Gentile converts as a whole, and the members of the Jewish community who had become believers in Jesus Christ, and that he is repeating the lesson that he had learned on the housetop at Joppa, and had had further confirmed to him by the experience of Caesarea, and that he is really saying exactly what he said when he defended himself before the Council in Jerusalem: Seeing that God had given unto them the like gift that he did unto us, who was I, that I should withstand God?' And so he looks out over all the Christian community, and ignores the middle wall of partition,' and says, Them that have obtained like precious faith with us.' I wish very simply to try to draw out the thoughts that lie in these words, and cluster round that well-worn and threadbare theological expression and Christian verity of faith' or trust.'

I. And The First Thing That I Would Desire To Point You To Is, What We Learn Here As To The Object Of Faith.

Now those of you who are using the Revised Version will notice that there is a very slight, but important, alteration there, from the rendering in the old translation. We read in the latter: Like precious faith with us through the righteousness' and that is a meaning that might be defended. But the Revised Version says, and says more accurately as far as the words go, and more truly as far as Christian thought goes, them that have obtained like precious faith with us in the righteousness.' Now, I daresay, it will occur to us all that that is a departure from the usual form in which faith is presented to us in the New Testament, because there, thank God! we are clearly taught that the one thing which faith grapples is not a thing but a Person. Christian faith is only human trust turned in a definite direction. Just as our trust lays hold on one another, so the object of faith is, in the deepest analysis, no doctrine, no proposition, not even a Divine fact, not even a Divine promise, but the Doer of the fact, and the Promiser of the promise, and the Person, Jesus Christ. When you say, I trust so-and-so's word!' what you mean is, I trust him, and so I put credence in his word.' And Christianity would have been delivered from mountains of misconception, and many a poor soul would have felt that a blaze of light had come in upon it, if this had been clearly proclaimed, and firmly apprehended by preachers and by hearers, that the object of trust is the living Person, Jesus Christ, and that the trust which grapples us to Him is essentially a personal relation entered into by our wills and hearts far more than by our heads.

All that is being apprehended by the Christian Church to-day a great deal more clearly than it used to be when some of us were young. But we have the defects of our qualities. And this generation is accustomed far too lightly and superficially to say Oh! I do not care about doctrines. I cleave to the living Christi' Amen! say I. But there is another question--What Christ is it that you are cleaving to? For our only way of knowing a person with whom we have no external acquaintance is by what we are told about him, and believe about him. And so, while we cannot assert too strongly that faith or trust in the living Christ, and not in a dogma,. is the basis of real Christian life, we have need to be very definite and sure as to what Christ--which Christ--it is that we are trusting to? And there my text comes in, and tells us that faith is to grasp Christ as our righteousness; and another saying of the Apostle Paul's comes in, who for once speaks of faith as being faith not only in the Christ, but in His blood':--

Jesus! Thy blood and righteousness,My beauty are, my glorious dress.'

Brethren! you will not get beyond that. The Christ, trusting in whom we have life and salvation, is the Christ whose blood cleanses, Whose righteousness clothes us poor, sinful men. So, while proclaiming with all emphasis, and rejoicing to press it upon all my brethren, that salvation comes by personal trust in the Person, I supplement and fill out, not contradict, that proclamation, when I further say that the Person by trusting in whom we are saved, is the Jesus whose blood cleanses and whose righteousness becomes ours. That righteousness is, in our text, contemplated as God's, as being embodied in Christ's, that from Him it may be imparted to us, if we will fulfil the condition on which alone it can be ours, viz., faith. It becomes ours, by no mere imputation which has not a reality at the back of it, but because faith brings us into such a vital union with Jesus Christ as that His righteousness, or at least a spark from the central flame, becomes ours, not only in reference to our exemption from the burden of our guilt, but in reference to our becoming conformed to the image of His dear Son, and created anew in righteousness and holiness. The object of faith is Christ, the Christ whose blood and righteousness cleanses and clothes sinful souls.

II. Let Me Ask You To Look, In The Next Place, To What This Text Suggests To Us About The Worth Of Christian Faith.

Peter calls it precious. Consider its worth as a channel. There is a very remarkable expression used in the Acts of the Apostles, The door of faith.' A door is of little value in itself, worth a few shillings at the most, but if it opens the way into a palace then it is worth something. And all the preciousness that there is in faith comes, not from its intrinsic value, but from the really precious things which it gives into our hands. Just as the dyer's hand may be tinged with royal purple, if he has been working in it, or a woman's hand may be scented and made fragrant if she has been handling perfumes, so the hand of faith takes tint and fragrance from that with which it is conversant. It is precious because it is the channel by which all precious things flow into our hearts and lives. If Ladysmith is, as I suppose it is, dependent for its water supply on one lead pipe, the preciousness of that pipe is not measured by what it would fetch if it were put up to auction for its lead, but by that which flows through it, and without which Death would come. And my faith is the pipe by which all the water of life comes sparkling and rejoicing into my thirsty soul. It is the opening of the door that the King of Glory may come in'; it is the taking down of the shutters that the sunshine may blaze into the darkened chamber; it is the grasping of the electric wire that the circuit may be completed. God puts out His hand, and we lay hold of it. It is not the outstretched hand from earth, but the down-stretched hand from heaven that makes the tottering man stand. So, dear friends, let us understand that salvation does not come as the reward of faith, but that the salvation is in the faith, because faith is the channel by which all God's salvation pours into us. So there is nothing arbitrary in the way of salvation, as some shallow thinkers seem to propose, and there is no reason in the question, Why does God make salvation depend upon faith?' God could not but make salvation depend upon faith, because there is no other possible way by which the blessings which are gathered together into that one great pregnant word salvation' could find their way into a man's heart but through the channel of his trust. Have you opened that channel? If you have not, you need not wonder it cannot be otherwise--that salvation does not come unto you.

Consider its worth as a defence. The Apostle in one place speaks about the shield of faith.' But there is nothing in the belief that I am safe to make me safe. It is very often a fatal blunder. All depends upon that or Him, to which or whom I am trusting for my safety. Put yourself beneath the true Shield--The Lord God is a sun and shield'--and then you will be safe. Your way of running into the strong tower which alone, with its massive walls, protects us from all danger and from all sin, is by trusting Him.

Just as light things on a ship's deck have to be lashed in order to be secured and lie still, you and I have to lash ourselves to Jesus Christ; then, not by reason of the lashings, but by reason of Him, we are fastened and secured.

Consider the worth of faith as a means of purifying. This very Apostle, in his great speech in Jerusalem, when vindicating the reception of the Gentiles into the Church, spoke of God as having purified their hearts by faith.' And here again, I say, there is no cleansing power in the act of trust. Cleansing power is in that which, by the act of trust, comes into my heart. Faith is not simple receptivity, not mere passive absorbing of what is given, but it is the active taking by desire as well as by confidence. And when we trust in Jesus Christ, His blood and righteousness, there flows into our hearts that Divine life which, like a river turned into a dung-heap, will sweep all the filth before it. You have to get the purifying power by faith. Ay! and you have to utilise the purifying power by effort and by work. What God hath joined together, let not men put asunder.

III. Now, Lastly, Note The Identity Of Faith.

Like precious,' says Peter, and, as I said, there may be defended a double application of the word, and two sets of pairs of classes may be supposed to have been in his mind. I do not discuss which of these may be the case, only I would suggest to you that from this beautiful gathering together of all the diversities of the Christian character, conception, and development into one great whole, we are taught that the one thing that makes a Christian is this trust. That is the universal characteristic; that is uniform, whatever may differ. Ah! how much and how little it takes to make a Christian. Only faith?' you say. Yes, thank God! not this, or that, not rites, not anything that a priest can do to you. Not orthodoxy; not morality; these will come, but trust in Christ and His blood and righteousness. England is a Christian country; is it? This is a Christian congregation; is it? You are a Christian; are you? Are you trusting in that Christ? If you are not; no! though you be orthodox up to the eyebrows, and though seven or seven hundred sacraments may have been given to you, and though you be a clean living man--all that does not make a Christian, but this does--Like precious faith with us in the righteousness of God and our Saviour.'

Again, this great thought of the identity or uniformity of the one characteristic may suggest to us how Christian faith is one, under all varieties of form. There never has been in the Christian Church again, notwithstanding all our deplorable divisions and schisms, such a tremendous cleft as there was in the primitive Church between the Jewish and Gentile components thereof. But Peter flings this flying bridge across that abyss, and knits the two sides together, because he knows that away out yonder, amongst the Gentiles, and here in the little circle of the Jewish believers, there was the one faith that unifies all.

So, dear friends, there should be the widest charity, but no vagueness; for the Christian faith in Him which unifies and bridges over all differences, mental and theological, is the Christ by whose blood we are cleansed, with whose righteousness we are made righteous.

Again, from the same thought flows the other, of the identity of the uniform characteristic, at all stages of development or maturity. The mustard-seed and the tree, which is greater than all herbs,' have the same life in them. And the feeblest, tremulous little spark in some heart, just kindled, and scarcely capable of sustaining itself, is one with the flame leaping heaven-high, which lights up and cleanses the whole soul. So for those in advance, humility, and for those in the rear, hope. And something more than hope, for if you have the feeblest beginning of tremulous trust, you have that which only needs to be fostered to make you like Jesus Christ. Look at what follows our text: Add to your faith, virtue, and to virtue, knowledge,' and so on, through the whole linked series of Christian graces. They all come out of that trust which knits us to Him who is the source of them all. So you and I are responsible for bringing our faith to the highest development of which it is capable.

Alas! alas! are we not all like this very Apostle, who, in an ecstasy of trust and longing, ventured himself on the wave, and as soon as he felt the cold water creeping above his knees lost his trust, and so lost his buoyancy, and was ready to go down like a stone? He had so little faith, that he was beginning to sink; he had so much that he put out his hand--a desperate hand it was--and cried, Lord, save me!' And the hand came, and that steadied him, and bore him up till the water was beneath the soles of his feet again. Lord! I believe; help Thou my unbelief!'

Maclaren: 2Pe 1:3 - A Libation To Jehovah

Man Summoned By God's Glory And Energy

His Divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of Him that hath called us to glory and virtue.'--2 Peter 1:3.

I KNEW thee,' said the idle servant in our Lord's parable, that thou wert an austere man, reaping where thou didst not sow, and gathering where thou hadst not strewed. I was afraid, and went and hid my talent in the earth.' Our Lord would teach us all with that pregnant word the great truth that if once a man gets it into his head that God's principal relation to him is to demand, and to command, you will get no work out of that man; that such a notion will paralyse all activity and cut the nerve of all service. And the converse is as true, namely, that the one thought about God, which is fruitful of all blessing, joy, spontaneous, glad activity, is the thought of Him as giving, and not of demanding, of bestowing, and not of commanding. Teach a man that he is, as the book of James has it, the giving God,' and let that thought soak into the man's heart and mind, and you will get any work out of him. And only when that thought is deep in the spirit will there be true service.

Now that is the connection in which the words of my text come; for they are laid as the broad foundation of the great commandment that follows: Beside this, giving all diligence, add to your faith virtue, and to your virtue knowledge,' and so on, all the round of the ladder by which the Apostle represents us as climbing up to God. The foundation of this injunction is--God has given you everything. You have got it to begin with, and so do you set yourselves to work, and see that you make the thing that is yours your own, and incorporate into your being and into the very substance of your soul, and work out in all the blessed activities of a Christian life, the gifts that His royal and kingly hand has bestowed upon you. Take for granted that God loves you and gives you His whole self, and work on in the fulness of His possessed gift.

That is the connection of the words before us. I take them just as they lie in our passage, dealing first of all with this question--God's call to you and me; how it is done. Now I do not know if I can venture to indulge any remarks about Biblical criticism, but you will perhaps bear with me just for a moment whilst I say that the people who know a great deal more about such subjects than either you or I, agree with one consent that the proper way of reading this verse of my text is not as our Bible has it: Him that has called us to glory and virtue,' but Him that hath called us by--by his own glory and virtue.' Do you see the difference? In one case the language expresses the things in imitation of the Divine nature to which God summons you and me when He calls us. That is how our Bible has taken it; but the deeper thought still is the things in that Divine nature and activity itself which constitute His great summons and invitation of men to His side; and these are the two, whatever they might be, which the Apostle here describes in that rather peculiar and unusual language for Scripture, Who has called us by His own glory and His own virtue.' I venture to dwell on these two points for a moment or two.

Now, first of all, God's glory. Threadbare and consequently vague as the expression is in the minds of a great many people who have heard it with their ears ever since they were little children, God's glory has a very distinct and definite meaning in Scripture, and all starts, as I think, from the Old Testament use of the expression, which was the distinct specific name for the supernatural light that lay between the cherubim, and brooded over the ark on the mercy-seat. The word signifies specifically and originally the glory of God, and irradiation of a material, though supernatural, symbol of His Divine and spiritual presence. Very well, lay hold of that material picture, for God teaches us as we do our children, with pictures. Take the symbol and lift it up into the spiritual region, and it is just this: the glory of God in its deepest meaning is the irradiation and the perpetual pouring out and out and out from Himself, as the rays of the sun stream out from its great orb, pouring out from Himself the light and the perfectness and the beauty of His own self revelation. And I think we may fairly translate and paraphrase the first words of my text into this: God's great way of summoning men to Himself is by laying out His love upon them and letting the fulness of that ineffable and uncreated light, in which is no darkness at all, stream into the else blinded and hopeless lives and hearts of men. Then the other side of the Apostle's thought seems to me--if we will only strip it of the threadbare technicalities associated with it--as great and wonderful, God's glory and God's virtue. A heathenish kind of smack lingers about that word, both as applied to men and as applied to God, and so seldom found in the New Testament; but meaning here, as I venture to say, without stopping to show it--meaning here substantially the same thing that we mean by that word energy or power. You know old women in country places talk about the virtues of plants. They do not mean by this the goodness of plants, but they mean the occult powers which they suppose them able to put forth. We read in one of the gospels that our Lord Himself said at one singular period of His life that virtue had gone out of Him, meaning thereby not goodness but energy. So I think we get a sufficient equivalent to the Apostle's meaning if for the second two words of my text we read, He hath called us by the glory, the raying out of his love, and He hath called us by the activity and the energy, the power in action of His great and illustrious Spirit.' So you see these two things, the light that streams out of an energy which is born of the streaming light. These two things are really at bottom but one, various aspects of one idea. Modern physicists tell us that all the activity in the system comes from the sun, and in the higher region all the activity comes from the sun, and there is no mightier force in the physical universe than the sunlight. Lightnings are vulgar, noisy, and limited in contrast. The all-conquering force is the light that streams out, and so says Peter in his vivid picturesque way--not meaning the mere talk of philosophy or theology--the manifestation of the glory of God is the mightiest force in the whole universe. It is not like the play of the moonbeam upon an iceberg, ineffectual, cold, merely touching the death without melting or warming it, but it rays out like the sun in the heavens, and the work done by the light is mightier than all our work. By His glory, and by the transcendent energies which reside in that illustrious manifestation of the uncreated light, God summons men to Himself. Well, if that is anything like fair exposition of the words before us, let me just ask you before I go further to stop on them for one moment. If I may venture to say so, put off your theological spectacles for a minute, and do not let us harden this thought down with any mere dogma that can be selected in the language of the creeds. Let us try and put it into words a little less hackneyed. Suppose, instead of talking about calling, you were to talk about inviting, summoning, beckoning; or I might use tenderer words still--beseeching, wooing, entreating; for all that lies in the thought. God summoning and calling, in that sense, men to Himself, by the raying out of His own perfect beauty, and the might with which the beams go forth into the darkness. Ah! is not that beautiful, dear brethren; that there is nothing more, indeed, for God to do to draw us to Himself than to let us see what He is? So perfectly fair, so sweet, so tender, so strong, so absolutely corresponding to all the necessities of our beings and the hunger of our hearts, that when we see Him we cannot choose but love Him, and that He can do nothing more to call wandering hearts back to the light and sweetness of His own heart than to show them Himself. And so from all corners of His universe, and in every activity of His hand and heart and spirit, we can hear a voice saying, Son, give me thine heart.' Oh! taste and see that God is good.' Acquaint now thyself with Him and be at peace; thereby good shall come unto thee.

But great and wonderful as such a thought seems to be when we look at it in the freshness which belongs to it, do you suppose that that was all that Peter was thinking about? Do you think that a wide, general, and if you leave it by itself, vague utterance like that which I have been indulging in, would give all the specific precision and fulness of the meaning of the word before us? I think not. I fancy that when this Apostle wrote these words he remembered a time long, long ago, when somebody stood by the little fishing-cobble there, and as the men were up to their knees in slush and dirt, washing their nets, said to them, Follow Me.' I think that was in Peter's estimate God's call to him by God's glory and by God's virtue. And so I pause there for a moment to say that all the lustrous pouring out of light, all that transcendent energy of active love, is not diffused nebulous through a universe; it is not even spread in that sense over all the deeds of His hand; but whilst it is everywhere, it has a focus and a centre and a fire. The fire is gathered into the Son, Jesus Christ; Jesus Christ in His manhood and in His Deity; Jesus Christ in His life, passion, death, resurrection, ascension, and kingly reign. The whole creation, as this New Testament proclaims Him to us, is God's glory and God's virtue, whereby He draws men to Himself. I cannot stay to dwell on that thought as I should be glad to do. Let me just remind you of the two parts into which it splits itself up; and I commend it, dogmatically as I have to state it in such an audience as this--I commend it to the multitudes of young men here present. The highest form of the Divine glory is Jesus Christ, not the attributes with which men clothe the Divinity, not those abstractions which you find in books of theology. All that is but the fringe of the glory. And I tell you, dear friends, the living white light at the centre and heart of all the radiance of the flame is the light of life which is conveyed into the gentle Christ. As the Apostle John has it, We beheld His glory.' Yes, and taking and binding together the two words which people have so often treated against each other, We beheld His glory, the glory as of the only begotten of the Father, full of grace and truth,' the highest light in Him that says, I am the light of the world'--very light of very light. As a much maligned document has it, very light of very light,' the brightness of His glory, the irradiation of His splendour, and the express image of His person. And as the light so the power. Christ the power; power in its highest, noblest form, the power of patient gentleness and Divine suffering; power in its widest sweep, unto every one that believeth'; power in its most wondrous operation, the power of God unto salvation.' So I come to you, I hope, with one message on my lips and in my heart. If you want light, look to Christ. If you want to behold that unveiled face, the glory of the Lord, turn to Him, and let His sunshine smite you on the face as the light smote Stephen, and then you can say, He that hath seen Him hath seen the Father.' My brother, the highest, noblest, perfect, and, as I believe, final form in which all God's glory, all God's energy, are gathered together, and make their appeal to you and me, was when a Galilean peasant stood up in a little knot of forgotten Jews and said to them, and through them to you and me, Come unto Me all ye that labour and are heavy laden, and I will give you rest.' He calls by His glory and by His virtue.

Now still further. Confining myself as before to the words as they lie here in this text, let me ask you to think, and that for a moment or two only, on the great and wondrous purpose which this Divine energy and light had in view in summoning us to itself. His Divine power hath given unto us all things that pertain to life and all things that pertain to godliness. Look at that! One of the old Psalms says: Gather my saints together unto me, those who have made a covenant with me by sacrifice; assemble them all before my throne, and I will judge my people.' Is that the last and final revelation of God's purpose of drawing men to Him? Is that why He sends out His heralds and summons through the whole intelligent creation? Nay, something better. Not to judge, not to scourge, not to chastise, not to avenge. To give. This is the meaning of that summons that comes out through the whole earth, Come up hither,' that when we get there we may be flooded with the richness of His mercy, and that He may pour His whole soul out over us in the greatness of His gifts. This is God, and the perpetual activity summoning men to Himself that there He may bless them. He makes our hearts empty that He may fill them. He shapes us as we are that we may need Him and may recreate ourselves in Him. He says, Bring all your vessels and I will fill them full.' Now look in this part of my subject at what I may venture to call the magnificent confidence that this Peter has in the--what shall I say?--the encyclopaedical --if I may use a long word--and universal character of God. All things that pertain to life, all things that pertain to godliness. And somebody says, Yes, that is tautology, that is saying the same thing twice over in different language.' Never mind, says Peter, so much the better, it will help to express the exuberant abundance and fulness. He takes a leaf out of his brother Paul's book. He is often guilty when he speaks of God's gifts of that same sin of tautology, as for instance, Now unto Him who is able to do exceeding, abundantly, above all'--there are four of them--all that we can ask or think.' Yes, in all forms language is but faint and feeble, weak and poor in the presence of that great miracle of a love that passeth knowledge and that we may know the heights and depths. And so says our Apostle, All things that pertain to life, all things that pertain to godliness.' The whole circle all round, all the 360 degrees of it, God's love will come down and lie on the top of it as it were, superimposed, so that there should not be a single gift where there is a flaw or a defect. Everything you want of life, everything you want for godliness. Yes, of course, the gift must bear some kind of proportion to the giver. You do not expect a millionaire to put down half a crown to a subscription list if he gives anything at all. And God says to you and me, Come and look at My storehouses, count if you can those golden vases filled with treasure, look at those massive ingots of bullion, gaze into the vanishing distances of the infiniteness of My nature and of My possessions, and then listen to Me. I give thee Myself--Myself, that ye may be filled with all the fulness of God. All things that pertain to life, all things that pertain to godliness. But I cannot pass on from this part of my subject without venturing one more remark. It is this: I do not suppose it is too minute, verbal criticism. This great encyclopaediacal gift is represented in my text, not as a thing that you are going to get, Christian men and women, but as a thing that you have gotten. And any of you that are able to test the correctness of my assertion will see I have thought the form of language used in the original is such as to point still more specifically than in our translation, to some one definite act in the past in which all that fulness of glory and virtue of life and godliness was given to us men. Is there any doubt as to what that is? We talk sometimes as if we had to ask God to give us more. God cannot give you any more than He gave you nineteen hundred years ago. It was all in Christ. Get a very vulgar illustration which is altogether inadequate for a great many purposes, but may serve for one. Suppose some man told you that there was a thousand pounds paid to your credit at a London bank, and that you were to get the use of it as you drew cheques against it. Well, the money is there, is it not? The gift is given, and yet for all that you may be dying, and half-dead, a pauper. I was reading a book only the other day which contained a story that comes in here. An Arctic expedition, some years ago, found an ammunition chest that Commander Parry had left fifty years ago, safe under a pile of stones. The wood of the chest had not rotted yet; the provisions inside of it were perfectly sweet, and good, and eatable. There it had lain all those years. Men had died of starvation within arm's length of it. It was there all the same. And so, if I might venture to vulgarise the great theme that I try to speak about, God has given us His Son, and in Him, all that pertains to life and all that pertains to godliness. My brother, take the things that are freely given to you of God.

And so that leads me to one last word, and it shall only be a word, in regard to what our text tells us of the way by which on our side we can yield to this Divine call, and receive this Divine fulness of gifts, through the knowledge of Him that hath called us to glory. Through the knowledge! Yes, well there are two kinds of knowledge, are there not? There is the knowledge by which you know a book, for instance, on the subject of study, and there is the knowledge by which you know one another; and the kind of thing I mean when I say, I know mathematics,' is entirely different to what I mean when I say, I know John, Thomas,' or whoever he may be. And I venture to say that the knowledge, which is the condition of receiving the whole fulness of the glory and the whole fulness of the light, is a great deal more like the thing we mean when we talk of knowing one another than when we talk of knowing a book. That is to say, a man may have all the creeds and confessions of faith clear in his head, and yet none of the life, none of the light, none of the power, and none of the godliness. But if we know Him as our brother, know Him as our friend, our sacrifice, our Redeemer, Lord, all in all; know Him as our heaven, our righteousness, and our strength; if we know Him with the knowledge which is possession; if we know Him with the knowledge which, as the profoundest of the Apostles says, hath the truth in life'; if we know Him, see then, This is life eternal, to know Thee, the only true God, and Jesus Christ, whom Thou hast sent.'

Now, friends, my words are done. God m calling you. No, let us put it a little more definitely than that--God is calling thee. There is no speech nor language where His voice is not heard. His words are gone out to the end of the world, and have reached even thyself. He calls thee, oh! brother, sister, friend, that you and I may turn round to Him and say, When Thou saidst, Seek ye my face, my heart said unto Thee, Thy face, Lord, will I seek.' Amen.

Maclaren: 2Pe 1:4 - A Libation To Jehovah

Partakers Of The Divine Nature

"He hath 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.'--2 Peter 1:4.

PARTAKERS Of the Divine nature.' These are bold words, and may be so understood as to excite the wildest and most presumptuous dreams. But bold as they are, and startling as they may sound to some of us, they are only putting into other language the teaching of which the whole New Testament is full, that men may, and do, by their faith, receive into their spirits a real communication of the life of God. What else does the language about being the sons and daughters of the Lord Almighty' mean? What else does the teaching of regeneration mean? What else mean Christ's frequent declarations that He dwells in us and we in Him, as the branch in the vine, as the members in the body? What else does he that is joined to the Lord in one spirit' mean? Do not all teach that in some most real sense the very purpose of Christianity, for which God has sent His Son, and His Son has come, is that we, poor, sinful, weak, limited, ignorant creatures as we are, may be lifted up into that solemn and awful elevation, and receive in our trembling and yet strengthened souls a spark of God? That ye may be partakers of the Divine nature' means more than that you may share in the blessings which that nature bestows.' It means that into us may come the very God Himself.

I. So I Want You To Look With Me, First, At This Lofty Purpose Which Is Here Presented As Being The Very Aim And End Of God's Gift In The Gospel.

The human nature and the Divine are both kindred and contrary. And the whole Bible is remarkable for the emphasis with which it insists upon both these elements of the comparison, declaring, on the one hand, as no other religion has ever declared, the supreme sovereign, unapproachable elevation of the infinite Being above all creatures, and on the other hand, holding forth the hope, as no other religion has ever ventured to do, of the possible union of the loftiest and the lowest, and the lifting of the creature into union with God Himself. There are no gods of the heathen so far away from their worshippers, and there are none so near them, as our God. There is no god that men have bowed before, so unlike the devotee; and there is no system which recognises that, as is the Maker so are the made, in such thoroughgoing fashion as the Bible does. The arched heaven, though high above us, it is not inaccessible in its serene and cloudless beauty, but it touches earth all round the horizon, and man is made in the image of God.

True, that divine nature of which the ideal man is the possessor has faded away from humanity. But still the human is kindred with the divine. The drop of water is of one nature with the boundless ocean that rolls shoreless beyond the horizon, and stretches plumbless into the abysses. The tiniest spark of flame is of the same nature as those leaping, hydrogen spears of illuminated gas that spring hundreds of thousands of miles high in a second or two in the great central sun.

And though on the one hand there be finiteness and on the other infinitude: though we have to talk, in big words, of which we have very little grasp, about Omniscience,' and' Omnipresence,' and Eternity,' and such like, these things may be deducted and yet the Divine nature may be retained; and the poor, ignorant, finite, dying creature, that perishes before the moth, may say, I am kindred with Him whose years know no end; whose wisdom knows no uncertainty nor growth; whose power is Omnipotence; and whose presence is everywhere.' He that can say, I am,' is of the same nature as His whose mighty proclamation of Himself is I AM THAT I AM.' He who can say I will' is of the same nature as He who willeth and it is done.

But that kindred, belonging to every soul of man, abject as well as loftiest, is not the partaking' of which my text speaks; though it is the basis and possibility of it; for my text speaks of men as becoming partakers,' and of that participation as the result, not of humanity, but of God's gift of exceeding great and precious promises.' That creation in the image and likeness of God, which is represented as crowned by the very breath of God breathed into man's nostrils implies not only kindred with God in personality and self-conscious will, but also in purity and holiness. The moral kindred has darkened into unlikeness, but the other remains. It is not the gift here spoken of, but it supplies the basis which makes that gift possible. A dog could not become possessor of the Divine nature, in the sense in which my text speaks of it. Any man, however bad, however foolish, however degraded, abject and savage, can become a partaker of it, and yet no man has it without something else than the fact of his humanity.

What, then, is it? No mere absorption, as extravagant mystics have dreamed, into that Divine nature, as a drop goes back into the ocean and is lost. There will always be I' and thou,' or else there were no blessedness, nor worship, nor joy. We must so partake of the Divine nature as that the bounds between the bestowing God and the partaking man shall never be broken down. But that being presupposed, union as close as is possible, the individuality of the giver and the receiver being untampered with is the great hope that all Christian men and women ought consciously to cherish.

Only mark, the beginning of the whole is the communication of a Divine life which is manifested mainly in what we call moral likeness. Or to put it into plain words, the teaching of my text is no dreamy teaching, such as an eastern mystic might proclaim, of absorption into an impersonal Divine. There is no notion here of any partaking of these great though secondary attributes of the Divine mind which to many men are the most Godlike parts of His nature. But what my text mainly means is, you may, if you like, become holy as God is holy.' You may become loving as God is loving, and with a breath of His own life breathed into your hearts. The central Divinity in the Divine, if I may so say, is the amalgam of holiness and love. That is God; the rest is what belongs to God. God has power; God is love.

That is the regnant attribute, the spring that sets everything agoing. And so, when my text talks about making us all, if we will, partakers of a Divine nature, what it means, mainly, is this--that into every human spirit there may pass a seed of Divine life which will unfold itself there in all purity of holiness, in all tenderness and gentleness of love. God is love; and he that dwelleth in love dwelleth in God, and God in him.' Partakers we shall be in the measure in which by our faith we have drawn from Him the pure and the hearty love of whatever things are fair and noble; the measure in which we love righteousness and hate iniquity.

And then remember also that this lofty purpose which is here set forth is a purpose growingly realised in man. The Apostle puts great stress upon that word in my text, which, unfortunately, is not rendered adequately in our Bible, that by these ye might become partakers of the Divine nature.' He is not talking about a being, but about a becoming. That is to say, God must ever be passing, moment by moment, into our hearts if there is to be anything godly there. No more certainly must this building, if we are to see, be continually filled with light-beams that are urged from the central sun by its impelling force than the spirit must be receiving, by momentary communication, the gift of life from God if it is to live. Cut off the sunbeam from the sun and it dies, and the house is dark; cut off the life from the root and it withers, and the creature shrivels. The Christian man lives only by continual derivation of life from God; and for ever and ever the secret of his being and of his blessedness is not that he has become a possessor, but that he has become a partaker, of the Divine nature.

And that participation ought to, and will, be a growing thing. By daily increase we shall be made capable of daily increase. Life is growth; the Divine life in Him is not growth, but in us it does grow, and our infancy will be turned into youth; and our youth into maturity; and, blessed be His name, the maturity will be a growing one, to which grey hairs and feebleness will never come, nor a term ever be set. More and more of God we may receive every day we live, and through the endless ages of eternity; and if we have Him in our hearts, we shall live as long as there is anything more to pass from God to us. Until the fountain has poured its whole fulness into the cistern, the cistern will never be broken. He who becomes partaker of the Divine nature can never die. So as Christ taught us the great argument for immortality is the present relation between God and us, and the fact that He is the God of Abraham points to the resurrection life.

II. Look, In The Second Place, At The Costly And Sufficient Means Employed For The Realisation Of This Great Purpose.

He hath given to us exceeding great and precious promises, that by these ye might become partakers,' etc.

Of course the mere words of a promise will not communicate this Divine life to men's souls. Promises' here must necessarily, I think, be employed in the sense of fulfilment of the promises. And so we might think of all the great and wondrous words which God has spoken in the past, promises of deliverance, of forgiveness, and the like; but I am rather disposed to believe that the extreme emphasis of the epithets which the Apostle selects to describe these promised things now fulfilled suggests another interpretation.

I believe that by these exceeding great and precious promises' is meant the unspeakable gift of God's own Son, and the gift therein and thereafter of God's life-giving Spirit. For is not this the meaning of the central fact of Christianity, the incarnation--that the Divine becomes partaker of the human in order that the human may partake of the Divine? Is not Christ's coming the great proof that however high the heavens may stretch above the flat, sad earth, still the Divine nature and the human are so kindred that God can enter into humanity and be manifest in the flesh? Contrariety vanishes; the difference between the creature and the Creator disappears. These mere distinctions of power and weakness, of infinitude and finiteness, of wisdom and of ignorance, of undying being and decaying life, vanish, as of secondary consequence, when we can say, the Word was made flesh and dwelt among us.' There can be no insuperable obstacle to man's being lifted up into a union with the Divine, since the Divine found no insuperable obstacle in descending to enter into union with the human.

So then, because God has given us His Son it is clear that we may become partakers of the Divine nature; inasmuch as He, the Divine, has become partaker of the children's flesh and blood, and in that coming of the Divine into the human there was brought the seed and the germ of a life which can be granted to us all. Brethren! there is one way, and one way only, by which any of us can partake of this great and wondrous gift of a share in God, and it is through Jesus Christ. No man hath ascended up into Heaven,' nor ever will either climb or fly there, save He that came down from Heaven; even the Son of man which is in Heaven.' And in Him we may ascend, and in Him we may receive God.

Christ is the true Prometheus, if I may so speak, who brings to earth in the fragile reed of his humanity the sacred and immortal fire which may be kindled in every heart. Open your hearts to Him by faith and He will come in, and with Him the rejoicing life which will triumph over the death of self and sin, and give to you a share in the nature of God.

III. Let Me Say, Lastly, That This Great Text Adds A Human Accompaniment Of That Divine Gift:

Having escaped the corruption that is in the world through lust.'

The only condition of receiving this Divine nature is the opening of the heart by faith to Him, the Divine human Christ, who is the bond between men and God, and gives it to us. But that condition being presupposed, this important clause supplies the conduct which attends and attests the possession of the Divine nature.

Notice, here is human nature without God, described as the corruption that is in the world in lust.' It is like a fungus, foul-smelling, slimy, poisonous; whose growth looks rather the working of decay than of vitality. And, says my text, that is the kind of thing that human nature is if God is not in it. There is an either' and or' here. On the one hand we must have a share in the Divine nature, or, on the other, we have a share in the putrescence that is in the world through lust.'

Corruption is initial destruction, though of course other forms of life may come from it; destruction is complete corruption. The word means both. A man either escapes from lust and evil, or he is destroyed by it.

And the root of this rotting fungus is in lust,' which word, of course, is used in a much wider meaning than the fleshly sense in which we employ it in modern times. It means desire' of all sorts. The root of the world's corruption is my own and my brothers' unbridled and godless desires.

So there are two states--a life plunged in putridity, or a heart touched with the Divine nature. Which is it to be? It cannot be both. It must be one or the other. Which?

A man that has got the life of God, in however feeble measure, in him, will flee away from this corruption like Lot out of Sodom. And how will he flee out of it? By subduing his own desires; not by changing position, not by shirking duty, not by withdrawing himself into unwholesome isolation from men and men's ways. The corruption is not only in the world,' so that you could get rid of it by getting out of the world, but it is in the world in lust,' so that you carry the fountain of it within yourself. The only way to escape is by no outward flight, but by casting out the unclean thing from our own souls.

Depend upon it, the measure in which a man has the love of God in him can be very fairly estimated by the extent to which he is doing this. There is a test for you Christian people. There have been plenty of men and women in all ages of the Church, and they abound in this generation, who will make no scruple of declaring that they possess a portion of this Divine Spirit and a spark of God in their souls. Well then, I say, here is the test, bring it all to this--does that life within you cast out your own evil desires? If it does, well; if it does not, the less you say about Christ in your hearts the less likely you will be to become either a hypocrite, or a self-deceiver.

And so, brethren, remember, one last word, viz., that whilst on the one hand whoever has the life of God in his heart will be fleeing from this corruption, on the other hand you can weaken--ay! and you can kill the Divine life by not so fleeing. You have got it, if you have it, to nourish, to cherish, and to do that most of all by obeying it. If you do not obey, and if habitually you keep the plant with all its buds picked off one after another as they begin to form, you will kill it sooner or later. You Christian men and women take warning. God has given you Jesus Christ. It was worth while for Christ to live; it was worth while for Christ to die, in order that into the souls of all sinful, God-forgetting, devil-following men there might pass this Promethean spark of the true fire.

You get it, if you will, by simple faith. You will not keep it unless you obey it. Mind you do not quench the Holy Spirit, and extinguish the very life of God in your souls.

Maclaren: 2Pe 1:5 - A Libation To Jehovah

The Power Of Diligence

Giving all diligence, add to your faith…'--2 Peter 1:5.

IT seems to me very like Peter that there should be so much in this letter about the very commonplace and familiar excellence of diligence. He over and over again exhorts to it as the one means to the attainment of all Christian graces, and of all the blessedness of the Christian life. We do not expect fine-spun counsels from a teacher whose natural bent is, like his, but plain, sturdy, common sense, directed to the highest matter, and set aglow by fervent love to his Lord. The Apostle paints himself, and his own way of Christian living, when he thus frequently exhorts his brethren to give all diligence.' He says in this same chapter that he himself will give diligence [endeavour, in Authorised Version] that they may be able after his decease to have these things always in remembrance.' We seem to see Peter, not much accustomed to wield a pen, sitting down to what he felt a somewhat difficult task, and pointing the readers to his own example as an instance of the temper which they must cherish if they are to make anything of their Christian life. Just as I labour for your sakes at this unfamiliar work of writing, so do you toil at perfecting your Christian graces.'

Now it strikes me that we may gain some instruction if we throw together the various objects to which in Scripture, and especially in this letter, we are exhorted to direct this virtue of diligence, and mark how comprehensive its range, and how, for all beauty of character and progress in the Divine life, it is regarded as an indispensable condition. Let us then look, first, at the homely excellence that is the master-key to all Christian maturity and grace, and then at the various fields in which we are to apply it.

I. Now As To The Homely Virtue Itself, Giving All Diligence.'

We all know what diligence' means, but it is worth while to point out that the original meaning of the word is not so much diligence as haste. It is employed, for instance, to describe the eager swiftness with which the Virgin went to Elizabeth after the angel's salutation and annunciation. It is the word employed to describe the murderous hurry with which Herodias came rushing in to the king to demand John the Baptist's head. It is the word with which the Apostle, left solitary in his prison, besought his sole trusty companion Timothy to make haste so as to come to him before winter.' Thus, the first notion in the word is haste, which crowds every moment with continuous effort, and lets no hindrances entangle the feet of the runner. Wise haste has sometimes to be content to go slowly. Raw haste' is half sister to delay.' When haste degenerates into hurry, and becomes agitation, it is weakness, not strength; it turns out superficial work, which has usually to be pulled to pieces and done over again, and it is sure to be followed by reaction of languid idleness. But the less we hurry the more should we hasten in running the race set before us.

But with this caution against spurious haste, we cannot too seriously lay to heart the solemn motives to wise and well-directed haste. The moments granted to any of us are too few and precious to let slip unused. The field to be cultivated is too wide and the possible harvest for the toiler too abundant, and the certain crop of weeds in the sluggard's garden too poisonous, to allow dawdling to be considered a venial fault. Little progress will be made if we do not work as feeling that the night is far spent, the day is at hand,' or as feeling the apparently opposite but really identical conviction, I must work the works of Him that sent me while it is day. The night cometh when no man can work.' The day of full salvation, repose, and blessedness is near dawning. The night of weeping, the night of toil, is nearly past. By both aspects of this brief life we should be spurred to haste.

The first element, then, in Christian diligence is economy of time as of most precious treasure, and the avoidance, as of a pestilence, of all procrastination. To-morrow and to-morrow' is the opiate with which sluggards and cowards set conscience asleep, and as each to-morrow becomes to-day it proves as empty of effort as its predecessors, and, when it has become yesterday, it adds one more to the solemn company of wasted opportunities which wait for a man at the bar of God. All their yesterdays have lighted' such idlers to dusty death,' because in each they were saying, to-morrow we will begin the better course,' instead of beginning it to-day. Now is the accepted time.' Wherefore, giving all haste, add to your faith.'

Another of the phases of the virtue, which Peter here regards as sovereign, is represented in our translation of the word by earnestness,' which is the parent of diligence. Earnestness is the sentiment, of which diligence is the expression. So the word is frequently translated. Hence we gather that no Christian growth is possible unless a man gives his mind to it. Dawdlers will do nothing. There must be fervour if there is to be growth. The heated bar of iron will go through the obstacle which the cold one will never penetrate. We must gather ourselves together under the impulse of an all-pervading and noble earnestness, too deep to be demonstrative, and which does not waste itself in noise, but settles down steadily to work. The engine that is giving off its steam in white puffs is not working at its full power. When we are most intent we are most silent. Earnestness is dumb, and therefore it is terrible.

Again we come to the more familiar translation of the word as in the text. Diligence' is the panacea for all diseases of the Christian life. It is the homely virtue that leads to all success. It is a great thing to be convinced of this, that there are no mysteries about the conditions of healthy Christian living, but that precisely the same qualities which lead to victory in any career to which a man sets himself do so in this; that, on the one hand, we shall never fail if in earnest and saving the crumbs of moments, we give ourselves to the work of Christian growth; and that on the other hand, no fine emotions, no select moments of rapture and communion will ever avail to take the place of the dogged perseverance and prosaic hard work which wins in all other fields; and wins, and is the only thing that does win, in this one too. If you want to be a strong Christian--that is to say, a happy man--you must bend your back to the work and give all diligence.' Nobody goes to heaven in his sleep. No man becomes a vigorous Christian by any other course than giving all diligence.' It is a very lowly virtue. It is like some of the old wives' recipes for curing diseases with some familiar herb that grows at every cottage door. People will not have that, but if you bring them some medicine from far away, very rare and costly, and suggest to them some course out of the beaten rut of ordinary, honest living, they will jump at that. Quackery always deals in mysteries and rare things. The great physician cures diseases with simples that grow everywhere. A pennyworth of some familiar root will cure an illness that nothing else will touch. It is a homely virtue, but if in its homeliness we practised it, this Church and our own souls would wear a different face from what it and they do to-day.

II. Note The Wide Field Of Action For This Homely Grace.

I can do nothing more--nor is it necessary that I should --than put before your mind, in a sentence or two, the various applications of it which our letter gives.

First, note that in our text, giving all diligence, add to your faith.' That is to say, unless you work with haste, with earnestness, and therefore with much putting forth of strength, your faith will not evolve the graces of character which is in it to bring forth. If, on the other hand, we set ourselves to our tasks, then out of faith will come, as the blossoms mysteriously and miraculously do out of an apparently dead stump, virtue, manliness, and knowledge, and temperance, and patience, and godliness, and brotherly mindedness, and charity. All that galaxy of light and beauty will shine forth on the one condition of diligence, and it will not appear without that. Without it, the faith, though it may be genuine, which lies in a man who is idle in cultivating Christian character, will bear but few and shrivelled fruits. The Apostle uses a very remarkable expression here, which is rendered in our Bible imperfectly giving all diligence.' He has just been saying that God has given to us all things that pertain to life and godliness, and exceeding great and precious promises.' The Divine gift, then, is everything that will help a man to live a high and godly life. And, says Peter, on this very account, because you have all these requisites for such a life already given you, see that you bring besides into' the heap of gifts, as it were, that which you and only you can bring, namely, all diligence.' The phrase implies that diligence is our contribution. And the very reason for exercising it is the completeness of God's gift. On this very account'--because He has given so much--we are to lay all diligence' by the side of His gifts, which are useless to the sluggard.

On the one hand there are all great gifts and boundless possibilities as to life and godliness, and on the other diligence as the condition on which all these shall actually become ours, and, passing into our lives, will there produce all these graces which the Apostle goes on to enumerate. The condition is nothing recondite, nothing hard either to understand or to practise, but it is simply that commonplace, humdrum virtue of diligence. If we will put it forth, then the gifts that God has given, and which are not really ours unless we put it forth, will pass into the very substance of our being, and unfold themselves according to the life that is in them; even the life that is in Jesus Christ Himself, in all forms of beauty and sweetness and power and blessedness. Diligence' makes faith fruitful. Diligence makes God's gifts ours.

Then, again, the Apostle gives an even more remarkable view of the possible field for this all-powerful diligence when he bids his readers exercise it in order to make their calling and election sure.' Peter's first letter shows that he believed that Christians were chosen according to the foreknowledge of God the Father.' But for all that he is not a bit afraid of putting the other side of the truth, and saying to us in effect. We cannot read the eternal decrees of God nor know the names written in the Book of Life. These are mysteries above us. But if you want to be sure that you are one of the called and chosen, work and you will get the assurance.' The confirmation of the call,' of the election,' both in fact and in my consciousness depends upon my action. The diligence,' of which the Apostle thinks such great things, reaches, as it were, a hand up into heaven and binds a man to that great unrevealed, electing purpose of God. If we desire that upon our Christian lives there shall shine the perpetual sunshine of an unclouded confidence that we have the love and the favour of God, and that for us there is no condemnation, but only acceptance in the beloved,' the short road to it is the well-known and trite path of toil in the Christian life.

Still further, one of the other writers of the New Testament gives us another field in which this virtue may expatiate, when the author of the Epistle to the Hebrews exhorts to diligence, in order to attain the full assurance of hope.' If we desire that our path should be brightened by the clear vision of our blessed future beyond the grave, and above the stars, and within the bosom of God, the road to that happy assurance and sunny, cloudless confidence in a future of rest and fellowship with God lies simply here--work! as Christian men should, whilst it is called to-day.

The last of the fields in which this virtue finds exercise is expressed by our letter, when Peter says, Seeing that we look for such things, let us be diligent, that we may be found of Him in peace without spot, and blameless.' If we are to be found in peace,' we must be found spotless,' and if we are to be found spotless' we must be diligent.' If that servant begin to say in his heart, My lord delayeth his coming; and to be slothful, and to eat and drink with the drunken, the lord of that servant will come in an hour when he is not aware.' On the other hand, who is that faithful servant whom his lord hath set ruler over his household? Blessed is that servant whom his lord when he cometh shall find so doing?' Doing so, and diligently doing it, he shall be found in peace.

What a beautiful ideal of Christian life results from putting together all these items. A fruitful faith, a sure calling, a cloudless hope, a peaceful welcome at last! The Old Testament says, The hand of the diligent maketh rich'; the New Testament promises unchangeable riches to the same hand. The Old Testament says, Seest thou a man diligent in his business, he shall stand "before kings.' The New Testament assures us that the noblest form of that promise shall be fulfilled in the Christian man's communion with his Lord here, and perfected when the diligent disciple shall be found of Him in peace,' and stand before the King in that day, accepted and himself a king.

Maclaren: 2Pe 1:11-15 - A Libation To Jehovah

Going Out And Going In

An entrance … my decease.'--2 Peter 1:11-15.

I DO not like, and do not often indulge in, the practice of taking fragments of Scripture for a text, but I venture to isolate these two words, because they correspond to one another, and when thus isolated and connected, bring out very prominently two aspects of one thing. In the original the correspondence is even closer, for the words, literally rendered, are a going in' and a going out.' The same event is looked at from two sides. On the one it is a departure; on the other it is an arrival. That event, I need not say, is Death.

I note, further, that the expression rendered, my decease,' employs the word which is always used in the Greek translation of the Old Testament to express the departure of the Children of Israel from bondage, and which gives its name, in our language, to the Second Book of the Pentateuch. My exodus'--associations suggested by the word can scarcely fail to have been in the writer's mind.

Further, I note that this expression for Death is only employed once again in the New Testament--viz., in St. Luke's account of the Transfiguration, where Moses and Elias spake with Jesus concerning His decease--the exodus--which He should accomplish at Jerusalem.' If you look on to the verses which follow the second of my texts, you will see that the Apostle immediately passes on to speak about that Transfiguration, and about the voice which He heard then in the holy mount. So that I think we must suppose that in the words of our second text he was already beginning to think about the Transfiguration, and was feeling that, somehow or other, his exodus' was to be conformed to his Master's.

Now bearing all these points in mind, let us just turn to these words and try to gather the lessons which they suggest.

I. The First Of Them Is This, The Double Christian Aspect Of Death.

It is well worth noting that the New Testament very seldom condescends to use that name for the mere physical fact of dissolution. It reserves it for the most part for something a great deal .more dreadful than the separation of body and soul, and uses all manner of periphrases, or what rhetoricians call euphemising, that is, gentle expressions which put the best face upon a thing instead of the ugly word itself. It speaks, for instance, as you may remember, in the context here about the putting off' of a tent or a tabernacle,' blending the notions of stripping off a garment and pulling down a transitory abode. It speaks about death as a sleep, and in that and other ways sets it forth in gracious and gentle aspects, and veils the deformity, and loves and hopes away the dreadfulness of it.

Now other languages and other religions besides Christianity have done the same things, and Roman and Greek poets and monuments have in like manner avoided the grim, plain word--death, but they have done it for exactly the opposite reason from that for which the Christian does it. They did it because the thing was so dark and dismal, and because they knew so little and feared so much about it. And Christianity does it for exactly the opposite reason, because it fears it not at all, and knows it quite enough. So it toys with leviathan, and lays its hand on the cockatrice den,' and my text is an instance of this.

My decease.., an entrance.' So the terribleness and mystery dwindled down into this--a change of position; or if locality is scarcely the right class of ideas to apply to spirits detached from the body--a change of condition. That is all.

We do not need to insist upon the notion of change of place. For, as I say, we get into a fog when we try to associate place with pure spiritual existence. But the root of the conviction which is expressed in both these phrases, and most vividly by their juxtaposition, is this, that what happens at death is not the extinction, but the withdrawal, of a person, and that the man's, as fully, as truly as he was, though all the relations in which he stands may be altered.

Now no materialistic teaching has any right to come in and bar that clear faith and firm conclusion. For by its very saying that it knows nothing about life except in connection with organisation, it acknowledges that there is a difference between them. And until science can tell me how it is that the throb of a brain or the quiver of a nerve, becomes transformed into morality, into emotion, I maintain that it knows far too little of personality and of life to be a valid authority when it asserts that the destruction of the organisation is the end of the man. I feel myself perfectly free--in the darkness in which, after all investigation, that mysterious transformation of the physical into the moral and the spiritual lies--I feel Perfectly free to listen to another voice, the voice which tells me that life can subsist, and that personal being can be as full--ay, fuller--apart altogether from the material frame which here, and by our present experience, is its necessary instrument. And though accepting all that physical investigation can teach us, we can still maintain that its light does not illumine the central obscurity; and that, after all, it still remains true that round about the being of each man, as round about the being of God, clouds and darkness roll,

Life and thought have gone away,Side by side, Leaving door and window wide.'That, and nothing more, is death--My decease.., an entrance.'

Then, again, the combination of these two words suggests to us that the one act, in the same moment, is both departure and arrival. There is not a pin-point of space, not the millionth part of a second of time, intervening between the two. There is no long journey to be taken. A man in straits, and all but desperation, is recorded in the old Book to have said: There is but a step between me and death.' Ah! there is but a step between death and the Kingdom; and he that passes out at the same moment passes in.

I need not say a word about theories which seem to me to have no basis at all in our only source of information, which is Revelation; theories which would interpose a long period of unconsciousness--though to the man unconscious it be no period at all--between the act of departure and that of entrance. Not so do I read the teaching of Scripture: This day thou shalt be with Me in Paradise.' We pass out, and as those in the vestibule of a presence-chamber have but to lift the curtain and find themselves face to face with the king, so we, at one and the same moment, depart and arrive.

Friends stand round the bed, and before they can tell by the undimmed mirror that the last breath has been drawn, the saint is with Christ, which is far better.' To depart is to be with Him. There is a moment in the life of every believing soul in which there strangely mingle the lights of earth and the lights of heaven. As you see in dissolving views, the one fades and the other consolidates. Like the mighty angel in the Apocalypse, the dying man stands for a moment with one foot on the earth and the other already laved and cleansed by the waters of that sea of glass mingled with fire which is before the Throne,' Absent from the body; present with the Lord.'

Further, these two words suggest that the same act is emancipation from bondage and entrance into royalty.

My exodus.' Israel came out of Egyptian servitude and dropped chains from wrists and left taskmasters cracking their useless whips behind them, and the brick kilns and the weary work were all done when they went forth. Ah! brethren, whatever beauty and good and power and blessedness there may be in this mortal life, there are deep and sad senses in which, for all of us, it is a prison-house and a state of captivity. There is a bondage of flesh; there is a dominion of the animal nature; there are limitations, like high walls, cribbing, cabining, confining us--the limitations of circumstance. There is the slavery of dependence upon this poor, external, and material world. There are the tyranny of sin and the subjugation of the nobler nature to base and low and transient needs. All these fetters, and the scars of them, drop away. Joseph comes out of prison to a throne. The kingdom is not merely one in which the redeemed man is a subject, but one in which he himself is a prince. Have thou authority over ten cities.' These are the Christian aspects of death.

II. Now Note, Secondly, The Great Fact On Which This View Of Death Builds Itself.

I have already remarked that in one of my texts the Apostle seems to be thinking about Jesus Christ and His decease. The context also refers to another incident in his own life, when our Lord foretold to him that the putting off his tabernacle was to be sudden,' and added: Follow thou Me.'

Taking these allusions into account, they suggest that it is the death of Jesus Christ--and that which is inseparable from it, His Resurrection--that changes for a soul believing on Him the whole aspect of that last experience that awaits us all. It is His exodus that makes my exodus' a deliverance from captivity and an entrance upon royalty.

I need not remind you, how, after all is said and done, we are sure of life eternal, because Jesus Christ died and rose again. I do not need to depreciate other imperfect arguments which seem to point in that direction, such as the instincts of men's natures, the craving for some retribution beyond, the impossibility of believing that life is extinguished by the fact of physical death. But whilst I admit that a good deal may be said, and strong probabilities may be alleged, it seems to me that however much you may argue, no words, no considerations, moral or intellectual, can suffice to establish more than that it would be a very good thing if there were a future life and that it is probable that there is. But Jesus Christ comes to us and says, Touch Me, handle Me; a spirit hath not flesh and bones as I have. Here I am. I was dead; I am alive for evermore.' So then one life, that we know about, has persisted undiminished, apart from the physical frame, and that one Man has gone down into the dark abyss, and has come up the same as when He descended. So it is His exodus--and, as I believe, His death and Resurrection alone--on which the faith in immortality impregnably rests.

But that is not the main point which the text suggests. Let me remind you how utterly the whole aspect of any difficulty, trial, or sorrow, and especially of that culmination of all men's fears--death itself--is altered when we think that in the darkest bend of the dark road we may trace footsteps, not without marks of blood in them, of Him that has trodden it all before us. Follow thou Me,' He said to Peter; and it should be no hard thing for us, if we love Him, to tread where He trod. It should be no lonely road for us to walk, however the closest clinging hands may be untwined from our grasp, and the most utter solitude of which a human soul is capable may be realised, when we remember that Jesus Christ has walked it before us.

The entrance, too, is made possible because He has preceded us. I go to prepare a place for you.' So we may be sure that when we go through those dark gates and across the wild, the other side of which no man knows, it is not to step out of the warm precincts of the cheerful day' into some dim, cold, sad land, but it is to enter into His presence.

Israel's exodus was headed by a mummy case, in which the dead bones of their whilom leader were contained. Our exodus is headed by the Prince of Life, who was dead and is alive for evermore.

So, brethren, I beseech you, treasure these thoughts more than you do. Turn to Jesus Christ and His resurrection from the dead more than you do. I may be mistaken, but it seems to me that the Christianity of this day is largely losing the habitual contemplation of immortality which gave so much of its strength to the religion of past generations. We are all so busy in setting forth and enforcing the blessings of Christianity in its effects in the present life that, I fear me, we are largely forgetting what it does for us at the end, and beyond the end. And I would that we all thought more of our exodus and of our entrance in the light of Christ's death and resurrection. Such contemplation will not unfit us for any duty or any enjoyment. It will lift us above the absorbed occupation with present trivialities, which is the bane of all that is good and noble. It will teach us a solemn scorn of ills.' It will set on the furthest horizon a great light instead of a doleful darkness, and it will deliver us from the dread of that shadow feared of man,' but not by those who, listening to Jesus Christ, have been taught that to depart is to be with Him.

III. Now I Meant To Have Said A Word, In The Close Of My Sermon, About A Third Point--Viz.

The way of securing that this aspect of death shall be our experience, but your time will not allow of my dwelling upon that as I should have wished. I would only point out that, as I have already suggested, this context teaches us that it is His death that must make our deaths what they may become; and would ask you to notice, further, that the context carries us back to the preceding verses. An entrance shall be ministered unto you abundantly.' We have just before read, If these things be in you and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ,; and just before is the exhortation, giving all diligence, minister to your faith virtue.'

So the Apostle, by reiterating the two words which he had previously been using, teaches us that if death is to be to us that departure from bondage and entrance into the Kingdom, we must here and now bring forth the fruits of faith. There is no entrance hereafter, unless there has been a habitual entering into the Holy Place by the blood of Jesus Christ even whilst we are on earth. There is no entrance by reason of the fact of death, unless all through life there has been an entrance into rest by reason of the fact of faith.

And so, dear brethren, I beseech you to remember that it depends on yourself whether departing shall be arrival, and exodus shall be entrance. One thing or other that last moment must be to us all--either a dragging us reluctant away from what we would fain cleave to, or a glad departure from a foreign land and entrance to our home. It may be as when Peter was let out of prison, the angel touched him, and the chains fell from his hands, and the iron gate opened of its own accord, and he found himself in the city. It is for you to settle which of the two it shall be. And if you will take Him for your King, Companion, Saviour, Enlightener, Life here, the Lord shall bless your going out and coming in from this time forth and even for evermore.'

MHCC: 2Pe 1:1-11

Faith unites the weak believer to Christ, as really as it does the strong one, and purifies the heart of one as truly as of another; and every sincere believer is by his faith justified in the sight of God. Faith worketh godliness, and produces effects which no other grace in the soul can do. In Christ all fulness dwells, and pardon, peace, grace, and knowledge, and new principles, are thus given through the Holy Spirit. The promises to those who are partakers of a Divine nature, will cause us to inquire whether we are really renewed in the spirit of our minds; let us turn all these promises into prayers for the transforming and purifying grace of the Holy Spirit. The believer must add knowledge to his virtue, increasing acquaintance with the whole truth and will of God. We must add temperance to knowledge; moderation about worldly things; and add to temperance, patience, or cheerful submission to the will of God. Tribulation worketh patience, whereby we bear all calamities and crosses with silence and submission. To patience we must add godliness: this includes the holy affections and dispositions found in the true worshipper of God; with tender affection to all fellow Christians, who are children of the same Father, servants of the same Master, members of the same family, travellers to the same country, heirs of the same inheritance. Wherefore let Christians labour to attain assurance of their calling, and of their election, by believing and well-doing; and thus carefully to endeavour, is a firm argument of the grace and mercy of God, upholding them so that they shall not utterly fall. Those who are diligent in the work of religion, shall have a triumphant entrance into that everlasting kingdom where Christ reigns, and they shall reign with him for ever and ever; and it is in the practice of every good work that we are to expect entrance to heaven.

MHCC: 2Pe 1:12-15

We must be established in the belief of the truth, that we may not be shaken by every wind of doctrine; and especially in the truth necessary for us to know in our day, what belongs to our peace, and what is opposed in our time. The body is but a tabernacle, or tent, of the soul. It is a mean and movable dwelling. The nearness of death makes the apostle diligent in the business of life. Nothing can so give composure in the prospect, or in the hour, of death, as to know that we have faithfully and simply followed the Lord Jesus, and sought his glory. Those who fear the Lord, talk of his loving-kindness. This is the way to spread the knowledge of the Lord; and by the written word, they are enabled to do this.

MHCC: 2Pe 1:16-21

The gospel is no weak thing, but comes in power, Rom 1:16. The law sets before us our wretched state by sin, but there it leaves us. It discovers our disease, but does not make known the cure. It is the sight of Jesus crucified, in the gospel, that heals the soul. Try to dissuade the covetous worldling from his greediness, one ounce of gold weighs down all reasons. Offer to stay a furious man from anger by arguments, he has not patience to hear them. Try to detain the licentious, one smile is stronger with him than all reason. But come with the gospel, and urge them with the precious blood of Jesus Christ, shed to save their souls from hell, and to satisfy for their sins, and this is that powerful pleading which makes good men confess that their hearts burn within them, and bad men, even an Agrippa, to say they are almost persuaded to be Christians, Act 26:28. God is well pleased with Christ, and with us in him. This is the Messiah who was promised, through whom all who believe in him shall be accepted and saved. The truth and reality of the gospel also are foretold by the prophets and penmen of the Old Testament, who spake and wrote under influence, and according to the direction of the Spirit of God. How firm and sure should our faith be, who have such a firm and sure word to rest upon! When the light of the Scripture is darted into the blind mind and dark understanding, by the Holy Spirit of God, it is like the day-break that advances, and diffuses itself through the whole soul, till it makes perfect day. As the Scripture is the revelation of the mind and will of God, every man ought to search it, to understand the sense and meaning. The Christian knows that book to be the word of God, in which he tastes a sweetness, and feels a power, and sees a glory, truly divine. And the prophecies already fulfilled in the person and salvation of Christ, and in the great concerns of the church and the world, form an unanswerable proof of the truth of Christianity. The Holy Ghost inspired holy men to speak and write. He so assisted and directed them in delivering what they had received from him, that they clearly expressed what they made known. So that the Scriptures are to be accounted the words of the Holy Ghost, and all the plainness and simplicity, all the power and all the propriety of the words and expressions, come from God. Mix faith with what you find in the Scriptures, and esteem and reverence the Bible as a book written by holy men, taught by the Holy Ghost.

Matthew Henry: 2Pe 1:1-4

The apostle Peter, being moved by the Holy Ghost to write once more to those who from among the Jews were turned to faith in Christ, begins this second epistle with an introduction, wherein the same persons are described and the same blessings are desired that are in the preface to his former letter; but there are some additions or alterations which ought to be taken notice of, in all the three parts of the introduction.

I. We have here a description of the person who wrote the epistle, by the name of Simon, as well as Peter, and by the title of servant, as well as that of apostle. Peter, being in both epistles, seems to be the name most frequently used, and with which he may be thought to be best pleased, it being given him by our Lord, upon his confessing Jesus to be Christ the Son of the living God, and the very name signifying and sealing that truth to be the fundamental article, the rock on which all must build; but the name Simon, though omitted in the former epistle, is mentioned in this, lest the total omission of that name, which was given him when he was circumcised, should make the Jewish believers, who were all zealous of the law, to become jealous of the apostle, as if he disclaimed and despised circumcision. He here styles himself a servant (as well as an apostle) of Jesus Christ; in this he may be allowed to glory, as David does, Psa 116:16. The service of Christ is the way to the highest honour, Joh 12:26. Christ himself is King of kings, and Lord of lords; and he makes all his servants kings and priests unto God, Rev 1:6. How great an honour is it to be the servants of this Master! This is what we cannot, without sin, be ashamed of. To triumph in being Christ's servant is very proper for those who are engaging others to enter into or abide in the service of Christ.

II. We have an account of the people to whom the epistle is written. They are described in the former epistle as elect according to the foreknowledge of God the Father, and here as having obtained precious faith in our Lord Jesus Christ; for the faith here mentioned is vastly different from the false faith of the heretic, and the feigned faith of the hypocrite, and the fruitless faith of the formal professor, how orthodox soever he is. It is the faith of God's elect (Tit 1:1), wrought by the Spirit of God in effectual calling. Observe, 1. True saving faith is a precious grace, and that not only as it is very uncommon, very scarce, even in the visible church, a very small number of true believers among a great multitude of visible professors (Mat 22:14), but true faith is very excellent and of very great use and advantage to those who have it. The just lives by faith, a truly divine spiritual life; faith procures all the necessary supports and comforts of this excellent life; faith goes to Christ, and buys the wine and milk (Isa 55:1) which are the proper nourishment of the new creature; faith buys and brings home the tried gold, the heavenly treasure that enriches; faith takes and puts on the white raiment, the royal robes that clothe and adorn, Rev 3:18. Observe, 2. Faith is alike precious in the private Christian and in the apostle; it produces the same precious effects in the one and in the other. Faith unites the weak believer to Christ as really as it does the strong one, and purifies the heart of one as truly as of another; and every sincere believer is by his faith justified in the sight of God, and that from all sins, Act 13:39. Faith, in whomsoever it exists, takes hold of the same precious Saviour, and applies the same precious promises. 3. This precious faith is obtained of God. Faith is the gift of God, wrought by the Spirit, who raised up Jesus Christ from the dead. 4. The preciousness of faith, as well as our obtaining it, is through the righteousness of Christ. The satisfactory meritorious righteousness and obedience of Christ gives faith all its value and preciousness: and the righteousness of such a person cannot but be of infinite value to those who by faith receive it. For, (1.) This Jesus Christ is God, yea, our God, as it is in the original. He is truly God, an infinite Being, who has wrought out this righteousness, and therefore it must be of infinite value. (2.) He is the Saviour of those that believe, and as such he yielded this meritorious obedience; and therefore it is of such great benefit and advantage to them, because, as surety and Saviour, he wrought out this righteousness in their stead.

III. We have the apostolical benediction, wherein he wishes for the multiplication and increase of the divine favour to them, and the advancement and growth of the work of grace in them, and that peace with God and in their own consciences (which cannot be without grace ) may abound in them. This is the very same benediction that is in the former epistle; but here he adds,

1. An account of the way and means whereby grace and peace are multiplied - it is through the knowledge of God and Jesus Christ; this acknowledging or believing in the only living and true God, and Jesus Christ whom he has sent, is the great improvement of spiritual life, or it could not be the way to life eternal, Joh 17:3.

2. The ground of the apostle's faith in asking, and of the Christian's hope in expecting, the increase of grace. What we have already received should encourage us to ask for more; he who has begun the work of grace will perfect it. Observe, (1.) The fountain of all spiritual blessings is the divine power of Jesus Christ, who could not discharge all the office of Mediator, unless he was God as well as man. (2.) All things that have any relation to, and influence upon, the true spiritual life, the life and power of godliness, are from Jesus Christ; in him all fulness dwells, and it is from him that we receive, and grace for grace (Joh 1:16), even all that is necessary for the preserving, improving, and perfecting of grace and peace, which, according to some expositors, are called here in this verse godliness and life. (3.) Knowledge of God, and faith in him, are the channel whereby all spiritual supports and comforts are conveyed to us; but then we must own and acknowledge God as the author of our effectual calling, for so he is here described: Him that hath called us to glory and virtue. Observe here, The design of God in calling or converting men is to bring them to glory and virtue, that is, peace and grace, as some understand it; but many prefer the marginal rendering, by glory and virtue; and so we have effectual calling set forth as the work of the glory and virtue, or the glorious power, of God, which is described Eph 1:19. It is the glory of God's power to convert sinners; this is the power and glory of God which are seen and experienced in his sanctuary (Psa 63:2); this power or virtue is to be extolled by all that are called out of darkness into marvellous light, 1Pe 2:9. (4.) In the fourth verse the apostle goes on to encourage their faith and hope in looking for an increase of grace and peace, because the same glory and virtue are employed and evidenced in giving the promises of the gospel that are exercised in our effectual calling. Observe, [1.] The good things which the promises make over are exceedingly great. Pardon of sin is one of the blessings here intended; how great this is all who know any thing of the power of God's anger will readily confess, and this is one of those promised favours in bestowing whereof the power of the Lord is great, Num 14:17. To pardon sins that are numerous and heinous (every one of which deserves God's wrath and curse, and that for ever) is a wonderful thing, and is so called, Psa 119:18. [2.] The promised blessings of the gospel are very precious; as the great promise of the Old Testament was the Seed of the woman, the Messiah (Heb 11:39), so the great promise of the New Testament is the Holy Ghost (Luk 24:49), and how precious must the enlivening, enlightening, sanctifying Spirit be! [3.] Those who receive the promises of the gospel partake of the divine nature. They are renewed in the spirit of their mind, after the image of God, in knowledge, righteousness, and holiness; their hearts are set for God and his service; they have a divine temper and disposition of soul; though the law is the ministration of death, and the letter killeth, yet the gospel is the ministration of life, and the Spirit quickeneth those who are naturally dead in trespasses and sins. [4.] Those in whom the Spirit works the divine nature are freed from the bondage of corruption. Those who are, by the Spirit of grace, renewed in the spirit of their mind, are translated into the liberty of the children of God; for it is the world in which corruption reigns. Those who are not of the Father, but of the world, are under the power of sin; the world lies in wickedness, 1Jo 5:19. And the dominion that sin has in the men of the world is through lust; their desires are to it, and therefore it rules over them. The dominion that sin has over us is according to the delight we have in it.

Matthew Henry: 2Pe 1:5-11

In these words the apostle comes to the chief thing intended in this epistle - to excite and engage them to advance in grace and holiness, they having already obtained precious faith, and been made partakers of the divine nature. This is a very good beginning, but it is not to be rested in, as if we were already perfect. The apostle had prayed that grace and peace might be multiplied to them, and now he exhorts them to press forward for the obtaining of more grace. We should, as we have opportunity, exhort those we pray for, and excite them to the use of all proper means to obtain what we desire God to bestow upon them; and those who will make any progress in religion must be very diligent and industrious in their endeavours. Without giving all diligence, there is no gaining any ground in the work of holiness; those who are slothful in the business of religion will make nothing of it; we must strive if we will enter in at the strait gate, Luk 13:24.

I. Here we cannot but observe how the believer's way is marked out step by step. 1. He must get virtue, by which some understand justice; and then the knowledge, temperance, and patience that follow, being joined with it, the apostle may be supposed to put them upon pressing after the four cardinal virtues, or the four elements that go to the making up of every virtue or virtuous action. But seeing it is a faithful saying, and constantly to be asserted, that those who have faith be careful to maintain good works (Tit 3:8), by virtue here we may understand strength and courage, without which the believer cannot stand up for good works, by abounding and excelling in them. The righteous must be bold as a lion (Pro 28:1); a cowardly Christian, who is afraid to profess the doctrines or practise the duties of the gospel, must expect that Christ will be ashamed of him another day. "Let not your hearts fail you in the evil day, but show yourselves valiant in standing against all opposition, and resisting every enemy, world, flesh, devil, yea, and death too."We have need of virtue while we live, and it will be of excellent use when we come to die. 2. The believer must add knowledge to his virtue, prudence to his courage; there is a knowledge of God's name which must go before our faith (Psa 9:10), and we cannot approve of the good, and acceptable, and perfect will of God, till we know it; but there are proper circumstances for duty, which must be known and observed; we must use the appointed means, and observe the accepted time. Christian prudence regards the persons we have to do with and the place and company we are in. Every believer must labour after the knowledge and wisdom that are profitable to direct, both as to the proper method and order wherein all Christian duties are to be performed and as to the way and manner of performing them. 3. We must add temperance to our knowledge. We must be sober and moderate in our love to, and use of, the good things of this life; and, if we have a right understanding and knowledge of outward comforts, we shall see that their worth and usefulness are vastly inferior to those of spiritual mercies. Bodily exercises and bodily privileges profit but little, and therefore are to be esteemed and used accordingly; the gospel teaches sobriety as well as honesty, Tit 2:12. We must be moderate in desiring and using the good things of natural life, such as meat, drink, clothes, sleep, recreations, and credit; an inordinate desire after these is inconsistent with an earnest desire after God and Christ; and those who take more of these than is due can render to neither God nor man what is due to them. 4. Add to temperance patience, which must have its perfect work, or we cannot be perfect and entire, wanting nothing (Jam 1:4), for we are born to trouble, and must through many tribulations enter into the kingdom of heaven; and it is this tribulation (Rom 5:3) which worketh patience, that is, requires the exercise and occasions the increase of this grace, whereby we bear all calamities and crosses with silence and submission, without murmuring against God or complaining of him, but justifying him who lays all affliction upon us, owning that our sufferings are less than our sins deserve, and believing they are no more than we ourselves need. 5. To patience we must add godliness, and this is the very thing which is produced by patience, for that works experience, Rom 5:4. When Christians bear afflictions patiently, they get an experimental knowledge of the loving-kindness of their heavenly Father, which he will not take from his children, even when he visits their iniquity with the rod and their transgression with stripes (Psa 89:32, Psa 89:33), and hereby they are brought to the child-like fear and reverential love wherein true godliness consists: to this, 6. We must add brotherly-kindness, a tender affection to all our fellow-christians, who are children of the same Father, servants of the same Master, members of the same family, travellers to the same country, and heirs of the same inheritance, and therefore are to be loved with a pure heart fervently, with a love of complacency, as those who are peculiarly near and dear to us, in whom we take particular delight, Psa 16:3. 7. Charity, or a love of good-will to all mankind, must be added to the love of delight which we have for those who are the children of God. God has made of one blood all nations, and all the children of men are partakers of the same human nature, are all capable of the same mercies, and liable to the same afflictions, and therefore, though upon a spiritual account Christians are distinguished and dignified above those who are without Christ, yet are they to sympathize with others in their calamities, and relieve their necessities, and promote their welfare both in body and soul, as they have opportunity: thus must all believers in Christ evidence that they are the children of God, who is good to all, but is especially good to Israel.

II. All the forementioned graces must be had, or we shall not be thoroughly furnished for all good works - for the duties of the first and second table, for active and passive obedience, and for those services wherein we are to imitate God as well as for those wherein we only obey him - and therefore to engage us to an industrious and unwearied pursuit of them, the apostle sets forth the advantages that redound to all who successfully labour so as to get these things to be and abound in them, 2Pe 1:8-11. These are proposed,

1. More generally, 2Pe 1:8. The having these things make not barren (or slothful) nor unfruitful, where, according to the style of the Holy Ghost, we must understand a great deal more than is expressed; for when it is said concerning Ahaz, the vilest and most provoking of all the kings of Judah, that he did not right in the sight of the Lord (2Ki 16:2), we are to understand as much as if it had been said, He did what was most offensive and abominable, as the following account of his life shows; so, when it is here said that the being and abounding of all Christian graces in us will make us neither inactive nor unfruitful, we are thereby to understand that it will make us very zealous and lively, vigorous and active, in all practical Christianity, and eminently fruitful in the works of righteousness. these will bring much glory to God, by bringing forth much fruit among men, being fruitful in knowledge, or the acknowledging of our Lord Jesus Christ, owning him to be their Lord, and evidencing themselves to be his servants by their abounding in the work that he has given them to do. This is the necessary consequence of adding one grace to another; for, where all Christian graces are in the heart, they improve and strengthen, encourage and cherish, one another; so they all thrive and grow (as the apostle intimates in the beginning of 2Pe 1:8), and wherever grace abounds there will be an abounding in good works. How desirable it is to be in such a case the apostle evidences, 2Pe 1:9. There he sets forth how miserable it is to be without those quickening fructifying graces; for he who has not the forementioned graces, or, though he pretends or seems to have them, does not exercise and improve them, is blind, that is, as to spiritual and heavenly things, as the next words explain it: He cannot see far off. This present evil world he can see, and dotes upon, but has no discerning at all of the world to come, so as to be affected with the spiritual privileges and heavenly blessings thereof. He who sees the excellences of Christianity must needs be diligent in endeavours after all those graces that are absolutely necessary for obtaining glory, honour, and immortality; but, where these graces are not obtained nor endeavoured after, men are not able to look forward to the things that are but a very little way off in reality, though in appearance, or in their apprehension, they are at a great distance, because they put them far away from them; and how wretched is their condition who are thus blind as to the awfully great things of the other world, who cannot see any thing of the reality and certainty, the greatness and nearness, of the glorious rewards God will bestow on the righteous, and the dreadful punishment he will inflict on the ungodly! But this is not all the misery of those who do not add to their faith virtue, knowledge, etc. They are as unable to look backward as forward, their memories are slippery and unable to retain what is past, as their sight is short and unable to discern what is future; they forget that they have been baptized, and had the means, and been laid under the obligations to holiness of heart and life. By baptism we are engaged in a holy war against sin, and are solemnly bound to fight against the flesh, the world, and the devil. Often call to mind, and seriously meditate on, your solemn engagement to be the Lord's, and your peculiar advantages and encouragements to lay aside all filthiness of flesh and spirit.

2. The apostle proposes two particular advantages that will attend or follow upon diligence in the work of a Christian: stability in grace, and a triumphant entrance into glory. These he brings in by resuming his former exhortation, and laying it down in other words; for what in 2Pe 1:5 is expressed by giving diligence to add to faith virtue, etc., is expressed in 2Pe 1:10 by giving diligence to make our calling and election sure. Here we may observe, (1.) It is the duty of believers to make their election sure, to clear it up to themselves that they are the chosen of God. (2.) The way to make sure their eternal election is to make out their effectual calling: none can look into the book of God's eternal counsels and decrees; but, inasmuch as whom God did predestinate those he also called, if we can find we are effectually called, we may conclude we are chosen to salvation. (3.) It requires a great deal of diligence and labour to make sure our calling and election; there must be a very close examination of ourselves, a very narrow search and strict enquiry, whether we are thoroughly converted, our minds enlightened, our wills renewed, and our whole souls changed as to the bent and inclination thereof; and to come to a fixed certainty in this requires the utmost diligence, and cannot be attained and kept without divine assistance, as we may learn from Psa 139:23; Rom 8:16. "But, how great soever the labour is, do not think much of it, for great is the advantage you gain by it; for,"[1.] "By this you will be kept from falling, and that at all times and seasons, even in those hours of temptation that shall be on the earth."When others shall fall into heinous and scandalous sin, those who are thus diligent shall be enabled to walk circumspectly and keep on in the way of their duty; and, when many fall into errors, they shall be preserved sound in the faith, and stand perfect and complete in all the will of God. [2.] Those who are diligent in the work of religion shall have a triumphant entrance into glory; while of those few who get to heaven some are scarcely saved (1Pe 4:18), with a great deal of difficulty, even as by fire (1Co 3:15), those who are growing in grace, and abounding in the work of the Lord, shall have an abundant entrance into the joy of their Lord, even that everlasting kingdom where Christ reigns, and they shall reign with him for ever and ever.

Matthew Henry: 2Pe 1:12-15

I. The importance and advantage of progress and perseverance in grace and holiness made the apostle to be very diligent in doing the work of a minister of Christ, that he might thereby excite and assist them to be diligent in the duty of Christians. If ministers be negligent in their work, it can hardly be expected that the people will be diligent in theirs; therefore Peter will not be negligent (that is, at no time or place, in no part of his work, to no part of his charge), but will be exemplarily and universally diligent, and that in the work of a remembrancer. This is the office of the best ministers, even the apostles themselves; they are the Lord's remembrancers (Isa 62:6); they are especially bound to make mention of the promises, and put God in mind of his engagements to do good to his people; and they are the people's remembrancers, making mention of God's precepts, and putting them in mind of the doctrines and duties of Christianity, that they may remember God's commandments, to do them. And this the apostle does, though some persons might think it needless, inasmuch as they already knew those thing that he writes about, and were established in the very truth that he insists upon. Observe, 1. We need to be put in mind of what we already know to prevent our forgetting it, and to improve our knowledge, and reduce all to practice. 2. We must be established in the belief of the truth, that we may not be shaken by every wind of doctrine, and especially in that which is the present truth, the truth more peculiarly necessary for us to know in our day, that which belongs to our peace, and which is more especially opposed in our time. The great doctrines of the gospel, that Jesus is the Christ, that Jesus Christ came into the world to save sinners, that those who believe in the Lord Jesus Christ shall be saved, and all that believe in God must be careful to maintain good works - these are truths the apostles insisted on in their day; these are faithful sayings, and worthy of all acceptation in every age of the Christian church. And, as these must be constantly affirmed by ministers (Tit 3:8), so the people are to be well instructed and established therein, and yet must, after all their attainments in knowledge, be put in mind of such things as cannot be too clearly known nor too firmly believed. The most advanced Christians cannot, while in this world, be above ordinances, nor beyond the need of those means which God has appointed and does afford. And, if the people need teaching and exhortation while they are in the body, it is very meet and just that ministers should, as long as they are in this tabernacle, instruct and exhort them, and bring those truths to their remembrance that they have formerly heard, this being a proper means to stir them up to be diligent and lively in a course of gospel-obedience.

II. The apostle, being set upon the work, tells us (2Pe 1:14) what makes him earnest in this matter, even the knowledge he had, not only that he must certainly, but also that he must shortly, put off this tabernacle. Observe, 1. The body is but the tabernacle of the soul. It is a mean and movable structure, whose stakes can be easily removed, and its cords presently broken. 2. This tabernacle must be put off. We are not to continue long in this earthly house. AS at night we put off our clothes, and lay them by, so at death we must put off our bodies, and they musts be laid up in the grave till the morning of the resurrection. 3. The nearness of death makes the apostle diligent in the business of life. Our Lord Jesus had shown him that the time of his departure was at hand, and therefore he bestirs himself with greater zeal and diligence, because the time is short. He must soon be removed from those to whom he wrote; and his ambition being that they should remember the doctrine he had delivered to them, after he himself was taken away from them, he commits his exhortation to writing. The apostle had not any great opinion of oral tradition. This was not so proper a means to reach the end he was in pursuit of. He would have them always to remember these things, and not only to keep them in mind, but also to make mention of them, as the original words import. Those who fear the Lord make mention of his name, and talk of his loving-kindness. This is the way to spread the knowledge of the Lord and this the apostle had at heart: and those who have the written word of God are thereby put into a capacity to do this.

Matthew Henry: 2Pe 1:16-18

Here we have the reason of giving the foregoing exhortation, and that with so much diligence and seriousness. These things are not idle tales, or a vain thing, but of undoubted truth and vast concern. The gospel is not a cunningly devised fable. These are not the words of one who hath a devil, nor the contrivance of any number of men who by cunning craftiness endeavour to deceive. The way of salvation by Jesus Christ is eminently the counsel of God, the most excellent contrivance of the infinitely wise Jehovah; it was he that invented this way of saving sinners by Jesus Christ, whose power and coming are set forth in the gospel, and the apostle's preaching was a making of these things known. 1. The preaching of the gospel is a making known the power of Christ, that he is able to save to the uttermost all who come to God by him. He is the mighty God, and therefore can save from both the guilt and the filth of sin. 2. The coming of Christ also is make known by the preaching of the gospel. He who was promised immediately after the fall of man, as in the fulness of time to be born of a woman, has now come in the flesh; and whosoever denies this is an antichrist (1Jo 4:3), he is actuated and influenced by the spirit of anti-christ; but those who are the true apostles and ministers of Christ, and are directed and guided by the Spirit of Christ, evidence that Christ has come according to the promise which all the Old Testament believers died in the faith of, Heb 11:39. Christ has come in the flesh. Inasmuch as those whom he undertakes to save are partakers of flesh and blood, he himself also took part of the same, that he might suffer in their nature and stead, and thereby make an atonement. This coming of Christ the gospel is very plain and circumstantial in setting forth; but there is a second coming, which it likewise mentions, which the ministers of the gospel ought also to make known, when he shall come in the glory of his Father with all his holy angels, for he is appointed to be Judge both of quick and dead. He will come to judge the world in righteousness by the everlasting gospel, and call us all to give account of all things done in the body, whether good or evil. 3. And though this gospel of Christ has been blasphemously called a fable by one of those wretches who call themselves the successors of St. Peter, yet our apostle proves that it is of the greatest certainty and reality, inasmuch as during our blessed Saviour's abode here on earth, when he took on him the form of a servant and was found in fashion as a man, he sometimes manifested himself to be God, and particularly to our apostle and the two sons of Zebedee, who were eye-witnesses of his divine majesty, when he was transfigured before them, and his face did shine as the sun, and his raiment was white as the light, exceedingly white, as snow, so as no fuller on earth can whiten them. This Peter, James, and John, were eye-witnesses of, and therefore might and ought to attest; and surely their testimony is true, when they witness what they have seen with their eyes, yea, and heard with their ears: for, besides the visible glory that Christ was invested with here on earth, there was an audible voice from heaven. Here observe, (1.) What a gracious declaration was made: This is my beloved Son, in whom I am well pleased - the best voice that ever came from heaven to earth; God is well pleased with Christ, and with us in him. This is the Messiah who was promised, through whom all who believe in him shall be accepted and saved. (2.) This declaration is made by God the Father, who thus publicly owns his Son (even in his state of humiliation, when he was in the form of a servant), yea, proclaims him to be his beloved Son, when he is in that low condition; yea, so far are Christ's mean and low circumstances from abating the love of the Father to him that his laying down his life is said to be one special reason of the Father's love, Joh 10:17. (3.) The design of this voice was to do our Saviour a singular humour while he was here below: He received honour and glory from God the Father. This is the person whom God delights to honour. As he requires us to give honour and glory to his Son by confessing him to be our Saviour, so does he give glory and honour to our Saviour by declaring him to be his Son. (4.) This voice is from heaven, called here the excellent glory, which still reflects a greater glory upon our blessed Saviour. This declaration is from God the fountain of honour, and from heaven the seat of glory, where God is most gloriously present. (5.) This voice was heard, and that so as to be understood, by Peter, James, and John. They not only heard a sound (as the people did, Joh 12:28, Joh 12:29), but they understood the sense. God opens the ears and understandings of his people to receive what they are concerned to know, when others are like Paul's companions, who only heard a sound of words (Act 9:7), but understood not the meaning thereof, and therefore are said not to hear the voice of him that spoke, Act 22:9. Blessed are those who not only hear, but understand, who believe the truth, and feel the power of the voice from heaven, as he did who testifieth these things: and we have all the reason in the world to receive his testimony; for who would refuse to give credit to what is so circumstantially laid down as this account of the voice from heaven, of which the apostle tells us, (6.) It was heard by them in the holy mount, when they were with Jesus? The place wherein God affords any peculiarly gracious manifestation of himself is thereby made holy, not with an inherent holiness, but as the ground was holy where God appeared to Moses (Exo 3:5), and the mountain holy on which the temple was built, Psa 87:1. Such places are relatively holy, and to be regarded as such during the time that men in themselves experience, or may, by warrant from the word, believingly expect, the special presence and gracious influence of the holy and glorious God.

Matthew Henry: 2Pe 1:19-21

In these words the apostle lays down another argument to prove the truth and reality of the gospel, and intimates that this second proof is more strong and convincing than the former, and more unanswerably makes out that the doctrine of the power and coming of our Lord Jesus Christ is not a mere fable or cunning contrivance of men, but the wise and wonderful counsel of the holy and gracious God. For this is foretold by the prophets and penmen of the Old Testament, who spoke and wrote under the influence and according to the direction of the Spirit of God. Here note,

I. The description that is given of the scriptures of the Old Testament: they are called a more sure word of prophecy. 1. It is a prophetical declaration of the power and coming, the Godhead and incarnation, of our Saviour, which we have in the Old Testament. It is there foretold that the seed of the woman shall bruise the serpent's head. His power to destroy the devil and his works, and his being made of a woman, are there foretold; and the great and awful Old Testament name of God, Jehovah (as read by some), signifies only He will be; and that name of God (Exo 3:14) is rendered by many, I will be that I will be; and, thus understood, they point at God's being incarnate in order to the redemption and salvation of his people as what was to come. But the New Testament is a history of that whereof the Old Testament is a prophecy. All the prophets and the law prophesied until John, Mat 11:13. And the evangelists and the apostles have written the history of what was before delivered as prophecy. Now the accomplishment of the Old Testament by the New, and the agreeableness of the New Testament to the Old, are a full demonstration of the truth of both. Read the Old Testament as a prophecy of Christ, and with diligence and thankfulness use the New as the best exposition of the Old. 2. The Old Testament is a more sure word of prophecy. It is so to the Jews who received it as the oracles of God. Following prophets confirmed what had been delivered by those who went before, and these prophecies had been written by the express command, and preserved by the special care, and many of them fulfilled by the wonderful providence of God, and therefore were more certain to those who had all along received and read the scriptures than the apostle's account of this voice from heaven. Moses and the prophets more powerfully persuade than even miracles themselves, Luk 16:31. How firm and sure should our faith be, who have such a firm and sure word to rest upon! All the prophecies of the Old Testament are more sure and certain to us who have the history of the most exact and minute accomplishment of them.

II. The encouragement the apostle gives us to search the scriptures. He tells us, We do well if we take heed to them; that is, apply our minds to understand the sense, and our hearts to believe the truth, of this sure word, yea, bend ourselves to it, that we may be moulded and fashioned by it. The word is that form of doctrine into which we must be cast (Rom 6:17), that formulary of knowledge (Rom 2:20) by which we are to regulate our thoughts and sentiments, our words and confessions, our whole life and conversation. If we thus apply ourselves to the word of God, we certainly do well in all respects, what is pleasing to God and profitable to ourselves; and this indeed is but paying that regard which is due to the oracles of God. But, in order to this giving heed to the word, the apostle suggests some things that are of singular use to those who would attend to the scriptures to any good purpose. 1. They must account and use the scripture as a light which God hath sent into and set up in the world, to dispel that darkness which is upon the face of the whole earth. The word is a lamp to the feet of those who use it aright; this discovers the way wherein men ought to walk; this is the means whereby we come to know the way of life. 2. They must acknowledge their own darkness. This world is a place of error and ignorance, and every man in the world is naturally without that knowledge which is necessary in order to attain eternal life. 3. If ever men are made wise to salvation, it is by the shining of the word of God into their hearts. Natural notions of God are not sufficient for fallen man, who does at best actually know a great deal less, and yet does absolutely need to know a great deal more, of God than Adam did while he continued innocent. 4. When the light of the scripture is darted into the blind mind and dark understanding by the Holy Spirit of God, then the spiritual day dawns and the day-star arises in that soul. This enlightening of a dark benighted mind is like the day-break that improves and advances, spreads and diffuses itself through the whole soul, till it makes perfect day, Pro 4:18. It is a growing knowledge; those who are this way enlightened never think they know enough, till they come to know as they are known. To give heed to this light must needs be the interest and duty of all; and all who do truth come to this light, while evil-doers keep at a distance from it.

III. The apostle lays down one thing as previously necessary in order to our giving heed to, and getting good by, the scriptures, and that is the knowing that all prophecy is of divine origin. Now this important truth he not only asserts, but proves. 1. Observe, No scripture prophecy is of private interpretation (or a man's own proper opinion, an explication of his own mind), but the revelation of the mind of God. This was the difference between the prophets of the Lord and the false prophets who have been in the world. The prophets of the Lord did not speak nor do any thing of their own mind, as Moses, the chief of them, says expressly (Num 16:28), I have not done any of the works (nor delivered any of the statutes and ordinances) of my own mind. But false prophets speak a vision of their own heart, not out of the mouth of the Lord, Jer 23:16. The prophets and penmen of the scripture spoke and wrote what was the mind of God; and though, when under the influence and guidance of the Spirit, it may well be supposed that they were willing to reveal and record such thing, yet it is because God would have them spoken and written. But though the scripture be not the effusion of man's own private opinion or inclination, but the revelation of the mind and will of God, yet every private man ought to search it, and come to understand the sense and meaning thereof. 2. This important truth of the divine origin of the scriptures (that what is contained in them is the mind of God and not of man) is to be known and owned by all who will give heed to the sure word of prophecy. That the scriptures are the word of God is not only an article of the true Christian's faith, but also a matter of science or knowledge. As a man not barely believes, but knows assuredly that that very person is his particular friend in whom he sees all the proper, peculiar, distinguishing marks and characters of his friend, so the Christian knows that book to be the word of God in and upon which he sees all the proper marks and characters of a divinely inspired book. He tastes a sweetness, and feels a power, and sees a glory, in it truly divine. 3. The divinity of the scriptures must be known and acknowledged in the first place, before men can profitably use them, before they can give good heed to them. To call off our minds from all other writings, and apply them in a peculiar manner to these as the only certain and infallible rule, necessarily requires our being fully persuaded that these are divinely inspired, and contain what is truly the mind and will of God.

IV. Seeing it is so absolutely necessary that persons be fully persuaded of the scripture's divine origin, the apostle (2Pe 1:21) tells us how the Old Testament came to be compiled, and that, 1. Negatively: It came not by the will of man. Neither the things themselves that are recorded, and make up the several parts of the Old Testament, are the opinions of men, nor was the will of any of the prophets or penmen of the scriptures the rule or reason why any of those things were written which make up the canon of the scripture. 2. Affirmatively: Holy men of God spoke as they were moved by the Holy Ghost. Observe, (1.) They were holy men of God who were employed about that book which we receive as the word of God. If Balaam and Caiaphas, and others who were destitute of holiness, had any thing of the spirit of prophecy, upon occasion, yet such persons were not employed to write any part of the scriptures for the use of the church of God. All the penmen of the scriptures were holy men of God. (2.) These holy men were moved by the Holy Ghost in what they delivered as the mind and will of God. The Holy Ghost is the supreme agent, the holy men are but instruments. [1.] The Holy Ghost inspired and dictated to them what they were to deliver of the mind of God. [2.] He powerfully excited and effectually engaged them to speak (and write) what he had put into their mouths. [3.] He so wisely and carefully assisted and directed them in the delivery of what they had received from him that they were effectually secured from any the least mistake in expressing what they revealed; so that the very words of scripture are to be accounted the words of the Holy Ghost, and all the plainness and simplicity, all the power and virtue, all the elegance and propriety, of the very words and expressions are to be regarded by us as proceeding from God. Mix faith therefore with what you find in the scriptures; esteem and reverence your Bible as a book written by holy men, inspired, influenced, and assisted by the Holy Ghost.

Barclay: 2Pe 1:1 - "THE MAN WHO OPENED DOORS"

The letter opens with a very subtle and beautiful allusion for those who have eyes to see it and knowledge enough of the New Testament to grasp it. Peter writes to "those to whom there has been allotted a faith equal in honour and privilege with our own" and he calls himself Symeon Peter. Who were these people? There can really be only one answer to that. They must once have been Gentiles in contradistinction to the Jews who were uniquely the chosen people of God. Those who had once been no people are now the chosen people of God (1Pe 2:10); those who were once aliens and strangers to the commonwealth of Israel, and who were once far off, have been brought nigh (Eph 2:11-13).

Peter puts this very vividly, using a word which would at once strike an answering chord in the minds of those who heard it. Their faith is equal in honour and privilege. The Greek is isotimos (2472); isos (2470) means "equal" and time (5092) means "honour." This word was particularly used in connection with foreigners who were given equal citizenship in a city with the natives. Josephus, for instance, says that in Antioch the Jews were made isotimoi (2472), equal in honour and privilege, with the Macedonians and the Greeks who lived there. So Peter addresses his letter to those who had once been despised Gentiles but who had been given equal rights of citizenship with the Jews and even with the apostles themselves in the kingdom of God.

Two things have to be noted about this great privilege which had been extended to the Gentiles. (a) It had been allotted to them. That is to say, they had not earned it; it had fallen to them through no merit of their own, as some prize falls to a man by lot. In other words, their new citizenship was all of grace. (b) It came to them through the impartial justice of their God and Saviour Jesus Christ. It came to them because with God there is no "most favoured nation clause"; his grace and favour go out impartially to every nation upon earth.

What has this to do with the name Symeon, by which Peter is here called? In the New Testament, he is most often called Peter; he is fairly often called Simon, which was, indeed, his original name before Jesus gave him the name of Cephas or Peter (Joh 1:41-42); but only once in the rest of the New Testament is he called Simeon. It is in the story of that Council of Jerusalem in Ac 15 which decided that the door of the Church should be opened wide to the Gentiles. There James says, "Symeon has related how God first visited the Gentiles, to take out of them a people for his name" (Act 15:14). In this letter which begins with greetings to the Gentiles who have been granted by the grace of God privileges of equal citizenship in the kingdom with the Jews and with the apostles Peter is called by the name of Symeon; and the only other time he is called by that name is when he is the principal instrument whereby that privilege is granted.

Symeon has in it the memory that Peter is the man who opened doors. He opened the doors to Cornelius, the Gentile centurion (Ac 10 ); his great authority was thrown on the side of the open door at the Council of Jerusalem (Ac 15 ).

Barclay: 2Pe 1:1 - "THE GLORIOUS SERVITUDE"

Peter calls himself the servant of Jesus Christ. The word is doulos (1401) which really means slave. Strange as it may seem, here is a title, apparently one of humiliation, which the greatest of men took as a title of greatest honour. Moses the great leader and lawgiver was the doulos (1401) of God (Deu 34:5; Psa 105:26; Mal 4:4). Joshua the great commander was the doulos (1401) of God (Jos 24:29). David the greatest of the kings was the doulos (1401) of God (2Sa 3:18; Psa 78:70). In the New Testament Paul is the doulos (1401) of Jesus Christ (Rom 1:1; Phi 1:1; Tit 1:1), a title which James (Jam 1:1), and Jude (Jd 1 ) both proudly claim. In the Old Testament the prophets are the douloi (1401) of God (Amo 3:7; Isa 20:3). And in the New Testament the Christian man frequently is Christ's doulos (1401) (Act 2:18; 1Co 7:22; Eph 6:6; Col 4:12; 2Ti 2:24). There is deep meaning here.

(i) To call the Christian the doulos (1401) of God means that he is inalienably possessed by God. In the ancient world a master possessed his slaves in the same sense as he possessed his tools. A servant can change his master; but a slave cannot. The Christian inalienably belongs to God.

(ii) To call the Christian the doulos (1401) of God means that he is unqualifiedly at the disposal of God. In the ancient world the master could do what he liked with his slave; he had even the power of life and death over him. The Christian has no rights of his own, for all his rights are surrendered to God.

(iii) To call the Christian the doulos (1401) of God means that he owes an unquestioning obedience to God. A master's command was a slave's only law in ancient times. In any situation the Christian has but one question to ask: "Lord, what will you have me do?" The command of God is his only law.

(iv) To call the Christian the doulos (1401) of God means that he must be constantly in the service of God. In the ancient world the slave had literally no time of his own, no holidays, no leisure. All his time belonged to his master. The Christian cannot, either deliberately or unconsciously, compartmentalize life into the time and activities which belong to God, and the time and activities in which he does what he likes. The Christian is necessarily the man every moment of whose time is spent in the service of God.

We note one further point. Peter speaks of the impartial justice of our God and Saviour Jesus Christ. The King James Version translates, "the righteousness of God and our Saviour Jesus Christ," as if this referred to two persons, God and Jesus; but, as Moffatt and the Revised Standard Version both show, in the Greek there is only one person involved and the phrase is correctly rendered our God and Saviour Jesus Christ. Its great interest is that it does what the New Testament very, very seldom does. It calls Jesus God. The only real parallel to this is the adoring cry of Thomas: "My Lord and my God." (Joh 20:28). This is not a matter to argue about; it is not even a matter of theology; for Peter and Thomas to call Jesus God was not a matter of theology but an outrush of adoration. It was simply that they felt human terms could not contain this person they knew as Lord.

Barclay: 2Pe 1:2 - "THE ALL-IMPORTANT KNOWLEDGE"

Peter puts this in an unusual way. Grace and peace are to come from knowledge, the knowledge of God and of Jesus Christ, our Lord. Is he turning Christian experience into something dependent on knowledge? Or is there some other meaning here? First, let us look at the word which he uses for knowledge (epignosis, 1922). It can be interpreted in two directions.

(a) It can mean increasing knowledge. Gnosis (1108), the normal Greek word for knowledge, is here preceded by the preposition epi (1909) which means towards, in the direction of. Epignosis (1922) then could be interpreted as knowledge which is always moving further in the direction of that which it seeks to know. Grace and peace are multiplied to the Christian as he comes to know Jesus Christ better and better. As it has been put: "The more Christians realize the meaning of Jesus Christ, the more they realize the meaning of grace and the experience of peace."

(b) Epignosis (1922) has a second meaning. Often in Greek it means full knowledge. Plutarch, for instance, uses it of the scientific knowledge of music as opposed to the knowledge of the mere amateur. So it may be that the implication here is that knowledge of Jesus Christ is what we might call "the master-science of life." The other sciences may bring new skill, new knowledge, new abilities, but the master-science, the knowledge of Jesus Christ, alone brings the grace men need and the peace for which their hearts crave.

There is still more. Peter has a way of using words which were commonly on the lips of the pagans of his day and charging them with a new meaning. Knowledge was a much used word in pagan religious thought in the days when this letter was written. To take but one example, the Greeks defined sophia (4678), wisdom, as knowledge of things both human and divine. The Greek seekers after God sought that knowledge in two main ways.

(a) They sought it by philosophic speculation. They sought to reach God by the sheer power of human thought. There are obvious troubles there. For one thing, God is infinite; the mind of man is finite; and the finite can never grasp the infinite. Long ago Zophar had asked: "Can you (by searching) find out the deep things of God?" (Job 11:7). If God is ever to be known, he must be known, not because man's mind discovers him but because he chooses to reveal himself. For another thing, if religion is based on philosophic speculation, at its highest it can be the preserve of only the few, for it is not given to every man to be a philosopher. Whatever Peter meant by knowledge, he did not mean that.

(b) They sought it by mystical experience of the divine, until they could say, "I am thou, and thou art I." This was the way of the Mystery Religions. They were all passion plays; the dramatically acted story of some God who suffered and died and rose again. The initiate was carefully prepared by instruction in the inner meaning of the story, by long fasting and continence, and by the deliberate building up of psychological tension. The play was then played out with a magnificent liturgy, sensuous music, carefully calculated lighting and the burning of incense. The aim was that, as the initiate watched, he should so enter into this experience that he became actually one with the suffering, dying, rising, and eternally triumphant God. Again there are troubles here. For one thing, not every one is capable of mystical experience. For another thing, any such experience is necessarily transient; it may leave an effect, but it cannot be a continual experience. Mystical experience is the privilege of the few.

© If this knowledge of Jesus Christ does not come by philosophic speculation or by mystical experience, what is it and how does it come? In the New Testament knowledge is characteristically personal knowledge. Paul does not say, "I know what I have believed"; he says, "I know whom I have believed" (2Ti 1:12). Christian knowledge of Christ is personal acquaintance with him; it is knowing him as a person and entering day by day into a more intimate relationship with him.

When Peter speaks of grace and peace coming through the knowledge of God and of Jesus Christ, he is not intellectualizing religion; he is saying that Christianity means an ever-deepening personal relationship with Jesus Christ.

Barclay: 2Pe 1:3-7 - "THE GREATNESS OF JESUS CHRIST FOR MEN"

In 2Pe 1:3-4there is a tremendous and comprehensive picture of Jesus Christ.

(i) He is the Christ of power. In him there is the divine power which cannot be ultimately defeated or frustrated. In this world one of the tragedies of life is that love is so often frustrated because it cannot give what it wants to give, cannot do what it wants to do and must so often stand helpless while the loved one meets disaster. But always Christ's love is backed by his power and is, therefore, a victorious love.

(ii) He is the Christ of generosity. He bestows on us all things necessary for true life and true religion. The word Peter uses for religion is eusebeia (2150), the characteristic meaning of which is practical religion. Peter is saying that Jesus Christ tells us what life is and then enables us to live it as it ought to be lived. He gives us a religion which is not withdrawal from life but triumphant involvement in it.

(iii) He is the Christ of the precious and great promises. That does not so much mean that he brings us the great and precious promises as that in him these promises come true. Paul put the same thing in a different way when he said that all the promises of God are Yes and Amen in Christ (2Co 1:20). That is to say Christ says, "Yes. So let it be," to these promises; he confirms and guarantees them. It has been put this way--once we know Jesus Christ, every time we meet a promise in Scripture which begins with the word "Whosoever," we can immediately say to ourselves, "That means me."

(iv) He is the Christ by whom we escape the world's corruption. Peter had to meet the antinomians, the people who used the grace of God as an excuse for sin. They declared that grace was wide enough to cover every sin; therefore, sin does not matter any more, the grace of Christ will win forgiveness for it. For any man to speak like that is simply to show that he wants to sin. But Jesus Christ is the person who can help us overcome the fascination of the world's lust and cleanse us by his presence and his power. So long as we live in this world sin will never completely lose its fascination for us; but in the presence of Christ we have our defence against that fascination.

(v) He is the Christ who makes us sharers in the divine nature. Here again Peter is using an expression which the pagan thinkers well knew. They spoke much about sharing in the divine nature. But there was this difference--they believed that man had a share in the divine nature by virtue of being man. All men had to do was to live in accordance with the divine nature already in them. The trouble about that is that life flatly contradicts it. On every side we see bitterness, hatred, lust, crime; on every side we see moral failure, helplessness and frustration. Christianity says that men are capable of becoming sharers in the divine nature. It realistically faces man's actuality but at the same time sets no limit to his potentiality. "I am come," said Jesus, "that they may have life, and have it abundantly" (Joh 10:10). As one of the great early fathers said, "He became what we are to make us what he is." Man has it in him to share the nature of God--but only in Jesus Christ can that potentiality be realized.

Barclay: 2Pe 1:3-7 - "EQUIPMENT FOR THE WAY"

Peter says that we must bend all our energies to equip ourselves with a series of great qualities. The word he uses for to equip is epichoregein (2023) which he uses again in 2Pe 1:11when he speaks of us being richly gifted with the right of entry into the eternal kingdom.

This is one of the many Greek words which have a pictorial background. The verb epichoregein (2023) comes from the noun choregos (5524), which literally means "the leader of a chorus." Perhaps the greatest gift that Greece, and especially Athens, gave to the world was the great works of men like Aeschylus, Sophocles and Euripides, which are still among its most cherished possessions. All these plays needed large choruses and were, therefore, very expensive to produce. In the great days of Athens there were public-spirited citizens who voluntarily took on the duty, at their own expense, of collecting, maintaining, training and equipping such choruses. It was at the great religious festivals that these plays were produced. For instance, at the city Dionysia there were produced three tragedies, five comedies and five dithyrambs. Men had to be round to provide the choruses for them all, a duty which could cost as much as 3,000 drachmae. The men who undertook these duties out of their own pocket and out of love for their city were called choregoi, and choregein (5524) was the verb used for undertaking such a duty. The word has a certain lavishness in it. It never means to equip in any cheese-paring and miserly way; it means lavishly to pour out everything that is necessary for a noble performance. Epichoregein (2023) went out into a larger world and it grew to mean not only to equip a chorus but to be responsible for any kind of equipment. It can mean to equip an army with all necessary provisions; it can mean to equip the soul with all the necessary virtues for life. But always at the back of it there is this idea of a lavish generosity in the equipment.

So Peter urges his people to equip their lives with every virtue; and that equipment must not be simply a necessary minimum, but lavish and generous. The very word is an incitement to be content with nothing less than the loveliest and the most splendid life.

But there is something else at the back of this. In 2Pe 1:5-6Peter goes on that we must, as the Revised Standard Version has it, add virtue to virtue, until the whole culminates in Christian love. Behind this is a Stoic idea. The Stoics insisted that in life there must continuously be what they called prokope (4297), moral progress. Prokope can be used for the advance of an army towards its objective. In the Christian life there must be steady moral advance. Moffatt quotes a saying that, "the Christian life must not be an initial spasm followed by a chronic inertia." It is very apt to be just that; a moment of enthusiasm, when the wonder of Christianity is realized, and then a failure to work out the Christian life in continuous progress.

That brings us to still another basic idea here. Peter bids his people bend every energy to do this. That is to say, in the Christian life the supreme effort of man must cooperate with the grace of God. As Paul has it: "Work out your own salvation with fear and trembling; for God is at work in you, both to will and to work his good pleasure" (Phi 2:12-13). It is true that everything is of faith; but a faith which does not issue in life is not faith at all, as Paul would heartily have agreed. Faith is not only commitment to the promises of Christ; it is also commitment to his demands.

Bigg well points out that Aristotle, in the Nicomachean Ethics, says that there are three theories of the source of happiness. (i) It is something which can come by training, by learning and by the formation of right habits. (ii) It is a matter of divine allotment, the gift or God. (iii) It is all a matter of chance.

The truth is that, as the Christian sees it, happiness depends both on God's gift and on our effort. We do not earn salvation but at the same time we have to bend every energy towards the Christian objective of a lovely life. Bengel, in commenting on this passage, asks us to compare the Parable of the Ten Virgins, five of whom were wise and five of whom were foolish. He writes: "The flame is that which is imparted to us by God and from God without our own labour; but the oil is that which a man must pour into life by his own study and his own faithful effort, so that the flame may be fed and increased."

Faith does not exempt a man from works; the generosity of God does not absolve a man from effort. Life is at its noblest and its best when our effort cooperates with God's grace to produce the necessary loveliness.

Barclay: 2Pe 1:3-7 - "(1) THE LADDER OF VIRTUES"

Let us then look at the list of virtues which have to be added one to another. it is worth noting that in the ancient world such lists were common. It was a world in which books were not nearly so cheap and so readily available as they are today. Instruction, therefore, had for the most part to be carried in the pupil's head; and easily memorized lists were one of the commonest ways of inculcating instruction. One ingenious way of teaching the child the names of the virtues was by means of a game played with counters which could be won or lost, each of which bore the name of one of the virtues. Lists of virtues were common in the early Christian writings. Paul gives us the fruit of the Spirit--love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control (Gal 5:22-23). In the Pastoral Epistles the man of God is bidden to follow after righteousness, godliness, faith, love, steadfastness, gentleness (1Ti 6:11). In The Shepherd of Hermas (Visions 3.8.1-7), faith, self-control, simplicity, innocence and reverence, understanding and love are daughters one of another. In the Epistle of Barnabas (2) fear and endurance are the helpers of faith; patience and self-control are our allies; and when these are present a man can develop and possess wisdom, prudence, understanding and knowledge. Let us look one by one at the stages in the list which this letter gives us.

(i) It begins with faith (pistis, 4102); everything goes back to that. For Peter faith is the conviction that what Jesus Christ says is true and that we can commit ourselves to his promises and launch ourselves on his demands. It is the unquestioning certainty that the way to happiness and peace and strength on earth and in heaven is to accept him at his word.

(ii) To faith must be added what the Revised Standard Version calls virtue and we have called courage. The word is arete (703); it is very rare in the New Testament but it is the supreme Greek word for virtue in every sense of the term. It means excellence. It has two special directions in which its meaning moves. (a) Arete (703) is what we might call operative, or efficient excellence. To take two examples of its usage from widely differing spheres--it can be used of land which is fertile; and it can be used of the mighty deeds of the gods. Arete (703) is that virtue which makes a man a good citizen and friend; it is that virtue which makes him an expert in the technique of living well. (b) Arete (703) often means courage. Plutarch says that God is a hope of arete (703), not an excuse for cowardice. In 2 Maccabees we read of how Eleazar died rather than be false to the laws of God and his fathers; and the story ends by saying that he left his death for an example of noble courage (arete, 703) and a memorial of virtue, not only to young men, but also to all the nation (2Macc 6:31).

In this passage it is not necessary to choose between these two meanings; they are both there. Faith must issue, not in the retirement of the cloister and the cell, but in a life effective in the service of God and man; and it must issue in the courage always to show whose it is and whom it serves.

(iii) To courage must be added knowledge. The word is gnosis (1108). In ethical Greek language there are two words which have a similar meaning with a very significant difference. Sophia (4678) is wisdom, in the sense of "knowledge of things both human and divine, and of their causes." It is knowledge of first causes and of deep and ultimate things. Gnosis (1108) is practical knowledge; it is the ability to apply to particular situations the ultimate knowledge which sophia (4678) gives. Gnosis (1108) is that knowledge which enables a man to decide rightly and to act honourably and efficiently in the day to day circumstances of life. So, then, to faith must be added courage and effectiveness; to courage and effectiveness must be added the practical wisdom to deal with life.

Barclay: 2Pe 1:3-7 - "(2) THE LADDER OF VIRTUES"

(iv) To this practical knowledge must be added self-control, or self-mastery. The word is egkrateia (1466), and it means literally the ability, to take a grip of oneself. This is a virtue of which the great Greeks spoke and wrote and thought much. In regard to a man and his passions Aristotle distinguishes four states in life. There is sophrosune (4997), in which passion has been entirely subjugated to reason; we might call it perfect temperance. There is akolasia, which is the precise opposite; it is the state in which reason is entirely subjugated to passion--we might call it unbridled lust. In between these two states there is akrasia (192), in which reason fights but passion prevails; we might call it incontinence. There is egkrateia (1466), in which reason fights against passion and prevails; we call it self-control, or self-mastery.

Egkrateia (1466) is one of the great Christian virtues; and the place it holds is an example of the realism of the Christian ethic. That ethic does not contemplate a situation in which a man is emasculated of all passion; it envisages a situation in which his passions remain, but are under perfect control and so become his servants, not his tyrants.

(v) To this self-control must be added steadfastness. The word is hupomone (5281). Chrysostom called hupomone (5281) "The Queen of the Virtues." In the King James Version it is usually translated patience; but patience is too passive a word. Hupomone (5281), has always a background or courage. Cicero defines patientia, its Latin equivalent, as: "The voluntary and daily suffering of hard and difficult things, for the sake of honour and usefulness." Didymus of Alexandria writes on the temper of Job: "It is not that the righteous man must be without feeling, although he must patiently bear the things which afflict him; but it is true virtue when a man deeply feels the things he toils against, but nevertheless despises sorrows for the sake of God." Hupomone (5281) does not simply accept and endure; there is always a forward look in it. It is said of Jesus, by the writer to the Hebrews, that for the joy that was set before him, he endured the Cross, despising the shame (Heb 12:2). That is hupomone (5281), Christian steadfastness. It is the courageous acceptance of everything that life can do to us and the transmuting of even the worst event into another step on the upward way.

(vi) To this steadfastness must be added piety. The word is eusebeia (2150) and is quite untranslatable. Even piety is inadequate, carrying as it does a suggestion sometimes of something not altogether attractive. The great characteristic of eusebeia (2150) is that it looks in two directions. The man who has eusebeia (2150) always correctly worships God and gives him his due; but he always correctly serves his fellow-men and gives them their due. The man who is eusebes (2152) (the corresponding adjective) is in a right relationship both with God and his fellow-men. Eusebeia (2150) is piety but in its most practical aspect.

We may best see the meaning of this word by looking at the man whom the Greeks held to be its finest example. That man was Socrates whom Xenophon describes as follows: "He was so pious and devoutly religious that he would take no step apart from the will of heaven; so just and upright that he never did even a trifling injury to any living soul; so self-controlled, so temperate, that he never at any time chose the sweeter instead of the better; so sensible, so wise, and so prudent that in distinguishing the better from the worse he never erred" (Xenophon: Memorabilia 1.5.8--11).

In Latin the word is pietas; and Warde Fowler describes the Roman idea of the man who possesses that quality: "He is superior to the enticements of individual passion and of selfish ease; (pietas is) a sense of duty which never left a man, of duty first to the gods, then to father and to family, to son and to daughter, to his people and to his nation."

Eusebeia (2150) is the nearest Greek word for religion; and, when we begin to define it, we see the intensely practical character of the Christian religion. When a man becomes a Christian, he acknowledges a double duty, to God and to his fellow-men.

(vii) To this piety must be added brotherly affection. The word is philadelphia (5360), which literally means love of the brethren. The point is this--there is a kind of religious devotion which separates a man from his fellow-men. The claims of his fellow-men become an intrusion on his prayers, his study of God's word and his meditation. The ordinary demands of human relationships become a nuisance. Epictetus, the great Stoic philosopher, never married. Half-jestingly he said that he was doing far more for the world by being an unfettered philosopher than if he had produced "two or three dirty-nosed children." "How can he who has to teach mankind run to get something in which to heat the water to give the baby his bath?" What Peter is saying is that there is something wrong with the religion which finds the claims of personal relationships a nuisance.

(viii) The ladder of Christian virtue must end in Christian love. Not even affection for the brethren is enough; the Christian must end with a love which is as wide as that love of God which causes his sun to rise on the just and on the unjust, and sends his rain on the evil and the good. The Christian must show to all men the love which God has shown to him.

Barclay: 2Pe 1:8-11 - "ON THE WAY"

Peter strongly urges his people to keep climbing up this ladder of virtues which he has set before them. The more we know of any subject the more we are fit to know. It is always true that "to him that hath it shall be given." Progress is the way to more progress. Moffatt says of ourselves and Jesus Christ: "We learn him as we live with him and for him." As the hymn has it:

May every heart confess thy name,

And ever thee adore,

And, seeking thee, itself inflame

To seek thee more and more.

To keep climbing up the ladder of the virtues is to come ever nearer to knowing Jesus Christ; and the further we climb, the further we are able to climb.

On the other hand, if we refuse to make the effort of the upward climb, certain things happen. (a) We grow blind; we are left without the guiding light that the knowledge of Jesus Christ brings. As Peter sees it, to walk without Christ is to walk in the dark and not to be able to see the way. (b) We grow what Peter calls muopazon (3467). This word can have either of two meanings. It can mean short-sighted. It is easy to become short-sighted in life, to see things only as they appear at the moment and to be unable to take the long view of things, to have our eyes so fixed upon earth that we never think of the things beyond. It can also mean blinking, shutting the eyes. Again, it is easy in life to shut our eyes to what we do not wish to see, and to walk, as it were, in blinkers. To walk without Christ is to be in danger of taking the short-sighted or the blinkered view of life.

Further, to fail to climb the ladder of virtue is to forget that the sins of the old way of life have been cleansed away. Peter is thinking of baptism. At that time baptism was adult baptism; it was a deliberate act of decision to leave the old way and to enter upon the new. The man who, after baptism, does not begin upon the upward climb has forgotten, or never realized, the meaning of the experience through which he has passed. For many of us the parallel to baptism in this sense is entry into the membership of the Christian Church. To make our commitment and then to remain exactly the same, is to fail to understand what church membership means, for our entry into it should be the beginning of a climb upon the upward way.

In view of all this, Peter urges his people to make every effort to confirm their calling by God. Here is a most significant demand. In one way all is of God; it is God's call which gives us entry into the fellowship of his people; without his grace and his mercy we could do nothing and could expect nothing. But that does not absolve us from every possible effort.

Let us take an analogy, which, although not perfect, may help us to understand. Suppose a man who is wealthy and kind picks out a poor lad, who would never otherwise have had the chance, and offers him the privilege of a university education. The benefactor is giving the lad something which he could never have achieved for himself; but the lad cannot make use of that privilege unless he is prepared to work, and the harder he works the more he will enter into the privilege offered to him. The gracious free offer and the personal hard work have to combine before the privilege becomes fully effective.

It is so with us and God. God has called us in his free mercy and his unmerited grace; but at the same time we have to bend every effort to toil upwards and onwards on the way.

If we follow this upward way, Peter says, we shall in the end be richly gifted with the right of entry into his eternal kingdom; and we shall not slip upon the way. By this Peter does not mean that we will never sin. The picture in his mind is of a march and he means that we will never fall out upon the march and be left behind. If we set out upon this upward and onward way, the effort will be great but God's help will also be great; and in spite of all the toil, he will enable us to keep going until we reach our journey's end.

Barclay: 2Pe 1:12-15 - "THE PASTOR'S CARE"

Here speaks the pastor's care. In this passage Peter shows us two things about preaching and teaching. First, preaching is very often reminding a man of what he already knows. It is the bringing back to his memory that truth which he has forgotten, or at which he refuses to look, or whose meaning he has not fully appreciated. Second, Peter is going to go on to uncompromising rebuke and warning, but he begins with something very like a compliment. He says that his people already possess the truth and are firmly established in it. Always a preacher, a teacher or a parent will achieve more by encouragement than by scolding. We do more to reform people and to keep them safe by, as it were, putting them on their honour than by flaying them with invective. Peter was wise enough to know that the first essential to make men listen is to show that we believe in them.

Peter looks forward to his early death. He talks of his body as his tent, as Paul does (2Co 5:4). This was a favourite picture with the early Christian writers. The Epistle to Diognetus says, "The immortal soul dwells in a mortal tent." The picture comes from the journeyings of the patriarchs in the Old Testament. They had no abiding residence but lived in tents because they were on the way to the Promised Land. The Christian knows well that his life in this world is not a permanent residence but a journey towards the world beyond. We get the same idea in 2Pe 1:15. There Peter speaks of his approaching death as his exodos, his departure. Exodos is, of course, the word which is used for the departure of the children of Israel from Egypt, and their setting out to the Promised Land. Peter sees death, not as the end but as the going out into the Promised Land of God.

Peter says that Jesus Christ has told him that for him the end will soon be coming. This may be a reference to the prophecy in Joh 21:18-19, when Jesus foretells that there will come a day when Peter also will be stretched out upon a cross. That time is about to come.

Peter says that he will take steps to see that what he has got to say to them will be held before their memory even when he is gone from this earth. That may well be a reference to the Gospel according to St. Mark. The consistent tradition is that it is the preaching material of Peter. lrenaeus says that, after the death of Peter and Paul, Mark, who had been his disciple and interpreter, handed on in writing the things which it had been Peter's custom to preach. Papias, who lived towards the end of the second century and collected many traditions about the early days of the Church, hands down the same tradition about Mark's gospel: "Mark, who was Peter's interpreter, wrote down accurately, though not in order, all that he recollected of what Christ had said or done. For he was not a bearer of the Lord, or a follower of his; he followed Peter, as I have said, at a later date and Peter adapted his instruction to practical needs, without any attempt to give the Lord's words systematically. So that Mark was not wrong in writing down some things in this way from memory, for his one concern was neither to omit nor to falsify anything that he had heard." It may well be that the reference here means that Peter's teaching was made still available to his people in Mark's Gospel after his death.

In any event, the pastor's aim was to bring to his people God's truth while he was still alive and to take steps to keep it in their memories after he was dead. He wrote, not to preserve his own name, but the name of Jesus Christ.

Barclay: 2Pe 1:16-18 - "THE MESSAGE AND THE RIGHT TO GIVE IT"

Peter comes to the message which it was his great aim to bring to his people, concerning "the power and the coming of our Lord Jesus Christ." As we shall see quite clearly as we go on, the great aim of this letter is to recall men to certainty in regard to the Second Coming of Jesus Christ. The heretics whom Peter is attacking no longer believed in it; it was so long delayed that people had begun to think it would never happen at all.

Such, then, was Peter's message. Having stated it, he goes on to speak of his right to state it; and does something which is, at least at first sight, surprising. His right to speak is that he was with, Jesus on the Mount of Transfiguration and that there he saw the glory and the honour which were given to him and heard the voice of God speak to him. That is to say, Peter uses the transfiguration story, not as a foretaste of the Resurrection of Jesus, as it is commonly regarded, but as a foretaste of the triumphant glory of the Second Coming. The transfiguration story is told in Mat 17:1-8; Mar 9:2-8; Luk 9:28-36. Was Peter right in seeing in it a foretaste of the Second Coming rather than a prefiguring of the Resurrection?

There is one particularly significant thing about the transfiguration story. In all three gospels, it immediately follows the prophecy of Jesus which said that there were some standing there who would not pass from the world until they had seen the Son of Man coming in his kingdom (Mat 16:29; Mar 9:1; Luk 9:27). That would certainly seem to indicate that the transfiguration and the Second Coming were in some way linked together.

Whatever we may say, this much is certain, that Peter's great aim in this letter is to recall his people to a living belief in tile Second Coming of Christ and he bases his right to do so on what he saw on the Mount of Transfiguration.

In 2Pe 1:16there is a very interesting word. Peter says, "We were made eye-witnesses of his majesty." The word he uses for eye-witness is epoptes (2030). In the Greek usage of Peter's day this was a technical word. We have already spoken about the Mystery Religions. They were all of the nature of passion plays, in which the story of a god who lived, suffered, died, and rose again was played out. It was only after a long course of instruction and preparation that the worshipper was finally allowed to be present at the passion play, and to be offered the experience of becoming one with the dying and rising God. When he reached this stage, he was an initiate and the technical word to describe him was epoptes (2030); he was a privileged eye-witness of the experiences of God. So Peter says that the Christian is an eye-witness of the sufferings of Christ. With the eye of faith he sees the Cross; in the experience of faith he dies with Christ to sin and rises to righteousness. His faith has made him one with Jesus Christ in his death and in his risen life and power.

Barclay: 2Pe 1:19-21 - "THE WORDS OF THE PROPHETS"

This is a particularly difficult passage, because in both halves of it the Greek can mean quite different things. We look at these different possibilities and in each case we take the less probable first.

(i) The first sentence can well mean: "In prophecy we have an even surer guarantee, that is, of the Second Coming." If Peter did say this, he means that the words of the prophets are an even surer guarantee of the reality of the Second Coming than his own experience on the Mount of Transfiguration.

However unlikely it may seem, it is by no means impossible that he did say just that. When he was writing there was a tremendous interest in the words of prophecy whose fulfilment in Christianity was seen to prove its truth. We get case after case of people converted in the days of the early church by reading the Old Testament books and seeing their prophecies fulfilled in Jesus. It would be quite in line with that to declare that the strongest argument for the Second Coming is that the prophets foretold it.

(ii) But we think that the second possibility is to be preferred: "What we saw on the Mount of Transfiguration makes it even more certain that what is foretold in the prophets about the Second Coming must be true."

However we take it, the meaning is that the glory of Jesus on the mountain top and the visions of the prophets combine to make it certain that the Second Coming is a living reality which all men must expect and for which all men must prepare.

There is also a double possibility about the second part of this passage. "No prophecy of the Scripture," as the Revised Standard Version has it, "is a matter of one's own interpretation."

(i) Many of the early scholars took this to mean: "When any of the prophets interpreted any situation in history or told how history was going to unfold itself, they were not expressing a private opinion of their own; they were passing on a revelation which God had given them." This is a perfectly possible meaning. In the Old Testament the mark of a false prophet was that he was speaking of himself, as it were, privately, and not saying what God had told him to say. Jeremiah condemns the false prophets: "They speak visions of their own minds, not from the mouth of the Lord" (Jer 23:16). Ezekiel says, "Woe to the foolish prophets who follow their own spirit, and have seen nothing" (Eze 13:3). Hippolytus describes the way in which the words of the true prophets came: "They did not speak of their own power, nor did they proclaim what they themselves wished, but first they were given right wisdom by the word, and were then instructed by visions."

On this view the passage means that, when the prophets spoke, it was no private opinion they were giving; it was a revelation from God and, therefore, their words must be carefully heeded.

(ii) The second way to take this passage is as referring to our interpretation of the prophets. A situation was confronting Peter in which the heretics and the evil men were interpreting the prophets to suit themselves. On this view, which we support, Peter is saying: "No man can go to Scripture and interpret it as it suits himself."

This is of first-rate practical importance. Peter is saying that no man has the right to interpret Scripture, to use his own word, privately. How then must it be interpreted? To answer that question we must ask another. How did the prophets receive their message? They received it from the Spirit. It was sometimes even said that the Spirit of God used the prophets as a writer uses a pen or as a musician uses a musical instrument. In any event the Spirit gave the prophet his message. The obvious conclusion is that it is only through the help of that same Spirit that the prophetic message can be understood. As Paul had already said, spiritual things are spiritually discerned (1Co 2:14-15). As the Jews viewed the Holy Spirit, he has two functions--he brings God's truth to men and he enables men to understand that truth when it is brought. So, then, Scripture is not to be interpreted by private cleverness or private prejudice; it is to be interpreted by the help of the Holy Spirit by whom it was first given.

Practically that means two things.

(a) Throughout all the ages the Spirit has been working in devoted scholars who under the guidance of God have opened the Scriptures to men. If, then, we wish to interpret Scripture, we must never arrogantly insist that our own interpretation must be correct; we must humbly go to the works of the scholars to learn what they have to teach us because of what the Spirit taught them.

(b) There is more than that. The one place in which the Spirit specially resides and is specially operative is the Church; and, therefore, Scripture must be interpreted in the light of the teaching, the belief and the tradition of the Church. God is our Father in the faith, but the Church is our mother in the faith. If a man finds that his interpretation of Scripture is at variance with the teaching of the Church, he must humbly examine himself and ask whether his guide has not been his own private wishes rather than the Holy Spirit.

It is Peter's insistence that Scripture does not consist of any man's private opinions but is the revelation of God to men through his Spirit; and that, therefore, its interpretation must not depend on any man's private opinions but must ever be guided by that same Spirit who is still specially operative within the Church.

Constable: 2Pe 1:1-2

I. INTRODUCTION 1:1-2

Peter began his second epistle as he did to introduce himself to his readers and to lay a foundation for what follows.

1:1 The writer could hardly have stated his identity more clearly than he did in this verse. "Simon" was Peter's Hebrew name, and "Peter" is the Greek translation of the nickname Cephas ("Rocky," cf. Matt. 16:18).

"Double names like Simon Peter' were common in the ancient Near East. Many people used both the name they were given in their native language and a Greek name, since Greek was so widely spoken."¹³

This is the only New Testament epistle in which the writer identified himself with a double name. Peter may have done this to suggest the two aspects of his life, before and after discipleship to Jesus Christ.¹⁴ Peter called for discipleship in this letter and referred to the changes that it produces in Christians (e.g., vv. 4-11). As I mentioned in the notes on 1 Peter, there is only one Peter in the New Testament. He regarded himself first as a bond-slave (Gr. doulos) of Jesus Christ and secondarily as His apostle (cf. Rom. 1:1; Tit. 1:1).¹⁵

Peter did not mention his apostolic authority in his salutation in 1 Peter, but in this epistle he dealt with false teachers. His readers needed to remember that what they were reading came from an apostle and was authoritative.

Peter referred to his audience in very general terms that could apply to all Christians. This reference does not help us identify exactly who the original recipients were. The faith of all believers is a gift from God. Other non-biblical Greek writers used the unique Greek word translated "same kind" (isotimos) to describe immigrants who received citizenship privileges equal to those of native inhabitants. The word "our" may be an editorial plural, but it is more likely a reference to the other apostles (cf. 3:2; 1 John 1:1-4; et al.). Some of the early Gnostic false teachers claimed a higher level of spiritual experience that they said only Christians who followed their teaching could attain. However, Peter here asserted that every Christian has the same essential faith, including all of its spiritual benefits, as the apostles did.

The Christian's faith, in both its subjective and objective aspects, comes to us through Jesus Christ's uprightness. The Greek grammatical construction of the last phrase of this verse indicates that Peter believed Jesus Christ was both God and Savior (cf. Matt. 16:16; John 1:1; 20:28; Tit. 2:13).¹⁶ This is one of the verses in the New Testament that explicitly calls Jesus God. Jesus' role as Savior was one that Peter emphasized in this letter because of his readers' need of deliverance (cf. v. 11; 2:20; 3:2, 18).

1:2 The first half of Peter's benediction on his readers is identical with the one he gave in his first epistle (1 Pet. 1:2). Grace and peace were the typical greetings the Greeks and Jews used respectively. This probably suggests that Peter wrote this epistle to a mixed audience of Christians as he did his former letter. Both grace and peace come to us through the full knowledge (Gr. epignosei) of God and of Jesus (again equal, cf. v. 1). The Greeks prided themselves on their knowledge, but Peter noted that knowledge of God and Jesus was the key to grace and peace (cf. 3:18). These blessings become ours as we get to know God intimately by reading His Word and abiding in Him. The false teachers could offer nothing better than this.

". . . as used in 2 Peter, . . . epignosis [full knowledge] designates the fundamental Christian knowledge received in conversion, whereas gnosis is knowledge which can be acquired and developed in the course of Christian life . . ."¹⁷

"In our day we are rightly warned about the danger of a sterile faith, of a head' knowledge that never touches the heart. But we need equally to be careful of a heart' knowledge that never touches the head! Too many Christians know too little about their faith; we are therefore often unprepared to explain how our God' differs from the God' of Mormonism or of the Jehovah's Witnesses."¹⁸

Constable: 2Pe 1:3-11

II. THE CONDITION OF THE CHRISTIAN 1:3-11

"The first chapter vividly portrays the nature of the Christian life with its challenge to spiritual growth and maturity, built on a sure foundation. The second part of the epistle is a ringing polemic against the false teachers who would allure and seek to mislead God's people, while the third chapter deals with the heretical denial of the return of Christ and concludes with some fitting exhortation to the readers."¹⁹

Second Peter is one of the few New Testament epistles in which chapter divisions coincide with thought divisions.

"In seeking to prepare the readers against the danger from the false teachers, Peter states in chapter 1 that their safety lies in their clear apprehension of the nature of the new life in Christ and their spiritual growth and maturity in the faith as the best antidote against error."²⁰

Constable: 2Pe 1:3-4

A. The Believer's Resources 1:3-4

Peter reminded his readers of God's power and promises that were available to them. He did this to rekindle an appreciation for the resources God had given them in view of their present needs. This epistle begins and ends on a note of victory (cf. 3:14-18).

1:3 Grace and peace are possible since God has given us (all Christians) everything we need to live lives of godliness.

It is possible that Peter meant the apostles specifically when he wrote "us" in verses 3 and 4.²¹ The apostles are evidently in view in verse 1 ("ours"), and they may contrast with the readers ("you") in verses 2 and 5. If this is what Peter meant, he was probably continuing to stress his apostolic authority, specifically in the teaching that follows. This would have been important since the false teachers were claiming that their teaching was authoritative (ch. 2). However the opening sections of most other epistles that contain reminders of God's blessings (e.g., Eph. 1:3-14; 1 Pet. 1:3-9), as 2 Peter 1:3-4 does, seem to refer to all believers as "us." Moreover the "our" in verse 2 seems to be inclusive of all believers rather than a specific reference to the apostles. Nevertheless the prologue to 1 John (1:1-4) apparently does refer to the apostles as "us."²²

"Life and godliness" is probably a hendiadys meaning "a godly life."²³ These resources are available to us through full knowledge (cf. v. 2) of Jesus Christ, namely, through relationship with Him (cf. Phil. 4:13; Col. 2:9-10; 2 Tim. 1:7). Lenski rightly, I believe, called epignosis ("full knowledge"), ". . . the key word of this epistle."²⁴

"Just as a normal baby is born with all the equipment' he needs for life and only needs to grow, so the Christian has all that is needed and only needs to grow."²⁵

Is what God has given us in His Spirit and His word sufficient for a godly life, or do we also need the insights of other branches of knowledge (e.g., psychology)? Clearly our basic resources as Christians do no equip us for every task in life (e.g., auto maintenance, gardening, orthopedic surgery, etc.). This was not Peter's claim, but how do the resources that he identified and modern psychology interface? Can psychology provide tools for growth in godliness, or is the Bible sufficient in itself for this? It seems to me that Peter's point was that God's Spirit and His word provide everything that is essential to godly living, not that these are the only resources that we have or should use. Peter's point was that there is nothing that all believers need to become more godly that He has not already made available to us. Some people, for various reasons, need more specialized help in dealing with the obstacles to godly living that they face, which psychology may provide. Nevertheless, no one can get along without God's Spirit and His word to make progress in godliness.

Jesus Christ called Peter's readers to Himself in the sense that His excellent glory, another hendiadys, attracted them to Him. "Excellent" (Gr. areten) really means moral excellence or virtue (cf. v. 5). Both Christ's glory and His moral virtue appealed to the Gentiles as well as the Jews.

1:4 The Lord's promises come to us through Christ's divine power and the true knowledge of Him (v. 3). We learn of these promises as we get to know Him better, and the power for fulfilling what He has promised comes from Him. "Granted" translates a Greek word (doreomai), also found in verse 3, that stresses the great worth of what God has given. "Promises" refers to promises that all believers can know about, not secret promises; they are in the Scriptures. The ones Peter referred to in his first epistle deal with our inheritance (1 Pet. 1:3-5) and the Lord's return (1 Pet. 1:9, 13). Here his reference is to all God's promises. They are "precious" (Gr. timia) because of the great worth of the spiritual riches involved (cf. 1 Pet. 1:7, 19; 2:7). They are "magnificent" (Gr. megista, lit. greatest) because they are intrinsically excellent.

". . . one of the great lessons of 2 Peter is that to maintain a holy life in a world like ours, we must be deeply rooted in the prophetic promises of God's word. Above all, we must hold fast to that blessed hope' of the coming again of our Lord and Savior Jesus Christ [cf. Matt. 24:48-50]."²⁶

Christians become partakers of God's very nature by faith in His promises. In our day, as in Peter's, many people are interested in becoming partakers of "the divine nature," though they may conceive of the divine nature in non-Christian ways (Eastern mysticism, new age, etc.).²⁷ Peter evidently used this phrase to capture the interest of his formerly pagan Hellenistic readers, but he proceeded to invest it with distinctively Christian meaning. (He was an effective communicator.)

When God saved us by faith in His promise, He indwelt us, and we therefore possess the nature of God within us (cf. John 16:7; Acts 2:39). God's nature in us manifests the likeness of God and Christ through us. It also gives us power enabling us to overcome the temptations of lust that result in corruption (cf. Gal. 5:16-17). Note that Peter did not say that we have the divine nature (which is true), from which we might infer that we no longer have a sinful human nature and do not sin. He said that we participate in the divine nature, from which we should infer that we experience some of God's qualities but not all of them now.

Peter spoke of our having escaped this corruption in the past. He meant that our justification has assured our escape of this corruption, not that we escape it automatically simply because we are Christians.²⁸ The temptations that we presently face characterize the world as a whole (cf. 1 John 2:17). Assurance of ultimate victory over this corruption should encourage us to strive to overcome it now.

"Each man must make a choice. Either he becomes freed from sin, or he becomes further enslaved to sin."²⁹

Godliness, goodness (lit. virtue), divine nature, and corruption are all concepts that fascinated the philosophical false teachers of Peter's day. Peter reminded his readers of God's provisions for them that made them adequate and in need of nothing the false teachers, to whom he would refer later, said they could provide.

Constable: 2Pe 1:5-9

B. The Believer's Needs 1:5-9

Having established the believer's basic adequacy through God's power in him and God's promises to him, Peter next reminded his readers of their responsibility to cultivate their own Christian growth. He did so to correct any idea that they needed to do nothing more because they possessed adequate resources.

"In this beautiful paragraph Peter orchestrates a symphony of grace. To the melody line of faith he leads believers to add harmony in a blend of seven Christian virtues which he lists without explanation or description."³⁰

1:5 Since believers have resources that are adequate for a godly life we should use them diligently to grow in grace (cf. 3:18). Escaping the corruption of lust takes effort (cf. 1 Tim. 6:11-12; 2 Tim. 2:2). It is possible to frustrate the grace of God by having "faith without works" (James 2:20).³¹ Therefore we must apply all diligence. This is the most basic requirement for experiencing effective Christian growth (cf. vv. 10, 15; 3:14).

"Spiritual growth in the Christian life calls for the strenuous involvement of the believer."³²

"The Christian must engage in this sort of cooperation with God in the production of a Christian life which is a credit to Him."³³

"Spirituality, then, is a choice. It does not come automatically or inevitably.

"Indeed, if the Christian fails to add virtue' to his faith, his faith will soon become what James described as dead faith' (James 2:14-26). Its vitality and productivity will disappear. In fact, Peter says this same thing in his own way in v. 8, 9."³⁴

To his faith, as a foundation, the believer needs to add seven qualities with God's help. Each virtue contributes to the total growth of the saint. Note that Peter placed responsibility for attaining them on the Christian.

"The Christian life is like power steering on a car. The engine provides the power for the steering, but the driver must actually turn the wheel. So the Lord provides the power to run our lives, but we must turn the wheel.' To a great extent the Christian determines the course of his life."³⁵

Peter said add in and mix together, as in a recipe, the following ingredients to produce a mature godly life. He used a literary device common in his day to impress upon us the importance of giving attention to each virtue.³⁶ We should not infer that before we can work on the third virtue we must master the second, and so on. This literary device simply arranges the virtues in a random order but presents them so each one receives emphasis. The total effect is to create the impression of growing a healthy tree, for example, in which several branches are vital.

Sometimes children want to grow up faster than they can. They often ask their parents to measure them again, perhaps only a week or two after their last measuring. The wise parent will tell the child not to be so concerned about constantly measuring his or her growth. Rather the child should give attention to certain basic activities that will insure good growth in time: drink your milk, eat your vegetables, get enough exercise and rest. This is the spirit of Peter's advice.

1. "Moral excellence" (Gr. areten) is virtue or goodness (v. 3; cf. 1 Pet. 2:9). Moral purity and uprightness of character through obedience to God are in view. This term (Gr. arete) describes anything that fulfills its purpose or function properly. In this context it means a Christian who fulfills his or her calling (i.e., Matt. 28:19-20; et al.).

2. "Knowledge" (Gr. gnosis) refers to acquired information. In particular the Christian needs to know all that God has revealed in His Word, not just the gospel (cf. Matt. 28:19-20).

"Gnosis here is the wisdom and discernment which the Christian needs for a virtuous life and which is progressively acquired. It is practical rather than purely speculative wisdom (cf. Phil 1:9)."³⁷

1:6 3. "Self-control" (Gr. egkrates) means mastery of self, disciplined moderation, controlling one's desires and passions (cf. Prov. 16:32; 25:28; Acts 24:25; 1 Cor. 9:24-27; Gal. 5:23; Phil. 3:12-16; 1 Tim. 4:7-8; James 4:17). Many of the early Christian heresies taught that since the body was evil (they claimed) it was not necessary to curb fleshly lusts, only to think correctly.

"Any religious system which claims that religious knowledge emancipates from the obligations of morality is false."³⁸

4. "Perseverance" is the need to keep on keeping on in spite of adversity. It is patient endurance in holiness when we encounter temptation to give in or to give up (cf. Rom. 5:3-4; 15:4-5; 2 Cor. 1:6; 6:4; Col. 1:11; 1 Thess. 1:3; 2 Thess. 1:4; James 1:3). The Greek word (hypomonen) literally means to remain under something such as a heavy load.

"Many folk have the wrong concept of what patience really is. They think it means sitting in a traffic jam on the freeway in the morning without worrying about getting to work. Well, that is not patience. It just gives you an excuse for being late to work. Patience is being able to endure when trials come."³⁹

5. "Godliness" (Gr. eusebeia) refers to behavior that reflects the character of God (cf. v. 3; 3:11; et al.). It presupposes a desire to please God in all the relationships of life.

1:7 6. "Brotherly kindness" (Gr. philadelphia) is thoughtful consideration of fellow believers (cf. 1 Pet. 1:22; 3:8; Rom. 12:10; 1 Cor. 12:27; 1 Thess. 4:9; Heb. 13:1). Overt acts of kindness manifest this characteristic (Gal. 6:10).

7. "Love" (Gr. agape) is the highest form of love, God's kind, that seeks the welfare of the person loved above its own welfare (John 3:16; 13:35; Gal. 5:22; 1 Pet. 4:8; et al.). It reaches out to all people, not just fellow believers.

Note that this list of qualities begins with those inside the believer and progresses to those he or she demonstrates outwardly. It moves from private to public qualities. This list begins with faith (v. 5) and ends with love.⁴⁰

"Christian faith is the root from which all these virtues must grow, and Christian love is the crowning virtue to which all the others must contribute. In a list of this kind, the last item has a unique significance. It is not just the most important virtue, but also the virtue which encompasses all the others. Love is the overriding ethical principle from which the other virtues gain their meaning and validity."⁴¹

This is a good checklist that helps us evaluate whether we are all that God wants us to be. These are the traits of a maturing Christian whose faith is vital, not dead.⁴²

"Their presentation here seems to observe an order from the more elemental to the more advanced, but they are all of them facets of the Spirit's work in the life of a believer, aspects of the glory of the indwelling Christ, his character shown in the Christian's character."⁴³

Each child in a family bears some resemblance to his or her parents while at the same time remaining distinctive. So each growing Christian normally manifests similarities to Christ and yet remains different from every other Christians.

1:8 We must continue to grow in these qualities as well as possessing them; we must grow in grace (3:18). Failure to do so will make us "useless" (Gr. argous) in God's hands as His tools in the world (cf. James 2:20; cf. Matt. 20:3, 6), and "unfruitful" (Gr. akarpous) as demonstrators of His life (John 15:2, 4; cf. Mark 12:12-14, 20-26).⁴⁴ This is so even though we have received everything necessary for godly living through the knowledge of Christ (v. 3).

"Idle' (argous) is literally unworking'; it is not a picture of one unavoidably unemployed but of one who avoids labor for which he should assume responsibility."⁴⁵

When we diligently add these virtues to our lives we will be both useful and fruitful, and we will evidence true knowledge (Gr. epignosis) of our Lord Jesus Christ. True knowledge of Him is not just intellectual understanding then but knowledge that comes through obedience. This growth should be the goal of every believer (cf. 3:18).

"Some of the most effective Christians I have known are people without dramatic talents and special abilities, or even exciting personalities; yet God has used them in a marvelous way. Why? Because they are becoming more and more like Jesus Christ. They have the kind of character and conduct that God can trust with blessing. They are fruitful because they are faithful; they are effective because they are growing in their Christian experience."⁴⁶

1:9 The absence of these virtues gives evidence of lack of true knowledge. Peter described this condition as spiritual blindness to the realities connected with their relationship with God and, in particular, shortsightedness (lit. myopia, Gr. myopazo). Such people show concern about living for the present with little regard for the future (cf. Esau). James called this dead faith (James 2:17, 26).

Many Christians have forgotten how much God has forgiven them, or they have appreciated His forgiveness only superficially.

"As is usual in the Bible, the idea of forgetting' is not a mental process but a practical failure to take into account the true meaning and significance of something."⁴⁷

Those who "have forgotten" have little motivation to grow in grace and thereby please God. They do not add the seven ingredients to their faith that Peter urged. Peter referred to this omission as forgetting one's purification from his or her former sins. Having forgotten one's escape from the corruption that is in the world through lust (v. 4) this person fails to see the importance of present purification through continued Christian growth.

This is one of the most practical and helpful passages in the New Testament dealing with spiritual growth. Peter presented both the reason for and the method of this growth clearly and attractively here.

"Peter was certainly a spiritual realist even if many modern theologians are not. He does not take it for granted that spiritual growth will occur automatically or inevitably. Indeed, the character development he thinks of cannot occur apart from the believer giving all diligence' toward that end (v 5). This does not mean, of course, that the believer does this all on his own. God supplies the basic resources and provides help along the way. But Christian growth will not occur apart from our diligent participation in the process. If we learn nothing else from this passage, we must learn this. We do not passively experience Christian growth, but actively pursue it!"⁴⁸

Constable: 2Pe 1:10-11

C. The Believer's Adequacy 1:10-11

Peter concluded this section on the nature of the Christian by assuring his readers that simply practicing what he had just advocated would prepare them adequately for the future. He did this to help them realize that they had no need for the added burdens the false teachers sought to impose on them.

1:10 In view of what Peter had just said (vv. 3-9), it was imperative that his readers make the proper moral response. They would give evidence that they were genuine Christians by doing so. The evidence of divine nature in a person demonstrates his or her salvation. Conversely if a person gives no evidence of having the divine nature his or her salvation is in doubt as others observe that one. By adding the seven virtues other people could see the divine nature more clearly in the Christian who added them. This would make God's calling and election of him or her clearer to everyone.

"The Christian who progressively develops these virtues in his life will grow steadily. This growth will be obvious proof that he has been elected by God."⁴⁹

"The Christian life is not a list of propositions or a tight theological system; it is a vital relationship to a resurrected Lord. The commandments He gave us and the theological systems we devise as an understanding of those propositional truths exist only to help us live in a vital relationship with Christ day by day as we follow Him as Lord."⁵⁰

Another reason for adding them is that by doing so we can walk worthy of the Lord without stumbling along the way (cf. Jude 24). Loss of salvation is obviously not in view here. Peter said we might stumble, not fall unable to rise again.

"We do not stumble when we are giving attention to where we are stepping. We stumble when we become preoccupied with other things and do not pay attention to where we are going."⁵¹

Neither is this verse saying that our assurance of salvation rests on our good works. Our assurance of salvation rests on the promise of God that everyone who believes in Jesus Christ as Savior has eternal life (John 3:16; 5:24; Rom. 5:1; 8:38-39; 1 John 5:11-13).

"This passage does not mean that moral progress provides the Christian with a subjective assurance of his election (the sense it was given by Luther and Calvin, and especially in seventeenth-century Calvinism) . . ."⁵²

"Nowhere in the Bible is a Christian asked to examine either his faith or his life to find out if he is a Christian. He is told only to look outside of himself to Christ alone for his assurance that he is a Christian. The Christian is, however, often told to examine his faith and life to see if he is walking in fellowship and in conformity to God's commands."⁵³

What "make certain about His calling and choosing you" does mean is that by pursuing Christian growth we give evidence that He really did call and choose us. The uncalled and unchosen have no desire to become useful and fruitful by growing in the true knowledge of our Lord Jesus Christ (v. 8).

1:11 One of the greatest motivations for purposing to grow in grace is that when we go to be with the Lord forever He will welcome us warmly. The alternative is to get in by the skin of our teeth, saved so as by fire (1 Cor. 3:15). Every Christian will go to heaven and receive much eternal inheritance (1 Pet. 1:3-5). However, our Lord's welcome of those who have sought to express their gratitude for His grace through a life dedicated to cultivating godliness will be especially warm. It will be even warmer than what He extends to other less committed believers (cf. Matt. 25:14-30; Luke 12:21, 31; Acts 7:56).

"This passage agrees with several in the Gospels and Epistles in suggesting that while heaven is entirely a gift of grace, it admits of degrees of felicity, and that these are dependent upon how faithfully we have built a structure of character and service upon the foundation of Christ. Bengel likens the unholy Christian in the judgment to a sailor who just manages to make shore after shipwreck, or to a man who barely escapes with his life from a burning house, while all his possessions are lost. In contrast, the Christian who has allowed his Lord to influence his conduct will have abundant entrance into the heavenly city, and be welcomed like a triumphant athlete victorious in the Games. This whole paragraph of exhortation is thus set between two poles: what we already are in Christ and what we are to become. The truly Christian reader, unlike the scoffers, will look back to the privileges conferred on him, of partaking in the divine nature, and will seek to live worthily of it. He will also look forward to the day of assessment, and strive to live in the light of it."⁵⁴

". . . there will be degrees of glory hereafter proportioned to our faithfulness in the use of God's gifts here."⁵⁵

Constable: 2Pe 1:12-15

A. The Need for a Reminder 1:12-15

Peter next returned to the subject of God's promises (v. 4). He developed the importance of the Scriptures as the resource of the believer. He did so to enable his readers to appreciate their value and to motivate them to draw upon them so they would grow in grace.

"These verses make it obvious that Peter's primary concern in this epistle is not to refute the false teachers but to ground his readers in personal holiness."⁵⁶

1:12 In view of what he had written to this point, Peter explained that he realized his previous words were a reminder to his readers, not new instruction. Verses 3-11 contain basic Christian life truth. His readers had heard this previously, but they, as all believers, needed a reminder of it periodically so they would not forget (v. 9).

"We must not glide lightly over Peter's concern about reminding the readers of already known and familiar truth. The history of the Church as a whole shows how careless the Church can be about clinging to divine revelation. So bad have things become in our own day, that the truth of justification by faith alone and of salvation as a free gift has already been submerged and lost among many evangelicals. The Reformation almost needs to occur again!"⁵⁷

1:13-14 Peter's earthly dwelling (lit. tent) was his physical body (cf. 2 Cor. 5:1, 4). The Greek word apothesis means "a divesting," and it refers elsewhere to removing clothes (cf. Acts 7:58). We do not know exactly how Peter knew someone would separate his mortal body from his spirit soon. Peter's words allow the possibility of separation by death or translation. Both events were imminent: overhanging. He was probably at least in his 50s, if not older, when he wrote 2 Peter, and he may have known that he would die as a martyr soon. The Lord Jesus had told Peter that he would end his earthly life as a captive of some kind (John 21:18-19).

1:15 Peter wrote this epistle so that after his death his exhortation contained in it would be a permanent reminder to his brethren. It was his "testament" (cf. 2 Tim.). Whether Peter realized God was inspiring this epistle or not, he regarded it as containing very important and helpful information for Christians. We believe God did inspire it and consequently what Peter said of the value of this letter applies to the rest of Scripture as well. We too need reminders of what God has revealed. Mark's Gospel may also have been in Peter's mind when he wrote this.⁵⁸ There is good evidence that Peter's preaching formed the basis of the second Gospel.

Constable: 2Pe 1:16-18

B. The Trustworthiness of the Apostles' Witness 1:16-18

Peter explained that his reminder came from one who was an eyewitness of Jesus Christ during His earthly ministry. He did so to heighten respect for his words in his readers' minds. This section begins Peter's defense of the faith that the false teachers were attacking, which continues through much of the rest of the letter.

1:16 The apostles had not preached myths to their hearers, as the false teachers to whom Peter referred later in this epistle were doing. The apostles' testimony rested on historical events that they had observed personally. They had seen Jesus' power in action during His first coming as God's anointed Messiah. Jesus Christ's majesty appeared especially clearly on the Mount of Transfiguration (Matt. 17:1-8). "Power" and "coming" are a hendiadys that means "powerful coming" with emphasis on the fact that Jesus' coming was with power. This is the only explicit mention of the Transfiguration outside the Synoptic Gospels.

1:17-18 The apostles' message was essentially that Jesus was the Christ (i.e., God's promised Messiah; cf. 1 John 5:1). God had revealed this clearly at Jesus' transfiguration when He had announced that Jesus was His beloved Son (Matt. 17:5; Mark 9:7; Luke 9:35). Peter referred to that event to establish the credibility of his witness and that of the other apostles. The terms "honor," "glory, "Majestic Glory," and "holy mountain" all enhance the special event that was the Transfiguration.

"The author is . . . pointing out to his readers that the Transfiguration, to which the apostles bore witness, is a basis for the expectation of the Parousia. . . .

"The emphasis of the account is that God himself has elected Jesus to be his vicegerent, appointed him to the office and invested him with glory for the task."⁵⁹

Constable: 2Pe 1:19-21

C. The Divine Origin of Scripture 1:19-21

Peter proceeded to emphasize that the witness of the apostles, as well as the witness of Scripture, came from God. He did this to help his readers see that their choice boiled down to accepting God's Word or the word of men who disagreed with God's Word (i.e., the false teachers).

"Peter points out the character of the prophetic Word (v. 19a), pictures the present function of biblical prophecy (v. 19b), and stresses the origin of prophecy (vv. 20-21)."⁶⁰

"The reliability of revelation is the idea that links verses 16-18 and verses 19-21."⁶¹

1:19 "And" introduces a conclusion that Peter drew. The meaning of the clause, "we have the prophetic word made more sure," (NASB) or, "we have the word of the prophets made more certain," (NIV) is not completely obvious. It may mean that the voice the three apostles heard at the Transfiguration (vv. 17-18) confirmed the words of the Old Testament prophets concerning the deity of Christ. On the other hand it may mean that the prophetic Old Testament Scriptures confirm the witness of the apostles (cf. Rom. 15:8). The latter view seems more probable to me because of the Greek grammar. However, many good scholars prefer the former view.⁶²

"More sure' (bebaioteron) renders a comparative adjective that is in the predicate position and placed emphatically forward. A literal rendering of this statement is, We have more sure the prophetic Word.'"⁶³

That witness was similar to a light shining in a darkened heart and world. It would remain shining until the second coming of Christ who, as the Morning Star, fully enlightens the believer's heart (cf. Rev. 22:16). The morning star is the star (really a planet, usually Venus) that appears late at night just before dawn and announces the arrival of a new day. Just so, Jesus Christ's return at the Rapture will signal the beginning of a new day, the day of the Lord.

"In this phrase ["in your hearts"] Peter seemed concerned about the inner attitude of those who await the glorious day of Christ's return. The truth that Christ is coming again must first arise in their hearts, like the morning star, giving inner assurance that that day is coming. Assured of His impending return, they will be alert to detect the gleams of dawn breaking through the darkness."⁶⁴

Peter's point was that until the Lord returns his readers should give attention to the Old Testament and to the apostles' teaching, especially since false teachers were perverting them.⁶⁵ That was the only real light available to enlighten them. The alleged light of the false teachers was no light at all.

1:20 Peter wanted to add a word of clarification about Old Testament predictions. "First of all" probably means that what Peter proceeded to say was of first importance. Bible students have recognized that what he said about Messianic prophecy in particular is true of prophecy generally. "Prophecy" is another word for the Word of God since it is what the Old Testament writers "spoke forth," the literal meaning of the Greek word propheteia, translated "prophecy." Verse 21 helps explain what Peter meant by the last clause in verse 20.

1:21 What we have in Scripture did not originate in the minds of men but in the mind of God.

"False teaching flows from the minds of men and women; truth flows from the heart and mind of the living God."⁶⁶

The prophets did not simply give their interpretation of how things were or would be (v. 20). They spoke as God's mouthpieces articulating His thoughts in words that accurately represented those thoughts. The Holy Spirit "moved" the prophets to do so as the wind moves a sailboat (cf. John 3:8). The same Greek verb (phero) occurs in Acts 27:15 and 17 to describe that action.

"The Spirit, not human volition, is the originating power in prophecy."⁶⁷

This passage does not explain specifically how the Holy Spirit did this. However in view of what we find elsewhere in Scripture, we know He did it without overriding the vocabulary and style of the prophet. In some cases the writers of Scripture used other resource materials (e.g., Josh. 10:13; 1 Kings 14:19; Luke 1:3; et al.). Even though verses 20 and 21 do not describe the method of inspiration in detail, they clearly affirm the basic method and the fact of inspiration. God is the Author of Scripture (cf. 2 Tim. 3:16). He guided the writers of Scripture to record His words by His Holy Spirit.

"Peter's statement recognizes both the divine and the human element in the production of Scripture. Any balanced doctrine of the origin of Scripture must recognize both."⁶⁸

"A prevailing view is that the reference is to the reader's own efforts to understand written prophecy, that one's own interpretation' must not be imposed on a specific prophetic passage. Under this view the problem is the method of interpreting prophecy. Yet Peter does not tell how believers are to interpret prophecy.

"Varied views as to the meaning of one's own interpretation' are offered. (1) The believer as a private individual does not have the ability to interpret prophecy but needs ecclesiastical direction. But many scriptural prophecies have been rightly understood by the common reader apart from any ecclesiastical guidance; nor have the views of authorized interpreters' always been uniform. (2) A prophecy must not be interpreted in isolation but needs the light of the unfolding fulfillment thereof. While it is true that Christians' understanding of prophecy now is often vague and uncertain, to hold that it cannot be understood till it is fulfilled makes valueless the present lamp of prophecy. (3) Prophetic predictions should not be interpreted in isolation from other Scriptures. It is obvious that each prophecy must be so interpreted as to be consistent with other prophecies; but this does not prove that any individual prophecy in itself is obscure. Peter has just declared that Old Testament prophecy was a shining lamp. And its light is clearer now that Christ has come in His First Advent. (4) It is not the individual but the Holy Spirit who must interpret, as well as inspire, prophecy. This is true, but it does not invalidate or eliminate the human effort to understand. These views do not arise out of the main thought of the context.

"More probable is the view that the statement concerns the origin of prophecy and relates to the prophet himself. This is the view of the New International Version: No prophecy of Scripture comes from the prophet's own interpretation.' The meaning, then, is that no prophecy arose out of the prophet's own solution to the scenes he confronted or his own interpretation of the visions presented to his mind. Calvin remarked that the prophets did not blab their inventions of their own accord or according to their own judgments.'⁶⁹ The false prophets of Jeremiah's day were charged with doing precisely this (Jer. 23:16-17, 21-22, 25-26; Ezek. 13:3).

"The view that prophecy did not arise from one's own interpretation' (ablative case) is supported by the natural meaning of the verb (ginetai ["was made," "had its origin," or "came"]); it is in harmony with the scriptural picture of prophecy; and it is in accord with the following verse. It is supported by Peter's picture of the prophets in 1 Peter 1:10-12. The prophetic lamp was neither fashioned nor lighted by the prophet himself,' and its divine origin offers a distinct and powerful motive for taking heed to the prophetic word, and one well fitted to produce a patient and reverent and docile spirit of investigation.'"⁷⁰

In this section (vv. 12-21) Peter reminded his readers that they had adequate resources for their own nurture in the apostles' teachings and in the Old Testament.

College: 2Pe 1:1-21

2 PETER 1

I. INTRODUCTION (1:1-15)

A. SALUTATION AND GREETING (1:1-2)

¹ Simon Peter, a servant and apostle of Jesus Christ,

To those who through the righteousness of our God and Savior Jesus Christ have received a faith as precious as ours:

² Grace and peace be yours in abundance through the knowledge of God and of Jesus our Lord.

1:1 Simon Peter, a servant and apostle of Jesus Christ,

This is a standard beginning for Greek letters in general and for early Christian letters in particular. Unlike modern English letters, authors of Greek letters would first state their names and then further identify themselves. They would then state the name(s) of the recipient(s), followed often by some sort of thanksgiving or blessing to or from the gods. On the question of authorship, see the introduction above. The letter claims to have been written by Peter, and we accept this claim in this commentary.

This document is a letter, written for a specific group of Christians (although Peter probably intended that it be copied and read by others). However, this letter also includes many characteristics of the type of literature known as a "testament." Testaments were usually written or narrated at the end of the lives of famous heroes of the faith. They included such elements as 1) the mention of the imminent death of the speaker/writer, 2) ethical instructions to the family or group, and 3) predictions of the future for that group.

The NIV translation "Simon Peter" obscures the fact that the Greek has the more primitive and Jewish "Simeon" (Sumewvn), which Peter would have been called by his Aramaic-speaking friends. Only in Acts 15:14 in the New Testament is this form used instead of Simon (Sivmwn), when James, the brother of Jesus, uses it. The name Peter is actually his nickname, given to him by Jesus (Mark 3:16; John 1:42). Since Peter means "rock," Jesus may have been looking ahead to Peter's later role as one of the pillars of the early church.

Peter's descriptions of himself show him to be one under authority and having authority. The term "servant" (dou'lo", doulos ) refers not simply to one who serves but to a slave, one whose will is completely subject to another. Peter therefore reminds his readers that his life has been completely given over to Christ. Perhaps his readers are to remember that his life has been one of persecution, hardship, and courage. He has earned the right to be heard. At the same time, he does not hesitate to remind them that as Christians, they have an obligation to accept his teaching. He is a chosen apostle of Jesus, and any readers who may be listening to the false teachers need to be reminded of this fact. The term "apostle" (ajpovstolo", apostolos ) in this context refers to the authoritative role first shared by the twelve and later expanded to include other men who were witnesses to Jesus' resurrection. In Ephesians 2:20 Paul mentions apostles first in his ordered list of leaders in the early church. They were the guarantors of the message of Jesus during the earliest days of the church, and their words in writing (in the New Testament) function in the same way today.

To those who through the righteousness of our God and Savior Jesus Christ have received a faith as precious as ours:

Peter does not specify the church(es) to whom he is writing his letter. Chapter 3 relates that these believers had collected some of the letters of Paul. Therefore the best guess is that Peter is writing to Christians in Galatia, Asia Minor, Greece, or perhaps Italy. Here, however, Peter only identifies them as those who "have received a faith as precious as ours." The term "ours" probably refers to the apostles, since Peter has just identified himself as an apostle. These Christians, who were not eyewitnesses of Jesus (see 1:16), had faith that was in no sense inferior to that of the apostles themselves. (For a similar thought, see John 20:29.)

The way in which Peter describes how these readers became Christians puts all the emphasis on God's activity rather than on human activity. It was "the righteousness of our God and Savior Jesus Christ" that led them to faith. While the term "righteousness" (dikaiosuvnh, dikaiosynç) can mean justice, fairness, or justification, the term here most likely echoes its common New Testament meaning. It refers to the characteristic of God which caused him to offer and accept the sacrifice of Jesus on the cross.

The phrase "our God and Savior Jesus Christ" is unusual in that it seems to call Jesus "our God and Savior." The wording in Greek makes it all but certain that this is one of those rare passages in the New Testament where Jesus is explicitly called "God."

When Peter writes that his readers have "received" their faith, he may imply that faith is something Christians receive as a gift, just as grace is a gift. However, it is more likely that Peter is here simply reminding these Christians that they "received" faith when they accepted or believed the message about Jesus. In either case, the emphasis is on what God has done rather than what the believers have done. This is underscored by Peter's assertion that his readers' faith is "as precious as ours." As stated above, Peter means that the faith of these Gentile Christians is no less valid and valuable than that of the apostles themselves. These Christians received salvation the same way that all Christians do. They put their trust in the righteous act of God, the death of Jesus Christ.

1:2 Grace and peace be yours in abundance through the knowledge of God and of Jesus our Lord.

Peter's greeting, a prayer that his readers might continue to enjoy grace and peace, was very common among the early Christians. Peter wrote much the same thing in 1 Peter 1:2, and Paul uses these two terms in the greetings of all his letters. "Grace" (cavri", charis ) would include all of God's gifts which issue from his grace, including, among others, the fruit of the Spirit (Gal 5:22-23) and special gifts of ministry, prophecy, and the like (Rom 12:3-8). "Peace" (eijrhvnh, eirçnç) was the common Jewish greeting, expressing the desire that its recipient experience peace within and without, especially in relationships with God and with other people.

The reference to "knowledge" already anticipates the major reason for Peter's writing. The false teachers had a knowledge problem - they denied the truth concerning Jesus' Second Coming. This errant knowledge then had disastrous consequences for their lives. They were completely overcome by sin (see chapter 2), thus destroying their relationship with Christ. Here, as elsewhere in Scripture, knowledge is not simply an intellectual matter but also a relational one. The false teachers did not truly "know" God. Peter's prayer, then, is that his readers will have the abundant grace and peace that comes from knowing God and knowing the truth about God and about Jesus our Lord.

Our modern (better, postmodern) world needs to hear Peter's emphasis on knowledge every bit as much as did the original readers. A focus on the truth about God apart from a relationship with God will leave the Christian powerless to defeat sin. Similarly, an emphasis on the relationship without a deep concern for doctrinal truth will lead to sins which are the result of wrong thinking. As 2 Peter makes clear, Christians must get beyond just the basic facts if they expect to mature.

B. PREFACE: EXHORTATION TO GODLY LIVING

(1:3-11)

³ His divine power has given us everything we need for life and godliness through our knowledge of him who called us by his own glory and goodness. ⁴ Through these he has given us his very great and precious promises, so that through them you may participate in the divine nature and escape the corruption in the world caused by evil desires.

⁵ For this very reason, make every effort to add to your faith goodness; and to goodness, knowledge; ⁶ and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; ⁷ and to godliness, brotherly kindness; and to brotherly kindness, love. ⁸ 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. ⁹ But if anyone does not have them, he is nearsighted and blind, and has forgotten that he has been cleansed from his past sins.

¹⁰ Therefore, my brothers, be all the more eager to make your calling and election sure. For if you do these things, you will never fall, ¹¹ and you will receive a rich welcome into the eternal kingdom of our Lord and Savior Jesus Christ.

1:3 His divine power has given us everything we need for life and godliness through our knowledge of him

This section is a preface to the main body of the letter, encouraging holy living among Peter's readers. He clearly believes that Christians must put forth effort in order to live acceptably, although he believes that everything needed for success in that effort has been provided by Christ. The result will be "life and godliness," which may be taken as a single idea or as two related ideas. "A godly life" may be the best translation. The Greek term translated "godliness" (eujsebeiva, eusebeia ) was well known in the Greek world, meaning "piety," doing what the gods desired for one to do. In the New Testament it takes on a more ethical sense of holy living.

It is difficult to know just what Peter has in mind when he relates that "divine power" has supplied his readers' needs through their "knowledge." It does seem that the referent of "his" and "him" is Christ, the closest antecedent (in verse 2). Peter may be teaching that Christ continually provides to Christians the power to defeat sin and live godly lives (through the Holy Spirit). However, he may mean that the knowledge Christians have of Jesus' death and resurrection on their behalf in itself gives them power to live as Christians. (Both possibilities express truths - we simply do not know which Peter intended.) In either case, Christians have this ability through knowledge. Christian knowledge of Christ implies both content (death, resurrection, Second Coming, etc.) and relationship (personally knowing Christ, reception of his Spirit), so that our knowledge of Jesus' life gives us courage to live as he did, and he continues to support us in various ways as our living Lord.

who called us by his own glory and goodness.

Peter often uses terms in pairs, such as grace and peace, life and godliness, and here "glory and goodness." Peter is probably looking back to the life, death, and resurrection of Jesus as he writes these words. Jesus' glory (dovxa, doxa ) is his reflection of God's presence, and his goodness (ajrethv, aretç) refers to his moral character.

Peter includes himself when he writes that Jesus "called us." The reader is tempted to look back to the incident recorded in Luke 5, where Peter clearly recognized Jesus' glory and goodness and then asked Jesus to leave because of his (Peter's) sinfulness. In that scene Peter was explicitly called to follow Jesus. But in what sense were the readers of this letter "called" by Jesus? Theologians throughout the centuries have debated this question, and it must suffice here to make two brief comments. First, the expression, being "called by God" (1 Pet 1:15; 2:9; Rom 1:7; 8:28; and others), is common in the New Testament and surely means more than simply that Christians have heard the gospel message. Those who are Christians are in some sense specially chosen by God. Second, just as common in the New Testament is the teaching that the gospel is for all (Acts 10:34-35), that God does not wish for any to perish (as taught in 3:9 of this letter!), and that human failure to respond to Christ is fully the responsibility of those who reject him (Acts 17:30; Matt 13:1-9,18-23). The call to repent and believe presupposes the ability of its hearers to do so.

1:4 Through these he has given us his very great and precious promises,

Peter is probably still thinking of Christ's "glory and goodness" when he tells his readers that it is "through these" that they have been given "his very great and precious promises." In light of the next clause in the sentence, the "promises" of Jesus must include his Second Coming and the resurrection of believers. They may also include his guidance and the gift of the Holy Spirit.

so that through them you may participate in the divine nature and escape the corruption in the world caused by evil desires.

The statement that these promises allow believers to "participate in the divine nature" has caused much discussion among interpreters. The phrase, "participating in the divine nature," could mean many different things, including becoming like God in his very essence. But there is no support for this understanding anywhere in this letter (or in the Bible, for that matter!). Many therefore believe that Peter is looking to the future resurrection of believers, when they will be like God in that they will have "put on immortality," to use Paul's words (1 Cor 15:53; see also 1 John 3:2). However, the context here demands a more immediate meaning, suggesting that in some way Christians become like God even in this life so that they may resist evil desires. Peter may be thinking that Christians "participate" with God through the indwelling of the Holy Spirit. However, the Holy Spirit is not mentioned here. The better opinion is that Christians are able to participate in the divine nature by being holy, as God is holy. That is, the Christian is in an important sense like God when he or she adds to faith goodness, knowledge, self-control, and the other attributes mentioned in verses 5-7. These signs of a godly life grow out of several factors, including God's help (through the Holy Spirit), the knowledge of the cleansing from past sins (verse 9), and personal effort (verse 5).

The "corruption in the world caused by its evil desires" is one of Peter's primary concerns in this letter. In chapter 2 he will severely criticize some who call themselves Christians, and there, as in these verses, he will underline the clear connection between wrong thinking (lack of knowledge) and wrong living. The false teachers' heresies have led them into greed and shameful ways. It is for this reason that Peter continuously reminds his readers that knowing the truth about Jesus, including his promises, is their best defense against being destroyed by sin.

1:5 For this very reason, make every effort to add to your faith goodness;

The phrase, "for this very reason," looks back to the whole of verses 3-4. The provisions and promises given freely by Christ demand that Christians do their part to ensure they do not lose those blessings. They must put forth the effort to supplement their faith with the virtues listed in verses 5-7. The list might first appear to demand a stair step approach to Christian virtues, so that one must take them in order and master one before moving to the next. Such an understanding, however, probably overextends the meaning of this common rhetorical device. While the first and last (faith and love) must begin and end the list, the others may not necessarily build on each other (as those in Romans 5:3-5 do). Peter is simply drawing attention to the importance of these interrelated characteristics of holy living.

The terms translated "make every effort" underscore just how hard Christians must work in order to be welcomed "into the eternal kingdom of our Lord" (v. 11). It must be noted that Peter nowhere makes salvation dependent on human effort - salvation is a gift, a "calling and election" (v. 10). However, those who truly understand and appreciate the gift will put forth the effort to let God work on them and through them. The idea is much like that of Paul who tells his readers to "run in such a way as to get the prize" (1 Cor 9:24), and to "work out your own salvation in fear and trembling, for it is God who works in you to will and to act according to his good purpose" (Phil 2:12-13). Through Jesus God saves and empowers, but Christians must allow him to do so by putting forth effort.

Lists of virtues similar to this one (as well as lists of vices) were common during the early Christian period. Well known are those in the New Testament: Romans 5:3-5; 2 Corinthians 6:4-7; 8:7; Galatians 5:22-23; Philippians 4:8; 2 Timothy 3:10-11; Titus 2:2; 1 Peter 3:8; and Revelation 2:19. Abundant examples may also be found in other early Christian literature, in Hellenistic Jewish writings, and among philosophical writings, especially those of Stoics. This list in 2 Peter is unusual among New Testament writings in that the virtues are arranged in a successive order, each being added to the one before. Only Romans 5:3-5 has a similar pattern. Some have also argued that the list here more closely resembles the philosophical lists, since it uses the terms "virtue," "self-control," and "godliness."

The virtues that Peter lists, with two exceptions (faith and love), are virtues which were often praised by Hellenistic philosophers. Of course, it is only reasonable that Peter would preach the gospel in terms with which his readers would have been familiar. However, "faith" and "love" are specifically Christian in their content, and they imply a Christian content for each item in the list.

The first term is the foundation of Christian life, "faith" (pivsti", pistis , often translated "belief"). Like the other virtues, this one is undefined by Peter, since he assumes that his readers know its meaning. It is the trusting relationship grounded in the believer's knowledge of the life, death, and resurrection of Jesus.

"Goodness" translates the term aretç, a very important term in Peter's day. Among the philosophers, it meant "virtue," a characteristic of those who lived a life of integrity, based strictly on reason. The Christian understanding of the term, however, was linked to the character of God. Verse 3 has already mentioned the glory and "goodness" of Christ, pointing Peter's readers to the highest standard of moral excellence.

and to goodness, knowledge;

"Knowledge" (gnw'si", gnôsis) was already in the first century a loaded term among Christians, used by some to claim superiority over others. Paul writes that, "Knowledge puffs up, but love builds up" (1 Cor 8:1). He also writes of "what is falsely called knowledge," referring to wild speculations about spiritual beings (1 Tim 6:20). However, the term is here used in a very positive sense, as it was more normally used in the New Testament. It refers not to the initial knowledge about Jesus' death and resurrection (a different word is used in verses 2-3). It is best understood as the deeper matters of the faith ("solid food" as opposed to "milk," as in 1 Corinthians 3:2) or even as the ability to discern God's will (see Rom 12:2; Phil 1:9-10).

1:6 and to knowledge, self-control;

"Self-control" (ejgkravteia, enkrateia ) is very common in ethical lists, both Christian and philosophical. It was one of the highest ideals of Stoicism, signifying the ability to control one's emotions, to be indifferent to matters outside one's control, and thus to be one's own master. Early Christians such as Peter used it in contexts such as this one, in which the doctrine of Christian freedom was being used to justify moral permissiveness. Paul's use of the term in Galatians 5:23 provides an interesting parallel.

and to self-control, perseverance;

"Perseverance" (uJpomonhv, hypomonç) is found in many of the New Testament lists of Christian characteristics. The term may also be translated "steadfastness" or "endurance" and refers to the ability to withstand temptation, hardship, or persecution. For the Christian the basis of perseverance was not personal strength but trust and hope in the Lord.

and to perseverance, godliness;

Peter has already used the term "godliness" ( eusebeia ) once (verse 3) where it functioned as a general term roughly equivalent to "holy living." It may be added here that the term refers not only to behavior but also to a person's attitude toward God. It was common among pagans to speak of the need for "piety," that is, doing the right things out of a proper respect for the gods. Christian godliness refers to holy living out of respect for a holy God.

1:7 and to godliness, brotherly kindness;

"Brotherly kindness" translates the term filadelfiva ( philadelphia ). Since the next virtue is "love," we must make a distinction between this "love of brother" and agapç. "Brotherly kindness" in non-Christian literature referred to the natural affection between family members. In Christian contexts, however, it speaks of the tender feelings and loving actions among believers. Jesus spoke of the ties among his followers that were even stronger than biological family relationships (Luke 18:29-30). It is this love for fellow Christians that Peter mentions here.

and to brotherly kindness, love.

"Love" (ajgavph, agapç) is the supreme Christian virtue (see 1 Cor 13) and is therefore mentioned last. It may be that Peter wants the reader to understand that all of the others are encompassed in (or must be understood in light of) this one, similar to Paul's statement in Colossians 3:14: "And over all these virtues put on love, which binds them all together in perfect unity." "Love" is a much broader term than the former, "brotherly kindness," implying self-sacrificial beneficence toward others, whoever they may be (see Luke 10:25-37). Above all, love is defined by the act of God in sending his Son to die (John 3:16).

1:8 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.

Peter notes that these qualities are not absolutes, which a Christian either has or does not have. However, the believer will be growing in all these areas and will thereby be effective and productive. Peter makes the point from the negative standpoint, as he warns of "being ineffective and unproductive," probably because that is precisely what had happened to the false teachers about whom he writes in chapter 2. The terms "ineffective" and "unproductive" are near-synonyms in this passage. The first term often refers to workers who are idle, and the second is the common metaphor recalling plants that produce no fruit.

In what way did Peter want his readers to be effective and productive? Although Peter does not specify here, the whole of the letter deals with the holy living that is the fruit of right doctrine. Peter's plea is therefore that his readers will practice these virtues in order to defeat sin, withstand various trials, and serve others. Peter bases these benefits once again in "knowledge of our Lord Jesus Christ." It is fundamentally because believers know Jesus who lived, died, and was resurrected for them that they are able to live holy lives.

1:9 But if anyone does not have them, he is nearsighted and blind, and has forgotten that he has been cleansed from his past sins.

The individual who has not pursued these qualities is unable, or perhaps unwilling, to see the need to put forth the effort to live productively in Christ. That person is "nearsighted and blind," another pair of terms which Peter uses as synonyms for rhetorical effect. This blindness will certainly lead to a life of sinfulness and separation from God. Furthermore, such a person is not only blind but also has amnesia, "having forgotten that he has been cleansed from his past sins." Peter's meaning is that Christians are cleansed from sin in order to escape the destruction of sin, not to return to it. Those who sin willfully have therefore failed to live in light of their salvation. So, they are blind to it, or they have forgotten it. The teaching is very much like that of Paul in Romans 6:2: "We died to sin; how can we live in it any longer?" The false teachers troubling Peter's readers were probably like Paul's antagonists, who believed that salvation by grace meant that Christians could deliberately sin without fear of judgment. The language Peter uses here, being "cleansed from past sins," probably refers to the cleansing which takes place at baptism (see Acts 22:16; 1 Cor 6:11 and others).

1:10 Therefore, my brothers, be all the more eager to make your calling and election sure.

Peter concludes and summarizes this section by repeating his exhortation of verse 5, where he encouraged them to "make every effort." The demand is that they live in light of the salvation that has been given to them. Yes, they are among the "called and elect" of God. However, they must not presume upon their salvation by failing to put forth the effort to live holy lives. They must validate that they are God's people (make their "calling and election sure") by living like God's people. A lack of effort to live a holy life is the clearest evidence that a person does not truly belong to God.

Peter's thought is much like that of James, who writes, "Faith itself, if it is not accompanied by action, is dead" (Jas 2:17). Nor is Paul of a different mind, as he writes (even to the Galatians!) that, "I warn you, as I did before, that those who live like this [sexual immorality, impurity, and many others] will not inherit the kingdom of God" (Gal 5:21). John Calvin rightly noted that, "Salvation is by faith alone, but saving faith is never alone."

The terms, "calling" (klh'si", klçsis) and "election" (ejkloghv, eklogç) are another pair of synonyms, of which Peter is so fond. For more comments on the theology behind these words, see the discussion at verse 3 above, where a form of the term "calling" is also used. Peter believed that salvation is the result of God's initiative, pure grace. However, this in no way relieves humans of responsibility for responding to God's gift. Perhaps the best theological solution to the paradox is the belief that God predetermined to save the world by giving his Son, so that Jesus is ultimately the chosen or "elect" one. By God's grace, he counts among the elect all those who are "in Christ."

For if you do these things, you will never fall,

Peter knows that there is the possibility for Christians to "fall," that is, fail to be welcomed into the eternal kingdom (v. 11). That is what had presumably happened to the false teachers, who were unconcerned with holy living (chapter 2). However, he reassures his readers that their efforts to live in light of their salvation will keep them from falling.

1:11 and you will receive a rich welcome into the eternal kingdom of our Lord and Savior Jesus Christ.

Peter ends the section by focusing on the abundance of God's grace by writing of the "rich welcome" which Christians can expect. "The eternal kingdom" is, of course, the kingdom in its final manifestation, the "new heaven" and "new earth" of 3:13.

Once again, Peter's words are as timely today as the day he penned them. It is easy to fall into the trap of believing that our sins are of no great concern or that we will eventually grow out of our sins. In this passage Peter underlines the importance of working hard at spiritual growth. Although the power comes from God, we must make every effort to avail ourselves of it. Failure to do so may result in our failure to "receive a rich welcome into the eternal kingdom."

C. OCCASION: THE APPROACHING DEATH OF PETER (1:12-15)

¹² So I will always remind you of these things, even though you know them and are firmly established in the truth you now have. ¹³ I think it is right to refresh your memory as long as I live in the tent of this body, ¹⁴ because I know that I will soon put it aside, as our Lord Jesus Christ has made clear to me. ¹⁵ And I will make every effort to see that after my departure you will always be able to remember these things.

Peter here begins the transition to the main body of his letter. Having begun with an exhortation focusing on his readers (vv. 3-11), he now explains his own circumstances and one of the reasons for writing the letter at this time. In short, he wants to make clear his teaching before he dies.

Many scholars have noted that this letter is very much like a "testament" in this section. The testament or "farewell speech" was a common type of literature among Jews, one in which a hero of the faith would state that he or she was near death. It would usually contain ethical teaching and prophecy about future events which would occur after the hero's death. Since testaments were often fictional, some have suggested that 2 Peter must also be fictional. However, this reasoning is not valid. Not all testaments were fictional, and there is no reason that Peter could not have written one. Furthermore, the fact that 2 Peter contains some elements of a testament does not mean that it ought to be regarded as belonging primarily to this type of literature. Above all, 2 Peter is a letter, like other letters in the New Testament. Writing a letter to loved ones at the end of one's life is hardly an unusual event.

1:12 So I will always remind you of these things, even though you know them and are firmly established in the truth you now have.

The grave importance of living godly lives is what has led Peter to "remind" his readers "of these things," even though they already "know them." These Christians were apparently not novices in the faith, since he describes them as "firmly established in the truth." Peter felt they needed to be reminded again for several reasons: 1) He, one of the great witnesses of the life and teaching of Jesus, is about to die. 2) False teachers have arisen and will continue to disturb the faith of traditional believers. 3) The nature of Christian faith demands the continual retelling of the stories in order for believers to grow.

The surprising thing about this verse is that Peter writes that he "will always remind" them of his teaching. The language here is unusual, and it is not certain that the NIV's "I will always remind you" is the best translation; yet it remains the most likely. So, how is it that a man about to die will continue to communicate to others? Two possibilities seem best: 1) He may think that he will yet live long enough to teach them more. 2) He may intend this letter as a reminder, not only when they receive it but as they read it again and again. Perhaps the second choice is slightly more probable.

1:13 I think it is right to refresh your memory as long as I live in the tent of this body,

Peter repeats his desire to "refresh [their] memory" as he hints for the first time about his approaching death. Peter is simply saying that he is making use of his final days on earth to remind believers of their Christian obligations. To "live in the tent of this body" is a common early Christian way of talking about life in this age, as opposed to life in the coming age. Paul writes similarly in 2 Corinthians 5:1,4: "For we know that if the earthly tent we live in is destroyed, we have a building from God . . . . For while we are in this tent, we groan . . . ." It is important to make clear that Peter is not suggesting that he is awaiting the day when he will become a bodiless spirit after death. It is simply that the physical body is frail, like a tent, and Christians, especially in their later years, look forward to being rid of this "perishable and corruptible" body and receiving a new body at the resurrection. Paul calls the resurrection body a "spiritual body" and teaches that it is imperishable and immortal (1 Cor 15:42-54). While there is much that cannot be known about Christian existence after death, it is important to remember that the Christian view of afterlife involves resurrection of the body, not immortality of the soul as understood in pagan Greek philosophy and religion.

1:14 because I know that I will soon put it aside, as our Lord Jesus Christ has made clear to me.

Peter "knows" that his death is approaching, and that it will come "soon." However, we do not know how soon it was to be. It may have been only days, or it may have been years. Similarly, we do not know just when or how Jesus "made clear" Peter's death to him. He may have received a revelation just prior to his death, or he may be referring here to the event recorded in John 21:18-19: ". . . when you are old you will stretch out your hands, and someone else will dress you and lead you where you do not want to go." It is quite possible that Peter's situation has convinced him that the time referred to by Jesus cannot be far away. Early Christian tradition states that Peter died under the emperor Nero in the mid-60s of the first century. This tradition is probably reliable, unlike the further tradition that states he was crucified upside-down.

The fact that Peter will "put aside" his body does not mean that he does not expect another, better (resurrection) body. While 2 Peter gives few hints regarding the state of the Christian between death and the return of Christ, it makes very clear that believers await "a new heaven and a new earth" (3:13), a situation in which a new body makes perfect sense.

1:15 And I will make every effort to see that after my departure you will always be able to remember these things.

How will Peter ensure that even after his death his readers will be reminded of his teaching? Peter may be suggesting that he "will make every effort" to encourage others to continue to teach what he has taught them. Or he may mean simply that this letter is his effort to help them remember his teaching. In either case, it is clearly important to Peter that his teaching be remembered after his death, as this is his second mention of this concern in this paragraph (see verse 12).

II. BODY OF LETTER (1:16-3:13)

A. REASONS FOR BELIEVING IN CHRIST'S RETURN (1:16-21)

1. Peter's Eyewitness Testimony (1:16-18)

¹⁶ We did not follow cleverly invented stories when we told you about the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty. ¹⁷ For he received honor and glory from God the Father when the voice came to him from the Majestic Glory, saying, ''This is my Son, whom I love; with him I am well pleased." ^{a 18} We ourselves heard this voice that came from heaven when we were with him on the sacred mountain.

^a 17 Matt. 17:5; Mark 9:7; Luke 9:35

Peter now begins the body of the letter, as he introduces the main topic that will occupy him throughout the remainder of the letter. His great concern is the Second Coming of Jesus. He will first offer reasons to believe, and then he will attack those who are denying Christ's return. Finally, he will remind his readers of the truth about the event, followed by concluding exhortations to faithfulness.

This small section (verses 16-18) and the next (19-21) offer Peter's readers evidence to support his teaching about the Second Coming. The first evidence is that Peter and those with him were eyewitnesses to a miracle which looked ahead to and therefore guaranteed the return of Jesus in glory.

1:16 We did not follow cleverly invented stories when we told you about the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty.

Why did Peter feel the need to tell his readers that it was not on the basis of "cleverly invented stories" that his teaching about the return of Jesus rested? It is very probable that those who denied the Second Coming were claiming that Jesus had never promised a return. The very idea of Jesus coming back, they would say, was a creation of some very imaginative and clever people. While we know less than we might wish to know about these false teachers, we do know that even in the first century there were a number who claimed to be Christian who flatly denied the doctrine of resurrection (and, by implication, Jesus' future return).

It is somewhat difficult for those who are the beneficiaries of centuries of orthodox teaching on this matter to understand how anyone could take such a stand. However, there are several things modern Christians should keep in mind. First, the early Christians had no New Testament on which to rely. They had to rely on what they heard from church leaders. It was difficult for them to distinguish what was true from what was false. Second, many came out of a pagan Greek thought-world in which life after death was ridiculed. Most Greeks believed in a very impersonal immortality of the soul if they believed in afterlife at all. They may have reasoned that Jesus could not have been resurrected and therefore could certainly not come again. Paul had to deal with such thinking on many occasions, including that behind 2 Timothy 2:18, where two men had apparently "spiritualized" the resurrection: "They say that the resurrection has already taken place, and they destroy the faith of some." Third, many of the earliest Christians expected Jesus to return during their lifetimes. When he failed to do so, they became disillusioned and therefore became more susceptible to the Greek thinking about the future. Fourth, then just as now, immoral living helps to create false teaching. Those who did not want to give up their sinful lifestyles had to discover ways of justifying or at least living with their sin. One way to do so was (and is) to deny those teachings of Christianity which would restrict their desired activities.

Peter has changed from using the singular ("I") to the plural ("we") in order to remind his readers that others (according to the Gospels, James and John) were also "eyewitnesses" to the Transfiguration. It is obvious that Peter is referring to the Transfiguration as he writes of the certainty of the "power and coming" of Jesus. This pair of terms should be understood as one idea, the "powerful coming" or "coming in power." It is also clear that Peter is writing about the Second Coming. However, it is not as clear why Peter thinks that the Transfiguration is evidence for the future Second Coming of Christ.

The answer lies in the proper understanding of the Transfiguration. It was not a miracle simply designed to impress the apostles and show that Jesus was indeed sent from God. The various elements of the Gospel account of the story must be examined in order to understand Peter's reasoning. The Transfiguration occurs in the Gospels (Matt 17; Mark 9; Luke 9) immediately after Peter's revelation that Jesus is the Messiah. Jesus follows Peter's confession with his own revelation that the Son of Man was to come in judgment "when he comes in the glory of his Father with the holy angels" (Mark 8:38, NRSV). It is in this context that Jesus is glorified above even Moses and Elijah, when God tells those who are present to "listen to him." As we will see below, the allusion made by the voice of God makes it plain that Jesus is the one who will subdue the nations and reign as God's appointed judge and ruler. The Transfiguration then was a preview for Peter and those with him of Jesus' final glory and power, which would be inaugurated with the Second Coming.

1:17 For he received honor and glory from God the Father when the voice came to him from the Majestic Glory, saying, ''This is my Son, whom I love; with him I am well pleased."

Peter uses yet another pair of words, "honor and glory," to describe what Jesus received on the mountain. Whether the honor is associated with the voice and the glory with the shining face and clothes or whether both terms describe the whole event makes little difference. What matters is that Peter understands that the event was God's appointment (or at least acknowledgement) of Jesus as final judge and king.

Peter does not quite state that the voice on the mountain came directly from God, tracing its origin rather to the "Majestic Glory." The use of the term "Majestic Glory" is due to the common Jewish practice of avoiding the use of the name of God, in keeping with the third commandment. The words spoken by the voice are a further indicator of the significance of the event. The words are a partial quotation of Psalm 2:7 ("This is my Son") and Isaiah 42:1 ("with whom I am well pleased"). Psalm 2 envisions God laughing at those who oppose his appointed king and warning of the coming destruction of his enemies. That Peter understood this background is clear from his use in verse 18 of the phrase "the sacred mountain" from Psalm 2:6. The quotation of Isaiah 42:1 equates Jesus with the suffering servant of God.

1:18 We ourselves heard this voice that came from heaven when we were with him on the sacred mountain.

Peter reiterates the fact that he and his companions were eyewitnesses (or ear-witnesses) as he ends this short section. His intent is that his readers be impressed that his teaching about the return of Christ came directly from God himself. They might also be impressed that the one writing the letter to them was one of those chosen to be with Jesus on that occasion. The term "sacred mountain," as noted above, indicates that Peter knew and relied upon the larger context of Psalm 2 for his understanding of the Transfiguration.

2. The Sure Prophetic Word (1:19-21)

¹⁹ And we have the word of the prophets made more certain, and you will do well to pay attention to it, as to a light shining in a dark place, until the day dawns and the morning star rises in your hearts. ²⁰ Above all, you must understand that no prophecy of Scripture came about by the prophet's own interpretation. ²¹ For prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit.

Peter's second piece of evidence in support of his teaching about Christ's return is the teaching of Scripture. Peter's contention is that the prophets prophesied that Christ would return. The Second Coming is not predicated upon cleverly invented stories. This section also functions as a transition to the next section, since it deals with the words of the biblical prophets. Chapter 2 will discuss another group of prophets, the false prophets of Peter's day.

1:19 And we have the word of the prophets made more certain,

Every teaching or prediction of the prophets is for Peter and for his readers a "certain" word already. After all, their Bible is the Old Testament, including the writings of prophets. The statement here, however, suggests that it is made even "more certain" by the Transfiguration event. Just in case there were any doubts about the teachings of the prophets concerning God's plans for world history, Peter's (and the other apostles') eyewitness testimony should rule them out. The assumption here is that the Old Testament prophets spoke of the future Second Coming of God's Messiah, an assumption shared by all New Testament writers.

and you will do well to pay attention to it, as to a light shining in a dark place, until the day dawns and the morning star rises in your hearts.

Peter directs his readers' attention to the words of the prophets by comparing prophecy to "a light shining in a dark place." The metaphor is a common one in Jewish literature, the best known in Psalm 119:105: "Your word is a lamp to my feet and a light for my path." However, Peter extends the metaphor, suggesting that the light of prophecy will be needed during the night that lasts "until the day dawns and the morning star rises in your hearts." In the context of 2 Peter that "day" can only be the return of Christ, especially in light of the reference to the "morning star." The allusion is to a messianic text, Numbers 24:17: "A star will come out of Jacob."

It is somewhat surprising that the metaphor includes the rising of the star in the "hearts" of Peter's readers. Yet the whole context refers to the return of Jesus, a time of great joy which was eagerly anticipated in the hearts of the early Christians. Paul's words may help the modern reader feel the excitement: "For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever" (1 Thess 4:16-17). It appears that Peter, like Paul, envisions the possibility that the Lord will return during the lifetime of his readers, since he speaks not of their deaths but of the day dawning on them.

1:20 Above all, you must understand that no prophecy of Scripture came about by the prophet's own interpretation.

The NIV translation is quite interpretive here, since the original is somewhat ambiguous. The major part of the sentence may also be translated, "No prophecy of Scripture is a matter of one's own interpretation" (NRSV). This translation would imply that Peter is objecting to the private (and incorrect) interpretation of prophecy practiced by the false teachers. However, this understanding does not suit well the preceding (19) and especially the following verse (21). The NIV interpretation seems best.

The false teachers have rejected not only the teaching of Peter and the other apostles about the coming of Christ but also the teachings of the prophets about this event. Their judgment may have been that God never inspired such prophecies but that the prophets were wrongly interpreting their visions or whatever signs God may have given them. Therefore Peter asserts that all prophecy in Scripture originated with God, not with the prophet. That is to say that not only the visions or dreams came from God but so did the prophets' understanding of them. This seems to be the point of the next verse.

1:21 For prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit.

If the false teachers contended that the prophets gave their own (wrong) interpretation of God's visions, then Peter has responded in verse 20 that the prophets did not voice their own understandings. He now needs only to state what the origin of prophecy was. It originated not "in the will of man" but was rather "from God," through the agency of "the Holy Spirit."

-College Press New Testament Commentary: with the NIV

Tafsiran/Catatan -- Lainnya

Evidence: 2Pe 1:19

It is important to point out that it isn’t the Bible that converts people. The first Christians didn’t have the Bible as we know it. The New Testament hadn’t been compiled, and there was no such thing as the printing press. Besides, many couldn’t read. Rather, they were converted by the spoken message of the gospel. It is the gospel that is " the power of God to salvation" ( Rom 1:16 ). Until God gives light to His Word, it will remain a dry history book to its reader.

Evidence: 2Pe 1:21

" The idea conveyed is that just as the wind controls the sails of a boat, so also the breath of God controlled the writers of the Bible. The end result was exactly what God intended." Josh McDowell

QUESTIONS & OBJECTIONS

" Didn’t men write the Bible?"

Absolutely. When you write a letter, do you write the letter, or does the pen? Obviously you do; the pen is merely the instrument you use. God used men as instruments to write His " letter" to humanity. They ranged from kings to common fishermen, but the 66 books of the Bible were all given by inspiration of God. Proof that this Book is supernatural can been seen with a quick study of its prophecies. See Psa 119:105 footnote.

Pendahuluan / Garis Besar

Robertson: 2 Peter (Pendahuluan Kitab)

THE SECOND EPISTLE OF PETER

ABOUT a.d. 66 OR 67

By Way of Introduction

Most Doubtful New Testament Book

Every book in the New Testament is challenged by some one, as indeed the historicity of Jesus Christ himself is and the very existence of God. But it is true that more modern scholars deny the genuineness of 2 Peter than that of any single book in the canon. This is done by men like F. H. Chase, J. B. Mayor, and R. D. Strachan, who are followers of Christ as Lord and Saviour. One has to admit that the case concerning 2 Peter has problems of peculiar difficulty that call for careful consideration and balanced judgment. One other word needs to be said, which is that an adverse decision against the authenticity of 2 Peter stands by itself and does not affect the genuineness of the other books. It is easy to take an extreme position for or against it without full knowledge of all the evidence.

Slow in General Acceptance

It was accepted in the canon by the council at Laodicea (372) and at Carthage (397). Jerome accepted it for the Vulgate, though it was absent from the Peshito Syriac Version. Eusebius placed it among the disputed books, while Origen was inclined to accept it. Clement of Alexandria accepted it and apparently wrote a commentary on it. It is probable that the so-called Apocalypse of Peter (early second century) used it and the Epistle of Jude either used it or 2 Peter used Jude. There are undoubted allusions also to phrases in 2 Peter in Aristides, Justin Martyr, Irenaeus, Ignatius, Clement of Rome. When one considers the brevity of the Epistle, the use of it is really as strong as one can expect. Athanasius and Augustine accepted it as genuine, as did Luther, while Calvin doubted and Erasmus rejected it. It may be said for it that it won its way under criticism and was not accepted blindly.

Claims Petrine Authorship

Not only so, but in fuller form than 1Pe_1:1, for the writer terms himself " Simon (Symeon in some MSS.) Peter," a fact that has been used against the genuineness. If no claim had been made, that would have been considered decisive against him. Simon (Symeon was the Jewish form as used by James in Act_15:14) is the real name (Joh_1:42) and Peter merely the Greek for Cephas, the nickname given by Christ. There is no reason why both could not properly be employed here. But the claim to Petrine authorship, if not genuine, leaves the Epistle pseudonymous. That was a custom among some Jewish writers and even Christian writers, as the spurious Petrine literature testifies (Gospel of Peter, Apocalypse of Peter, etc.), works of a heretical or curious nature. Whatever the motive for such a pious fraud, the fact remains that 2 Peter, if not genuine, has to take its place with this pseudonymous literature and can hardly be deemed worthy of a place in the New Testament. And yet there is no heresy in this Epistle, no startling new ideas that would lead one to use the name of Simon Peter. It is the rather full of edifying and orthodox teaching.

And Personal Experiences of Peter

The writer makes use of his own contact with Jesus, especially at the Transfiguration of Christ (Mar_9:2-8; Mat_17:1-8; Luk_9:28-36). This fact has been used against the genuineness of the Epistle on the plea that the writer is too anxious, anyhow, to show that he is Symeon Peter (2Pe_1:1). But Bigg rightly replies that, if he had only given his name with no personal contacts with Jesus, the name would be called " a forged addition." It is possible also that the experience on the Mount of Transfiguration may have been suggested by Peter’s use of exodos for his own death (2Pe_1:15), the very word used by Luke (Luk_9:31) as the topic of discussion between Jesus and Moses and Elijah. There is also in 2Pe_1:13 the use of " tent" ( skēnoma ) for the life in the body, like Peter’s use of " tents" ( skēnas ) to Jesus at that very time (Mar_9:5; Mat_17:4; Luk_9:33). In 2Pe_1:14 Peter also refers to the plain words of Jesus about his coming death (Joh_21:18.). In 2Pe_1:15 Peter speaks of his own plan for preserving the knowledge of Jesus when he is gone (possibly by Mark’s Gospel). All this is in perfect keeping with Peter’s own nature.

And yet the Epistle Differs in Style from First Peter

This is a fact, though one greatly exaggerated by some scholars. There are many points of similarity, for one thing, like the habit of repeating words ( epichorēgeō in 2Pe_1:10, 2Pe_1:19, bebaios in 2Pe_1:12, 2Pe_1:13, 2Pe_1:15, prophēteia in 2Pe_1:20; 2Pe_3:3, etc.). These repetitions occur all through the Epistle as in 1 Peter. " This is a matter of very high importance" (Bigg). Again in both Epistles there is a certain dignity of style with a tendency to iambic rhythm. There is more quotation of the Old Testament in 1 Peter, but frequent allusion to words and phrases in 2 Peter. There are more allusions to words and facts in the Gospels in 1 Peter than in 2 Peter, though some do occur in 2 Peter. Besides those already given, note 2Pe_1:8 (Luk_13:7.), 2Pe_2:1 (Mat_10:33), 2Pe_2:20 (Mat_12:45; Luk_11:26), 2Pe_3:4 (Mat_24:1.), and possibly 2Pe_1:3 to Christ’s calling the apostles. Both appear to know and use the O.T. Apocrypha. Both are fond of the plural of abstract substantives. Both make sparing use of Greek particles. Both use the article similarly, idiomatically, and sometimes not using it. There are some 361 words in 1 Peter not in 2 Peter, 231 in 2 Peter not in 1 Peter. There are 686 hapax legomena in N.T., 54 in 2 Peter instead of the average of 62, a large number when the brevity of the Epistle is considered. There are several ways of explaining these variations. One way is to say that they are written by different men, but difference of subject has to be borne in mind. All writers and artists have an early and a later manner. Another solution is that Peter employed different amanuenses. Silvanus was the one for 1 Peter (1Pe_5:12). Mark was Peter’s usual interpreter, but we do not know who was the amanuensis for 2 Peter, if indeed one was used. We know from Act_4:13 that Peter and John were considered unlettered men ( agrammatoi kai idiōtai ). 2 Peter and the Apocalypse illustrate this statement. 2 Peter may have more of Peter’s real style than 1 Peter.

He Accepts Paul’s Epistles as Scripture

This fact (2Pe_3:15.) has been used as conclusive proof by Baur and his school that Peter could not have written the Epistle after the stern rebuke from Paul at Antioch (Gal_2:11.). But this argument ignores one element in Peter’s impulsive nature and that is his coming back as he did with Jesus. Paul after that event in Antioch spoke kindly of Peter (1Co_9:5). Neither Peter nor Paul cherished a personal grudge where the Master’s work was involved. It is also objected that Peter would not have put Paul’s Epistles on the level with the O.T. and call them by implication " Scripture." But Paul claimed the help of the Holy Spirit in his writings and Peter knew the marks of the Holy Spirit’s power. Besides, in calling Paul’s Epistles Scripture he may not have meant to place them exactly on a par with the Old Testament.

The Resemblance to the Epistle of Jude

This is undoubted, particularly between Jude and the second chapter of 2 Peter. Kuhl argues that 2 Peter 2:1-3:2 is an interpolation, though the same style runs through out the Epistle. " The theory of interpolation is always a last and desperate expedient" (Bigg). In 2 Peter 2 we have the fallen angels, the flood, the cities of the plain with Lot, Balaam. In Jude we have Israel in the wilderness, the fallen angels, the cities of the plain (with no mention of Lot, Cain, Balaam, Korah). Jude mentions the dispute between Michael and Satan, quotes Enoch by name. There is rather more freshness in Jude than in 2 Peter, though 2 Peter is more intelligible. Evidently one had the other before him, besides other material. Which is the earlier? There is no way to decide this point clearly. Every point is looked at differently and argued differently by different writers. My own feeling is that Jude was before (just before) 2 Peter, though it is only a feeling and not a conviction.

Anachronisms

It used to be said that it was impossible for 2 Peter to have been written in the first century, because it had the atmosphere of the second. But one fact is strongly against that argument. In 2Pe_3:8 occurs the quotation of Psa_90:4 about the thousand years without any chiliastic turn at all, a thing sure to happen in the second century after chiliasm had come to have such a swing. Peter’s use of it suits the first century, not the second. As a matter of fact, the false teachers described in 2 Peter suit the first century precisely if one recalls Paul’s troubles with the Judaizers in Galatia and Corinth and with the Gnostics in Colossae and Ephesus. " Every feature in the description of the false teachers and mockers is to be found in the apostolic age" (Bigg).

The Readers

The author says that this is his second Epistle to them (2Pe_3:1), and that means that he is writing to the saints in the five Roman provinces in Asia Minor to whom the first Epistle was sent (1Pe_1:1). Spitta and Zahn deny this on the ground that the two Epistles do not discuss the same subjects, surely a flimsy objection. Zahn even holds that 2 Peter precedes 1 Peter and that the Epistle referred to in 2Pe_3:1 has been lost. He holds that 2 Peter was addressed to the church in Corinth. He considers the readers to be Jews while 1 Peter was addressed to Gentiles. But " there is nothing in 2 Peter to differentiate its first readers from those of 1 Peter" (Bigg).

The Purpose

Certainly Peter is here concerned chiefly with the heresies of that general region in Asia Minor that so disturbed Paul (Colossians, Ephesians, Pastoral Epistles) and John (Gospel, Epistles, Apocalypse). Paul early foresaw at Miletus these wolves that would ravish the sheep (Act_20:29.). In 1 Peter he is concerned chiefly with the fiery persecutions that are upon them, but here with the heretics that threaten to lead them astray.

Balance of Probability

There are difficulties in any decision about the authorship and character of 2 Peter. But, when all things are considered, I agree with Bigg that the Epistle is what it professes to be by Simon Peter. Else it is pseudonymous. The Epistle more closely resembles the other New Testament books than it does the large pseudepigraphic literature of the second and third centuries.

The Date

If we accept the Petrine authorship, it must come before his death, which was probably a.d. 67 or 68. Hence the Epistle cannot be beyond this date. There are those who argue for a.d. 64 as the date of Peter’s death, but on insufficient grounds in my opinion.

JFB: 2 Peter (Pendahuluan Kitab)

AUTHENTICITY AND GENUINENESS.--If not a gross imposture, its own internal witness is unequivocal in its favor. It has Peter's name and apostleship in its heading: not only his surname, but his original name Simon, or Simeon, he thus, at the close of his life, reminding his readers who he originally was before his call. Again, in 2Pe 1:16-18, he mentions his presence at the Transfiguration, and Christ's prophecy of his death! and in 2Pe 3:15, his brotherhood with Paul. Again, in 2Pe 3:1, the author speaks of himself as author of the former Epistle: it is, moreover, addressed so as to include (but not to be restricted to) the same persons as the first, whom he presupposes to be acquainted with the writings of Paul, by that time recognized as "Scripture" (2Pe 3:15, "the long-suffering of God," compare Rom 2:4). This necessarily implies a late date, when Paul's Epistles (including Romans) already had become generally diffused and accepted as Scripture in the Church. The Church of the fourth century had, besides the testimony which we have of the doubts of the earlier Christians, other external evidence which we have not, and which, doubtless, under God's overruling providence, caused them to accept it. It is hard to understand how a book palpably false (as it would be if Peter be not the author) could have been accepted in the Canon as finally established in the Councils of Laodicea, A.D. 360 (if the fifty-ninth article be genuine), Hippo, and Carthage in the fourth century (393 and 397). The whole tone and spirit of the Epistle disprove its being an imposture. He writes as one not speaking of himself, but moved by the Holy Ghost (2Pe 1:21). An attempt at such a fraud in the first ages would have brought only shame and suffering, alike from Christians and heathen, on the perpetrator: there was then no temptation to pious frauds as in later times. That it must have been written in the earliest age is plain from the wide gulf in style which separates it and the other New Testament Scriptures from even the earliest and best of the post-apostolic period. DAILLE well says, "God has allowed a fosse to be drawn by human weakness around the sacred canon to protect it from all invasion."

Traces of acquaintance with it appear in the earliest Fathers. HERMAS [Similitudes, 6.4] (compare 2Pe 2:13), Greek, "luxury in the day . . . luxuriating with their own deceivings"; and [Shepherd, Vision 3.7], "They have left their true way" (compare 2Pe 2:15); and [Shepherd, Vision 4.3], "Thou hast escaped this world" (compare 2Pe 2:20). CLEMENT OF ROME, [Epistle to the Corinthians, 7.9; 10], as to Noah's preaching and Lot's deliverance, "the Lord making it known that He does not abandon those that trust in Him, but appoints those otherwise inclined to judgment" (compare 2Pe 2:5-7, 2Pe 2:9). IRENÆUS, A.D. 178 ("the day of the Lord is as a thousand years"), and JUSTIN MARTYR seem to allude to 2Pe 3:8. HIPPOLYTUS [On Antichrist], seems to refer to 2Pe 1:21, "The prophets spake not of their own private (individual) ability and will, but what was (revealed) to them alone by God." The difficulty is, neither TERTULLIAN, CYPRIAN, CLEMENT OF ALEXANDRIA, nor the oldest Syriac (Peschito) version (the later Syriac has it), nor the fragment known as Muratori's Canon, mentions it. The first writer who has expressly named it is ORIGEN, in the third century (Homily on Joshua; also Homily 4 on Leviticus, and Homily 13 on Numbers), who names it "Scripture," quoting 2Pe 1:4; 2Pe 2:16; however (in EUSEBIUS [Ecclesiastical History, 6.25]), he mentions that the Second Epistle was doubted by some. FIRMILIAN, bishop of Cappadocia, in Epistle to Cyrpian speaks of Peter's Epistles as warning us to avoid heretics (a monition which occurs in the Second, not the First Epistle). Now Cappadocia is one of the countries mentioned (compare 1Pe 1:1 with 2Pe 3:1) as addressed; and it is striking, that from Cappadocia we get the earliest decisive testimony. "Internally it claims to be written by Peter, and this claim is confirmed by the Christians of that very region in whose custody it ought to have been found" [TREGELLES].

The books disputed (Antilegomena), as distinguished from those universally recognized (Homologoumena), are Epistles Second Peter, James, Second and Third John, Jude, the Apocalypse, Epistle to Hebrews (compare EUSEBIUS [Ecclesiastical History, 3.3,25]). The Antilegomena stand in quite a different class from the Spurious; of these there was no dispute, they were universally rejected; for example, the Shepherd of Hermas, the Revelation of Peter, the Epistle of Barnabas. CYRIL OF JERUSALEM (A.D. 348) enumerates seven Catholic Epistles, including Second Peter; so also GREGORY NAZIANZEN (A.D. 389), and EPIPHANIUS (A.D. 367). The oldest Greek manuscripts extant (of the fourth century) contain the Antilegomena. JEROME [On Illustrious Men], conjectured, from a supposed difference of style between the two Epistles, that Peter, being unable to write Greek, employed a different translator of his Hebrew dictation in the Second Epistle, and not the same as translated the First into Greek. Mark is said to have been his translator in the case of the Gospel according to Mark; but this is all gratuitous conjecture. Much of the same views pervade both Epistles. In both alike he looks for the Lord's coming suddenly, and the end of the world (compare 2Pe 3:8-10 with 1Pe 4:5); the inspiration of the prophets (compare 1Pe 1:10-12 with 2Pe 1:19-21; 2Pe 3:2); the new birth by the divine word a motive to abstinence from worldly lusts (1Pe 1:22; 1Pe 2:2; compare 2Pe 1:4); also compare 1Pe 2:9 with 2Pe 1:3, both containing in the Greek the rare word "virtue" (1Pe 4:17 with 2Pe 2:3).

It is not strange that distinctive peculiarities of STYLE should mark each Epistle, the design of both not being the same. Thus the sufferings of Christ are more prominent in the First Epistle, the object there being to encourage thereby Christian sufferers; the glory of the exalted Lord is more prominent in the Second, the object being to communicate fuller "knowledge" of Him as the antidote to the false teaching against which Peter warns his readers. Hence His title of redemption, "Christ," is the one employed in the First Epistle; but in the Second Epistle, "the Lord." Hope is characteristic of the First Epistle; full knowledge, of the Second Epistle. In the First Epistle he puts his apostolic authority less prominently forward than in the Second, wherein his design is to warn against false teachers. The same difference is observable in Paul's Epistles. Contrast 1Th 1:1; 2Th 1:1; Phi 1:1, with Gal 1:1; 1Co 1:1. The reference to Paul's writings as already existing in numbers, and as then a recognized part of Scripture (2Pe 3:15-16), implies that this Epistle was written at a late date, just before Peter's death.

Striking verbal coincidences occur: compare 1Pe 1:19, end, with 2Pe 3:14, end; "His own," Greek, 2Pe 1:3, 2Pe 2:16; 2Pe 3:17 with 1Pe 3:1, 1Pe 3:5. The omission of the Greek article, 1Pe 2:13 with 2Pe 1:21; 2Pe 2:4-5, 2Pe 2:7. Moreover, two words occur, 2Pe 1:13, "tabernacle," that is, the body, and 2Pe 1:15, "decease," which at once remind us of the transfiguration narrative in the Gospel. Both Epistles refer to the deluge, and to Noah as the eighth that was saved. Though the First Epistle abounds in quotations of the Old Testament, whereas the Second contains none, yet references to the Old Testament occur often (2Pe 1:21; 2Pe 2:5-8, 2Pe 2:15; 2Pe 3:5-6, 2Pe 3:10, 2Pe 3:13). Compare Greek, "putting away," 1Pe 3:21, with 2Pe 1:14; Greek, "pass the time," 1Pe 1:17, with 2Pe 2:18; "walked in," 1Pe 4:3, with 2Pe 2:10; 2Pe 3:3; "called you," 1Pe 1:15; 1Pe 2:9; 1Pe 5:10, with 2Pe 1:3.

Moreover, more verbal coincidences with the speeches of Peter in Acts occur in this Second, than in the First Epistle. Compare Greek, "obtained," 2Pe 1:1 with Act 1:17; Greek, "godliness," 2Pe 1:6, with Act 3:12, the only passage where the term occurs, except in the Pastoral Epistles; and 2Pe 2:9 with Act 10:2, Act 10:7; "punished," 2Pe 2:9, with Act 4:21, the only places where the term occurs; the double genitive, 2Pe 3:2, with Act 5:32; "the day of the Lord," 2Pe 3:10, with Act 2:20, where only it occurs, except in 1Th 5:2.

The testimony of Jude, Jud 1:17-18, is strong for its genuineness and inspiration, by adopting its very words, and by referring to it as received by the churches to which he, Jude, wrote, "Remember the words which were spoken before of the apostles of our Lord Jesus Christ; how that they told you there should be mockers in the last time, who should walk after their own ungodly lusts." Jude, therefore, must have written after Second Peter, to which he plainly refers; not before, as ALFORD thinks. No less than eleven passages of Jude rest on similar statements of Second Peter. Jud 1:2, compare 2Pe 1:2; Jud 1:4, compare 2Pe 2:1; Jud 1:6, compare 2Pe 2:4; Jud 1:7, compare 2Pe 2:6; Jud 1:8, compare 2Pe 2:10; Jud 1:9, compare 2Pe 2:11; Jud 1:11, compare 2Pe 2:15; Jud 1:12, compare 2Pe 2:17; Jud 1:16, compare 2Pe 2:18; Jud 1:18, compare 2Pe 2:1; 2Pe 3:3. Just in the same way Micah, Mic 4:1-4, leans on the somewhat earlier prophecy of Isaiah, whose inspiration he thereby confirms. ALFORD reasons that because Jude, in many of the passages akin to Second Peter, is fuller than Second Peter, he must be prior. This by no means follows. It is at least as likely, if not more so, that the briefer is the earlier, rather than the fuller. The dignity and energy of the style is quite consonant to what we should expect from the prompt and ardent foreman of the apostles. The difference of style between First and Second Peter accords with the distinctness of the subjects and objects.

THE DATE, from what has been said, would be about A.D. 68 or 69, about a year after the first, and shortly before the destruction of Jerusalem, the typical precursor of the world's end, to which 2Pe 3:10-13 so solemnly calls attention, after Paul's ministry had closed (compare Greek aorist tense, "wrote," past time, 2Pe 3:15), just before Peter's own death. It was written to include the same persons, and perhaps in, or about the same place, as the first. Being without salutations of individuals, and entrusted to the care of no one church, or particular churches as the first is, but directed generally "to them that have obtained like precious faith with us" (2Pe 1:1), it took a longer time in being recognized as canonical. Had Rome been the place of its composition or publication, it could hardly have failed to have had an early acceptance--an incidental argument against the tradition of Peter's martyrdom at Rome. The remote scene of its composition in Babylon, or else in some of the contiguous regions beyond the borders of the Roman empire, and of its circulation in Cappadocia, Pontus, &c., will additionally account for its tardy but at last universal acceptance in the catholic Church. The former Epistle, through its more definite address, was earlier in its general acceptance.

OBJECT.--In 2Pe 3:17-18 the twofold design of the Epistle is set forth; namely, to guard his readers against "the error" of false teachers, and to exhort them to grow in experimental "knowledge of our Lord and Saviour" (2Pe 3:18). The ground on which this knowledge rests is stated, 2Pe 1:12-21, namely, the inspired testimony of apostles and prophets. The danger now, as of old, was about to arise from false teachers, who soon were to come among them, as Paul also (to whom reference is made, 2Pe 3:15-16) testified in the same region. The grand antidote is "the full knowledge of our Lord and Saviour," through which we know God the Father, partake of His nature, escape from the pollutions of the world, and have entrance into Christ's kingdom. The aspect of Christ presented is not so much that of the past suffering, as of the future reigning, Saviour, His present power, and future new kingdom. This aspect is taken as best fitted to counteract the theories of the false teachers who should "deny" His Lordship and His coming again, the two very points which, as an apostle and eye-witness, Peter attests (His "power" and His "coming"); also, to counteract their evil example in practice, blaspheming the way of truth, despising governments, slaves to covetousness and filthy lusts of the flesh, while boasting of Christian freedom, and, worst of all, apostates from the truth. The knowledge of Christ, as being the knowledge of "the way of righteousness," "the right way," is the antidote of their bad practice. Hence "the preacher" of righteousness, Noah, and "righteous Lot," are instanced as escaping the destruction which overtook the "unjust" or "unrighteous"; and Balaam is instanced as exemplifying the awful result of "unrighteousness" such as characterized the false teachers. Thus the Epistle forms one connected whole, the parts being closely bound together by mutual relation, and the end corresponding with the beginning; compare 2Pe 3:14, 2Pe 3:18 with 2Pe 1:2, in both "grace" and "peace" being connected with "the knowledge" of our Saviour; compare also 2Pe 3:17 with 2Pe 1:4, 2Pe 1:10, 2Pe 1:12; and 2Pe 3:18, "grow in grace and knowledge," with the fuller 2Pe 1:5-8; and 2Pe 2:21; and 2Pe 3:13, "righteousness," with 2Pe 1:1; and 2Pe 3:1 with 2Pe 1:13; and 2Pe 3:2 with 2Pe 1:19.

The germs of Carpocratian and Gnostic heresies already existed, but the actual manifestation of these heresies is spoken of as future (2Pe 2:1-2, &c.): another proof that this Epistle was written, as it professes, in the apostolic age, before the development of the Gnostic heresies in the end of the first and the beginning of the second centuries. The description is too general to identify the heresies with any particular one of the subsequent forms of heresy, but applies generally to them all.

Though altogether distinct in aim from the First Epistle, yet a connection may be traced. The neglect of the warnings to circumspection in the walk led to the evils foretold in the Second Epistle. Compare the warning against the abuse of Christian freedom, 1Pe 2:16 with 2Pe 2:19, "While they promise them liberty, they themselves are the servants of corruption"; also the caution against pride, 1Pe 5:5-6 with 2Pe 2:18, "they speak great swelling words of vanity."

JFB: 2 Peter (Garis Besar)

• ADDRESS: EXHORTATION TO ALL GRACES, AS GOD HAS GIVEN US, IN THE KNOWLEDGE OF CHRIST, ALL THINGS PERTAINING TO LIFE: CONFIRMED BY THE TESTIMONY OF APOSTLES, AND ALSO PROPHETS, TO THE POWER AND COMING OF CHRIST. (2Pe. 1:1-21)
• FALSE TEACHERS TO ARISE: THEM BAD PRACTICES AND SURE DESTRUCTION, FROM WHICH THE GODLY SHALL BE DELIVERED, AS LOT WAS. (2Pe. 2:1-22)
• SURENESS OF CHRIST'S COMING, AND ITS ACCOMPANIMENTS, DECLARED IN OPPOSITION TO SCOFFERS ABOUT TO ARISE. GOD'S LONG SUFFERING A MOTIVE TO REPENTANCE, AS PAUL'S EPISTLES SET FORTH; CONCLUDING EXHORTATION TO GROWTH IN THE KNOWLEDGE OF CHRIST. (2Pe. 3:1-18)

TSK: 2 Peter 1 (Pendahuluan Pasal)

Overview

2Pe 1:1, Confirming them in hope of the increase of God’s graces, 2Pe 1:5, he exhorts them, by faith, and good works, to make their calling sure; 2Pe 1:12, whereof he is careful to remind them, knowing that his death is at hand; 2Pe 1:16, and warns them to be constant in the faith of Christ, who is the true Son of God, by the eyewitness of the apostles beholding his majesty, and by the testimony of the Father, and the prophets.

Poole: 2 Peter 1 (Pendahuluan Pasal)

ARGUMENT

It cannot be denied, but that some question there hath been, both about the penman and the authority of this Epistle. The former hath been questioned, because of the difference of the style of this from that of the former Epistle. But, to say nothing of a great likeness of style in both, observed by some; why might not the same person see fit on different occasions, and according to the different things he wrote about, to change his way of writing? Or why may not the Holy Ghost use his instruments in what way he please, and not only dictate to them the matter they are to write, but the expression and phrase? Why must an infinite and sovereign Agent be bound up, and confined to the parts and qualifications of the men he inspired? And if we set aside the judgment of several councils and fathers, (which yet might go far), two great arguments may be drawn from the first chapter, to prove Peter to be the penman of this Epistle. One from the inscription of it, where we have both his names, Simon and Peter, prefixed to it. Another from 2Pe 1:16 , where he affirms himself to have been present with Christ at his transfiguration; from whence we may well argue, that none having ever ascribed it to John, and James being dead before, (though if he had been alive, it cannot be imagined that he should put Peter’ s name to any epistle of his own writing), and there being none but they two present with our Lord at that time besides Peter, Mat 17:1 , none but he could be the writer of it. And indeed, as some observe, if this Epistle be not Peter’ s, when his name is set to it, it is so far from being canonical, that it is not fit so much as to be reckoned among the apocryphal books, having so great a lie in the front of it. As for the authority of it, there can be no doubt of that if Peter were the writer, when nothing concurs in it repugnant to other parts of Scripture, or unbecoming the grace and style of an apostle. And though some of the ancients have questioned it, yet many more have acknowledged it; nor was it ever numbered among apocryphal writings. And its not being found in the first Syriac version, can but argue its being questioned by some, not its being rejected by all. It seems to be written to the Jews of the dispersion, as the former was, which appears by 2Pe 3:1,2 , where he mentions the former written to them; and this was written not long before his death, 2Pe 1:14 . The scope of it is, partly to call to their remembrance the truths he had preached among them, that so, when they should be destitute of the apostles’ preaching to them, yet they might remember the pure doctrine they had learned of them, 2Pe 1:12,15 , and might thereby be fortified against the errors of false teachers, 2Pe 2:1 ; and partly to persuade and stir them up to diligence in holiness and constancy in the faith. As in his First Epistle he had exhorted them to patience under the tyranny of persecutors, lest they should yield to them; so in this he exhorts them to perseverance in the truth of the gospel, against the deceptions of heretics, lest they should be seduced by them, 2Pe 2:1-22 , and continue in holiness, notwithstanding the profaneness of scoffers, 2Pe 3:1-18 .

2 PETER CHAPTER 1

2Pe 1:1-4 The apostle, saluting the Christians, admonisheth

them of the gifts and promises of the gospel, and

their tendency to promote a godly life.

2Pe 1:5-9 He exhorteth them to add to their faith such virtues

as would make it fruitful,

2Pe 1:10,11 and thereby to make their calling and election sure,

2Pe 1:12-15 He is careful to remind them hereof, knowing his

dissolution to be near,

2Pe 1:16-21 and urgeth the evidence of what he had seen and

heard in the holy mount in confirmation of Christ’ s

second coming, together with the word of prophecy,

which he recommendeth to their regard.

A servant and an apostle i.e. such a servant as is likewise an apostle. The former agrees to all gospel ministers generally, the latter is a title of a greater eminency; and so he intimates, that he wrote to them not merely as an ordinary minister, but in the authority of an apostle, an officer of the highest degree in the church.

Like precious faith not in respect of the degree or strength of it, but in respect of the object, Christ, and the benefits that come by it, justification, sanctification, adoption, &c., in which respect the faith of the weakest believer is as precious as that of the strongest.

With us either with us apostles, or with us Jewish Christians, born or inhabiting in Judea.

Through the righteousness of God the Greek preposition which we render through, may likewise be rendered with, as 2Pe 1:5 Act 7:38 , in the church, that is, with the church; and so the sense is either:

1. Through the righteousness, i.e. truth and faithfulness, of Christ in his promises, whereof the faith of the saints was an effect: or:

2. Through the righteousness of Christ, as the meritorious cause of their faith: or:

3. With the righteousness of Christ imputed to them, and made theirs upon their believing. They had obtained like precious faith as the apostles themselves and others had, together with the righteousness of Christ, an interest in which always accompanies faith, Rom 4:22 .

And our Saviour Jesus Christ: there being but one article in the Greek, these words are to be understood conjunctly, the particle

and being but an explicative, and the sense is: Through the righteousness of our God, even our Saviour Jesus Christ, who is God: see the like, 2Pe 1:11 3:18 Joh 20:28 Tit 2:14 .

MHCC: 2 Peter (Pendahuluan Kitab)

This epistle clearly is connected with the former epistle of Peter. The apostle having stated the blessings to which God has called Christians, exhorts those who had received these precious gifts, to endeavour to improve in graces and virtues. They are urged to this from the wickedness of false teachers. They are guarded against impostors and scoffers, by disproving their false assertions, 2Pe 3:1-7, and by showing why the great day of Christ's coming was delayed, with a description of its awful circumstances and consequences; and suitable exhortations to diligence and holiness are given.

MHCC: 2 Peter 1 (Pendahuluan Pasal)

(2Pe 1:1-11) Exhortations to add the exercise of various other graces to fait.

(2Pe 1:12-15) The apostle looks forward to his approaching decease.

(2Pe 1:16-21) And confirms the truth of the gospel, relating to Christ's appearing to judgment.

Matthew Henry: 2 Peter (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Second Epistle General of Peter

The penman of this epistle appears plainly to be the same who wrote the foregoing; and, whatever difference some learned men apprehend they discern in the style of this epistle from that of the former, this cannot be a sufficient argument to assert that it was written by Simon who succeeded the apostle James in the church at Jerusalem, inasmuch as he who wrote this epistle calls himself Simon Peter, and an apostle (2Pe 1:1), and says that he was one of the three apostles that were present at Christ's transfiguration (2Pe 1:18), and says expressly that he had written a former epistle to them, 2Pe 3:1. The design of this second epistle is the same with that of the former, as is evident from the first verse of the third chapter, whence observe that, in the things of God, we have need of precept upon precept, and line upon line, and all little enough to keep them in remembrance; and yet these are the things which should be most faithfully recorded and frequently remembered by us.

Matthew Henry: 2 Peter 1 (Pendahuluan Pasal)

In this chapter we have, I. An introduction, or preface, making way for, and leading to, what is principally designed by the apostle (2Pe 1:1-4). II. An exhortation to advance and improve in all Christian graces (2Pe 1:5-7). III. To enforce this exhortation, and engage them seriously and heartily to comply with it, he adds, 1. A representation of the very great advantage which will thereby accrue to them (2Pe 1:8-11). 2. A promise of the best assistance the apostle was able to give to facilitate and forward this good work (2Pe 1:12-15). 3. A declaration of the certain truth and divine origin of the gospel of Christ, in the grace whereof they were exhorted to increase and persevere.

Barclay: 2 Peter (Pendahuluan Kitab)

INTRODUCTION TO THE SECOND LETTER OF PETER

The Neglected Book And Its Contents

Second Peter is one of the neglected books of the New Testament. Very few people will claim to have read it, still less to have studied it in detail. E. F. Scott says "it is far inferior in every respect to First Peter"; and goes on "it is the least valuable of the New Testament writings." It was only with the greatest difficulty that Second Peter gained entry into the New Testament, and for many years the Christian Church seemed to be unaware of its existence. But, before we approach its history, let us look at its contents.

The Lawless Men

Second Peter was written to combat the beliefs and activities of certain men who were a threat to the Church. It begins by insisting that the Christian is a man who has escaped from the corruption of the world (2Pe_1:4 ) and must always remember that he has been purged of his old sins (2Pe_1:9 ). There is laid upon him the duty of moral goodness, which culminates in the great Christian virtue of love (2Pe_1:5-8 ).

Let us set out the characteristics of the men whom Second Peter rebukes. They twist Scripture to make it suit their own purpose (2Pe_1:20 ; 2Pe_3:16 ). They bring the Christian faith into disrepute (2Pe_2:2 ). They are covetous of gain and exploiters of their fellow-men (2Pe_2:3 ; 2Pe_2:14-15 ). They are doomed and will share the fate of the sinning angels (2Pe_2:4 ), the men before the Flood (2Pe_2:5 ), the citizens of Sodom and Gomorrah (2Pe_2:6 ), and the false prophet Balaam (2Pe_2:15 ). They are bestial creatures, ruled by their brute instincts (2Pe_2:12 ), and dominated by their lusts (2Pe_2:10 ; 2Pe_2:18 ). Their eyes are full of adultery (2Pe_2:14 ). They are presumptuous, self-willed and arrogant (2Pe_2:10 , 2Pe_2:18 ). They spend even the daylight hours in unrestrained and luxurious revelry (2Pe_2:13 ). They speak of liberty but what they call liberty is unbridled licence and they themselves are the slaves of their own lusts (2Pe_2:19 ). Not only are they deluded, they also delude others and lead them astray (2Pe_2:14 ; 2Pe_2:18 ). They are worse than those who never knew the right, because they knew what goodness is and have relapsed into evil, like a dog returning to its vomit and a sow returning to the mud after it has been washed (2Pe_2:20-22 ).

It is clear that Peter is describing antinomians, men who used Godgrace as a justification for sinning. In all probability they were Gnostics, who said that only spirit was good and that matter was essentially evil and that, therefore, it did not matter what we did with the body and that we could glut its appetites and it made no difference. They lived the most immoral lives and encouraged others to do so; and they justified their actions by perverting grace and interpreting Scripture to suit themselves.

The Denial Of The Second Coming

Further, these evil men denied the Second Coming (2Pe_3:3-4 ). They argued that this was a stable world in which things remained unalterably the same, and that God was so dilatory that it was possible to assume that the Second Coming was never going to happen at all. The answer of Second Peter is that this is not a stable world; that it has, in fact, been destroyed by water in the Flood and that it will be destroyed by fire in the final conflagration (2Pe_3:5-7 ). What they regard as dilatoriness is in fact God withholding his hand in patience to give men still another chance to repent (2Pe_3:8-9 ). But the day of destruction is coming (2Pe_3:10 ). A new heaven and a new earth are on the way; therefore. goodness is an absolute necessity if a man is to be saved in the day of judgment (2Pe_3:11-14 ). With this Paul agrees, however difficult his letters may be to understand, and however false teachers deliberately misinterpret them (2Pe_3:15-16 ). The duty of the Christian is to stand fast, firmly founded in the faith, and to grow in grace and in the knowledge of Jesus Christ (2Pe_3:17-18 ).

The Doubts Of The Early Church

Such are the contents of the letter. For long it was regarded with doubt and with something very like misgiving. There is no trace of it until after A.D. 200. It is not included in the Muratorian Canon Of A.D. 170 which was the first official list of New Testament books. It did not exist in the Old Latin Version of the Scriptures; nor in the New Testament of the early Syrian Church.

The great scholars of Alexandria either did not know it or were doubtful about it. Clement of Alexandria, who wrote outlines of the books of Scripture, does not appear to have included Second Peter. Origen says that Peter left behind one epistle which is generally acknowledged; "perhaps also a second, for it is a disputed question." Didymus commented on it, but concluded his work by saying: "It must not be forgotten that this letter is spurious; it may be read in public; but it is not part of the canon of Scripture."

Eusebius, the great scholar of Caesarea, who made a careful investigation of the Christian literature of his day, comes to the conclusion: "Of Peter, one Epistle, which is called his former Epistle, is acknowledged by all; of this the ancient presbyters have made frequent use in their writings as indisputably genuine; but that which is circulated as his second Epistle we have received to be not canonical although, since it appeared to be useful to many, it has been diligently read with the other Scriptures."

It was not until well into the fourth century that Second Peter came to rest in the canon of the New Testament.

The Objections

It is the well-nigh universal judgment of scholars, both ancient and modern, that Peter is not the author of Second Peter. Even John Calvin regarded it as impossible that Peter could have spoken of Paul as Second Peter speaks of him (2Pe_3:15-16 ), although he was willing to believe that someone else wrote the letter at Peterrequest. What, then, are the arguments against Peterauthorship?

(i) There is the extreme slowness, and even reluctance, of the early church to accept it. If it had been truly Peter there can be little doubt that the Church would have welcomed and honoured it from the first. But the case was very different. For the first two centuries the letter is never quoted at all in any certain instance; it is regarded with doubt and suspicion for more than another century; and only late in the fourth century is it accepted.

(ii) The contents make it difficult to believe that it is Peter There is no mention of the Passion, the Resurrection and the Ascension of Jesus Christ; no mention of the Church as the true Israel; no mention of that faith which is undefeatable hope and trust combined; no mention of the Holy Spirit, of prayer, of baptism; and no passionate desire to call men to the supreme example of Jesus Christ. If one took away these great verities from First Peter there would be little or nothing left, and yet none of them occurs in Second Peter.

(iii) It is wholly different in character and style from First Peter. This was realized as early as Jerome who wrote: "Simon Peter wrote two Epistles which are called Catholic, of which the authenticity of the second is denied by many because of the difference of the style from the first." The Greek style of this letter is very difficult. Clogg calls it ambitious, artificial and often obscure, and remarks that it is the only book in the New Testament which is improved by translation. Bishop Chase writes: "The Epistle does produce the impression of being a somewhat artificial piece of rhetoric. It shows throughout signs of self-conscious effort. The author appears to be ambitious of writing in a style which is beyond his literary power." He concludes that it is hard to reconcile the literary character of this letter with the supposition that Peter wrote it. Moffatt says: "Second Peter is more periodic and ambitious than First Peter, but its linguistic and its stylistic efforts only reveal by their cumbrous obscurity a decided inferiority of conception, which marks it off from First Peter."

It might be claimed, as Jerome claimed, that, while Peter used Silvanus for First Peter, he used a different amanuensis for Second Peter and that this explains the change in style. But J. B. Mayor compares the two letters. He quotes some of the great passages of First Peter and then says: "I think that none who read these words can help feeling that, not even in Paul, not even in John, is there to be found a more beautiful or a more living description of the secret of primitive Christianity, of the force that overcame the world, than in the perfect quaternion of faith and hope and love and joy, which pervades this short epistle (i.e. First Peter). No one could make the same assertion with regard to Second Peter: thoughtful and interesting as it is, it lacks that intense sympathy, that flame of love, which marks First Peter.... No change of circumstances can account for the change of tone of which we are conscious in passing from one epistle to the other." It is the conclusion of that great and conservative scholar that no explanation, other than difference of authorship, can explain, not so much the difference in style as the difference in atmosphere between First and Second Peter. It is true that from the purely linguistic point of view there are 369 words which occur in First Peter which do not occur in Second Peter; and there are 230 words which occur in Second Peter and not in First Peter. But there is more than a difference in style. A writer can change his style and his vocabulary to suit his audience and his occasion. But the difference between the two letters in atmosphere and attitude is so wide that it is hardly possible that the same person should have written both.

(iv) Certain things within Second Peter point well-nigh irresistibly to a late date. So much time has passed that men have begun to abandon hope of the Second Coming altogether (2Pe_3:4 ). The apostles are spoken of as figures of the past (2Pe_3:2 ). The fathers, that is the founders of the Christian faith, are now figures of the almost dim and distant past; there have been generations between this letter and the first coming of the Christian faith (2Pe_3:4 ).

There are references which require the passing of the years to explain them. The reference to Peterapproaching death looks very like a reference to Jesusrophecy in Joh_21:18-19 , and the Fourth Gospel was not written until about A.D. 100. The statement that Peter is going to leave something which will continue his teaching after he has gone looks very like a reference to MarkGospel (Mar_1:12-14 ).

Above all there is the reference to the letters of Paul (2Pe_3:15-16 ). From this it is quite certain that Paulletters are known and used throughout all the Church; they are public property, and furthermore they are regarded as Scripture and on a level with "the other Scriptures" (2Pe_3:16 ). It was not until at least A.D. 90 that these letters were collected and published, and it would take many years for them to acquire the position of sacred Scripture. It is practically impossible that anyone should write like this until midway through the second century A.D.

All the evidence converges to prove that Second Peter is a late book. It is not until the third century that it is quoted. The great scholars of the early church did not regard it as Peteralthough they did not question its usefulness. The letter has references which require the passing of the years to explain them. The great interest of Second Peter lies in the very fact that it was the last book in the New Testament to be written and the last to gain entry into the New Testament.

In PeterName

How, then, did it become attached to the name of Peter? The answer is that it was deliberately attached. This may seem to us a strange proceeding but in the ancient world this was common practice. Platoletters were written not by Plato but by a disciple in the mastername. The Jews repeatedly used this method of writing. Between the Old and the New Testament, books were written under the names of Solomon, Isaiah, Moses, Baruch, Ezra, Enoch and many another. And in New Testament times there is a whole literature around the name of Peter--The Gospel of Peter, The Preaching of Peter, The Apocalypse of Peter.

One salient fact makes this method of writing even more intelligible. The heretics used it. They issued misleading and pernicious books under the names of the great apostles, claiming that they were the secret teaching of the great founders of the Church handed down by word of mouth to them. Faced with this, the Church retaliated in kind and issued books in which men set down for their own generation the things they were quite sure that the apostles would have said had they been facing this new situation. There is nothing either unusual or discreditable in a book being issued under the name of Peter although Peter did not write it. The writer in humility was putting the message which the Holy Spirit had given him into the mouth of Peter because he felt his own name was unworthy to appear upon the book.

We will not find Second Peter easy to read; but it is a book of first-rate importance because it was written to men who were undermining the Christian ethic and the Christian doctrine and who had to be stopped before the Christian faith was wrecked by their perversion of the truth.

FURTHER READING

2 Peter

C. Bigg, St. Peter and St. Jude (ICC; G)

C. E. B. Cranfield, 1 and 2 Peter and Jude (Tch; E)

J. B. Mayor, The Second Epistle of St. Peter and the Epistle of St. Jude (MmC; G)

J. Moffatt, The General Epistles: James, Peter and Jude (MC; E)

Abbreviations

ICC: International Critical Commentary

MC : Moffatt Commentary

MmC: Macmillan Commentary

NCB: New Century Bible

Tch: Torch Commentary

E: English Text

G: Greek Text

Barclay: 2 Peter 1 (Pendahuluan Pasal)

The Man Who Opened Doors (2Pe_1:1)

The Glorious Servitude (2Pe_1:1 Continued)

The All-Important Knowledge (2Pe_1:2)

The Greatness Of Jesus Christ For Men (2Pe_1:3-7)

Equipment For The Way (2Pe_1:3-7 Continued)

(1) The Ladder Of Virtues (2Pe_1:3-7 Continued)

(2) The Ladder Of Virtues (2Pe_1:3-7 Continued)

On The Way (2Pe_1:8-11)

The Pastor's Care (2Pe_1:12-15)

The Message And The Right To Give It (2Pe_1:16-18)

The Words Of The Prophets (2Pe_1:19-21)

Constable: 2 Peter (Pendahuluan Kitab)

Introduction

Historical Background

This epistle claims that the Apostle Peter wrote it (1:1). It also claims to follow a former letter by Peter (3:1) that appears to be a reference to 1 Peter, though Peter may have been referring to a letter we no longer have. The author's reference to the fact that Jesus had predicted a certain kind of death for him (1:14) ties in with Jesus' statement to Peter recorded in John 21:18.

The earliest external testimony (outside Scripture) to Petrine authorship comes from the third century.¹ The writings of the church fathers contain fewer references to the Petrine authorship of 2 Peter than to the authorship of any other New Testament book. It is easy to see why critics who look for reasons to reject the authority of Scripture have targeted this book for attack. Ironically in this letter Peter warned his readers of heretics who departed from the teaching of the apostles and the Old Testament prophets, which is the very thing these modern critics do. Perhaps that is another reason some contemporary teachers question its authenticity. Not all who reject Petrine authorship are false teachers, however. The arguments of these modern critics have convinced some otherwise conservative scholars who retain belief in the epistle's inspiration.

Regardless of the external evidence, there is strong internal testimony to the fact that Peter wrote the book.² This includes stylistic similarities to 1 Peter, similar vocabulary compared with Peter's sermons in Acts, and the specific statements already mentioned (i.e., 1:1, 14; 3:1). In addition, the writer claimed to have witnessed Jesus' transfiguration (1:16-18) and to have received information about his own death from Jesus (1:13-14; cf. John 21:18).

Assuming Peter's reference to his former letter (3:1) is to 1 Peter, he seems to have sent this epistle to the same general audience. That audience was primarily Gentile but also Jewish Christians living in northern Asia Minor (cf. 1 Pet. 1:1). The background of the readers and the situation they faced, as Peter described these, fit such an audience well.³

Peter's reference to his imminent departure from this life (1:13-15) suggests that the time of composition may have been just before Peter suffered martyrdom.⁴ The writings of church fathers place Peter's death at A.D. 67-68 in Rome.⁵ Consequently a date of composition about that time seems most likely. Early church tradition also says Peter spent the last decade of his life in Rome.

"Second Peter is the swan song of Peter, just as 2 Timothy is the swan song of Paul. There are striking similarities between the two books. Both epistles put up a warning sign along the pilgrim pathway the church is traveling to identify the awful apostasy that was on the way at the time and which in our time has now arrived. What was then like a cloud the size of a man's hand today envelops the sky and produces a storm of hurricane proportions. Peter warns of heresy among teachers; Paul warns of heresy among the laity."⁶

The similarities between 2 Peter 2 and the Book of Jude, especially Jude 4-18, have raised several questions. Did Peter have access to Jude's epistle, or did Jude have a copy of 2 Peter? Which book came first? Did one man use the other's material, or did both draw from a common source? The commentators and writers of New Testament introductions deal with these questions thoroughly. See them for further explanations.⁷

Suffice it to say that the church through the ages has recognized the end product of both 2 Peter and Jude as epistles that God inspired. As far as which came first, we may never know for sure until we get to heaven. The consensus among scholars now is that Jude probably wrote before Peter (or his agent) composed 2 Peter.⁸ I tend to favor the priority of 2 Peter as do many conservative authorities.⁹

"Most scholars, in fact, date 2 Peter in the early part of the second century and consider it the last New Testament book to have been written. The author's claim to Petrine authorship, therefore, is part of the phenomenon of pseudonymity' in the ancient world, whereby the authority and tradition of a revered religious figure were attributed to a later work by an anonymous author."¹⁰

This quotation reflects the majority of scholarly opinion but not the conviction of many conservatives including myself.

"The purpose of 2 Peter is to call Christians to spiritual growth so that they can combat apostasy as they look forward to the Lord's return."¹¹

Message¹²

Peter wrote this epistle, as he did 1 Peter, to establish believers in their faith. He wrote both letters in obedience to Jesus' instructions to him to "strengthen your brothers" (Luke 22:32). Both epistles contain reminders of fundamental Christian teaching. Both evidently went to the same audience (2 Pet. 3:1). Both deal with how to handle various kinds of trials among other things, suffering in 1 Peter and false teachers in 2 Peter. Both also emphasize God's grace.

The differences between these two epistles are also significant.

The first epistle ends, "Stand firm in it [grace]" (5:12). Its theme is the sufficiency of God's grace. We need to stand fast in grace as Christians.

The second epistle ends, "Grow in grace" (3:18). Its theme is the responsibility of grace. We also need to keep growing in grace. This letter builds on the first. We do not only need to stand fast in grace, but we also need to keep growing in it.

We could state the message of the book therefore as follows: fulfill your responsibilities as recipients of the true grace of God. The message of 1 Peter was, "Stand firm in the true grace of God."

Let me identify the major revelations of this letter.

First, as recipients of God's grace we have resources that create responsibilities. Peter emphasized two of our resources.

Our first resource is the power of God (1:3). God's power grants us everything we need for godly living. Godly living becomes possible when we come to know God by saving faith. We grow in our knowledge of God as we get to know Him better through study of the Scriptures. We also do so as we respond to our increasing knowledge of Him properly by abiding in Him.

One area of life that God's power transforms is our spiritual vitality, energy. God wants us to be vital Christians (John 10:10; cf. James). The opposite condition is to have no spiritual energy. God's power enables us to demonstrate His own "glory" by giving us spiritual vitality (1:3). Peter saw the glory of God manifested through Jesus Christ on the Mount of Transfiguration (1:17). God wants to manifest His glory through every Christian (3:18). People can see God's glory in our spiritual vitality. The clearest illustration of spiritual vitality is Jesus Christ during His earthly ministry.

Another area of life that God's power transforms is our conduct, more specifically. By conduct I mean how we conduct ourselves in thought, word, and deed--what we do, and what we do not do. God wants us to be godly Christians as well as glorious Christians. He wants us to be virtuous as well as vital. The opposite condition is ungodly and unclean. The false teachers reflected the opposite condition, and Peter described their conduct quite fully in chapter 2. God's power enables us to demonstrate His own "excellence" by making us godly (1:3). Peter heard the excellence of God testified to on the Mount of Transfiguration when he heard God say of Jesus Christ, "This is my beloved Son in whom I am well pleased." (Cf. 1:17-18). God wants to manifest His excellence through every Christian (cf. 1 Pet. 2:9). People can see God's excellence in our godly conduct.

The second resource Peter emphasized that every Christian has is the promises of God (1:4). God's promises grant us everything we need to realize our potential and to maintain our purity in godly living. These promises are "magnificent" because they are essentially great and wonderful. They are "precious" to us because they are gifts of our loving heavenly Father and because they are the keys to our realizing our potential and maintaining our purity.

One area of life that God's promises transforms is our character. God wants us to partake of His nature. We receive His nature (i.e., the Holy Spirit) initially when we believe His promise that Christ died for our sins. However, He wants us to partake of that nature fully in this life. When we do so, we realize our potential as the children of God. We do so by continuing to believe God's promises to us. As we began the Christian life by faith, we should continue to walk by faith (cf. James). Because the false teachers rejected the promises of God they failed to realize their potential as human beings. They did not become partakers of the divine nature.

Another area of life that God's promises transforms is, more specifically, our morality. Again we receive future deliverance from the penalty of sin by believing that Christ died for our sins. Nevertheless we also receive present deliverance from the power of sin by believing other of God's promises to us. For example, God promises us that sin will no longer have enslaving power over us (Rom. 6:14; cf. 1 Pet. 4:11; 5:11). He also promises us that He will give us a way of escape in temptation (1 Cor. 10:13). He also promises us that He will give us the desire and the ability to obey Him (Phil. 1:6). One of the promises that Peter emphasized especially in this epistle was the promise that Jesus Christ would return (3:4, 9, 13). He discussed this promise in 3:4-16. When Christ returns He will perfect us. God has given us many more promises. Relying on these is key to maintaining our purity as Christians. Because the false teachers rejected the promises of God, they failed to maintain moral purity. They did not escape the corruption that is in the world through lust.

These then are the resources that create our responsibility: God's power within us, and God's promises in His Word. You can succeed in life and in ministry because you have these resources.

Next let us notice what Peter appealed to his readers to do in view of their resources. He called them to give diligence to two things.

First, we should diligently appropriate our resources (1:5-8). We do this be responding responsibly. We must respond by fulfilling our responsibility as well as by trusting God to fulfill His. We must exercise effort and self-discipline to develop qualities God wants to perfect within us (1:5-8). No one can become a strong Christian without self-discipline.

Second, we should diligently avoid our perils. We do this by remembering God's promises (1:9, 12-13; 3:1-2). Our tendency is to forget God's power and our responsibilities (1:9; 3:5). Our tendency is also to forget God's promises (3:4). Peter's concern was mainly that his readers not forget the promise of the Lord's return (3:9, 13). This promise should affect us by encouraging us to live pure lives (3:14). Because the false teachers chose to forget it, they failed to fulfill the responsibilities of God's grace. Scripture memorization and review are valuable activities because they help us remember God's promises.

These are the major revelations in the book. As recipients of God's grace we have resources that create responsibilities, namely God's power and promises. We also need to give diligence to our responsibilities of responding to God's power and remembering God's promises.

I would also like to point out some applications of this epistle's message to our lives.

First, God's resources do not free us from responsibility to cultivate godliness diligently. They increase that responsibility. The Christian life is a combination of trusting and toiling. We must balance these things. When we neglect either responsibility, we get into trouble (1:5). We are partners with God.

Our sanctification is a process in which we labor together with God.

We are responsible to trust and to obey, to exercise faith in God and to work. We frustrate the Holy Spirit's work of sanctifying us if we do not trust or if we do not obey. The Christian life is a lot like water skiing. We have to lean back and let God pull us out of the stuff that holds us down. However we also have to hold on to the rope, to keep following His leading. When we do both things He enables us to overcome. We can even fly over what formerly held us in its clutches.

Second, we should cultivate habits that will help us remember our resources: God's power and promises. One of the most important reasons we should read our Bibles regularly is that they remind us of things we need to remember. The same is true of memorizing Scripture, attending church services, and having fellowship with other Christians. Peter said it is better not to know Scripture than to forget it (2:21).

Third, God intended the promise of the Lord's return and the events that will follow to be important motivations for us. This is our hope. If we neglect the prophetic portions of Scripture, our motivation for godly living will sag (3:14).

Constable: 2 Peter (Garis Besar)

Outline

I. Introduction 1:1-2

II. The condition of the Christian 1:3-11

A. The believer's resources 1:3-4

B. The believer's needs 1:5-9

C. The believer's adequacy 1:10-11

III. The authority for the Christian 1:12-21

A. The need for a reminder 1:12-15

B. The trustworthiness of the apostles' witness 1:16-18

C. The divine origin of Scripture 1:19-21

IV. The danger to the Christian 2:1-22

A. The characteristics of false teachers 2:1-3

B. The consequences of false teaching 2:4-10a

C. The conduct of false teachers 2:10b-19

D. The condemnation of false teachers 2:20-22

V. The prospect for the Christian 3:1-16

A. The purpose of this epistle 3:1-2

B. Scoffing in the last days 3:3-6

C. End-time events 3:7-10

D. Living in view of the future 3:11-16

VI. Conclusion 3:17-18

Constable: 2 Peter

2 Peter

Bibliography

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_____. "The Prophetic Foundation for the Christian Life: An Exposition of 2 Peter 1:19-21." Bibliotheca Sacra 141:562 (April-June 1984):158-68.

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Peter (Pendahuluan Kitab)

THE

SECOND EPISTLE OF ST. PETER,

THE APOSTLE.

INTRODUCTION.

This epistle, though not at first received [by some Churches] as canonical, was acknowledged as such [by all Churches] about the end of the fourth age [century]. See Eusebuis, lib. iii. History of the Church, chap. iii.; St. Jerome, de Vir. Illust. Tillem. art. 33. The design, as it appears, Chap. i. 13. and Chap. iii. 1. was to give them admonitions and instructions against teachers of false doctrine, particularly against the Simonites. It seems to have been written a little before his martyrdom, about the year 66. (Witham) --- In this epistle St. Peter says, (Chap. iii.) "Behold this is the second epistle I write unto you:" and before, (Chap. i. 14.) "Being assured that the putting off of this my tabernacle is at hand." This shews that it was written a very short time before his martyrdom, which was about thirty-five years after our Lord's ascension. In this epistle he admonishes the faithful to be mindful of the great gifts they received from God, and to join all other virtues with their faith. He warns them against false teachers, by describing their practices and foretelling their punishments. He describes the dissolution of this world by fire, and the day of judgment. (Challoner) --- This epistle may be considered as the spiritual testament or last will of the apostle, as it contains his last admonitions to the faithful. He first calls their attention to the care they should have of their sanctification and perfection, next to the perils that concern the Church one the part of heretics, those that menaced her in her infant state, and those that will assail her in the latter days, which includes an invincible proof of her perpetuity; for is is the same infallible and indefectible Church that is to encounter the latter as the former trials, but always with promised success. Hence the great St. John Chrysostom says: the same day that shall see the Church of God ended, shall see the end of the world; and to these continued struggles shall succeed perfect peace, to be enjoyed through a blissful eternity. If some are still found to object, that the present epistle was not written by St. Peter, on account of the marked difference of the style, St. Jerome removes this objection thus: St. Peter employed different interpreters, sometimes Glaucias, and sometimes St. Mark; hence the difference of the style, from the diversity of his scribes. St. Mark was with him when he penned the first, but was not with him when he dictated the present. The present epistle contains, as we said above, an account of the last dreadful trials that are to assail the faithful before the end of time; but all that faith teaches us on that subject is: first, That the world will have an end; secondly, that it will end by fire; and thirdly, that the world will not be destroyed, but changed and perfected. Hence all that is said with regard to the duration of the world; on the nature and quality of the fire that is to burn and purify the world; if it be to precede or follow the last judgment, all is problematical, all is doubtful. Hence the Christian knows a good deal, who knows how to entertain proper doubts.

====================

Gill: 2 Peter (Pendahuluan Kitab)

INTRODUCTION TO 2 PETER

Though there was, among the ancients, a doubt concerning the authority of this epistle, which is first mentioned by Origen ^a, and afterwards by Eusebius ^b and Jerom ^c, yet it prevailed not among the churches, nor hindered the diligent reading and use of it, together with other Scriptures; it appearing to be useful and profitable, as Eusebius declares; and in process of time this doubt was entirely removed, and it was universally received by fathers and councils into the canon of the Scriptures, where it is justly retained, it having plain signatures of its divine original. Nor is there anything in it unworthy of so great an apostle, whose name it bears; but the whole of it is agreeable to the analogy of faith, to the rest of the sacred writings, particularly to the epistle of Jude, between which, and the second chapter of this, there is a great likeness. The only reason of the doubt of the genuineness of this epistle, and whether it was written by the Apostle Peter, is the difference of its style from the former; but the Holy Ghost, the dictator of the sacred writings, is not limited to a man's natural style, but could vary it as he pleased: besides, a man's style is not the same at different times, and when writing on different subjects; add to which, that this objection can only regard the second chapter, for the first and third agree with the former epistle. And some have thought that the second chapter is an extract out of some ancient Hebrew book, describing the characters of the old false prophets; which book Peter and Jude having before them, took the characters of the old prophets, and, under divine direction, applied them to the false teachers of the present age; and if so it is not to be wondered at that the style of the epistle should differ from the former, and even from itself in this part. But that it was written by the Apostle Peter, not only the inscription shows, which, if false, would indeed discredit the genuineness of the book, but the account that is given of the writer of it, as one that was with Christ at his transfiguration, 2Pe 1:16. Now there were only the three following disciples there, Peter, John, and, James. The last of these had been dead some time when this epistle was written, and it was never ascribed by any to the Apostle John, and therefore it remains that Peter must be the writer of it. As for Simeon, bishop of Jerusalem, that succeeded James, whom Grotius would suggest as the author of it, the character does not agree with him; he was not with Christ on the holy mount, nor heard the voice from heaven, asserting the sonship of Christ, and the divine complacency in him: moreover, this epistle is called a "second epistle", 2Pe 3:1 and supposes a first, and manifestly refers to the former epistle of Peter's, about which there never was any doubt, as the authors before mentioned observe. It was written by the apostle in his old age, when upon the decline of life, just as he was about to put off his tabernacle, 2Pe 1:13 a little before his martyrdom, in the year 68, though Dr. Lightfoot places it in 66; and it is sent to the same persons as his first, namely, to the believing Jews scattered throughout several parts of Asia, he being the minister of the circumcision; see 1Pe 1:1 compared with 2Pe 3:1. The scope and design of it are, to put them upon a concern for a larger increase of grace and spiritual knowledge; to confirm and establish them in the present truth of the Gospel; to warn them against false teachers, which he largely describes; and he puts them in mind of the dissolution of all things, and of what will precede and follow it; from whence he draws several useful hints and inferences.

Gill: 2 Peter 1 (Pendahuluan Pasal)

INTRODUCTION TO 2 PETER 1

In this chapter, after the inscription and salutation, the apostle takes notice of gifts of grace bestowed; and exhorts to the exercise of holiness and good works; and gives the reasons why he was so pressing to them; and endeavours to establish the saints in the Gospel that had been preached among them. In the inscription, the writer of the epistle describes himself by his names, the one given him by his parents, the other by his Lord and master, and by his character and office; and the persons to whom he writes are described as having faith, and that of the same kind with the apostles, and which they obtained through the righteousness of Christ, 2Pe 1:1. The salutation is the same with that in the former epistle, only here is added a wish for an increase of divine knowledge, 2Pe 1:2 and which might be expected, since, by the power of living grace, everything necessary to a spiritual and godly life bad been given them in the effectual calling, through the knowledge of Christ; even exceeding great and precious promises, whereby they partook of the divine nature, and escaped the vices which prevailed in the world, 2Pe 1:3 upon which he exhorts not to rest where they were, but to go on in the exercise of grace, and performance of duties, many of which he enumerates, 2Pe 1:5 to enforce which he adds several arguments, as that through an abounding in these things they would appear not to have a superficial and speculative knowledge of Christ, 2Pe 1:8 or otherwise it would be evident that they were blind and ignorant, and in an unrenewed state, 2Pe 1:9 whereas by these things they would make their calling and election sure and manifest to men, and would never fall totally and finally, and in the issue have an abundant entrance into the everlasting kingdom of Christ, 2Pe 1:10 and then he gives the reasons of his conduct, why he so much urged a regard to these things, and put them in mind of them; namely, the usefulness of them for their establishment, the duty of his office, which required it, the short time he had to live, and the profitableness of such exhortations to them, after his decease, 2Pe 1:12 and in order to establish them in the truths of the Gospel, and particularly in that which concerns the coming of Christ in power and glory, on which he enlarges in the latter part of this epistle; he observes, that this was not a cunningly devised fable, but was what he and others were eyewitnesses of, even of that which was an emblem and pledge of it; namely, the transfiguration of Christ on the mount, when they saw the glory he received from God his Father, and heard the voice from heaven which declared him to be his well beloved Son, 2Pe 1:16, and besides, they had a surer proof of the certainty of his coming; namely, the prophecies concerning it, which should be regarded and given heed to, being as a lamp to direct in the present state of darkness and imperfection, until the illustrious day of Christ's coming appears, 2Pe 1:19 and the rather this should be attended to, since no scriptural prophecy is an invention and device of men; nor was it formerly given out at the pleasure of men, but by saints, who were influenced and moved unto it by the Holy Ghost, 2Pe 1:20.

College: 2 Peter (Pendahuluan Kitab)

INTRODUCTION

ABOUT THIS COMMENTARY

This commentary is written for serious students of the Bible, including Bible class teachers, preachers, college students, and other motivated readers. However, it is written on a popular rather than a scholarly level, so that readers need not be familiar with Greek or scholarly methods or jargon.

The goal is to help the modern reader to hear the message of 2 Peter as its first readers heard it. Our assumption is that we must know what it meant before we can know what it means . Peter wrote for a particular group of Christians facing a particular set of problems. The letter was therefore not written to us (although we believe that it was written for us). To be faithful to Peter's intent, we must attempt to place ourselves in the shoes of the earliest readers.

This is a difficult task for a couple of reasons. First, this "book" of the New Testament is a letter. This means we are reading someone else's mail. The problem is that both Peter and his readers knew the situation, so that Peter only makes allusions to what was going on. For example, we would like to know much more about the false teachers. However, Peter had no need to discuss in detail what both he and his readers already know. We are left to read between the lines in order to reconstruct the situation. Second, we are dealing with literature written in an ancient language to an ancient culture. They had a very different worldview, lived very different lifestyles, and practiced very different customs from those with which we are familiar.

Our task is therefore difficult, but it is not hopeless. We will never grasp the details of this letter exactly as the first readers did, but we can have confidence that we are understanding the larger picture. Greek scholars, historians, specialists in ancient Jewish and Christian literature, and others have spent countless hours studying this and other ancient documents. We are fortunate to stand on their shoulders.

Finally, we must mention the nature of this letter. Many dislike it because it is largely negative. After all, it is Peter's scathing denunciation of false teachers. Everyone prefers the message of grace to the message of judgment. However, it is sometimes necessary to expose error, even if the task is not enjoyable. This letter ought to remind Christians of the importance of guarding the essential doctrines of the Christian faith. As Peter makes painfully clear, bad doctrine leads to bad living, which leads to sure judgment. Christians must never shrink from the unpleasant task of fighting heresy.

The reader will quickly discover that I am greatly indebted to the fine commentaries of Douglas J. Moo and especially Richard Bauckham. Moo offers excellent comments from an evangelical perspective. Bauckham's detailed discussion of linguistic, historical, and literary matters is without equal. The reader is referred to his commentary in numerous footnotes simply because his discussion is the most thorough available.

AUTHORSHIP AND DATE

Second Peter claims to have been written by Simon Peter, the apostle of Jesus (1:1) and eyewitness to his transfiguration (1:16-18). Since he writes of his approaching death (1:14-15), Peter must have written this letter by the mid-60s of the first century A.D. (The tradition that Peter was martyred in Rome under the emperor Nero is probably reliable.)

A large number of modern scholars, however, are convinced that Peter could not have written this letter. In fact, this New Testament writing more than all others is believed to be pseudonymous (written under a false name). A number of reasons are given for this belief.

First, there is the language and style of the original Greek. Second Peter is written in elaborate Greek, often using rare and poetic terminology. Many believe that a Galilean Jew could not have written in this style. More significantly, 2 Peter is very much unlike 1 Peter. Most argue that the writer who wrote 1 Peter could not have written this letter. In response it must be admitted that this is an argument of some weight. However, conservative scholars are not convinced. First, no one can really know what Peter could and could not have written at different times in life and to different audiences. The style argument always involves considerable subjectivity. Second, many conservative commentators admit that the style of 2 Peter disallows thinking that Peter wrote it himself. They suggest that an amanuensis probably wrote the letter for Peter, as Silvanus may have done in 1 Peter (5:12). A trusted "secretary" may well have written Peter's thoughts in a different style from that of Peter.

A second argument against Petrine authorship is that even some of the early Christians had their doubts about this letter. The evidence is quite complex and difficult to analyze, but a few facts are fairly clear. Origen (3rd century) notes that 2 Peter was a disputed letter, although he believes that Peter wrote it. Eusebius (4th century) rejects its authenticity, although he suggests that the majority accepted it. Jerome (end of 4th century) writes that many rejected it because it was so unlike 1 Peter; yet he contends that Peter probably used two different amanuenses (secretaries). In response, it must again be granted that this is a substantive claim. More than any other New Testament book, 2 Peter was late in being universally accepted. However, evangelical scholars underscore the fact that it was accepted; and it was accepted at a time when a number of works falsely attributed to Peter were being rejected. The evidence from the early church is not unanimous, but it is clearly for the authenticity of 2 Peter.

A third argument for the pseudonymity of 2 Peter concerns the time references regarding the false teachers. At times the writer speaks of false teachers who will come, but at other times he makes it clear that they are already present. The argument is that the actual writer attempts to write as if Peter is predicting the future. In reality he betrays the fact that he is actually living during the times of the false teachers. In response, conservatives note that there are many possible reasons for the changing tenses. The possibility that the pseudonymous writer forgot to continue his fiction is not the most likely. Perhaps the false teachers had not arrived yet but were known because they were already present in other locations. The full discussion is found in the comments on 2:1.

Fourth, many think that the inference in 3:16 that Paul's letters are "Scripture" betrays a late date. Paul's letters, it is argued, were not considered Scripture until at least the late first century. Those who accept Petrine authorship must admit that Peter's words are somewhat surprising. However, it cannot be ruled out that the written words of one regarded as an inspired apostle would be called Scripture. Scholars are often too sure that they know what early Christians could and could not think.

Fifth, many who deny that Peter wrote this letter do so on the basis that it is a "testament," a final address of a leader before his death to the group which reveres him (see comments on 1:11). Most often, a testament was written well after the death of the hero whose name is attached to it, and it addressed the needs of the later generation. Many believe therefore that someone wrote this testament in Peter's name in order to lend his authority to the crisis provoked by the false teachers. Conservatives have responded that there are certainly some elements of the testament genre in 2 Peter, but that these elements do not make 2 Peter a testament like others. Furthermore, testaments need not be pseudonymous. Peter certainly could have written this way at the end of his life.

Sixth, many scholars reject 2 Peter on the basis of the false teaching it opposes. Many think that the heresy is Gnosticism, which developed in the second century. However, while there are minor similarities to that heresy, there is nothing in 2 Peter that would identify the false teachers as second-century Gnostics. The sort of false teaching in 2 Peter is already seen in Paul's letters.

Finally, some also argue that the apostle Peter would not have borrowed from the letter of Jude (see section on "Relation to Jude"). However, this argument is really quite weak. It is not clear why Peter would not have borrowed useful material from another source. Neither is it certain that Peter borrowed from Jude. Jude may have borrowed from Peter, or both may have borrowed from another source, whether oral or written.

In the final analysis, most conservative scholars argue that the apostle Peter wrote 2 Peter. They know that this can never be proven and that the decision is in part based on faith and tradition. Nonconservative scholars make significant arguments against Petrine authorship, but they wrongly claim that they have proven that Peter did not write this letter. We find their arguments weighty but not conclusive. In this commentary we will assume that Peter wrote 2 Peter.

OCCASION

Peter wrote to a specific church (or group of churches) facing specific problems, namely the coming of false teachers. Second Peter may have been written to the same churches as 1 Peter (churches in Asia Minor, according to 1:1), since 2 Peter mentions an earlier letter to this group (3:1). However, the fact that he may have written letters to other churches means that we cannot be sure.

Peter wrote this letter primarily because false teachers were 1) denying the Second Coming of Jesus, and 2) living without moral restraint and encouraging others to do so. Peter writes that they denied the teachings of prophets and apostles and that they arrogantly slandered spiritual beings. They denied the Second Coming, arguing that the world was simply continuing on its course as it had since the creation.

Their belief that there would be no Second Coming (and therefore no final judgment) led these false teachers into ungodly lifestyles. They willfully satisfied their sinful desires, including greed, sexual immorality, and gluttony. They encouraged others to follow their sinful examples, especially recent converts who were just escaping these very sins.

Readers of 2 Peter would like to know more about these teachers of error. There is much that we do not know, because of the nature of a letter. (Both author and recipients knew the situation, so there was no need to rehearse the details.) It would be helpful to know more precisely the identity of the false teachers, their background, their practices, and their teaching. This lack of information has led scholars to speculate regarding the identity of the troublemakers. Many have theorized that they were Gnostics, a group of second-century heretics who argued that knowledge was the key to salvation. They believed in a strict dualism between the spiritual and the physical worlds. Therefore they did not believe that Christ was actually human. They also tended to discount the importance of sins involving the body, such as sexual sin. The body, they claimed, belonged to the evil physical world that was created by an inferior god.

There is no evidence in 2 Peter that the false teachers were Gnostics since there is not a trace of the developed Gnostic systems of the second century. Furthermore, all of the teachings which Peter attacked are also found in Paul's letters. For example, in 1 Corinthians Paul writes against some who deny the resurrection (15:12-34) and others who argue for the right to engage in sexual sin (5:1-2; 6:12-20). The most that can be said is that 2 Peter's antagonists may have been the predecessors of what would later be called Gnostics.

A better and more cautious approach is to call these false teachers simply libertines. Their libertine approach seems to have sprung from their (false) understanding of grace and their denial of the judgment at the Second Coming of Jesus.

Another reason Peter wrote 2 Peter is that he was nearing the end of his life. This may have been his last opportunity to offer his teachings concerning sin, judgment, and false teachers. This was especially important because he was an eyewitness to the life, death, and resurrection of Jesus. As an apostle, it was his responsibility to testify to the truth about Jesus and to destroy the efforts of the false teachers.

RELATION TO JUDE

Portions of 2 Peter and Jude are remarkably similar. This applies not only to their contents but also to their order. They use the same examples of destruction for sinfulness: evil angels cast into hell and the judgment against Sodom and Gomorrah. They use similar metaphors, such as clouds or mists driven by a storm. They speak in the same way of the false teachers, including their slander of celestial beings and their following the way of Balaam. They speak of their opponents as "scoffers" and their readers as "friends."

Most scholars think that the resemblance between the two letters is simply too close to be coincidental. It is remotely possible that both may be relying on an oral body of teaching against false teachers. However, it is likely that there is a literary dependence between the two letters. It could be that Peter has used Jude, Jude has used Peter, or that both have used another written source. Very few argue for a third (unknown) source used by both, since this only compounds the problem. Most think that Peter used Jude, and they may be correct. It does seem more plausible that Peter adapted and expanded Jude than that Jude used only a portion of 2 Peter and added very little to it.

However, the fact is that all theories about the literary relationship are conjectural. Fortunately, we need not know the direction of influence in order to interpret the letter. It is obvious that both writers are facing similar problems. Their churches were facing so-called Christian teachers who not only taught false doctrine but lived ungodly lives.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

2 PETER

Bauckham, Richard. Jude, 2 Peter. Word Biblical Commentary. Waco, TX: Word, 1983.

Green, Michael. The Second General Epistle of Peter and the General Epistle of Jude. Tyndale New Testament Commentary. Grand Rapids: Eerdmans, 1968.

Hillyer, Norman. 1 and 2 Peter, Jude. New International Biblical Commentary. Peabody, MA: Hendrickson, 1992.

Kelly, J.N.D. A Commentary on the Epistles of Peter and of Jude . Harper's New Testament Commentary. San Francisco: Harper & Row, 1969.

Mayor, Joseph B. The Epistle of St. Jude and the Second Epistle of St. Peter: Greek Text with Introduction, Notes, and Comments. Grand Rapids: Baker, 1979 (orig. 1907).

Moo, Douglas J. 2 Peter and Jude. The NIV Application Commentary. Grand Rapids: Zondervan, 1996.

Neyrey, Jerome H. 2 Peter, Jude: A New Translation with Introduction and Commentary. Anchor Bible. New York: Doubleday, 1993.

-College Press New Testament Commentary: with the NIV

College: 2 Peter (Garis Besar)

OUTLINE

I. INTRODUCTION - 1:1-15

A. Salutation and Greeting - 1:1-2

B. Preface: Exhortation to Godly Living - 1:3-11

C. Occasion: The Approaching Death of Peter - 1:12-15

II. BODY OF LETTER - 1:16-3:13

A. Reasons for Believing in Christ's Return - 1:16-21

1. Peter's Eyewitness Testimony - 1:16-18

2. The Sure Prophetic Word - 1:19-21

B. Warning against False Teachers - 2:1-22

1. The Coming of False Teachers - 2:1-3

2. The Condemnation of False Teachers - 2:4-10a

3. The Sins of the False Teachers - 2:10b-16

4. The Future Suffering of the False Teachers - 2:17-22

C. The Necessity of Believing in Christ's Return - 3:1-13

1. The Content of the False Teaching - 3:1-7

2. The Sure Return of Christ - 3:8-10

3. Christian Living in Light of Christ's Return - 3:11-13

III. FINAL EXHORTATIONS - 3:14-18

-College Press New Testament Commentary: with the NIV