- Jamieson, Fausset, Brown Commentary -

- Jamieson, Fausset, Brown - INTRODUCTION 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 2 Peter 1:16-18 his presence at the Transfiguration, and Christ's prophecy of his death! and in 2 Peter 3:15 his brotherhood with Paul. Again, in 2 Peter 3:1 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" (2 Peter 3:15 long-suffering of God," compare Romans 2:4 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 (2 Peter 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 2 Peter 2:13 [Shepherd, Vision 3.7], "They have left their true way" (compare 2 Peter 2:15 [Shepherd, Vision 4.3], "Thou hast escaped this world" (compare 2 Peter 2:20 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 2 Peter 2:5,6,7,9 IRENÆUS, A.D. 178 ("the day of the Lord is as a thousand years"), and JUSTIN MARTYR seem to allude to 2 Peter 3:8 [On Antichrist], seems to refer to 2 Peter 1:21 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 2 Peter 1:4; 2:16 (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 1 Peter 1:1 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 2 Peter 3:8-10 the prophets (compare 1 Peter 1:10-12 new birth by the divine word a motive to abstinence from worldly lusts (1 Peter 1:22; 2:2 with 2 Peter 1:3 "virtue" (1 Peter 4:17 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 1 Thessalonians 1:1; 2 Thessalonians 1:1; Philippians 1:1 Paul's writings as already existing in numbers, and as then a recognized part of Scripture (2 Peter 3:15,16 Epistle was written at a late date, just before Peter's death. Striking verbal coincidences occur: compare 1 Peter 1:19 2 Peter 3:14 with 1 Peter 3:1,5 with 2 Peter 1:21,2:4,5,7 "tabernacle," that is, the body, and 2 Peter 1:15 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 (2 Peter 1:21; 2:5-8,15; 3:5,6,10,13 Greek, 1 Peter 3:21 1 Peter 1:17 1 Peter 4:3 1 Peter 1:15; 2:9; 5:10 Moreover, more verbal coincidences with the speeches of Peter in Acts occur in this Second, than in the First Epistle. Compare Greek, "obtained," 2 Peter 1:1 Greek, "godliness," with Acts 3:12 term occurs, except in the Pastoral Epistles; and 2 Peter 2:9 Acts 10:2,7 places where the term occurs; 2 Peter 3:2 Acts 5:32 where only it occurs, except in 1 Thessalonians 5:2 The testimony of Jude, Jude 1:17,18 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. Jude 1:2 2 Peter 1:2 com.net/bible?passage=Jude+1:6">Jude 1:6, compare 2 Peter 2:4 compare 2 Peter 2:10 Jude 1:11 2 Peter 2:17 compare 2 Peter 2:1; 3:3 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 2 Peter 3:10-13 closed (compare Greek aorist tense, "wrote," past time, 2 Peter 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" (2 Peter 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 2 Peter 3:17,18 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" (2 Peter 3:18 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, 2 Peter 3:15,16 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 2 Peter 3:14,18 2 Peter 1:2 knowledge" of our Saviour; compare also 2 Peter 3:17 2 Peter 1:4,10,12 the fuller 2 Peter 1:5-8 "righteousness," with 2 Peter 1:1 and 2 Peter 3:2 The germs of Carpocratian and Gnostic heresies already existed, but the actual manifestation of these heresies is spoken of as future (2 Peter 2:1,2 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, 1 Peter 2:16 2 Peter 2:19 the servants of corruption"; also the caution against pride, 1 Peter 5:5,6 g words of vanity." EXPOSITION CHAPTER 1       2Pe 1:1-21. 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.       Verse 1. Simon--the Greek form: in oldest manuscripts, "Symeon" (Hebrew, that is, "hearing), as in Ac 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.       servant--"slave": so Paul, Ro 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.       obtained--by grace. Applied by Peter to the receiving of the apostleship, literally, "by allotment": as the Greek is, Lu 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.       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" (Jude 3).       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."       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.       Verse 2. Grace . . . peace-- (1Pe 1:2).       through--Greek, "in": the sphere IN which alone grace and peace can be multiplied.       knowledge--Greek, "full knowledge."       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 Ro 4:24), and, only secondarily, of the Father through Him (2Pe 1:8; 2Pe 2:20; 3:18).       Verse 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.).       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).       called us-- (2Pe 1:10); "calling" (1Pe 2:9).       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 (Php 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].       Verse 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.       given--The promises themselves are a gift: for God's promises are as sure as if they were fulfilled.       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.       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."       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."       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; Ge 19:17; Col 1:13.       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.       Verse 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).       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.       all--all possible.       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).       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.       virtue--moral excellency; manly, strenuous energy, answering to the virtue (energetic excellency) of God.       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.       Verse 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].       Verse 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].       Verse 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 (Ac 16:20).       abound--more than in others; so the Greek.       make--"render," "constitute you," habitually, by the very fact of possessing these graces.       barren--"inactive," and, as a field lying fallow and unworked (Greek), so barren and useless.       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).       Verse 9. But--Greek, "For." Confirming the need of these graces (2Pe 1:5-8) by the fatal consequences of the want of them.       he that lacketh--Greek, "he to whom these are not present."       blind--as to the spiritual realities of the unseen world.       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.       forgotten--Greek, "contracted forgetfulness," wilful and culpable obliviousness.       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 (Ps 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.       Verse 10. Wherefore--seeking the blessed consequence of having, and the evil effects of not having, these graces (2Pe 1:8, 9).       the rather--the more earnestly.       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.       give diligence--The Greek aorist implies one lifelong effect [ALFORD].       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.       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, 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 (Ro 8:28, 30, 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.       fall--Greek, "stumble" and fall finally (Ro 11:11). Metaphor from one stumbling in a race (1Co 9:24).       Verse 11. an entrance--rather as Greek, "the entrance" which ye look for.       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.       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."       Verse 12. Wherefore--as these graces are so necessary to your abundant entrance into Christ's kingdom (2Pe 1:10, 11).       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).       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, Ro 15:14, 15.       Verse 13. Yea--Greek, "But"; though "you know" the truth (2Pe 1:12).       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.       by--Greek, "in" (compare 2Pe 3:1).       Verse 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 Ac 7:60.       Verse 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).       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 (Lu 9:31, 33): an undesigned coincidence confirming Peter's authorship of this Epistle.       that ye may be able--by the help of this written Epistle; and perhaps also of Mark's Gospel, which Peter superintended.       always--Greek, "on each occasion": as often as occasion may require.       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.       Verse 16. For--reason why he is so earnest that the remembrance of these things should be continued after his death.       followed--out in detail.       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."       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.       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.).       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.       were--Greek, "were made."       eye-witnesses--As initiated spectators of mysteries (so the Greek), we were admitted into His innermost secrets, namely, at the Transfiguration.       his--emphatical (compare Greek): "THAT great ONE'S majesty."       Verse 17. received . . . honour--in the voice that spake to Him.       glory--in the light which shone around Him.       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.       such a voice--as he proceeds to describe.       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," De 33:26; Ps 21:5)."       in whom--Greek, "in regard to whom" (accusative case); but Mt 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.       I am--Greek aorist, past time, "My good pleasure rested from eternity."       Verse 18. which came--rather as Greek, "we heard borne from heaven."       holy mount--as the Transfiguration mount came to be regarded, on account of the manifestation of Christ's divine glory there.       we--emphatical: we, James and John, as well as myself.       Verse 19. We--all believers.       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.       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 (Ac 17:11).       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" Lu 11:24 (namely, unwatered by the Spirit), through which the unclean spirit goeth.       dawn--bursting through the darkness.       day star--Greek, the morning star," as Re 22:16. The Lord Jesus.       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.       Verse 20. "Forasmuch as ye know this" (1Pe 1:18).       first--the foremost consideration in studying the word of prophecy. Laying it down as a first principle never to be lost sight of.       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).       Verse 21. came not in old time--rather, "was never at any time borne" (to us).       by the will of man--alone. Jer 23:26, "prophets of the deceit of their own heart." Compare 2Pe 3:5, "willingly."       holy--One oldest manuscript has, "men FROM God": the emissaries from God. "Holy," if read, will mean because they had the Holy Spirit.       moved--Greek, "borne" (along) as by a mighty wind: Ac 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" (Ho 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). Additional Resources  • Adam Clark Commentary  • Burton Coffman  • Barnes' New Testament  • Darby's Synopsis  • Gill's Exposition  • David Guzik's Commentaries  • Matthew Henry Complete  • Matthew Henry Concise  • People's New Testament  • Robertson's Word Pictures  • Treasury of Scripture  • Wesley's Explanatory Notes Top of SRB References ^ Top of JFB Comentary ^ Top Of Adam Clarke Commentary ^ Top of Page ^ Copyright Statement These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship. This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed. Bibliography Information Jamieson, Robert, D.D. "Commentary on 2 Peter 1". "Commentary Critical and Explanatory on the Whole Bible". <http://www.studylight.org/com/jfb/view.cgi?book=2pe&chapter=001>. 1871.

Lookup a word or passage in the Bible

---

I Peter      |-1-| |-2-| |-3-| |-4-| |-5-|             II Peter      |-1-| |-2-| |-3-|

---

            Introduction To 1 Peter
            Index to Other Books of the Bible
          Background on Jewish-Christian Epistles

---

|-Genesis-| -Exodus-| -Leviticus-| -Numbers-| -Deuteronomy-| -Joshua-| -Judges-| -Ruth-| -1 Samuel-| -2 Samuel-| -1 Kings-| -2 Kings-| -1 Chronicles-| -2 Chronicles-| -Ezra-| -Nehemiah-| -Esther-| -Job-| -Psalm-| -Proverbs-| -Ecclesiastes-| -Songs Of Solomon-| -Isaiah-| -Jeremiah-| -Lamentations-| -Ezekiel-| -Daniel-| Hosea| Joel| Amos| -Obadiah-| Jonah-| Micah-| Nahum-| Habakkuk-| Zephaniah-| Haggai-| -Zechariah-| -Malachi-| -Mathew Study-| -Mathew-| -Mark-| -Luke-| -John-| -Acts-| -Romans-| -1_Corinthians-| -2_Corinthians-| -Galatians-| -Ephesians-| -Philippians-| -Colossians-| -1_Thessalonians-| -2_Thessalonians-| -1_Timothy-| -2_Timothy-| -Titus-| -Philemon-| -Hebrews-| -James-| 1 Peter_| _2 Peter-| -1_John-| -2 John-| -3 John-| -1-3 John Notes-| -Jude-| -Revelation-| Index|

---

            1 Peter Notes and Commentary

---

I Peter      |-1-| |-2-| |-3-| |-4-| |-5-|             II Peter      |-1-| |-2-| |-3-|

---

Clarke's Exposition of The Epistles of Peter

2 PETER 1 - CLARKE'S COMMENTARY - Chronological Notes relative to this Epistle. Year of the Constantinopolitan era of the world, or that used by the Byzantine historians, and other eastern writers, 5568. Year of the Alexandrian era of the world, 5562. Year of the Antiochian era of the world, 5552. Year of the world, according to Archbishop Usher, 4064. Year of the world, according to Eusebius, in his Chronicon, 4288. Year of the minor Jewish era of the world, or that in common use, 3820. Year of the Greater Rabbinical era of the world, 4419. Year from the Flood, according to Archbishop Usher, and the English Bible, 2408. Year of the Cali yuga, or Indian era of the Deluge, 3162. Year of the era of Iphitus, or since the first commencement of the Olympic games, 1000. Year of the era of Nahonassar, king of Babylon, 809. Year of the CCIXth Olympiad, 4. Year from the building of Rome, according to Fabius Pictor, 807. Year from the building of Rome, according to Frontinus, 811. Year from the building of Rome, according to the Fasti Capitolini, 812. Year from the building of Rome, according to Varro, which was that most generally used, 813. Year of the era of the Seleucidae, 372. Year of the Caesarean era of Antioch, 108. Year of the Julian era, 105. Year of the Spanish era, 98. Year from the birth of Jesus Christ, according to Archbishop Usher, 64. Year of the vulgar era of Christ's nativity, 60. Year of Claudius Felix, governor of the Jews, 8. Year of Vologesus, king of the Parthians, 11. Jesus, high priest of the Jews, 1. Year of the Dionysian period, or Easter Cycle, 61. Year of the Grecian Cycle of nineteen years, or Common Golden Number, 4; or the second after the first embolismic. Year of the Jewish Cycle of nineteen years, 1; or two years before the first embolismic. Year of the Solar Cycle, 13. Dominical Letter, it being the Bissextile, or Leap Year, FE. Day of the Jewish Passover, the second of April, which happened in this year on the fourth day after the Jewish Sabbath. Easter Sunday, the sixth of April. Epact, or age of the moon on the 22d of March, (the day of the earliest Easter Sunday possible,) 3. Epact, according to the present mode of computation, or the moon's age on New Year's day, or the Calends of January, 11. Monthly Epacts, or age of the moon on the Calends of each month respectlvely, (beginning with January,) 11,13, 12,13, 14, 15,16, 17,19, 19,21, 21. Number of Direction, or the number of days from the twenty-first of March to the Jewish Passover, 12. Year of the reign of Caius Tiberius Claudius Nero Caesar, the fifth Roman monarch, computing from Octavianus, or Augustus Caesar, properly the first Roman emperor, 7. Roman Consuls, the Emperor Nero Augustus, the fourth time, and Cossus Cornelius Lentulus. Chapter 1 The apostolical address, and the persons to whom the epistle was sent described by the state into which God had called, and in which he had placed, them, 1-4. What graces they should possess in order to be fruitful in the knowledge of God, 5-8. The miserable state of those who either have not these graces, or have fallen from them, 9. Believers should give diligence to make their calling and election sure, 10,11. The apostle's intimations of his speedy dissolution, and his wish to confirm and establish those Churches in the true faith, 12-15. The certainty of the Gospel, and the convincing evidence which the apostle had of its truth from being present at the transfiguration, by which the word of prophecy was made more sure, 16-19. How the prophecies came, and their nature, 20,21. Notes on Chapter 1 Verse 1. 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 σιμον, Simon, except here, and in Acts 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. A servant Employed in his Master's work. 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. Precious faith ισοτιμονπιστιν. 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, 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. With us God having given to you-believing Gentiles, the same faith and salvation which he had given to us-believing Jews. 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 Romans 3:21-26. Of God and our Saviour Jesus Christ This is not a proper translation of the original τουθεουημωνκαισωτηροςιησου χριστου, which is literally, Of our God and Saviour 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. Verse 2. Grace God's favour; peace-the effects of that favour in the communication of spiritual and temporal blessings. Through the knowledge of God ενεπιγνωσει. 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. Verse 3. As his Divine power His power, which no power can resist, because it is Divine-that which properly belongs to the infinite Godhead. 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 labour; 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, 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. 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 διαδοξηςκαιαρετης, by his glorious benignity, a Hebraism for διατηςενδοξουαρετης. 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, 1 Peter 2:9, to express the perfection of the Divine nature: That ye may show forth ταςαρετας, 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: τουκαλεσαντοςημαςιδιαδοξη καιαρετη, 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, AEthiopic, Vulgate, Cyril, Cassiodorus, Verse 4. 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 μεγισταεπαγγελματα, these superlatively great promises, which distinguished the Mosaic dispensation, he had given them τατιμια 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. 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. Verse 5. And beside this Notwithstanding what God hath done for you, in order that ye may not receive the grace of God in vain; Giving all diligence Furnishing all earnestness and activity: the original is very emphatic. 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 Clarke on 2 Corinthians 9:10. 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. Virtue αρετην. Courage or fortitude, to enable you to profess the faith before men, in these times of persecution. Knowledge True wisdom, by which your faith will be increased, and your courage directed, and preserved from degenerating into rashness. Verse 6. 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. Patience Bearing all trials and difficulties with an even mind, enduring in all, and persevering through all. 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. Verse 7. Brotherly kindness φιλαδελφιαν. Love of the brotherhood-the strongest attachment to Christ's flock; feeling each as a member of your own body. 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, ενδετηαγαπη τηνπαρακλησιν, and to this love consolation; but this is an idle and useless addition. Verse 8. 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 Saviour, by whom he has been brought into this state of salvation. Verse 9. 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! Verse 10. 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, labour with the most intense purpose of soul. To make your calling From deep Gentile darkness into the marvellous light of the Gospel. 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. 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, 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, ουμηπταισητε ποτε, ye shall at no time stumble or fall; as the Jews have done, and lost their election, Romans 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, AEthiopic, Armenian, later Syriac with an asterisk, the Vulgate, and Bede, have ιναδιατωνκαλων (υμων) 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; come, ye blessed. Verse 11. For so an entrance shall be ministered If ye give diligence; and do not fall, an abundant, free, honourable, 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 Clarke's 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, αιωνιονβασιλειαν, two MSS. have επουρανιον, heavenly kingdom; and several MSS. omit the word καισωτηρος, and Saviour. Verse 12. 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; 2 Peter 1:5-10and although they knew and were established in the present truth, yet he saw it necessary to bring these things frequently to their recollection. Verse 13. 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. Verse 14. Knowing that shortly I must put off St. Peter plainly refers to the conversation between our Lord and himself, related John 21:18,19. 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. Verse 15. Moreover, I will endeavour And is not this endeavour seen in these two epistles? By leaving these among them, even after his decease, they had these things always in remembrance. After my decease μετατηνεμηνεξοδον. 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, ωςεγωειμιουτοςοσωκρατηςο νυνιδιαλεγομεςος, that I AM that Socrates who now converses with you; but he thinks that I am he, ονοψεταιολιγονυστεροννεκρον καιερωταπωςεδιμεθαπτειν, 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. Verse 16. Cunningly devised fables σεσοφισμενοιςμυθοις. 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 fulness of the Divinity dwelt. And we, says the apostle, were εποπται, beholders, τηςεκεινου 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. Verse 17. For he received honour and glory In his transfiguration our Lord received from the Father honour 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. Verse 18. 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 splendour 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 fulfilment of their types and predictions rendered their declarations more firm and incontestable. See below. Verse 19. We have also a more sure word of prophecy εχομεν βεβαιοτεροντονπροφητικονλογον. 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 1 Corinthians 1:6: Even as the testimony of Christ εβεβαιωθη, was CONFIRMED, among you. 2 Corinthians 1:21: Now he which stablisheth us, οδεβεβαιωνημας, who CONFIRMETH US. Colossians 2:7: Rooted and built up in him, and established in the faith, βεβαιουμενοι, CONFIRMED in the faith. Hebrews 2:3: How shall we escape if we neglect great salvation ητιςεβεβαιωτη, which was CONFIRMED to us. Hebrews 6:16: And an oath, ειςβεβαιωσιν, 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, Isaiah 42:1,7. Now both at his baptism, ; Matthew 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. Verse 20. 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. Verse 21. 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 1 Peter 1:11,12, 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 fulfilment 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. Additional Resources  • Burton Coffman  • Barnes' New Testament  • Darby's Synopsis  • Gill's Exposition  • David Guzik's Commentaries  • Jamieson, Fausset, Brown  • Matthew Henry Complete  • Matthew Henry Concise  • People's New Testament  • Robertson's Word Pictures  • Treasury of Scripture  • Wesley's Explanatory Notes Top of SRB References ^ Top of JFB Comentary ^ Top Of Adam Clarke Commentary ^ Top of Page ^ Copyright Statement The Adam Clarke Commentary is a derivative of an electronic edition prepared by GodRules.net. Bibliography Information Clarke, Adam. "Commentary on 2 Peter 1". "The Adam Clarke Commentary". <http://www.studylight.org/com/acc/view.cgi?book=2pe&chapter=001>. 1832.

Lookup a word or passage in the Bible

---

I Peter      |-1-| |-2-| |-3-| |-4-| |-5-|             II Peter      |-1-| |-2-| |-3-|

---

            Introduction To 1 Peter
            Index to Other Books of the Bible
          Background on Jewish-Christian Epistles

---

|-Genesis-| -Exodus-| -Leviticus-| -Numbers-| -Deuteronomy-| -Joshua-| -Judges-| -Ruth-| -1 Samuel-| -2 Samuel-| -1 Kings-| -2 Kings-| -1 Chronicles-| -2 Chronicles-| -Ezra-| -Nehemiah-| -Esther-| -Job-| -Psalm-| -Proverbs-| -Ecclesiastes-| -Songs Of Solomon-| -Isaiah-| -Jeremiah-| -Lamentations-| -Ezekiel-| -Daniel-| Hosea| Joel| Amos| -Obadiah-| Jonah-| Micah-| Nahum-| Habakkuk-| Zephaniah-| Haggai-| -Zechariah-| -Malachi-| -Mathew Study-| -Mathew-| -Mark-| -Luke-| -John-| -Acts-| -Romans-| -1_Corinthians-| -2_Corinthians-| -Galatians-| -Ephesians-| -Philippians-| -Colossians-| -1_Thessalonians-| -2_Thessalonians-| -1_Timothy-| -2_Timothy-| -Titus-| -Philemon-| -Hebrews-| -James-| 1 Peter_| _2 Peter-| -1_John-| -2 John-| -3 John-| -1-3 John Notes-| -Jude-| -Revelation-| Index|

---

            1 Peter Notes and Commentary

---

I Peter      |-1-| |-2-| |-3-| |-4-| |-5-|             II Peter      |-1-| |-2-| |-3-|

---

	Craig Pages Serves Christ
[Site Index] [Sermons] [Blessings] [Sermon Starters] [Short & Long] [News] [Family] [Contacts] [Our Links] Empowered by The Grace Of Jesus Christ

Clan Craig Motto
~ Living For God ~